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Introduction to the Chapter

This concluding Chapter is a mixed narration of some incidents of Acharya Madhva’s

great deeds. A number of such deeds have already been covered earlier in Chapter 10. Here also,

the poet describes them as if they are the words of a disciple. . Chapter 16 is clearly one where

the poet has considerable detailed information on incidents of bathing in the sea (described in 14

shlokas), defeating the Gandavata brothers, going around the Kantheswara temple on the

shoulders of a young boy, defeating Poorvavata, Shivagni etc., renovating Paranthi temple,

getting the pond in Yerki Matha filled up by rain, composing Krishnamrutha maharnava and

Karma nirnaya in Vaidynatheswara and Ujire etc. Only the incidents of establishing the validity

of the Vedas on the banks of the Gomathi river (possibly the one near Dwaraka) and lifting and

carrying the huge boulder near Kalasa seem to be distant to the poet at this time and place and

may have been included here (rather than in the 10 th Chapter, where a number of similar

incidents have been described) for convenience or accretion of new items after ther intial

composition. The poet has embellished and rendered unforgettably human, a divine personality

of great powers and achievements, and makes him not a figure of fear or mistrust, but one of

love, admiration and devotion. The last few shlokas describing the departure of Madhva to

Badarikashrama remind one of the sad feelings of his disciples, when he had left them there on

the first occasion to go to Vyasashrama, but reassure his devotees that he is still accessible to all

of us as a masterly friend, philosopher and guide.

.1. Then one learned disciple of Acharya Madhva narrated clearly to a group of

Vaidikas (those who have learnt the Vedas) devoted to the lotus feet of Narayana, the destroyer

of Madhu daithya, the extraordinary deeds of Madhva, with unlimited knowledge, which are the

cause for the redemption of bondage from Samsara, as if it was a recitation of Vedanta itself.

Note: Just as the recitation of Vedas, Shastras etc give beneficial results leading to Moksha, so

do the recitation of the deeds of great devotees of the Lord like Acharya Madhva.

Proving the validity of the Vedas on the banks of the Gomathi river.

.2. There was a king born in lower caste, ruling in a kingdom on the banks of the

Gomathi river, who hated the Vedas and was voluble in talk. He spoke to Acharya Madhva, who

was all knowing, eloquent in the propagation of validity of Shruthis and was effulgent like the

moon in his pure repute.

Note: There are two Gomathi rivers, one near Lucknow and the other near Dwaraka. The latter

is likely to be the place. Note the contrast between the Acharya and the King. Such “rulers” are

found even now!

.3. Even if the stated result of one sentence of the Vedas is not achieved, it will be

invalid like the talk of an intoxicated person. It will also serve as the distinct example for proving

the complete invalidity of all other shruthi texts.

Note: Bhavaprakashika explains the actual argument of the king. When I pronounced the Veda

text – “Yaa Aushadheeh .. “ , the result predicted by the Vaidikas – sprouting of the seed, growth

of the plant, flowering and bearing fruits etc does not take place. Therefore, this Manthra is

invalid. Because this Manthra is invalid as an example, all other Veda texts are also invalid by

Anumana pramana. There is an important Nyaya principle in his argument – The Vedas can not

be partially valid as stipulated by Advaita, being Apaurusheya, they have to be all valid or all

invalid.

.4. Madhva with complete knowledge replied – The result will definitely be obtained

by those who have the necessary qualifications. The impudent king argued – If one can not see

even one person who can obtain the predicted results of the Veda texts, such a person with

qualification will be like the Kharavishana – the horn on the head of a donkey – nonexistent.

Note: Madhva’s point was that the qualifying person has to have all the necessary rituals right

from his birth, being born of a pure lineage of parents. The King challenged him by saying that

no one like that could exist

.5. The great scholar Madhva could not tolerate the refutation of the validity of the

Vedas by him. He took some seeds of green gram in his flower like gentle hands, and by

(correctly) narrating the Rgveda Manthra ( 10/97/1 - Ya Aushadheeh ..), showed the sprouting,

stalk, leaves, flower and fruits coming up immediately.

