Gurumadhvaraayarige namO namO
namma gurumadhva saMtatige namO namO
Sreepaadaraajarige Guruvyaasaraajarige|
Guruvaadiraajarige namO namO||1||
Raagavendraraayarige Vaikunthadaasarige
PuraMdaradaasarige namO namO||2||
Guru Vijayadaasarige Baagannadaasarige
Sreerangavalida Daasarige namO namO||3||
Parama vairaagyasaali Timmannadaasarige
Hundekaara Daasarige namO namO||4||
Guru Sreesha Vithalana Parama Baktara Charana
Sarasijayugagalige namO namO||5||
Gurumadhvaraayarige namO namO
Namma Gurumadhva santatige namO namO||pa||
Friday, October 15, 2010
Sunday, June 6, 2010
Sri Vyasaraja Theertharu (VYASARAJA MUTT)
Sri Vyasa Theertharu is probably the scholar of Tattvavâda held in highest esteem next to Sri Jaya Theertharu. His work has been to write detailed commentaries on the works of Sriman madhvacharyaru and Sri Jaya Theertharu, and to show Tattvavâda as being placed on a firm logical footing; his work is considered to be of the highest significance, particularly because it is accepted even by his opponents that his understanding of their schools is second to none. Thus, there is no possibility of claiming Sri Vyâsa Tîrtha's critiques to be invalid on account of his having misstated the positions he wishes to criticize. Sri Vyasa Theertharu also keeps a tempo that is hard for the less skilled to even conceive of, let alone match. His logic is exceptionally hard to beat, because of his uncanny knack of knowing exactly what the opponent is going to say, and using this information to lead the opponent on to traps of logic that are dozens of steps deep, and impossible to work through or around. One feels that while one gropes in the dark and tries to guess where one is and struggles to find one's way, Sri Vyasa Theertharu not only knows one's present position to a nicety, he also knows all the possible ways one might proceed, in advance of oneself, and has a proper plan of action already planned out for any further move one might make. Thus, holding one's own in a debate with Sri Vyasa Theertharu is very similar to making one's way across a field laid with mines; one does not know where to put one's foot next, and very often, even a secure retreat to a former safe position is impossible, after one has taken a few steps down in hopes of making progress. In summation, it is hardly a stretch to say that Sri Vyasa Theertharu is the very personification of mastery of skill in dialogue and debate, that every logician and philosopher wishes to be.
In addition to his pellucid and luminescent writings, Sri Vyasa Theertharu is also known for the influence he had on the Vijayanagara empire, especially for the fact that it was under his tutelage that it had its heyday, and produced its greatest ruler. Perhaps even more importantly, it is noted that he was responsible for providing a healthy atmosphere in which the Hari-dasa tradition could sprout and flourish; he disregarded all highbrow disapprobation of the lower castes, as he showed by his acceptance of the low-caste Kanaka Dasaru as a shishya, on par with his other students, and by his even arranging to prove to them that Kanaka Dâsa was a greater devotee than any of them.
Sri Vyasa Theertharu was born around 1460 in Bannur which is in the Mysore district in the modern Karnataka state. He and his brother and sister were born as a result of the blessings of Sri Brahmanya Theertharu, and the young Yatiraja (the future Sri Vyasa Theertharu) was presented to Sri Brahmanya Theertharu after he had completed the a comprehensive study of subjects like Kavya, Nataka, Alankara, and Vyakarana. Having been impressed with the young Yatirâja's quick mind and great aptitude for learning, Sri Brahmanya Theertharu secretly meditated to ordain him into the sanyasa order. Yatiraja, though respectful of his Guru, had his doubts about receiving such dîksha, and finally consented after receiving a vision in which Vishnu Himself instructed him not to try to avert his destiny.
Shortly after Yatiraja's ordination as Sri Vyasa Theertharu, Sri Brahmanya Theertharu passed on. Sri Vyasa Theertharu left for Kanchi after his succession to the pitha and spent many years there studying the six systems of philosophy, and thus gave the finishing touches to his mastery of subjects like Advaita, Vishishtadvaita, and Navya-Nyaya, in addition to Tattvavada. After Kanchi, he continued his studies at Mulbagal which was the seat of Sri Sripadaraja Theertharu and a hub for learning like Kanchi. There he studied Vedanta for about five to six years.
Around this time, he distinguished himself at the court of Saluva Narasimha at Chandragiri by winning several debates against renowned opponents. During this time he was entrusted the worship of Lord Srinivasa at Tirupati, a task that he performed for twelve years, from 1486-1498. Sri Vyâsa Tîrtha left for Vijayanagara after persistent invitations by its royalty and ministers, and stayed there for the major part of the rest of his life. Among the several debates he had at Vijayanagara, a notable one is that with Basava Bhatta of Kalinga which lasted for thirty days, before Basava Bhatta lost comprehensively. However the 'golden period' of Sri Vyasa Theertharu's life started after Krishnadevaraya ascended the throne of Vijayanagara, for what were the one-and-twenty greatest years of the kingdom's history. Krishnadevaraya had a lot of regard for Sri Vyasa Theertharu, as is evident from the historical evidence that shows Krishnadevaraya regarded Sri Vyasa Theertharu as his Kuladevata, as well as from several honorific references in the writings of Krishnadevaraya.
Once Sri Sripadarajaru asked Sri Vyasa Theertharu to conduct the daily puja in his absence. Sri Vyasa Theertharu saw that one Sampusta (box containing divine vigrahas) had never been opened so far. Out of curiosity, he tried to open it, and succeeded immediately. He was astounded when a beautiful icon of Lord Gopala Krishna came out of the box and began to dance in front of him.
He was so engrossed that he used the Saligrama Sila as Tala. When Sri Sripadarajaru entered the puja hall, Krishna froze in the middle of the dance. Sri Sripadarajaru presented this icon to Sri Vyasa Theertharu and told him "I could not open the box, only you were destined to open it. So this vigraha morally belongs to you". Even today, this miraculous vigraha, with its unusual pose, is worshipped by saints of the Sri Vyasaraya mutt.
Sri Vyasa Theertharu is responsible for the continuation of the high regard and recognition earned by the system started by Sriman Madhavacharyaru. He has been respected by many scholars from other schools, including the likes of Appaya Dikshita, Pakshadhara Mishra, Madhusûdana Sarasvati, and Basava Bhatta. He is known for his warm-heartedness and sympathy even toward proponents of other systems of philosophy, while being a staunch Madhva himself. In fact, his elucidation of the principles of Advaita and Vishishtâdvaita were so outstanding that he even had pupils of these doctrines, who learned those from him in preference to learning it from a guru in their own tradition.
Among his nine major works, his most important ones are Nyayamrta, Tarkatandava, and Chandrika, collectively known as Vyasa-Traya. In his magnum opus Nyâyâmrta, he justifies the philosophy of Tattvavâda and shows that Monism is untenable on every ground, and that the reality of the world cannot be rejected, compromised, or diluted for any reason -- physical, rational, or spiritual. The Tarkatandava is a refutation of the principles of Nyaya-Vaisheshika. Tatparya-Chandrika, or Chandrika as it is known for short, is a commentary on Sri Jaya Theertharu's Tattva Prakashika and deals with the Sutra-Prasthana of Tattvavada. It is, in fact, a significant contribution to the literature on the analysis of the Brahma-Sutra, because it makes an in-depth comparative study of the Bhashyas of Shankaracharyaru, Ramanujacharyaru, and Madhvacharyaru.
He has composed beautiful devotional songs in Kannada, thus contributing significantly to the Dasa-Sahitya. He was also the Guru of Purandara Dasa and Kanaka Dasa, two outstanding luminaries of the Hari-Dasa tradition, the former also the founder of modern Karnataka music, and is probably the greatest singer-saint in history.
He cast off his mortal body on the 8th of March, 1539. His Brndavana is at Nava-Vrndavana, which is located on an island in the Tungabhadra river, near Anegondi, very close to Hampi. Here, in the company of eight other eminent Mâdhva ascetics, he continues to meditate, and to bless devotees with true knowledge.
Sri Vidyanidhi Theertharu (UTTARADHI MUTT)
Sri Vidyanidhi Theertharu succeeded the throne of the Vedanta Samrajya of the Uttaradi Matha after Sri Ramachandra Theertharu and ruled for a very long period. His charama shloka mentions that he worshipped Sri Moola Rama for nearly Sixty Eight years.
The miraculous manner in which he ascended to the peetha and got the blessings of Sri Moola Rama is a great evidence of his utmost devotion and eligibility. Once Sri Ramachandra Theertharu fell seriously ill and ordained one of his disciples Kambhaluri Narasimhacharya to Sanyasa who was later named as Sri Vibhudendra Theertharu with a view of installing him to the throne of Vedanta Samrajya before he entered Brindavana. He gave some minor idols and Saligramas to Sri Vibhdendra Theertharu for his daily worship, but none from the pooja box of the Math and sent him on tour for propagation of Madhwa philosophy with specific instructions that he would send for him at the appropriate time.
Soon, Sri Ramachandra Theertharu felt that the time came for formally handing over the Math to Sri Vibhudendra Theertharu. He immediately sent a word to Shri Vibhudendra Theertharu. Sri Vibhudendra Theertharu, who was on tour at that time, could not come back to Yaragola in time. Sri Ramachandra Theertharu, therefore was compelled to ordain Sri Vidyanidhi Theertharu as his possible successor. At the same time he did not want to deprive Sri Vibhudendra Theertharu from the pontification of the Uttaradi Math. He therefore asked Dharmanna and other villagers of Yaragola to intern the pooja box after his Nirvana in a deep pit, with clear instructions that if Sri Vibhudendra Theertharu came within six months of his passing away, he would take it out and succeed him. However, if he did not turn up within the specified time, the pooja box should be handed over to Sri Vidyanidhi Theertharu, who would be the next Peethadipati and rightful successor to the Uttaradi Math. When Sri Vibhudendra Theertharu did not turn up even after six months, Dharmanna and others requested Sri Vidyanidhi Theertharu to take the pooja box to perform the usual pooja.
When Dharmanna and others were ready to dig to take out the pooja box, Sri Vibhudendra Theertharu happened to come to Yaragola and asked for the pooja box to to be delivered to him for worship. Confusion prevailed as to who would be the rightful successor of the Peetha and gets an opportunity to worship Moola Rama and other Math's dieties.
Dharmanna and others decided to leave every thing to the God himself, by imposing one condition that the two saints should offer the prayers one after the other . The Pooja Box would be handed over to him at whose prayers the earth where the pooja box was kept sunders.
The two saints happily agreed to the suggestions made by Dharmanna and others. Sri Vibhudendra Theertharu being the senior saint first offered the prayers for three days and nothing happened. On the fourth day the turn of Sri Vidyanidhi Theertharu came, he prayed Lord Rama with utmost devotion. After a few minutes suddenly the soil where the pooja box was kept sundered and came up a few inches above the surface of the ground.
Then the villagers of the Yaragola asked Sri Vidyanidhi Theertharu to take over the pooja box and the samsthana of the Uttaradi Math. Thus the Uttaradi Mutt was presided by the Sri Vidyanidhi Theertharu, who became the rightful successor of Sri Ramachandra Theertharu.
Sri Vidyanidhi Theertharu travelled all over India spreading Madhva Philosophy. He went to Simhachalam and had the darshan of Lord Varaha Narasimha Swamy. He did penance there at Simhachalam and got boons from Sri Varaha Narasimha Swamy.
He had exhibited his scholarship with the discourse of Sriman Nyaya Sudha. His name itself speaks of his scholarship. He had many debates with followers of other schools. He was honoured by the King on Anegundi.
During his period, extensive lands were gifted to the Matha near Raichur of present Karnataka State which are all still with the Uttaradi Mut. When his end came Sri Vidyanidhi Theertharu handed over the Math to Sri Raghunatha Theertharu and entered Brindavana at Yaragola near his Guru's Brindavana on Kartika Bahula Chaturthi.
Yaragola comes under Gulbarga District. It is neary about 65 K.M from Gulbarga and 20 kms from Yadagir.
The miraculous manner in which he ascended to the peetha and got the blessings of Sri Moola Rama is a great evidence of his utmost devotion and eligibility. Once Sri Ramachandra Theertharu fell seriously ill and ordained one of his disciples Kambhaluri Narasimhacharya to Sanyasa who was later named as Sri Vibhudendra Theertharu with a view of installing him to the throne of Vedanta Samrajya before he entered Brindavana. He gave some minor idols and Saligramas to Sri Vibhdendra Theertharu for his daily worship, but none from the pooja box of the Math and sent him on tour for propagation of Madhwa philosophy with specific instructions that he would send for him at the appropriate time.
Soon, Sri Ramachandra Theertharu felt that the time came for formally handing over the Math to Sri Vibhudendra Theertharu. He immediately sent a word to Shri Vibhudendra Theertharu. Sri Vibhudendra Theertharu, who was on tour at that time, could not come back to Yaragola in time. Sri Ramachandra Theertharu, therefore was compelled to ordain Sri Vidyanidhi Theertharu as his possible successor. At the same time he did not want to deprive Sri Vibhudendra Theertharu from the pontification of the Uttaradi Math. He therefore asked Dharmanna and other villagers of Yaragola to intern the pooja box after his Nirvana in a deep pit, with clear instructions that if Sri Vibhudendra Theertharu came within six months of his passing away, he would take it out and succeed him. However, if he did not turn up within the specified time, the pooja box should be handed over to Sri Vidyanidhi Theertharu, who would be the next Peethadipati and rightful successor to the Uttaradi Math. When Sri Vibhudendra Theertharu did not turn up even after six months, Dharmanna and others requested Sri Vidyanidhi Theertharu to take the pooja box to perform the usual pooja.
When Dharmanna and others were ready to dig to take out the pooja box, Sri Vibhudendra Theertharu happened to come to Yaragola and asked for the pooja box to to be delivered to him for worship. Confusion prevailed as to who would be the rightful successor of the Peetha and gets an opportunity to worship Moola Rama and other Math's dieties.
Dharmanna and others decided to leave every thing to the God himself, by imposing one condition that the two saints should offer the prayers one after the other . The Pooja Box would be handed over to him at whose prayers the earth where the pooja box was kept sunders.
The two saints happily agreed to the suggestions made by Dharmanna and others. Sri Vibhudendra Theertharu being the senior saint first offered the prayers for three days and nothing happened. On the fourth day the turn of Sri Vidyanidhi Theertharu came, he prayed Lord Rama with utmost devotion. After a few minutes suddenly the soil where the pooja box was kept sundered and came up a few inches above the surface of the ground.
Then the villagers of the Yaragola asked Sri Vidyanidhi Theertharu to take over the pooja box and the samsthana of the Uttaradi Math. Thus the Uttaradi Mutt was presided by the Sri Vidyanidhi Theertharu, who became the rightful successor of Sri Ramachandra Theertharu.
Sri Vidyanidhi Theertharu travelled all over India spreading Madhva Philosophy. He went to Simhachalam and had the darshan of Lord Varaha Narasimha Swamy. He did penance there at Simhachalam and got boons from Sri Varaha Narasimha Swamy.
He had exhibited his scholarship with the discourse of Sriman Nyaya Sudha. His name itself speaks of his scholarship. He had many debates with followers of other schools. He was honoured by the King on Anegundi.
During his period, extensive lands were gifted to the Matha near Raichur of present Karnataka State which are all still with the Uttaradi Mut. When his end came Sri Vidyanidhi Theertharu handed over the Math to Sri Raghunatha Theertharu and entered Brindavana at Yaragola near his Guru's Brindavana on Kartika Bahula Chaturthi.
Yaragola comes under Gulbarga District. It is neary about 65 K.M from Gulbarga and 20 kms from Yadagir.
