RADHE KRISHNA 07-08-2009
MADHWA PHILOSOPHY
Sri Madhvacharys is our loving and worshipful GURU. The Philosophy of Sri Madhawa is "DWAITA VEDANTA". Sri MAdhva is a third Avatar of Shri Vayu Bhagavan.
Prathamo Hanuman Nama Dwitheeyo Bheema Eva cha |
Poornapragna Treetiya thu Bhagavat Karya- saadah ||
He was born near Udipi on Vijayadasamiday in the year 1238 A.D. He took to Sanyasa in his 16 th year and became known as 'Ananda Teertha'. Sri Acharya disappeared, while teaching Aitereya Upanishad Bashya to his disciples, in Ananteswara Temple at Udipi in the year 1317 A.D., He is still alive in the Badrikashram on the Hi,ayas with his Guru Sri Vedavyasa Devaru. The full Biographical details of Sri Madhvacharya are told in "Sri Madhva Vijaya".
The first Avatar of Sri Vayu is Hanuman son of Anjana Devi. His wonderful feats and service to Rama Devaru are described in RAMAYANA.
The second Avatar is Sri Bhimasena, in Dwapara Yuga, Sri Vayu Deva appeared as Bhimasena and played the most important part in the destruction of the enemies of God. In the whole of Mahabharata, Bhimasena is the most important person who never slipped from the path of righteousness and served Sri Krishna.
Thus, he served God as Hanuma in Ramayana, as Bhima in Krishnavatara and as MAdhva, served Lord Vedavyasa Devaru. He is the greatest spiritual benefactor of MAnkind. This isshort, is the story of Avtara Traya.
The Philosophy of Sri Madhwa is simple, easy and very convincing vedanta, called "DVAITA VEDANTA".
To Sri Madhwa, Vishnu is supreme. Vishnu or Lord Sri Hari can be known only through Vedas.
Madhwa philosophy is summerised in the following sloka, attributed to Sri Vyasa Tirtha :-
Sriman Madhwa MATHA
1 . Harih para tarah - Hari is the Supreme Being.
2 . Satyam Jagat - The world is Real, not Mithya or illusion.
3 . Tatvato Bhedah - Difference is Real.
4 . Jeeva Gana Hare ranu charah - All the Jivas are Hari's Servants.
5 . Neecho cha bhavam gatah - with gradation among them.
6. Muktirnaija sukhanubhutih - Mukti is the enjoyment of (the soul's)innate bliss.
7. Amala Bhaktischa tat Sadhanam - pure bhakti is the means of attaining mukti.
8. Akshadi Tritayam pramanam - there are three sources to gain. knowledge namely :-
a. Knowing things through "Eyes and other Indriya Prathyaksha",
b. knowing by inference, "Anumana" , and
c. By Shastras 'Agama". Tru Knowledge of the world can be gained by the above three means. It is "Tritayam".
9. Akhilamnaiyaika Vedyo Harih -Lord Sri Hari can be known by Amna (or, Veda) only. This sloka contains in a nutshell, the essence Dwaita Philosophy.
Sri Madhwacharya has written as many as thirty seven works which are monumental.
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PANCHANGA SRAVANA
The New Year day according to Chandramaana is called YUGADI because the Lord began creation on the first day of Chitra-Masa,Sukla Paksha,Prathama at Sooryodaya and commencement of the Yuga (Yuga-Aadi).
CHITRA MASE JAGADH - BRAHMA SASARJA PRATHAME-HANI |
SHUKLAPAKSHE SAMAGRAM THU THADHA SOORYODAYE SATHI ||
The day begins with Mangala Snana (Oil Bath or Abbhyanga), followed by Devara Pooja by Women.Nivedana and tasting of the mixture of Neen flower, tender neem leaves with a litle bit of tamarind and Jaggery is the age - old Sampradaya on this day. In sahasra-nama the Lord is adored as Yugaadikruth.Kaala means Time.It is also called the name of Paramatma.Kaala brings us good fortune if we care to give respect for Kaala.Giving respect for Kaala means to understand the significance of 'Time' (i.e) to adjust our activities to the tune of its benefical effects. This is the aim and object of Panchanga Sravana.
ONE DAY OF BRAHMA : Krita Yuga Treta,Dwapara and Kali Yuga put together make one Maha Yuga. 71 Maha Yugas make one Manvantaram. 14 Manvantaras make one Kalpa. These 14 Kalpas put together is the DAY TIME for Brahma. Similar period for his night time. Put together make one Day of Brahma. 360 days like this make one year for him. 100 years calculated in this way, as his life period. Out of this already spent 50 years, (i.e) the first half of his life. He is now in his iind half. This is what we say in our daily sankalpa (Aadya Brahma-h; Dwiteeya Para-ardhe). He is now running 51.
we are now in the first day of the 51st year of Brahma. In this first day, the periods of 2 kalpas 6 manvantaras and 27 Maha Yugas have already gone. Also gone are the 3 more ordinary Yugas of krita Yuga Treta and dwapara. At present, we are in 28th Maha Yuga of the 7th Manvantara called Vaivaswatha Manvantara. Hence our conception of Kaala is what we daily repeat in our sankalpa. The present period (during his Ist day in 51st year) is Swta-Varaah Kalpa, Vaivaswatha Manvantara and the first Quarter of Kalki Yuga.
