A group of ascetics from the Himalayas, the sacred inhabitants of Badrikashrama, the ultimate seat of spiritual wisdom, the enchanting garden of the righteous, the auspicious abode of Sanatana Dharma, knowledge, art, and culture, and the embodiment of purity, are on a pilgrimage. These holy souls, illuminating the horizon with their brilliance, shine like great souls who have comprehended the fourteen worlds with their intense penance. As they embark on the Badrinath pilgrimage, admiring the natural beauty and marveling at the diverse creations of the Supreme Being, they came across a lake.

This lake, capable of purifying all worlds and akin to the nectar reservoir, is called "Amritadhara." Its grandeur is indescribable. The lake is as majestic as the navel lotus of Mother Earth, as splendid as the jewel of Aryavarta, and as magnificent as the terrestrial mirror of the forest goddess. It gleamed like Vasudeva, adorned with the series of forests, and like Adishesha, adorned with countless flowers, bearing the weight of the earth. The sight of the swans sitting on the lotus flowers in this lake resembled the assembly of Brahmadeva, seated in a lotus posture, surrounded by groups of great ascetics.

In an area around this lake, when the ascetics were bathing, the water droplets rising like buds appeared as a succession of accumulated sins. The water had become muddy due to the bathing of the rishis and sages. The chirping of birds there sounded like the proclamation of the lake’s title as the bestower of salvation. Observing this immensely glorious Amritadhara lake with joy, the ascetics saw a grand hermitage to the north, resembling the earthly abode of Brahma.

In that hermitage, there were no natural enemies among the animals. The friendliness among the animals, birds, and creatures amazed everyone. This hermitage, with its natural beauty, seemed to challenge the Mount Meru, the abode of the Saptarishis. There, the sage's disciples were sitting on soft darbha seats, reciting the Vedas. Their Vedic chanting resonated far and wide. The hermitage, adorned by such ascetics, was enchanting. Many householders lived in leafy huts there, engaging in Vedic studies, food offerings, deity worship, sacrificial rituals, and other sacred activities, eagerly waiting to welcome and bless visitors.

Numerous places in the hermitage hosted recitations of Puranas and Hari Kathas, with many people listening attentively. The hermitage itself, by mere sight, could absolve sins. What more can be said? With its extraordinary and boundless marvelous qualities, it amazed even the four-faced Brahma.

There was a large banyan tree there, beautifully grown and spreading its extensive leaves in all directions, making it a sight to behold. Under that tree, the pilgrims saw a radiant figure, worshipped like the enchanting Chandrachuda (Shiva). At the base of this vast tree, the platform smeared with cow dung appeared greenish and shone like it was made of emeralds. Hundreds of leopard, deer, and blackbuck skins were spread on the platform, and on a soft darbha seat, a highly luminous great soul was seated.

They, possessing auspicious thoughts, held in their hands a palm-leaf manuscript with open pages. Their eyes shone like bees playing on a lotus face. These eyes, affirming the distilled meaning of the Upanishads, made them shine like the sun. Their golden nose, resembling a blooming oleander leaf and the flame of the lamp of knowledge dwelling on their face, was resplendent. Their forehead, adorned with a slender upright mark of Gopichandan paste, sparkling like a thin thread of fine gold, accentuated by the lotus beauty of their matted hair, looked magnificent.

Their eyes, embodying the renunciation of worldly desires, bore the deep resolve and emphasis of remembering Hari, through their various forms of Rama and Krishna, their forms inseparable from their flowing compassion. They glanced around with eyes turned red from intense devotion and detachment, appearing like saffron robes of renunciation. They were teaching scriptures to the gathered noble people, their sacred thread shining across their chest. The grandeur of their chest, divided by the brilliance of the sacred thread, was indescribable. Their waist, covered with a black antelope skin, was beautiful. Beside them shone a water-filled kamandalu. These great ascetics, always served by parrots like a pomegranate grove, were revered by Shuka sages.

They were enchantingly radiant with supreme brilliance. Their eyes, resembling blooming lotuses, prominent nose, and the sweetness emanating from their face with its expressed calmness, filled with six virtues, were seen by the humble pilgrim rishis and sages who all simultaneously bowed with devotion and reverence.

The disciples of Sri Badrayana provided seats and other forms of hospitality to these ascetics. Satisfied, these ascetics stood up. While purifying them with the nectar-like side glances of compassion, Sri Vedavyasa Muni spoke sweetly with a pleasant voice.

Sri Vedavyasa:

“O revered ascetics, it has been a long time since you have come. Welcome! Are you in good health? Are your duties and rituals being performed without any obstacles? Is your ascetic land free from the danger of wildfires? Are the services to your guests and visitors being carried out properly, and are they satisfied? Is your devotion to Vishnu growing strong?”

