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Sri Krishnarpanamastu

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Maadhva Philosophical Literature

uploaded on 3-8-2011

Sri Raghavendra Tirthaswamiji- A true Madhva Mata vardhanah:

Mantralaya Mahan Jagadguru Sri Raghavendra Tirtha Swamiji ( 1595 AD – 1671 AD ) is a true Madhva Mata Vardhanah as eulogised by Sri Appannacharya in his Raghavendra Stotra .Sri Raghavendra’s fifth successor to the Peetha Sri Vadindra Tirtha ( 1728 – 1750 AD ) in his “Gurugunasthavana “ has praised the the greatness of Sri Raghavendraswamy’s most of the literary works which contributed to the growth of the Maadhva Philosophy.As per the Granthamalika Stotra, Sri Raghavendraswmy has been ascribed with writing nearly 51 works These works show clearly that he is a Madhva Mata Vardhanah indeed! A very brief survey is made here for the above statement.

In his poorva Ashrama, as Venkatanatha , he wrote a brief commentary on “ Anumadhva Vijaya “ “Prameya Navamalika “ “ it is called Gooda Bhavaprakasika “ . The impact made on him by Anumadhva Vijaya is very great. That work influenced him to compose works in Sragdhara metre in later days and his three works ,Sri Ramacharita Manjari, Sri Krishna Charita Manjari and Srimanmahabharata Tatparya Nirnaya were composed on the same lines. For these three works his poorva ashrama son Sri Lakshminarayana wrote commentaries.These commentaries are on the same line as Sri Venkatanatha’s commentary on “ Anumadhva Vijaya “.It has been said that Venkatanatha started writing notes on Nyayasudha from his poorva Ashrama days and it culminated later into a magnificent work called “ Parimala “ . He earned the titke “ Parimalacharya “ also.

On Vedic literature he wrote works called “ Vedatrya Vivritis “ in three volumes on Rig, Yajur, Sama Vedas. Unfortunately these three works are not available to us. We lost valuable commentaries on the Vedas . The existence of the above works are known from Gurugunasthavana. Someone has to make a research on this work at the earliest.

He wrote vyakhyanas on Pancha Veda Suktas Viz., Purusha Sookta, Ambhrini Sookta , Balitta Sookta, Sri Sookta and Ratri Sookta or Hiranya Garbha Sookta. Purusha sookta Vyakhyana is avaoilable in print. Othera have to see the light of the day. Recently, Vyasanakara Prabhanjanacharya has brought to light the Vyakhyana of Ambhrini Sookta written by Rayar.

He produced Rigartha Manjari, a commentary on Rig Bhashya and Mantrartha Manjari. His poorva ashrama son Sri.Lakshmi Narayanachar wrote a commentary on the above.There is a doubt on the above two works.( whether they are one or two is the doubt ).

On all the ten Upanishads commented by Madhva, he wrote Khandarthas or direct word for word meanings based on Madhva Bhashyas. Out of these, Khandartha on Aitrya Upanishadis not available. However, another work known as Aitreya Mantrartha containiing meanings of 47 Mantras of Aitreya Upanishad by name “ Mantrartha “ is available

On sootra literature he has written six works . They are:

(1). Srimannyayasudha Parimala , a tippani on Nyayasudha which is in turn a theeka on Anuvyakhyana of Madhva. This is an important work to know the greatness of Anuvyakhyana cum sudha.

(2). Tattvaprakasika Bhavadeepa, a tippani on Tattva Prakasika which is teekha on Madhva’s Brahma sootra Bhashya.

(3). Tantra Deepika, an independent work on Brahma Sootras giving almost word by word meaning of Sootra as per Madhva Bhashya.

(4). Nyayamukthavali,an independent work on Sootra literature giving all the Nyayas and vishaya vyakhyas contained in the Sootra literarure

(5).Chandrika Prakasa , a tippani on Tatparya Chandrika of Vyasaraya. Here a critical study is made on the three Bhashyas of Sankara, Ramanuja and Madhva with their tikas and tippanis and finally proved how Madhva Bhashya is the only Bhashya conducive to the ideas of Sutrakara etc,.

(6). Anubhashya Tattva Manjari, a tika on Anu Bhashya ,a small work of Madhva in 32 verses. In this work Raghavendraswamy has shown how these 32 verses depict all the 223 Adhikaranas and 564 Sutras of Badarayana saareeka sutras.

On Geetaprasthana Sri Rayar has written three works :

(1). Prameya Deepikia Tippani, ( Tippani on Tikacharya’s Prameya Deepika Tika.)

(2). Nyaya Deepika Tippani. ( Tippani on Sri Jaya Tirtha’s Gita Tatparya Nirnaya Tika , Nyaya Dipika )

(3). Gita Vivriti, a word by word meaning of Bhagavadgita based on Madhva’s works. A great work indeed !

On Madhva’s 10 Prakarana Granthas he wrote Tippanis called “ Bhavadeepa “. Out of these 10 , three Khandana Grantha Tippanis, Tattva Viveka tippani and karma nirnaya Tippanis are not available now. What to do ? That is our fate !

He wrote Vyakhyanas on JayaThirtha’s vaadavali,Pramana Paddati, Vyasaraya’s Tarka Tandava. He composed “ Bhatta Sangraha “, a work on Meemamsa sastrabringing out the ideas of Jaimini,Sabaraswamin and Kumarila Bhatta in a lucid way.He wrote Pratasankalpa Gadya , a monumental prose work in two sentences only containing all the ideas of Madhva Philosophy. He composed an Adi Taratamya Stotra based on Bramhanda Purana. Two works called Sarva Samarpana Gadya and Prameya Sangraha .are also ascribed to him. But some orthodox Madhvas do not accept these two as the works of Sri Rayar.

Apart from these works in Sanskrit language it is said that Sri Rayar have composed a number of Devara Namas in Kannada language under the Ankita “ Venugopala”. Out of these ,one song “ Indu Enage Govinda “, in Bhairavi / Mukhari raga is popular and widely sung. One Suladhi on “Vayadeva “ has also come to light. apart from thses two, other Davara Namas are not available now. But, due to his influence , Haridasakoota was blossomed after his Brindavana pravesa under the leadership of Sri Vijayadasa. All the subsequent Dasas after Sri Vijayadasa have composed a lot of songs on him and others. So, Rayar encouraged both Vyasakoota and Dasakoota.

Now, 340 years has elapsed since the Brindavana pravesa of Sri Raghavendraswamy.In the present age, most of the people do not show any interest in Madhva Philosophy and Madhva Sampradayas. But there are a lot of Mrittika Brindavanas of Rayar developing all over India ,nay , the world.These Beindavanas now serve as the focal points for the spread of Madhva Philosophy and Madhva sampradayas. That is why even now in absentia Sri Rayar serves as the “Madhva Mata Vardhanah” through his Mrittika Brindavanas . Sri Rayar’s “ Madhva Mata seva “ cannot be exhausted by this small writeup. We have to be always grateful to him for his monumental service to Madhva Mata.

Sri Krishnarpanamastu

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Maadhva Philosophical Literature

॥सर्वमूल चिन्तना ॥

SARVAMOOLA COGITATION

॥ दश प्रकरणानि ॥

TEN PRAKARANA TRACTS

॥खण्डन त्रय सारः ॥

ESSENCE OF THREE CRITICISMS

What is Prakarana ? The definition is as follows.

zAstraika deza saMbaddhaM zAstra kAryAntare sthitam | prakaraNaM nAma grantha bhedaM vipazcita: ||

शास्त्रैक देश संबद्धं शास्त्र कार्यान्तरे स्थितम् । आहुः प्रकरणं नाम ग्रन्थ भेदं विपश्चितः ॥

In Shastras various aspects of a topic might have been discussed at various places. Prakarana tract is a literary work which gathers various ideas of one topic from various places and tell them cogently in one work itself. The work may be small or big. Sri Madhva has composed ten such works known as Dasa Prakaranas. Discussion of one aspect of Shastra out of several aspects, at one place, is the nature of Prakarana texts. Compare this with Vyakhyana or commentary in which following aspects are seen like splitting the sentence into words and discussing their meanings, both outward as well as implied, splitting the compound words and telling their etymologies, telling poetic beauties and subtle grammatical points and clearing various doubts raised etc,.

Sri Madhvacharya’s ten Prakarana texts are

I Three khandanas (criticisms) viz. (a) Mayavada khandana (b) Upadhi khandana and (c) Prapancha

mityatvanumana khandana

II Tattvodyota or vaada, a manual which reviews critically certain monistic doctrines and compare them with the doctrines of Soonyavada Buddhiism.

III Karma Nirnaya, a work on ritualistic aspects of Rigveda Mahanamni Mantras and reading high philosophical aspects in them

IV (a) Pramana Lakshanas and (b) Katha lakshana works on epistomology and science of debate

V (a) Tattva Samkhyana and (b) Tattva Viveka, works on Ontology and

VI Vishnu Tattva Vinirnaya, Raja or king of Prakarana Tract which deals with various doctrinal aspects of Tattva vada and criticisms of the doctrines of rival schools of thougts.

Let us briefly study the essence of the three Khandana Granthas.

Now let us delve into the work of Mayavaada Khandana.

Before going into the essence of this work let us briefly recollect the salient philosophical doctrines of Maayavada or Advaita or Monism.

Advaitins sum up their philosophy in a half Sloka as follows.

zlokArdhena pravakSyAmi yaduktaM grantha koTibhi: | brahma satyaM jaganmithyA jIvo bramhaiva nopara: ||

श्लोकार्धेन प्रवक्ष्यामि यदुक्तं ग्रन्थ कोटिभिः । ब्रह्म सत्यं जगन्मिथ्या जीवो ब्रम्हैव नोपरः ॥

“ I tell in half verse whatever has been said in crores of works.Brahman alone is Truth and reality, the universe ( world ) is mitya and the individual soul known as Jeeva is no way different from Brahman. “

In other words , the one and the only reality in the entire cosmos is Brahman or Atman or pure consciousness ( suddha chinmatram ).The universe which we perceive is neither real nor unreal and it is an inexplicable entity known by the technical term Mithya which is normally translated as illusion. There is absolutely no difference between the individual soul and supreme soul or Brahman. In other words there is hundred percent identity between the Jeeva and Brahman.

