MUKHYAPRANA – THE AVATAR OF VAYU
This chapter entitled “Mukhyaprana – The Avatar of Vayu” is designed to prepare you, the reader, to understand who is Madhvacarya, why he appeared, and how Vayu, the Wind God, expanded himself into three plenary portions whilst still keeping his original identity to serve and associate with his worshipful Lord and master, Lord Visnu. For the necessary information to compile this chapter, I have followed Narayana Panditacarya’s Madhva Vijaya, Sripadiraja Tirtha’s Sri Madhwanama, and Trivikram Panditacarya’s Hari Vayu Stuti. So the reader can accept with confidence the following subject matter. The main source was, I feel, Madhwa Vijay of Narayana Panditacarya. Let us see who is Narayana Panditacarya and where he fits in, and why he should be accepted as the authority on the events leading up to Madhvacarya’s appearance and Madhvacarya’s life.
Narayana Panditacarya was the third and youngest son of Madhvacarya’s disciple, Trivikrama Panditacarya who wrote several books Hari Vayu Stuti, his great work Usaharana, and most famous, his Tattvapradipa. He was, like his father, a great poet and philosopher, what to speak of devotee. Narayana Panditacarya wrote around twenty books of which Madhva Vijaya and Madhva Vijaya Bhavaprakashika are most famous.
In his books he makes it clear that he was a small boy when the great Madhvacarya was preaching and exhibiting his pastimes for all to see. Trivikrama Pandit told these stories to his son, who put them into poetic form, outlining the life, tours, and dynamic preaching as recorded in Trivikrama’s diary on Madhvacarya.
Narayana Panditacarya was born in 1287AD and left his body in 1350AD. As the generally accepted birth date of Madhva is 1238AD, Madhvacarya would have been forty nine at the time of his birth, so Narayana Panditacarya would have spent thirty years associating with Madhvacarya and his disciples.
ISKCON’s Founder Acarya Srila A.C. Bhaktivedanta Swami Prabhupada, states in his descriptive purport of Madhva’s pastimes in Sri Caitanya Caritamrta (Vol 4.9.245), that “If one wants to know more about Madhvacarya one should read Madhva Vijaya of Narayana Panditacarya.” Narayana Panditacarya is eternally glorified for his Madhva Vijaya by all branches of Madhva Vaisnavas.
I therefore humbly offer my respectful obeisances unto Narayana Panditacarya trying to follow in his footsteps in compiling the life of Madhvacarya for the pleasure of the Vaisnavas, though unworthy to do so, or to write on this subject. Seeing the need for more information as to who is Madhvacarya, in my humble way I have tried to glorify dually the Lord and His devotee. I am a conditioned soul simply praying for the mercy of the Vaisnavas to bless me, to empower me, to in turn satisfy you all with a true rendition of the life of Madhvacarya. I hope and pray that if anything has been left out that appreciators of Madhwacarya feel should have been there in this summary study, or that due to my many imperfections in presentation, I have not portrayed the full meaning to Madhwacarya’s glory. Making such mistakes I pray that by your, merciful Vaisnava nature’s they will not be taken as offensive but will be overlooked, and your kindness be shown to me in a gentle Vaisnava way.
In Narayana Panditacarya’s Madhva Vijaya, which is as I have said our main source of information, he starts with obeisances to Lord Narayana Whose brightness is just like the sun and Who dispels all darkness in all directions. He then offers his obeisances to His Divine Consort Srimati Laxmidevi. Then defining that Divine Couple, Sri Laxmi-Narayana as the self-same worshipful Lordships of Bharati devi (Sarasvati) and Mukhyaprana(Vayudeva).
He offers his respectful obeisances unto Srila Vyasadeva (Vasistakrsna) by whose mercy the pure cloud of Vedic knowledge, which is dark blackish blue like an early monsoon cloud and Who is raining Vedic wisdom upon us without change or adulteration from time immemorial, and who is very dear to Bhima, the husband of Draupadi.
He then glorifies Lord Sri Krsna saying “It is that same Lord Sri Krsna Who is the charming cowherd boy of Vrndavana having a dark blackish blue complexion like a refreshing monsoon cloud, Who is full in all opulences and Who is dear to the Pandavas.”
He then offers his respects unto Madhvacarya who, shining like the sun, dispels ignorance in the form of dark philosophies in this fallen age. Respectful obeisances are offered unto his father, the great devotee and direct disciple of Madhvacarya, and says how by Trivikrama Panditacarya’s great philosophical work of the name Tattva-Pradipa he has enlightened the people in general by it’s cooling rays, like moonshine, and which give great pleasure and delight to those who come into this world with doubts, by sheding light upon the nature and personality of Godhead.
Narayana Panditacarya goes on to say how he will describe the spotless pastimes of the three avatars of Sri Mukhyaprana (Vayudeva) such as Hanuman who appeared in the Treta Yuga, Bhima who appeared in the Dwarapa Yuga, and Madhva who appeared in the Kali Yuga. He who is always the dear devotee of the Supreme Lord Mukunda, Who is revealed to those who surrender to guru and Krsna.
The humble Vaisnava poet Narayana Panditacarya’s writings start first by asking those persons who are richly endowed with the qualities of kindness to please disregard any defects and comprehension of merits. He says he has little knowledge and brief words, but has a sincere desire to recount the story of the avatars of Sri Mukhyaprana which are worthy of being described by even demigods like Rudra and Indra. Narayana Panditacarya compares himself to a jewel maker who may lack expertise in craftsmanship but whose curiosity and love for the subject inundates everything with his devotion for Lord Visnu and His devotee Lord Vayu, who appears in these three incarnations called Mukhyaprana.
In the Treta Yuga Vayudev came in his expansion as a special kind of vanara (monkey), and was known to all as Hanuman. Hanuman took his birth as the child to Anjana the monkey Queen, and Kesari her husband. There are several stories from different Puranas and parts of the Ramayana that give reference to Hanuman’s appearance in this world. From the Kambha Ramayana Purvakhanda, Hanuman’s mother Anjana tells her story of how she was previously a maidservant of Brhaspati called Punjikasthala. Once in the forest picking flowers, she saw some other women engaged in amorous activities with their mates. Being disturbed by this, which invoked lusty feelings in her mind, she returned to Brhaspati and threw herself at him, covering him with amorous kisses. Brhaspati the high priest of the demigods, was so furious that he immediately cursed Punjikasthala to become a monkey, but out of concern he also added that after some time the son of the wind god Vayu, with the vitality of Lord Siva, would come as her child and release her from this curse. At that time she would return to him as Punjikasthala, his maidservant.
THE LEAD UP TO HANUMAN’S BIRTH
Once Lord Siva wished to see the most beautiful form of a woman, that being the temporary incarnation of Lord Visnu called Mohini Murti. Lord Siva knew that he could not be agitated by any so-called beautiful woman. He thought, “The Daityas may have been bewildered but the demigods could not be agitated, what to speak of me who am the best of all the demigods? I will certainly remain unaffected by seeing Her.” Because Lord Siva wanted to see Lord Visnu’s form as a woman, Lord Visnu decided to appear as a woman and show him a form that would immediately put him in an ocean of lusty desires. In effect therefore, Lord Visnu told Lord Siva, “I will show you my form as a woman, and if you become agitated and lusty, don’t blame Me.”
