Make your own free website on Tripod.com
Blog Tools
Edit your Blog
Build a Blog
RSS Feed
View Profile
« November 2017 »
S M T W T F S
1 2 3 4
5 6 7 8 9 10 11
12 13 14 15 16 17 18
19 20 21 22 23 24 25
26 27 28 29 30
You are not logged in. Log in
Entries by Topic
All topics  «
Dwaita Philosophy
Dwaita Philosophy
Monday, 17 December 2007
Part-I, MArgashira MAsa Krishna PakSha, (25th Dec Pratipatyam to 31st Dec AshTamyaam)
Topic: Dwaita Philosophy
Part-I, MArgashira MAsa Krishna  PakSha
(25th Dec Pratipatyam to 31st Dec AshTamyaam)


Margashira Maasa Krishna Paksha
(25th Dec to 8th Jan 2008)

Sri S A R V A J I T Samvatsare,
DakshNinaayaNe,
Hemanatha Rutu,
Margashira Masa
KRISHNAPAKSHA



Maasa Niyamaka:
“Om Sri NarayaNaaya Namah”

To perform
“ NARAAYAnA SmaraNe”
before work,
during work,
after work,
whenever free and also
while sleeping.

During the course of the four “ruthus” or eight months we have witnessed a number of festivals systematically planned for assisting humanity on its forward march stage by stage.

It is the fifth one, a season of snow fall. The last one is Shishira ruthu,a season of coldness.(Magha- Phalguna) The four months put together constitute the Winter season.

Dhanur Maasa is most suited for performing
a)“Hari SmaraNe”.
b) It is the easiest way for salvation.
c)This month ordains the human beings to a daily routine of bath in sacred waters,
d) so also the performance of daily Bhajans at the early morning through out the month is considered the Ushakaala of the Devas.

The idea behind such an injunction seems that the devotees get into the habit of doing such worship, reciting the stotras of the Lord through out their life.

( The Rationale of Hindu Festivals. SkandanarayaN 1985)

BrahmaNyo Devaki putro Bramhanyo Madhusoodhana
Om!Sarava bhootastha mEkaM naaraayaNaM!!
KaaraNaroopamakaara Bramha OM EthadarthavashirO Yodheete!
PraataradhiyaanO raatri krutaM paapaM naashayati!!
SaayaamadheeyaanO divasakrutaM paapaM naashayati!
MaadhyaaMdina maadithyaabhimukhOdhiyaanah!
PaMchapaataka upapaatha kaathra muchyate!!
SarvavEda PaaraayaNa puNyaM labhate!
NaaraayaNa SaayujyamavaaPnOthi!

NaaraayaNa saayujyamavaaPnOthi!
YaM EvaM vEda!
Ithyapanishat!! Hari OM !!

shree Laghu NaaraayaNOpanishat

Om NaaraayaNaaya vidmahe Vaasudevaaya Dheemahi
thannO VISHNUm prachOdayaat.


“ NaaraayaNaakhilagurO Bhagavan NamasthE “

NaarayaNaaya paripooRNaguNARNavAya
VishOdayasthitilayOnniti pradAya
JnAna pradAya vibhudAsura saukhya dukha
SatkAraNAya vitatAya namO namastE


-Sri MadhvAcharya
(Ma.Bha.Tat.Nir)


ApO NArA iti PrOktah ApOvai narasoonavah
AyanaM tasya taah poorvaM tEna NArAyaNa iti smrutah!


a)
NArAh muktAh tEShAM ayanah nArAyaNah !
He is called NARAYAnA since he is the protector for those who seek “Mukti”

b)
ArANAM dOShANAM virudhdhatwaat NArAAh guNAh
tEShAM AyanatwAt NARAAYAnAh

Bhagawanta is named NarayaNa since HE is “ GuNa pooRNa “

c)
NAraM jnAnaM tEna NArENa Eyata iti NaaraayaNa
Bhagawanta is called NaaraayaNa since He is supreme in “Jnaana vishaya”
d)
araah dOShaah araaNaaM ayanaM na Bhavati iti NaaraayaNah
Bhagawanta is called NaaraayaNa since He is “ DOsha-doora”

e)
Naaraa-Lakshmi tasyaah ayanaM Ashrayah NaaraayaNah

He is called NaaraayaNa since He is the husband of LakshmidEvi

f)
NaraNAM adhipatih mukhya vaayuh tadaashrayatwaat NaaraayaNah.
He is Swami to Vayu dEvaru and hence He is called NaaraayaNa.

( DAsa sahitya Saurabha-SaMpuTa-2. Geeta PrakAshana Vijapura)



VishNu Sahasranama Sloka 26


238.
su-prasadah - The Giver of good favors. Om
suprasadaya namah.

239.
prasannatma - He with a clear mind; Of delightful nature. Om prasannatmane namah.
240.
visva-srit - The Creator of the Universe. Om viava-srije namah.
241.
visvabhug-vibhuh - He who pervades all things and protects them. Om visvabhug-vibhave namah.
242.
satkarta - He who honors the good. Om satkartre namah.
243.
satkritah -He who is worshipped by the sadhus (even by those who deserve to be worshipped). Om satkritaya namah.
244.
sadhuh - One who carries out (whatever His devotees say). Om sadhave namah.
245.
jahnuh - The Concealer (of His greatness from the non-devotees). Om jahnave namah
.
246.
narayanah - The Supporter of the hosts of souls. Om narayanaya namah
.
247.
narah - a) He who is imperishable. b) The Leader. Om naraya namah
.

“SharaNu Hokkenayya
Enna maraNa samayadhalli ninna
CharaNa SmaraNe KaruNisayya
NARAAYAnA ! “


- Sri Kanakadaasa's "Keshavanaama"


Padma gadhaa chakra
shankha dharONaaraayaNOvath
naaraayaNasya MahiShi
LakShmi syaadwaraadhaamama



- Sri Sumatheemdhra Theertharu.


NaaraayNa, NaaraayNa, NaaraayNa,
NaaraayNa, NaaraayNa, NarahariyE
NaaraayNa, NarahariyE hayavadanaswaami
Nee enage dayamaaDo
Nigamava kadyoudu duguDa daithyana koMdi
Agama taMdu ajagitte
Agama taMdu ajagithyO hayavadana
Adi mooruthiyE DayamaaDo !

Vaadiraajrigolidi Sodepuradali niMdi
VEdavannella aruhidyo
VEdavanella aruhidyo hayavadan
BEloora Chenna dayamaaDo.

- Sri Vaadirajar.


Heya samsAradha Marma
GAyava mAyuvamte
BAyi muchchi koLLade
Sri NAraayaNanna nEneyirO !


- Sri Purandara DAsa


Shree RamaNa @SarvEsha Sarvaga
Saara BhOktha swatamtra dhOSha vi
Dhoora jnaanamda Bala Aishvarya GuNa pooRNa !
Mooru GuNa Varjitha SuguNa saa
Kaara Vishwasthithi layOdaya
KaaraNa Krupaa saaMdra NaraharE! SalahO Sajjanara.!!


Sri Jagannatha Daasaru ( Harikathaamrutha Saara.
KakShaa Taratamya SaMdhi ( 32-1)

@ Sri Ramana: The Lord.,
SarvEsha saravaga saara= omniscient.
It reminds us about “
Sidhdha saaDhana- BimbakaaMbudake
- (Proven means-
for realisation of the lord within) based on KamkaNaakaara Sulaadhi- Chakraabja MaMdala of the great Sri Vijayadaasaru, the Guru of Sri Jagannatha daaasaru.

Sriman Madhwachaarya in his “Tantrassara” has explained
Poojyascha Bhagavaan nithyam Chakraabja maMdale


Worshipping the Lord with Chakraabja Manadala as peeTa ( Pedastal) is specially rewarding.
The omnipresent Supreme being can be visualised through this Chakraabja MaMdalam which is designed as a frame work suitable for meditation. The Supreme beng is present in all the tattvas, respective Abhimaani devatas and Rashi and Stars.

Except the Purusha sooktha, the remaining seven Maha Mantra and forms of the Lord to be meditated through them are depicted in the Manadala.Worshipping the Lord thro’ this holy medium without desire for returns is an excellent
means for realising the Supreme Being within oneself.

“Sri Madhwacharya has mentioned this Manadala briefly. Sri Vijayadasaru in his kanakaNaakaara Suladhi has given elaborate details. To explain in brief,

“The Chakrabja Manadala is a unique sacred chart utilized for the meditation of God designated GrUni ( the name meaning most compassionate). He is meditated as most compassionate

The chart has sevan AvaraNas viz., boundaries ( Circles or Valayas) In the last avaraNa the forms of the God conveyed by 51 symbols Am,Aam are present.

In the other Aavarabnas , the presiding forms of stars, planets, years, months, days etc are present.

Two most important aspects of this chart are:Presence of the Keshava etc 24 forms of the Supreme God Presence of 8 Maha Mantras.

The supreme God “ GrUni ” is in the central circle, which is a triangle. Surya Manadala, Chandra manadala and Agni manadala surround this triangle.

Every sathvika soul has to have a vision i.e. Aparoksha jnaana of his Bimba roopa. This chart helps to have such vision.”
- Prof K T Pandurangi.


Just a small list of Keerthana’s on LORD “ NaaraayaNa” of Sri Puranadara dAsaru.

Hari Bhakthas could recite some of them during this Maasa



i)
NaaraayaNa nembuva Naamava Nimma !
Naalige Thudhiyimdhali Biththirayya !!


ii)
NaarayaNa Enna Baaradhe! Nimma!
NaaligeyOLu MuLLu Murishihudhe!! Kallu Jadidhihudhe!!


iii)
NaarayaNa Govinda ! Hari! NaarayaNa Govimda!

iv)
NaarayaNa te NamO NamO ! Bhava ! Naaradha sannutha NamO NamO!!

v)
NaarayaNa Govimdha! Jaya jaya ! parathara paramaanamdha!!

vi)
NaarayaNa ennirO! Shree Narahari ! paaraayaNa maadirO!!

vii)
NaarayaNa ninna naamadha SmaraNeya! Saaraamruthavu! Enna naaligege
barali!!


viii)
NaarayaNa nemba naamava nEmadhi Nenevuthir echcharike!

ix)
NaarayaNa Namo NaarayaNa NamO NaarayaNa NamO~

x)
NaarayaNa ninna naamamruthavanu Naaligeyalli Nillisayya !

xi)
Hari NaaraayaNa Hari NaaraayaNa Hari NaaraayaNa Enu manave

xii)
Hari NArAyaNa Hari NArAyaNa Hari NArAyaNa enu manave!

xiii)
NArAyaNanemba nAmava nEmadi nenevutireccharike!


25th December, Tuesday, DWITEEYAAM
( ShraadhDha Tithi Dwithiyaam)

Tithi : Dwiteeyam (27.50)IST
Vaara : Bhauma vaasara
Nakshatra : Punarvasu(27.31)IST
Yoga : Bramha
KaraNa : Taitila


Nanjangud SrikanteShwara Tri Ratha


26th December Wednesday , THRUTEEYAAM.
( ShraadhDha Tithi Truteeyam)

Tithi : Truteeyam (26.37)IST
Vaara : Saumya vaasara
Nakshatra : Pushya ( 27.00)IST
Yoga : Aindra
KaraNa : VaNija



27th December,Thursday, CHATURTHAYAAM
( ShraadhDha Tithi ChaturthyaaM)

Tithi : Chaturtyam (25.52)IST
Vaara : Guru vaasara
Nakshatra : AshlEshA (26.49)IST
Yoga : Vaidhruti/ViShkaMbha
KaraNa : Bava


i) Dhanur vaidhruti Yoga
ii) SankashTa Chaturti


28th December, Friday,PANCHAMYAM
( ShraadhDha Tithi Panchamyam)

Tithi : Panchamyaam (25.35)IST
Vaara : Bhrugu vaasara
Nakshatra : MaghA (27.12)IST
Yoga : Preeti
KaraNa : Kaulava


Srimad AkshobyathirtharaP.D ( (Malakheda)

5th pontiff of the Uttaradhi mutt. (1350-1365)

During the Chaalukya period in Jamakhandi taluk there was a jeweler called Keshava Bhatta- he got a son in 1282 named as Govindha Bhatta.

(Page103-‘Guru Namana’- Editor SuLaadhi Kuppe Rao, Sri Varadhendra Sahithya Mandali, Lingasugur) The boy, when he was about 30 years old was impressed with the teachings of Sriman Madhwar. He later became his disciple and took ashram as

Sri AksHoBhya Thirtha in 1312 -

He won in the debate against VidyaraNya of Vijayanagar. An able saint in the Nivarana of “Bramhahatya Dosha” His works “Vedasara” is famous.

One loving glance, a gesture, a touch, and a smile was enough to dissolve the ego and bring a lasting transformation in the life the warrior.

He entered Brindavanam on 4-12-1365 at Malakheda on the banks of the river the Kaagini, after handing over to his disciple Sri Jayatheertharu.

(Following text: Courtesy from: Dr Gururajan M. President, Sri Madhwacharya Seva Sangha, Chennai-78)

The junior most direct disciple of the Acharya. One should understand that only Rudra, Garuda or the Sesha amsa individuals could alone become the direct disciples of the Acharya. Needless to say that he is the amsha ofRudra.

His winning over Vidyaranya at Mulubagal in the presence of Sri Vedanta Desika was an historical event. He inducted Sri Sri Jayatheertha into monastic order. He founded two lineages whch exist at Kudali Aksobhya Mutt.

He gifted Sri Vaikuntharama idol to this Mutt. The other Mutt is the Bagalur Mutt. The Swamiji gifted Sri Trinethra Narasimha idol. He entered the Brindhavana at Malkhed on the banks of the river Kagini.

Dhyaana Sloka:

Yo VidyaraNya vipinaM
Tatwamasya si naaschinaT|
SrimadAkshobhya thirthaaKhyaanu|
PrathiShte Gurunmama||

Srimad Ramaa RamaNa Sadgiri pAda sangee Vyaakhyaa
Ninaadadaitaakhila duShTadarpam
Durvaadi vaaraNa vidaaraNa dakSha DeekaSha
MakShObhyateertha MrugaraajamahaM Namaami !!


- Sri Jayateertharu

PadavaakhyaPramaaNajnana
Prathivaadimadachchidha
Srimadakshobhyathirtha
anukhyanupathiste Gurunmama||


-Sri Jayathirtha

|
| Shri Akshobhya Teertha Gurubhyonamaha ||
Introduction to Shri 1008 Shri Akshobhya Teertharu :

Diksha accepted: 1350 (Srimukha)
Preceptor’ Sri Madhava Theertharue
Brinadavanam PravesHa: 1364 (Vikruti)
PiTadhipati: 14 years 2montyhs, 20 days.
Aradhana: Margashira KrishNa Pnchami
Brindavan at: Malkheda
River: Kagina
Dist; Gulbarga”
State: Karnataka
Poorvashram Name: Sri Govinda Shastry
.
|| Yoovidyaranyavipinam Tatvava Syaasinaachhinat |
Shrimadakshobhyateertharyahansinam Tam Namaamyaham ||

|| Shri Gurubhyo Namaha ||

|| Hari Om ||
Shrimad Akshobhya Teertharu was born in 1159 Sakabja Era (1238 AD) and was the last of Madhwa's direct disciples to sit on the Vedanta Pitha. 

He did so from 1350 AD -1365 AD. Previously his name was Govinda Shastri, a former follower of a non-Vaishnava ('advaitin') line before meeting and surrendering to Shrimad Acharya (Shrimad Madhwacharya), and who also came from Uttara-Karnataka.

After establishing Akshobhya Teertharu as the head of the Pejawar Mutt Shrimad Madhwacharya gave him the Deity of Aja-Vithal.

(Krishna standing with His hands of His hips, accompanied by Shri Devi and Bhudevi, though some say this is Krishna with Rukmini and Satyabhama, technically they are the same Persons with His expanded pleasure potencies anyway.)

It is said that Akshobhya Teertharu was in him self not a distinguished or prolific writer, yet he stands out as an important personage in the history of the Madhwa line (BNK Sharma. 1961.

History of the Dvaita School of Vedanta. Page 229.) It is said by some that he wrote a book called Madhvatattvasaarasamgraha of which nothing is known; yet the name suggests it was a manual of the Dvaita doctrine. Shri Akshobhya Teertharu who initiated Shri Jaya Teertharu (author of Shriman Nyaya Sudha) was a contemporary of the great 'advaitin' Shri Vidyaranya and of a celebrated
'Visistha-advaitin' scholar Shri Vedanta Desika.

It was this Vidyaranya who established the Vijyanagar Kingdom for the twins Hakka and Bukka, and not the Madhava Teertharu that we know in our sampradaya

(C.R. Rao. "Shrimat Uttaradi Matha"). There is a historic incident, which is understood to have taken place at Mulabagilu near Kolar, Karnataka. His victim was the same Vidyaranya, the big, big 'mayavadin' scholar and 'guru' descendant of the 'Advaitan' line of Sankara.

In the year 1336 AD., Shri Akshobhya Teertharu had a scholarly disputation with Shri Vidyaranya on the interpretation of the "Tatvam-asi" ("You are the
same as" or "I am that") 'Shruthi' text.

The extensive and elaborate and sometimes acrimonious arguments were exchanged in the presence of Shri Vedantha Deshika who was chosen by both as an arbitrator. Another tradition says that all the arguments were literally written down and then sent to

Shri Vedantha Deshika whose verdict was in favour of Shri Akshobhya Teertharu. The epigraphic evidence of this historic victory is on a commemorative pillar of victory on a hill near Mulubagal that can be seen even today.

This was his main 'claim to fame', the dynamic way he refuted the 'tat tvam asi - 'you are the same as', philosophy of the 'mayavadis'. Either way the story is told, it is a stated and documented fact that Shripad Akshobhya Teertharu was more than victorious. In fact Shripad Akshobhya Teertharu smashed Vidyaranya so badly that in history this was considered the turning point in the new Madhwa faith of 'Dwaitavad'.

To this day the philosophy of 'Dwaita' (dualism) has not been defeated; even the 'Adwaitin mayavadis', knowing they are wrong, with stubborn determination, or masochistic glee, like moths flying into the flame of personalistic knowledge, they have yearly been coming back to Udupi to get smashed. Shripad Akshobhya Teertha's victory over Vidyaranya has been recorded in Jaya Teertharu Vijaya of Shripad Vyasa Teertharu, and in the Raghavendra Vijay (17th century) as well as in the Vishisthadvaitin (Shri Vaishnava) work Acarya Vijayachampu, and the epigraphic evidence carved in a pillar of stone at Mulbagal.(BNK Sharma.1961.

History of the Dvaita School of Vedanta. page 230.) Shripad Akshobhya Teertharu moved after this a little north to Pandharapur on the banks of the Bhima-rathi River, which is where he met his future disciple Jaya Teertharu. In the years to follow Akshobhya Teertharu dedicated most of his time training Jaya Teertharu in 'Dwaita' philosophy.

The relationship was so nice that Shripad Akshobhya Teertharu gave his every breath to make Shripad Jaya Teertharu the most proficient and dynamic preacher since Madhwa; hence Jaya Teertharu was called the second moon of
Madhwa and Tikacarya, for his many small commentaries.

Shripad Akshobhya Teertharu taught him how to search out hidden significance's in the words of Madhwa which others missed, and how to write books on those points called Tikas, which further demolished the hostile 'Adwaitin' monism. Empowered by Akshobhya Teertharu he caused such a stir by even pointing out the differences in the basic understandings of 'Adwaita' philosophy of their own leading Sankarites like Vacaspati, Vivarankara, Amalananda, Citsukha and Vijnanashana, giving further strength to the Vaishnavas truths and making the 'mayavadis' all look all the more foolish.

According to popular acceptance Shripad Jaya Teertharu renounced the world and took 'sannyasam' at twenty years of age (reputed to be in 1368).

However, due to the course of time dates have become confused - the accepted date that Akshobhya Teertharu's giving up this world (1365 AD) and ordination of Jaya Teertharu do not tally - we can see from mathematicaldeduction that either or both dates need some adjusting.

Work by Shri Akshobya Teertharu:
Shri Akshobhya Teertharu Worte only one Grantha. "MADHVATATVASAARASANGRAHA"

How to visit Malkhed.
Malkhed comes under Gulbarga District.It is 40 kms away from Gulbarga. There is sufficient bus facilities to Malkhed from Gulbarga. It is situated in
between Gulbarga and Sedam, 12 kms away from Sedam.

Shri Venkkanachar Pujar,
Shri Jayateertha Brindavana,
Malkhed, Sedam Taluk,
GulbargaDist-585317 (Karnataka).
Ph : 08441-680343.

|| Shri Digvijaya Rama Vijayate ||
|| Shri Krishnarpanamastu ||


Rakshisennanu=Dayaambudhe Rakshisennanuby PraNesha vittala and “Srimad`AkShobhya teerthara divya charitaM” by Karpara Narahari are the two
Kannada keerthana available.


Some additional information on the statement

“In the year 1336 AD., Shri Akshobhya Teertharu had a scholarly disputation with Shri Vidyaranya on the interpretation of the "Tatvam-asi" ("You are the
same as" or "I am that") 'Shruthi' text. The extensive and elaborate and sometimes acrimonious arguments were exchanged in the presence of Shri Vedantha Deshika who was chosen by both as an arbitrator.

It may be of interest to note that a book, in Kannada, “----------

1) Sukumar S C wrote:

Namasthe!
A book - 'Hinduism Rediscovered' - written by a veteran scholar of V.Advaitha - Sri Anbil Ramaswamy chronicles this incident in brief while talking about few events on Sri Vedantha Desika's friendship with Sri Vidyaranya.

The note states that even though Sri Vidhranya is the boyhood friend of Sri Vedantha Desika, He(Sri Desika), after careful hearing of both giants' debate, ruled victory in favour of Sri Akshobya. I've checked for reference but it was not mentioned in that book, but going by Sri Anbil Ramaswamy, it is pretty much authoritative / believable. I hope this helps, from V.Advaitha perspective.
regards
sukumar



2) It may be of interest to note that a book, in Kannada, from one Mr.Patil was published and released in Hubli or Dharward recently, challenging the actuality of the debate. I have been told that he> concludes that the debate never happened (which is different from the propaganda that Vidyaranya won the debate).

One of his main points is that bR^ihat-jayatiirtha-vijaya, written by Sri Jayatiirtha's direct disciple Sri Vyasatiirtha (different from the more famous Sri Vyasatiirtha), does not mention the event at all. On

Not a particularly convincing point, considering that Sri Jayatiirtha himself alludes to his guru defeating an Advaitin in a great debate.
Then there is also the epigraphical evidence (which was recorded but destroyed by vandals).
Regards,
Shrisha Rao


ii) Sri Byagavaata Narasimha Vitaladaasara P.D.
(1685-1765)- ( Byaagawaati )

Original name: Narasimha daasaru.,
Ankitha: Narasimha Vitala.
Upadesha Guru: Purandara daasarau (Swapna)


Dhyaana Sloka:

Sumatheendra Guro Shishyam-
Upendrermaanitham Mudhaa|
Pitharam Ranga daasastha|
NaarasimhaaBhidham Bhaje ||


(Source., Daasa Thathwa Prakaashike- Dasa sahithya Project, TTD, Tirupathi.)

29th December,Saturday ,SHAStYAAM
(ShraadhDha Tithi ShasTyaaM)

Tithi : ShasTyaam (25.49)IST
Vaara : Stira vaasara
Nakshatra : Poorva PalGhuNi (27.59)IST
Yoga : AyushmAn
KaraNa : Garaja




30th December, Sunday , SAPTHAMYAAM
(ShraadhDha Tithi Saptamyaam)

Tithi : Sapatamyam (26.33)IST
Vaara : Ravivaasara
Nakshatra : Uttra PhalguNi(29.23)IST
Yoga : Saubhagya
KaraNa : Bhadra


Poorvedyu ShraadDha


31st December,Monday , ASHtAMYAM
(ShaardhDha Tithi AshTamyaam)

Tithi : AshTamyam (27.50)IST
Vaara : Indu vaasara
Nakshatra : Hasta (30.56)IST
Yoga : Shobhana
KaraNa : Balava


i) Ashtakaa ShraadhDha,
ii) KaalaashaTami

iii) Srimad Upendra Thirthara P.D.(Sriranga)

21st pontiff of Rayar Mutt (1725-1728)
PooRvashram Name Vijayeendracharya.
He was a noted Pundit in the Samsthana imparting education to the disciples of the Mutt.

