TATVAVADA (SPECIAL ISSUE) TATVAVADA (SPECIAL ISSUE)
@ From the Editors' desk CONTENTS Dear Readers, Sri Vidyamanya Sandesha 5 Vandanashtakam 18 TATVAVADA(PRIVATE CIRCULATION ONLY) REGRETS & REQUEST ABMM - Report 21 Volume : 3 Issue : 1&2 January to April 03 We express our deep regrets for the delay ABMM - Achievements 28 in bringing out this issue. Preocupations in Vajra Kavacha - Report 36
Vidyamanya Sandesha : as Pakva Bhakti, Paripakva Bhakit and in the extra (Ati) Paripakva Bhakti level the devotees voice gets choked while Devotion to Sri Hari and Guru speaking about Sri Hari and his mind flows like a fluid towards -Sri Sri Vidyamanya Tirtha Swamiji Sri Hari's thought. Devotees of such highest order at times Pontiff - Sri Palimaru & Bhandarakeri Samsthana shed tears, smile or even loudly laugh, sing the names of Sri Devotion to Sri Hari is identified as, Hari at the top of their voice and even start dancing without ëÂ"ªß"iX"ª„"<Í|"E"{fß"
Acts performed without devotion to Hari would go a waste. return like C"E|"<|", C"ßÂ"|"Ø etc., may seem to fall in line of Sri Such a performer would beleive, 'I did it'. He wouldn't think Hari Pooja, but in the right sense it is not a Pooja. It is like on the lines that God gave him the strength and capacity to a purchase activity transacted for buying say an ornmental do it. This attitude is Ahankara. Ahankara is like liquor. Liquor jewellary in a business shop. Payment made there is not a intoxicates. Liquor-filled vessel cannot be sanctified by immersion Dana, but a Vyapara. in the River Ganges. Same is true with a person intoxicated Be it understood that Sri Hari would be willing to offer by Ahankara. Whatever great Yajna he might perform if it is the self to the devotee if he performs all worships and activities devoid of Sri Hari's devotion, it is like offering Ahuti (Homa) for the only sake of Sri Hari's grace with singular devotion in water (instead of in sanctified fire). Duryodhana with full to him. of Ahankara performed Poundarika Yaga. What is the use? No use. Let us know one more thing here. That is, such a great Sri Hari Bhakti is possessed only by ≤"|"·ß"·fR"µ"‡h" and his equal Those people who are honest to God even if they merely ß"·RÎ"Â"‡{Ó" among the whole lot of Jeevas to the utmost level. intend (Sankalpa) to do certain great deeds as a service to God, This Bhakti goes on reducing further down below these two it is immensely valued and it results in great achievements. Jeevottamas and ends up to the least level in the greatest souls Such staunch devotees, may have to abandon, sometimes, among human beings. such great missions in the middle. But their efforts sanctified by Sri Hari Bhakti would not go waste. More over, any Sri Hari would not approve and be pleased with the shortcoming or descripancy or imperfection that might have devotion shown to Him alone unless the devotion is shown crept in such acts carried out with abundant devotion to Sri to His devotees such as Devas, Rishis and the best ones among (ß"E"·kÎ"{iy"ß" Hari would not cause any loss to such a performer. This sort human being s) according to their gradation based of excellence you can't find in any other catagory of acts in on the qualities they possess. Sri Hari might even erase the this mundane world. Take for example the cases of business Bhakti possessed by such a person towards Him (Sri Hari). or agricultural activities. Simple proposition to take up these But be warned, at the same time, that while worshipping activities or abandoning these activities in the middle of the divinities (li˙"|"{s) that are Sri Hari's devotees, in them, the cause or carrying them out with mistakes and imperfection master of all divinities, Sri Hari should be worshipped. This would not fetch any result. On other hand might fetch some makes them immensely happy. If not done so, the worship wrong and desasterous outcomes. Whereas, any act with offered to them will go a waste. It is like water poured on devotion to Sri Hari is not like this; this is why Sri Hari's to the top of the tree. Watering root of the tree is like offering devotion is outstanding and par-excellent. 4 worship to the root of all divine forces i.e. Sri Hari so as to Any worship offered on demand of material benefits in obtain the desired result. TATVAVADA (SPECIAL ISSUE)910 TATVAVADA (SPECIAL ISSUE)
Children should serve their parents and the women their argue that Gajendra had not strived to study scriptures or had husband. Even here, the thinking should be that Sri Hari any knowledge acquisition. Sri Hari was pleased by his simple dwelling in parents and husbands is being worshipped. ignorant devotion. This is wrong. The Shrutis such as ë|"ß"i˙"w <˙"ü{E"Ø Èß"D|" —∫ „"˙"<|"í clearly and decisively declare that only Sri Hari should be worshipped not alone, but with Sri knowledgeable person gets salvation. Lakshmi all the times. Nor Sri Lakshmi should be worshipped Gajendra too, though as an elephant he was not alone, but with Sri Hari. knowledgeable, was by his soul fully knowledgeable, having Evil forces also by the name, Indra, Rudra, Chandra, Surya, acquired the required knowledge level in his earlier births. Brahma etc., exist. The Ahuti offered in the Yajna by chanting Like Sri Hari Bhakti, Guru Bhakti too is a requisite for simply like ë—Eÿ{Î" C˙"{∫{í would be snatched away by the evil —Eÿ the elevation of the soul. Sri Hari is the Prime Guru for all. force called and so on depriving the divine forces of such Guru means one who bestows knowledge. As He motivates Ahuti. To ward off such evil forces the concept while chanting every one's mind, He is the one who imparts knowledge also ß"E‰" such should be that 'the Ahuti offered with this Mantra to one and all. Be it any other Guru, Sri Hari Himself is say —Eÿ{Î" C˙"{∫{ is ultimately for the ultimate divinity the bestower of the knowledge through the Guru by being —Eÿ{E|"ˆ"f|"„"{ª|"”ªß"Ó"ß"·RÎ"Â"‡{Ó"{E|"ˆ"f|"eAß"”E"{ª{Î"Ó" (Lakshminarayana Antaryami (dweller). dwelling in Mukhyprana who dwells in Indra). In the form of Vedavyasa, Sri Hari only composed In Mukhyaprana, no evil force can enter. Only Sri Hari Mahabharata and such scriptures which are the treasures of is the dweller in him. Hence, offers made with the above knowledge and hence He is the Prime Guru for all knowledge concept in mind would reach only Sri Hari and never to any seekers. For a few eligible greatest souls He is the Sakshat evil force. Through Sri Hari, it is distributed to the subject (Direct) Guru since He preached them as Krishna, Vedavyasa, divine force. Mahidasa, Kapila and so on. For even others, He is the ultimate Guru through those enlightned souls who got knowledge This is like writing correct address to see that the posted through Him and spread it to others down below. This is to letter is delivered to the intended person without a chance say that all of us must be devoted to Sri Hari as Supreme of its going into the hands of undeserved. Devata as well as Supreme Guru. ß"±c>ß"<|" Two categories of Sri Hari Bhakti can be found; and Among the whole lot of Jeevas, Chaturmukha Brahmadeva ˘"{E"Â"±˙"f÷Ò„"<Í|" (devotion without knowledge and devotion with and Mukhyaprana, only these two are the prime Gurus next knowledge). Even devotion without knowledge would not to Sri Hari for all the Sajjeevas (good souls). Guru is the one bring in Mukti. The salvation to the devotee is only through who clears all the right guinine doubts, he himself being totally the devotion on acquisition of knowledge. Some people say free from such doubts about 'Tatva' (reality). Such a quality devotion alone without knowledge could also lead to salvation. 5 is found only with Vayudeva and Chaturmukha Brahma. None They put forward the case of Gajendra as an example. They other than these duo has such a quality. TATVAVADA (SPECIAL ISSUE)11 12 TATVAVADA (SPECIAL ISSUE)
All those who excel us in knowledge are Gurus to us. A (each soul is discriminately a Pratibimba (reflection) of a Guru possessing greater number of identifiable qualities of Bimbaroopa of Hari specifically designated to that particular Guru, when pleased for the services of his 'Shishya' grants him Jeeva of designated Sri Hari.) Upasana and two those who with whatever boons the Shishya apsires for, and then the descreetely explain the concepts of doctrines of Pancha Bheda Shishya would surely realise those boons granted to him. This (difference between God and Jeevas, Jeevas themselves, Jeeva is undoubtedly true. and Jada, God and Jada and Jadas themselves) and the It is true that Sri hari Himself is solely capable, by virtue gradational difference. Till we get a Guru of above first category, of self-dependence, to grant anything to this universe. Yet, it who would advice us about our own individual Bimbaroopa, is His willfull desire to bestow evertything through the Guru we should take lessons and study consistently and constantly for the devotees. As such bypassing Guru, one can't achieve the Tattvas as indicated in the above second categorisation. any Purushartha by sheltering Sri Hari alone. In case of Sri Even after when our chosen Guru of the above second category Hari's anger, Guru could plead for mercy of Sri Hari on us. deports, we shouldn't discontinue or abandon such studies. In case of Guru getting angry, none would come to our rescue. Search for the new Gurus who excel us and continue getting Hence, showing reverence and devotion to all Gurus elder and lessons and study. greater to us according to their gradation is a must. In case of not finding any Guru who excels us, self-studying To Indradeva, Brahaspatyacharya is respectable as Guru should be resorted to. For consolidation and augmentation of (Purohit) though he is at a lower position as per gradation earned knowledge take up preaching of those willing to hear to Indra. This means, for specific reasons, even someone at you. Such preaching shouldn't be against the true doctrines lower position can occupy the status as Guru. Even such Gurus (C"|"Ø
physical or mental agony on any of them. Serve with an THE FIVE FORMULAE FOR attitude of brotherhood. A MEANINGFUL LIFE Acharya Madhva called it as “Naanaa janasya susrooshaa Shri Vishvesha Theertha Shripaadharu karmaakhyaa karavanmitheh:” - the tax to be paid by us to Sri Pejaavar Mutt, Udupi, the Government of God by way of service to all living beings. (Rendered in English by Chinthalavady K. Ramamurthy) We, therefore, have to pray right in the morning while getting What is living? Does it mean spending time somehow up “Vaishnava dwesha hethoon me basmasaath kuru Maadhava”- between birth and death? Do you call it a life? Is it not similar Oh Maadhava, please burn my hatred towards all that are to that of trees and plants? “Tharavah: kim na jeevanthi?“ Can created by you. you call eating and enjoying a life? Don’t the animals lead 2. DUTY : that kind of life? Cows and horses eat the husk and the reject. Once, Acharya Madhva was travelling in north India. He But we eat the tasty food and juices. This way, by competing encountered the Ganges on his way. It was flooded and there with animals in enjoying better things in life, we may just was no boat to cross it. The other bank was being patrolled become better animals and nothing more! Instead of competing by the armed soldiers of a Muslim ruler. Acharya just jumped with animals in ‘bhoga’, we should excel in ‘thyaagha’. We should in to the river. Not alone; he made all the sishyaas to hold live to serve others instead of living for ourselves alone. A life him and crossed the river. He faced the soldiers without fear of sacrifice is more meaningful than one of enjoyment. and met the ruler. This is a message the Acharya demonstrated Humanness lies in sharing with others than in exploiting. to us for performing our duties without fear. We face many 1. CARING FOR ANIMALS : problems in life. But none can neglect his duties, waiting for Children-of-the-demons once asked Prahladha, how to adore all the problems to get solved. It is like waiting for the waves God who is far away in Vaikunta. Prahladha answered that to cease to take a dip in the ocean. Bathing is always amidst God is not far away but very near to us. “Aathmathvaath the waves. Get duty bound without losing courage. The sishya sarvabhoothaanaam”. He is the indweller of all living beings. who held the Acharya, the next sishya who in turn held the Therefore, “thasmaath sarveshu bhootheshu dhayaam kurutha first and so on - all could cross the river. In a manner likewise, souhrudhayam”, care for all animals and that is His adoration. we should achieve success in our duties by following the He stays not only in the distant worlds or in the idols alone followers of the Almighty in a sequence. but each and every thing in this creation is His idol. Forgetting “Prayathnamekamagratho nidhaaya bhoothimaapnumah:” this, one can not seek Him by worshipping in the pooja room 3. NO GREED PLEASE : alone. This universe is like