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.