Explaining these doctrines, the monistic philosophy states there exists nothing except the absolute Brahman. In the day today world all of us perceive multiplicity or pluralism. The Advaitins say that this pluralism is due to our ignorance only. This ignorance is denoted by the term “ Ajnana ‘ or ‘ Avidya “( ignorance or positive nescience ). In due course of discussion we may discuss various aspects of maayavaada or Advaita at appropriate places.

Maayavaada khandana work or मायावादखण्डन ग्रन्थ opens with the following invocatory verse or मंगलाचरण श्लोका

narasimho khilA jJAna matadhvAnta divAkara: | jayatyamita sajJAna sukha zakti payonidhi: ||

नरसिम्होSखिल| ज्ञानमतध्वांत दिवाकरः । जयत्यमित सज्ञान सुख शक्ति पयोनिधिः ॥

“ Narasimha ( lion–man form of Lord Sri Vishnu ) is a efflugent sun who removes the darkness ( ignorance ) created by the ignorance philosophy ( Advaita or Maayavaada ). He is an ocean of limitless energy, good knowledge and eternal bliss. He shines well. “ Jayati means utkrishto bhavati and here according to the context is translated as shines well which is not literally correct.

The work begins briefly as follows;

vimataM anAraMbhaNIyam anyathAprati pAdakatvAt | yaditthaM tattathA yatha saMpratipannam ||

विमतं अनारंभणीयम् अन्यथाप्रति पादकत्वात् । यदित्थं तत्तथा यथा संप्रतिपन्नम् ॥

“ Maayavada Khandana points out that Maayavaada, i.e. Jeeva Brahma aikhyavaada ( identity of individual soul and absolute ) is not the purport of the sruti (श्रुति ). If this is taken as the purport of the sruti, the study of the Sruti itself becomes a purposeless pusuit. It is stated that the Advaita Sastra is a purposeless pursuit as its objective and the subject cannot be convincingly and logically explained. These two points are presented in a syllogistic form as “ Vimatam anaarambhaniyam – Anyata pratipaadaktvat “ .In this syllogism Vimata, i.e. the issue under the debate is to be taken as “ Vedadi Sastra “ once and as “ Advaita Sastra “ once again. Anaarambhaniya means not worth pursuing. the reasons given in the syllogism viz, “ Anyataa pratipaadakatvaat “ means that “ it results in presenting something that is not true “.

The Maayavaadins say that we perceive the world due to ignorance . They say “जगत् is अज्ञानकल्पित“ and Jeeva is Paramatma only “ जीव is परमात्मा एव” Due to ignorance only, We are not able to perceive that. We are really Brahman only. Veda Sastras teach us the same by the Sruti “तत्वमसि´” , “that thou art we are have to pursue the same by Sadhana or practice as “ अहं ब्रह्मास्मि “, “I am Bramhan”. That is the real purpose of Veda Sastra or Sruti.. Sri Madhva says “ Jeeva Brahmaikhya “ is not truth. The Veda Sastras and Advaita Sastra both should not be studied. Since both teach unreal thing like Jeeva Brahmaikya, they should not be studied. The entire text elaborate these points only.

If Sastras teach the identity of individual soul with the absolute, which is un true in reality, then those sastras should not be pursued. Since Advaita teaches “untruth” , it should not be studied. so, “Maayavaada” is criticised in this “Khandana Grantha”.

In Advaita, Atmavastu ( Absolute ) alone is real and all the rest are false.In that case whether “Jeeva atma-Paramatma aikhya” is different from atma vastu or whether both are same. In case, they are different the main doctrine of Advaita breaks down as we have to accept two facts or two truths. On the contrary if we accept both are same, then Atma already knows its aikhya with Paramatma and there is no need for sastra study as Atman is already aware about its identity with the Absolute and Sastras teach only what is already experienced. So,on both counts, the study of Sastra or Advaita Vedanta is a waste. If you say that the soul does not know the identity with the Absolute, it is also wrong, since Advaita says soul is swaprakasa (self luminous) and it does not have ignorance as its nature. .So the identity is a “Siddha vastu“ and Sastra’s help is not necessary, there cannot be any ignorance as Atma vastu does not have any qualities or characteristics as Advaita says Atman is nirguna and nirdharmaka.

According to Advaita doctrines that “which is already not known is Pramana”. Since the absolute is self revealing and hence already known the sastra that proposes to teach it is Apramana (not testimony).

As already told Ajnana or nescience cannot veil Brahman which is self luminous there is no subject matter for the sastra to be studied. According to another Maayavaada doctrine, the removal of Ajnana or ignorance is Moksha or liberation, that is knowing that Atman is identical with Paramatman after the removal of ignorance by the study of (advaita) Sastras is liberation. since as earlier discussed, as there is no ignorance, and the identity is already there and need not be achieved now by the study of sastras. so the study of Sastra need not be pursued. As the study to be pursued does not have the requirements of Anubandha Chatushtaya(अनुबन्ध चतुष्टय )- like प्रयोजना , विषय , अधिकारिन् , संबन्ध it need not be studied at all. If yoy say finally that जीव ब्रह्म ऐक्य is मिथ्या or false, then Sastras which teach ऐक्य is false and they have to be discarded.

This small tract discusses the main doctrine of Advaita viz., Jeeva-Brahma Aikhya by way of subtle arguments which show in whichever way, you pursue the subject of Jeeva-Brahma aikhya, you land in logical fallacies and the proposed sastras which teach them are also full of false things. The entire study of Veda Sastras and Advaita Sastra need not be pursued and Maayaavada is not tenable at all. In this way Maaya Vaada doctrine of Jeeva-Brahma aikhya is scattingly criticised in this Khanda work.

In the concluding portions Acharya Madhva quotes Gita Slokas (chapter 15) द्वाविमौ पुरुषौ upto कृतकृत्यस्य भारत to prove the absolute difference between the absolute God, soul and matter and hierarchy among souls , the reality of all these and etc,. He also quotes a Kathopanoshad passage and a Brahmasutra to prove the supremacy of God and hierarchy among souls and their absolute mutual differences.Finally Sri Madhva concludes the work with antya mangalasloka as follows : .

iti sarvajJa muninA mAyAvAda tamo khilam | nirastaM tattva vAdena satAM saMzayanuttaye ||

इति सर्वज्ञ मुनिना मायावाद तमोखिलम् । निरस्तं तत्त्व वादेन सतां संशयनुत्तये ॥

“Thus Sarvajna Muni alias Sri Madhva composed this work which expelled all the darkness created by Maayavaada.He has also enumerated the principles of Tattva vaada for the sake of noble good souls for the removal of doubts in them.”

nAsti nArAyaNa samaM na bhUtaM na bhaviSyati | etena satya vAkyena sarvArthAn sAdhayAmyaham ||

नास्ति नारायण समं न भूतं न भविष्यति । एतेन सत्य वाक्येन सर्वार्थान् साधयाम्यहम् ॥

“There is no one equal to Sri Narayana both in the present,past and future. By stating like this i will accomplish every thing. this sloka occures in Mahabharata and Brahmanda Purana.

Now let us take another khandana work for our study.

For Maayavaada Khandana we have a teeka by name “Vivarana” by Sri Jayatirtha Muni alias Teekacharya.. Sri Vadirajaswamy commented on it in his “Upanyasa Ratnamala”. Sri Vyasaraja Tirtha wrote a Tippani on it by name “Mandara Manjari”. The other tippanis on it are (a) Abhinava Parasu by Sri satyanatha Tirtha (b) Panchika by Sri BidaraHalli Srinivasa Tirtha (c) Guru Rajeeya by Sri Kesavacharya Pandurangi (d) Anantha Bhattya by Sri Srimushnam Ananthacharya (e) Lingeriya by Sri Srinivasacharya Lingeri and (f) Rotti Venkata Bhattiya by Sri Rotti Venkatacharya.

------ Sri Krishnarpanamastu.----

In next article we may take up other Khandana Granthas for study.

Maadhva Philosophical Literature

upAdhi khaNDana

उपाधि खण्डन

In Maayavaada Khandana it is proved that the concept of Ajnaana as envisaged in Advaita is not tenable. In Upadhi Khandana it will be pointed out that Ajnaana can not play the role of Upaadhi i.e., as an adjunct to project Brahman as Jiva. In Advaita, Ajnana is a key concept. The projection of the Jeeva and the Jagat is attributed to it. It is the cause of the bondage and its removal is liberation. The concept of “ Upadhi “ to project the pluralism seen in this world is criticided in the work “ Upadhi Khandana “. The work begins with the following Mangalacharana sloka.

nArAyaNo gaNya guNa nityaika nilayAkRtiH |

azeSa doSa rahitaH prIyatAM kamalAlayaH ||

नारायणो गण्य गुण नित्यैक निलयाकृतिः ।

अशेष दोष रहितः प्रीयतां कमलालयः ॥

May Kamala Lakshmi’s consort Sri Narayana who is personification of infinite eternal qualities eternally and devoid of any kinds of defects be pleased!