His body. Just as the soul getting satisfied by our service to the body, God gets pleased by our Can we add fuel to the fire, to control it ? No. We have to pour water to put it off. Can we satisfy our mind by service to His body-like universe. All living things in the 7 universe deserve our service without hatred. Never inflict either providing all that it craves for? That is like dreaming. King Yayaathi, at his old age, could partake youth from his son TATVAVADA (SPECIAL ISSUE)15 16 TATVAVADA (SPECIAL ISSUE) and enjoyed his kingship for a long time. But his final chinthaya anantham II” - think of Him, the infinite, at all declaration was this: - “Na jaathu kaamaha kaamaanaam times. upabhogena shaamyathi” - desires do not dry up by fulfillment; 5. RIGHTEOUS HABITS : they have to be controlled by rejection alone. Particularly, in Water should not be muddy to see the Sun’s reflection in today’s world of science and technology, as the medium for it. It should be crystal clear. Similarly, to become aware of comfort and convenience increases at a fast phase, this the indwelling God in us, our mind should be clear of dirt uncontrolled desire leads to increased dissatisfaction, frustration like desires, hatred and jealousy. It should become pure. The and irritation. A millionaire is a poor man when he is not regulated good habits called ‘sadhaachaara’ constitute the soap satisfied with what he has and keeps comparing with one who that cleanses this dirt inside. We should never give up our has more. Even a poor man is really rich when he is satisfied age old practices like sandhyaa vandhana, japa, dhyaana and with what he has and feels comfortable in comparison with bhagavath pooja. We should adopt atleast four ‘Ga’s (Ga, Gaa, those who have still less. Hence, the Upanishad warns us - Gi, Go) as a minimum spiritual guideline in our life. ‘Ga’ “Thena thyakthena bhunjeethaah: I Maa grudhah: kasya means Ganga. Have the daily morning bath, meditating on swiddhanam II” - Be satisfied with what He gives you; never the Ganges. ‘Gaa’ indicates Gaayathri. Offer prayers to Narayana, crave for other’s due. seated in the midst of Suryamandala, to bestow good thoughts 4. AWARENESS OF GOD : in us. ‘Gi’ represents Bhagavat Gita. Reading atleast a part At the end of Mahabharatha war, Sri Krishna made Arjuna of Bhgavat Gita as a daily routine, with an understanding of to descend from the chariot before He Himself would alight. its right import. ‘Go’ reminds us of Govinda. Perform his pooja The divine chariot was burnt to ashes, once He got down. everyday. We should welcome Him with offerings (neivedhya), If Sri Krishna had alighted earlier, then Arjuna would have as our first guest of the day, who always guards us like the got burnt along with the chariot. Our life-chariot as well, needs eyelashes. the presence of God in it for its safe passage. Awareness of One should partake only acceptable vegetarian food, termed God should be ever embedded in us. Otherwise, it would face saathvik. Never indulge in hard drinks and meat. Our mind the fate of Arjuna’s chariot without Sri Krishna. Arjuna’s chariot gets greatly influenced by the food we consume. Surprised by got protected from the arrows of Bheeshma and others because the great advice rendered by Bheeshma at his deathbed, Sri Krishna was in the driver’s seat. Similarly our life-chariot Droupadi asks him, “Why did you maintain silence that day as well shall not be pulled down by problems, if His thoughts while I was being disrobed”? Bheeshma then replies, “My mind are kept alive at all times. Peace and satisfaction shall remain had turned impure by consuming sinful food. Now, All that unaffected. One should cultivate this God-awareness right from blood has drained out. Mind has become pure”. Hence, we the beginning. Otherwise, one has to repent at old age. Our should keep away from bad food that degenerates our mind, condition should not become pathetic like that of the bird and accept only clean and saathvik food. that lost its way in the middle of the ocean while engrossed 8 in pecking the floating dead body. Therefore, - “Santhatham All these are the controlling reins to be used on our senses, TATVAVADA (SPECIAL ISSUE)17 18 TATVAVADA (SPECIAL ISSUE) called ‘the horses’, so as not to get lost in this modern scientific world. By just exclaiming on how nice is this writing by Vidyaamaanya-Vandanaashtakam Swamiji and leaving at that, don’t allow the light that kindled Shri Vidyeshatheertha Swamiji in your heart to be put off by adharmic storm. Let this light Sri Bandaarakere Matha in your heart grow in strength and light many more hearts <˙"ù{‹"ß"f|"Â"{iß"{EÎ"w ÷DÒkÓ"Â"±¬"{C"·Î"{i<ˆ"E"ß"Ø $ so that everyone’s life turns happy. lU"fE"{쵋"C"ª‚"Eÿw ˙"Eli ∫wC"<˙"„"±k"Ó"ß"Ø $$
Respected for his Vidya, Dharma and Tapas, Who had the RI ISHVESHA IRTHA S S V T ' suyoga of Udupi Shri Krishna Pooja, The moon that raised UNIQUE CONTRIBUTION the ocean of Tatva-Vaada, Glittering like a Jewel among the Sanyasis. - my Salutations to such a Guru. We consider it fit to write a few words about Swamiji on this occasion as a tribute to him for his unstinted service to ∫wC"÷±ÒN>ß"∫{≤"{Î"¿ C"|Î"‹Î"{E"C"·
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Offered Golden Chariot to Shri Krishna at Udupi, Decorated The great Guru Sri Vidyamanya shines like the sun clearing Him with a diamond studded crown, Worshipped with the biting cold of the Advaita mist. Madhwa’s Sarvamoolas in two terms, Blessed was he, a great Guru worthy of our respect. - my Salutations to such a Guru. May this treasure of Tapas bestow wisdom, devotion to Hari ȃ>{i|÷DÒƒ>„"{˙"Â"”`>i ˆ"·P<˙"X"iU"ß"{ stewardship. Added to this, Swamiji had the unimpeachable ABMM - how it lived through its infancy cover of protection of blessings of his mentor Guru Sri (This is a report compiled originally in Kannada by Prof. A. Vidyamanya Tirtha. Haridasa Bhat for Tatvavada Kannada special issue. It is rendered in English by Sri U.B. Gururajacharya) Sri Vishvesha Tirtha strongly believes that it was the wish of Sri Hari Guru that he should be an instrument for the A social organisation to continue to live actively even beyond service of Sri Acharya Madhwa through establishment of 50 years and to cherish the respect of the people is a great ABMM and the Vidyapeetha. event calling from celebrations. For this to happen so, the aims and policies of its inceptor guardian and leader hold the reason. The first Tatvajnana Sammelana took place at Udupi at the ABMM is such an organisation which has usefully lived for holy feet of Sri Krishna on 4th and 5th Jan. 1953. A few so long a period. In all probabilites, among the Madhwa leaders of Gowda Saraswata community of Udupi were of help organisations this is the first of its kind. It's organiser protector- to Swamiji during this period of giving a concrete shape to guardian is Sri Vishvesha Tirtha Sripadaru of Pejavara Matha. and formulating the ideals of ABMM. His Highness Sri He is Chalavadi (diligent) with a far sight and above all is Jayachamarajendra Vodeyar inaugurated this maiden Sammelana. a simple non assuming type. He has been living carrying great Sri Swamiji exclaims that the day saw the dawn of the new ideals/principles which advocate meeting the opposition not era of awareness among the Madhwa people about the greatness with the vengence or opposition but by tolerance and peace. of Madhwa Tatvajnana and their role they had to play for the Many had misconstrued his starting of ABMM as a tool of allround upliftment of and establishing a notable place in the trick. They thought this sage was founding this organisation society-complex. as a playhome for his popularity winning game. But contrary Rao Bahaddur Prof. B. Venkateshacharya, the President of to this reading, Swamijis concerted efforts and concern for the this first Sammelana began his speech giving a caution. 'The organisation prompted many to gain strong confidence in his contemporary elders who are fully convinced about the purposes and change their veiws. Late Sri Burli Bindu Madhava Sanatana Samskruti and the greatness of Bharatiya Tatvashastras Rao, Late Sri Dr. P.H. Krishna Rao, Late Prof. B. should ponder over as to what should be their foremost action. Venkateshacharya and octogenerion Sri Galagali This action emphetically should aim that our younger generation Pandarinathacharya and others promised their unstinted and should be lead to adore and adorn our great culture and unreserved endevour to work with him shoulder to shoulder. spiritual wisdom. Thereby, they should be made to rectify the Swamiji was on the threshold and prime youthful courage at defects in their views and behaviours. And to make them to 22 years of his age. By virtue of his scholarhood, intellegence tread the right path. If this is not done our generation would and farsightedness, this Swamiji of one of the Eight Mathas of Udupi could impart such an influence on the entire Madhwa lose the contact and linkage of spiritual heritage. Nastikya community as to make them fall behind. In leaders of the (atheism) would spread unabated. This would cause rivarly, community, he could fill the enthusiasm to work together with 11 jealousy and intolearance among the crossections in the society a hope to build and strengthen our society under his resulting in total misery and hence worry'. TATVAVADA (SPECIAL ISSUE)23 24 TATVAVADA (SPECIAL ISSUE) This is how and why ABMM was born as an organisation Thus, ABMM can be said to have born with fissures. of generous and broad attitudes setting aside narrow view Swamiji puts it like, "For the just born baby to scream is points. but natural. The doctor attending to the delivery of the baby, The following were the words conveying very relevent wishes if it does not scream, would tweeze it to make it scream. of Pratahsmaraniya Poojya Sri Vidyamanya Tirtha (who is no Root of the cracks was this. Two categories of representatives more with us except his revered memories) in his inaugural had been formed in the central committee. Category one from address of the second General Meeting of the members of each Matha and the other from the mass of the people. Either ABMM held in Bagalkote on 16th, 17th April, 1955. "It may the Swamiji himself or one designated representative of the be inevitable that castes would remain in our Jatyatita Matha to form the first category. This norm was objected to (casteless) Rashtra. Hence, if people of all the castes were by some Mathas by demanding more number of representatives required to live harmoniously the abrasions and burises caused for their Mathas. This created difference of opinion. To quell due to diversified views are to be minimised. Cohesion and this, Swamiji, soon after completion of his Paryaya called for harmony are to be achieved in our hearts. For that matter, an extra-ordinary General-body meeting and got amended the male and female are the two distinct castes. Still, in a family By-laws of the Mandala wherein the abolishion of the first life, these two castes are seen as living very cohesively in union. category of representation in Central Committee was included. So, it should be possible to live in unity for many castes too. Tentatively the opposition within subsided. For this unity to achieve ABMM should thrive'. But, after sometimes another dispute cropped up. Thus far Religious groupism doesn't beleive in the united conhesive a Mathadhipati was holding the office of Presidentship. 'No co-existence due to fanatic affiliations based on the narrow Mathadhipati should be the President; a Gruhastha only divisions called Matha (ß"`>). Under such prevailing condition should be the President'. This change was insisted. In 1956, a very young Swamiji in his teenage, if, tries for the unification this dispute spread to state-Branches of ABMM. It grew to of the shattered society, naturally, the society does not easily such an intensity during a period of 10-12 years that the entire accept such leadership of such a youth. Even if ordinary Madhwa community was on the brink of split. Swamiji had members of society might agree upon such a leadership, the so called elderly leaders would construe with suspician such to face demonstration of revolt and boycot wherever he went. an endevour of a young monk as a step for self benefits. And Inspite of this, Swamiji's reaction to the Editorial published they oppose it naturally. Founding ABMM also had to by the then Editor of Tatvavada, Dr. P.H. Krishna Rao only encounter with such frictions. Sri Vishvesha Tirtha, an undaunted showed that how magnanimous and tolerant were the veiws Yati, instead of challenging those frictions to rub with, took of Swamiji towards all such anti-demonstrations. He wrote in upon them for solutions as lessons for his life. his next Editorial whatever he felt, was necessary to make clear the views of Manadala about the holy relationship between He says- "This situation added lots of experience in my Guru Mathas and the Shisyas. The gist of it is as under. life, mended me to prepare for struggles and shaped my ideals 12 in life'. 