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KESAVA NAMA
1. EEASA NINNA CHARANA BHAJANA ASAI INDHA MADUVENU
DOSHA RASI NASA MADO SRISA KESAVA
2. CHARANU HOKKE NAYYA ENNA MARANA SAMAYADALLI NINNA
CHARANA SMARANA KARUNI SAYYA NARAYANA
3. SODHI SENNA BAVADHA KALUSHA BODHI SAYYA GNANA ENAGE
BHADI SUVA YAMANA BHADHE BIDISO MADHAVA
4. HINDHA NEKE YONI GALALI BHANDU BHANDU NONDHE NAYYA
INDHU BHAVADHA BHANDHA BIDISO THANDHE GOVINDA
5. BRASHTA NENISA BEDA KRISHNA ISHTU MATHRA BEDI KOMBE
BRISHTA RODANE ITTU KASHTA BIDISO VISHNUVE
6. MADHANA NAYYA NINNA MAHIME VADHANA DHALLI NUDIYUVANTHE
HRUDAYA DHALLI HUDHISI SAYYA MADHUSUDHANA
7. KAVITHU KONDU IRUVA PAPA SAVITHU POGUVANTHE MADI
BHAVADHA BADHE YANNU BIDISO THRIVIKRAMA
8. KAMA JANAKA NINNA PREMA DHINDHA PADUVANTHE
NEMA YANAGE PALISAYYA SWAMI VAMANA
9. MODHALU NINA PADHA POOJE ODHAGU VANTHE MADU YANNA
HRUDAYA DHOLAGE SADHANA MADU MUDHADHI SRIDHARA
10. HUSIYA NADI HOTTI HOREVA VISHAYA SHALLI RASIKANENDHU
HUSIGE HAGADHIRO YANNA HRUSHI KESANE
11. BIDHU BAVADHA YENNA JANMA BHADHA NAGI KALUSHA DHINDHA
GEDHU POPA BUDHI THORO PADMANABHANE
12. KAMAKRODHA BIDISI NINNA NAMA JIHVE YOLAGE NUDISO
SRI MAHANU BHAVANADHA DHAMODHARA
13. PANKA JASHA NEENU YANNA MANKU BUDHI YANNU BIDISI
KINKARANNE MADI KOLLO SANKARSHANA
14. YESU JANMA BHADHARENU DHASA NALLAVENO NANU
GHASI MADA DHIRO INNU VASUDEVANE
15. BHUDHI SUNYA NAGI YANNA BHADHA KAYA KUHAKA MANAVA
DHIDHI HRUDHAYA SUDHI MADI PRADHYUMNANE
16. JANANI JANAKA NEENE ENDHU NENEVA NAYYA DHEENA BHANDHU
YANAGE MUKTHI PALISINDHU ANIRUDHANE
17. HARUSHA DHINDHA NINNA SMARISU VANTHE MADO KSHEMA
IRISU CHARANA DHALLI PREMA PURUSHOTHAMA
18. SADHU SANGHA KOTTU NINNA PADHA BHAJAKA NENISU YANNA
BHEDHA MADADHIRO YANNA ADHOKSHAJA
19. CHARU CHARANA THORI YANAGE PARA KANISAYYA KONEGE
BHARAHAKI IRUVA NINAGE NARASIMHANE
20. SANI THARTHA PAPAKALANU KINJI THARTHA PEEDAKALANU
MUNJEDHAGI KALAYA BEKU SWAMI ACHUTHA
21. GNANA BHAKTHI KOTTU NINNA DYANA DHALLI ITTU SADHA
HEENA BUDHI BIDISO MUNNA SRI JANARDHANA
22. JAPA THAPANUSHTANA VILLA KUPUTHA KAMIYADHA YANNA
KRIPAYA MADI KSHAMISA BEKO UPENDRANE
23. MOREYA IDUVE NAYYA NINAGE SARADHI SAYANA SUBHA MATHIYA
IRISO BHAKTHA ROLU PARAMA PURUSHA SRI HARE
24. PUTTISALI BEDA INNU PUTTISADHAKKE PALISUVARIGE
ISHTU MATHRA BEDI KOMBE SRI KRISHNANE
25. SATHYA VADHA NAMAGALNU NITHYA DHALLI PADISUVARIGE
ARTHY INDHA SALAHI DHIRUVA KARTHRU KESAVA
26. MAREYADALE HARIYA NAMA BAREDU ODI KELIDAVARIGE
KAREDU MUKTI KODUVA NELEYADIKESAVA ||
MADHWA DASA PRAKARANA
1. TATVA SANKHYANA
2. TATVA VIVEKA
3. TATVODYOTA
4. VISHNU - TATVA - NIRNAYA
5. KARMA NIRNAYA
6. KATHA LAKSHNA
7. PRAMANA LAKSHNA
8. MAYA - VADA KHANDANA
9. UPADI KHANDANA
10. MITHYA - TVA - ANUMANA KHANDA GEETA PRASTHANA
11. GEETA BHASYA
12. GEETA TATPARYA V E D A
13. RIG - BHASYA D A S A U P A N I S H A D S
14. ISAVASYA UPANISHAD BHASYA
15. KENA - UPANISHAD BHASYA
16. KATAKA - UPANISHAD BHASYA
17. SHAT - PRASNA UPANISHAD BHASYA
18. ATHARVANA UPANISHAD BHASYA
19. MADUKYA UPANISHAD BHASYA
20. THAITHIRIYA UPANISHAD BHASYA
21. CHANDOGYA UPANISHAD BHASYA
22. AITAREYA UPANISHAD BHASYA
23. BRIHADARANYAKA UPANISHAD BHASYA SOOTRA - PRASTHANA
24. BRAHMA SOOTRA BHASYA
25. ANU BHASYA
26. ANU VYAKHYANA
27. NYAYA VIVARANA
O T H E R W O R K S
28. TANTRA SARA SANGRAHA
29. DWADASA STOTRA
30. YATI PRANAVA KALPA
31. JAYANTI NIRNAYA
32. NARASIMHA NAKHA STUTI
33. BHAGAVATA TATPARYA
34. MAHABHARATHA TATPARYA NIRNAYA
35. SADACHARA SMRITI
36. YAMAKA BHARATA
37. SRI KRISHNAMRITA MAHARNAVA
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SALIGRAMA
1. Is Saligrama in the form of black stone only ?
Yes. Mostly black stone only. Reddish black are also there, but they are very rare. Red Saligrama are not worshipped in houses.
