madhvacarya-sthane aila yanha 'tattvavadi'
udupite 'krishna' dekhi, tahan haila premonmadi
SYNONYMS
madhva-acarya-sthane -- at the place of Madhvacarya; aila -- arrived; yanha -- where; tattva-vadi -- philosophers known as Tattvavadis; udupite -- at the place known as Udupi; krishna -- the Deity of Lord Krishna; dekhi -- seeing; tahan -- there; haila -- became; prema-unmadi -- mad in ecstasy.
TRANSLATION
Caitanya Mahaprabhu next arrived at Udupi, the place of Madhvacarya, where the philosophers known as Tattvavadis resided. There He saw the Deity of Lord Krishna and became mad with ecstasy
PURPORT
Sripada Madhvacarya took his birth near Udupi, which is situated in the South Kanara district of South India, just west of Sahyadri. This is the chief city of the South Kanara province and is near the city of Mangalore, which is situated to the south of Udupi. Near the city of Udupi is a place called Pajaka-kshetra, where Madhvacarya took his birth in a Sivalli-brahmana dynasty as the son of Madhyageha Bhatta, in the year 1040 Sakabda (A.D. 1118). According to some, he was born in the year 1160 Sakabda (A.D. 1238).
In his childhood Madhvacarya was known as Vasudeva, and there are some wonderful stories surrounding him. It is said that once when his father had piled up many debts, Madhvacarya converted tamarind seeds into actual coins to pay them off. When he was five years old, he was offered the sacred thread. A demon named Maniman lived near his abode in the form of a snake, and at the age of five Madhvacarya killed that snake with the toe of his left foot. When his mother was very much disturbed, he would appear before her in one jump. He was a great scholar even in childhood, and although his father did not agree, he accepted sannyasa at the age of twelve. Upon receiving sannyasa from Acyuta Preksha, he received the name Purnaprajna Tirtha. After traveling all over India, he finally discussed scriptures with Vidyasankara, the exalted leader of Sringeri-matha. Vidyasankara was actually diminished in the presence of Madhvacarya. Accompanied by Satya Tirtha, Madhvacarya went to Badarikasrama. It was there that he met Vyasadeva and explained his commentary on the Bhagavad-gita before him. Thus he became a great scholar by studying before Vyasadeva.
By the time he came to the Ananda-matha from Badarikasrama, Madhvacarya had finished his commentary on the Bhagavad-gita. His companion Satya Tirtha wrote down the entire commentary. When Madhvacarya returned from Badarikasrama, he went to Ganjama, which is on the bank of the river Godavari. There he met with two learned scholars named Sobhana Bhatta and Svami Sastri. Later these scholars became known in the disciplic succession of Madhvacarya as Padmanabha Tirtha and Narahari Tirtha. When he returned to Udupi, he would sometimes bathe in the ocean. On such an occasion he composed a prayer in five chapters. Once, while sitting beside the sea engrossed in meditation upon Lord Sri Krishna, he saw that a large boat containing goods for Dvaraka was in danger. He gave some signs by which the boat could approach the shore, and it was saved. The owners of the boat wanted to give him a present, and at the time Madhvacarya agreed to take some gopi-candana. He received a big lump of gopi-candana, and as it was being brought to him, it broke apart and revealed a large Deity of Lord Krishna. The Deity had a stick in one hand and a lump of food in the other. As soon as Madhvacarya received the Deity of Krishna in this way, he composed a prayer. The Deity was so heavy that not even thirty people could lift it. Yet Madhvacarya personally brought this Deity to Udupi. Eight of Madhvacarya's sannyasa disciples became directors of his eight monasteries. Worship of the Lord Krishna Deity is still going on at Udupi according to the plans Madhvacarya established.
Madhvacarya then for the second time visited Badarikasrama. While he was passing through Maharashtra, the local king was digging a big lake for the public benefit. As Madhvacarya passed through that area with his disciples, he was also obliged to help in the excavation. After some time, when Madhvacarya visited the king, he engaged the king in that work and departed with his disciples.
Often in the province of Ganga-pradesa there were fights between Hindus and Muslims. The Hindus were on one bank of the river, and the Muslims on the other. Due to the community tension, no boat was available for crossing the river. The Muslim soldiers were always stopping passengers on the other side, but Madhvacarya did not care for these soldiers. He crossed the river anyway, and when he met the soldiers on the other side, he was brought before the king. The Muslim king was so pleased with him that he wanted to give him a kingdom and some money, but Madhvacarya refused. While walking on the road, he was attacked by some dacoits, but by his bodily strength he killed them all. When his companion Satya Tirtha was attacked by a tiger, Madhvacarya separated them by virtue of his great strength. When he met Vyasadeva, he received from him the salagrama-sila known as Ashtamurti. After this, he summarized the Mahabharata.
