This event really is directed towards Srila Vyasadeva, thus in some
sampradayas they refer to Guru Purnima as Vyasa Purnima.
Traditionally it is the day when the guru is worshipped.
In the book Festivals, Fairs and Fasts of India (Shakti M
Gupta. 1991. Clarion books. page 88-89.) It says: Guru Purnima
"......is observed on the full moon day in the month of Ashadha in
honour of the sage Vyasa, by keeping a fast, worshippig him for His
blessings and to gain wisdom. Formerly on this day, gurus who were
the traditional teachers, were honoured by their pupils.
The river Beas is believed to have been so named as Vyasa
practiced penance on its banks and compiled the four Vedas, the
Mahabharat and the Eighteen Purana there. Since it is not possible
for one man to have compiled so much in his life-time, and oer a
tim span of a hundred years, it is believed that the name Vyasa
must have been applied to many sages. Generally speaking, the name
Veda Vyasa is applied to Krishna Dwaipayana who was the son of
Satyavati and the sage Parasa - this is before Satyavati married
King Shantanu of Mahabharata fame."
Some Brief Information About Srila Vyasadeva.
"When the second millenium ('Dwarpa Yuga') overlapped the
third ('Treta Yuga'), the great sage Srila Vyasadeva was born to
Parasara Muni in the womb of Satyati, the daughter of Vasu (the
(Srimad Bhagavatam 1:4:14.).
In Srila Vyasa's childhood he was called Krsna, because of his
dark complexion, and because he was born on an island at the
confluence of the Sati and Mati Rivers he was called Dwaipayana.
After dividing the Vedas he got the name Veda Vyasa. There are some
who say that Krsnadwaipayana Veda Vyasa took his birth at a place
now known as Vyasa Goofer, the cave of Srila Vyasa in present day
Nepal, on the road from Pokara to Kathmandu which was, in days of
yore, part of the kingdom of King Janaka. There are local records
that support this statement, which say this was the 'ashrama' of
Parasara Muni and at this place Srila Vyasa was conceived. They
also lay claim that later Srila Vyasa came back to that 'ashrama'
and stayed there for some time, and this being why there is a small
Deity of Him at the entrance of the cave. The Padma Purana however
says that he was conceived on an island created by Parasara in the
Yamuna river, (Padmalocana Prabhu's book entitled "Yamuna Devi, The
Personification Of Prema Bhakti", Page 24.), in connection with the
place known as Soma Tirtha ghat. Some also say that the birth place
was at Damauli.
Anyway, everyone at least agrees that the date of Srila
Vyasa's appearance was on the twelfth day of the light fortnight in
the month of Vaisaka (April-May), called Vasant Dwadasi.
The following is the story that we just touched upon
mentioning how Srila Vyasa came to make His appearance.
Once the hermit Parasara became attracted to a fisher girl of
the name Matsya-Gandha who was found inside a fish. (The fish was
actually a celestial maiden named Adrika who conceived two children
by collecting the semen of the King of Chedi when his semen had
fallen into the water of a river after seeing two animals engaged
in coitus.) Parasara Muni asked the beautiful Matsya-Gandha, so
named because of her fishy aroma, to take him in her boat from one
side of the river to the other, but the beauty of this damsel, her
bodily movements from the rowing, aroused lusty desires in
Parasara. When he sat close to her she moved away, and asked him
not to violate her chastity, but Parasara Muni being already too
far carried away, created an artificial fog on the river and
seduced her right there in the boat. He then created an island in
the river and on that island the girl conceived a child in her
womb. Parasara explained to her that even after the child was born
she would remain a virgin and the son born to her would be a
portion of Lord Visnu and would be famous throughout the three
worlds. He would be a man of purity, the spiritual master of the
entire world, and He would divide the Vedas.
Srila Vyasa soon grew into everything that Parasara had
described, and had many disciples.
Later in life it is recorded that Srila Vyasa returned to this
island in the river and there compiled the Srimad Bhagavatam.