Sri Sumatheendra teertha observing the panDitya of Sri Vijayeendracharya ordained him to be his successor.

He looked after the Samsthana for three years only.

Hence more information on him are not available as stated in “Haridasaru stutisida Manataralayada MaTada YativareNyaru”.

One keerthana by “ Lakumeesha” is available on the Yati.

Hingade Nee Bhajiso I Mauni PaagaLa
Hingade Nee BhajisO !!
ManagaLa veeva Sri ranga Sukshradi
KangoLisuva munipungava UpendrA !!


He was successor to Sri Sri Sumatheendra Theertha.
He was prompted to enter the Brindhavana near his guru
Sri Sri Sumatheendra Theertha's Brindhavan at
Srirangam.
His successor was Sri Sri Vadindra Theertha who wrote gurugunasthavana.

(Courtesy Sri Gururajan M, President, Sri Madhwacharya Seva Sangha, Chennai-78)

Dhyaana Sloka:

KrupaarasaanRuthaam
Bhodhimapaara Mahimaanvitham|
Upaasmahe Tapomurthymupendra
Muni PumgavaM||

Posted by grrrao at 5:18 PM EST
Updated: Tuesday, 18 December 2007 12:02 PM EST
Post Comment | Permalink
Tuesday, 11 December 2007
Dhanur MAsa Arambham
Topic: Dwaita Philosophy

Margashira Shukla.[Part-II from AshTamyam(17th Decr) to PoRNimyaam(24th Decr)
 Sri S A R V A J I T nama Samvatsara
 DakshNinaayane,
 Hemantha Rutu,
 Margashira Masa ,
 Shukla Paksha.
 (10th Decr to 24th Decr)
 
 
 17th December, Monday, ASHtAMYAM
 (ShraadhDha Tithi AshTamyaam)
 
 Tithi : AshTamyaam (22.34) IST
 Vaara : Indu vaasara
 Nakshatra : Poorva Bhadra (16.12)IST
 Yoga : Siddhi
 KaraNa : BhadrA
 
 Bheeemasena Jayanati
 Dhanur Masa Arambha:
 DHANUR MAASA
 Margashira Shukla AshTamyam (17th Dec2007 [Monday] to Pushya Shukla ShasTyaM 14th
 Jan 2008[Monday] is Dhanurmaas (Bhogi Habba Day)
 
 This entire month is equal to arunodaya (Sunrise) time to Devathas and it is considered auspicious. Sri Krishna says in the Vibhoothiyoga of the Gita that he lives in the Dhanurmaasa (Maasanam Margaseershah ) and therefore if any offering is made to Him during this month He will be immensely pleased. Early hours before the sunrise are the most sacred.
  
 It is called "Brahma Muhurtham". Devatha Pooja is to be completed before this time and special naivedya viz. Huggi (a preparation with rice and greengram dal) is offered.
 
 Dhanur Vyateepaata yoga falls on 27th December 2007 (ThursdaymMargashira KrishNa Chaturthyam ) the most effective day for daana in respectful reverence to one's own pitrus. Sri Kesava is the maasa niyamaka murthy and so if we chant with devotion His name while giving daana it will be effective and He will bestow His grace.
 
 (From:Sri Madhwacharya Seva Sangha NEWS LETTER-December 1,1997)
 
 
 DHANOOR MASA ARAMABHAM
 
 Dhanur Maasa's special Dharma ( in brief)
 
 UttarayaNa is Day for devathas and Dakshinaayana as Night.
 This night starts from Ashaada shukla Ekaadashi .
 
 Margashira Shukla Ekaadashi or Dhanur maasa Arambha is the time- AruNodhaya Kaala, being the last phase of the night for Devathas ;The Devathas performed Pooja and offered Huggi to Sri Hari at that time.Hence during the Dhanurmaasa period, God is worshipped in the early morning Sri Hari explains the significance of this masa to the Devatas.
 
 More details are available in Smruthi MuktaavaLi-
 
 Yatha Samkochya sat Karma
 Bhuktem alpa Dwadashi Dine|
 Thatha pratha DhanuR Mase
 Kruthva KaRmaRchayechacha MaaM||

 
 In this month, preference to be given to POOJA only and not Bhojana- therefore Pooja for Deva, Rushi, Pitru TaRpaNa, Vaishya Devaadi kaRma and feeding Brahmins to be done and he should take food in the PRATHAH KALA itself. Or punah pooja could be done and have food in the afternoon also - both type of sampradaaya are permitted, as per Loka Vyvahaara.Since Shree Krishna had said in the Geetha that his presence is more in the month MaRgashira. His pooja is to be completed before sunrise everyday with Mudgadanna[ HUGGI]{ good for body and mind}
 
 Best: 1 part rice: 2 parts Moong Dhal(Hesaru Bele= Paitham Parapu-Moong Dhaal);
 
 Better: 1 rice: 1 Moong Dhal
 Middle: 1 rice: 1/2 Moong dhal
 Bad: 1 rice: 1/4 Moong dhal.
 
 Hence the quantity of rice; Moong dhal should be as far as possible equal in proportion.
 
 To add ginger (Shunti, Curds, Jagerry.) as neivedyam so as to be blessed with His illimitable grace.
 
 Scriptures recommend Dhanur Masa Pooja for prosperity., longevity and above all to be born again and again as a Vaishnavite.
 
 Lakshmi sthotra is also recited since Devendra got back his kingdom by chanting the dwadhasha namaas of Sri Mahaalakshmi in this month.
 
 If any daana were given during this month especially on Vyateepatha day 27th Decr 2007,,to a worthy person, it would be most effective.
 
 Shree Devi Prathamam Naam
 Dwithiyam AmruthodBhava
 Thruthiyam KamalaaProkthaa
 Chathurtham lOkasumdari
 Pancamam viShNu pathneethi
 Shasthyam Shree vaishNa veethicha
 Sapthamamthu varaarOhaa
 Ashtamam HarivallaBhaa
 Navamam ShaamgaNi Prokthaa
 Dashamam deva devikaa
 Ekaadasham Mahaalaksmi
 Dwaadasham Lokasumdari

 
 Shree Padma Kamalaa Mukumdha mahishi
 Laksmi stree lOkeshwari
 
 Maa KshiraaBdhi suthaaravimdha
 jananee Vidhyaa SarOjaathmikaa
 
 Sarvaa AbheeShta Phala PradhEthi
 satataM naamani yO Dwaadasha
 Praathah shuDhDha taraa paTamti

 satataM sarvaan laBhate ShuBhaan
 
 Bhadhra lakshmi Sthavam nithyam
 puNyamEth Achyutha Bhaavaham
 Taulau smaatwaapi KaavEryaam
 Japa Shree Vriksha Sannidhau !!
 
 Argya to be given to Vyathipaathi Devatha  in the form of Chakra Roopi Vishnu:
 
 Vyathipaatha Mahaasatwan
 SaRva Paapa PraNaashana|
 Sahasra Bhaaho Vishwaathmaan
 GrihaaNaRgyam Namosthuthe||

 
 Now turn to South Direction, Remembering the Pitrus,
 to give Argya:
 
 Vishnu priya Vyathipaatha
 PitruNaamnRuNapradha|
 PitruNaam mama Vaikuntam
 Prayachcha Bhghavan hare||
 
 Twatrasaadhena Me Bhakthi
 Rasve vamana paayini|
 Jnaana Vignaaana vairaagyam
 Prayachcha Bhaghavan mamaH||
-to Give ThaRpaNa
 
 18th December, Tuesday , NAVAMYAAM
 ( ShraadhDha Tithi Navamyaam)
 
 Tithi : Navamyaam (20.43 )IST
 Vaara : Bhauma vaasara
 Nakshatra : Uttara Badra (15.04)IST
 Yoga : Vyatipata
 KaraNa : BAlava
 
 KalpAdi
 
 i) Laksha Tulsi Archane to Sri Mukhya PraNa Devaru at Mantralaya
 
 ii) Sri VidyavallaBha T P D (Sosale) ( 1798-1812) 27th Pontiff of Sri Vyaaasaraja mutt
 
 The Vyaasaraya mutt established its nativity at sosale during his time only. The whole utensils used for Pooja were made of gold. His Brindavan is at sosale.
 (Dvaita Darshan page 47 )
 
 Dhyaana Sloka:
 
 Vidya Chandrikaayaayuktho
 Vidyaa pathi Karaabnjah|
 Vidyaa vallaBha theerthemdhuh
 Vidhyaam YachchathumenaGhaam||
 
 
 19th December, Wednesday, DASHAMYAAM
 (ShraadhDha Tithi Dashamyaam.)
 
 Tithi : Dashamyaam (18.38 )IST
 Vaara : Saumya vaasara
 Nakshatra : REvati (13.43)IST
 Yoga : Variyan/Parigha
 KaraNa : Taitila
 
 i) Sri ViBhudhendra T P D (Thirunelveli) (1435-1490)
 11th pontiff of Rayar Mutt.
 PooRvaashram name: Sri Raghunath Bhat
 
 Sri Ramachandra theertha gave ashram and sent him to preach Madhwa Philosophy. Sri Ramachandra Theertha was unwell. He sent word to Sri Vibhudendra theertha. The message did not reach the Junior swamiji. Hence he kept the box containing
 Sri Ramachandra Devaru beneath a tree and requested the chief and important officials of the Town to hand over to Sri Vibhudendra theertha, after a month- He entered Vrindavanam. Sri ViBhudendra theertha did not come within the stipulated time. The Chief, as well as the officials of the town, appointed Sri Vidhyanidhi as the next pontiff and handed over the Box to him.  He performed pooja of these idols and left for some place with these Pooja material.
 
 Sri ViBhudendra Theertha after his return started a New Mutt. It is called Rayar Mutt-
 
 He toured extensively. To Kashi and Uththara bharatha. He was guru to Sri Sripadharajar. “ViBhoothi Purusha” he blessed the raja of Vijayanagar. He was “ upaasaka “ of Sri Narasimha He performed seva at Ahobila. He got ShoDashabhaahu Narasimha devaru in the river. Even this ShoDashabhahu Narasimaha Devaru in Mantralaya Mutt. On Narasimha Jayanathi day ViShesha pooja being performed to this idol.
 
 He is the 11th Pontiff in the lineage of the Acharya. He was the previous incarnation of Sri VijayendraTheertha. He founded the Gnana Matha at Tirunelveli and won over all the rival schools. The Gnana Matha grew into the present day Sri Raghavendraswamy Mutt. He recognized Sri Ananatappa and gave Ashram to him
 His Brindhavana is at C N Agraharam in Tirunelveli on the banks of the river Tambrabarani. His successor was Sri Sri Jithamithra Theertha.
 
 ( Above Ref Courtesy: Gururajarao Madhavarao, President, sri Madhwacharya Seva Sangha, Chennai-78)
 ( Courtesy: Nithy Sudha, Uttaradhi Mutt Compund and from Haridasaru stutisida Manatralaya YativareNyaru.): (Dvaitha darshana Page 29)
 
 Dhyaana Sloka:
 
 Akeralam Thatha Sethumaa
 Gangam chaa Himaalayam|
 NeeraaKruthaAdwaithashaivam
 ViBhudhendra Guum Bhajeh ||
 Tirunalveli mereva shree Vibhudendrara
 CharaNa bhajiso niruta
 Hari koDe swapna alli shiri Ahobila teertadi
 Vara shoDashabaahu narahariya tanda.
 
 By Lakumeesha Narahari.
 
 ii) Sri Sathyanidhi T P D (-KuRnool Nivruththi Sangama) ( 1638-1660) 19th
 Pontiff of Sri Uttaradhi mutt-
 He has written many works- Though his great spiritual powers he brought back to life of Chalaari Acharya, who was bitten by a snake. Krishna dwaipaayana gave all his idols to him and after learning Chakraankitha started worshipping them-
 
 His Guru was Sri Sri Sathyavratha Theerttha. His works are a gloss on the Bhedojjivana and VayuBharati stotra. He entered the Brindhavana on the banks of the river Thungabadra near Karnool. At Tindivanam he initiated Sri Sathyanatha Theertha as his successor. (Ref @ Courtesy: Gururajarao Madhavarao, President, Sri Madhwacharya Seva Sangha, Chennai-78)
 
 Dhyaana Sloka:
 
 Anadhethya MahaaBhaashyam
 VyaaKhaayaatham YadhanugrahaTh|
 Vamdhe Tham viDhinaa
 Sathya NiDhim Sath Jnaana sidhdhaye ||

 
 
 || Shri Satyanidhi Teertha Gurubhyonamaha
 Introduction to Shri 1008 shri Satyanidhi Teertharu:
 DeekSha accepted:1638 (Bahudanya)
 Preceptor: Sri Satyavrata Theertaru
 Brindavan PravEsha:1660 (Sarvajit)
 PiTadipati: 21 years, 9 months, 4 days.
 Aradahana: Margashira Shudda Dwadashi
 Brindavan: Kurnool
 River: Krishna
 Poorvashram name: Kuojalagi Raghupatyacharya
 
 || Shri Gurubhyonamaha ||
 || Shri Hari Om ||
 || Anadhitya Mahabhashyam Vyakhyatam yadanugrahaat |
 Vandee Tam Vidhina Satyanidhiam Satjnyansiddhayee ||
 
 Shri Satyanidhi Teertharu took over the responsibility of Uttaradi Matha during the rear 1638 AD and ruled the pontificate throne with greate honour and remarkable distinction. He was formerly known as Kauligi Raghupathyacharya. After initiated to Vedantha Samrajya s,he took up the construction of Brindavana to his beloved guru at Sangli and performed Mahasamaradhana in a large scale and spent money to honor the pandits and Brahmins.
 In order to explain the significance of Madhva Vaishnavisam, the Dwaita philosophy Shri Satyanidhi Teertharu toured extensively and visited important religious centers in south India. Shri Satyanidhi Teertharu met Shri Raghavendra Teertharu in Kumbhakonam.
 
 Shri Satyanidhi Teertharu initiated Sanyasa to Shri Sayanand Teertharu and Shri Gunanidhi Teertharu with an intention to propagate the Dwaitha Philosophy. There after Shri Swamiji marched with his disciples towards Krishna and river Tungabhadra Though no direct evidence is available on his works, corroborating with the source of later commentators,it is known that he has written "Vishnu Sahsranama Vyakhyana".Thus Shri Satyanidhi Teertharu ruled the Vendantha Samrajyafor a period of nearly 22 years with a remarkable distiction and his life as a saga of supreme spiritual achievements. Many prople found salvation with his guidance ans assistance. He entered the Brindavana on the tenth day of the fullmoon fortnight of the month of Margasheera in the year 1660 AD near the "Nivruthi Sangam " where the river Krisha and Tungabhadra join in the Kurnool District of Andhra Pradesh.
 Due to the recent construction of the Shrisailam Hydro Electric Power Project, the Moola Brindava of Shri Satyanidhi Teertharu situated at Nivruthi SAngam affected Under submergency of dam water. Now the same has been rebuilt at Kurnool in the same architectural model as those in the Nivruthi Sangam Shri Satyapramoda Teertharu Swamiji of Shri Uttaradi Matha wanted to save the Moola Brindavana of Shri Satyanidhi Teertharu which was to be affected under dam wanter .
 
 
 Shri SAtyapramoda Teertharu Swamiji went to the spot with his disciples and offered the pooja near the Sannidhana of the Moola Brindavana for an hour and ordered the disciples to dismantte the Brindavana. The disciples when started to remove granite stone panels of Brindavana , they were surprised that they smelled the perfumes of Shri Gandha from the Moola Brindavana of Shri Satyanidhi Teertharu. It is very interesting to convey that the disciples and swamiji found a saligram, Japamala and Counch (Kamandala), the Kamandala was full of crystal clear water seemed to have been filled up on the same day. Shri Satyapramoda Teertharu Swami and the disciples who attended in the dismantling work wondered at the divine power of His Holiness . He was such a great mystic and had a large stone of penance . Then Shri Satyapramoda Teertharu swamy sprinkled the Kamandala water on the disciples.
 
 After completion of dismantling work the structure was carried to the Kurnool and restructured in the permises of the Uttaradi Matha in the same architectural model as at Nivruthi SAngam dring the year 1984.
 || Shri Krishnarpanamastu ||
 Courtesy: Sri Uttaradimath,Bangalore.
 
 
 20th December, Thursday , EKAADASHYAAM
 (ShraadhDha Tithi ShraadhDha Bhaava)
 
 Tithi : Ekaadashyaam(16.22)IST
 Vaara : Guru vaasara
 Nakshatra : Ashwini (12.10)IST
 Yoga : Shiva
 KaraNa : BhadrA
 
 “Mokshada” Ekadasi is a very special Ekadasi in two respect;
 i) today was the all auspicious day on which Lord Sri Krishna spoke the Srimad Bhagavad Gita to Arjuna on the battlefield of Kurukshetra, at the place now known as Jyotisha tirtha.
 
 ii) Anyone who gifts a Bhagavad Gita away to a deserving person on this day is bestowed profuse blessings by the Sri Krishna Bhagavan.
 
 iii) VAIKUNTA EKADASHI ( MOKSHDHAA)
 
 In Kerala, they call it as "Guruvayoor Ekadashi"
 
 It is believed that the Gates to heaven open on this day-People fast completely this day-They break their fast the next day morning on the occasion of Mukkoti Dwaadashi.
 
 It is believed that 3 crores of waters join the Swami PushkaraNi at Thirumala on this day
 
 Iv ) Geetha Jayanthi- Geetha paaraayaNa
 
 18th October 1931 BC is the date on which (Shaalivaahana shaka Poorva 2009) Kurkshetra-RaNakshetra- the day when Lord krishna counselled Arjuna- the essence being Bagawad geetha.
 ( Courtesy: Hindu HabbagaLa Anatharanga- bahiranga by vidwan V N Bhatta 1988 Page 37.)
 
 v) GLORY of the GEETHA:
 The sacred day - Tha Bhagavad Geetha contains divine words emanating from the lips of God Himself-Its glory is infinite, unlimited- Sri Bhagawad Geetha though imparted to Arjuna by Sri Krishna is meant to the entire mankind, so it is divine in origin, purpose, import and composition.(Geethopadesha) - The Getha alone should be sung, heard, recited, studied, taught, pondered and assimilated properly and well. For the Geetha has emerged directly from the lotus-like lips of God VishNu Himself.
 
 
 The Bhagavad Gita has not only attained the status of Classics in literature but also accepted as the Pre-eminent scripture. The fact that it has attracted numerous commentaries by many saints exhibits that it is the philosophy of perennial nature. The word Gita itself would mean nectar. It is interesting to note that the cannons of interpretation of the Gita reflect the nine doctrines of the philosophy of Acharya Madhwa and conversely the nine doctrines of the Acharya find a striking support of the Gita. And this is reflected in the Dasaru Pada Hariae Mathave Hanumana Mathavu, Hanumana Mathave Haria Mathavu. The Baghavad Gita scores a point over the vedhas for the following reason. The vedhas praise the Lord Krishna and therefore the paramatma is superior to the vedhas. Gita being the essence of the vedhas is the word of the Lord and hence the conclusion
 
 Next we note, in Varahapurana, the great glories of Gita recitation and its merits.
 
 If half of the Gita is recited (9 chapters) one gets the benefit of Godana.
 
 If one third of the Gita is recited (6 chapters) the benefit of Somayaga phala is obtained.
 
 Recitation of one sixth of the Gita (3 Chapters) results in Gangasnana phala.
 
 If two chapters are read daily , one enjoys the benefit of spending one kalpa years in Indraloka
 
 If one chapter is read daily one can derive the phala of spending many years in the Rudraloka
 
 If one half or one fourth of a chapter is read ,one gets the benefit of spending many years happily in Suryaloka.
 
 If a minimum of 10,7,5,3,2 or even with half of a sloka recitation one gets the benefit of happily spending ten crore years in the Chandraloka.
 
 In the last days who ever hears the Gita recitation or dicusses the meaning of the Gita certainly attain moksha.
 
 At the time of performing ceremonies to the ancestors, due to the recitation of the Gita, hell will be averted for them.
 
 So let us chant the Gita everyday and earn the blessings of the Sarvothama Hari.
 (Courtesy : Gururajan Madhava Rao, President, Sri Madhwacharya seva Sangha,Chennai-78)
 
 vi) Guruvayur Ekadashi: In Guruvaayur, thousands of devotees go through out the day to have the Darshan of Lord Sri Krishna. The music virtuoso late Chambai Vaidyanatha Bhagavathar has constructed a Hall inside the temple wherein, music concerts by various musicians are arranged like Thayagaraja Aradhana celebrations, the whole day, singing in praise of Lord Sri Krishna,
 in different languages..
 
 vii) Sri Sathynaatha T P D (Veera ChoLapura)
 (1660-1673)
 
 20th pontiff of Sri Uttaradhi Mutt.
 A prolific writer who wrote Karma Nirnaya Tippani- Abhinavaamrutha, Abhinava Chandrika.
 Though his great spiritual powers he brought back to life a dead child who was bitten by a snake. Moola Brindavan is at VeeraCholapuram.
 
 
 #He visited Benaras when the Hindus were in distress at the hands of Mughal Emperors. He visited Gaya and won over Gayapalas who had been converted to Madhwa fold by his predecessor Sri Sri Vidyadeesha Theertha . His works are prefixed with the word abhinava. His successor was also given the name Sri Sri Sathyaabhinava Theertha. His Brindhavana is at Veeracholapuram near Tirukoilur. He entered the Brindhavan on Gita Jayanthi day.
 
 (Ref;#Courtesy: Gururajarao Madhavarao, President, Sri Madhwacharya Seva Sangha, Chennai-78)
 
 Dhyaana Sloka:
 Sathyanaatha Guruh Paathu
 YoDhiro Nava Chandrikaam|
 Navaamrutha gadhaa theeRtha
 Thamdavaa nivya chiklupath||

 
 
 Shri Satyanatha Teertha Gurubhyonamaha ||
 Introduction to Shri 1008 Shri Satyanatha Teertharu :
 
 Diksha Accepted o1660 Sarvajitu
 Preceptor Shri Satyanidhi Teertharu
 Brindavana Pravesha 1673 Pramathi
 Brindavan: Veeracholapurama
 Pithadhipati13 Year , 1 Days.
 Aradhane Margashira shuddha Ekada
 River: Pinakini
 Dist: Villipuram
 State: Tamil Nadu
 Poorvashram name: raghunatha Acharya.
 ||Satyanathaguruhupaatu Yoodhiroo Navachndrikaam |
 Navamrutagadateerthatandavanivyachi Klrupat ||

 
 || Shri Gurubhyonamaha ||
 || Shri Hari Om ||
 Shri Satyanatha Teertharu as a real representative of the Madhva Darshana who flourished during the year 1660 to 1673 AD popularised the cult of Bhakti and rendere notable srevice to the cause of Madhva Vaishanvaism. Shri Satyanatha Teertharu ,before ordinatio as a sanyasi was known as Shri Narashimacharya his . His Father's Name was Shri Krishtacharya , his Mother's Name was Rukmini Bai. Previously he was ordained as an ordinary ascitic long before inthe hands of the pontif of the Uttardi Math and was known by two names as Shri Vidhyanatha Teertharu and Shri Raghunatha Teertharu repectively. Soon after installation on monarch of the Vendantha Samrajya , he was caleed as Satyanatha Teertharu. Shri Satyanatha Teertharu
 Sweamiji touring places, propagating Dwaita Philosophy, reached Thanjavru, when he met Shri Laxminarayana Teertharu of Shri vyasaraya Math.Shri Swamiji travelled all over India and propogated Dwaitha Vedantha and Bhagavatha Dharma, througout his life, Bringing the mesage of Bhakti and Bhagavtha Dharma to the suffering humanity.
 
