Sri PalimAru maTha - Pattabhi Ramachandra

The chief branch of Palimaru maTha is in the village Palimaru, which is about 7 km from Padubidri, near Udupi. The maTha is located on the banks of river Shaambhavi. The main deity is Sri Kodanda Rama with Seeta and Lakshmana, gifted by Acharya Madhva to the first yati.

Sri Hrishikesha teertha (1250-1330 AD) is the first yati of this maTha. He was also the first one to be ordained into sanyaasa by Acharya Madhva. That is why the cycle of paryaya system for Krishna pooje begins with this maTha. Sumadhwavijaya mentions that Sri Hrishikesha teertha was one of the favorite disciples of Acharya Madhva. He used to read out the verses of Bhagavatha during discourses by his preceptor.

He has written “Sampradaya paddati” and “Anumadhvacharita” dealing with the early life and works of Madhva. He has personally made a copy of sarvamoola granthas in Tulu script on palm leaves, which is being carefully preserved in the maTha. (Same was copied on to silicon wafer, as already said).

Yati parampare:

1. Hrshikesha Teertha
2. Samatmesha Teertha
3. Aparajita Teertha
4. Vidyamurthi Teertha
5. Rajarajeshwara Teertha
6. Srinidhi Teertha
7. Videsha Teertha
8. Srivallabha Teertha
9. Jagadbhushana Teertha
10. Ramachandra Teertha
11. Vidyanidhi Teertha
12. Suresha Teertha
13. Raghavendra Teertha
14. Raghunandana Teertha
15. Vidyapati Teertha
16. Raghupati Teertha
17. Raghuttama Teertha
18. Ramabhadra Teertha
19. Raghuvarya Teertha
20. Raghupungava Teertha
21. Raghuvara Teertha
22. Raghupravira Teertha
23. Raghubhushana Teertha
24. Raghuratna Teertha
25. Raghupriya Teertha
26. Raghumanya Teertha
27. Raghuvallabha Teertha
28. Vidyamanya Teertha
29. Vidyadheesha Teertha (present swamiji)

Shri Vidyadheesha teertha:

Shri Vidyadeesha Teertha Swamiji, Palimaru Matha

Born: 13-5-1956
Purvashrama name: Ramesha Tantri
Father: Shibaruru Hayagreeva Tantri
Mother: Kasturi amma
Sanyaasa: 10-6-1979
Guru: Sri Vidyamanya teertha

Sri Vidyadeesha teertha swamiji has toured many places along with devotees and given discourses on tatvavaada. He has translated Acharya’s Yamaka Bharatha into Kannada, and written a book on Sundara Kaanda, also in Kannada. His scholarly discourses are highly rated by devotees, and can be heard online at http://www.livepravachana.com

Official website: http://palimarumatha.org

Address:

Jagadguru Shri Madhwacharya MoolaMahaSamsthanam
Shri Hrishikesha Peetam, Shri Palimaru Matha,
Ratha Beedi,
Udupi (Karnataka)
Phone No: 0820 – 2523402
info@palimarumatha.org

Matha Locations:

Download Dwaadasha Stotras : English | Kannada | Sanskrit | English + Sanskrit

Dwaadasha stotras are a collection of twelve stotras in praise of Lord Sri Vishnu, composed by Srimad Ananda Teertha (also called Sriman Madhwacharya and Sri Poornaprajna). This collection is collectively counted as one of his 37 works, and is said to encapsulate the doctrine of Tattvavaada to a great deal of depth.

Popular tradition has it that the Dwaadasha Stotras were composed at the time of the installation by him of the Sri Krishna icon at Udupi.

Each word of Dwaadasha Stotras can be interpreted in several ways, in accordance with recognized rules of grammar; each verse is also evocative of many works by Srimad Acharya when studied with care and analyzed. In expressing such thoughts in English or other colloquial language, the limitations of the language sought to be used may also be barriers, to overcome which needs one to have patience and perseverance.

Sriman Madhvacharya’s texts are extremely brief, terse, and usually associated with a number of meanings which do not conflict with each other, but are all separately supportive to his philosophy of Tattvavaada.

An attempt at direct translation, if carried out with an open mind and some competence, usually yields the main gist of the text. But the depth and width of the material usually escapes one, until he is aided by the extremely detailed and powerful commentaries on Srimad Acharya’s works.

There are texts where up to 8 different and valid meanings have been given, all within the rules of textual interpretation and grammar.

The circumstances of the Dwaadasha Stotras’ creation

The exact circumstances under which the stotras were composed are not known to a certainty, and various conflicting accounts exist. One popular account is that once, when Srimad Anandateertha was meditating at what is now called the Malpe beach (near Udupi), a ship in distress in the sea came to his attention; he waved his upper garment, causing the fearsome winds and the angry seas to subside, enabling the ship to reach the shore safely with its cargo and crew intact.

The grateful captain of the ship, realizing the debt of gratitude he owed to Srimad Acharya, offered the latter gifts; however, Sri Acharya refused gifts of wealth, but asked for a large mound of gopi-chandana that had served as part of the ship’s ballast.

The mound contained the long-concealed icon of Sri Krishna which in the Dwapara Yuga had been worshipped by His own consort Rukmini devi. This icon was carried to Udupi and installed there by Sri Madhwacharya, and the Dvaadasha stotras were composed by him on this occasion.

There are other, somewhat less common, variants of this account of the circumstances of the stotras’ composition, such as one according to which the first seven stotras had already been composed before the saving of the ship, and the rest were composed later.

Occasions for the Dwaadasha Stotras’ recitation

The Dwaadasha Stotras are sung in a musical note during the event of ‘naivedya’ or ceremonial offering of food to Lord Vishnu, not only in Udupi Krishna temple, but also in practically all Maadhva temples and homes.

Extracts from the Dwaadasha stotras, containing the highly condensed and encapsulated philosophy of Tattvavaada, are also recited on other occasions such as Hari-Katha discussions.

With this background, we shall now look into explanations of each verse of DwAdasha Stotras in next pages.

Children!

Let’s look at the common, tree-living small animal – squirrel. We see it everywhere. Sometimes it rushes into our homes, stops, stands perched on its hind legs, looks around and dashes out hurriedly. Surely, all of you must have observed the squirell has three straight stripes on its back. Who gave them these stripes?

You also know Shri Rama’s story, very well. When Shri Rama was living in the forest Ravan had kidnapped Sita. Toget Sita back, Shri Rama had taken the help of he monkeys. Along with the ‘kapis’ many other animals had also volunteered in this Rama-seva. Hanuman had leaped to Lanka and had successfully carried out Rama-karya. The associates of Hanuman were Sugriva, Neela, Angada, Tara and Jambavanta among others. It had become necessary to erect a bridge across to Lanka, to enable them cross over. The efficacy of ‘Rama Nama, made the boulders that were thrown in the waters to float! Thus the ‘Rama-setu’ bridge was built.

There was a squirrel quietly observing the kapis’ building the bridge as ‘Rama-seva’. The squirrel also desired to do something by way of ‘Rama-seva’ and offer to Him. It hit upon a novel way. It jumped into the sea, got completely wet, and dashed to the beach dripping wet and rolled on the sands. Its wet hairy body picked up sand particles which stuck to it. The squirrel then ran onto the ‘Ramasetu’, shook its body there which dropped the sand particles on it. Thus the squirrel kept dashing into the sea, getting drenched, rolling on the sand on the beach, and dashng onto the ‘Ramasetu’ to deposit it there by shaking its body. This it did repeatedly. On and on.

Shri Rama was observing this from a distance. He was extremely pleased to see the love and devotion that such a physically small animal had for Him. He walked upto the squirrel, and with affection stroked the squirrel’s back. The marks of Shri Rama’s three fingers on its back gave the squirrel three distinct stripes. In recognition and appreciation Shri Rama showered His grace on all squirrels and so from that day all squirrels got three distinct stripes as their permanent feature.

Shri Rama’s just touching one squirrel with His hand has rendered the entire species of squirrels a creature of ’satvik’ tendencies.

Ah! Ye Squirrel! What devotion! O! Shri Rama! What Compassion!

“Even animals come forward to offer help to those who tread on the virtuous path. From those who are on wicked ways, even brothers run away!”

The squirrel that volunteered to helpShri Rama is the witness!
Vibhishana who abandoned Ravana is the witness!!

******

Place: Kodippadi Janardhana Temple, Puttur

[See post to listen to audio]

“ Brother! Forget all these. On the eighth day from today, you will be dead! Think of that”, said the Saint. The devotee was alarmed. He went home, straight. He summoned his relatives and informed them, “ I will be dead, on the eighth day from today. The Saint has told me. Therefore, if I had committed any indiscretion, kindly forgive me”. Thereafter, he engaged himself only in performing virtuous acts. On the eighth day he went to the Saint and asked, “Maharaj! Tell me, when will I be dead?”

“Brother! Only Shri Hari knows when death will overtake us. For now, keep it aside; tell me, how had you spent your time during the past week?

“Maharaj! I only saw ‘death’ dancing in front me, continuously without any break. In the past week I did not do anything bad. I hadn’t spoken harshly to anyone”, replied the devotee.

“Brother! You hadn’t done any wrong thing only because of ‘death dancing’ before your eyes for just one week. You had also not spoken anything wrong. Now, what should I be doing, with death ‘dancing before my eyes’ every day without any break? Therefore, I remain
calm!”, said the Saint.

“Death is not something to be feared. It only needs to be kept in our view; then, life becomes peaceful”, the Saint concluded.

The frightened bees flew away and most hovered around the hive, got burnt and died. The ‘Jenu-Kuruba’ removed the hive. Drained it of all honey, of which he drank some and took the balance home.

The honeybees did not consume all that they collected with so much diligent effort. They did not also share the honey with anyone else. Finally they met with a disastrous end. I chose them as my Teacher for the self-same reason. I learnt my lesson from them. “ I must not be stupid like the honeybee. What I collect as alms with great effort going around many houses I must not save for the evening or for tomorrow. I must not seek so much ‘bhiksha’ that something will remain left over for tomorrow. Should I collect so excessive a ‘bhiksha’ that something does remain for the morrow, then just like the honeybee I shall not escape misfortunes”.

For begging just a bowl is enough; no need for other containers. To fill up, just the stomach is enough; no need for a huge container.

- By Shri Shri Vishwesha Theertha Swamiji, Shri Pejavara Matha, Udupi

Introduction

Sri Somanatheshwara

The main deity of the temple is Sri Somanatheshwara (Shiva). The temple also has MahaGanapati and Jabali Maharshi as deities here. In fact, the Jabali Maharshi Brindavana was recently constructed. In typical Tulu-naadu tradition, the temple also has its set of “Bhootas“. Bhootas are considered as the “Ganas” or warrior-assistants of the Gods. The main bhootas of the Nellitheertha temple are Pili-Chamundi (Pili means Tiger in Tulu), Kshetrapala, Raktheshwari and Doomavathy.

The Lingam of Shri Somanatheshwara has been made out of pure Saligrama shila and is considered very sacred. There are other artifacts in and around the temple which are pointers to the past glory of this place. Among them are the “Arasule Mancha” (King’s seat), “Arasule Mantapa” (King’s abode) and the “Jina Vigraha” (Jain Statue). The temple of Shri Mahaganapati has been rebuilt recently and is splendid in itself.

The most beautiful aspect of the temple is the Cave, which is described in the subsequent section. The “Nagappa Kere”  is a small pond situated to the north of the temple. This natural pond, along with its religious significance, is also a scenic spot. The lake is at its best immediately after the monsoons (Oct—Dec) when its crystal clear water is a swimmer’s delight.