In Advaita, Upadhi or medium causes of differentiation and dualism / Pluralism. For example, a lamp is placed before a mirror, a medium ( Upadhi ). The reflection of the lamp is seen in the mirror. the reflection is created by the mirror. the medium and the reflection only appear and it is not real. Similarly the souls and world were created by the medium of “Ajnaana” or nescience. They are all appearances of Brahman due to the medium of Ajnaana and they are not real. This is the stand point of Monism. To have this stand point Only they say that their Brahman or God is qualiytyless or “ Nirguna “. To refute this point boldly Madhva at the outset itself states that the God is full of attributes and devoid of any defect. Indirectly he wants to say that the medium is not the cause for plurality seen in this world. “ Upadhi" vaada is propounded by both Sankaracharya and Bhaskaracharya, but in different ways. Both views are criticided in this Prakarana.

The first argument is as follows.

ajJatAkhila saMvettuH ghaTate na kutazcana |

upAdi bhedhAt ghaTata iti cet sa svAbhAvataH |

ajJAnato vA dvaitasya satyatA svata eva cet |

anavasthitarajJAna hetau vAnyonya siddhitA |

अज्ञताखिल संवेत्तुःघटने न कृतश्चन ।

उपादि भेधात् घटन इति चेत् स स्वाभावतः ।

अज्ञानतो वा द्वैतस्य सत्यता स्वत एव चेत् ।

अनवस्थितरज्ञान हेतौ वान्योन्य सिद्धिता ।

God is omniscient( सर्वज्ञः ). Therefore He cannot have ignorance(Ajnaana). so Jeeva alone should have ignorance due to the medium or Upaadhi. In that case, since Jeeva is created by Upaadhi, whether Upaadhi is real or whether it is caused by ignorance or Ajnaana? If Jeeva and Upaadhi are reals then there are two realities Jeeva and Upaadhi and very dictum of advaita namely “ only Brahman alone exists “ vanishes. If the Upaadhi is unreal then we land in the fallacies of infinite regress ,mutual dependance, and circular dependance (vicious circle) or Chkraka defects. Tika tippanis explain these fallacies very well. Here they are not elaborated.

According to Advaita, Atma vastu is Akhanda or impartite. there is no difference in it. If medium creates Bheda or differece how can it create so, as that vastu is Akhanda or differenceless ? Medium cannot create difference when there is no difference. Medium only gives the knowledge of existing difference only and it does nor create any new difference.

vidyAmAnasya bhedasya jJApako naiva kArakaH

विद्यामानस्य भेदस्य ज्ञापको नैव कारकः

If it is insisted that the Upaadhi does not merely indicate the distinction or Bheda, but actually causes it (Bheda), then it causes the distinction by contacting the whole of the object to be differenciated or a part of it? If the whole then it is unable to differentiate , if by contacting a part then to carve out that part another Upaadhi will be required. This leads to the fallacy of infinite regress. according to Madhva Bheda or difference is Vastu swaroopa only and it is not any Upaadhi since Upaadhis cannot create differences when there are no differences at all.

In the case of difference between the god and Souls is not real, then all will have to share the pains and the pleasures of all. But it is the experience of all that they do not share the pleasures and the pains of all. From this it can be inferred that all are really different from each other.sometimes we are not able to cognise the difference of a vastu from others. At that time only, Upaadhi comes to our rescue.

Bheda is real whereas Abheda is not real. abheda theory has many defects whereas Bheda concept does not have any defects/fallacies. Moreover cognition of mutual differences among souls is experienced by all. So Panca Bheda is real and correct.

God is omnisient, omnipotent, omnipresent, all powerful, full of attributes and no defects. Souls are ignorant, not pervading and full of defects. And therefore the difference between God and the souls are perceived by all. Apourusheya Vadas glorify God and his superiority and Jeevas’ utter dependance on him. So Jeeva-Deva Bhedas established by the Vedas.

In Aikyavada Advaita, there cannot be a substance called Ajnaana or ignorance.Moreover for that Aikya Saastra ther is no Adhikari, Vishaya, Phala and sambandha in Aikya Saastra. Since Anubandacatustya is absent in Aikya Saastra, Aikya Saasra need not be pursued. It is a waste indeed!

Advaita says since Avidyaya Durghata Tvam hi Bhushanam na tu Dhushanam. ( unintelligibility of nescience is an ornament and it is not condemnable ). Thus proclaim Advaitins. Madhva ridicules this view. He says that Bheda Saastra has anubanda catushtya so it only is a real philosophy to be accepted by all. Upaadhi is a bunkum in final analysis according to Maayavaada. Thua Acharya concluded the work.

Final Mangalasloka is like this.

namo manda nijAnanda sAMdra sundara mUrtiye |

indirApataye nityAnanda bhojana dAyine ||

नमोsमन्द निजानन्द सांद्र सुन्दर मूर्तिये ।

इन्दिरापतये नित्यानन्द भोजन दायिने ॥

|| zrI kRSNArpaNamastu ||

॥ श्री कृष्णार्पणमस्तु ॥

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Prapancha Mithyaàtva Anumana Khandana

प्रपञ्च मिथ्यात्व अनुमान खण्डन

( prapaJca mithyAtva anumAna khaNDana )

There is a famous syllogism in Maayavaada texts which is as follows:-

vimataM mithyA dRzyatvAt jaDatvAt | paricCinnatvAt zukti rUpyavat ||

विमतं मिथ्या दृश्यत्वात् जडत्वात् । परिच्छिन्नत्वात् शुक्ति रूप्यवत् ॥

In this text, the stork syllogism of Maayavada for establishing the concept of Mithyatva ie., illusory nature of the world is reviewed and criticised. Only one third of the syllogism is criticised ie., upto विमतं मिथ्या दृश्यत्वात् ।

Acharya Madhva starts the text as follows:-

yaditthaM tatathA | yathA saMpratipannam | ityukte jagatobhAvAt | azrayA siddhaH pakSaH ||

यदित्थं ततथा । यथा संप्रतिपन्नम् । इत्युक्ते जगतोभावात् । अश्रया सिद्ध: पक्षः ॥

The point under debate is “ world” . It is stated that the world is illusory because it is perceived. Whatever perceived is false. For example we perceive silver in a conch shell. It is false. This argument of Maayaavadins is refuted here.

To point out that a syllogism is defective certain fallacies with reference to the Paksha Sadhya and Hetu are pointed out in a philosophical debate. Hetu is argument. Sadhya is the point to be proved. Paksha is that with reference to which the point at issue is to be proved. For instance , when the presence of the fire on the hill is to be proved by observing , the smoke on the hill is Hetu, ie., argument, the presence of fire on the hill is Sadhya ie., the point to be proved. Parvata ie., the hill is paksha.ie., that reference to which the point at issue is to be proved,

In the syllogism proposed by the maayaavaadin, to prove the mithyatva of the world, the world is paksha. It is with reference to the world that the mithyatva is proposed to be proved . However, according to Maayaavaada , the world is false (not true). Therefore the asraya ie., that with reference to which the mithyatva is proposed to be proved ie., the world itself is not available to prove it. This is technically called the fallacy of aasraya asiddhi.

According to Advaita, Jagat or the world is neither real nor unreal . It is anirvacaniya. In case we accept that Jagat is not asatya , then we get the fallacy of Apasiddhanta.

anirvacanIyA siddheH aprasiddha vizeSaNaH ||

अनिर्वचनीया सिद्धेः अप्रसिद्ध विशेषणः ॥

The entity अनिर्वचनीय वस्तु is yet to be proved. Therefore the sadhya ie., the point to be proved is also is not known to the parties concerned. This is a fallacy known as Aprasiddha visesana.

The nature of the Hetu “ Drisyatva” also cannot be properly explained by the Advaitin. It is not real according to the Advaita. Its anirvacaniyatva is not yet established. Therefore there is a fallacy of Hetu asiddhi also.

Further there is no instance with reference to which anirvacaniyatva can be demonstrated, because the concept of anirvacaniyatva itself is yet to be established. Because of this even Sukti Rajata is vipaksha . The Hetu . ie., Drisyatva is present in it. Therefore there is the fallacy of viruddha also. Since the Hetu, Drisyatva is found in Atman also there is the fallacy of Anaikantika . The fallacy of kaalatya padista , prakaramasatya etc., also poined out.

All the fallacies are pointed out and this syllogism is full of fallacies. so, the position of Advaita is untenable. The concept of Maayaavaada viz., sadasadvilakshana has siddha sadhanata dosha. ( fallacy of establishing the established ). In this tract Visvam mitya is pratigna. For that , three fallacies were shown viz,. Asraya Asiddhi, Aprasiddha viseshavatva and siddha sadhanata. the concept ‘Drishtatva “ is also having a lot of Doshas or fallacies.

The concept of ‘anirvacaniyatva” have a dosha or fallacies of Hetu Viruddha and “Anaikantika’ and “Anadyavastita”. Finally it is concluded that “ अनन्त दोषजुष्टं हेयं मायामतं शुभैः “ that is Maayaavaada has got a lot of logical fallacies. Acharya Concludes the work with the following verse.

yodRzyate sadAnaMnda nityavyakta cidAtmanA | nirdoSAkhila kalyANaguNaM vande ramApatim ||

योदृश्यते सदानंन्द नित्यत्यत्क चिदात्मना । निर्दोषाखिल कल्याणगुणं वन्दे रमापतिम् ॥

This text is very small in length. But in content it is voluminous. It gave rise to further texts like Vaadavali, Nyayamrita, Muktimallika etc., by others.The study of Khandana Traya will give out the correct standpoint of Dvaita vis-a-vis Advaita. Readers are requested to study these Texts under a competent Guru to know the crux of the matter.

|| zrI kRSNArpaNamastu || ॥ श्री कृष्णार्पणमस्तु ॥

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Study of Mangalaacharana slokas of Anuvyaakhyaana

and Sriman Nyaayasudhaa

Acharya Madhva’s metrical masterpiece is ANUVYAKHYAANA , a critical commentary on Brahma Sutras of Badarayana.