The following is taken from Srimad Bhagavatam (8.12.18-34)
“Thereafter, in a nice forest nearby, full of trees with reddish-pink leaves and varieties of flowers, Lord Siva saw a beautiful woman playing with a ball. Her hips were covered with a shining sari and ornamented with a belt. Because the ball was falling down and bouncing up, as She played with it Her breasts trembled, and because of the weight of those breasts and Her heavy flower garlands, Her waist appeared to be all but breaking at every step, as Her two soft feet, which were reddish like coral, moved here and there. The woman’s face was decorated by broad, beautiful restless eyes, which moved as the ball bounced here and there from Her hand. The two brilliant earrings on Her ears decorated Her shining cheeks like bluish reflections, and the hair scattered on Her face made Her even more beautiful to see. As she played with the ball, the sari covering Her body became loose, and Her hair scattered. She tried to bind Her hair with her right hand. This was so attractive that the Supreme Lord, by His internal potency, in this way captivated everyone.
“While Lord Siva observed the beautiful woman playing with the ball, She sometimes glanced at him and slightly smiled in bashfulness. As he looked at the beautiful woman and She watched him, he forgot both himself and Uma, his most beautiful wife, as well as his associates nearby. When the ball leaped from Her hand and fell at a distance, the woman began to follow it, but as Lord Siva observed these activities, a breeze suddenly blew away the fine dress and belt that covered Her. Thus Lord Siva saw the woman, every part of whose body was beautifully formed, and the beautiful woman also looked at him. Therefore, thinking that She was attracted to him, Lord Siva became very much attracted to Her. Lord Siva, his good sense taken away by the woman because of lusty desires to enjoy with Her, became so mad for Her that even in the presence of Bhavani(his wife) he did not hesitate to approach Her. The beautiful woman was already naked, and when She saw Lord Siva coming toward Her, She became extremely bashful. Thus She kept smiling, but She hid Herself among the trees and did not stand in one place. His senses being agitated, Lord Siva, victimised by lusty desires, began to follow Her, just as a lusty elephant follows a she-elephant. After following Her with great speed, Lord Siva caught Her by the braid of Her hair and dragged Her near him. Although She was unwilling, he embraced Her with his arms. Being embraced by Lord Siva like a female elephant embraced by a male, the woman whose hair was scattered, swirled like a snake. O King, this woman, who had large, high hips, was a woman of Yogamaya presented by the Supreme Personality of Godhead. She released Herself somehow or other from the fond embrace of Lord Siva’s arms and ran away. As if harassed by an enemy in the form of lusty desires, Lord Siva followed the path of Lord Visnu, Who acts very wonderfully and who had taken the form of Mohini. Just as a maddened bull elephant follows a female elephant who is able to conceive pregnancy, Lord Siva followed the beautiful woman and discharged semen, even though his discharge of semen never goes in vain. O King, wheresoever on the surface of the globe fell the semen of the great personality of Lord Siva, mines of gold and silver later appeared. Following Mohini, Lord Siva went everywhere – near the shores of the rivers and lakes, near the mountains, near the forests, near the gardens, and wherever there lived great sages.”
Some of the semen was carried carefully by Vayu, the wind-god and inpregnated into the ear of the monkey Queen Anjana, and thus Hanuman was conceived, by Vayu.
This story of Siva becoming lusty and following Lord Visnu in the temporary form of Mohini Murti is to be found also in the Bhagavata 8.12 adh of Madhvacarya, and the Siva Purana, Satarudrasamhita.
There is another story from the Ananda Ramayana which relates how King Dasaratha, who had at that time no children, performed the Putrakamesti Yajna. From that yajna some prasadam (payasam-caru) was to be given to Dasaratha’s wives so that they could be blessed with sons. However, just as King Dasaratha was going to administer the sweet to his wives, a large kite-like bird snatched some of the prasadam in it’s beak and flew off into the forest. In the forest was the monkey queen who was sitting performing austerities to return to the service of Brhaspati. As the kite-bird flew over some of the payasam fell from it’s beak landing on the fingers of Anjana. When Anjana finished her austerities she put her fingers to her mouth, and thus eating some of the payasam from the Putrakamesti Yajna. Soon after that by the Lord’s divine plan Kesari and Anjana tried to conceive a child. At that time an aspect of Lord Siva entered Kesari, and then Vayu entered the ear of Anjana. Anjana gave birth to a small baby monkey who was so ugly that in disgust, and angry at Siva and Vayu, Anjana wanted to throw him into the Tungabhadra River from the top of their mountain, but Vayu appeared on the scene and pacified her saying. “This monkey son of yours in not ordinary. He is actually my son and is a great devotee of the Supreme Personality of Godhead, Lord Rama.”
As soon as Hanuman was born, Anjana was released from the curse of Brhaspati and she wanted to return to her former service.
The monkey child’s first questions to his mother after being born were, what was there to eat, what his future was, and how he would maintain himself. Anjana told the boy not to worry, that he would never be destroyed or die, and that fruits were his food, ripened by the sun. She pointed to the sun, and the monkey child jumped up and tried to reach the sun to eat it, thinking it a fruit. Jumping for the sun he saw Rahu, so he jumped at him to eat him, for he was bigger than the sun. Then as he flew through the sky he saw Lord Indra’s elephant Airavata and tried to eat him too. Indra, seeing this, threw his mighty thunderbolt at the monkey which hit his chin and he fell to the earth wounded.
Vayudeva carried him off and comforted and glorified him. Due to the scar made by Indra’s Vajrayudha weapon on his chin (hanu), the demigods and Lord Visnu named him Hanuman. Everyone blessed him. Lord Visnu said: “May you live all your life as my greatest devotee.” Indra said: “No weapon of any kind will wound or hit your body.” Agni said: “Fire will never affect or disturb you.” Kala (time) said: “May death never come to find you.” Vayu blessed him to have more speed than air. Brahma said: “He will have more strength than even Garuda.”
Hanuman is known as the best of the monkeys and is surrendered to the lotus feet of Lord Rama.Upon their meeting Lord Ramacandra glorified Hanuman for his having studied all the Vedic literatures, knowing perfect presentation of philosophy and grammar, with never any faulty expression. Lord Rama said that Hanuman had captured the essence of all the Vedic stuies yet stil he remained humble rendering menial service to lord Rama.
Hanuman, without haughty thoughts, simply serving his Lord, he jumped across the sea to Lanka to reclaim Sita Thakurani (Rama’s consort) from the wicked King of the Raksasas, who, like a dog, steals food from his master’s house, stole away Srimati Sitadevi by deceit after tricking the loyal Laksmana away from Her. In the form of a mendicant, the unscrupulous Ravana approached and took the most chaste lady to Lanka, his island of gold. The faithful Hanuman searched the city of Lanka and found Sita in the Ashoka grove. Pure, chaste and in separation from Rama, she waited like a beautiful white lotus surrounded by cruel thorny Raksasas. Hanuman gave Sita Rama’s finger-ring to win her confidence, then allowing his own capture by the Nagastra, caused havoc to the demons in Lanka by jumping from roof top to roof top, his tail acting as a giant fire lighter. When the whole of Lanka was ablaze he sped back to his Lord.
The Vanaras and bears celebrated Hanuman’s return by visiting the honey grove and became intoxicated from the honey. When Rama heard about this, he understood that Hanuman had been successful in finding Sita.
