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, worshipping 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 over a time 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 Shrila Vyasadeva was born to Parasara Muni in the womb of Satyati, the daughter of Vasu (the fisherman).”
(Srimad Bhagavatam 1.4.14).
In Shrila Vyasa’s childhood he was called Krishna, 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 Krishnadwaipayana Veda Vyasa took his birth at a place now known as Vyasa Goofer, the cave of Shrila 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 Shrila Vyasa was conceived. They also lay claim that later Shrila 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 Shrila Vyasa’s appearance was on the twelfth day of the light fortnight in the month of Vaisaka (April-May), called Vasant Dwadasi.
Appearance of Srila Vyasadeva
The following is the story that we just touched upon mentioning how Shrila 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. Shrila Vyasa soon grew into everything that Parasara had described, and had many disciples.
Later in life it is recorded that Shrila Vyasa returned to this island in the river and there compiled the Shrimad Bhagavatam. Recorded is another instance when Shrila 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 Shrila 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, Shrila 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 Shrila 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 Shrila 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’.”
“Shrila Narada Muni (who was another son of Prajapati Brahma) reached the cottage of Shrila Krishna-dwaipayana Vyasa on the banks of the Sarasvati, where Shrila Vyasa was staying at that time, just when Shrila Vyasa was regretting his defects. At the auspicious arrival of Shrila Narada, Shrila Vyasadeva got up respectfully and worshipped him, giving him veneration equal to that given to Shri Brahmaji, the creator. Shrila Narada then said: ‘O Shrila 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, Shrila Vyasadeva’s spiritual master, instructed Shrila Vyasa to compile the Maha-Bhagavat Purana (Shrimad Bhagavatam) now in his maturity for the benefit of all mankind, to which Shrila Vyasadeva agreed. He presented the glories of Krishna and His many incarnations just after the departure of Lord Krishna from this world. (Excerpts from Shrimad 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 Shrila Vyasa. Urged by Brahma, he undertook the task of classifying the Vedas. Shrila 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.”(Shri 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 Shri Krishna, 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 Madhwacharya.(“The Life And Legacy of Ananda Tirtha Bhagavatpad – Madhwacharya, by Jaya Tirtha Charan dasa.)
Narayana Panditacharya 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, Krishna, Who is adorned with shining golden ornaments encrusted with the best of all kinds of previous gems. Sripad Madhwacharya 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), Shri 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 Madhwacharya could see all this from where he was standing looking to the north to the abode of Shrila Vyasadeva. After his journey had neared it’s end, and after crossing the Himalayas, Sripad Madhwacharya 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 Shrila Vyasadeva. When those pure Vaisnavas saw Sripad Madhwacharya 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 Shrila 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 – Krishna and Their numerous forms.
Sripad Madhwacharya 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, Shri Krishna. 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, Shrila Krishna Dwaipayana Veda Vyasa. Sripad Madhwacharya 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. Shrila 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 Shrimad 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 Shri Krishna, Who is known as ‘Vedanta Krt’, the compiler of ‘Vedanta’, and ‘Veda Vit’, the knower of the Vedas. In Bhagavad-Gita 10:37., Krishna 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 Krishna 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 Madhwacharya 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. Shrila 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 Krishna 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, Shrila 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 Shrila Vyasa.
In Shrila 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. Shrila 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 Shrila Vyasadeva approached Sripad Madhwacharya with a smile on his face, his wide lotus eyes looked unblinking at him, and Vyasa embraced the powerful Sripad Madhwacharya 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’, Shrila Vyasadeva, lovingly embraced him, and the sages smiled affectionately.
Sripad Madhwacharya 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 Madhwacharya could now fully appreciate standing there in the shadow of his ‘guru’, that actually Shrila 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 Madhwacharya 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. Shrila 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 Madhwacharya belongs to a class of devotees called 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 Madhwacharya – 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 Madhwacharya 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 Krishna 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 Madhwacharya’s urgent mission. Shri Krishna Dwaipayana Vyasa and Sripad Madhwacharya 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 Shrila Vyasa. Vedavyasa then took Sripad Madhwacharya 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 Krishna, 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 Shri Madhwa Vijay (8:14.), whilst standing directly in front of Shrila Vyasadeva and Lord Narayana at Uttara Badri, Sripad Madhwacharya 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’ (Shrila 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 Shrimad 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 Krishna 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.”