He begins the work with the following invocatory work or Mangalacharana sloka.

nArAyaNaM nikhila pUrNa guNaika deham

nirdoSamApya tama mapyakhilaiH suvAkhyaiH |

asyodbhavAdidama zeSa vizeSato pi

vandyaM sadA priyatamaM mama sannamAmi ||

नारायणं निखिल पूर्ण गुणैक देहम्

निर्दोषमाप्य तम मप्यखिलैः सुवाख्यैः ।

अस्योद्भवादिदम शेष विशेषतो Sपि

वन्द्यं सदा प्रियतमं मम सन्नमामि ॥

“ Sriman Narayana ( Supreme God ) “ is the cause of creation, sustenance etc., of the world and is free from all defects. He is the embodiment of all infinite auspicious qualities. Unlike us He does not have physical inanimate body. He is described in Vedas and Sastras directly and is praised by all. He can be attained by the knowledge obtained from the sacred literature. I prostrate with special devotion to Him who is always my most beloved”

God’s glory is praised very well here. By telling that He has infinite virtues with no defects and He is the creator of

multi variegated world, He is the purport of all the Sastras and that God is pleased by the immense devotion of the devotee. Sri Madhva is the best devotee of that God .

The God is full of auspicious qualities and devoid of any defects.They are indicated by the words निखिल पूर्ण गुणैकदेहं and निर्दोषं (nikhila pUrNa guNaikadehaM and nirdoSaM ) . The sutrakara also stated the same thing by using the word ब्रह्म in the first aphorism. Incidentally this God is absolutely different from the others (animate and inanimate entities. )

Creation is wonderful and the person who creates should have wonderful knowledge and power. They are indicated by the words अस्योद्भवादिदं अखिलैः सुवाख्यैः (asyodbhavAdidaM akhilaiH suvAkhyaiH ). अखिलैः सुवाख्यैः (akhilaiH suvAkhyaiH) denotes primarily to the Vedas and subsequently ,to other derivative knowledge from the Vedas.

The God has a body of full of knowledge and bliss and other attributes निखिलपूर्ण गुणैकदेहं (nikhilapUrNa guNaikadehaM ). The God does not have inert physical body like us. That God is known as “ NARAYANA “ because he does not have any defects. [ नारा ( nArA) means defectfree ]. Many more interpretations can be given to word “ Narayana “.

This Sloka is essence of entire Brahmasutra Sastra.” The scripture declare that Supreme Brahman is the creator of this world. Discussion of the Brahman has to be conducted. When it is critically examined it will be proved that all the Vedas describe Brahman as possessing infinite qualities “ ( Essence of first four Sutras or aphorisms ). वन्द्या (vandyA or contemplation in the mind or discussion indicates that enquiry into Brahman should be conducted. निखिलपूर्णगुण (nikhilapUrNaguNa ) indicates the quintessence of the first chapter of the Sutras . The word प्रियतमम् and आप्यतमम् (priyatamam, Apyatamam ) tell the essence of III chapter & IV chapter of the Sutras. So this invocatory Sloka itself delineates the essence of the entire Brahma meemaamsa Sastra.

Sriman Nyaya Sudha’s Mangala sloka is like this;-

श्रिय: पत्ये नित्यागणित गुण मणिक्य विशद

प्रभाजालोल्लासोपहत सकला वद्य तमसे ।

जगज्जन्म स्थेम प्रलय रचना शील वपुषे

नमो S शेषाम्नाय स्मृति हृदय दीप्ताय हरये ॥

zriyaH patye nityAgaNita guNa maNikya vizada

prabhAjAlollAsopahata sakalA vadya tamase |

jagajjanma sthema pralaya racanA zIla vapuSe

namo zeSAmnAya smRti hRdaya dIptAya haraye ||

In this verse, Sri Teekacharya echoes the sentiments of Sri Bhashyakara and Sutrakara very succintly and tells the majesty of God, Lord Hari.

I.He is the eternal consort of Sri Lakshmi Devi.

II. He is the abode of infinite attributes eternally

III. He does not have any iota of defects eternally.

IV. He is the creator, sustainer and destroyer of entire cosmos.

V. This God is known only through the Vedic Scriptures.

The first four aphorisms of Sutrakara and Mangala sloka of Anuvyakhyaanakara states the same. So, Teekaraya only echoes the views of his Guru and Parama Guru.

As stated already the adjective निखिलपूर्ण गुणैकदेह (nikhilapUrNa guNaikadeha ) states the समन्वय (samanvaya ) of all the qualities explained in the first chapter wherein it is pointed out all the names in this world proclaim primarily to Lord Narayana only. The adjective निर्दोष states the virodha parihara explained in the second chapter. The adjective अखिलैः सुवाख्यैः आप्यतम (akhilaiH suvAkhyaiH Apyatama ) states the fact that the supreme God could be obtained by वैराग्य ज्ञान भक्ति & उपासना ( vairAgya jJAna bhakti &upAsanA ) as explained in the III chapter.The adjective आप्यत ( Apyatama ) states the fact that the liberated soul can reach Supreme God as explained in the IV chapter. So, this invocation is a conspectus of Brahma Sutra Bhashya.

|| zrI kRSNArpaNamastu ||

॥ श्री कृष्णार्पणमस्तु ॥

------ Sri Krishnarpanamastu.----

Sriman Nyayasudha Parimala –Interpretation of adya sloka of Anuvyakhyaana Sudha

Sri Mantralaya Mahaprabhu’s magnum opus is Parimala. Hence he is known as Parimalacharya.

Parimala starts as follows.

pUrNAgaNya guNodAra mUrtaye puNyakIrtaye |

namaH zrIpataye bhalladatta svAnanda mUrtaye ||

pUrNagaNya guNodAra nitya sundara mUrtine |

zrI brahma vIndra pUrveDya kIrtine brahmaNe namaH ||

पूर्णागण्य गुणोदार मूर्तये पुण्यकीर्तथे ।

नमः श्रीपतये भक्तदत्त स्वानन्द मूर्तये ॥

पूर्णागण्य गुणोदार नित्य सुन्दर मूर्तिने ।

श्री ब्रह्म वीन्द्र पूर्वेड्य कीर्तिने ब्रह्मणे नमः ॥

These slokas embed the ideas delineated in the Sudha sloka “ zriyaH patye nityagaNita guNamANikya vizada prabhAjAlollAsopahRta sakalAvadya tamase | jagajjanma sthema pralaya racanAzIla vapuSe namo zeSAmnAya smRti hRdaya dIptAya haraye || श्रियः पत्ये नित्यगणित गुणमाणिक्य विशद प्रभाजालोल्लासोपहृत सकलावद्य तमसे । जगज्जन्म स्थेम प्रलय रचनाशील वपुषे नमोSशेषाम्नाय स्मृति हृदय दीप्ताय हरये ॥ “ in a brief manner

Parimala mangalacharana slokas state Gunapoornatva vis-a-vis dosha dooratva of Sri Hari. Ashta kartrutva, Aprakrita dehatva and Mukti dayatva of Narayana, consortship of Lakshmi and sarvottamatva of Vishnu. All these have been told in the Sutras, Bhashya, Anuvyakhyaana and Sudha.

Parimalacharya, while explaining the Adya slokas of Anuvyaakhyaana and Sudha have stated that विशिष्टत्व , इष्टत्व , and अधिकृतत्व ( viziSTatva , iSTatva , and adhikRtatva ) are all available in Narayana and so he is the fit person to be worshipped ( Namyatva Guna ). “ अशेष विशेषतो S पि वन्द्यं azeSa vizeSato S pi vandyaM “ in Anuvyaakhyaana states the Sarvothamatva of Hari and his superiority to Brahmadi Devatas. श्रियः पत्ये ( zriyaH patye ) - is a special epithet applicable only to Narayana and none else. Even the Visishtadvaitins concede that the epithet --- श्रीपति ( zrIpati ) is applicable to only Vishnu and no others. All should worship Narayana along with Lakshmi only, because Lakshmi is nitya aviyogini of Narayana and deity of wealth and speech. Sri Rayar states that Sudhakaara has used the word श्रियः पत्ये ( zriyaH patye ) instead of -- श्रीपतये zrIpataye - because obeisance to Lakshmi is not as primary as the obeisance to Lord Narayana. One should worship Narayana first and then only to Lakshmi as a परिवार देवता to नारायण ( parivAra devatA to nArAyaNa ).

नित्यागणित गुण ( nityAgaNita guNa ) and other analogies clearly tell that the God has infinite attributes and no defects. When rays of light is there where is the question of darkness ? This echoes - पूर्णगुणैक देहं and निर्दोषं in अनुव्याख्यान ( pUrNaguNaika dehaM and nirdoSaM in anuvyAkhyAna ). Brahma sabda has both the connotatios of गुणपूर्णत्व ( guNapUrNatva )- and निर्दोषत्व ( nirdoSatva ) . So one adjective नित्यागणित गुण ( nityAgaNita guNa ) is used. Parimalakara says ,since God is गुणपूर्ण ( guNapUrNa ) -&- दोषदूर ( doSadUra ) he should be worshipped. Nitya aganita guna indicates eternal everlasting infinite attributes and consequent no defects, Narayana’s deha is also nitya , that is eternal Apraakrita deha “ . सदा ( sadA ) “ in Anuvyaakhyaana has transformed into ‘ नित्य ( nitya )“ in Sudha.So says Parimalacharya.-- सकलावद्यत मसे ( sakalAvadyata mase ) echoes निर्दोष ( nirdoSa ) in moola.

अस्योद्भवादिदं ( asyodbhavAdidaM ) in moola has become जगज्जन्म स्थेम ( jagajjanma sthema ) in Tika. स्येम ( syema )- means – रक्षणा ( rakSaNA ) or protection. God does creation, protection and destruction on his own volition.