'Mandala always cherish the ideals of strong and sweet TATVAVADA (SPECIAL ISSUE)25 26 TATVAVADA (SPECIAL ISSUE) cohesion among the Guru Mathas and their Shishyas for the tabled for adoption. Veteran scholars like Sri Bindu Madhava benefit of the total society. Such being the case, it never ever Burli, Galagali Pandarinathacharya and Pandurangi would nourish any incidents which might prompt splits and Gururajacharya opposed this. After heated discussion the straining of the unity among Gurumathas and Shishyas thus proposal was dropped. Sri Swamiji had sent his message creating new problems for the society. If any section of society wishing this conference all success. He, in his message, wished expects that Mandala would take side of them in matters of that deliberations might be held and decisions arrived at for such unwanted damaging activities, be it informed that they taking up unifications and developmental programmes for the are totally mistaken. And contrary to their expectation Mandala welfare of the Madhwa community. He offered ABMM's would see that all such ulterior motives would be rooted out. readiness for joint efforts in such a direction. What a high My sincere ambition is that under the umbrella of ABMM grade of diplomacy and concern for the society! all Shishyas should continue to respect the traditions of their All these unrest and revolt among the leaders of community Gurumathas and improve their close relations with their were due to opposition to the system of a Peethadhipati respective Gurumathas while, at the same time, striving to serve holding the office of President of ABMM. When Swamiji felt the total Madhwa community by mutual co-operation should his resignation for Presidentship might pacify such opposition also feel proud of their belonging and affiliation to one and same Tatvajnana Parampara of Acharya Madhwa. he offered to step down. But, all represantatives of ABMM stressed the need of a Peethadhipati being President for the I also honestly hope none of the Peethadhipatis might gie growth of Mandala. For the next three terms Sri Vidyaprasanna call to their Shishyas not to co-operate with the ABMM. We Tirtha of Sri Vyasaraja Matha was a President. find no restrictions are laid to Shishyas in matters of joining as members any of the organisations though some of which In 1961 when Sri Vidyamanya Tirtha conducted Vishwa are absolutely against our Sanatana Samskruti and Dharma. Shanti Yaga in Dehli, some revolting members demanded the We also see no actions are contemplated against holding such change of name to ABMM. But, even this suggestion was memberships. How then, I can believe that such Mathas would aborted without support. However, one unanimous decision impose restrictions on their Shishyas against co-operating with was adopted. That, a Peethadhipati should be a Samrakshaka and helping to ABMM, an organisation which is born to persue instead of holding Presidenthisp and a prominent familied (ˆ"D∫C¨") propogation of Madhwa's Tatvajnana plus strengthening the person should be the President. With this decision the unity of Madhwas. If any of the Peethadhipatis would somehow era of conflicts ended and one of peace and concord started. resort to issuing of such ban, I would take it as a misforutune. Sri Swamiji, in this regard, recollects, in appreciation, the So, I repeat to stress that no such unfortunate event would efforts of Late Sri Mahuli Gopalacharya, the then Chancellor be caused to happen by any of the Peethadhipatis'. of Satyadhyana Vidyapeetha of Mumbai and the other In the year 1964, at Gulbarga, a Madhwa Conference, in Peethadhipatis like Sri Vidyaprasanna Tirtha Swamiji as the opposition to ABMM was organised. Herein, a resolution to 13 President of ABMM, and Swamijis of Sri Raghavendra Matha, build another independent organisation (ignoring ABMM) was Sri Mulabagil Sripadaraja Matha and so on. TATVAVADA (SPECIAL ISSUE)27 28 TATVAVADA (SPECIAL ISSUE) Again, in 1969, some feeble voices, though without sufficient backing were heard. There was an attempt to form ABMM's major salient achievements another Madhwa Organisation in opposition to ABMM. This (This is a report compiled originally in Kannada by Prof. A. was totally opposed and condemned by the then President of Haridasa Bhat for Tatvavada Kannada special issue. It is rendered ABMM Sri Vyasaraja Mathadhisha Sri Vidyaprasanna Tirtha. in English by Sri U.B. Gururajacharya) He declared in no-uncertain terms, his full allegiance and faith ABMM ambitiously aimed at enrolling Ten thousand in the ABMM. He wrote in may 1969 issue of Tatvavada, members to its fold in its first year of inception and collecting 'We still believe ABMM as our own organisation and nurse a donation of Rs. 1 lakh. But it achieved only 7 thousand it for ever. We wholeheartedly endeavour for its promotion and membership strength and a total collection of Rs. 41,000. development. We have full satisfaction by its progress so far achieved. We never endorse the people who come to us with But its ambitions to serve society starteed fulfilling as early an intention to go against ABMM which we all have built as 1955. By the year 1965 it could establish students' hostels to this level with the collective supports from all our Shishyas. at Dharwad and Mysore. We bless all the programmes, schemes and policies of ABMM, President of ABMM Sri Vishvesha Tirtha Swamiji took to an organisation of pride to us'. travelling for membership enrolment and fund collection. In Sri Sujayeendra Tirtha Swamiji of Sri Raghavendra Matha 1955 a fund of Rs. 80,000 was raised. Out of this amount wrote (in the same issue), "ABMM is the single organisation Rs. 25,000 was kept aside for starting the Vidyapeetha, Rs. which is striving for the welfare of the entire Madhwa 25,000 for publications and Rs. 12,000 for new hostels. From community. We would never support nor would welcome any 1953 itself Tatvavada's publication started (the journal of section of people or any organisation which would, we feel, damage the interests of ABMM'. ABMM) both in Kannada and English. Spiritual camps and Dharmopanayanas were being held in varioud places. More This was how, by the strong firm stand taken by the than about 100 ABMM branches at various locations/cities and Peethadhipatis curbed and put off all such revolting voices once towns and about 15 student-hostels, by this time, were and for all. Sri Vishvesha Tirtha Swamiji, thus, was never frightened, was never discouraged and was never distressed by established. Scholorships were being awarded to deserving such many hurdles and opposition in ABMM's earlier life. He Madhwa students for higher studies. This scholarship amount took the path of rapport and proceeded. Not even once, it which was Rs. 250 was enhanced to Rs. 5000 for 20 students ever occured to his mind "why should I take all these troubles in Karnataka and Rs. 6,000 for 14 in Tamilnadu. Still and worries, let me just give up'. He never succumbed to the continuing this award up till this year the total amount of obstacles during those days treading the path of thorns in scholarship disbursed to 237 scholars went upto Rs. 1.5 lakhs. bringing up ABMM. Thus goes the history of infancy of Revision and coaching classes for CET and SSLC examinations ABMM which has scaled fifty long years of success as a unifying 14 are being conducted every year by the Bangalore Branch. force among Madhvas. TATVAVADA (SPECIAL ISSUE)29 30 TATVAVADA (SPECIAL ISSUE) 'Tatvavada' the journal of ABMM : English, once in two months, is being published since last This was started in the month of October in 1953, the two years under the editorship of Prof. K.T. Pandurangi. year of inception of ABMM. Till for some years since 1953 Tatvavada in Tamil under editorship of Smt. Saraswati Sripati this magazine was being published in the name "The Journal and in Telugu under editorship of Pt. Anandatirthacharya and of the All India Madhwa Mandala'. In 1957 this was named Malagi Bheemasenacharya are also being published. as 'Tatvavada'. Initially Kannada and English sections were Vidyapeetha : contained in one book. Later, Kannada version was being Establishment of Poornaprajna Vidyapeetha in the year published from Gadag and the English version from Bangalore 1956 was a major milestone in the path achievements of city. ABMM. About this institute the following were the words of This journal was free to ABMM members. From Feb. 1954 appreciation by Sri Vidyaprasanna Tirtha Swamiji of Sri yearly subscription rate for members was Rs. 1-00 and for Vyasaraja Matha in his address delivered as the President of non-members it was Rs. 2-00. Though this was raised to Rs. 4th Tatvajnana Sammelana in 1960 in Madras. 3-00 in 1956 for non-members, in 1957 this was made 'The biggest achievement of Maha Mandal is an available to Rs. 2/- to all, members or non-members. Rs. 4/ establishment of A Sanskrit College- known as the Poornaprajna - per year was combined subscription rate for Kannada and Vidyapeetha at Bangalore. The magnificient building that has English. sprung up with in a short time deserve glowing tributes. It 'Ananda Kalpataru' was being published in Tamil from may be that some of the students now studying there become Coimbatore. Due financial constraints Tatvavada publication great shcolars in some Shastras.' was restricted to only Kannada language. And when even this Sri Vishvesha Tirtha Swamiji, seeing the growth of single language version publication went into rough weathers Vidyapeetha, his own brain-child, a tree of knowledge due to financial inadequacies Late Sri Narayana Rao of Gadag propogation, when it blossomed and yielded fruits attracting offered to finance it wholly. the people, exclaimed with sighs of satisfaction as below. Till 1982 Tatvavada was being published from Gadag. Since 'I have dedicated my extra-ordinary attention and interest then it is being published from Bangalore by the Central in the activities of Poornaprajna Vidyapeetha. May be that I Excecutive Committee. Dr. P.H. Krishna Rao was its first cannot claim that it has conceded all that is expected of it. Editor. Then Sri G.B. Joshi and Galagali Pandarinathacharya Still, I feel gratified for it is flourishing as a proud institution were Editors till 1982. For five years (upto 1987) from 1982 in filling the void of shortage of expert scholars in the country'. when Bangalore became its place of publication Dr. M.K. Bharatiramanacharya was the Editor. Since 1987 Sri A. 15 The resolution adopted in the meeting of members of Haridasa Bhat is editing Kannada Tatvavada. Tatvavada in ABMM in Davanagere on 4.1.1955 proposed establishing a TATVAVADA (SPECIAL ISSUE)31 32 TATVAVADA (SPECIAL ISSUE) Vidyapeetha in a chosen place for imparting traditional on the financial front of Vidyapeetha. Though the Matha has Shastriya Shikshana to some selected talented students and its own financial crunch still we have to pester Swamiji alone. alloted a sum of Rs. 25,000 for the purpose out of Central If our people could be willing to help it would not be difficult Fund. It was also decided to inaugurate the Vidyapeetha on to make good the deficit amount of Rs. 2000 per month. the day of Vijayadashami in that year. Tatvavada, March 1966 reported, 'Sri Shama Rao from 'Tatvavada' May 1956 issue published some more details Ontikoppal in Mysore on the occasion of his daughter's about the Vidyapeetha. wedding donated Rs. 30,000 (in 1966) as a fund amount for one day's Anna Santarpane.' '.... Bangalore, which is designated as to-be- capital of Vishala Mysore (on the reorganisation of Indian States) is The situation in Vidyapeetha in its Silver Jubilee year chosen as ideally suited to house the proposed Vidyapeetha (1982) was reported by the then secretary Sri which would be brought up as exemplary centre for Doctrines Bharatiramanacharya as under, 'Vidyapeetha started with only and Shastras of Acharya Madhva. Sri Kalyani Anandatirthacharya 15 students in two classes in the year 1956 whereas it has who has newly established a Raghavendra Matha has kindly in this Silver Jubilee year 1982, 160 students in 12 classes. undertaken to lease it out for a period of 5 years and might Thirtyfive students have already finished their graduation level be later on willing to hand over to ABMM for running this education. We have now fifteen teachers and out of them ten proposed Vidyapeetha. are qualified from Vidyapeetha. Yearly requirement of funds for maintaining students is about Rs. 2.5 lakhs and for this Two sections are proposed to be introduced initially, one we solely depend on the generosity of donors for funds are for Shastra and the other for Yajnika Prakriyas. Initially an insufficient with us.' intake of 12 students for the first section and 6 students for the second one was proposed. Application from the deserving In its 32nd year, about Vidyapeetha Sri Swamiji exclaimed, and willing students are required to be sent to Sri Swamiji's 'Vidyapeetha-like institutes are rarely found to be living in Coimbatore camp address. the present day odds. It is still further rare to see them though living perform successfully. Such being the circumstance, it is This Gurukula named as Poornaprajna Vidyapeetha at gratifying to believe that Vidyapeetha has crossed thirtytwo Bangalore was inaugurated by Sri Vidyamanya Tirtha Swamiji years of its existence. More than 200 students got educated on the Tikacharya Punya Dina, 28.7.1956. as of now. Onerous responsibility of its continued bringing Some more excerpts from Tatvavada about Vidyapeetha : up rests on the public'. Tatvavada May, 1970, Dr. Bharatiramanacharya, the secretary Primary duty of a Yati is propogation of Tatvajnana. Sri Vidyapeetha, on the occasion of its annual celebrations said- 16 Swamiji has almost fulfilled his part of duty through this 'Sri Swamiji is the great treasure who makes up the shortages Vidyapeetha. Vidyapeetha has so far conceived in its twentythree TATVAVADA (SPECIAL ISSUE)33 34 TATVAVADA (SPECIAL ISSUE) batches 270 scholars (Vidwans) and 200 Yajniks (Purohits). During that year's Madhvanavami celebrations both the Swamiji earlier used to insist continuing education for the Swamijis appealed to the people gathered to donate liberally students who secured minimum 60 marks. Swamiji's present for the cause of building Ananta Matha at Badari. Spontaneous veiw is more generous. 