Recorded is another instance when Srila Vyasa called for Ganesa
(the elephant-headed 'deva') to write the Mahabharata as he related
it to him. He did so on the condition that Srila Vyasa continually
recited, and Ganesa, having perfectly understood the meaning, wrote
down the Mahabharata. The word "Vyasa" means one who describes
"The great sage, Srila Vyasa who was fully equipped with
knowledge, could see through his transcendental vision the
deterioration of everything material, due to the influence of the
age. He could also see that the faithless people in general would
be reduced in duration of life and would be impatient due to lack
of goodness. Then he contemplated for the welfare of men in all
statuses and orders of life. He saw that the sacrifices mentioned
in the Vedas were means by which people's occupations could be
purified, and to simplify the process, he divided the one Veda into
four, in order to expand them among men. The four divisions of the
original sources of knowledge (the Vedas) were made separately, but
historical facts and authentic stories mentioned in the Puranas are
called the fifth Veda."(Srimad Bhagavatam 1:4:17-20.).
"Thus the great sage Srila Vyasadeva, who is very kind to the
ignorant mass, edited the Vedas so they might be assimilated by
less intellectual men. Still he was not satisfied, even though he
was engaged in working for the total welfare of all people. Thus
Srila Vyasa, being dissatisfied in heart, began to reflect within
himself. 'I have, under strict disciplinary vows, unpretentiously
worshipped the Vedas, the spiritual master and the altar of
sacrifice. I also abided by the rulings and have shown the import
of disciplic succession through the explanation of the Mahabharata,
by which even women, shudras and others (friends of the twice born)
can see the path of religion. I am feeling incomplete, though
myself I am fully equipped with everything required by the Vedas.
This may be because I did not specifically point out the devotional
service of the Lord, which is dear both to perfect beings and to
the infallible Lord'."
"Srila Narada Muni (who was another son of Prajapati Brahma)
reached the cottage of Srila Krsna-dwaipayana Vyasa on the banks of
the Sarasvati, where Srila Vyasa was staying at that time, just
when Srila Vyasa was regretting his defects. At the auspicious
arrival of Srila Narada, Srila Vyasadeva got up respectfully and
worshipped him, giving him veneration equal to that given to Sri
Brahmaji, the creator. Srila Narada then said: 'O Srila Vyasadeva,
your vision is completely perfect. Your good fame is spotless. You
are firm in vow and situated in truthfulness, and thus you can
think of the pastimes of the Lord in trance for the liberation of
the people in general from all material bondage. The people in
general are naturally inclined to enjoy, and you have encouraged
them in that way in the name of religion. This is verily condemned
and is quite unreasonable. Because they are guided under your
instructions, they will accept such activities in the name of
religion and will hardly care for prohibitions.' And so Narada
Muni, Srila Vyasadeva's spiritual master, instructed Srila Vyasa to
compile the Maha-Bhagavat Purana (Srimad Bhagavatam) now in his
maturity for the benefit of all mankind, to which Srila Vyasadeva
agreed. He presented the glories of Krsna and His many incarnations
just after the departure of Lord Krsna from this world. (Excerpts
from Srimad Bhagavatam 1:4:24-33.).
"In this yuga the son of Parasara, who is glorified as a part
of Visnu and who is known as Dvaipayana, the vanquisher of all
enemies, became Srila Vyasa. Urged by Brahma, he undertook the task
of classifying the Vedas. Srila Vyasa accepted four disciples to
preserve and continue the Vedas. They were Jaimini who took care of
the Sama Veda, Sumantu - the Atharva Veda, Vaisampayana - the Yajur
Veda and Paila - the Rg Veda, and for the Itihasa and Puranas -
Lomaharsana."(Sri Vayu Purana 60:10-16.).