 Thus Shri Satyanatha Teertharu enjoyed a eventful pontificate throne of Shri Uttaradi Matha for 13 years and finally reched Veeracholapuram on the bank or river Pinakini. Because of his failing health and with his vision he could know that the time has come to renunciate from this world and to handover the reigns of the Matha to his successor Shri Satyabhinava Teertharu and sent word for him. It is to highlight at this Juncture the "Tapas Shakthi" of the Sain and Guru Bhakthi.
 
 1). On an earlier occasion , during the performance of the Mahasamaradhana of his Parama Guru , a noted disciple Shri Chalari Narasimahacharya was bitten by a vnumous cobra. the Swamiji with his Mantrasidhi and spiritual Prowess, brought him back to life warding off the evil.
 
 2). When the call came from the Lord on Margasira Sukla Panchami to renunciate the present life , the Mahasamaradhana of his Parama Guru just five days away. With the feeling that he would be failing in his duties ,if he is to leave at juncture , the saint with the Blessings of the Lord and his "Taponigraha" could hold his life for 5 more days, by performing the Poojas to Moola Rama and Sita and celebrated the Mahasamaradhana of his Guru,in a grand manner and handed over the Vedantha Samrajya to Shri Satyaabhinava Teertharu and entered the Brindavana in the year 1673 AD near the bank of the river South Pinakini near Veeracholapuram on Margashira Sudha Ekadasi.
 
 || Shri Krishnarpnamstu ||
 Work by shri Satyanatha Teertharu :
 Abhinava Grantha's
 1] Abhinava Chandrika
 2] Abhinavaamrutha
 3] Abhinava Tandava
 4] Abhinava Gada
 Parashu Grantha's
 1] Mayavada Khandana
 2] Mithyanada Khandana
 3] Upaadhi Khandana
 4] Nyaya Sudha Parashu
 Vijayamala
 Karmanirnaya Tippani
 Courtesy: Sri Uttaradi Math,Bangalore.
 
 
 Courtesy: From: "JVSIMHAN" <
 Brief note on Sri Sathyanatha Teertha.Date:
 Fri, 17 Dec 1999 18:23:09 -0800
 SRI SRI SATHYANATHA THIRTHA
 The Aradhana of this great saint falls on Margha-Sirsha Suddha Dasami,Dwadashi and Trayodasi. The very thought of the great Mahatma Sri Sri Sathyanatha Guru at veera-cholapuram makes us free from evils and brings divine grace. If a guru is remembered ,adored and worshiped even 300 years, that itself is a proof that he must be a god's messenger-divine avatar.This great guru spending his long years in Tamilnadu , entered Brindhavan 326 years ago on Gita jayanthi day on the banks of Dakshina pinakini. He is Known as " ABINAVA CHANDHRIKACHARAYA" also. " Abianava Chandhrika " was one of his 4 great works.
 
 PANCHA ABINAVAS
 1. Abhinava - Chandrika
 2.Abhinava - Amruta
 3. Abhinava Tarka - Thandava
 4. Abhinava -Gada
 5 Sathaya Abhinava Teertha
 ( The name he gave to his successor)
 The Guru Sri Sathayanatha has been often throwing ample indication that he continues to be present even today in the Brindavana hearing and answering the prayers of the devout
 Sevarthis.yathkrupa lesha
 mathrena praptha
 vaikunta nirvruthaha |
 sathayanatha gurun vandhe
 pithrun taan sarvesho mama ||
 
 I owe my everything to my Guru the spiritual father Sri Sathyanatha who is so great that he would get me a place in Vaikunta. Namasakaragalu, J.V Acharya “
 
 21st December, Friday ,DWAADASHYAAM
 MUKKOTI DWAADASHI
 (ShraadhDha Tithi Ekaadashi+Dwaadashi+Trayodashi)
 Tithi : Dwaadashyam (14.01 )IST
 Vaara : Bharga vaasara
 Nakshatra : BharaNi (10.31)IST
 Yoga : Siddha
 KaraNa : Balava
 
 a) PaaraNe-
 Some call this Dwaadashi as Kaishika Dwaadashi.
 
 b) Hanumad Vrata.- According to Kalpa, this vrata is normally observed now in the north-They perform pampa Pooja first-
 Later they perform Hanuman pooja-
 
 It is just like AnathapadmanaBha vratha.
 
 In Anantha Vratha,
 a)we perform Yamuna Pooja.
 b)14 knots- red colour thread is worshiped and worn,
 
 whereas here,
 a) they perform Pampa Pooja
 b) it is with 13 knots- yellow colour thread is worshipped and worn.
 
 c) Sri Bheemasena Jayanti.
 Courtesy: :From: "Krishna K" <
 kadirik at hotmail.com
 Subject: Bhagavad Gita, 2.23Date:
 Mon, 04 Dec 2000 11:09:04 +0530
 shrI lakshmI hayagrIvAya namaH
 shrI madAnandatIrtha bhagavatpAdAchArya gurubhyo namaH

 
 Greetings to everybody on the occasion of Bheema jayanti.
 bhImasena samo nAsti
 senayorubhayorapi
 pANDitye cha paTutve cha
 shUratve cha bale.api cha ||
 
 Source: Bhagavad Gita, According to Sri Madhvacharya's commentaries,translated into English by Sri S.Subba Rau.
 Please refer to
 nainaM Chindanti shastrANi nainaM dahati pAvakaH |
 na chainaM kledayantyApo na shoShayati mArutaH ||

 
 Weapons do not cut him, fire does not burn him, waters do not wet him, wind does not dry him (him - who is the indweller of the body) Do not wet him: do not soften the substance so as to pulled into pieces.
 
 The use of the present tense in the above statement might still leave a doubt that though the jIva cannot be injured at the present, he might be at some future. So it is necessary to affirm of the jIva such a nature as is impossible to be affected by any causes at any time, for which purpose the following statement is made. 24.
 achChedyo.ayamadAhyo.ayaM akledyo.ashoShya eva cha |
 nityaH sarvagataH sthANuH achalo.ayaM sanAtanaH ||

 He is uncleavable, he is incombustible, neither be wetted nor dried at all;he is eternal, all-pervading, stable, unmoved and (connected) with the sound.
 shrI madhveshArpaNam,  Krishna”
 
 22nd December, Saturday, TRAYODASHYAAM
 (ShraadhDha Tithi Chatudarshyam)
 Tithi : Trayodashyaam (11.41) )IST
 Vaara : Stira vaasara
 Nakshatra : KrittikA (08.52)IST
 Yoga : Sadhya
 KaraNa : Taitiila
 
 i) PradOsha
 
 ii) Ananaga Trayodashi
 iii) Shree Lakshmi vallabha TPD( ODapaLLI)
 1768-1795
 
 2nd Pontiff in the line of Sri Vallabhateertharu
 contemporary of Shri Vidyanidhi Teertharu
 1772 - 1795
 
 Dhyaana SLOka:
 
 Srikaanta teertha Mauneeschyai
 Bhoo VaikunTe yadaaditaM
 MaTaabhi vrudhdhi DeekshaaptaM
 Lakshmi Vallabha MahaM Bhaje!!

 
 
 23rd December, Sunday ,CHATUDARSHYAAM
 (ShraadhDha Tithi PoorNimyaam)
 Tithi : Chathurdarshyam(09.24 ).IST
 Vaara : Ravi vaasara
 Nakshatra : RohiNi (07.16)/MrigashirA (29.18)IST
 Yoga : Shubha
 KaraNa : VaNija
 
 i) PrathyaavarohaNa –Datta Jayanti,
 ii) From LAVAnA Danam “SuroopatA”
 
 24th December, Monday ,POORnIMYAM
 (ShraadhDha Tithi Pratipathyam)
 Tithi : PoorNimyaam (07.17 )
 Pratipathyam (29.24).IST
 Vaara : Indu vaasara
 Nakshatra : ArdrA (28.29) IST
 Yoga : Shukla
 KaraNa : Bava
 
 i) Hostila HunniMe- Phalapoojee HuNNime. . PoorNimasisheTi-
 
 15th Day in Margashira shukla paksha. In order to invite DEVATAS, ladies perform “ Hosatila Pooja” [called Hosthilu-Threshold- Daily all sumanagalis perform this pooja] In Janapada language in Karnataka they say “ Hosatila DaaTuvudaroLagaage, Hottu MuLuguttade”. It contains something connected with the Sun and “DakshiNaayan” In this Margashira Maasa, the day would be for 11 hrs only Next Month would be SankramaNa Maasa.
 We could remember Shri Krishna”s words “Maasaanaam MaargashiShORsmi”
 
 
 v) In Adoni Sri Manga raaya RathOtsava.
 
 vi) Datta Jayanthi ( vide. Rayara /Uttaradhi Mutt panchangam)
 
 According to Geethaa charya “MaasaanaaM MargashirSHOsmi”, the Margashira Maasa is considered as highly auspicious.
 
 We are aware that it is an unique classic ( Jnaana nidhi) in having Bagavad geeth. So also the Trimurthi swaroopa of Dattatreya having one body, three heads, six hands and this “kalapane” is considered as a rare thing. Sri Guru
 charithre desribes Datta Vaibhava.Dattatreya is a bachelor. The great Sadhakas, warriors,and Mahaa Bhakths
 -Like Parashuraama, Alarka, Prahlada, Yama, Karthaveerya are disciples of dattatreya who gotjnaanapodEsha from him.
 ( Courtesy: Hindu HabbagaLa Anatharanga- bahiranga by vidwan V N Bhatta 1988 page 45.)
 Story of Anasuya-Atri MahaRshi and Sri Hari,
 
 Vi a) MaNNur Kshetra ChennakEshOtsatava
 
 vii) Sri SuguNendra T P.D. (Chittor- Girimpet)
 (1872-1884)-
 31st Pontiff of Sri Rrayar Mutt.
 
 Poorvashram name VenkataramaNacharya.
 
 He was the son of Sri Sujnaanendra teertha in his poorvashram.He helped the public during famine time in Andhra . Sri Guru SuguNendra teerthara padakamala
 Baagi namisuve satata sadguNave karuNisali
 By Lakumeesha is a famous composition on him.
 
 A great scholar. Once a famine came during his time and he performed Upavasa and later did Annadana and was responsible for saving the people at that time. Preformed Sri Ramadevarapooja for 12 years and gave ashram to Sri
 Supragnendrathirtha.
 
 Dhyaana Sloka:
 
 SudharmendraKarabjotham
 SuvidvanmaNiraajithaM|
 Su Mrushtaanna pradaathaaraM
 Sugunemdra Gurum Bhaje||
 
 
 viii) *Sri Lakhmidhara T P D [1324-1334]
 
 First disciple of Sri padmanaaBha Theertharu
 
 Sri Lakshmidhara Theertharu
 Brief History of Sri Lakshmidhara TheerthaSri Lakshmidhara Theertha Sri Padmanabha Theertha appointed Sri Lakshmidhara Theertha as his successor. He worshipped the deities of Sri Gopinatha, Sri prasanna Rama.Sri Prasanna Rama and Saligrma Sri Gopinatha given to him by Sri Padmanabha Theertha. Sri
 Lakshmidhara Theertha stayed in the Ashram for more than 10 years. Later, he left the ashram and traveled extensively in North India and preached the teachings of Sri Madananda Theertha. He also helped many kings in performing their duties and maintaining law and order in their kingdoms. He selected
 
 Sri Sankarsha Theertha and made him his successor in 1334 and he was immortalized in Brindavan.
 
 [Courtesy: Sripadaraja Mutt.org.]
 
 Dhyaana Sloka:
 
 GovarDhanaDharam Dhevam
 Gopinaatham ManOharam
 Dhyaayamtham sathatham
 Naumi Lakshmidhara YatheeShwaram!!
 
 PadmanaaBha karaabjyoothapadm
 Esha Prathimaarpakam
 Nyaaya Dheepaavali Bhaamtham
 LakshmiDhara yathim Bhaje!!

 
 vii) Uttaradhimate Sahasra shankabhishekha:
 
 The Uttaradhi Mutt Swamiji performs Sahasra Shanka Kshiraabhisheka to all the Samsthana's DevarugaLu.
 
 At Mothampalli Khsetra Sri Bheemasena Devara Rathottava,
 For Panchamukhi Sri Mukhya PraNa Devaru-Laksha Tulasi Archane samapti
 
 ix) Sri Vidyaa Prasanna T. P.D. (Sosale)
 
 37th pontiff in the Sri Vyasarayar mutt, (1940-1969)
 
 Poorvashra Name Narasimhachaarya. He was a noted Vakil in the Mysore City.
 He was the son of Poorvashram Sri Vidhya Rathnakara Theertharu., he was a poet, dramatist and wrote many kannada plays.
 
 ( Dvaita darshana_ Page21-22)
 
 He was a great Vidwamsa and poet, composed hundreds of devaranama, under the ankita, "Prasanna" Looked after Samsthana, worshipped Venugopala Devaru for 29 years and gave ashram to Sri Vidya Payonidhi thirtha.
 
 He was a good Badminton player in his PooRvashram days. The Compiler’s father used to play with him.
 
 He has written many kannada dramas of which "Jihya Chaapalya OR ChAmannana Chiroti "is a humorous play staged at many places.
 ' Hoo Beke Hoo ParimaLadha, Parama purusha namma KrishNana thotadha ' is a popular keeRthana, sung in raaga Shanmukhapriya..
 
 He was an advocate in the premonastic period. He was born at Tekkalur near Coimbatore and practiced as an advocate at Dharapuram. He has composed a number of Devarunamas notable among which is the one on Namagiri Amma of Namakkal.When Sri Vidya payonidhi teertha was at Mantralayam, The Mantralam swamiji asked him why he was there as his services were required at Sosale.
 [The Mantralayam swamiji could predict his sanyashram and did not disclose to him as such.]
 
 Sri Vidyapyonidhi Theertha was his successor.
 
 (Ref ^ Courtesy: Gururajarao Madhavarao, President, Sri Madhwacharya Seva Sangha, Chennai-78)
 
 Dhyaana Sloka:
 
 Srimad Vidya Prasannabdim
 GuruM Vande NirantharaM|
 Sri krishna CharaNaamBhoja
 yugaLa saktha MaanasaaN||
 
 Srimad Krishna PadhaamVBhoja
 Maanasam Kavi Pungavam|
 Sri Mad Vidya PrasannaaBdhm
 Gurum Vandhe Niramtharam ||

 
 iii) Sri Raghunatha Thirthara P.D. (Malakheda)
 
 12th pontiff of Sri Uttaradhi Mutt.(1444-1502)
 
 A great "vairagya shiromaNi", used to carry the Gods on his back and travel on foot only.
 
 He was the great saint who bestowed the title Sripadaraja on Sri Lakshmi Narayana Muni of Sripadaraja Mutt. Gave Darshan to Sripadarajaru on his way to Vaikunta. He threw a # flower on Sripadaraja during the ”Vysanaga time”.
 
 Sri Raghunatha Thirtha beckoned with his * fingers the period (2 yrs, 2months and Shuklapaksha) after which Sripadaraja would enter Vrindavanam.
 
 A Vrindavanam type platform has been made at the spot where the flower had fallen and even now at the mutt after Devatarchane, Devara Thirtha, Tulasi, Pushpa, angara are offered to that spot. A respect for the great saint.
 
 Dhyaana SLOKA:
 
 Raghunatha GuruM Noumi
 Vidyanidhi karodbhavaM
 KoormoVaruNaGangechayasya
 PratyakshatamgataH|
 
 
 #Srimadhyatheesha Raghunatha Gurorvirmaanaath|
 PushpeswamoodneeRpathathi
 Prasameekshya Choktwa
 Sampreri Thoru Raghunatha Munishwaraya
 Sripada Guruvestu NamaH Shubhaya|
 
 >From Sripadarajashtaka.
 
 * Vikhyatha Vignana TapaH Prabhavo|
 Ghachchan Vimanena Padam MurareH||
 Sripadarajaaya bhuBhutsithaRtha|
 Machashpa Samkhyem Amguli
 Samgna YaasaH||

 
 (From Sathyanidhi vilasa)
 
 || Shri Raghunatha Teertha Gurubhyonamha ||
 Introduction to Shri 1008 Shri Raghunatha Teertharu :
 Diksha Peeta accepted: 1444 Raktaakshi
 Preceptor: Sri Vidyanidhi Theertharu
 Brindavana PravEsha: 1502 ShrAvari
 Aradhana : Marghashira Krishna Prathipada.
 Brindavana: Malkheda.
 River, Kagini
 Dist: Gulbarga
 State, Karnataka
 Poorvashram Name: VishNu Shastry.
 
 ||Raghunathaguro Naumi Vidyanidhikarodbhavam |
 Kurmovarunagange Cha Yasya Pratyakshatam Gataha ||
 || Shri Gurubhyonamaha ||
 || Shri Hari Om ||

 
 Shree Raghunatha Teertharu was eleventh great scholar and saint of Shri Uttaradi Matha who received the patronage of Shri Krishanadevaraya of the Vijayanagar. This was an eventful epoch in the history of the Matha , when several incident revealing the highest status of Shri Uttaradi Matha occurred . The outstanding personality of Sti Raghunatha Teertharu among the Vaishanava pontiffs of the school of Madhvacharya heraled a glorious renaissance in the religiou history of the Vijaya Nagar empire and also constitute an important landmark in the histroy of Dwaitha vendantha. He was a contemporary of Shri Vidhudendra Teertharu and Shri Lakshminarayana Teertharu alias Shripadaraju, Shri Vyasrayaru And Shri Purandara Das. He was like an emperor in the spiritual realm of unlimited prowess.Shri Raghunatha Teertharu, the immediate disciple and successor Shri Vidyanidhi Teertharu,
 Who was ordained to Vendantha Samrajya at Yaragola flourished between 1444 and 1502 AD.
 
 He was formally known as Vishnu Shastry. He was an embodiment of vyragya and travelled all over India on foot by carrying his samsthana deities on his shoulders. He toured extensively and had to meet the challenges of the rival sects and defeated them in sastric disputations and strengthened the cause of Madhva Vaishnavism.
 
 He had under his tutorial turlage as many as twenty-eight monks who were called Shripadas.
 
 This was the most illustrious period of the Uttardi Matha. RE-emphasising the divine message of Shri Madhavacharya the exponent of the Dwaitha Philosophy. Shri Raghunatha Teertharu exhorted the devotees to love Shri Hari and live happily mainly because Shri Hari, Who is Almighty, is the only highest lord. There is none similar to him who is the highest. the entire world and its exstence are under the control of Shri Hari.
 
 Shri Raghunatha Teertharu was the leading figure in the social and religious revolution of the times. His magnetic influence spread to all classes of people, By severe penance and high learning His Holiness developed mystical power and became honored everywhere by all classes of people including the great saints who lived during his regime. The story goes that once in a village on the bank of the Krisha River, a lady whose husband was hopelessly ill, desired to die along with her husband. At that time she heard the greatness of Shri Swamiji who is having extraordinary spiritual power and divine vision and who is touring in the surrounding places.
 
 She immediately rushed to the place where Shri Swamiji was touring and had the darshana of His Holiness blessed her to have eight children.
 With the divine blessings of the Swamiji her dying husband fully recovered and she had eight children by him.
 
 He was a great Aparoksha Gnani.
 
 In the process of his regular tour, once he came to Koppara in the Karnataka, a place of worship of Lord Narashima swamy. There he wanted to stay for some time, There Shri Vibudendra Teertharu met Shri Ragunatha Teertharu and presented his pupil. Shri Laxminarayana Teertharu in order to obtain recognition by the highly learned Swamiji.
 
 Shri Vibhudendra Teertharu ordered his student to submit an exposition of the first Adhikarana of Shriman Nyaya Sudha. Shri Swamiji was pleased at exposition ol Shri Laxminarayana Teertharu, a renowned pontiff of Shri Mulabagil Matha, and bestowed on him the title of ShriPADARAJA.,
 
 
 That day onwards the said title accorded by the great pontiff occupying the supreme seat became famous as Mulabagal Shripadaraja Matha.
 
 A traditional account goes that, once when Shri Raghunatha Teertharu visited Tirumal, Shripadaraja Teertharu met His Holiness.On this occasion Shripadaraja Teertharu presented an idol of Shri Gopinatha Murthy to Shri Raghunatha Teertharu and Shri Raghunatha Teertharu offered worship to it along with Shri Moola Rama and returned the same to the Shri Shripadaraja for his daily worship along with a pearl necklace for Shri Gopinatha idol.
 
 Both Swamiji's travelled together on foot for some time till the Shri Vyasaraja Teertharu, a disciple of Shri Shripadaraja Teertharu joined them.
 
 These great sages lived together and travelled on foot, each realizing their individual worth and status of their respective seats.Thereafter Shri Raghunatha Teertharu turned towards "Nivritti SAngama"., where His holiness spent for some time. When Swamiji grew very old, he ordained Shri Raghuvarya Teertharu on the pontifical throne of the Shri Uttaradi Matha and made him as his assistant.
 
 He visited Navabrindavana on a rock in the river Tungabhadra. Shri Raghunatha Teertharu worshipped the samsthana idols with the help of Shri Raghuvarya Teertharu on a fine rock near Anegundi in the midst of Tungabhadra. At the time of Nirmalya Visarjana, one of the five Vyasa
 mushties fell in the river.
 
 All efforts were made to recover the Vyasa mushti but it was not recovered, He fasted for seven days. On seventh day night Lord Vedavyas comforted in a dream saying that many stones in the form of tortoise will come up in the water and that form of tortoise which will revolve while pouring milk on it is the Vyasa mushti which fell into the water. Accordingly, the next morning many Kurma shaped stones were floating in the river and out them Shri Raghunatha Teertharu took the one which revolved round and round, while performing the Kshiraabhisheka,
 
 Thus he restored the lost Vysa mushti, that is the Kurma
 Saligram for which Abhishekam with milk is being done even today in the Matha.
 
 This strange movements of the tortoise were witnessed by Shri Vyasarayaru, Shri Purandara Dasru, Shri Raghuvarya Teertharu , and the king of Vijaya nagar Shri Krishana Devarya. They were struck with wonder that he was such a
 mystic pontiff of the Matha.
 
 On this occasion Shri Krishana DEvarya honoured his Holiness Shri Raghunatha Teertharu his Tapassiddhi.
 Shri Purandara Dasa Composed the pooja of Shri Raghunatha Teertharu ,How devoted was Shri Raghunatha Teertharu toward god,how great a mystic of unfailing penance swamiji was , how fortunate , the swamiji was in his devoted worship of Shrimad Acharya's devatarcharana containing the 28 sacred Murthi's in the following verses .
 
 Madhvarayara Devatarchaneyu (Pallavi)
 
 Prasiddha Raghunatharu Pujisuva Sobaga (anupallavi)
 The Pooja box of Shrimad Acharya, containing 28 articles of Murthi's being possessed and is adored by saint of Shri Uttaradi Matha in succession till this day.
 
 Thus Shri Raghunatha Teertharu stands as the most ruling guru of all vaishanava in particular and of all satwic adhikari in general. He enjoyed a long and eventful pontifficate throne of Shri Uttaradi Matha for 59 years and entered the Brindavana in the year 1502 AD near the Brindavan of his beloved guru Shri JayaTeertharu at Malkhed Gulbarga Dist, Karnataka.Shri Venkkanachar Pujar,
 Shri Jayateertha Brindavana, Malkhed, Sedam Taluk,
 Gulbarga Dist-585 317 (Karnataka).
 Ph : 08441-680343.
 
 Courtesy: Sri Uttaradi Math, Bangalore.
 
 || Shri Digvijaya Rama Vijayate ||
 || Shri Krishanarpanamstu ||

 How to visit Malkhed.
 Malkhed :
 Malkhed comes under Gulbarga District.It is 40 kms away from Gulbarga. There are sufficient bus facilities to Malkhed from Gulbarga. It is situated in between Gulbarga and Sedam, 12 kms away from Sedam. The Hampi Express from Bangalore which goes to Nanded stops at Malkhed Road
 Railway station. It normally reaches at 11 am. From the Station, Auto rikshas are available which takes straight to the Mutt at 11.45 am . The Mutt authorities wait for the pilgrims till 12.30pm and then alone peform Neivedya.
 The Ham[pi express from Nanded returns at 5 pm at Malkhed and one could take this train for his return journey also.
 
