Social Media - Not for Vedanta debate

 

Vedanta of any school of thought has its own grace, dexterity, wide reading, scholarship and mastery over language,  and tradition. Forefathers and Acharyas of all schools of thought in Vedanta have a definitive role to play while establishing their stand on many aspects of Philosophy in Bharata.

Since a decade or so, it has been a practice of educated youngsters to post their thoughts on everything under Sun, including Vedanta, many have not read, understood, pondered for a time. This is not very contemporary to decide which is right, left or centre. Just a person belongs to born in and believes in a particular School of thought  already pointed out that Social Media  will not make him qualify with an unknown person on the receiving end to challenge. Dushyant Sridhar, popular speaker has rightly pointed out recently, that such a discussion or debate is not suitable for any social media platform such as FAcebook, INstagram and the like. 

Social media is mainly meant for those who know their stand on topics like History, Economics, Political theories and current affairs, not a thing like Spiritualty 

JAYANTEYA UPAKHAYANAM

Srimad Bhagavatam is termed as Puranaraja by virtue of the chore of Jnana-bhakti- Vyragya thought imbibed in each of the anecdotes narrated therein by none other than Sri Shuka Muni, dearest son of the Great Vedavyasa Maharshi. As Bhagavata details several Avatara manifestations of Narayana, it has  several anecdotes of great Vishnu Bhaktas.

Krishna spends some time at Dwaraka with his family and relatives. Once, Vasudeva- Devaki, his parents ask Naradamuni who had come there to have Lord’s  Darshan and request  him to brief them about Bhagavata Dharma. Narada narrates them Jayanteya Gita or Upakhyanam, which was a topic of discussion in Videha Janaka’s palace.

Vasudeva  asked Narada : ‘O respected Yogis! I am aware of my son Krishna, in reply to my prayers to manifest  as my son: can you please tell me how to attain Liberation? Narada narrated him in detail what was discussed earlier at the court of King of Videha- Janaka, also called Nimi, in presence of 9 realised souls.

These Nine Yogis lived like Avadhutas away from the luxury of their parental palace, spent time in meditation and preaching Bhagavata Dharma. They are Kavi- Hari- Antariksha, Prabuddha- Pippalayana- Avirhotra- Drumila- Chamasa and Karabhajana.

Once, King Videha Janaka also called Nimi Chakravarti, a poweful yet benevelont King mindfuly invites  the great Yogis of his times, the Nine Yogis- sons of Vrishabhadeva and Jayanti, royal couple of Manu lineage, to his palace at Videha. Vrishabha deva is an avatara of Lord Srihari. These young celebate Yogis called themselves as Jayanteyas, after their mother Jayantidevi.

King Nimi asked a Question to them: Could you please tell me what makes Sri Hari pleased much? If it is Bhakti, what is the nature of genuine Bhakti?

1. Kavi, one among them said: When a devotee constantly serves the lotus feet of Sri Hari, he will certainly out of fear. Whatever you speak, do, eat or enjoy just dedicate all to Him. Do not worry about the results of your action. Chant his names: listen to his prayers. This makes a devotee free from fears. He develops intense love towards Him. He gets detached from wordly things: this is the basic discipline in Bhagavata Dharma.
2. Nimi puts another question: What are the signs of such devotion?

Hari answers thus: One who sees the Lord everywhere is indeed the best devotee ( Bhagavatottama). He is indifferent to evil, enemies of God, heretics, ties himself to the lotus feet of Sri Hari, and never gets disappointed. He is never separated from Him. There are 3 types of devotees of Lord. One we ho loves God, who is indifferent to non belivers is hates his enemies is mediocre: one who worships Lord only in images (Pratimas) is a basic devotee, but one who sees Him everwhere is Bhagavatottama- best among them. he can never be taken away from the Lord. He is Bhagavatottama- best among devotees.

3. ‘ What is  Maya, the deluding power of God’? asked Nimi.

Antariksha, one among them replied: Lord Sri Hari creates the world through the power of Maya. Jiva, individual falls in the trap, thinking that it is his original abode. Thus, he moves in the cycle of births and deaths, till the final day of pralaya, great dissolution of the world.

4. ‘ How  to get rid of this Maya of the Lord”? asked Nimi.

For this question, Prabuddha gives him a meaningful answer. O Rajan! There are certain ways to get rid of Sri Hari’s Maya. Seek knowledge ( Jnana) from those who are well versed in Shastras and Vaishnava lore. Give up  attachments slowly but steadily with wordly things: cultivate to be kind to all; be humble, have unaltered faith in scriptures. Practice self control ( Samyama) Start singing only the glory of God, not others. Dedicate and surrender all you do to Him. Remember him always, have ultimate supreme love and faith in him. This way, one can surely get away from his Maya.

