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| ANu Madhva vijaya ||

Sri Narayana Panditacharya,wrote the famous biography of Sri Madhvacharya,which


is considered by all Madhvas as a very sacred work for the last seven centuries.
Any person,desiring to study Srimadacharya's works is expected to first study i
t with devotion. This work contains 1003 slokas divided into 16 sargas(chapters)
. It is excellent poetry in various metres. Reciting the same gives one's desire
d objectives. Also, one important objective which the poet says is- 'manOvishudd
hai charitAnuvAda:h', that is, we should study the lives of the great for cleans
ing our mind, and when it is the life history of the greatest of all souls, Sri
Vayudevaru, it should be benificial in every respect.
Sri NarayanaPanditacharya also wrote a summary of Sumadhva vijaya in only 32 slo
kas giving the summary of each chapter in just two slokas. This work is known as
'ANu Madhva vijaya' and is also called 'PramEyanavamAlikA'. This work is also c
onsidered to be very sacred since those who cannot recite the whole of Sumadhva
Vijaya may recite these Slokas and get the grace of Sri Madhvacharya and His ant
aryami Sri Vedavyasa. Sri Raghavendraswami,wrote a commentary on this work in hi
s 'purvAshrama'(before taking sanyAsa).
Sri Gurubhyo nama:h
Hari:h Om
Mangalacharanam:
kAntAya kalyAnagunaikadhAmnE navadyunAthapratima prabhAya
NArAyaNAkhilakAraNAya SriprANanathAya namaskarOmi |
abhramam bhangrahitam ajadam vimalam sadA
Anandatirthamatulam bhajE tApatrayApaham ||
SARGA- 1
SrIshaprItyai prajAtassumahitamahimA SrihanUmAnnidEshAdramasyOllanghitAbdhi:h sahariratha gata:h sEtunA pishtadusta:h |
bhUbhrunnI rAvanArim puragamurudayam pUjayitvA sasItam
pashyan kimpUrushE tam satatamapi mahAn- prAnamukhyOvatAnmAm ||1||
Summary:
The great SriMukhyaprAna , who, to please NArAyana, th
e husband of Laxmi, incarnated on this earth as HanumAn, whose famous acts are p
raised by even devatas,
who, by the orders of Sri RAma, jumped across the ocean to search for SIta,
who, after constructing the bridge to Lanka on the ocean, pounded the evil RAvan
a and made him look like a mass of flour,
who carried the Gandharva parvata (to protect the monkeys),
who worshipped the kind hearted Sri Ramachandra with his consort SIta after He c
ame back to Ayodhya and was coronated, and,
who is staying in kimpurusha khanda and is having the constant darshan of Sri Ra
ma and Sita,
may protect me(us).

bhimO$bhudyOnabhEdyaschakitaripukritApatpranOdI salIlam
rakshoghna:h prAptakrishnO makhakriduta vanE dushtahA kIchakaghna:h |
hatvAduryOdhanAdInsvapadamadhigatO yadvisha:hkrOdhatantrA
bhUtvA bhUmau kushAstram vyadhishata maNimatpUrvakA:h pAtu sOsmAn ||2||
Summary:
May that Bhima,the second avatar of Vayu, whose body was
hard to be penitrated by any weapon,

whose enemies, being afraid of him, tried to create hardships to him all of whic
h he easily got over,
who killed the demon Bakasura with ease,
who met Vedavyasa and by His instructons, married Drauipadi,
who performed the Rajasuya Yaga (had it performed by Yudhistira) by killing Jara
sandha and vanquishing other kings,
who killed demons like Manimanta during his stay in the forest,
who killed Kichaka when he tried to dishonour Draupadi,
who obtained the kingdom by killing Duryodhana and his followers, and,
due their hatred on whom his enemies like Manimanta, with their evil designs, to
ok birth on this earth to spread such philosophies as are misleading , (and cont
radictory to the Vedas), protect us.
Summary of Sarga- 1 :
The above two slokas give us the summary of the first sarga of Sumadhva vijaya.
Thia sarga starts with prayer to LaxmiNarayana, and after a few introductory ver
ses, the achivements of Hanumadavatara of Vayu are stated and the poet Sri Naray
anapanditacharya says that Hanuman could have asked for any boon from Sri Rama w
ho would readily grant them, but being a devotee of the highest order, he asked
Sri Rama that he should be blessed with the service at the Lord's feet permanetl
y, and the poet remarks is'nt that true 'vairAgya'! Rama, being pleased with him
, with kindness filled in His eyes, granted Hanuman that he should attain the po
sition of Brahma in the next kalpa. Next, the avatar as Bhima is described and i
t is stated that Bhima was fully devoted to the Lord in both His avataras as Kri
shna and Vedavyasa in the Dvaparayuga. The chapter ends with saying that Maniman
ta and other daityas took birth on this earth and by their hatred to Bhima, spr
ead a philosophy similar to Buddhism in the name of a 'vedic' phil., thereby, ev
en the good people who had the correct knowledge, were losing the devotion to Va
sudeva, the supreme Lord. Thus, this chapter gives the back ground for the incar
nation of Vayu as Sri Madhvacharya, which will follow in the second chapter.
SARGA- 2
ajnAnOtsAdanArtham suruvaravachasA sUchitO rUpyabharrA
jAtO madhyAlAryAdgurumatitapasO VasudEvAbhidhAna:h |
gOdAtrE moxadAtA rajatpatipadAsEvakO bhUtabhartrA
mAnya:h prAna:h kulithhairapi nijasahtarpita:h prIyatAm mE ||3||
Summary : May that Vayu deva be pleased with me, who being so ordered by Narayan
a,the Lord of Rupyapitha(Udipi), having been prayed by the devatasd to destroy t
he erroneous knowledge spread by the evil daityas(as stated in the last part of
sloka 2), so that the good and deserving may get the right knowledge, incarnated
as the son of MadhyagehaBhatta,
who was a scholar with the correct knowledge of shastras,
who had done penance, and was named as Vasudeva,
who granted moxa to a person who presented a cow to his father to give milk to h
im(Vasudeva),
who was taken to the Ananteshvara temple for worshipping the diety(placing the c
hild before the Lord),
who, while returning from there, was offered respects by a 'brahma rakshsa'(pisa
cha), and,
who ate the horsegram soaked in water offered to him by his sister.
Anandam mandahAsAmritarasakalayA sandadhAna:H prajAnAmAsyendOsshObhamAnairapi kalavachanairbalalIlAvi- lAsai:h |
gOpuchhAlambanAdyairvrishapativihitApatpranOdIpranudyA- dajnAnAdyApadammE svayamiha bhagavAnvAsudEvO- $sudEva:h ||4||
Summary: BhagavAn Vayu, in his third incarnation, being called Vasudeva, in his
childhood, made his parents and other good people around him happy, by the smile

s emanating from his face resembing the full moon,which they felt like having ta
sted the nectar, by his sweet little pranks, and by such acts as having gone aro
und holding the tail of a cow, and, by having cleared the debt of his father giv
ing a handful of tamarind seeds to the lender(who found the seeds had become gol
d).
Summary of Sarga- 2
In the second sarga, Sri Narayana panditacharya deals with the birth of Sri Madh
vacharya as the son of Madhyagehabhatta, a renowned scholar, devoteto the Lord A
nanteshvara, and who had done penance in the form of several hard 'vratas' with
the desire of getting a son. The incarnation of Vayu was proclaimed in advance d
uring an annual festival in the temple of Ananteshvara, by a lame person suddenl
y climbing the 'dhvaja stambha' of the temple and dancing on it and announcing t
hat a great soul who is a 'sarvajna' will be born soon. Shortly thereafter did V
ayu incarnate as the son of Madhyagehabhatta having 32 good signs in his body(32
sallakshanas) and was called Vasudeva. The remaining part of this chapter deals
with the happiness brought by the child to the parents and exraordinary acts re
ferred to in the above stanzas. The reference to a 'brahmarakshsa' paying respec
ts to the child is detailed in Sumadhva vijaya. The 'pishacha' attacked one pers
on in the party returning in the night from the temple and the man vomiytted blo
od. The 'pishacha' then said that he would have killed them all but for the fact
they were protected by the child (Vasudeva) with them.
SARGA- 3
EkakI yOjanAbhYam vyavahitamagamatyastrivarshO- amaraukO
yOlAlyO lOkamAtrA svalipiparichayE tAtavismEritAkrit |
prAjnyamanyam shivAKhyam parishadi jitavAn shAkhinAmarthamUchE
durgam pitrOpanIta:h suravaramahitO mahyatAm mE vachObhi:h ||5||
Summary: Vasudeva, when he was only three years old, went alone to a temple whic
h was at a distance of a few yojanas ; he was being protected by goddess Durga,
the mother of all the worlds(she is the presiding diety of Pajaka kshetra); he s
urprised his father while being taught the alphabets saying that they were taugh
t the previous day and there is no need to repeat; he was lauded for having humb
led a proud pandit called ShivaBhatta, who was discoursing on a 'purana' by tell
ing him that he was wrongly interpreting it and having given the correct interpr
etation on being requested by the audience; he told the meaning of the name of a
vegitable which was not known to his father, and , his upanayanam was performed
by his father at which the devatas were happy and praised him. May such Vasudev
a, the avatara of Vayu, be pleased with this poetry in his praise.

pAyAnmAm yO bhujangam sadarimadamayaddagupAdhyAyasEvI


vishvEbhyOvEgadUraplvanavidhiniyudhyAdivIryAtishAyI |
yEnAstA mUdhashankA sruti suchivachasA$lam gurO- shshirShasulA
sakhyurnArAyanOjnO$tha ya upanishadam vyAhkyatAsmai surArthya:h ||6||
Summary : May he,VasudEva, protect me, who killed, by pressing with his toes, a
demon who took the form of a serpent and bit him, who served the guru who taug
ht him the vedas and shastras, who showed his extraordinary physical prowess by
winning against boys of his age group in all sports such as running, jumping an
d wrestling, who,when doubted about his attention to his lessons by the guru, s
howed him his knowlegde, and thus cleared the guru's doubt about him, who, when
his guru's son had a severe headache, cured him of it by blowing air through his
ears, and, who, being prayed by the Devatas, explained the meaning of "AitarEya
upanishad' to his guru.

