Fotos de
Basu Ghosh
Sri Krishna Janmastami @ ISKCON Baroda, Gujarat, India 2009 -1
According to the Sri Kurma inscriptions of Narahari Tirtha, his direct disciple, Sripad Madhvacarya was born between 1238 and lived for 79 years, until 1317 A.D. This is confirmed in the Anu-Madhva-Carita. According to the authorized biographies compiled by his disciples shortly after his passing away, Sripad Madhva was born in the village of Tulunada, which is located about 8 miles to the southeast of the city of Udipi in Karnataka. He came from a family of sivalli-brahmanas and was the son of Madhyageha Bhatta and Mother Vedavati devi.
In his Caitanya Caritamrta commentary (CC Madhya 9.245), Sripad Bhaktivendanta Swami Prabhupada Comments as follows: "Çrépäda Madhväcärya took his birth near Uòupé, which is situated in the South Kanara district of South India, just west of Sahyädri. This is the chief city of the South Kanara province and is near the city of Mangalore, which is situated to the south of Uòupé. Near the city of Uòupé is a place called Päjakä-kñetra, where Madhväcärya took his birth in a Çivällé-brähmaëa dynasty as the son of Madhyageha Bhaööa, in the year 1040 Çakäbda (A.D. 1118). According to some, he was born in the year 1160 Çakäbda (A.D. 1238).
In his childhood Madhväcärya was known as Väsudeva, and there are some wonderful stories surrounding him. It is said that once when his father had piled up many debts, Madhväcärya converted tamarind seeds into actual coins to pay them off. When he was five years old, he was offered the sacred thread. A demon named Maëimän lived near his abode in the form of a snake, and at the age of five Madhväcärya killed that snake with the toe of his left foot. When his mother was very much disturbed, he would appear before her in one jump. He was a great scholar even in childhood, and although his father did not agree, he accepted sannyäsa at the age of twelve. Upon receiving sannyäsa from Acyuta Prekña, he received the name Pürëaprajïa Tértha. After traveling all over India, he finally discussed scriptures with Vidyäçaìkara, the exalted leader of Çåìgeri-maöha. Vidyäçaìkara was actually diminished in the presence of Madhväcärya. Accompanied by Satya Tértha, Madhväcärya went to Badarikäçrama. It was there that he met Vyäsadeva and explained his commentary on the Bhagavad-gétä before him. Thus he became a great scholar by studying before Vyäsadeva.
By the time he came to the Änanda-maöha from Badarikäçrama, Madhväcärya had finished his commentary on the Bhagavad-gétä. His companion Satya Tértha wrote down the entire commentary. When Madhväcärya returned from Badarikäçrama, he went to Gaïjäma, which is on the bank of the river Godävaré. There he met with two learned scholars named Çobhana Bhaööa and Svämé Çästré. Later these scholars became known in the disciplic succession of Madhväcärya as Padmanäbha Tértha and Narahari Tértha. When he returned to Uòupé, he would sometimes bathe in the ocean. On such an occasion he composed a prayer in five chapters. Once, while sitting beside the sea engrossed in meditation upon Lord Çré Kåñëa, he saw that a large boat containing goods for Dvärakä was in danger. He gave some signs by which the boat could approach the shore, and it was saved. The owners of the boat wanted to give him a present, and at the time Madhväcärya agreed to take some gopé-candana. He received a big lump of gopé-candana, and as it was being brought to him, it broke apart and revealed a large Deity of Lord Kåñëa. The Deity had a stick in one hand and a lump of food in the other. As soon as Madhväcärya received the Deity of Kåñëa in this way, he composed a prayer. The Deity was so heavy that not even thirty people could lift it. Yet Madhväcärya personally brought this Deity to Uòupé. Eight of Madhväcärya’s sannyäsa disciples became directors of his eight monasteries. Worship of the Lord Kåñëa Deity is still going on at Uòupé according to the plans Madhväcärya established.
Madhväcärya then for the second time visited Badarikäçrama. While he was passing through Maharashtra, the local king was digging a big lake for the public benefit. As Madhväcärya passed through that area with his disciples, he was also obliged to help in the excavation. After some time, when Madhväcärya visited the king, he engaged the king in that work and departed with his disciples.
Often in the province of Gäìga-pradeça there were fights between Hindus and Muslims. The Hindus were on one bank of the river, and the Muslims on the other. Due to the community tension, no boat was available for crossing the river. The Muslim soldiers were always stopping passengers on the other side, but Madhväcärya did not care for these soldiers. He crossed the river anyway, and when he met the soldiers on the other side, he was brought before the king. The Muslim king was so pleased with him that he wanted to give him a kingdom and some money, but Madhväcärya refused. While walking on the road, he was attacked by some dacoits, but by his bodily strength he killed them all. When his companion Satya Tértha was attacked by a tiger, Madhväcärya separated them by virtue of his great strength. When he met Vyäsadeva, he received from him the çälagräma-çilä known as Añöamürti. After this, he summarized the Mahäbhärata.