5. The Fifth query by King Nimi was: ‘ What is the real nature ( Svarupa) of the Supreme Lord..?  

This question is answered by Pippalayana like this. ‘Paramatman is the Cause of Creation ( Srishti), Sustenanence ( Sthiti), and desolution ( Laya) of the entire world seen to us or otherwise. He is the Supreme Reality. He is unaffected by any action, and actions thereon. Indeed, He gives Life to our Body, Soul and Mind. He causes their manifestation. One who is beyond Birth and Death and all other related changes is the Supreme Lord, Sri Hari’.

6. Nimi feeling satisfied by above answers by the Yogis, has another Question to get answered: ‘ How can a seeker (sadhaka) gets purified by Yoga of Action ( Karma Yoga)?

Avirhotra answers him the 6^th question:

‘ My dear King! One can get purified by Anushthanams, procedure by scriptures, on periodical basis, however without any attachment or expectation, and the Result ( Phala) from them, which of course comes at the right time for sure’. At the end of each task on daily basis (Nityanushtana) they have to be offered at His lotus feet: Sri Krishnarpanamastu. This way, you can be free from the bondage of Karmas.

7. The Seventh Question was put by Nimi again: “ Please enlighten us about various Leelas, done by the Lord in his various Avataras - Manifestsations for the benefit of us, the mortals?

Drumila answered him: O King! The Lord manifests in several avataras by his Sankalpa, decision to help Sadhakas, who yearn to have his  presence felt from time to time. There are several Avataras, all for purpose of destroying evil forces troubling noble. Nara- Narayana, Dattatreya, Rishabhadeva, Hamsa and so on. They are Jnanavataras, apart from the known Dasha 10 manifestations like Matsya, Kurma and Varaha… He also assumed the form of Hayagriva, to restore Vedas. Kurma form was taken to help Devas in Churning of Ocean. Again he showed himself as Narasimha to bless the great devotee Prahlada. He crushed the ego of King Bali as Vamana, a dwarf boy. The Lord manifested as Rama to kill Ravana and save sages. God takes the form of Krishna among Yadavas to help Pandavas in restoring Dharma. He preaches nonviolence as Buddha. At the end of Kaliyuga, he assumes the form of Kalki, to kill unrighteous rulers.

8. Nimi was pleased at above answers and again has a doubt about “ How to control senses, which are always restless, making humans intolerant and stressed out. What happens to such people after death’.

Chamasa answers this query. ‘ in this world, many forget to show their gratitude towards God, never worship or even remember him. Some hate or intentionally ignore him. Both are non-dharmic, facing turmoil of several births and deaths. Many of them are literate, rich and know morality and sciences. For them, prime goal of life is to make money and enjoy. Since they are deeply attached to their body, they never attain peace. They workhard, make money, build mansions, surrounded by many keeping eye on their wealth.  But alas! Whether they like it or not, one day death comes to them, taking them to hell’.

9. Nimi, who was enlightened to a large extent feels curious to know the nature of God. He asks them: “ Please tell me about the form and complexion of God, and by what name we have to adresss him’.

Karabhajana, answers the King in detail. “ God takes innumerable forms. He has different complexions in various Yugas- Krita, Treta, Dwapara and Kali.  

God appears White in Satya (Krita) Yuga, in Treta he assumes Red complexion, blue in Dwapara Yuga, and Black in Kaliyuga. His form also varies. He has 4 arms in Satyayuga, holds a staff and bhiksha patra, known by names like Hamsa, Suparna and Eshvara. In Treta Yuga, he is 4 armed, having names like Vishnu, heYajna and Prishnigarbha. Dwaparayuga has him as Vasudeva, Sankarshana, Narayana and other names, dressed in yellow garment. Finally, in Kaliyuga, he is dark coloured as diamonds, accompanied by Parshadas ( attendants ) People adore him according to that particular Yuga.

In Satyayuga, seekers  worshipped by Tapas- meditation, Tretayuga by vedic rituals like Yajna. Dwaparayuga seekers worshipped Him by way of Veda mantras  and tantra ( rituals) ways. But, in Kaliyuga all above is substituted by just Namasmaranam, chanting His holy Names, and singing his glories.

Kaliyuga is indeed blessed since ways of worshiping the glory of God is very simple: Kalau sakeertya Keshavam’,  devotees get the same benefits by Nama Sankirtanam as that of Tapas, Yajna and other rituals in earlier Yugas. Thus, age of Kali is greater than other Yugas. After repeating the holy names of God, people make it a habit till the last breath before shedding off mortal coils, and surely be freed from Samasara, and attain liberation Supreme- Moksha.

On hearing this from Jayanteyas, the 9 supreme Yogis, Vasudeva and Devaki realised from Narada, that they are lucky to have Sri Hari, Krishna as their son. They lead the rest of their life in Peace, Devotion and Satsangha. This the gist of Jayateyagita/ upakhyanam  in 11^th Book (Skandha) of Srimad Bhagavata Mahapurana.