The war that followed is described as a big yajna, or fire sacrifice – Hanuman as the adhvaryu (the runner who sets things up), and Laksmana as the pratiprasthatri or first assistant to the adhvaryu (Hanuman). One of the pratiprasthatri’s special functions is to lead the wife of the sacrificer and to guide her. Knowing the story we can see that Laksmana carried out his particular sacrificial duties without saying very much. Rama was the form of fire, Sugriva, the King of the monkeys, was the yajuman (the beneficiary), and Angada and the other monkeys were the Ritviks (assistants).
A Setu, bridge of floating stones was placed on the sea and the army advanced quickly towards Lanka. Hanuman carried Rama on his shoulders and Angada carried Laksmana. Hanuman was the pride of all creatures who came to help Rama retrieve Sita from the demon Ravana. After Laksmana killed Ravana’s son Indrajit, Ravana became extremely angry and personally came to attack Rama and the Vanara army. At the sight of this ferocious demon, many of the Vanaras ran, but not Hanuman. Ravana first tried to kill Vibhisana, his pious brother and friend of Rama, but Laksmana saved his life.
Ravana turned on Laksmana and knocked him unconscious. Sushena, the great physician, was sent for to restore Laksmana’s life, the sun had not many more hours in the sky, the Vanaras had to act fast. According to the pastime, if the sun rose the next day without the Vishalya Karani herb brought from the Gandhamadana Mountain in the Himalayas Laksmana would die. Hanuman, being blessed by Vayu to move faster than the wind, leaped into the sky and headed north to look for the golden creeper with blue flowers. Ravana saw Hanuman cross the sky and sent for the magician Kalanemi to trick him. Taking the form of a hermit in the Himalayas, Kalanemi tried to have Hanuman eaten by a crocodile, but Hanuman killed the crocodile, freeing an Apsara who had been cursed to remain in that form until Hanuman came. Hanuman then killed Kalanemi and threw him back to Lanka with a flick of his his tail. The powerful Ravana, mad with anger summoned the sun god. He ordered him to appear in the sky, even though it was not yet time for him to rise. When the sun god mounted his chariot to rise early, Hanuman expanded himself larger than the largest and captured the sun god, chariot, horses and all, and placed them under his arm pit.
As he still hadn’t found the herb sanjivani, out of despiration to save Laksman he lifted the whole of Gandhamadana Mountain effortlessly with one hand whilst keeping the sun still locked safely under his other arm, and with asingle jump flew through the sky and returned to his Lord Rama. Sushena quickly climbed the mountain found the herb and revived Laksmana by holding it under his nose. Hanuman then flew with the mountain back to the Himalayas and replaced it. The sun still had not risen and everyone was confused. Then Hanuman returned, and resuming his normal size, freed the sun god from under his arm to rise into the sky to start the final day for Ravana. Rama killed Ravanasura that day, and Ravana’s pious brother Vibhisana brought Sita from the Ashoka Grove. She was thin and weak, but now free to join Rama. Everyone was in ecstasy.
Rama told Hanuman (his greatest devotee) that Sita and Rama would always stay in his heart, and Hanuman will remain as long as the Ramayana is told.
yavad ramakatham vira srosye ‘ham prthivitale
tavat sarire vatsyantu mama prana na samsayah
Hanuman vowed, “O My Lord Rama, O Valiant King, as long as I hear Your story told, I will remain in this body for you.”
As stated in the Puranas, Hanuman perfected his life in servitude to his Lord and to this day constantly worships Rama in Kimpurusha varsha, Hanumans’ abode.
The second expansion of Mukhyaprana (Vayudeva) is the great Pandava Prince born to Kunti, the wife of King Pandu who was a descendant of King Vicitravirya of the Candra Vamsa Dynasty (of the Moongod). Pandu had two wives, Madri and Kunti.
Before Kunti was married to Pandu she was given a mantra from Durvasa Muni after pleasing him with her service. The story is related that Durvasa Muni, who is reputed for his quick anger, came one day to King Kuntibhoja. As a transcendental test Kunti was bidden to serve him as nicely as possible. Once he came to her and demanded his meal be ready by the time he had taken his bath. He was back within a few moments but Kunti had managed to cook for him, which she placed before him on a plate. Alas, it was too hot, so Durvasa looked at her, staring at her back. She realized that he wanted her to turn her back towards him, so she did. Durvasa stuck the hot plate of food onto her back. Kunti tolerated the pain of the hot meal and Durvasa ate his meal from her back. So cultured was Kuntidevi that for her guest she tolerated Durvasa’s behavour, being pleased with her humility and tolerance, he gave her a special mantra by which she could call any demigod to come and beget children in her. Like a child with a new toy, Kunti was excited and wanted to test the efficacy of the mantra so she chanted it and thought of the sun god. The sun – god immediately appeared before her eyes and Kunti, being unmarried at the time, she panicked. Surya assured her that though she would have a child by him, she would remain a virgin maiden. The child was born in due course of time, and Kunti placed him in a box on the Ganges River. The child was later found by the charioteer, Adiratha who brought him up as his own son, and he was known as Karna.
Once when Pandu was out hunting he killed a male deer who was having sex with his mate. Actually the deer were really the sage Kindama and his wife, and before they died, they cursed Pandu that if he ever tried to embrace either of his wives he would immediately die. As he hadn’t any children, Kunti told Pandu about the boon she had received from Durvasa. Taking his permission she bore three more sons, Yudhisthira from Yamaraja, Bhima from Vayu, and Arjuna from Indra. She then gave the mantra to Madri who had twin sons by the Aswini Kumaras, and they were called Sahadeva and Nakula. At the time of Pandu’s death, Madri climbed the funeral pyre and left Kunti the care for her sons.
On the tenth day after Bhima’s birth he fell from his mother’s lap over a cliff after she was startled by something. He fell onto some rocks but was not hurt, not only was he not hurt the rocks that Bhima landed on were smashed into a powder upon his impact.
The Rsis who stayed at Satasrnga, like Kasyapa and Vyasadeva, gave the boy his nama-karana (name giving) and upanayana (sacred thread), and at a young age Bhima learned the art of fighting with a club from Suka. Later he underwent intensive training in club warfare from the Supreme Personality of Godhead Himself, Lord Balarama.
According to Madhwacarya’s Mahabharata tatparya nirnaya chapter 19 when the demon Duryodhana had constructed the house of lac, disguising it with costly jewells and decorations, and then sending the rascal Purocana, who previously was Ravan’s associate Prahasta, to escourt the Pandavas to their new abode and remain there as their aid, Bhima smelt a rat. The presence of the rat Purocana was not the only give away fragrance, Yudisthira noticed a strange smell of highly inflamable lac and fish oil, an thus told mighty Bhima to be alert. Vidura had given his hints that this was in store for them, now sent an artisan to dig an escape tunnel leading to a distant place, finished he left that place. Bhima waited,biding his time for six months in that house anticipating Purocana’s next move.