According to Vayu Purana it says, "Previously there have been
twenty-eight Vyasas, but when the twenty-eighth appears, Lord
Visnu, the most Glorious, Great Father of the three worlds, becomes
Dvaipayana Vyasa. Then Lord Sri Krsna, the best amongst the Yadus
will be born of Vasudeva and will be known as Vasudeva. Then in due
course I (Vayu) will come in the form of an ascetic and assuming
the body of a religious student, will surprise the world by means
of the Lord's 'yoga maya'." (Vayu Purana 23:206-208.) Actually,
this is Vayudeva announcing his appearance as Sripad
Madhwacarya.("The Life And Legacy of Ananda Tirtha Bhagavatpad -
Madhwacarya, by Jaya Tirtha Charan dasa.)
Narayana Panditacarya has completed this seventh canto of
Madhwa Vijay with a copulate of two verses called 'Antya-Yugma'.
These verses introduce one to the miniature Vaikuntha realm,
glorifying the killer of the Mura demon, Lord Murari, Krsna, Who is
adorned with shining golden ornaments encrusted with the best of
all kinds of previous gems. Sripad Madhwacarya remembered that same
Lord lying down on Ananta Sesa, having His lotus feet embraced by
the Goddess of Fortune, Laxmi devi, Who eternally remains with the
Lord, smiling sweetly. This is the same Lord Visnu Who, for the
'caturmasya' (four months of the rainy season) takes rest, lying
for two months on one side and then two months on the other side of
His lotus body. He is Narayana, who according to Manu (Manu Smrti),
Sri Narayana lives in the Naram ocean, and Who is also the
localised Paramatma seated within the hearts of all His separated
tiny living entities.
High in the Himalayan, beyond where any mere mortal can go, is
to be found this Vaikuntha paradise. It is surrounded by ponds of
full blown lotuses. The lotuses in these ponds are innumerable, nay
unlimited, the most fragrant and indestructible. The sages and
rshis who reside there make them into garlands for the Lord. Around
these lakes are trees that constantly bear flowers, blossoming,
sweet fragrant branches with fragrant flowers and fruits. These
forest flowers adorn the captivating beauty of the Lord.
Sripad Madhwacarya could see all this from where he was
standing looking to the north to the abode of Srila Vyasadeva.
After his journey had neared it's end, and after crossing the
Himalayas, Sripad Madhwacarya could see quite clearly the 'ashram'
of Vedavyasa surrounded by jujube trees. That place is definitely
not of this world; the whole 'ashram' was effulgent. Though up in
the Himalayas, there was no biting cold or rain or snow. The trees
and bushes there, which are way above the normal 'tree line', were
none less than forests. As there was no unpleasant wind, rain or
cold, also the sun was warm and comfortable. In the trees that
touched the sky, innumerable beautiful birds nested and sung. Under
those shade trees all the renowned 'brahmins', who were famous for
performing huge sacrifices, sat, transfixed in meditation on the
lotus feet of the Lord, Who resides in that place. In the
surrounding areas, one could see pure white swans, whose necks
entwined with the stems of blue, white and pink lotuses.
Madhwa could recognise many great and famous Vaisnavas sitting
around in the ashram of Srila Vyasadeva. When those pure Vaisnavas
saw Sripad Madhwacarya approach the 'ashram', they enquired as to
who this saintly person was. "Marked with thirty two auspicious
markings, lotus eyed, moon-like face, long arms and a golden
complexion, no doubt this man enhances even Vaikuntha. There is no
sign of exertion, and his face shows that his mind is fearless."
"Is this person coming to this 'ashram' in the guise of a
'sannyasi', the four faced Lord Brahma, or is it
Madhwa walked quickly due to his intense devotion. Seated
under a jujube tree was Srila Vyasadeva. The 'jujube' tree was a
representation of Lord Ananta Sesa, with wide branches forming an
umbrella which had jewels in the form of bright and fragrant
flowers, and hoods in the form of branches. It exactly resembled
Lord Ananta Sesa with His hoods encrusted with jewels jutting out
in all directions forming branch-like hoods. The branches of this
tree support the six 'sattvic' Puranas, the Upanishad's, and
Mahabharata, and fruits that are sweet and full of nectar that
drive away all known miseries like birth, death, old age and
disease. These fruits cannot be obtained by those who are not
devotees of the Supreme Personality of Godhead, Lord Visnu - Krsna
and Their numerous forms.