2. Is it available at gandaki river in nepal only or else where also ?
In gandaki river only.
3. Does it have the symbol of sudarshana chakra or other holy weapons of lord vishnu?
Chakra symbol only. No other symbols.
4. Is it a naturall formation or impression of any river worm or insect due to passage on the black stone or it used as a shell by the insect ?
It is not a stone-formation by nature. The chakras on the stones are formed by the river worms called Vajra-keeta. Its teeth/nails are said to be harder than granite stone. The chakra formation is found not only on the outer surface of the Saligrama.
There are chakras inside Saligrama also. This can be seen through the hole or holes on the Saligrama with the aid of torch light. The holes are termed as vadana (mouth). Chakras can be seen inside these holes. At the very face of this chakra one can confirm or suspect whether a particular Saligrama is original or duplicate.
The Vajra keeta worms drill the stones, get inside and live there. During their stay inside the stones, they cause these chakras. Similarly outside Chakras also are caused by the worms only. Saligrama are used as living place by the worms not used as shells.
The puranic declaration is that the Lord Himself causes these chakras in the guise of worms. He reveals His presence in Saligrama through the Chakras. Because He is already present there by his own choice, We do not perform any pratishta-ritual for Saligrama just as we do for other idols.
There are also some normal size, small and very small size Saligramas with no hole and ni chakra. They look like mere black stones. But if you hold it against the lamp and look through the stone, you will be surpraised to find it is transparent. That is, the reddish light will be visible insid the stone. These Saligramas are called Ratna Garbha. They are very rare.
5. Is it a fact that more number of chakras in a Saligrama represnet its significance ?
No such significance. A Saligrama with one or two chakras is as powerful as the one with a dozen chakras. A Saligrama with 7 holes and 14 chakras is known as Ananta Padmanabha Murthy. 2 holes and 4 chakras is Narayana Murthy and so on. All the Murthys are of the same power.
6. Is it a coincidence of the availability at river Gandaki is not the abode of Shiva.
7. Any other mythological background to substantiate the prevalence of such stones deserve worship as the manifestation of Lord Vishnu ?
Of the 18 Puranas, a good number of them, under different contexts, proclaim the mahima of Saligrama as Vishnu pooja. They also proclaim that the White stones ashore at Dwaraka is as powerful as Saligrama. These white stones are called : "CHAKRANIKA". This is to be kept in pooja along with Saligrama, proclaims the Purana.
SALIGRAM SHILA YATRA, YATRA DHVARAVATHI SHILA |
UBAYO SANKHMO YATRA, YATRA MUKTHRNASAMSHAYAHA ||
8. Is any size prescribed for the worship in the daily puja by Madhwas? It is learnt that abnormal sizes should be kept in the Temples/Mutts etc.
Yes. The size recommended for the puja in the house is the smaller ones which can be accommodated in the closed fist. Abnormal ones are to be kept in the Temples/Mutts etc.
9. Is it true that Saligrama should not be kept in the house without daily Abusheka ?
The emphasis is only to stress the point that you should not be lazy and miss Saligrama Puja for too long a period on False excuses. It is not to ask you do away with Saligrama on grounds of imaginary problems.
10. Are Saligramas worshipped exclusively by Madhwas or by others also ?
Iyengars do Saligrama Puja as also some of the Vadama Iyers who wear Gopichandana.
NARASIMHA AVATARA
1. This Avatara clears Parikshit's doubt about the patiality of the Lord to the Devas and cruelty to the Asuras. The Lord has no Vaishamya Nair -Ghrinya.
2. The Avatara indicate that He is the sole independent Reality and is in need of none else for his Incarnation. He is the swatantra Tattwa and all others are Aswatanta.
3. The Lord is willing to put up even the offences committed against the cows. Vedas and Brahma-Gyanis, but the moment the offender lays his hand on a true devotee like Prahlada. He would incarnate to quell the offender and protect the Bhakta.
4. The Lord , in running to help His Bhakta, does not mind the place, the form, the manner or any thing. He chose to appear in pillar in the terrifying man-lion form. To a Bhakta, His kindness knows no bounds.
5. In this Avatara , He indicates He has both the attributes: Bhagya-Krit and Bhaya-Narasimhana, He was horrifying to the wicked and tender to the devotee at the sametime.
6. The Lord is unkind to the Taamisic souls and graceful to the satwic ones. He is compassionate towards the souls thta are good by nature but go astra occasssionally due to Kali Aavesa, inspired by another wicked soul which tenants and tempts them. This is the doctrine of JEEVA - DWAYA - SAMAAVESA, as seen in sisupala, He killed the Aasuric soul who co-existed with Sisupala and used his tongue only to variedly vilify and abuse the Lord. The Lord protected the Saatwic Sisupala and gave him Moksha and destroyed the indwelling demon.