Note: Madhva showed thereby both that he was a qualified person and that the Vedas were

valid. He also showed for all doubters that the real reason for not getting the predicted results of

Veda recitation lies not in the manthras themselves, but in the qualifications of the person doing it.

Illuminating the discourse by the effulgence of his Toe nail.

.6. Once when giving a discourse on Shastras during the night to his disciples the

light went out. The kind hearted Madhva enabled the disciples to read their books again in the

light radiating out of the tip of the big toe of his foot.

Lifting and moving the big boulder near Kalasa.

.7. The all knowing Madhva once saw during his travels, a large high boulder

capable of stopping the force of rushing (falling) water from a high bank of a river, brought by

thousands of persons as a step and abandoned by them on the way.

Note: The place of this occurrence is given as Kalasa, in Chikkamagaluru district on the banks

of the Bhadra river by the commentators Vedanga Tirtha and Vishvapathi Tirtha. The location is

called Ambutirtha and the details of the incident (as recorded later) has been written down in

Epigraphica Karnataka and Mysore gazetter. The size of the stone is 20’*16’*10’. The earliest

record is by Lewis Rice in 1877 AD. .

.8. To the words of Madhva – Why has this rock not been placed in the correct

position for the benefit of the people, the crowd of people present replied – Oh great ascetic, no

human beings can lift this rock. Even for Bhimasena, it would be doubtful, if he tried it.

.9. In the same manner as he had carried the Gandhamadana mountain in his

incarnation as Hanuman, Madhva lifted up the rock by his auspicious hand and carried and

placed it at the correct place. This extraordinary event is still indicated by the rock which is even

now on the banks of Thunga (Bhadra) river.

Note: there is an inscription on the top of the rock along with a line sketch carved there (not seen

from below) – “Shri Madhvacharyena yekahasthena aaneeya sthapithaa shilaa”. – The rock

was carried in one hand by Sri Madhvacharya and placed here. This shloka is obviously

referring to this inscription, as otherwise it would be incorrect to say that the huge boulder bears

witness to this deed, without having a mark of identification on which rock is to be seen. We

require a ladder of 15’ to go to the top of the rock and see the inscription there on, so a mindless

carving by some one can be safely excluded. There is a similar huge rock placed across the

Alakananda river in Badari Kshethra called Bhima Pul. Madhvacharya had crossed 70 years of

age when he did this feat!

Mr. R L Rice said in 1877 AD – “going through Melangadi and keeping on to the river, a sacred

place, Ambutirtha is reached, where the stream rushes very deep between water worn rocks. At

one point, a large boulder, a big square shaped stone, is placed horizontally on another. On the

former is an inscription in Sanskrit stating that Madhvacharya brought and placed this with one

hand!”.

Bathing in the sea during the eclipse of the Sun (10 – 23).

.10. Madhva with complete knowledge went to the sea (for bathing) on a day when the

Sun and moon are together (New moon day) with the way being crowded with disciples, both

ascetics and householders.

.11. All the people of the villages around (such as Yekavata) including children and

old people were still wet after a bath in the (Kanva) tirtha dear to the Rishi Kanva and went for

the bath in the sea at that time.

.12. When they saw the all knowing Madhva along with his disciples, the good people

amongst them smiled with their eyes wide with happiness. The bad people made ugly faces and

started cursing him. No wonder that it was so as their behaviour was according to their

swaroopas (essential natures).

.13. Do not, Do not curse the Guru of the world – The ocean appeared to be saying it

with its very high waves, loud roaring and fearsome appearance combined with very fast moving

waters. The ocean rose very rapidly.