Sri Brahmanya Theertharu (VYASARAJA MUTT)
Sri Brahmanya Theertharu was born in Nrihari kshethra on the banks of the Cauvery and was named Narasimha. The boy was sent to Sri Purushotthama Theertharu at the young age of 7 after his Upanayana samskara. Sri Purushotthama Theertharu was next in line to Sri Jayadhwaja Theertharu whose name is preserved for posterity for his founding of the Dvaita school in the north, specially in Navadvipa (modern Bengal). ISKON followers call his name as Jayadharma.
Narasimha was a precocious pupil with great intelligence, devotion to God and disinterest in the affairs of the world. Sri Purushotthama Theertharu had already received some indications in dreams about his pupil. The education of Narasimha was completed in a short while and he was also given the oaths of Asceticism and called Sri Brahmanya Theertharu by his Guru. Very soon the latter entered a cave near Abbur and disappeared from human view. A miracle attributed to Sri Brahmanya Theertharu was that when he sprinkled some consecrated water on cold cooked food after Puja, it became fresh and hot.
There was a rich and pious Brahmin who had started on a pilgrimage to Banaras. His location is not clearly specified, but it is said that he also lived on the shore of Cauvery river (Called Marudvrudha in the Rigveda). Unfortunately, he died suddenly after getting fever. His wife who wanted to commit Sathi along with her husband (they were childless at the time) came to beg permission of Sri Brahmanya Theertharu, the worshipper of Nrusimha deity given to him by his Guru. Sri Brahmanya Theertharu blessed the widow - "Dheergha sumangalee bhava" - Be happy as a wife in wedded bliss for a long time. When she told him that she was no longer having a husband, Sri Brahmanya Theertharu told her - do not worry. Your husband is not dead, but is still alive. He gave her holy water with incantations, which when applied to the dead body of the husband brought him back to life, as if nothing had happened. As per the Swamiji's desire, the first born of this couple was given even as a young baby, to him. This baby was received on a golden plate and fed with the milk used for Abhisheka of the Lord. The baby who grew up into the great Sri Vyasaraja Theertharu, was given his Upanayana Samskara at the age of 5 and took the oath of asceticism at the age of 7. Though Sri Brahmanya Theertharu himself was greatly learned as described by his own disciple and successor Sri Vyasaraja Theertharu, he was sent for his studies to Sri Sripadaraja Theertharu at Mulbagal. He became famous for his erudition, scholarship, great qualities of complete disinterest in personal factors and became the fountain head of learning for Tatvavada in his time.
In the mean while Sri Brahmanya Theertharu received the idol of Vittala as a result of a dream indication, from where it was buried in the ground. He went to Karnataka capital (possibly Srirangapattana) and on being requested by the king and people of the state, which was suffering from drought, brought back copious rains. The grateful kingdom gave the ascetic a village called Brahmanyapuri. After handing over his reign to the worthy successor, he entered in to Samadhi in Abbur.
When the Abbur Matha was being renovated and improved for the facility of devotees in the last few years, it appears that there was an idea to cover his Vrindavana also along with the rest of the area. However, Sri Brahmanya Theertharu directed the reigning pontiff to leave it uncovered as at present - possibly because he is believed to be the incarnation of the Sun. Even in the prayer shloka given below seems to hint at this fact. Even today, a large number of devotees visit his Vrindavana and attain their desires by prayers and Seva at his feet.
Narasimha was a precocious pupil with great intelligence, devotion to God and disinterest in the affairs of the world. Sri Purushotthama Theertharu had already received some indications in dreams about his pupil. The education of Narasimha was completed in a short while and he was also given the oaths of Asceticism and called Sri Brahmanya Theertharu by his Guru. Very soon the latter entered a cave near Abbur and disappeared from human view. A miracle attributed to Sri Brahmanya Theertharu was that when he sprinkled some consecrated water on cold cooked food after Puja, it became fresh and hot.
There was a rich and pious Brahmin who had started on a pilgrimage to Banaras. His location is not clearly specified, but it is said that he also lived on the shore of Cauvery river (Called Marudvrudha in the Rigveda). Unfortunately, he died suddenly after getting fever. His wife who wanted to commit Sathi along with her husband (they were childless at the time) came to beg permission of Sri Brahmanya Theertharu, the worshipper of Nrusimha deity given to him by his Guru. Sri Brahmanya Theertharu blessed the widow - "Dheergha sumangalee bhava" - Be happy as a wife in wedded bliss for a long time. When she told him that she was no longer having a husband, Sri Brahmanya Theertharu told her - do not worry. Your husband is not dead, but is still alive. He gave her holy water with incantations, which when applied to the dead body of the husband brought him back to life, as if nothing had happened. As per the Swamiji's desire, the first born of this couple was given even as a young baby, to him. This baby was received on a golden plate and fed with the milk used for Abhisheka of the Lord. The baby who grew up into the great Sri Vyasaraja Theertharu, was given his Upanayana Samskara at the age of 5 and took the oath of asceticism at the age of 7. Though Sri Brahmanya Theertharu himself was greatly learned as described by his own disciple and successor Sri Vyasaraja Theertharu, he was sent for his studies to Sri Sripadaraja Theertharu at Mulbagal. He became famous for his erudition, scholarship, great qualities of complete disinterest in personal factors and became the fountain head of learning for Tatvavada in his time.
In the mean while Sri Brahmanya Theertharu received the idol of Vittala as a result of a dream indication, from where it was buried in the ground. He went to Karnataka capital (possibly Srirangapattana) and on being requested by the king and people of the state, which was suffering from drought, brought back copious rains. The grateful kingdom gave the ascetic a village called Brahmanyapuri. After handing over his reign to the worthy successor, he entered in to Samadhi in Abbur.
When the Abbur Matha was being renovated and improved for the facility of devotees in the last few years, it appears that there was an idea to cover his Vrindavana also along with the rest of the area. However, Sri Brahmanya Theertharu directed the reigning pontiff to leave it uncovered as at present - possibly because he is believed to be the incarnation of the Sun. Even in the prayer shloka given below seems to hint at this fact. Even today, a large number of devotees visit his Vrindavana and attain their desires by prayers and Seva at his feet.
Sri Ramachandra Theertharu (UTTARADHI MUTT)
Sri Ramachandra Theertharu was a great exponent of Dwaitha Vedanta. He spent a long time in Srirangapatnam and surrounding areas propagating the Madhva Philosophy. Once he fell seriously ill and ordained one of his disciples Kambhaluri Narasimhacharya to sanyasa with a view of installing him to the pontifical seat before he passed away. He was named Sri Vibhudendra Theertharu. However, Shri Ramachandra Teertharu got well and had postponed to install him on Vedanta Samrajya of the Math. He gave Sri Vibhdendra Theertharu some minor idols and saligramas for daily worship, but none from the pooja box of the Mutt and sent him on tour for propagation of Madhva Philosophy with specific instructions that he would send for him at the appropriate time.
However, when Shri Ramachandra Tirtha was at Yaragola, he fell ill again and the time came for formally handing over the Math. Sri Vibhudendra Theertharu, who was on the tour, could not come back to Yaragola in time. Sri Ramachandra Theertharu, therefore was compelled to ordain Sri Vidyanidhi Theertharu as his successor. Sri Ramachandra Theertharu did not want to deprive Sri Vibhudendra Theertharu from the pontification of the Uttaradi Mutt. He therefore asked Dharmanna and other villagers of Yaragola to intern the pooja box after his Nirvana in a deep pit, with clear instructions that if Sri Vibhudendra Theertharu came within six months of his passing away, he would take it out and succeed him. If however he did not turn up within the specified time, the pooja box should be handed over to Sri Vidyanidhi Theertharu, who would be the next Peethadhipati and rightful successor to the seat of Uttaradi Mutt. When Sri Vibhudendra Theertharu did not turn up after six months, Dharmanna and others requested Sri Vidyanidhi Theertharu to take the pooja box to perform the usual pooja.
When Dharmanna and others were ready to dig to take out the pooja box, suddenly Sri Vibhudendra Theertharu made his appearance and demanded to deliver the pooja box to him with out any delay. Then Dharmanna regretted to hand over the pooja box to Sri Vibhudendra Theertharu since he did not abide by the condition imposed by his Guru Sri Ramachandra Theertharu. When Sri Vibhudendra Theertharu persisted strongly, Dharmanna and others decide to leave every thing to the God himself, by imposing one condition that the two saints should offer the prayers one after the other and it would be taken over by him at whose prayers the earth whose under the pooja box was kept sunders. The two saints agreed to the suggestions made by Dharmanna and others. Sri Vibhudendra Theertharu being the senior saint first offered the prayers for three days. Nothing had happened. On the fourth day it was the turn of Sri Vidyanidhi Theertharu. He prayed to God by chanting the portion of fifth skandha of Bhagavata Purana. After a few minutes suddenly the soil where the pooja box was kept sundered and came up a few inches above the surface of the ground. Then the villagers of the Yaragola asked Sri Vidyanidhi Theertharu to take over the pooja box and the samsthana of the Uttaradi Mutt. Thus the Uttaradi Mutt was presided by the Sri Vidyanidhi Theertharu, the rightful successor of Sri Ramachandra Theertharu. Sri Vibhudendra Theertharu started another math known as Kumbhakonam Math which after the advent of his sixth pontifical successor Shri Raghvendra Theertharu came to be known as Shri Raghavendra Math of Mantralaya.
Yaragola comes under Gulbarga District. It is neary about 65 K.ms from Gulbarga and 20 kms from Yadagir.
Sri Purushottama Theertharu (VYSARAJA MUTT)
Sri Purushottama Theertharu is tenth in the authorized lineage of Sri Madhvacaryaru. No further information is available.
Sri Purushottama Theertharu lived mostly at Channapatna or Abbur in Karnataka. He had his own monastery, which he later entrusted to his disciple Sri Sridhara Theertharu. This monastery survives today and is called the Kundapura Vyasaraja Mutt. Sri Purushottama Theertharu’s accredited literary work was a gloss on the Tatparya of Sri Jaya Theertharu. He departed the world in 1476 or 1478.
Sri Purushottama Theertharu lived mostly at Channapatna or Abbur in Karnataka. He had his own monastery, which he later entrusted to his disciple Sri Sridhara Theertharu. This monastery survives today and is called the Kundapura Vyasaraja Mutt. Sri Purushottama Theertharu’s accredited literary work was a gloss on the Tatparya of Sri Jaya Theertharu. He departed the world in 1476 or 1478.
Sri Vageesha Theertharu (UTTARADHI MUTT)
Sri Vageesha Theertharu succeeded Sri Kavindra Theertharu on the pontifical throne of the Sri Uttaradi Matha. Before initiation to sanyasa his name was Raghunathacharya. He travelled all over the India visiting the holy places for propagation of Dvaitha Vadanta. . He entered the Brindavana near his Guru's at Nava Brindavana in the Tunga Bhadra river about a half a mile east of Anegondi.
Navabrindavana is small island situated nearby to Anegundi of Koppal District. Anegundi is 20 KM away from Gangavathi. From Anegundi one has to cross River Tungabhadra by boat to reach Navabrindavana. Navabrindavana is situated in the river Tungabhadra.
Another way to approach Navabrindavana is via Hampi. Hampi is 12 kms way from Hospet of Bellary District. In Hampi , again we have to cross River Tungabhadra to reach Navabrindavana.
Navabrindavana is small island situated nearby to Anegundi of Koppal District. Anegundi is 20 KM away from Gangavathi. From Anegundi one has to cross River Tungabhadra by boat to reach Navabrindavana. Navabrindavana is situated in the river Tungabhadra.
Another way to approach Navabrindavana is via Hampi. Hampi is 12 kms way from Hospet of Bellary District. In Hampi , again we have to cross River Tungabhadra to reach Navabrindavana.
Sri Jayadharma (Vijayadhvaja) Theertharu (VYASARAJA MUTT)
Sri Vijayadhvaja Theertharu is supposed to appeared prior to 1420. As with many sannyasis of the line, particularly on this west coast of Karnataka, Sri Vijayadhvaja Theertharu took sannyasa as a very small boy.
Constantly traveling, he would have to maintain himself by collecting alms (bhiksa), but alas, sometimes he would have to go without food for three or five days. Out of dire need and hunger, the young sannyasi, on one occasion, began to make some arrangements to cook very simply, using some simple forest spinach, a few rocks and twigs that he had found by the side of the road. One much older and senior sannyasi came by and was horrified seeing Sri Vijayadhvaja Theertharu, a sannyasi, cooking, “making arrangements to enjoy” and by the side of the road. He severely chastised him saying that this kind of action was against sannyasa dharma or character. He then informed the boy that the only way to counter this kind of independent activity was suicide - then and only then would he be free from any reaction. So the humble and pure-hearted young
Sri Vijayadhvaja Theertharu prepared to give up the world. At this time another sannyasi happened to come by, and upon seeing the preparations for death, could understand what was on Sri Vijayadhvaja Theertharu’s mind. This second sannyasi then inquired from the boy why he had taken to this decision. Hearing the story, the second sannyasi, who was Sri Rajendra Theertharu, instructed the boy to compile an edition of Srimad Bhagavatam and by this everything would be resolved. So doing, this highly devotional piece of literature was entitled “Pada-Ratnavali.” To this day followers of Madhva hold this devotional work as a standard text for reference. Sri Vijayadhvaja Theertharu left the world in 1448. His samadhi is at Kanya Tirtha, Vrindavana.
Constantly traveling, he would have to maintain himself by collecting alms (bhiksa), but alas, sometimes he would have to go without food for three or five days. Out of dire need and hunger, the young sannyasi, on one occasion, began to make some arrangements to cook very simply, using some simple forest spinach, a few rocks and twigs that he had found by the side of the road. One much older and senior sannyasi came by and was horrified seeing Sri Vijayadhvaja Theertharu, a sannyasi, cooking, “making arrangements to enjoy” and by the side of the road. He severely chastised him saying that this kind of action was against sannyasa dharma or character. He then informed the boy that the only way to counter this kind of independent activity was suicide - then and only then would he be free from any reaction. So the humble and pure-hearted young
Sri Vijayadhvaja Theertharu prepared to give up the world. At this time another sannyasi happened to come by, and upon seeing the preparations for death, could understand what was on Sri Vijayadhvaja Theertharu’s mind. This second sannyasi then inquired from the boy why he had taken to this decision. Hearing the story, the second sannyasi, who was Sri Rajendra Theertharu, instructed the boy to compile an edition of Srimad Bhagavatam and by this everything would be resolved. So doing, this highly devotional piece of literature was entitled “Pada-Ratnavali.” To this day followers of Madhva hold this devotional work as a standard text for reference. Sri Vijayadhvaja Theertharu left the world in 1448. His samadhi is at Kanya Tirtha, Vrindavana.
Sri Kavindra Theertharu (UTTARADHI MUTT)
Sri Kavindra Theertharu was ordained in to Vedanta Samrajya of Sri Uttaradi Matha. Sri Kavindra Theertharu is supposed to be brother of Sri Rajendra Theertharu in his poorvashrama. Sri Kavindra Theertharu had been formally crowned as Vedanta Samrat by his Guru in the traditional way. The entire samsthana and all the properties of the Matha were publicly handed over to Sri Kavindra Theertharu. There is a mention in the history of Indian Philosophy written by Prof. Dasgupta, a great scholar of Indian thought that there was absolutely no bifurcation of the Sri Uttaradi Matha Moola Samsthana of Sri Madhvacharyaru. Sri Kavindra Theertharu thus continued in the unbroken line. Sri Kavindra Theertharu ruled the pontificate and handed over the same to Sri Vageesha Theertharu.
Navabrindavana is a small island near Anegundi of Koppal District. Anegundi is 20 KM away from Gangavathi. From Anegundi one has to cross River Tungabhadra by boat to reach Navabrindavana. Navabrindavana is situated in the river Tungabhadra.
Another way to approach Navabrindavana is Via Hampi. Hampi is 12 kms way from Hospet of Bellary District. In Hampi , again we have to cross River Tungabhadra to reach Navabrindavana.