Sri Rayar indicate that the three actions Srishthi, sthiti and laya tells all the eight activities indicated by the word “-उद्भवादिदं ( udbhavAdidaM ) “ in Anuvyakhyaana . ‘शीलवपुषे ( zIlavapuSe ) ‘ indicates that it is the SvaBhava of Sri Hari to do creation etc., eventhogh he derives no benefit from them. Since ‘ सृष्टि ( sRSTi ) “ etc,. are स्वभाव ( ( svabhAva ) of श्रीहरि , सदा अस्योद्भवादिदं प्रयोग ( zrIhari , sadA asyodbhavAdidaM ) prayoga is apt and साधु (sAdhu). सृष्टयादि कर्म ( sRSTayAdi karma ) is possible only if कर्ता ( kartA ) has a body. So Acharya used the word गुणैकदेहं ( guNaikadehaM ) and Teekachar used the word ‘शीलवपुषे ( zIlavapuSe )‘. This rebuts the Mayavadin’s doctrine of “ nirdehatva “ of Hari. But Hari’s शरीर ( zarIra )- is - अप्राकृत ( aprAkRta ) unlike humans. Hari is ‘ वेदैकवेद्य (vedaikavedya ) “ is incrporated in the word “ अखिलैः सुवाख्यैः ( akhilaiH suvAkhyaiH ) “ He is indicated by all words ‘ Loukika and Vaidika “ That is incorporated in the words ‘ अशेषाम्नाय स्मृति ( azeSAmnAya smRti ) “ in Tika. Tatparya or purport of आम्नाय स्मृति ( AmnAya smRti ) is हरि ( hari ) indicated by the word “ हृदय ( hRdaya ) “ in Sudha.

Hari is the most beloved to the Acharya is indicated by “सदा प्रियतमं ( sadA priyatamaM ) “ The word हरये ( haraye )- tells इष्टत्व ( iSTatva ) , the word नित्यागणित ( nityAgaNita ) tells विशिष्टत्व ( viziSTatva ) and the word अशेषाम्नाय ( azeSAmnAya ) tells अधिकृतत्व ( adhikRtatva ) . Read Parimala for details.

In Moola सुवाक्यैः आप्ततमम् ( suvAkyaiH Aptatamam ) have been placed first and अस्योद्भवादिदं ( asyodbhavAdidaM ) later. In sudha जगज्जन्म स्थेम ( jagajjanma sthema ) has been placed first and - सुवाक्यैः ( suvAkyaiH ) has been placed later. Teekacharya has changed the order inorder to emphasise that all the attributes of God are indicated in Vedadi Sastras.

As already indicated नित्यागणित ( nityAgaNita ) states गुणपूर्णत्व ( guNapUrNatva ) and समन्वयाध्याय ( samanvayAdhyAya ). उपहत सकलावद्य तमसे ( upahata sakalAvadya tamase ) states निर्दोषत्व ( nirdoSatva ) and – अविरोद्यथाय avirodharathAya . “अशेषाम्नाय स्मृति “ “ ( azeSAmnAya smRti )“ states साधनाध्याय ( sAdhanAdhyAya ) and हरये ( haraye ) states the फलाध्याय ( phalAdhyAya ). Hari alone gives Mukti Sri Rayar also indicates some grammatical niceties in explaining tha adya slokas of Anuvyakhyaana and Sudha in his Parimala Grantha.

A small bird’s view alone is given here . Interested readers are requested to read Parimala to understand the full implications of adya slokas and all subsequent Sudha vakhyas.

|| zrI kRSNArpaNamastu ||

॥ श्री कृष्णार्पणमस्तु ॥

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Maadhva Philosophical Literature

Bilva mangalah SadhuH

बिल्व मंगलः साधुः

This sentence of seven letters, Bilva Mangalah sadhuH - बिल्व मंगलः साधुः is considered as one of the works of Sri Madhvacharya, the works known by the general name “ Sarva Moola Granthas “ . This is also considered as the last work in the Sarva Moola Grantha series. Sri Satya Parayana Tirtha of Uttaradi Mutt has written a tika for this work. He has given eighteen different meanings for this short sentence. He has openly said that this sentence forms part and parcel of Sarva Moola Granthas. सर्वमूल ग्रन्थाः

बिल्व मंगलः साधुः इति सर्वज्ञोक्तं वाक्यं सर्वमूल अन्तर्भूतं इति संप्रदायविदः ॥

(bilva maMgalaH sAdhuH iti sarvajJoktaM vAkyaM sarvamUla antarbhUtaM iti saMpradAyavidaH ||)

Ther are some anectodes associated with this sentence. There was a Krishna Bhakta by name “Lila Suka “ . He was also known as “Bilva Mangala”. One day some disciples of Madhvacharya enquired about Biva Mangala with Madhvacharya himself. At that time Sri Madhvacharya told that “ Biva Mangalah SadhuH ( Biva Mangala is a holy good person ). That formed his last sentence in Sarva Moola.

There was a Smarta Pandit by name “Bilva Mangala” and he counted all the letters (Granthas) in all the Sarva Moola granthas and told Acharya that there are 18 lakh (eighteen lakh) letters in all the Sarva Moola Granthas. But Acharya Madhva quickly retorted by saying that the Sarva Moolas lack seven letters to complete eigteen lakh letters. He also said ‘ you add the sentence Bilva MangalaH SadhuH to the Sarva Moola Rasi. Then Sarva Moola becomes 18 lakh lettered book series’. So, this seven lettered word forms as the last work of Sarva Moola Grantha.

But the great Yati of Uttaradi Mutt Sri Satya Parayana Tirtha whose Aradhane falls on Ashvina Sukla Saptami interpreted this sentence in such a way that it shows the greatness of Sri Hari in eighteen different ways. Paucity of space prevents from giving all the meanings as interpreted by the great Swamiji .

|| zrI kRSNArpaNamastu ||

॥ श्री कृष्णार्पणमस्तु ॥

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Madhvaakhyam Mantra Siddham

मध्वाख्यं मन्त्रसिद्धम्

In Sri Hari Vayu stuti, in verse 4 , the above words Madhvaakhyam Mantra Siddham occurs in the 41^st verse of Vayu Stuti. The word Madhva occurs only once in the above verse alone. The same idea has been repeated in Madhva Vijaya also in the verse six of Canto I . The verse is as follows.

“ Taam mantra varnairanu varna neeyam

Sarvendrapoorvairapi vaktu kaame |

Samkshipnu vaakhye mayi manda buddhau

Santo Gunaadhyah Karunam kriyasuH || “

Both Vayu Stuti and Madhva Vijaya state the fact that the name “ Madhva “ is there in the Veda Mantras. That is, Guru Madhva is Veda pratipadya. ( Represented in Vedic literarure ).

Sri Narayana Panditacharya , in his Bhava Prakaasikaa has mentioned that Madhva is represented in the “Balittha”,”Bhusanna Yaudhi” and “ Tam su te kirtee “ sooktas. The word “Madhva” occurs also in the Vishnu Sookta as seen by Dheerghatama and in the Pranaagni sukta of the tenth Mandala of Rig Veda.

In Balittha sukta “Madhva” occurs in the sentence “ yadee Manu Pradivo Madhva aadhave guha santam maatarisvaa maathayati“ In Vishnu sukta the word “Madhva” occurs in tha sentence “Vishnoh pade parame Madhva utsah “. In the Pranagni sukta of tenth Mandala, the word “Madhva” occurs in the sentence “ vidvaan madhva ujja bhadraa drise kam“. Even though, in the other two Suktas , the word “Madhva” do not appear directly, the import of the Sooktas glorify Vayu-Madhva only, So, Sri Madhva is extolled in vedic Mantras and so he is Veda Pratipadya. Also Madhva is Mantrsa Siddha. We are fortunate in having a Veda Pratipadya Guru as our uttaraka Acharya. Such a Veda pratipaadyatva is not there in other Gurus and Acharyas. Sriman Madhvacharya is Srimadacharya who is a uttama Acharya.

“Acharyah Srimadacharya Santume janmajanmani”.

आचार्यः श्रीमदाचार्यः सन्तुमे जन्म जन्मनि ।

|| zrI kRSNArpaNamastu ||

॥ श्री कृष्णार्पणमस्तु ॥

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॥ tattvodyotaH ॥ ॥ तत्त्वोद्योतः ॥

Tattvodyotah is not only a Prakarana Grantha, but also a Vaada Grantha. Its main theme is to point out the absolute difference between Brahman and the Jeevas even at the liberated state and the fact that both the Jeeva and Jagat are completely under the control of the Supreme God and are regulated by Him.

The Mangalacharana Sloka for this tract is as follows

sarvatrAkhila sacCaktiH svatantrozeSa darzanaH |

nityAtAdRza ciccetyaMteSTo no ramApatiH ||

सर्वत्राखिल सच्छक्तिः स्वतन्त्रोशेष दर्शनः ।

नित्यातादृश चिच्चेत्यंतेष्टो नो रमापतिः ॥

This Grantha is also known as “ Vaada “ . It summarises the debate between Acharya Madhva and moinst Pundareekapuri. In this context please read the twelfth chapter of Sumadhva Vijaya.Jaya Teertha Muni says the etimolgy of Tattvodyatah as follows.

parama puruSa tattvodyotasya siddhaye

परम पुरुष तत्त्वोद्योतस्य सिद्धये

that is ,this workgives the correct knowledge of Supreme God principle.

The released soul is different from the God even in the state of release. This is stated by Madhva in the beginning as follows.

vimato bhinnaH muktvAt |

yadittaM tattathA yathA saMpratipannaH ||

विमतो भिन्नः मुक्त्वात् ।

यदित्तं तत्तथा यथा संप्रतिपन्नः ॥

During the discussion Acharya discusses the very nature of difference and the concept of Mithya as in Advaita. The concept of “ anirvachanitva “ in Advaita is criticised extensively using all the three Pramanas. During that process the Sruti “ Na asat asit na sat “ is analysed in detail and he shows the reality of the world. In this text “jadatva hetu and parichchinnatva hetus of the syllogism “ Vimatam Mitya Drisyatvat Jadatvat parichchinnatvat suktirupyavat “ are examined in detail and finally shown that syllogism is unable to support the Advaita Mityatva . In the course of discussion , the import of Tattvamasi sruti is analysed in depth. Madhva equates Maayavaada with Buddhist Sunyavaada. The various concepts of Monism are vehemently criticised in this text.

