Venu Gopala Krishna, Vyasaraja Matha, Mulabagilu.

 VENUGOPALA KRISHNA, MULABAGILU.

( Photo Courtesy: Vyasaraja Anjaneya, Bengaluru)

Sri Vyasatirtharu was a student of Sri Lakshminarayana Yogi ( Sripadarajaru) at Mulabagilu, before he moved to Kanchipuram. There are at least 3 monuments related to Vyasarajaru at Mulabagilu. he has consecrated Sanjiva Rayaru at Sripadaraja Matha, and at Narasimha tirtha also, There's a cave in Narasimha tirtha vicinity next to Narasimha srine, where he did daily ahnika and manana.

He had a Mutt at the town where he appointed one Sri Prajna tirtha to manage a Gurukulam for students, being one among 9 he started. A beautuful statue of Venugopala is inside the Matha in the town.

ನಮ್ಮೂರು ಮುಳಬಾಗಿಲಿನ ಒಳಗೆ ಮತ್ತು ಹೊರವಲಯದಲ್ಲಿ ಹಲವಾರು ದೇವಸ್ಥಾನಗಳಿವೆ; ಕೆಲವಕ್ಕೆ ನಿತ್ಯ ಪೂಜೆಯಿಲ್ಲದೆ ವಾರ ಪೂಜೆ ನಡೆಯುತ್ತದೆ. ಪ್ರತಿ ಭಾನುವಾರ ಗುಡಿ ಸುತ್ತುವುದು ನಾವು ಕೆಲವರ ಕೆಲಸ. ನಮ್ ಕಾಲದಲ್ಲಿ ಹಿಸ್ಟರಿ ಓದುವುದು, ಬಿಎ ಮಾಡುವುದು ತೀರ ಶ್ರೀಮಂತರ ಸೋಮಾರಿಗಳ ರೀತಿ; ಸೈನ್ಸು ಓದುವರು ಬುದ್ಧಿವಂತರು, ಬಹುಶಃ ಈಗಲು ಹಾಗೆಯೇ ಇದೆ. ಇಂಜಿನೀಯರಿಂಗ್ ಓದಿದವರು ಪರಮ ಬುದ್ಧಿವಂತರು! ಮ್ಯಾಥ್ಸ್ ನಲ್ಲಿ ಅವರನ್ನು ಹಿಡಿಯೋರೇ ಇಲ್ಲದ ಹಾಗೆ!

ಹೀಗಿರುವಾಗ, ದೇವಾಲಯ ಸುತ್ತುವವರಲ್ಲಿ ನನ್ನ ಜೊತೆಗೆ ಎಂಜಿಕೆ ( ಅವರಿಲ್ಲ), ಕುರುಡುಮಲೆಯ ನರಸಿಂಹನ್ ( ಕಾಲೇಜು ಶಿಕ್ಷಣ ಇಲಾಖೆ ಉಪನಿರ್ದೇಷಕರಾಗಿ ಈಗ ನಿವೃತ್ತ, ಆದರೆ ಕಾರ್ಯ ನಿರತ) , ಪ್ರಭಾಕರ ರಾವ್, ಹೀಗೆ ಹಲವರು ಇರುತ್ತಿದ್ದರು. ನಾವು ಪರಮ ಕುತೂಹಲಿಗಳಾಗಿ ಅಲ್ಲಿಗೆ ಹೋದಾಗ, ಬಾಗಿಲು ಮುಚ್ಚಿಯೋ, ಯಾರೋ ಒಬ್ಬ ವೃದ್ಧ ಬೀಡಿ ಸೇದುತ್ತಾ, ತೆಲುಗುನಲ್ಲಿ ಆ ಬಗ್ಗೆ ತನಗೆ ಗೊತ್ತಿದ್ದ ಕಥೆ ಹೇಳುತ್ತಿದ್ದ. ಶಾಸನಗಳು

ಒಗೆಯುವ ಕಲ್ಲುಗಳಾಗಿ ಅದರ ಮೇಲೆ ಬಟ್ಟೆ ತೊಳೆಯುವ ಸಾಧನಗಳಾಗಿದ್ದವು. ಅಕ್ಷರ ತಿಳಿಯುತ್ತಲೇ ಇರಲಿಲ್ಲ.

ನಮ್ಮ ಮನೆಯ ಸ್ವಲ್ಪ ದೂರದಲ್ಲಿ ವ್ಯಾಸರಾಜ ಮಠವಿತ್ತು, ಅಲ್ಲಿನ ವೇಣುಗೋಪಾಲ ಕೃಷ್ಣ ಅತಿ ಸುಂದರ ವಿಗ್ರಹವಾಗಿ ಪೂಜೆಗೊಳ್ಲುತ್ತಿದ್ದ. ಅಲ್ಲಿ ತುಳಸೀ ಕಟ್ತೆಯೋ ವ್ರುಂದಾವನವೋ ಇದ್ದು, ಅದರ ಮುಂದೆ ಕರವ ಮುಗಿದ ಮುಖ್ಯಪ್ರಾಣ ವಿಗ್ರಹ ಮುದ್ದಾಗಿತ್ತು. ಶ್ರೀ ವ್ಯಾಸತೀರ್ಥರು ಮುಳಬಾಗಿಲಿನಲ್ಲಿ ಶ್ರೀಪಾದರಾಜರ ವಿದ್ಯಾರ್ಥಿಯಾಗಿದ್ದಾಗ ಇಲ್ಲಿ ವಾಸ ಮಾಡುತ್ತಿದ್ದಿರಬಹುದು. ಈಗ ಕಟ್ತಡ ಹಳೆಯದಾಗಿದ್ದರೂ, ಸ್ವಲ್ಪ ದುರಸ್ತಿಯಾಗಿ ವೇಣುಗೋಪಾಲನ ಸ್ಥಳ ಸ್ವಲ್ಪ ಬದಲಾವಣೆಯಾಗಿದೆ; ಮುಂಭಾಗದಲ್ಲಿ ಪೀಠದ ಹತ್ತಿರ ಮುಖ್ಯ ಪ್ರಾಣನಿದ್ದಾನೆ. ಸುಮಾರು 1550-80 ರ ಅವಧಿಯ ಈ ಸುಂದರ ವಿಗ್ರಹ ಸುಮಾರು ಜನರ ಕಣ್ನಿಗೆ ಬಿದ್ದಿಲ್ಲ. ಯಾಕೆಂದರೆ ಇದು ಮಠದ ಒಳಮನೆಯಲ್ಲಿದೆ.

