Srimad Ananda Teertha is commonly identified with Madhva, the third avataara of Mukhya PraaNa, the god of life, as given in the BaLittha Sukta of the Rig Veda. The first two avatara-s are as Hanuman and Bheemasena, and the third is Madhva, who came down to Earth as a sanyasi.

Sumadhvavijaya is a biographical account of Acharya Madhva composed by Sri Narayana Panditacharya, the son of Sri Trivikrama Panditacharya, who was a contemporary of Acharya Madhva.

The post Sriman Madhvacharya first appeared on Shivalli Brahmins.

Background

Shri Vadiraja tIrtha occupies a very exalted place in the galaxy of saints in Madhva parampare. Some accord to him a lofty status along with Sri Jaya tIrtha, Sri VyAsa tIrtha and Sri Raghavendra tIrtha, whereas others consider him second only to AchArya Madhva.

In any case, he is universally acknowledged as a great saint with immense spiritual powers in addition to being an outstanding poet, philosopher, social organizer, reformer, debater and prolific writer.

There are many aspects about him that are truly outstanding. He lived for 120 years, (1480-1600 AD) out of which 112 years as a sanyAsi, and entered brindAvana alive ! No other saint, irrespective of doctrinal affiliations, can claim this distinction. He saw 5 paryAyas and entered his Brindavana alive in 1600. He went around India twice and captured his experience in a travelogue.

He has left his unique imprint on many institutions. The present paryAya system in Udupi, the mini Udupi he has created in Sode, the Manjunatha temple in Dharmasthala, the multitude of devaranAmas and stotras that he has left behind are some aspects that come to mind immediately.

It would not be an exaggeration to say that he is the yati most likely to have touched some aspect of the common mAdhva’s life, one way or another.

Some consider him to be an incarnation of LAtavya, a Riju-gaNa deity, destined for the post of Vayu in the next kalpa (creation cycle). In his previous birth, he is believed to be the messenger who conveyed RukmiNI’s message to Lord Krishna.

Birth

Biographies on Sri Vadiraja tirtha include the Vadiraja-guruvara-charitAmRuta, Vadiraja vRuttasangraha and the autobiographical work Svapna-vRundAvana-AkhyAna. But as is the case with many other saints, a detailed account of his childhood seems to be unavailable.

In the Hindu year shArvarI (1480 AD) Sri VAgIsha tIrtha visited a village called Huvvinakere 25 miles North of Udupi. He met a pious but poor and childless couple, Ramabhatta and Gowri devi. They begged him to bless them so that they could have children. He did so, but imposed one condition, the first male child would have to be handed over to the maTha for upbringing.

When the couple hesitated to accept this offer, he made it easy for them by imposing a seemingly easy condition – if the child were to be born inside the house, they could keep it, but if birth happened outside the house then they would have to hand it over. They agreed to it wholeheartedly.

In due course, by the grace of God, Gowri devi became pregnant and the couple was ecstatic. They remembered their agreement and took exta care. Gowri was not allowed to leave the house. Since their house was nothing but a small hut surrounded by a small paddy field, Ramabhatta could easily tend to his work in the field while being available for any requirement in the house. Nine months passed and childbirth was imminent.

On sAdhana dvAdashi day, Ramabhatta was having his food and Gowri was performing tulasi-pooja in the backyard. She suddenly saw some cows entering the field and destroying the crops. Since this was their only source of livelihood she was very perturbed; she immediately took up a stick and entered the fields with the intention of chasing the cows away, totally forgetting the agreement.

In her excitement she moved quite a distance from the house and suddenly developed labor pains. She could not return home and had to deliver the child in the field itself. Thus divine will prevailed inspite of all human efforts to the contrary !!

Shri vAgIsha tIrtha was informed about the birth of the child. He sent a golden plate and asked the parents to bring the child in that plate to the maTha. It is said that the baby never touched the ground until it reached the maTha.

Sri VAgIsha tIrtha pointed out to the happy parents several auspicious attributes in the baby and predicted that it would one day become a very great sanyAsi. He fed the baby milk that had been offered to the deity and asked the parents to name the boy as BhUvara (some say VarahAchArya). He sent them home with the baby and asked them to bring it back after a few years.

The paddy field where Gowri gave birth to Sri VAdirAja is called as “Gowri Gadde”. Now there is a small temple in that spot.

Ascension and education

VAdirAja studied under Sri VAgIsha tIrtha until the latter’s demise. After this, he performed his guru’s Aradhane in a grand way and moved with his retinue to Hampe to study under Sri vyAsa tIrtha.

His stay in Hampe was very eventful and remarkable because it was a union of several divine individuals – Sri vyAsa tIrtha, VAdirAja, VishNu tIrtha (later Vijayendra tIrtha), Purandara dAsa and Kanaka dAsa.

King Krishnadevaraya was impressed by VAdirAja’s personality and gave him the title of ‘prasangAbharaNa tIrtha’ ( Jewel of a Speaker). VAdirAja returned back to Udupi after a few years. As a parting gift, Sri VyAsa tIrtha gave him the vyAsa muShTi that had been gifted to him during a trip to Udupi.

VAdirAja gets HayagrIva icon

There were thousands of goldsmiths living in the coastal regions of Karnataka. One issue dogging them was lack of social status and acceptance in religious circles.

Once, a goldsmith melted an alloy of 5 metals and put it into the mould, with the intention of making a Ganapati icon. When he opened the mould he was surprised to see a Hayagriva icon with a horse’s head and four arms. Another surprising aspect was that the icon was still red hot and radiant. He decided to destroy it and reuse the metal the next day.

That night he was instructed in his dream to hand over the icon to VadirAja. VAdirAja too had a dream in which he was told that he would receive a special HayagrIva icon. Since HayagrIva was the IshTa devata (favorite deity) of VAdirAja he was overjoyed.

The next day a delegation of goldsmiths met VAdirAja and handed over the icon to him. They also shared their sorrow at being social outcasts. VAdirAja took pity on them and decided to uplift them.

Accordingly, on a suitable occasion, the entire community of goldsmiths was provided with chakrAnkana and brought into the fold of bhAgavata (dvaita) dharma. From then, members of that community (daivajna brahmans) have regarded VAdirAja as their guru, and Sode maTha as their maTha.

VAdirAja also admitted kOTeshwara brahmins into the dvaita fold, bringing them status and respect in society.

Travels and tIrtha prabhanda

After completing his first paryAya VAdirAja undertook his first tour of the country. He has documented the pilgrimage centers visited by him and their greatness in a travelogue called ‘tIrtha prabhanda’.