7. This Avatara proves that the Lord can never be attained by hatred (Dvesha) as it apparently sounds from the Sloka in Bhagavata :-
GOBYAHA KAMAADH , BHAYADH KAMSAHA ,
DWESHADH CHOUDHYADHAYO NRUPAHA :|
8. The Lord is accessible only to pure Bhakti as incarnated in practice by Prahlada.
9. The doctrine of JEEVA _ TRAI - VIDHYA (3 - variety - Jeevas) is also exemplified in this tale. No persuation, No miracles effects any change in the attitude of Hiranyakasipu. This is enough evidence for
the immutable nature of the souls.
10. Narada feels that this story of Prahlada makes Yudhishtra happy. Yudhishtra is honoured because in his home the Lord dwells in the form man as his helpmate, as his friend, beloved and advises.
PITHRU KARMA
1. Pithru Yagnya gives phala quicker than Deva Yagnya.
2. Taamasa Yagnya is the one performed disregarding the vidhi (Rule), the one performed without mantra, without Dakshina and with Asura Anna.
3. Hundred Vipra-Bhojanam is equal to a Vishnu - Pratishta.
4. Dakshina should be four times of the value of the Bhojana offered.
5. Even though one is not an Adhikari (elgible) for Pithru Yagnya, (that is, even though one's parents are living), he too should KNOW the Yagnya necessarily ( to help others in need).
6. BRAHMA YAGNYA is a daily item. This isjust to offer one Uddharni of water in the name of late parents who had sacrified so much for our sake in our childhood.
7. PITHRU - GANAS. Who are they?. What they do? Thei doings are only "Taat - Kaalika" (limited to a particular time and action). For more details, refer Mahabharata Tatparya Nirnaya. Dhritarashtra was abused by Bheema. Vidura explains its significance. Vidura's words are worth keeping in our hearts (also of Pandavas).
8. WHO IS A SON ?
JEEVATHO VAKYA-KARANADH, PRATHYABDHAM BHURIBHOJANAM |
GAYAYAM PINDADHANAADH THRIBIHI PUTRASYAPUTRATHA ||
He is a true son who respects the words of his parents,
One who offers sumptous food to as many persons as possible on the annual cermony day,
And the one who offers Pinda in Vishnu Paada at Gaya.
THE WAY OF INVITING a Brahmana for Shraadha. It is known as Aamantrana. This invitation should be extended with humanity and with the utmost respect to the Brahmana. One should go to Brahmana's house, offer Namaskara to him and request him to come on such and such date for Sraadha. Invitation should not be extended casually, on the road side or in the market place: not even over telephone. The point is that the Annual Pithru-Karya begins with this work and it must start with all the good wishes of men and Gods.
10. "APA - HATAASURA RAKSHAAH". Chanting this sloka, Tila (gingelly) is sprinkled at the start of the cermony. This should be done facing the south because Pithrus come from that direction.
11. The Brahmanas are duty bound to pronounce Asirvada with all their heart to the Yajamana. If they fall in this, Punishment will be waiting for them.
12. Yama Loka is fearful Not to a PUNYAVAN but only to a SINNER who fails in his duties to his parents.
13. Even after performing Pithru Karya at Badri, the performance of Annual Cermony of parents every year as usual is ABSOLUTELY ESSENTIAL.
SUMADHWA VIJAYA
Sri Sumadhva Vijaya is one of the finest 'MAHA KAVYAS'expalining the Life history of Sri Madvacharya. It was composed by Sri Narayana Pandithacharya, son of Sri Trivkrama Pandithacharya, the holy convert and staunch disciple of Sri Acharya. Madhva Vijaya has many extrodinary and unique features. It is an athentic biography
of Srimad Acharya written by a contemperory pandit, who was serving as Liberation to Sri Madhwa.
Sri Sumadhva Vijaya's glory does not stop by merely stating as Maha Kavya and as explaining the biography of Srimad Acharya. As a matter of fact, glory and sacredness lie in the truth, that this unique work gives the meaning of many Sutrs (ashorism), Upanishad Texts, Gita verses while explaining the incidents of the life of Srimad Acharya. I humbly appeals to the readers to note that the life of Srimad Acharya is not in par with any other great person, as seen ordinarily in biographical works. As a matter of fact it is unique, extrodinary and divine in many ways. Each and every action of Srimad Acharys or any incident connected with him is only an elucidation of vedic truths. Not a single incident or narration goes with out deep philosophical truth embodded in it.
This humble author in present series of article tries to place before the readers such important aspects, to understand the glories of Sri Madhva Vijaya which has no parrallel at all.
Significance of the verse 42 in the 9 th canto (sarga) and the fourth sutra of the Adhyaya in the first pada:-
Sumadhva Vijaya 9 - 42
Brahma Sutrs 4 - 1 - 4 /center>
Meaning :
Srimad Acharya by his holy umblemish touch of the Idol of Lord Sri Krishna, the prsence of the Lord in the said Idol grew so vast that even 30 wrestlers with lot of physical strength were unable to move it. Such an Idol of Krishna was carried away effortlessly by Srimad Acharya with smiling face and was installed later (at Udipi).
Story behind the Incident :
A small ship which started from Gujrat - Dwaraka was caught in high tides near Malpi. The sailors were unable to manage the course of the ship which was about to sink while reaching the shore. They loudly cried for help. Srimad Acharya was performing pooja to Sri Moolarama at that time near the shore. He waved the saffron cloth and saved the ship and the sailors from the high seas. Naturally on rewaching the shore safely, they prostrated before Sri Acharya and begged something to be accepted in token of their lives, ship and proprty being saved. But Srimad Acharya pointed out a gopi stone to be given. The sailors were all surpraised since such stones were carried by them in the ship to adjust the weightage of balance and
they have no value at all to be given as a present. But Srimad Acharya wanted only that which was brought from the effortlessly by a young boy.