Madhvacarya's devotion to the Lord and his erudite scholarship became known throughout India. Consequently the owners of the Sringeri-matha, established by Sankaracarya, became a little perturbed. At that time the followers of Sankaracarya were afraid of Madhvacarya's rising power, and they began to tease Madhvacarya's disciples in many ways. There was even an attempt to prove that the disciplic succession of Madhvacarya was not in line with Vedic principles. A person named Pundarika Puri, a follower of the Mayavada philosophy of Sankaracarya, came before Madhvacarya to discuss the sastras. It is said that all of Madhvacarya's books were taken away, but later they were found with the help of King Jayasimha, ruler of Kumla. In discussion, Pundarika Puri was defeated by Madhvacarya. A great personality named Trivikramacarya, who was a resident of Vishnumangala, became Madhvacarya's disciple, and his son later became Narayanacarya, the composer of Sri Madhva-vijaya. After the death of Trivikramacarya, the younger brother of Narayanacarya took sannyasa and later became known as Vishnu Tirtha.
It was reputed that there was no limit to the bodily strength of Purnaprajna, Madhvacarya. There was a person named Kadanjari who was famed for possessing the strength of thirty men. Madhvacarya placed the big toe of his foot upon the ground and asked the man to separate it from the ground, but the great strong man could not do so even after great effort. Srila Madhvacarya passed from this material world at the age of eighty while writing a commentary on the Aitareya Upanishad. For further information about Madhvacarya, one should read Madhva-vijaya, by Narayanacarya.
The acaryas of the Madhva-sampradaya established Udupi as the chief center, and the monastery there was known as Uttararadhi-matha. A list of the different centers of the Madhvacarya-sampradaya can be found at Udupi, and their matha commanders are (1) Vishnu Tirtha (Soda-matha), (2) Janardana Tirtha (Krishnapura-matha), (3) Vamana Tirtha (Kanura-matha), (4) Narasimha Tirtha (Adamara-matha), (5) Upendra Tirtha (Puttugi-matha), (6) Rama Tirtha (Sirura-matha), (7) Hrishikesa Tirtha (Palimara-matha), and (8) Akshobhya Tirtha (Pejavara-matha). The disciplic succession of the Madhvacarya-sampradaya is as follows (the dates are those of birth in the Sakabda Era; for Christian era dates, add seventy-eight years.): (1) Hamsa Paramatma; (2) Caturmukha Brahma; (3) Sanakadi; (4) Durvasa; (5) Jnananidhi; (6) Garuda-vahana; (7) Kaivalya Tirtha; (8) Jnanesa Tirtha; (9) Para Tirtha; (10) Satyaprajna Tirtha; (11) Prajna Tirtha; (12) Acyuta Prekshacarya Tirtha; (13) Sri Madhvacarya, 1040 Saka; (14) Padmanabha, 1120; Narahari, 1127; Madhava, 1136; and Akshobhya 1159; (15) Jaya Tirtha, 1167; (16) Vidyadhiraja, 1190; (17) Kavindra, 1255; (18) Vagisa, 1261; (19) Ramacandra, 1269; (20) Vidyanidhi, 1298; (21) Sri Raghunatha, 1366; (22) Rayuvarya (who spoke with Sri Caitanya Mahaprabhu), 1424; (23) Raghuttama, 1471; (24) Vedavyasa, 1517; (25) Vidyadhisa, 1541; (26) Vedanidhi, 1553; (27) Satyavrata, 1557; (28) Satyanidhi, 1560; (29) Satyanatha, 1582; (30) Satyabhinava, 1595; (31) Satyapurna, 1628; (32) Satyavijaya, 1648; (33) Satyapriya, 1659; (34) Satyabodha, 1666; (35) Satyasandha, 1705; (36) Satyavara, 1716; (37) Satyadharma, 1719; (38) Satyasankalpa, 1752; (39) Satyasantushta, 1763; (40) Satyaparayana, 1763; (41) Satyakama, 1785; (42) Satyeshta, 1793; (43) Satyaparakrama, 1794; (44) Satyadhira, 1801; (45) Satyadhira Tirtha, 1808.
After the sixteenth acarya (Vidyadhiraja Tirtha), there was another disciplic succession, including Rajendra Tirtha, 1254; Vijayadhvaja; Purushottama; Subrahmanya; and Vyasa Raya, 1470-1520. The nineteenth acarya, Ramacandra Tirtha, had another disciplic succession, including Vibudhendra, 1218; Jitamitra, 1348; Raghunandana; Surendra; Vijendra; Sudhindra; and Raghavendra Tirtha, 1545.