This is a unique work without a parallel and provides an authentic description of several pilgrimage centers. At every major location he visited, he conducted Vidwat Sabhas (Conference of scholars) encompassing religious debates and discussions, establishing beyond doubt the supremacy and greatness of tattvavAda or dvaita philosophy.

It is said that when he visited Tirumala, the entire hill looked like a sAligrAma to him. He then climbed it on his knees, not wishing to put his feet on the sacred hill. He offered a garland of sAligrAmas as an offering to Lord Srinivasa.

VAdirAja toured the entire country at least 2 times. He recovered the statue of Sri MukhyaprANa from Ayodhya and established it in Udupi.

He also established a statue of AchArya Madhva at Pajaka, his birth place.

The genesis of RukminIsha vijaya

While on tour, VAdirAja decided to observe chAturmAsya in Pune. He learnt that a Vidwat sabha was underway to determine the greatest mahA-kAvya (poetic epic) ever written, and that people were leaning towards selecting “ShishupAla-vadha” by mAgha as the winner.

He sent word to the organizers that there was a work by him with the same background, which covered the subject in accordance with shAstra, and requested them to include it in their evaluation. He also pointed out that “ShishupAla-vadha” (Killing of ShishupAla) was inauspiciously named and did not highlight Krishna’s greatness. He requested them to give him about 3 weeks to have the manuscript fetched from Udupi.

The organizers agreed, not knowing that there was no such manuscript and that VAdirAja was only buying time to compose that work from scratch. He then wrote RukmiNIsha-Vijaya within the next 19 days, harnessing every free moment available to him.

When this work was presented at the conference the scholars were swept away by its poetic brilliance and had no hesitation in declaring it as the greatest mahAkAvya in sanskrit literature. In accordance with their decision, the manuscript was taken in a procession around the city on a well-decorated elephant, with a lot of fanfare and glory.

There are several aspects that makes this feat so unique and remarkable:

*The extremely short duration within such a magnificient work was composed.

*The complete conformance to all the tenets of tattvavAda without compromising on poetic flourishes; it is both a poem as well as a treatise on shAstra.

*The poetic brilliance that swept the judges off their feet; one needs to remember that the evaluation was done by a group of impartial experts, who owed no allegiance to VAdirAja and who would not have accepted anything but the best.

Lord Hayagriva blesses the devotee

Lord Hayagriva blesses devotee – Dashavatara stuti is born

From Pune, VAdirAja continued on his tour and reached PandarApura. He stayed in a temple and spent a few weeks serving Lord Vittala. One day, an angry man accosted him and started verbally abusing him as follows “You are not restraining your horse. Every day I see a white horse coming to my corn field and grazing on my crop. I have chased it several times, each time it comes up to the temple where you are staying and disappears. I am convinced that the horse belongs to you. My crop is totally ruined. You have to compensate me adequately”.

VAdirAja told the complainant that he was mistaken and that the maTha did not have any horse whatsoever. The complainant however was not satisfied and insisted on doing a full search of the premises.

When he did not find any horse, he was totally surprised. By then VAdirAja had realized what was happening. He smiled and politely asked the complainant to take him to the corn field which the horse was supposed to have destroyed.

When they arrived at the field and examined the crop, the owner was flabbergasted to see golden corn at all the places where the horse had eaten his crop. VAdirAja then explained to him that that the horse was Lord Hayavadana Himself, and that he was very lucky to have seen Him.

The crop owner surrendered at the feet of VAdirAja, and offered his land to the maTha. On the way back, VAdirAja composed the dashAvatAra stuti. This is set to AshvadhATi (literally ‘horse gait or trot’) and when sung melodiously sounds like a horse dancing.

HAYAGREEVA MADDI

VAdirAja’s special naivEdya

VAdirAja had a special process for offering naivEdya to his favorite deity Lord HayagrIva (also known as Hayavadana). Amongst pictures depicting VAdirAja, the one showing him offering Naivedya to the Lord is the most popular.

This is how it was done: A sweet dish called HayagrIva (a preparation consisting of jaggery, almonds, ghee and cooked bengal gram) would be prepared in the maTha. After regular worship, VAdirAja would close himself in a room and meditate on the Lord with utmost devotion, holding a plate full of HayagrIva held over his head.

Hayavadana would emanate from the icon in the form of a pure white horse, put His forelegs on VAdirAja’s shoulders and eat the Naivedya, leaving a small portion as prasAda. It is said that VAdirAja would sing the ‘dashAvatAra-stuti’, to please the Lord and the latter would dance to show His appreciation.

Hayagriva eats poison to protect VAdirAja

Some evil people contended that VAdirAja was only pretending to offer naivedya to the Lord while eating the food himself. To prove their theory they added mild poison to the naivedya so that VAdirAja would be affected by it and would then be forced to admit the truth.

Not knowing this, VAdirAja offered that food to HayagrIva with utmost devotion. That day, however, the Lord ate everything that was offered, without leaving anything behind as prasAda. When VAdirAja saw the empty plate, he was very disturbed and realized that something was amiss. When he meditated on the Lord, the Lord appeared before him told him what had happened, and why He had to eat all the food to protect VAdirAja.

The Lord also told him that the icon would develop a bluish-green tinge all over its body as proof . VAdirAja would have to offer ‘VAdirAja Gulla’ (MATTU GULLA) as naivEdya for a period, when the tinge would gradually diminish, leaving just a streak of green at the neck to remind posterity of this incident.

Changes in Paryaya system in Udupi

The disciples of AchArya Madhva originally stayed together in the Sri Krishna maTha, sharing the daily worship amongst themselves, with each disciple getting a period of two months. Even though this worked smoothly, there were several problems lurking beneath the surface. They were:

*festivals come around at a certain time of the year; for example, Deepavali comes in kArtIka, which is usually late October or early November. So a disciple who had his recent turn between Mar and April would have to wait a very long time before Deepavali came during his turn. This led to a lot of heartburn .

*administration suffered because it constantly changed hands every two months; major changes could not be initiated because of the 2 month limit; so, everybody continued with the status quo leading to stagnation and decay

*each disciple would get a period of just 16 months between turns, leaving little or no time for pilgrimage, institution building and other activities that required long travel outside Udupi

Even though these problems were well known, nobody had the stature or the courage to change a system that had been formulated by AchArya Madhva himself. It took a saint of the eminence of VAdirAja to do this.

In 1532, Sri Vadiraja created the paryAya system of rotation. Buildings for the eight maThas were established in the vicinity of the Krishna maTha. Each of the maThas was given a period of 2 years to manage the Krishna temple, effectively addressing all of the problems outlined above.

Every maTha gota chance to manage the temple during all the festivals happening in the calendar year for two years. Additionally, two years is sufficient time for a maTha to take up major administrative projects. Finally, each maTha gets a period of 14 years to tour the country to spread Dvaita philosophy and get ready for the next paryAya.