One day Purocana’s sister arrived with her five sons, she was a drunkard and as demoniac as her brother, for she had come to poison the Pandavas. That night she prepared the meal for the Pandavas, and lacing it with enough poisnon to kill one hundre men she gave that food to the fearless Bhima, who the meditating on his Lord ate that food which was meant for all of them. Bhima digested the food without any problem of ill effects from the poison, but thought that this was the last straw, they tried to kill my mother and brothers. Seizing the opportune moment sent by providence Bhimasena decided to rid the world of such demons and so while Purocana, his sister and her sons slept, and so set fire in the Laksagrha, alowing time to present to Duryodhana his desired five charred male bodies and that of the mother, and Purocana. Little did he know that the Pandavas had all been carried to safety on the shoulders of the mighty Bhimasena through the tunnel which took them to the bank of the Yamuna (Ganga), where Vidura had a boatman waiting to take them all across the river. The next morning the towns folk saw the mess and the bodies and presumed that it was the Pandavas.
Vidura went along with the whole charade and even performed the obsequies to the “departed souls”.
After the Pandavas and their mother Kunti escaped from the house of lac, all five of them were carried to safety by Bhima way out into the darkest forest.
One night, in the forest, while Bhima was standing guard over his sleeping family in the, a raksasa who dwelled in that forest by the name Hidimba sent his sister Hidimbi to lure Bhima away so Hidimba could kill and eat him. This Hidimbi previously was an apsara in Indra’s treasury, but due to having some affair with Indra, Sacidevi (Indra’s consort) cursed her to become an ugly demoness. When Hidimbi saw Bhima her heart became weak and she felt cupid’s arrows sinking deep into her. She changed her appearance into that of a beautiful young damsel, and desiring Bhima for her husband, she came before him and told him her desires, and her brother’s wish to kill him. Hidimba, in the meanwhile, was hungry and lost all patience and so decided to attack.
In the fight that followed in the dead of the night Bhima killed Hidimba despite the fact that Hidimba had received a boon from Lord Siva that he could not be killed. With the noise of the exchange of clubs, trees, rocks and punches, the death blows to Hidimba the other Pandavas awoke. Hidimbi pleaded to Kunti that due to her heart being given to Bhima out of affection that she had already accepted him as her husband, even though he had killed her brother, so now she wanted the blessings of Kunti that they could at least unite and fulfill her amourous lusty desires. Bhimasena turned a deaf ear to the appeals of both Kunti and Yudisthira. Finally Bhima agreed to the arrangements, on the condition that Bhima return to them to protect them after a child was born to Hidimbi. Hidimbi explained that she would now return to her natural form, which was in fact possessed of an aspect of Bharati Devi the consort of Mukhyapran, and so it was alright for her to feel this way towards Bhima. To demonstrate her mystic powers of knowing the future Hidimbi mentioned to Bhima that tomorrow Srila Vyasadeva, the literary incarnation of Lord Krsna would come to this forest abode and would give her hand in marriage to her Lord Bhimasena. As foretold, full of all auspicious qualities personified Srila Vyasadeva appeared before them, and glancing at the Pandavas, Mother Kunti and the beautiful consot to be of Bhima’s, Vyasa glanced over them all with His lotus eyes, and smiled with great affection. The Pandavas then worshipped their Guru and rendered service to Him. Hidimbi also offered her obeisances to Srila Vyasadev; looking at herHe addressed Bhima” this girl is the crest jewel of sidonga loka… marry her”. After the marriage exchange of garlands, to everyones suprise Hidimbi picked up Bhima, placed him upon her shoulders and flew into the sky. They their time in amorous pursuit in the sky and on mountain tops, and celestial gardens by the arrangement of Hidimbi’s mystic powers, they returned that evening, but due to being in the heavenly planets six months had passed here on Earth. In due course of time a child was born to them who was named Ghatokaca, actually he was an aspect of Rudra, a celestial being named Niryati. This child was quite unique the word ghata in his name refers to the size and shape of his head, ghata means a pot, and ‘otkata’ means on who has hair standing on end, which he had. Immediately he became full grown, and, staying with his mother in the forest after the Pandavas departure, he told Bhima that if ever he needed him, all he had to do was call his name, and he would come to that place. When Bhima rejoined the other Pandavas Hidimbi returned to the heavenly planet, swarga loka.
Srila Vyasadeva then took the Pandavas to a village named Ekacakra and placed them in the house of a brahmana and his family, informing them that they ( the Pandavas incognito ) were his disciples. Because they asumed the guise as brahmins they were to maintain themselves by begging from door to door. Bhima nearly blew his cover, when as a begging bowl he had a huge mud pot as big as a house which everyone knew only Bhima could eat the contents of. Yudhistira advised him to get rid of the house like pot or attract the attention of Duryodhana. Then suggested that actually Bhima didn’t have to go out but instead stay at home and look after Mother Kunti, the others will collect enough for them all.
A raksasa by the name of Baka had the whole village of Ekacakra at his mercy. Previously he would attack and carry off the inhabitants for his food, and because the villagers were unable to live peacefully for fear of the raksasa they came to a compromise with him. In return for his “protection of the village”, they would regularly send him a cart laden with food, plus one human being for him to eat. Tis deal had gone on for some thirteen years. One day the Pandavas noticed that there was much distress in the house of the brahmana family they were staying with. Upon learning that it was the brahmana’s turn to be feed for the raksasa, Kunti immediately told them not to worry, that she would send her son Vrkodara (Bhima) out of gratitude for their hospitality.
Because of the wicked way that this demon had imposed himself upon the innocent townsfolk, when bhima was requested to do this function of killing this Baka asura a glint of pleasure came in his eyes that the Pandavas all recognised. When he heard that he would be taking a cart load of food to Baka, Vrkodara (the voracious eater) was very happy. Yudhisthira was apprehencive as usual and stated that the Pandavas were depending upon the might of Bhima to protect them all, so how could Kunti throw him to the wolves in this way. Kunti then explained to Dharmaraja (Yudhistira) that Bhima was not to be defeated by any demon, demigod, gandharva, yaksa, ghost or anything else, he is Vayudev incarnate, the empowered life air of Lord Visnu, have no fear. Setting out early the next morning, Bhima drove the cart loaded with food up the winding road towards the residence of the raksasa. Then suddenly he thought,” why should we waste so much good food on some raksasa, better we put it to some good use.” So Bhima ate most of the food in the cart before he reached the approach road to the raksasa’s residence. When Baka saw that not only was Bhima late, but that a large amount of food-stuffs was gone, the raksasa was furious, due to his lust being thwarted by Bhimasena, and so attacked Bhima. While Bhima finished the rest of the food with one hand he kept the angry raksasa playfully a bay with the other. Having now finished his meal and washing his hands, Bhima cut the maternal uncle of Ravana, Baka, down in the way that a king swan cuts down lesser birds with his powerful wings. Baka’s body was left at the village boundary battered and dismembered by the powerfull son of Vayudeva, specifically to show the village people not to worry any more, out of gratitude they gave their normal food offerings meant for Baka to Bhima. Bhima offered the foods to Lord Sri Hari in the fom of Narasimha at the temple in the town. On the advice of Srila Vyasadeva the Pandavas left Ekacakra still travelling incognito.
Srila Vyasadeva the spiritual precepter of the three worlds then told the story of Draupadi fromtthe time of her birth, and asked the pandavas to proceed to King Draupada’s capital.