Summary of third Saraga:


In this sarga, some of the extraordinary achievements of Vasudeva are given to s
how that he was not an ordinary boy(being the avatara of Vayu). Here we find ref
erence to Vasudeva, having gone alone to a temple a few miles away from the plac
e he was taken to by his parents for their attending a marrige and when asked on
returning how he, being a small boy went alone, told his father that Lord Naray
ana had accompanied him all through.
When his father was teaching him the alphabet, he told him that there was no nee
d to repeat what was taught the previous day, showing his extraordinary grasping
power. When a puranik called Shivabhatta, who was proud of himself, was narrati
ng a 'purana', he told him that his interpretation was wrong and when requested
by the audience, explained the correct meaning with which all the people were su
rprised and thus the proud pandit was humbled.
When his father was giving a discourse, he did not explain the meaning of the wo
rd 'likucha' which was appearing in the text. Vasudeva immediately stopped his f
ather and told that the word meant a type of jak fruit. When his upanayanam was
performed ny his father, the Devatas along with their wives appeared in the sky
and praised him, expressing their happiness on his taking up 'brahmacharyashrama
'.
An 'asura'(Manimanta), who had hatred for Vasudeva (when he was Bhima ) took the
form of a serpent and bit him. But, he was unaffected by it and killed the serp
ent immediately crushing him under his toes. He was excelling in all games compa
red to boys of his age, showing his extraordinary abilities(reminding he was Bhi
ma in his earlier birth). Once his teacher thought that he was inattentive in th
e class and chided him and asked him to repeat the lessons taught. Vasudeva, not
only repeated the lessons that were taught but also those that were still to be
taught, thereby showing that he was a 'sarvajna'.
His guru's son, who was also studying with him, was getting severe headache ofte
n. Vasudeva cured it by just blowing air into his ears(which was a real miracle
performed by him). At the end of his studies in the gurukula, the devatas wished
to know from him the real meaning of the AitarEya upanishad, and Vasudeva expla
ined the meaning of the upanishad to his guru, and that was his guru dakshina (a
nd the Devatas also listened to it).
Thus, in this sarga, Sri Narayana Panditachaya makes us understand that Vasudeva
, being the avatar of vayu, who is the supreme among all souls, showed even when
he was a boy, that he was no ordinary being but a 'sarvajna' who had come to th
is earth to preach the true knowledge of scriptures to deserving souls.
SARGA- 4
sanyasE baddhabuDdhi:h krutaharinamana:h pArthapujyam yatim prAk
prAjnam gurvAjnayA$lam saguNaharividam sattaptastruptdaivAt |
prAptam sarvajnashiShyAkhyavaramupagatO dvi:h svatAtam niSheDdhum
praptam chAnuttaram yO vyadhita sahajavan mAtaram chavatAnmAm || 7 ||
Summary: VasudEva made up his mind to take 'sanyAsa'. He went to the temple and
took the approval of the Lord Sri Hari. He approached a 'yati' called AchyutaPre
xya(also called AchyutaPrajna), who had been treated with respect by the Pandava
s in Dvapara yuga, and who had good knowledge and by the advice of his guru, who
told him to be devoted to Sri Hari, had prayed to the Lord to grant him a sishy
a who would be full of knowledge. When his father tried twice to dissuade him fr
om taking Sanyasa, he silenced him by his acts, and also got the approval of his
mother that he might take sanyasa as soon as a brother was born to him.
purnAprjnAkhya AsiyatikulatilkO ya:h shubhAchara IshaprastO$smA IsvarAjnAgatasurasariti snAnakri- jjaitrpatra:h |

dushpadyachhichcha lOkE pravachanachatura:h satpurAnEtihAsasyOktAu mEdhApradarshI dishatu shubhadrisham mahyamrijvagraNIssa:h || 8 ||


Summary: Vasudeva took sanyasa and got the name 'purnaprjna'. He was soon recogn
ised as a great 'yati' because of his adherence to the duties enjoined to the 's
anyasashrama'. Achyutapreksha was very happy that the Lord Ananteshvara granted
him such a great sishya. By the grace of Sri Hari ,the river Ganga flowed into a
tank in Udipi in which he bathed aong with others. He won in debates against ot
her scholars (of ther religions) and got from them certificates of victory over
them. He showed his knowledge by teaching works of other schools of philosophy,w
hile,at the same time showing their fallacies. And, he became well known for his
excellence in teaching of shastras and for his brilliant discourses on 'puranas
'. May such PurNaprajnAcharya,the greatest among the 'rijus', lead me in the pat
h to moxa.
Summary of Sarga - 4
In this sarga, Sri NarayanapanditAcharya narrates the story of Vasudeva having t
aken'sanyasa'. He approached a 'yati' called 'Achyutaprexa', who was heading a m
utt, with the intention of taking up Sanyasashrama. This yati had been, in dvapa
ra yuga, a brahmin who had been respected by the Pandavas and had the previlege
of having been given his 'bhiksha' by Draupadi. He had been advised by his guru
that he should worship Narayana and he alone will grant moxa and the advaita phi
losophy of jiva-brahmaikya does not lead to it. He had been also waiting for a s
hishya who is a 'sarvjna' as was indicated to him by Lord Ananteshvara. When Mad
hyagehabhatta came to know that his son has decided to become a sanyasi, he cam
e there and tried to stop him,but Vasudeva put on a 'kaupIna' before his father,
showing his firm decision. Also, when his father came a second time along with
his mother,Vasudeva would not change his mind and they prostrated to him to req
uest him not to do so. Vasudeva told them that being his parents, their prostrat
ing to him meant that they had approved his taking sanyasa and promised them tha
t he would wait till another son was born to them. He kept the promise and took
sanyasa at the age of eleven from Achyutaprexacharya.
On taking sanyasa, he was named 'purnaprajna' by his guru. He soon earned the fa
me as a great 'yati' by his following strictly the principles to be followed in
sanyasashrama. Achyutaprexa was happy that the Lord had a granted him a sishya o
f such great calibre. Purnaprajnacharya wanted to go to Kashi to take bath in th
e river Ganga, but Achyutaprexacharya did not like separation from his beloved s
ishya and prayed to Lord Narayana, by whose orders Ganga flowed into a tank in w
hich He took bath along with others. This tank is well known as 'Madhva sarOvara
'.
Purnaprajna soon won in all philosophical debates against several pundits and e
arned certicates of his winning over them.When Achytaprexa started teaching him
a work called 'IstasiDDhi' relating to Advaita philosophy, he pointed out 32 mis
takes in the first stanza itself. Once he showed the errors in the some versions
of the Bhagavata being used and stated which was the correct one. When asked by
Sri Achyutaprexa how he knew it, Purnaprjna told him that he knew every thing i
n the previous birth itself.(In the previous birth as Bhimasena, he had learnt t
he shastras from Vedavyasa, who is an avatara of Lord Narayana himself).
The poet concludes the sloka 8 with prayer to such a great 'yati', Purnaprajnach
arya, who is the top-most of all 'rijus', that he may lead him(us) in the path t
o moxa.( there is a group among devatas who are called Rijus, 200 in number, who
alone can come to the position of 'Vayu', the supreme among souls).
SARGA- 5
sAxAdAnandatirthO$numitibhirurujidyO$numAtIrthanAmA
buDhyabDhim Vadisimham sapadi vijitavAn dushtabhAsh- yApanOdI |

achhEdyOkti:h pramOdam piturapi kritavAn narma garbham gurUktO


bhAshyam kartum hyavOchat priyasakhayatayE sutrabhAvam samAvyAt ||9||
Summary: Purnaprajna was installed in the 'Vedanta pitha' being looked after by
Achyutaprexa and was given the name Anandatirtha. When a 'yati' known to Achyuta
prexa visited him, Anandatirtha had 'vakyartha'(philosphical discussion) and def
eated him, and was given the title 'anumAnatirtha'. A Buddhist called Buddhisaga
ra and his sishya named 'Vadisimha' came to debate with him and got defeated i
n no time. His father who came to see him was very happy with his great abilitie
s and fame.
Poornaprajna showed that the 'bhashya' to Brahmasutras which was being followed
was full of errors . He gave the correct interpretatons in their place. When hi
s guru Achyutaprexa told him why he should not, in that case,write his own Bhash
ya(as though sarcastically), he took it in the right spirit and made up his mind
to write a new Bhashya and being requested by another 'yati' in the mutt, expla
ined the real import of the Brahmasutras. May this great Anandatirtha protect me
.
yAmyashyAm yAn prabhOkA bahuphalasamitE:h khIriNIm prexya yantIm
syanandUram cha daityam sapadi vijitavAn phAlgunam tirthamApta:h |
sEtum chAtrApahAsyam khAlamaTha krutavAn sarvajid- ranganATham
natvA yAnvishvavandyO hyupanadi vibudhaukasyavEnmAm sa Dhanya:h ||10||
Summary: SrimadAnandatirtha went in the southern direction with his guru,on pilg
rimage. On his way, he was tested by a householder by offering two hundred plant
ains after 'the bhiksha'(that is after meals) which he ate! He visited the river
'Payasvini',on whose banks goddess Durga will be taking avatara. He then went t
o 'Anantashayanam'(Trivandrum) and prayed to the Lord.
On his further journey, he defeated in debate a 'daitya' born with the name Sank
ara. The next place he visited was Kanyakumari, which was known by the name of A
rjuna(since he carved it). Once again Srimadananda tirtha was accosted by the da
itya, whom he belittled before every body. He then came to Srirangam and prayed
to the Lord, Sri Ranganatha. From there he returned and stayed in a temple near
the Payasvini river. May such Anandatirtha,the most blessed of yatis, protect me
.
Summary of Sarga- 5
In this sarga,we are told about Srimadanandatirtha being installed as the next h
eir to Achyutaprexa. He was consecrated as such and was given the name 'Anandati
rtha', which was appropriate to him since he was to write the shastras(tirtha =
shastra) which were to please the Lord who is 'anandasvarupa'.He was given anoth
er name "anumanatirtha"('anumana' means philosophical logic) as he showed his ex
traordinary abilities in discussing philosophic topics involving complicated log
ical discussions. Two Buddhists by name Buddhisagara and Vadisimha cane to debat
e with him, and were defeated easily by him. the people who listened to the disc
ussion told that Anandatirthacharya defeated them by just one sentence(by a simp
le argument). Once, while discoursing on the 'Bhrahmasutra Bhashya' of Shankarac
harya(which was the one in vouge at that time), he remarked , with sarcasm, th
at it does not accord to the Sutras written by Vedayasa and when requested by th
e listners, explained the correct meaning of the suitras.Knowing these views of
his, Achyutaprexya, told him once, that, in that case, why he should not write a
Bhashya to the Sutras, and he took this as the approval of the guru to write th
at (which he did later).
Srimadanandatirtha went on a pilgrimage with his guru Achyutaprexa towards the s
outh. While on their way, a householder offered 'bhiksha' to them. After the 'bh
iksha' was over, the householder offered a full bunch of plantains to test Srima
danandatirtha who consumed two hundred plantains, to the surprise of everybody.
When asked by the guru how he could do so, he told him that he had 'agni' equal