Dharmasthala

Dharmasthala, on the banks of the river Netravati in Dakhina Kannada, was an inauspicious place where people used to practice witchcraft and worship devils and demons.

Once, when Vadiraja was on tour, he happened to pass by that place. The leaders of that community who came to know of his presence invited him to come and perform pooja in their village.

Vadiraja declined their invitation stating that the environment was full of evil spirits and hence very inappropriate for any auspicious activities. The people did not give up. They begged him with folded hands to somehow lift them from the morass they had fallen into and purify their environment.

Vadiraja was moved by their plight and decided to help them. He had one of his aides fetch an icon of ManjunAtheshwara (Shiva) from the Kadiri temple. He then consecrated that in accordance with shAstra and installed in Dharmasthala.

From that day on, Dharmasthala lost its bad reputation and became renowned as an important pilgrimage center in South India. Millions of devotees visit that shrine every year and get their wishes fulfilled.

It is a unique temple where the worship of Lord Shiva is done by priests of Shivalli Madhva community, and the administration of the temple is in the hands of the Jain (Hegade) family.

danDa tIrtha

There is a pilgrimage center in Dakshina Kannada called kaTi-shivAlaya near the place where netrAvati and kumAradhAra rivers meet. It is a location with a lot of scenic beauty and hundreds of naturally occuring rock formations shaped like Shiva lingas. VAdirAja once came to that place with his retinue.

Thousands of people from nearby villages assembled to see him and experience his greatness. Most of them had an overpowering desire to perform abhisheka to the naturally occuring Shiva Lingas, but there was no water in the rivers to support such a large-scale operation.

When word of this reached VAdirAja he drew a line in the sand with his staff (danDa) and prayed to the Lord. Immediately, water sprung forth from the line and formed a large stream. The people who had assembled there were overjoyed to see this and praised their luck in being witness to the greatness of VAdirAja.

This stream can be seen even today and goes by the name of danDa tIrtha

Sode: BhUta-rAja

VAdirAja had a disciple called nArAyanAchArya, who was very intelligent but ill-mannered. He had the bad habit of maligning everybody including his own guru. VAdirAja was very patient with him but one day when he crossed all limits, VAdirAja cursed him to be a brahma-pishAchi (a type of ghost).

nArAyanAchArya became a ghost and started haunting a forest near Hampi. He would stop all wayfarers and ask them a cryptic question “A kA mA vy ko na snAta ha?” (meaning ‘who does not bathe in A kA mA vy?’). Nobody could answer this. He would then harass them and cause a lot of pain and suffering.

To understand the question one needs a little bit of background. The months of AshADha, kArtIka, mArghashira and vyshAkha in the Hindu calendar are considered holy. People usually perform special poojas to God during this time, and since bathing is a pre-requisite for any pooja, almost everybody bathes in these months. So the ghost was really asking “who are the evil people who do not bathe in the holy months of AshADa, kArtIka, mArghashira and vyshyAkha?”

Once when VAdirAja himself was passing by that forest he was confronted by the ghost. He then put a question to the ghost “What are you willing to wager?” The ghost replied “If you answer this, I will be your slave for life. If you don’t, I will eat you and your retinue”.

VAdirAja agreed to the ghost’s condition and gave the following reply to the question: “RanDa-putrah tvam na snAta ha!” (son of a prostitute, you don’t bathe in these holy months). Since this answer was correct, the ghost lost and hence had to serve VAdirAja for life. From that day onwards, he faithfully served VAdirAja and is fondly called as nArAyaNa bhUta or BhUta-rAjaru.

Arasappa Nayaka

Sode or Svadi is a small town in North Kannada district of modern Karnataka, and about a few miles from Sirsi. In the sixteenth century it was the capital of a small province governed by a chieftain called Arasappa Nayaka, owing allegiance to the Vijayanagar empire. With the fall of the Vijayanagar empire Sode became an independent province with Nayaka as the king.

He was under the influence of a vile sorcerer who poisoned his mind against Brahmins. They were ill treated and subjected to all kinds of harassment like not being allowed to draw water from community wells and subjected to insults in every possible manner. Nayaka also alienated other sections of the population leading to total chaos in the province. Enemies saw a golden opportunity to attack the province and did so. With enemy soldiers ringing his fort, and his own ministers rebelling against him, Nayaka had no choice but to flee from the palace. As he was fleeing he came across the retinue of VAdirAja who was passing by.

The radiance emanating from VAdirAja’s face and his glorious personality wrought a major change in Nayaka’s thinking. He immediately surrendered at VAdirAja’s feet and sought his protection. He felt genuine remorse at all the sins committed by him and begged VAdirAja to forgive him. VAdirAja was moved by his repentance and decided to help him. He blessed him with mantrAkshate and asked him to go back and fight his enemies. Nayaka did so and by the blessing of VAdirAja prevailed over his enemies.

The overjoyed Nayaka invited VAdirAja into the town of Sode with all due pomp and glory. The sorcerer guru, who had fled from Sode, returned and challenged VAdirAja to a debate. When his witchcraft and arguments did not prevail against VAdirAja, he had to leave the province as a traitor. As a symbol of this liberation of Sode, VAdirAja decided to use Arasappa NAyaka’s ganTe (bell used during pooja) as the main one in the maTha.

Even today one finds that the bell used in Sode maTha has a Basava (bull) icon on the top of its stem instead of Sri Hanuman, as is the practice with other MAdhva temples and maThas.

From that onwards, Nayaka shed his wicked ways and became an ardent devotee of VAdirAja, serving him with utmost devotion. He begged VAdirAja to stay in Sode itself, to bless him and his subjects.

Sri Trivikrama Temple

It is said that during his visit to Badari, VAdirAja had met with AchArya Madhva and Vedavyasa. He had expressed his desire to establish a grand temple to Lord Trivikrama and had requested them to provide him with a suitable icon.

Arasappa Nayaka had one long standing desire – to set up a major temple in Sode. When he expressed his desire to VadirAja, VAdirAja told him that this was his desire too and asked him to make the necessary arrangements for the construction of the temple.

As the temple started approaching its final shape people were wondering where the icon was. VAdirAja assured them “This is not a regular icon that needs to go through the normal process of consecration. It is already being personally worshipped by AchArya Madhva. So the only consecration needed is to perform the maha pooja in SvAdi. Our Lord Trivikrama will come in his own special chariot”.