To date, in the Udupi monastery there are another fourteen Madhva-tirtha sannyasis. As stated, Udupi is situated beside the sea in South Kanara, about thirty-six miles north of Mangalore.
Most of the information in this purport is available from the South Kanada Manual and the Bombay Gazette.
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Madhvacarya
Madhvacarya was born Vasudev, son of Narayan Bhatt and Vedavati in the village of Padakakshetra, near Udupi usually taken as being 1238 AD., on the Vijay Dasami of Lord Rama,. Afer 79 years of wonderful pastimes he passed on to be with his lord, Srila Vyasadev in the year 1317 AD.
This self realised soul, Mukhyapran (Vayu-deva) from an external point of view, accepted diksa from Acyutapreksha. However, Madhva always accepted only Srila Vyasadeva as his source of inspiration and Lord of his life, and thus his 'siksa guru'. Sri Madhva himself quoted from Brahmanda Purana, "One should have complete faith in the transcendental literature such as Srimad Bhagavatam and other literatures that directly glorifies the Supreme Personality of Godhead. One should also have faith in Vaisnava Tantra, the original Vedas, and Mahabharata which includes Bhagavad Gita, and which is considered the fifth Veda. The Vedic knowledge originally emanated from the breathing of Lord Visnu, and the Vedic literature has been compiled in a literary form by Srila Vyasadeva, the incarnation of Visnu. Therefore Visnu should be understood to be the personal speaker of all this Vedic literature." (excerpt from purport to Srimad Bhagavatam 11:3:26., translation by Hrdayananda Goswami.)
As the great incarnation of one of Lord Visnu's greatest preachers, Vayudeva (Madhva) accepted direct instruction from his Lord, Srila Vyasadeva. In the Agni Purana (Chapter 51.) it is mentioned how Vayu is seen sitting on the back of a deer holding a flag. Madhava was also quite often seen seated on a sacred deerskin holding his upraised flag of dualism in the form of his hand sporting two erect fingers protruding. One finger representing the Lord and the other the Jiva. Also in the Vana Parva of Mahabharata (19:22.) it is stated that Vayu is the messenger of the demigods, and in another place, that Vayu resides in the palace of Lord Brahma, continuously praising him for being the surrendered pure representative of the Lord. (Mahabharata, Sabha Parva, chapter 11 Text 20.).
It is interesting to note that Sri Vayudeva's glories are sung in the Mahabharata, Vana Parva (19:22.) as being the messenger of the "Gods".
On this matter, Acarya Madhava, as the re-establisher of a practically lost system, became the founder and saviour of the hearts of the devotees. As we have said, though the line did in some shape or form come down, it was not truly effective until Madhava began preaching. On his preaching activities, writing of books, and touring all of Bharat-bhumi, he carried a new strength that was not there before him. He visited the secluded Himalayan ashrama of Srila Vyasadeva, who, to this day, resides high in Uttara-Badri beyond the reach of sinful men. During the two visits it was revealed that even from a distance Madhava had realised the mind of Vyasa.
Srila Vyasadeva's comments upon seeing Madhava's commentary on Bhagavad Gita were that he could not fail it! In the sanctuary of the many vaisnava saints and sages that surround Srila Vyasa drinking up His association, Vyasa embrassed Madhava, and latter instructed Madhava to go and preach, and write commentaries on books to save man-kind. This is how Sripad Madhvacarya is accepted as the disciple of Srila Vyasa, not by his own ambitions, but as His pure representitive and so the next in the 'Guru parampara'.
A nine point summary or mission statement of Sripad Madhvacarya's philosophy is:
1. Lord Visnu, the Personality of Godhead, is the Absolute Truth, and nothing is higher than Him.
2. He, the Lord is known by the study of Vedas'sarvasya caham'(Bhagavad Gita 15:15.)
3. The material world is real, but temporary.
4. The Jivas (living entities) are different from the Lord ('bimba prati bimba').
5. The Jivas are, by nature, servants of Lord Visnu's lotus feet.
6. In both the conditioned and liberated states, the Jivas are situated in higher and lower statuses and always remain individuals in their identity.
7. Liberation does not mean an impersonal merging, but the attainment of serving Lord Visnu's lotus feet.
8. Pure devotional service rendered to 'guru' and Visnu automatically grants liberation, release from material bondage. There is no need of only seeking liberation.
One only need seek pure devotional service.
9. 'Pramanas'. Direct perception, logic and Vedic authority are three sources of actual knowledge.
Madhava literally had hundreds of disciples, yet towards the end of his life he selected a small number of the most dedicated around him. These are the original 'Acaryas' of the eight mutts found even today in Udupi, South Kanada district of Karnataka.
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