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Dwaita Philosophy
Dwaita Philosophy
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


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




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.



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).



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.



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.



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.



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.



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



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.



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 misappropriation of puja materials and instructing him that by settling the dispute the complete merit of a yatra to Rameswaram would accrue to him.



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.



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.



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.



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.




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"



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)



Posted by grrrao at 12:32 PM EST
Updated: Tuesday, 4 December 2007 12:48 PM EST
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