He then sent BhUta rAja to Badari to fetch the icon. When BhUta rAja was on his way back with the icon in a chariot he was attacked by some demons. He used one of the wheels of the chariot to fight and defeat them. He reached Sode in time for the maha pooja with everything intact except for one missing wheel on the chariot. Even today one can see just 3 wheels on the chariot in Sri Trivikrama temple’s garbhagudi.It is said that when the temple was being constructed there was a small mishap and one of the stone pillars was about to fall down.

The mason who was working on it was very scared and instinctively uttered an oath invoking the name of VAdirAja and asked the pillar to stop falling. The pillar stopped in midair, thus revealing the power of VAdirAja’s name. Later VAdirAja came there and moved the pillar to its proper location.

Vadiraja decides to move out of Udupi

VAdirAja had other reasons for moving out of Udupi. When he had introduced the paryAya system and changed the administration period from 2 months to 2 years, some critics had accused him of ulterior motives.

Saddened by this, VAdirAja had wanted to move out of Udupi and stay away from all petty politics. He also wanted to give his disciple, Sri VedavEdhya tIrtha, more prominence in Udupi. So, with the above considerations in mind, he readily agreed to Nayaka’s request.

Nayaka was overjoyed and had a large maTha constructed in Sode on the banks of the river ShAlmali. VAdirAja settled down in Sode completely. When his next paryAya opportunity came, he did not ascend the peetha, giving Sri VedavEdhya tIrtha a chance to worship the beloved Lord Sri Krishna;

Some of the main highlights in and around Sode (also called Sonda by the local community) are:

* DhavaLa GangA (on the lines of the Madhva Sarovara in Udupi)
* GopAlakrishna temple (like the Krishna temple in Udupi)
* DhavaLa GangAdhara (like the ChandramoulIshwara in Udupi)
* Sri MukhayaprANa temple (like the Mukhya-prAna temple in Udupi)
* Tapovana, where VAdirAja used to meditate

The big jackfruit tree under which VAdirAja used to teach his disciples. When a bolt of lightning struck this tree, VAdirAja revived it back to life. It is still alive and its fruits are offered as naivEdya to Lord HayagrIva.

Brindavana:

Towards the end, VAdirAja’s health started deteriorating. It is remarkable that even though he had enormous mystical powers, and had performed many miracles including even reviving the dead, he refused to use his powers for his own benefit.

He chose to suffer whatever ill-health came his way as God’s prasAda and never complained about it. VAdirAja decided to visit Udupi one last time and have darshana of Krishna before departing from the earth. He was then suffering from poor eyesight and was worried if he would be able to see the Lord properly.

On the way he composed several songs expressing his anguish and anxiety. Finally, when he arrived at Udupi and stood before the icon, his eyesight cleared and he had Vishwa-roopa darshana of the Lord in all His glory.

He then called Arasappa Nayaka and asked him to make arrangements for 5 brindavanas – one for VAdirAja, and the other four equipped with the special presence of Vishnu, Brahma, Vayu and Rudra. Arasappa Nayaka was heartbroken to hear of his guru’s impending departure, but had to obey the order given to him.

Accordingly, in the year 1600 (Hindu year of Sarvari) VAdirAja performed the utsava of Lord Trivikrama as usual in Phalguna, with the final rathotsava on Poornima. Then, a few divine attendants sent by Lord Indra appeared before VAdirAja and conveyed the request of the Gods to return back to heaven as his mission on earth was completed.

VAdirAja sent a message back to Indra asking for 3 more days so that he could complete the final rituals associated with Lord Trivikrama’s utsava. Indra agreed with pleasure.

Finally, on Phalguna Bahula thritiya, VAdirAja entered the brindavana alive. The moment the last stone was laid on the Brindavana, a great lament broke out from his disciples.

VAdirAja, who had entered the brindAvana wearing his robe and pAduka-s (wooden sandals), and was being taken in a golden car to heaven, threw down the robe and sandals as mementos for his sad disciples. Every year, when the Aradhane of VAdirAja is performed, the robe and sandals are worshipped with extra fervor.

Svapna VrundAvanAkhyAna and anu-VrundAvanAkhyAna

The Svapna-VrndAvanAkhyAna is a very special work. It was authored by VAdirAja after entering the brindAvana. It is the only work in which he has revealed that he is an incarnation of lAtavya. The genesis of this work happened in a very special way.

VAdirAja’s retinue contained an illiterate brahmin who was also deaf and mute, but had a lot of devotion towards VAdirAja and served him in many menial ways. The kind hearted VAdirAja knew about the mute’s devotion and service, but was waiting for the right opportunity to reward him. Years after entering the Brindavana, VAdirAja appeared in the mute’s dreams and instructed him as follows:

*VAdirAja would appear in his dream every day and dictate a portion of the AkhyAna

*The mute would have to meet the pontiff of the maTha the next morning and recite whatever he had heard. VAdirAja would bless him with the power of perfect memory and speech for the time it took him to recite the previous night’s portion

*This would happen for a few weeks until the AkhyAna was completed

The above sequence of events happened as planned and the AkhyAna was fully composed. But nobody really understood its true meaning and significance, and the mute too died after a few years. Many years later, he reincarnated as an ascetic in the Sode maTha and finally became its pontiff. He then wrote a commentary on the AkhyAna, explaining its contents and significance.

VAdirAja’s devotees regularly recite the AkhyAna with utmost devotion. A fragment of the AkhyAna called the Anu-VrundAvanAkhyAna is also popular.

Final Words:

Even though VAdirAja is not visible physically, he continues to bless his devotees from his BrindAvana. People who visit Sode and perform service with devotion and sincerity have their wishes fulfilled.

Mrithikas taken from the Brindavana have miraculous powers and heal ailments of body and mind. His phenomenal contribution to Dvaita/tattvavAda philosophy and devotional literature in Sanskrit and Kannada is a standing testimony to his genius.

Source:www.tatvavada.org

Sri KrishnArpaNamastu

The post Sri Sri Vadiraja teertharu first appeared on Shivalli Brahmins.

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.

The post ವಿಶ್ವಮಾನ್ಯರಾದ ಶ್ರೀ ಶ್ರೀ ವಿಶ್ವೇಶತೀರ್ಥರು first appeared on Shivalli Brahmins.

Source:

1. www.gururaghavendra.org
2.www.dvaita.org

Hare Srinivasa

Sri Raghavendra SwamigaLu was one of the great proponents of the Madhva philosophy. For nearly 50 years, he was the head of one of the great peeTha-s. His predecessors include such scholars like Vijayeendra teertha & Sudheendra teertha.

He excelled in many fields such as logic, meemAmsA, music, yoga, dharmashAstra, & all 64 arts. As an avatara of Prahlada, he chose as his Brindavan Manchaale (Mantralaya) on the bank of the Tungabadhra, where Prahlada had performed his yaj~na in kR^ita yuga.