Srimad Acharya cleaned the gopi stone and to the utterjoy of all assembled, a beautiful idol of Lord Krishna was found inside. Srimad Acharya did abisheka and pooja to the said idol and by his touch invoked the presence of Paramatma therein to a greater extent. Then after the pooja was over, the Idol was to be carried to Udipi for installation and for building temple. Even 30 very strong persons with great physical strength could not make it move. The same Idol with coverage of Gopi stone was effotlessly carried from the ship to the shore by a young boy earlier.
Why such a change ? What is the philosophical truth and implications of this incident?
This establishes that the Idol or the prathika is different from God. God and Vigraha are not identical. If it were so, this incident cannot be explained satisfactorily. Under the vishitadwaita school, there is a rule called "Archa-vathara" which means identity of God and Vigraha is admitted. Five such places are pointed out and important among the mare. Tirupathi Moola Vigraha and Utsava Moorthy of Srirangam Temple, Sri Ranganatha. But such concept of "Archa-vathara" has too many defects and is opposed to many authorities, reason and logic. To establish, the proper aspect of PRESENCE (Sannidyam) in the Idol the particular incident has taken
which is an explanation of the Sutra.
In the case of the Symbol, it should not be contemplated as Atman(The Lord). For He is not the Symbol but He is Present in the symbol. From a wrong notion that may be caused by the words of such texts as "Meditate on Nama as Brahman but is to be contemplated as present in the symbol.This is also said in Brahman Tarka."From Nama to Prana both being spokenof in the nominative case ( as identical), the dull witted may mistake and identify Naman etc.,with Brahman. Only the presence of Brahman in naman and other symbols is meant to be declared by the passage. Accordingly the
words in the nominative case are taken to be in the locative case (7 th case) for the nominative case stand for all the cases.
So this incident in Srimadhva Vijaya clarifies and establishes that :-
1. The Idol is defferent from God.
2. God is only present in the Idol.
3. The odctrine of Archavathara is not correct.
4. The Krishna idol which was carried on by a small boy
earlier could not be taken even 30 strong, physical, muscular wrestlers, since the presence of God was abundant that when Srimad Acharya did pooja and established this aspect.
5. For Srimad Acharya , who is a Ekantha Bhaktha,
it was not difficult and he easily carried the idol to Udipi.
DVAITA VEDHANTHA
An Independent spritual being who is perfect in every way is the core of all existance. He is Purusottama, the Supreme Person, Narayana. The entire vedantic philosophy of Sri Madhva centre round this fundamental concept. In the world of experience there are everywhere astonishing signs of design and purpose pointing to an intelligent source. Modern science, both biological and physical, affords ample evidence for this. "My religion", says the eminent physieist, Einstein, "consists
of a humble admiration of the illimitable superior sprit who reveals Himself in the slight details we are able to perceive with our frail and feeble minds. That deeply emotional conviction of the presence of a superior reasoning power, which is
revealed in the in comprehensible univers forms my idea of God".
Here it is pertinent to examine the implications of the pregnant statment by one of the greatest physicists of all times, if not the greatest. Notice the expression the 'illimitable sprit who reveals Himself'. To me the use of the word Himself with a
capital 'H' is most significant. Behind this world we perceive there is a personal being, to whom we have to trace the wonder discovers by experimentation and mathematical reasoning. Whether Einstein had a personal being in mind is more than doubtful, but his words unmistakably imply the existance of such a being, Again there are the words 'a superior reasoning power'. Reasoning must belog to a person who reasons. Surely there can be noreasoning without a reasoner. Again notice
the language in which he refers to the mental power of the greatest physicists in comparison with the reasoning power of the 'the superior spirit' he is thinking of.He says 'our frail and feeble minds'. The superior power or spirit is far above the subtlest human reasoner.
Now What does Acharya Himself say ?
Bahu-chitra-jagad-bahudha karant |
Para-shati-rananta-gunah Paramah ||
The supreme Being is endowed with exalled powers and numorous eminent attributes for He has created this extremely wonderful world of infiniti variety'. What the modern man of science was dmly the Acharya saw inwardly with crystal clearness centuries ago when science in the modern sence of that word was unknown.
The world open to our inspection is reality is real but its reality is rooted in God. This idea Madhva conveys to us by saying that tattva (reality) is twofold one, Independent Reality and the other, dependent. There is only one independent Reality
and all else is dependent on this single self-dependent Being Dependence does not simply non-difference in any form. The world of sentient and insent entities is separate from God but is entirely dependent on Him. The world cannot exist in any
form without the sustaining presence of the God with in. In all forms of materialsm the reverse is the case, that is, matter is fundamental and all phenomena, both physical and mental, are the effects of its modification.
Inview of what has been said above it is obvious that it would be wrong to say that Madhva's school of thought is more materialistic than others. On the other hand it is out and out spiritual as according to it the ground of all existance is a
Supreme Intelligent Being. If by 'materialistic ' is meant that the religion of Madhva has the tendency of turning the mind of man towards the material things of life the answer is that this is not so. On the other hand it has the effect of
spiritualising life. It is clear to all those he draws inspiration from the Gita and in many places has declared that this system agrees in all respects with what Krishna has taught Arjuna in it. The following are the words of Krishna addressed to
Arjuna:-
Ye hi samsparshaja bhoga, duhkka - yonaya yeva te,
Adyanta vantah kaunteya nateshu ranante budha"-h
O| son of Kunti, pleasures that result from sense contact have a beginning and hence are only the source of misery. The wise person does not delight in them".