Madhväcärya’s devotion to the Lord and his erudite scholarship became known throughout India. Consequently the owners of the Çåìgeri-maöha, established by Çaìkaräcärya, became a little perturbed. At that time the followers of Çaìkaräcärya were afraid of Madhväcärya’s rising power, and they began to tease Madhväcärya’s disciples in many ways. There was even an attempt to prove that the disciplic succession of Madhväcärya was not in line with Vedic principles. A person named Puëòaréka Puré, a follower of the Mäyäväda philosophy of Çaìkaräcärya, came before Madhväcärya to discuss the çästras. It is said that all of Madhväcärya’s books were taken away, but later they were found with the help of King Jayasiàha, ruler of Kumla. In discussion, Puëòaréka Puré was defeated by Madhväcärya. A great personality named Trivikramäcärya, who was a resident of Viñëumaìgala, became Madhväcärya’s disciple, and his son later became Näräyaëäcärya, the composer of Çré Madhva-vijaya. After the death of Trivikramäcärya, the younger brother of Näräyaëäcärya took sannyäsa and later became known as Viñëu Tértha.
It was reputed that there was no limit to the bodily strength of Pürëaprajïa, Madhväcärya. There was a person named Kaòaïjari who was famed for possessing the strength of thirty men. Madhväcärya placed the big toe of his foot upon the ground and asked the man to separate it from the ground, but the great strong man could not do so even after great effort. Çréla Madhväcärya passed from this material world at the age of eighty while writing a commentary on the Aitareya Upaniñad. For further information about Madhväcärya, one should read Madhva-vijaya, by Näräyaëäcärya.
The äcäryas of the Madhva-sampradäya established Uòupé as the chief center, and the monastery there was known as Uttararäòhé-maöha. A list of the different centers of the Madhväcärya-sampradäya can be found at Uòupé, and their maöha commanders are (1) Viñëu Tértha (Çoda-maöha), (2) Janärdana Tértha (Kåñëapura-maöha), (3) Vämana Tértha (Kanura-maöha), (4) Narasiàha Tértha (Adamara-maöha), (5) Upendra Tértha (Puttugé-maöha), (6) Räma Tértha (Çirura-maöha), (7) Håñékeça Tértha (Palimara-maöha), and (8) Akñobhya Tértha (Pejävara-maöha). The disciplic succession of the Madhväcärya-sampradäya is as follows (the dates are those of birth in the Çakäbda Era; for Christian era dates, add seventy-eight years.): (1) Haàsa Paramätmä; (2) Caturmukha Brahmä; (3) Sanakädi; (4) Durväsä; (5) Jïänanidhi; (6) Garuòa-vähana; (7) Kaivalya Tértha; (8) Jïäneça Tértha; (9) Para Tértha; (10) Satyaprajïa Tértha; (11) Präjïa Tértha; (12) Acyuta Prekñäcärya Tértha; (13) Çré Madhväcärya, 1040 Çaka; (14) Padmanäbha, 1120; Narahari, 1127; Mädhava, 1136; and Akñobhya 1159; (15) Jaya Tértha, 1167; (16) Vidyädhiräja, 1190; (17) Kavéndra, 1255; (18) Vägéça, 1261; (19) Rämacandra, 1269; (20) Vidyänidhi, 1298; (21) Çré Raghunätha, 1366; (22) Rayuvarya (who spoke with Çré Caitanya Mahäprabhu), 1424; (23) Raghüttama, 1471; (24) Vedavyäsa, 1517; (25) Vidyädhéça, 1541; (26) Vedanidhi, 1553; (27) Satyavrata, 1557; (28) Satyanidhi, 1560; (29) Satyanätha, 1582; (30) Satyäbhinava, 1595; (31) Satyapürëa, 1628; (32) Satyavijaya, 1648; (33) Satyapriya, 1659; (34) Satyabodha, 1666; (35) Satyasandha, 1705; (36) Satyavara, 1716; (37) Satyadharma, 1719; (38) Satyasaìkalpa, 1752; (39) Satyasantuñöa, 1763; (40) Satyaparäyaëa, 1763; (41) Satyakäma, 1785; (42) Satyeñöa, 1793; (43) Satyaparäkrama, 1794; (44) Satyadhéra, 1801; (45) Satyadhéra Tértha, 1808.
After the sixteenth äcärya (Vidyädhiräja Tértha), there was another disciplic succession, including Räjendra Tértha, 1254; Vijayadhvaja; Puruñottama; Subrahmaëya; and Vyäsa Räya, 1470–1520. The nineteenth äcärya, Rämacandra Tértha, had another disciplic succession, including Vibudhendra, 1218; Jitämitra, 1348; Raghunandana; Surendra; Vijendra; Sudhéndra; and Räghavendra Tértha, 1545.
To date, in the Uòupé monastery there are another fourteen Madhva-tértha sannyäsés. As stated, Uòupé is situated beside the sea in South Kanara, about thirty-six miles north of Mangalore.
Most of the information in this purport is available from the South Känäòä Manual and the Bombay Gazette."
There are literally hundreds of incidences, stories, to be relished, but here we have just placed a few to give a taste of the nectar to be had in “The Life and Legacy of Sripad Ananda Tirtha – Madhwacarya” by Jaya Tirtha Charan dasa – that is waiting to be published.
Lamenting, and in separation from such detailed pastimes, let us continue on……
When he was only 12 years old, Madhvacarya left home but his mother insisted that she would leave her body if their only son left. So Madhva then blessed them to have another son, he was born and then after taking his parents permission went off to the ashram of Acyutapreksa, his sannyasa-guru. Madhva's sannyasa name was Purnaprajna Tirtha. His deep study of the scriptures was unparalleled, and had convinced him of the uselessness of the Advaita interpretation of Vedanta. He was inspired to revive the original and pure interpretation of Vedanta which promotes personal theism. He was to do this on the basis of a profound and innovative interpretation of the scriptures, for which he was to become famous. This interpretation is known as Dvaita-dvaita-vada, or pure dualism.