It is said that the stone used for the Brindavan was sanctified by the touch of Sri Rama and Sita in the treta yuga. His nephew, Narayanacharya, wrote Raghavendra Vijaya, which gives a full account of the life of this great saint.

pUrvAshrama of Sri Rayaru

Sri Raghavendra Swami was born in 1595 in Kaveripattana, Tamil Nadu to Thimmanna Bhatta and Gopikamba. His ancestors were of the Gautama Gotra. He was named Venkatanatha as he was born by the grace of Lord Venkateshwara. When his father was performing akSharAbhyAsa, Venkatanatha asked how a small letter like Om can explain the great God.

The father was overjoyed that his son understood that the God cannot be fully explained by one small letter. Venkatanatha’s Upanayanam was performed in chaitra mAsa, when he was 8 years old. Although his father passed away by then, Venkatanatha did not consider himself an orphan, as he considered Sri Narayana as his father and Gayathri, who reveals Him, as every twice-born’s real mother.

Venkatanatha studied yajur veda, maNimanjari, and anumadhvavijaya at Madurai.His powers of meditation were shown when his water from doing sandyAvandane happened to fall on a dry seed, which sprouted. He also developed an expertise in playing the Veena, so he became known as Veena Venkata Bhatta.

This is not surprising, since Venkatanatha came from a family skilled in music. His great-grandfather, Krishnabhatta, tutored the King of the Vijayanagar kingdom, Krishnadevaraya, in vina, and his father was skilled in music as well.

Upon returning from Madurai, he was married to Saraswati, who was from a noble family. His marriage, just like his Upanayanam and schooling, was arranged by his brother Gururajacharya.

The Shastras say that for one who has control of his senses, wedded life does not hamper learning. For Venkatanatha, most of his learning occurred after marrying Saraswati, through the blessings of Goddess Saraswati.

So Venkatanatha went to Kumbhakonam, the seat of learning at the time. There, he studied under Sri Sudeendra teertha.He used to stay awake past midnight to write his own comments and notes on the lessons that had been done. Once, he engaged in a debate and defeated a mAyAvAdi at Rajamannar temple.

Though his victory was not unexpected Sri Sudheendra tirtha was surprised at his scholarship in grammar, profound knowledge and rare debating skill, and called him “Mahabhashya Venkatanathacharya”

Similarly he explained the significance of taptamudra dhAraNa quoting several smR^iti-s that the opponents had to accept his arguements were irrefutable. He had a son, Lakshminarayana. Although he and his family were in stark poverty, he was unaffected by it, being immersed in the sweet nectar of the Madhva philosophy.

Not even once did he give up his teachings and learning; he was steadfast in his determination to live by whatever came to him unsought and unasked. Still, when his master asked him to take sanyAsA, he found himself in a grave dilemma. For one thing, he knew that if he took sanyAsA, he would eventually have to take control of the maTha.

While trying to find a solution to this problem, Vidya Lakshmi herself appeared before him. She told him that if such great people like himself did not spread the right philosophy, that of Sri Madhvacharya, the maTha-s would fall into ruin. The light of Tattvavada would be extinguished by the darkness of Mayavada.

Understanding where his true duty lay, Venkatanatha obeyed Vidya Lakshmi and took sanyAsA. Sri Sudheendra teertha initiated Venkatanatha on the second day of the bright half of PAlguNa mAsa in the year durmati corresponding to the year 1621.He was given the holy name “Raghavendra Teertha”.

Wife becomes ghost, obtains liberation:

The Sanyasa ordination was arranged to take place on the second day of the bright half of PAlguNa mAsa in the year durmati corresponding to the year 1621. The spot chosen was Tanjore, in order to avoid hurting the feelings of VenkaTanAtha’s young wife Saraswati.

Finally, the grand day when VenkaTanAtha would relinquish his life as a householder and become a sanyAsi arrived. Saraswathi was required to stay home. However, at the last minute she was seized by a desire to see her husband’s face for the last time before he became totally inaccessible to her.

With this feeling, she ran towards the maTha throwing caution to the winds. Unfortunately, she did not see an old and unused well on the way, and fell into it. She died instantly, but because her death was an untimely one, she became a ghost. Even as a ghost, her only desire was to see her husband and so she went to the maTha.

By the time she arrived, the function was over and venkaTanAtha had become a sanyAsi with the AshramanAma of rAghavEndra teertha, the only solace for the downtrodden, the last resort for those without hope, the only court where every petitioner is guaranteed to get a patient and understanding hearing, the ocean of mercy that will never deny a deserving plea for help.

With his divine perception, rAyaru sensed saraswati’s presence, even though she was a ghost not visible to human eyes. His heart full of mercy, he sprinkled water from his kamanDala on her. The power of his penance was such that she was immediately granted moksha or liberation from the cycle of births and deaths. This was her reward for a lifetime of dedicated and selfless service to a noble soul.

Ascension as peeThAdhipati (throne of Asecitic)

Around 1623 Sri sudhIndra tIrtha shed his mortal coils at AnEgondi. His brindavan was consecrated there and rAyaru became the Head of the maTha. Yadavendra, a senior disciple of sudheendra teertha disputed this, but his claims were set aside by the Ruler of Tanjore, in favor of rAyaru.

RAyaru started his services by teaching all the works of shreemadAchArya to his disciples. He propagated right knowledge and vanquished several opponents. Apart from imparting knowledge and guiding his disciples,he composed works for the benefit of future generations

Pilgrimages of Sri RAyaru

Sri Raghavendra Tiirta started his services by teaching all the works of Srimadacharya to his disciples. He propagated right knowledge and vanquished several opponents. Apart from imparting knowledge and guiding his disciples,he composed works for the benefit of future generations

Soon after becoming the peeThAdipati, he began a series of piligrimages that took him to several places. After visiting Dyupuri and Paripurnadevanagara( Paripurnadevanagara in Sanskrit means “place where God, who is complete in every way, resides”).

At Manishrunga, he taught works such as pramaaNa paddhati and realized that it would benefit the public, if sub-commentaries were written on these major works, to make it easier to understand them. So it was here, that Raghavendra Swami wrote glosses on pramANa paddhati, vaadaavaLi, pramaaNa lakshaNa and many other works, many of which are known as bhAva dIpas.

He visited Rameshvaram and Madurai. Madurai was the seat of learning in those days, and one of the experts there was Neelakanta Dikshit. After seeing the lucid yet powerful style with which Raghavendra Swami debated, he was convinced that Raghavendra Swami’s master was really pUrNaprajna.

When Neelakanta tried testing Raghavendra Swami on various sutras, Raghavendra Swami showed him the work he had just finished-Bhatta Sangraha. Neelakanta was so thrilled by the depth of this work and how well it propounded Sri Madhvacharya’s philosophy, that he had it placed on an elephant and taken on a ceremonial procession.