The “Arasule Mancha” or King’s seat is situated near the main entrance of the temple towards the north. Historical evidence suggests that this seat was where the king of the land used to be seated when he visited the temple. It is believed that even today, the spirits of the former rulers visits the place at night and so it is prohibited to sit on the seat after dusk.

The Nellitheertha temple is a symbol of secularism. The temple and the cave is open to members of all beliefs and castes. Any person, above the age of 5, is allowed to enter the cave irrespective of gender. Truly, Nellitheertha is a special and model place.

The Cave

Midway through the cave

The main attraction of the temple is the cave. Situated right at the entrance of the temple towards the left of the main door, this huge cave is one of nature’s wonders. Un-spoilt by human indulgence, the cave is a nature lover’s delight. A visit to the inside of the cave is considered a sacred and spiritual experience by devotees. The entrance to the cave is huge and wide. Within a few feet, the trail narrows down and one is forced to bend and crawl forward. Subsequently, one has to fall flat on the tummy and crawl ahead. Finally, after about 300-400 metres, the cave widens again and we find a huge lake in there. There is a natural Shiva Lingam in front of the lake and devotees pray and worship the lingam. The most amazing part of the cave is the fine quality of the mud available inside. It is said that the mud here has healing powers and is treated as prasadam by devotees. Right behind the Shiva Lingam, a second cave starts off. Not many people have ventured into this second cave till date. A few who have gone ahead vouch for the extreme terrain they have encountered. It surely will be challenging for the adventure lovers.

The name Nellitheertha also has its etymological roots in the cave. Inside of the cave, drops of water, in the shape of amla (gooseberries) constantly keep dripping down. In fact, the lake is made up of these drops of water. Hence the name Nelli (Amla) Theertha (holy water). Another unique aspect of the cave is that it is closed for nearly 6 months a year. The cave is open only between October and April. Though there are religious reasons associated with this (it is said that the cave is open 6 months a year for humans and is meant for Gods and Rishis the remaining 6 months), the point is that the 6 month break each year helps the cave to “rejuvenate”. The water freshens up and the animals inside enjoy the lack of disturbance.

History & Origins

The holy place Nellitheertha and the temple have a long and glorious history. Although the first recorded material mentioning Nellitheertha dates back to 1487 A.D, there is ample evidence available at the place to suggest that the temple existed much before that. At its glorious peak, there used to be daily festivities performed under the aegis of the ruler of Nellitheertha. From that grand state, the temple gradually declined and its existence itself was threatened towards the later part of the twentieth century. Since then, devotees and well wishers have got together to restore the temple to its previous grandeur. With the blessings of Shri Somanatha, the temple renovation work is now on in full swing.

Historically, the Nellitheertha region was under the administration of the Chowta family. The chowtas are a famous name in Tulu Naadu and it is said that the temple flourished under their administration and was a major center for religious and cultural activities under their reign. Even today, the descendants of the chowta clan take an active interest in the maintenance and development of the temple.

There are some artifacts and archeological evidence available at the temple which point to a Jain interest and influence at the temple. These are evidence to suggest that the temple and the region was probably under the administration of Jain kings of the region.

Jaatre:

Every year, around the last week of December, the Nellitheertha temple conducts its annual Jaatre (festival). This is a grand five day event full of religious and cultural ceremonies. The festival starts on the 14th day of the Shukla Paksha in Dhanur Maasa. Typically, this falls on the last week of December or the first week of January. The festival begins with a silver flag being hoisted to indicate the beginning of the Jaatre. This is called “Kodi” or “Dhwajaarohana” ceremony.

Each of the four days has separate ceremonies like the “Balis” where the idol of the presiding deity is carried around the temple for a procession accompanied by music, the”Rudrabhishekas” where the Shiva Lingam is given a grand shower with 101 vessels of water and the “Rathotsava” where the deity is taken on a procession on the chariot.

The climax of the festival is on the fourth day. Called the “Aarat” in local language, the ceremonies on this day mark the end of the festival. During the day, the presiding deity is taken on a procession in the Ratha or the chariot. Villagers offer their prayers during the procession. There is also an event called as the Pilchandi Bheti (meeting of Pili-Chamundi with the Lord) where the Bhoota offers its prayers to the Lord during the procession and seeks his blessings and vows to carry on the role of protecting Dharma in the region. The rituals are followed by a grand lunch for one and all.

The rest of the ceremonies start late in the evening and goes on till dawn next day. The deity is taken on a procession and villagers offer “Katte Pooje” to the deity as it passes their residence. The deity is taken to the temple pond and “Avabhrutha Snana” happens. Finally, the flag is brought down to indicate the closure of the festival.

Getting there:

There are four routes available to reach Nellitheertha.

1. The nearest city to Nellitheertha is Mangalore (about 360 kms from Bangalore). You can find a direct bus to Nellitheertha from the Mangalore Central Bus Stand. A taxi should cost you around 250-300 rupees. Get on to the Moodabidri road and pass through Gurupura, Kaikamba and approach Yedapadavu. Just before you reach Yedapadavu, you need to deviate to the left and travel about 8kms to reach the temple.
2. Another route is to take the Mangalore – Udupi highway and take a deviation to the right at Mulki. On that road, reach Kinnigoli and continue until you hit a V-intersection. Take the road to the left and travel 13kms to reach Nellitheertha(through Mucchur town).
3. You can also reach Nellitheertha from Bajpe via Kathelsaar. This would mean you need to take the Mangalore—Bajpe—Kathelsaar– Nellitheertha Road. This is actually the shortest route to Nellitheertha from Mangalore and is about 14 kms shorter than the Moodabidri route.
4. Nellitheertha is extremely close to Kateel which is one of the most famous temples in South India. It is about 8 kms from Kateel and can be reached via Ekkaru—Neerude.

Contact address:
Sri Somanatheshwara Cave Temple
Sri Kshetra Nellitheertha
Neerude Post, Kompadavu Village
Mangalore Taluk, South Kanara District
Karnataka, India – 570063
Phone : 91-824-2299142
Website: http://www.nellitheertha.com
Email: contact@nellitheertha.com

|| dhyAnam ||

Om udyadraviprakarasanniBamachyutAMkE svAsInamasya
nutinityavachaHpravRuttim |
dhyAyEdgadABayakaraM sukRutAMjaliM taM prANaM
yathEShTatanumunnatakarmaSaktim ||

|| SrI narasiMhanaKastutiH ||

pAMtvasmAn puruhUtavairibalavanmAtaMgamAdyad GaTAkuMBOcchAdrivipATanAdhikapaTupratyEkavajrAyitAH |
SrImatkaMThIravAsyapratatasunaKarA dAritArAtidUrapradhvastadhvAMtaSAMtapravitatamanasA
BAvitA BUriBAgaiH || 1 ||

lakShmIkAMta samaMtatO&pi kalayan naivESitustE samaM
paSyAmyuttamavastu dUrataratO&pAstaM rasO yO&ShTamaH |
yadrOShOtkaradakShanEtrakuTilaprAMtOtthitAgnisphurat-
KadyOtOpamaviShphuliMgaBasitA brahmESaSakrOtkarAH || 2 ||

|| iti SrImadAnaMdatIrthaBagavatpAdakRutA SrInarasiMhanaKastutiH saMpUrNA ||

Om || SrImadviShNvaMGriniShThAtiguNagurutamaSrImadAnaMdatIrtha -
trailOkyAchAryapAdOjjvalajalajalasat^pAMsavO&smAn punaMtu |
vAchAM yatra praNEtrI triBuvanamahitA SAradA SAradEMdujyOtsnABadrasmitaSrIdhavalitakakuBA
prEmaBAraM baBAra || 1 ||

utkaMThAkuMThakOlAhalajavaviditAjasrasEvAnuvRuddhaprAj~
jAtmaj~jAnadhUtAMdhatamasasumanOmouliratnAvalInAm |
BaktyudrEkAvagADapraGaTanasadhaTAtkArasaMGRuShyamANaprAMtaprAMgryAMGripITh OtthitakanakarajaHpiMjarA
raMjitASAH || 2 ||

janmAdhivyAdhyupAdhipratihativirahaprApakANAM guNAnAmagryANAmarpakANAM
chiramuditachidAnaMdasaMdOhadAnAm |
EtEShAmESha dOShapramuShitamanasAM dvEShiNAM dUShakANAM
daityAnAmArtimaMdhE tamasi vidadhatAM saMstavE nAsmi SaktaH || 3 ||

asyAviShkartukAmaM kalimalakaluShE&smin janE j~jAnamArgaM
vaMdyaM chaMdrEMdrarudradyumaNiphaNivayOnAyakAdyairihAdya |
madhvAKyaM maMtrasiddhaM kimuta kRutavatO mArutasyAvatAraM
pAtAraM pAramEShThyaM padamapavipadaH prApturApannapuMsAm || 4 ||

udyadvidyutprachaMDAM nijaruchinikaravyAptalOkAvakASO
biBradBImO BujE yO&ByuditadinakarABAMgadADhyaprakAMDE |
vIryOddhAryAM gadAgryAmayamiha sumatiM vAyudEvO vidadhyAdadhyAtmaj~
jAnanEtA yativaramahitO BUmiBUShAmaNirmE || 5 ||

saMsArOttApanityOpaSamadasadayasnEhahAsAMbupUraprOdyadvidyAnavadyadyutima NikiraNaSrENisaMpUritASaH|
SrIvatsAMkAdhivAsOchitatarasaralaSrImadAnaMdatIrthakShIrAMBOdhirviBiMdyAdBavadanaBimataM
BUri mE BUtihEtuH || 6 ||

mUrdhanyEShO&MjalirmE dRuDhataramiha tE badhyatE baMdhapASacChEtrE
dAtrE suKAnAM Bajati Buvi BaviShyadvidhAtrE dyuBartrE |
atyaMtaM saMtataM tvaM pradiSa padayugE haMta saMtApaBAjAmasmAkaM
BaktimEkAM Bagavata uta tE mAdhavasyAtha vAyOH || 7 ||

sABrOShNABISuSuBrapraBamaBaya naBO BUri BUBRudviBUti-
BrAjiShNurbhUR^^Ru^^BUNAM Bavanamapi viBO&BEdi baBrE baBUvE |
yEna BrUviBramastE Bramayatu suBRuSaM barBRuvaddurBRutASAn
BrAMtirBEdAvaBAsastviti BayamaBiBUrBOkShyatO mAyiBikShUn || 8 ||

yE&muM BAvaM BajaMtE suramuKasujanArAdhitaM tE tRutIyaM
BAsaMtE BAsuraistE sahacharachalitaiSchAmaraiSchAruvEShAH |
vaikuMThE kaMThalagnasthiraSuchivilasatkAMtitAruNyalIlAlAvaNyApUrNakAMtAkuchaBarasulaBASlE- ShasammOdasAMdrAH || 9 ||