.14. It appeared as if the ocean was prostrating to Acharya Madhva on its shore due to

great happiness in the form of highly disturbed seas, praising him with the prayers of high

roaring sounds, with a gentle smile in the form of the white foams on the waves, with its limbs

stretched in front in the form of widely distributed waves rapidly approaching him.

Note: The high waves with foam on top rapidly approaching the shore on which Madhva was

standing gave the impression of the Ocean prostrating to him.

Madhva is compared to the Ocean (15)

.15. Madhva is superlative in sporting narration of discourses. Because of his great

majesty of expression, he can not be overcome by any one. He has many different types of

jewels in the form of Knowledge with devotion etc. The beauty of Madhva (Lavanya) with

complete knowledge is very dear to the people. This is the difference with the ocean.

The Ocean is superlative in the play of (enormous masses) of water. Because of its depth and

hugeness, it can not be easily crossed by any one. It has many different types of jewels shining

with different qualities in it. The salty taste (Lavanya) is how ever not dear to the people.

Note: Though both Madhva and the ocean had similar matching qualities, their Lavanya

(meanings different for each case) is liked or disliked by the people.

.16. The ocean had purified the clean, broad and superlative shore with the play of its

rapid waves. The capable Madhva sat on it and commented for a long time on the sweet Sukthas

of Rigveda, Aithareya Shakha..

Note: The time being one of the Solar eclipse, there would be tides on the ocean which would

send high waves on to the shore, making it appear as if it was being cleaned and purified for the

teacher of the three worlds to sit on. Madhva did not waste any time and started a discourse on his favourite Aithareya to his disciples. They waited for the actual time of the eclipse to start the

bathing in the sea.

.17. The large crowd of people present quickly gathered around him attracted and

curious about the effulgent full moon like face, his grand bearing, and his voice resembling in its

majesty the roaring of the waves in the ocean and exceeding it.

Note: Inspite of the highly disturbed condition of the Seas, Madhva’s majestic voice was loud

enough to be heard by all even at a distance. This is one of the thirty two auspicious attributes of

the Rjus, like Madhva.

.18. Listening to the very rare discourse on the Vedas, the mass of the people folded

their hands in supplication to him and shouted that – Fie on those evil persons, who out of

jealousy call Madhva, who is excellent in teaching the correct meanings of the Vedas, as a hater

of Vedas.

.19. The good twice born (who listened to Madhva with enormous knowledge)

prostrated with great devotion to Madhva and took the dust beneath his feet on their heads. Then

they all took bath at the correct time of the eclipse in the ocean, which became even more pure,

due to the bathing of Madhva.

.20. A number of the people bathing in the sea became the laughing stock of others

when they were (toppled being) battered by the elephant like large waves of the ocean, which

were very quick, very strong, impossible to avoid and capable of toppling even large groups of

.21. When Madhva also became covered by the large waves during his bathing, some

evil persons made fun – Alas, the teacher of the three worlds who has won over all is falling

down due to the battering of the small waves of the ocean.

Note: This description clearly indicates a kind of personal knowledge and involvement of

Narayana Pandithacharya on the scene. His father had already converted as a disciple of

Madhva and the place of occurrence was close to Kavu Matha, where the family resided. This

description is far more detailed than many major events described else where in

Sumadhvavijaya.

.22. Madhva, with complete knowledge, did not pay any heed to the bad words of the

evil persons, which would have hurt ordinary people. The crying of the Jackals may frighten

dogs, but will not frighten the great heroic lion.

,23. Madhva with the great intellect looked at the ocean with the edge of his eyes, a

look which can give to all the world, the states of birth, existence, death etc. Then crushed with

the extremely powerful glance (from his eyes), the ocean gave up its motion (of waves etc) and

became still as pond.

Note: During Solar eclipse, when the moon comes between the Sun and earth, on a new moon

day, there will be great tides on the sea. The description of the previous situation clearly indicates this. It is true that the waves near Kanvatirtha are very high even now. The momentary

glance of Madhva made the waters still and placid as in a pond, which indicates an

extraordinary situation. No wonder that the people present (possibly including the author of

Sumadhvavijaya thought of it as miracle.