At Srirangam, he gave extensive discourses on upanishads especially the Ishaavaasya upanishad. His disciples requested him to write a book, explaining the meanings of all the mantras, as well as their commentaries and glosses, of all the Upanishads.

He wrote glosses on the Ishaavaasya, thalavakaara, kaataka, ShaTpraShNa, mundaka, maanDukya, taittarIya, bR^ihadAruNyaka, and chanDogya Upanishads. He was about to write one for the aitareya, as well, but he wanted to give the honor to his disciple, Smrutimuktavali Krishnacharya, who had already completed the work.

Raghavendra Swami wanted to keep his oath of writing a gloss on all the Upanishads, so he wrote a gloss on only the mantra part of the Upanishad-aitareya mantraartha sangraha

He visited Vishnumangala,where Trivikrama Panditacharya had debated Madhvacharya for fifteen days,and finally had become an ardent worshipper of Madhvacharya. Sri Raghavendra,then visited Subramanya and then Udupi,where he started giving discourse on Sarvamoola Granthas.

He wrote a gloss for the Vyasaraya Tattparya Chandrika, called Chandrika Prakasha. Seeing his students struggle to understand this tough text, he wrote the meanings of the Sutras, called Tantradipika and the meanings of adhikAranas, known as Nyayamukthavali. At Udupi, he sang his famous “Indu Enage Govinda” song upon seeing Udupi Sri Krishna.

At Bidarahalli he met Srinivasacharya who was a unique householder. The glosses that he had written were already well known. Sri Raghavendra examined his works and was filled with admiration for Srinivasacharya, who, though being a householder,dedicated himself completely to the spreading of knowledge and learning. Raghavendra Swami bestowed upon him the name Srinivasa Tirtha, as a mark of his high learning.

After leaving Bidarahalli, he went to Pandarapur, Kohlapur, & Bijapur defeating Mayavadins, spreading Tattvavada philosophy, and giving Taptamudhradaran, thus initiating them into Vaishnavism. While residing on the banks of river Krishna, he wrote a tippani for Tattva Prakashika called Bhavadipa. He wrote a direct commentary on Anubhashya, called Tattva Manjari

At Malkhed he celebrated the Suddha Mangala of his teachings and discourses. Malkhed is situated on the Kagini River and is the place of Sri Jayatirtha’s Brindavan. Raghavendra Swami explained that, just the way Kagini River joins Bheema river, then Krishna River, and finally the ocean, Sri Jayathirtha’s work explains Bhashya of Sri Madhvacharya, who in turn tells us of Lord Krishna, who is an ocean of auspicious qualities.

Raghavendra Swami undertook extensive tours, under so many odds, visiting Tirupati, Srishailam, Kumbakonam, and Kanchi. He neither stopped teaching his devotees nor did he stop writing books. He took a vow to write Tippanis for all the Teekas of Sri Jayateertha.

When he had completed tippanis for 17 of the 18 Teekas of Sri Jayateertha, Lakshminarayanacharya, his son, shows him his work on Rig Bhashya, written along Raghavendra Swami’s line of teaching. This great saint felt that his disciple’s teaching should be shown to the rest of the world, so instead of writing a Tippani, he wrote a Rigartha Manjari, a vivritti, which gives the meaning of the first 40 suktas.

He wrote Mantroddhara, which gives details of all mantras according to Tantrasara.. By understanding the mantras according to Tantrasara, it is possible to perform many impossible tasks, through the grace of Sri Hari, by leading an austere life.

During his pilgrimages, Raghavendra Swami not only covered a vast area geographically in the days when road conditions were poor and travel was arduous, but also wrote several works covering a vast area of the Tattvavada philosophy.

He convincingly defeated many Advaitin pandits, through the grace of bhArati ramaNa mukhyaprANAntargata sree laxmeenArAyaNa.

Power to revive the dead

On a hot summer day, rAyaru was on his way home from a pilgrimage. He decided to rest in the shade of a tree at Krishnapuram (near Hubli). While there, he saw the Nawab (Muslim king) of the are walking towards him, with a sad demeanor.

The Nawab had heard of his miracles and had come to him as a last resort. He stated that his young son had died from a poisonous snakebite and been buried in a tomb close by. After hearing this, rAyaru contemplated silently for a few moments and then asked the king to take the body out of the tomb.

When the puzzled Nawab did as he was asked, rAyaru sprinkled holy water from his kamanDala and prayed to his ArAdhya mUrthy (favorite form of the Lord). Lo behold, the young boy woke up as though he was getting up from sleep. The Nawab was beside himself with joy.

Note: There are some very important points to note in this episode. Our shAstras talk about the concept of “Ayushya”, defined as the total amount of time that a being is allowed to live on earth, in a particular body. Any death that happens before this time is untimely and is called “apamRutyu”. Our shAstras say that once “Ayushya” is over death cannot be prevented, since that is Divine Will.

However, “apamRutyu” is a different aspect altogether. Life-histories of oursaints and other great souls are replete with instances where they warded off untimely death in deserving cases. In this case, since the child had suffered apamRutyu, rAyaru used his divine powers to revive it.

He did a similar thing in another instance. He was visiting the house of a village chieftain (called Desai). Hundreds of people had assembled for the occasion. As part of the food served to the guests, seekaraNe (a thick form of mango juice) was being prepared in a huge vessel.

Unfortunately, when nobody was watching him, the Desai’s son fell into this vessel and drowned. When the Desai and his wife came to know about it, they were totally devastated. However, they wanted to hide the news because they did not want to inconvenience everybody who had assembled there.

Being an aparOksha jnyani, RAyaru sensed the tragedy and asked the grief stricken couple to bring the dead boy before him. When this was done, he sprinkled water from his kamanDala and revived the boy. The joy of the ecstatic parents knew no bounds.

Those who came to humiliate end up been humiliated

There were some evil people who were jealous of the greatness of rAyaru and were always looking for opportunities to humiliate him. When some of them heard of the above incidents, they conspired to come up with a plan to humble rAyaru.

They chose a location that was very close to rAyaru’s location that day and asked a person to pretend to be dead. They covered his face and sat by his side wailing as if he was really dead. When rAyaru passed by, some of them approached him and entreated him to revive this “dead” man.

RAyaru looked at the body and said “I cannot revive him since his Ayushya is over”. This was what the evil persons wanted to hear. They immediately started condemning him and trumpeted to the world at large “Look at this charltan.

He does not know the difference between a living and a dead person. Our friend is pretending to be dead. He is now going to get up and denounce this fraud”. Nothing happened. Then they tried to wake him up, thinking that he was asleep.

