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Text 245

Text 245

Text

Verš

madhvācārya-sthāne āilā yāṅhā ‘tattvavādī’
uḍupīte ‘kṛṣṇa’ dekhi, tāhāṅ haila premonmādī
madhvācārya-sthāne āilā yāṅhā ‘tattvavādī’
uḍupīte ‘kṛṣṇa’ dekhi, tāhāṅ haila premonmādī

Synonyms

Synonyma

madhva-ācārya-sthāne — at the place of Madhvācārya; āilā — arrived; yāṅhā — where; tattva-vādī — philosophers known as Tattvavādīs; uḍupīte — at the place known as Uḍupī; kṛṣṇa — the Deity of Lord Kṛṣṇa; dekhi — seeing; tāhāṅ — there; haila — became; prema-unmādī — mad in ecstasy.

madhva-ācārya-sthāne — na místo, kde žil Madhvācārya; āilā — přišel; yāṅhā — kde; tattva-vādī — filosofové známí jako tattvavādī; uḍupīte — do Udupí; kṛṣṇa — Božstvo Pána Kṛṣṇy; dekhi — když viděl; tāhāṅ — tam; haila — stal se; prema-unmādī — šílený v extázi.

Translation

Překlad

Caitanya Mahāprabhu next arrived at Uḍupī, the place of Madhvācārya, where the philosophers known as Tattvavādīs resided. There He saw the Deity of Lord Kṛṣṇa and became mad with ecstasy.

Śrī Caitanya Mahāprabhu potom přišel do Udupí, kde dříve žil Madhvācārya a kde sídlili filosofové známí jako tattvavādī. Tam uviděl Božstvo Pána Kṛṣṇy a šílel v extázi.

Purport

Význam

Śrīpāda Madhvācārya took his birth near Uḍupī, which is situated in the South Kanara district of South India, just west of Sahyādri. This is the chief city of the South Kanara province and is near the city of Mangalore, which is situated to the south of Uḍupī. Near the city of Uḍupī is a place called Pājakā-kṣetra, where Madhvācārya took his birth in a Śivāllī-brāhmaṇa dynasty as the son of Madhyageha Bhaṭṭa, in the year 1040 Śakābda (A.D. 1118). According to some, he was born in the year 1160 Śakābda (A.D. 1238).

Śrīpāda Madhvācārya se narodil nedaleko Udupí, které se nachází v okrese jižní Kánára v jižní Indii západně od Sahjádri. Hlavní město oblasti jižní Kánára, Mangalúr, leží nedaleko od Udupí směrem na jih. Nedaleko města Udupí je místo zvané Pádžaká-kšétra, kde se Madhvācārya narodil v dynastii Śivallī-brāhmaṇů v roce 1040 Śakābdy (1118 n.l.) jako syn Madhyagehy Bhaṭṭy. Podle některých názorů se narodil v roce 1160 Śakābdy (1238 n.l.).

In his childhood Madhvācārya was known as Vāsudeva, and there are some wonderful stories surrounding him. It is said that once when his father had piled up many debts, Madhvācārya converted tamarind seeds into actual coins to pay them off. When he was five years old, he was offered the sacred thread. A demon named Maṇimān lived near his abode in the form of a snake, and at the age of five Madhvācārya killed that snake with the toe of his left foot. When his mother was very much disturbed, he would appear before her in one jump. He was a great scholar even in childhood, and although his father did not agree, he accepted sannyāsa at the age of twelve. Upon receiving sannyāsa from Acyuta Prekṣa, he received the name Pūrṇaprajña Tīrtha. After traveling all over India, he finally discussed scriptures with Vidyāśaṅkara, the exalted leader of Śṛṅgeri-maṭha. Vidyāśaṅkara was actually diminished in the presence of Madhvācārya. Accompanied by Satya Tīrtha, Madhvācārya went to Badarikāśrama. It was there that he met Vyāsadeva and explained his commentary on the Bhagavad-gītā before him. Thus he became a great scholar by studying before Vyāsadeva.