Sri Kavindra Theertharu has composed one Grantha VADARATNAVALI
Navabrindavana is a small island near Anegundi of Koppal District. Anegundi is 20 KM away from Gangavathi. From Anegundi one has to cross River Tungabhadra by boat to reach Navabrindavana. Navabrindavana is situated in the river Tungabhadra.
Another way to approach Navabrindavana is Via Hampi. Hampi is 12 kms way from Hospet of Bellary District. In Hampi , again we have to cross River Tungabhadra to reach Navabrindavana.
Sri Kavindra Theertharu has composed one Grantha VADARATNAVALI
Sri Rajendra Theertharu (VYASARAJA MUTT)
Sri Rajendra Theertharu was first disciple of Sri Vidyadhiraja Theerthau and their relationship was always very close. There is one story which tells of how the guru parampara divided at that time. Vidyadhiraja Theertharu was extremely sick so he sent word to Sri Rajendra Theertharu to come immediately, but he did not arrive in time. The Guru, feeling his life passing, ordained another disciple to guarantee that he would have a successor. This devotee’s name was Sri Kavindra Theertharu. Some say he called Sri Kavindra Theertharu due to a need for the preaching to spread, but one cannot guess the reasons why - a pure Vaisnava acts only to satisfy the Lord, that much we can ascertain. The line coming from Sri Rajendra Theertharu is now represented by Sri Vyasa Theertharu and Sosale Mutts and that line still continues.
The other line (that from Sri Kavindra Theertharu) continued on to Sri Vagisa Theertharu and Sri Ramacandra Theertharu, but at the time of Sri Ramacandra Theertharu there again was some heavy disagreement that apparently nearly stopped the line at that time. Inevitably it caused a split and now those lines come down via his two disciples, Sri Vibudhendra Theertharu of Raghavendra Swami Mutt and Sri Vidyanidhi Theertharu of Uttaradi Mutt.
Sri Vidyadhiraja Theertharu passed away at Ergola near Malked.
Sri Vidyadhiraja Theertharu
Sri Vidyadhiraja Theertharu, the immediate disciple and successor of Sri Jaya Theertharu, who occupied the throne of Vedanta Samrajya of the Uttaradi Matha. His initial name was Krishna Bhat before he was initiated to Sanyas by Sri Jaya Theertharu.
Once when he went on tour to northern India he came to River Bhima. He thought of going to Kashi for a holy dip in river Ganges. The Goddess Ganga told him in a dream that he need not travel all the way to Ganges and that she would appear to him in the river Bhima itself the very next day. The Godddess Ganges apeared in the Bhima river and the Sri Vidyadhi Raja Theertharu offered pooja to the goddess and had a holy dip in Bhima along with his disciples. He toured all over India for the propagation of the Dwaita vedanta.
It was during the time of Sri Vidyadhiraja Theertharu that the first bifurcation of the Madhava Matha took place. According to a tradition Sri Vidyadhiraja Theertharu ordained Sri Rajendra Theertharu, one of his disciples, to succeed him to the pontifical throne when he was ill. But when he got well soon after, he did not install him to the Vedanta samrajya of the Matha. Sri Rajendra Theertharu, therefore, went on travel to propagate the philosophy of the Madhva.
A little later Sri Vidyadhiraja Theertharu fell ill again and felt that the end was near, when Sri Rajendra Theertharu was on tour. He sent his disciple to locate Sri Rajendra Theertharu before he passed away unfortunately he could not be located early enough. In this critical juncture and in order to avoid the consequence of the Vedanta Samrajya of the Uttaradi Matha being with out a successor, Sri Vidyadhiraja Theertharu was forced to ordain another disciple Sri Kavindra Theertharu as the successor of Sri Vidyadhiraja Theertharu and handed over the entire samsthana and all the properties of the Matha to him. This included all the idols which were handed over to Sri Padmanabha Theertharu by Sri Madhvacharyaru and subsequently were acquired by the saints of Uttaradi Matha, the pontificate and the entire Samsthana. There was no division of these assets. The Uttaradi Matha thus continued to be the Moola Samsthana of Sri Madhvacharyaru, presided by Sri Kavindra Theertharu.
He composed three major works -
1 'Chandogya Bhashya Teeka'
2 'Gita Vritti'
3 'Vishnu Sahasranama Bhashya'
Of these works the 'Vishnu Sahasranama Bhashya' is the most important one. Vishnu Sahasranama occupies a high place in Madhva thought and Sri Vidyadhiraja Theertharu was the earliest commentator on it. The opening verse of the commentary is an invocation to Lord Vishnu, Vyasa Maharshi and Sriman Madhvacharyaru. The substance and significance of the thousand names of the Lord are well brought out by the author. According to Madhva, each of the thousand names offered innumerable interpretations. However, Sri Vidyadhiraja Theertharu deals only with the etymology of the names and gives no importance to the grammar involved.
Once when he went on tour to northern India he came to River Bhima. He thought of going to Kashi for a holy dip in river Ganges. The Goddess Ganga told him in a dream that he need not travel all the way to Ganges and that she would appear to him in the river Bhima itself the very next day. The Godddess Ganges apeared in the Bhima river and the Sri Vidyadhi Raja Theertharu offered pooja to the goddess and had a holy dip in Bhima along with his disciples. He toured all over India for the propagation of the Dwaita vedanta.
It was during the time of Sri Vidyadhiraja Theertharu that the first bifurcation of the Madhava Matha took place. According to a tradition Sri Vidyadhiraja Theertharu ordained Sri Rajendra Theertharu, one of his disciples, to succeed him to the pontifical throne when he was ill. But when he got well soon after, he did not install him to the Vedanta samrajya of the Matha. Sri Rajendra Theertharu, therefore, went on travel to propagate the philosophy of the Madhva.
A little later Sri Vidyadhiraja Theertharu fell ill again and felt that the end was near, when Sri Rajendra Theertharu was on tour. He sent his disciple to locate Sri Rajendra Theertharu before he passed away unfortunately he could not be located early enough. In this critical juncture and in order to avoid the consequence of the Vedanta Samrajya of the Uttaradi Matha being with out a successor, Sri Vidyadhiraja Theertharu was forced to ordain another disciple Sri Kavindra Theertharu as the successor of Sri Vidyadhiraja Theertharu and handed over the entire samsthana and all the properties of the Matha to him. This included all the idols which were handed over to Sri Padmanabha Theertharu by Sri Madhvacharyaru and subsequently were acquired by the saints of Uttaradi Matha, the pontificate and the entire Samsthana. There was no division of these assets. The Uttaradi Matha thus continued to be the Moola Samsthana of Sri Madhvacharyaru, presided by Sri Kavindra Theertharu.
He composed three major works -
1 'Chandogya Bhashya Teeka'
2 'Gita Vritti'
3 'Vishnu Sahasranama Bhashya'
Of these works the 'Vishnu Sahasranama Bhashya' is the most important one. Vishnu Sahasranama occupies a high place in Madhva thought and Sri Vidyadhiraja Theertharu was the earliest commentator on it. The opening verse of the commentary is an invocation to Lord Vishnu, Vyasa Maharshi and Sriman Madhvacharyaru. The substance and significance of the thousand names of the Lord are well brought out by the author. According to Madhva, each of the thousand names offered innumerable interpretations. However, Sri Vidyadhiraja Theertharu deals only with the etymology of the names and gives no importance to the grammar involved.
Sri Jaya Theertharu (Teekacharyaru)
Sri Jaya Theertharu was the sixth pontiff of Sri Madhvacharya Peetha.
He was born as Dhondupant (Dhondurao) to Raghunath and Sakubai Deshpande. His birthplace is Mangalavedhe which lies near Pandharapur in today’s Maharashtra. Because he was born to a local Brahmin chieftain’s family, he had all the wealth, power, affection. He was very handsome, healthy, intelligent, endowed with physical vigor, and given to outdoor activity such as horse riding
He is believed to be the amsha of Basava and Partha
Sri Jaya Theertharu was supposed to have been born as a bull in his previous life – the bull that traveled with Sriman Madhvacharyaru carrying his library of his teachings. With such close proximity, the bull would stand and listen to Sriman Madhvacharyaru’s teachings. When some disciples approached Sriman Madhvacharyaru to seek the privilege of writing commentaries on his works he told them it would not be any of them but the bull that would get the privilege. This resulted in jealousy amongst some of the disciples and the bull being cursed by them to die of snakebite. Sriman Madhvacharyaru when he heard of this he changed the wordings of the curse such that the snake that bit the bull would die rather than the bull.
When a young Dhondupant was crossing the Bheema River once on a horseback he bent down without dismounting or even stopping the horse and drank water directly from the river. Sri Akshobhya Theertharu, a direct disciple of Sriman Madhvacharyaru who happened to witness the event asked him in Sanskrit “kim pashuH pûrva-dehe?” meaning “Did you have an animal’s body previously?”. This triggered the memory of his previous birth within young Dhondupant and reminded him of his duties to Sriman Madhvacharyaru. He was overcome by a desire to renounce material life and devote his life to the services of his master. Sri Akshobhya Theertharu then initiated him in to Sanyasa. When Raghunath Deshpande, Dhondupant’s father came to know about this, he was very angry with Sri Akshobhya Theertharu and forcibly took his son back home in order to get him married. Forced in to marriage against his wishes Dhondupant took the form of a snake on the day of first night making the newly wed bride scream and run away from the room, which made his father realize that his son is no ordinary being but born to great deeds. He acquiesced to Dhondupant’s sainthood and Dhondupant after blessing his father for another son who would take care of the family attained sainthood and became Sri Jaya Theertharu.
Nyayasudha is known as Sri Jaya Theertharu’s magnum opus and is the exhaustive and detailed commentary (Teeka is Sanskrit for commentary, hence he also known as Teekacharya) of Sriman Madhvacharyaru’s Anuvyakhyana which in turn itself is a commentary on Brahma Sutra’s by Veda Vyasa. Sri Jaya Theertharu has brilliantly and more importantly, sincerely captured the pithy statements of his master in lucid and simple language. It is universally admitted in the Dvaita tradition that the depth and breadth of the philosophical ocean of Tatvavada can only be appreciated with the help of the Nyaya Sudha. In a very attractive and lucid style, Sri Jaya Theertharu not only presents and strongly defends almost all the important philosophical and epistemological issues from the Dvaita point of view, but also severely criticizes other major philosophical systems of India such as the Bauddha, Jaina, Nyaya-Vaisesika, Bhatta-Prabhakara Mimamsa, Advaita and Visishtadvaita. Thus, in the Dvaita tradition, the work is held in very high esteem and it is believed that scholarship in Dvaita Vedanta is incomplete without a thorough study of this monumental work.
Sri Jaya Theertharu's Brindavana is at Malkhed, Gulbarga District in the north of modern Karnataka
There are totally 18 works accredited to Sri Jaya Theertharu, most of them are direct commentary (Teeka) on Sri Madhvacharya's work.
Some well known works of Sri Jaya Theertha are
Nyaya Sudha (Nectar of logic) - a commentary on Sriman Madhvacaryaru's Anuvyakhyana
Tattva Prakashika (The light of truth) - a commentary on Sriman Madhvacaryaru's Brahma Sutra Bhashya
Prameya Deepika (The light of object of knowledge) - a commentary on Sriman Madhvacaryaru's Geeta Bhashya
Nyaya Deepika (The light of logic) - a commentary on Sriman Madhvacaryaru's Geeta Tatparya
He is also credited with commentaries on Sriman Madhvacharyaru's Dasaprakaranas and two out of ten Upanishad Bhashyas.
His independent works are Vadavali, Pramana Paddati and Padyamala
Sri Akshobya Theertharu
Janma Naama – Sri Govinda Bhatta (Govinda Shastri)
Took Peetadhipathitva from Sri Madhava Theertharu in 1350AD
He was in the Vedanta Samrajya from 1350-1365AD for 15 years
After giving Sanyasashrama to Sri Govinda Bhatta and renaming him as Sri Akshobhya Teertharu, Shri Madhvacharyaru gave him the Deity of Aja-Vithala. (Krishna standing with His hands on His hips, accompanied by Shri Devi and Bhudevi, though some say this is Krishna with Rukmini and Satyabhama).
Aja-Vittala, Shirooru Matha
Grantha – Madhwatattvasarasangraha (not available)
Contemporaries – Srimadacharyaru, Sri Padmanabha Tirtharu, Sri Narahari Tirtharu, Sri Madhava Tirtharu, Sri Trivikrama Panditacharyaru, Sri Narayanapanditacharyaru, Sri Jayatirtharu, Sri Vidyaranyaru (Advaitha pandit), Sri Vedanta Deshikacharya (Sri Vaishnava pandit).
He was the son of Sri Keshava Bhatta (He was the controller of a province named Mangalavede). He had two sons, elder is Dhundiraja or Dondo Raghunatha (Father of Jaya Theertharu), and the younger is Govinda Bhatta. Govinda Bhattaru learnt his initial education in Gurukula at ‘Degave’ named Village. Govinda Bhattaru even after twenty years of studying in Gurukula never returned home. He was always fond of reading various dharmika granthaas, and was very enthusiastic about Tattva Jnaana. He had the habit of collecting Sanskrit, Kannada and Marathi lipi granthas and manuscripts.He was wandering from place to place in search of books. He visited Venugrama, Halasi, Balligrama, dwaravathi, Talagunda, Aihole, Pattadakallu, etc. His father Keshava Bhattaru was always objecting for his son’s behaviour.His father was always forcing him to marry, but he was not ready. Then Sri Keshava Bhattaru asked his son as to whether he will take Sanyasashrama?, for which Govinda Bhatta said that he is ready to take provided a yogra guru offers him that Sanyasa.His father told him “We are not from Vaidhika sampradaya family, we have to rule the state, and if situation requires, we may have to fight in the war field”. But Govinda Bhatta told his father he is not interested in any political aspirations.
Once his father made a plan to get son married and invited a bride for his son Govinda Bhatta. Knowing somehow, he left the house and did not return home for months together, as he was not interested in marriage.
Keshava Bhatta breathed his last when Govinda Bhatta was away for a long time, and during his final stages, he called Dhondo Raghunatha (Dundiraja) and told him to look after his younger brother Govinda bhatta. Finally Govinda Bhatta came home and stayed in his brother’s house reluctantly.
He used to get up early in the morning daily In the brahmee muhurtha, doing snaana and other ahneeka and other pratharvidhi. He used to study some shastra grantha upto 11 am. Then, he used to do snaana again, madhyahnike, devatacharna, naivedya, and bhojana after giving to athithi-abhyagatharu.
Once Dhundiraja had gone out for his official work in the Palace. At that time came Sri Padmanabha Tirtharu, who was on his way to Udupi. Dhundiraaja had invited him once to come to his house. On hearing that it is Padmanabha Theertharu, the direct disciple of Sriman Madhvacharyaru, he did sastanga namaskara to the sage and asked him to give sanyasa. But Padmanabha Tirtharu told him that he is not his swaroopoddaraka and that the swaroopoddaraka for every one of us is there in Udupi and asked him to meet Sriman Madhvacharyaru.
Sri Padmanabha Tirtharu took Govinda Bhatta to Udupi to seek Sriman Madhvacharyaru blessings for Govinda Bhatta. It was Amavasye – A Suryagrahana Day. Sriman Madhvacharyaru went to the sea to have samudra snaana. As it was an Amavasye, the waves were very strong and very high also. Sriman Madhvacharyaru called his disciples also to have samudra snaana, but they hesitated to go on seeing the waves. At that time Sri Padmanabha Theertharu, Sri Narahari Theertharu & Sri Madhava Theertharu were all there. No one did go. But Govinda Bhatta went near Sriman Madhvacharyaru without even removing the dress which he was wearing.
The elephant sized waves came and took Govinda Bhatta. Immediately Sriman Madhvacharyaru showed his hands in Abhaya Mudra, for which Samudra raja yielded and the entire sea was calm, by that time, Govinda Bhatta, whom the waves had taken was near Sriman Madhvacharyaru’s paada kamala (foot). Sriman Madhvacharyaru lifted him, and as soon as the sparsha of Sriman Madhvacharyaru was on Govinda Bhatta, he had Aparoksha Jnaana. All the other shishyas were surprised on seeing the scene and as the sea was calm, they all came to the sea to have a dip at it., they followed Sriman Madhvacharyaru to Kanva Tirtha. There Sriman Madhvacharyaru told him that this was an auspicious day for taking sanyasashrama.