 

 

 

 

Madhva Gurus

  

Sri Madhvacharya re-established Paancharatra   Agama tradition of thinking on the Vedic literature. Born in Pajaka ( Belle) a small hamlet out seeing Arabian sea, 7 kms from the temple town of Udupi, boy Vasudeva was a child prodigy. He was quick to learn whatever was taught to him at once(Ekasandhigraahi)

His parents are referred as Madhyageha Bhatta & Vedavati ( Satyavati) by tradition, while the father’s name was Narayana Bhatta. He was a great exponent of Bhagavata tradition, prevalent in those days, pious and humble.

Madhwa Vijaya, biography of Acharya Madhwa, written by Narayana Panditacharya, a junior contemporary of Madhvacharya, is the only authentic source on the Life & Teachings of Sri Madhvacharya. It has 16 Chapters describing the events that followed the birth of Vasudeva to Madhyageha Bhatta couple who were childless for many years.

The date of Madhwacharya is hinted by him in his work ‘ Mahabharata Tatparya Nirnaya’, a digest on the contents, symbolism and misunderstood portions of the great Epic, Mahabharatam.

Sri Madhwacharya, born as Vasudeva in  Vilambi Samvat Ashvayuja Shukla Dashami,  1238  A.D.,  on the auspicious day of Vijayadashami, was a boy of miraculous strength, acumen and profound knowledge of scriptures, as if it was already studied by him. Ordinary teachers of those days, could not quench his thirst of Knowledge. His first teacher Totantillaya was dumbfounded at the sound knowledge & grasping ability of young Vasudeva.

Vasudeva showed signs of a boy with divine gift of clear thought, logic and scriptural scholarship, which was quite strange to be expected from a boy at that tender age. He could recite Vedas at ease, soon after his Upanayanam. He was less interested in material life of a householder, and was more into spiritual way of leading a meaningful life, guiding others also in the same path. He was good at Games, sports and adventure, much impossible at that age. He knew control of breath ( Pranaayama), wrestling, lifting heavy weight and so on, without a teacher!

He went in search of a Master (guru) who could give him Sanyasa Deeksha, so that people lend their ears to what he says, else he was understood as a boy ’possessed’. Without wasting time, he sought the permission of his parents that he would become a Monk. Naturally it was impossible for them to let him go, as their only son, leaving them forever. He left the village home and reached Udupi, where Sri Achyutaprajna teertha presided over a Bhagavata Pitha,  who wanted a  successor of sharp intellect, who could answer philosophical debates & disputes of scholarship of high order those days.

Sri Achyutaprajna, also called Purushottama teertha readily initiated him as his successor, in A.D 1249, Soumya Samvat, naming young Vasudeva as Poornaprajna-the all- knower. Within 40 days of Sanyasa Deeksha, the young Sanyasi could defeat elderly scholars of other faiths, who were Advaitins, Bauddhas and others of various schools of Vedanta, of those times.

Young Poornaprajna toured extensively in South India, encountering scholars of different faiths, and silencing them in debates. He returned to Udupi and sought the permission of his Guru to tour North of India, particularly the most sacred abode of Bhagavan Sri  Vedavyasa, Badarikshetram.

He was very eager to see Sri Vedavyasa, who composed Brahmasutras, edited Vedic Samhitas and blessed the world of Indian Philosophy.

Sri Purnaprajna decided to write a Commentary on Srimad Bhagavadgita, the Divine Song of Life, taught by Sri Krishna to Arjuna in dilemma to wage the war against his kin. In fact, Gita is a Book of Life, which shows us the Right way of Living, and dangers of unethical practices to be avoided.

Sri Purnaprajna called himself   Madhva, a Vedic name and used it as his pen name in all his 40 works, which constitute Sarvamoola- the thought original of Veda and Upanishads, Brahmasutras in the right sense, hitherto wrongly interpreted by his predecessors of Shankara & Ramanuja Schools of thought.   He based his presentation on Brahmatarka (now extinct, available in parts) composed by Bhagavan Sri Vyasa himself, and not sheer Logic of reasoning.

After his return from Badari with blessings of Sri Vyasa, he started touring most parts of the country, when several erudite Scholars came into his fold of Realism-Tattvavada. Promonent among his disciples were Trivikrama Pandita, a doyen among Advaitins of those days, who lost debate with Madhvacharya and came into Tatvavada fold.

Sri Anandateertha-Madhwa-Purnaprajna initiated several knowledgeable disciples from various parts of Bharat. The foremost among them was a great logician Sri Shobhana Bhatta, who hailed from Godavari belt. He was accepted by Sri Madhwa as a disciple, and was given Ashrama Name Sri Padmanabha Tirtha, whose direct lineage is now Sripadaraja Matha, Mulabagilu, Kolar District.