'Any one who has the slight inkling donations poured in and some of them were generous enough to study Shastra, be he of Tamil or Telugu mothertongue, even to donate their jewelleries on their person for the service should be admitted. Let him acquire as much as he could of Badari Narayana. Sri Raghavendra Krishna Bhat donated his uncaring for his performance level judged by marks secured'. necklace and it was auctioned on the spot. Sri Atturu Govinda Swamiiji takes personal tests Viva-vica (oral) to students of Bhat bid for it and he paid the bid amount along with the all classes every year without any slip or let up. For students necklace for the cause'. who secure 70 and more percentage of marks are awarded Foundation-stone laid on 10.6.1973 : monthly scholarships ranging from Rs. 300 to Rs. 1,000. For On 8th of June 1973, at Haridwara 8 buses loaded with those who pass the Sudha-Mahapariksha conducted by Vidwans 40 tourists in each flocked. All in the bus were chanting and Peethadhipatis, Swamiji awards a prize of Rs. 1,00,000. Such twenty Vidwans have already received Rs. one lakh purse Bhajans as wished by the Swamiji. It was a great festival in each one. Badari on 10.6.73. More than 600 Yatris assembled there after holy-dips in Alakananda. Swamijis lead the whole lot of Yatris Out of many institutes, branches, hostels etc., established singing Bhajans from Badari Temple to the place of foundation by ABMM Badari - Ananta Matha requires special mention. laying. Kadiyali Sri Laxminarayana Upadhyaya of Udupi was Tatvavada in 1955 initiated the process by publishing a the Purohit. Bhumipooja was performed by both the Swamijis, letter from Sri Bheem Rao of Davanagere in this regard. Sri Vidyamanya Tirtha laid the foundation stone while devotees 'Sri Madhvavijaya states that Acharya Madhva stayed in shouted Jayakara. It was a heavenly and divine sight. Fortunate Ananta Matha in Badari. But, as of today no trace of Ananta and blessed were the eyes beholding this sight. Matha is found in Badari. Seven centuries have elapsed since A miraculous incident happened at this moment. The then. If however, ABMM procures a site, a fleet of youngsters husband of a lady, both hailing from Bangalore, fell unconcious. are available to build such Matha to be named as Ananta Matha'. The lady (wife) started screaming. Sri Pejavara Swamiji sprinkled the holy Tirtha over the person who, soon got up. The lady In the Feb. 1969 issue of Tatvavada a report was published, offered her golden bangles out of gratitude to God. About which stated : 'Sri Pejavara and Sri Bhandarakeri Swamijis have Rs. 40,000 was collected on that day on the spot'. proposed to build a big Matha in Badari, name it as Ananta Matha and errect a statue of (Pratima) Acharya Madhva there. Inauguration of Ananta Matha : Ten Guntas of land suited for this purpose have been donated 17 On 8.10.78 the Mandira named as Ananta Matha built by the sons of Late Sri Kuttetturu Sitarama Rao.' by spending about Rs. 8-10 lakhs was inaugurated when about TATVAVADA (SPECIAL ISSUE)35 36 TATVAVADA (SPECIAL ISSUE) 700 devotees congregated to witness. In the morning hours, at the feet of Badari Narayana, Sri Vishvesha Tirtha Swamiji Vajra Kavacha dedicated to performed Sudha Mangala - Pravachana for his 4 Shishyas and Satyasankalpa Sri Krishna offered Geeta Bhashya Book, the first publication of Vidyapeetha A report by Vidwan Sagri Raghavendra Upadhyaya to Sri Badarinarayana. Nearly thousand devotees in procession (To English by B. Gururajacharya) went to Ananta Matha which was inaugurated by Sri Vidyamanya Tirtha Swamiji. In the history of Sri Krishna's Udupi 10th day of February, 2003 (Chitrabhanu-Phalguna Shukla Saptami) would be Madhva's statue installed- 10.10.89 : recorded as a ever memorable and ever as glittering and shining As a part of 750th Jayanti of Acharya Madhva, his Pratika as diamonds. It was on that day, Monday, with Rohini was carried in a Ratha all over India. On 20.9.89, 16 buses Nakshatra, the birth star of Sri Krishna, at the sacred carrying 900 Yatris (after 35 days of piligrimage of various Muhurtam occuring at 10.45 a.m. Madhva's Udupi Krishna holy places) arrived at Delhi where a historical meeting was was offered and clad with Vajra-Kavacha. This Vajra Kavacha held when the President of India was in Chair. too is said to be a unique and first peace of its kind; it, in On 10.10.89 at Antanta Matha Madhva's holy statue was all known probabilities nowhere else the similar one so far was installed by both the Swamijis. made and clad to the Moola Pratika (not to speak of the Utsava Pratika or so). So, it is the Udupi Krishna that, first and Thus goes the history of ABMM's last 50 years. Fifty years foremost in the history, was clad with a Vajra Kavacha made of service of achievemetns and developmental activities with a total cost of about Rs. Three Crores comprising 6817 encountering difficulties and solving them for a forward march. diamond studs, 4994 Ratna studs, 2309 green stones, 108 While introspecting the hightened courage and zeal of bygone blue stones, thus in all studded with 14229 number of days it might look as if we are now slackening. Then, Swamiji valuable stones using 7890 gms of gold as a base material. had only this 'child' to lookafter. Now this Parivrajaka Yogi An year's dedicated expert workmanship is involved in the has a vastly widened field of activities. As a natural result of making of this Kavacha. Hence it is a record peace as per the this, these branches of ABMM are getting diluted, are the artisans of this Vajra Kavacha in the history. Also a historical student-hostels are slipping out of control and so are our event for the entire devotee world. various plans programmes deprived of quality-outcomes. For It is a belief of all the devotees, based on guinine reasoning, this worrisome trend to get a reverse track that is to put the that Lord Krishna, with His grace on His staunch devotee Yati whole thing on right track, captains who value the ideals of Keertishesha Sri Vidyamanya Tirtha of Palimaru Matha, who Swamiji in all earnest and strive hard seem to be in shortage desired that such a Vajra Kavacha be offered to his Krishna for ABMM. Let all of us wish all the best for ABMM and on the day when he himself offered and crowned Krishna with with such an able leadership and captaincy we wish it would 18 a Vajra Crown, made his desire fulfilled through the beloved see a couple of fifty more years. Shishya Sri Vidyadheesha Tirtha Swamiji. Lord Krishna is TATVAVADA (SPECIAL ISSUE)37 38 TATVAVADA (SPECIAL ISSUE) Satyasankalpa, the one whose desire is alwyas true and who Samagra Bhagavata Chintana discourses were held as per fulfills the true desires of His devotees. continued schedule. Celebrations for twelve days : Spread of devotional ritualistic fragrance : Celebrations on the occasion of the Vajrakavacha Arpana Utsava and Pooja rituals such as Saptotsava (Utsava for seven were run for twelve days starting from 28.02.03 to 11.03.03. continous days on chariots), Utsava in Madhva Sarovara Sri Satyatma Tirtha Swamiji of Uttaradi Matha inaugurated (Teppotsava), special Poojas to Sri Raghavendra Swamiji, the celebrations which concluded with valedictory address by Harinama Sankirtana (Chanting of Haridas Kritis), divine Sri Sushameendra Tirtha Swamiji of Sri Mantralaya Sri musical concerts and dance programmes by international aritsts Raghavendra Matha. TTD's Dasa Sahitya Project and Sri were the Kala-seva offered to Sri Krishna on these days. Raghavendra Saptaha Dashamanotsava Samiti together with Documentary films on Haridasa' life and works, exhibition their typical programmes added grandeur to the celebrations. on Madhva-Darshana depicting Madhva's life and preaching All most all Madhva Peethadhipatis' gracious participation and etc., were some of the notable events during the period. their Anugraha Sandesha made this function spiritually more valued. As usual with such costly offering, the argument of Paryaya-like Festival look : 'Irrelevent spending' by so called rational thinkers was dealt These days' festival looks made one to recollect the grandeur in detail by all the Peethadhipatis for establishing the relevence of Paryaya festivals at Udupi being held every second year. The and aptness of such a collective spending by the dedicated Sabhangana and Sabhavedike, processions and the streets of devotees of God. Every participant remembered the great sage the temple city carried all the pomp and show ditto to the of the century, Sri Vidyamanya Tirtha Swamiji on these days Paryaya festivals depicting the charactaristic specialities of more specifically. Toulava coastal culture and traditions of Udupi. The procession in which the Vajrakavacha was brought from the Jodukatte at Discourses by Vidwans : Udupi upto the Sri Krishna Matha reminded Paryaya procession. Every forenoon under the banner 'Mantra Mandira Chintana Programme' discourses on Sri Raghavendra Swamiji's works and Prior to this procession, on behalf of Paryaya Swamij, (who his life and personality were arranged. As many as seventeen cannot leave the threshold of Udupi having ascended Paryaya Peetha) Sri Vishvaprasanna Tirtha Swamiji of Admar Matha scholars delivered their discourses on Anuvyakhyana-Anusandhana (Palimar and Admar Matha form a Dvandva Matha) took this which covered different section in Brahmasutra-Anuvyakhyana Vajrakavacha to the Matha at Palimar where the holy presence of Acharya Madhva. Every evening series of discourses under of Lord Vedavyasa, his foremost devotee Anjaneya and holy the programme titled as Sri Krishna Darshana were planned Brindavan of Sage Vidyamanya Tirtha exist. Carrying the based on the work of (composition) Sri Raghavendra Swamiji blessings of all of them, the Vajrakavacha was brought to called "Krishna Charitamanjari'. 