On the way travelling north by night they encountered one yaksa of the name Citraradha residing in the waters of the sacred Ganges, he knew that they were actually ksatriyas and not brahmins and so tried to frighten them. “It is not allowed for humans to safely wander in the forest at night it is not your abode, therefore I shall teach you all a lesson and kill you.” At this Arjuna shot his powerful Agneya arrow at the yaksa burning his chariot to pieces, but out of compassion for the poor fool Arjuna draged him by his hair from the burning debris. The yaksa was terrified, scorched dark reddish black, begged at the feet of Yudhistira for his life. Arjuna forgave him and told him many stories how he had accepted Dhaumyacarya as his purohit ‘family priest’. Arjuna then gave Cirtaradha the weapon Agneya that had almost killed him in tern the yaksa now known as Angara Varna (the dark reddish black one), in tern gave the Pandavas the gift of being able to make one’s self invisable at will and a set of divine horses the left for the heavenly planets whence he had once came.
Feeling that the Pandavas were living incognito and wanting to bring them to his kingdom Maharaj Draupada publically announced the swayamvara of his beautiful daughter, Draupadi. The Pandavas decided, as advised by Vyasa, and attracted by the wonderful qualities of Draupadi, the Pandavas headed for Pancala, dressed as brahmanas themselves. The contestants for Draupadi’s hand had to string a huge steel bow which had been placed in the centre of the arena and shoot the target in the eye through a revolving disc, taking aim in the reflection in water. Many princes came but many could not even string the bow, what to speak of shoot it at the target. Sisupal brused himself badly as he tried to bend the bow and string it, Jarasandha was so disgusted with his own performance, in his usual mood of false pride left the assembly without even looking at the faces of those there. The Kauravas princes also came and tried, and failed. The whole time the beautiful Draupadi stood, holding a garland for the valiant prince who could win her hand. Then the “unknown archer,” Arjuna dressed as a brahmana ask for permission to join in the svayamvara. He first asked permission from Bhima and mentally offered obeisances to Lord Krsna who was there also. He strung the bow, shot his arrows through the revolving disc and into the eye of the target. Dhrstadyumna led Draupadi to came forward and in her natural shy, and chaste way placed the garland around his neck. They paid their respects to Sri Krsna and Draupadi, Arjuna and Bhima left to go their own way.
The envious Kauravas were so perplexed as to who this person was, to have shot better than even Karna. King Draupada sent his son Dhrstadyumna to find out the identity of the brahmana, making sure that it was non other than Arjuna the Pandava, King Draupada was very pleased. In the mean- time seeing the other kings making an agressive pact to chase after Draupadi and the “unknown archer”, but to deter their envy Bhima took up a gigantic tree and ran at them all whielding it to confront them, within seconds there was an absence of kings.
Lord Krsna spoke to His brother Balaram and pointed out that this was the Pandavas, and all the Yadu’s became very happy.
When Arjuna returned to show his new bride to his mother, Kunti, thinking he was returning from collecting alms, told him to share whatever he may have with his brothers, as was the usual practice. At this time again Srila Vyasadeva appeared on the scene and treasured the beautiful daughter of Draupada that actually this was not an ordinary assembly of brothers thess were plenary portions of Yamaraja, Vayudev, Purandara ( the present Indra), and the Aswini Kumara twins so do not fear oh Goddess.
Draupadi became the wife of all five of the Pandavas, but she was always considered the most chaste lady, and was nicely protected by all.  The Pandavas, their new bride, and Kunti then returned to Hastinapura where they were given half of the kingdom of the miserly Kauravas known as Khandavaprastha, a piece of waste land. Later by the grace of their dear friend Krsna it was renamed Indraprastha after, Indra, the king of the heavenly planets. Then after the sanction of Krsna He empowered many other demigods to transform this desolate place into a wonderful fertile kingdom. Krsna doesn’t allow His dear most devotees to suffer unnecessarily.
Soon after, desiring to perform the Rajasurya, Yudhisthira sent word to Krsna, “Desiring unrivalled sovereignty, King Yudhisthira intends to worship You (Krsna) with the greatest fire sacrifice, the Rajasurya. Please bless his endeavour.” (SB 10.70.41) Yudhisthira was very anxious however, when he heard that King Jarasandha of Magadha did not accept his sovereignty. Lord Krsna then informed him of a plan devised by Uddhava for conquering King Jarasandha. Dressing themselves in the garb of brahmanas, Arjuna, Krsna and Bhima started out for Girivraja, the capital city of Jarasandha. King Jarasandha, even though a renound demon, was a very dutiful householder and he had great respect for brahmanas, so when Arjuna, Krsna and Bhima asked for charity from him, even though he could understand that from the marks of bow strings on their arms they were actually warriors in disguise, out of fear of offending brahmanas he said he would give them whatever they wanted. Revealing their identity and their desire to fight with him, he refused to fight with Krsna claiming that He was a coward as He once fled the battlefield. He also refused to fight with Arjuna, saying he was too young and inferior in size. He considered Bhima a worthy opponent, so he handed him a club and they went outside the city for their combat.
“Jarasandha and Bhima skilfully circled left and right like actors dancing on a stage. The fight presented a magnificent spectacle.” (SB10.72.35) They fought for several days, breaking their clubs on each other, pummelling each other with their iron-like fists, which slapped one another. As they fought they could see they had equal training, strength and stamina. On the twenty-eighth day Bhima said to Krsna, “na sakto ‘ham jarasandham nirjetum yudhi madhava” — “Madhava, I cannot defeat Jarasandha in battle.”
Lord Krsna then told Bhima the story of Jarasandha’s birth and how to kill him.
Jarasandha’s father, Brhadratha, was a powerful King who, although he married two daughters of the King of Kasi, had no sons. Being disappointed, the King along with his wives, went to live in the forest to perform austerities. While there he was benedicted by a great rsi named Candra Kausika to have a son, and the rsi gave a mango to be eaten by the queens. The queens ate the mango and very soon became pregnant. The King was very happy to see the queens bearing children, but when the ripe time approached the queens delivered half a child each. In disgust, King Brhadratha threw the two parts into the forest where a she-demon named Jara lived. She was glad to have some delicate flesh and blood from the newly born child, but out of curiosity she joined the two parts together, and the child became complete and regained his life. Being compassionate to the childless King she went to him and presented him with the child. The king, being pleased with the she-demon, asked her what she wanted as a reward. Jara asked that the child be named after her. This child, now called Jarasandha (one who was joined by Jara), was actually born as one of the parts and parcels of the demon Vipracitti, and thus he did so many demoniac acts such as killing humans as offerings to Lord Siva (Mahabairava).
However, now his end was in sight. Krsna demonstrated to Bhima how to kill him, by taking a small tree and tearing it down the middle by its outspread branches. Bhima, due to his sharp intelligence being firmly focused on Krsna, Bhima had no difficulty in understanding this message. Then being the best amongst fighters Bhima seized the arrogant rascal Jarasandha’s feet and threw him to the ground. Then just as a great elephant might break a branch of a tree, or a piece of sugar cane to devour it, Bhima pressed down on one of Jarasandha’s legs with his foot while grabbing the other leg with his hands, and tore Jarasandha apart from the anus upwards. The King’s subjects saw him lying there in two separate pieces, each with one leg, one thigh, one testicle, one hip, one shoulder, one arm, one eye, one eyebrow, one ear, and half a back and chest. Arjuna and Krsna congratulated Bhima by embracing him, and then the Pandava princes released all the Kings and Princes imprisoned by Jarasandha and returned to the Kaurava kingdom.