AnaMdAnmaMdamaMdA dadati hi marutaH kuMdamaMdAranaMdyAvartyAmOdAn
dadhAnA mRudapadamuditOdgItakaiH suMdarINAm |
vRuMdairAvaMdyamuktEMdvahimagumadanAhIMdradEvEMdrasEvyE
maukuMdE maMdarE&sminnaviratamudayanmOdinAM dEvadEva || 10 ||

uttaptAtyutkaTatviT^prakaTakaTakaTadhvAnasaMGaTTanOdyadvidyudvy- UDhasphuliMgaprakaravikiraNOtkvAthitE bAdhitAMgAn |
udgADhaM pAtyamAnA tamasi tata itaH kiMkaraiH paMkilE tE
paMktirgrAvNAM garimNA glapayati hi BavaddvEShiNO vidvadAdya || 11 ||

asminnasmadgurUNAM haricharaNachiradhyAnasanmaMgalAnAM
yuShmAkaM pArSvabhUmiM dhRutaraNaraNikasvargisEvyAM prapannaH |
yastUdAstE sa AstE&dhiBavamasulaBaklESaniRmOkamastaprAyAnaMdaM
kathaMchinna vasati satataM paMchakaShTE&tikaShTE || 12 ||

kShut^kShAmAn rUkSharakShOradaKaranaKarakShuNNavikShOBitAkShAnAmagnAnaMdhakUpE
kShuramuKamuKaraiH pakShiBirvikShatAMgAn |
pUyAsRu~gmUtraviShThAkRumikulakalilE tat^kShaNakShiptaSaktyAdyastravrAtARditAMstvaddviSha
upajihatE vajrakalpA jalUkAH || 13 ||

mAtarmE mAtariSvan pitaratulagurO BrAtariShTAptabaMdhO
svAmin sarvAMtarAtmannajara jarayitarjanmamRutyAmayAnAm |
gOviMdE dEhi BaktiM Bavati cha BagavannUrjitAM nirnimittAM
nirvyAjAM niSchalAM sadguNagaNabRuhatIM SASvatImASu dEva || 14 ||

viShNOratyuttamatvAdaKilaguNagaNaistatra BaktiM gariShThAmASliShTE
SrIdharAByAmamumatha parivArAtmanA sEvakEShu |
yaH saMdhattE viriMchaSvasanavihagapAnaMtarudrEMdrapUrvEShvAdhyAyaMstAratamyaM
sphuTamavati sadA vAyurasmadgurustam || 15 ||

tattvaj~jAn muktiBAjaH suKayasi hi gurO yOgyatAtAratamyAdAdhatsE
miSrabuddhIMstridivanirayaBUgOcharAnnityabaddhAn |
tAmisrAMdhAdikAKyE tamasi subahulaM duHKayasyanyathAj~jAn
viShNOrAj~jABiritthaM SrutiSatamitihAsAdi chA&karNayAmaH || 16 ||

vaMdE&haM taM hanUmAniti mahitamahApauruShO bAhuSAlI
KyAtastE&gryO&vatAraH sahita iha bahubrahmacharyAdidharmaiH |
sasnEhAnAM sahasvAnaharaharahitaM nirdahan dEhaBAjAmaMhOmOhApahO
yaH spRuhayati mahatIM BaktimadyApi rAmE || 17 ||

prAk paMchASatsahasrairvyavahitamamitaM yOjanaiH parvataM tvaM
yAvatsaMjIvanAdyouShadhanidhimadhikaprANa laMkAmanaiShIH |
adrAkShIdutpataMtaM tata uta girimutpATayaMtaM gRuhItvA
yAMtaM KE rAGavAMGrou praNatamapi tadaikakShaNE tvAM hi lOkaH || 18 ||

kShiptaH paSchAtsalIlaM SatamatulamatE yOjanAnAM sa ucchastAvadvistAravAMSchApyupalalava
iva vyagrabuddhyA tvayA&taH |
svasvasthAnasthitAtisthiraSakalaSilAjAlasaMSlEShanaShTacChEdAMkaH
prAgivABUt kapivaravapuShastE namaH kauSalAya || 19 ||

dRuShTvA duShTAdhipOraH sphuTitakanakasadvarma GRuShTAsthikUTaM
niShpiShTaM hATakAdriprakaTataTataTAkAtiSaMkO janO&BUt |
yEnAjau rAvaNAripriyanaTanapaTurmuShTiriShTaM pradEShTuM
kiM nEShTE mE sa tE&ShTApadakaTakataTitkOTiBAmRuShTakAShThaH || 20 ||

dEvyAdESapraNItidruhiNaharavarAvadhyarakShOviGAtAdyAsEvOdyaddayArdraH
sahaBujamakarOdrAmanAmA mukuMdaH |
duShprApE pAramEShThyE karatalamatulaM mUrdhni vinyasya dhanyaM
tanvan BUyaH praBUtapraNayavikasitAbjEkShaNastvEkShamANaH || 21 ||

jaGnE niGnEna viGnO bahulabalabakadhvaMsanAdyEna SOchadviprAnukrOSapASairasuvidhRutisuKasyaikachakrAjanAnAm|
tasmai tE dEva kurmaH kurukulapatayE karmaNA cha praNAmAn
kirmIraM durmatInAM prathamamatha cha yO narmaNA nirmamAtha || 22 ||

nirmRudnannatyayatnaM vijaravara jarAsaMdhakAyAsthisaMdhInyuddhE
tvaM svadhvarE vA paSumiva damayan viShNupakShadviDISam |
yAvat pratyakShaBUtaM niKilamaKaBujaM tarpayAmAsithAsou
tAvatyA&&yOji tRuptyA kimu vada Bagavan rAjasUyASvamEdhE || 23 ||

kShvElAkShINATTahAsaM tava raNamarihannudgadOddAmabAhOrbahvakShouhiNyanIkakShapaNasunipuNaM
yasya sarvOttamasya |
SuSrUShArthaM chakartha svayamayamatha saMvaktumAnaMdatIrtha-
SrImannAman samarthastvamapi hi yuvayOH pAdapadmaM prapadyE || 24 ||

druhyaMtIM hRuddruhaM mAM drutamanilabalAddrAvayaMtImavidyAnidrAM
vidrAvya sadyO rachanapaTumathA&pAdya vidyAsamudra |
vAgdEvI sA suvidyAdraviNada viditA droupadI rudrapatnyAdyudriktA
drAgaBadrAdrahayatu dayitA pUrvaBImA&j~jayA tE || 25 ||

yAByAM SuSrUShurAsIH kurukulajananE kShatraviprOditAByAM
brahmaByAM bRuMhitAByAM chitisuKavapuShA kRuShNanAmAspadAByAm |
nirBEdAByAM viSEShAddvivachanaviShayAByAmuBAByAmamUByAM
tuByaM cha kShEmadEByaH sarasijavilasallOchanEByO namO&stu || 26 ||

gacchan sougaMdhikArthaM pathi sa hanumataH pucChamacChasya BImaH
prOddhartuM nASakatsa tvamumuruvapuShA BIShayAmAsa chEti |
pUrNaj~jAnoujasOstE gurutama vapuShOH SrImadAnaMdatIrtha
krIDAmAtraM tadEtat pramadada sudhiyAM mOhaka dvEShaBAjAm || 27 ||

bahvIH kOTIraTIkaH kuTilakaTumatInutkaTATOpakOpAn
drAk cha tvaM satvaratvAcCharaNada gadayA pOthayAmAsithArIn |
unmathyAtathyamithyAtvavachanavachanAnutpathasthAMstathA&nyAnprAyacChaH
svapriyAyai priyatamakusumaM prANa tasmai namastE || 28 ||

dEhAdutkrAmitAnAmadhipatirasatAmakramAdvakrabuddhiH
kruddhaH krOdhaikavaSyaH kRumiriva maNimAn duShkRutI niShkriyArtham |
chakrE BUchakramEtya krakachamiva satAM chEtasaH kaShTaSAstraM
dustarkaM chakrapANERguNagaNavirahaM jIvatAM cAdhikRutya || 29 ||

tadduShprEkShAnusArAtkatipayakunarairAdRutO&nyairvisRuShTO
brahmA&haM nirguNO&haM vitathamidamiti hyESha pAShaMDavAdaH |
tadyuktyABAsajAlaprasaraviShatarUddAhadakShapramANajvAlAmAlAdharO&
gniH pavana vijayatE tE&vatArastRutIyaH || 30 ||

AkrOSaMtO niRASA BayaBaravivaSasvASayASChinnadarpA
vASaMtO dESanASastviti bata kudhiyAM nASamASA daSA&Su |
dhAvaMtO&SlIlaSIlA vitathaSapathaSApASivAH SAMtaSouryAstvadvyAKyAsiMhanAdE
sapadi dadRuSirE mAyigOmAyavastE || 31 ||

triShvapyEvAvatArEShvariBirapaGRuNaM hiMsitO nirvikAraH
sarvaj~jaH sarvaSaktiH sakalaguNagaNApUrNarUpapragalBaH |
svacChaH svacChaMdamRutyuH suKayasi sujanaM dEva kiM chitramatra
trAtA yasya tridhAmA jagaduta vaSagaM kiMkarAH SaMkarAdyAH || 32 ||

udyanmaMdasmitaSrImRudumadhumadhurAlApapIyUShadhArAp- UrAsEkOpaSAMtAsuKasujanamanOlOchanApIyamAnam|
saMdrakShyE suMdaraM saMduhadiha mahadAnaMdamAnaMdatIrtha
SrImadvaktrEMdubiMbaM duritanududitaM nityadAhaM kadA nu || 33 ||

prAchInAchIrNapuNyOcchayachaturatarAchArataSchAruchittAnatyucchAM
rOchayaMtIM SrutichitavachanAM SrAvakAMScOdyachuMchUn |
vyAKyAmutKAtaduHKAM chiramuchitamahAchArya chiMtAratAMstE
chitrAM sacChAstrakartaScharaNaparicharAMCrAvayAsmAMScha kiMchit || 34 ||

pIThE ratnOpaklRUptE ruchiraruchimaNijyOtiShA sanniShaNNaM
brahmANaM BAvinaM tvAM jvalati nijapadE vaidikAdyA hi vidyAH |
sEvaMtE mUrtimatyaH sucharita charitaM BAti gaMdharvagItaM
pratyEkaM dEvasaMsatsvapi tava BagavannartitadyOvadhUShu || 35 ||

sAnukrOSairajasraM janimRutinirayAdyUrmimAlAvilE&smin
saMsArAbdhau nimagnAMCharaNamaSaraNAnicChatO vIkShya jaMtUn |
yuShmABiH prArthitaH sa~jjalanidhiSayanaH satyavatyAM maharShErvyaktaSchinmAtramUrtirna
Kalu BagavataH prAkRutO jAtu dEhaH || 36 ||

astavyastaM samastaSrutigatamadhamai ratnapUgaM yathAMdhairarthaM
lOkOpakRutyai guNagaNanilayaH sUtrayAmAsa kRutsnam |
yO&sou vyAsABidhAnastamahamaharaharBaktitastatprasAdAtsadyO
vidyOpalabdhyai gurutamamaguruM dEvadEvaM namAmi || 37 ||

Aj~jAmanyairadhAryAM Sirasi parisaradraSmikOTIrakOTou
kRuShNasyAkliShTakarmA dadhadanusaraNAdarthitO dEvasaMGaiH |
BUmAvAgatya BUmannasukaramakarOrbrahmasUtrasya BAShyaM
durBAShyaM vyasya dasyOrmaNimata uditaM vEdasadyuktiBistvam || 38 ||