'Haridasa Sangama' as it is Jodukatte from where the grand procession proceeded to Sri called, comprised series of lectures on Haridasa Sahitya every 19 Krishna Sannidhi. The Vajrakavacha was adoring an icon afternoon. Most of these days Sri Bannanje Govindacharya's designed similar to the Manthapashadhara Krishna at the TATVAVADA (SPECIAL ISSUE)39 40 TATVAVADA (SPECIAL ISSUE) Udupi sanctum sanctorum. Various mythological tableus like august presence of Sri Vishvesha Tirtha Swamiji of Pejavara Geetopadesha, Vamana, Narashimha, Varaha etc., Avatara and Matha, Sri Vidyasagara Tirtha Swamiji of Krishnapura Matha, usual accompanyments such as Tattiraya, Kombu, Kahale and Sri Vishvapriya Tirtha Swamiji of Admar Matha, Sri Lakshmivara other Vadyas as in Paryaya procession went with the procession Tirtha Swamiji of Shiruru Matha, Sri Vishvaprasanna Tirtha adding beauty. Swamiji of Pejavara Matha, Sri Vidyavallabha Tirtha Swamiji of Kaniyur Matha and Sri Sushameendra Tirtha Swamiji and More than five hundred Hari Sankirtanakaras of different Sri Suvidyendra Tirtha Swamiij of Raghavendra Matha offered ages and communities of thirty plus Bhajana Mandalis loudly the Vajrakavacha by tying it around the Bhaishmi Madhva singing Bhajans and dancing charged the minds of onlookers Kararchita Udupi Sri Krishna while thousands of onlooking and the atmosphere with the devotional sentiments. Sri devotees were shouting Jayakara and Govinda Nama. Vishvapriya Tirtha Swamiji and Vishvaprasanna Tirtha Swamiji gave the start for the Bhajan by beating the Tala initially. On Thus went the events of Vajrakavacha Arpana to Madhva's the whole, it looked as if Rugminidevi being present and in Udupi Krishna as wished by the sage Sri Vidyamanya Tirtha the form of glittering Vajrakavacha was on her marriage Swamiji and endorsed by Sri Hari-Vayu. procession (Dibbana - Baaraat) to meet her bridegroom, the Lord of Lords Sri Krishna. Contd. from Page 17 Three stages of Arapana : outward assemblies? Is it not for the benediction of Sri Hari As mentioned, on 8.3.03 first Arpana of Vajrakavacha was Vayu on us that Shishyas and their Guru Peethas too should made at Palimar to Lord Vedavyasa and to the Antaryami reciprocatingly offer full whole hearted involvement and Roopas present in Palimar Anjaneya and Sri Vidyamanya Tirtha cooperation with real spirit? Should we not see no damage in his Brindavan place. is done through our activities, open words and gossips nullyfying such need-of-the hour efforts. Mudslinging against On 9.3.03, in the presence of Krishna's icon clad with Vajrakavacha exhibited on the dias at the Rajangana, Arpana one another by cajoling the faiths harmlessly held by different was made simultaneously by all the donors who contributed sections within a society otherwise homogeneous community for the Vajrakavacha by chanting 'Sri Krishnarpanam Astu'. under one blemishless Shveta Chhatra - shadow of Great On this occasion Paryaya Sri Vidyadheesha Tirtha made all Acharya Madvha should we not desist from? Let us all please those assembled there to chant the Shloka as follows : break our heads over these questions and act not foolishly so ABBM's Madhva Tatvajnana planned such arguments of wastage of huge money collected on a non productive project like holding Sammelana were vocal Sammelanas and had to be faced with convincing replies. Swamiji explains (This is a report compiled originally in Kannada by Prof. A. his status of mind at that time by saying, 'criticism was of Haridasa Bhat for Tatvavada Kannada special issue. It is rendered such a proportion and strength that I too was upset mentally in English by Sri U.B. Gururajacharya) and had to ponder over whether what I intend to do, does (ABMM in its 50 years of life had arranged 21 Tatvajnana not amount to squandering of money and committing a Sammelanas and it was the 22nd Sammelana that was held blunder'. He was very much perturbed. in Feb. 2003 in Bangalore along with its Golden Jubilee He finally made up his mind to hold the Sammelana but Celebrations. In all four Sammelanas were held in Bangalore. not to leave at that (just hold Sammelana and forget) and We bring out some chosen excerpts from such Sammelanas there. He says, he realised that the spirit of Sammelana should whereas a detailed 'who said what' during the latest 22nd not end up with close of it but be continued in the following Sammelana deleberations are appended in this issue elsewhere days so as to keep the torch that was lit burning for the benefit for our readers records.) of society. This is how ABMM's inception was prompted; it Why huge spending ? was born and it brought the community together. A name, Of course, lot of resources are utilised in conducting it made and continues to make. Sammelanas. But the worth of spending is in the kindling of First Sammelana on 4th and 5th April 1953 at Udupi was Madhvaprajna when thousands gather and partake in a inaugurated by His Highness (late) Jayachamarajendra Vodeyar common sentiment, mingle with fellow Madhvas, adore and and Prof. B. Venkateshacharya was the President. His presidential enjoy Yatis' presence in a united dias, hear their messages and address encouraged Swamijis intentions and constructive feel elavated to and proud of belonging to Madhva community programmes. and following. It also eventually adds to knowledge treasure. Hence such an extensive assemblage is supportive to unification. Second Sammelana was held at Coimbatore on 27.5.56. Gokarna Partagali Mathadheesha Sri Dwarakanatha Sripada This is the view held by Sri Vishvesha Tirtha Swamiji, the Vodeyar in his inaugural address said, Samrakshakaru of ABMM in organising such Sammelanas purposefully successfully and frequently relentless to comments 'After independance, our country, under the guise of from certain corners. He set tradition by making Peethadhipatis secularism is tending to adopt and follow non Bharatiya system share a common platform to the joy of their disciples. Madhva of administration whereby time tested Sanatana Varnashrama society has got to be indebted to him for this. system and the Brahmin community which strives to preserve 21 such system are ignored totally. Added to this such Sanatana In the year 1953 when first such Sammelana was being systems are condemned and vindictively vilified or defamed. TATVAVADA (SPECIAL ISSUE)43 44 TATVAVADA (SPECIAL ISSUE) This is against their own adopted secularism. All of us should together coherently for Madhva's Tatva Prasara and all other consider the situation very seriously and to combat the welfare programmes. Let all Madhvas do this for our community's onslaught on us, the Brahmins, we must stand united setting development, for preserving Santana Dharma and ultimately aside all our differences. It is a unity for a Dharma Yuddha. for the welfare of the country. C"·C"w∫|"{E"{w If and when the scientific laboratories can win confidence in matters of social descrimination and harrassment. Neither and credibility why our Aparoksha Jnanis (evolved souls) the scientific advancements nor the philosophical attitudes are cannot do so? As against the scientific laboratories the responsible for this situation; it is the human nature (of Aparoksha Jnani would teach us go beyond the threshold of exploiting the weaker section) that is at fault. Philosophers and Vritti Jnana (knowledge perceived through Indirya and Manas) scientists together should try keeping this under arrest. so as to acquire techiques to seek Saakshi jnana (knowledge Fifteenth Sammelana in the year 1992 under the through the self, extra senory perception, wisdom through the Presidentship of Dr. B.N.K. Sharma was inaugurated by the inner sense). then Governor of Andhra Pradesh Hon'ble Sri Krishnakant. There seems to prevail a misgiving (with a section of Dr. Sharma's call to Madhvas consisted : society). It is, "truth may be anything about the soul and "We, along with our efforts to attract the people towards super soul (Atma and Paramatma). But, the tragedy is that, Tatvik doctrines, should also kindle the national sentiments derived from the acnient philosophy, the concepts such as the of patriotism. Just, if, we could use the word 'Bhagavan' as rebirths, Karma, Papa, Punya and so on have been made the against the word 'Hari' (which as per our tenets makes no tools for discriminations and thereby have lead to harassments difference) our Tatvavada philosophy would perform well as in the society. This is why we hate to honour or bother about an universal philosophy. By this it would occupy a position the ancient philosophy." This attitude is wrong. of belonging to and complying with the laws of universal mankind. These are the universal veiwpoints of the Dvaita All such social descriminations and tortures are caused Darshana the proponent (Sri Acharya Madhva) of which mainly by the material avarciousness and over ambitions. These captured the hearts and influenced the minds of a Muslim problems get further aggravated due to technological and monarch whose security men prevented him from entring the scientific benefits and luxuries being affordably concentrated kingdom. at and distributed to only certain crosssection of people in Î"{i&C"{ li˙"{i <˙"X"l”Â"Â"‡l”¥"# $ the society. Totally uncaring for the philosophical and spiritual guidance in such matters people are tempted to amass wealth ÷·Òß"f# C"˙"¿ |"|Â"ª{E"·ˆ"‡∫iÓ" $$ and squander it for the material luxuries in a shameless these were the words which opened the inner eye for a vision compeition among themselves. This is the reason for such of logical message hidden in the Vedanta scriptures. Dire need problems harting society. Ofcourse, total denial of misuse of for a catching and reachable classic in the language and style concepts of Karma, Papa, Punya and rebirths since centuries appealing to the mass of people is felt now much more strongly than at any other bygone time. is not aimed at. But to whatever small extent such concepts have been misused by a few in the past centuries is surpassed 25 "This ABMM has stepped into its 40 year-age-threshold. for too much in the present days of technological advancement In its earlier years it has seen many sufferings. Still, it has TATVAVADA (SPECIAL ISSUE)51 52 TATVAVADA (SPECIAL ISSUE) survived as a single forward looking organisation representing Sri Satyapramoda Tirtha Swamiji of Uttaradi Matha inaugurated Madhvas of various states speaking many lanugages. ABMM it. Former President of India Sri Venkataraman was the Chief has emerged from out of the eminence of Sri Pejavara Swamiji's Guest. Sri Bannanje Govindacharya presided over. magnetic personaltiy. Swamiji is leading this organisation In his inaugural address Sri Satyapramoda Tirtha declared, chalking out various plans for the spread of Acharya Madhva's 'Agnirvai Devanam Avamah, Vishnuh paramah - is how the message to everywhere. By establishing Ananta Matha of Sanaka Veda unequivocally states the supremacy of Sri Hari and Prarampara in the holy place of Badari, Swamiji has invigorated nowhere it mentions any other God as equal to or excelling the memories of acnient history. Sri Hari." The Sixteenth Sammelana held in Bangalore (for the third To quote Acharya Bannanje from his presidential address, time) for three days from 18.2.94 was inaugurated by Justice M.N. Venkatachalaih and was Presided over by Dr. Vyasanakere "I have dispute (objection) about the degree and truthfulness Prabhanjanacharya. Sri Vidyamanya Tirtha's Rajata Tulabhara of righteousnes we (claim to) possess and practice. How much was conducted as a part of his 80th birthday celebrations. Prof. sincere we are in our belief?' U.R. Rao, Dr. Roddam Narasimha, Sri P.V.R.K. Prasad Rao 'I feel we carry a facial mask of righteousness. Behind this and Prof. C.N.R. Rao were felicitated during this Sammelana. mask there lies a hidden dirty face which most probably could Sri Vidyamanya Tirtha in his message said the visions of never be revealed.' Vishvaroopa by Arjuna, Vasudevaroopa by Dhruvaraja and 'It has become never ever possible to live undressing this Narasimharoopa by Prahlada are the testimonies for the Vishnu mask. What surprises most is that many have goofed to beleive Sarvottamatva. Such perceived doctrines are the real saviour of the mask as our real face. And, they have totally forgotten us in our Sadhana Marga. that inside the mask there lies a true face.' Presidential speech of Dr. Prabhanjanacharya contained, 'Leave apart hoodwinking the others with this mask, how 'Many people ask the question whether the philosophy is horrifying it is to deceive our own selves with this mask.' relevent to the present time at all. The point to note here is that the fields of operation of science and philosophy are Twentieth Sammelana was held in Pajaka the birth place entirely different. Scientists agree with the limitations of of Acharya Madhva on 3.2.1998. Sri Satyatma Tirtha of science. A scientist says, ''The aim of a scientist is not to Uttaradi Matha inaugurated. Fifteen Peethadhipatis were present. explain 'whys' about things. Where science fails and becomes Sri D. Prahladacharya presided. In his address he said, helplessly quiet the Tatvajnana dawns. 'Metaphysics' is how 'Since many centuries Madhva society has been contributing the westerners named Tatvajnana. How the ground vehicles its might for the development in various fields such as culture, such as bus and train can be comparable to and impede the literature, spiritual and Dharmik propogation. Karnataka's aeroplane flying in the skies''. 