MADHWACHARYA AND MAHABHARATA TATPARYA NIRNAYA !!

MADHWACHARYA AND MAHABHARATA TATPARYA NIRNAYA

For the interested . I will give a brief intro on him.

CREDITS - Raghunatha Srish

MADHWACHARYA-

Madhwacharya is a Vedantic scholar who re established the Vedic school of Dwaitha or dualism which says that the God and a eeva is different and it also emphasizes the differences between God Jiva and Jada. It establishes Vishnu's supremacy.

Madhwacharya is said to be a avatar of Vayu or Mukhya Prana.

The Vayu purana and the rig veda sukta establishes the fact.

Here is the proof of Balitha Sukta of Rig veda-

yasya triiNyuditAni veda-vachane rUpANi divyAnyalam.h|

baT.htad.hdarshatamitthamevanihitaM devasya bhargo mahat.h|

vAyo rAmavachonayaM prathamakaM pR^iksho dvitiiyaM vapuH|

madhvo yattu tR^itiiyametadamunA granthaH kR^itaH keshave

The three avatars of Vayu bhagavan with proof!!

Hare Srinivasa 

below is courtesy of dvaita.org

Srimad Ananda Tirtha

Srimad Ananda Tîrtha, also known as Sukha Tîrtha, Pûrnabodha, and Pûrnapragnya, is the founder of the doctrine of Tattvavâda. He is the last of the great Achâryas of Vedanta, and is also the 22nd commentator on the Brahma-Sûtra of Veda Vyâsa. His doctrine asserts, as has already been noted elsewhere, that the differences are eternally real, and that hence there is more than one absolute real, and that Hari (Vishnu) is the only entity praised in the Shrutis and their adjuncts.

Thus, he always identifies the Brahman of the Upanishads with Vishnu, and forcefully argues against the dichotomy of Shrutis (tattvâvedaka / atattvâvedaka) as claimed by Sri Shankarâchârya, saying that such arbitration of apaurusheya scripture is unacceptable both logically and spiritually. He also emphasizes that it is important to understand and specifically reject other schools’ precepts, and hence devotes much time to nitpicking analyses and denunciations of other doctrines. Srimad Ananda Tîrtha is commonly identified with Madhva, the third avatâra of Mukhya PrâNa, the god of life, as given in the BaLitthâ Sûkta of the Rg Veda.

The first two avatâra-s are as Hanumân and Bhîmasena, and the third is Madhva, who came down to Earth as a sanyâsî, in order to avoid decimating the forces of evil (as he had done on the previous two occasions, and as he would have done again — upsetting the flow of Kali Yuga in the process — if he were not a sannyâsî). Srimad Ananda Tîrtha himself makes the claim to being Madhva in several instances, one of which is in the Vishnu-tattva-vinirnaya verse given on the cover page of this section. It was recognized in his own time, and it has been documented, that he had all two-and-thirty shubha-lakshaNa-s that define a rju-tâttvika-yogî, including the prescribed height of six-and-ninety inches (“shaNNavati angulo.apetam“) quoted in the Mahâbhârata-Tâtparya-Nirnaya.

Proof for Sri Vayu bhagvan’s avatars from BaLitthA Suukta(Rig VeDa),

yasya triiNyuditAni veda-vachane rUpANi divyAnyalam.h|

baT.htad.hdarshatamitthamevanihitaM devasya bhargo mahat.h|

vAyo rAmavachonayaM prathamakaM pR^iksho dvitiiyaM vapuH|

madhvo yattu tR^itiiyametadamunA granthaH kR^itaH keshave||

Whose three divine forms have been described by Vedic statements (such as the BaLitthA Suukta of the Rg Veda); whose nature is that of great wisdom and ability, is the support of the activity of the worlds, is very worshipful (of Vishnu), and who incarnates with his full potency (with no diminution); that Vaayu, in his first avataara, carried the message of Rama as Hanuman, destroyed a fearsome army in his second with as Bheema, and in the third, as Madhva, composed the work (the Vishnu-tattva-vinirNaya) as a service to Keshava”.