Madhvācārya se v dětství jmenoval Vāsudeva a vyprávějí se o něm úžasné příběhy. Říká se, že když se jednou jeho otci nahromadily dluhy, proměnil Madhvācārya tamarindová semínka v mince na jejich splacení. V pěti letech dostal posvátnou šňůru. Nedaleko jeho domu žil v podobě hada démon Maṇimān a Madhvācārya ho ve svých pěti letech zabil palcem levé nohy. Když byla matka jednou velice znepokojená, objevil se před ní jedním skokem. Již od dětství byl velkým učencem a navzdory nesouhlasu otce přijal ve dvanácti letech od Acyuta Prekṣi sannyās a dostal jméno Pūrṇaprajña Tīrtha. Potom, co procestoval celou Indii, nakonec hovořil o písmech s Vidyāśaṅkarou, vznešeným vůdcem Śṛṅgeri-maṭhu, jehož sláva v Madhvācāryově přítomnosti vybledla. V doprovodu Satya Tīrthy šel Madhvācārya do Badarikášramu, kde se potkal s Vyāsadevou, jemuž vyložil svůj komentář k Bhagavad-gītě. Tak se z něho stal studiem u Vyāsadevy velký učenec.

By the time he came to the Ānanda-maṭha from Badarikāśrama, Madhvācārya had finished his commentary on the Bhagavad-gītā. His companion Satya Tīrtha wrote down the entire commentary. When Madhvācārya returned from Badarikāśrama, he went to Gañjāma, which is on the bank of the river Godāvarī. There he met with two learned scholars named Śobhana Bhaṭṭa and Svāmī Śāstrī. Later these scholars became known in the disciplic succession of Madhvācārya as Padmanābha Tīrtha and Narahari Tīrtha. When he returned to Uḍupī, he would sometimes bathe in the ocean. On such an occasion he composed a prayer in five chapters. Once, while sitting beside the sea engrossed in meditation upon Lord Śrī Kṛṣṇa, he saw that a large boat containing goods for Dvārakā was in danger. He gave some signs by which the boat could approach the shore, and it was saved. The owners of the boat wanted to give him a present, and at the time Madhvācārya agreed to take some gopī-candana. He received a big lump of gopī-candana, and as it was being brought to him, it broke apart and revealed a large Deity of Lord Kṛṣṇa. The Deity had a stick in one hand and a lump of food in the other. As soon as Madhvācārya received the Deity of Kṛṣṇa in this way, he composed a prayer. The Deity was so heavy that not even thirty people could lift it. Yet Madhvācārya personally brought this Deity to Uḍupī. Eight of Madhvācārya’s sannyāsa disciples became directors of his eight monasteries. Worship of the Lord Kṛṣṇa Deity is still going on at Uḍupī according to the plans Madhvācārya established.

V době, kdy Madhvācārya na cestě z Badarikášramu dorazil do Ānanda Maṭhu, měl již svůj komentář k Bhagavad-gītě dokončený a jeho společník Satya Tīrtha ho celý zapsal. Po návratu z Badarikášramu šel Madhvācārya do Gaňdžámu na břehu Gódávarí. Tam se setkal se dvěma učenci, kteří se jmenovali Śobhana Bhaṭṭa a Svāmī Śāstrī. Tito učenci se později stali členy Madhvācāryovy učednické posloupnosti známými jako Padmanābha Tīrtha a Narahari Tīrtha. Po návratu do Udupí se občas koupal v oceánu a jednou při této příležitosti složil modlitbu o pěti kapitolách. Jednou zase seděl u moře pohroužený v meditaci o Pánu Śrī Kṛṣṇovi, když tu uviděl velkou loď se zbožím pro Dváraku, jak se ocitla v nebezpečí. Několika signály loď navedl ke břehu a tím ji zachránil. Majitelé lodi mu za to chtěli dát dar a on souhlasil, že si vezme nějaký gopī-candan. Dostal ho obrovskou hroudu, a když mu byla předána, rozlomila se a uvnitř se objevilo velké Božstvo Pána Kṛṣṇy s hůlkou v jedné ruce a trochou jídla ve druhé. Jakmile Madhvācārya tímto způsobem dostal Božstvo Kṛṣṇy, složil modlitbu. Božstvo bylo tak těžké, že Je ani třicet lidí nemohlo uzvednout. Madhvācārya Je však do Udupí odnesl sám. Osm z Madhvācāryových žáků-sannyāsīch se stalo představenými jeho osmi klášterů. Uctívání Božstva Pána Kṛṣṇy v Udupí stále pokračuje podle předpisů, které Madhvācārya zavedl.

Madhvācārya then for the second time visited Badarikāśrama. While he was passing through Maharashtra, the local king was digging a big lake for the public benefit. As Madhvācārya passed through that area with his disciples, he was also obliged to help in the excavation. After some time, when Madhvācārya visited the king, he engaged the king in that work and departed with his disciples.