The reality of the world is ascertained by the concept of perception and Acharya has shown how the perception is superior to other pramanas. In case of certainty of objects Mityatva established by inference is inferior to the reality of the world established by the perception. Acharya finally shows the Advaita sruti pasages quoted by the Advaitins do not support at all the cocepts of Advaita. So he rejects the Advaita lock,stock and barrel and concludes that the Jeevas are different from the Brahman even at the liberated state and they are regulated by the God even at that stage.

The work concludes with the following antya Mangala Sloka

sarvajJa sanmunIndrocca sanmataH paMkajAlayaH |

ajito jayati zrIzo ramAbAhu latAzrayaH ||

सर्वज्ञ सन्मुनीन्द्रोच्च सन्मतः पंकजालयः ।

अजितो जयति श्रीशो रमाबाहु लताश्रयः ॥

As this work is an actual summary of the debate between Ananda Tirtha and Pundareekapuri and as Pundarikapuri was utterly defeated in the debate , the disciples of Ananda Tirtha eulogised him and compared him to Narasimha and sun etc., Five or six Slokas have been composed by Maadhva’s disciple and aded to the work at the end. These have been referred also at the end of twelfth canto of Sumadhva Vijaya Mahakavya. These Slokas are also added in the Tattvidyodah text. Without knowing the history, Maayavadins say that these slokas have been written by Maadhva himself which is wrong. I conclude this essay with one eulogistic verse composed by Maadhva’s disciple.

dravata dravatAzu mAyinaH praviza dRvatAH matandritAH guhAH |

kamalA ramaNAmbarAzrayAH samudetyakhilajJa bhAskaraH ||

द्रवत द्रवताशु मायिनः प्रविश द्रुवमतन्द्रितः गुहाः ।

कमला रमणाम्बराश्रयाः समुदेत्यरिवलज्ञ भास्करः ॥

|॥ zrI kRSNArpaNamastu ॥

॥ श्री कृष्णार्पणमस्तु ॥

By Sri Appannacharya and commentary on it by Sri Dheerendra Tirtha Swamiji

Comments by Sri R.Sridharan

Of all Stotras on Sri Raghavendra Tirtha Swamiji , herein after referred as “RAYAR” , The Stotra composed by Sri Appannacharya starting from “ Sri Poorna bodha Guru Tirtha Payobdhippara “ and ending with “ Srimadbhirhappanabhidhaihi “ in 32 (thirty two) verses is highly pleasing one for Rayar and blessed by himself.For this Stotra composed by a grihasta bhakta , Appannacharya , a yati of repute by name Sri Dheerendra Tirthaji has composed a vyaakhya (Commentary) in sanskrit. That itself is a great honour for this Stotra and its Granthakartha (Autour)).. To understand the correct import of Sri Raghavendra Stotra , one shoild read it along with Dheerendra’s vyakhyaana.

Sri Dheerendra gives deep meaning to certainn stanzas and some historical facts are also told. For example take sloka No.6 , the last line comes as “ vaagvaikharee Nirjita bhavyaseshaha “. Vaagvaikharee literally means “by the powewr of his speech“ . The sentence means that he conquered one Sesha , a pandita by his power of speech. The Yati says that “ Vaagvaikharee “ is a work written by Sri Vijayeendra Tirtha. By using the ideas contained in it , Rayar has conquered the disputant Sesha Achar. This is a new idea by which Rayar’s mastery over Sri Vijayendra’s Granthas are also highlited in this Stotra(Hymn) by Sri Appannacharya.In the sloka 16 “ Om Sri raghavendraya Namah” , Dheerendra tirtha has given anganyaasa krama as well as dhyana sloka” Tapta kanchana Sankaasam “ which are not in the moola sloka.

For the first two slokas or verses , Sri Dheerendra Tirtha gives two kinds of meanings.(1) in favour of a river (2) in favour of Raghavendra’s skill of speech power or oratory. But for Dheerendra, we would not have noticed this double meaning for these slokas. Those two slokas are composed in the Vasanta Tilaka metre and use roopaka alankara (metaphor). Dheerendra Tirtha have referred the dictionaries of Yadava, Amarasimha, Naanaartha Ratnamaalakaara , Vaijayantee , etc., in interpreting these two verses.

This Stotra is an Uttama Sloka. The last quarter of of the sloka , namely , “ Sakshee Hayaasyatro hi “ has been uttered by Rayar himself from inside the Brindavana .

So, this Sloka has the approval of Rayar and so it is very very dear to Raayar. and so all devotees of Rayar recite this hymn daily and it gives them a lot of benefits also as experience has shown . So, all are requesed to recite this sloka daily in front of Raayar photo or Rayar Bridavana .

Now a few hints are given on the personality of Sri Dhirendra Tirtha swamiji .

Sri Raghavendraswamy’s poorvashrama son’s name is Lakshminarayanacharya. His son’s name is Sri Purushothama Acharya. Purushotthama’s son’s name is Srinivaasacharya. This person lateron became as Sri Vadheendra Tirtha. His son was Sri Jayarama acharya . He became lateron as Sri Dhirendra tiirtha.. This way he was the great great grandson of Sri Raghavendra tirtha. sri Dhirendra tirtha had defeated a Pune pandir by name Prabhune Saastri. At the same time his guru Sri Varadendra Tirtha defeated Pune pandit Raama Saastri .Sri Varadendra Tirtha ordained Sri Dhirendra to become a monk. So he went to Kumbhagonam and took yati asrama in the presence of Sri Vijayeendra Brindavana. But during his Brindavana pravesa , sri Dhirendra was not near Sri Varadendra and and so Sri Varadendra initiated one Sri Lakshminarayanaachar and named him as sri Bhuvanendra Tirtha with some instructions. Accordingly, Sri Bhuvanendra met Sri Dhirendra annd asked him to sit on the pontifical seat. But Dhirendra was not interested in the pontificial seat or Mathaadhipatya and so he handed over the pontificate to Bhuvanendra.This is a great sacrifice made by him.He was in the pontificate for less than a year. In the year 1785 AD and continued as a “ Bidi Sayasi “ and attained Mukti at Hosaritti , on the banks of river “Varadaa” .He has written a number of Granthas like (1)Vishaya vaakya samgraha (2)Kaaraka vaada (3) Mahaa Naaraayanopanishat Vyaakhyaana (a very big one )(4) Purusha sookta vyakhyaana (5)Lakshmi sookta Vyakhyaana (6)Ambhrini Sookta Vyakhyaana (7)Gurugunasthavana Vyaakhyaana and (8) Sri Raghavendra Stotra Vyakhyaana and (9) Manyusookta Vyaakhyaana etc.,

“ SriKrishnarpanamastu”

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SARVA MOOLA CHINTANAA

Prakarana Granthas

Katha- Lakshana कथा लक्षण

Any philosophical debate is called Katha ( कथा ). Certain guidelines and rules are laid down for a healthy philosophical debate in great Indian tradition. These are given in this text , Katha Lakhana, by Sri Madhva.

The Philosophical debate is classified in three categories Viz,., Vaada , Jalpa and vitandaa

i. When the teacher and the pupil or any two friendly scholars conduct a debate in order to discover the real truth of a subject or to show the truth more clearly and precisely, it is called Vaada Katha or Vaada.

II. When two scholars enter into a debate to obtain the fame as a scholar or envying each other’s scholarship, then it is called Jalpa. Jalpa is conducted mainly to get victory over a rival , get a good name and fame.Vitandaa is also similar to Jalpa. Then what is Vitandaa ?

III. When one of the scholars has an intention to conceit or reject the truth and enters into an argument with such intentions , then it is called vitandaa. In Vitandaa the debater need not establish his own point of view , but his main intention is to demolish the arguments of his rival , somehow or other. In Vitandaa and Jalpa , conquering a rival is an important criterion and not ascertaining the real truth. That is why Madhva says , scholars should engage in vaada-Katha only.

For a philosophical debate , apart from the two contenders one or more prasnikaa or referees are necessary. The referees must by highly impartial , highly knowledgeable in the debating subject, and God-minded. They should dispel all doubts. Their qualifications are enumerated in this work in detail. Referees’ judgements are final and and binding on debaters. This is very important.

An important requirement of a philosophical debate in Vedanta is, one has to quote from the Scripture to establish his point. The opposite party also should establish his contention by interpreting the Scripture to support his viewpoints. The arguments should be used only to determine the meaning of the Scripture one way or the other.

In the case of vaada kathaa the inability to determine the Truth itself is defeat. In Jalpa and Vitandaa, one who is silenced in the debate is a loser. He has to pay a fine in the form, giving a jaya patrika or victory letter or some gift etc., All these are told in this work. Acharya Madhva says that he derived his ideas from Sri Veda Vyasa’s Brahma Tarka Grantha.

Above are the brief summary of Katha lakshana Grantha.

For this the following persons have written Tikas and Tippanis (Commentaries).

S.No. Name of the authour Tika / Tippani

1 Jaya Tirtha Tika

2 Venkata Bhatta Rotti Tika

3 Vedesa Tirtha Tippani

4 Raghavendra Tirtha Tippani

5 Rotti Venkata Bhattaru Tippani

6 Vijayeendra Tirtha Tippani

7 Pandurangi Kesavacharya Tippani

8 Srinivasa Ananthachar Tippani

9 Lingeri Srinivasacharya Tippani

10 Vidyaadeesa Tirtha Tippani

The work begins with the following Mangalacharana sloka.