BUtvA kShEtrE viSuddhE dvijagaNanilayE rUpyapIThABidhAnE
tatrApi brahmajAtistriBuvanaviSadE madhyagEhAKyagEhE |
pArivrAjyAdhirAjaH punarapi badarIM prApya kRuShNaM cha natvA
kRutvA BAShyANi samyag vyatanuta cha BavAn BAratArthaprakASam || 39 ||

vaMdE taM tvA supUrNapramatimanudinAsEvitaM dEvavRuMdairvaMdE
vaMdArumISE Sriya uta niyataM SrImadAnaMdatIrtham |
vaMdE maMdAkinIsatsaridamalajalAsEkasAdhikyasaMgaM
vaMdE&haM dEva BaktyA BavaBayadahanaM sajjanAnmOdayaMtam || 40 ||

subrahmaNyAKyasUrEH suta iti suBRuSaM kESavAnaMdatIrtha-
SrImatpAdAbjaBaktaH stutimakRuta harErvAyudEvasya chAsya |
tatpAdArchAdarENa grathitapadalasanmAlayA tvEtayA yE
saMrAdhyAmU namaMti pratatamatiguNA muktimEtE vrajaMti || 41 ||

|| iti kavikulatilakaSrImattrivikramapaMDitAchAryakRutA vAyustutiH saMpUrNA ||

|| SrI narasiMhanaKastutiH ||

pAMtvasmAn puruhUtavairibalavanmAtaMgamAdyad GaTAkuMBOcchAdrivipATanAdhikapaTupratyEkavajrAyitAH|
SrImatkaMThIravAsyapratatasunaKarA dAritArAtidUrapradhvastadhvAMtaSAMtapravitatamanasA
BAvitA BUriBAgaiH || 1 ||

lakShmIkAMta samaMtatO&pi kalayan naivESitustE samaM
paSyAmyuttamavastu dUrataratO&pAstaM rasO yO&ShTamaH |
yadrOShOtkaradakShanEtrakuTilaprAMtOtthitAgnisphurat-
KadyOtOpamaviShphuliMgaBasitA brahmESaSakrOtkarAH || 2 ||

|| iti SrImadAnaMdatIrthaBagavatpAdakRutA SrInarasiMhanaKastutiH saMpUrNA ||

– By Sri Trivikrama Panditacharya

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ಶ್ರೀ ವಿಶ್ವೇಶತೀರ್ಥರು

ಭಾರತೀಯದರ್ಶನಗಳಲ್ಲಿ ಒಂದಾದ ದ್ವೈತದರ್ಶನದ ಸಂಸ್ಥಾಪಕರಾದ ಶ್ರೀ ಮಧ್ವಾಚಾರ್ಯರು (ಕ್ರಿ.ಶ. ೧೨೩೮-೧೩೧೭) ಉಡುಪಿಯಲ್ಲಿ ಶ್ರೀ ಕೃಷ್ಣನನ್ನು ಪ್ರತಿಷ್ಠಾಪಿಸಿ ಶ್ರೀಕೃಷ್ಣಪೂಜೆ ಮತ್ತು ಜ್ಞಾನಪ್ರಚಾರಕ್ಕಾಗಿ ಎಂಟು ಬಾಲವಟುಗಳಿಗೆ ಸನ್ಯಾಸದೀಕ್ಷೆ ನೀಡಿದರು. ಅವುಗಳಲ್ಲಿ ಒಂದು ಉಡುಪಿಯ ಪೇಜಾವರಮಠ. ಆಚಾರ್ಯರ ಸಾಕ್ಷಾತ್ ಶಿಷ್ಯರಾದಂತಹ ಶ್ರೀ ಅಧೋಕ್ಷಜತೀರ್ಥರು ಈ ಮಠದ ಮೊದಲ ಯತಿಗಳು. ಶ್ರೀವಿಜಯಧ್ವಜತೀರ್ಥರು, ಶ್ರೀವಿಶ್ವೇಶತೀರ್ಥರು, ಶ್ರೀವಿಶ್ವಪತಿತೀರ್ಥರಂತಹಾ ನಿಷ್ಣಾತ ಯತಿಪರಂಪರೆಯನ್ನಿತ್ತ ಪೇಜಾವರಮಠದ ೩೨ನೆಯ ಯತಿಗಳಾಗಿ ಪೀಠವನ್ನು ಅಲಂಕರಿಸಿದವರು ಶ್ರೀವಿಶ್ವೇಶತೀರ್ಥಶ್ರೀಪಾದರು.

ಯತಿದೀಕ್ಷೆ ಮತ್ತು ವಿದ್ಯಾಭ್ಯಾಸ:
ಶ್ರೀವಿಶ್ವೇಶತೀರ್ಥಶ್ರೀಪಾದರು ಜನಿಸಿದ್ದು ಕ್ರಿ.ಶ. ೧೯೩೧ ಎಪ್ರಿಲ್ ೨೭ರಂದು. ರಾಮಕುಂಜದ ಸಾತ್ವಿಕ ದಂಪತಿಗಳಾದ ಶ್ರೀನಾರಾಯಣಾಚಾರ್ಯ ಮತ್ತು ಶ್ರೀಮತಿ ಕಮಲಮ್ಮ ಇವರ ಮಕ್ಕಳಲ್ಲಿ ಶ್ರೀಪಾದರು ಎರಡೆನೆಯವರು. ಮಗುವಿಗೆ ತಂದೆ ತಾಯಿ ಇಟ್ಟ ಹೆಸರು ವೆಂಕಟರಮಣ. ವೆಂಕಟರಮಣನಿಗೆ ೬ತುಂಬಿದಾಗ ಅವನ ಸಾತ್ವಿಕ ವ್ಯಕ್ತಿತ್ವವನ್ನು ಕಂಡು ಮೆಚ್ಚಿ ಆಗಿನ ಪೇಜಾವರಮಠಾಧೀಶರಾಗಿದ್ದ ಶ್ರೀವಿಶ್ವಮಾನ್ಯತೀರ್ಥರು ಹಂಪೆಯ ಚಕ್ರತೀರ್ಥದಲ್ಲಿ (ಕ್ರಿ.ಶ. ೩-೧೨-೧೯೩೮) ಸನ್ಯಾಸದೀಕ್ಷೆ ನೀಡಿದರು. ವೆಂಕಟರಮಣ ಆಗ ವಿಶ್ವೇಶತೀರ್ಥರಾದರು.
ಬಾಲಯತಿಗಳ ಮೊದಲ ವಿದ್ಯಾಭ್ಯಾಸ ಉಡುಪಿಯಲ್ಲೇ ನಡೆಯಿತು. ಭಂಡಾರಿಕೇರಿ ಮಠಾಧೀಶರಾದ ಶ್ರೀವಿದ್ಯಾಮಾನ್ಯತೀರ್ಥರು ಶಾಸ್ತ್ರದ ಉದ್ಗ್ರಂಥಗಳನ್ನು ಸತತ ಎಂಟು ವರ್ಷ ಪಾಠ ಹೇಳಿ ತರುಣ ಯತಿಗಳನ್ನು ಪ್ರಬುದ್ಧವಿದ್ವಾಂಸರನ್ನಾಗಿಸಿದರು. ಶ್ರೀಪಾದರು ನ್ಯಾಯವೇದಾಂತಗಳಲ್ಲಿ ಅಸಾಧಾರಣ ಪ್ರಭುತ್ವವನ್ನು ಸಂಪಾದಿಸಿದರು.

ಗುರುಗಳು ಮೆಚ್ಚಿದ ಪ್ರತಿಭೆ:
ಇದು ಸಾಮಾನ್ಯರಿಗೆ ತಿಳಿಯದ ವಿಷಯ- ಶ್ರೀಗಳವರಿಗೆ ಇರುವ ಶಾಸ್ತ್ರದ ಅರಿವಿನ ಆಳ, ವಿಸ್ತಾರಗಳು ವಿದ್ವಾಂಸರನ್ನೂ ನಿಬ್ಬೆರಗಾಗಿಸುತ್ತದೆ. ಅಧ್ಯಯನಕ್ಕೆ ಒಪ್ಪುವ ಸಮಯಸ್ಫೂರ್ತಿ, ಬೌದ್ಧಿಕ ತೀಕ್ಷ್ಣತೆಗಳು ದೈವದತ್ತ ಕೊಡುಗೆ. ನ್ಯಾಯ ವೇದಾಂತನಿಷ್ಣಾತರಾದ ಕೊಚ್ಚಿಯ ಮಹಾರಾಜರು, ಪೂನಾ ವಿಶ್ವವಿದ್ಯಾಲಯದ ಕುಲಪತಿ ಶ್ರೀದತ್ತೋವಾಮನಪೊದ್ದಾರ, ಕಾಶಿಯ ವಿದ್ವಾಂಸ ಮಹಾಮಹೋಪಾಧ್ಯಾಯ ರಾಜರಾಜೇಶ್ವರಶಾಸ್ತ್ರಿ, ರಾಮಚಂದ್ರಶಾಸ್ತ್ರಿ ಖಡಂಗ, ಶ್ರೀಶೃಂಗೇರಿ ಜಗದ್ಗುರುಗಳು ಇವರಷ್ಟೇ ಅಲ್ಲದೆ ಇನ್ನೂಅನೇಕ ಪಂಡಿತರು ಶ್ರೀಗಳವರ ಪಾಂಡಿತ್ಯಕ್ಕೆ ಸೋತುಹೋದವರು. ಇವರೊಂದಿಗೆ ಶ್ರೀಗಳವರು ನಡೆಸಿದ ವಾಕ್ಯಾರ್ಥಗೋಷ್ಠಿ ಒಂದು ಐತಿಹಾಸಿಕ ದಾಖಲೆ. ತಿರುವಾರಿ ವಿಜಯೀಂದ್ರಾಚಾರ್ಯ ಮತ್ತು ಮೈಸೂರು ರಾಮಚಂದ್ರಶಾಸ್ತ್ರಿಗಳ ಜೊತೆ ನಡೆದ ಚರ್ಚೆ ಶ್ರೀವಿಶ್ವೇಶತೀರ್ಥರ ಗುರುಗಳಾದ ಶ್ರೀವಿದ್ಯಾಮಾನ್ಯ ತೀರ್ಥರನ್ನು ಬೆರೆಗುಗೊಳಿಸಿತ್ತು. ವಿದ್ವತ್ತಿನ ಜೊತೆಗೆ ಸಂದರ್ಭೋಚಿತವಾಗಿ ಆಶುಕವಿತೆಯ ಸಾಮರ್ಥ್ಯ ಕೂಡಾ ಶ್ರೀಗಳವರ ವಿಶೇಷತೆ. “ಸಾಂಬವಿಜಯ” ಎಂಬ ಸಂಸ್ಕೃತಕಾವ್ಯವನ್ನು ಶ್ರೀಗಳವರು ರಚಿಸಿದ್ದರು. ಶ್ರೀಗಳವರಿಗೆ ೨೫ ವರ್ಷವಾಗಿದ್ದಾಗ ಮೈಸೂರಿನ ಮಹಾರಾಜರು ನಂಜನಗೂಡಿನಲ್ಲಿ ನಡೆಸಿದ ಆಗಮತ್ರಯ ಸಮ್ಮೇಳನದ ಅಧ್ಯಕ್ಷತೆ ಈ ತರುಣ ತೇಜಸ್ವೀ ಯತಿಗಳ ಪಾಲಿಗೆ ಬಂತು. ಆಗಲೇ ಶ್ರೀಗಳ್ವರು ನೀಡಿದ “ನಮ್ಮ ಹೃದಯದಲ್ಲಿ ದೇವರಿಲ್ಲದಿದ್ದರೆ ನಾವು ಹಂಪೆಯ ಶೂನ್ಯ ಗುಡಿಗಳಂತೆ ಆದೇವು” ಎಂಬ ಮಾತು ನೆರೆದ ಜನರನ್ನು ರೋಮಾಂಚನ ಗೊಳಿಸಿತ್ತು.