He gave the pranavamantropadesha and renamed Govinda Bhatta as Akshobhya Theertharu.
Sriman Madhvacharyaru after giving him sanyasashrama, preached him the Vaishnava Tattva. Already Govinda Bhatta was not fascinating towards Advaitha Matha, even though he was born as an advaitee. Now with the anugraha of Sriman Madhvacharyaru he learnt Harisarvottama Tattva, Bedha Tattva, Jeevottama Tattva.
After taking sanyasa Akshobhya Theertharu, once he visited Mangalavede, where his poorvashrama brother Dhundiraja and his wife were there. Dhundiraja was worried that his family chain is lost with the sanyasa of Govinda Bhatta, and as Dhundiraja had no issues at all. At that time Dhundiraja was 40 years. Then Akshobhya Theertharu advised Dhundiraja’s wife (his sister-in law of poorvashrama) to worship Ahobala Narasimha, and that he will get three children”.
Akshobhya Theertharu left Mangalavede. After a long time, Dhundiraja got a male child, but that child died within a month. Then again another child was born, and they decided to name the child as “Gundappa” – Akshobhya Theertharu named him after Ahobala Narasimha Devaru as “Narasimha”. The same child was none other than Sri Jaya Theertharu. By this time Dhundiraja’s age was 55 years. Akshobhya Theertharu was there for Jaathakarma, Annaprashana, Choula, Aksharabhyasa. He knew that the child will be a great personality in future. At the age of 8 for Gundappa or Narasimha, Dhondopantha did the Upanayana to his son with the blessings of Akshobhya Theertharu.
It was an historic event occurred in Mulbagilu, in Kolar District.
It was presided over by so many Dwaitha-advaitha-Vishistadvaita Pandits from various parts of India. The judge was Sri Vedanta Deshikachar, a Srivaishnava pandit. Argument was between Sri Vidyaranya, a great scholar from Advaita parampare and Sri Akshobhya Tirtharu, a Dwaitha scholar.
Akshobya Theertharu – Srimannarayana is Anantha Gunaparipoorna, Doshatidoora. Srihari is Sarvottama, Sarvajna, Sarvakartha,
Vidyaranya – Srihari is not Sarvottama, Paramathma is Abhinna from Jeeva.
The jnaana that Sri hari is Sarvottama is not the sadhana for Moksha.
“Aham Brahmasmi” jnaana is the moksha sadhana.
Akshobya Theertharu – “tattvamasi” - In “sa aatma tattvamasi” “स आत्मा तत्त्वमसि”, “ಸ ಆತ್ಮಾ ತತ್ತ್ವಮಸಿ” we can do padacheda as tattvamasi, and atattvamasi, but atattvamasi holds good and this will be bedha para.
Akshobhya Theertharu - “Jagat Satya”. This he proved with many Pratyaksha, Aagama, Anumana Pramaanaas.
Sri Vidyaranyaru was doing vyaKyana for “Vishwam Satyam” a Vedava vaakya – and said Satyam means - “Yathaartham” “ಯಥಾರ್ಥಂ” “यथार्थं” , For “ವಿದ್ಯಮಾನಮೇವ” VidyamaanamEva”"विद्यमानमेव” – he said “ನತ್ವಾರೋಪಿತಂ ಇತ್ಯರ್ಥ:” “नत्वारोपितं इत्यर्थ:”.
He was arguing that even though ‘Satya’ word has the yataartha meaning, he was telling it is ‘kalpita’.
Finally Sri Akshobhya Theertharu proved that :-
1.Jagat Satya in all subjects like Veda, Brahmasutra, Geetha, Pratyaksha, Anumaana, Pranaamaas etc .
2.There is no proof in any of Veda, Sutra, Geetha to suggesting that Jagat is Mitya.
3.Brahmanaadhi Varna, Brahmacharyaadi Ashrama, Yajna, Yagaadi, Devate, Veda, all are Paramarthika satya.
In this way, he condemned the entire arguments by Vidyaranya and proved that “Bedha Tattva” or “Madhwa Tattva” is supreme over all other “tattvas.”
After a detailed discussion and Vakyartha, Vidyaranya accepted his defeat.
The entire arguments between Vidyaranya and Akshobhya Theertharu was sent to Vedanta Deshikacharyaru, who after verifying the entire documents, arguments and gave his decision with the shloka as :
asinaa tattvamasinaa parajIvaprabhEdhinaa |
vidyaaraNmam mahaaraNyam akShObykamunirachchinat |
ಅಸಿನಾ ತತ್ತ್ವಮಸಿನಾ ಪರಜೀವಪ್ರಭೇಧಿನಾ |
ವಿದ್ಯಾರಣ್ಮಂ ಮಹಾರಣ್ಯಂ ಅಕ್ಷೋಭ್ಯಮುನಿರಚ್ಚಿನತ್ |
असिना तत्त्वमसिना परजीवप्रभेधिना ।
विद्यारण्मं महारण्यं अक्षोभ्यमुनिरच्चिनत् ।
Meaning – Akshobhya Munigalu defeated through Vakyartha named sword Vidyaranya’s jungle forest in the “Tatvamasi” vakyartha, wherein Tatvamasi clearly says that there is a broad difference between Paramathma and Jeeva.
He has sketched Narasimha Devaru @ Mulabagilu using Angara on a big rock.
His mruthika vrundavana is at Anegondi in Rajewadi
He got raja maryade after defeating Sri Vidyaranya yathi of Advaitha
He has sketched Mukyaprana devara picture near Biligiri (Koodli-Shimoga Road) using Angara on a 12 feet rock. Mukhyaprana idol is around 7-8 feet. Near the feet of Mukhyaprana, he has sketched his own pictue, which is visible even today.
The same shloka has been carved at Vijayastambha in Mulbagilu. But later some miscreants tried to destroy the facts, they have damaged the writings in the pillar, which can be observed from the article as mentioned below.
(Akshobhya Theerthara Vijaya Sthamba)
There is an article in Mysore Archeological Survey Department published in 1886 report as follows –
At Mulbagil in inscription in Grantha characters on a boulder was brought to notice which appears to record the fact of a refutation of Vidyaranya by Akshobhya Tirtha, in some public disputation. But the inscription has been lately purposely destroyed, so that a few letters remain visible. The above account of its contents is given by pesons who saw it before it was damaged and who had made a copy of it.
Sri Doddayyacharya, a Vishistadvaita vidwan has written a Grantha titled “Vedanta Deshika Vaibhava prakashiga”, wherein he has said like this -
ಕದಾಚಿದಕ್ಷೋಭ್ಯಮುನೀಶ್ವರಸ್ಯ |
ರಣಸ್ಯ ಜಾತಂ ಬಹುಳಂ ವಿವಾದಂ |
ವಿಲಿಖ್ಯಾಕ್ಷೋಭ್ಯವಿಬುಧಾಯ ಯಸ್ಮೈ |
ಸಂಪ್ರೇಷಯಾಮಾಸ ತಮಾಶ್ರಯೇಹಂ |
ತತ್ತ್ವಮಸಿನಾಸಿನಾ ತಂ ವಿದ್ಯಾರಣ್ಯಂ ಮುನಿಸ್ತದಾಕ್ಷೋಭ್ಯ: |
ಅಚ್ಚಿನದಿತ್ಯವದದ್ಯ: ತಂ ಸೇವೇ ತತ್ತ್ವನಿರ್ಣಯೇ ಚತುರಂ |
कदाचिदक्षोभ्यमुनीश्वरस्य ।
रणस्य जातं बहुळं विवादं ।
विलिख्याक्षोभ्यविबुधाय यस्मै ।
संप्रेषयामास तमाश्रयेहं ।
तत्त्वमसिनासिना तं विद्यारण्यं मुनिस्तदाक्षोभ्य: ।
अच्चिनदित्यवदद्य: तं सेवे तत्त्वनिर्णये चतुरं ।
“ಕಿಂ ಪಶು: ಪೂರ್ವಧೇ:” – “किं पशु: पूर्वधे:”
Akshobhya Theertharu was searching for a shishya who can take over the Madhva Peeta. Once he went to Pandarapura and ask for a Uttaradhikari. One day in his dream, he asked Panduranga Vittala to show his uttaradhikari, there Panduranga showed him to ask Sriman Madhvacharyaru. Then he went to Sriman Madhvacharyaru, who advised him to sit for Japa near the river, one handsome horse rider will come and he will drink water in the river by sitting on the horse itself and that he will be his uttaradhikari. It was in his dream.
Next day, he was sitting for Japa near the river, there he saw an young boy came alongwith his friends. He was so thirsty that he entered the river riding on the horse itself, and bending drunk the water sitting on the horse like an animal. Akshobhya Theertharu on seeing him told “”किं पशु: पूर्वधे:” - “Were you an animal in your previous birth”. All of a sudden the horse rider turned and saw the yathigalu who was sitting near the river. He remembered everything about his poorvashrama wherein he had listened to Sriman Madhvacharyaru’s paata pravachana when he was a bullock. He went straight to Akshobhya Theertharu and asked him to take him as a shishya. He also realized that the yathigalu Sri Akshobhya Theertharu was none other than his own uncle, who had assisted him in his initial paata, Sandhyavandana. Akshobhya Theertharu was also happy that it was his own nephew (in his poorvashrama) and was happy and gave him ashrama. Jaya Theertharu went to write several teekaas for Sriman Madhvacharyaru’s work.
Took Peetadhipathitva from Sri Madhava Theertharu in 1350AD
He was in the Vedanta Samrajya from 1350-1365AD for 15 years
After giving Sanyasashrama to Sri Govinda Bhatta and renaming him as Sri Akshobhya Teertharu, Shri Madhvacharyaru gave him the Deity of Aja-Vithala. (Krishna standing with His hands on His hips, accompanied by Shri Devi and Bhudevi, though some say this is Krishna with Rukmini and Satyabhama).
Aja-Vittala, Shirooru Matha
Grantha – Madhwatattvasarasangraha (not available)
Contemporaries – Srimadacharyaru, Sri Padmanabha Tirtharu, Sri Narahari Tirtharu, Sri Madhava Tirtharu, Sri Trivikrama Panditacharyaru, Sri Narayanapanditacharyaru, Sri Jayatirtharu, Sri Vidyaranyaru (Advaitha pandit), Sri Vedanta Deshikacharya (Sri Vaishnava pandit).
He was the son of Sri Keshava Bhatta (He was the controller of a province named Mangalavede). He had two sons, elder is Dhundiraja or Dondo Raghunatha (Father of Jaya Theertharu), and the younger is Govinda Bhatta. Govinda Bhattaru learnt his initial education in Gurukula at ‘Degave’ named Village. Govinda Bhattaru even after twenty years of studying in Gurukula never returned home. He was always fond of reading various dharmika granthaas, and was very enthusiastic about Tattva Jnaana. He had the habit of collecting Sanskrit, Kannada and Marathi lipi granthas and manuscripts.He was wandering from place to place in search of books. He visited Venugrama, Halasi, Balligrama, dwaravathi, Talagunda, Aihole, Pattadakallu, etc. His father Keshava Bhattaru was always objecting for his son’s behaviour.His father was always forcing him to marry, but he was not ready. Then Sri Keshava Bhattaru asked his son as to whether he will take Sanyasashrama?, for which Govinda Bhatta said that he is ready to take provided a yogra guru offers him that Sanyasa.His father told him “We are not from Vaidhika sampradaya family, we have to rule the state, and if situation requires, we may have to fight in the war field”. But Govinda Bhatta told his father he is not interested in any political aspirations.
Once his father made a plan to get son married and invited a bride for his son Govinda Bhatta. Knowing somehow, he left the house and did not return home for months together, as he was not interested in marriage.
Keshava Bhatta breathed his last when Govinda Bhatta was away for a long time, and during his final stages, he called Dhondo Raghunatha (Dundiraja) and told him to look after his younger brother Govinda bhatta. Finally Govinda Bhatta came home and stayed in his brother’s house reluctantly.
He used to get up early in the morning daily In the brahmee muhurtha, doing snaana and other ahneeka and other pratharvidhi. He used to study some shastra grantha upto 11 am. Then, he used to do snaana again, madhyahnike, devatacharna, naivedya, and bhojana after giving to athithi-abhyagatharu.
Once Dhundiraja had gone out for his official work in the Palace. At that time came Sri Padmanabha Tirtharu, who was on his way to Udupi. Dhundiraaja had invited him once to come to his house. On hearing that it is Padmanabha Theertharu, the direct disciple of Sriman Madhvacharyaru, he did sastanga namaskara to the sage and asked him to give sanyasa. But Padmanabha Tirtharu told him that he is not his swaroopoddaraka and that the swaroopoddaraka for every one of us is there in Udupi and asked him to meet Sriman Madhvacharyaru.
Sri Padmanabha Tirtharu took Govinda Bhatta to Udupi to seek Sriman Madhvacharyaru blessings for Govinda Bhatta. It was Amavasye – A Suryagrahana Day. Sriman Madhvacharyaru went to the sea to have samudra snaana. As it was an Amavasye, the waves were very strong and very high also. Sriman Madhvacharyaru called his disciples also to have samudra snaana, but they hesitated to go on seeing the waves. At that time Sri Padmanabha Theertharu, Sri Narahari Theertharu & Sri Madhava Theertharu were all there. No one did go. But Govinda Bhatta went near Sriman Madhvacharyaru without even removing the dress which he was wearing.
The elephant sized waves came and took Govinda Bhatta. Immediately Sriman Madhvacharyaru showed his hands in Abhaya Mudra, for which Samudra raja yielded and the entire sea was calm, by that time, Govinda Bhatta, whom the waves had taken was near Sriman Madhvacharyaru’s paada kamala (foot). Sriman Madhvacharyaru lifted him, and as soon as the sparsha of Sriman Madhvacharyaru was on Govinda Bhatta, he had Aparoksha Jnaana. All the other shishyas were surprised on seeing the scene and as the sea was calm, they all came to the sea to have a dip at it., they followed Sriman Madhvacharyaru to Kanva Tirtha. There Sriman Madhvacharyaru told him that this was an auspicious day for taking sanyasashrama.
He gave the pranavamantropadesha and renamed Govinda Bhatta as Akshobhya Theertharu.
Sriman Madhvacharyaru after giving him sanyasashrama, preached him the Vaishnava Tattva. Already Govinda Bhatta was not fascinating towards Advaitha Matha, even though he was born as an advaitee. Now with the anugraha of Sriman Madhvacharyaru he learnt Harisarvottama Tattva, Bedha Tattva, Jeevottama Tattva.
After taking sanyasa Akshobhya Theertharu, once he visited Mangalavede, where his poorvashrama brother Dhundiraja and his wife were there. Dhundiraja was worried that his family chain is lost with the sanyasa of Govinda Bhatta, and as Dhundiraja had no issues at all. At that time Dhundiraja was 40 years. Then Akshobhya Theertharu advised Dhundiraja’s wife (his sister-in law of poorvashrama) to worship Ahobala Narasimha, and that he will get three children”.
Akshobhya Theertharu left Mangalavede. After a long time, Dhundiraja got a male child, but that child died within a month. Then again another child was born, and they decided to name the child as “Gundappa” – Akshobhya Theertharu named him after Ahobala Narasimha Devaru as “Narasimha”. The same child was none other than Sri Jaya Theertharu. By this time Dhundiraja’s age was 55 years. Akshobhya Theertharu was there for Jaathakarma, Annaprashana, Choula, Aksharabhyasa. He knew that the child will be a great personality in future. At the age of 8 for Gundappa or Narasimha, Dhondopantha did the Upanayana to his son with the blessings of Akshobhya Theertharu.