 Sri Rangachar is the chief priest and good in astrology.
 
 Sri Tirupati Doss is in this holy shrine for the past 25 years. He performs the AshTTothara. He has the Ankita “ Harsha VitThala” He also does harikatha at various places.His phone number, [as taken down by me from Malkheda office]is 91-(08441)- 280343.
 
 Sri KrishNaaRpaNa Masthu


Posted by grrrao at 11:51 AM EST
Updated: Sunday, 16 December 2007 5:32 PM EST
Post Comment | Permalink
Tuesday, 4 December 2007
Margashira Shukla - [Part-I from 10th Decr Pratipatyam to 16th Decr Saptamyaam ]
Topic: Dwaita Philosophy

Sri S A R V A J I T nama Samvatsara

DakshNinaayane,

Hemantha Rutu,

Margashira Masa ,

Shukla Paksha.

(10th Decr to 24th Decr )

  

“Maasaanaam MaargashiShORsmi"

 - Geethacharya

 

Maasa Niyamaka- Sri Keshavaaaya Namah.

 

(Margashira) Baara Masavu hyage kaLeyali innu!

KAMtanillade kShaNavu yugavaagi taanoo! Jalamadhyadi HoLevudu nODikoMDu

KaalakShepavu kaLevude hege eMdu !

 

Pada: Margashira Masa baMtalla

KESHAVANILLA ! Hemantratu Aditalla

Pampa shaShTiyu I dina kELu

Summane taaLu taMghaaLiyugavate !!

= from MAsa Parijata of Sri VenugopaladAsaru

 

Akaashaathpathitham thOyam

YaThaa gachChathi saagaram !

Sarva dhEva namaskaarh

KESHAVAM PrathigachChathi

 

Shree KESHAVAM Prathi gachChathyOm namO naMah !!

 

Mareyadhale Hariya Naama

Baredhu Odhi PELdhavarige

Karedhu Mukthi koduva

Neleyaadhi KESHAVA !

 

- Sri Kanakadaasaru

 

 

Margasira (Margashira). A month normally during the November-December period.

 

 

From the Vedic times we have been observing that Margashira Masa is associated with the Nakshatra (asterisms)

The aligning of this name with the Mrigashira asterism lambda orionis), might be for the reason that the sun was near Orion at the time of vernal equinox, i.e. around 7000 years ago.

 

 

10th December, Monday , PRATHIPATHYAM

( ShraadhDha Tithi PratipathyAm )

 

Tithi : Prathipathyaam (23.46)IST

Vaara : Indu vaasara

Nakshatra : JEShTA (12.10)IST

Yoga : Shoola

KaraNa : KimsthuGhna

 

i) DarshEShTi,

ii Malhaari ShaDratrOtsav (Sri Uttaradi Math)

iii) Shree Mahipati Dasa Rayara RathOtsav (KAkhaMDaki)

 

11th December, Tuesday, DWITEEYAM

( ShraadhDha Tithi DwithiyAm )

 

Tithi : Dwitheeyaam (25.03) IST

Vaara : Bhauma vaasara

Nakshatra : Moola (14.10)IST

Yoga : GanDa

KaraNa : Balava

 

i) Chandra darshana,

ii) Udipi Chandramaouleeshwara Ratha

 

12th December, Wednesday ,THRUTEEYAAM

( ShraadhDha Tithi Thruteeyam )

 

Tithi :Thruteeyam (25.52 )IST

Vaara :Saumya vaasara

Nakshatra :PoorvashADa (15.42)IST

Yoga :Vruddhi

KaraNa :Taitila

 

Gurvasta

 

i) Sri Raghuveera T P D ( Koodli)

28th pontiff of Koodli AkshoBhya Mutt.

 

 

ii) Sri Kambaalooru Raamachandra T P D (Roy Vellore)(1612-1632)

(Sampradhaaya PravaRthaka)

17th Pontiff of Sri Vyaasaraya Mutt

 

Chatush Saastrai Kovidha, Belong to Andhra Pradesh area., He has written fine commentary on Sriman Nyaaya Sudha and Rug Bhaashya Teeka-

 

His Brindavanam is at Rai velore. There were opponents to him who could not tolerate his Pandithya. They tried to put a big stone on his head to ensure that he would die thereof. Whereas out of His Tapo Shakthi, the stone stood in the air.( AntarAlEtiShTa) without hurting him. He used to carry this stone in his palanquin during “sanchara” The is stone could be seen on his Brindavam. even now at Rai velooor.

(Dvaita Darshana page 19.)

 

Dhyaana Sloka:

 

Vamdhaaru Kalpatharuve

Vaadhi KairavaBhaanave|

Sri Raamachandhra Guruve

Namah KaaruNya SimDhave||

 

Dr B N K Writes: Kambaluru Ramachanadra Tirtha was a distinguished pontiff of the Vyasaraja Matha and fifth in succession from Vyasatirtha. He was a zealous VaishNava (AkshObhya VaishNava) , a great scholar and a good debator. He seem to belong to Vibhudendra thirtha-Kamabalur group.He was from Kavippalayam in Sathyamanagala taluk of Coimbatore Dist.

 

He was the eldest son of Kuppachar. Ramachanadra tirtha lies buried along with his Guru Sripati Tirtha at Vellore which was the Capital of Rama (deva)

 

The most outstanding event in the ontifical life of Ramachanadra (when he was observing Chaturmasa at Pennattur) was he (mass) conversion to Madhwa faith of a number of Karnataka Brahmin families of his own native district (This coversion was the outcome of the series of disputations at which the leading Pundits of the district are said to have engaged Ramchandra thirtha)

 

Works:Ramachanadra’s work include

1) a lucid and instructive gloss on Nyaya sudha (published at dharwar) and

2) another on the Rg-Bhasyatika of Jayatirtha

3) hiscommentary on Aitareya-Bhashya

4) another on the Tattavaviveka tika.

 

TEKKALORE writes:

He succeeded Sri Sripati Tirtha. He ranks high among the scholars of Mahwa philosophy and made wide tours of the length and greadth of the country propogating this siddhanta and vanquishing a large number of reputed scholars of other schools of thought.

 

Legend says that whenevr he went, his palanquin was preceded by persons in the procession beating a Gong heralding the supremacy of Madhwa siddhanta and challenging the differing schlars to the discussion with the swamigaLu. He converted those who came for discussion and finally rooted the Madhwa concept every where. He systematized the traditions and customs of the Mutt that are being followed there to this day.

 

Sri T N Jayatirthachar writes:

A person of geat renown by his profound scholarship and contribution to Dwaita Metaphysics. His profoundly in and appreciation of dialectical skill were so deep that he is learnt to have often rpeated in Telugu that Veg Bommulu Bommulu” maning that the Bramha of Dialectics is alone Bramha.

 

His confidence in the depth of his scholarship is aptly indicated in an interesting anecdote. Once in his Poorvasharam, he went to Tirumala to have the Darshan of Lord Venkatesh. In the surging crowd when he was unable to move forward being pushed back by the guards, it is learnt that he addressed to the Lord in the following sentences.

Aishwarya Madamattosi idanee ma

Mupekshise/ Vaadina kalahe prapte Ahameva gatistava”

 

Meaning: * Look here ! being introxicate with your wealth, you are indifferent to me like this. Mind you! That should any disute arise between the disputants regarding your true concept, I am the only refuge to you in throwing lighten your true concept:

 

 

He has written a tippani for Sri Nyaya sudha He is a person who systematized the customs and traditions that are in vogue in the Mutt at present and is reputed as “Samparadaya Pravartaka” His Brindavan is at Roy Vellore. He is therefore reputed as Sampradaya Pravartaka.

 

[*Then it appears that the Lord inspired one of the temple officialsto bring this Bhakata to the front line.

Courtesy: Sri kmbalur Vyasa PeeTa PratiShTana, Payonidhi Krupa, 58/31 Chidamabara Rao Rasthe Kurnool 518 001 Ph; 08518-245782 Rs 25/ Kamablur Yateendraru Sri Ramachanadra Tirtharu]

[Courtesy: Book given for research work by Kamabalur Sri J Badrinarayana achar, Upanyasakaru and Archakaru at Sri Raghavendra Mutt IV T Block Jayanagar Bangalore 56011 Mobile: 98800 80885]

 

13th December, Thursday , CHATHUrTHYAAM

(ShraadhDha Tithi Chathurthyaam)

 

Tithi : Chathurthyaam (26.10 )IST

Vaara : Guru vaasara

Nakshatra : uttarashADa (16.47) IST

Yoga : Dhruva

KaraNa : VaNija

 

 

14th December, Friday, PANCHAMYAAM

( ShraadhDha Tithi Panchamyaam)

 

Tithi : Panchamyaaam (25.57 )IST

Vaara : Bharga vaasara

Nakshatra : ShravaNa (17.17)

Yoga : Vyagyata

KaraNa : Bava

 

i) Naga Panchami, Naga Pooja as per rayar Mutt.

 

ii) Sri SankaRshNa Wodeyar P. D.(Karamapundi) (1810-1862)

 

A. a) Sri SankaRNa Wodeyar who does not belong to any Mutt, understood the deep meaning and significance of Madhwa Shaastra. He studied them under Sri Vishwa priya Theertha of Sode Mutt.

 

As a result of this Sadhana, he wrote a commentary (1855) on Sri Harikathamrutha Saara of Sri Jagannatha dasa with word for word meaning which is popular and widely read by all Kannada knowing Bhaktas. Readings from his book will make his presence felt and it is the right way to celebrate his Aradhana to day.

 

His greatest contribution is the sanskrit commentary on the Kannada magnum opus of the Dwaita Sidhanta namely Harikathamruthasara of Sri Jagannathavittala Dasaru. He is believed to be a Rudramsha.

 

His Brindavan is at Karapoondi near Polur. The Brindavan is facing the Sampathgiri Narasimha hillock. Polur is situated in between Vellore and Thiruvannamalai and Karapoondi is just 3 km away from this place

 

(Courtesy: Gururajarao Madhavarao, President, Sri Madhwacharya Seva Sangha, Chennai-78)

 

B a) It has beeen the practice that Grihastashrami writes “Vyaakyaana” for the works of “Yatis”. Whereas in the case of Sri Harikathamrutha saara, the vykhyaana has been written by a Yati.

 

b) He is the son of Dhoomappa Nayak of Dharwad. . Born to his second wife as second child. His Poorvash ram name was“ThammaNNa” He wa the disciple of Bheema varahaa Charys.

c) He had two sons an He lost his wife in early stage. He had tutelage under Sri Vishwa priya theertha of Sode Mutt as already stated above, The Uttaradhi mutt was in state of despair from the administrative angle when they had to pledge all jewels, pooja articles to run the samsthana by Sri Sathya saMthushta Theertha and pleadeged them with this Odeyar. Whereas Samkasta Odeyar released all of them to the Mutt contributing the required sum from his property. Later he took ashram from

 

Sri SathyaparaayaNa theertha and stayed at the Vital mandir at Dharwad. And wrote the commentary for the whole Sri harikathaamrutha Saara. He toured Tirupathi, Gjatikaachala, Velooru, Rameshwar etc and at the end stayed at”KamoDi: in the North Arcot District via, PoLoor, on the banks of the Bahudaa river. He has written commnetary for the “ Daasara Phalavidhu BaLdudakeee” of Sri jagannataha daasa.

 

 

(Courtesy. Page 74. Sri Jagannatha daasara Charithre haagoo avara samagra kRithigaLu by Sri B Sathayanarayana Charya, published by Sri Raghavendra sahithya Parishat, Nanjangud. Rs 300/- . Edn: 2003 752+38 pages with 30 colour photos)

 

Sri Jagannatha Dasa in his HarikathamrutsAra (3-19) says that the nature of every jeeva and Devathas including Bramha is atomic (aNu) and Sri Hari in dwelling and maintaining in them in a gigantic form. Sri Hari makes the tiny particles of and sink, and makes the gigantic trees afloat.

 

This is all because of His limitless powers and due to his maya. What can the Daithyas, Rakshasa and the haters of Sri Hari can do? Whether they fight single handedly or attck Him in groups, they will be pounded like the grains of paddy in a pestle and mortar that is made of steel and thus make them lifeless. Ths by annihilating Daithyas He saves His Bhakthas out of his endless loe (KaaruNya) towards them. This is the ordinary meaning.

 

The special meaning given by SankarasghaNa Wodeieru is as follows:

 

The nature of all the three categories of people( Devatha, daithyas and Manava) is atomic including Bramha.Scriptures proclaim that lakshmi Narayana alone are endowed with the powers to dwell in othrs bodies that are atomic (aNu) as well as giants (Mahatu).

 

Even Chaturmukha Bramha is devoid of the quality. So Narayana is His sub-atomic form (paramaNu) is present in all types of Jeevas.

 

Sri Hari is present in a giant form i e bigger than His original form (SwaroopadEha) in the universe and Avyaakrutha Akasha .This form is called Mahatroopa (Mahadrupa). Not only that, at the time of final deluge. He being already in a sub-atomic form withdraws all f them and keeps them safe in His stomach which is further sub-atomic.

 

So Sri Dasavarya addressing Sri hari (ANu MahattinoLippa) is justified.

 

In the next line of the poem he says that Sri Hari makes the smallest things like the sand particles sink and keeps the tallest trees afloat.

 

To this apparently simple statement, there is a spiritual meaning. Those who have minute (SookShma) or right knowledge (Nischita Jnana) who are His true devotees their small demerits ( (Paapa).

 

He makes them sink; and makes the demerits of tamasa people float. It means their demerits will cling on to them since Sri Hari is impartial, this is only to further their sadhana and not to be understood otherwise.

 

To make us experience the effects of virtuous and non-virtuous deeds or to prevent their effects as well Lord Sri Hari is there says Dasavarya. All these are due to His Mayasakthi. Maya is His indefinable power which transcends one’s own comprehension. Because of such limitless powers.

 

He annihilates all the Rakshasas, Daithyas and His haters by pounding them in the pestle with mortar and thereby separating the husk from the grain and making unfit for further germination. Thus Sri Hari by being inside, outside and alround the true Bhakthas, protects and safeguards them is the summary of this padya.

(Courtesy: Sri Madhwacharya Seva Sanghas News letter Saligrama Chennai-600 093) Vol XI(12) December 04 issue).

 

I) SRI SANKARSHANA WODEYAR (1810-1862 A.D.)

Compiled By -Sri N.S.Lakshmana Rao

Courtesy to Sri N.L.Thirumal Rao and T.S.Rama Rao

 

The sacred brindavan of Sri Sri Sankarshana Wodeyar the celebrated saint and reputed commentator. of ""Harikathamruthasara" is situated at Karapoondi Village on the banks of the river Cheyyar (Bhahduda nadhi) 3kms. East of Polur in North Arcot District in Tamil Nadu. The saint entered brindavan in 1862 A.D. on Margasirsha Suddha Panchami. Even now, daily puja and aradhana are taking place regularly on a modest scale.

 

The life history of Sri Sankarshana Wodeyar is really interesting and thought provoking. Just as Purandara Dasa, a great sowcar, renounced everything and became a famous Dasa and earned the reputation of being called as ""Father of camatic music" (Camataka Sangeetha Pithamaha) Sri Sankarshana Wodeyar, son of a big sowcar, and dealer in gold, pearls and diamonds, renounced everything, studied the complete works of Sri Madhwacharya and other-works with bashyas, twice, once under the able guidance of Sri Sri Visva Priya Tirtha, the pontiff of Sode Mutt and again under his guru Sri Sri Satyaparayana Tirtharu, the pontiff of Utharadhi Mutt and became a saint of high order and his masterly study of the sastras enabled him to write his great commentary on the ""Harikathamruthasara" of Sri Jagannatha Dasar.

 

EARLY LIFE

Sri Sankarshana Wodeyar in his poorvasram bore the name of Thammanna Naik.Thammanna Naik was born in 1810 A.D. in the Naik family residing in Mangalvarpet in Dharwar. Gurla Hosur, a village on the bank of the river Malaprabha was the original home of the Naik family. That village was situated in Prasad Taluk (now named as Savadatti Taluk) in Belgam District then in Bombay presidency, now in Karnataka State.

 

The Village is now submerged in the river on account of the construction of the dam near Savadatti. The Naik family was carrying on business as pawnbrokers and as dealers in gold, pearls and precious stones. With a view to extend their business the forefathers of Thammanna Naik migrated to Dharwar. Dhumappa Naik had two wives. He had four sons by the first wife and five sons by the second wife. Thammanna Naik was born on account of his mother having performed seva at the brindavan of Sri Satyadharma Swamigalu at Hole Honnur.

  

Sri Satyadharma Swamigalu is an amsa of Rudra. Thammanna was born in 1810

A.D. (Saka 1732). The Naik family lived quite happily under the undivided family system. It is to be noted that Dhumappa Naik father of Thammana Naikand Venkappa Naik father of Ramanna Naik are brothers. They belong to Bharadhwaja Gothra.

 

When Thammanna attained the proper age for upanayanam. Dhumappa Naik celebrated the upanayanam of his son in a fitting manner. After upanayanam Thammanna studied sastras under the able guidance of the saintly Bhimavarahachar an in mate of his household and observed ekadasi and harivasara strictly and performed his daily puja with panchabedagnana and Tharathamya. His reputed teacher used to call him a ""Rishi". Thammanna Naik was married at a very early age. In his twenty-second year his wife died leaving him and two children.

 

TRIP TO UDIPI

Thammanna Naik having no mind to marry again, proceeded to Udipi, Rajatha-peeta pura and studied the original works and bashyas of Sri Ananda Tirtha under the able guidance of Sri Sri Visvapriya Tirtha, the pontiff of Sode Mutt, observing the accepted canons of disciple-hood which concluded with mangala.

 

The hidden meanings and esoteric significance of many of the works of Sri Ananda Tirtha so deeply sank into his mind that he lost all sensibility of the existence of life and this led his need to be reduced to the barest minimum. He was immersed in paramathma dhyana according to the Bimbopasa rules until he was 30 years old.

 

CONTACT WITH THE UTHARADHI MUTT

At this critical moment there appeared on the scene Sri Sri

Satyasanthushtaru, the guru of Sri Sri Satya Parayana Tirthar, the pontiff of the Utharadhi Mutt. Having remained stationary for a long time the Mutt incurred heavy expenditure and had no funds to meet the heavy expenditure.

 

Knowing that Ramanna Naik, cousin brother of Thammanna Naik was a pawnbroker and a wealthy man, the pontiff of the Utharadhi Mutt, raised a loan from Ramanna Naik pledging with him for a large sum, the precious bejewelled Navarathna man tapa of Sri Ram Vedavyasa and a golden bowl gifted to the Mutt by Dodda Rajee Bai of Arni Jagir in North Arcot District (in Tamil Nadu). Ramanna Naik without any hesitation gave the amount.

 

After some time when Sri Satya Parayana Tirthar became the pontiff of the Mutt, he started on his itinerary. The Swarniji, during the course of his tour camped in Ramanna Naik's house for a period of two months and performed his daily puja. In due course one day the Swamiji informed Ramanna Naik that his mind was worried in not having the (pledged articles, namely) bejewelled mantapa and the golden bowl during his daily puja time and suggested to him to depute a reliable representative to be with the Mutt to collect and remit the dues from time to time. While Ramanna Naik was considering this suggestion, Thammanna Naik himself volunteered to go with the mutt to collect the dues. In so doing Thammanna Naik had two things in his view, -one that he could fulfil his obligations to his brother and the family and the other that he could perform thirthayathra with the pontiff. His cousin having accepted his views, Thammanna Naik immediately joined the party of

the pontiff of the Utharadhi Mutt and followed the Swamiji for some time.

 

Not wishing to waste precious time as a mere camp follower, Thammanna Naik studied all the works of Sri Madhwacharya including Sudha, once again during his leisure hours under the able guidance of Sri Sri Satyaparayana Tirtha Swamigalu.

 

Having completed his studies for the second time ThammannaNaik performed mangala agreeing to bear the entire expenses of the puja of Sri Rama Vedavyasa. After the puja was over Sri Sri Satyaparayana Tirth Swamigal asked Thamanna Naik about guru dakshana and also suggestively asked, it appears, why the Navarathna mantapa and the golden bowl pledged by The-mutt with his brother, Ramanna Naik could not be treated as gurudakshana,equivalent to the entire amount due by the mutt towards the pledged property. Thamanna Naik readily and willingly agreed to give away the pledged articles as guru-daksbana just as king Bali Chakravarthi, had done of yore, and filling his joined palms with water let it out as arpana for Sri Krishna.

 

After the symbolic ceremonial of arpana and meals were over, as per directions of the Samiji Thammanna wrote two letters to his cousin Ramanna Naik-one stating that the entire amount due by the Mutt had been received and another directing his brother to return the pledged articles of the mutt to the messengers carrying his letters from the Mutt. Ramanna Naik en receipt of the letters without any hesitation handed over the pledged articles - the bejewelled rathna man tapa and the golden bowl to the dwarapalakas who came from the mutt. On receipt of the pledged articles from Rammanna Naik Sri Sri Satyaparayana Tirtha-Swamigal was immensely pleased in having got back the bejeweled mantapa and the golden bowl for his daily puja. and considered ThamaMa Naik as his chief disciple and bestowed on him his blessings.

 

After a few months Ramanna Naik not having received the amount from his brother corresponded with him. Thammanna Naik kept cool without replying and lived quite happily with the mutt. Having had no response from his brother Ramanna Naik went to contact his brother and met him at the mutt. After having learnt what had happened for the amount Ramanna Naik took his brother home with a heavy heart.

 

Ramanna Naik felt very painful over the way in which the family assets had been liquidated. Realising the feelings of his brother Thammanna Naik revealed to his brother that out of his own free will he had gifted away the amount to Sri Rama Veda vysasa as he felt free to dispose of his own share of the family property in the manner he deemed best. This view seemed so reasonable to Ramanna, that he condoned the action of this brother.

 

TAKING UP SANYASA

The leaven of viragya had so worked in Thamanna's mind that in his 32nd year he proceeded to the sacred shrine of Sri Krishna at Udipi. There he gathered ten elderly and learned brahmins at Danda theertha and in their presence shaved off all but three hairs on the crest of his head as a token of his renunciation and assumed the robes of the sanyasi in preparation for purity accruing from guru upadesa of the pontiff.

 

When he approached Sri Sri Satyaparayana Tirtharu, the guru not wishing that Thammanna Naik should become a sanyasi, sent for Ramanna Naik and advised him to convince his brother Thammanna to be a grahastha and not to be sanyasi. All the efforts of Ramanna Naik in convincing his brother to be a grahastha were in vain since Thamanna Naik was determined and remained adamant in becoming a sanyasi. Thammanna told swamiji that this life could not endure unless he was permitted to become a sanyasi. Seeing the firm determination of Thammanna Sri Sri Satyaparayana Tirthaswamigalu, finally yielded, and consecreated him bestowing on him the name of Sri Sankarshana Wodeyar and gifted him with silver image of his Venugopala Krishna for his daily puja.

 

Thus Thammanna Naik became Sri Sankarshana Wodeyar, a sanyasi, under his guru Sri Satyaparayana Tirtharu, the pontiff of the Utharadhi mutt.

Sri Sathya Dharma Tirtharu

Sri Sathya Sankalpa Tirtharu

Sri Sathya Santhushta Tirtharu

Sri Sathya Parayana Tirtharu

Sri Sankarshana Wodeyar

(Karapoondi).

 

Sri Sankarshana Wodeyar lived in his house for two months. Finding that his house was not a convenient place for practising his austerities to his satisfaction, he moved from his residence to the temple of Sri Vittala in the centre of the agrahara of Dharwar and lived on Prasada received as biksha.

 

TRIP TO TIRUPATHI.