 

                                The Tree of lineage

1.   Shri Padmanabha Thirtharu –  (1317-1324)

2.  Sri Narahari Thirtha

 3. Sri Madhava Thirtha

4. Sri Akshobhya Thirtha

5.Sri Jayatirtha

6.Sri Vidhyadhiraja .

 

 

The Holy place of Brindavanas  in Anegondi

 1. Shri Padmanabha Thirtharu --- 1317-1324

2.  Sri Raghuvarya Thirtharu --- 1502-1537

 3. Shri Kavindra Thirtharu ---1392-1398

4. Shri Vageesha Thirtharu ---1398-1406

5. Sri Vyasaraja Thirtharu – 1447-1539 (Shri Vyasaraja Mutt)

 6. Sri Srinivasa Tiitharu - 1539-1564 (Shri Vyasaraja Mutt)

 7. Sri Rama Thirtharu - 1564-1584 ((Shri Vyasaraja Mutt)

8. Sri Sudheendra Thirtharu - 1614-1622 ( Sri Raghavendra’s Guru)

9. Sri Govinda Odeyaru ---(1534)( Sri Vyasaraja’s Disciple)

  Direct Line of Sri  Padmanabha Tirtharu

 1. Sri Padmanabha Thirtha

 2.Sri Lakshmidhara Thirtha

 3.Sri Sankarshana Thirtha

 4.Sri Parashurama Thirtha

5.Sri Aadiraja Thirtha

6.Sri Satyavratha Thirtha

 7.Sri Swarmavarna Thirtha

 8.Sri Lakshmi Narayana Thirtha (Sri Sripadaraja)

 The Lineage of Sripadaraja Matha after Sripadarajaru.

9. Sri Hayagreeva tirtha

10. Shripati Teertharu

11. Shreedhara teertharu

12. Sri Gopalaswamy Tirtha

13. Sri Uddanda Ramachandra Teertha

14. Sri Raghunatha Tirtha

15. Sri Lakshmimanohara Teertha

16. Sri Lakshmipathi Tirtha

17. Sri Lakshminatha Tirtha

18. Sri Lakshmisrikanta Tirtha

19. Sri Srikanta Tirtha (the Matha seems to have branched out as the successor Srivallabha Tirtha, who was then on tour and thus handed over Matha to Sri Srinidhi Tirtha) However, this branch Matha continued successively from Sri Sri Lakshmivallabha- Tejonidhi-Taponidhi –Sugunandihi ( these brindavans ate together in Tamilnadu) and later merged with the main Matha, Mulabagilu after Sri Yashonidhi, and handed over to Sri Sujnananidhi tirtha)

20. Sri Srinidhitirtha ( Composer of Sripadaraja Stotram)

21. Sri Vidyanidhi tirtha

22. Sri Jnananidhi Tirtha

23. Sri Gunanidhi Teertha

24. Sri Gunasaara nidhiteertha

25. Sri Praajnanidhi Teertha

26. Sri Subodhanidhi Teertha

27. Sri Vairagyanidhi Teertha

28. Sri Sujnananidhi teertha

29. Sri Sugunanidhi Teertha

30. Sri Sudheenidhi teertha

31. Sri Medhanidhiteertha

32. Sri Dayanidhi Teertharu.

33. Sri Satyanidhiteertha

34. Sri Vijayanidhi tirtha

35. Sri Vijnananidhi Teertha

36. Sri Keshavanidhi Teertha

37. Sri Sujaya nidhi tirtha ( Present)

Prof KT Pandurangi

 

Prof. Krishnacharya Thammannacharya Pandurangi passed away on 21 April, 2017  at a ripe age of  89 years of active teaching, research and writing.  Born in 1918 at Tumminakatti, Haveri District in a family of Sanskrit scholars. He graduated from Maharaja Sanskrit College, Mysuru, later MA from Department of Oriental Studies, Annamalai University,  later BA & MA., from Benares Hindu University and also Meemamsa Shiromani with distinction. KT Pandurangi was a student of the stalwarts like Prof. Kuppuswamy Shastry and his mentor,  Dr BNK Sharma at Annamalai Uniuversity, inspired by him to unearth rare Manuscripts on various topics in Sanskrit, edit them, translate into Kannada & English since 1945.

He taught at Government Colleges at Karnatak College,  Dharwad ( 1948).  Kolar, Government College, Bangalore  and few other places and started the PG Department of Sanskrit in Bengaluru University (1968). Meanwhile, he had written several research papers on Indian Philosophy, published in Journals and Book from.  He was Director of Gandhian Studies, Bharatiya Vidya Bhavan, Bangalore. He retired as Prof & HOD of Sanskrit, Bangalore University in 1979.