Potom Madhvācārya podruhé navštívil Badarikášram. Když procházel Maháráštrou, místní král právě pro obecný prospěch hloubil velké jezero. Madhvācārya musel také při cestě touto oblastí i se svými žáky s kopáním pomoci. Po nějaké době Madhvācārya krále navštívil, zapojil do práce jeho a se svými žáky odešel.

Often in the province of Gāṅga-pradeśa there were fights between Hindus and Muslims. The Hindus were on one bank of the river, and the Muslims on the other. Due to the community tension, no boat was available for crossing the river. The Muslim soldiers were always stopping passengers on the other side, but Madhvācārya did not care for these soldiers. He crossed the river anyway, and when he met the soldiers on the other side, he was brought before the king. The Muslim king was so pleased with him that he wanted to give him a kingdom and some money, but Madhvācārya refused. While walking on the road, he was attacked by some dacoits, but by his bodily strength he killed them all. When his companion Satya Tīrtha was attacked by a tiger, Madhvācārya separated them by virtue of his great strength. When he met Vyāsadeva, he received from him the śālagrāma-śilā known as Aṣṭamūrti. After this, he summarized the Mahābhārata.

V provincii Gángapradéš docházelo často k rozbrojům mezi hinduisty a muslimy. Hinduisté stáli na jedné straně řeky a muslimové na druhé. Kvůli tomuto napětí nebyla k sehnání loď, se kterou by se dalo přeplout na druhý břeh. Muslimští vojáci na druhém břehu každého cestujícího zastavovali, ale Madhvācārya na ně nedbal a stejně řeku překročil. Muslimští vojáci ho odvedli ke králi a ten s ním byl tak spokojený, že mu nabídl království a peníze. Madhvācārya však odmítl. Po cestě pak byl napaden lupiči, ale díky své tělesné síle je všechny zabil. Když na jeho společníka Satyu Tīrthu zaútočil tygr, Madhvācārya je svou velkou silou od sebe oddělil. Při setkání s Vyāsadevou od něho dostal śālagrāma-śilu jménem Aṣṭamūrti. Potom shrnul Mahābhāratu.

Madhvācārya’s devotion to the Lord and his erudite scholarship became known throughout India. Consequently the owners of the Śṛṅgeri-maṭha, established by Śaṅkarācārya, became a little perturbed. At that time the followers of Śaṅkarācārya were afraid of Madhvācārya’s rising power, and they began to tease Madhvācārya’s disciples in many ways. There was even an attempt to prove that the disciplic succession of Madhvācārya was not in line with Vedic principles. A person named Puṇḍarīka Purī, a follower of the Māyāvāda philosophy of Śaṅkarācārya, came before Madhvācārya to discuss the śāstras. It is said that all of Madhvācārya’s books were taken away, but later they were found with the help of King Jayasiṁha, ruler of Kumla. In discussion, Puṇḍarīka Purī was defeated by Madhvācārya. A great personality named Trivikramācārya, who was a resident of Viṣṇumaṅgala, became Madhvācārya’s disciple, and his son later became Nārāyaṇācārya, the composer of Śrī Madhva-vijaya. After the death of Trivikramācārya, the younger brother of Nārāyaṇācārya took sannyāsa and later became known as Viṣṇu Tīrtha.

Madhvācāryova oddanost Pánu a jeho učenost si získaly věhlas po celé Indii, což rozčilovalo vůdce Śaṅkarācāryova Śṛṅgeri-maṭhu. Śaṅkarācāryovi následovníci se obávali Madhvācāryova vzrůstajícího vlivu, a tak začali různými způsoby ubližovat jeho žákům. Dokonce se snažili dokázat, že Madhvācāryova posloupnost není v souladu s védskými zásadami. Za Madhvācāryou přišel jistý Puṇḍarīka Purī, následovník Śaṅkarācāryovy māyāvādské filosofie, aby s ním diskutoval o śāstrāch. Je řečeno, že Madhvācāryovi byly ukradeny všechny knihy, ale záhy se s pomocí krále Jayasiṁhy, vládce Kumly, našly. Puṇḍarīka Purī byl Madhvācāryou v diskusi poražen. Madhvācāryovým žákem se stala velká osobnost Trivikramācārya, obyvatel Višnumangaly, a jeho syn se později stal Nārāyaṇācāryou, autorem knihy Śrī Madhva-vijaya. Mladší bratr Nārāyaṇācāryi přijal po smrti Trivikramācāryi sannyās a dostal jméno Viṣṇu Tīrtha.