to a thumb in his stomach which has the power even to annihilate the whole world
. In the course of his yatra, he also won in debates with other pundits. The oth
er episodes during this tirthayatra and the places visited are briefly explained
in the summary of sloka 10 above.
SARGA- 6
vishvAdInAm shatarthapravachanachaturO- dAnasuktArthavAdI
divyajnAnaprakAshI sakalajidakhilajnABhida:h prAptarupya:h |
BhImO vA BhImasandha:h khalakuladamanE gItikAbhAshyakArI
gurvarchI yAnudIchIm mama manasi lasEttIrthashOdhI sa maDhva:h || 11 ||
Summary: When he was halting in the temple, many people including several pundit
s came there to hear his discourses. Once, during his discourse, he said that th
e Vishnusaharanama has a hundred meanings for each word, and when doubted by the
pundits he showed his ability to tell them. He was asked the meaning of a vedic
sukta on 'daana'(charity), which he interpreted as being in praise of Vishnu, i
ndicating he was a 'sarvajna'. He then returned to Udupi.
Just as Bhima took a vow to kill all evil persons, he took a vow to criticize an
d disproved all wrong interpretations of the Brahmasutras. He wrote his commenta
ry on Bhagavadgita which pleased his guru. He then went on a pilgrimage to the n
orth, with the desire of going to Badarikashrama. He made the rivers on the way
purified because of his taking bath in them.
gangAtArI sukarmOpagatabadarikAntO$tra nArAyanam yO
natvaikAntE samudyanpravachanakrudaTho sattapA:h krishnanunna:h |
AptEbhya:h kAryalEkhI svamanugatanijaprEraka:h pAnimAtrAnmAtyAbha:h prapashyan harimapi giriNA sardhamrudDhyai sa mE syat ||12||
Summary: Sri Anandatirtha,on his way to Badari, crossed the Ganga and and perfo
rmed such good deeds as would be pleasing to hear about. After reaching the Bada
rikashrama, he prostrated to Lord Narayana and submitted to the Lord his Gitabha
shya in secrecy with the Lord and reciting it before Him. He did penance in the
form of 'mouna vrata' and expressed in writing to his sishyas his intention to g
o to the MahaBadarikashrama.
He sent back his disciple Satyatirtha who followed him by the waving of his hand
. He crossed the mountains jumping like Hanuman. On his way, he thought of Lord
Hari as staying in the Himalaya mountains bedecked with 'koustBha and other orna
ments. May this Acharya favour us with all progress.
Summary of Sarga- 6
At the end of sarga 5, we were told that SriMadhvacharya(Madhva is the name give
n to him in the Vedas ) stayed in a temple on the banks of the river 'payasvini'
.The people of the surrounding area including several pundits came to hear his d
iscourses. While once lecturing on the "Aitareya upanishad', Srimadhvacharya tol
d that the Vedas have three meanings, the Mahabharata has ten and the Vishnusaha
sranama has a hundred meanings. Some pundits doubting his statement asked him to
give hundred meanings to each word in Vishnusahasranama, to which he told them
that he would explain it to them provided they would repeat it. They took the c
hallenge, and when the Acharya was in mid-way of telling the meaning of the word
'vishva', they accepted defeat and prostrated to him praising his knowledge. Si
milarly, in another instance, when challenged by some pundits, regarding the mea
ning of a 'vedic sukta' which applies to the procedure of 'dAna' and so not to V
ishnu, Sri Anandatirtha gave the meaning of it as applying to Lord Vishnu, and t
old them that the primary meaning of all vedic statements was in favour of Vishn
usarvottmattva and in his praise and the meaning in favour of other deities or r
egarding rituals was secondary. These instances showed that he was a 'sarvajna'.
He returned to Udupi, where he wrote his commentary to Srimad Bhagavadgita know
n as the Gitabhashya. He presented a copy of it to his guru Achyutaprexa, and we

nt on a pilgrimage to Badari .
On reaching Badarikhetra, Sri Anandatirtha prostrated to Lord Narayana, and sitt
ing alone before the Lord , recited his Gitabhashya as an offering to the Lord.
The Lord was pleased with it and expressed His approval to it and asked him to
replace the word 'shaktita:h' in the first sloka by 'lesata:h' indicating that h
e was capable of writing a more detailed Bhashya, and what is written is suffici
ent for the sadhakas on this earth. The Lord asked him to recite the Bhashya onc
e again, which was heard by the sishyas waiting outside the sanctum-sancotrum. H
e then observed 'mounavrata' for 48 days and at the close of it, having been ins
tructed by the Lord to go to the ashrama of Vedavyasa (who is an avatara of Hims
elf) in upper Badari, wrote a sloka as an advice to the sishyas, who were asked
to await his return which read:
'nEdrusham sThalamalam shamalaGhnam
nAsya tIrthasalilasya samam vA
nAsti vIShnusadrusham nanu daivam
nAsmaduktisadrusham hitarUpam'
which meant: "there is no place equal to this Badarikhetra on this world in taki
ng away one's sins, no river equal to this Alakananda( which merges with Ganga),
no God equal to Lord Narayana and no words(Tattva or philosophy) equal to what
I have preached'.
He then left for MahaBadari (upper Badari) jumping on the hilly path from one pa
rt of a hillock to another reminding his avatara as Hanuman. Sri Satyatirtha, a
sishya of Sri Madhvacharya, who could not bear the separation from the guru, tri
ed to follow him but by the evening, was not able to go even half the distance t
he guru had covered. Seeing this, Anandatirtha waved his hand towards him by whi
ch Satyatirtha was without any effort on his part, placed back in Badari from wh
ere he had started and joined the other sishyas. He then moved on towards the Ba
drikashrama, on the way thinking of the Lord, Sri Hari being with His consort Ma
halaxmi, wearing a 'pitambara', bedecked with gold and diamond ornaments and ful
l of Ananda.
SARGA- 7
yO$pasyatsvAshramagryam munimahitagaNO divyasAlam cha chitram
tatrarShINAm samAjE harimapi munita:h satyavatyAm prajAtam |
kartAram bhAratAdErBharatavaragurum Brahmasutrasya chAhO
nirdOsham nityapurNAgaNitaguNamasau prIyatAm mE sa chEsha:h || 13 ||
Summary: He(srimadAnandatirtha) saw the ashrama which is the most sacred one, an
d was looked at with awe and respect by the rishis there. He then saw a 'badari'
tree amidst a clustre of trees close to which was sitting Sri Vedavyasa, incarn
ated as the son of Satyavati, the author of Mahabharata and other sacred works,
and the guru for the Bharata race, and who composed the 'Brahmasutras', and who
has no blemishes and is full of infinite auspicious qualities. May such Anandati
rtha and the Lord SriVedavyasa be pleased with me.
sarvAngai:h sarvavandyairvimalakuvalayashyAmalai:h shOBhamAnam
vijnAnandatEja:hpravaraguNamayai:h pUrna- lAvaNyarUpai:h |
bimbOshtam padmapadam shubhakapijatam saiNachNamIsham
drushtvAnatvOpagUdha:h sagururavatu na:h sUpavishtO- munIshta:h ||14||
Summary: Srimadanandatirtha had the 'darshan' of the Lord, Sri Vedavyasa, whom t
he poet describes in several slokas. His body was shining like a blue lotus, ful
l of resplendent beauty being made up of all good qualities such as knowledge(jn
ana), Ananda(happiness), tejas(effulgence). His lips were red like the 'bimba' f
ruit, He had lotus-like feet, His hairs were entwined and shining, He was covere

d with a 'krishnAjina'(deer skin) which was pleasing to the beholders. Sri Madhv
acharya saw his Lord and guru, and immediately prostrated fully before Him, with
the greatest devotion. Sri Vedavyasa, being pleased with him, embraced him, and
suggested to the rishis to give a proper seat to him and they offered a suitabl
e seat and 'arghya, pAdya etc.' deserved of a guest. The rishis were highly grat
ified by listening to their enlightening conversation .
Summary of seventh sarga
Sri Anandatirtha then reached Badari and saw the 'ashrama' of Sri Vedavyasa, sit
uated in the northern part of the Himalaya mountains. There were many sages in t
his 'ashrama' who were proficient in various branches of the Vedas. It was inhab
ited by many beautiful birds. When Srimadanadatirtha entered the same, the rishi
s were taken by awe and respect seeing his personality which had thirty-two 'sal
laxanas' (good features) indicating that he must be either Brahma or Vayu who al
one have all the thirty two laxanas. Soon, he saw a 'badari' tree, around which
were sitting great sages and in the centre was seated Sri Hari, the Lord of the
whole world, the one without a single blemish and the embodiment of all auspicio
us qualities, having taken the avatara of Vedavyasa, sitting in an yogic posture
on a 'krishnajina'. Sri Madhvacharya was highly delighted to see the Lord, and
he thought thus : ' His(Sri Vedavyasa's) body is resplendent like a blue lotus;
It is full of Ananda, and jnana; I shall wear the dust of His feet on my forehea
d, which has been so worn by Mahalaxmi, Chaturmukha Brahma,Vayu,Garuda,Shesha,In
dra and other gods; His feet bear the marks of dhvaja, ankusha,and Padma;the eff
ulgence of the nails on His toes take away the two types of darkness, external a
nd internal; His feet with delicate toes have no comparison except to each othe
r; He wears a 'yogapattika'(waistband) around His waist which is blessed like on
e who surrenders to Him with devotion gets blessed with all happiness; The beaut
iful deerskin He is wearing shines forth because of the contact with Him; His th
in stomach with a deep lotus like naval holds the entire universe; He, who belon
gs to the family of Vasishta, wears, on His chest, a pair of 'brahmasutras'(yajn
opavita), one representing the three Vedas and the other 'the Brahmasutras'; He
wears a necklace of 'kaustuBhamani' which it looks, was presented to Him by Chat
urmukha Brahma for His exposition of the glory of his father, Lord Narayana, as
the unequalled supreme Lord of the universe; One can't find a simile for the de
licate round and yet strong hands of the Lord which hold the marks of shankha an
d chakra; His right hand shows the 'jnana mudra' indicating that He relieves the
ignorance of His sincere devotees (and grants them jnana), while the left hand
placed on his knee shows that they get eligible to relief from the pangs of sams
ara and get moxa; His bright long conch-like neck has three lines on it which lo
ok as if they were formed by the recitation of the three Vedas all the time; His
effulgent face with its sixteen 'kalas'(features) being full, makes the brightn
ess of innumerable full moons appear dull; the row of His shining teeth appearin
g between His red lips makes a row of white pearls placed between 'padmaraga gem
s' feel shy; His mouth answering the questions asked by any number of inquisitiv
e brahmins in groups at the same time is like a river filling thousands of wells
; The glance from the lotus-like eyes of the Lord combined with His smile which
gives happiness to the whole world is sure to turn towards Me and with affection
, to grant all my wishes. The Tulasi leaf adorning his ears appear to whisper to
Him that other flowers like lotus should not deprive it of that seat by envy; t
he movement of the brows of the Lord of all the worlds are able to control the f
unctions of creation, sustenance, destruction etc. of the entire universe headed
by gods like Brahma and Rudra; He wears a red 'tilaka' on the forehead which lo
oks similar to a line of red stones shining on the blue mountains; I am blessed
to see this extraordinary form of the Lord with His reddish locks of hair, which
shine like a newly formed cloud brightened with streaks of lightning; He is of
innumerable auspicious qualities and when even goddess RamA is finding difficult
to complete counting His qualities exhibited by the flashing nails of His toes,
who else can describe the Lord's qualities! I, am, however, not startled by thi
s illuminating figure of the Lord of this universe as I have always have seen th
e whole creation as the Lord's dwelling place!'