ಶ್ರೀಗಳವರ ದೈಹಿಕ ನಿಲುವೇ ಒಂದು ಆಕರ್ಷಣೆ. ತೆಳ್ಳಗೆ ಬೆಳ್ಳಗೆ, ಸಣ್ಣಗೆ, ಪಾದರಸದಂತಹಾ ಚುರುಕಿನ ತೇಜಸ್ವಿಯಾದ ಶರೀರ. ಮಠಾಧಿಪತಿ ಎಂಬ ಅಹಂ ಇಲ್ಲದ ಸರಳ, ನಿರಾಡಂಬರ ವ್ಯಕ್ತಿತ್ವ. ಎಳೆಯ ಮಗುವಿನ ಸುಂದರ ನಗು. ಹೊಳೆವ ಕಣ್ಣುಗಳು. ಪ್ರೀತಿ, ಸಹಾನುಭೂತಿ ತುಂಬಿದ ಹೃದಯ. ದೇಶದ ಪ್ರಧಾನಿಯಿಂದ ಹಿಡಿದು ಜೋಪಡಿಯ ದಲಿತರವರೆಗೂ ಪ್ರತಿಯೊಬ್ಬರಿಗೂ ಅವರು ಬೇಕು. ಯಾರಿಗೆ ಯಾವಾಗಬೇಕೆಂದರೂ ಅವರ ದರ್ಶನ ಲಭ್ಯ. ಕರೆದಲ್ಲಿಗೆ ಓಡಿ ಬರುತ್ತಾರೆ. ರಚನಾತ್ಮಕವಾಗಿ ಸಮಾಜಸೇವೆಗೆ ಶ್ರಮಿಸುತ್ತಾರೆ. “ಸಮಾಜವೆಂಬ ಸರೋವರದ ಮೀನುಗಳು ಮಠಾಧಿಪತಿಗಳು. ನೀರು ಬಿಟ್ಟು ಮೀನು ಬದುಕದು, ಮೀನಿಲ್ಲದೆ ನೀರು ಸ್ವಚ್ಚವಾಗದು” ಇದು ಶ್ರೀಗಳವರ ಧೋರಣೆ.

ಪೂರೈಸಿದ ಹೊಣೆಗಾರಿಕೆ:
ಮನೆಯಲ್ಲಿ ಗಾಳಿ ಇಲ್ಲದೆ ಬದುಕಲು ಸಾಧ್ಯವಿಲ್ಲ. ಆದರೆ ಗಾಳಿ ಬಿರುಗಾಳಿಯಾಗಿ ಸೂರನ್ನೇ ಹಾರಿಸಿಕೊಂಡು ಹೋದರೆ? ಇಂದು ವಿದೇಶೀಸಂಸ್ಕೃತಿಯ ಅನುಕರಣೆ ನಮ್ಮ ಸಂಸ್ಕೃತಿಯನ್ನೇ ಹಾರಿಸಿಕೊಂಡು ಹೋಗುವ  ಬಿರುಗಾಳಿಯಾಗಿದೆ. ಈ ಸತ್ಯವನ್ನು ನಲ್ವತ್ತೈದುವರ್ಷಗಳ ಮೊದಲೇ ಕಂಡುಕೊಂಡ ದೂರದರ್ಶಿಗಳು ಶ್ರೀವಿಶ್ವೇಶತೀರ್ಥರು. ತಮ್ಮ ವಿದ್ಯಾಭ್ಯಾಸ ಪೂರ್ಣವಾದ ಕೂಡಲೇ ಅವರುಕಂಡ ಕನಸು ಗುರುಕುಲಸ್ಥಾಪನೆ. ಕ್ರಿ.ಶ. ೧೯೫೬ರಲ್ಲಿ ಬೆಂಗಳೂರಿನಲ್ಲಿ ಪೂರ್ಣಪ್ರಜ್ಞ ವಿದ್ಯಾಪೀಠ ಆರಂಭಗೊಂಡಾಗ ಅವರ ಕನಸು ಸಾಕಾರಗೊಂಡಿತ್ತು. ನಮ್ಮ ಪ್ರಾಚೀನಧರ್ಮ ಸಂಸ್ಕೃತಿಗಳ ರಕ್ಷಣೆ, ದೇಶದ ಹೆಮ್ಮೆಯ ಕೊಡುಗೆಯಾದ ತತ್ವಜ್ಞಾನದ ಪ್ರಸಾರ ಈ ಉದ್ದೇಶದಿಂದ ರೂಪುಗೊಂಡ ಈ ಸಂಸ್ಥೆ ಶ್ರೀಗಳವರ ಅವಿರತ ದುಡಿಮೆಯಿಂದ ದೇಶದಲ್ಲೇ ಆದರ್ಶ ಗುರುಕುಲವಾಗಿ ಬೆಳೆಯುತ್ತಿದೆ. ನೂರಾರು ವಿದ್ವಾಂಸರನ್ನು ಯಾಜ್ಞಿಕರನ್ನೂ ಸಿದ್ಧಗೊಳಿಸಿದ ಈ ಗುರುಕುಲ ನಶಿಸಿಹೋಗಬಹುದಾಗಿದ್ದ ವಿದ್ವಾಂಸರ ಪಡೆಯನ್ನು ಹತ್ತಾರು ವರ್ಷಗಳವರೆಗೆ ಮುಂಸುವರೆಯುವಂತೆ ಮಾಡಿದೆ. ಪ್ರಕೃತ ಸುಮಾರು ೩೦೦ವಿದ್ಯಾರ್ಥಿಗಳು ಉಚಿತವಾದ ಊಟ, ವಸತಿಗಳ ಸೌಲಭ್ಯಗಳನ್ನು ಪಡೆದು ವೇದ-ಶಾಸ್ತ್ರಾಭ್ಯಾಸಗಳನ್ನು ನಡೆಸುತ್ತಿದ್ದಾರೆ. ಸಂಸ್ಥೆಯಲ್ಲೇ ತರಬೇತಿ ಪಡೆದ ಮೂವತ್ತುಮಂದಿ ವಿದ್ವಾಂಸರು ಅಧ್ಯಾಪಕರಾಗಿದ್ದಾರೆ. ತತ್ವಶಾಸ್ತ್ರದ ಅನೇಕ ಗ್ರಂಥಗಳು ಭಾಷಾಂತರಗೊಂಡು ಈ ಸಂಸ್ಥೆಯಿಂದ ಜಿಜ್ಞಾಸುಗಳಿಗೆ ಮುಟ್ಟಿದೆ. ಶ್ರೀವಿಶ್ವೇಶತೀರ್ಥರು ಒಬ್ಬ ಪೀಠಾಧಿಪತಿಗಳಾಗಿ ಈ ಮೂಲಕ ತಮ್ಮ ಅವಶ್ಯಕರ್ತವ್ಯವನ್ನು ಪೂರೈಸಿದ್ದಾರೆ. ಅವರ ಈ ಮಹೋನ್ನತ ಪ್ರಯತ್ನಕ್ಕೆ ನಾವೆಷ್ಟು ಕೃತಜ್ಞರಾದರೂ ಅಲ್ಪವೆ.

ಇದೇ ಮಾದರಿಯ ಗುರುಕುಲವನ್ನು ದೇಶದ ರಾಜಧಾನಿ ದೆಹಲಿಯಲ್ಲಿ ಕಟ್ಟುವ ಸಾಹಸಕ್ಕೆ ಶ್ರೀಗಳವರು ಇಳಿದಿದ್ದಾರೆ.  ಇದಕ್ಕಾಗಿ ದೆಹಲಿಪ್ರಾಧಿಕಾರ ಈಗಾಗಲೇ ಒಂದು ಎಕರೆ ವಿಸ್ತೃತಪ್ರದೇಶವನ್ನು ನೀಡಿದೆ. ಉತ್ತರಭಾರತದಲ್ಲಿ ಧರ್ಮ ಮತ್ತು ತತ್ವಜ್ಞಾನಪ್ರಸಾರಕ್ಕೆ ಇದೊಂದು ದೊಡ್ಡ ಕೇಂದ್ರವಾಗಿ ರೂಪುಗೊಳ್ಳಬೇಕೆಂದು ಅವರ ಸಂಕಲ್ಪ. ಜನಮನ ಗೆದ್ದ ಉತ್ಸಾಹಿ ಯತಿಗಳಿಗೆ ಯಾವುದುತಾನೇ ಅಸಾಧ್ಯ?

ಸಾಟಿಯಿಲ್ಲದ ಪರ್ಯಾಯ:
ಉಡುಪಿಯ ಮಠಾಧೀಶರಿಗೆ ಶ್ರೀಕೃಷ್ಣಪೂಜಾ ಪರ್ಯಾಯ ಗೌರವದ ಕಿರೀಟ. ಶ್ರೀವಿಶ್ವೇಶತೀರ್ಥಶ್ರೀಪಾದರಿಗೆ ಅದೊಂದು ಸಾಧನೆಯ ಸುದಿನ. ಕ್ರಿ.ಶ. ೧೯೫೨ ಶ್ರೀಗಳವರ ಮೊದಲ ಶ್ರೀಕೃಷ್ಣಪೂಜಾ ಪರ್ಯಾಯ. ಅನ್ನ, ಜ್ಞಾನ, ದಾನಗಳಲ್ಲಿ ಅದು ಅದ್ವಿತೀಯವೆನಿಸಿತು. ಆಗಲೇ ಮಾಧ್ವಸಮಾಜದ ಹೆಮ್ಮೆಯ ಕುರುಹಾಗಿ ಬೆಳೆಯುತ್ತಿರುವ ಅಖಿಲಭಾರತಮಾಧ್ವಮಹಾಮಂಡಳಿಯ ಸ್ಥಾಪನೆಯಾಗಿ ಮೈಸೂರು ಮಹಾರಾಜರ ಅಧ್ಯಕ್ಷತೆಯಲ್ಲಿ ಪ್ರಥಮ ಸಮ್ಮೇಳನ ನಡೆಯಿತು. ಕ್ರಿ.ಶ. ೧೯೬೮ರ ಎರಡನೆಯ ಪರ್ಯಾಯದಲ್ಲಿ ಉಡುಪಿಯ ನೆಲೆ ಹೊಸ ಚೈತನ್ಯ ಮತ್ತು ಸ್ಫೂರ್ತಿಯನ್ನು ಪಡೆಯಿತು. ಆ ಅವಧಿಯಲ್ಲಿ ನಡೆದ ವಿಶ್ವಹಿಂದೂ ಪರಿಷತ್ತಿನ ಪ್ರಾಂತೀಯ ಸಮ್ಮೇಳನದಲ್ಲಿ ಶ್ರೀಗಳವರು ನೀಡಿದ ಧ್ಯೇಯ ವಾಕ್ಯ “ಹಿಂದವಃ ಸೋದರಾಃ ಸರ್ವೇ ನ ಹಿಂದುಃ ಪತಿತೋ ಭವೇತ್”. ಪರಿಷತ್ತಿನ ಕಾರ್ಯಕರ್ತರಿಗೆ ಇದೇ ಮಂತ್ರವಾಯಿತು. ೧೯೮೪ ರಲ್ಲಿ ಮೂರನೆಯ ಪರ್ಯಾಯದಲ್ಲೂ ಉಡುಪಿಯ ಭಾಗ್ಯದ ಬಾಗಿಲು ತೆರೆದಿತ್ತು. ಈ ಮೂರು ಪರ್ಯಾಯದ ಅವಧಿಯಲ್ಲಿ ಉಡುಪಿಯ ಒಟ್ಟಂದವೇ ಬದಲಾಯಿತು.