His language was simple, easily understood by students at Undergraduate level. He was head of Text Book Committees of Karnatak, Bangalore & Mysore Universities. Prof Pandurangi was a prolific writer, poet and critic of  Classical Sanskrit  literature, Meemamsa, Vedanta, particularly Madhwa philosophy and Vedic literature. As an incessant researcher and writer, he brought out several Books on Madhwa Philosophy  once he took over a Director of Dvaita Vedanta Research Institute, Bengaluru by encouragement from Sri N. Narasimha Rau, well-known bureaucrat who served during maharajas of Mysore as adviser, and later Administrator of Bangalore City Corporation. This Institution got linked with Rashtreeya Sanskrit Vidyapitha, New Delhi as a Research Institute, which had a small Office at RR Choultry on KR Road, shifted to Uttaradi Matha Complex, as several Manuscripts were available in the Matha library.

He was instrumental for formation of Sanskrit University at Bangalore to promote Studies & Research in this language, making them reachable to those who knew little of it, but curious to learn. Prof. Pandurangi was an adviser to Government of India’s HRD for few years, on matters related to Research in Sanskrit language. He encouraged several of his students to do research on rare manuscripts of various genres, not only Madhwa Philosophy. Personally he brought out several books & booklets in English & Kannada, collection of Sanskrit Poems composed by him and others.

As Pro-chancellor of Poornaprajna Vidyapitha, started by Sri Vishvesha Teertha Swamiji of Udupi Pejawar Matha at Bangalore, he guided innumerable youngsters to conduct research on various Shastra Texts, including those on Vedic rituals, Vedic Grammar, Logic, Etymology, Epistemology and Scriptures. He was awarded President of India’s Sanskrit Scholar award- 1989.

I had several occasions to meet him, take his guidance and a couple of  Sanskrit Programmes over Bangaluru Doordarshan in 1990s.  He passed away peacefully at his Bangalore Jayanagar Residence, on 21^st April, 2017, leaving hundreds of students, researchers and admirers. May his soul rest in peace.

ಮೂಲ ಮಠದ ಭ್ರಮೆ!

ಶ್ರೀಮದಾಚಾರ್ಯರ ಮೊದಲ ಸಾಲಿನ ಶಿಷ್ಯವರ್ಗಕ್ಕೆ ಸೇರಿದ ಶ್ರೀ ಪದ್ಮನಾಭ ತೀರ್ಥರೂ ಘಟ್ಟದ ಮೇಲಿನ ಎಲ್ಲ ಮಾಧ್ವ ಮಠಗಳಿಗೂ ಆದಿ ಗುರುಗಳೆನ್ನುವುದು ನಿರ್ವಿವಾದದ ವಿಷಯ. ಆ ನಂತರ ಅವರ ನೇರ ಪರಂಪರೆಯ ಶ್ರೀ ಲಕ್ಷ್ಮೀಧರ ತೀರ್ಥರ ಬೃಂದಾವನ ಸ್ಥಳ ಈಗಿನ ಮಠದ ಮಾಹಿತಿಯಂತೆ ಕೃಷ್ಣ ಜನ್ಮಭೂಮಿ ಎನಿಸಿರುವ ವೃಂದಾವನವೆಂದೇ ಹೇಳಲಾಗುತ್ತಿದೆ. ಅಲ್ಲಿ ನಿತ್ಯ ಪೂಜಾ ವ್ಯವಸ್ಥೆ ಇದೆಯೋ ಇಲ್ಲವೋ ಸ್ಪಷ್ಟವಾಗಿಲ್ಲ. ಸಂಚಾರತ್ವೇನ ಅವರು ಅಲ್ಲಿಗೆ ಹೋಗಿದ್ದರು ಎನ್ನಬಹುದಾದರೂ, ಎಲ್ಲಿಯೂ ಈ ಬಗ್ಗೆ ಪ್ರಸ್ತಾಪವೇ ಇಲ್ಲದಿರುವುದು ಆಶ್ಚರ್ಯವೇ ಸರಿ. ಅವರ ನಂತರದ ಶ್ರೀಪಾದರಾಜ ಮಠದ ಯತಿಗಳಲ್ಲಿ ಬಹುತೇಕರು ಶ್ರೀರಂಗಮ್,ಈರೋಡು, ಭವಾನಿ, ಮುಳಬಾಗಿಲು, ಪಾಪಾರಪಟ್ಟಿ, ಮೊದಲಾದ ಹಲವು ಜಾಗಳಲ್ಲಿ ವೃಂದಾವನಸ್ಥ್ರಾಗಿದ್ದಾರೆ. ಒಬ್ಬರು ಅಬ್ಬೂರಿನಲ್ಲಿ ಬ್ರಹ್ಮಣ್ಯ ತೀರ್ಥ ಸನ್ನಿಧಿಯಲ್ಲಿ ವೃಂದಾವನಸ್ಥರಾಗಿದ್ದಾರೆ.