ಫೋಟೋ ಕೃಪೆ: ಶ್ರೀ ವ್ಯಾಸರಾಜ ಆಂಜನೇಯ . ( ಬೆಂಗಳೂರು)

My tryst with our Swamiji

Sri Satyapramoda Tirtha swamiji has left a very strong impression on me as a small boy at Mulabagilu. He used to visit our town quite often enroute Chennai/Tirumala. As young boys learning Stotras, Madhvavijaya, Manimanjari and Tirthaprabandha at that age, we at least me, was very curious to recite what i knew and get blessings from Swamiji like him.

Uttaradi math has a very large shishya following since most of Madhvas from Uttara Karnataka are dedicated Shishyas since long. Since other Mathas like Raghavendra Matha is at Mantralayam, out of Karnataka, those who lived in Bellari area and Raichur, Bagalkote, Vijayaur were distributed among UM and SRM. Old Mysore Madhvas folowed Vyasaraja matha, Sripadaraja Matha, and we had no link with Udupi Mathas.

Once it so happened that Sri Satyapramodaru was expected at Mulbagal on his way back from Tirumala. He never visited the town as it was not his territory of North Karnataka Shishyas. Strange enough, many of us were taken to Uttaradi Matha fold long ago, for some reason of being Deshasthas, some of whom spoke Marathi at home. We visited Sripadaraja Matha, regularly but have to take Mudra only at bengaluru from UM Swamiji.

Those who did not follow this, were ostracized for transgressing UM. As a boy naturally, I was unaware of this. My father was a disciple of Sri Dayanidhi Tirtha Swamij of Sripadaraja Matha, as his Vidyaguru.

I was very eager to recite what Iknew before 'Our' Swamiji, who did not com inside the town, waiting at the outskirts. He arrived in a small Jeep with few disciples and our Guru Sri Vattangadu Hayagrivacharya, his disciple took us before him. Each of us prostrated before him. my Guru prompted me to recite Shlokas I knew, in fact, i had known by memory all 1008 shlokas of Madhva Vijaya. He asked me at random, which I could promptly recite, which made him happy. He smiled and asked our Acharya as to who I was. He reported I am the son of so and so... Immediately, his face turned red and gave me some Mantrakshata and a grand dakshina of 50ps coin! My batchmate was asked to recite, he blabbered and got a royal Rs. 5/ as dakshina.

I was about to cry at the insult, and returned home. Later, my father related me how he was served Bahishkara, for not taking Shastra Patha from UM pandit, insted SPM Swamiji! Another blunder he made was following Ekadashi at Udupi as per local Panchangam. Laer he was asked to pay a sum to some project at Hospete. He as a devout person romptly sent 800/ per month, a royal sum then in 1965, till a sum of RS 25000/ was fulfilled. Later, after my MA degree my father took me to him, he smiled and enquired about my further plan, I still wonder why he behaved like 2 JIvas in one frame I am yet to get an answer from Sri Hari, only Him!

KANCHI SUBBARAYARU

I was attending annual Sabhas at SMSO Tiruchanur, till my PUC. It was a lovely experience to face tests given by Panditas on Madhvavijaya, Shastra texts, Grammar and Nyaya. In fact i had won I prizes two years, 1961, 1963. When asked to repeat Slokas from Madhvavijaya and Tirthaprabadha, I could repeat them error free!

Aa a beneficiary, I must mention the name of Sri Kanchi Subbarao, a donor who founded SMSO in 1881. Though he had diffrence of opinion with Uttaradi Matha, during Sri Satyaveera swamiji, by banning SMSO for Matha students/ scholars, he continued his Scheme to help merited/poor students of Madhva commnity, after paying Matha a fine of 2000/ for his sin in the eyes of those who complained about him. Sadly enough nobody remembers him except people like me who cannot forget him , when I see the Prices from SMSO,a silver set for Sandhyavandanam! Public Memory is hopelessly short indeed!