Sri Sankarshana Wodeyar had a desire to visit the sacred shrine of Lord Venkateswara at Tirupathi. He went to Tirupathi via Hole Narasimapura where on the bank of the river he fell into a mood of tapas which led him to a state of renunciation, of all material needs and finally to give up the customary dietary in favour of uncooked popped grain. After reaching Triupathi he gifted away all gold and silver andjewellery he had to the deserving brahmins keeping with him only his bare needs such as a complete tigerskin for his asana, a bowl and panchapatra made of sandal-wood and other puja pathras.

 

He performed tapas for two months in the sannidhana of Sri Varahamurthi. Lord Venkateswara appeared in his dream and directed him to worship Lakshmi-Narashimha and Yoganjaneya at Ghatikachalam (Sholingur in North Arcot District). When about to start on his yatra he had another dream directing him to settle some dispute at Vellore where the evil minded Satyabodha Samachar was interrupting the seva of Sri Sathyajirayar.by misappropriation of puja materials and instructing him that by settling the dispute the complete merit of a yatra to Rameswaram would accrue to him.

 

SEVA AT VELLORE.

Accordingly Sri Sankarshana Wodeyar moved to Vellore where with the help of certain grahasthas he successfully instituted a legal case against samachar and performed seva of Sri Satyaji Rayar for a period of nine years. Some devoted disciples of the Swamiji viz., Ami hanumantha Rao, 'Sarna Rao, Madhava Rao, Sanjeevi Rao, and Adhya Srinivasachar took Sri Sankarshana wodeyar to Greemspet near Chittoor where they earnestly studied the mostimportant Madhva granthas, bashyas, and Harikathamruthasara and practised other austerities helpful for inner sadhana. They travelled with the saint to sacred shrines with intense bakthi and sraddha. Gradually as a means of sadhana Sri Wodeyar gave up the use of flour as food and intensified the fasts on suitable occasions and travelled on foot wherever possible and ultimately reached Vellore to greet his guru Sri Satyaparayana Tirtha swamigal. Sri Satyaparayana Tirthar was immensely pleased with the bakthi and the sraddha of Sri Wodeyar in the performance of the seva to Sri Satyaji Rayar and affirming his statement that the full merit of Theertha yathra had accrued to Sri Wodeyar, directed him to continue the seva.

 

MOVE TO KARAPOONDI

Then Sri Sankarshana Wodeyar with his disciples kept on moving from place to place in the district and its environs and stayed at Oghur in Srinivasa Rao's house until he settled down at Karapoondi village on the banks of the river Cheyyar (Bhahuda nadhi) 3 kms. East of Polur at the instance of Sri Brahmmasamudr(:im Madhwarayar after constructing a mutt on the right bank of the river Cheyyar where the shade of the hill of Sri Sampathgiri Narasimha would be cast (under the shade of an aswatha tree). He entered Brindavan at the age of 52 in the year Dhundhubi on Margasira Suddha Panch ami (1862 A.D.) and was interred at the same spot.

 

INTERMENT AND AFTER

From the information gathered .from a very old man of the locality, an eyewitness at the time of interment it is learnt that Swamiji sent for his disciple Sanjeevi Rao and directed him to get a barber immediately and get himself ready to perform the last rites due to a sanyasi. It appears that Sanjeevi Rao trembled at first on hearing the behest of his guru. Then with the assistapce of others Sanjeevi Rao got everything ready and kept the place . clean to carry out the wishes of his guru and the interment took place in the presence of many persons. (Uthkramaml bhoosthapana). .

 

Some months after Sanjeevi Rao had a dream on one-night in which his guru Sri Wodeyar had said that be had not carried out the instructions properly.Sanjeevi Rao got up from his bed trembling with fear. Sanjeevi Rao with others went to the spot of interment next morning and on examination to their great surprise and wonder they found that the jata on Guru's head had grown, that the dwadasa namas and mudras in gopichandanam were quite fresh and the kala was fully evident in the patras and other things were in tact.

 

The disciples and other brahmins who had seen the saint alive and at the time of interment affirmed that Sri Sankarshana Wodeyar belonged to the amsa of Sri Rudra. Eight months after the interment a stone brindavan was erected on that spot. The fact that Sri Wodeyar was an amsa of Rudra was further testified by Sri Venkatramanachar of Godavari district to whom Sri Wodeyar appeared in a vision revealing the insignia of Sri Rudhra.

 

Sri Venkatramanchar in token of this amazing vision composed the following stotras-Sri Sankarshana Kavacha, Kalpatharu stotra, Mangalshtaka and Navarthna-malika, which are published in this book. The devarnamas published in this book will reveal that Sri Sankarshana Wodeyar himself was a good composer in the art of music. There is nearly a hundred year old big tiled choultry very near the mutt where feeding takes place on the aradhana days.

 

The choultry is now in a dilapidated condition. It is said that the mutt building with the compound wall and the choultry were constructed with the assistance of many madhwas of the locality and the adjoining villages. A close study of the Mangalashtakam and Nawarathnamala will reveal the greatness of the saint and in what grandeur the aradhana was celebrated in those days and how the feeding tookplace in the choultry, besides giving a graphic description of the sylvan locality and its environs.Sri Sankarshana Wodeyar is noted for his erudite scholarship and his masterly commentary on '"'Harikathamuthasara" of Sri Jagannatha Dasa.

 

Such a great commentator should be well remembered everyday and his shrine should be visited especially during Aradhana days to win his grace and make our lives sublime and to make ourselves fit to be true devotees of Sri Hari and followers of Sri Madhwacharya.

 

The daily parayana of the stotras will bring to the reader divine grace, happiness, prosperity and mental solace and relieve him of all his sins and lead him to the path of god-realization.

 

FOOT NOTE

A close study of the poet Sri Venkatramanchar would lead one to believe that he himself had performed a yatra to the saint's Brindawan.

 

 

II) SRI JAGANNATHA DASA- THE HARIKATHAMRITHASARA AND ITS GREATNESS

In the field of religion and philosophy apart from the great Acharyas, the saints of Karnataka developed the cult of devotion through their soul-stirring music and bhajana in their mother tongue. Through melodious songs our famous dasas gave wholesome advice to the common people in ethics

and religion.

 

Many of them were highly cultured both in Sanskrit and philosophy and well versed in the study of the doctrines of Dwaita philosophy through their songs in simple and easily understandable style so that everyone whether learned or illiterate could easily follow the path of righteousness for God-realization. The central aim of the dasas' works is to inculcate faith in God and the need for the grace of God. This is the only means of salvation for the redemption of the soul from the cycle of births and deaths. The spirit of devotion is inculcated by means of legends, of puranas, epics and the exposition of the doctrines of Dwaita philosophy as propounded by Sri Anandha Tirtha.

 

Among the great dasas who lived after Purandara Dasa, Sri Jangannatha Dasa stands foremost. Aparoksha is the reward for bhakthi and upasana continued in proper form for a certain period. Aparoksha is God-vision. Gnana, bhakthi and Vyragya are the three essential and fundamental requisites for God-realization. It takes place only when the Lord chooses to appear in Divine Light before the inner gaze of the baktha. The form, the Lord chooses to present, differs for each jeeva. The Lord is pleased to appear before only those whom he chooses. Sri Jagannatha Dasa is one of the Aparoksha gnanis.

 

Sri Jagannatha Dasa was born at Manavi in Karnataka State on Sravane Suddha Dwadasi in the year keelaka-Sakha 1649. He was the son of Narasappa a petty officer (Karnam) under the Nawab of Hyderabad. Sri Jagannatha Dasa studied all granthas under able masters. ""Aparoksha gnana marks a turning point in the journey of life. The knot of the heart bursts asunder, all doubts get exploded for ever, the store of Karma vanishes when the Supreme Lord is visioned face to face" thus says the Sruthi. Rupam Haresthatha thasya sarvapapani basmasate Yanthi poorvanyutharani na slesham na yanthi Kaanichith.

 

"When one sees clearly the-form of Hari according to his own merit at the time of release, then all his previous sins are burnt into ashes and some of his future sins do not attach to him." (M.B. T. Nirnaya) One night Sri SriPadaraja, Sri Vyasaraja, Sri Vadiraja and Sri Purandara

Dasa appeared in a dream to Jagannatha Dasa and directed him to read all Madhwa sastras including the Bhagavatham, Bharatham, the Puranas and to compile a book called "Harikathamrutha sara" depicting the greatness of Hari and to dedicate it to Lord Hari.

 

Accordingly by the grace of the Lord and the blessings of the gurus Sri Jagannatha Dasa very quickly mastered all the scriptures and compiled a book called "Harikathaamrutha-sara" in canarese and Sanskrit (mixed), containing the quintessence of all works, - Sruthis, Smrithis, Bharatha, Upanishads, Bhagavatham, Puranas and the works of Sri Madhwacharya, as directed to him in his dream. He composed Harikathamruthasara in 33 sandhis (topics) including palastuthi sandhi to be sung in different ragas just like "Gita Govinda" of Sri Jayadeva.

 

The Harikarthamruthasara contains the quintessence of all the works of Sri Madhwacharya (Ananda Tirtha) and also of Bagavatha, Puranas, Upanishads, Sruthis, Smrithis, etc. Great stress is laid upon bhakthi and nitya karma, as Amala bhakthi is the only sadhana to attain moksha.

 

In these days it is not practicable or even possible for a detailed study of all the works of our Acharya and understand them in full. Hence the one book that covers all fields of spiritual knowledge is "Harikathamruthsara".

 

It contains all classes of sciences from anatomy to the highest philosophy of the soul and the way to attain Moksha-such as Paramathma mahima, acharana padhathi, Panch a bhedha, tharathamya, Vyapthi Rase Vibhaga yagyas, varnashrama dharma, hari namasmarana mahima, Bhojane, nivedhana paddhathi, prathima puja paddhathi, Bimbopasana vidhi, Sri Narayana avathara rupas, greatness, of sarvothama, Lakshmi and Vigneswara and Kali (Yuga) dharmas as depicted in the Garuda purana and other various matters of philosophy.Some of the benefits derived from the study of Harikathamruthasara are given below.

 

The bondage of sufferings is removed. It intensifies pathi bakthi to a female and gives happiness to the male and enables one to become ajeevanmuktha. It gives long life, happiness, good health, and prosperity and creates intense bakthi. It gives a greater value to the reader than a bath in the Ganges. Finally it leads one to attain Divine grace for the salvation of the soul. It gives peace of mind and leads one to have a calm atmosphere of Godliness and piety.

 

The erudite scholarship of Sri Sankarshana Wodeyar in having mastered the complete works of Sri Madhwacharya with Sudha and Bashya once under the able guidance of Sri Sri Vishwapriya Tirtha, the pontiff of Sode Mutt and again under his guru Sri Sri Satyaparayana Tirtha, the pontiff of the Utharadhi Mutt enabled him to write his masterlycommentary on Harikathamruthasara in Canarese with word by word meaning followed by explanations with proper references. His fame rests' on his famous commentary.

 

Courtesy: (Mr.Chippagiri Mohan)

"mailto:info at vijayadasaru.net-"

 

 

III) Salvation Of Humanity Concern Of Religion

Courtesy The Hindu Dated: 07-12-1995 MADRAS, Dec. 7.

Religious leaders of India who propagated their respective systems of thought and showed the divine path to humanity never indulged in mutual recrimination.

They placed their views in clear terms and refrained from criticising others. Their only aim was to make people take to spiritual practices to obtain divine grace.

 

They established the existence of God and righteousness on the sound basis of scriptural evidence, backed by logical arguments.

 

Every school of philosophy, has asserted that the fundamental tenets of its system are borne out and testified by the Brahmasutras, the Upanishads and the Bhagavad Gita. Also, the ideal before each system is that the followers should get salvation.

 

One of the three major systems declare that Lord Narayana alone grants eternity to the souls. This Dwaita school has made devotion embrace service to humanity as a necessary, indispensable part of it.

 

One of the stalwarts of this philosophy of dualism was Sankarshana Wodeyar (1810-1862) whose Aradhana was observed last week. Though not in the lineage of the Maths, he occupied a pride of place among the Dwaita saints.

 

He has contributed commentary in three volumes on the most valued work `Harikathamruthasara' of Jagannadadasa. Born in an affluent family in a place near Belgaum, he got slowly detached from earthly activities and moved in the company of saints. Wodeyar learnt his preliminary lessons in the Vedas and other texts from the then head of the Sodhe Math. When he was due to pay his fees (Dakshina) to his subsequent master Sathyaparayanathirtha (whose contribution to divine literature was the writing of 108 meanings for the single word `Rama'), he gave away his entire share in his ancestral property to the Math, without any hesitation.

 

He was formally inducted into the monastic order at Udupi.

 

For his devotional service rendered to the Lord of the Seven Hills (Srinivasa), Sankarshana Wodeyar was granted God's vision in his dream when he was directed to continue his religious duties at Sholinghur. Wodeyar's brindavan (tomb) is in Karapoondi village near Polur, on the banks of river Cheyyar. Across the river is the Sampathgiri mountain on the top of which is the self-formed idol of Lord Narasimha.

 

Overlooking the Brindavan is a temple of Anjaneya whose idol is unique in that it contains within itself his subsequent two manifestations as Bhima and Madhwacharya.

 

Sri Wodeyar also systematised the observance of worship at the Brindavans on the banks of Palar near Vellore. He appeared in the dream of the priest at his original place of rest (in Karapoondi) and pleaded with him not to give

cooked rice everyday but place only parched rice.

 

Only on Aradhana days, complete `Naivedya' is offered.

Songs (Devara namas) have been composed in praise of the saint, said Sri V. Seshagiri Rao in a lecture on Sri Wodeyar's life and works.

 

15th December, Saturday, SHASHtYaaM

(ShraadhDha Tithi ShashTyaM)

 

Tithi : ShashyTyaam (24.37 )IST

Vaara : Ravi vaasara

Nakshatra : DhanishTA (17.23)IST

Yoga : HarshaNai

KaraNa : Kaulava

 

i) Skandha Shasti- Champa shasTi-

 

Subramanya Chmpa shahsti - 'Vatoos" to be invited to have Bhojan and Vastra is given as Danam to please lord Subranmanya-

 

Lakhs of devotees gather at( Koramanagala 6th Block-Siddalingapura at Mysore, Subramanya at South canara, , Ramanathapura in Arakalagoodu Taluk, HaLuvaLLi in KaLasa, Hosa saytupna HaLLi in Panadavapura taluk.) and at Vishveswarapuram circle, Basavanagudi, Bangalore-4 through out the day and night to witness the Subramanya Silver Rathotstva and sprinkle flowers and salt on the idol.. The queue to have the darshan at the temple runs to miles.

Also Subramanya Rathotstav at Siddalingapura near Banashankari ( Bangalore)

 

ii) MuchchilakoDu,AritODu ratha, ULLooru KaaLaavara ShsTi Utsava (Paryaaya)

 

iii) Malhari ShaDrathrotsav samapthi

 

16th December, Sunday , SAPTAMYAM

(ShraadhDha Tithi Sapthamyaam)

 

Tithi : Sapthamyaam (24.06) IST

Vaara : Ravi vaasara

Nakshatra : Shatabheesha (16.57)IST

Yoga : Vajra

KaraNa : Garaja

 

Soorya Saptami, Bhanu Saptami, Soorya Vratha

Through Kashyapa, Sri Maha VishNu becomes “ Avirboota in Adithi” and is treated as Mitranamaka Soorya.

In order to please ,The Grihasta should get “Kshaura”(Hair Cut) done, He must perform Upavasa.

He must perform Pooja for Mitranamaka Sooryanarayana. Bhaksha should be prepared from Flour Nevaidya done.Seven Bramhmins should be fed well. And should also give DakshiNe .

Sri Hari would be pleased and he would grant “ Moksha”

 

 

Contd. in Part II (AshTamyam to PoorNamyam)

 

39,069]


Posted by grrrao at 12:32 PM EST
Updated: Tuesday, 4 December 2007 12:48 PM EST
Post Comment | Permalink
Thursday, 15 November 2007
Part-II KArtheeka Krishna, 5th Decr(Ekadashyam) to 9th Decr (Amavasyam)
Topic: Dwaita Philosophy

Sri S A R V A J I T Nama Samvatsara
DakshiNAyana ,
Sharad Rutu
KArtheeka MAsa,
KRISHNA PAKSHA


KArtheeka Krishna Paksha
[25th Nov to 9th Decr ]

5th December, Wednesday ,EKAADASHYAAM
EKADASHI ( Uthpaththi) (UPAVASA)
[ ShraadhDha Tithi ShraadhDha Bhaava ]

Tithi : Ekaadashyam (13.48 )IST
Vaara : Saumya vaasara
Nakshatra : ChittA (26.01)IST
Yoga : Saubhagya
KaraNa : Balava

EKadashi AcharaNe
UtpannA EkAdasii
Indeed, it is the most meritorious day
for destroying all kinds of sins, and it has appeared in order to benefit everyone in the universe by bestowing all varieties of perfection.


'On Dvadasi, the day after Ekadasi, one should pray,
"O Pundarikaksha, O lotus-eyed Lord, now I will eat. Please shelter me."
After saying this, the wise devotee should offer some flowers and water at the Lord's lotus feet and invite the Lord to eat by chanting the eight-syllable mantra thrice.
If the devotee wants to gain the fruit of his fast, he should then drink water taken form the sanctified vessel in which he offered water at the Lord's lotus feet.

"'On Dvadasi
one must avoid sleeping during the day,
eating in another's home,
eating more than once,
having sex,
eating honey,
eating from a bell-metal plate,
eating urad-dal, and rubbing oil on one's body.
The devotee must give up these eight things on Dvadasi.
For all eternity there will be no better way of worshiping Lord Vishnu than observing a fast on Ekadasi.'"


6th December, Thursday , DWAADASHYAAM
[ShraadhDha Tithi Eka+Dwadashyam ]

Tithi : Dwaadashyaam (15.45 )IST
Vaara : Guru vaasara
Nakshatra : SwAti (28.36)IST
Yoga : ShObana
KaraNa : Taitila


DWaDASHI ACHARANE
i) PaaraNe, PradOsha.

ii) Shree Dhanvanthari Jayanthi

Dhanwantari is the physican of the gods, the promulgator of the Ayurveda.Dhanwantari arose at the time of the churning of the ocean of milk, holding the cup of Amrita, the life-giving elixir. He also carriede the Jalooka (leech, used by Ayurvedic practitioners for blood letting) and the Vaishnava symbols like Srichakra and Sankh. To some he is really an incarnation of Lord Vishnu.

Dhanwantari was also born as a king of Benares, who brought medical science to the world. Images of Dhanwantari are often found in the shrines of Ayurvedic docters. He is also considered as a great surgeon who taught Ayurvedic surgery to Susrutha, the father of Ayurvedic surgery.

Birth day celebraton of Lord Dhanavantari, the God of health, healing and cure, is celebrated with great enthusiasm and happy environment, by the practitioners of the Ayurveda every year, day before yesterday on DHAN TERAS, two days before DEEPAWALI, the Hindu festival of Lights.

It is said that Lord Dhanawantary is the elder brother of Goddess LAXAMI, the goddess of wealth and in the Samudra Manthan, Lord Dhanvantari appeared with the keeping AMRIT POT, SHANKHA,CHAKRRA and JALAUKA each one in his four
hands.

The best chanting Mantra of Dhanvantari is:
NAMANI DHANAWANTARY MAADIDEWAM, SAURASURAIR VANDIT PAD PADMAM,
LOKE JARA RUGBHAY MRITYU NASAHAM, DATARMEESHAM VIVIDHAUSHADHINAM
,

that means "O Lord Dhanvantary, I bestow before you, in which all gods are consisting. Your Lotus like feet is worshipped both by the Shaitan/ Asur[Bad man] and good qualities man [Sainly man]. You have power to keep away the
people of this world from Miseries, diseases, ailments, Oldness, fear of diseases. O God, give me many medicine and medicinal tactics to cure the sick huminity.

Some other mantras are :
Shankham chakramuparyadhashcha karyordivyaushidham dakshine,
Vamenanyakaren sambhratsudhakumbham jalaukavalim

In North India side, no permanent temple is established for LORD
DHANVANTARI. The reason is yet not known, but in VARANASEY SANSAKRIT VISHVAVIDYALAYA, VARANASI
Uttar Pradesh State, one statue of Lord Dhanvantari is present in the Museum of the University.

One Big and one small statue is in the head-quarter of the Central council for Research in Ayurveda and Siddha at New Delhi.

One big statue is inside the premises of Ayurveda Maha Sammelan office, Dhanawantari Bhawan at New Delhi.
However in South India,

in KERALA State and in TAMILNADU STATE,some temples of Lord Dhanvantari is present.

The Temples of Lord Dhanvantari in India

In Tamilnadu, in the courtyard of SHRI RANGAM SWAMI TEMPLE, here is one Dhanvantari Temple inside, where daily worshipping of the god is performed according to tradition.

The Temple and the Pratima {statue]is very old. Before this Temple , there is an 'Ingraved Stone' stands, which is believed to be round about 12th Century. The writing of the ingraved stone containing the details that Garud Vahan Bhattarwho was a great AYURVEDIC PHYSICIAN, established this statue inside the temple. As a 'Prasad' or 'Teerth', a decoction of the herbs is given to the visitors. Peoples worship the lord for cure of their ailments.

Similarly another Temple is in the KANCHIPURAM'S VARDARAJSWAMI TEMPLE. Inside this temple, a Dhanvantari Temple is present.

Some Statues of Lord Dhanawantary is in the Collection of THE ARCHEOLOGICAL SURVEY OF INDIA MUSEUM.

The biggest, beautiful and great Temple is in the KERALA STATE in Nelluvayi.

Nelluvayi is situated in between Palakkad and Trishur and is away 15 Kilometers from Vadkanchery. The main Lord of this Temple is Dhanvantri. From very remote areas and remote places of the country, the sick and ailed peoples come here,stay for weeks and months, serve the Lord and when get cured, returns to their native places. In this temple, people chanting these two mantras:


· ACHYUTANANTGOVIND VISHNO NARAYANAMRAT,
ROGAN ME NASHYASHESHANASHU DHANAVANTAREY HARE


and


· VISHNOH KRISHNA JANARDNACHYUT HARE NARAYAN SHRIPATE ,
VAIKUNTHAMRATRAMKESHAVMUKUNDANAND DAMODRAH // SHAUREMADHAVPADMANABHA
BHAGAVAN GOVIND DHANAVANTARE, ROGAN ME NITRAM NIVARYATU TE NAMAMRATAM
SAMPRATAM


It is believed by the sick person that by visiting, seeing and worshiping Lord Dhanavantary inside the Temple, they will be certainly get cure /relived from their ailments and diseases. A large number of visiters every day visits to these temples.

In North India side, only the Ayurvedic Practitioners, worship Lord Dhanavantary Photo, keeping inside their clinic.Ashta Vaidya of Kerala

In Kerala, an Indian State, the family of "Ashta Vaidya" is very famous and traditionally are providing Ayurvedic and Siddha treatment to the sick. The forefathers of these Asta vaidyas are still today serving in the same manner as it was centuries ago.

This family have a familiar tradition of worshipping Lord Dhanvantari for centuries in the same way. Some family members have built temples inside their home, while some have built proper Temples and thus worshipping Lord Dhanwantari.

Near Kotakkalat Pulamantol village, here is a family of ASHTA VAIDYA. This family have a temple of Lord Dhanvantari. Vaidya Madam is near to Vadakkancheri. Hear the Ashta Vaidya Matra dattan have a statue of Dhanvantri, made of mixture of five metals.

In trishura's Perungva, a big temple is here built by Ashta vaidya. The Ashta Vaidya families are in the
folloeing places.
1- Aalyittur 2- Kuttancheri 3- Taikkad 4- Vayaskara 5- Vellod 6- Chirattaman.

It seems that tradition of Lord Dhanwantri worshpping is regularly persisting in the families to families in Kerala.