After his initiation, Purnaprajna spent some time in the asrama of Acyutapreksa where he carefully studied the Vedanta commentaries of different acaryas, beginning with the Istasiddhi of Vimuktatman. But soon, Purnaprajna's expertise in scriptural argument and his determination to establish personal theism as the conclusion of Vedanta grew to the point there he could defeat Acyutapreksa in argument. Recognizing Purnaprajna's superior scholarship, Acyutapreksa made him the head of his asrama. Purnaprajna was also awarded the title Ananda Tirtha, by which he is often referred to in various scriptural literatures.
After he became the temple authority in the asrama of Acyutapreksa, Purnaprajna began training disciples, preaching his interpretation of Vedanta and defeating many scholars from different schools of philosophy, including Buddhists, Jains, Advaitins, and various impersonalists, agnostics, logicians, and the practitioners of materialistic religion. His success in defeating all opposing scholars inspired him to tour South India in an attempt to preach the philosophy of personal theism and devotion to Visnu far and wide. At this time, he had completely formulated all the details of his philosophical system, but had not yet committed his system to writing.
His tour of South India was quite extensive: it took him from Udipi to the southernmost tip of India, (Kanyakumari) and from there to Ramesvaram, Sri Rangam, and many other important holy places of pilgrimage. Wherever he went he debated the prominent scholars of the impersonal school, smashing their interpretations of Vedanta with his brilliant advocacy of dualistic theism. His scathing criticisms of Sankaracarya's impersonal Vedanta met with stiff opposition, but no one could overcome him in scriptural argument or logical debate. It is said that when Madhva was at Kanyakumari he was challenged by a great impersonalist scholar of the Sankara school to write his own commentary on Vedanta if he disagreed with the teachings of the master. At that time, it is said that Madhva promised to write his own Vedanta commentary, fully elaborating the proper conclusions of personal theism. At Sri Rangam he also expressed a certain degree of dissatisfaction with the conclusions of Ramanuja's visistadvaita-vada, in that he felt it did not go far enough to refute the dangerous speculative philosophy of Sankaracarya. This further added to the young Madhva's firm determination to someday compose his own commentary incorporating his own unique interpretation.
After completing his South Indian tour, Madhva decided to tour North India as well. With his resolve to complete his own Vedanta commentary growing day by day, he was eager to begin the work. But Madhva wanted to have the blessings of the author of Vedanta, Vedavyasa himself, before beginning such an ambitious project. He set out for North India and the Himalayas, then, in order to achieve the benedictions of Vedavyasa, for it was said the Vyasa, being immortal, still resided in his asrama at Badarainatha, although he never made himself visible to mortal eyes.
After a long journey by foot, Sripad Madhva finally arrived at the Anantamatha at Badarinatha. There he remained for seven weeks, absorbed in fasting, prayer, and devotional meditation. Inspired from within, he hiked further up into the, to Badarikasrama, in upper Badari, where Vyasadeva has his hermitage. There he met Vedavyasa and explained his commentary on Bhagavad-gita to Vyasa himself, who approved. When he met Vyasa, he was given eight Shalagrama-silas which are known as Astamurti. After discussing the scriptures with Vyasadeva, Sripad Madhvacarya's understanding of their inner meaning became even more profound. He remained at Badarikasrama for some months until he finished composing his commentary of Bhagavad-gita, whereupon he returned to the Anantamatha. At that time Madhva's companion Satya Tirtha wrote down the entire commentary. At this time, Madhva also wrote his commentary on Vedanta.
Bidding farewell to Badarinatha, Madhva began the long journey home. On the way, he again met with and defeated many scholars of various philosophical schools. He traveled through Bihar, Bengal, Orissa, and Andhradesa. Bhavishya Purana and Navadwip Dham mahatmya depict how he went to Navadwip and mystically met and discussed with Sri Chaitanya Mahaprabhu, who residing in His eternal abode was due to appear some 250 years later to preach a similar message to Madhva, and so he, the Supreme Lord discussed with Madhva to prepare for His own divine appearance in due course.
The Madhva-vijaya describes how when Madhva reached Ganjama, on the banks of the river Godavari, he met two prominent scholars, who were well-versed in all the important scriptures: Sobhana Bhatta, and Swami Sastri. After converting them to his school, these scholars became renowned as important followers of Sripad Madhva. They became famous at Padmanabha Tirtha and Narahari Tirtha and are regarded as the principle acaryas of the Madhva school after Madhva himself. Narahari Tirtha is famous for his commentaries on Madhva's Gita-bhasya and Karma-nirnaya. He was the Prime Minister of Kalinga between 1271 and 1293. Padmanabha Tirtha wrote commentaries on many of Madhva's works, including Madhva'sBrahma-sutra-bhasya, his Anuvyakhyana, and his Dasa-prakaranas. He was the first commentator on many of the major works of Madhvacarya.