It was an historic event occurred in Mulbagilu, in Kolar District.
It was presided over by so many Dwaitha-advaitha-Vishistadvaita Pandits from various parts of India. The judge was Sri Vedanta Deshikachar, a Srivaishnava pandit. Argument was between Sri Vidyaranya, a great scholar from Advaita parampare and Sri Akshobhya Tirtharu, a Dwaitha scholar.
Akshobya Theertharu – Srimannarayana is Anantha Gunaparipoorna, Doshatidoora. Srihari is Sarvottama, Sarvajna, Sarvakartha,
Vidyaranya – Srihari is not Sarvottama, Paramathma is Abhinna from Jeeva.
The jnaana that Sri hari is Sarvottama is not the sadhana for Moksha.
“Aham Brahmasmi” jnaana is the moksha sadhana.
Akshobya Theertharu – “tattvamasi” - In “sa aatma tattvamasi” “स आत्मा तत्त्वमसि”, “ಸ ಆತ್ಮಾ ತತ್ತ್ವಮಸಿ” we can do padacheda as tattvamasi, and atattvamasi, but atattvamasi holds good and this will be bedha para.
Akshobhya Theertharu - “Jagat Satya”. This he proved with many Pratyaksha, Aagama, Anumana Pramaanaas.
Sri Vidyaranyaru was doing vyaKyana for “Vishwam Satyam” a Vedava vaakya – and said Satyam means - “Yathaartham” “ಯಥಾರ್ಥಂ” “यथार्थं” , For “ವಿದ್ಯಮಾನಮೇವ” VidyamaanamEva”"विद्यमानमेव” – he said “ನತ್ವಾರೋಪಿತಂ ಇತ್ಯರ್ಥ:” “नत्वारोपितं इत्यर्थ:”.
He was arguing that even though ‘Satya’ word has the yataartha meaning, he was telling it is ‘kalpita’.
Finally Sri Akshobhya Theertharu proved that :-
1.Jagat Satya in all subjects like Veda, Brahmasutra, Geetha, Pratyaksha, Anumaana, Pranaamaas etc .
2.There is no proof in any of Veda, Sutra, Geetha to suggesting that Jagat is Mitya.
3.Brahmanaadhi Varna, Brahmacharyaadi Ashrama, Yajna, Yagaadi, Devate, Veda, all are Paramarthika satya.
In this way, he condemned the entire arguments by Vidyaranya and proved that “Bedha Tattva” or “Madhwa Tattva” is supreme over all other “tattvas.”
After a detailed discussion and Vakyartha, Vidyaranya accepted his defeat.
The entire arguments between Vidyaranya and Akshobhya Theertharu was sent to Vedanta Deshikacharyaru, who after verifying the entire documents, arguments and gave his decision with the shloka as :
asinaa tattvamasinaa parajIvaprabhEdhinaa |
vidyaaraNmam mahaaraNyam akShObykamunirachchinat |
ಅಸಿನಾ ತತ್ತ್ವಮಸಿನಾ ಪರಜೀವಪ್ರಭೇಧಿನಾ |
ವಿದ್ಯಾರಣ್ಮಂ ಮಹಾರಣ್ಯಂ ಅಕ್ಷೋಭ್ಯಮುನಿರಚ್ಚಿನತ್ |
असिना तत्त्वमसिना परजीवप्रभेधिना ।
विद्यारण्मं महारण्यं अक्षोभ्यमुनिरच्चिनत् ।
Meaning – Akshobhya Munigalu defeated through Vakyartha named sword Vidyaranya’s jungle forest in the “Tatvamasi” vakyartha, wherein Tatvamasi clearly says that there is a broad difference between Paramathma and Jeeva.
He has sketched Narasimha Devaru @ Mulabagilu using Angara on a big rock.
His mruthika vrundavana is at Anegondi in Rajewadi
He got raja maryade after defeating Sri Vidyaranya yathi of Advaitha
He has sketched Mukyaprana devara picture near Biligiri (Koodli-Shimoga Road) using Angara on a 12 feet rock. Mukhyaprana idol is around 7-8 feet. Near the feet of Mukhyaprana, he has sketched his own pictue, which is visible even today.
The same shloka has been carved at Vijayastambha in Mulbagilu. But later some miscreants tried to destroy the facts, they have damaged the writings in the pillar, which can be observed from the article as mentioned below.
(Akshobhya Theerthara Vijaya Sthamba)
There is an article in Mysore Archeological Survey Department published in 1886 report as follows –
At Mulbagil in inscription in Grantha characters on a boulder was brought to notice which appears to record the fact of a refutation of Vidyaranya by Akshobhya Tirtha, in some public disputation. But the inscription has been lately purposely destroyed, so that a few letters remain visible. The above account of its contents is given by pesons who saw it before it was damaged and who had made a copy of it.
Sri Doddayyacharya, a Vishistadvaita vidwan has written a Grantha titled “Vedanta Deshika Vaibhava prakashiga”, wherein he has said like this -
ಕದಾಚಿದಕ್ಷೋಭ್ಯಮುನೀಶ್ವರಸ್ಯ |
ರಣಸ್ಯ ಜಾತಂ ಬಹುಳಂ ವಿವಾದಂ |
ವಿಲಿಖ್ಯಾಕ್ಷೋಭ್ಯವಿಬುಧಾಯ ಯಸ್ಮೈ |
ಸಂಪ್ರೇಷಯಾಮಾಸ ತಮಾಶ್ರಯೇಹಂ |
ತತ್ತ್ವಮಸಿನಾಸಿನಾ ತಂ ವಿದ್ಯಾರಣ್ಯಂ ಮುನಿಸ್ತದಾಕ್ಷೋಭ್ಯ: |
ಅಚ್ಚಿನದಿತ್ಯವದದ್ಯ: ತಂ ಸೇವೇ ತತ್ತ್ವನಿರ್ಣಯೇ ಚತುರಂ |
कदाचिदक्षोभ्यमुनीश्वरस्य ।
रणस्य जातं बहुळं विवादं ।
विलिख्याक्षोभ्यविबुधाय यस्मै ।
संप्रेषयामास तमाश्रयेहं ।
तत्त्वमसिनासिना तं विद्यारण्यं मुनिस्तदाक्षोभ्य: ।
अच्चिनदित्यवदद्य: तं सेवे तत्त्वनिर्णये चतुरं ।
“ಕಿಂ ಪಶು: ಪೂರ್ವಧೇ:” – “किं पशु: पूर्वधे:”
Akshobhya Theertharu was searching for a shishya who can take over the Madhva Peeta. Once he went to Pandarapura and ask for a Uttaradhikari. One day in his dream, he asked Panduranga Vittala to show his uttaradhikari, there Panduranga showed him to ask Sriman Madhvacharyaru. Then he went to Sriman Madhvacharyaru, who advised him to sit for Japa near the river, one handsome horse rider will come and he will drink water in the river by sitting on the horse itself and that he will be his uttaradhikari. It was in his dream.
Next day, he was sitting for Japa near the river, there he saw an young boy came alongwith his friends. He was so thirsty that he entered the river riding on the horse itself, and bending drunk the water sitting on the horse like an animal. Akshobhya Theertharu on seeing him told “”किं पशु: पूर्वधे:” - “Were you an animal in your previous birth”. All of a sudden the horse rider turned and saw the yathigalu who was sitting near the river. He remembered everything about his poorvashrama wherein he had listened to Sriman Madhvacharyaru’s paata pravachana when he was a bullock. He went straight to Akshobhya Theertharu and asked him to take him as a shishya. He also realized that the yathigalu Sri Akshobhya Theertharu was none other than his own uncle, who had assisted him in his initial paata, Sandhyavandana. Akshobhya Theertharu was also happy that it was his own nephew (in his poorvashrama) and was happy and gave him ashrama. Jaya Theertharu went to write several teekaas for Sriman Madhvacharyaru’s work.
Sri Madhava Theertharu
Sri Madhava Theertharu was the third 'acarya' to reside on the Pitha after the disappearance of Sriman Madhvacharyaru. His purvashrama name was Vishnu Shastri,
The senior most direct disciples of Sri Ananda Tirtha (Madhvacharyaru) were Sri Padmanbha Theertharu, Sri Narahari Theertharu, Sri Madhava Theertharu and Sri Akshobhya Theertharu. In the same order they were the pontiffs of what latter became known as the Sri Uttaradi Mutt with an ending year of 1324 AD, 1332 AD, 1350 AD and 1365 AD, respectively. Some suggest that Sri Akshobhya Theertharu obtained his sannyasa ashrama from Sri Madhava Theertharu, however Akshobhya Theertharu was a sannyasi when Sriman Madhvacharyaru installed him with the others at Kanva Tirtha to be the heads of the various Mutts
Sri Madhava Theertharu also established the Majjige Halli Mutt near Mulubagal (Karnataka) and deputed Sri Madhurai Theertharu (one of his disciples) to look after the mutt. The Majjjige Halli Mutt worships the Veera Rama Idol personally worshipped by Sri Madhava Tirtha. He also started Kanva Mutt.
He also gave 'ashrama' to Sri Akshobhya Theertharu and installed him as the Pith Adipatya or pontiff of Sri Uttaradi Mutt to worship the idols/Deities which were personally worshipped by Sriman Madhvacharyaru himeself.
Once a marvellous incident happened when Sri Madhava Theertharu was engaged in the worship of Digvijaya Rama that Sri Narahari Theertharu brought back for Sriman Madhvacharyaru. All of a sudden he moved from his place and made prostration to some great personality visible to himself and invisible to others and sat with folded hands. The whole pooja was over and Sri Madhava Theertharu most reverently took the sacred tirtha (holy water) from one who was invisible. The whole incident was clarified afterwards by Sri Madhava Theertharu himself to satisfy the curiosity of the devout spectators. He said - "The Deity of Vamsha Rama which I have now acquired with Providential grace has been endowed with special sacredness of Sriman Madhvacharyaru who came in person to worship the Deity. He worshipped in his usual grand way, took tirtha (charan-amrita) himself and blessed me with tirtha afterwards". The whole gathering was astounded at the great event. A similar incident was also reported to have been experienced by Sri Akshobya Theertharu when he was worshiiping Sri Prasanna Vittala in Pandarapur.
Sri Madhava Theertharu was quite often confused with, or known as 'the Madhwacarya' or Madhva, due to the similarity in name.
There is also a 'mayavadin' of the same name of almost the same time, consequently these two are often confused. As B.N.K.Sharma the Madhva scholar has pointed out in his book (B.N.K. Sharma. 1961. "History of the Dvaita school of Vedanta", Page 229.). The story refered to in this connection of how the other Madhava Theertharu founded the city of Vijayanagar after the discovery of a huge amount of hidden treasure is as follows. Before this, however, Madhava Theertharu lived an austere life as an ascetic in the mountains of Karnataka, who once found himself being frequented by a shepherd of the name Bukka. This poor shepherd had heard that Sri Madhava Theertharu, the great 'sannyasi', was there absorbed in thoughts of Lord Narayana, and so he decided to daily bring him some simple foodstuffs. Madhava Theertharu blessed him saying, "One day you shall be the King of all Hindustan." By this blessing, immediately all the local shepherds made him their head, and he became known as the King of that local country which governed five groups of communities - Canara, Taligas, Canguivaro, Negapatao and Badagas. In this kingdom he became known as Boca Rao and reigned for thirty seven years by the blessings of the great Sri Madhava Theertharu. Bukka conquered many kingdoms from the time he came to rule in 1343 A.D.
In his usual insistant manner K. Raghupathi Rao says, "The name Sri Madhava Theertharu referred to by you refers to Vidyaranya, the 'mayavadin guru', who founded the Vijayanagar kingdom through Bukka. He was at Sringeri too. He was defeated in debate by Akshobhya Theertharu, the debate having been umpired by the great Sri Vaishnava Sri Vedanta Desika."(K.Raghupathi Rao. 12th January 1991. Letter to JTCd.)
For some reason best known to Teekacharyaru / Sri Jaya Theertharu, while commenting on almost every other 'acarya' completely ignored any works of Madhava Theertharu, not even mentioning him in any way shape or form!(BNK Sharma. 1961. History of the Dvaita School of Vedanta. page 229.) Some Madhvas even suggest that Madhava Theertharu left the association of Vaishnavas, going over to the 'enemy camp'. Other Madhvas' were extremely upset to think that anyone could even suggest such a thing. The Poona Prajna Vidya Pitha said, "However, Sri Madhava Theertharu, the disciple of Sriman Madhvacharyaru is not related in the establishment of Vijayanagara."(Tirumala Kulkarni, Bangalore).
B N K Sharma suggests that it was simply that, "......he had probably no literary leanings."(BNK Sharma. 1961. History of the Dvaita School of Vedanta. page 229.) And that this is why there is next to nothing is writen in the 'mutt' records to glorify his deeds. This cannot be said for sure, but one would think that as the pontiff for 17 years something would be known.
All that we could find is that Sri Madhava Theertharu was in office at the Vedanta Pitha from 1333 A.D., until 1350 A.D., when he passed away. Some say that he made a commentary on the Parasara Smrti called Parasara Madhva-vijaya, and some other books have also been accredited to him (Rg, Yajus and Saama Veda commentaries), most people consider this very complimentary, but possibly unfounded. As little is known of him, there is much confusion maybe mis-identifying him with others.
It is said that his bodily remains were entombed at Hampi, but have since been moved to Manur on the Bhima River of Bijapur District. Very recently, a mritika brindavana of Sri Madhava Theertharu was installed in Mulubagal.
The Mahalaya Amavasya (which usually falls in the month of Aswin) is this great saint's aradhana (disappearance anirversary).
The senior most direct disciples of Sri Ananda Tirtha (Madhvacharyaru) were Sri Padmanbha Theertharu, Sri Narahari Theertharu, Sri Madhava Theertharu and Sri Akshobhya Theertharu. In the same order they were the pontiffs of what latter became known as the Sri Uttaradi Mutt with an ending year of 1324 AD, 1332 AD, 1350 AD and 1365 AD, respectively. Some suggest that Sri Akshobhya Theertharu obtained his sannyasa ashrama from Sri Madhava Theertharu, however Akshobhya Theertharu was a sannyasi when Sriman Madhvacharyaru installed him with the others at Kanva Tirtha to be the heads of the various Mutts
Sri Madhava Theertharu also established the Majjige Halli Mutt near Mulubagal (Karnataka) and deputed Sri Madhurai Theertharu (one of his disciples) to look after the mutt. The Majjjige Halli Mutt worships the Veera Rama Idol personally worshipped by Sri Madhava Tirtha. He also started Kanva Mutt.
He also gave 'ashrama' to Sri Akshobhya Theertharu and installed him as the Pith Adipatya or pontiff of Sri Uttaradi Mutt to worship the idols/Deities which were personally worshipped by Sriman Madhvacharyaru himeself.
Once a marvellous incident happened when Sri Madhava Theertharu was engaged in the worship of Digvijaya Rama that Sri Narahari Theertharu brought back for Sriman Madhvacharyaru. All of a sudden he moved from his place and made prostration to some great personality visible to himself and invisible to others and sat with folded hands. The whole pooja was over and Sri Madhava Theertharu most reverently took the sacred tirtha (holy water) from one who was invisible. The whole incident was clarified afterwards by Sri Madhava Theertharu himself to satisfy the curiosity of the devout spectators. He said - "The Deity of Vamsha Rama which I have now acquired with Providential grace has been endowed with special sacredness of Sriman Madhvacharyaru who came in person to worship the Deity. He worshipped in his usual grand way, took tirtha (charan-amrita) himself and blessed me with tirtha afterwards". The whole gathering was astounded at the great event. A similar incident was also reported to have been experienced by Sri Akshobya Theertharu when he was worshiiping Sri Prasanna Vittala in Pandarapur.
Sri Madhava Theertharu was quite often confused with, or known as 'the Madhwacarya' or Madhva, due to the similarity in name.