The first Avatar of Sri Vayu is Hanuman son of Anjana Devi in Tretayuga. His wonderful feats and service to Rama Devaru are described in RAMAYANA.

The second Avatar is Bheema, in Dwapara Yuga, Sri Vayu Deva appeared as Bhimasena and played the most important part in the destruction of the enemies of God. In the whole of Mahabharata, Bhimasena is the most important person who never slipped from the path of righteousness and served Sri Krishna.

The Third Avatar is Sri Madhwacharya in kaliyuga. He was born near Udupi on Vijayadasamiday in the year 1238 A.D.

Let us see the Vayu Purana reference-

Vayurdivyani rupaani padmatrayayutaani ch | trikotimurthy sanyuktastretaayaam raakshasaantakah || hanumaniti vikhyaato Ramakaarya dhurandharah | sa vaamurBheemsenoabhuuddwaparaante kurudvah || 

Krishnamsampoojayamaas hatva duryodhanaadikaan | Dvaipayanasya sevaartham badaryaam tu kalao yuge || vayushch yatirupeNa krutva dushashtra Khandanam|

tatah kaliyugeh praapte tritiyo Madhwanamakah | bhurekha dakshiNeh bhagehmsnimadgarvashaantaye | dhikkurvanstprabhaam sadyoavateernoatra dvijaanvaye ||

VAYUDEVA has 3 crore rupas in his moolarupa and is always at the service of LORD NARAYANA .. 

In treta yuga vayudeva took avatara as HANUMAAN and killed many rakshas and was famous for his strength intellegence and devotion and other such qualities which he used to serve LORD RAAMA .. all this is conveyed by the word RAAMKARYADURANDHARA ..

In dwapara yuga when LORD took avatara as Krishna ,. to worship Krishna He took avatara as Bheesena in Kuru clan and killed duryodhan and his brothers ..

When Lord came down as Vedvyasa [ krishna DWAIPAYANA ]to write down puranas .. vayudeva took avatara and as sanyasi condemned all the dushahstras ..

In kaliyug he came for third time as MADHVA in south India and shattered the ego of MANIMAN and made him lustrless as he was [ by the aid of RUDRA vara boon ] was brimming with pride that there is none equal to him.

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MAHABHARAT TATPARYA NIRNAYA- 

A brief Intro:

Mahabharata Tatparya Nirnaya, as the very name indicates, is a classical epic text written to bring out the true essence of Mahabharata. It is that ambrosial tonic, which was extracted by churning the milky ocean called Mahabharata. Sri Madhwacharya, using his mind brush, portrayed this masterpiece on the beautiful canvas of Mahabharata. He enriched its value by showcasing the multitude of hidden dimensions, looking from which, the esoteric teachings of Bhagavan Vedavyasa can be meaningfully fathomed. Thus, this work stands out as an unparalleled and invaluable exposition on the Mahabharata – the greatest epic of Mankind.

In fact, this work has a wider objective. It sets out to bring out the true purport of the entire spectrum of scriptures. Mahabharata is only used as a vehicle to arrive at it. The choice of Mahabharata is due to its utility both as a source as well as an aid to the exposition of the Vedantic thought enshrined in all scriptures.

Mahabharata Tatparya Nirnaya is a meticulously planned metrical composition containing 32 chapters running into more than 5000 verses. Establishing the supremacy of Vishnu and identification of Vishnu as the Para Brahman of the Vedas is the central theme of this work. It goes beyond the mere stories, episodes, events and personalities and exemplifies the spiritual, moral, ethical, intellectual and metaphysical aspects of this great classic.

A critical edition of Mahabharata

Mahabharata Tatparya Nirnaya is a research work of immense value. The text applies a judicious approach in bringing out a critical edition of Mahabharata. The need for a text of this nature arises because of the complexity of the original Mahabharata. Over a period of time, several variations to the original text have occurred. While some were accidental, some others were intentionally fabricated. Verses suitable to them were added. Thus there was an express need for an authentic version of the Mahabharata to understand its true purport. This is achieved by this text