नृसिम्हमखिला ज्ञानतिमिरा शिशिरद्युतिम् ।

संप्रणम्य प्रवक्ष्यामि कथाकतणमंजसा ॥

The work closes with the following verse.

सदोदितामित ज्ञान पूरवारित हृत्तमाः ।

नरसिम्हः प्रियतमाः प्रीयतां पुरुषोत्तमः ॥

Referees’ qualitieas are given as follows.

रागद्वेषविहीनास्तु सर्वविद्या विशारदाः ।

प्राश्निका इति विज्ञेताः विषमाएक एव का ॥

अशेष संशयच्छेन्ता निस्सेशय उदारधी ।

एकश्चेत् प्राश्निको ज्ञेयस्सर्वदोष विवर्जितः ॥

एको वा बहवो वा सुविष्णुभक्तिपराः सदा ।

विष्णु भक्तिर्हि सर्वदा सद्गुणानां स्वलक्षणम् ॥

“ SriKrishnarpanamastu”

CAATUR-MAASYA-VRATHAS

Caatur Maasya is a four month period from Aashaada Suddha Ekaadasi to Kaartheeka Suddha Ekaadasi. These four months’ period was supposed to be rainy season and early autumn period. During this period, in ancient days, the monks, sages and holy men used to stay put at one place and doing dharma pracaara. Nowadays, they have changed this four months’ period into a four fortnights’ period (Caatur-Paksha). It has been reduced to 48 days only, nowadays, for all practical purposes. The monks observe ‘one place living’ rule from Aashada Krishna Trayodashi to Bhadrapada Sukla Pournami only and they do seemollangana or crossing border on Bhadrapada pournami night. ‘One place living’ was mainly done to prevent harms to rainy season creatures – like insects, worms and reptiles etc.

Dakshinaayana or the period in which the Sun is supposed to move towards tropic of cancer to tropic of capricon is considered as ‘night’ period for Gods and Lord Narayana goes into yogic sleep (yogic nidra) from Aashada Ekadasi (Sayana Ekadasi) to Kaarthika Ekadasi (Uttana Ekadasi). According to the traditions, durng this four month period, one has to refrain from indulging in worldly functions, put concentrate more on spiritual pursuits. That is why, duirng this period, marriage and other functions should not be conducted. So during this period, only vows or vratas have to be observed.

The tonugue is an important organ,which is the root cause for various diseases and disorders. So it has to be tamed and controlled. That is why certain food restrictions are stipulated during these four months, to be strictly observed by all human beings irrespective of caste, creed, community, country and sex etc.

From Aashada suddha Ekadasi to Sraavana Suddha Dasami, one is prohibited from eating vegetables. Vegetables include fruits, raw vegetables, eatable flowers, barks, leaves, roots etc., -the only exception being mango fruit and coconut in certain areas. Even some pulses have to be avoided during this period.

From Sraavana Suddha Ekadasi to Bhadrapada Suddha Dasami, curd and items made out of curd should be avoided. However, watery diluted curd (buttermilk) can be used.

From Bhadrapada Suddha Ekadasi to Aasweena Suddha Dasami, milk and milky items like milk swee etc., have to be avoided. However, coconut milk can be used.

From Aaasweena Suddha Ekadasi to Kaarthika Suddha Dasami, one has to avoid all pulses and many seeded vegetables like pumpkins and ladies fingers. It is called dvidala vrata and bahu beeja vrata. At the end of Kaarthika Chaturdasi, one has to do ‘vana bhojana’ or ‘Datri Havana’ and complete the Chaturmasya vrata with eating all vegetables and pulses etc. This vrata is must for all and good for health. Will power alone is necessary to carry out this vrata.

Apart from these food restrictions, one has to do as many vows as possible and do many religious rites like paarayana of granthas and poojas.

Tapta Mudra Dharana

The followers of Sri Vishnu faith or Vaishnavas have to compulsorily bear heated insignias of Sudarsana disk and paancajanya conch on their body parts- at least once in a year, preferably on Aashada Ekadasi. They have to be received from the hands of a monk only. The monk may belong to any mutt. On this day, a small homa or sacrifice called Sudarshana homa has to be done with ghee oblations. This is the only homa allowed on an Ekadasi day. Out of the sacrificial fire, we have to collect heated charcoal in an oven and in it we have to heat disk and conch insignias made out of silver and that heated insignias have to be stamped on the shoulders of men and forearms of women. The disc should be stamped on right shoulder/forearm and the conch should be stamped on left shoulder/forearm. For children, they are to be stamped on stomach. Some tradition is there to have five insignias, like disc on right shoulders, right chest and conch on left shoulder, left chest and one disc near naval region. This taptaa mudra dharana is also a part of Caaturmaasya Vrata.

Pramana Lakshana

This is a short work on INDIAN EPISTEMOLOGY or theory of knowledge. "Maana dheena meya siddhihi "is the dictum. That is, any piece of knowledge depends on the means of the knowledge. In this work the nature and the number of pramanas are discussed.

The work begins with the following Mangalacharana sloka.

अशेष गुरुमीशेषं नारायणमनामयम् ।

संप्रणम्य प्रवक्ष्यामि प्रमाणानां स्वलक्षणम् ॥

aSeSha gurumISeShaM nArAyaNamanAmayam |

saMpraNamya pravakShyAmi pramANAnAM svalakShaNam ||

the work ends likes this:-

आनन्द तीर्थमुनिना ब्रह्मतर्कोक्तिमार्गतः ।

मानलक्षणमित्युक्तं संक्षेपात् ब्रह्मसिद्धये ॥

अशेषमानमेयैक साक्षिणेऽक्षाय मूर्तये ।

अजेष पुरुहूतेड्य नमो नारायणाय ते ॥

aananda teerthamuninaa brahmatarkoktimaargataH |

maanalakShaNamityuktaM saMkShepaat brahmasiddhaye ||

asheShamaanameyaika saakShiNe&kShaaya moortaye |

ajeSha puruhooteDya namo naaraayaNaaya te ||

It gives the definition for pramana as "yathaaratham pramaanam ' (cognising a thing as it is , is the pramaana )The work covers both the knowledge and the means of knowledge. The knowledge alone is kevala pramana .The means of the knowledge are anupramanas. The kevala pramana is classified as Iswara jnana , Lakshmi jnana , Yogi jnana, Ayogi jnana, Iswara jnana and Lakshmi jnana are Anadi nitya.(beginningless and eternal)

Anupramana is classified as Pratyaksha, Anumana and Agama.

The contact between the defectless senses and objects that are free from the defects is Pratyaksha. The arguments free from defects are Anumaana. The verbal communications free from the defects is Aagama Pramaana. In pratyaksha or perception, five perceptions arising out of five senses (Eye, ear,nose,tongue and skin ) and mind (Manas) and Saakshi (Internal witness) are discussed. Memory is considered as mental perception.

Vyaapti( In variable concommitance ) is the ground of the argument. Conflict and incongruity are defects of the arguments. The details of Nigrahasthana , Jaati etc., are also explained.

All the fallacies and the other defects listed above are shown in the syllogism proposed by Advaita to posit Mityatva.

The definitions of Pramaana given by Prabhakara and Bhattas are rejected.

Sruti and Smriti are declared to be verbal Pramanaas. Maadhva says that all the ideas on Pramaana are drawn from Brahma Tarka of Vedavyaasa.

Since this is a short work , the detailed study on various aspects of Pramaanaas can be had from the works of Jaya Tirtha, Viz. "Pramaana Lakshana Tika” and "Pramana Paddhati". Maadhva epistemology may be learnt from the Primer, "Pramaana Candrika"

Even Sri Rotti Venkatadri Bhattaru Narayana panditacharyaru wrote Tikas on Pramana Lakshana. The following Tippanis are also available on this work.

1. Vyaakyaa by Sri Vijayeendra Tirtha.

2. Tippani by Varaahasevi Srinivasachar

3. Bhaavadeepa by Sri Raghavendraswamy

4. Tippani by BidahalliSrinivasa Tirtha.

5. Tippani by Vedesa Titha

6. Tippani by Kallapura Ramachandrachar.

7. Gururaajeeya by Pandurangi Kesavachar.

8. Anantabhatteeya by Srimushnam Achar.

9. Tippani by Srnivasacharya Lingeri.

10. Tippani by Vidyaadheesa swamiji

This small work is a "must" study for all the students of Vedanta. Without Epistemology. One cannot learn Ontology and Metaphysics. "Logic is the essence of Philosophy"

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Tattva Samkhyaana and Tattva Viveka

(Study of Maadhva Ontology )

(Last two Prakaranas of Dasaprakaranas )

In Tattva Samkhyaana, The categories of the reality as conceived by Madhva are enumerated. It is a Padaartha Sastra "Anaaropitam Taattvam" is the definition of Taattva or Reality. (That which is not superimposed is a real entity). Reality is the object of any valid knowledge.

The Tattvas are first classified into (I).Svatantra(Independent) and (II) Paratantra or asvatantra(Depaendent). The Supreme God alone is Svatantra i.e., independent category. All other categories are Paratantra. The Svatantra is defined as which is independent in respect of its very essential nature, the functions and the comprehension. The supreme God is the only independent in all these respects. All others are entirely dependent upon the Supreme God in all these respects. Therefore, all others are Asvatantra or Paratantra or Paramatma Tantra.