There is also a 'mayavadin' of the same name of almost the same time, consequently these two are often confused. As B.N.K.Sharma the Madhva scholar has pointed out in his book (B.N.K. Sharma. 1961. "History of the Dvaita school of Vedanta", Page 229.). The story refered to in this connection of how the other Madhava Theertharu founded the city of Vijayanagar after the discovery of a huge amount of hidden treasure is as follows. Before this, however, Madhava Theertharu lived an austere life as an ascetic in the mountains of Karnataka, who once found himself being frequented by a shepherd of the name Bukka. This poor shepherd had heard that Sri Madhava Theertharu, the great 'sannyasi', was there absorbed in thoughts of Lord Narayana, and so he decided to daily bring him some simple foodstuffs. Madhava Theertharu blessed him saying, "One day you shall be the King of all Hindustan." By this blessing, immediately all the local shepherds made him their head, and he became known as the King of that local country which governed five groups of communities - Canara, Taligas, Canguivaro, Negapatao and Badagas. In this kingdom he became known as Boca Rao and reigned for thirty seven years by the blessings of the great Sri Madhava Theertharu. Bukka conquered many kingdoms from the time he came to rule in 1343 A.D.
In his usual insistant manner K. Raghupathi Rao says, "The name Sri Madhava Theertharu referred to by you refers to Vidyaranya, the 'mayavadin guru', who founded the Vijayanagar kingdom through Bukka. He was at Sringeri too. He was defeated in debate by Akshobhya Theertharu, the debate having been umpired by the great Sri Vaishnava Sri Vedanta Desika."(K.Raghupathi Rao. 12th January 1991. Letter to JTCd.)
For some reason best known to Teekacharyaru / Sri Jaya Theertharu, while commenting on almost every other 'acarya' completely ignored any works of Madhava Theertharu, not even mentioning him in any way shape or form!(BNK Sharma. 1961. History of the Dvaita School of Vedanta. page 229.) Some Madhvas even suggest that Madhava Theertharu left the association of Vaishnavas, going over to the 'enemy camp'. Other Madhvas' were extremely upset to think that anyone could even suggest such a thing. The Poona Prajna Vidya Pitha said, "However, Sri Madhava Theertharu, the disciple of Sriman Madhvacharyaru is not related in the establishment of Vijayanagara."(Tirumala Kulkarni, Bangalore).
B N K Sharma suggests that it was simply that, "......he had probably no literary leanings."(BNK Sharma. 1961. History of the Dvaita School of Vedanta. page 229.) And that this is why there is next to nothing is writen in the 'mutt' records to glorify his deeds. This cannot be said for sure, but one would think that as the pontiff for 17 years something would be known.
All that we could find is that Sri Madhava Theertharu was in office at the Vedanta Pitha from 1333 A.D., until 1350 A.D., when he passed away. Some say that he made a commentary on the Parasara Smrti called Parasara Madhva-vijaya, and some other books have also been accredited to him (Rg, Yajus and Saama Veda commentaries), most people consider this very complimentary, but possibly unfounded. As little is known of him, there is much confusion maybe mis-identifying him with others.
It is said that his bodily remains were entombed at Hampi, but have since been moved to Manur on the Bhima River of Bijapur District. Very recently, a mritika brindavana of Sri Madhava Theertharu was installed in Mulubagal.
The Mahalaya Amavasya (which usually falls in the month of Aswin) is this great saint's aradhana (disappearance anirversary).
Sri Narahari Theertharu
Sri Narahari Theertharu was a disciple of 13th Century Indian saint Madhvacharya and is considered by some as the founder of the Haridasa movement in India. He was not only a great saint but also a royal pontiff as evidenced by some inscriptions. The pre-sanyasa name of Sri Narahari Theertharu was Shyama Saastry.
Sri Narahari Theertharu was a leading minister in Kalinga, Orissa, and was performing this task for around thirty years. It is impossible to tell the story of Narahari Tirtha without being captured by the pastime he had with the Deity of Sri Mula Rama (as picture bellow).
The story follows that during his spell in office, the King of Kalinga died. The King's ministers, from time immemorial, had a tradition that the State send out the "State or Royal Elephant" to find the Prince Regent. At that time the royal elephant walked out of the palace and through the city to the place where Narahari was. The elephant placed the coronation garland around his neck to the surprise of the accompanying state ministers. By the Lord's arrangement the elephant came across Narahari, and in due course he was placed on the throne. However, when the King's infant son and heir to the throne came of age after twelve years, Narahari gave it up. Out of gratitude, the new King wanted to bestow some gifts on Narahari. Narahari asked for the Deity of Mula Rama that had been kept by the descendants of the Gajapati Kings, and Who was originally worshipped by Maharaja Iksvaku, then given to Maharaja Dasaratha, the father of Lord Rama. This Deity of Rama was then passed down to Laksmana and from him to Hanuman, who used to hang Him around his neck. Hanuman gave Him to Bhima during the time of Krsna's advent on this earth, and Bhima gave Him to the Gajapati King. This Deity of Mula Rama then placed in the Uttaradi Mutt, secured in his day by Kavindra Theertharu, but now resides at Raghavendra Theertha Swami Mutt at Mantralayam.
At the time of dividing the Mutts at Kanva Thirtha, Sripad Madhwacarya gave Narahari Theertharu the Deity of Kaliyamardana Krsna with four arms. This Deity of Krsna is dancing on the head of the Kaliya serpent, with one leg lifted up dancing, one hand in a balancing, dancing pose, and the other hand holding Kaliya's tail up. The mood is not of that of Sri Krsna, in that the Deity resembles that of Lord Narayana having another two hands in which hold a shanka and chakra, unlike Sri Vrindavan Chandra Krsna.
Kalinga Mardana, Adamaru Matha
Sri Narahari Theertharu was initiated before 1264 AD., B.N.K Sharma suggests (B.N.K. Sharma. 1961. History of the Dvaita School of Vedanta. page 227), that he was probably about 22 years of age when Sri Narahari Theertharu and Sriman Madhwacharyaru first met, Sriman Madhwacharyaru then being 19 years of age. There are local inscriptions of the time preserved in the Sri Kurman Kshetra and Simhacalam areas of Orissa which glorify Narahari for many great feats, statesmanship and swordsmanship, but even whilst performing these kingly tasks, he preached Vaisnavism and made many devotees from the princes and aristocratic nobility in general at the time in the areas of Orissa and Andhra Pradesh.
Sometimes it is suggested that he was the disciple of Padmanabha Theertharu but this is not supported anywhere in the mutt listings, instead what is pointed out is that due to the seniority of Padmanabha Theertharu, Narahari Theertharu was humbly more than willing to serve him as the representitive of his spiritual master Sriman Madhwacaryaru, and so was considered like a 'siksakha' disciple of the new Pithadi Patya Padmanabha Theertharu.
Once while Sri Narahari Theertharu was on a preaching tour, he dreamt that a Deity of Lord Visnu was at the bottom of the town pond (tank). The very next day, by his influence, he made arrangements for the tank to be dredged, and there He was! The four armed for of Lord Narayana. The Deity was taken out and installed at that place. The town is now called by the name of the pastime, Narayanadevarkere (the tank of Lord Narayana). This is near Hospet Taluk of Bellary District, Northern Karnataka.
Sri Narahari Theertharu wrote fifteen books, but his Gita Bhasya and Bhavaprakasika are the only two of which any trace is kept.
Though presumably not of Kannada origin, many of his works were in that language though only three compositions in Kannada have been recovered. They are
yanthu marulade nanenthu ...
hariye idu sariye..
tiliko ninnologe neene...
Sri Narahari Theertharu was responsible for the conversion of many princely and aristocratic families of Kalinga and Andhra regions to Madhva fold. The descedants of these families still flourish in the coastal Andhra and adjoining states. Though some allude to the belief that Narahari Theertharu was indeed the founder of the Haridasa movement, others based on the strength internal evidence of songs confirm that it was Sripadaraya who pioneered the haridasa movement, almost a century later.
Sri Narahari Theertharu is also attributed to be the founder of The Yakshagana and Bayalata dance and cultural art forms which is still flourishing in parts of Karnataka, Kasargod in Kerela and is gaining wide-spread attention around the world and in Bangalore as well.
He is also the founder of the Kuchipudi dance form when he was the "mathadhipathi"(high-priest) of his mutt in Srikakulam in Andhra Pradesh.
Sri Narahari Theertharu was a leading minister in Kalinga, Orissa, and was performing this task for around thirty years. It is impossible to tell the story of Narahari Tirtha without being captured by the pastime he had with the Deity of Sri Mula Rama (as picture bellow).
The story follows that during his spell in office, the King of Kalinga died. The King's ministers, from time immemorial, had a tradition that the State send out the "State or Royal Elephant" to find the Prince Regent. At that time the royal elephant walked out of the palace and through the city to the place where Narahari was. The elephant placed the coronation garland around his neck to the surprise of the accompanying state ministers. By the Lord's arrangement the elephant came across Narahari, and in due course he was placed on the throne. However, when the King's infant son and heir to the throne came of age after twelve years, Narahari gave it up. Out of gratitude, the new King wanted to bestow some gifts on Narahari. Narahari asked for the Deity of Mula Rama that had been kept by the descendants of the Gajapati Kings, and Who was originally worshipped by Maharaja Iksvaku, then given to Maharaja Dasaratha, the father of Lord Rama. This Deity of Rama was then passed down to Laksmana and from him to Hanuman, who used to hang Him around his neck. Hanuman gave Him to Bhima during the time of Krsna's advent on this earth, and Bhima gave Him to the Gajapati King. This Deity of Mula Rama then placed in the Uttaradi Mutt, secured in his day by Kavindra Theertharu, but now resides at Raghavendra Theertha Swami Mutt at Mantralayam.
At the time of dividing the Mutts at Kanva Thirtha, Sripad Madhwacarya gave Narahari Theertharu the Deity of Kaliyamardana Krsna with four arms. This Deity of Krsna is dancing on the head of the Kaliya serpent, with one leg lifted up dancing, one hand in a balancing, dancing pose, and the other hand holding Kaliya's tail up. The mood is not of that of Sri Krsna, in that the Deity resembles that of Lord Narayana having another two hands in which hold a shanka and chakra, unlike Sri Vrindavan Chandra Krsna.
Kalinga Mardana, Adamaru Matha
Sri Narahari Theertharu was initiated before 1264 AD., B.N.K Sharma suggests (B.N.K. Sharma. 1961. History of the Dvaita School of Vedanta. page 227), that he was probably about 22 years of age when Sri Narahari Theertharu and Sriman Madhwacharyaru first met, Sriman Madhwacharyaru then being 19 years of age. There are local inscriptions of the time preserved in the Sri Kurman Kshetra and Simhacalam areas of Orissa which glorify Narahari for many great feats, statesmanship and swordsmanship, but even whilst performing these kingly tasks, he preached Vaisnavism and made many devotees from the princes and aristocratic nobility in general at the time in the areas of Orissa and Andhra Pradesh.
Sometimes it is suggested that he was the disciple of Padmanabha Theertharu but this is not supported anywhere in the mutt listings, instead what is pointed out is that due to the seniority of Padmanabha Theertharu, Narahari Theertharu was humbly more than willing to serve him as the representitive of his spiritual master Sriman Madhwacaryaru, and so was considered like a 'siksakha' disciple of the new Pithadi Patya Padmanabha Theertharu.
Once while Sri Narahari Theertharu was on a preaching tour, he dreamt that a Deity of Lord Visnu was at the bottom of the town pond (tank). The very next day, by his influence, he made arrangements for the tank to be dredged, and there He was! The four armed for of Lord Narayana. The Deity was taken out and installed at that place. The town is now called by the name of the pastime, Narayanadevarkere (the tank of Lord Narayana). This is near Hospet Taluk of Bellary District, Northern Karnataka.
Sri Narahari Theertharu wrote fifteen books, but his Gita Bhasya and Bhavaprakasika are the only two of which any trace is kept.
Though presumably not of Kannada origin, many of his works were in that language though only three compositions in Kannada have been recovered. They are
yanthu marulade nanenthu ...
hariye idu sariye..
tiliko ninnologe neene...
Sri Narahari Theertharu was responsible for the conversion of many princely and aristocratic families of Kalinga and Andhra regions to Madhva fold. The descedants of these families still flourish in the coastal Andhra and adjoining states. Though some allude to the belief that Narahari Theertharu was indeed the founder of the Haridasa movement, others based on the strength internal evidence of songs confirm that it was Sripadaraya who pioneered the haridasa movement, almost a century later.
Sri Narahari Theertharu is also attributed to be the founder of The Yakshagana and Bayalata dance and cultural art forms which is still flourishing in parts of Karnataka, Kasargod in Kerela and is gaining wide-spread attention around the world and in Bangalore as well.
He is also the founder of the Kuchipudi dance form when he was the "mathadhipathi"(high-priest) of his mutt in Srikakulam in Andhra Pradesh.
Sri Padmanabha Theertharu
Sri Padmanabha Theertharu is foremost among the direct disciples of Sriman Madhvacharyaru. He was a distinguished scholar and was recognized and honoured by people of those times as 'THE DISCIPLE OF SRIMAN MADHVACHARYARU'.
Sri Padmanabha Theertharu's purvashrama name was Shobhana Bhatta. He was a renowned Advaita Scholar, accomplished logician and one with great faith in Veda, Mahabharata and Puranas. He is said to have hailed from a region close to the river Godavari. He has won many a great scholar in debates and refuted all the prevalent systems of philosophy before he was defeated by Sriman Madhvacharyaru in a famous debate. His defeat at the hands of Sriman Madhvacharyaru made the bold Shobhana Bhatta to renounce the world and accept sanyasa from Sriman Madhwacharyaru.
Our scriptures explain how difficult it is to be blessed with a guru who knows the real nature of the disciple. It requires several thousands of years of sadhana before one is blessed with such an opportunity to meet an all-knowing Guru. We can think how blessed Sri Padmanabha Theertharu was to have had the opportunity of being the direct disciple of the Sarvagna Jagadguru Sriman Madhwacharyaru himself.
After he drank the 'makaranda' - nectar called Bhasya from Sriman Madhvacharyaru, Sri Padmanabha Theertharu found other's bhashyas to be shallow and tasteless.
He was so impressed by the teachings of Sriman Madhvacharyaru that he used to enthrall the audience by comparing the works of Sriman Madhvacharyaru to a divine Kalpavriksha, capable of fulfilling all of one's desires. His conviction in the doctrine of Sriman Madhvacharyaru can be known from his statement before the audience that the result one gets by studying the works of Sriman Madhvacharyaru is beyond words and thoughts.
He was accredited to be the first to write a commentary, on the great Bhasya of Sriman Madhvacharyaru, which ably brings out the true meaning of the Bhasya. The prolific commentator of Madhva, Sri Jaya Theertharu, honors this great saint in his magnum opus Sriman Nyaya Sudha and pictures him as the serene land, auspicious enough to be the home of the lord of Lakshmi, and an ocean which gave rise to a bunch of invaluable pearls called Sannyaya Ratnavali.
Sri Jaya Theertharu (Teekacharyaru) owes his scholarship to Sri Padmanabha Tirtha while saying
"sa padmanabhatirthakhyagogaNostu dR^ishe mama
na tattva mArgegamanaM vinA yadupajeevanam"
We cannot proceed in the direction of truth without whose blessings, let the light called Sri Padmanabha Theertharu lead me in the right path. His Brindaavana is at Navabrindavana, near Hampi.
Works by Shri Padmanabha Theertharu :
Sutra Prasthaana
1. Sattarkadiipaavali - Commentary on Sriman Madhvacharya's Brahma-Suutra Bhaashya
2. Sannyaayaratnaavali - Commentary on Sriman Madhvacharya's (Anuvyakhyana)
Works relating to the Bhagavad Gita
1) Gitabhaashya-Bhaavadiipikaa
2) Gitataatparya-Nirnaya-Prakaashikaa
Others
1) Commentaries on the ten Prakaranas
Navabrindavana is small island situated nearby to Anegundi of Koppal District. Anegundi is 20 K.ms away from Gangavathi. From Anegundi one has to cross River Tungabhadra by boat to reach Navabrindavana. Another way to approach Navabrindavana is via Hampi. Hampi is 12 kms way from Hospet of Bellary District. In Hampi, again we have to cross River Tungabhadra to reach Navabrindavana.