26 great son Sri Madhva established the Dvaita Darshana, one On 243.95 Seventeenth Sammelana in Madras was held. of the three Darshanas of this country. TATVAVADA (SPECIAL ISSUE)53 54 TATVAVADA (SPECIAL ISSUE) Twentyfirst Sammelana took place at Udupi in the newly Upanishad Section : constructed Rajangana hall, on 12.5.2001, during the Paryaya Talavakara period of Sri Vishvesha Tirtha Swamiji. Sri Sushameendra - Sri Bannanje Govindacharya Tirtha Swamiji of Sri Raghavendra Matha and Sri Vidyavachaspati Ishavasyam, Ambalpady, Udupi 576 101 Tirtha Swmaiji of Sri Vyasaraja Matha inaugurated the (This article originally written in Kannada by the author, is rendered into Sammelana. Prof. V.R. Panchamukhi was the President. English by Sri U.B. Gururajacharya.) Sri Panchamukhi painfully explained the divisive situation (From previous issue) within the Madhva society in his speech : From head to chest : Spiritual leaders should denounce the divisive tendencies Nine Mantras are in the first Khanda of Talavakara; in the that have crept into our society, based various factors such as second Khanda, five. Maths, Gurukulas, Sampradayas etc. We do not hesitate to The other two Khandas are in prose order. Before we get humiliate the others, if that act suits us in establishing our into the actual Upanishat, three related items have to be superiority. Our situation seems to be similar to that of the known, they are, ıÒ The third is to know as to who is the Pratipadya we must meditate upon in our mind and heart. It should be (expounded) (subject) Devata of the Mantra? well consolidatedly held fast there. For this to happen, the Of any composition, we require, at the very beginning, to Mantra Devata is remembered by touching the chest. know as to whom all that is said here belong? Which is the Seven metres and Seven musical notes : subject dealt with? Before commencing to read, we would like There is one more reason why we should know about the to make sure whether the topic presented in it interests us. Chhandas. The spiritual tradition dictates to us to get to know about ˙"ilß"E‰" (Veda Mantra) form a sort of literary compositions the Rishi, Chhandas and Devata as a pre-requisite. The Rishi which can be set to music and can be sung. Samaveda, for is recollected while touching our head, the Chhandas, touching that matter is totally musical. Samaveda consists of all seven the mouth (lips) and the Devata, touching the chest (¸lÎ"). musical notes. Whereas, in ıÒ÷ØÒ (Rg) and Î"¬"·ªØ (Yajus) Veda the This is the system followed while chanting (Japa) the hymns flow of only three notes is seen. (Mantras). Why this way? Why to touch the head, the mouth In these three Swaras, seven metres (™>ElC"Ø) are exhibitd. (lips) and the chest? They are Gayatri (ˆ"{Î"‰"”), Ushnik (≈ Who ıÒ If less by one letter it is called Sri Satyamtma Tirtha Swamiji : "Suvarnas" from ABMM Suvarna * If a son says he loves father but does not wish to carry out Mahotsava and Tatvajnana Sammelana father's will, then he is not a real son. Similarly, by mere (Report compiled by Sri U.B. Gururajacharya & declaration that we adore God but not obey His wishes we Vidwan Tirumala Kulkarni) are not true devotees. Sri Vishvesha Tirtha Swamiji : * Tatvaratnas should be accessible only to those who deserve * Acharya Madhva's doctrines can offer the solution to all the it. For that it should be protected inside the locker so that present day problems. only the fellow with lockers would be able to acquire the * Flowers and gems are tied together by a thread. If that thread Ratnas. gets cut flowers and gems get lost. Bhakti is that sort of What is the locker and which is the key here. binding force of the society. If it is cut, society gets disarrayed The 'Bhashya Durga' is the locker. The Ratnas are hidden and lost. inside the Durgama Bhashya. The key is the grace of the Gurus and Vedavyasa enabling the Satvikas to reach the * God has all names, all forms. All words are his names. All Ratna. forms in this world are his forms. * It is enough if one tries to realise his own real self. He would * Ramayana's story of Vali-Sugreeva gives the following message. have contributed for the well-being of the society and nation. Sugriva said to Rama - I couldn't differentiate between you * Tatvajnana and Sadachara are the two major messages of two. So I did not throw arrow at Vali. Acharya Madhva. With the goals of propogating these basic * Then Rama made Sugriva to wear a 'Mala' offered by messages ABMM was established by Sri Vishvesha Tirtha. Hanuman. Similarly, to distinguish between bad and good His multifaceted services to Madhva Jnanaprasara, Bhatki we must wear a Mala of Bhakti offered by Acharya Madhva, spread, social welfare schemes etc., are the most commendable. the third incarnation of Mukhyaprana. Sri P.V.R.K. Prasad, President, Celebration Committee : * One of the unique messages from Madhva : E"{E"{¬"E"CÎ" U"·o±k"{ * Repetitions/duplications of activities by various institutions ÷Ò|"f˙Î"{ ÷Òª˙" * New ways and techniques to attract the unattracted and * Supremacy of spiritual values is the dire need. Without this repulsive section, especially of younger generation are required no good for the society. to be adopted. Pandarinathacharya Galagali : Justice Sri Rama Jois : * Vishva and Isha both together are the concerns of Sri * 'If we do not arrest the tendency of the people drifting Vishvesha Tirtha unlike some others who either care only towards the Nastikyavada, the society would be doomed'. to Vishva or only to Isha. * The society is required to be ëÈ{ Women's Session - Held on 7.2.2003 : Smt. Rajalakshmi Parthasarathi : How much is practical in the changing society situations Flashes from womens session for observing old rituals? (Report compiled by Sri U.B. Gururajacharya) More time should be allotted for Mahila Goshthi - a full Smt. Hemalata Mahishi : day. There is lack of adjustment towards the working ladies. Smt. Rukmini Girimaji : Elders are not tuning up for the changing circumstance with the working ladies. Sri Pejavara Swamiji has introduced the women to the stage and from there to the public. He is Guru and Swaroopoddharaka. Inspite of our strong cultural base how is it that marriages are tending to break? Varna Sankarya by women should not be resorted to. Sons and Daughters-in-law too should be accomodative. Ethics of ladies should be the concern for them. Even matters like difference in Vegitable- cutting might get Smt. Sandhya S. Pai, President of the Session : magnified to the extent of seperation of the couples. Wherever there is problem, there should be a solution. But, Parental care at the oldage of theirs is being neglected. we should go to the root to get it. Smt. Tejaswini Nagarahalli : The attitude of being a bad 'Atte' (mother-in-law) should Woman is an indispensable assistant to man in all his be dispensed with. activities. Veda, Bhagavata and Manusmruti all give very Teach the girl to be a good daughter-in-law. deserving and respectful places for the women. Marriage is an adjustment. U"|"¡ÒÂ"{ - is the name of wife of Swayabhuva Manu. In hundred and one ways a woman can help the society to keep Dharma is a way of living by observing which we would it in tact. be giving, may be even to the slightest measure, happiness to the fellow-living persons. Vaccum created by a woman, by her occupying any coveted place other than in Garhastya cannot be filled up by any man. Ethics and charity of a man is as much important as it is of the lady. Smt. Sudhabai Agnihotri : Modesty and respect are to be protected and preserved by The value what we follow in our homes and in our schools the woman herself. would shape the future of the generation. Smt. Saraswati Sripati : * Children/kids learn by observations. So provide good (Î"‰" E"{Î"fC|"· Â"±¬Î"E|"i ªß"E|"i |"‰" li˙"|"{# opportunes for them to learn. 33 Divine forces become overwhelmed with joy where the Teach the children good things and Dharmik matters. ladies are honoured with respect.) TATVAVADA (SPECIAL ISSUE)67 68 TATVAVADA (SPECIAL ISSUE) has composed 4,75,000 songs, of which hardly 2000 songs Haridasa Sahitya gives peace of mind are available today. He ahs composed songs on all aspects of -Smt. Geeta Vasudeva Rao life and living, to make the life of common people happy and I present the following few lines to the august readers of purposeful. He was specially commissioned by the Lord, to Tatvavada in all humility, for I am aware that in the devotional spread the message of 'devotion to the Lord' among the scale, that the Haridasas have made available to humanity, common people of all denominations, for devotion thrives in humility is a great virtue practised by the Haridasa, for a pure heart, which longs for the Lord's direct vision. observance by those, who choose to follow them. What is Haridasa Sahitya ? In the Universe there is only one Supreme God. All the Haridasa Sahitya is the collective literature produced by the others are His servants including His consort, goddes Lakshmi, Saint minstrels of Karnataka, so that ordinary people in their who inspite of having crores of attendents serves the Lord, daily cores, may keep in touch with the Lord of the Universe. herself : This literature, has for its authority- the Vedas and Upanishads, ÷Ò{i He has to conquer - ACHARYA MADHVAS READING OF Anger with peace. KATAKOPANISHAD Hatred with love. (Here are the excerpts from the paper presented by Ignorance with knowledge. Chinthalavady K. Ramamurthy in a Symposium on Moral degradation with moral purity and enjoyment with Katakopanishad, held at Jnyaana Pravaaha Institute at Varanasi rem*** as the core of message of Acharya Sri Madhva to on 3.12.2002 and 4.12.2002. We are happy to inform that humanity. this was regarded as one of the most informative and enlightning papers.) In conclusion, it is my earnest appeal to all to go through the songs of the Haridasas, select atleast some of them, chant Vamana roopa of Sri Hari is the God to be known by this them each day to ** in the Lord's grace, to enable them to upanishadic brahma-vidya – its central theme. Yama, the live a happy and purposeful life. dharma devataa, is the seer of these mantras; received from him by Nachiketa subsequently. Anushtup, etc., are the various $$ ˆ"·˙"fE|"ˆ"f|"ß"‹˙"iU"{Â"fÓ"ß"C|"· $$ meters employed. Vamana is the indweller of all souls, here and hereafter, OME SSENCE OF ADHVA S HILOSOPHY S E M ' P controlling all activities at all times and at all places; and always TATVAVADA : DVAITA superior to anyone and everyone, which this upanishad specifically mentions as “Madhye Vamana Vaasinam”, “Viddhi * Lord Narayana Alone is the Supreme Independent Tvametam Nihitam Guhayam”, “Eeshaano Bhoota Bhavyasya “, God-head. The entire Veda hymns only His praise “Paramapnoti Tad Vishnoho Paramam Padam” etc. Acharya by various epithets such as Agni, Indra and Varuna. Madhva, therefore, specially pays his obeisance to the Vamana- Monotheism alone is thus the quintessence of Vedic roopi Parabrahma at the beginning of his bhashya. literature and not polytheism. There are many readings and interpretations of upanishads, * All names (of God) are only epithets; God is the both traditional or otherwise, by scholars and intellectuals. But Ocean of all qualities or excellences. Hence any the uniqueness of Madhva Bhashya lies in the fact that he name is good enough to invoke God. All names allows Shri Vedavyasa to speak for Himself. Acharya Madhva designate only God. Not only Vedic words not only keeps his words to the bare minimum and instead takes Sanskrit names, whatever the word may be, in any pleasure in projecting Sri Vedavyasa, by quoting Him extensively language whatever in the world, every name will from Shruties, Smrutis, Sootras, Itihasas and Puranas. Who can designate Him alike. For, there is no sound or word excel Vaasishta Krishna, an avatara of Narayana, in teaching in any language of the world which is not essentially 35 us the intricacies of shastra prapancha given by Him - both a name of God. in authority and clarity ! TATVAVADA (SPECIAL ISSUE)71 72 TATVAVADA (SPECIAL ISSUE) The story of Nachiketa with 118 mantras in this upanishad to face it instead of fearing or winning over. Rather welcome is more extensively told in Krishna Yajurveda Kataka, Taitareeya it as Tagore says, as a friend, as an end of one more saadhana Brahmana, Gatisara, Anushasana Parva of Mahabharata, etc. to avoid birth in the future. Acharya Madhva quotes Brahmasara, Gatisara, Padma purana, ——- Brahmanda purana, Brahma Vaivarta purana, Maha varaha purana, Shabda nirnaya, Bhavishyat parva, Koorma purana etc. Nachiketa goes to yamaloka as daana, mainly to learn two He also indicates the similarity of many passages in this things. upanishad to Gita vakyas, which can be understood more in 1.The methodology of leading life in this world as a yajna detail in his two works on Bhagvad-gita. to Vishnu. Following Madhva Bhashya, the illustrious commentator 2.To know more and more of Parabrahma as a controller Shri Vaadi Raja has written his work “Prakaashika”. A tippani (Niyamaka) of the finally dead and liberated souls. by Shri Vyasa Theertha on this upanishad is followed by two kandaarthas, one by Shri Raghavendra Theertha and another Acharya Madhva quotes Brahmasara to make this point by Shri Vedesha Theertha. that one who contemplates always on Vishnu in Agni (in yajna or life) goes to swarga, stays there for a manvantara and then ———- as a part of a due process gets liberated from there on. In The eight-year-old exhibits such fearlessness towards death, order to share his special knowledge with his father for his it is worth learning and contemplating. Many of our fears use, Nachiketha asks Yama the first boon of calmness to his simply disappear once we know this truth and hence the father. upanishad vividly describes it along with the message that we The three boons he gets are interlinked and show a