The Paratantra is further classified as Positive and Nagative (Bhaava and Abhaava) . That which presents itself as “is” in its first cognition is positive and the opposite is nagative.The Bhaava is again classified as Cetanaa and acetanaa (Sentient and non sentient). The sentient is further classified as that which is never afflicted by the sorrow and those that are afflicted by the sorrow.(Duhkha asprishta ) and duhkha sprishta. Lakhsmi is nitya mukta and so she is alone in the category nitya duhkha asprishta cetanas and others are further classified as fit for liberation(Mukti yogyas)., and fit for non liberation(mukti ayogyas) they are further classified as already liberation attained ones and those still in Samsaara they are subdivided as Gods , Rishis , Pitrus,Kings and men etc., In both categories. Mukti ayogyas are classified as Tamoyogyas and Nitya samsarins. Tamoyogyas are further divided as Daityas, Raakshasaas, Pisaachaas and lowest men and they are further subdivided as those who are in samsara and those who have reached eternal hell etc.,

The non sentient are classified into Nitya(Eternal) and Anitya(Noneternal) and Nityaanitya. (partly eternal and partly non eternal). Vedas Varnas and avyakrita aakasa are eternal Purana, kaala, Prakriti are Nityaanitya and all others are Anitya.

The negative(abhaava) is classified into three, viz.(I)Praaghhbhaava) – previous negations (II) , Pradhvamsaaabhaava (later negations and (III) Saadaabhaava (total negations ), The details of these can be gleaned from the Text , Teeka and Tippanis. Thus ends the text of Tattva Samkhyaana in barely eleven verses. The tree chart of Tattvaas can be seen in any standard Dvaita Philosophical books.The text starts as follows:-

स्वतन्त्रं अस्वतन्त्रं च द्विविद्यं तत्त्वमिष्यते ।

स्वतन्त्रो भगवान् विष्णुः भावाभावौ द्विधेतरत् ॥

svatantraM asvatantraM ca dvividyaM tattvamiShyate |

svatantro bhagavaan viShNuH bhaavaabhaavau dvidhetarat ||

The text ends as follows :-

सृष्तिः स्थितिः संह्रृतिश्च नियतोज्ञान बोधने ।

बन्धो मोक्ष: सुखं दु:खं आवृतिर्जोतिरेव च ।

विष्णुनाऽस्य समस्तस्य समासव्यास योगतः ॥

sRuShtiH sthitiH saMhrRutishca niyatoj~jaana bodhane |

bandho mokShaH sukhaM du:khaM aavRutirjotireva ca |

viShNunaa&sya samastasya samaasavyaasa yogataH ||

-x-x-x-x-x-

TATTVA VIVEKA

The work begins like thyis:-

स्वतन्त्रं परतन्त्रं च प्रमेयं द्विविधं मतम् ।

स्वतन्त्रो भगवान् विष्णुःनिर्दोषारिवल सद्गुणः ॥

svatantraM paratantraM ca prameyaM dvividhaM matam |

svatantro bhagavaan viShNuHnirdoShaarivala sadguNaH ||

The Text ends thus in a very grand manner.

य एतत् परतन्त्रं तु सर्वमेव हरेः सदा ।

वशमित्येव जानाति संसारान्मुच्यते हि सः ॥

ya etat paratantraM tu sarvameva hareH sadaa |

vashamityeva jaanaati saMsaaraanmucyate hi saH ||

Tattva Viveka also enumerates the categories more or less in the same way as that of Tattva saMkhyaana .

This Tattva Viveka work contains the verses of a larger work of the same name composed by the God , Sri Vedavyasa himself. Thirteen verses are quoted in this small work in support of the statements made in Tattva Samkhyaana. Therefore , it is not a repetition but an extract of a source work to support Tattva Samkhyaana. Naturally the two texts agree verbatim, barring a few passages.

In Tattva Viveka, Guna , Kriya , Jaati etc.,are mentioned. they are classified under Yaavad Dravyabhaavi – the attributes that last as long as the substance lasts and (ii) a yaavad Dravya bhaavi that the attributes that perish even before the relation between the substance and the attributes . In the former case is Abheda while it is Bheda- Abheda in the case of the latter.

The classification of categories in these two Texts is quite different from the pattern followed in the texts of the other systems of Philosophy such as Nyaya Vaisesikaas. Both Texts state that the knowledge of categories is essential inorder to know the greatness of God and through it , attain liberatiion. So,Padartha Sastra is also a Moksha Saastra only.

With this “Sarva Moola Cintanaa” on all the ten Prakaranas are briefly made. Detailed studies can be had from the personal Gurus.

For the above two works ,apart from Sri Jayatirtha’s Tika , Mandaara Manjari Tippani of Sri Vyasaraya is available for Tattva Viveka. Besides , the following important Tippanis are also available:-(I) Srinivas Thirteeya (II) Gururajeeya (III) Anantabhatteeya (IV) Lingeriya (V) Venkata Bhatteya (VI) Raghavendra’s Bhaavadeepa (VII) Kaasika (VIII) Yaadupatya (IX) Vijayendriya and (X) Chalarivyaakhya etc.,

Sri Krishnarpanamastu

Stotra literature on Sri Raghavendra Swamiji

Sri Raghavendra Tirtha, generally known as “Rayaru”, ruled the Moola Matha for almost fifty years from 1621 AD to 1671 AD. During his pontificate he wrote nearly fifty Granthas glorifying “Madhva Siddhanta”. During the period he showered the blessings on his devotees and fulfilled their wishes through the grace of Hari and Vayu. Even after entering the Vrindavana, he is still showering his grace on his devotees and fulfilling their all wishes. He is being hailed as “ Kaliyuga Kamadhenu “ “Kalpataru” and “Cintamani” by his devotees throughout the world. In gratitude of his being grace, bestowed on his devotees, many devotees have voluntarily composed a lot of “ eulogical hymns “ on him, in various languages from timr to time. They are generally known by the term “Stotra” or “Stuti” or “Kriti” etc., That Stotra literature is very vast and mindboggling. It includes innumerable songs sung on him by his devotees in various languages from seventeenth century till date. It cannaot be fully explained by puny minds like us. What we are going to deal in this small article is the Stotra literature on “Rayaru” in Samskruta llanguage composed by the old ancient Maadhva scholars and devotees only and not the entire literature itself.

Two of the very old Stotras had been approved by Gururayar himself and they are well known to many of us and recited by us. One is Sri Appannacharya’s “Sri Raghavendra Stotram”, starting with “Sri Poornabodha” and ending with “Sakshi Hayastotrahi”. This is a very popular Stotra recited by almost all the devotees of Sri Raghavendra swamy. Another one is “ Srigurugunastavanam” composed by sri Vaadeendra Tirtha of Rayar Math whose Brndavan is adjacent to Rayar’s Brindavan at Mantralayam, when this Stotra was recited before Brindavana by Sri Vaadeendra, the Brindavana shook hither and thither as if approving by head nodding. These two Stotras are chief gems among various gemlike Stotras.Sri Appannacharya was a close disciple of Rayar and his comtemporary. His Stotra is mantra tulya and it was commented by “Yatis” like Sri Dheerendra Tirtha. Apart from this, Sri Appannacharya had composed the following Stotras also in praise of Gururaya.

(i). Sree Raghavendra Mangalashtakam,

(ii) Sree Raghavendra kavacam,

(iii) Sree Raghavendra Ashtothara Sata Namavali and

(iv) Sree Raghavendra Ashtothara Japa Kramaha.

Besides these we have nearly one hundred and more Stotras on Sree Raghavendra Swamigal composed by various devotees. Among them is one Sree Krishnavadhootaru who has composed a large number of Stotras, totally sixteen in number on Rayar besides a great work “Sree Raghavendra Tirtha” having nearly 15(fifteen) Patalas(chapters).

It is informed that Sree Krishna Avadhootaru was not following any achara anushtana for 32 years and did not believe Rayaru in spite of Appannacharya’s advice. Because he was a sajjeevi, after the exhaust of his prarabdha karmas, Rayaru himself appeared in his dream and blessed him and asked him to write this “Tantra” work indicating the methodology of worship of Rayaru. As told to him by Rayaru himself in his dream in Sahasra Nama Stotra Patala, he was indicated nearly 1024 different names of Gururaya in 181 Slokas. In Dasa Stotra Patala he has composed nearly 10 different separate Stotras by various titles like “Abhayapradhaana stotram”, “Aapadpariharana stotram”, etc., etc., This Tantra’s 15 Patalas can themselves be construed as 15 different works.

Then one Sree Guru Jagannatha Dasaru of Kosigi-Kautalam composed had composed nearly five stotras on Rayaru like “Sree Raghavendra Mahatmyam” in five chapters, “Sree Raghavendra prarthana”, “Sree Raghavendra Ashtakshara stotram”, Sree Raghavendra Karavalambana Stotram” etc., etc.,

We have two “Suprabhata stotras” on “Rayaru” composed by Sree Lakshminarayana Upadhyaya and Sree Rajagururajacharya. Sree Vadeendra Tirtha’s “Sree Gurugunastavanam” extols the greatness of the literary woeks composed by Sree Raghavendra swamy. It has been commented by Sree Dheerendra Tirtha and Sree Vasudendra Tirtha. This work had the nod of Gururayar himself. Sree Vaadeendra Tirtha’s works written in tough “Sradghara” meter with a lot of literary embellishments.

Sree Pandareenatha Acharya Galagali, P. Raghavendra acharya wrote Stutis on Rayar in difficult “Ashvadhaati” meter. sree Vyasa Tattvagna Tirtha of Veni Somapura wrote “Sree Guru Raghavendra Stotram” and Manavi Sri Jagannatha dasa wrote “Sree Raghavendra Stuti”.

Apart from these, many devotees had written a number of Stotras on Rayaru in samskruta. they are not enumerated here for want of space. The interested readers can refer a monumental book under the name “Stotra Muktavalee” published by Sree Raghavendra Swamygalavara Matha, Mantralaya.

May Sree Raghavendra swamy bestow his benign grace on those who read this article !

पालयस्व निपालयस्व निपालयस्व रमापतॆ ।

राघवॆन्द्र यतीन्द्रवन्दित रामचन्द्र नमॊस्तु तॆ ॥

paalayasva nipaalayasva nipaalayasva ramaapatE |

raaghavEndra yateendravandita raamacandra namOstu tE ||

Sri Krishnarpanamastu