It was reputed that there was no limit to the bodily strength of Pūrṇaprajña, Madhvācārya. There was a person named Kaḍañjari who was famed for possessing the strength of thirty men. Madhvācārya placed the big toe of his foot upon the ground and asked the man to separate it from the ground, but the great strong man could not do so even after great effort. Śrīla Madhvācārya passed from this material world at the age of eighty while writing a commentary on the Aitareya Upaniṣad. For further information about Madhvācārya, one should read Madhva-vijaya, by Nārāyaṇācārya.

Říkalo se, že tělesná síla Pūrṇaprajñi, Madhvācāryi, nemá hranic. Kaḍañjari byl člověk známý tím, že měl sílu třiceti mužů. Madhvācārya ho vyzval, aby palec jeho nohy odtrhl od země, ale to se tomuto silákovi ani po velkém úsilí nepovedlo. Śrīla Madhvācārya odešel z tohoto hmotného světa v osmdesáti letech, když psal komentář k Aitareya Upaniṣadě. Ti, kdo se chtějí o Madhvācāryovi dozvědět více, nechť si přečtou knihu Madhva-vijaya od Nārāyaṇācāryi.

The ācāryas of the Madhva-sampradāya established Uḍupī as the chief center, and the monastery there was known as Uttararāḍhī-maṭha. A list of the different centers of the Madhvācārya-sampradāya can be found at Uḍupī, and their maṭha commanders are (1) Viṣṇu Tīrtha (Śoda-maṭha), (2) Janārdana Tīrtha (Kṛṣṇapura-maṭha) (3) Vāmana Tīrtha (Kanura-maṭha), (4) Narasiṁha Tīrtha (Adamara-maṭha), (5) Upendra Tīrtha (Puttugī-maṭha), (6) Rāma Tīrtha (Śirura-maṭha), (7) Hṛṣīkeśa Tīrtha (Palimara-maṭha), and (8) Akṣobhya Tīrtha (Pejāvara-maṭha). The disciplic succession of the Madhvācārya-sampradāya is as follows (the dates are those of birth in the Śakābda Era; for Christian era dates, add seventy-eight years.): (1) Haṁsa Paramātmā; (2) Caturmukha Brahmā; (3) Sanakādi; (4) Durvāsā; (5) Jñānanidhi; (6) Garuḍa-vāhana; (7) Kaivalya Tīrtha; (8) Jñāneśa Tīrtha; (9) Para Tīrtha; (10) Satyaprajña Tīrtha; (11) Prājña Tīrtha; (12) Acyuta Prekṣācārya Tīrtha; (13) Śrī Madhvācārya, 1040 Śaka; (14) Padmanābha, 1120; Narahari, 1127; Mādhava, 1136; and Akṣobhya 1159; (15) Jaya Tīrtha, 1167; (16) Vidyādhirāja, 1190; (17) Kavīndra, 1255; (18) Vāgīśa, 1261; (19) Rāmacandra, 1269; (20) Vidyānidhi, 1298; (21) Śrī Raghunātha, 1366; (22) Rayuvarya (who spoke with Śrī Caitanya Mahāprabhu), 1424; (23) Raghūttama, 1471; (24) Vedavyāsa, 1517; (25) Vidyādhīśa, 1541; (26) Vedanidhi, 1553; (27) Satyavrata, 1557; (28) Satyanidhi, 1560;(29) Satyanātha, 1582; (30) Satyābhinava, 1595; (31) Satyapūrṇa, 1628; (32) Satyavijaya, 1648; (33) Satyapriya, 1659; (34) Satyabodha, 1666; (35) Satyasandha, 1705; (36) Satyavara, 1716; (37) Satyadharma, 1719; (38) Satyasaṅkalpa, 1752; (39) Satyasantuṣṭa, 1763; (40) Satyaparāyaṇa, 1763; (41) Satyakāma, 1785; (42) Satyeṣṭa, 1793; (43) Satyaparākrama, 1794; (44) Satyadhīra, 1801; (45) Satyadhīra Tīrtha, 1808.