With such thoughts about his Lord and guru, Srimadanandatirtha, stood before Sri
Vedavyasa , overwhelmed with emotions, and with his hands folded and eyes close
d, offered prayers to the Lord and prostrated fully before Him ( did 'sashtanga
namaskara'). Sri Vedavyasa, happy to see His beloved Sishya, picked him up with
both His hands and embraced him, reminding of the privilege he had in his earlie
r births of Hanuman & Bhima from RAma & Krishna, which the rishis sitting there
said is not given by the Lord to Rudra and the other Devatas. Sri Madhvacharya w
as then made to sit on a suitable seat offered to him by the sages being so inst
ructed by the Lord and was offered the courtesies such as 'arghya,and pAdya'. It
was a great sight for them to see in that sacred Ashrama, the two, namely, Sri
Vedavyasa, the avatara of Sri Hari with infinite 'Ananda' and 'jnana', and the '
sishya', Sri Anandatirtha, the avatara of Vayu,who was full of right knowledge o
f shastras. The poet, Sri Narayana panditacharya, prays that such a privileged A
charya, may protect us.
SARGA- 8
sishyam vyAsasya nArAyanamaTha cha gatam sarvahEtum sumatsyam
sAshvasyam kurmakOlau nriharimaTha manum vAmanam budDharAmau |
vyAsam kAkusTha krishAvatichiramitarAnandanam kalkiyajnau
siddDhEsham naumi DhanvantarivaravanitAkhyam tamEnam smarantam ||15||
dattAtrEyam kumAram hridi daDhaDhrishabhAm hamsakrishnau harim tam
Dharmam nArAyanAkhyam sadashashatasahasrAdya- antAvataram |
tannunnasthathvasuktyai varamuchitanarairESha sEvyathvamApta:h
kruchhrAdyAtrOnmukhOmE sa gatirapi harir- vyasanArAyanAkhya:h ||16||
Summary (these two slokas are taken together as they have continuity of the subj
ect):
Sri Anandatirtha approached Sri Vedavyasa when he was alone and learnt the shast
ras from Him. Then with Sri Vedavyasa, he went to see the Lord in His incarnatio
n as '(Dharmaputra ) NarAyana', doing penance in the same 'ashrama', on seeing w
hom, came to his mind the many 'rupas' (avataras of the Lord) such as matsya, ha
yagrIva, kUrma, varAha, nArasimha, tApasamanu, vAmana, budDha, parushurAma, kris
hna, mahidAsa, kalki, yajnya, kapila, Dhanvantari, and his graceful female form
Mohini, dattAtrEya, sanatkumAra, vrishabhA, hamsa, krishna (this avatara is diff
erent from the Krishna of Mahabharata), the ten avataras matsya etc., hundred ru
pas of the Lord nArayana, Narayana etc... ..., thousand rupas vishva etc. as in
Sahasranama, and an infinite number of rupas like ajita and so on. He then pros
trated before the Lord NArAyaNa and was ordered by Him to write the Bhashya to
the 'Brahmasutras'. He then returned with the permission of both of them to Bada
rikhetra.
May he, Srimadanandatirtha, and Sri Hari in His 'rupas' as Vedavyasa and Narayan
a at the MahaBadari grant me (us)) moxa.
Summary of Sarga- 8
The rishis in the VedavyasAshrama wondered at the extraordinary knowledge of Pui
rnaprajna and the effulgence in his face, whose greatness as the highest of soul
s, they had realized. Sri Anandatitha then approached Lord Vedavysa when he was
alone, and was taught by Him in secrecy many important philosophical works which
he grasped within a short time, and the Devatas were full of praise for this me
eting of the guru, the omnipresent and omniscient Lord, and the sishya, the 'jiv
ottama', supreme among the souls, who could know the secret knowledge of all sha
stras fully well, which is beyond the reach of even the other devatas.
Sri Vedavyasa then took his sishya to Sri Narayana, incarnated as the son of 'ya
ma' or 'Dharma'(another avatara of himself), who was sitting in the posture of a
TAPoYoGi in another part of the ashrama. On seeing Him, Sri Anandatirtha was ov
erwhelmed with emotion due to extereme devotion to the Lord and in his mind reca

lled the many many (infinite) incarnations of Lord Narayana, the consort of Laxm
i. Sri Narayanapanditacharya has here described several avataras of the Lord (wh
ich have been given in the summaries above) in fine poetry and His deeds as Rama
and Krishna using 'sleshalankara'(the same sloka can be applied to ramavatatra
and Krishnavatara) which should be better studied to be enjoyed. Srimadanandatir
tha then prostrated to the Lord singing His praise with this sloka:
'paramAtmanE satatamEkarUpiNE
dasharUpiNE shatasahasrarUpiNE
avikAriNE sPhutamanantarUpiNE
sukhachitsamastatanavE namOnama:h'
Then, the Lord in his both the 'rupas', was pleased with Anandatirtha. Sri Naray
ana then told him that he should write the correct Bhashya to the Brahmasutras o
f Sri Vedavyasa since several others have given faulty and misguiding interpreta
tions to the sutras causing great damage to 'sat-shastras' ( philosophical works
considered as authority). Sri Madhvacharya who felt it hard to be separated fro
m the Lord, prayed to Him that he may be permitted to stay there. The Lord advis
ed him to go back to the mainland since there are good souls who need to be led
in the path of right knowledge. This, he took as the command of the Lord and dec
ided to write the Brahmasutra Bhashya as per His behest and took leave of Them.
SARGA- 9
labDhvAnujnAm mukundAtsvajanamupagatO$nEkaBhIkShA prabhOktA
tulyam bhAshyam cha kurvansvaguNasamaguNam sampra yata:h punaryAn |
ShatstrAshEShashAkhAsvakhilavijayavAn shOBhanam surivaryam
shishyam labDhvA$tijaitram punarapi viviDhan- prA[ptarUpyO gatir mE || 17||
Summary : Sri MadhvAchArya, after taking permission of Lord Mukunda, came back t
o the place where his shishyas were waiting and accepted the 'bhiksha' offered b
y many persons. He wrote the Bhashyas(commentary) on Brahmasutras, which was in
tune with the real philosophy of Sri Vedavyasa, and which had qualities similar
to his own (meaning that it was flawless and declaring that Vishnu is supreme).
He then returned to the south and on the way won in debates over many pundits wh
o had expertise in the 'shad-darshanas' and several sections of the Vedas. He de
feated a famous pundit called Shobhanabhatta in debate, and accepted him as his
sishya. He returned to Udipi after gaining many such victories on his way .
May such Srimadacharya lead us in the right path (the path to moxa).
sakhyE vyakhyAya Bhashyam kalimalamapanIyAchyutajnAya chAlam
kArShnImarchAmachAlyAm tridashakataruNairlIlay- AnIpyarUpyE |
AsThapyOdasya yajnapratihatiniratAn kArayitvA$sya yajnam
vyAsam natvA punascha pratigatarajata:h samprasIdEtsa madhva:h ||18||
Summary: Sri Anandatirthacharya, then explained the Bhashya he had written to th
e other 'yati' who was his friend and also to his guru Achyutaprexacharya, ther
eby ridding their minds from the effects of kali. He then carried the idol of Kr
ishna alone with ease though thirty young men could not even lift, and installed
in Udipi. When some people tried to disrupt a 'yajna' being performed by the so
n of his previous guru (purvashrama guru), he prevented them from it and got the
same completed. He once again went to Badarikashrama and paid his obeisance to
Sri Vedavyasa and returned to Udipi.
May I (we) get the grace of such a guru, Sri Madhvacharya.
Summary of ninth sarga
Srimadanandatirtha then returned to the Badarikashrama where his sishyas were wa
iting. Many grihastas offered him 'bhiksha'. Once he accepted the 'bhiksha' offe
red by 5 or 6 persons on the same day since there were not enough days of his st
ay to accept them separately, and partook the food offered by all of them at one

time. He then wrote the Brahmasutra Bhashya explaining that Vishnu is the supre
me Lord of the universe, full of all auspicious qualities and with no blemish an
d showing that the twenty-one bhashyas that were written by others till then wer
e all erroneous as they did not convey the correct meaning as intended by Sri Ve
davyasa. This Bhashya is considered very sacred and the poet says in the followi
ng verse that anyone who writes even a letter from it with devotion gets the ben
efit (punya) equal to the construction of a temple on the banks of the Ganges.
"gAngamangalatarangaBhangada
prAntasushriharivEshnakritsama:h
yadgataikatamavarnalEKhaka:h
stayatirtha iha BhashyamAlikhat"
Satyatirtha yati, a beloved sishya of Srimadacharya, wrote the Bhashya dictated
by the guru. Srimadananda tirtha then started on his return journey to Udipi. En
route, he had philosophical debates with a number of pundits proficient in Vedas
, shad-darshanas and other shastraic works and in tarka(philosophical Logic) and
defeated all of them . When he came to a place on the banks of Godavari river,
he defeated a great advaitic scholar, Shobhana Bhatta, who became his sishya and
following the guru's footsteps, defeated many pundits versed in other philosoph
ies. Sri Madhvacharya returned to Udipi and his guru Achyutaprexa was immensely
happy to see him. He then explained his Bhashya to his guru and to the other 'ya
ti' in the mutt for both of whom, with this proper knowledge, the effects of kal
i in the form of wrong knowledge was taken away.
Sri Anandatirtha bhagavatpadacharya brought the idol of Sri Krishna (said to hav
e been worshipped by Rukmini) which he found in a ship which he saved from drown
ing, carrying it alone when thirty young men found it impossible to lift it (bec
ause of the special presence of the Lord in it). Some evil elements were trying
to disturb a 'yajna' being performed by the son of his guru in his purvashrama(b
efore taking sanyasa). He condemned those people and having gained the respect o
f the good people, he helped in the completion of the 'yajna'. Sri Madhvacharya
then undertook a second pilgrimage to Badarikashrama and taking the blessings of
Sri Vedavyasa and returned to Udipi.
SARGA- 10
sagasvAdIshadEvam paravashaKhananam yO vyaDhad- aplava:h svairgangAtArI svanItyA vashitayavanarAt vartmani kvApi chOrAn |
hantum yAtAnmithO$han kvachidapi nijashishyENa- chadrAvayaddragyOgEnAsIchchilABha:h kvachidapi sagaNastam mahExam didr^ikShE ||19||
Note: This sarga gives us many of the 'mahatmyas' exhibited by Sri MadhvAcharya.
Three slokas are devoted by the poet for this sarga.
Summary: A sishya of Sri Purnaprajna narrated to a devoted and inquisitive audie
nce, the 'mahatmyas' of his guru, in poetic composition in various metres.
(1) A king called IshvaradEva was getting some work done involving digging the e
arth, and whoever passed by was asked by him to dig some portion and proceed. Wh
en SriMadhvacharya and his sishyas were crossing the place, the king told him al
so to do the digging work. SriMadhvacharya then told him that he may demonstrate
to him how to dig since he did not know, the king started to dig the earth and
never stopped while Shri Acharya proceeded on his journey.
(2) In one place, they had to cross the river Ganges. The muslim king had ordere
d all boats for crossing the river to be withdrawn due to the threat of some ene
my attack and had placed a large army to guard it. Sri Madhvacharya made his sis
hyas cross the river by holding each other's hand easily inspite of its depth. W
hen stopped by the army who tried to attack him and his group, he told them in s
oothing words that they don't have to be afraid of such a small group and that h
e was proceeding to see their king. They were easily convinced and allowed him t
o proceed. The king saw Sri Madhvacharya and asked him how they could come there