Sripad Madhwacarya approached closely the sages, who, with
matted locks of hair on their heads and various Vaisnava 'tilaka'
on their foreheads and bodies, sat with clean white sacred threads
draped over their left shoulders. They had all transcended lust,
anger, greed, false pride, the pushing's of the senses, and
thoughts of trying to enjoy in the material world separately from
the supreme enjoyer, Sri Krsna. All natural opulence was there.
They were all adorned with garlands and saffron coloured sandalwood
paste was auspiciously there on their bodies.
On a raised seat sat the preceptor of the three worlds, the
son of Satyavati, Srila Krsna Dwaipayana Veda Vyasa. Sripad
Madhwacarya had always been meditating on the Lord of his life, his
preceptor 'guru' within his heart seated on a white lotus. Now,
with brimming eyes, wonder-struck as though he had just seen him
for the very first time, Madhwa drank the nectar of the vision of
Vyasadeva through his eyes.
Madhwa Vijay (7:18-59.), describes Vedavyasa as follows:
Satyavati gave birth to that Vedavyasa after praying to Lord
Brahma, and Vyasa was conceived by the sage Parasara. Srila
Vyasadeva, who has an ocean of wonderful attributes, is Lord
Narayana Himself. Vyasadeva's mind is compared to the milk ocean
and his qualities of compassion and respect are like the Mandara
mountain. By his churning appeared three mothers who were the three
Vedas - Rg, Yajur and Sama. By Vyasa the father and Veda the
mother, the demoniac qualities of Kali Yuga are checked. From
Vyasadeva the white rayed cooling moon of the Puranas and the
'parijata' tree of the Mahabharata were given. Later, born from
it's own nectar, appeared the Brahmasutras, and Srimad
From the time of the Kuruksetra / Mahabharata war, during
which Vyasa bestowed his blessings on the Pandavas, and even before
this time, Vyasa walked this earth to protect knowledge of the
Vedas, helping those devotees who have knowledge of that person who
the Vedas are centred around. That is Lord Sri Krsna, Who is known
as 'Vedanta Krt', the compiler of 'Vedanta', and 'Veda Vit', the
knower of the Vedas. In Bhagavad-Gita 10:37., Krsna Himself says,
"Of sages I am Vyasa."
Vyasa, still living in Badrikasrama to this day for eternity
with his pure devotees, it says, gave up this Kali Yuga for his
Vaikuntha realm just as the sun gives up the sky for the coming of
night. Vyasa is seated on an excellent blackish Krsna deer skin
Madhwa recalls, as he prostrated himself at the lotus feet of
Vyasa. Taking the dust from Vyasadeva's feet he placed the sacred
dust upon his own head. Sripad Madhwacarya was in ecstasy, standing
offering respects to Vyasa, the best of sages, whose feet are
adorned with the marks of the flag, thunderbolt, goad for driving
elephants, and lotus, they are naturally auspiciously tinged with
red and have the repute to be red due to evaporating any material
desires that may come to the minds of Vyasadeva's devotees.
The nails of those lotus feet gleam and remove darkness, both
of an internal nature by their purifying association and
remembrance, and externally by their bright lustre. If, by material
comparison of age one would think that the old hands of the sage
Vyasa would be knotted, no, they are smooth and soft, with long
delicate fingers completely free from stress and diseases, such as
knots coming from arthritis.