After converting Sobhana Bhatta and Swami Sastri, Sripad Madhvacarya journeyed through Andhrapradesa, Maharastra and Karnataka arrived at last in Udipi. Upon his return to Udipi from North India, Madhva confronted Acyutapreksa, who had refused to accept his ideas previously. Note the roles were reversed guru became disciple and disciple became guru. Some say that Madhva converted Acyutapreksa from Sankara's Vedanta to the cause of Vaisnavism and accepted him as a follower, but they do not know the full picture behind the gurus who remained in hiding in which Acyutapreksha came in the line of for fear of attacks by the mayavadis. There were over four hundred years of gurus and disciples who couldn’t dress as Vaishnavas, but instead had to go undercover as impersonalists. (full documentation is in Jaya Tirtha Charan dasa’s “The Life and Legacy of Sripad Ananda Tirtha – Madhwacarya”)
As a result of Madhva's success in defeating opposing scholars and gurus, his reputation spread, and enthusiasm grew for his new system of Vedanta philosophy. As his commentaries on Bhagavad-gita and Vedanta gained wider and wider acceptance, followers and new converts began to join his camp from all over India, attracted by his charismatic personality, invincible logic and scriptural knowledge, and his inspired faith.
While he stayed in Udipi, it was Madhva's regular habit to bathe in the ocean. One day, he was sitting on the beach absorbed in contemplation upon Sri Krsna. At that time, he spotted a ship, bound for Dvaraka, that was about to founder on a sand bar. He signaled the ship to safety, and it was able to safely approach the shore. The captain of the ship wanted to bestow some present upon Sri Madhvacarya , and he accepted a large chunk of gopi-candana-tilaka. As it was being presented to the acarya, the large chunk of Tilak broke in half, revealing a huge deity of Balaram. This deity was installed in the temple on the beach at Malpe, and Madhva carried the rest to the temple tank and submerged it there where it was revealed that there was also a beautiful deity of Lord Krsna. (these deities were originally carved by Vishvakarma and given to Rukmini Devi Krishna’s consort in Dwaraka to worship prior to His leaving this world) Everyone was astonished to find a Krsna deity within the block of Tilak, but Madhvacarya was not unaccustomed to miracles and accepted it as the Lord's grace. At that time he composed some beautiful prayers glorifying Sri Krsna, and soon after that the Deity was installed at the temple in Udipi where it remains today. The Deity weighed so much that even thirty men had difficulty moving it. Madhva, however, was superhumanly powerful--it is said that he was an incarnation of Vayu, and managed to personally carry the Deity to Udipi.
After installing the Deity of Krsna in Udipi, he revised the system of Deity worship, establishing a strict regimen of ceremonial ritual and proper conduct among his followers, imposing among other things the rigorous observance of fasting on Ekadasis.
Having achieved such great success at home, it was time for Madhva to one more travel afar. He began a second pilgrimage to North India, where he once again visited Badarikasrama. The Madhva-vijaya, written by the son of one of Madhva's disciples describes how Madhva used his sharp wits, his knowledge of many languages such as Turkish and Persian, and his courage to overcome great obstacles in his preaching. While on his North Indian tour, Madhva and his disciples arrived at a place in the province of Ganga Pradesh where political tensions between Hindus and Muslims prevented them from crossing the river. The Hindus were on one side of the river and the Muslims on the other side. No one dared cross, and no boat was available. Madhva and his followers, without regard for the Muslim soldiers who guarded the crossing, swam across the river. The entire camp was placed under arrest. Madhva himself was taken before the Muslim King, Sultan Jalal-uddin-Khilji, who demanded an explanation. When Madhva was finally allowed to speak on his own behalf, he spoke in high class “chaste Persian”, addressing the king at length on devotional theism. Seeing the intensity and saintly purity of Sripad Madhvacarya, the Sultan's heart was softened. So impressed was he with Madhva that he wanted to offer him land and money, but Madhva set the example of renunciation by humbly declining the Sultan's offer.
Where wit would not help, Madhva would sometimes use his superhuman strength to save a situation. Once his traveling companion and sannyasi disciple Satya Tirtha was attacked by a fierce Bengal tiger. Fearless, Madhava went to the rescue. After wrestling the tiger away from Satya Tirtha, he sent it away with its tail between its legs. Another time, while walking on pilgrimage through a dangerous part of India, we was attacked by murderous dacoits, but he easily held them off.
Madhva was a multi-faceted personality who lived a long and healthy life. He was a natural leader who believed in physical culture as well as intellectual, moral, and spiritual culture. He took part in many athletic activities, such as wrestling, swimming, and mountain-climbing, which served him well in the Himalayas. As he came from a family of brahmanas that had descended from the warrior brahmana and incarnation of Godhead, Parasurama, he was tall, strong, and robust. It was reputed that there was no limit to his bodily strength. The Madhva-vijaya records how a strongman named Kadanjari who was said to have the strength of thirty men once challenged Madhvacarya to a contest of strength. Madhvacarya placed the big toe of his foot firmly upon the ground and asked Kadanjari, the famous strongman, to see if he could lift it. Straining with all his brawn again and again, the mighty Kadanjari was unable to move even the big toe of Madhvacarya. According to Trivikrama Pandita, Madhvacarya was endowed with all the thirty-two bodily symptoms of a great personality. He had a deep, sonorous, and melodic voice and was an expert singer. His recitation of the verses of Srimad-Bhagavatam was regarded as being especially sweet.
