Intellectual debates between rival schools

There are few instances in the history of Indian schools of thought, particularly Vedanta where there were debates and dialectical arguments some of them recorded by way of treatises produced on either side. If a debate occurs between a Guru and his Shishya, it is termed Vaadakatha, Meemamsa and Vakyartha Goshtis. The proceedings are supposed to be observed by a mediator, who knows both schools and impassionate, in turn passing a declaration about the winner, who probably argued his stand more logically and effectively. Many among such debates were sportive, except a few which were heated and ended in clashes between the supporters of either School.

We have such examples in the History of Vedanta in Southern India, which might have happened during the rule of Vijayanagar/ Nayaka dynasties. However, such debates unfortunately find a place only in Vijaya granthas, which are hegemonical in nature. It is very difficult to say whether such debates were held live, where and when in the history of our land. Some of them are debate held between Akshobhya Tirtha Vs Vidyaranya in Mulabagilu, and Vijayindra Vs Appayya Deekshitar in Kumbhakonam. 

The responses to above debates have come as passing references in books of Dvaita/ Advaita Schools of Vedanta and also Vishishtadvaita texts like Shathadushani/ Shatha bhushani, arugmenting with Advaita stalwarts of their time. Jayapatras, which either parties claim are either lost or never existed!

Sri Vidyaranya ( 1302- 1387)

Sri Vidyaranya  was Advaita pontiff, probably at Kudali/Sringeri Pitha.  who mainly toured Karnataka. Many believe he is Madhavacharya in Purvashrama, who is a renowned author in Vedanta and Public affairs. He is known as brother of Sayanacharya, commentator on Vedas. He is included in Guru Parampara of Kudali- Sringeri Mathas. Works written by him such as Panchadashee, Jivanmukti Viveka are well known in Pundit circles. His notable commentary on Parashara Smriti goes by the name Parashara Madhaviyam. however, there only one inscription at Mulabagilu in the name of Kriyashakti Vidyaranya during the reign of Harihara and Bukkaraya, dated 1323. 

Quite surprisingly except a couple of copper plates, no stone inscriptions are preserved in the name of Sri Vidyaranya. Few books about Vidyaranya in Kannada, Telugu and Hindi have more stories, historical details or inscriptional data absent or confusing !! As of now, he is considered as 12th pontiff of Sringeri Shankara Pitha. However, there are a couple of stone inscriptions with the name Kriyashakti' attached to Vidyaranya. The name Vidyaranya appears strange since it is generally ' Tirtha/Bharati/Saraswati suffixed after Ashrama  Name in main stream Shankara Advaita Matha- Guru lineage tradition. 

A number of anecdotes connected to him are popular. Telugus claim his nativity to  ( Ekashila Nagari_ Warangal, and others to a place near Sringeri. Both Kudali and Sringeri Mathas claim him in their line of pontiffs. We can say since both Kudali and Sringeri were a single institution, often changing headquarters frequently, on the banks of Tunga and Tungabhadra rivers. There are at least two Vidyaranyas another going by the name ‘ Kriyashakti’, who belonged to Kalamukha group.    Mallappa, historian opines both Kriyashakti and Madhava Vidyaranya are identical! Paul Hacker another historian opines that Matha tradition started only after 1450 or so, Further research is needed in accordance with historical evidence, but the issue seems to be closed. 

Vidyaranya Swamy salutes in his treatises, Vidyatirtha, Bharati Tirtha and Shankarananda,  as his Gurus, Some say he was mainly instrumental to form Karnataka Rajya. There is a story that he showered gold on the State, praying goddess Bhuvaneshvari. All said and done, nothing is known historically about him. they say his  Samadhi is at Sringeri Vidyaranyapura and others say  also at Hampi, Pushpagiri Matha, behind Virupaksha temple, which is not very clear.  Surprisingly, a supposed great builder of Karnataka Empire has no grants/records of his time! 

However, his books like Pachadashi, Jeevanmukti Viveka and Sarvadarshana Sangraha are popular among students of Vedanta, specifically Advaita. 

 

Sringeri/ Kudali, Tunga - Shankaracharya

With due respects to Acharya Shankara,  I am curious to know the antiquity of Sringeri and Kudali on the banks of Tunga and Tungabhadra. Sringeri as i understand has  least or poetic connection with Rishya Shrinshiga. It is traditional belief that Adi Shankaracharya from Keralam wanted to settle down for some time on banks of Tunga/ Tungabhadra. Whether he set up any Ashrama/ Matha here has no historical links to know. 

Some say, the name Sringeri comes from one Sringara Bhatta, an accompaniment of Vidyaranya Swami, who is said to have removed his miserable Pretatva. Earlier to Vidyaranya, possibly Madhava Vidyaranya, who flourished in about 1450 CE, there was no established Shankara Pitha/ Matha, since it was presumably a Jain Center of learning. Earlier history of Advaita Matha here says, Swamis used to shift between Sringeri and Kudali. 

Some like P Hacker, even say, the Matha institution came only after 1450 in South India. There was a monument for Vidya Shankara Tirtha/Vidya Tirtha built on banks of Tunga by 1400. It has Samadhi of Vidyashankara  Swami, with several Jain and Vaishnava figurines and architecture of those times. Tradition says the Sharadamba shrine adjasent to this structure was built several times, first with a golden image of Sharadamba, later Sandalwood image and now  a bronze replica installed by around 1850. 

Advantages for Advaita

There was a time when teachers of Philosophy said that true Indian thought is basically Advaita supposed to be thought of Upanishads. Advaita was made to look like National Philosophy of India! They also sent a silent, yet powerful message that other Schools of thought are based on Theology, not pure philosophy, modelling on Western Philosophies.

