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.
Sunday, June 6, 2010
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).
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