escaping the attack of his army and how could they crossed the river without an
y boats, Sri Madhvacharya replied in the king's language that he could do it by
the grace of Lord Narayana, the indweller of the sun-god who gives light to the
whole universe, and that he was proceeding northwards. Being highly impressed wi
th his reply and with the glow in his face, the king came down from the palace
and offered him half his kingdom.
(3) When some thieves came to attack his party, Sri Madhvacharya moved in betwee
n them showing his upper garment look as though money is concealed in it and the
thieves started quarrelling among themselves for it and killed one another.
(4) In another place, when a band of dacoits tried to attack them, he made his s
ishya, Sri Upendratirtha, kill all of them with an axe in his hand (he gave his
sishya such extraordinary strength).
(5) Once again they were attacked by a band of thieves on their way, when Sri ma
dhvacharya made himself and his sishyas appear like stones to the thieves, and t
hey left the place. It is my desire to have darshan of such a great personage, S
rimadanandatirtha.
daityavyaGhrOpaGhatI narasaKhakaratO labDha gaurOpalArchO
vyAsAjnABhruthsutharthA laGhusurasarItO vAri- samstamBhayOgAt |
BhitvA BhUmim dyunadyA maThamupagatayA vanditO murtimatyA
yUnO$nEkAnvijigyE yugapadupagatAnyassalIlam tamIdE ||20||
Summary: The mahatmya's of SriMadhvacharya are continued in this sloka.
(6) A daitya(asura) who had taken the form of a tiger attacked Satyatirthayati o
n their way. The guru immediately killed by hitting him with his hand.
(7) He then went to Badarikashrama and obtained from Sri Vedavyasa special stone
idols known as 'Vyasamushti'(eight of them). He was instructed by the Lord (Sri
Vedavyasa) to write a work explaining the meaning of the Mahabharata (the work
is known as 'Mahabharata tatparya nirnaya').
(8) While returning from Badari, he crossed the Ganges using his mystic power kn
own as 'jalasmbhavidya' without even being visible to his shishyas, and without
his clothes becoming wet. When they were looking for him being perturbed, he got
boats sent for them by a king whom he met on the other shore, and who was taken
by awe with the power of the great saint.
(9) He then camped in a mutt in Hastinavati (the capital of Pandavas) for perfor
ming the chaturmasya vrata (four months). When was giving a discourse, goddess G
anga, the deity of the river Ganges, appeared from under the earth and stood bef
ore him with folded hands . (This indicates that Sri Madhvachrya was a devata of
a high order being worshipped by the devatas).
(10) He then proceeded to Kasi(Varanasi). When he found some of his sishyas were
proud of their physical strength, he asked all of them to fight with him (wrest
ling) at the same time and made all of them fall to the ground. When he told the
m to free themselves from his hold, they begged him for release as they couldn't
do so. I pay obeisance to this great guru, Srimadanadatirtha.
svargAhvOktipraKhandI sakalasamayijidvyaKhyayABhAt- purA$jau
shishANAmAyuDhAni prakatayatipurA pUjitah shUlinA$lam |
pratyaxENa kvachidyO dashashataguramBhapayOBhuk xNAthsadgAnaI:h puShpAdikArItyaBhihitachritO ya:h shuBhai- stam prapadyE ||21||
In this sloka also, the'mahatmyas' are continued.
(11) A yati called Indrapuri had the habit of condemning all schools of philosop
hy with his arguments based on logic. He came to argue with Sri Anandatirtha als
o and questioned him on the meaning of 'jnana'. The Acharya condemned him saying
that if he had 'jnana' he would not ask such a question and if he doesn't have
any 'jnana' he cannot ask a question like it (being an ajnani), to which he had
no reply.
(12) He, then, gave discourses in many 'vidvatsabhas' (assemblage of scholars)
on his philosophy that Sri Vishnu, who alone is independent, is the creator, sus
tainer of this universe; He is full of auspicious qualities and absolutely flawl

ess; all souls are dependent on him; the good and virtuous people will attain sa
lvation reaching his abode, while the evil and guilty will be punished; and othe
r important philosophical tenets which none can contradict as they were all base
d on proper authoritative religious texts.
(13) Sri Madhvacharya, while on his way back, took his sishyas to Kurukshetra, t
he battle field of Mahabharata war. He asked his sishyas to dig a particular pla
ce, where he showed them the mace (gadAyuDha) used by him when he was Bhimasena
and also told that Satyatirtha was a king who also fought in the war and showed
the weapon he used. He also showed them in Kurukshetra a person sitting like a s
ansyasi and told them that he would be Maricha (a rakshasa) in the next 'kalpa'.
(13-1) At Hrishikesh, Sri Rudradeva(Shiva) appeared in the guise of a brahmin an
d bowing to Sri Madhvacharya, requested him to accept the 'bhiksha' that would b
e offered by him and disappeared to the surprise of all the people there. Later
Rudra appeared in the dream of a devotee and instructed him suitably. The devote
e offered 'bhiksha' to Sri Anandatirtha with several sweets and various dishes.
This indicated to all that Rudradeva treated him as his guru and respected him a
s such.
(14) He then came to a place called 'IshupAta' known to be a dedicated to Lord P
arushurama. There the king offered a thousand plantains of the 'Rajakeli' variet
y to test him and he consumed all the fruits (proving that he was Vrikodara).
(15) He came to Goa where he ate four thousand plantains and drank thirty pots o
f milk offered by a brahmin called Shankara.
(16) In another place, where the trees and plants had dried up, at the request o
f the people there, he sang melodiously, and to the surprise of everybody, the t
rees and plants immediately sprouted, and flowers and fruits appeared on them an
d made the people of the happy.
I (we) bow with all reverence to such a great 'yati' who is equal to Chaturmukha
Brahma, whose life is full of great deeds which are praised even by the gods wi
th devotion.
SARGA- 11
Note: This chapter is covered in one sloka.
vyAKhyAmsrutvA muniBhyO$Bhyadita samayatO yasya laBhyam PhaNindrO
vaIkunTam hEmanAnamaNimayasadanam srIshaDhAmAstha- dOSham |
sAyujyAdyAptasauKhyaIrviviDhaviShayiBhi:h sundarI- BhOgaBhAgBhi:h
brahmAdyainAThadrugBhirvilasitamatulam sO$nugruhNAtu nO$lam ||22||
Summary: Once, when Sri Anandatirtha Bhagavatpadacharya was giving a discourse,
Sri SeShadeva(AdiseSha) appeared in the sky and listened to it; when he returned
to his abode, he was asked by Sanaka and other rishis the benefit of listening
to such a discourse, he replied that it leads one to 'vaikunta', that is moxa. H
e, then described the Vaikunta like this:
'The abode of Sri Narayana in the Vaikuntaloka is glittering with gold and preci
ous stones. It's denizens are free from blemishes and have no fear of birth and
death. They are blessed with 'sayujya' moxa and have all kinds of pleasures they
desire and are enjoying with their respective spouses. Brahma(s) and other gods
who have attained moxa have darshana of the Lord, Sriman Narayana,and will be e
ngaged in singing His praise.
May Sri Anandatirtha, who has preached such philosophy which leads to moxa, bles
s us.
Summary of Chapter eleven.
One late evening, when Sri Madhvacharya was giving a discourse on the Brahmasutr
a Bhashya, Adisesha appeared in the sky and listened to it. The whole place was
suddenly lit up with a glowing light, which SriMadhvacharya told them was due to
Adisesha's presence in the sky. After returning to his abode, Adisesha was aske
d by several rishis like Sanaka what would be the benefit for those who listen t
o such a discourse which gods like him too listen with rapt attention. To this h

e replied that listening to Madhva shastra leads one to Vaikunta, the abode of N
arayana,and that is moxa. He then started describing the Vaikunta to them as fol
lows:
"The abode of Sri Hari in Vaikunta, with 'prAkAras' embedded with gold and preci
ous stones shines forth with beauty unparalleled such that there is no compariso
n to it except its own reflection in them. The other palatial buildings situated
in a row, embedded with white shining stones (sPhatika shilas), appear like Adi
sesha on which Hari is resting. No amount of poetic eulogy can suffice to descri
be the abode of the Lord where the presiding deity of all riches in the universe
herself is serving her Lord, Narayana.'
'In the centre of this city is situated the Lord's abode, just like the moon shi
ning being surrounded by stars. Sri Narayana is lying on Adisesha as His couch,
and pleasing His consort Laxmi in amorous sport. He has a majestic look and is b
edecked with jewels made from precious stones. He wears the 'kaustubha' necklace
and holds the 'shanKha' (conch) and 'chakra' (disc), the 'gada' called 'kaumOda
kI' and a lotus in His hands. Innumerable mukta-Brahmas, Garuda and other gods,
along with their wives, are having the 'darshana' of the Lord and are engaged in
meditating upon Him, who is of infinite attributes.'
' The mukta-jivas in Vaikunta are endowed with beautiful appearance, have four h
ands and wear 'pitambara' and many jewels and appear similar to the Lord. They h
ave no fear of birth or death and any type of sadness. They wander in the garden
s which are full of fruit bearing trees and creepers bearing variety of flowers
along with their beautiful wives and enjoy amorous sports with them. They have n
o specific duties to perform, and still they collect flowers and making garlands
from them offer it to Lord, Sri Hari. They sing songs which tell stories of the
Lord's avataras and His greatness.
' In such Vaikunta loka, Mahalaxmi dwells on the chest Of Srimannarayana (sittin
g in a 'mantap'). His slim stomach holds the whole universe in it. ChaturmuKha B
rahma is sitting in on a lotus in His naval and is singing His praise. He is ful
l of 'ananda', and infinite 'sadgunas' (auspicious qualities).
The poet concludes this description of the Supreme Lord saying:
'AscharyaratnEshvaDhikam jagatrayEpyascharyamAscharyamahOmuhurmuhu:h
soundaryasAraikarasam ramApatE
rupam sadAnandayatIha moxiNah'
Which means that the Lord's beauty is unparalelled; He is beauty incarnate; ther
e is no object in the universe as awe inspiring as the Lord Sri Hari. This chapt
er concludes with stating the fruit of studying the Brahmasutra Bhashya of Srima
dacharya in these words:
'mahAnandatirthasya yE BhashyaBhavam
manOvagBhirAvartayantE svashaktyA
surAdyA narAntA mukundaprasAdimammOxamEtE BhajantEsadEti'
which summarises this chapter as: " The devatas and others who study this Bhashy
a of Srimadanandatirtha or listen to it with attention, and who recollect it oft
en with their minds set on it or by repeating it become eligible to God's grace
(through aparoxa jnana) and attain moxa."
SARGA- 12
nAnAdurnItavAdairvihitamurumadam mAyi BhutA- surEndrai:h
yO$yam vEdantisimhO vyajayata kuravam pundarIkam cha kAndam | vishvAscharyaprakA
rapravachanamakarOchChandasAm yatpraDhanyasthathkurvan hAsya AsiddvijavaranikarE syAma- taddAsadadAsA:h || 23||
Summary: The advocates of 'mAyAvAda', who could not tolerate the rise of Sri Mad
hva and his philosophy made Pundarikapuri, who was considered a great pundit and