MADHVAS IN MY MEMORY

 

I lived in my hometown Mulabagilu, Kolar district, till 1979, later shifted to Bengaluru. It was very painl to leave the place where I lived more than two decades. By then many of my friends and school mates had migrated either to the nearby Kolar Gold Fields or Bengaluru. Like many other small towns, our town had minimum facilities, no water resources except underground water during rainy season. Our lands were sold for a pittance for a neighbouring farmer.
Education and employment were only our life’s goals, settling down elsewhere was inevitable. Brahmins here with social groups of Smartas and Madhvas, with floating polulation of Iyengars, numbered about 50 houses, of which many youngsters had already migrated.
In a town where 500 Madhva families lived, by 1970s it was reduced to about 55. Surprisingly and shamelessly I would confess we never felt what is poverty, as we thought struggling for two square meals a day might be that! In the Agrahara where we lived, we had several stories to share and boast of. Ghosts well dressed speaking Telugu would dole away with some gift like a bronze vessel or a copper pot, two with me now.
We spoke about greats like Sripadarajaru, Vyasarajaru walking in our streets about 400 years ago speaking in chaste Sanskrit. Among Madhva Brahmanas, we had more of Shastikas ( Aruvattoklu) than Deshastas. While there is no clear cut differences, we Deshastas, once Marathi or to be specific Maharashtra was spoken in houses, had a misnomer of selling Bharat Khanda for few lumps of Shrikhand!!
Though there was Sripadaraja Matha, direct lineage of Padmanabha Tirtha, direct disciple of Acharya Madhva existed, many here were affiliated to either Vyasaraja Matha or Uttaradi Matha, as their Pontiffs frequently visited the town. Apart from regular schooling some of us, went to have Patha on basic Madhva texts, like Stotras and Sandhyavandane, after Upanayana. Since the scholars of Sripadaraja Mutt were not available, we had to depend on Uttaradi Matha scholars only, very puffed up, foul speaking men of either Tamil Nadu or Dharwad area, who gave compliments like … Magane… affixed by all sorts of equivalents to a widow’s son.
However, I never received any compliment like this as a quick learner! For reasons well known to my ancestors, we belonged to the dreaded U Matha! The lean, sharp looking Swamiji would invariably arrive at our town, on his way to either Madras/ Tirumala. We had to assemble there and chant what we knew. He was highly short tempered. I along with others, was taken to the Swamiji like goats for Bali, by our Guru Vattangad Hayagrivacharya, a great soft spoken scholar, but poor when he came to our town.
The Swamiji looked at me, and asked to chant what I knew, I had memorised easily entire Madhva Vijaya of 10006 slokas, Vayustuti, and more. He was looking somewhere, when I recited some shlokas from Madhva Vijaya, and asked my Guru who I was, and my father’s name made known to him. His facial expression changed and he reluctantly thrust a .050 coin in my hand and moved to the next aspirant, who was son of a person, later turning a Swamiji. The boy muttered something which none of us could hear, he was given a silver rupee and an angavastram. I returned home crying for the insult which others did not make out.

However, I never forget those Gurus who taught Samskrit Grammar, Shlokas and Kavyas before I studied them at school. Sri Vyasacharya, disciple of Satyadhyana Tirtharu, Vattangadu Hayagrivacharya, Subbu Narasimha Shastry, and other scholars who came in my life thereafter.

MADHVA SECTS - SHASTIKAS

 Madhvas in Karnataka are mainly comprised of Deshastha and Aruvattokkalu sects. While some Deshasthas spoke Marathi in those areas, others spoke onlly Kannada. Shasthtikas are 60 families of various Gotras migrated to Karnataka from Ahichatrapura, Punjab, during Pre-Vijayanagar period.

ಷಾಷ್ಟಿಕ ವಂಶ ಪ್ರದೀಪ ( Aruvattu Okkalu) of Dr Ranya Raja rao, published in 1981 says Madhva Gurus like Sri Akshobhya tirtha, Jayatirtha, Sripadaraja, Vyasaraja, Vijayindra, Vibudhendra- Raghavendra Tirtha  (Bigamudre - of keeping keys ) were  born in the celebrated families of Ministers of Jamakhandi Province, ruled by various rulers. 

The ancestors of Yatis, belonging to 27 Gotras were highly intelligent, wise, some warriors, finance advisors, Commandants of the Empire. Sri Akshobhya was paternal uncle of  Jayatirtha, Rajendra Tirtha,  Sripadaraja, Brahmanya Tirtha, Vyasatirtha were born in matrilineal line of the family. The 227 Page book is now relegated to the background.

Sri Vedavyasa Avatara.

 

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 ae 6 Satvika Puranas- Vishnu, Narada, Bhagavata, Garuda, Padma and Varaha. 6 Rajas 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 suerficial referenes in Vedic lore and Tamasa ones are based on Pashupata Agama.

All reactions:

2Vishnu Shanbhag and 1 other

Sri Jayatirtha ( Teekakritpaada) ( 1365- 1388)

 

Anyone desirous of keeping thoughts of Madhvacharya intact, will have to be highly grateful to his second generation successor Sri Jayatirtha. He is the Master Commentator on 18 works of Acharya Madhva which are the only source now to us to understand the cryptic style of Madhvacharya, unlike other Acharyas.

We have only some stories about the great Saint’s life. Though we have 3 Vijaya Granthas, two by Vyasatirtha, his disciple(?) and another by Chalari Sankarshan Acharya have more fiction than facts. Even his place of birth is not properly recorded, Mangalvedhe, near Pandharpur or  as Vrishtiketha instead of Manyakheta! He is believed as son of a local ruler, and himself a horse rider. He is said to have got married at about 17 to two girls from rich families. We have to believe it as a story and move on!

Sri Jayatirtha is author of 22 books, out of which 18 are commentaries on Madhva texts. Nyayasudha,  Vadavali and Padyamala are his independent works. He is a master logician, grammarian and presenter of Madhva thought of all times, honoured rightly as Teekacharya. He is remembered with utmost respect by Sri Vyasaraja as:

चित्रैः पादैस्च गंभीरैः वाक्यैः मानामखन्दितैः  

 गुरु भावं व्यञ्जयन्ती भाति श्री जयतीर्थवाक् |

( Nyayamritam)

 

 

 

 

 

Cases of unidentified Brindavans

 

There are 25 Madhva mathas, with the present head as 34 or 35th in line of succession. Madhvas have a tradition of daily Puja, Naivedyam and Aradhanas. In case of vrundavanas in field, temples, river banks, which are occassionally under water, it is dificult to maintain daily rituals.