die only to be born again. Here it is noteworthy to understand sequence. The first one, though read personal, is not so. Shri that in the entire gamut of our shastras, the wicked were always Vaadiraja points out that it is because of his vedic knowledge worried about death and did their best to avoid it. Avoid death of respecting parents and elders (Matru-devo-bhava etc.) as a to live permanently is the line of thinking. They thought of first step towards a disciplined spiritual life, which takes unto the best boons possible. But alas, all of them had to die, in Jnaana-Bhakti-Vairagya at its pinnacle. His father was full of one way or the other, without exception. At the same time, worldly desires, disappointed, confused, and angry and did not the good souls like Nachiketha never feared death. Once born, possess right knowledge to get what he wanted. Hence, they knew that death is unavoidable. Hence their thinking Nachiketa asks the first boon for his father to get over these was always towards avoiding birth instead of death. Although problems so that he can give the benefit of the other two both looked for eternity, their approaches were quite different. as well. Further, the wicked looked for it here in this mortal world As Uddalaka represents ourselves, the uninitiated in proper whereas the wise knew the secret. We can perhaps crosscheck 36 our attitude towards death, now and then, and be prepared spiritual pursuit, the upanishad extends us the benefit of Dharmaraja’s grace on us to get the required pre-requisites like TATVAVADA (SPECIAL ISSUE)73 74 TATVAVADA (SPECIAL ISSUE) peace of mind (Shanta-sankalpa), good-hearted (Sumanasa), prays to do the day’s work right from getting up the bed till angerless ( winning over raaga, dwesha etc.) and good sleep retiring to the bed as His pooja, with constant thoughts of in the night (contentment). Just by working on this upanishad, Him and His dharma. Similarly he places the result of all we become eligible to get all these - as a phala-shruti - for the work done in a day as an offering to Him as part of pooja, moksha sadhana. in his work “Sarva Samarpana Gadya”, recited while going to bed in the night. The day’s work and results, in all details, At first, advised by his wife, Yama asks for pardon for having are turned into His pooja by these two prayers - a very high made Nachiketa wait for three days. It is said that, an spiritual ideal indeed. unattended guest (atithi) eats children in the first night, wealth in the second night and good deeds in the third night. As Daana is sharing what we have with others like food, wealth, the word athithi goes, he is tithiless - dateless - comes without knowledge, etc., only the best part of it, as an offering made prior intimation. Properly attended to, he bestows all our to the indweller and not just to the person in front. The Tapas wants, for it is the God who projects Himself in the visitor. is physical like vratas and nitya-karma-anushtanas and mental Otherwise, He burns like a fire, for He is verily the agni. A like shravana, manana, dhyana etc. Brahma-jnaani atithi like Nachiketa has two agnis in him - The third question i.e. the secred knowladge of paramatma, Vaishvanara in stomach and Jnaanagni in brain - still more asked by Nachiketa jolted Yama for he refused to answer and dangerous. pretended not to know. Instead, he offered the best of this Yama provides for arghya (to wash hands), paadya (to wash world like longevity, horses, rathas, elephants, gold, land, legs) and achamana (to drink with food). Speaks with respect, ladies, power to rule and so on; each bestowing a higher status though much superior, and provides three boons as an amend on the receiver, than the earlier. At the end of it, he even to the three days he made him wait. offered what is not possible to get here in this world and exclusive to swargloka. This can include items like kaamdhenu, ——— kalpavriksha, somapana and so on. However, Nachiketa rejects While preaching Nachiketa Yama calls the saadhaka as all of them in one stroke with a simple reasoning that his ‘trikarmakrut’. The word trikarmakrutu indicates life itself as asking about the eternal truths has been met by transitory yajna to Vishnu. yajna, Daana and Tapas, as referred in items not asked for. (Infact, he says, he was sure to get all Bhagwadgita are cited. Every work, mundane or otherwise, is these transient things by just having seen a Brahma-jnaani to be executed with thoughts of Narayana and offered as like Yama!) Krishnarpana. He is Sarva-yajna-bhuk. He is Sarva-phala- Yama is both pleased and still reluctant to part with the daataa. This makes life an yajna. It calls for spiritual discipline secret. When Nachiketa is found to be steadfast, Yama and a right import of vedic thoughts through an accomplished identifies the competence in him to receive such knowledge guru. That is why all our vedic rites start with ‘Harihi Ohm’ and starts with a brief introduction on the Supreme Being, and ends with ‘Krishnarpana’. 37 who controls the liberated. Yama says that very few can receive Shri Raghavendra Swami in his “Praatah Sankalpa Gadya” TATVAVADA (SPECIAL ISSUE)75 76 TATVAVADA (SPECIAL ISSUE) this knowledge and it is a wonder that only once in a way, Being, Yama now teaches the process of learning and realising that such a guru and a sishya meet to discuss this knowledge. Him. The body is a ratha in which jeeva stays as the rathika. It is not to be understood by tarka, or any other means, but His buddhi or intellect is the driver (sarathy) and his manas by guru prasada only. Then for the first time Yama agrees, is the reins. His indriyas are the horses and vishayas are the that he knows the qualities of the Supreme Being, controlling path. The target to reach is the Supreme Being, on whom the liberated and he is competent to teach it. everyone and anyone is dependent. The Supreme Being is the one who is told by all vedas One who knows not these details and whose manas is not and is the purpose of all tapas, towards which all Brahma- in the fold of his buddhi and buddhi does not know where jnaanis move and He is in the form of Om. He supports the target is, then it is like meeting with an accident. On everyone and everyone has to take His support and knowing the other hand, one who knows the target and who uses the this can take one to Brahmaloka. He is unborn, everlasting horses and reins better, reaches the target called Vishnu. The and unaffected even though He stays in the bodies of all souls. attention is specifically invited here towards the term Vishnu, He is tinier than the tiniest jada or jeeva, staying right inside used in the upanishad to denote the Supreme Being ( THAD the tiniest and larger than the largest, enveloping even VISHNOH PARAMAM PADAM ). brahmanda - the largest. He stays in the ‘cave-called-heart’, in The upanishad, apart from clearly indicating Vishnu as the all living things. He is the energy behind all activities of all Supreme Being, and to be taken as the target to be reached the living, still unaffected by such actions and to be realised by those who want to get liberated, it makes another important only by His prasada. basic rule called hierarchy as a means of achieving it. It specifies By sitting at one place, He can reach the farthest distances; indriyas, vishayas, manas, buddhi, atma(chit), mahat, avyakta lying down at one place He can move around anywhere and and Purusha as an ascending hierarchy, with a specific note everywhere. Just as jeeva stays, inside the body, He should that there is no equal or greater to Purusha. be understood as staying inside the jeeva. He cannot be Most of the interpretations available on this upanishad list understood, by speaking about him or by listening to many the above hierarchy and are satisfied by talking about the or by intellect or by any other means alone, except by getting insentient part of the function, by mentioning consciousness, chosen by Him to understand Him. And it is He who liberates super-consciousness, universal-consciousness and so on. This us ultimately. misses the point of the upanishad, in total. For, conscious or He has no doshas, no discontentment, and no perturbed super-conscious is at best jada and not the purpose of vedanthic psyche and has to be understood to the extent possible to philosophy. Infact, science can give more details on the above attain liberation. At the time of pralaya, even Brahma and Vayu things than the upanishad does, if one is looking for the turn out to be just a morsel and the Mrutyu devata is just function of these instruments. But, if we have to understand a pickle for Him. 38 the energy and life force behind these instruments, then we have to surrender not only to the upanishads but also to its Having told briefly some of the qualities of the Supreme TATVAVADA (SPECIAL ISSUE)77 78 TATVAVADA (SPECIAL ISSUE) extensions like ithihasas and puranas. The presiding deities of by the vedas, acceptable to Acharya Madhva. This can not be karmendriyas and jnaanendriyas are all under the control of misunderstood as the jeeva-Brahma ikya. Acharya Madhva the vishaya abhimani devatha Parvathi. She obeys her husband refers shabda-nirnaya to establish the real meaning of Neha- Rudra, the mano-abhimani. Sesha and Garuda should be naanaasti. One who does not understand the Supreme Being understood as equal to Rudra and likewise for their respective as above is doomed to fall like rain drops on the mountain consorts. They in turn take their orders from buddhi abhimani top, says the upanishad. devatha Sarasvathi and Bharathi. Brahma and Vayu, who To dispel the jeeva-Brahma ikya, the upanishad clearly uses represent mahath thathva (the chit of our brain), control the term ‘Taadrugeva bhavaty’ and not ‘Tadeva bhavaty’, with memory and in turn get controlled by the avyaktha abhimani water added to water as an example given. Acharya Madhva devatha Sri Ramaa. Even Ramaa is subservient to the purusha- quotes bhavishya-parva to explain this manthra in Vedavyasa’s sabda-vaachya of Purusha Suktha, namely Vishnu, who has no words, clearly dispelling ikya as understood in other schools equal or superior at any point of time. of vedanta. Ikya, at best can mean being together and never The upanishad gives another important and fundamental becoming the same. concept of dependence of all souls on Him. For this the The antharyami is explained to reside in the jeeva’s body metaphor used is Bimba-pratibimba (object-image). This must with ekadasa-dwaras. Generally, the human body is referred be understood not only the Supreme Being as bimba but also in the shastras as nava-dwara-pura and here two more are the controlling deities mentioned earlier as intermediate added. Shri Raghavendra Theertha interprets the additional bimbas according to their gradation. Between the jeeva and two as manas and buddhi. Shri Vedesa Theertha adds one more Paramathma, there are 16 other bimbas and hence the Supreme dimension by interpreting it as Naabhy and Brahmarandhara. Being must be seen through each one of the intermediate bimbas. This again follows the gradation, mentioned earlier. The very famous Gita sloka ‘’Urdhvamoolam-adhas-shaakham’’, originally finds its place in this upanishad. The universe is Another important point referred in the upanishad is that figuratively spoken as a huge tree, upside down. Sriman the Antharathma enters the jeeva’s body along with Prana and Narayana is at the top and is the basis of the tree, like the also leaves along with Prana. The antharyami paramathma takes ground support. Ramaa Devi functions like the roots of the anantha roopa to suit the uniqueness of each and every soul. tree, held by the ground. Brahmaadi devatas are the branches. He is also present in two antharyami forms – one inside the This tree is eternal like a flowing river (pravaahataha nitya). deha and second inside the jeeva. His form is related by the The branches, leaves and fruits keep falling and keep growing. upanishad to the size of the thumb, angushttha. Apart from But neither this fall nor the growth affects the tree, which this infinite antharyami roopas, He has avathara roopas and stays always. moola roopa . The upanishad points out that there is absolutely —- no difference what so ever between these infinite, unique roopas. This is indicated by the famous term ‘Neha Naanaasti 39 Out of the 101 prominent Naadis in the body, the Kinchana’. This concept is the real ‘advaita-in-His-forms’ spoken Sushumna represents the royal path for the Jeeva to leave, when TATVAVADA (SPECIAL ISSUE)79 80 TATVAVADA (SPECIAL ISSUE) He decides. One who leaves by the Sushumna and moves upwards, never returns to samsara. To attain this, one has to Congregation of Madhva constantly meditate on the ‘angushta-mathra-purusha’ as ‘jeeva- Peethadhipatis and Yatis antharyami’, staying in our ‘hrudaya-guha’. Reflecting this in Excerpts from Anugraha Sandesha in Yati Samavesha held on 8.2.03. all