In this way, Madhva traveled extensively throughout the whole of India. He returned to South India after having visited Badarinatha, Delhi, Kuruksetra, Benares, and Goa. After this, his travels were mostly limited to those provinces of South India near Udipi. After Sankaracarya, who had also traveled extensively, He was the second important Vedanta acarya to travel throughout India, and his broad preaching campaign had a lasting effect. Gradually, his following grew, as great personalities from all parts of India accepted him as guru. The Madhva-vijaya mentions that he had disciples from many lands, and his present day followers still include the speakers of eight different languages-Tulu, Kannada, Konkani, Maratha, Telugu, Southern Saurastri, Bengali, and Hindi.
After returning to Udipi, Madhva once again immersed himself in prolific literary activity. He wrote commentaries on the ten major Upanisads. He wrote ten major philosophical treatises, the Dasa-Prakaranas, as well as what many consider his most important work, the Anu-Vyakhyana. He wrote a summary of Mahabharata called the Moksa-dharma, and he also commented on Srimad-Bhagavatam.
Madhvacarya's dedication to the Lord and his deep scholarship made him a feared and hated enemy of the followers of Sankaracarya, who had a vested interest in maintaining their position as the only bona fide Vedantists. It has been said, "Of all the plagues with which mankind is cursed, ecclesiastical tyranny's the worst." The tyranny of the acaryas of the Srngeri-matha founded by Sankaracarya led them to attack Sripad Madhva with every means at their disposal. They employed various means to harass the followers of Madhva. They tried to prove that Madhva did not come from any authorized disciplic succession. Finally they challenged Madhva to a debate.
The Sankarites chose as their champion pandita a highly learned scholar named Pundarika Puri, who was famed for his erudition and expertise in argument. In the debate with Madhva he was humiliated. In arguing with Madhva Pundarika was like a schoolboy facing a professor. Aching for vengeance, the defeated pandita arranged for one of his cohorts, a sannyasi named Padma Tirtha, to steal a priceless collection of ancient Sanskrit scriptures from the library of Sripad Madhvacarya. The books were later recovered with the help of King Jayasimha of Kumla.
After Jayasimha Raja recovered the books of Madhvacarya, an audience was arranged between the Jayasimha and Madhva. The pandita, Trivikrama Pandita, a resident of Visnumangala, was the foremost authority on impersonal Vedanta in the land of Kumla and an expert poet. They met in the temple of Kudil. At the end of the day's discourse, Trivikrama Pandita had failed to defeat Madhva, but he refused to surrender. The debate was continued on the following day. The next day, Trivikrama Pandita used all of his learning, his wit, and his power of argument in an attempt to embarrass Madhva, but after exhausting himself was again unable to defeat him. This went on for fifteen days, when Trivikrama Pandita, his intellect spent, his doubts destroyed, recognized Sri Madhva as his guru. He surrendered to the lotus feet of Sripad Madhvacarya and was accepted by him as a disciple. Madhva ordered him to write a commentary on Vedanta. Trivikrama Pandita's commentary is called the Tattva-pradipa. His conversion was a turning point in Madhva's preaching mission. After his conversion, Trivikrama Pandita's own brother and seven other important scholars took sannyasa from Madhva and became the first directors of the eight Madvhaite monasteries in Udipi. Trivikrama Pandita's son, Narayanacarya who later wrote the Madhva-vijaya.
In the final years of Madhva's life, he wrote further commentaries on the scriptures, including the Nyaya-vivarana, the Karma-nirnaya, the Krsnamrta-Maharnava, and others. By this time, Madhvacarya was growing old. He had completed what he set out to do. He had preached his message far and wide, elaborated his philosophical system in numerous commentaries, and had many trained missionaries who could carry on his work with great energy. He had written original works of such a profound character that they would continue to influence devotional theism well into the 20th century. He had established the worship of Krsna in Udipi and had given sannyasa to expert scholars and veteran preachers such as Padmanabha Tirtha, Narahari Tirtha, Madhava Tirtha, and Aksobhya Tirtha, who would succeed him in promoting the philosophical ideals of pure dualistic theism. As he finished his commentary on the Aitereya Upanisad, on the verge of his eightieth birthday, Sripad Madhvacarya passed away from this world and entered the eternal Vaikuntha realm with Srila Vyasadeva at Uttara Bhadri on the ninth day of the full moon in the month of Magh (corresponding to January-February) in the year 1317.
The essential principles of Sri Madhvacarya's teachings-where they run parallel to the teachings of Sri Caitanya Mahaprabhu-have been summarized by Baladeva Vidyabhusana in his Prameya-Ratnavali. These points are as follows:
1.Krishna, who is known as Hari is the Supreme Lord, the Absolute.
2.That Supreme Lord may be known through the Vedas.
3.The material world is real.
4.The jivas, or souls, are different from the Supreme Lord.
5.The jivas are by nature servants of the Supreme Lord.
6.There are two categories of jivas: liberated and illusioned.
7.Liberation means attaining the lotus feet of Krishna, that is, entering into an eternal relationship of service to the Supreme Lord.
8.Pure devotional service is the cause of this relationship.
9.The truth may be known through direct perception, inference, and Vedic authority.