Tani sarvani samyamya- yukta asita mat - para - ha'
Vashe hi yasyen -dri - yani-tasya prajna pratishtita".
Having controlled all the senses and knowing Me as the highest, let one stay with mind fixed on Me. Verify his spiritual vision is firm whoses senses are under his control'.
The dvaita philosophy of Madhva stands for a way of life based on a true conception of the glory of God. The yogin is he who has realised that the world that he lives in is thetheatre in which God has pleased him to play his due part and serve God with loving devotion believing that such devoted service is the highest form of worship. Dvaita Vedanta does not ask the aspirant to shun the world, rather it teaches that he should play his part in it and thus serve the purpose for which he is
given life and oppurtunities. This is what Lord Krishna teaches Arjuna:
Yatah pra-vrittir-bhuta-nam yena-sarva-midam taram |
Sva-karmana tam-abhyarchya, siddhim Vidati manavaha ||
From whom is the activity of all being and whom all this is pervided worshipping Him by performing one's enjoined duty one attains beatitude'.
It is evident from the following words of Sri Madhva that his message is identical with that Sri Krishna in the Gita:
Kuru bhukshva cha karma nijam niyatam
hari - pada vinamra -- dhiya satatam
Hari - reva paro hari - reva guruhu
hari - reva Jagat - Pitru - Matru - Gati-hi
With mind ever firmly fixed on the feet of HAri do your appointed task and enjoy what is assigned to you by Him. Hari is indeed the most High. He is the Father and Mother (of all) and the ultimate goal to be reached'.
Madhva lived just as he has asked us to live. He performed all the duties prescribed for his order of sannyasinis, travelled throughout the land from Kanya-Kumari in the south to the snow bound summits of the Himayas in the north teaching his system of Vedanta and holding discussions with people of all shades of opinion with the object of proclaiming the religion he believed to be the true one.
Is it too much to saythat India wants now , as ever, this practical philosophy of MADHVA which teaches that religion is divorced from life ?
Sovenir, " Sri Ananda Thirtha " , Sri Vyasaraja Mutt 1990
GURU PARAMPARA
GURU PARAMPARA : SRI UTTARADI MUTT
1.SRIMAD ANANDA TIRTHARU BADRI PRAVESA MAGHA SUD NAVAMI
2.SRI PADMANABHA TIRTHARU NAVA BRINDAVANA KARTHIKA BAH CHATURDASI
3.SRI NARAHARI TIRTHARU HAMPI PUSHYA BAH SAPTHAMI
4.SRI MADHAVA TIRTHARU MANNUR (MANIPUR)BHADRAPADA AMAVASYA
5.SRI AKSHOBYA TIRTHARU MALKHEDA MARGHA BAH PANCHAMI
6.SRI JAYA(TEEKA) TIRTHARU MALKHEDA ASHADA BAH PANCHAMI
7.SRI VIDYADHIRAJA TIRTHARU YARAGHOLA VAISAKHA SUD TRITEEYA
8.SRI KAVINDRA TIRTHARU NAVA BRINDAVANA CHAITRA SUD NAVAMI
9.SRI VAGEESHA TIRTHARU NAVA BRINDAVANA CHAITRA BAH CHATURTI
10.SRI RAMACHANDRA TIRTHARU YARAGHOLA VAISAKHA SUD SHASTI
11.SRI VIDYANIDHI TIRTHARU YARAGHOLA KARTHIKA BAH CHATURTI
12.SRI RAGHUNATHA TIRTHARU MALKHEDA MARGHA BAH TRITEEYA
13.SRI RAGHUVARYA TIRTHARU NAVA BRINDAVANA JYESHTA BAH TRITEEYA
14.SRI RAGOOTHAMA TIRTHARU THIRUKOVILUR PUSYA SUD EKADASI
15.SRI VEDAVYASA TIRTHARU PENUKONDA CHAITRA SUD TRITEEYA
16.SRI VIDYADEESHA TIRTHARU EKACHAKRANAGAR PUSHYA BAH CHATURDASI
17.SRI VEDANIDHI TIRTHARU PANDHARPUR KARTHIKA SUD EKADASI
18.SRI SATYAVRATA TIRTHARU SANGLI PHALGUNA SUD SASHTI
19.SRI SATYANIDHI TIRTHARU NIVRITT SANGAMA MARGHA SUD DASAMI
20.SRI SATYANATHA TIRTHARU VEERACHOLAPURAM MARGHA SUD EKADASI