None of their efforts were successful as the person was truly dead! They realized their mistake and begged rAyaru to revive the person, but he pleaded his helplessness since the person’s Ayushya was really over. The men who came to humble rAyaru were themselves humbled and his greatness became even more enhanced.

A point to note is that rAyaru did not curse the man to die or punish the evildoers. It was again Divine will that the conspirators chose a person whose Ayushya was really over and the timing was perfect to humiliate them. The Lord well and truly protects His beloved devotees.

Three forecasts for the one who took three avatAra

Three famous astrologers, known for their ability to predict the future with unerring accuracy, once came to cast the horoscope of rAyaru. They did it separately and came with 3 totally startingly different numbers – 100, 300 and 700!

Each was positive about his calculation, but could not explain the difference. When rAyaru heard about this, he laughed and said “They are predicting 3 different entities. One is predicting the lifespan of my body, another my tenure in the brindAvana and the third the influence of my granthAs (literary works).

Personality that influences even inanimate objects

Once some famous scholars came to meet with rAyaru. One the way they got lost and wanted to ask for directions. They noticed a washerman walking with his load on his head, but before asking him a question, they debated amongst themselves in Sanskrit if it was worthwhile asking somebody who looked like an ignoramus.

Imagine their surprise, when the washerman interrupted their discussion by saying in chaste sanskrit “If all that you want to know is directions to meet rAyaru then I should be able to help you”.

He then gave directions in chaste sanskrit to the embrassed scholars, and proceeded on his way. The scholars rested for a while and then proceeded to the river for their afternoon sandhya. They saw the washerman sitting on the bank.

They politely asked him in sanskrit if it was okay to perform sandhyAvandana there. He gave them a blank look and told them rather crudely in the local language “Look, if you want to speak with me, then use a language I can understand”.

Even from his tone and grammar it was obvious that he was an illiterate with little or no command over any language. The scholars were surprised since he had spoken to them in Sanskrit a few moments ago! They dismissed him as a madman and proceeded with their task.

The washerman left with his load and started walking back slowly. After a while, the scholars passed him again on the road. This time, he politely asked them in chaste sanskrit if they had had any difficulty in locating the road and if they needed any help. The scholars were totally baffled and practically ran away from there.

When they reached the maTha, they spoke to a knowledgeable person and explained the curious phenomenon they had observed. The person laughed and said “Did the washerman have his load on his head when he spoke to you?” When the scholars nodded in reply, he continued “It was not the washerman talking to you. It was the clothes.

He was carrying the clothes that our rAyaru had discarded. As long as he had the load on his head, he was a totally different person. Once the load was discarded he became his normal self”. Such was the power of rAyaru’s personality that even the clothes that he had discarded carried mystical powers.

Village bumpkin becomes prime minister!

Venkanna was a brahmin boy in a small village under the sovereignty of the Nawab of Adoni. Due to family problems, he was not tutored or taught any useful skills. He was assigned to the task of tending the family’s herd of cows, and thus used to spend his entire days in the countryside watching over the cows.

He had heard of the greatness of rAyaru and was eager to meet him and seek his blessings. His prayers were heard because one day the retinue of rAyaru passed close by. He immediately ran to the palanquin that rAyaru was travelling in and prostrated before it.

RAyaru looked at him and inquired about his antecedents. Venkanna explained his plight and stood with outstretched palms. RAyaru took pity on the boy and gave him some (mantrAkshate) consecrated rice and told him “When you are in real distress and need my help, put this on your head and think of me”. The palanquin moved on. Venkanna tied the precious rice into a bundle and always carried it with him.

One day, Venkanna was relaxing under the shade of a tree when he saw a noble man get down from a horse and rest under the shade of another tree close by. Curious, he watched him closely and immediately realized that the noble man was none other than the Nawab himself!

Even as this realization dawned on him, he saw another man on horseback approaching the Nawab. The new person got down from the horse, prostrated in front of the Nawab and handed him a written scroll. Now, both the Nawab and the rider were illiterate and needed somebody to help them.

When the Nawab looked around, he saw Venkanna. He also saw Venkanna’s tuft and his sacred thread and concluded that this was a brahmin. Since brahmins are usually literate, he felt that his problem was solved.

He beckoned Venkanna and handing him the scroll, commanded him to read. Poor Venkanna was in a dilemma since he was also illiterate. He could not refuse a direct order of the Nawab since that would mean immediate death, nor could he tell the truth that he was illiterate because the Nawab would not believe him and would think that Venkanna was trying fool him.

Caught in this deadly trap, he suddenly remembered the kind guru who had promised to help him in his hour of need. He took the consecrated rice and put it on his head. With this mind full of devotion towards rAyaru and his lips secretly muttering “rAghavEndra, rAghavEndra”, he boldly opened the scroll.

Lo behold, the characters on the scroll began to make sense and he could read! It was actually a piece of good news, informing the Nawab that his wife had delivered a baby boy, thus making him a father, something that he was passionately yearning for.

When he heard the news, he was overjoyed and immediately took out a pearl necklace from his neck and gave it to Venkanna. However, rAyaru sitting in Venkanna’s mind did not allow him to be satisfied with this.

He boldly prostrated before the Nawab and told him “If your Highness is really happy with me, then please give me a good job in your administration. I will serve you faithfully and honestly to the best of my ability”.

The Nawab was pleased with this answer and accordingly gave him a good job. Through hard work and diligence, Venkanna worked his way up the ranks and in a short time became the Nawab’s trusted divan. Thus a chance encounter with rAyaru transformed Venkanna’s entire life into a bed of roses!

Nawab tests rAyaru and loses

Once rAyaru visited Adoni and accepted Venkanna’s invitation to stay with him. Venkanna waxed eloquent about rAyaru’s prowess to his Nawab and forced him to visit rAyaru to pay his respects. Now the Nawab was skeptical about rAyaru and did not accept any authority other than Allah and his devotees.

He wanted to expose rAyaru and score a point on Venkanna. He secretly ordered for three silver plates, full of meat, but totally covered with silken cloth to be prepared. He took this with him and accompanied Venkanna to the pUja. Along with the offering brought by Venkanna, he also offered his covered plates as naivedya for rAma dEvaru.

RAyaru saw through his guile and sprinkled water from his kamanDala on the plates. Later, he ordered the clothes to be removed. The Nawab was waiting for this moment with bated breath. He was licking his lips in anticipation of unmasking this brahmin swAmiji.

When the clothes were removed, they revealed 3 plates full of fresh fruits and flowers! The Nawab was astounded and instantly realized the greatness of rAyaru, and the great sin he had committed by testing this man of god. He immediately prostrated before rAyaru and with tears in his eyes begged his forgiveness.