On the Pandavas return to Hastinapur they resided in the palace created for them by the demon Maya Danava. Mayasura build this palace out of gratitude to Krsna for saving him in the forest fire in the Khandava Forest where he was hiding when Agni devoured it. He also presented Bhima with a magnificent fighting club. After the Rajasurya sacrifice was performed, Duryodhana, being always envious of the Pandavas, came to the mansion created by Maya Danava’s illusions. Bewildered by illusions of many kinds, Duryodhana mistook the solid floor for water and lifted the end of his garment to walk forward on what he thought was shallow water but it was solid floor, and after a few more steps he fell into waist deep water mistaking it for a solid floor. Proud Duryodhana, who was wearing his crown and a costly necklace was very angry, but when he fell into the water everyone laughed, especially Draupadi and Bhima. Yudhisthira tried to check the laughing of all the women in the palace, by raising his hand and his glances. Lord Krsna however, encouraged it by the suggestive gestures of His eyebrows. Humiliated and swearing revenge, Duryodhana turned his face downwards and went back to Hastinapura.
The Kurus then made a conspiracy to trick Yudhisthira into a gambling match by which the Kauravas (Kurus) could cheat the Pandavas out of everything with the dice made from Sakuni’s bones. During the match Yudhisthira lost his kingdom, wealth, jewellery, clothing and finally even gambled and lost his wife. When Dussasana went to fetch the chaste Draupadi, she said she couldn’t come to the assembly as she was undergoing her monthly period, and was only dressed in one piece of cloth (a simple sari). Draupadi had a beautiful bunch of hair which was sanctified at the ceremonial Rajasurya Yajna, but Dussasana defilled that sacred lady and grabbed her by her hair just to insult her. When he started to pull off her sari just to make her naked, Draupadi, realizing that she had no hope of help from her husbands as they too had been lost, by Yudhisthira being tricked into upholding mundane moralistic codes and now had no free will to act (though Bhima was transcendentally situated from such sentimental codes his brothers tried to make him restrained to follow Yudhisthira’s mood and ettiquette). Draupadi then cent per cent, completely surrendered to Krsna, and to the amazement of the assembly, as much sari as Dussasana took from her body, as much again replaced it. Krsna, though protecting his surrendered devotee, decided that for their sinful behaviour the Kurus would be inevitably killed at the Battle of Kuruksetra and all of their wives would too loosen their hair in public, but this time as widows.
When the Pandavas were exiled to the forest for twelve years after a second gambling match, the Kurus made a clause, that after the completion of twelve years the Pandavas had then to spend one year incognito, thus making thirteen years all told. If, during the final year the Pandavas’s whereabouts were discovered, they again had to spend another twelve years in the forest.
Because the Pandavas were concerned how to feed the brahmanas who accompanied them to the forest, Draupadi was given a pot by the sun god called by Aksayapatra. This pot would never be empty until Draupadi had taken her meal and turned the pot upside down. Then it would produce no more. Once Draupadi had finished cooking and had just taken her meal when the Muni Durvasas arrived with many of his disciples. Durvasas and his disciples had secretly been asked to go there by the Kauravas who knew that by this time Draupadi would have taken her meal, and if she was unable to offer them anything to eat, she would incur the wrath of Durvasa. Durvasas and his disciples went to the river to bathe and freshen up before taking their meal. Draupadi, full of anxiety, prayed to Lord Krsna to help her. Lord Sri Krsna then told Draupadi that if there was a morsel of food left He would be satisfied if that were offered by Draupadi, His pure devotee with love to Him. Seeing a fragment of spinach stuck to the side of the pot, Krsna asked for it, Draupadi offered it to Krsna, and simply by eating that morsel of foodstuffs, all of Durvasas’ men and Durvasas himself became completely full and satisfied, and out of embarrassment slipped away and didn’t come to demand a meal from Draupadi as the sinfull Duryodhana had arranged for them to do.
The last year of their exile was to be spend incognito, so the Pandavas chose to spend it in the kingdom of Maharaja Virata. After hiding their weapons in a tree in the nearby burial ground, each of the Pandavas took a different disguise. Bhima chose to act as a cook to keep up his swadharma; as a true ksatriya cannot eat food cooked by others. Choosing to cook himself avoided the difficulty. You can imagine, after 12 years of forest dwelling he couldn’t wait to get a good feed, so out of natural affection for the service, Bhima (Vrkodara) happily served in the Kings royal kitchen. Another reason for Bhima taking the part of cook was to avoid the chance of being recognized. His incisive perception and sharp comments would be made in Virata’s court during discussions on Vedic scriptures, should he have heard anything bogus or against sanatana dharma. Nakula was always good with horses, and he showed the King some incredible tricks and feats of training. The King saw these as magical tricks, and immediately employed him in his stable. Sahadeva was put in charge of the cows. Arjuna, accepting a curse from Urvasi to loose his manhood for a year, was engaged as the dancing teacher for all the princesses. Arjuna had previously visited his father, Indra, in the heavenly planets and was approached by Urvasi. Refusing her as she was previously a consort of one of his forefathers, Urvasi cursed him to become a eunuch, but Indra reduced to curse to one year, to be used during their period of hiding. With a high-pitched voice and effeminate walk and gestures, Arjuna, now known as Brhannala, taught the girls dance, drama and music. The King, recognizing Yudhisthira’s intelligence, morality and judgement, accepted him as his companion and court adviser. Draupadi became the chief maidservant to Queen Sudesna and her daughter Uttara, and was known as Malini. She told the Queen that she had five Gandharva husbands and that due to a curse she had now come to earth away from them. Thus being from the heavenly planets she knew how to dress and decorate herself very nicely.
In Mahabharata Tatparya Nirnaya of Madhwacarya ( )there is an interesting story about when once a powerful wrestler came to the King’s court and made challenges to the men of Virata’s kingdom. He said he had received the blessings of Lord Siva (Mahadeva). All the King’s wrestlers were too afraid of the mighty Mahadeva and made themselves unavailable. Yudhisthira advised Virata that he should call for his cook for he looks powerful enough to overthrow anyone, thus saving Virata’s honour. Bhima then came before the King, the court, and assembly, and vowed that he would kill the wrestler by Lord Sri Hari’s grace. Bhima then paid his respects to his elder brother Dharmaraja (Yudhisthira). Actually again these respects were to the Antaryami Krsna (Paramatma) within Yudhisthira’s heart as even Yudhisthira is also a name of Hari meaning He who stays fast in battle. Bhima then approached the mighty wrestler and in a couple of powerful deliveries had smashed the wrestler’s head and the victim of his own pride was sent to the nether regions, his limp body spread bloody on the ground.
Towards the end of the year, Kicukar, the Queen’s brother, arrived back at the palace from a military campaign. As he came into the royal court his eyes were immediately fixed on Draupadi, at which he lost his intelligence due to lust, and became infatuated. “Who is this?” he asked the Queen. Queen Sudbesna compelled Draupadi to fetch wine and take it to Kicaka’s room, but when she did so, Kicukar forcibly caught hold of her. By praying to Krsna – Lord Vasudeva seated within everyone’s heart and the indwelling Lord of the sun, she managed to free herself and ran to the King’s court crying, “Help, there’s a brute after me. He wants me to succumb to his lusty advances.” The King and men of the court said, “So, she is a mere maidservant. Why shouldn’t he fulfil his desires for her?” Kicukar had caught Draupadi be the hair, pushed her to the floor and kicked her. Draupadi glanced at Yudhisthira, but not wanting to expose their hiding, made the arrangement for Kicukar to go to Draupadi’s room that night. Kicukar made himself as attractive as possible, smothering himself with perfumes and drinking intoxication for relaxation. Kicukar was dwelling on these proposed amorous coming events all day, and now it was time!