Hatred towards Madhva is natural to evil persons.

.24. Even after the evil persons saw such extraordinary deeds which are impossible for

any one else, they never attained a feeling of firm respect to Madhva. On the other hand, their

hatred towards him grew further. Such bad behaviour is apt for such people with evil minds, who

are unfortunate (as it will only lead to their misery).

Note: The innate nature of the souls determine the permanent reactions to such great

personalities like Madhva. Those with Asura disposition will inevitably try to find some manner

of condemning the person and continue to hate him with greater intensity.

Madhva vanquishes Gandavata brothers (25 – 30).

.25. Once some people approached Madhva along with Gandavata (Kodinjadai in

local dialect), and his brother with the object of testing Madhva’s strength. They said that this

person has come to perform some appropriate service for you. Without the slightest doubt,

Madhva asked Gandavata to demonstrate his strength.

.26. This Gandavata had once lifted and carried alone the flag pillar in the

Srikantheswara temple, which 30 strong persons had brought there. By beating with a heavy

mace to shake it violently, he had brought down coconuts from a tree.

Note: The measure of his strength is indicated by these incidents. Shaking a coconut tree by

applying force at the base to knock down the coconuts requires extraordinary strength.

.27. Both Gandavata with this enormous strength and his brother (with matching

strength) started applying their best efforts to squeeze Madhva’s neck with their hands

simultaneously. But, as they pressed harder, the neck was becoming harder and harder, making

them to try even harder.

.28. They started sweating profusely and losing their strength gradually. Two disciples

of Madhva fanned them with good fans to help them, as per Madhva’s orders. But, they were

unable even to hold the neck of Madhva through which he went on speaking words clearly and

which appeared to be covered with a skin of steel. They fell down on the ground.

.29. The clean hearted Madhva allowed them to take rest to get rid of their fatigue. As

they had still not given up their false pride, he asked them to try to lift up his finger pressed to

the ground. Though both of them held the finger and tried very hard, they were unable even to

shake it.

.30. This gently smiling Madhva sat on the back of a young celibate (Brahmachari)

here went round the temple of Lord Nrusimha without effort. In this way. Madhva who had the different Siddhis (Yogic attainments) of Laghima etc became the most precious jewel of the

jewels of the three worlds.

Note: There are eight Siddhis attained by practice of Yoga – Anima (rendering oneself as fine as

an Anu – atom), Mahima (rendering oneself as the biggest object), Laghima (Becoming the

lightest object), Garima (becoming extremely heavy), Prapthi (obtaining knowledge through

other person’s senses, Prakamya (getting greater bliss from objects of pleasure), Ishathva

(controlling the actions of others), Vashithva (being uninfluenced by the three Gunas of nature –

Sathva etc). In this incident Madhva has shown two of these attainments – Laghima and Garima.

To make a distinction between mere strength or capacity and yogic attainments and to show that

he had the latter, Madhva has shown both together. These are not attained or achieved, but are

natural for Rjus, like Madhva.

There is also some speculation about the location of these incidents. There is a Kantheswara

temple presently in Kanthavara, where the presence of Nrusimha in the installed deity Iswara is

stipulated. The clear reference to Gandavata liftng and carrying the temple pillar here, seems to

indicate that the whole incident took place there only. Kanthavara is around 25 Kms by road

from Padubidre.

Poorvavata and other strong persons test Madhva’s strength (31 – 34).

.31. A Brahmin named Poorvavata (Moodembadi in local dialect) was very strong as

he had carried home easily a wooden ladder, which had been carried with great difficulty by 50

servants of the King. He was directed by Madhva to press his neck stopping his discourse

thereby.

.32. Though he was trying very hard with great effort and sweating, the sound of

Madhva’s discourse increased in volume further. He was also not able to lift the finger of

Madhva, with the great knowledge. This caused great wonder amongst all people.