21.SRI SATYABINAVA TIRTHARU NACHIARGUDI JYESHTA SUD CHATURDASI
22.SRI SATYAPOORNA TIRTHARU KOLAPUR JYESTA BAH DWITEEYA
23.SRI SATHYAVIJAYA TIRTHARU AARANI CHAITRA BAH EKADASI
24.SRI SATYAPRIYA TIRTHARU MANAMADURAI CHAITRA SUD TRIYODASI
25.SRI SATYABDHA TIRTHARU SAVANOOR PHALGUNA BAH PRATIPADA
26.SRI SATYASANDHA TIRTHARU MAHISHI JYESTA SUD DWITEEYA
27.SRI SATYAVARA TIRTHARU SANTHEBENNUR SRAVANA SUD SAPTHAMI
28.SRI SATYADHARMA TIRTHARU HOLEHONNUR SRAVANA SUD TRIYODASI
29.SRI SATYASANKALPA TIRTHARU MYSORE ASHADA POORNIMA
30.SRI SATYASANTHUSHTA TIRTHARU MYSORE PHALGUNA AMAVASYA
31.SRI SATYAPARAYANA TIRTHARU SANTHEBENNUR ASWINA SUD SAPTHAMI
32.SRI SATYAKAMA TIRTHARU ATHAAKUR PUSHYA BAH SASHTI
33.SRI SATYESHTA TIRTHARU AATHAKUR BADHRUPADASUD EKADASI
34.SRI SATYAPARAKRAMA TIRTHARU CHITTAPUR ASWINA SUD ASHTAMI
35.SRI SATYAVEERA TIRTHARU KORALAHALLI KARTIKA SUD ASHTAMI
36.SRI SATYADHEERA TIRTHARU AATHAKUR JYESHTA BAH NAVAMI
37.SRI SATYAGNANA TIRTHARU RAJAMUNDRI CHAITRA SUD EKADASI
38.SRI SATYADYANA TIRTHARU PANDHARPUR CHAITRA SUD ASHTAMI
39.SRI SATYAPRAGYA TIRTHARU AATHAKUR CHAITRA SUD ASHTAMI
40.SRI SATYABHIGYA TIRTHARU RANEBENNUR PUSHYA BAH ASHTAMI
41.SRI SATYAPRAMODA TIRTHARU THIRUKOILUR KARTHIKA SUD TRITIYA
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SRI SRI SATYATMA THIRTHARU
GURU PARAMPARA : SRI VYASA RAJA MUTT
1.SRIMAD ANANDA TIRTHA BADRI PRAVESA MAGHA SUD NAVAMI
2.SRI PADMANABHA TIRTHA NAVA BRINDAVANA KARTHIKA BAH CHATURDASI
3.SRI NARAHARI TIRTHARU HAMPI PUSHYA BAH SAPTHAMI
3.SRI NARAHARI TIRTHA HAMPI PUSHYA BAH SAPTHAMI
4.SRI MADHAVA TIRTHA MANNUR (MANIPUR)BHADRAPADA AMAVASYA
5.SRI AKSHOBYA TIRTHA MALKHEDA MARGHA BAH PANCHAMI
6.SRI JAYA(TEEKA) TIRTHA MALKHEDA ASHADA BAH PANCHAMI
7.SRI VIDYADHIRAJA TIRTHA ERAGHOLA VAISAKHA SUD VAISAKA
2.SRI NARAHARIAYANA TIRTHARU SANTHEBENNUR ASWINA SUD SAPTHAMI
8.SRI RAJENDRA TIRTHA ERAGHOLA VAISAKA SUD PURNIMA
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12.SRI VYASA RAJARU NAVA BRINDAVANA PHALGUNA BAH CHATURTI
13.SRI SRINIVASA TIRTHA NAVA BRINDAVANA VAISAKA BAH PANCHAMI
14.SRI RAMA TIRTHA NAVA BRINDAVANA AWIJITHA SUD CHATURDASI
15.SRI LAKSHMIKANTHA TIRTHA PENUKONDA SRAVANA SUD SAPTAMI
16.SRI SRIPATHI TIRTHA VELLORE ASADHA SUD DWADASI
17.SRI RAMACHANDRA TIRTHA RAYA VELLORE MARGASIRSHASUD TRITIYA
18.SRI LAKSHMIVALLABHA TIRTHA VELLORE PUSHYA SUD PANCHAMI
19.SRI LAKSHMINATHA TIRTHA SRIRANGAM SRAVANA SUD DWADASI
20.SRI LAKSHMIPATHI TIRTHA SRIRANGAM KARTHIKA SUD EKADASI
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24.SRI SRINATHA TIRTHA TIRU MAKKUDALU PUSHYA SUD CHATURTHI
25.SRI VIDYANATHA TIRTHA KUMBAKONAM VAISAKA SUD EKADASI
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28.SRI VIDYAKANTHA TIRTHA SOSHALAI JYESHTA SUD NAVAMI
29.SRI VIDYANIDHI TIRTHA SOSHALAI ASADHA BAH EKADASI
30.SRI VIDYAPOORNA TIRTHA SOSHALAI SRAVANA SUD SASHTI
31.SRI VIDYA SRI SINDHU TIRTHA SOSHALAI ASADHA SUD ASHTAMI
32.SRI VIDYA SRIDHARA TIRTHA SRIRANGAM CHAITRA BAH CHATURDASI
33.SRI VIDYA SRINIVASA TIRTHA SOSHALAI VAISAKA SUD CHATURTHI
34.SRI VIDYA SAMUDRA TIRTHA SOSHALAI KARTHIKA SUD DWITIYA
35.SRI VIDYA RATNAKARA TIRTHA SOSHALAI VAISAKA BAH NAVAMI
36.SRI VIDYA VARITHI TIRTHA SRIRANGAM BHADRAPADA BAH PANCHAMI
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1.SRIMAD ANANDA TIRTHA BADRI PRAVESA MAGHA SUDNAVAMI
2.SRI PADMANABHA TIRTHA NAVA BRINDAVANA KARTHIKA BAH CHATURDASI