Draupadi had told Bhima what had happened and how the chief of Virata’s army wanted to abuse her body, and he agreed to kill him. When Kicukar slipped into Draupadi’s bedroom that night, unbeknown to him it was the lion among men, Bhima who was waiting for him, and not the beautiful Draupadi. In an angelic voice (angelic for Bhima that is) Bhima said, “I’ve been waiting for you my love. Come here.” Kicukar leaned across the bed and kissed who he thought was Malini (Draupadi) on the hand, then Bhima pounced. He grabbed the rascal Kicukar and began to pound him into a ball. He pushed his head down between his shoulder, his legs up into his stomach, and his broken arms into his chest. Kicukar was smashed into a round ball of flesh.
Seeing Kicukar dead, all of Kicukar’s 105 brothers tied Draupadi to Kicukar’s dead body to cremate them together. Draupadi cried very loudly, Bhima hearing her plaintive cry, tore up a huge tree, and with it killed all the brothers of Kicukar and led Draupadi back to the palace.
This incident took place about fourteen days before the end of the final year incognito. The Kauravas heard of the death of Kicukar and pieced all the details together to come to the conclusion that this was the Pandavas, so along with the Trigartas, the Kauravas attacked Virata’s kingdom on two separate days and stole away his cows. The cowherdsmen appealed to Virata’s son to bring them back, but seeing Duryodhana’s army was too powerful for him to attack alone, so he ran away. Arjuna was asked to be the chariot driver, but then unable to see the King’s son in this way, then revealed his disguise, persuaded the young boy to get back into the chariot and drive it for him (Arjuna). They then successfully defeated the Kaurava army and returned victorious with the cows.
The next morning the Pandavas, their exile now over, bathed and adorned themselves with precious jewels and clothes and sat on Virata’s throne. When Virata entered they fully revealed their identities, and Virata immediately handed over his kingdom to them, agreeing to become subordinate. From his kingdom, the Pandavas sent invitations to all the Kings to become their allies against the Kauravas for the pending war at Kuruksetra. Krsna also arrived there.
King Dhrtarastra’s eyes were blind, so his chaste wife Gandhari took a vow of her own accord to not try to be better than her husband, and so she blindfolded herself. During the course of the Battle of Kuruksetra, Gandhari sent for her son, Duryodhana. She told him that by dint of the austerity she had performed, just be glancing over his body she could make his body as hard as steel, impervious to any destruction, undefeatable, but he had to come to her quarters naked. As Duryodhana was going through the palace towards Gandhari’s room, however Krsna, Who is none other than the Supersoul, the Knower of all things, appeared before the naked Duryodhana. Knowing that Gandhari was about to give her son this benediction, Krsna desired to fix things in favour of his devotee, namely Bhima. Krsna asked, “Where are you going naked like that, Duryodhana?” Duryodhana replied that he was going to his mother’s room. Krsna told him, “You can’t go before your mother like that – it’s just not proper. At least you should cover your lower parts in front of your mother.” Duryodhana then went before his mother who took off her blindfold. Gandhari glanced over his body, then down, and said, “I told you to come naked. Why are your lower parts covered?” Duryodhana replied saying that he had met Krsna on his way to her room and Krsna told him that it wasn’t proper to go before her naked, and that was why he covered those parts. Gandhari told him, “All parts of your body will be protected except for these parts, which are covered, for they didn’t obtain my glance.”
In the final duel between Bhima and Duryodhana, the arrogant Duryodhana was taking every club that Bhima could give him, sometimes knocking Duryodhana off his feet, but Duryodhana would always get back up and laugh. Even Krsna’s elder brother tried to stop the fight saying, “Duryodhana and Bhima! Listen! You two warriors are equal in fighting powers. I know that one of you has greater physical power, while the other has been trained to use a hidden technique.” In terms of strength Duryodhana didn’t have a hope, but due to his mother’s glance he couldn’t be defeated even by the great Bhima, until suddenly Lord Krsna revealed and reminded Bhima of two things simultaneously. Krsna slapped His thigh, thus indicating Duryodhana’s unprotected weak spots, but also at the same time reminding Bhima of the attempt to unveil the chaste Draupadi at the gambling match. In an intoxicated lusty mood Duryodhana slapped his thigh at the gambling match in a suggestive manner, requesting Draupadi to become naked and to come to him. At that time Bhima pledged that he would smash his thigh. Now, by Lord Sri Krsna’s grace, Bhima took up his club, and with renewed vigour dealt Duryodhana several deadly blows, dropping Duryodhana to the ground, smashed by Bhima’s relentless club.
These are just some of the pastimes of Bhimasena.
In the next section of Madhva Vijaya, Narayana Panditacarya begins with an onslaught against Sankara. He says that demons whose power was previously crushed by Bhima, now conspired to gain revenge, and so in an under handed attack composed books in the Kali Yuga to try to diminish the qualities of the Supreme Personality of Godhead as being without quality or form. Formally in the Dwarpara Yuga, an enemy of Bhima’s of the name Maniman possessed great enviousness and an intense desire to preach from these books, and having pleased his Lord Mahesvara, [ANI1] Siva, took his birth in the village of Kalady, with many other demons coming as his assistants.
Sriman Narayana Panditacarya says that this same Maniman took his birth as Sankara.
Panditacarya then compares Sankara in the following derogatory way: The sinful Sankara took to studying the Vedic scriptures as a cat, that eats rats and mice then sneakingly takes the sacrificial offering meant for the sacred fire, or as a dog that eats impure meats takes the ghee at a homa (fire sacrifice) or like an unsteady monkey who takes a garland of jewels meant for the Deity.
This Sankara, having a secret hatred for the Lord, out of his enviousness does these things such as preaching in a way that can be taken as impersonal by those who are envious of the Supreme Personality of Godhead, Krsna or Visnu, otherwise the people in general would not respect him. This Sankara took sannyasa in the same way out of his wicked nature to gain respect like an untamable elephant who is desirous of polluting a pure lotus pond. This Sankara, sided with that of the Madhayamika doctrine (the middle of the road doctrine of the Mahayani Buddhists) which is opposed to Vedic conclusions of rendering service to God. These atheistic philosophies are always refuted by the followers of the Vedas, but now this Sankara has composed his Sariraka Bhasya in consonance with the Buddhists. With his philosophy of covered Buddhism, denying the personal attributes of the supreme creator he enters the dark age of Kali. He has replaced the non- existant world of the Buddhists with the philosophy of evrything is subject to illusion and relative truths as opposed to the attributless, qualityless, Brahman. Thus being the only difference between what the Buddhists say, and what Sankara was saying is that the impersonal Brahman is the only reality, and that everything other than that is illusory. Alas, Sankara has become famous as a Bauddha (Buddhist) in disguise.