Sri Padmanabha Theertharu's purvashrama name was Shobhana Bhatta. He was a renowned Advaita Scholar, accomplished logician and one with great faith in Veda, Mahabharata and Puranas. He is said to have hailed from a region close to the river Godavari. He has won many a great scholar in debates and refuted all the prevalent systems of philosophy before he was defeated by Sriman Madhvacharyaru in a famous debate. His defeat at the hands of Sriman Madhvacharyaru made the bold Shobhana Bhatta to renounce the world and accept sanyasa from Sriman Madhwacharyaru.
Our scriptures explain how difficult it is to be blessed with a guru who knows the real nature of the disciple. It requires several thousands of years of sadhana before one is blessed with such an opportunity to meet an all-knowing Guru. We can think how blessed Sri Padmanabha Theertharu was to have had the opportunity of being the direct disciple of the Sarvagna Jagadguru Sriman Madhwacharyaru himself.
After he drank the 'makaranda' - nectar called Bhasya from Sriman Madhvacharyaru, Sri Padmanabha Theertharu found other's bhashyas to be shallow and tasteless.
He was so impressed by the teachings of Sriman Madhvacharyaru that he used to enthrall the audience by comparing the works of Sriman Madhvacharyaru to a divine Kalpavriksha, capable of fulfilling all of one's desires. His conviction in the doctrine of Sriman Madhvacharyaru can be known from his statement before the audience that the result one gets by studying the works of Sriman Madhvacharyaru is beyond words and thoughts.
He was accredited to be the first to write a commentary, on the great Bhasya of Sriman Madhvacharyaru, which ably brings out the true meaning of the Bhasya. The prolific commentator of Madhva, Sri Jaya Theertharu, honors this great saint in his magnum opus Sriman Nyaya Sudha and pictures him as the serene land, auspicious enough to be the home of the lord of Lakshmi, and an ocean which gave rise to a bunch of invaluable pearls called Sannyaya Ratnavali.
Sri Jaya Theertharu (Teekacharyaru) owes his scholarship to Sri Padmanabha Tirtha while saying
"sa padmanabhatirthakhyagogaNostu dR^ishe mama
na tattva mArgegamanaM vinA yadupajeevanam"
We cannot proceed in the direction of truth without whose blessings, let the light called Sri Padmanabha Theertharu lead me in the right path. His Brindaavana is at Navabrindavana, near Hampi.
Works by Shri Padmanabha Theertharu :
Sutra Prasthaana
1. Sattarkadiipaavali - Commentary on Sriman Madhvacharya's Brahma-Suutra Bhaashya
2. Sannyaayaratnaavali - Commentary on Sriman Madhvacharya's (Anuvyakhyana)
Works relating to the Bhagavad Gita
1) Gitabhaashya-Bhaavadiipikaa
2) Gitataatparya-Nirnaya-Prakaashikaa
Others
1) Commentaries on the ten Prakaranas
Navabrindavana is small island situated nearby to Anegundi of Koppal District. Anegundi is 20 K.ms away from Gangavathi. From Anegundi one has to cross River Tungabhadra by boat to reach Navabrindavana. Another way to approach Navabrindavana is via Hampi. Hampi is 12 kms way from Hospet of Bellary District. In Hampi, again we have to cross River Tungabhadra to reach Navabrindavana.
Saturday, June 5, 2010
Sriman Ananda Tirtha Madhvacharya Bhagavatpadaru (1238 - 1317 AD)
Sriman Madhvacharyaru (1238 - 1317 AD) was born in a Tulu speaking Brahmin family in Pajakaksetra (eight miles southeast of Udupi in Karnataka).
Vasudeva, as Sri Madhvacharyaru was known in his childhood. Madhyageha Bhatta, Vasudeva's father, is supposed to have practiced austerities and prayers at the Ananteswara temple to beget another child through divine grace, after his two sons passed away in early childhood itself.
Madhvavijaya, the authentic biography of Sri Madhvacharyaru composed in Sanskrit by Narayana Pandita attributes a divine origin to Madhva's birth, as is usual in Indian spiritual tradition with all great teachers. For example, Adi Sankara is considered as an incarnation of Siva and Srimad Ramanujacharyar the incarnation of Adisesa, the divine serpent depicted in the reclining posture of Lord Vishnu, Ananta Padmanabha.)
The text describes the distortions that had crept into the Advaitic school because of Sankara's followers preaching extreme doctrines condemning the devotional path (bhakti) and forms of worship. Mahavishnu is supposed to have directed Mukhyaprana (or Vayu, the wind god) to take a human birth to redeem the misguided people and re-establish the bhakti marga. Mukhyaprana is also said to have assumed a human form as Hanuman during the Ramayana age and as Bhima (the mightiest of the five Pandavas) during the Mahabharata age. Followers of Madhva worship him as the latest incarnation of Mukhyaprana. Sri Madhvacharyaru's life is full of miracles demonstrating his superhuman physical strength, alluding to his connection with Vayu, Hanuman and Bhima.
Even as an infant, Vasudeva is said to have cleanly digested horse-gram that his sister fed him by mistake during the mother's absence. In another incident, he is said to have crossed a forest alone when he was just a few years old, to offer worship at the Vishnu temple in Kaduvoor and at the Ananteswara temple in Udupi. When the anxious parents located him after a long search, he told them not to worry as Narayana always protected him.
Vasudeva displayed extraordinary memory retention and knowledge of scriptures, which indicated again an ancient soul clothed in a new body. His later works contain references to many Vedic texts or slokas, which are not available today. His followers believe that he was quoting from treatises that were in existence long ago and had been lost in the course of time. But his detractors accuse him of basing his arguments on non-existent evidence or fabricating it.
Vasudeva was also diligent in physical exercises and a leader amongst his peers in all sports activities. Even in later years he displayed many extraordinary feats of physical power. For instance, there is even today a huge block of stone called 'Bhiman kallu' (Bhima's stone) which the acharya is said to have lifted easily, when even a group of strong men could not move it with their combined effort.
Such was the promising childhood of this great teacher.
At the age of sixteen, Vasudeva decided to become a monk to fulfill his life's mission of spreading bhakti to Lord Vishnu amongst the masses. He joined a monastery in the village of Karey near Udupi, which was headed by Achyutapreksa who was proficient in Advaita but later became an ardent worshipper of Anantesvara. Achyutapreksa would soon witness the greatness of his new disciple through astonishing scholarship and other miraculous feats. Vasudeva's parents got reconciled to the pain of losing their only son after another boy was born to them and also to prevent him from carrying out his threat of leaving Udupi if the parents stood in his way.
Achyutapreksa initiated him into Sannyasa under the new name of Purnaprajna. The young ascetic started learning Advaita Vedanta from his guru but very soon he started expressing his differences of opinion on many of the fundamental teachings of Vedanta, particularly with Adi Sankara's commentary on the Brahmasutras. It is said that his guru Achyutapreksa was amazed to see his thorough knowledge of the Bhagavata and other auxiliary texts, which he had not yet been taught! Purnaprajna could demonstrate that every Vedic Sukta had three meanings, the Mahabharata ten meanings and every name in the Vishnu Sahasranama (the thousand names of Vishnu) had hundreds of meanings. In recognition of his vast and inspired learning, Purnaprajna was adorned with the title of "Ananda Theertharu".
Ananda Theertharu defeated many reputed scholars of the Buddhist, Jain and Advaitic schools in debates and his name began to spread far and wide. Encouraged by the growing response to his teaching, he undertook his first tour to Kanyakumari. At Anantapuram (located in the South Arcot District of Tamilnadu), he is said to have had a bitter debate with the then Sri Sri Sankaracharya of Sringeri Math, Vidya Theertharu, who was so enraged with this young ascetic's scholarly arguments that he threatened to break his Danda (the ascetic's staff). Such encounters with the followers of Sri Sri Sankaracharya and Srimad Ramanujacharya made him feel the need to write his own commentary on the Brahmasutras and found a new school of thought rooted in devotion to the Lord.
Having completed his tour of Rameswaram, Srirangam and other places in the South, he decided to go on a tour to North India culminating in his visit to Badarikasrama (popularly known as Badrinath today) where Lord Narayana is said to have performed penance. It is believed that Veda Vyasa, the composer of the Mahabharata continues to live in the upper reaches of the Himalayas at Badari invisible to ordinary humanity.
The Madhvavijaya mentions that Ananda Theertharu received a divine call to visit upper Badari and he could even see Veda Vyasa who taught him the true meaning of the Vedas, the Brahmasutras and the Mahabharata. Ananda Tirtha heard the divine command of Lord Narayana to complete the work begun by Veda Vyasa to establish the correct meanings of the sacred texts and popularize it amongst the masses. Purnaprajna therefore undertook and completed a commentary on the Brahmasutras and the Bhagavat Gita and dedicated them to the Lord.
He then traveled back to Udupi and started expounding his new commentary to all and converted his own guru Achyutapreksa after a tough debate. Thus, the guru Achyutapreksa himself became a disciple of this divine teacher. Purnaprajna was made the head of the monastery and he won over many reputed scholars who became his followers and later on wrote commentaries on his works.
A significant event after his return from Badari was the installation of the image of Sri Krishna, which is worshipped even today at the temple in Udupi.
The popular story associated with the setting up of the Krishna icon and the composition of the dvadasha stotra is as follows:
One morning Ananda Theertharu was on the seashore performing his rituals when he saw a ship in distress, wobbling violently in the stormy waters. He waved his upper cloth and calmed the storm. When the grateful captain of the ship offered him the entire contents of the ship, he declined to accept anything except three mounds or lumps of gopichandana that had been used as ballast. With his divine vision, he saw in one of the lumps a beautiful and precious icon of shrI Krishna that had originally been worshipped by Rukmini Herself. Soaked in devotion he carried the lumps on his shoulders and walked towards Udupi, composing the Dvaadasha
Stotra on the way. He duly consecrated the icon in Udupi and personally worshiped it for 20 years.
After installing Sri Krishna at Udupi, he laid down rules for the regular worship and devotional service and also reformed certain sacrificial rites which involved animal sacrifices, as he felt that in the most ancient days Vedic rituals did not allow animal sacrifice. He replaced such animal sacrifices in Vedic rituals by substituting animal forms made of a paste of black gram powder and ghee and also made his brother perform a grand yajna according to the new rules set by him to demonstrate their efficacy.
Large crowds of ordinary men and scholars alike began thronging to him, attracted by his divine persona and his brilliant scholarship. Thus, the transformation of the young ascetic Purnaprajna into the revered teacher-saint Ananda Theertharu was now complete.
One of the most interesting incidents in the Ananda Theertharu's life is his encounter with a Muslim king on the banks of the Ganga. The king had put his guards on watch to prevent any enemies from crossing the river during a state of war. Ananda Theertharu put a spell over the guards and approached the King and spoke to him in the Turkish language, which he was not known to be familiar with. The Muslim king offered a part of his kingdom to the Ananda Theertharu if he agreed to stay with him, so pleased was he with Ananda Theertharu's intelligence, charming personality and divine appearance!
During his visit to Kurukshetra, Ananda Theertharu described the exploits of Bhimasena to his disciples who became very curious to see the mighty mace, which Bhimasena is said to have used in his fight against Duryodhana. Ananda Theertharu pointed to a spot and asked his disciples to dig there, where the disciples found the hidden mace to their utter astonishment!
At Goa, he is said to have consumed 4,000 bananas and thirty pots of milk to demonstrate his powers as Hanuman. Such stories of superhuman capacity for digestion also occur in the lives of modern saints like Ramakrishna Paramahamsa of Dakshineswar and Trailanga Swami of Varanasi. At Gomati, he demonstrated the efficacy of Vedic mantras to a skeptical King by making green gram seeds sprout instantaneously and bear fruit by uttering the Vedic sukta 'Ya oshadhih purvajata.' One night when a rough wind blew out all the lamps, he enabled his disciples to continue their studies with the light emanating from his body!
The Ananda Theertharu's voice was so loud and sonorous that it could drown the noise of even a turbulent sea, as he demonstrated on a solar eclipse day by expounding the Aitareya suktas on the shores of the sea to his disciples who had gathered there for a ritual bath. A mere side-glance from the Ananda Theertharu turned the turbulent sea into a still lake, enabling them to complete their ablutions during the auspicious time. At a village called Paranti, he is said to have brought rain to fill up the dried up village tank.
The Ananda Theertharu laid great emphasis on physical fitness and he was himself known to be a great wrestler; he could defeat fifteen of his strongest disciples simultaneously. The disciples compared the hold of his hands and fingers with the weight of a mountain. A wrestler named Gandavata and his brother made an unsuccessful attempt to strangle the Ananda Theertharu by his neck. The wrestlers collapsed in exhaustion because the Ananda Theertharu's neck was as unyielding as an iron pipe.
Ananda Theertharu lived for seventy nine years. The Sumadhva Vijaya is not clear about his final days. It just says that it was the ninth day and showered flowers on him. This is the famous prayer that ends with the verse ending in “namaste prANesha praNata vibhavAya ….”
After this, the popular belief is that his disciples searched for him under the flowers but did not find him. It is believed that he went to Upper Badari to continue his studies with Shri VedavyAsa. This day is celebrated as Madhva Navami.
Several disciples form various regions of the country sought and obtained sanyAsa from the Ananda Theertharu. The prominent ones among them are:
Sri Padmanabha Theertharu
Sri Narahari Theertharu
Sri Madhava Theertharu
Sri Akshobhya Theertharu
Sri Madhvacharya, during his manifestation on earth, made and worshiped several idols of Lord Vishnu. He later distributed these to his Shishyas and in turn, they continue to be worshiped by the various mathas that the students formed. The following is a list of the Shishyas, the mathas they established and the idol they received from Srimadacharya.
•Sri Hrishikesha Tirtha – Palimaru Matha – Sri Rama along with Sita and Lakshmana
•Sri Narasimha Tirtha – Adamaru Matha – Sri Kaliyamardana Krishna (with four arms)
•Sri Janardana Tirtha – Krishnapura Matha – Sri Kaliyamardana Krishna (with two arms)
•Sri Upendra Tirtha – Puttige Matha – Sri Vittala
•Sri Vamana Tirtha – Shirooru Matha – Sri Vittala
•Sri Vishnu Tirtha – Sode Matha – Sri Bhuvaraha
•Sri Ramachandra Tirtha – Kaniyooru Matha – Sri Narasimha
•Sri Adhokshaja Tirtha – Pejavara Matha – Sri Vittala
•Sri Padmanabha Tirtha – Uttaradi Matha – Sri Rama
In addition to the above direct disciples there are several other illustrious ascetics associated with dvaita Vedanta. The names that immediately come to mind are Sri Jaya Theertharu (also known as Teeka Charayaru for his act of writing commentaries on Ananda Theertharu’s works), Sri Brahmnya Theertharu, Sri Lakshminarayana Theertharu (more commonly known as Sri Sripadaraja), Sri Vibhudendra Theertharu, Sri Vyasa Theertharu, Sri Vadiraja Theertharu, Sri Vijayindra Theertharu, Sri Raghuttama Theertharu, Sri Sudhindra Theertharu, Sri Raghavendra Theertharu and so on.
In addition, there were many gruhasthas (householders) who served the cause of Ananda Theertharu. The prominent ones are Sri Trivikramapanditacharyaru, Sri Shankara Panditacharyaru, Smt. Kalyani devi (Trivikrama panditAcharya’s sister), Sri Narayana panditacharyaru, Sri Vamana Panditacharyaru, Sri Purandaradasaru, Sri Vijayadasaru, Sri Gopaladasaru, Sri Jagannathadasaru (author of Harikathamrutasara) and so on. It is a widely held belief that most of the saints and haridasas who came in the dvaita tradition are incarnations of celestial that came down to serve Aananda Theertharu.