In his Caitanya Caritamrta commentary (CC Madhya 9.245), Sripad Bhaktivendanta Swami Prabhupada Comments as follows: "Çrépäda Madhväcärya took his birth near Uòupé, which is situated in the South Kanara district of South India, just west of Sahyädri. This is the chief city of the South Kanara province and is near the city of Mangalore, which is situated to the south of Uòupé. Near the city of Uòupé is a place called Päjakä-kñetra, where Madhväcärya took his birth in a Çivällé-brähmaëa dynasty as the son of Madhyageha Bhaööa, in the year 1040 Çakäbda (A.D. 1118). According to some, he was born in the year 1160 Çakäbda (A.D. 1238).
In his childhood Madhväcärya was known as Väsudeva, and there are some wonderful stories surrounding him. It is said that once when his father had piled up many debts, Madhväcärya converted tamarind seeds into actual coins to pay them off. When he was five years old, he was offered the sacred thread. A demon named Maëimän lived near his abode in the form of a snake, and at the age of five Madhväcärya killed that snake with the toe of his left foot. When his mother was very much disturbed, he would appear before her in one jump. He was a great scholar even in childhood, and although his father did not agree, he accepted sannyäsa at the age of twelve. Upon receiving sannyäsa from Acyuta Prekña, he received the name Pürëaprajïa Tértha. After traveling all over India, he finally discussed scriptures with Vidyäçaìkara, the exalted leader of Çåìgeri-maöha. Vidyäçaìkara was actually diminished in the presence of Madhväcärya. Accompanied by Satya Tértha, Madhväcärya went to Badarikäçrama. It was there that he met Vyäsadeva and explained his commentary on the Bhagavad-gétä before him. Thus he became a great scholar by studying before Vyäsadeva.
By the time he came to the Änanda-maöha from Badarikäçrama, Madhväcärya had finished his commentary on the Bhagavad-gétä. His companion Satya Tértha wrote down the entire commentary. When Madhväcärya returned from Badarikäçrama, he went to Gaïjäma, which is on the bank of the river Godävaré. There he met with two learned scholars named Çobhana Bhaööa and Svämé Çästré. Later these scholars became known in the disciplic succession of Madhväcärya as Padmanäbha Tértha and Narahari Tértha. When he returned to Uòupé, he would sometimes bathe in the ocean. On such an occasion he composed a prayer in five chapters. Once, while sitting beside the sea engrossed in meditation upon Lord Çré Kåñëa, he saw that a large boat containing goods for Dvärakä was in danger. He gave some signs by which the boat could approach the shore, and it was saved. The owners of the boat wanted to give him a present, and at the time Madhväcärya agreed to take some gopé-candana. He received a big lump of gopé-candana, and as it was being brought to him, it broke apart and revealed a large Deity of Lord Kåñëa. The Deity had a stick in one hand and a lump of food in the other. As soon as Madhväcärya received the Deity of Kåñëa in this way, he composed a prayer. The Deity was so heavy that not even thirty people could lift it. Yet Madhväcärya personally brought this Deity to Uòupé. Eight of Madhväcärya’s sannyäsa disciples became directors of his eight monasteries. Worship of the Lord Kåñëa Deity is still going on at Uòupé according to the plans Madhväcärya established.
Madhväcärya then for the second time visited Badarikäçrama. While he was passing through Maharashtra, the local king was digging a big lake for the public benefit. As Madhväcärya passed through that area with his disciples, he was also obliged to help in the excavation. After some time, when Madhväcärya visited the king, he engaged the king in that work and departed with his disciples.
Often in the province of Gäìga-pradeça there were fights between Hindus and Muslims. The Hindus were on one bank of the river, and the Muslims on the other. Due to the community tension, no boat was available for crossing the river. The Muslim soldiers were always stopping passengers on the other side, but Madhväcärya did not care for these soldiers. He crossed the river anyway, and when he met the soldiers on the other side, he was brought before the king. The Muslim king was so pleased with him that he wanted to give him a kingdom and some money, but Madhväcärya refused. While walking on the road, he was attacked by some dacoits, but by his bodily strength he killed them all. When his companion Satya Tértha was attacked by a tiger, Madhväcärya separated them by virtue of his great strength. When he met Vyäsadeva, he received from him the çälagräma-çilä known as Añöamürti. After this, he summarized the Mahäbhärata.
Madhväcärya’s devotion to the Lord and his erudite scholarship became known throughout India. Consequently the owners of the Çåìgeri-maöha, established by Çaìkaräcärya, became a little perturbed. At that time the followers of Çaìkaräcärya were afraid of Madhväcärya’s rising power, and they began to tease Madhväcärya’s disciples in many ways. There was even an attempt to prove that the disciplic succession of Madhväcärya was not in line with Vedic principles. A person named Puëòaréka Puré, a follower of the Mäyäväda philosophy of Çaìkaräcärya, came before Madhväcärya to discuss the çästras. It is said that all of Madhväcärya’s books were taken away, but later they were found with the help of King Jayasiàha, ruler of Kumla. In discussion, Puëòaréka Puré was defeated by Madhväcärya. A great personality named Trivikramäcärya, who was a resident of Viñëumaìgala, became Madhväcärya’s disciple, and his son later became Näräyaëäcärya, the composer of Çré Madhva-vijaya. After the death of Trivikramäcärya, the younger brother of Näräyaëäcärya took sannyäsa and later became known as Viñëu Tértha.