The kind and ever merciful rAyaru forgave him gladly. However, the Nawab was not satisfied, he begged rAyaru to accept some offering from him. rAyaru initially refused saying that he was a sanyAsi who had no desire for worldly things, but the Nawab kept on begging him, so finally he had to agree.

He asked for the Nawab to give him the village of manchAle on the banks of the tungabhadra. The Nawab was surprised since that was barren land, yielding no crops or revenue. He tried to talk rAyaru into accepting more fertile land, but rAyaru would not accept anything other than manchAle. The Nawab immediately gifted that village to rAyaru.

Two – two – two to enter brindAvana

RAyaru summoned his closest disciples and divan Venkanna and told them of his intention to enter a brindAvana live. The devotees were devastated but they could not change his decision since it was Divine will. They wanted to know when he would do so, but he told them that they would find out at the appropriate time.

One day, rAyaru was sitting outside under a tree, conducting a shAstra pATha for this disciples. He suddenly stood up, looked up at the sky and folded his hands in reverence. His disciples were surprised by this, but they also stood up and did exactly as he was doing.

Within a moment, a fragrant tulsi garland fell around rAyaru’s neck. When they pressed him for an explanation, he told them “I just saw Krishna Dvaipayana(Lord Vedavyasa) going in a heavenly chariot to vaikunTha. I asked him when my turn would come and he held up his Index and middle finger three times. He finally blessed me by throwing this mAla on me”.

The disciples were greatly intrigued by this and wanted to know the significance of this two-two-two. Rayaru smiled and told them “It means that I have 2 years, 2 months and 2 days left before entering the brindAvana!” The disciples calculated the date and concluded that it would be Virodhikruth Samvatsara, Shravana krishna paksha dwitiya (second day in the dark half of the moon, in the Hindu year Virodhikruth).

RAyaru selects manchaale for his brindAvana

RAyaru summoned his closest disciples and announced his choice of manchAle as the spot for his brindAvana live in mantrAlaya. They wanted to know what was special about that spot. RAyaru explained the spiritual significance of manchAle as follows:

In one of his earlier incarnation, rAyaru as prahlAda had performed a large yagna in that spot, sanctifying it forever. When arjuna was on his victorious journey in connection with the rAjasUya yAga being conducted by dharmarAja he fought with a local king at this spot. Since the king’s chariot was positioned over that spot, he was invincible.

In panic, Arjuna prayed to Krishna for guidance. Krishna appeared before him and told him to move his chariot a little backwards. The local king also foolishly moved his chariot forward and lost the battle immediately. Such was the power of the spot on which prahlAda had performed his yAga.

Venkanna had a beautiful brindAvana be built for rAyaru. But rAyaru did not want to use that and asked him to reserve it for a future personality. He then took Venkanna to a remote spot and showed a black rock. He wanted his brindAvana to be built using the rock.

When venkanna wanted to know what was special about that rock, rAyaru explained “While searching for sIta, Lord rama came here. He rested on this rock for a while. Since it has been sanctified by His touch, this rock is the one I want”. The brindAvana built under Venkanna’s guidance was used for shrI vAdIndara tIrtha at a later date.

Visits manchaalamma and obtains permission

Before entering the brindAvana in manchAle, RAyaru decided to seek the persmission of manchAlamma, the presiding deity of manchAle. Accordingly, he went to her temple and prayed to her. She immediately appeared before him in person and encouraged him to ask her for a boon. RAyaru stated his desire.

The dEvi replied “Once your brindAvana is established here, millions will visit manchAle to seek your blessings. I will be totally forgotten and nobody will associate this place with me! My temple will fall destitute without anybody to care for it”.

Rayaru replied “I will not let this happen. Here is my promise. If my devotees visit my brindAvana directly, without going to your temple first, then I will not help them. So, if they need my grace, they have to visit your temple first”. When manchAlamma heard this, she was pleased and immediately granted him permission to enter the brindAvAna in manchAle.

ShrAvana bahuLa bidige

On the day chosen (Virodhikruth Samvatsara Shravana krishna paksha dwitiya – 1671 A.D.), thousands of people had congregated in manchAle to see this rare event of a person entering a brindAvana alive. It had been done before only once – by vAdirAja tIrtha.

As usual, rAyaru got up before dawn, meditating on ShrI Hari and finished his bath during the early hours itself. After his japa and dhyana he gave a discourse on ShrImadAchArya’s works to his fortunate disciples for the last time. His disciples were grief stricken at the thought that this was going to be their master’s last discourse.

The master was filled with an overwhelming desire to teach as much as possible and the disciples were anxious and eager to absorb everything. The subject matter was as usual ShrImadAchArya’s Bhashya and ShrI JayatIrtha’s commentary for it.

That day’s discourse was the culmination of his life’s mission. For the thousands that had gathered there the realisation that they would not see such a treasure house of knowledge hereafter filled them with pain and agony. The discourse came to an end.

After bathing once again he started the puja of ShrI Rama and other icons of the samsthan. After going through all the details of the puja he blessed the entire gathering with tIrtha, prasad and phalamantrakshata.

As the appointed time was nearing he went to the spot that was already chosen and sat in padmAsana. He had his japa mala in his right hand and in front of him were all the moola granthas, sarva moola, tikas and tippanis on the vyasa peetha. For a while he was lost in contemplation; then he started his soul-stirring speech.

RAyaru enters brindAvana

RAyaru then took up his veena and started to sing in Bhairavi raaga the famous song,”Indu Enege Govinda” where he extols the Lord as His only Saviour and that he should be pardoned for having led an irreligious life without singing his glories. He ends the song with His mudrika “Dheera Venugopaala Bhaara Kaaniso Hariye”. Just as in His previous avatAra as VyAsaraja in this avatara also the blue darling of brindAvan in the form of an icon danced to the melodious of his darling who was going to enter the brindAvan.

After this rAyaru began reciting the pranava mantra. In a very short time he was lost in meditation. He reached the highest point in meditation. His face was serene. He was shining with a rare brilliance.

At one stage the japamala in the master’s hand became still. Venkanna and other disciples who understood this sign started arranging the slabs around him. They arranged the slabs upto his head and then as per his earlier instructions they placed a copper box containing one thousand two hundred LakshmeenArAyaNa shaligramas that had been specially brought from Gandaki river.

Then they placed the covering slab over it and filled it with earth. They poured twelve thousand varahas (abhisheka) over the brindavan that they had built. A grand feast was hosted to commemorate this glorious event.

Pls check this link if you want to know the details of the last speech of Rayaru

http://www.gururaghavendra1.org/lastspeech.htm

Click here for Sri Raghavendra Strotram

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