See also: Ayurveda] Reference
· Kalyan Hindi monthly magazine,March 2001 issue, Geeta Press,Gorakhpur, UP· Lord Dhanvantari
· Hindu God Dhanwantari: The promulgator of Ayurveda.
· Does Ayurveda begin with Dhanvantari, the ancient physician? By D.P. Agrawal
· Dhanvantari in the Bhagavata Purana


The scriptures mention the divinity called Dhanvantary emerging from the churning of the ocean with a container (kalash) filled with Amrit (drink that confers immortality). Hence the tradition of praying to Lord Yama (god of death) on this day to win his favours (for long life).

It is also believed that the main divinity of Ayur-Vignan (knowledge of life) called Dhnvantary first manifested on this day. Hence the importance attached to this day for the healing profession practising the disciplines of Vaidya (practitioners of Ayur-Veda). All over India, the Vaidyas organize joyful celebrations of the annual Dhanvantary festival.

Lord Dhanvantari in His four-armed form holding the wheel (Sudarsana Chakra) and Conch (sankha) in the upper right and lefts hands as do most Vishnu incarnations. In the other two hands, there are the nectar pot (amrta-kalasha) and a herb. According to the Prapancha-sara sangraha, the Lord holds a leech (jalauaka) in place of the herb in His fourth hand.

"Within all of us is the archetype of the Divine healer. This Divine healer is the true healer in all beings, not any particular individual or special personality. To heal ourselves or others we must set it in motion within ourselves. Dhanvantari, an incarnation of the God Vishnu, ...represents this truth in the tradition of Ayurveda. His statue is found at most Ayurvedic schools and clinics. It is a reminder that however much we know or skillful we become, everything still depends on the grace of spiritual nature.

Hence, this book is dedicated to the divine healer within you." writes David Frawley in the dedication to his book, Ayurvedic Healing

Sri Dhanvantri Mantra

Om Namo Bhagavate
Maha Sudharshana
Vasudevaya Dhanvantaraye;
Amrutha Kalasa Hasthaaya
Sarva Bhaya Vinasaya
Sarva Roka Nivaranaya
Thri Lokya Pathaye
Thri Lokya Nithaye
Sri Maha Vishnu Swarupa
Sri Dhanvantri Swarupa
Sri Sri Sri Aoushata; chakra Narayana Swaha


"Obeisances unto the Supreme Bhagavan known as Sudarshana Vasudev Dhanvantari, the holder of the Kalasha full of nectar of imortality, who removes all fears, who removes all diseases, the well wisher of the three worlds, and sustainer of the three worlds, He is Vishnu swarup, by the name Dhanvantari empowered to heal the Jiva souls."

Atha DhanvaMtari MaMtra:

Om DhaM DhanwaMtarayE namaH

iti maMtrENa PraNaayaamah!
Guru NamaskaarE 11 nE sthaanE DhanwanMatarE namaH!
VyaasaH krishNa ShaDakshara MaMtravat !
Asya Shree DhanwaMtari MaMtrasya
Bramhaa RushiH Shirasi!
Daivi Gaayatri ChaMdhaH mukhE!
Paramaathamaa Shree DhanwaMtari
DEvathaa HridayE! DhyaanaM !
ChaMdraugha kaaMtimamRutOrukarairjgaMti
SaMjeevayaMtamamitaatmasukhaM parEshaM!
Jnaanam suDhaakalashamEva cha saMdaDhaanaM
SheetaaMshu maMdalagataM
Smarataatma saMsthaM!
Moordhni sthitaadamruta eva
SudhaaMsravaMteeM brhumadhyagaachcha
tata evacha taalu saMsthaat!
Hardaachch naabhisadanaadhadarasthitaachcha
Dhyatwaabhipooritatanurduritaani hanyaat!
DhanvaMtariroopi naaraayaNa preethyarthaM DhanwaMtari
MaMtra japa mahaM kareeShyE!!
Iti saMkalpya)
Om.DhaM DhanwaMtariyE NamaH
(108 times)

( Japtwaa nyaasa dhyaanaadi poorva vat
krutwaa samaapayEt)
tarpaNE MaMtra muchchaarya
“DhanvaMtari tarpayaami iti ”
evamanyeepi taMtrasaarOktaa MaMtraa
upadEshaanusaarENa japyaaH!
EvamM maMtraan japthyaa punaH saMpuTakaarENa
Swasmin maatrukaanyaasatatwa nyaasau karthavau !!


(Courtesy: Rig Veda Ahnika Mamjari. Sriman MadhwasiddaaMtha GrMthaalaya
Udipi , published on 10-12-1925)

1) Shree Vijayadasaru has composed a beautiful “SulAdhi" on Vaidya Moorthy, the God of Healing, “Dhanvantari” indicating the benefits of reciting the sulAdhi to get “Phala”
“ Ayur Vridhdhiyaaguvudhu, Yashassu Baruvudhu\
Kaaya NiRmaleena KaaraNavaaaguvudhu|
Maayaa Himdhaaguvudhu, Naanaa Rogadha Beeja
Beyisi KaLevudhu Veegaadhimdha.|


YeLuvaagali Maththe Thiruguvaagali
BeeLuvaagali, nimdhu KuLLiruvaagali
HeLuvaagali VaaRthe KeLuvaagali, Karedhu
PeLuvaagali, Poogi SathkaRma maaduvaaga
Baaluvaagali, Bhojan Naanaa Shadrasa SameLavaagali Maththe Putraadhi gaLodane KheLavaagali, Manuja Mareyadhe OMME Thanna Naalige Koneyalli DHANVANTARI emdhu
Kaala Akaaladhalli Smarisidha Maanavage
VyaaLe VyaaLege Baho Bhava Bheeja Parihaara
Neela MeGha shyaama Vijaya Vittalareya
Vaalaga Koduvanu mukthara Samgadhalli||

Dham Dhanvantari emdhu praNava PooRvakadhimdha
Vamdhisi neneyalu Vijaya Vitala Oliva ||


2) There is another composition on Deva Dhanvatri by Sri Gopaaladasaru.

Ava rOgavo enage dheva Dhanvamthri | pallavi |

SaavaDhaanadhi kaiya pididhu nee nOdayya | Anu pallavi|
Hari moorthigaLu kaaNisavu enna kamgaLige
Hariya Keerthane keLisadhenna kivige
Hari mantra stotra baaradhu enna naligege
Hari prasaadhavu jihHege saviyaagadhayya | 1 |

Haripaadha sEvegenna HasthagaLu chalisavu
Guru HiriyaramGrige Shira baagadhu
Hariya NirmaalyavaaGraNisadhu naasikavu
HariyaathregaLigenna KaalELadhayya | 2 |

Anaatha Bhamdhu GopaalavitalarEya
Enna Bhaagadha VAIDYA neenaadhe
Anaadhi kaaladha BhavarOga KaLeyayya
Naanemdhigoo Mareye nee Maadidhupakaara | 3 |


This is a prayer from Sri Gopaladasaru on dheva Dhanvanatari.

In this keerthana the “kalpane” of BhavarOgi and Dhanvanthari seem to have
been explained in a fine manner.

( Courtesy: Sri Gopaaladaasara KrithigaLu edited by Dr T N Nagarathna, Kannada Adhyana Samsthe, Mysore University, Mysore 1977. Page 12 )

3) There is yet another Keerthana on Dheva Dhanvatri by Sri Gopaladaasaru offering specific prayer on the Lord for the speedy recovery of Sri Srinivasacharya ( Sri Jagannatha Daasu)
“Enna Binnapa keLu Dhanvanthri dhayamaadu”



7th December, Friday,TRAYODASHYAAM
(Shraadhdha tithi TrayodashyAM)

Tithi : Trayodashyaam (17.54 )IST
Vaara : Bharga vaasara
Nakshatra : VishakhA (Ahoratri)IST
Yoga : Ati GanDa
KaraNa : VaNija

Masa shivaratri

8th December, Saturday CHATHUrDARSHYAAM.
[ ShraadhDha Tithi Chatudarshyam ]

Tithi : Chaturdarshyaam (20.03 )IST
Vaara : Stira vaasara
Nakshatra : VishakhA [ 7.16]
Yoga : Sukarma
KaraNa : BhadrA


Shree PadmanaaBha T P D (Nava Vrindaavana)
[ 1317-1324 ]

How he became an Yathi:

Once at Raja Mahendri, a “Vidhwat sabha” was taking place. King Ganapathi belonging to Kaakatheeya dynasty was ruling the Waraangal kingdom at that time. In his Asthaana there was a pundit called Shobhana Bhattaru. A great sanskrit scholar. He was conducting that vidhwat sabha.

SriMan Madhwacharya happened to come to that Sabha and won in the debate. Shobhana Bhatta was amazed with the scholarly qualities of Sriman Madhwar. He was defeated in the debate. He accepted the defeat before Acharya. He accepted the dvaitha system of thought as the best one and became his disciple.

He was named PadhmanaaBha theertha and became next to Sriman Madhwar.

Sri ShoBhana Bhatta the first Telugu adwaitian after realising the greatness of Sri Madhwachaarya took sanyaasam, acquired the name PadmanaaBha Theertha and became his first disciple.

Sri Sumadhwa Vijaya praises him and say that “ Guru Upadesha” is possible only after listening to the Shaasatra and had been the case with him. After learning at the feet of Srimad Achaarya, he took on himself the work of propagating his tenets and wrote several works. His scholarship and erudition in his work called “ Sannyaya RathanaavaLi” a commentary on Anu Vykhyaana of Sri Achaarya is unmatched.

He succeeded Sriman Madhwa and ruled the Dvaitha Sidhdhantha Saamraajya and preached Thatwa Saara for nearly 7 years before entering the Brindavan.– News letter – Sri Madhwacharya Seva Sangha, Chennai-78, Nov 1998)

WORKS: His works are Paravaadhi Khamdane, Madhwas sidhdhamtha Mamdana, spent his time in Thathwa prasaaraa and spreading madhwas’s dvaitha message.

Dhyaana Sloka:


PooRNaprajna Krutham
Bhaashyam AuDha ThadBhaava PooRvakam|
Yo Vyakaronnamasthasthmai
PadhmanaaBhakya Yogine||


Dhyaana Sloka:


Sriman Madhwa SamsevanaalaBhDha Shudhdha|
Vidhyaa SudhaamBho nidHayo Amalaaye||
KRupaalavah PankajanaaBhatheeRthaaH|
Krupaalavasyaanmayi Nithya meShaam||

|| Shri Padmanabha Teertha Gurubhyonamaha ||

Introduction to Shri 1008 Shri Padmanabha Teertharu :


Diksha accepted: 1317 (PingaLa samvatsara)
Preceptor: Sriman Madhwacharyaru
Beindavana PravEsha: 1324
PiTadhipati: 6 years, 9 months 20 days.
Aradhana: Kartheeka bahuLa Chatudarshi
Brindavana: Nava vrindavana
State Karnataka
Poorvasharam name: Shobhana Bhatta.


Poornaprajnkrutam Bhashyam Aduo tadbhavapoorvakam |
Yoo Vyakaroonnamastasmai Padmnabhaakhyayoogine ||

|| Shri Gurubhyonamaha ||
|| Shri Hari Om ||


Shri 1008 Shri Padmanabha Teertha is the seniormost of Madhva's disciples. He was a leading contributor to the literature of Tatvavaada in the pre-Jayatiirtha period, and also the first scholar to write commentaries on Shrimad Ananda Tiirtha's works, though his works are rarely read in the present day, because the later commentaries of Shri Jayatiirtha are considered easier to understand. He is eulogized by Shri Jayatiirtha as the pioneer commentator of Tatvavaada.>From Shri Jayatiirtha's Nyaayadiipikaa.

He is thus given the honorific title 'Tikaakaara'. Shri Padmanaabha Teertha was known as Shobhana Bhatta, and was a great scholar of Advaita, before he became Shrimad Ananda Tiirtha's disciple. Shobhana Bhatta, who was an accomplished logician (Tarkikashikhaamani), was defeated by Shrimad Ananda Tiirtha after a debate that took place during the latter's return from his first tour of the North.

This is supposed to have taken place around 1265. He was a native of a region close to the river Godavari.

Shri Padmanaabha Tiirtha was Shrimad Ananda Tiirtha's seniormost disciple, and the first successor to the piitha. He was thus the. He headed the then-unified Maadvha Matha for about seven years before departing. His Brndaavana is in Navabrndavana, near Hampi, along with those of eight other eminent saints including Shri Vyaasa Tiirtha, in whose company he continues to perform his saadhana.
(This piece is the result of joint work, being partly due to Narahari S. Pujar, with some additions and editing by Shrisha Rao).

How to Visit Navabrindavana


Navabrindavana is small island situated nearby to Anegundi of Koppal District. Anegundi is 20 K.ms away from Gangavathi. From Anegundi one has to cross River Tungabhadra by boat to reach Navabrindavana. Navabrindavana is situated in the river Tungabhadra.Another way to approch Navabrindavana is Via Hampi. Hampi is 12 kms way from Hospet of Bellary District. In Hampi , again we have to corss River Tungabhadra to reach Navabrindavana.

Shri Gopalacharya Hulagi
Post : Anegundi 583246
TQ : Gangavati
Dist : Koppal

Courtesy: Sri Uttaradi matha, bangalore.

Pranesha vitala has composed a song in VaraLi Raga set to AtathaLaa on him:

Odhagi Paaliso- BhavaambuDhiya Dhaatiso|
Madhanajitha BhoosurasharaNya
PsadHuBhanaabha YathivareNya||

KaaRpara Narahari has also composed a keerthana in Raag Kamaach set to
Adhithaal on him:


PadmanaaBha Bhajiso- He Manujaa Neee|
Madhwaraayara Kara Padma SamBhavaraadha||



9th December, Sunday,AMAVAASYAAM
[ ShraadhDha Tithi Amavasyam ]

Tithi : Amavasyam (22.03 )IST
Vaara : Ravi vaasara
Nakshatra : Anuradha (09.50)
Yoga : Dhruti
KaraNa : Chatushpaad


i) VishNu Panchakopavaasa,

ii) ChaTTi Amavasya CHAAttI Means ShashTi. This name might have come from the relationship of Margashira ShasTi. The Champa ShasTi has become famous on account of Mallari MarthanDa. Festival. The Mallari Bhaktas go on ChaTTi Amavaasya to ShiBaaRa’s and offer prayer ,pooja etc.

(Courtesy: Bharateeya HabbagaLu by Pundit Che A Kavali)


ii) Laksha deepa at DhaRmasthala and SubramaNya


a) Shree MEdhaanidhi T P D ( OdapaLLI)

32nd Pontiff of Shree Shreepadarajar Mutt

He was a great scholar in Madhwa Shastra residing at Mulabaagilu with his Poorvashram name Shreenivaasacharya. He took ashram from Sri SuDhi NiDhi Theertharu. He did not undertake “ samchaara” He spent considerable time in
performing “paaTa pravachanaadhi” with Pundits and his “shiShyaas”.

Sri Medhaanidhi Theertha used to conduct Sabha of pundits in the months of Jeshta and PaaLguNa maasas. Since he was himself a great scholar, he held all those learned men as well as those literate Brahmins in high esteem.Instead of undertaking long tours, he was holding sabhasof Pundits protecting/ hanouring them. The time was spent in discussing Madhwa Shastra and in teaching at the vidyaapeeta He gave ashrama to Dwaipaayanaacharya and named him DayaniDhi theertha.

His Vrindavan is on the banks of the river kaveri in OdapaLLi.
(Courtesy: Page 99-Sri Sripaaadharaaja- SathyaniDhi Theertharu- by Adhya Ramacharya-Feb 1980)

Story:

There is an interesting story about Shree Medhanidhi theerthar having Prthyaksha darShan at the Brindavan of Sripaadharayaru: Sripadharajar Vrindavan is on the banks of Narasimhatheertha at MuLa bagilu. The Vrindavan is on a raised platform. In order to perform Abhisheka to the Vrindhavan, one has to climb the steps at the sides. It is inevitable. The steps were in a haphazard condition on account of usage. The Saint thought to set right the defect by keeping the step properly. He decided to get the
work done by removing the step, the mud underneath it, and arrange to keep in an order with cement like thing etc. He made arrangements to get Brahmin shishyaas of standing for the work. The step was just pushed aside. Instantly he saw a flash of light. He saw a cave. He saw Shreepadharajar in saffron robes, sitting engrossed in meditation. Just by his side, a “Nanadha Deepa” was glittering. He immediately smelt the “SauraBha of Devaloka”. With all humility, respect and gratitude, and with “ Bhaya-Bhakthi” asked the Brahmins to close the step as it was originally .

One need not say as to how “Bhagyashali were the saint and his shishya vrimdha in having DaRshan of their great Guru. Sri padharajaa is still there beneath the vrindhaavan even for 1000 years more to bless his Bhakthas.

(Page 56 of Sri Sripaadharaaja Charithamrutham published by Sri Sri Sathynidhitheertha of Mulabagil of Sripadharaja mutt- I edn 1-1-1965]

Dhyaana Sloka:

Gopinaatha SaRpayaadhi
Vairaagya GuNashaalini|
MeDhaaniDhi Guroon vamdhe
SachiShyaapannivaarakan||

Sadhaa ViShNu Padhaasakatham
Shaamthaadhi guNa Mooditham
DwijaaraaDhana Sheelamcha
MeDhaaniDhi Gurum Bhaje !!




b)Shree Mahipathi daasara P D.(Kaakandaki) (1611-1681)


He belonged to the “Kaathavate: family of Bijapur District. His father was Koneri Rao , a religious person making the living in the “Vaideeka Vruththi” Mahipathi was born in 1611 and his Guru was Kolharra Prahlaadha Krishnacharya. He and his brother Gururao raised to a very high standard on the education front. Mahipathy was performing Pravachana in Kannada Urdu, Marathi, as he was well versed in Sanskrit and had a good voice.

People used to gather to listen to his discourse. The Minister Khavaas Khan who was on his way to see the King happened to hear his lecture. He requested Mahipathy to perform lecture at his residence.

He started pravachana sitting before the Vyaasa Peeta after performing Managalaarathi and uttering Sri Ganeshaayanamah. He was rendering the Pravachana in Parsi language, to enable the muslim Officials, Pundits, DuBhaashis etc., and Maulavis to understand the philosophy of the subject. He said that in order to improve humanity, and establish peace at a place it was necessary to maintain, Truth, non- violence and integrity . And it applied to everyone without caste, creed, and religion.

The minister was impressed to a great extent and appointed him as the Treasurer of the kingdom . Once there was some discrepancy in the Government account and Mahipathy was asked to examine. He traced the mistake and brought to the notice of the Badsha Ahmed Adik Shah, who was pleased. He became the chief of the King’s treasury. He got married to ThirumaLa Devi daughter of KalBuRgi Deshmukh.. Though he raised to the Dewan position, he did not change. He used to donate a great part of his salary to the poor and to the needy.

There was a Swamy called Bhaskar swamy about 9 miles from Vijapura. Thirumala devi used to go to often him and offer respect to him, as she had no issue. There were two persons called Shaanunga (male) and his sister Shanungi. They were peculiar type of people having attained Vairaaghya. People never used to understand their
behaviour. It so happened that the Badshas crown fell in the street touching one of the toes of Shanunga who was passing nearby. Shanunga felt that the particular part of his body had become inauspicious and cut them off. The king when heard, felt sad and sought apology from Shanunga. Shanunga told him to surrender to God , the Almighty, as there was no mistake on his part.King Adil Sha made arrangements for a Begam Talab to enable Bijapur to have
drinking water. Mahipathy was supervising the works. While he was returning to the palace, Shanunga who was sitting near the Fort trench called Mahipathy ” Are Beta “- Mahipathy went near him and offered PranaaM. Shanuga’s attention fell on the “Royal ring”. It was the ring given by the Government for approving sanctions. Shanunga took the ring and threw into the trench telling him that a person like him should not wear. Mahipathy was taken aback.

It was the Ring given by his Raja and he could not see him without that ring. The Trench was flooded with lot of crocodiles etc and was difficult to go and pick the ring. After a long debate within himself, he felt to surrender to the Shanunga to get back the Royal ring. At that time Shanungi who had just come, hearing the incident, jumps to the trench and brings handful of rings and asked him to choose his ring. He wasin dilemma. Shanunga took one ring and tells him that - that was his ring and was about to leave the place. Shanunga and Shanungi closing their nose uttered that it smelt badly like that from a dead body.

They had uttered similarly in the Zanana also and were thrown out.( They sensed that thousands of people would die shortly). Mahipathy was not able to under stand the implication of these two peculiar people. Whenever they met Mahipathy, the same words were being uttered. One day Mahipathy asked him the inner meaning of the words . They asked him to meet Bhaskar swamy of Saarwaada who would be the mentor (Marga Darshi). Thus these two muslims were the very first “Atmodhdhaara Guru”. It appears that the samadhi of Shanunga and Shanungi are near the palace and people of Bijapur belonging to all caste go there and offer PranaaM to these two.

Mahipathy, decided to leave the Government job. The King was not in favour. He met and convinced the queen and got rid of this job and the queen’s brother was appointed in his place. On meeting the Bhasakar Swamiji, he was blessed : SaRbvaaBhishta Sidhdhirasthu” and he saw an “ Athma Jyothi”

Then he composed a Keerthana:


KaruNiso Guruthaariso|
SharaNa rakshaka Namma KaruNaakara Deva ||
The swamiji performed the Guropadesha. He gave two fruits to his wife. They returned home and donated all of his property to the poor and the needy.He lived in Saaravaada performing Guru Seva, Saadhana, indriya Nigraha, PraNaayaamaadhi, YogaBhyaasa etc.
Daasanaadhenayya Nimma Esu Janumakke|
Vaasane Poojiso Sri hariye Jeevakke||

Vaasudevana Ashrayisadha Upaasanyaathake|
Dhyaasa Baliyadhiha Migila Abhaasa Vyaathake||

Composed the above Keerthana with 5 stanzas.

Then the swamiji asked him to spend his time in Loka KalyaaNa KaaRya.

As indicated by Shaanunga, there was a small war in Bijapur and many lost their lives.

Mahipathy daasa changed the place to Shapur Village near GulBarga. On the banks of Manadakini Theertha., where there was an Anjaneya Vigraha. Some crooked people brought mutton, covered with cloth and offered to Anjaneya, which turned to be fruits. Thus the fame of the daasa spread far and wide.

Since the number of visitors were more, he changed the place to Kaakandaki He lived in a garden of a “Gowda”. He was blessed with a son. Yet people started visiting him at this place. He was blessed with a second son and no body knew as to how he made the living of five people with no earning. They used to have things that came as they are on account of Bhagavad Anugraha only.

Samsaara Chinthe yu Swaami sri Harigumtu\
Samsaari Krishna karuNisuva Idhirittu ||
Bhaara vahisikondiralu maarapitha ParipooRNa|
Saaraamshavaniththu Vara Krupeya Jnaana|
Aara Hangeke| Dhoruthidhe Nidhaana|
TharaLa Mahipathy Poreva Guru karuNa ||


His first son took pen and weapons and joined the Desai family and his son Krishna Raaya who took Thala thamboori and became Haridaasa.

Murudappa was a Grama Nivaasi bestowing attention in the service of Mahipathy daasa. His wife fell ill. And instead of looking after his wife, he devoted his time to do service to the dasaru. Mahipathy dasa just spread his Angavastra on the patient and after sometime she became alright.

Mahipathy had donated a part of his life as AyuRdhaana.to this Saadhvi. He lost his wife and his eldest son joined the Pesh was army and raised to a high position.Mahipathy dasa with his son spent the rest of their life in composing Keerthanas and HarBhajans. He knew that his end was near. He went to Kolhaara near krishna and performed penance for 7 days and in 1681 Kaartheeka Bahula Amavaasya performed the last journey. His son collected the ashes for immersion in the Ganaga. At the Krishna river it got mixed up. He felt bad for the incident. Mahipathy came in his dream and told thatthe Bhagirathi had come in the krishna and wherever there was Guru, the Ganga was there. When he came home, he saw fire in the room of Mahipathydasa destroying all his collections etc.