Rishis and Sages:

“O Supreme Lord, filled with virtues, how can there be any misfortune for us who are nurtured by your stream of compassion? However, O Lord, the revered Narada, the foremost among devotees, recently said, ‘The world is increasingly filled with sinners.’ This has troubled our minds. O Lord of Lords, we are seeking your wisdom. Once, when some ascetics asked you about the duties of different ages, you foretold, ‘In the first phase of the Kali Yuga, impostors will disguise themselves in trustworthy appearances and disturb the ocean of dharma like a whirlwind.’ O Great One, despite this, why is it that now, like a potent poison, like many shadows of the evening, and like the smoke of a great fire, the forces of irreligion and false doctrines are growing strong and spreading? When will this be pacified? We humbly request your guidance.”

Bhagavan Sri Vedavyasa, with a slight smile on his face, addressed them thus:

“O foremost of sages, you have asked a timely question, fearing that heretics might tarnish our sacred history. Do not worry. Once, Manimanthu, the demon king and stealer of lives, fought with Bhimasena, the son of Vayu, and was defeated in battle. Distressed by this, Manimanthu performed intense penance towards Sri Rudradeva, the preceptor of the world, and pleased the Lord of Uma with his worship. Being highly pleased, Chandrasekhara said, 'O demon, we are delighted with your penance. Ask for a boon, and we shall grant it.'

At this, the demon, desiring to defeat Bhimasena, who was immensely powerful and an incarnation of Vayudeva, requested, 'Grant me the boon to defeat Bhimasena.'

Seeing the demon’s request for an impossible boon, Lord Rudra, with a gentle laugh, responded, 'O chief of demons! You ask for an impossible boon. How can anyone defeat the chief of vital forces, who is endowed with six supreme qualities, lord of the seven worlds, and the foremost devotee of Sri Murari? Yet, as you have pleased me with your sincere devotion and penance, I must honor my promise to grant a boon. However, no one can defeat the great Bhimasena by strength. Instead, I will grant you the boon to create a new deceptive doctrine that will temporarily obscure the principles of Vayudeva, thus weakening the knowledge of the truth for a short period. Be content with this boon.' So saying, he granted the boon.

Thus, satisfied, the demon was granted the power to obscure the true principles temporarily by creating a deceptive doctrine.”

Sri Vedavyasa:

“Then, Manimanthu, endowed with various magical powers and strengthened by the boon from Tripurantaka (Shiva), took birth in the Brahmin lineage to accomplish his mission. It was this Manimanthu who initiated a new doctrine, contrary to Vedic principles, in the form of Mayavada. It was through him that the Vedic path was undermined, causing people to struggle in their pursuit of liberation.

Due to this situation, Vayudeva had to incarnate to suppress Manimanthu’s deceptive practices. In the past, Vayudeva incarnated as Hanuman, the servant of Sri Ramachandra, to destroy the exceedingly arrogant king of demons, Ravana, and his lineage. Later, he incarnated as Kunti's son Bhimasena, who pleased Sri Krishna Paramatma by killing the hundred sons of Dhritarashtra with his formidable mace, shining with gold. Finally, Vayudeva took the form of Srimad Madhvacharya, known for his profound Vedic practices and as the embodiment of supreme power for the entire world. According to our prophecy, he composed the Brahmasutra Bhashya, which cannot be refuted by others.

O sages, even now, the Brahmasutra Bhashya, like the powerful sun, remains unclouded by the deadly Rahu in the form of the deceptive Mayavada, which emerged from the revered boon of Tripurari (Shiva).”

Very soon, in the village of Bannur on the banks of the Kaveri River, a couple named Lakshmi Devi and Ramacharya (also known as Balbanasumati), who are devoted to my worship and are great devotees like the sage couple Arundhati and Vashishta, will be blessed with a son through the grace of our worship. This son, adorned with supreme knowledge surpassing all others, will emerge from their sacred lineage!

In this son, Srimukhyaprana Deva, who carries our command like a crown jewel on his head, will manifest once again in an empowered incarnation!

This boy, filled with the energy of Mukhyaprana Deva, will act as a human, fulfilling the wishes of Sri Brahmanya Tirtha. He will astonish the entire world with many wonderful deeds, moving with the speed of a serpent, dispelling darkness with rays like the sun, cooling the heat like the rainclouds, curing diseases like a physician with medicine, and eradicating false doctrines prompted by Mayavada with his commentaries rooted in ancient knowledge, thus establishing all dharmas. Therefore, you need not be afraid. Quickly, the propagation of the true doctrine will take place, and the virtuous will be uplifted, bringing blessings to the righteous,” declared Sri Vedavyasa Deva, offering assurance to the sages and to all followers of Vedic principles.

Having received this blessing and assurance, the sages, after bowing to the blessed Sri Vedavyasa Deva, joyfully returned to their respective ashrams, successful in their quest, with fulfilled desires.