I came across a Shloka by Madhvacharya (ananda teertha) in which he calls advaitins as "deceitful demons". Also, in the work madvavijaya considered to be the authentic biography of Madhvacharya, the portrayal of Adi Shankaracharya as a wicked incarnation of the Asura Maniman is very weird. Ad Hominem attacks on Adi Shankara is made.

Do followers of Madhvacharya actually believe all this?

What about the current scholars and gurus of the Madhva tradition?

Do they believe this?

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    One religious leader trying to prove another a demon.. what a wonderful thing to have for the Hindus.. and what great spiritually evolved persons those people were.. – Rickross Aug 13 '18 at 5:51
  • @Jaikrishnan Are you already of a bad opinion on Madhwa gurus and scholars and a soft corner towards Adi Shankara? "Ad Hominem"?? You already read Madhva Vijayam and formed an opinion.. What is the need of this question again? What followers of dvaita believe is opinion based and subjective. It varies from person to person. There is no guarantee that everyone believes the same. It leads to opinion based answers which we don't encourage. Is this a real question? – Sarvabhouma Aug 14 '18 at 4:33
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    I have no opinion one way or the other towards Madhva scholars. The purpose of this question is not to form an opinion but understand belief. Obviously belief varies from person to person but I would like to know the ground reality. Of course, this is a real question. The attacks on Adi Shankaracharya are ad Hominem attacks. How is calling Adi Shankaracharya an Asura or a womanizer not ad Hominem? Comparing Advaita with Buddhism and attacking the doctrine of Maya are all proper arguments. Not calling Adi Shankaracharya a bastard. Such statements have no place in a scholarly treatise. – Jaikrishnan Aug 14 '18 at 13:33
  • I must also clarify, however, that I do have a low opinion of the original author of Madhvavijaya. The reason has nothing to do with any softcorner for Adi Shankaracharya. I would have had a problem if Madhvacharya was attacked in a similar way by some other scholar. The reason is that these scholars are supposed to be role-models for their followers. They are supposed to encourage constructive argumentation and debates, a proud Indian tradition for milenea. But name calling and ad Hominem attacks disrespect this great tradition. – Jaikrishnan Aug 14 '18 at 13:47
  • why dont you realise that all these biographies of the early mediveal period are no longer readable? Civilization has advanced and so has sophistication and our preferences. These are just bogus – user17294 Feb 4 '19 at 15:17

It is because they cite a specific verse from garuDa purANa which says maNiman demon reincarnated in kali yuga.

As per them the incarnation of vaayu in dwapara yuga was Bheem sena and the incarnation in kali yuga is Madwa (Ananda teertha) who came to defeat the demon maniman in kaliyuga who was previously destroyed in dwapara by bheem sena.

The text maNi manjari is a very important text for the Madhwas as it is written by nArAyana panDitAcharya who was son of Trivikrama panditacharya, a direct disciple of Madhwa himself. He is also the author of authentic biography of madhwa called Sumadhwavijaya.

The views given below are for Sankara, his lineage, his philosophy as well as his disciples like padmapAda.

Chapter 6

Kali and other demons (the enemies of Devatas) were very happy to hear the plan of Dvpara (formerely Sakuni) and honoured Maniman with zeal and spoke to him thus.

'O brother, salutations to you; take birth on earth and destroy the Vedas, puranas and other scriptures completely soon'.

Being inspired or ordered in this way by Kali, Dvapara and other demons, Maniman made up his mind to be born on earth although he had fear of Bhimasena.

When the mind is spoiled, some people will be fickle minded and they will readily accept our Mithyavada philosophy; those not influenced by us, will neglect it; and only some people will try to refute the theory.

After studying the Vedas, he went on a journey in the northern direction and while he was crossing the river, he (Sankara) lost his sacred thread - Yajnopavita - but he continued his journey.

Sankara said - 'O, Sacred cord, you are leaving me; note that I have forsaken you earlier; of what use are you to me; who does not perform Vedic karmas (actions)' So saying, he went away quickly.

The highly learned sage, Paratirtha observed the demonic signs on the bachelor without sutra (sacred cord) and bent his head in disgust, and went away after sipping water thrice as penance for having seen such a wicked persons.