3.SRI NARAHARI TIRTHA HAMPI PUSHYA BAH SAPTHAMI
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1.SRIMAD ANANDA TIRTHA BADRI PRAVESA MAGHA SUD NAVAMI
11.SRI VIBHUDENDRA TIRTHA TIRUNELVELI MARGHA BAH NAVAMI
12.SRI JITAMITRA TIRTHA SHIVPUR MARGHASIRSA AMAVASI
13.SRI RAGHUNANDA TIRTHA HAMPI KARTI BAH ASHTAMI
14.SRI SURENDRA TIRTHA MADURAI PUSHYA SUD DWADASI
15.SRI VIJAYENDRA TIRTHA KUMBAKONAM JYESHTA BAH TRAYODASI
16.SRI SUDEENDRA TIRTHA NAVA BRINDAVANA PHALGUNA BAH DWITIYA
17.GURU SARVA BHOWMA SRI RAGHAVENDRA TIRTHA MANTRALAYA SRAVANA SUD DWADASI
18.SRI YOGEENDRA TIRTHA SRIRANGAM MAGHA SUD DASAMI
19.SRI SURINDRA TIRTHA MADURAI JYESHATA SUD DWITIYA
20.SRI SUMATEENDRA TIRTHA SRIRANGAM ASHVIN BAH SAPTAMI
21.SRI UPENDRA TIRTHA SRIRANGAM MARGHA BAH ASHTAMI
22.SRI VADEENDRA TIRTHA MANTRALAYA JAISH SUD NAVAMI
23.SRI VASUDENDRA TIRTHA KENCHANGUDI ASHVIN BAH SAPTAMI
24.SRI VARADENTRA TIRTHA PUNE ASHADA SUD SASHTI
25.SRI DHIRENDRA TIRTHA HOSERETTI PHALGUNA SUD TRAYODASI
26.SRI BHUVANENDRA TIRTHA RAJAVLLI VAISAKA BAH SAPTAMI
27.SRI SUBHODENDRA TIRTHA NANJANGUDU CHAITRA BAH TRITIYA
28.SRI SUJANENDRA TIRTHA NANJANGUDU KARTIH BAH ASHTAMI
29.SRI SUGYANANENDRA TIRTHA NANJANGUDU SRAVANA BAH CHATURTHI
30.SRI SUDARMENDRA TIRTHA MANTRALAYA PUSHYA BAH PANCHAMI
31.SRI SUGUNENDRA TIRTHA CHITTOOR MARGHA SUD PURNIMA
32.SRI SUPAGNANENDRA TIRTHA NANJANGUDU MARGHA BAH SASHTI
33.SRI SUKRUTEENDRA TIRTHA NANJANGUDU ASHVIN SUD DASAMI
34.SRI SUSHEELENDRA TIRTHA HOSERETTI ASHADA SUD TRITIYA
35.SRI SURVATEENDRA TIRTHA MANTRALAYA VAISAKA SUD DWADASI
36.SRI SURYAMEENDRA TIRTHA MANTRALAYA PUSHYA SUD DWITIYA
37.SRI SUJAYEENDRA TIRTHA MANTRALAYA MAGHA SUD CHATURTHI/CENTER>
PRESENT PITATHIPATHI
SRI SRI SUSHMEENDRA TIRTHA
GURU PARAMPARA :
SRI SRIPADARAJA MUTT GURU PARAMPARA
1.SRIMAD ANANDA TIRTHA BADRI PRAVESA
2.SRI PADMANABHA TIRTHA NAVA BRINDAVANA
3.SRI LAKSHMIDHARA TIRTHA
4.SRI SANKARSHANA TIRTHA
5.SRI PARASURAMA TIRTHA
6.SRI AADHI RAJA TIRTHA
7.SRI SATHYAVRATHA TIRTHA
8.SRI SWARNAVARANA TIRTHA SRIRANGAM
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10.SRI HAYAGRIVA TIRTHA MULUBHAGALU
11.SRI SRIPAPATHI TIRTHA
12.SRI SRIDHARA TIRTHA MULUBHAGALU
13.SRI GOPALASWAMI TIRTHA
14.SRI UDDANDA RAMACHANDRA THIRTHA PENUKONDA
15.SRI RAGHUNATHA TIRTHA
16.SRI LAKSHMI MANOHARA TIRTHA ODAPALLI (ERODE)
17.SRI LAKSHMIPATHI TIRTHA
18.SRI LAKSHMINATHA TIRTHA ABBOORU
19.SRI LAKSHMIKANTHA TIRTHA VENGERE
20.SRI SRIKANTHA TIRTHA NANGALLI
21.SRI SRINIDHI TIRTHA ODAPALLI (ERODE)
22.SRI TEJONIDHI TIRTHA
23.SRI YOGANIDHI TIRTHA
24.SRI VIDYANIDHI TIRTHA ODAPALLI (ERODE)
25.SRI GNANANIDHI TIRTHA SRI RANGAPATTINA
26.SRI GUNANIDHI TIRTHA TAAYURU (MATTUPURAM)
27.SRI GUNASARANIDHI TIRTHA MULUBHAGALU
28.SRI PRAGNANIDHI TIRTHA MULUBHAGALU
29.SRI SUBHODHANIDHI TIRTHA MULUBHAGALU
30.SRI VAIRAGYANIDHI TIRTHA MULUBHAGALU
31.SRI SUGYANANDHI TIRTHA MULUBHAGALU
32.SRI SUGUNANIDHI TIRTHA BHAVANI
33.SRI SUDHINIDHI TIRTHA ODAPALLI (ERODE)
34.SRI MEDHANIDHI TIRTHA ODAPALLI (ERODE)
35.SRI DAYANIDHI TIRTHA MULUBHAGALU
36.SRI SATYANIDHI TIRTHA MULUBHAGALU
37.SRI VIJAYANIDHI TIRTHA MULUBHAGALU
PRESENT PITATHIPATHI
SRI VIGYANANIDHI THIRTHA
COMPILED BY SRI MADHWA SANGHA. KINDLY BRING IT TO OUR NOTICE, INCSAE OF ANY ERROR AND IF YOU KNOW THE PLACE AND THE YEAR OF GURU'S
BRINDAVANA PRAVESA. SRI MADHWA SANGHA (REGD), A2/117, SAFDARJUNG ENCLAVE, NEW DELHI 110029.
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