While most of such dialogues happened outside India in English, local religious heads of Vaishnava thought were not aware of its consequences later on young minds, who were for a large part English educated and trying to move abroad for various reasons. Gurus ranging from Ramana till Chinmayananda, preached Gita and Upanishads as pure Advaita Vedanta while others are ‘Sects’ which spread locally! Later, most among English knowing students and scholars agreed, as maximum number of Books on advaita were readily available than other two schools, which confined to Kannada and Tamil. 

Since we do not know exactly when Shankaracharya’s Advaita trickled across the subcontinent, it was possible through Christian Missionaries like Maxmuller. Originally, they made a study of Buddhist thought and Advaita but ignored Vaishnava schools like that of Ramanuja- Madhvacharya for reasons best known to them! Hence there continued a wider but not accurate information carried through English language. This again received a massive support from the likes of Dr S Radhakrishnan, Prof. M Hiriyanna and a gamut of their students across India. While Dvaita remained in Karnataka and Ramanuja thought in Tamil Nadu.

 

Meeting Dr BNK Sharma

 

It was a great opportunity in 1990 April, for me to meet one of the greatest scholars of our time, when I had an opportunity to interact with Dr BNK Sharma ( Bhavani Narayana Rao Krishnamurty Sharma)  when I was working with newly formed Dvaita Vedanta Studies & Research Foundation, based in a single room at RR Choultry, near Bangalore Medical college. , I had heard, but not personally interacted earlier. He had retired from his Professorship at Ruparel College, Mumbai, devoting himself fully for research and writing. He was given a separate room at Vyasaraja Matha, Basavanagudi. The task before him was getting 2 of his books translated to Kannada. I was fortunate to take up the task of translating some portion of his Engish book on HIstory of Dvaita school.

My relative Sri VB Murty was assisting him. I was introduced to the great Professor by Prof KT Pandurangi and VB Murthy. Clad in simple white shirt and dhoti, speaking Coimbatore's Kannada, he was jovial yet much attentive to his work on hand. he would ask the translator to read out to him twice to ascertain the quality. He never wasted a minute in doing work and getting work done either. . I was fortunate to translate about 50 pages of his Magnum Opus HDVL , it was a wonderful experience to work with a renowned scholar worldwide, unfortunately ignored by traditional scholars for reasons best known to them!

I could even meet him at his house in Raja street, Coimbatore after sometime. my dream of showing my Synopsis on Vaishnava TEmple Architecture. Those were days of no camera/ whatsap or social media to record all that. But my memory is filled with useful moments I spent with this magnanimous professor of all times!

Prof. LS Seshagiri Rao

 

 

Professor Lakshmeshvara Swamy Rao Seshagiri Rao, an important figure in the field of Kannada literature, has been a witness to the growth of Kannada Literature from the Navodaya period onwards. He taught us English literature at Government College, Kolar for 3 years. Affectionately called by his students as LSS,  he showed us a model of how language could be taught by using simple words avoiding glamour and fanfare. I still remember him quoting FR Leavis, ‘Shakespeare crated tragedy by dropping a handkerchief’’. In a career spanning over 5 decades, his books have educated generations about not only some of the best works in Kannada but also in English literature. Lakhs of students in Karnataka, including me would have referred to the English-Kannada dictionary put together by Prof. LSS Rao. History of English Literature in Kannada and English Drama are some among his Works. His translation of Bhagavadgita in Kannada is popularly read. Prof. LSS was awarded Sahitya Akademi Award, and also presided over Kannada sahitya sammelana at Udupi. 

He was a simple man, brimming with scholarship and curiosity and was ever happy to guide youngsters in fields of translation, editing of books and paly witing both in Kannada and English. he taught English at Govt. Colleges, Kolar, Madikeri, later at Bangalore University, where he retired from service. He was with Kannada University, Hampi.  He was first Chairman of Book Authority, Karnataka. had he lived now, he would have turned 100. 

Worship in Linga form of other deities

 

Sri Narasimha swamy, Seebi, near Tumakuru. 

There are,  several temples dedicated to divinities other than Shiva worshipped in Linga form in South and North of our land. Narmada Linga is worshipped in a temple in Madhya Pradesh where the river goddess is worshipped in Linga form. Down South, Durga Parameshvari in Kateelu, Bappanadu and elsewhere in Dakshina Kannada district are worshiped in the form of Linga, with an outer cover of metal. Out of 9 famous Durga Parameshvari shrines near Udupi-Mangaluru, 4 are in the form of a dome or mound, looking like Shiva linga.

It is very difficult or unclear why of this type of statues there. These statues are lost in a nearby river due to intermittent floods in the coastal area. Worship of Divinities in the form of Ant-Hill or mound is somewhat primitive in nature, replaced later by beautiful sculpted images of Devi, Subrahmanya generally in this part of South. Even Ananteshvara form of Vishnu, in Udupi is in Linga form, worshipped as Anantasana  Vishnu, who in fact is Parshu Rama Avatar. 

Sri Vadirajatirtha,  noted Madhva saint of Udupi writes in his travelogue Tirtha Prabandha: 

  शिवान्तर्यमिताम् स्वीयां प्रियान् प्रति निबोधयन् |

दया वारिधिनिधिः शैवीं शिलामाश्रित्य शोभते ||

Sri Vishnu, as if reminding his Antaryami ( indweller )  in Shiva, is present here in form of Shiva linga. 

Anantasana is the reclining posture of Padmanabha, a form of Creation also known as Sesha Shayana, reclining on Ananta the Sesha, his bed.  This temple is pre-madhva built by local rulers of Hoyasala/ Alupa dynasties which ruled this area for over 250 years.

Sri Mukambika Sannidhi, Kolluru. Kundapur Tq.