He cried. Mahipathy dasa in his dream came and told him to wipe the ashes in the room and he would get a box containing 12 Saligramas and padhaas written by him and to keep under the Shami tree where he was performing Yogabhayasa. Accordingly, it was placed and the Brindavanam was constructed. Krishnaraya sang “O enna Baaradhe hariyenaa kare dhare ,O Enna Baaradhe. Guruve”. The Brindavan shook for a while and Mahipathy dasa assured him that he would appear in his heart as such pavadas in kaliyuga was not proper. And one could see his Brindavan at Kolhaara.

“Sri Mahipathi is one of the greatest mystics of Karnaataka-nay- of the world.”- - says Sri Gurudeva Sri Raanade.

Under karanataka Haridaasa paramapre, we observe many having the title Vital where as Mahipathy dasa had his ankitha “ Guru mahipathy” and had 700 keerthanas to his credit. He was a staunch madhwa . His songs do not haveanecdotes of epics like other Haridasas. His Padhas are experience of Yoga-

“Shodhisi Nodi Sadguru Krupeyindha\ Saadhanakidhu Balu ananada|
Bhedhisi Noduvudhidhe Thannindha| Adhi Anaadhi Sahajaanandha||”

Like Sarvagna Vachana, we could see the style there..He wrote Kolina pada, Pugudi ya Aata, Sri Raameswra Sthavana, Bhaageerathi stotra, Dashaavathaara Leele, Bhagavatha stotra etc.

His Keerthana in three language Kannada- Marati- Urdu is

“ Baata pakado seedha/ Na Phade TheThe BhaaDhaa\
Idhuve Guru Nija BhoDha\ swasukha Sammathavaadha|| “


#Sloka:


Sri Mad Yogendra MahAmahima Nisseema|
Kakandaki GrAma|VrindhAvana ViDhAma||

Bramha Kula LalAma MahipathinAma|
Guru SARvaBhauma RajAdhirAja||
Guru MahipathyrAja Bahu ParAk ||



( Extracts- Translation of Adya Raamachary on
Mahipathidaasaru-Rashtrothathana sahithya 1978)

Prof K T Pandurangi has written a fine Book ‘ #Mahipathi Daasara KrithigaLalliya “Adhyaatmaka Dhrishti”’ -presented by him to the compiler, on 21-5-1982. It is worth reading. In fact Prof KTP hails from Mahipathy dasa family, as told by him.

( It is a pity that many Kannadigas do not know as to who was Mahipathy dasa or Prasanna Venkta dasa or Modalakallu Sesha daasarau etc,
There are so many books specially by Kalamadani Gururao narrating in short the life history of about 89 daasas.

Another classic book is ‘’Karanataka Bhaktha Vijaya’’ by Belur Keshava das.-

Yet another classic book” KhaakahMdki Shree Mahipathiraayaru’ (Charitre mattu KrithigaLa aDhyayana) by Dr. Krishna Kolhaara KulkarNi. published by MaraaTi-Kannada Sneha Vardhana Kendra, PuNe. 1989 Edn. Rs 60/-)

Books published on various HaridAsas by Adhyayana Samsthe, Mysore University, Maanasa Gangotri by Dr. G Varadarajarao and Dr. T R Nagarathna are worth preserving/reading by Haribhakthas)

.
(B) For information of Bhakthas of Bangalore
“Basavanagudi Kadalekaayi Parishe”

Among festivals in India they are categorised as National, Regional and Local Utsavas. Every Graama devatha has an utsav. The Jaathras or Utsavaas are forgotten many times. Many of them have become popular on account of word of mouth.

One such thing is the Bangalore “Kadalekaayi parishe” held every year. 400 years ago, no doubt Kempegowda built the Bangalore City and indicated the boundary of the city by constructing Four towers(Gopuraas). On the south side, the place where this tower is situated was called SunkenaHaLLi. Here Kempegowda constructed a “BasavaNNa” temple, a Shivalaya and a tank.

One could see on a hillock the BasavaNNa Gudi. It is 15 feet in length and 10 feet high, a BasavaNNa idol of a single stone. Such a huge Nandi and a Garbhagudi in front of the Nandi. It resembles Nandi of Lepaakshi. There is a Dwajasthambha of 45 ft high. Just behind the temple there is a small pond.

There is a ‘Shaasana” (inscription) indicating that the river the Vrishabhaavathi emanating from that pond flowing towards Paschimavaahini.

An utsava was taking place in the last phase of Kaartheeka Maasa every year. Fresh Groundnut used to be brought for sale at this Jaathra, after offering first to the Lord BasavaNNa. Though now a days one could see sale of toys-Balloons, spicy cucumber pieces and condiments, etc, still it is called “Kadalekaayi parishe”( Parishe being a tamil word)

There is nothing in writings about the nomenclature it took for the Jaathra.

Once upon a time they were growing Ground nut around this Basavanagudi area. A Bullock dedicated to the temple used to wander in these fields grabbing the groundnut in the night.

A Ryot having observed. managed to watch vigilently, and on seeing the bullock hit it very hard. This bullock slowly sat down on that place and transformed itself to a rock Bullock. Shiva came in his dream and ordered that the Ryot had killed his “ vaahana” and as a sort of punishment he had to construct a Temple in front of this Bull and offer Kadalekaayi ,grown in his field, as neivedya. He started constructing a temple. The walls came up. Next day to his astonishment, he could observe that the Stone Bull had grown in size then the height of the wall. This happened many days.

Shiva came again in his dream and told him to give a blow to the Bull between the two horns with an iron rod. The ryot did accordingly. One could see an iron rod piece even now between the two horns of the stone Bull at Basavanagudi.

The Kadalekaayi Parishe took its birth from that time onwards. There is yet another story. A bull happen to come daily and eat away the standing crops.

One ryot offered prayer to Shiva that he would construct a Basavana Gudi and offer the first yield to the temple, in case his crops are saved.Then the Loss did not occur. Thus they say the Kadalekaayi parishe started. We have said in the beginning that Kempegowda had constructed this temple.
Hence these two stories may be far from truth.

Probably the ryots might have started selling the groundnut before reaching SunkenahaLLi in a fair. And also might have started worshipping in the temple. It has been accepted that from time immemorial that the first yield from the field is offered to god. We have seen that those who offer Tamarind to Lord Nagappa would not consume on Nagara Chauthi day.

On Makara Samkraanthi day the poppy seeds are offered to Brahmins first and then only the man consumes. So also the custom of offering the first crop to Basavanna might have started from the riots around Sunkenahalli .

[ Courtesy: DevathegaLu maththu HabbagaLu. Ma Sridhara Murthy pages 147-150]

Sri KrishNaaRpaNamasthu

[36,009]


Posted by grrrao at 9:46 AM EST
Updated: Thursday, 15 November 2007 10:01 AM EST
Post Comment | Permalink
Friday, 2 November 2007
PART-I -a??Kartheeka KrishNa Paksha - 25th Nov(PratipatyaM) to 4th Dec (Dashamyam)
Topic: Dwaita Philosophy

Sri S A R V A J I T Nama Samvatsara
DakshiNAyana ,
Sharad Rutu
KArtheeka MAsa,
KRISHNA PAKSHA
[25th Nov to 9th Nov]

MAsa NiyAmaka Sri KESHAVAAYA Namah

Keshava and Keshav are alternate names for the Hindu Lord Krishna.
Keshava appears as the 23rd and 648th names in the Vishnu sahasranama.


Kesava (Sanskrit) is the first of the 24 epithets of Lord Krishna

Acharya explains this in his Gita Bhashhya 2.54:

http://www.dvaita.net/pdf/gita/gb/gbpd02.pdf

Keshava means that Shri Hari is the niyamaka for both Brahma and Shiva --
"kaM brahmANaM, IshaM rudraM cha vartayati" iti "keshavaH"

Acharya continues by giving a pointer to Rudra's explanation in the Harivamsha KailasayAtra section, and Shri Jayatirtha comments this by producing the entire shloka from Harivamsha # 3.88.48 as support for Acharya's take on Keshava.
Harivamsha quoted in the prameyadIpika 2.54:

"ko brahmeti samAkhyAta Isho.ahaM sarvadehiShu |
AvAM tavAN^ge sambhUtau tataH keshavanAmavAn.h"

Gist: [Rudra says] Among all jIva-s, chaturmukha Brahma has the supreme Ananda, and I, the Isha[Rudra], am the supreme to all those who have deha[abhimAna]. We two are 'born' from Keshava for that reason He is Keshava.

Acharya gives another vachana:

"hiraNyagarbhaH kaH prokta IshaH shaN^kara eva cha |
sR^ishhT.hyAdinA vartayati tau yataH keshavo bhavAn.h"
Ka is brahma and Isha is Rudra only and Bhagavan Keshava does sR^ishhTi etc., thr' them.

Still furthermore, it means One who is endowed with divine
powers of Brahma, Vishnu and Siva.

It is against our siddhanta as it implies that there is someone superior to Vishnnu!

[Courtesy : Meera Tadipatri ]


(I) Phala Sruti from VishNu Sahasranamam:

itiidaM kiirtaniiyasya keshavasya mahaatmanaH |
naamnaaM sahasraM divyaanaam asheshheNa prakiirtitam || (1)

Thus, the thousand divine names of Bhagavan Keshava, the Supreme who is pre-eminently worthy of being praised, have been sung in their entirety (in all their bearings).

These divya namas are meant to be recited both here and in all the upper worlds including the transcendent abode(heaven), inasmuch as they pertain to the MahAtma, the supreme being, Kesava.

Akaashaathpathitham thOyam
YaThaa gachChathi saagaram !
Sarva dhEva namaskaarh
KESHAVAM PrathigachChathi

Shree KESHAVAM Prathi gachChathyOm namO naMah !!

The very name of Lord Keshava reminds us of Sri Vaadiraaja’s visit to Banakapura Keshava near Shiggavi in Dharawad Dist and the ShlOka composed by him on Sri Keshava in his “ Theertha PraBhamdha”.

(II) ShaMkaaMBhOja gadhaa SudarshanaDharaM
SaMkeethyarmaanaM suraiH
kaiMkarya priya LakShmanEMdhra rachithaa
AlaMkaara PoojOtstavaM

PaMkOdhBhootha samaana lOchana yugaM
BaMkaapura ShreekaraM
HooMkaara Dhwani DhikRuthaa
Ashritha Janaa AthaMkaM
BhajE KESHAVAM !!

ShankaamBhOja gadhaa SudarshanaDharam =The god who is holding Pamnchajanya,ShamKha, Padma, KaumOdhaki ( the GaDha) and Sudharshana Chakra

Anvayaartha: Samkeethyaarmaanam surai = The God who is praised in Stotraas by Bramhaadhi devathaas

Kaimkarya priya LakShmanEmdhra rachithaa
Alamkaara PoojOtstavam = the god who has the Alamkaaram and Utstav decorated by LakShmaNemdhra of REvaapriya

PamkOdhBhootha samaana lOchana yugam=
The god who has two eyes similar to Lotus flowers

Bamkaapura Shreekaram= The god who is in Bamkaapura nagara

Hoomkaara Dhwani Dhikruthaa
Ashritha Janaa Athamkam= The Bhaktass who have fears like the devils. The Lord Keshava who would drive away such elements by his “ Hoomkaara Dhwani” itself

KESHAVAM= That KESHAVA
Aham= Myself
Bhaje= I offer my prayer to him.
Thaathparya and VisheShaamsha: Oh! BaMkaapura Keshava. - “The lord who is holding(possess) the ShaMKha in his upper right hand, in the lower hand, the Padma,(Lotus) . the Sudarshana in his upper left hand, and in the lower left hand the “ Gadhe”.

He who is praised by Brahmaadhi devathas, accepting Pooja and Utsavas from the person who is interested in doing service to the lord called “ Kaimkarya roopa LakShmanemdhra ( Ever worshipped by Bramha,Laxmana, AnjanEya and other celestials), the Lord who is having eyes which are similar to Lotus, driving away the fears of his Bhakthas with his “ Hoomkaara Dwani”, to that lord who is supreme, residing in the Bamkaapuranagar, Sri Keshava,
I would offer my salutation”
- You shower prosperity upon thy devotees, brushing away all their miseries .says Sri Vaadiraaja.

Bankapura is 48 km from Hubli. It was Ekachakra Nagar when Bakaasura was ruling this kingdom. There is a lake called “Bakaasura Kere” even now.

There is an idol of Keshava of 2 ½ ft. During the raid of Muslims, people say that it was taken to Kaginele.

( Source: Theertha Prabhamdha -Translation from Acharya Sri S V Bheema Bhatta, Kannada) and Sri S.K.Achar, Udipi, in his TheerthaprabhaMda in English))

(III) keshava klesha-harana
narayana janardana
govinda paramananda
mam samuddhara madhava

"O Lord Keshava, O destroyer of the three-fold miseries, O only refuge of all souls, O destroyer of the Jana demons, O Govinda, O reservoir of pleasure, please uplift me who am fallen, O husband of the goddess of fortune."

The Tirupati Bramhotsava took place recently. The commentator explained the significance of KESHAVA sitting in the Ratha.

SaptamE dhivasE prathaha vimAna Shathruse rathE !

NANArathna pravALAthi mukthA thAma vipushithE !!

NANA vasthra ShamA kIrNE pushya thAmOpa sOpithE

ratha ranGe sa dOlAyAm sriBumi shakitham shthitham!!

dolaayamaanam govindham manjjastham mathusuthanam !

rathastham KEsavam thrushtvA punar janma NavithyathE !!

Meaning : Those who witness the Lord Govinda, Madhusudhana, Keshava on His Gems filled Throne on the seventh day of His Brahmotsavam, decorated with all kind of gems and peethambarams along with His Ubhaya consort on the swing in Ratham will not have a rebirth.

One could see the sloka “DolayamaanaM” behind Maddur Sri Ugra Narasimhaswamy temple ,a town 43 miles –Mid way between Mysore and Bangalore)


Esha Ninna CharaNa Bhajane|
Aseyimdha maaduvenu|
DhOsharaashi Naashamaadu|
SHREEsHA KESHAVA !!

-Sri Kanaka daasaru
( Oh! My Lord. With the object of attaining MoKshaanaMda , I am offering salutation to your feet. He! KWSHAVA! LakshMeepathi , please drive away the huge number of Doshas( stigma-faults)- in me and thus protect my Lord.

Shanka Chakra Gadaa Padma
DhaROnah KeshavOth
Shree Keshavasya MahiLaa
Shree DhEvi SwasthayEsthu mE !!

-Sri Sumatheendhra Theertharu


Sathyavaadha naamagaLanu
Nithyadhalli paTisuvavarige
Arthiyimdha salahuthiruva
Karthu KESHAVA

Mareyadhale Hariya Naama
Baredhu Odhi PELdhavarige
Karedhu Mukthi koduva
Neleyaadhi KESHAVA !

- Sri Kanakadaasaru

Dhyaanavu kRuthayugadhi
Yajana yajnavu threthaayugadhi
Dhaanavaamthakana dhEvathaarchaneyu dwaarayugadi
Kaliyugadhi gaanadhi KESHAVA nenalu
Kai goduvanu RamgaviTTala. !!

-Sri Sripaadaraajar.


Matu Matige KESHAVA NarAyaNa
Madhava EnabArade…He Jihhe !

- Sri Hayavadana

Vaasavaadhii vinutha
VaikumTa dhodeya namma
HRudhaya vaasa neMdhu bidadhe
KESHAVANNA neneyiro

- Sri Puramdara daasar

(IV) FROM HARIKATHAMRUTA SARA:

(!) kEshavAdi sumURti dvAdasha
mAsa puMDragaLalli vEda
vyAsa aniruddhAdi rUpagaLAru R^itugaLali
vAsavAgihaneMdu triMshati
vAsaradi satkaRma dhaRma ni
rAsheyiMdhali mADu karuNavabEDu koMDADu...HKAS_06-28

dvAdashamAsa = the 12 months chaitra, vaishAka... upto phalguNa

kEshavAdi = bhagavadrUpa-s kEshava, nArAyaNa...upto dAmOdara

sumURti = these excellent rUpa-s

dvAdasha puMDragaLalli = in the 12 URdhva puMdra-s that we decorate our dEha from our forehead to waist

vEdavyAsa = vEdavyAsa

aniruddhAdi = aniruddha and other rUpas

rUpagaLu = rUpa-s

Aru R^itugaLali = in the 6 R^itu-s from vasaMta R^itu to shishira R^itu

vAsavAgihaneMdu = that He is the niyAmaka for the above

triMshativAsaradi = in each of the 30 days of the month (as kAlAbhimAni)

satkaRma = the kaRma-s that are supposed in those respective months

dhaRma = the mAsa dhaRma-s that are supposed to be done in those months

nirAsheyiMdhali = without expecting something in return

mADu = perform

karuNavabEDu = pray for His karuNa

koMDADu = praise the Lord

In each of the 12 months in a year i.e. from chaitra to phAlguNa we must meditate upon the bhagavadrUpa of that mAsa niyAmaka in that month.

The following table indicates the niyAmaka of each month of the year:-

No. Month (mAsa) mAsa niyAmaka rUpa
1 mARgashira kEshava
2 puShya NArAyaNa
3 mAgha mAdhava
4 phAlguNa gOviMda
5 chaitra viShNu
6 vaishAkha madhusUdana
7 jyEShTa trivikrama
8 AshADa vAmana
9 shrAvaNa shrIdhara
10 bhAdrapada hR^iShIkEsha
11 AshvIja padmanAbha
12 kARtika dAmOdara

The following are the rUpa-s we must meditate in the 12 URdhva puMdra-s that we decorate our dEha from our forehead to waist:-

No. Position Shape Length rUpa* rUpa**
1 Forehead daMDa Nose-end
till hairs kEshava saMk.Na
2 Stomach dIpa 10 aMgula nArAyaNa vAsudEva
3 Chest-center padma 7 aMgula mAdhava pradyumna
4 Neck dIpa 4 aMgula gOviMda Aniruddha
5 Stomach-right dIpa 10 aMgula viShNu puruShOttama
6 Shoulder-right vENupatra 8 aMgula madhusUdana adhOxajAya
7 Right of neck dIpa 4 aMgula trivikrama narasiMha
8 Stomach-left dIpa 10 aMgula vAmana achyuta
9 Shoulder-left vENupatra 8 aMgula shrIdhara janARdana
10 Neck-left dIpa 4 aMgula hR^iShIkEsha upEMdra
11 Below chin dIpa 2 aMgula padmanAbha hari
12 Neck-behind dIpa 2 aMgula dAmOdara shrIkR^iShNa

* nAmaH for shukla paxa
** nAmaH for kR^iShNa paxa

The bhagavadrUpa-s in the 6 R^itu-s of the year are as follows:-

No. R^itu mAsadvaya R^itu niyAmaka rUpa
1 vasaMta chaitra-vaishAkha vEdavyAsa
2 grIShTma jyEShTa-AShADha aniruddha
3 vaRSha shrAvaNa-bhAdrapada pradyumna
4 sharada AshvIja-kARtIka saMkaRShaNa
5 hEmaMta mARgashira-puShya vAsudEva
6 shishira mAgha-phalguNa narAyaNa

'triMshativAsaradi' are the 30 days of the month as refered by saMkaRShaNa ODeyar. The other understanding enumerated by Shri vAdirAjAchAr (Koumudi Prakashana) is the 6 rUpa-s of vEdavyAsa, aniruddha as above plus the 24 rUpa-s of kEshava, nArAyaNa.Thus 6+24 = 30.

Thus, everyday of the month (30 days), in every month (12 months) and every R^itu (6 R^itu-s) we must meditate on those respective names as refered above by observing the vrata-s like EkAdashi, tithitraya-s, chAtuRmAsa and perform those mAsa dhaRma.

(Thanks to Shri G R R Rao, for constantly reminding us this fact every fortnight through his paMchAMga postings).

We must realize that all these satkaRma-s and dhaRma-s are performed by the biMba rUpi ParamAtma and He makes us do the same and not expect any phala-s for the same but pray for His karuNa anugraha.

From Sri Harikathamruta Sara 6(28)-Sri Jagannatha Dasar
{Courtesy: Dvaita Digest - Sri Moudgalya- Sri SGP Char 22nd Aug 2005}


(2) kEshavage nArAyaNige kama
lAsana samIrarige vANI
vIsha phaNipa mahEsharige ShaNmahiShiyara padake
shESha R^idrara patniyarige
vAsava pradyumnarige saM
tOShadali vaMdisuve bhaktij~nAna koDaleMdu …HKAS_26-01


In this saMdhi, JagannAtha dAsa describes the dEvata tAratamya from
shrIman nArAyaNa ParamAtma.

'kaM' – indicates water. Lotus flower is related to water – thus it
refers to brahma dEvaru born from the Lotus Flower emanating from the
Navel of ParamAtma.
'sha' – indicates R^idra dEvaru, who is the adhipati for IshAnya direction.
'va' – indicates superior
Thus ParamAtma, who is superior to brahma dEvaru, R^idra dEvaru and
other dEvata-s is called kEshavage nArAyaNige kama
kEshava. shrIman nArAyaNa is Himself kEshava
nAmaka ParamAtma.

His wife laxmI dEvi is referred as nArAyaNi.

brahma dEvaru is referred as kamalAsana.

vAyu dEvaru, who is ever alert even during praLaya and who is also
atirOhita vimala vij~nAni – is called samIra.

vAgAbhimAni, vEdAbhimAni and wife of chatuRmukha brahma is called vANi.

'vi' – means birds, 'Isha' – means adhipati. Thus 'vIsha' indicates
king of birds i.e. garuDa.

'phaNA' – means hood. He who has a hood is called 'phaNI' – meaning
snakes that have a hood. The king of snakes is phaNipa i.e. shESha
dEvaru.

praLaya kAraka R^idra dEvaru is referred as 'mahEsha'

shaNmahiShi-s are – nIla, bhadra, kALiMdi, mitraviMda, laxaNa & jAMbavati

varuNI dEvi is consort of shESha dEvaru.
pARvatI dEvi is consort of R^idra dEvaru.
soupaRNI dEvi is consort of garuDa dEvaru
.

shrIvAsava is iMdra dEvaru.

pradyumna (son of kR^iShNa) is avatAra of kAma dEvaru.

The above lists the avarOhaNa (decreasing order) tAratamya.

From Sri Harikathamruta Sara -26(1)Sri Jagannatha Dasaru

{Courtesy. Dvaita Digest and Sri Moudgalya- Sri SGP Char 5th Oct 2007}




(V) kaNDEnA gOvindanA PunDarIkAkSana pANDava pakSana

Pallavi

kaNDEnA gOvindanA PunDarIkAkSana pANDava pakSana
(kaNDEnA)

Anupallavi

KESHAVA nArAyaNa shrI krSnana
vAsudEva accutAnandana
sAsira nAmada shrI hriSIkeshana
sESa shayana namma vvasudEva sutana (kaNDEnA)

CharaNam

puruSOttama narahari shrI krSnana
sharaNAgata rakShakanA
karuNAkara namma purandara viThalanA
nerenambidanO bELUra Channigana (kaNDEnA)

25th November,Sunday , PRATHIPAADYAM
[ ShraadhDha Tithi PrathipadAM ]

Tithi : Pratipadyaam (18.14 )IST
Vaara : Ravi vaasara
Nakshatra : ROhiNi (22.56)IST
Yoga : Shiva
KaraNa : BAlava

PooRNimasiSHti,


26th November, Monday, DWITHEEYAAM
[ ShraadhDha Tithi Dwitheeyam ]

Tithi : Dwitheeyaam (16.05)IST
Vaara : Indu vaasara
Nakshatra : MrigasirA(21.31)
Yoga : Siddha
KaraNa : Garaja

3rd Kartheeka Somavara


27th November, Tuesday, THRUTHEEYAAM
[ShradaDha tithi Thruthiyam +Chaturthyam for uttaradi Mutt]
[ShradaDha tithi Thrutheeyam for RM,SM,VM]

Tithi : Thrtheeyaam (14.06) IST
Vaara : Bhauma Vaasara
Nakshatra : ArdrA(20.23)IST
Yoga : Sadya-Shubha
KaraNa : BhadrA


i) SankashTa Chaturthi
ii) Sri Kanakadaasa Jayanthi ( Kaaginele)
Sri Kanakadasaru ( 1508-1606 )

Ankitha- “Baadadhadhi Keshava or Kaaginele Adhikeshava”

One of the Ashwini Devatha of Daasa Sahithya is none other than the great

Sri Kanaka Daasa- Saint, experienced Haridhaasa.
He was also as rich as Sri Puranadara Daasa. But he donated the whole thing.