very proud of himself, go for a public debate with him. Srimadanandatirtha defe
ated him in no time like a lion deals with a jackal. He then recited, with the r
ight intonations, several Veda-mantras and explained their meaning; and, when th
e brahmins assembled there asked Pundarika puri, who had the title 'shardula' (t
iger), that he should also discourse on Vedas, He mispronounced a vedic mantra a
nd was cajoled for it. It is worth being the servants of the servants of this gu
ru.
padmAkhyam sinDhurajam priyajanaparamAgaskrutam prApyaBhItEranyAnkurvANamagrE sapadi nijagruhE gOgaNairmaDhva- pArTha:h |
yO yaddasOktibANairvidalitaHrudayA dudruvurmAyi- daityA:h
sarvajnAhvO hariryO jagati vijayatE sampradadya- jjayam na:h ||24||
Summary: A pundit called 'Padmatirtha', stole the works of Sri Madhvacharya fro
m his sishya called Shankaracharya, and was hiding like a Jayadratha who tried t
o carry away Draupadi. Srimadacharya followed him to his house and like an Arjun
a, and defeated him in debate with logical arguments. The group of 'mayavadis co
mparable to daityas ran away from the place. May Srimadanandatirtha, who proclai
ms the greatness of the all-knowing Narasimha, grant us victory.
Summary of twelvth sarga
The roaring of this lion called Sri Madhvacharya in the field of Vedanta could n
ot be tolerated by the group of jackals following the 'mAyAvAda', which states t
hat this world is an illusion, as he proved it to be contrary to vedas and estab
lished that the world is real and is governed by the supreme Lord, Sri Narayana.
They assembled under the leadership of two stalverts among them called Pundarik
a puri (who was a sanyasi) and Padmatirtha. They came to the conclusion that the
y should oppose Srimadanandatirtha and elected Pundarika Puri to face him in deb
ate. The debate was held in the presence of a large gathering of brahmins which
included many pundits proficient in Vedas and shastraic works. Sri Purnaprajnach
arya defeated Pundarika Puri easily and for the benefit of the learned audience,
he started a discourse on the Vedas. He, with his majestic voice, recited the v
edic mantras flawlessly with the right intonations, which the devatas listened t
o and felt as though coming from SriNarayana Himself. His explanation of the 'ma
ntras' using the six branches of learning called the Vedangas made the learned b
rahmins feel as though Chaturmukha Brahma himself was discoursing to them. Being
highly impressed and gratified with his discourse, the brahmins then asked Pund
arika Puri that he should also give a talk on the Vedas. He, even at the startin
g, recited a vedic hymn improperly and became a laughing stock before the august
assembly and though he had a title 'shardula'(a tiger), he proved only to be a
jackal before the lion-like Srimanandatirtha. In the meanwhile, Padmapada, who t
hought that if he took away the books of Sri Madhvacharya, the latter would not
be able to defeat him, stole the books of the Acharya from the house a brahmin c
alled Shankaracharya belonging to the 'likucha' family, with whom the books were
deposited. On coming to know about it, Sri Madhva followed him to his house whe
re he was hiding and defeated him with the incessant flow of logical points supp
orted by shastras, just like Arjuna caught Jayadratha with the flow of his arrow
s when he stole Draupadi. With his defeat, the group of 'Mayavadis' ran away fro
m the scene, which the sishyas of Sri Madhvacharya described as follows:
"vedavrAtasudarshana:h parilasattarkAKhyashanKha- DhvanirviBhrAjiShnupurANasamhatigada:h slOkauGha shA~NArAnvita:h
satsutrEShvitihAsanandakachaNO MadhvaKhyanArAyaNa:h
prAptO vO nijiGhruXayA dravata hE mAyAvi- dEvadviSha:h"
' Oh, Mayavadins, it is time for you, to runaway from here! SriNarayana himself
has come in the form of SriMadhva holding the Vedas as the chakra, tarka as the
shankha, swinging around the mace called puranas, weilding the Shar~Na bow calle
d Pancharatra (which is in the form of slokas), the arrows in the form of Brahma
sutras and the sword made of Itihasas (Mula Ramayana and Mahabharata) to destroy

the asuras called mayavadis'.


Srimadanandatirtha then went a place called 'Kodapadi' for the chaturmasya vrata
.
SARGA- 13
This sarga is dealt summarized in one sloka only.
srikAntAnGhriprasangAdaDhikashuBhatamO yAnyaThA- ganga OGhO
rajnAsamvanditAnGhri:h sakalaguNagaNOpEta- pAdAdikAnta:h |
sarvEShAm darshanIyO likuchaBhavO vEdashAstrAnusArI
prApAyugvikramAryO$ayamaKhilagurumAnanda- tirthAKhyamIdE || 25||
Summary: On completion of the chaturmasya, Sri Madhvacharya, went again on pilgr
image westwards, making the people in all places blessed just like the river Gan
ga, as he was purified with the touch of the feet of Lord Narayana (like Ganga b
orn from the feet of Naryana). King Jayasimha received him and prostrated at his
feet. Srimadanandatirtha, who was full of good qualities, had an attractive per
sonality from foot to head, having all the thirty-two 'sallaxaNas', and people t
hronged to see him. A famous pundit, Sri Trivikramapanditacharya born in the 'li
kucha' family, well acquainted with the vedas came to him with the desire of di
scussing philosophical issues with him. I (we) prostrate to Sri Anandatirtha, t
he guru for the whole world.
Summary of Thirteenth Sarga
Sri Madhvacharya, having completed the chaturmasya, got ready to go again on pil
grimage. By then, an emissary of a king called Jayasimha, who was devoted to Sri
Madhvacharya, brought a letter to him from the king which stated that the books
which were stolen by Padmatirtha had been confiscated by him and requested the
guru to grace him with his visit. Sri Madanandatirthacharya decided to go in th
e western direction honouring the king's invitation. A yati among his sishyas, c
arried the box with an ornamental covering containing the Saligramas; a group of
sishyas carried the bundles of books on their head; a sishya held an umbrella o
ver the guru's head; Indeed a sishya carried the guru who carried in his heart M
ukunda, who holds the three worlds within Him. Many grihastas, yatis, and brahma
charis who had been following the vedic dharma and their ashrama dharmas properl
y accompanied him.
He was received by the king, Jayasimha, accompanied by several brahmins near a t
emple called madaneshvara temple, and prostrated to the guru with all reverence.
He was then taken in procession to another temple situated in a place called Vi
shnumangala, which was witnessed by a large gathering of people curious to have
his darshan. With his tall and impressive personality, Srimadanandatirtha bhagav
atpadacharya could be seen by all the people even though he was surrounded by ma
ny. On reaching the temple, he was seated in the centre of a raised platform and
Jayasimha and other kings were seated around him. Hrishikeshatirtha, a disciple
of SriMadhva, recited the Bhagavata slokas and the Acharya discoursed on the ex
ploits of Sri Krishna which gave ecstatic pleasure to the listeners.
In the 'Likucha' vamshha was a great pundit and poet called Subrahmanya, and he
got a son with the grace of Hari and Shiva by worshipping Lord 'Harihara'. The b
oy named 'Trivkrama', showed signs of his poetic gifts at a very young age. He b
ecame a great pundit in 'Mayavada', though he had his own doubts about its theor
ies. His father also told him that concentrating on a brahma who is said to be '
nirguna' (a thing with no attributes at all) does not lead one to moxa and the
right course is to worship Vasudeva, full of auspicious qualities. The mayavad
is, approached Sri Trivikramapanditacharya and said that he being a great pundit
in the Vedas, the shastras and literature, should save the face of the advaitin
s by facing SriMadhvacharya in debate. Sri Trivikramapandita, who had his own do

ubts about the 'mayavada', and had gone through Acharya's works which were in th
e custody of his brother Shankaracharya and found how his philosophy was most ap
pealing, felt this to be a good opportunity to get his doubts clarified and know
the real truth. He then went to Vishnumangala and approached Srimadanandatirtha
and prostrated to him with all respects.
SARGA- 14
labDhagranTha:h stutO$lam likuchavareNEha ninyE dinAni
srIBharthu:h prItivr^idhyai viviDhashuBhakr^iti:h kevalam yastu kurvan |
nirlEpO dagDhakarmA matikr^itikaraNairlOkashixAm- cha kartum
devairvr^iShtamrutArchai:h pravachananiratO mE pra- vaktr^itvada:h syAth || 26||
Summary:Having receieved the books which were stolen by Padmapada through king J
ayasimha, and being praised for by Sri Trivikramapanditacharya, Sri Madhvacharya
spent the days in pleasing the Lord with his good deeds. Although he had no att
achments to the world and was free from all sins,he was performing his daily dut
ies and was setting an example for others to follow. On the 'pratimas' worshippe
d by him, the devatas had dropped 'amrita'(nectar). He was spending much time in
teaching and discoursing on the shastras.
May this Anandatirtha give me the ability to teach the shastras.
snatO dEvABhiShEktA sadaridaraDharasthanthrashastrA- nusr^ityA
samyaksampUjya vishNum varatulasikayA darshanIyO$Tha BhuktvA |
nAnAlOkABhinandI gururaTha vilasdvyAKhyayA sAnDhya- kr^ityam
kr^itvA gOvindalIlAkaThaka urukaTham vaiShnavIm vAchayEnna:h ||27||
Summary: The vaishnavaite daily procedures of Sri Madhvacharya are described in
this stanza. After taking his bath, he would perform 'abhisheka' to God and wear
ing the marks of shankha and chakra (urdhvapundras and pancha mudras), devotedly
worship Lord Vishnu with 'tulasi'etc. as per the 'Tantrasara' system which was
a real sight for the devotees, and then he would partake the food in the mutt. H
e would spend the afternoon in writing the 'vyakhyanas' which would be pleasing
to the good souls. In the evening, after performing the sandhyavandana, he would
discourse on the exploits of Lord Krishna. and other vashnavaite stories. May
such guru give me (us) the ability to discourse on shastras devoted to Vishnu.
Summary of fourteenth Sarga
King Jayasimha handed over to Srimadanandatirtha the bundles of his works in an
open assembly attended by many people duly expressing his regrets for the injust
ice done to the Acharya who received the books from him. Trivikramapanditacharya
, who was pleased with the return of the books stolen from his brother, gave the
benediction to the king, who was sitting respectfully at the feet of the Achary
a and prayed for his blessings to the king. Sri Madhvacharya spent several days
in that temple blessing the good souls deserving moxa which caused hatred in the
wicked people, curiosity among the souls of the middle order.
The poet here describes a full day in the life of Acharya Madhva. Sri Madhvachar
ya got up at 'arunodaya' time (that is, about an hour and a half before sunrise
) and after taking bath, sat in 'yogasana' behind a screen of red cloth and pray
ed Lord Narayana (perform 'japa'). His yati-sishyas followed him. The other sis
hyas got up before him and were ready to attend to his needs and attend to their
ordained duties. One of the yatis, with water filled in a 'shankha', performed
'nirmalya visarjana' in presence of his guru and removed the flowers placed on t
he previous day on the 'saligramas', from which dripped 'amrita' (nector) due to
the worshipping by Sri Madhvacharya (devatas desirous of serving him had shower
ed amrita into the flowers he worshipped the Lord with).
By then had the sun arisen, reminding the sishyas that it was time for the teach
ing of Shastras by the guru, and sat with their books silently around the yogape