.33. (Similarly) the master was tested by others like Shivagni, Ugra, Aamodha and

Vasudeva. He did not neglect the efforts of these strong persons (to prove their strength). At no

time was any lack of strength seen in Madhva (by all these persons). Therefore, all of them felt

that he must be the incarnation of Bhimasena only.

.34. Some very strong persons tried to pull out a hair from Madhva’s body by pincers

again and again and failed. They punched at the tip of his soft nose with their fists. This did not

case any pain to Madhva and his beautiful face continued to be pleasant.

Note: The last set of ten shlokas (25 – 34) have described Madhva’s feats of strength and

superhuman powers as exhibited by him, with names of persons, places etc to show full

authenticity, remembering the fact that Sumadhvavijaya was composed when all these were still

well known and capable of independent verification. While doing all these Madhva has only

sported with his people, showing also that he was not just an ordinary human being with greater

than normal strength. He must have crossed sixty and must have probably in his seventies,

during these events!

Madhva’s actions are summed up.

.35. Madhva, though he was an incarnation of Mukhya Prana was acting like a human

being. He used to defeat and drive away evil disputants like a powerful lion does with weak

dogs. He used to give shelter and succour to his devotees like the ocean does to the waters of the

rivers. He used to make the neutral persons powerless like the Sun does to the glowworms.

Note: Most of the miraculous happenings described in this composition have been connected

with removing the false pride in his devotees or performing some public service or as an example

to others. When Madhva states that he is the same Mukhya Prana as is extolled by the Shruthi,

he is just stating a fact as is well known and not for self aggrandisement.

Renovation of Paaranthi temple (36 – 37).

.36. The great minded Madhva visited the Paaranthi temple (presently the

Panchlingeswara temple in Mudya) during his travels and found that there was no worship,

Naivedya etc there for a long time. He called all the local leaders like the king, heads of the

villages etc and established the regular worship including Bhuthabali etc and special festivals for

the temple within half a day.

Note: Paaranthi (Mudya) is around 10 Kms from Uppinangadi. There are five Lingas here,

which do not resemble the normal Shiva Lingas, but are more normal stones shorter with

broader bases. Thses have the presence of Vishnu in them.

.37. In the past (Dvapara Yuga), when he was Bhima, he had installed the five Icons

along with his brothers. Draupadi was bringing the water for worship and Bhuthabali, when he

had worshipped the Icons. Madhva remembered Vishnu on this occasion.

Note: This a case of a supreme Vaishnava like Bhima and his next incarnation Madhva having

installed and consecrated Lingas in which Vishnu has been worshipped. For similar reasons,

many temples which Madhva has visited or worshipped presently called Rudra or Iswara

temples have been worshipped as those of Nrusimha by Madhva, immanent in the Deity.

Filling up the dried up Pond in Yerki Matha (Idethude) with rain water (38 – 39).

.38. Madhva visited Saridanthara (Idethude) once in Greeshma ruthu (summer) and

heard that the local pond here was dry. Immediately, he had made dense clouds raining heavily

on the pond to fill it up, causing great wonder to the people.

.39. The head of the village was prompted to kill Madhva by some evil persons there.

He came to him and saw the divine Madhva (leaving the village) effulgent like the rising sun. He

was struck with wonder and awe and prostrated before him.

Note: Idethude is between the Nethravathi and Kumaradhara rivers (hence called Saridanthara

in Sumadhvavijaya). It is now called Ramakunja – Yerki Matha. The pond filled up by Madhva is

called Danda tirtha. It is about 11 Kms from Uppinangadi.

Composition of Krishnamruthamaharnava

.40. The able Madhva with full knowledge went to the village Kshethragrya (Kokkada

in local dialect) where Dhanvanthari (incarnation of Vishnu), the master of all physicians of all

the three worlds resides. He composed an excellent collection of good extracts from Puranas

called Sri Krishnamruthamaharnava for the benefit and salvation of a devotee (called

Idepaditthaya).