. There are at least 50-60 unidentified such monuments, earlier possibly pujas done by local teacher/ archak, scholars or retired person of our community. with changed circumstances, youngsters have shifted to cities, and Puja stopped, or once a week. Only respective Mathas have a list of Gurus, and are supposed to take care of them. Government will not fund such things, Particularly in TN, AP, TS, Karnataka villages, we cannot expect any support. Each place needs atleast 20000/ month to manage such monuments. It is upto Mathas to take up such projects so that tradition is not ignored.

Sri Svaapna Vrindavanakhyanam,

 लक्ष्मीकान्तं भूवराहं भजेऽहं बादरायणम्

वादिराज ह्रुदंभोज मन्दिरं वाजिकन्धरम् ||

Sri Svaapna Vrindavanakhyanam, is a highly spiritual effective Paarayana Text, an esoteric work on Sri Sri Vadiraja Swamiji and his immediate Mahimas, revealed in a Dream-experience, in 22 chapters composed by himself, after his disappearance from public view to a mooka brahmana, later brought to light by Sri Vedavedya tirtha, a later pontiff of Sode Vadiraja Matha, Udupi-Sode. This edition is published by Sri Vadiraja Matha, during Paryaya of Sri Vishvottama Tirtharu, in 1997. The Book serves as Parayana Book for daily chanting by ardent devotees of Sri Vadiraja Gurusarvabhoumaru.

 पदवाक्य प्रमाणाब्धि विक्रीडन विशारदान्     

 लक्ष्मीनारयण मुनीन् वन्दे विद्या गुरून् मम ||

Sri vyasa Teertharu. 

-                 

Sri Sripadarajaru happens to be Dasa Sahitya Pitamaha, the Grand Sire of Haridasa Sahitya. . In fact, before him we find several names like sri Narahari Tirtharu, Achalananda Dasaru, but it was he who laid the Foundation for Bhajana Paddhati, singing Kannada Songs after Pooja in the evening regularly in his Mutt at Mulabagilu. He was a disciple of Sri Swarna Varna Tirtha, of Vibudhendra Mutt or Sri Padmanabha Tirtha lineage.

Born in a poor family at Abboru, near Channapatna in 1412, ( Some say he was born in Shiva Ganga near Srirangam, Tamil Nadu) Lakshmeenarayana was chosen as a disciple by Sri Swarnavarna Tirtharu at a very young age of 9.He was given Sanyasa and was given a thorough Knowledge of Madhwa Siddhanta. Sripadarajaru was first given Ashrama nama as Sri Lakshmee narayana Muni. 

Once it so happened that Sri Raghunatha Tirtharu of Uttaradi Mutt, a renowned scholar by himself, found the young yati's depth in Grammar, Memamsa & Logic ( Pada, Vakya, Pramana ) and called him Sripadaraja. According to a Story, he seems to have said in Telugu,Manamantaa kevalam Sripadulaite meeru Sreepadaraajulu. , All of us are only Sanyasis, you are the King! when they happen to meet in a place near Andaam kovil, in Andhra TN border.

He toured India more than thrice, defeated all the puffed up scholars of West Bengal, Navadweep, Warrangal & some parts of Tamil Nadu. His Grukulam was very familiar in India.

Sripadarajaru showed many miracles by the grace of Gopinatha & Rangavitthala. He got the idol of Vitthala in Chandrabhaga river, when he visited Pandharpur in Maharashtra.

Sri Gopinatha Devaru was with the Mutt from the time of Sri Padmanabha Tirtharu, fist disciple of Acharya Madhwa.

He trained many disciples all over India, including Sri Vadirajaru & Vyasarajaru his dearest disciple. He selected Mulabagilu as his Tapovanam. He chose it with a reason. There was the holy presence of Sri Yoga Narasinmha installed by Sri Akshobhya Tirtharu. He built Nrisimha Tirtha, brought Ganga by his Yogic power for the benefit of poor people of Mulbagal. He lso installed a beautiful idol of Lakshmi narayana in Sripadaraja Mutt in the Town of Mulabagilu & Sundarapalya near Bangarapet, in Andhra Padesh Border.( it is very much unknown to many) He solved brahmahatya dosha of King SAlva Nrisimha when he massacred priests of Tirumala, when he found ornaments of Srinivasa on the wives & daughters in law of priests. 

His Kritis 

Sripadaraja started composing in the Ankita of Gopinatha a few compositions. Later when he found Ranga vitthala he changed his Ankita as Rangavitthala. He has composed many Kritis in Karnatak & Hindustani Ragas. One such rare Kriti is : Nanda nandana paahi, which can be sung in 9 Ragas !! This Information was given to me by late Prof. Rajagopalacharya of MGM College, when I was in Manipal. He was a great Musicologist. He took Sripadaraja songs from me, read it seriously and commented on it : Adbhuta. 

His Sangeeta Jnana was marvellous, indeed Dhruva Chakravarti in his previous birth !! His main Compositions are Gopigeeta, Venugeeta, Bhramara geeta & Lakshmee Nrisimha pradurbhava Dandakam, and many popular Kritis like : Ittaange iruveno Hariye...., Kangalidyaatako...., Nanenu ninna beduvudilla Ranga...., and most important is Kannada Madhva vijaya: Madhva nama. Jaya Jaya Jagat traana ...