etha. The Acharya, who came out of his yogapeetha, started his lesson pronouncin
g the 'Omkara' and with a clear and steady tone taught his 'vyakhyana' on the up
anishads, and it was gratifying to the sishyas like 'amrita' to their ears and l
eading them in the path to moxa. Sri Anandatirthacharya next took bath in the p
ond attached to the temple, in which did the 'abhimani devatas' of Ganga and oth
ers presented themselves with a desire to serve him. He then performed 'abhishek
a' to the saligramas pouring water through a shanka, and competed the puja, afte
r which he partook the 'saligrama tirtha'. It was a gratifying sight to the peop
le who had come to see the puja to see Sri Purnaprajna with a glowing lustre on
his face, and wearing the signs of a vaishnava. He came back to the temple and w
orshipped Lord Sri Hari with 'tulasi' leaves and flowers. After the puja, he too
k food with the concept that it is an offering to the Lord and repeating the Lor
d's name all the time.
He sat on a well deccorated seat and discoursed on interesting shastraic topics
to the pundits and others which were pleasing to them, at the end of which they
rushed to the platform to get the first chance to prostrate to the guru. When th
e sun was about to set, Sri Madhvacharya performed the sandhyavandana and japas,
and was engaged in 'dhyana' of Lord Narayana till the moon and the stars appear
ed in the sky.
Thus did Srimadanandatirthacharya spent his day all the time advocating 'Vishnu
sarvottamattva'( that Vishnu is the supreme Lord) and engaged himself in the wor
ship of the Lord and in extolling His infinite qualities.
SARGA - 15
mAnyOpanyAsaDhanyO hariramitaguNo brahma vEdaika- vEdya:h
kartA vishvasya mOxam shuBhasuKhaviShayam rAti Bhak- teBhya ithTham |
sattarkai:h sADhayitvA srutishatasahitai:h surisUnum vijitya
vyAKhyAtA tasya pUrNapramatiranudinam vyAKhyayA- $$pyAyayEnmAm || 28||
Summary: Srimadanandatirthabhagavtpadacharya, who was highly regarded for his el
ucidation of philosophical tenets,contended that Hari, complete with all auspici
- ous qualities,is the one who is extolled as 'brahma', and who can be establish
ed only by the vedas. He is the sole creator of the universe( and as such the su
stainer and destroyer etc.); He grants liberation which gives eternal happiness
to his devotees. These he established with hundrdeds of vedic pronouncements and
logical arguments duly supported by the shastras,and won over Sri Trivikramapan
ditacharya in the debate, who became his sishya. At his request, Sri Purnaprajna
, explained to him the shastras.
May he grant me(us) the benifit of listening to his commentaries day after day.
sAmnastraivikramaryAdvyarachayadanuBhAShyam shatha- granThakartA
sodaryam svam viraktam yatimakr^ita mahAsadguNam viShNuthIrTham |
vAdIndram padmanABham priyamaTha cha parAnsadguNAn- shlAGhyashiShyan
yOnEkAn sadgr^ihastAnapi sa vijayatE kanva- tirThantikasTha:h ||29||
Summary: Being requested by Trivikramapanditacharya, he wrote a work called 'anu
BhaAshya' and also wrote several other works on the shastras. He initated into s
anyasa his brother in purvashrama, a person of exemplary character, who had no a
ttachment to worldly life, and named him vishnutIrtha. His beloved sishya, Sri S
hobhanabhatta, whose expertise in debates was well known, was called Padmanabhat
irha, on becoming a yati. He also intiated into sanyasa several other sishyas wh
ose character was praise worthy. Many deserving grihasthas were accepted by him
as his sishyas. May Sri Purnaprajnacharya, who came to a place close to kanvatir
tha for the next chaturmasya, be victorious.
Summary of Fifteenth Sarga
Sri Madhvacharya stayed in a temple in a place called Kudil. A debate between Sr

i Madhvacharya and TrivikramaPanditacharya took place at that time. Sri Purnapra


jna started his discourse stating the important tenets of his philosophy which w
as called 'Tattvavada', that Narayana is the supreme Lord, the term 'brahma' app
lying to Him alone; He is declared so by the Vedas and is the creator, sustainer
etc.of the universe. He then dealt with the various philosophies propounded til
l then, such as, the sAnkhya system which does not accept a supreme God who is
omnicient and omnipotent, the vaiSheshika system which stresses on rituals and d
oes not accept God as 'sukhapUrna' (full of ananda). Pashupata matha which state
s that Rudra is the supreme God, the 'sUnya matha', followed by a section of Bud
dhists which states that the world is created out of 'sUnya'(a non-existant obje
ct!), and proved that all these systems are fallacious and are contradictory to
the vedas. He said that the Charvaka system which accepts only 'pratyaxa' as 'pr
amAna' can only be called as a mad man's talk. He explained that the existence o
f a supreme being controlling this world cannot be establiashed by 'anumAna' or
logic as one can invent a counter-logic to disprove it. Anyone discarding the au
thority of the 'apourusheya vedas', and instead coining his own philosophy based
on logical arguments, is likely to mislead the people by teaching things oppose
d to the scriptures and land himself in hell. As regards the advaita philosophy
or 'mAyAmatha' which states that 'brahma' is having no characteriastics(nirguna)
and the world is an illusion, he proved that it hardly differs from Buddhism(su
nyamatha) as there is little difference between 'sunya' and brahma; he also crit
icised their view that only a few statements in vedas are having philosophic imp
ort and the others are not, and said that it tantamounts to saying that the veda
s are not authoritative texts. He concluded his discourse reiterating that the s
upreme God, called by the name 'brahma', being established by the veads, which a
re by themselves authoritative texts, as they are 'apourusheya'is nArAyana, and
He is the one who grants moxa to the deserving souls.
Sri Trivikrama panditacharya then started his arguments which came like a series
of sharp arrows and were based on high philosophical logic,and Sri Madhvacharya
cut them all with counter arguments. He then took recourse to arguments based o
n srutis, which were also disproved by the Acharya by showing other srutis diffe
ring from them and establishing that God is full of auspicious qualities and als
o gave the correct interpretations for the srutis stated by him and explained ho
w the two sets of srutis could be reconciled. The debate continued for fifteen d
ays and in the end Sri Trivikramapanditacharya,being cleared of all his doubts,
accepted defeat, prostrated before the great guru, and prayed to him to accept h
im as his sishya.
Sri Trivikramapanditacharya wrote a commentary(vyakhyana) to the BrahmasutraBha
shya of Sri Madhvacharya as instructed by him. It was named as 'TattvapradIpa'.
He then praised the works of Sri Anandatirtha as containing many precious jewels
, which included apart from the Brahmasutra BhAshya, the GitA BhAshya and GitA t
Atparya nirNaya, the bhAshyAs on ten upanishads, MahABhArata Tatparya Nirnaya wh
ich explains the RAmAyana, MahABhArata and PancharAtra, BhAgavata TAtparya NirNa
ya,tantrasAra sangraha, praMaNalaxaNa, Kathalaxna, Vishnutattvanirnaya, aNubhAs
hya, YamakaBhArata,and many stotras and other works which are meant for the bene
fit of his followers (like dvAdasa stotra,sadachAra smriti, JayanthI NirNaya etc
.). He expressed to the guru that the worhs of Srimadanandatirthacharya are so p
rofound that they contain several logical discussions which one may find difficu
lt to understand and pleaded with him to write an explanatory work for the porti
ons involving difficult logic. Sri Anandatirtha took to this kindly and dictated
to four of his sishyas four chapters of his explanatory work on the Brahmasutra
bhAshya at the same time. This work is famous as 'anuvyAkhyana'. The Acharya wr
ote another work called 'nyayavivarana' explaining some of the tougher points in
it.
Sri Madhvacharya returned to Udipi after the chaturmasya, taking leave of the ki
ng. The younger brother of the guru in his purvashrama, who had no interest in w
orldly affairs,and was a person fully merited in all respects, approached him se

veral times and pleaded with him to give him sanyasa. Sri Madhvacharya intiated
him in the 'yati dharma' and named him Vishnutirha. He(Vishnutirtha) went on pil
grimage to the north and on return he went to a hill known as 'Harischandra parv
ata' to perform 'tapas'. He did a hard 'tapas' with hardly taking any food for a
long period, sometimes eating only leaves fromthe trees, always conecntrating o
n Lord Sri Hari and got the'darshana' of the Lord. He returned to Udipi for some
time and went to the 'kumara parvata' for performing 'tapas'.
Sri shobhanabhatta, who had accompanied Sri Madhvacharya from the Godavari delta
was initiated into sanyasa and was caled Padmanabhatirtha and he was highly pro
ficient in the vedanta shastra. He defeated many schlars in debate and wrote a c
ommentary on the Brahmasutra Bhashya known as 'Sannyaratnavali'. There were seve
ral ohers who took sanyasa from Sri Anandatirthabhagavatpadacharya like Hrishike
shatirtha, Janardanatirtha, Narasimhatirtha, Upendratirtha, Naraharitirtha, Vama
natirtha, Ramatirtha and Adhoxajatirtha. Many grihastas became sishyas of Purnap
rajnacharya of whom the three brothers of the 'Likucha' family were well known.
Brahmanas, and those of other communities also followed his precepts becoming hi
s shishya. Thus were many who were fortunate to get firm conviction in Vaishnava
siddhanta and the devotion to Sri Hari through his grace.
Sri Madhvacharya stayed in a place called 'tAntrya' near 'Kanvatirtha' for the c
hatmasya. It should be our fortune to pray for serving atleast those who serve h
im.
SARGA- 16
This is the last sarga of Sumadhvavijaya. It is dealt with in three slokas in aN
umadhvavijaya.
samsthavyO vEdamAnam samavithumathanOdOShaDhIrya:h XaNAntE
dIpAguShta:h shilAnI:h shrutivivaraNakr^idvarDhita- |
stamBhithAbDhi:h angulyA gandavAtAvatulabalachaNau chAlanE yasya nAlam
prAvAtO vA vatUDhO mama manasi lasEdapyalAvaikalOmA ||30||
Summary: A pundit, who was a sishya to Srimadanandatirtha, started
e 'mahimas' of his guru:
Sri Madhvacharya, being questioned by a sudra king about his saying
re authoritative texts, proved it by keeping a seed in his hand and
a Vedicsukta,he made it sprout and grow and yield flowers and fruit
ly.

narrating th
that Vedas a
by reciting
instantanous

Once, when he was teaching, the lamp got extiguished and he produced light from
the nails of his toe. He lifted a big boulder with one hand and placed in a suit
able place on the Tungabhadra river to stop all the water flowing out for the be
nifit of the people.
When a solar eclipse took place, he
sea and before its start discoursed
th, as it was difficult to stand in
g waves,he made the sea get calm by

went with his followers to take bath in the


on the "Aitareya" upanishad. While taking ba
the sea waters due to the force of the risin
just a glance of his eyes.