ವಿಶೇಷವೆಂದರೆ ಮುಳಬಾಗಿಲಿನಲ್ಲಿ ಎಣಿಕೆಯಷ್ಟು ಮಂದಿ ಶ್ರೀಪಾದರಾಜ ಮಠದ ಶಿಷ್ಯರಾಗಿದ್ದು, ಬಹುತೇಕರು ಶ್ರೀ ಸತ್ಯಪ್ರಿಯರು ಅಥವಾ ಅವರಿಗಿಂತ ಮೊದಲು ಉತ್ತರಾದಿ ಮಠೀಯರಾಗಿರುವುದು, ಕೆಲವರು ಶ್ರೀ ವ್ಯಾಸರಾಜ ಮಠದವರಾಗಿರುವುದೂ ಹೌದು.

ಶ್ರೀಪಾದರಾಜರಿಂದಲೇ ಈ ಮಠ ಪ್ರಸಿದ್ಧಿ ಪಡೆದ ಕಾರಣ ಅದೇ ಹೆಸರಿನಿಂದ ವಾದಿರಾಜರ ಕಾಲದಿಂದಲೂ ಉಲ್ಲೇಖಿತವಾಗಿದೆ. ವ್ಯಾಸನಕೆರೆ ಪ್ರಭಂಜನ ಅವರು ಹೇಳುವಂತೆ, ಬೇಲೂರಿನ ಸ್ತಂಭವೊಂದ ಮೇಲಿನ ‘ ಕಂಜನಾಭ ತೀರ್ಥರು ಪದ್ಮನಾಭ ತೀರ್ಥರೆಂದು ಕೇವಲ ಊಹಿಸಬಹುದು. ಇಲ್ಲದಿದ್ದರೆ, ಅಲ್ಲೊಂದು ಮಾಧ್ವ ಮಠವಿರಬೇಕಾಗಿತ್ತು, ಆದರೆ ಇಲ್ಲ. ಆದ್ದರಿಂದ ವಾದಿರಾಜರ ಮಾತು

‘ ಲಕ್ಸ್ಮೀನಾರಾಯಣಮುನೇಃ ವಿಬುಧೆಂದ್ರಾರ್ಯ ಯೋಗಿನಃ |
ವ್ಯಾಸತೀರ್ಥ ಮುನೇಶ್ಚಾಪಿ ಜಯತೀರ್ಥಾದಿರೇವ ಹಿ||

ಎಂಬ ಶ್ಲೋಕದಲ್ಲಿ ಸ್ಪಷ್ಟವಾಗಿ ಉಲ್ಲೇಖಿತವಾಗಿರುವ ಶ್ರೀಪಾದರಾಜ ಮಠ, ವಿಬುಧೇಂದ್ರ ಮಠ( ಈಗಿನ ರಾಯರ ಮಠ) ವ್ಯಾಸರಾಜ ಮಠ – ಈ ಮಠತ್ರಯಕ್ಕೂ ಶ್ರೀ ಜಯತೀರ್ಥರು “ ಆದಿ ಗುರುಗಳಾಗಿ’ ಆದರಣೀಯರೆನಿಸಿದ್ದಾರೆ. ಇಲ್ಲಿ ಶ್ರೀ ವಾದಿರಾಜರು ಸುಳ್ಳು ಹೇಳುವ ಅಗತ್ಯವೇ ಇಲ್ಲ. ಕಾರಣ ಅವರು ಉಡುಪಿಯ ಶ್ರೀ ವಿಷ್ಣುತೀರ್ಥ ( ಸೋದೇ) ಮಠದ ಯತಿಗಳು ಮತ್ತು ಶ್ರೀ ಶ್ರೀಪಾದರಾಜ-ಶ್ರೀ ವ್ಯಾಸರಾಜರ ನಿಕಟ ಪರಿಚಯವಿದ್ದವರು. ಒಂದು ಸಂಪ್ರದಾಯದಂತೆ ಶ್ರೀ ವ್ಯಾಸತೀರ್ಥರೆ ವಾದಿರಾಜರ ವಿದ್ಯಾಗುರುಗಳು ಎಂಬ ನಂಬಿಕೆ ಇದೆ. ಶ್ರೀ ವಾದಿರಾಜ ವಿರಚಿತ ಅಶ್ವಧಾಟಿಯ “ ದ್ವೈಪಾಯನೋತ್ತಮ...’ ಎಂಬ ಶ್ರೀಪಾದರಾಜಸ್ತೋತ್ರವಿದೆ.