   Sripadaraja Swamiji sent Sri Vyasaraja to worship lord Srinivasa, at Tirumala due to his old age for 12 yeasr, on the King's request as there was no daily Pooja for Srinivasa after the killing of priests there. His disciple Sri Vysarajaru has composed Sripadaraja Pancha Ratnamalika Stotram in praise of his Guru.

 

Vande Sripadaraajam Ruchitama hrudayam poojita Srisahayam

Nirdhootaasesha heyam nibhritashubha chayam Bhoomidevabhigeyam \

Viprebhyo datta deyam Shubhagunacharitam Khanditaseshamayam |

Nishtapta Svarnakayam Shubhaguna charitam Vadisanghairajeyam ||

 

Sripadarajaru entered Brindavan at Nrisimha Tirtha near Mulabagilu in Jyeshta masa of

1504.

One among monuments of Sri Madhvacharya’s time, is Bhimanabande, near Kalaseshvara temple, Kalasa, , Chikkamagaluru district. M.V Chapter 16, shl 8-9 describe this event in Acharya’s life on his tour of adjacent areas of Udupi. It is describ

निन्ये तां गिरिमिव वानरीकृतात्मा 

लीलावत् करकमलेन कोमलेन ||

 तत्तुन्गां  ननु निकषाधुनापि कर्म 

local people in the place expressed their helplessness in making a bathing ghat in Tunga-Bhadra, Acharya lifted a huge rock and placed across to control rushing waters. After 850 years, river Bhadra has changed her flow, but we see this rock with a writing “ श्रीमन् मध्वचार्यैः  एकहस्तेन  आनीता शिला ”. This  with an image of Acharya roughly engraved on it.  This is near Horanadu- Kalasa region.

Manimanjari

 वन्दे गोविन्दमानन्द ज्ञान देहं पतिं श्रियः |

श्रीमदानन्द तीर्थार्य वल्लभं परमक्षरं ||

MANI MANJARI of Narayana Panditacharya, is a Primer for Madhva students, giving a brief history of Dvaita School of thought, evolving from Bhagavata Vaishnava faith. The poem in 8 chapters with about 450 shlokas, gives a summary of concept of Creation of Universe, basic Tatvas, Prakriti, and nature of Jivas. It continues to narrate stories of Ramayana and Mahabharata leading to Bhagavata tradition with sages- Sanaka and others asV early Gurus, flowing down to teachers of Kaliyuga, Prajna Tirtha and disciples of Hamsa form of Vishnu. They are pious, meditating on banks of Ganga, later to Yamuna and Prayag, being troubled by followers of Advaita teachers in all inhuman ways, leading for them to hide out for spiritual practice. They were in fear of Advaita group, who invariably attack them, even killing a few among them, they moved to South, waiting for a crusader to be born as Madhva.

Before Madhva’s manifestation, the evils of followers of Shankara are narrated, as a passing reference. This is not an abusive text as believed by some. Some details of birth of Shankara at Kaladi find a place here only as per Shankara Vijayam of Anandagiri, and not Panditacharya’s creation.

The text in general is a beautiful example of a Primer in Madhva learning and Sanskrit language, giving Noun, Verbs and usage of this language to learn to understand Shastras. early Gurus, flowing down to teachers of Kaliyuga, Prajna Tirtha and disciples of Hamsa form of Vishnu. They are pious, meditating on banks of Ganga, later to Yamuna and Prayag, being troubled by followers of Advaita teachers in all inhuman ways, leading for them to hide out for spiritual practice. They were in fear of Advaita group, who invariably attack them, even killing a few among them, they moved to South, waiting for a crusader to be born as Madhva.

Before Madhva’s manifestation, the evils of followers of Shankara are narrated, as a passing reference. This is not an abusive text as believed by some. Some details of birth of Shankara at Kaladi find a place here only as per Shankara Vijayam of Anandagiri, and not Panditacharya’s creation.

The text in general is a beautiful example of a Primer in Madhva learning and Sanskrit language, giving Noun, Verbs and usage of this language to learn to understand Shastras.

WHY SCREAM NOW?

 

Of late, there is a growing intolerance among Advaitins against Madhvas, for instigating hatred in the name of Vishnu- Shiva. One can see a video where an Advaita scholar is prompting people to protest against those who sing Haridasa Kritis, which calls Advaitis by names, and Shiva as subordinate or inferior to Vishnu! They have gone to the extent of creating Shiva Sahasranama chanting groups like that of Vishnusahasranama recitation groups. they could do it as well! Nothing stops them..

Even while both are found as form of Mahabharata text, one is not popular among people as the other, there is a commentary of one Shankaracharya on Vishnu Sahasranama published. More than this, total absence of Kannada Kritis to sing set to Music, on lines of Advaita thought, as Bhakti has inferior place than Jnana.

Except few songs in Kannada by Advaita Guru Sachidananda Saraswati of Holenarasipur, none have composed in Kannada on Advaita line of thought. Instead of setting this right, there is no use in shouting against Haridasa Kritis, which link all devatas to Vishnu family. There is no Kriti or literature which equals Haridasa Compositions save those of Sadashiva Brahmendra songs, as he was an Advita pithadhipati, composed in Samskritam.