It was reputed that there was no limit to the bodily strength of Pürëaprajïa, Madhväcärya. There was a person named Kaòaïjari who was famed for possessing the strength of thirty men. Madhväcärya placed the big toe of his foot upon the ground and asked the man to separate it from the ground, but the great strong man could not do so even after great effort. Çréla Madhväcärya passed from this material world at the age of eighty while writing a commentary on the Aitareya Upaniñad. For further information about Madhväcärya, one should read Madhva-vijaya, by Näräyaëäcärya.
The äcäryas of the Madhva-sampradäya established Uòupé as the chief center, and the monastery there was known as Uttararäòhé-maöha. A list of the different centers of the Madhväcärya-sampradäya can be found at Uòupé, and their maöha commanders are (1) Viñëu Tértha (Çoda-maöha), (2) Janärdana Tértha (Kåñëapura-maöha), (3) Vämana Tértha (Kanura-maöha), (4) Narasiàha Tértha (Adamara-maöha), (5) Upendra Tértha (Puttugé-maöha), (6) Räma Tértha (Çirura-maöha), (7) Håñékeça Tértha (Palimara-maöha), and (8) Akñobhya Tértha (Pejävara-maöha). The disciplic succession of the Madhväcärya-sampradäya is as follows (the dates are those of birth in the Çakäbda Era; for Christian era dates, add seventy-eight years.): (1) Haàsa Paramätmä; (2) Caturmukha Brahmä; (3) Sanakädi; (4) Durväsä; (5) Jïänanidhi; (6) Garuòa-vähana; (7) Kaivalya Tértha; (8) Jïäneça Tértha; (9) Para Tértha; (10) Satyaprajïa Tértha; (11) Präjïa Tértha; (12) Acyuta Prekñäcärya Tértha; (13) Çré Madhväcärya, 1040 Çaka; (14) Padmanäbha, 1120; Narahari, 1127; Mädhava, 1136; and Akñobhya 1159; (15) Jaya Tértha, 1167; (16) Vidyädhiräja, 1190; (17) Kavéndra, 1255; (18) Vägéça, 1261; (19) Rämacandra, 1269; (20) Vidyänidhi, 1298; (21) Çré Raghunätha, 1366; (22) Rayuvarya (who spoke with Çré Caitanya Mahäprabhu), 1424; (23) Raghüttama, 1471; (24) Vedavyäsa, 1517; (25) Vidyädhéça, 1541; (26) Vedanidhi, 1553; (27) Satyavrata, 1557; (28) Satyanidhi, 1560; (29) Satyanätha, 1582; (30) Satyäbhinava, 1595; (31) Satyapürëa, 1628; (32) Satyavijaya, 1648; (33) Satyapriya, 1659; (34) Satyabodha, 1666; (35) Satyasandha, 1705; (36) Satyavara, 1716; (37) Satyadharma, 1719; (38) Satyasaìkalpa, 1752; (39) Satyasantuñöa, 1763; (40) Satyaparäyaëa, 1763; (41) Satyakäma, 1785; (42) Satyeñöa, 1793; (43) Satyaparäkrama, 1794; (44) Satyadhéra, 1801; (45) Satyadhéra Tértha, 1808.
After the sixteenth äcärya (Vidyädhiräja Tértha), there was another disciplic succession, including Räjendra Tértha, 1254; Vijayadhvaja; Puruñottama; Subrahmaëya; and Vyäsa Räya, 1470–1520. The nineteenth äcärya, Rämacandra Tértha, had another disciplic succession, including Vibudhendra, 1218; Jitämitra, 1348; Raghunandana; Surendra; Vijendra; Sudhéndra; and Räghavendra Tértha, 1545.
To date, in the Uòupé monastery there are another fourteen Madhva-tértha sannyäsés. As stated, Uòupé is situated beside the sea in South Kanara, about thirty-six miles north of Mangalore.
Most of the information in this purport is available from the South Känäòä Manual and the Bombay Gazette."
There are literally hundreds of incidences, stories, to be relished, but here we have just placed a few to give a taste of the nectar to be had in “The Life and Legacy of Sripad Ananda Tirtha – Madhwacarya” by Jaya Tirtha Charan dasa – that is waiting to be published.
Lamenting, and in separation from such detailed pastimes, let us continue on……
When he was only 12 years old, Madhvacarya left home but his mother insisted that she would leave her body if their only son left. So Madhva then blessed them to have another son, he was born and then after taking his parents permission went off to the ashram of Acyutapreksa, his sannyasa-guru. Madhva's sannyasa name was Purnaprajna Tirtha. His deep study of the scriptures was unparalleled, and had convinced him of the uselessness of the Advaita interpretation of Vedanta. He was inspired to revive the original and pure interpretation of Vedanta which promotes personal theism. He was to do this on the basis of a profound and innovative interpretation of the scriptures, for which he was to become famous. This interpretation is known as Dvaita-dvaita-vada, or pure dualism.
After his initiation, Purnaprajna spent some time in the asrama of Acyutapreksa where he carefully studied the Vedanta commentaries of different acaryas, beginning with the Istasiddhi of Vimuktatman. But soon, Purnaprajna's expertise in scriptural argument and his determination to establish personal theism as the conclusion of Vedanta grew to the point there he could defeat Acyutapreksa in argument. Recognizing Purnaprajna's superior scholarship, Acyutapreksa made him the head of his asrama. Purnaprajna was also awarded the title Ananda Tirtha, by which he is often referred to in various scriptural literatures.