our activities at all times can bring the right knowledge (Report compiled by Sri U.B. Gururajacharya & and His prasada, only to reach Him progressively. This Vidwan Tirumala Kulkarni) knowledge, imparted to Nachiketha by Mruthyu can bring us Sri Vidyesha Tirtha Swamiji, Bhandarakeri Matha : vidyaa, medha, yoga and Vishnu-prasada. Acharya Madhva Ananda Tirtha's message : concludes by establishing that the purpose of this upanishad ÷·ÒP „"·æØ>A˙" ≤" ÷Òß"f Sri Vidyaprasanna Tirtha Swamiji, Subrahmanya Matha : *In ÷Òß"f Sri Vidyavallabha Tirtha Swamiji, Kaniyur Matha Sri Vidyasagara Tirtha Swamiji, Jr. Swamiji, * Sri Pejavara Swamiji is always extremely busy and engaged. Madhava Tirtha Samsthana : He is maintaining it since the day I saw him first. E" ß"{‹"˙"C"ß"{i li˙"# E" ≤" ß"‹˙"C"ß"{i ˆ"·P# $ * We miss Sri Vidyamanya Tirtha very much. But I see one E" |"ü{ÍÎ"C"ß"w U"{Àw E" ≤" |"CÎ" C"ß"# Â"·ß"{E"Ø $$ vacant seat by the side of Sri Pejavara Swamiji. There in that È{ * We wish all the best to ABMM - and felicitate Swamijji. Sri Vidyavinoda Tirtha Swamiji, Prodattur, Sri Vishvabhushana * Ekadashi should be one to all Madhvas. Tirtha Swamiji, Ramohalli and Sri Vishvanandana Tirtha * All Madhva Yatis should whole heartedly sit and mingle with 42 Swamiji also graced the occasion addressed the gathering with one another at one time in one Vedike together. their messages. TATVAVADA (SPECIAL ISSUE)85 86 TATVAVADA (SPECIAL ISSUE) Bhagavata Section : On the last day of Mahabharata war, Duryodhana was hit Ashvatthama's dream at the spinal chord by Bheema with his Gada. By this, entire portion below the waist of Duryodhana was rendered inactive -Bham Gururajacaharya and was lost. Thus Duryodhana was killed. War was over. (This story of Ashvatthama as appearing here is in Bhagavata Drona's son Ashvatthama had promised Duryodhana that which does not tally with the narrated story in Ishika Parva he would see that none of the Pandavas and their inheritors of Mahabharata. Acharya Madhva, the one and the only would ascend the throne of the Kingdom. And that he would, Darshanika out of many so called Darshanikas, cleared on compulsion from Duryodhana, his master, get a successor misapprehensions and doubts caused due to such dual appearances giving Nirnaya (dicision) quoting references from for the throne in Duryodhana's widowed wife through 'Niyoga'. other scriptures of Vedavyasa. In his Bhagavata Tatparya, For this to be fulfilled Ashvatthama had to kill Pandavas and Acharya Madhva, in the present context quotes a Skanda their sons. He did so. Drowpadi's sons were killed when they Purana Shloka, ëÂ"{¨"{fE"·Î"{|"ß"{|ß"{E"w ÿ{ <Ó"# C˙"Â"ni llU"f ∫ $ µ"E‹"E"w ≤"{|ß"E"C|"‰" were asleep. ÿ{ Â"ù{ ≤" ˙" ß"{iA"Ó"ß"Øí and gives his final word of Nirnaya adding Droupadi, aghast and griefstricken, kept weeping for the ëC˙"Â"n{i&Î"ß"Øí. loss of her sons. Arjuna consoled her. He set out to bring The story that is narrated in Bhagavata like 'Arjuna arresting Ashvatthama arrested to be thrown at the feet of Drowpadi. him, drowpadi pleading for releasing him' and so on, which Leaving this, Ashvatthama to save his life, started running by look different from how it was narrated in Mahabharata was foot abandoning his Ratha. He realised he had no chance to a 'Dream' that occured to Ashvatthama' and not as actually escape from being caught. Though he was aware of his inability it happened as narrated in Ãi U"{C‰"{iEß"y"{i ‹"E"{Â"∫# $ A"‰"l{ª∫ª‚" |"{E"Ø k"aØ><˙"ù{l{|"|"{<Î"E"# $$ ). Weighing both Madhva Vedanta Beyond India the sides of arguments, I order as follows for you to obey. Carry out your promise made to Drowpadi while consoling Professor Deepak Sarma her in her grief and as well as fulfill the opinion of Bhima, During my research trips to India, I am often asked about which again is also mine and which Panchali also agrees to'. the popularity of Vedanta among Western students. Though there is an interest in Vedanta, this interest rarely extends to In accodance to Sri Krishna's words Arjuna half shaved the an interest in Madhva Vedanta. The history of scholarship in hairs and uprooted the Mani (Gem) on the head of Ashvatthama Vedanta in the West has been dominated by studies of both thus inflicting shame on him which is equivalent to death for Advaita and Visistadvaita Vedanta. Only a handful of non- a Brahmana. Ashvatthama was released from the ropes tied on Indian scholars have studied Sri Madhvacarya’s school of him and was driven out of the Shibira (tent) of Pandavas. Vedanta and can claim a modicum of proficiency in his The story ends in Bhagavata with the statement, µ"E‹"E"w doctrine. The end result is that most Western students of ÿ<˙"Ó"{l{E"w C¨"{E"{|"Ø Some may insist that making texts available conflicts with Some distinctive Characteristics of Madhva doctrine. But I do not think that the adhikara rules will be violated if Madhva pandits translate texts into English. Madhva's doctrines After all, it is still the case that the texts must be read with (Extracts from Sri Jayachamarajendra Vodeyar's address) a teacher and must be read in the Sanskrit original for a student [Late Sri Jayachamarajendra Vodeyar who was the King of to gain complete understanding of Madhva doctrine. Though Mysore prior to independance and then became the Rajyapala of the claim is a controversial one, according to many pandits, old Mysore State inaugurated the first Sammelana of ABMM in an English translation can never fully communicate the essence 1953. Again in 1960 the Sammelana held in Madras was also of the Sanskrit original. Furthermore, his Bhasya on the Brahma inaugurated by him. Vidyarthi Nilaya at Mysore was also declared Sutras (1.1.1, strisudrabrahmabandhunam tantrajnane ‘dhikarita open by him. Thus in many ways he had involved himself in the | ekadse parokte tu na tu granthapurassare, For women, sudra, developmental programmes of ABMM. and unworthy Brahmins, there is eligibility with regard to the knowledge [that is found] in the tantras. However, [they are Without himself being partison to any school of thought studying eligible to hear only] a potion [of the text when it] is narrated the doctrines of Madhva he has identified many unique distinctive [to them] and [they are] not [eligible] with regard to [direct] Prameyas in Acharya Madhva's Sutra Bhashya. He has brought study from a [sruti] text), Madhvacarya himself approves of them out in his address delivered in ABMM's programme. Madhva's pandits who teach the gist of portions of the sastra to the masses open discourses in Sutra Bhashya, Sri Vodeyar liked heartily. Acharya Madhva's Hari Sarvottama doctrines had been understood who do not have adhikara. In light of Madhvacarya’s own in their real spirit by the Vodeyar. A few of his expressed interpretation pandits would not break any rules regarding appreications as learnt by him are rendered in English here. (From adhikara if they were to address the needs of the masses. Tatvavada Kannada Special (Feb. 03) Issue.)] In summary, there is little interest in Madhva Vedanta in ...... For the recognition of particular school of thought Western universities and it is incumbent upon the Madhva in Vedanta its uniqueness of thinking about certain concepts Sampradaya to create and to foster its study. It is only through of Vedanta becomes the landmark. Also such distinctions speak the effort and devotion of Madhva pandits that the glory and for the relevance of that particular Vedanta school of thought. truth of Madhva Vedanta can be shared with the world. Conceptual description commonly found in other schools also (Deepak Sarma is a follower of Madhva Vedanta who is cannot plead for the establishment of speciality of given school currently living in Hyde Park, Chicago and enjoying an of thought. Let us identify some of the topics uniquely rasised affiliation with the University of Chicago as a Research and founded by Madhvacharya. Associate of the Committee on Southern Asian Studies. He .... Brahma Mimamsa Shastra's supreme authoritativeness is also a Research Scholar of the Purnaprajna Samshodana is established by Madhva in his Anuvyakhyana statements ëÈ|"{i 47 Mandiram, and vice president of the Society for Hindu- E" |"{MU"w <÷Ò<Å"|"Ø Â"‡ß"{Ó"|"ß"<„"kÎ"|"i $í- (Meaning - as per the stated Christian Studies.) TATVAVADA (SPECIAL ISSUE)95 96 TATVAVADA (SPECIAL ISSUE) reasons there is no other ultimate tool for imparting true the entire universe, is full of attributes and is untouched by knowledge other than Brahmamimamasa scriptures.) blemishes and this is the one that is to be known and reached finally. Madhva discribes - 'In the Sutra Ȩ"{|"{i µ"‡h"<¬"˘"{C"{ (Athato Brahmajijnansa) the word Ȩ" indicates ˙" ª{ˆÎ" (Vairagya) and On the basis of this, Madhva interpretes Ã÷Òß"˙"{<ü|"”Î"w .... the qualification to seek for µ"‡h"<¬"˘"{C"{ is Vishnubhakti, the ÈEÎ"‰" ¬"ˆ"|"{i&„"{˙"{|"Ø etc., statements to mean that the entire unshaken devotion in Vishunu. universe is under that Parabrahma and hence It is all-superior and hence is matchless È<ü|"”Î"w. And since the universe has no According to Madhva, Vairagya is nothing but 'getting rid existance without the Parabrahma being its Antaryami (all of the ways which do not impart (which hinder) craving for pervading, - ÈEÎ"‰" ¬"ˆ"|"{i&„"{˙"{|"Ø is true. knowledge. This is implied in the statement, ë<˙" Pavana Yatra : exists in the temple as a proof that Acharya had visited this place. Probably this may be the place where Acharya Madhva Janardana Temple at Ujire was seated while explaining Khandartha. (Original by Sri Sagri Raghavendra Upadhyaya. Rendered in English by Sri U.B. Gururajacharya) Kavu Matha of Kasaragodu To reach Ujire : How reach : Kavu Matha is at a 45 Km.s distance from In the Mangalore-B.C. Road route, you would reach Mangalore and 2 Km.s from Kasaragodu. On the Mangalore B.C.Road Bus-stand. At a distance of about 200 yds. from Kasaragodu route alight at a Bus stop named 'Chowki'. Take this Bus stand you would come across Beltangady Road. After a mud road in the left side of the main road. A few yards 5 Km.s of distance in this road Ujire town is reached. Here, walk in the palmgrove (coconut-tree rows) Kavu Matha on the road leading to Charmadi, at a distance of say about becomes visible. The postal address is 'Kavu Matha, Kudlu 60 yds. on the leftside Sri Janardana Temple can be seen. Post, Kasaragodu-671 124. Tel: 21965. Ujire is refered as Uchhabhuti (≈Ç"„"±<|") in Sri Madhvavijaya Kavu Matha is the place where Acharya Madhva's direct (16.41). Acharya Madhva had visited this Janardana Templa. disciple, of course a Gruhastha Shishya, Sri Trivikrama Pandita, At this place he invited the haughty and audocious scholars his famours son Sri Narayana Pandita (the author of Acharya for an argument (˙"{l) in order to tame and contain them. Madhva's biography - Sri Madhvavijaya) and Sri Vamana Those scholars, assuming that Acharya being a Sannyasi might Pandita and many more great men of that heriditary lived, not know the ritualistic procedures and system of 'Yajna' composed great works and performed their Sadhana Anushthana performance, asked Acharya to explain the meaning of a (C"{‹"E"{E"·Ê>{E"). Even today, we can have the sacred Darshana of Brahaman Khanda (A poriton of Brahmana Seciton of Rigveda). the deity Sri Vatsa Narayana Murthy which was worhipped Acharya readily explained it. But the scholars argued that its and presented to his affectionate disciple Sri Trivikrama Pandita meaning was not as explained by the Acharya. Acharya then by the Acharya. challenged them saying if so the meaning what was in their On the Agneya corner (South-East) of the Kavu Matha at mind might be put forward. Having been incapable of giving about 100 yds. distance near the Â"·k÷Ò´ª<Ó" (pond) is Brindavana any other meaning the schoalrs vacated the place. But, again, said to be of Trivikrama Pandita and on the North side, after some time, they approaced Acharya demanding explaination attached to Matha is the Brindavana said to be of Narayana for another Khanda's meaning. Acharya explained even that. Pandita. In front of the Matha on the outskirt (Kudlu) of it He asked them to record whatever he explained to them in a big manumental C|"±Â" (structure) has been erected and a writing so that it could be passed on to generations. Thus victory flag (Jaya Pataka) has been carved to record and what was put in writing at the time of his narration came commemorate the victory in Vada held with Pundarika Puri, to be known as 'Khandartha Nirnaya' (Karma Nirnaya). The Padmatirtha and others. place where this composition was recorded is Ujire Janardana Temple. But, unfortunately for us, no proof of such a This place is refered as C˙"{ª{ß" (Swarama) in Sri Madhvavijaya 49 happening is available there. Yet a stone-seat which is being (12.54) and Bhavaprakashika gives its country name (name in recognised as sacred since Acharya is said to have seated himself local language) as 'Kavu'.