MADHVA MATHAS

The earliest text on Madhvacharya and his thought, is perhaps Madhva vijaya of Narayana Panditacharya. It is historical and traditional record of Sri Acharya’s lineage of disciples, at least during immediate post-Madhva time. Udupi the original place of Madhvacharya was supposed to have 8 Sanyasins, all of them in their boyhood, except Sri Padmanabha Tirtha, Vishnuti tirtha and later by Narahari Tirtha. Apart from 8 Mathas, we have institutions developed by Padmanabha Tirtha, to propagate Madhva thought. He is followed by Madhava, Akshobhya tirthas from North of Karnataka. They are denoted by their prominent Gurus such as Sripadaraja, Vyasaraja and Vijayindra – Raghavendra Swamins. The direct line of plane land shishyas of Madhva later branched out. In coastal belt, we have Achuyaprajna & Satyatirtha Mathas ( Bhandarakere & Bhimana Katte)

Uttaradi & Raghavendra Mathas have a common root of Sri Jayatirtha lineage. Akshobhya Tirtha has 2 Mathas, one at Balagaru, and Kudli. Kanva Matha is a later development from Shirooru line of Udupi. Thus we have 25 Madhva Mathas, including 2 Gowda Saraswat Mathas of Paragali and Kashi. The simple logic of formation of these 25 Mathas, is just a geographical proximity of Gurus and followers.

Brindavanas of Madhva Yatis

 Many Brindavanas of Madhva Yatis may not be located now. Our Yatis were touring most of the time around their place or other pilgrim centres. Though there is a clear reference to Bhu-Stapana interring under soil in Yatipranava Kalpa/ Sanyasa Paddhati, there are instances of them being flown into running water/sea and rivers. This explains many missing monuments of our Yatis, particularly pre-vadiraja Udupi Swamis and even later also. However, there are 54 Brindavans of Swamis of 8 Mathas behind Krishna Matha, Udupi.

Direct disciples of Madhva at 8 Mathas of Udupi have no monument left in their name anywhere, while that of Padmanabha Tirtha and later exist on the banks of Tungabhadra at Anegondi. Some among them are blessed with Surplus Punya, ( like Rijus ) which they distribute to those who sincerely pray them observing minimum austerity and discipline. Some of them are Brindavanas of Sripadaraja, Vadiraja, Rahuttama, Satyabodha and Sri Raghavendra Tirtha, most popularly called celestial tree- Kalpavruksha and Kamadhenu of our times.

Brindavanas of Aniruddha tirtha, Vijayadhvaja Tirtha, and Vagisha Tirtha, earler than Vadirajaru are found and Nityapuja done thee.

Brindavanas of Aniruddha tirtha, Vijayadhvaja Tirtha, and Vagisha Tirtha, earler than Vadirajaru are found and Nityapuja done thee. Many instances are recorded by beneficiaries of Sevas done at these places. My personal experience of getting some Gurukripa at Sripadaraja, Vadiraja and Raghavendra Brindavan places may humbly be recorded here. Others might have such experiences. Brindavan of Jitamitraru is a tree, since his remains were unable to trace on banks of Krishna-Bhima rivers.

Madhvacharya's younger brother- Sri Vishnutirtha. ( c. 1250)

 Sri Madhvacharya was visible for 79 years to all, and left for Badarikashrama when he was about 79 years of age. He is believed to be in an invisible form at Sri Ananteshvara temple, Udupi and visible in upper himalayas- Badarikashrama. He had a brother, whom he gave sanyasa deeksha, when the latter was struck by ill fate, death of parents as Vishnu Tirtha, head of Sonda Vadiraja Matha later. 

Nothing is known about Sri Vishnutirtha, except his Sanyasa Paddhati now published, earlier copied by one Dasacharya, Udupi, available in print format from 2008. Madhva Vijaya has some elaborate information on his character as a Saint, Tapasvi disciple of SRi Madhva. 

Sri Vishnutirtha was away from Udupi, engaged in meditation and Silence, and came back to Udupi after Madhva left the place on request of his disciple Aniruddha Tirtha.  श्रवणेन अनुवादेन मननेन अव्रुथा करोत् |

कालं वेदान्त शस्त्रस्य वेदान्त गुरुसोदरः |

प्रेमामृत प्रसन्नास्य स्मितन्गपङ्ग पूर्वकं 

श्री विष्णुतीर्थ नमास्मै प्रीति तीर्थः प्रदत्तवान् 

चतुरोसौ प्रवचने मनुसम्सिद्धिमान् मनः 

संख्या मां पूरणी मागान् मध्व दासमिति व्यधात् 

( म. वि. १५, ९८-१०२) 

tena samprartitho yatam Rupyapithamimam punah |

Krutajnam Kripaya sveshu sampraptam menire Prajaah ||

it is very difficult to track the history of Vishnutirtha, once he was back and disappeared from there again to the hills of Kumara Parvata. 

About 10 slokas are available in Madhva Vijaya of Narayana Panditacharya, but nothing personal information is known about him. 

His only available text has practically no information about him , his family lateron, as is the case with any sanyasi from a Matha. 

Sanyasa Paddhati - Sri Vishnutirtharu,

A view of Kumara Parvata, where Sri Vishnutirtharu is believed to be in Tapas. 

 

Image of Laksminarayana worshipped by Sri Vishnutirtharu at Sri Samputa Narasimha Swami Mutt, Subrahmanya.

आनन्दतीर्थं विभुमप्रमेयं विद्यासुपूर्णं परतः परेशं |

नारायणं दैवतवन्द्यपादमनन्तभोगे शयितं नमामि ||

श्यामं नितंबार्पित तन्तुमेखलं विद्यानिधिं ज्ञानमहा गुनाड्यं 

निर्देशित ज्ञान महा सुमार्गं व्यासं मुनीनामहमानतोस्मि ||

( सन्यास पद्धतिः - श्री विष्णु तीर्थाः )

Sanyasa Paddhati is a text written by Sri Vishnutirtha, younger brother of Sri Madhvacharya. He is the first pontiff of Sonda- Subrahmanya Mutts. Sanyasa Paddhati deals with the rituals of recieving Sanyasa Deeksha, qualities of a disciple initiated into the 4th Ashrama.