Ācāryové Madhva-sampradāyi si zvolili Udupí za své hlavní středisko a tamní klášter byl známý jako Uttararāḍhī-maṭh. Seznam různých středisek Madhvācārya-sampradāyi se nachází v Udupí a vedoucími jejich maṭhů jsou (1) Viṣṇu Tīrtha (Śoda-maṭh), (2) Janārdana Tīrtha (Kṛṣṇapura-maṭh), (3) Vāmana Tīrtha (Kanura-maṭh), (4) Narasiṁha Tīrtha (Adamara-maṭh), (5) Upendra Tīrtha (Puttugī-maṭh), (6) Rāma Tīrtha (Śirura-maṭh), (7) Hṛṣīkeśa Tīrtha (Palimara-maṭh) a (8) Akṣobhya Tīrtha (Pejāvara-maṭh). Učednická posloupnost Madhvācārya-sampradāyi vypadá takto (data narození jsou v letopočtu Śakābda, pro přepočet do křesťanského letopočtu přidejte sedmdesát osm let): (1) Haṁsa Paramātmā; (2) Caturmukha Brahmā; (3) Sanakādi; (4) Durvāsā; (5) Jñānanidhi; (6) Garuḍa-vāhana; (7) Kaivalya Tīrtha; (8) Jñāneśa Tīrtha; (9) Para Tīrtha; (10) Satyaprajña Tīrtha; (11) Prājña Tīrtha; (12) Acyuta Prekṣācārya Tīrtha; (13) Śrī Madhvācārya, Śaka 1040; (14) Padmanābha, 1120; Narahari, 1127; Mādhava, 1136 a Akṣobhya 1159; (15) Jaya Tīrtha, 1167; (16) Vidyādhirāja, 1190; (17) Kavīndra, 1255; (18) Vāgīśa, 1261; (19) Rāmacandra, 1269; (20) Vidyānidhi, 1298; (21) Śrī Raghunātha, 1366; (22) Raghuvarya (který hovořil se Śrī Caitanyou Mahāprabhuem), 1424; (23) Raghūttama, 1471; (24) Vedavyāsa, 1517; (25) Vidyādhīśa, 1541; (26) Vedanidhi, 1553; (27) Satyavrata, 1557; (28) Satyanidhi, 1560; (29) Satyanātha, 1582; (30) Satyābhinava, 1595; (31) Satyapūrṇa, 1628; (32) Satyavijaya, 1648; (33) Satyapriya, 1659; (34) Satyabodha, 1666; (35) Satyasandha, 1705; (36) Satyavara, 1716; (37) Satyadharma, 1719; (38) Satyasaṅkalpa, 1752; (39) Satyasantuṣṭa, 1763; (40) Satyaparāyaṇa, 1763; (41) Satyakāma, 1785; (42) Satyeṣṭa, 1793; (43) Satyaparākrama, 1794; (44) Satyadhīra, 1801; (45) Satyadhīra Tīrtha, 1808.

After the sixteenth ācārya (Vidyādhirāja Tīrtha), there was another disciplic succession, including Rājendra Tīrtha, 1254; Vijayadhvaja; Puruṣottama; Subrahmaṇya; and Vyāsa Rāya, 1470-1520. The nineteenth ācārya, Rāmacandra Tīrtha, had another disciplic succession, including Vibudhendra, 1218; Jitāmitra, 1348; Raghunandana; Surendra; Vijendra; Sudhīndra; and Rāghavendra Tīrtha, 1545.

Po šestnáctém ācāryovi (Vidyādhirājovi Tīrthovi) následovala další učednická posloupnost, ke které patřili Rājendra Tīrtha, 1254; Vijayadhvaja; Puruṣottama; Subrahmaṇya a Vyāsa Rāya, 1470–1520. Devatenáctý ācārya, Rāmacandra Tīrtha, měl další učednickou posloupnost, k níž patřili Vibudhendra, 1218; Jitāmitra, 1348; Raghunandana; Surendra; Vijendra; Sudhīndra a Rāghavendra Tīrtha, 1545.

To date, in the Uḍupī monastery there are another fourteen Madhva-tīrtha sannyāsīs. As stated, Uḍupī is situated beside the sea in South Kanara, about thirty-six miles north of Mangalore.

Dodnes pobývá v klášteře Udupí ještě čtrnáct sannyāsīch Madhvovy školy. Udupí leží u moře v jižní Kánáře asi padesát osm kilometrů severně od Mangalúru.

Most of the information in this purport is available from the South Kānāḍā Manual and the Bombay Gazette.

Většinu informací z tohoto významu uvádí South Kānāḍā Manual a Bombay Gazetteer.