Note: this composition with 220 shlokas selected from Puranas such as Vishnupurana and

Padmapurana etc has only ten shlokas added by Madhva. It contains important descriptions

about worship, rituals, fasting on Yekadashi etc. At present there is a Mahalingeswara temple

there (Iswara temple). There is an Idol of Vishnu stated to have been installed by Madhva by the

side. This place is about 27 Kms from Uppinangadi and 10 Kms from Ujire.

Refutation of scholars in Ujire (41 – 46).

.41. When Madhva went to Ucchabhuthi (Ujire), knowing that there were many

scholars there who were excessively proud that they knew every thing (to be known), wanted to

curb their pride. He asked – Where are all the scholars here, who make noise like frogs in a deep

well.

Note; The reference to frogs in the well is the well known Koopamanddoka Nyaya. Ujire has a

Janadrana temple. There is stone seat there, ascribed to Madhva’s sitting on it. Ujire is 5 Kms

from Belthangadi.

.42. The scholars thought firmly that though Madhva was reputed to be all knowing,

as he was an ascetic, he may not know much about performance of sacrifices. Hence with

jealously in their minds, they asked him the meanings of the shruthi – Chandasaam vai

shashtenaahnaa.” etc which contains obscure and difficult meanings of the Brahmana part of the

shruthis on such Karmas (sacrifices).

Note: One important reason for their confidence in their ability to defeat Madhva was that as an

ascetic he is not authorised to perform sacrifices.

.43. Madhva who had absolutely no doubts, gave the correct meanings for the

Manthras as asked by them. He explained also the special delightful manthras such as

Naaraashamsee which have been used and prescribed for the sixth day (of the sacrifice) by

Brahma and which are capable of containing the essence of the Vedas.

.44. When the group of scholars saw Madhva’s profound scholarship they were very

worried, but said “what you said is incorrect” (simply rejected the meanings given by Madhva as

incorrect). Then Madhva asked them – in that case, recite the meanings yourselves. (Being

unable to do so), they ran away quickly.

.45. The group of scholars came back again (after some time) and asked Madhva to

explain with correct meanings the portion of the Brahmana manthras, called Mahanaamni for

which five parts have been stated. Madhva explained the correct meanings and for making it a

permanent record got it written down.

Note: The composition Karma Nirnaya was written at that time.

.46. The group of scholars which thought that it was an opponent to Madhva, was like

a dog, which saw Madhva, resembling the full moon, and came barking at him. It got defeated

and demoralised. How can such events do any harm to Madhva, who is like the Moon filled with

Nectar (who gives Moksha and is least affected by barking dogs).

Other miraculous deeds of Madhva

.47. The kind hearted Madhva would cause food prepared for a few people to increase

fourfold to help the poor. But, he took all the food prepared for 30 persons for himself, to give

happiness to rich devotees.

.48. Madhva had controlled rain and other persons and events (as described earlier).

All these deeds are no wonder in Madhva, the incarnation of Mukhya Prana, who controls the

three worlds. But, we are reciting all these, as it is best to do so compared to all other actions.

Recital of Madhva’s deeds is concluded (49 – 50).

.49. It is not as if the glorious and variegated history of Madhva, superior to all such

histories was recited only by a Brahmin disciple of Madhva like this. Even great gods have

recited these stories directly and they have been sung by Gandharvas in assemblies of gods for

their pleasure.

.50. The Gandharvas sang the glories of Madhva composed by the gods along with

musical ragas. Their voices did not have the defect of Kaaki and were sweet and pleasant to hear.

When changing from one raga to another, they were not mixing up the two and were singing the

Svaras like Panchama etc. correctly. They also sang very clearly the divine Gandhara raga with

two shruthies showing the development of each Svara.