It is a Manual for Madhva Yatis, brahmacharins, Grihasthas and Viraktas. there are 4 Chapters, 158 topics, running to 113 pages . In this Book, recently published ( 2008) by Sri Tirumala Kulkarni, PPVP. Bengaluru. it is an elaborate text on selection of a disciple by Guru, his qualities, tests to be conducted, preparedness for Sanyasa, Vaishnava Deeksha, Sri Madhva's philosophy neatly summarised,

The routine of new pontiff, Pujas to be conducted, fasting rules, types of food to be consumed, not to be consumed, rules for travel outside a Mutt, up to Brindavan rituals after death , to be observed, conducted by his by disciples.

Surprisingly, there is no shloka dedicated to Sri Krishna at Udupi, but Vedavyasa, Madhva are prayed respectfully. Maybe it was written before Krishna Pratishta, at Udupi.

Trekkers' Delight near Bengaluru

 

 

 

 

SAVANA DURGA

Trekkers’ Delight

Savana Durga is a well-known trekking hill near Bengaluru.  This Asia’s largest mono-lithic rock mountain is located 60 KMs West away from Bengaluru, capital of Karnataka. It was for some time,  a second (summer) capital of many local royal chieftains. Rulers of Hoysala, Magadi, Vijayanagar, Mysru wodeyars,  and other dynasties ruled here ever since AD. 1350. The name, Savina Durga’, ‘fortress of death’ seems to be the appropriate name of the hill.  Even today, local elderly people remember the older name as Dabbugundu-  rock to push an enemy, invader or a culprit. 

Lavanis or folk songs of this region refer to many heroic deeds of local pallegars, chieftains, who used the tough and steep rocks for dumping anti-social or criminal war detainees. Even to this day, the two hills- Karigudda (black hill), and Biligudda, white hill, are well known for steep mountaineering adventures. Trekkers quite often visit this place on Holidays and weekends to try their sport. The hill is about 1226 meters above sea level, and a part of Deccan Peninsula. River Arkavathi flows through nearby Thippagondana Halli lake, earlier main water source for the ever-growing city of Bengaluru, until river Kaveri made her way into the IT Town.

History:

Savanna Durga has seen ups and downs in the history of Karnataka. This hill fort was an important part of III Anglo-Mysuru war in 1791, when the fort was captured by Lord Cornwallis. The names that appeared earlier was Savandi, in a Hoysala inscription of 1340 AD. The earliest record of the name of the hill is from 1340 AD by Mummadi Ballala, ( Ballala III ) of Hoysala dynasty, from Madabalu village, where it is called Savandi.  Another view is that the name originated from Samantadurga.

A fort built or developed by one     Samantharaya, a governor under King Ahchutaraya at Magadi, says a local legend,  although there is no inscription confirming this. This was the secondary capital of the Magadi rulers like Veera Kempegowda. From 1638 to 1728, Mysore Wodeyars took over this place and a local leader, a dalavayi  occupied this place with a palace built at   Nelapattna, a town down the hill.  In 1780, lord Cornwallis seized the fort   from solders of Tippu Sultan,  during the III Mysore war.  Later the British Sergeants might have used this as summer resort. Siege of Savandoorg happens to be a very important event in the  history of Karnataka, establishing the supremacy of colonial rulers overpowering the new and weak Mysore Wodeyar dynasty then, just founded by Yaduvarayaru. This fort was later used by others for storing defence armoury, and waging war with the enemies, using the local hilly tribe soldiers. Human habitats are sparingly found in downtown.

Savandi Veerabhadra and Savandi Lakshmi Narasimha Swamy temples were built downhill, during this time. It is very curious to know that though Shiva- Vishnu were given equal priority in worship those days, their fierce forms of Veerabhadra and Narasimha are installed in temples of Bengaluru- Tumkur and Kolar Districts of this period. We find Yoga Narasimha at Devarayan durga, in nearby Tumkur district, and several Kala Bhairava or Virbhadra temples in Kolar and other nearby places.  Some people here worship both as house deities. That the hill was a place of residence for tribal people, is evident from the fact that during annual car festival, the members of this community are the first to draw the chariot of Bhagavan Shiva Virbhadra and Narasimha Swamy. A large number of local people gather each year for the annual festivities in Shravana, and Magha ( August & March)   months of the year.

Early humans lived here:

Excavations carried out in  this area have revealed that human beings lived here as early as Megalithic civilization (4500-1000 B.C.)  A large number of urns, small pots found here in caves are known to have used as vessels used in cremation of the dead. A number of caves have been discovered in nearby hill areas. Rivulets and streams dot this area during rainy season. Settlements of early man is also found in Devarayan Durga and Magadi, nearby places. Megalith or large stone and mortar structures are found near this place.

Trekking place:

Earlier, there were no steps to reach the hill top and it was covered by bamboos and other trees forming a barricade. Later rulers made a crude approach road to reach the top of hills. There are stories in local folklore about using large sized Chameleons to lift heavy material top from foothills.