In the Madhwa Vijaya canto one verse 52, Narayana Panditacarya states that the Brahma Sutras are compared to the illuminating rays of the sun which are seated on a chariot of the entire Vedas. However, in Their own words they call the Buddhist Sankara a big thief having stolen the sun from public view. Lord Narayana, whose body is made of sat (eternality), cid (knowledge) and ananda (bliss) vigraha (personal form) is extremely tolerant, even though Sankara accuses his literary incarnation Sri Krsnadvaipayana Veda Vyasa of making mistakes. Yet the Sankara has concocted all kinds of interpretative words and phrases just to confuse those who are ignorant and envious of Vedic conclusions. This is his word jugglery. Demons such as Sankara-Maniman and his demoniac followers spreading their poisonous philosophy, has now spread all over the world. The philosophy of Nirvisesa states that the Supreme has no personal attributes, or if he has attributes, then they are defective like ours, thus there being no difference between us and Him. The offensive attitude has been accepted as factual only by fools and rascals. “It is sad to find that Lord Narayana Who, is full in all qualities of personal attribute, Who is Bhagavan, full of all opulences, has now become concealed in the minds of those who are fit to receive the good knowledge of Him, out of fear they cannot outwardly serve their Lord.”
As we explained previously it was such a traumatic time for the devotees, those who remained pure and faithful were frustrated by the stifling mood of false renounciation, nothing is real, everything is illusion. How painfull it was for the devotees to hear the lies and roumers that you can become, our most treasured object of service cheaply, and do away with the original Lord. How can man try to centre the universe around themselves, denying the all pure friend of all, to be at best like me. Such rascaldom tears at the devotees soft heart.
These feelings of Narayana Panditacarya certainly give the mood of how the Vaisnavas were feeling. Though these persons have taken to this human form of life, actually they have wasted that human form. Do the blacksmith’s bellows not breathe? It is a fact but they have no life – only the Lord, and the Lords’ Vaisnava devotees have life. Others who have had the perfect opportunity to receive knowledge of the personal attributes and pastimes of the Lord have, due to their own misfortune which is born of their deep-rooted envy towards the Lord, allowed their fickle minds to obscure the Lord from sight like clouds that hide the sun. They, the impersonalist Mayavadis and Sunyavadis, want forgetfulness of the Lord, so the Lord allows them to forget Him. In the Bhagavad-gita (15.15) it says:
sarvasya caham hrdi sannivisto
mattah smrtir jnanam apohanam ca
vedais ca sarvair aham eva vedyo
vedanta krd veda-vid eva caham
“I am seated in everyone’s heart, and from Me comes remembrance, knowledge and forgetfulness. By all the Vedas am I to be known. Indeed, I am the compiler of Vedanta, and I am the knower of the Vedas.”
Though the mood of our Guru parampara is that of complete distaste for the formless, nothingness philosophies which have poisened this age we live in, still we, as Brahma- Madhwa Gaudiya Vaisnavas accept the statements of the Siva Purana saying that Sankara was on a mission and do not want to offend Lord Siva in any way. Srila Prabhupada, our founder-acarya, has stated in the Caitanya Caritamrta (Adi Lila, 7.157 purport) that “Sankaracarya has no fault on his part for he was under instruction.” In Adi Lila, 15.14 purport he says, “degraded Mayavadis not followers of Sankara”, and calls Mayavadis pasandis (heretics and greatest demons) (Adi Lila 17.53 purport and Madhya Lila 6.169 purport). In the same purport of Madhya 6.169 he says that “If one accepts Mayavadi philosophy his advancement is doomed forever.” In many places Prabhupada points out the faults in their philosophy (Adi Lila 7.127 & 7.142). In Adi Lila 7.114 he says “Mayavadis are asuram bhavam asritah”, “one who is demoniac by nature having one’s intelligence robbed by Maya.” but in the same breath again says Sankaracarya was actually Lord Siva on a mission and is faultless.
The direct descendants of Acarya Madhwa in the Udupi mathas say with deep affection for Lord Siva, who even appeared in a previous Yuga to become the seat of Udupi Krsna, that he would never do such a thing as lead the offenders of the Lord. Consequently they do not call the leader of the Mayavadis Shankaracarya, which refers to Shankara – Lord Siva, as the Gaudiya Vaisnavas do, no they call him Sankara ( and probably wouldn’t use a capital letter to begin his name either).
In the Srimad Bhagavatam also it is pointed out that this Maniman who Panditacarya says is Sankara is actually a disciple of Lord Siva, (SB 4.4.4 & 4.4.17). But definately Narayana Panditacarya, reflects the mood of the day, capturing the firey feeling of the incarnation of Sri Vayudeva, Mukhyapran, Madhwacarya.
Offering my prostrated obeisances to his lotus feet and certainly appreciating his sentiments, as any devotee who hears blasphemy of the Lord, if he is a real devotee, will not tolerate it either.
Sat Sata srngara is the name of the precipice that the young Bhima fell over, powdering the boulders bellow upon his weighty impact.
Baka could not be subdued by either Jarasandha, Narakasura,or even Lord Rama’s young brother Bharata when they met in the forest.
Draupada upon receiving the ‘news’ of the Pandavas deaths he was quite grief stricken, but never even for a moment did he really believe that the Pandavas had died in the house of lac.
 Mahabharata Tatparya Nirnaya of Madhva ( 19.156) makes some very strong character references in defence of Srimati Draupadi Mathaji’s chastity. As some persons with contaminated lusty minds sometimes cast doubts on the five Pandavas dealings, having one common wife. But it is explained that actually Draupadi was only with one husband at any one time, each of them she spent one year with in close association, whilst the others protected her in a caring protective way, but through detachment. Ordinary humans cannot be like this, being on the mundane bodily conception of life. Madhva then states, and so emphasises how actually these Pandavas were all great demigods here to serve the Lords’ mission. Within the divine body of Draupadi each of her husbands’ particular deva-consort was present. When she was with Yudhisthira, as the tattva of Yama, Syamala was present. With Bhima, the tattva of Vayu, Bharati devi was present. Arjuna, the tattva of Indra, Saci was present. Nakula and Sahadeva coming from the Aswnin Devatas – Usha was present. It is also said that the consort of Siva sent her energy (Uma) but because Siva was not externally present as her husband, Uma
remained undisclosed within the body of Draupadi.
Reflected from Mahabharata Tatparya Nirnaya.
 In this verse there is an explanation as to why Bhima has emphasised his invoking Lord Hari’s grace. It was because the term Mahadeva in it’s prime meaning refers to Visnu (Sri Hari). Lord Kesava (Sri Hari) is the Supreme Personality among the devas, therefore He is Mahadeva. In Visnu sahasra nama Visnu is called Siva ( Auspicious ) as he is the original all auspicious person. It is stated that all these terms or qualitative titles given to the devas in their primary sense refer only to Sri Hari – Krsna. All others are Siva dasa, Indra dasa, Agni dasa, Chandra dasa, etc. etc. Bhima states therefore by the Supreme grace of Lord Hari he will be enabled to defeat this wrestler. I am His devotee; the specific term Kesava is quite apt: the term denotes, as per scripture, Brahma (Visnu), the ruler of all embodied souls kah vrhya isa. Lord Sri Hari as the indwelling supersoul also controls the devas, therefore he is Mahadeva. Philosophically one can see the mentality of the proud wrestler who says he now has Mahadeva’s power by his blessings. Bhima’s reply is his full surrender knowing Lord Sri Hari to be the only object of worship and adoration. And due to his sole worship of the original Mahadeva, Bhima is certain of victory over the falsely proud wrestler.
For more details on Sankara, his mission, life, and the puranic verses stating his case see section “Setting the Scene” subsection on Sankaracarya.