Note: This description shows the mastery of Narayana pandithacharya over the science of

Music.

Heavenly host and Disciples on earth listen to Madhva for the last time (51 - 54).

.51. When they sang sweetly in this manner, great gods listened to the history of the

great Acharya Madhva with their crowns bent fully forward (with humility) and great devotion.

They had smiles on their lotus like faces and their palms were placed against each other in front

on their heads in supplication.

Note: Reciting the stories of the great is an enjoyable experience even to gods, as it is

accompanied by sweet music, hearts filled with devotional fervour towards the personality of the

great master.

.52. After listening to the divine recitals, the gods along with the smiling and

wondering ascetics (Rishis) in groups offering worship and honour (to Madhva) for his great victory over evil disputants and Gandharvas went to see Acharya Madhva (personally).

.53. They saw Acharya Madhva from the heavens making the skies effulgent with

their brilliance. They were praising the great and auspicious Shastra of Acharya Madhva, which

is like a mirror in (clearly) depicting the infinite auspicious qualities of Narayana, the enemy of

Mura Asura.

.54. Acharya Madhva was on the earth and was spreading his auspicious effulgence

(reputation) in all the three worlds. He was giving a discourse on Aithareya Upanishath to

different devotees including Celibates, and householders. The gods offered their prostrations to

Madhva from the sky.

Gods pray to Acharya Madhva (55 – 57).

.55. Madhva was brilliant with his moon like face, large eyes resembling the lotus

flowers, deep and majestic voice and had all auspicious features which were superior to those of

the gods. The gods saw him, their own preceptor and offered their praise to him, who had

attained all his desires due to the sight (meeting with) of Narayana (himelf).

.56. Our great preceptor, You have removed the darkness of evil Shastras by your

groups of words. You have given the knowledge of the auspicious qualities of Narayana who

gives Mukthi. By your flawless qualities you have won over all the (good) people in the fourteen

worlds. Be our kind protector and benefactor.

.57. (Addressing) – Lord of all souls (senses). You have come down to earth for

giving different blessings like knowledge, devotion, wealth etc to those who offer their

prostrations to you. Salutations to you. Hanuman, our Master, you are very dear to Sri Rama, and

.have a large number of excellent auspicious qualities. Salutations to you, Bhimasena, You are

extremely powerful and very dear to Lord Krishna. Salutations to you. Acharya Madhva, with

all the six auspicious attributes. Give us good knowledge. Victory to you, Victory to you.

Madhva is showered divine flowers from the heavens.

.58. The great gods saying (praying) thus and honouring the victories of the great

preacher showered masses of sweet scented flowers visible to all people on the great devotee of

Hari, Srimadananda Tirtha.

Notes : Sumadhvavijaya is silent on the next event after the showering of divine flowers by gods

in the precincts of the Ananthasana temple in Udupi, from where Acharya Madhva disappeared

from human sight. There is no mention of his vanishing from Udupi from the mass of flowers, as

is commonly believed. Other works by Sri Narayana pandithacharya such as Anumadhvavijaya,

Bhavaprakshika also repeat the same position as in Sumadhvavijaya. But the specific place from

where Madhva vanished is still shown to visitors. There is a reference to this event in

Anumadhvacharitha, included in Vayupurana :

“Yekonaasheethi varshaani neethvaa maanushadrishtigah pingalaabdhe maaghashuddhanavamyaam badareem yayau”

After spending 79 years in the sight of men, (Madhva) went to Badari in Pingala, Magha

shuddha, Navami.

The Sampradaya Paddhathi of Sri Hrishikesha Tirtha also does not touch upon this issue. Both

the observance of the day in tradition, as well as authoritative statements by later Aparoksha

Jnanis confirm the event.

The Sixteenth canto of SumadhvaVijaya Mahakavya written by Sri Narayana Pandithacharya , son of

Sri TriVikrama Pandithacharya concludes here.people.