Vyasadeva's two knees, which are large, round and joined to
his long shins, are free from fault. These legs of Vyasa, which are
free from fault, account for a basis of good conduct even to those
who are inferior in knowledge and devotion. Srila Vyasadeva's
yoga-pattika waist band, aid his firm sitting posture. The lotus
waist of Vyasa maintains and fulfils all the devotees, it is
amazing that all the pure spiritual desires of the devotees are
fulfilled by taking shelter at the waist of Vyasa. This waist is
covered by a sacred Krsna deer skin, hiding his deep and delicate
navel. Vyasa's broad chest and broad mind support the pure white
sacred thread, and Brahmasutras respectively. Madhwa Vijay (7:34.),
states that it has been well substantiated by Vedavyasa that
Caturmukha Brahma is the son of Garbhadaksayi Visnu, being born
from a lotus sprouting from the Lord's lotus navel. This world has
no equal or superior in all the three worlds. Brahma gave his
'Kaustubhamani', gem to Vedavyasa and that acts like a victory flag
hanging around the neck of Vyasa.
The story in brief follows that once when Prajapati Brahma was
in the association of Vedavyasa and one thousand sages, Srila Vyasa
made a statement saying that he would always prove the superiority
of Visnu Tattva at all times. The thousand sages took up the
challenge and threw at Vedavyasa thousands of questio6ns
simultaneously. Vyasadeva answered each question one by one
perfectly all at the same time. Amazed at the victory of the
literary incarnation of Lord Visnu, Brahma presented the Kaustubha
gem to Srila Vyasa.
In Srila Vyasadeva's hands he holds a conchshell and a disc,
his hands are again soft pinkish red, his arms are robust, round
and powerful. There is no comparison to the broadness of these
limbs. By the tip of Vyasadeva's right hand he bestows 'divya
jnana' - transcendental knowledge to his devotees, and with the
same tip of the same hand removes the darkness borne of ignorance
simultaneously just like thunder and lightning. His left hand is
placed on his knee. By this 'mudra', gesture all fear for the
dangerous struggle for material existence is destroyed. Vyasadeva's
neck is marked with the three lines of a conchshell from which only
'sabda brahman' or transcendental sound vibration, in the form of
the main three Vedas and it's limbs, are coming. Seeing his
moon-like face is the sweetest benediction to the eyes. Actually
the moon-like face of the best of sages is compared to groups of
full moons, each being completely free form even the smallest
blemish. Srila Vyasadeva's lotus mouth and teeth are compared to a
new row of pearls which shine forth from inside of a perfect ruby.
These pearl-like teeth are seen decorated by a gentle smile
surrounded by soft ruby red lips. To hear the speech of the
literary incarnation of the Lord at once fills one's heart with
transcendental knowledge, just as when the thousand wells in the
form of sages became flooded with answers as the River Sarasvati
replenishes the best of wells during the rainy season.
As Srila Vyasadeva approached Sripad Madhwacarya with a smile
on his face, his wide lotus eyes looked unblinking at him, and
Vyasa embraced the powerful Sripad Madhwacarya and picked him up
off the floor, clean as one would one's small son. The powerful
partial expansion of Mukhyaprana who previously played the mighty
Hanuman and Bhima, felt blessed as his 'guru', Srila Vyasadeva,
lovingly embraced him, and the sages smiled affectionately.
Sripad Madhwacarya prayed to his Lord after seeing the sprig
of Tulasi leaf and 'manjari' tucked behind the right ear of Vyasa,
"Please don't let me become jealous of this Tulasi sprig and
garland of lotus flowers that adorn your body. They are supremely
fortunate. Please don't let them rob me of my position of being so
close to you. Wherever I am, always allow me to remain this close
to you by always being absorbed in you."