Professional Trekkers identify trekking routes from simple to hard ways. There is about 750 to 900 ft of technical climb, to South of the monolith by routes- Moon light (Beladingalu), Kothi Dina (Simple monkey day), Deepavali (trade route).  Each route is followed by a distinct group of Trekkers. Easiest among this is named Cloud Nine’. The entire trekking journey can be completed by half a day or so depending on time of the year and other factors.  Every trekker will carry sufficient water and something to munch, as they are not available here. Skandagiri, Bidadibetta, Nandi hills, Bannerughatta  are places for trekking. Trekking camps are held regularly to educate, promote and encourage this adventure sport. the time This place welcomes tourist most months of the year except rainy days of August, when the road and hill is very slippery. Public transport is available from Bengaluru though sparingly.

Parking for vehicles is available near the temple premises. Nearby places of tourist interest are Magadi town, about 18 Kms from here,  with several temples, Thippagondanahalli reservoir, also called Chamaraja sagar, located at the meeting place of two rivers- Arkavati and Kumudvati, which supply water to parts of West Bengaluru, and also a major source of drinking water.

Savana Durga is about 90 Kms from Bengaluru International Airport, 66 Kms from KSRTC Bus Station and KSR Bengaluru City Railway Station. November to June is best time of the year to visit this place.

 

 

Kigga

 Once we reach Sringeri, abode of Goddess of learning Sharda, and Adi Shankara, great spiritual master of our country, the place is bound to enchant us with serenity, greenery, scenic beauty, natural water falls and the like. The intriguing word ‘entrusted to Kigga ‘  means a narrow cliff in native Kannada, located in Chikkamagalur ( earlier Kadur) District.  

This place is connected to sage Rishyashringa, (son of Vibhandaka), who had never seen a woman in his life till he was invited by King Dasharatha, Sri Rama’s father,  to bring rains to the parched Ayodhya, during his rule. Arduous task of bringing this strange lad was entrusted to divine damsels- Apsaras. The story concludes with the king giving his daughter ( foster) Shanta, in marriage to Rishyashringa. Later the sage is believed to have observed Tapas at this cliff-Kigga, hence the name Rishya Shringeshvara to Lord Shiva, who blessed him.

This hamlet is on the outskirts of Sringeri 4.5 Kms away perching on an elevated land with a Jain basadi looking structure of  Malahanikarshvara ( remover of sins)  Lord Shiva, in an unusual shape of Shiva Linga emerging out of a bearded Rishi, and later added by his consort Parvati. The solitary shrine of Shiva has about 30 steps to climb on the left of Sringeri- Sirimane natural waterfalls. It can be reached by autorikshas with not so bargainable rate.

The temple is open up to 12 noon and pujas are performed by a resident archak on request. It is a country-tiled stone structure, with a central hall, pillars and sanctum sanctorum of Shiva. Shrine of Parvati is a later addition with nava grahas and roughly structured image of Ganesha ( drawn by mystic saint of Sringeri Sri Chandrashekhara Bharati Swamiji, a mystic with a turmeric root, now sculpted) and Kshetrapala Virabhadra shrines. Generally, local villagers regularly visit this place, often dotted by tourists.

A little further, we find Sirimane natural water falls, maintained by the Department of Forests. Usually, only youngsters visit this falls to play in water and have a natural shower, after getting down nearly 800 steps, of course, guarded by strong metal grills on either side. We can have a beautiful view of malanadu, with blue sky on top and cloud covered greenery on either side. It is a great fun and pleasure to bathe in cool, refreshing  natural waters from atop the hills of Tunga belt. A nominal entry fee of Rs. 50/ is to be paid, and children are not allowed to visit this place for safety. A great place to visit, when you are near Sringeri Sharada temple.

 

Nancharamma

• 

•  Gramadevata of Mulabagilu 

 I have been occasionally visiting  a small cave temple, dedicated to Nancharamma ( Nacharamma) at the hill outside y home town, Mulabagilu, Kolar District on Bengaluru -Chennai, Tirupati Highway. (NH4), since from my boyhood at Mulbagal.    My understanding is Nachiyar- Goddess in Tamil. Many times, we used to reach out this almost open temple, (now closeted), on our way to Vinayaka temple, on the other side at be Kurudumale. A rock edict, in Kannada  was discovered dated- 1416, where some grants are made by Proudhadevaraaya to the shrine, fetching some grains and money. 




we even have a temple devoted to her sister, Ranabheramma, in town, during Vokkaliga rulers of this area. We have more Nacharamma, as mother goddess, is one among them in neighbouring Andhra Pradesh- Kadapa ( now YSR ) districts. Nacharamma is also related to Sankethi (Shenkottai) Brahmin community of Kaushikas / Bettadapura also in a different way. They have some narratives about her. 

• it is very curious to know that the name, Nachiyar- goddess or female deity, Lakshmi/ Parvati is common in southern part of our nation. Even some village deities are also referred as Nacharamma.. Since there is at present, no shrine of Vishnu/Shiva, it might not be that of their consorts also, hence it shall  a Gramadevata of the town, during later Chola period,  we were told that some bali, was offered to Devi on certain Pournima days. Devi with 4 hands, in seated posture, has simple ornaments, with a small crown on a rock. 

• Mulabagilu- Eastern door to Vijayanagar from South, was usually a Military granary/ weaponry since several centuries. It forms a safe town either from Tamil country or Andhra province then. A dry land, this town was never rich in history of Karnataka. There is no water resource, hence certain crops are seldom grown here. 

• Nachiyar could be a brave lady of the locality, now elevated as Goddess, who gave her life to save the land from some unwanted occupation. But, honours to this deity is on a par with other shrines, during Navaratri Utsava, each year, when a small metal image of the Devi is taken in a procession on Vijayadashami day.  it is very difficult to say who installed the image. However, taking Chola and earlier Tamil rulers and the name, we can say she is a vernacular version of a female deity.