ಇಲ್ಲಿ ನಾನು ಪ್ರಸ್ತುತಪಡಿಸುವುದಿಷ್ಟೆ. ಭೌಗೋಳಿಕ ಕಾರಣಗಳಿಂದಾಗಿ, ಮಾಧ್ವರು ಹಲವು ಮಠಗಳ ಶಿಷ್ಯರಾಗಿದ್ದರೂ ಮೂಲ ಗುರುಗಳು ಶ್ರೀಮನ್ ಮಧ್ವಾಚಾರ್ಯರೆ ಅಲ್ಲವೇ? ತಮ್ಮ ಅಂತ್ಯಕಾಲ ಸಮೀಪಿಸಿದಾಗ, ಅವರು ಅಲ್ಲಿಯೇ ವೃಂದಾವನಸ್ಥರಾಗಿದ್ದಾರೆ. ಇಂಥಾ ಸರಳ ಸತ್ಯವನ್ನು ಅರ್ಥ ಮಾಡಿಕೊಳ್ಳದೆ ನಮ್ಮದು ಮೂಲ ಮಠ ಎಂದು ಯಾರೂ ಕಚ್ಚಾಡುವ ಅಗತ್ಯವೇ ಇಲ್ಲ. ಎಲ್ಲ ಮಾಧ್ವ ಮಠಗಳಿಗೂ ಶ್ರೀ ಮಧ್ವರು, ಶ್ರೀ ಪದ್ಮನಾಭ ತೀರ್ಥರು ಮೂಲ ಮತ್ತು ಪ್ರಥಮ ಗುರುಗಳು ಎಂದರ್ಥಮಾಡಿಕೊಂಡರೆ ಸಾಕು. ನಮ್ಮ 100 ಮಂದಿ ಮಾಧ್ವರಲ್ಲಿ 4 ಮಂದಿ ಸಂಸ್ಕೃತ ಬಲ್ಲವರು, ಅದರಲ್ಲಿ ಇಬ್ಬರು ಶಾಸ್ತ್ರಾಧ್ಯಯನ ಮಾಡಿದವರು, ಉಳಿದವರು ಹರಿದಾಸರ ಮೂಲಕವೋ ಕನ್ನಡ ಲಿಪಿಯ ಅನುವಾದಿತ ಗ್ರಂಥಗಳ ಸಹಾಯದಿಂದಲೋ ಯಥಾ ಶಕ್ತಿ ಮಧ್ವಮತದ ಸಿದ್ಧಾಂತವನ್ನು ಸ್ವಲ್ಪ ಅರಿತವರು. ಆದರೆ ಮಠದ ವಿಷಯ ಬಂದಾಗ ನಮ್ಮದೇ ಮೂಲ ಮಠ ಎಂದು ವಾದಿಸುವುದು ನಿರರ್ಥಕ ಮತ್ತು ವಿಹಿತವಲ್ಲ ಎಂದು ನನ್ನ ಅನಿಸಿಕೆ.

Sri Vedavyasa

वेदव्यास गुणावास विद्याधीश सतां वश |

मां निराशं गतक्लेषं कुर्वनाशं हरेनिशम् |

Sri Madhvacharya describes Vyasa Avatara in 10th chapter of MBT. nirnaya. Sage Vasishta had 100 sons, of which Shakti is one who is the father of Parashara. He performed Tapas to get Sri Hari himself as son. He married Sattyavati, daughter of chief of fishermen. Varna system in Dwaparayuga was different. Satyavati is the daughter of Vasu, hence called Vaasavi. Sri Hari was born to her as Dvaipayana. He was dark in complexion, called Krishna, born in an island, hence the Name Krishna Dwaipayana. Some call him as a Virgin's child, Kaaneena, which is incorrect. HeVedavyasa revealed himself amidst river Yamuna.

Krishna was a bright child and he immediately asked his father Parashara to perform Upanayana. His Upanayana went on for 7 days, which was graced by all Rishis.Soon after, the LOrd went to Meru, with Brahma and Rishis and immediately began arranging Vedas which were distorted by Asuras. Hence called Arranager- Vyasa. He composed Vedanta Sutras, Mahabharata, Bhagavata and Puranas.All DEvatas learnt these from the LOrd. Vedavyasa toured along three worlds to enlighten noble people.

Meanwhile Rudradeva performed Tapas to be born as his son, as SEva to Him to preach noble thought on the world for mortals. he was granted the boon, and Rudra is born as Shuka to Vyasadeva. He was born to Vyasa without contact of a women. Vayudeva entered him and is the driving force to preach Shastras to all deserving Souls. Hence Vyasadeva could directly impart the core knowledge of Vedic lore directly to him. Similarly the 4 shishyas of Vyasadeva are inspired by Sesha, Garuda, Brahmaa, and Indra in Paila, Sumantu, Vyashampayana and Jaimini.

The Lord began putting Puranas straight by editing them. Based on their content, they were classified as Satvika, Rajasa and Tamasa Puranas. There are 6 Satvika Puranas- Vishnu, Narada, Bhagavata, Garuda, Padma and Varaha. 6 Rajasa Puranas- Brahma, Brahmanda, Brahmavaivarta, Markandeya, Bhavishya and Vamana puranas. Matsya, Kurma, Linga, Shiva, Skanda and Agni Puranas are Tamasa Puranas based on their content. Satvika Puranas are based on Pancharatra, Rajasa on superficial references in Vedic lore and Tamasa ones are based on Pashupata Agama.