He was one of the close disciple of Sri Vyaasaraya (1447-1539) Puranadara Daasa says “ Kanakadaasara mele dhayamaadalu Vyaasamuni matadha janarella dhoorikombuvaru” –

Sri Vyaasaraya called him first to give Theertha.. Puranadara daasaru says”
Theerthavanu koduvaaga kanakannu kareyalu DhooRtharaagidhdha Vidwaamsarella
SaaRthakavaayithu ivana Sanyaasithanavella PooRthiyaayithu Enalu, Yathiyu Naguthihanu’’:

When he was suffering with pain in a war, the Lord asked him to become HIS daasa.. He agrees to become HIS daasa on the condition that God should appear before him whenever he calls HIM.

He belongs to “Kuruba caste”. As Sri Puranadara daasa says.
“Daasara nimdhisabeda Manujaa- haridhaasaranu Nimdhisale beda.” and further he says that he belonged to Kabbaliga caste and an Avathara of “Thumabru” .

He may belong to any caste, but is considered
as “Shreshta Haradaasa” by all people and is held in high esteem and respect.

He wrote Mohana Tharangini,
NaLa Charithre,(481 stanzaas)
Hari Bhakthi saara,(110 stanzaas in Bhaamini ShaTpadhi-

We could see the height Kanaka had reached in this work depicting Bhakthi, Neethi, Vairaaghya- first 16 poems are Sanskrit oriented.) Ramadhyaana Charithre,( 156 poems) Nrisimha sthuthi.

More about Sri Kanaka Dasaru (1508-1606)
One of the most remarkable saints of the period of Purandara was Kanaka Dasa of Kaginele. He was a great disciple of Vyasaraja, though a shepherd by birth and great critic of caste hierarchy. Kanaka was born to Biregowda and
Beechamma, at Bada and hew as a saiva in the beginning, and later on became a close follower of Vaishnavism, and a devoted Bhakta of Tirupati Venkateshwara whom he visited often, in spite of the hazardous nature of the journey up the hills.

By reason of his devotion to Venkatesha and contacts with the archakas of the temple, there is a belief that Kanaka was a Vaishnavaite of the Ramanuja School, and never accepted a Vaishnavite of the Ramanuja school, and never
accepted a Taratamya aspect of Madhva philosophy, as is borne out in the opening of his work "Mohana Tarangini':
"Sattvikollasa Sri Ramanuja Muni Saranu!!!".


But Kanaka Dasa spent youth and his later years most in the company with Sri Vyasaraja, who spoke in admiration of him as he did of Purandara.Kanaka was of the warrior community, perhaps his defeat in the field of battle, directed him to the path of devotion.

He was already an author of Narasimha stora, Ramadhyana Mantra, Mohanatarangini before he became a follower of Sri Vyasaraja and followed most of the tenets of Madhva religion.

He never became a Madhva though he accepted the Taratamya Tattva in the hierarchy of God like Brahma, Vayu, Girisha and others.

Perhaps, he was already very much influenced by Sri Vyasaraja and his tenets before he gave to the world Nala Charitre and Haribhati Sara. He was essentially, a Madhva mystic seeing the manifestation of Keshava in the meanest creation as well as in the highest, coloured by all the attributes of God and partaking of divine powers.

There is a popular story that Kanaka being rejected entrance at the temple at Udipi, went round the Prakaram and burst in tears of song, appealing to the Lord to give darshan when the idol turned round, made a slit in the wall
where Kanaka sat and give darshan to him. He composed hymns in moments of exaltation and when he sang them, he felt himself enveloped with melody and ecstatic lyric poetry.

Most of the compositions of Kanaka have the Mudrika Kagineleyadi Keshava

There is a class of compositions called Kanaka Mundige full of abstract imagery, subtlety of metaphysics and inscrutable implications, challenging the finest in the Bhakta.

Kanaka in many of his Padas, reveals the unity and universality of spiritual experience, and flouts the iniquity of caste distinction and prejudices,born out of race, creed and class divisions.

He is perhaps, the only great non-brahmimical saint who by his Aparoksha Jnana and glimpses of the Absolute, neutralised the dissidences of Caste and groups and attempted at the solidarity of all castes by abrogating references to Jati, Kula and
other distinctions. Vaidika and Avaidika distinctions are invalid and only Bhakti is valid agains the Absolute. Moksha Sadhana Samagram Bhaktireva Gariyasi!.

There is no separate regions in the empire of Bhakti, no distinctions of caste, class, creed, sex and servitude; Dharma tapas and Acara, are not correlates of the absolute. Bhakti is the only means by which emancipation from Samsara can be realised. Every one born in this world has thefundamental right to attain the Absolute by Bhakti.

The Bhakta transcends the limitations of Varna and Asrama Dharma.

Sri Vyasaraja who had this intuition, treated Kanaka though the lower order, on the same footing of equality with the rest. Very often the Guru had to suffer embarrassment and veiled criticsm of his followers for the preferences he showed to Kanaka and Purandara, whi delighted the bhaktas by their heavenly compositions.

Kanaka was totally absorbed in Hari Keshava! and he saw the vision of the Lord in the mountains, in moonlight, in sun-set, in living plants, in the flowing stream, in the lovely face of the child and the wrinkles of the old.

He was possessed of Hari's invisible transcendental Beauty. Kanaka disdained servility and service at others feet or wandering for the satisfaction of the belly like a street dog without any sense of self-respect. Like Purandara,

Kanaka suffered poverty, privation, degradation, distress, and acute misery without a wife or any soul to comfort him. He was humbled and mortified in the flesh by the visitations of misfortune. But undaunted, he struggled hard
in this Dark night to find a sheet anchor at the feet of the Guru and through his ministrations to gain the glimpse of the divine.

He pleads for protection against sensuous temptations, sins of the spirit and aberrations of intellect and will. Vyasaraja nursed this intuitive presentiment in Kanaka and enabled him to blossom out into mystical ecstasies in the same manner he had done for Purandara.

Kanaka made supreme effort in reforming the lower castes, weaning them away from ignorance, superstition and barbaric practices, in order to favour the growth of Bhakthi and devotion in them. His love of his own people compelled him to disregard his own life and to shed the blood of martyr for the sake of their transformation into a life of Ahimsa. God does not ask for blood, what he wants of you is only Bhakthi.

The body is sacred; the sense of the sacred is an ultimate category of the human soul. It is of infinite worth and therefore imposes an absolute obligation.

Kanaka says "This body is Yours; life within it is yours, the power in the ear, the vision in the eye, the pleasure of fellowship, and participating in the fragrance and ebullition of life and the enjoyment of the senses are all Yours. As the body is to be in tune with the holy spirit,

Kanaka prepares himself for the journey to meet his Lord. O! Hari, never do I desire the company of the wicked who are unrighteous quarrelsome, acrimonious, enamoured of the pleasure of Samsara and of women and wine and who do not know the importance of the Vedas.

Oh! Kaginele Adikeshava, remove these afflictions, arising from the association of the wicked'.

Kanaka is conscious that the senses are inexpugnable elements of life and their eradication involves considerable penance and self-denial. It was no easy task to keep away from temptation and exempted from their irresistible charm. "What can I do?

Just like the mouth fascinated by the luminosity of the flame jumps into it, so too, my eyes dart at beautiful and elegantly ornamented women.

I fall down to the ground like the bee that has sucked the fragrance of the Champaka, at the fragrance of the flowers worn by women whose steps resemble the 'mandagamana' of an elephant. I die like the fish that has swallowed the worm at the tip of the angler's stick.

When I think of the nectar on the lips of young women, Oh! Adikeshava, Thou art my guide, help me to fix my mind on Your Lotus feet".

Kanaka is deeply conscious of the painful aspects of Samsara and worldly life. The body is like a bubble on the surface of water and all the actions of the body are an illusion, which has no power, no belonging or possessions. It is the intoxication of pride that persuades him to imagine himself to be what he is not in reality, to believe that he is the crown of creation, quite oblivious of the transmigration of his soul through several births, conceived in sin, born in sin, living in sin and ending his life in sin.

Man is so engrossed in earning food for his belly, that he steals the property of others, tells falsehoods, seeks ostentation and display, and does a hundred things which bely his fundamental nature.In the context of allurements of the Senses, he talks of caste, of several distinctions, which are man made, and not God made. The world talks of caste but what is the caste of righteous?

Is not a lotus which grows in the bottom of the pool in mud brought and used in worshipping God? God's bodies are pasted with the musk, obtained from the musk cat. To what caste does Narayana, Lord of the World and Iswara Lord of Parvati belong? What is the caste of the Soul, of Siva and of the principal organs of knowledge?

When Adikeshavaraya, the indweller is pleased where does the question of caste remain?

When the Mahant of the Tirupati temple questioned Kanaka he replied what is the caste to me who is intoxicated with the love of Adikeshava? In another place, Kanaka condemns hypocracy in the name of sanctity and such other deceits, sins and wickedness practised by the people. What is the use of practising meditation and penance without realising the true meaning of the Vedas and the nature of the Primeval Being?

Kanaka pins his faith in the Lord, in all His unity and Absoluteness with the result he repudiates Taratamya and worship of Yellamma, Mari Durga, Chowdi and other goddesses. 'Oh! ParamaHamsa! Thou art the ocean of mercy.

I am a microscopic creature imbued with hunger and thirst and other miseries envelope me and make me helpless, while Thou art a Being, Omniscient and
Omnipresent in all the known and unknown worlds'.
Kanaka appeals to the mind to struggle and to forbear for he knows that God will protect without delay.

"Who waters the trees that grow on the mountain tops? Who has painted the peacock with variegated colours? Who has painted the parrot green? Who has created food for the frog and for the all sentiment creation? When God has created you and has undertaken that responsibility, he will assuredly protect you, why should there be any doubt about this?

Oh! Adikeshava Thou art the bestower of my life, You will protect me, and it is not possible for me to forsake Thy feet".

Kanaka was a great mystic and like Purandara, was convinced that every thing moved and had their being at the initiation of Sri Hari; all the animate and inanimate objects of the Universe moved according to His law and fulfilled themselves according to His purpose. God is omnipresent and al- mighty and omniscient. Kanaka asks the question

'Oh God art Thou in maya or is it within thee? IS the eye within the mind or mind within the eye, or both within Thee. Is the flower within the fragrance or the fragrance within the flower or are both these in the nose?

Kanaka was an Aparoksha Jnani with the direct cognition of Sri Adikeshava who was his supreme Preceptor and he was convinced that Adikeshava saved him from the field of battle and picked him up like a pearl dissociated from water to show the way to join His feet.

Kanaka was unrivalled for depth and originality of feeling and for piety and sense of the purest attachment of

Sri Hari. For rhythmic flow of verse and gracefulness of style he was as great as Purandara. "Adikeshava is my refuge and there is no need for any other ceremonial or meditation". Like a parrot nourished within the cage and taught sweet speech, You teach me true wisdom, and make me recite your name incessantly.

So long You are not meditated upon, the mind wanders forth in search of the necklet which is over its own neck. There are the oil, the lamp, the wick and the fire, but not till the lam is lighted is there light, nor is
darkness destroyed!

Kanaka in many of his keertanas, sings the nature of Paravastu the distinction between Paramayogin and Aviveki and Agnani, and like Purandara recognised the supreme manifestation of Hari and repudiated all distinctions of Kula, caste and creed as the inevitable corollary of worship of the divine.

He lived in Belur for a long time and sang the praises of the Lord Keshava in the temples along with Vaikuntadasa, Haribhakti sara in Bhamini Shatpadi was written in Belur and Kanaka who travelled widely all over Karnataka alone unattended and without conveyances, spread the light of Vaishnavism and love of Sri Hari and Paramabhakti for Adikeshava among the millions who came in contact with him on his peregrinations.

Kanaka was strongly denunciatory of caste and class distinctions and all his compositions; his message was one of hope and love towards fellow human beings, and sentiment creation. Aesthetic art, compassion, sensitiveness to the beautiful in nature and in the actions of men, marked his outlook on life, as one of the corollaries of a life of divine blessedness.

Overview of his Literature Sri Kanaka Dasas compositions reveal a perfect mastery of Sanskrit and Kannada literature and show that he was well versed in contemporary literature. He styles himself "Kanakadasottama" in his Mohana-Tarangini.

Kanaka Dasa revels his compositions in a strong, fighting style that delivers the message directly. Unlike Purandara Dasa he was a "free-thinker" or "liberal thinker". Caste and creed in his opinion were no barriers to moksha. Bhakthi alone counted. He was prosecuted for his extreme views by the orthodox followers of Vyasaraja.

This fact is alluded to in one of the songs of Purandaradasa which says that the disciples of Sri Vyasaraja found fault with him for the favour shown to Kanakadasa. But Vyasaraja is said 'to' have stood firm his disciple and revealed the true worth and greatness of Kanaka to his other followers.

Besides many devotional songs including "Mundiges"(allegories) he wrote the Mohanatarangini, Haribhakthasara, Ramadhyana Carite and Nalacarite. His portrayal of feelings is vivid and penetrating. He can be most homely and sublime as occasions demand and rise to inimitable perfection of art

{Courtesy:www.dvaita.org/haridasa/dasas/kanaka.html|


He says“Bantanaagi Bagila Kaayuve Vaikuntadaasoththama Daasara mane ya”

Spent sufficient time at Belur with Vaikuntadaasa also.

Beloor Channa keshava was his Araadhya Daiva.

He spent the rest of his life at kaaginele. Lived for 98 years.

He was a close associate of Sri Vaadiraja, Sri Puranadhara dasa and Sri Vyaasaraja, Sri Vijeyeendra..

His Keshavanaama is a classic :

Let us recite

Esha Ninna CharaNa Bhajane|
Aseyimdha maaduvenu|
DhOsharaashi Naashamaadu|
SHREEsHA KESHAVA|| -1

* * * * * * * *

Moreya Iduvanayya ninage
Sharadhishayana ShuBhamathiya
IrisO BhaktharoLu parama PuruSha
SHREE HARE - 23

28th November,Wednesday, CHATHURTHYAAM
[ShraadhDhaTithi Chathurthyam /Panchamyaam for RM,VM,SM]
[ShraadhDhaTithi Panchamyaam for Uttaradi Mutt]

Tithi : Chaturthyaam (12.33)IST
Vaara : Saumya vaasara
Nakshatra : Punarvasu (29.50)IST
Yoga : Shukla
KaraNa : Balava

Shree VidhyaaniDhi T P D ( YaragoLa) [1436-1444]

11th Pontiff of Shree Uttaradhi Mutt

He performed penance. On account of this, the box containing Sri Rama came out of the earth. He performed penance for 12 years at Nrusimhaachala and had the blessings of the Lord. He worshipped Sri Moola Rama chandra for 8 years.

Dhyaana Sloka:

Yad Bhakhtyaa moola Raamasya Petikaa
Thwyaktha Bhoomikaa|
VidhyaaniDhihi Dhiyamdhadhyaath
Ashta ShatyaBhdha Poojakah||
|| Shri Vidyanidhi Teertha Gurubhyonamha ||
Introduction to Shri 1008 Shri Vidyanidhi Teertharu:
Diksha accepted : 1436 NaLa
Preceptor: Sri ramachanadra Theertharu
Brindavan PravEsha: 1444 RakthaakShi
Aradhana: Kartheeka BahuLa Chathurthi
Brindavan: YarogOLa
River: The TaTika
District: Gulbarga
State: Karnataka
Poorvashram Name: KrisTacharya.
Yadbhaktya MoolaRamasya Petika Tyekta Bhoomika |
Vidyanidhi Dhiyam Dadyat Astashastabda Poojakaha ||

Shri Gurubhyonamaha ||
|| Shri Hari Om ||
Shri Vidyanidhi Teertharu who was born with 'Varuna-Amsha' succeeded the throne of the Vedanta Samrajya of the Uttaradi Matha and ruled for nearly eight and half years. Shri Vidyanidhi Teertharu travelled all over the India spreading Madhwa Philosophy. He went to Simhachalam and had the Darshana of Lord Varaha Narasimha Swamy. He did penance there at Simhachalam and had boons from Shri Varaha Narasimha Swamy. He had exhibited his scholarship with the discourse of Shriman Nyaya Sudha.

He had many disputations with opponents on Dwaitha Philosophy. However his name itself speaks of his scholarship. He was honoured by the King on Anegundi. He acquired extensive landed properties for the Matha near Raichur of present Karnataka State which are all still with the Uttaradi Mut. When his end came. Shri Vidyanidhi Teertharu handed over the pontification to

Shri Raghunatha Teertharu and entered in to Brindavana at Yaragola near that of his Guru's Brindavana.

How to visit Yaragol.
Yaragol comes under Gulbarga District. It is neary about 65 K.ms from Gulbarga and 20 kms from Yadagir.Shri Ramachandratirtha Brindavana Yaragol Tq: Yadgir Dist : Gulbarga

Courtesy: Sri Uttaradi Matha, Bangalore


29th November, Thursday, PANCHAMYAAM
[ ShraadhDha Tithi ShasTyaam ]

Tithi : Panchamyaam (11.18)IST
Vaara : Guru vaasara
Nakshatra : PUSHYA (19.06)IST
Yoga : Bramha
KaraNa : Taitila

i) Guru Pushya Amruta YOga
ii) Dhaathri Havana - Vana Bhojana


30th November, Friday, SHASHTYAAM
[ ShraadhDha Tithi Sapthamyam]

Tithi : Shastyaam (10.28)IST
Vaara : BhArga Vasara
Nakshatra : AshlEShA (19.02)IST
Yoga : Aindra
KaraNa : VaNija

1st December, Saturday,SAPTHAMYAAM
[ShraadhDha Tithi AshTamyaam ]

Tithi : SaptamyaM(10.08) IST
VAra : Stira vaasara
Nakshatra : MaghA (19.32)IST
Yoga : Vaidhruti
KaraNa : Bava

Kalaashtami,
Kala Bhairavi Jayanti

2nd December, Sunday , ASHTAMYAAM
[ ShaardaDha Tithi Navamyaam ]

Tithi : Ashtamyaam (10.18 )IST
Vaara : Ravi vaasara
Nakshatra : Poorva PhalguNi(20.26)IST
Yoga : VishkamBha
KaraNa : Kaulava

a) Shree Raghunanadhana T P D (Hampi)

13th pontiff of Sri Rayar Mutt (1492- 1504)
PooRvaashram name: Raamachandraacharya

He was noted for his courage, determination and performing daring works.

He brought Sri Moola Raamachandra by performing adventure which was in some ot her place. About this enterprising act, one could observe reference in his “ Charama sloka”.
( Dvaita Darshana Pages 29-30)
It appears the Idols were lost hen Sri Ramachanadra teertha attained Brindavan and at the time when Sri Vibhudendra teeratha was in “ Sanchaara”

Sri Vibhudendra teertha did not make possible efforts to locate the idols. Sri Jitamitra teertha was Virakta ShikhamaNi.Sri Raghunanadana teertha was a enterprising saint to get back those idols.

The student Chandra Bhatta of “BaDa” promised to get back the idol. Sri Vidyanidhi swamiji of Shirur mutt( as indicated in Gurucharite- But actuall no saint with that name in that paramapara) when he was camping at bankapura ( refer Part-I for the place Banakapura) handed over the Moola Rama idol to Sri raghunanadana teertharu. Chandra Bhatta could not bring the idol of Seetadevi in that confusion. There seem to be a copper plaque containing a citation and an endowment to Chandra Bhatta (Courtesy: Haridasaru stutisida Manataralayada yativareNyaru)


Dhyaana Sloka:

Paraira pahruthaa
moola raamaaRcha Gurvaanugrahaath|
Yenaaneetha Namasthasthai
Raghunanadhana BhikShave||

Guru Jitamitraru dayadi Ashrama neeDalu
HarishadigonDarivaru twaradee
Pararapaharisida shiri moolaraamana
Gurudayadali pondi niruta poojisida.

Second Nudi in the keerthana “Pampa kshetradi iruvaa shree Raghunanadana”
composed by Lakumeesha.


b) Shree Sujanendhra T P D ( Nanajanagudu) (1807-1836), 28th pontiff
of Shree Rayar Mutt.
Poorvaashram name: Jayaraamaachaarya


When Sri Subhoodendra teertha got Sanyasa ashram from Sri Bhuvanendra teertharu, he undertook Sanchaara.

He came to BommaghaTTi where he became unwell. So he gave ashram to Sri Dheerendra teertha’s daughter son Jayaramacharya.1807.

The health of Sri Subhodendra teertha improved. So he sent sri Sujanendra teertha for higher eduction to PuNe.

This swamiji studied Nyaya shastra under ViTalopadhyaaya.

When he came back ,the Senior swamiji gave Digvijayarama idol to him and made arranagements for Pooja.

Sri Sujanendra started performimg separate Sanchara.

He came to Mysore and stayed at PoorNaiah Choultry.

He was known for his extraordinary intellect and great powers in vanquishing his opponents,. Pleased with his conquest over Triambaka Sastri, an Adwaitin,

This shastri kindled the swamiji saying
” AkaarO Hraswah” The swamiji was short in height the swamiji replied “how could Akaara be Hraswa?”
That was a Dwadashi day Swamiji had finished Pooja and PaaraNe.

Shastriji dragged the debate upto noon. Went and had meals. The Debate continued further. The arguments were in favour of shastri . But whereas in the afternoon the shastri’s argument came down and Swamiji won in the debate.

Immediately, King Mummadi Krishna Raaja Wodeyar of Mysore decorated him with a pearl garland and made over several villages in his name.

The swamiji said that he would present that pearl garland to the Shastriji . It was a great honour for the King to possess such an eminent scholar in the Ashthaana.
The King was pleased.

He requested the senior pontiff Sri Subhodendra teertha to come to the Mysore palace and honoured both swamiji and gave the PoorNaih choultry at Nanjamgud as Danam.

Both spent some time at Namjamgud. Sri Subhodendra teertha attained Brindavanam at Nanjangud and the very next year sri Sujaneendra teertha followed him.


Dhyaana Sloka:

Suyukthi jaala sahitham
Sujanaa modha kaariNam|
Suroththama Guru Prakhyam
Sujanendhra Gurum Bhaje ||

“Namisi BEDuve Guruve!” Sri Sujanendrara
KrishNaraajendra MummuDi Nanajangudge DuShTa TryaMbaka shaastrigaLjODi
Karadoyye vaadakke ShiShTa sujanendra yatigaLu
Vaadadali sOlise paTTu samtasa kaMTyaadigaLu
ITTi yati ada muTTi thaTTane shastrigaLeegeeyuta
PaTta sujnaanendrarige kaTTi dhiTTi shree lakumeeshana sERda !!


3rd December, Monday , NAVAMYAAM
[ ShraadhDha Tithi DashamyaM]

Tithi : Navamyaam (11.01 )IST
Vaara : Indu vaasara
Nakshatra : Uttara PhalguNi (21.55)IST
Yoga : Preeti
KaraNa : Garaja

Kaartheeka somavara

4th December, Tuesday ,DASHAMYAAM
[ ShraadhDha Tithi shoonya for Uttaradhi Mutt] [ Shraadhdha Tithi Ekadashyam for RM,SM,VM]

Tithi : Dashamyaam (12.11 )IST
Vaara : Bhauma vaasara
Nakshatra : Hasta (23.47)IST
Yoga : yushmAn
KaraNa : Bhadra

Dashami AcharaNe

Contd in Part-II

38,332)


Posted by grrrao at 4:03 PM EDT
Updated: Friday, 2 November 2007 4:05 PM EDT
Post Comment | Permalink

Newer | Latest | Older