ಕ್ರಾಂತಿಕಾರಕ ದಿಟ್ಟ ಹೆಜ್ಜೆ:
ದಲಿತವರ್ಗವನ್ನು ನಮ್ಮ ಹಿಂದೂ ಸಮಾಜದ ಬಾಂಧವರನ್ನಾಗಿ ಪರಿಗಣಿಸಿದ ಮೊದಲ ಪೀಠಾಧಿಪತಿ ಶ್ರೀವಿಶ್ವೇಶತೀರ್ಥರು. ಸಾಂಪ್ರದಾಯಿಕ ಅಸ್ಪೃಶ್ಯಧೋರಣೆಯ ಹಿನ್ನೆಲೆಯನ್ನು ಮಾನವೀಯತೆಯ ದೃಷ್ಟಿಯಲ್ಲಿ ಪರಿಶೀಲಿಸಿ ಅವರಿಟ್ಟ ದಿಟ್ಟ ಹೆಜ್ಜೆ ಒಂದು ಕ್ರಾಂತಿಯಾಯಿತು. “ನಮ್ಮ ಮನೆಗಳಲ್ಲಿ, ಸಾರ್ವಜನಿಕ ಸ್ಥಳಗಳಲ್ಲಿ ಕ್ರೈಸ್ತಮುಸಲ್ಮಾನರಿಗಿರುವ ಅವಕಾಶ ದಲಿತರಿಗಿದೆಯೇ? ಅವರು ಮತಾಂತರಗೊಂಡು ಬಂದಾಗ ನಾವು ಅವರನ್ನು ಅಸ್ಪೃಶ್ಯರೆಂದು ಪರಿಗಣಿಸುವುದಿಲ್ಲ. ಹಾಗಾದರೆ ಅವರನ್ನು ಆತ್ಮೀಯತೆಯಿಂದ ಕಾಣುವ ಗುಣ ಇತರ ಮತೀಯರಿಗಿದೆ. ನಮಗೆ ಮಾತ್ರ ಇಲ್ಲವೆಂದು ಒಪ್ಪಿಕೊಂಡಂತಾಗಲಿಲ್ಲವೇ? ನಮ್ಮ ಧರ್ಮಕ್ಕೆ, ಸಮಾಜಕ್ಕೆ ಇದಕ್ಕಿಂತ ಬೇರೆ ದೊಡ್ಡ ಅವಮಾನವಿದೆಯೇ?” ಶ್ರೀಗಳವರ ಈ ಯಥಾರ್ಥ ಧೋರಣೆ ಸಾಂಪ್ರದಾಯಿಕರ ಕಣ್ಣು ತೆರೆಸಿತು. ತಮಿಳುನಾಡಿನ ಮೀನಾಕ್ಷೀಪುರಂನಲ್ಲಿ ದಲಿತರ ಸಾಮೂಹಿಕ ಮತಾಂತರದ ಅವಾಂತರ ಶೀಗಳವರ ಭೇಟಿಯಿಂದ  ಪರಿಣಾಮಕಾರಿಯಾಗಿ ತಡೆಯಲ್ಪಟ್ಟಿತು. ಕಟು ವಿರೋಧವನ್ನು ಶ್ರೀಗಳವರು ನಗುಮೊಗದಿಂದ ಗೆದ್ದರು. ಹಿಂದೂ ಸಮಾಜದ ಬಲವನ್ನು ಹೆಚ್ಚಿಸಿದರು.

ದೇವರಿಗೆ ನೀಡಿದ ಸುಂಕ:
“ನಾನಾಜನಸ್ಯ ಶುಶ್ರೂಶಾ ಕರ್ಮಾಖ್ಯಾ ಕರವನ್ಮಿತೇಃ”- ಎಂಬಮಾತಿನಂತೆ ನೊಂದ ಜನರ,ಸಮಾಜದ ಸೆವೆ ದೇವರಿಗೆ ನಾವು ಸಲ್ಲಿಸಬೇಕಾದ ಸುಂಕ ಇದು ನಮ್ಮ ಪ್ರಾಚೀನರು ನೀಡಿದ ಸಂದೇಶ. ಇದನ್ನು ಜೀವನದ ಉಸಿರಾಗಿ ಮಾಡಿಕೊಂಡ ಶ್ರಿವಿಶ್ವೇಶತೀರ್ಥರು ಪಾದಪೂಜೆ,ಭಿಕ್ಷೆ,ಮಡಿ,ಆಚಾರಗಳಿಗೆ ಮಾತ್ರ ಸೀಮಿತವಾದ ಮಠೀಯ ಕ್ಷೇತ್ರವನ್ನು ವಿಸ್ತರಿಸಿ ತಮನ್ನು ಅನೇಕ ಸಾಮಾಜಿಕ ಕಾರ್ಯಗಳಲ್ಲೂ ತೊಡಗಿಸಿಕೊಂಡಿದ್ದಾರೆ. ಕ್ರಿ.ಶ. ೧೯೭೫ರಲ್ಲಿ ಗುಲ್ಬರ್ಗದಲ್ಲಿ ಕ್ಷಾಮ ತಲೆ ದೋರಿದಾಗ ಸರಕಾರಕ್ಕಿಂತಲೂ ಮೊದಲು ಗಂಜಿಕೇಂದ್ರ ತೆರೆದು ಜನರನ್ನು ಸಾಂತ್ವನಗೊಳಿಸಿದರು. ಆಂಧ್ರದ ಹಂಸಲದಿವಿಯಲ್ಲಿ ಬಿರುಗಾಳಿ ಬೀಸಿದಾಗ ನಿರ್ವಸಿತರಾದ ಸಾವಿರಾರು ಜನರಿಗೆ ೧೫೦ ಮನೆಗಳನ್ನು ಕಟ್ಟಿಸಿಕೊಟ್ಟರು. ಲಾತೂರಿನಲ್ಲಿ ಭೂಕಂಪ ಸಂತ್ರಸ್ತರಿಗೆ ಪುನರ್ವಸತಿಯನ್ನು ನಿರ್ಮಿಸಿಕೊಟ್ಟರು. ಈ ಸಾಮಾಜಿಕ ಕಾರ್ಯಗಳಿಗೆ ಉರಿಬಿಸಿಲಿನಲ್ಲಿ ಬೀದಿಬೀದಿಗಳಲ್ಲಿ ಪಾದಯಾತ್ರೆಗೆ ಹೊರಟ ಶ್ರೀಗಳವರನ್ನು ಜನ ನಿಬ್ಬೆರಗಾಗಿ ನಿಂತು ಸ್ವಾಗತಿಸಿದರು. ಇವರಲ್ಲಿ ಕೊಟ್ಟ ದೇಣಿಗೆ ಸೋರಿ ಇಂಗದೆ ಸರಿಯಾದ ಗುರಿಮುಟ್ಟುವುದೆಂಬ ದೃಢವಿಶ್ವಾಸ. ಇಂತಹಾ ನೊಂದ ಜನರ ಸೇವೆಗಳಿಗಾಗಿಯೇ “ಜನತಾ ಕಲ್ಯಾಣ ನಿಧಿಯೊಂದನ್ನು”  ಶ್ರೀಗಳವರು ಸ್ಥಾಪಿಸಿದ್ದಾರೆ.

ಬಡರೋಗಿಗಳ ಸೇವೆಯೂ ಭಗವಂತನ ಆರಾಧನೆ. ಬೆಂಗಳೂರಿನ ಶ್ರೀಕೃಷ್ಣ ಸೇವಾಶ್ರಮ ೫೦ ಹಾಸಿಗೆಗಳ ಸುಸಜ್ಜಿತ ಆಸ್ಪತ್ರೆ.ಕಂಪ್ಯೂಟರ್ ವಿಭಾಗವನ್ನೊಳಗೊಂಡ ಈ ಸೇವಾಶ್ರಮ ಬಡವರಿಗೆ ಉಚಿತ ವೈದ್ಯಕೀಯ ಸೇವೆಗಳನ್ನು ಒದಗಿಸುತ್ತದೆ. ಉಡುಪಿಯ ಶ್ರೀಕೃಷ್ಣ ಚಿಕಿತ್ಸಾಲಯವೂ ಇದೇ ಕಾರ್ಯದಲ್ಲಿ ತೊಡಗಿದೆ. ಶ್ರೀಕೃಷ್ಣ ಸೇವಾಧಾಮ ಅನಾಥಮಕ್ಕಳನ್ನು ಪೋಷಿಸುವ ಕೇಂದ್ರ. ಇವು ಶ್ರೀವಿಶ್ವೇಶತೀರ್ಥರು ನಡೆಸುತ್ತಿರುವ ರೋಗಿಗಳ ಶುಶ್ರೂಷೆಗೆ ನಿದರ್ಶನಗಳು.

ವೈದಿಕ ಶಿಕ್ಷಣದ ಜೊತೆಗೆ ಲೌಕಿಕ ವಿದ್ಯಾಭ್ಯಾಸಕ್ಕೂ ಅನುವು ಮಾಡಿಕೊಟ್ಟಿರುವ ಶ್ರೀವಿಶ್ವೇಶತೀರ್ಥರು ಸಿದ್ಧಾಪುರದಲ್ಲಿ ಕಲೆ,ವಿಜ್ಞಾನ,ವಾಣಿಜ್ಯ ವಿಷಯಗಳ ಪದವಿ ವಿದ್ಯಾಲಯದ ಜೊತೆಗೆ ಆಯುರ್ವೇದ ವಿದ್ಯಾಲಯವನ್ನು ನಡೆಸುತ್ತಿದ್ದಾರೆ. ಹುಟ್ಟೂರು ರಾಮಕುಂಜದಲ್ಲಿ ಪ್ರಾಥಮಿಕ ಹಂತದಿಂದ ಪದವಿಪೂರ್ವ ತರಗತಿಗಳವರೆಗಿನ ವಿದ್ಯಾಸಂಸ್ಥೆ ಆದರ್ಷವಾಗಿ ಬೆಳೆದು ಬಂದಿದೆ. ಇದಲ್ಲದೆ ಇವರ ಮಾರ್ಗದರ್ಶನದಲ್ಲಿ ಹತ್ತಾರು ಇಂತಹಾ ಶಾಲಾಕಾಲೇಜುಗಳು ನಡೆಯುತ್ತಿವೆ.