Ananda Theertharu’s works are called as Sarvamoola, because they are the root source of all knowledge of the Almighty, who is also the source of everything.
Incidentally, the Ananda Theertharu never wrote any work by hand. He composed the work in his head and dictated it continuously to his disciples who would take it down on palm leaves.
The following are his works
Commentaries On Vedic Hymns
Rig-Veda Bhasya
Karmanirnaya
Upanishad PrasthAna' (On Upanishads)
Aitareya Upanishad Bhasya
Brhadaranyaka Upanishad Bhasya
Chandogya Upanishad Bhasya
Taittiriyaa Upanishad Bhasya
Isavasya Upanishad Bhasya
Kathaka Upanishad Bhasya
Atharvana [Mundaka] Upanishad Bhasya
Manduka Upanishad Bhasya
Shatprasna Upanishad Bhasya
Talavakara [Kena] Upanishad Bhasya
'Gita prasthana' (on bhagavad gita)
Bhagavadgita Bhashya
Bhagavadgita Tatparya Nirnaya
‘Purana Prasthana’ (on itihasa and puranas):
Bhagavata tatparya nirnaya
Shriman Mahabhrata ttparya nirnaya
'Sutra Prasthana' (On Brahma Sutras)
Brahmasutra - Bhashya
Brahmasutra - Anubhashya
Brahmasutra - Anuvyakhyana
Brahmasutra - Nyayavivarana
'Lakshana Granthas'
Pramana Lakshna
Katha Lakshana
'Khandana Traya'
Upadhi Khandana
Mayavada Khandana
Mithyatvanumana Khandana
'Tattva Granthas'
Tattva Sankhyana
Tattva VivEka
Tattvodyota
Vishnutattva(vi)Nirnaya.
Stotras:
Kandukastuti
Bilva Mangala Sadhu
Other Works (offering guidance on spiritual matters):
Sadacharasmriti
Jayanti nirnaya
Krishnamritamaharnava
Tantrasarasangraha
Yamakabharata
Yatipranavakalpa
Thithi nirnaya
Nyasa paddati
The Lakshana Granthas (2),
Khandana Traya (3),
Tattva Granthas (4), along with Karma Nirnaya are collectively known as 'Dasaprakaranas'.
Sriman Madhvacharyaru made a study on “Pancha-Beda”, which is often named as “Atyanta Bheda Darsanam”. It is classified as five distinctions:
1. The distinction between Supreme and the individual soul
2. The distinction between Supreme and non living matter
3. The distinction between the individual soul and non living matter
4. The distinction between one individual soul and the other
5. The distinction between one material thing and another.
The Atyanta Bheda Darsanam has been further categorized as ‘Padartha’ or objective reality, i.e.
a. Independent (Svatantra)
b. Dependent (Paratantra)
The Svatantra is one who is independent in total – meaning God, The Supreme and the Reality. Whereas the ‘Soul’ (Jiva) and the ‘World’ (Jagat) are the dependants (Paratantra) of the Supreme. Hence God rules them. The Supreme is the Independent and cannot be further classified, whereas the dependents are further classified as Chetana and Achetana. The positive signs are the ‘Chetana’ (intellect) i.e. Conscious souls and ‘Achetana’ (ignorant – unawareness or unconscious) that of ‘matter and time’. Unconscious entities are either eternal like the Vedas or eternal and non-eternals like ‘Prakriti, time and space’, or non-eternal like the products of ‘Prakriti’.
Before defining the unconscious entity, Sriman Madhvacharya explains about the Svatantra and Paratantra which is Nitya-Mukta i.e. eternally free from Samsara. In this study the ‘Svatantra’ is Maha Vishnu, Who is intelligent and Who is the Governor of the world and Whose Nitya-Mukta or the energy or power is Lakshmi. Vishnu can be realized through various group forms (Vyuhas) and Avataras (Divine incarnations). Likewise, the foremost ‘Paratantra’ is Lakshmi, the energy or power of Vishnu, Who is co-eternal and Who can assume various forms without a material body. She is not affected by pain or sorrow. Their sons are Brahma and Vaayu.
Prakriti (Pra = Supreme + Kriti = created/creation):- It is believed in the philosophy of Sriman Madhvacharya that Creation is different from Him. Based on this study he said that Vishnu is the efficient and the material or the cause of the world. God energizes Prakriti through Lakshmi and makes its evolution into the visible world. Prakriti is the material cause as all the objects, bodies and organs are made by Prakriti. The three aspects of Prakriti are presided over by the three powers – Lakshmi, Bhu (Saraswati – earth) and Durga. Avidya (ignorance) is also a form of Prakriti that hides the Supreme from the vision of the individual soul.
Sriman Madhvacharyaru believed that the world made of Prakriti is not an illusion but a reality, distinct from God. It is not also a transformation of God as that of curd out of milk nor is it a body of God. Hence it is unqualified and absolute dualism.
Sriman Madhvacharyaru accepted the classification of souls made by Srimad Ramanujacharyar as:
a) Nitya – the Eternal (like Lakshmi)
b) Mukta or liberated (the Demi-Gods, Rishis, and Sages) and
c) Baddha or bound ones
Sriman Madhvacharyaru added two more to these: Those who are eligible and not so eligible for Moksha
(i) The completely surrendered ones, even though Baddha are eligible for Moksha.
(ii) Those who are not eligible for salvation are classified as
(a) Nitya-Sansarins i.e bound by the cycle of Samsara and
(b) Those whose destiny is hell – the region of blinding darkness (Tamoyogya).
Based on this classification the individual soul (Jiva), a distinct entity becomes plurality of souls. It is believed, as based on the classification, no two jivas are alike in character. As soul (Jiva) is different from God and matter (Prakriti), it depends on God for guidance. The Lord impels the Jivas to action in accordance with their previous conduct. Because of the past deeds the Jivi has to undergo sufferings and pains by which its impurities are removed, it attains salvation and skips the cycle of life and death and enjoys the blissful and true nature of a Jiva. Although the Jivas are graded and the classes of souls in the realm of bliss are various, as such there is no discord among them as they are aware of Brahman and have no faults. But the soul does not attain equality with God. They are entitled only to serve the Lord. Through nine types of devotion {Nava vidana bakthi} souls attain salvation with the grace of God.
He took a stand different from Sri Sri Shankaracharya on Brahman and constituted nine most famous statements (Prameyas).
The Shloka that lays out the nine prameyas is
SrIman Madhvamate
harih paratarah, satyam jagat, tattvatho bhedho jIvagaNA, hareranucarA, nIchoccabhAvam gatAh |
muktir naijasukhAnubhUtir, amalA bhaktih tatsAdhanam, hyakshrAdi tritayam pramANam, akhilAmnAyaikavedyo harih ||
1) Harih Paratarah
Harih ---------------- Hari
Parataraha -------- (is) Supreme
Hari is the Supreme Lord and there is none superior to Hari. Hari is the One and Only Independent Reality.
2) Satyam Jagat
Satyam --------------- True
Jagat ------------------ World
The world is real. According to Sriman Madhvacharyaru the reality is very much that we live in this world. In context to Sri Sri Shankara calling this materialistic world as a dream, Sriman Madhvacharyaru says that we are not yet awakened from the dream to say that this is a dream. Hence what is happening at this moment is to be considered.
3) Tattvatho Bhedho JIvagana
Tattvatho ------------ Virtues
Bhedho -------------- Difference
Jivagana ------------ Living beings
Difference in beings according to their virtues. Every follower of the Madhva school firm believe in the Pancha-bheda—five real and eternal distinctions—
Atyanta Bheda Darsanam or Pancha-bheda:
A) Jiiveshvara bheda
The difference between Supreme Being and the Individual Soul {God and Living things}
B) Jadeshvara bheda
The difference between Supreme Being and the Non Living Matter {God and
Things}
C) Jiiva-Jiiva bheda
The difference between two individual Soul. Within the category of trees there are apple trees and there are lemon trees. {If this has been misinterpreted for division in caste then it is NOT the mistake of the Sriman Madhvacharyaru. It may be the difference of two individuals of same family also like two brothers having common parents}
D) Jada-Jiiva-bheda
The difference between individual Soul and Non Living Matter {There is the category of trees and there is the category of hills. Trees and hills belong to different categories.}
E) Jada- Jada bheda
The difference between Non Living Matter. Within the category of books there are religious books and there are friction books.
4) Hareranucaraha
Harer --------------- Hari’s
Anucaraha -------- Followers
Having talked about difference due to distinction, Sriman Madhvacharyaru concludes all are followers and servants of Hari.
5) Nichoccabhavam Gataha
Nicha --------------- inferior
Uccha -------------- superior
Bhavam ------------ feeling
Gataha ------------- exists
There is gradation among the beings. Some are superior; some are inferior. The law of karma at work. Because of their past karma, there are differences or gradations, taratamya among jivas. We have ripe apples as well as row apples in a basket. If this gradation were not to be there we would not have sentenced a criminal to jail.
6) Muktir Naijasukhanubhutih
Mukthi ------------- Salvation
Naija ---------------- without
Sukha -------------- Bliss
Anubuthir --------- felt
Moksha is the realization of innate happiness of the self. Ones life has a worthy meaning if it has mukthi (salvation).
7) Amala Bhaktih Tatsadhanam
Amala -------------- Pure
Bhakti -------------- Devotion
Tat ------------------- that (mukthi)
Sadhanam --------- Achievement
The means of achieving moksha is uncontaminated and unconditional Bhakti (devotion). Here Sriman Madhvacharyaru emphasizes on Bhakti alone. There is no mention of Jnana (knowledge).
8) Hyakshsraditritayam Pramanam
Hya ---------------- Conclusion (Anumana)
Akshara --------- Word (Sruthi) (Sabda)
Adhi -------------- and
Tritayam -------- Three
Pramanam ----- Witness (Pratyaksha)
Sriman Madhvacharyaru while talking of mukthi says it can be achieved through Bhakti alone. Bhakti towards Hari and the jnana (Knowing about Hari) is already available through perception, inference, and scriptural testimony, ie. Pratyaksha, Anumana, and Sabda.
Pratyaksha (perception):
There are jivatmas who have got the vision of the Supreme at some point of time. Like as we could let us say see “Fire”.
Anumana (inference):
Some times at the circumstantial evidence we have got to conclude the presence of the Supreme. Like if there is smoke on a hill we conclude that there must be fire at the bottom of the smoke. Even though fire is not visible from the foot of the hill. Let us suppose there is water in a vessel we immediately conclude it to be hot by seeing the vapors. The earth is rotating on its own axis; there must be some power to spin this huge ball. What is that power which makes this earth rotate?
Sabda (sound from Sruthis):
The testimony of the scripture. This is same as Srimad Ramanujacharyar felt that the destiny has proclaimed at the crown of the all scriptures that SRINIVASA is the Para Brahman.
9) Akhilamnayaikavedyo Harih
Akhila -------------- All
Amnaya ----------- Praise
Eva ----------------- only
Vedyo ------------- Vedas
Harih -------------- Hari
Hari, and Hari alone, is praised in all the scriptures.
Dvaita
Sri Hari is Sarvottama. The other Demi-Gods including Maha Lakshmi serve Him. Reality in this materialistic world should be accepted. Even though all beings are one, a son has to show respect to his father, like wise an employee to his employer. The serving section have to follow Dvaita Philosophy and think that the people who have employed them are superior to them and try to respect the Supreme residing in their hearts.
Sri Krishna in Bhagavad-Gita explains Arjuna in regard to the Four Varnas. He says “Chatur-Varnam Maya Shrustam, Guna Karma Vibhagasha" The Four Varnas are classified based on Guna and Karma. The Guna that is told here is not the character but the Prakriti’ (nature) of the individual containing the amalgamation of the trigunas i.e. Sattva, Rajas and Tamas.
An individual who has Satva guna is categories as Brahamana (teacher/scholar)
An individual who has Satva and Rajas with Rajas in prominence is a Kshatriya (ruler/administrator)
An individual who has Rajas and Tamas with Rajas in prominence is a Vaisya (merchant/tradesmen)
An individual who has Tamo guna is categories as Sudra (worker/crafsmen)
This system of division of labour was to help the individuals in inter dependence to strive for the existence of society. But this division of labour has so much so divide our society that we give much credit to Engineers and Doctors but we care less to Farmers and Soldiers. A road layer and a sanitary cleaner are as important to society as space scientist and research doctor. We usually tell our children to study well and give the instance of becoming a road layer and a sanitary cleaner if they don’t study well in this way we bring the division of labour in them. Instead we can tell them by studying well one can serve the society better than a road layer and a sanitary cleaner even though those work are divine and are necessary for society.
Karma is not the work that we do but is the latent desires that the souls have carried from their past lives. If suppose an individual who had been in the category of Brahamana and had a desire of having lordship over others as a ruler but could not fulfill his desire in that life, he will be given an opportunity by Supreme in the future life in letting him to take birth in a Kshatriya family. The proof for this is in “Atmasamyama Yoga” of Bhagavad-Gita in Chapter 6 Arjuna asks Krishna what would happen to a person who has full faith in Karma yoga but is unable to control his mind and senses and cannot practice it to perfection and passes away midway. Gita 6.37-38. Listening to the queries of Arjuna, Krishna answers that a person who has stepped into the path of Karma Yoga will never come to grieve in this world or in the next. Evil never befalls one who does good. After death, he will be born in a family of prosperous and pious parents after enjoying the celestial world. Gita 6.41-42
Bhagavan Vyasa Maharshi
"When the second millenium ('Dwarpa Yuga') overlapped the third ('Treta Yuga'), the great sage Vyasa maharshi was born to Parasara Muni in the womb of Satyati, the daughter of Vasu (the fisherman).
In sage Vyasa maharshi'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 sage Vyasa maharshi 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 sage Vyasa maharshi was conceived. They also lay claim that later sage Vyasa maharshi 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. Anyway, everyone at least agrees that the date of sage Vyasa maharshi'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 sage Vyasa maharshi came to make His appearance.
Once the hermit Parasara became attracted to a fisher girl of the name Matsya-Gandha.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.
Sage Vyasa maharshi soon grew into everything that Parasara had described, and had many disciples.
Later in life it is recorded that Sage Vyasa maharshi returned to this island in the river and there compiled the Srimad Bhagavatam. Recorded is another instance when Sage Vyasa maharshi called for Ganesha (the elephant-headed 'deva') to write the Mahabharata as he related it to him. He did so on the condition that Sage Vyasa maharshi continually recited, and Ganesha, having perfectly understood the meaning, wrote down the Mahabharata. The word "Vyasa" means one who describes elaborately.
"The great sage, Sage Vyasa maharshi 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.
"Thus the great Sage Vyasa maharshi , 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 Sage Vyasa maharshi , 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'."
"Sage Narada Muni (who was another son of Prajapati Brahma) reached the cottage of Sage Vyasa maharshi on the banks of the Sarasvati, where Sage Vyasa maharshi was staying at that time, just when Sage Vyasa maharshi was regretting his defects. At the auspicious arrival of Sage Narada, Sage Vyasa maharshi got up respectfully and worshipped him, giving him veneration equal to that given to Sri Brahma, the creator. Sage Narada then said: 'O Vyasa maharshi , 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, Sage Vyasa maharshi's spiritual master, instructed Sage Vyasa maharshi to compile the Maha-Bhagavat Purana (Srimad Bhagavatam) now in his maturity for the benefit of all mankind, to which Sage Vyasa maharshi agreed. He presented the glories of Krsna and His many incarnations just after the departure of Lord Krsna from this world.
"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 Sage Vyasa maharshi. Urged by Brahma, he undertook the task of classifying the Vedas. Sage Vyasa maharshi 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.
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'. Actually, this is Vayudeva announcing his appearance as Sriman Madhwacarya.
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