A wrestler who had heard of the Acharya's strength, came with his brother to tes
t him. The guru told them to lift his thumb which he pressed on the floor, the t
wo failed in their effort. Another strong man called 'pragvata' who came to test
him could not even pick out a hair from his nostrils when asked to do so. In an
other temple, Sri Madhvacharya sat on the back of a small boy and went round it.
May he, who showed such powers called 'aNima' and 'garima' vidyas, be installed
in my mind.
pArantIshABhinandI sapadi cha saritAmantarE varSha- yadyO
grIShmE mitrIchakArApyahitamaTha gatO vaidyanATham svaBhUtyai |

CHanda:hKhandArThavAdI jitakumatikulO durjnErSyABhyu- pExI


laGhvannam br^imhayEthyathibahuDhaninAmalpakalpEna tuShyEt || 31||
Summary : The 'mahimas' and other extraodinary work of Sri Madhvacharya are cont
inued in this stanza. In a place called 'PArantI', he arrranged within a very li
ttle time pujas to the God which was stopped for long years.
In another place called 'saridantatra' where the tanks had dried up in summer, h
e made rains to pour and the tanks were full. The headman of the village was pov
oked by some people and wanted to kill SriMadhvacharya,but on seeing him, he bow
ed to him reverenly.
He wrote the 'Krisnamrita maharnava' in the Vaidyanatha temple to bless a shishy
a. Some pundits,tried to test him in his knowledge of 'karmakanda' of the Vedas
and he explained it to their satisfaction and ignored those who criticised him o
ut of prejudice . When the food offered by poor devotees was short of needs,he m
ade it four fold; When rich devotees offered large quantities of food, he consum
ed as much as thiry people could .
May Srimadanandatirtha be pleased with my(our ) little devotion to him.
vr^ishtAdInAm niyantEtyaBHihita chrita;H sarvagIrvANaratnair- ganDharvairgIyaAnO dyusadasi sakala:h kautukAdgamya- mAna:h |
dr^iShtvA samstUyamAna:h suratarukusumaiRarya AkIryaAnO
maDhvO dEdIpyatE$sau jagativijayatE satsaBhA- mngaLAya ||32||
Summary: The most revered guru, Sri Madhvacharya, who shines forth on this earth
for the benifit of the good souls whom he blesses, who is praised by the gods,
for his achievements such as producing the rains, whom the Gandharvas extol thro
ugh their songs in Indrasabha, on whose darshan does everyone sing his praise in
ecstacy, and, on whom do the devatas shower a rain of Parijata and other flower
s from svarga loka, shines forth on this earth for the benifit of all good men,
that is, the 'sattvika jivas'.
Summary of sixteenth chapter
In an assebly of vedic scholars, who were devotees of Lord Vishnu, a scholarly s
hishya of Sri madhvacharya,narrated many incidents in the life of the guru.
In a place situated on the banks of river Gomati, a king, a sudra by birth, acco
sted the guru by saying that it is said that a particular mantra from the vedas
is supposed to make a seed sprout when recited, but as it failed in his case, th
e vedas are not true. Sri Madhvacharya, took a seed in his hand and recited the
mantra, and lo! the seed not only did sprout, but also gave branches, flowers an
d fruits instantaneously proving the efficacy of the veda mantras.
Once, during his teaching shastras to his sishyas, the oil lamp got putoff; imme
ditely, a bright light emanated from the nails of a toe of his foot and he conti
nued to teach.
When, during his pilgrimage, he was passing through a place called 'Kalasa' on t
he banks of river Bhadra, he found that the people wanted to place a big boulder
in the middle of the water to stop all the water flowing out; but, inspite of m
any people joining to lift it,they failed in their effort. Sri Purnaprajna lifte
d it immediately and placed it in the right place for the benefit of the people.
(the size of the boulder is 2o'x16'x10' with a weight of about 50 tons. The boul
der can be seen even to this day in it's place).
On an Amavasya, when a solar eclipse was to take place, Sri Madhvacharya went wi
th a large number of his followers to take bath in the sea. As when they arrived
near the sea, there was still time before the start of the eclipse Srimadachary
a gave a discourse on the 'Aitareya upanishad' with his dignified tone and on li

stening to it, every one present reverently bowed to him and placed the sacred d
ust of his feet on their head. While taking bath in the sea, many of them were f
inding it hard to stand firm in the waters because of the rising and hard hittin
g waves. Some wicked persons joked at him saying that the guru supposed to be fa
mous in the three worlds is tottering in the sea. Sri Madhvacharya just made a g
lance at the sea and the rising waves of the sea calmed down suddenly and all th
e people took bath.
Some bad elements, who having heard the enormous physical strength of Sri Madhva
charya, wanted to test it. So,they sent a wrestler named 'Gandavata' known for h
is strength and his brother to test him. The two wrestlers came to him and toget
her held his neck and pressed it when he was giving a discourse. while they both
started sweating,there was no effect on the Acharya, who continued the discours
e with a louder voice, and the wrestlers fell down with fatigue. Then, the guru
pressed his thumb on the earth and told them to lift it, but they could not move
it at all!
In another place, where there was a temple didicated to Narasimha, the Acharya,
with a smile on his face, sat on a small boy and made him carry around the templ
e while the boy never felt his weight!(this feat is known as 'laghuma', getting
light in weight. His exhibiting extraordinary strength as in the previous instan
ce is called 'Garima').
Another wrestler called 'Purvavata' also failed in his effort similar to the one
of Gandavata.
Srimadanandatirtha then came to a place called 'pAranti' where a temple was negl
ected for a long time without worship. He recollected that the 'vigrahas' of Lor
d Narayana there had been once worshipped by him along with the other pandavas a
nd Draupadi. He sent for the king and the head of the village and arranged for t
he pujas to be performed from the same day duly performing the ceremonies requir
ed for it in accordance with the shastras.
He came to a place called 'saridantara' during his journey. The tanks and wells
in that place had dried up due to the severity of the summer and the people were
suffering . He immediately made rains to come (by the power of mantras) and the
tanks and wells got filled up completely to the surprise and happiness of he pe
ople. Some wicked people had carried tales against Sri Madhvacharya to the headm
an of that village and he wanted to kill the guru, but on seeing him,he got grea
t reverence for him and bowed to him respectfully from a distance(being a sudra)
.
He went to the Vaidyanatha temple(temple for Dhanvantari) in Kokkada. A devoted
brahmin requested the guru to grace him with advice for his own upliftment. Srim
adacharya, composed a work called 'KrishnAmrita mahArnava', a collection of slok
as from various texts and the brahmin was blessed with it, which needs to be stu
died and followed by all vaishnavas.
In "Ujire', which Sri Madhvacharya reached during his pilgrimage, he invited th
e pundits in that place for a public debate, as they were behaving arrogantly be
ing proud of their knowledge. Those pundits thinking that, being a 'yati', he wo
uld not have proficiency in the portion of Vedas relating to the performance of
'Yajnas',asked him to interpret the mantras pertaining to it. Sri Madhvacharya e
xplained the correct interpretation of those 'suktas'. The proud group of pundit
s said that the interpretation given by him was not acceptable to them, to which
he told them that they might give the right meaning of the mantras, and they le
ft the place without being able to answer him. However, they returned again to q
uestion him in the meaning of another set of 'suktas' known as "maHanAmnI'. SriP
urnaprajnacharya gave a profound discourse on them (which was written down and t
his work is called 'KarmaniNaya'), and they took to their heels.
The kind hearted guru, when invited by some devotees who were poor, on finding t

hat the food prepared was insufficient, made it multiply fourfold. Whereas, when
rich devotees offered him 'Bhiksha' with large quantities of food prepared,he w
ould consume food that would suffice for more than thirty persons,reminding peop
le of Bhimasena, who was his previous avatara. The poet, Sri Narayanapanditachar
ya (who was the son of Sri Trivikramapanditacharya), concludes that it is no sur
pise that the deeds of Sri Madhvacharya,the great guru, were thus praised by a s
ishya before a learned audience who listened to it with rapt attention, as they
are sung in compositions set to perfect music by Gandharvas with pleasing voices
in the assembly of devatas who take pleasure in listening to them devotedly, wi
th folded hands.
Srimadanandatirtha started his discourse on the 'Aitareya Upanishad' in the Anan
thesvara temple in Udipi, when the devatas appeared in the sky to have his darsh
an,and with folded hands praised him thus: Hey revered guru! you have come on th
e earth and have thrown out the darkness in the form of wrong interpretations to
shastras with the light thrown by your works(vyAKhyanAs); by this, you are vict
orious in all the fourteen worlds (your victory is praised in all the worlds); w
e pray to you to show your kindness on us.
The devatas then bowed to Sri Madhvacharya reverently with this prayer:
*namasthE prAnEsha praNataviBhavayavanimagA *
*nama:h svAmin rAmapriyatama hanUman guruguNa *
*namastuBhyam BhIoaprabalatama kr^ishNeShta Bhagavan *
*nama:h srimanmaDhva pradisha sudr^isham no jaya jaya*
Oh Pranesha(Vayudeva),the controller of the 'indriyas' in all beings, we bow to
you, who descended on the earth to give happiness tm those devoted to you by gra
nting them the right knowledge of qhastras;
Oh HanumAn, we"bow to you ,the most beloved of Sri Ramachandra, full of exemplar
y qualities deserved of a guru;
Oh Bhima, we bow to you,the beloved of SriKrishna ald Vedavyasa,who is the stron
gest of men,and full of knowledge ald other great qualities;
Oh Sriman Madhvacharya, we bow to you, lead us in the path of right knowledge, V
ICTORY TO YOU! VICTORY TO YOU! >br>Thus saying,the devatas showered a pain of di
vine flowers on Srimadanandatirtha, celebrating the victory of the great guru as
all the people were looking on with"great awe.
Sri Narayanaranditacharya ends this sacred work, aNumadhvavijaya with a 'malgala
sloka'.
dashapramativikramam bahuviDhatmanA hEmavat
sumadhvavijayaBhidamvyaDhita BhavadIpahvayam |
pramEyanavamAlikAm punarimAm cha daxam cha tAm
satAm shravaNaBhuShaNam vyatanutaiShanArAyaNa:h ||33||
This narrative of the victorious life of Sri PurNapraJna which shines like Gold
(or the many incidents of whose life shine like different types of gold ornament
s) and is known as "sumadhvavijaya" has been told by me, NarAyaNapanditAchArya.
I have a written a commentary on the same called 'BhavadIpa'. Now have I written
this composition named 'pramEyanavamAlikA' which powerfully concises it and wh
ich pleases the ears of good souls and grants them all their desires (on this ea
rth and in moxa).
With this ends the 'aNumadhvavijaya' of Sri NarAyaNapandithacharya.
SriMadhvacharya is said to have gone to the Badarikashrama of Sri Vedavyasa, uns
een by anybody by his yogic power, as soon as the devatas showered flowers on hi
m, and is said to be there serving his guru and the Lord of the universe.

Mangalam:
manOjavam mArutatulyavEgam jitEndriyam buDDhimatAmcarIShtam
vAtAtmajam vAnarayUThamuKhyam srIrAmadUtam shirasAnamAmi |
JayatiharirachintyO sarvadEvaikavandya:h paramagururaBhishtAAptida:h sajjnAnAm
niKhilaguNagaNarnO nityanirmuktadoSha:h sarasijanayanOsau sripatirmAnadO na:h ||
|| shrI

kR^ishhNarpaNamastu||