ದೇವರೆಡೆಗೆ ಒಯ್ದವರು:
ತೀರ್ಥಯಾತ್ರೆಗೆ ಆಧ್ಯಾತ್ಮಿಕ ಸಾಧನೆಯ ರಂಗದಲ್ಲಿ ಹೆಚ್ಚಿನ ಪ್ರಾಶಸ್ತ್ಯವಿದೆ. ಆದರೆ ವ್ಯಾಪಾರೀಕೇಂದ್ರಗಳಾಗಿರುವ ಇಂದಿನ ತೀರ್ಥಕ್ಷೇತ್ರಗಳಲ್ಲಿ ಭಕ್ತರ ಸುಲಿಗೆ ನಡೆಯುತ್ತಿದೆ. ಶುದ್ಧವಾದ ಆಹಾರದ ಸೌಲಭ್ಯವಿಲ್ಲ. ಇದನ್ನು ಮನಗಂಡ ಶ್ರೀಗಳವರು ತೀರ್ಥಕ್ಷೇತ್ರಗಳಲ್ಲಿ ಯಾತ್ರಿಕರಿಗೆ ಬೇಕಾದ ಸೌಲಭ್ಯಗಳನ್ನು ಒದಗಿಸಲು ಸಂಕಲ್ಪಿಸಿದರು. ಈ ಕೈಂಕರ್ಯ ಮೊದಲ್ಗೊಂಡಿದ್ದು ಹಿಮಾಲಯದ ಪವಿತ್ರಕ್ಷೇತ್ರ ಬದರಿಯಿಂದ. ೫೦ಲಕ್ಷ ರೂಪಾಯಿಗಳ ವೆಚ್ಚದಲ್ಲಿ ಅಲ್ಲಿ ನಿರ್ಮಿಸಲ್ಪಟ್ಟ ಅನಂತಮಠ ದಕ್ಷಿಣ ಭಾರತದ ಯಾತ್ರಿಕರಿಗೆ ತವರು ಮನೆಯ ಸೌಲಭ್ಯ ನೀಡುತ್ತಿದೆ. ಕೋಟಿ ರುಪಾಯಿ ಬೆಲೆಬಾಳುವ ತಿರುಪತಿಯ ಉಡುಪಿಮಠ ತಿಮಪ್ಪನ ದರ್ಶನಾರ್ಥಿಗಳಿಗೆ ಆಸರೆ ನೀಡುತ್ತದೆ. ೧೯೯೬ರಲ್ಲಿ ಹರಿದ್ವಾರದಲ್ಲಿ ೪೦ಲಕ್ಷ ರುಪಾಯಿ ವೆಚ್ಚದಲ್ಲಿ ನಿರ್ಮಾಣಗೊಂಡ ಮಧ್ವಾಶ್ರಮ ಬದರೀ ಯಾತ್ರಿಕರಿಗೆ ದಾರಿದೀಪವಾಗಿದೆ. ಇದೇ ಮಾದರಿಯಲ್ಲಿ ರಾಮೇಶ್ವರ, ವೃಂದಾವನ,ಜಗನ್ನಾಥಪುರಿ,ಕಾಶೀ ಕ್ಷೇತ್ರಗಳಲ್ಲೂ ಯಾತ್ರಿಕರ ವಸತಿ ಗೃಹಗಳು ನಿರ್ಮಾಣಗೊಳ್ಳಲಿದ್ದು ಅದಕ್ಕೆ ಬೇಕಾದ ನಿವೇಶನವನ್ನು ಈಗಾಗಲೇ ಖರೀದಿಸಲಾಗಿದೆ. ಇದಲ್ಲದೇ ಭುವನೇಶ್ವರ, ನಾಗಪುರ, ಚೆನ್ನೈ, ಬೆಂಗಳೂರು, ಮೈಸೂರು, ಹಾಸನ ಮೊದಲಾದ ನಗರಗಳಲ್ಲಿ ದೇವಾಲಯಗಳನ್ನು ಸ್ಥಾಪಿಸಿ ಆಸ್ತಿಕ ಜನತೆಗೆ ಧಾರ್ಮಿಕ ಕಾರ್ಯಗಳನ್ನು ನಡೆಸಲು ಬೇಕಾದ ಸೌಲಭ್ಯಗಳನ್ನು ಕಲ್ಪಿಸಿಕೊಟ್ಟಿದ್ದಾರೆ.

ಸೆರೆಮನೆಗೂ ಸಿದ್ಧವಾದ ಗುರುಮನೆ:
“ಮಠಾಧಿಪತಿಗಳು ರಾಷ್ಟ್ರದ ನಾಗರಿಕರಾದುದರಿಂದ ಅವರಿಗೂ ಉಳಿದವರಿಗಿರುವ ರಾಜಕೀಯ ಹಕ್ಕುಗಳಿವೆ” ಎನ್ನುವ ಶ್ರೀಪಾದರು ೧೯೭೭ರ ತುರ್ತುಪರಿಸ್ಥಿತಿಯ ಸಂದರ್ಭದಲ್ಲಿ ಆಗಿನ ಪ್ರಧಾನಿ ಇಂದಿರಾಗಾಂಧಿಯವರ ಕ್ರಮವನ್ನು ವಿರೋಧಿಸಿ ಪತ್ರವನ್ನು ಬರೆದಿದ್ದರು. “ನನ್ನ ಧಾರ್ಮಿಕ ಅನುಷ್ಠಾನಗಳಿಗೆ ಅಡಚಣೆಯಾಗದಿದ್ದರೆ ಸೆರೆಮನೆ ಸೇರಲೂ ಸಿದ್ಧ” ಎಂಬ ಧೋರಣೆಯ ಶ್ರೀಪಾದರು ಅಯೋಧ್ಯೆಯ ರಾಮಮಂದಿರ ನಿರ್ಮಾಣದಲ್ಲು ತಮ್ಮನ್ನು ಸಕ್ರಿಯವಾಗಿ ತೊಡಗಿಸಿಕೊಂಡಿದ್ದಾರೆ. ಈ ವಿಷಯದಲ್ಲಿ ಯಾವ ಸಂಘ ಸಂಸ್ಥೆಗಳ ಒತ್ತಾಯಕ್ಕೂ ಮಣಿಯದೇ ತಮ್ಮದೇ ಆದ ಸೌಹಾರ್ದ ಸೂತ್ರವೊಂದನ್ನು ಶ್ರಿಗಳವರು ಮುಂದಿಟ್ಟಿದ್ದಾರೆ. ಕಾರವಾರ, ನಂದಿಕೂರುಗಳಲ್ಲಿ ಕೈಗಾರಿಕಾ ಕ್ರಾಂತಿಯ ನೆಪದಿಂದ ಪರಿಸರನಾಶವಾಗುವ ಸಂದರ್ಭದಲ್ಲಿ ಸಾರ್ವಜನಿಕ ಪ್ರತಿಭಟನೆಯ ಮುಂಚೂಣಿಯಲ್ಲಿ ನಿಂತು ಹೋರಾಡಿದ್ದಾರೆ.

ಸ್ವಾರ್ಥ ಬಿಟ್ಟ ಕರ್ಮಯೋಗಿ:
ಜಪ,ತಪಾನುಷ್ಠಾನಗಳಿಂದ ವೈಯಕ್ತಿಕ ಸಾಧನೆಗಳಿಗೆ ಹೆಚ್ಚು ಒತ್ತು ನೀಡಿರುವ ಮಠಮಾನ್ಯಗಳ ಬಿಗಿಪಟ್ಟನ್ನು ಸಡಿಲಿಸಿ ಸಮಾಜಕ್ಕೆ ಧುಮುಕಿದ ಧೀರ ಶ್ರೀವಿಶ್ವೇಶತೀರ್ಥರು. ಅಂದಮಾತ್ರಕ್ಕೆ ಯತಿಧರ್ಮಾನುಷ್ಠಾನವನ್ನು ಗೌಣವಾಗಿಸಿದರೆಂದಲ್ಲ. ಅದಕ್ಕೆ ಚ್ಯುತಿಬರದಂತೆ ನಿರಂತರ ಸಂಚಾರದಲ್ಲೂ ಪಾಠಪ್ರವಚನಗಳನ್ನು ಬಿಡದೆ ಸಾಧಿಸಿ ಭೂತವರ್ತಮಾನಗಳಿಗೆ ಆಧುನಿಕ ಸ್ವರ್ಣ ಸೆತುವೆಯಾಗಿ ನಿಂತ ಸುಧಾರಕರು ಅವರು. ಕುಂದಿಲ್ಲದ ಅಖಂಡ ಬ್ರಹ್ಮಚರ್ಯವೇ ಅವರ ಒಂದು ದೊಡ್ಡ ಸಾಧನೆ.

“ಮನೆಯ ತುಂಬ ಸಾಮಾನು. ಒಂದೊಂದು ಕೋಣೆ ಒಂದೊಂದಕ್ಕೆ ಮೀಸಲು. ಆದರೆ ದೀಪಕ್ಕೆ ಬೇರೆಯೇ ಕೋಣೆ ಇದೆಯೇ” ಎಂದು ಕೇಳುವ ಶ್ರೀಗಳು ತಮ್ಮೆಲ್ಲ ಕಾರ್ಯಗಳನ್ನು ಧಾರ್ಮಿಕ ಹಿನ್ನೆಲೆಯಲ್ಲಿಯೇ ಅರಗಿಸಿಕೊಂಡವರು. ದೇವರನ್ನು ಕಲ್ಲಿನ ಗುಡಿಗಷ್ಟೇ ಸೀಮಿತಗೊಳಿಸದೆ ಭಗವಂತನ ಸೃಷ್ಠಿಯ ಜಡ ಚೇತನಗಳನ್ನೇ ದೇಗುಲವನ್ನಾಗಿ ಕಂಡುಕೊಂಡ ಕರ್ಮಯೋಗಿ. ಅವರಿಟ್ಟ ಒಂದೊಂದು ಹೆಜ್ಜೆಯೂ ಭಗವಂತನ ಪೂಜೆ. ಏಕೆಂದರೆ ಅದರಲ್ಲಿ ಸ್ವಾರ್ಥದ ಸೋಂಕಿಲ್ಲ. ಅವರು ಒಬ್ಬ ವ್ಯಕ್ತಿಯಲ್ಲ, ಒಂದು ಸಮಾಜ. ಹೀಗೆ ಏಳುವರ್ಷದ ಹರೆಯದಿಂದ ೭೦ ವರ್ಷಗಳ ಇಳಿವಯಸ್ಸಿನವರೆಗೂ ಸಮಾಜಕ್ಕಾಗಿ ತಮ್ಮನ್ನು ಅರ್ಪಿಸಿಕೊಂಡ ಶ್ರೀವಿಶ್ವೇಶತೀರ್ಥರನ್ನು ಸಮಾಜ ಎಂದೂ ಮರೆಯದು, ಮರೆಯಬಾರದು.

Sri Vishwesha Teertha Swamiji, Pejavara Matha

The Universally Acclaimed Sri Sri Vishvesha Theertha Swamiji
(A brief introduction to his life and achievements)

Sri Madhvacharya (1238A.D – 1317 A.D), the founder of the Dvaita school of philosophy, one of many branches of Indian Vedanta philosophies, established the Sri Krishna temple at Udupi and anointed eight young Sanyasis in order to take care of the worship of Sri Krishna and also to spread the correct knowledge to the masses. The lineage of one of the eight Sanyasis is what is now known as the Pejavara Matha. Sri Adhokshaja Theertha, who was one of the direct disciples of Srimadacharya, is the founder and first Swamiji of this Matha. In the glorious Vaishnava disciplic succession of stalwart Yatis such as Sri Vijayadhwaja Theertha, Sri Vishwesha Theertha and Sri Vishwapati Theertha, Sri Sri Vishwesha Theertha Swamiji ascended the seat as the 32nd head of the Pejavara Matha.

Initiation and early education:

Sri Sri Vishwesha Theertha Swamiji was born on the 27th of April, 1931 as the second child of Sri Narayanacharya and Srimati Kamalamma, a devout couple from Ramakunja. The parents named the child as Venkataramana. Hugely impressed by the Satvik nature of the young

Venkataramana, the then head of the Pejavara Matha, Sri Sri Vishva Manya Theertha Swamiji initiated him as a Sanyasi when he was in his 8th year of age! The initiation happened on the 3rd of December 1938 at Chakratheertha, near Hampi. Upon initiation, Venkataramana became Sri Sri Vishwesha Theertha. The early education of the young Sanyasi happened at Udupi itself. The head of the Bhandarakeri Matha, Sri Sri Vidyamanya Theertha Swamiji, taught all the Shastras to the young Yati for eight years and helped transform him into a knowledgeable and erudite scholar of Vedanta and Shastras. Sri Swamiji quickly became an extraordinary scholar in Nyaya, Vedanta and other branches of philosophy.

Adopted Sanyasa Ashram, with blessings from Sri Vidyamanya Swamiji

Teacher admires the talent!

