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Guru (Vyasa) Purnima

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 fisherman).”
(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 elaborately.

“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 Mukhyaprana?”
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 Bhagavatam.
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 unalloyed devotees.”

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 from smoke.
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 present.
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.

In the Srimad Bhagavatam (6:9:26-27.), it says, “By His inconceivable internal potency, the
Supreme Personality of Godhead expands into various transcendental bodies as
Vamanadeva, the incarnation of strength among the demigods; Parasurama, the incarnation
among saints; Nrsimhadeva and Varaha, incarnations among animals; Matsya and Kurma,
incarnations among aquatics. He accepts various transcendental bodies among all types of
living entities, and among human beings, He especially appears as Lord Krsna and Lord
Rama. By His causeless mercy He protects the demigods, who are always harassed by the
demons. He is the Supreme worshipable Deity of all living entities. He is the supreme
cause, represented as the male and female creative energies. Although different from this
universe, He exists in His universal form (‘virat-rupa’). In our fearful condition, let us take
shelter of Him, for we are sure that the Supreme Soul will give us His protection.”

 
Note: Special thanks to Jaya Tirtha Caran prabhu from NZ for allowing us to use some of
the content from his site to compile these pages.