Sripad Madhwacarya could now fully appreciate standing there
in the shadow of his 'guru', that actually Srila Vyasadeva was
looking after the welfare of the entire world. Just by a movement
of his eyebrows everything was taking place. The creation,
maintenance and destruction of all the three worlds in fact is
going on by his design. He is the same Visnu Tattva Lord who
maintains as Gunavataras along with Lord Brahma, the creator, who
was born from a lotus, and Lord Shiva, the destroyer of these
material worlds. Coming in contact with the material mode of
passion, Prajapati creates under the direction of Lord Visnu. Lord
Visnu Himself maintains the three worlds, the unlimited universes,
in one form sleeping as Karanadakasayi Visnu, in another form as
Garbhadaksayi Visnu lying down on His serpent couch Anantasesa, and
as the localised form of Paramatma seated within the region of the
heart of every living being as the witness. Effortlessly Lord Visnu
is the Supreme Enjoyer, and not a blade of grass moves without His
knowing or sanction.
srsti-hetu yei murti prapance avatare
sei isvara murti 'avatara' nama dhare
mayatita paravyome savara avasthana
visve 'avatari' dhare 'avatara' nama
"The 'avatara' of incarnation of Godhead, descends from the
kingdom of God for material manifestations. And the particular form
of the Personality of Godhead who so descends is called an
incarnation, or 'avatara'. Such incarnations are situated in the
spiritual world, the kingdom of God. When they descend to the
material creation, They assume the name 'avatara'."
As such, there are various kinds of 'avataras', such as
'purusavataras', 'gunavataras', 'lilavataras',
'shaktyaveshavataras', 'manvantara-avataras' and 'yugavataras' all
appearing on schedule all over the universe.
eko devo nitya-lilanurakto bhakta vyapi hrdy antaratma
"The one Supreme Personality of Godhead is eternally engaged
in many, many transcendental forms in relationship with His
Sripad Madhwacarya again drank the nectar of seeing this
'shaktyavesha avatara' of Lord Visnu with a resplendent blue hue
like that of the Indranila gem, personally before him, standing on
a mountain resembling an emerald, lush and green, above the natural
barrier of the Himalayas. Srila Vyasadeva was wearing tilak of
'urdhva pundra' on the twelve places of His body, which are
glorified throughout the Vedic literatures as being "Two straight
lines of Lord Hari's abode are drawn at the root of the nose and
reach to the top of the forehead, the space between which is Lord
Vishnu's abode, and is more than a finger's breadth between and
slightly wider at the top. Each of these two straight lines is only
the thickness of a grain of rice and the breadth of four fingers.
That is the abode or temple of Lord Visnu. Sadaishiva and Brahma
reside on either side of the central space and Laxmi stays with
Narayan in the middle." Seeing this and the red mark made of the
ash of plantain flowers and turmeric mixed together resembling
rubies, between the two lines, Madhwa relished again and again the
sight of Vyasa.
"My Lord, I am so much blessed by seeing You, Your red matted
locks of hair and Your hue which resembles a new monsoon cloud,
full of depth, with illumination like lightning. Oh my Lord, though
I have recorded many of Your auspicious features and qualities,
actually to describe You, though counting incessantly the endless
good qualities that are emanating from even the nail of the little
toe of Your lotus feet, such is my frustration. Though You are
situated far beyond this material world and it's covering, by Your
mercy You have allowed me to approach You. Completely transcending
all known boundaries, You have appeared to me and allowed me to
come here to take 'darshan' of You, just to fulfil the plan chalked
out by You. In obeisances, my body is bent in devotion to You. With
folded hands I offer my humble prayers."
With His loving outstretched arms, Vedavyasa, the son of
Parasara Muni, gently lifted Madhwa up from his prostrated
obeisances and again, with a smiling face, embraced him.
Madhva Vijay (8:5.). says that Madhwacarya belongs to a class
of devotees calle Rju which are the best of the 'devas'. These Rjus
are even superior to the Rudras, who, by the grace of Vyasa, were
bestowed with knowledge of the Absolute. The Rjus are one hundred
in number, and after being given the post of Vayu, they become
eligible for the post of Brahma. All of the Rjus are equally great,
but they all are superior to Rudra and others.