It is a well-known fact that even the most scholarly pandits have been stunned by the depth and breadth of Shastric knowledge exhibited by Sri Swamiji. The Lord has bestowed Sri Swamiji with the mental abilities and the rigor & discipline required for study of the Shastras. The list of scholars who have been defeated by the sheer power of Swamiji’s knowledge and presentation includes the Maharaja of Kochi, the Vice-chancellor of Pune University Sri Datto Vamana Poddar, the Vidwan of Kashi Mahamahopadhyay Rajarajeshwara Shastri, Ramachandra Shastri Khadanga, Sri Sringeri Jagadguru and many others. The debates and dialectical engagements that Swamiji had with these scholars is a historical record! Sri Swamiji’s Guru, Sri Vidya Manya Theertha Swamiji was astounded with the dialectical ability displayed by the young Swamiji during a debate with Tiruvari Vijayeendraacharyaand Sri Mysore Ramachandra Shastri. Sri Swamiji’s extra ordinary scholastic knowledge is well complimented by his creative and poetic abilities. Sri Swamiji has written a Sanskrit poem called “Samba Vijaya”. When only 25 years old, the young & radiant Swamiji became the President of the Agamatraya Conference organized by the Maharaja of Mysore and held in Nanjanagud. It was in this conference that Swamiji electrified the audience with his oratory skills when he declared – “If God is not in our hearts, we will become like the ruined temples of Hampi”.

The physical appearance of Sri Swamiji is itself a great attraction. Lean and straight, he possesses a radiant face and is always mercury-like active. His is a simple personality devoid of any pomp or display and absence of ego, in spite of heading a prestigious Matha. Always bearing a child like smile and radiant eyes, Sri Swamiji’s heart if full of love and compassion. From the prime minister of the country to the poorest of poor, everyone is instantly attracted towards Sri Swamiji. Anyone can have his audience any time. He is always available when his followers want him. Sri Swamiji is constantly and creatively involved in social service. “In this ocean of society, the heads of Mathas are like fish. Fish cannot survive without water. Water cannot remain clean without fish” – that is the essence of Sri Swamiji’s philosophy towards society.

Effective execution of responsibility:

One cannot survive in a home without air. But what if the wind turns into a monster hurricane and blows the roof of the house? The blind following of western values and systems has turned into a hurricane for our culture and spiritual roots. Sri Sri Vishwesha Theertha Swamiji realized this truth and the consequent threat more than 50 years ago itself! One of his first goals after completing his education was the establishment of a Guru Kula. His dream was realized in 1956 A.D when he established the Purnaprajna Vidyapeetha in Bangalore. Founded with the twin goals of preservation of our ancient culture and the propagation of the philosophy of truth of Srimadacharya, the Vidyapeetha is seeing rapid growth and recognition as an ideal Guru Kula, all due to the dedicated hard work of Sri Swamiji. The Vidyapeetha is contributing hundreds of scholars and Yagnikas every year, thereby ensuring that the stream of Tattvavada scholars, which could have dried up, will at least flow for a few more generations. Currently, over 300 students are residing in the Vidyapeetha and undergoing education in various Shastras. The complete responsibility of these students, including their stay, food and other essentials is taken care of by the Vidyapeetha. Over 30 distinguished alumni of the Guru Kula are now serving in the same institution as teachers. Many works belonging to Tattva Shastra have been translated and commented upon by the institution and has been made available to the knowledge thirsty devotees. Sri Sri Vishvesha Theertha Swamiji, as the Chancellor of this Guru Kula has commendably discharged his duties. One cannot be grateful enough for this magnanimous contribution of Sri Swamiji. As a next step, Sri Swamiji has now accepted the challenge of establishing a similar Vidyapeetha in the national capital of New Delhi. Towards this, the Delhi Development Authority has already sanctioned an acre of land. It is the single-minded goal of Sri Swamiji that the institution in New Delhi should become the focal point for all dharmic and philosophical activities in North India. For someone who has won the hearts of all his devotees, there is no goal that is impossible!

Unique Paryaya:

Sri Sri Swamiji offering to the god, Udupi Sri Krishna

For the head of any Udupi Matha, the Paryaya and consequent responsibility to worship Lord Krishna for two years is a crown of honor. Such an auspicious duty was bestowed upon Sri Vishwesha Theertha Swamiji for the first time in the year 1952 A.D. Sri Swamiji’s first Paryaya was unmatched in history for its grandeur in spiritual, social and scholarly activities. It was during this Paryaya that the proud torchbearer of Madhva culture, the Akhila Bharata Madhva Maha Mandali was founded. The ABMMM held its first conference under the Presidency of His Highness the Maharaja of Mysore. During Sri Swamiji’s second Paryaya in 1968 A.D, the entire region of Udupi was literally revitalized. During this Paryaya, on the occasion of the regional summit of the Vishva Hindu Parishat, the slogan given by Sri Swamiji – “Hindavaha Sodaraaha Sarve Na Hinduhu Patito Bhaveth” became a mantra for all workers of the Parishat. Even during the third Paryaya of Sri Swamiji in the year 1984 A.D, lady luck smiled on Udupi. The entire spiritual, cultural and physical landscape of Udupi has undergone revolutionary transformation during the three Paryayas of Sri Swamiji.

Bold steps of the Revolutionary:

The first Swamiji to consider Dalits as an integral part of Hindu society has been Sri Sri Vishwesha Theertha Swamiji. His decision to review the traditional practice of untouchability, from a human perspective, and the consequent steps taken by him has caused a revolution. “In our homes and public places, do Dalits enjoy the same opportunities that Christians and Muslims do? When they approach us after having converted, we do not discriminate against them. That being the case, aren’t we conceding that other religions treat them with humanity while we do not? Is there a greater insult to our Dharma and society than this?” – Such sharp and logical questions from Sri Swamiji opened the eyes of the conservatives. The controversy over conversion of Dalits in the Meenakshipuram area of Tamilnadu was effectively countered and prevented by the personal visit of Sri Swamiji. The pleasant smile of Sri Swamiji won over even staunch opponents. Hindu society emerged even stronger.

Tax paid to God!

According to the adage – “Nanaajanasya Shushrooshaa Karmaakhyaa Karavanmitehe”, the service of the distressed and downtrodden in society is a compulsory tax all of us have to pay to God. Sri Sri Vishwesha Theertha Swamiji has made this ancient message of our elders the primary principle of his life. Sri Swamiji extended the domain of the Mathas, traditionally limited to Pada-pooja, Bhiksha, Madi and other rituals, to numerous social activities and has himself participated in all of them. In 1975 A.D, when the district of Gulbarga in Karnataka suffered a terrible famine, Sri Swamiji rushed to the distressed villages even before the Government moved and established “Ganji Kendras” and provided relief to the suffering lot. When a terrible hurricane rendered thousands of people homeless in Hamsaladivi area of Andhra Pradesh, Sri Swamiji personally supervised the construction of over 150 homes. Sri Swamiji has contributed immensely in rehabilitating the victims of the earthquake in Latur.

Every time Sri Swamiji gets on to the street for generating awareness and contribution to such social causes, the stunned people have nothing but admiration and high regard for the Saint who walks disregarding heat, rain and other problems. The contributors feel the safety and satisfaction that every single rupee contributed to Sri Swamiji’s cause will reach the needy. Sri Swamiji has established a “Janata Kalyana Nidhi” for serving the downtrodden and affected sections of our society. The treatment of poor patients is also God’s service. The “Sri Krishna Sevashrama” established in Bangalore is a fully equipped hospital with over 50 beds. This computerized Sevashrama provides free medical services to poor people. “Sri Krishna Chikitsaalaya” established in Udupi also serves a similar purpose. Another institute, the “Sri Krishna Sevadhama”, functions as an orphanage. These are a sample set of activities undertaken by Sri Swamiji in serving needy patients.

Sri Swamiji has made his mark even in the area of modern education by establishing an arts, science and commerce undergraduate college in Siddapura. Swamiji has also established an Ayurveda college in the same region. In his birthplace of Ramakunja, the primary school and pre-university college established by him is functioning as a model institution. Apart from these, numerous other educational institutions are seeking and receiving the guidance of Sri Swamiji.

Taking us towards God:

When it comes to the area of spiritual achievements, pilgrimages have always enjoyed an important position. Unfortunately though, today’s pilgrim centers are mostly involved in exploitation of gullible devotees. Most centers do not even have the ability to provide clean Satvik food. Having realized this state, Sri Vishwesha Theertha Swamiji resolved to undertake work to provide facilities to pilgrims. This pious work started in the Holy Kshetra of Badarinath. The “Anantha Matha” built at Badari at a cost of over 50 lakhs is today serving as a base camp for all devotees from South India. The “Udupi Matha” built at Tirupathi costing more than a crore of rupees is providing shelter to those who visit Tirumala to seek the refuge of Thimmappa. Built in 1996 at a cost of over 40 lakhs, the “Madhvashrama” in Haridwara has become a guiding post for devotees proceeding towards Badarinath. In the same manner, Sri Swamiji has resolved to build rest houses for devotees at Rameshwaram, Vrundavana, Jagannatha Puri and Kashi. The land for these projects has already been acquired in all these centers. In addition to these, Sri Swamiji has also built temples all over India including Bhuvaneshwar, Chennai, Nagpur, Bangalore, Mysore and Hassan and enabled lakhs of devotees to pray and perform Dharmik activities.
“Ready to go to jail”

“Since Swamijis are also citizens of this country, they too have equal political rights as other citizens” – thus being the motto of Sri Vishwesha Theertha Swamiji, he published a protest letter in 1975 against the imposition of Emergency by Indira Gandhi. “As long as my Dharmic activities are not affected, I am even ready to serve a prison sentence” – declared Sri Swamiji and indulged himself whole-heartedly in the Sri Rama Mandira construction activity at Ayodhya. Not having bowed to pressure from any quarters, Sri Swamiji has put forth a very constructive formula for the resolution of the dispute.

When, under the pretext of Industrial development, lots of environmentally destructive projects were initiated at Karwar and Nandikooru, Sri Swamiji was at the helm of the protests which opposed these initiatives.

A selfless Karma Yogi:

The credit for having broken the shackles of the current system of Mathas, which pay attention mostly to individual Sadhane through Japa and rituals, goes to Sri Sri Vishwesha Theertha Swamiji. That, though, does not mean that he compromised on the Dharma of his sainthood. Without causing any interruptions to his daily practices, conducting discourses and classes even during his hectic travel, Sri Swamiji the reformer has become the golden bridge between the legacy of the past and the promise of the future. His unblemished Brahmacharya is in itself a great penance.

“The house is full of materials. Different rooms are reserved for different purposes. But is there a separate room for light?” asks Sri Swamiji when talking of his habit of doing everything with a Dharmic background. Sri Swamiji is a true Karma Yogi who has gone beyond seeing God in just stone idols and sees the entire sentient and insentient world as the Lord’s abode. Every step he has taken is the worship of the Lord because there is a not even a whiff of selfishness in what he does. Sri Swamiji is not just an individual; he is a system by himself.

In this way, Sri Swamiji, from his young days as a seven year old till today when he is closing in on 80 years, has always offered himself for the upliftment of society. We should never forget Sri Sri Vishwesha Theertha Swamiji; we never will!

Source: Poornaprajna Vidhyapeeta, Bangalore
English translation: Hariprasad Nellitheertha

Some photographs:

ಸಂಜಯ ಉವಾಚ :-
ಏವಂ ಉಕ್ತ್ವಾ ಅರ್ಜುನಃ ಸಂಖ್ಯೇ ರಥ-ಉಪಸ್ಥಃ ಉಪಾವಿಶತ್
ವಿಸೃಜ್ಯ ಸಃ ಶರಂ ಚಾಪಂ ಶೋಕ ಸಂವಿಗ್ನ ಮಾನಸಃ ||೧.೪೬||

saMjaya uvAcha :-
EvaM uktvA arjunaH saMkhyE ratha-upasthaH upAvishat
visRujya saH sharaM chApaM shOka saMvigna mAnasaH ||1.46||

Sanjaya said: Having thus spoken on the battlefield, Arjuna cast aside his bow and arrows, and sank down on the seat of the chariot, with his mind perplexed with grief.

The End of “Arjuna Vishaada Yoga”, the First chapter of Srimad Bhagavadgeeta.