DAKSHINA MURTY SHIVA

Bhagavan Shiva is generally depicted as destructive power among the trinity- while Brahma creates, and Vishnu protects the Universe. Similarly, Shiva is worshipped in a symbolic form- Shiva Lingam. Shiva shrines are the oldest in our land. However, there is a tradition of worshipping him as a benefactor and Guru. This form is Sri Dakshinamurty, with several images installed in Shiva temples mostly in Southern India. Some scholars identify Yogishvara image in Ellora with this form of Shiva.

There are images of Dakshinamurty in many temples more in South India than elsewhere. He has 4 arms, holding Akshamala and Pustakam, and snakes in other two. A Stotram attributed to Adi Shankaracharya describes him as:

चित्रं  वटतरोर्मूले   वृद्धाः शिष्याः गुरुर्युवा |

गुरोस्तु मौनं व्याख्यानं शिष्यास्तु छिन्न संशायाः |

It is indeed surprising to see while disciples assembled under the banyan tree are elderly, the teacher is young and his way of teaching is Silence, clearing all doubts of disciples.

Another interesting anecdote of Lord Shiva, in meditation under Yogavata vriksham is described in 4^th Skandham of Srimad Bhagavatam:

तस्मिन् महायोगमये मुमुक्षु शरणे सुराः |

ददृशुः शिवमासीनं त्यक्तामर्शमिवान्तकम् ||

(Srimad Bhagavatam, Sk 4^th, ch. 7, 7 )

After destroying Daksha Yajnam, Rishis saw Lord Shiva, sitting under Yogavata Vriksha, like Lord of Death, as if he is relaxing after dissolution.  Several prominent Maharshis gathered there to listen his exposition of Sacred lore.

However, Puranic stories connected to Bhagavan Shiva have no reference to his Avatar as a Guru, since he is destructive in nature of all evil forces. Teaching in silence however, is an attribute of Lord Buddha, who is termed as ‘avachanam Buddhavachansam’, which clearly says Words of Buddha is Silence. Of course, his disciples are much elderly to him while he was a young man.

There is an earlier commentary on Dakshina Murty Stotram by Adi Shankaracharya’s direct disciple Sri Sureshvaracharya himself, who headed his Pitha at Sringeri, Karnataka after Shankaracharya. His commentary refers more to tenets of Advaita Vedanta, than this form of Shiva.

There are many temples dedicated to Lord Shiva in South and North of India. However, the image of Shiva as Dakshina Murty is worshipped only in South, while there is a Shiva Lingam named Dakshina Murty at the famous shrine of Mahakaleshvar, Ujjayini. Dakshina Murty appears in more than form and posture. At some places, he sports Veena, has Parvati by his side, reclines like Anantashayana, a form of Vishnu.

According to researchers there are several variables in the forms of Dakshina Murty, like Dharma Vyakhyana Murty, Veenadhara Murty, Jnana Murty, Yoga Murty, Kamadahana Murty, based on episodes from Shaiva lore and Purana texts. In all such forms the Lord is seen seated under Banyan tree (Yoga Vatavriksha). Dakshina Murty means God of Wisdom, clarity, and blessing devotees with knowledge of scriptures.

Dakshina Murty images are traced as early as 650 CE, some images called aalamarachelvan and takkinan in Tamil land, during Sangam era. However, such images on Rajagopurams are a little recent as late as 300-400 years, like those on the main tower of Meenakshi temple, Madurai. They can be seen commonly in constructions in later Chola and Pandian rules in South.

In most of above images the Lord is seated in Virasana, Maharajalilasana, in a grand manner with or without attendants. Interesting enough, an image of ardhanari form- with the left part portrayed as Parvati, his consort and right, Dakshina Murty himself. A host of Rishis, his attendants like Virabhadra, 9 rishis on either side along with Agastya. Perhaps, only one such image exists according to studies.

Dakshina Murty is placed at a separate corner of Shiva shrines, keeping his right feet above left, crushing a demon Apasmaara, under him. Normally devotees get their kids’ initiation to learning Alphabets (aksharabhyasam) here, and also pray for removal of Gurugraha Dosham in their horoscope on advice of astrologers.  

Normally, he appears in Meditative pose, teaching many Rishis, some closing their palms in reverence to a Guru ( Anjali bandha). In all such structures of a Dhyana Murty, we see Shiva holding torches on upper hands, and a Japa Mala and books at the lower hands, with four hands in all. Regular features of Shiva with Damaru, Shoola, Pasha and snake around neck are absent. He is in an ideal state of a Meditative Yogi.

However, Dakshina Murty is eulogised in few stotras, Kalpas, with a Dakshinamurty Upanishad in his name, teaching Advaita Vedanta. His leelas find place in Sangam period’s literature in Tamil. He is popular as Lord of wisdom even in several places of worship in Kerala, Andhra Pradesh and Karnataka in several Shiva shrines.

 

Dakshina Murty image in a temple, Kerala.