Madhwa Vijay (7:53.), notes that Vyasadeva and Sripad
Madhwacarya - Visnu and Vayu - are here compared with the powerful
current of the sister of Yamaraja, Yamuna devi, whose mighty but
gentle waters join the water of a golden river. The mighty waters
of the Yamuna are compared to the dark blue lustre of Vedavyasa,
while Sripad Madhwacarya is compared to a golden river who is being
embraced by the dark blue waters of Vyasa. Previously these two
great personalities embraced before. At that time they were dressed
in royal clothing as Krsna and Bhimasena.
All the great sages in the assembly at Vyasadeva's 'ashram'
honoured Madhwa with great respect. Vyasadeva gave Madhwa a special
seat of honour next to Himself and in a very warm way, the two
saviours of degradation of Vaisnava philosophy started to speak of
Sripad Madhwacarya's urgent mission. Sri Krsna Dwaipayana Vyasa and
Sripad Madhwacarya discussed all kinds of Vedic literatures, Vedas,
Mahabharata, the 'Sattvic Puranas', Brahma Sutras, and the
Pancaratras, which are all very dear to Vaisnava.
Madhwa Vijay (8:6.), agrees that Lord Narayana Himself
directed Madhwa to come to the hermitage of Srila Vyasa.
Vedavyasa then took Sripad Madhwacarya to meet with the other
form of the Lord residing there. Madhwa Vijay (8:7.), describes how
the humble Purna Prajna Tirtha - Madhwa saw Lord Narayan, the
original person, dressed in tree bark with a 'munja' grass belt.
His effulgence that surround His beautiful matted locks is compared
to being like the best of 'yajnic' fires, pure, bright and free
That Lord, Who is always Dhira (self controlled and sober),
and Who is Atmarama (self satisfied), Who is Acyuta (infallible and
free from the allurements of the sense objects), He is free from
all defects, yet with all these opulence's is happy to reside in
the hermitage as a recluse and perform penance. "O Adhoksaja Krsna,
Who is unobtainable to those of demerit, now I stand before You.
You are the same Lord of Brahma born of Your lotus navel. By Your
potency of Abhimani You made the Mahatattva, impregnated it by Your
energy and placed there goodness, passion and ignorance. Along with
this He created Rudra from Brahma and the tattva of Ahamkara which
is threefold - the Vaikarika - Deities, the Taijasa - entities born
of semen, and the 'tamasa' - the five gross elements (earth, eater,
fire, air and sky). From this He made the 'jagad anda', the cosmic
egg in which reside the fourteen worlds. Lord Narayan, You create,
maintain and destroy everything, then effortlessly inhabit those
fourteen worlds with varieties of entities - the demigods,
'gandharvas' - servants of the 'devas', humans, demons who have
such masters as Prajapati Brahma, Mukhyaprana (Vayudeva), Garuda,
Rudra and Devendra. Those living entities are given, according to
their natures, places of residence. There are the 'uttama jivas' or
'nitya siddhas', Your pure devotees who only have thoughts for you.
The 'nitya samsarins', who wander in the cycle of birth and death,
are basically innocent, but just foolishly follow their lusty
desires. And the 'tamoyogyas', who are hell bent, mischievous,
wicked and best avoided, for their destination is to practically
stay in hell for time immemorial."
In Sri Madhwa Vijay (8:14.), whilst standing directly in front
of Srila Vyasadeva and Lord Narayana at Uttara Badri, Sripad
Madhwacarya pondered over the many forms that Lord Narayana had
taken. This is the mystic potency of the Lord for He can be both in
the past in one's memory, and present before one at the same
instant, in full. At any moment with all His retinue around Him
acting out the pastimes, of previous lilas in the eternally
Madhwa realising this then prostrated himself at the lotus
feet of Lord Narayana, as in his mind went over the endless
pastimes of the Lord. He was directly in the association of his
'guru' (Srila Vyasadeva), and now had the honour of seeing Lord
Narayana face to face. Lord Narayana's affection poured to the pure
hearted Madhwa who was sitting, looking and relishing. He was so
honoured to sit near these two whilst offering respectful
prostrations, sitting and standing, Madhwa dwelt on His Lords.
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