Sankara made out that the sage was aware of the demonic features in him, and hence he went to Badari after crossing river Godavari (Vrdha Ganga). There, he met a disciple of Paratirtha, by name Satyaprajnya) and told as follows:

'I am the disciple of your master (Paratirtha) and I have come here on his permission', but he did not trust his words.

Satyaprajna found out at once that the bachelor was vile, devoid of all good qualities like devotion, detachment from worldly passions and in utter disgust, he abandoned him.

Having experience in his previous birth (as Maniman) and due to strong memory in this birth, Sankara meditated on Brahman as attributeless and with identity of souls (which amounts to Sunya tattva of Buddhism).

Once, the demons (Dvapara and others) approached him during a night and respected him and said 'Sankaracharya, you are our solace'.

'O pure minded padatalotyaja (ie. A person born in Kaladi village) we wish you happiness and prosperity. We think of you in full confidence, as our agent in our task of destroying the Vedas'.

'We will enter the minds of the astikas (who have belief in Veda in form and make them helpful to you and love you. You start assassination the character of Vishnu by citing Vedas of wrong interpretation). So saying the demons went away. (Thus the teachings of Asuras from Stanza 24 to 39).

Govinda Bhatta readily accepted him as his disciple. Sankara told him 'We shall preach Sunyavada (Buddhism) in the guise of Vedanta or otherwise, the people will abuse us as Non Vaidikas. As such, I will study Brahmasutras under Brahmadatta (a sannyasi) to know the meaning and significance of the same'.

The deceitful Sankara spread Buddhism only in the garb of Brahmasutras; he substituted the words 'Sunya' and 'Samvriti' (of Buddhism) respectively by words 'Brahma' and 'avidya' (of Vedanta), the characteristics being the same.

Five wicked persons by name Totaka, Padmapada, Jnanothama, Bijada became disciples of the deceit Sankara.

Notes: They were wicked because they destroyed the minds of even the saintly persons by their perverted teachings.

When his death was approaching, Sankara was suffering from veneral diseases, fever and deep breath. His voice became very feeble.

The deceitful disciples, who were the enemies of Vedas, went to their dying master hastily and asked 'revered master, what we have to do now?'

Sankara told them 'O Great Demons, I have almost done my duty; but the disciples of the Great Paratirtha have to be destroyed.'

So saying to the Great Demons, who were capable of executing the instructions, Sankara called four other intelligent demons and told the following:

'You go to Beejada and ask him what are the difficulties and sorrows I have to face in my future births'. They went in all the ten directions and came back to him.

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    The question is actually this - "Do followers of Madhvacharya actually believe all this? What about the current scholars and gurus of the Madhva tradition? Do they believe this?" So you should be citing the opinions of such persons. – Rickross Aug 13 '18 at 5:48
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    Rickross is right. I am more interested in what is believed today by an ordinary dvaita follower and also what is believed by the scholars and gurus. Given that Adi Shankaracharya is respected as a saint by many and furthermore a number of famous stotrams are attributed to him, it would be really strange if many dvaita scholars do consider him a wicked Asura. It is also quite possible that an ordinary follower is simply unaware of these attacks on Adi Shankaracharya. – Jaikrishnan Aug 13 '18 at 8:54
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    @Rakesh. Thanks! I am aware that criticism is quite common but why ad Hominem abuses? The entire section in madvavijaya on Adi Shankaracharya is so badly written that the only thing it managed to successfully do was to bring down my opinion of madhva scholars. Which thinking man will be swayed by such abuses to be sympathetic towards dvaita? – Jaikrishnan Aug 13 '18 at 9:35
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    @Jaikrishnan but then Sankara also criticised all the existing sects of that time. He showed that most of the sects like pancharatra and most of Shaiva traditions like pashupata are non vedic. Also samkhya and mimamsa are not good for so called moksha. Then it is natural that they would respond back in strong words and in that process some have crossed the line and used wrong words. But all other vedanta sects have called him crypto Buddhist etc. – Rakesh Joshi Aug 13 '18 at 9:41
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    @Rakesh Joshi Criticizing other doctrines is alright. But did Shankara engage in personal criticism of the proponents of those doctrines? What we find in Madhva / related texts is the latter too. That is the question involved in this discussion. – Subrahmanian Vaidyanathan May 3 '19 at 2:17

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