After he became the temple authority in the asrama of Acyutapreksa, Purnaprajna began training disciples, preaching his interpretation of Vedanta and defeating many scholars from different schools of philosophy, including Buddhists, Jains, Advaitins, and various impersonalists, agnostics, logicians, and the practitioners of materialistic religion. His success in defeating all opposing scholars inspired him to tour South India in an attempt to preach the philosophy of personal theism and devotion to Visnu far and wide. At this time, he had completely formulated all the details of his philosophical system, but had not yet committed his system to writing.
His tour of South India was quite extensive: it took him from Udipi to the southernmost tip of India, (Kanyakumari) and from there to Ramesvaram, Sri Rangam, and many other important holy places of pilgrimage. Wherever he went he debated the prominent scholars of the impersonal school, smashing their interpretations of Vedanta with his brilliant advocacy of dualistic theism. His scathing criticisms of Sankaracarya's impersonal Vedanta met with stiff opposition, but no one could overcome him in scriptural argument or logical debate. It is said that when Madhva was at Kanyakumari he was challenged by a great impersonalist scholar of the Sankara school to write his own commentary on Vedanta if he disagreed with the teachings of the master. At that time, it is said that Madhva promised to write his own Vedanta commentary, fully elaborating the proper conclusions of personal theism. At Sri Rangam he also expressed a certain degree of dissatisfaction with the conclusions of Ramanuja's visistadvaita-vada, in that he felt it did not go far enough to refute the dangerous speculative philosophy of Sankaracarya. This further added to the young Madhva's firm determination to someday compose his own commentary incorporating his own unique interpretation.
After completing his South Indian tour, Madhva decided to tour North India as well. With his resolve to complete his own Vedanta commentary growing day by day, he was eager to begin the work. But Madhva wanted to have the blessings of the author of Vedanta, Vedavyasa himself, before beginning such an ambitious project. He set out for North India and the Himalayas, then, in order to achieve the benedictions of Vedavyasa, for it was said the Vyasa, being immortal, still resided in his asrama at Badarainatha, although he never made himself visible to mortal eyes.
After a long journey by foot, Sripad Madhva finally arrived at the Anantamatha at Badarinatha. There he remained for seven weeks, absorbed in fasting, prayer, and devotional meditation. Inspired from within, he hiked further up into the, to Badarikasrama, in upper Badari, where Vyasadeva has his hermitage. There he met Vedavyasa and explained his commentary on Bhagavad-gita to Vyasa himself, who approved. When he met Vyasa, he was given eight Shalagrama-silas which are known as Astamurti. After discussing the scriptures with Vyasadeva, Sripad Madhvacarya's understanding of their inner meaning became even more profound. He remained at Badarikasrama for some months until he finished composing his commentary of Bhagavad-gita, whereupon he returned to the Anantamatha. At that time Madhva's companion Satya Tirtha wrote down the entire commentary. At this time, Madhva also wrote his commentary on Vedanta.
Bidding farewell to Badarinatha, Madhva began the long journey home. On the way, he again met with and defeated many scholars of various philosophical schools. He traveled through Bihar, Bengal, Orissa, and Andhradesa. Bhavishya Purana and Navadwip Dham mahatmya depict how he went to Navadwip and mystically met and discussed with Sri Chaitanya Mahaprabhu, who residing in His eternal abode was due to appear some 250 years later to preach a similar message to Madhva, and so he, the Supreme Lord discussed with Madhva to prepare for His own divine appearance in due course.
The Madhva-vijaya describes how when Madhva reached Ganjama, on the banks of the river Godavari, he met two prominent scholars, who were well-versed in all the important scriptures: Sobhana Bhatta, and Swami Sastri. After converting them to his school, these scholars became renowned as important followers of Sripad Madhva. They became famous at Padmanabha Tirtha and Narahari Tirtha and are regarded as the principle acaryas of the Madhva school after Madhva himself. Narahari Tirtha is famous for his commentaries on Madhva's Gita-bhasya and Karma-nirnaya. He was the Prime Minister of Kalinga between 1271 and 1293. Padmanabha Tirtha wrote commentaries on many of Madhva's works, including Madhva'sBrahma-sutra-bhasya, his Anuvyakhyana, and his Dasa-prakaranas. He was the first commentator on many of the major works of Madhvacarya.
After converting Sobhana Bhatta and Swami Sastri, Sripad Madhvacarya journeyed through Andhrapradesa, Maharastra and Karnataka arrived at last in Udipi. Upon his return to Udipi from North India, Madhva confronted Acyutapreksa, who had refused to accept his ideas previously. Note the roles were reversed guru became disciple and disciple became guru. Some say that Madhva converted Acyutapreksa from Sankara's Vedanta to the cause of Vaisnavism and accepted him as a follower, but they do not know the full picture behind the gurus who remained in hiding in which Acyutapreksha came in the line of for fear of attacks by the mayavadis. There were over four hundred years of gurus and disciples who couldn’t dress as Vaishnavas, but instead had to go undercover as impersonalists. (full documentation is in Jaya Tirtha Charan dasa’s “The Life and Legacy of Sripad Ananda Tirtha – Madhwacarya”)
As a result of Madhva's success in defeating opposing scholars and gurus, his reputation spread, and enthusiasm grew for his new system of Vedanta philosophy. As his commentaries on Bhagavad-gita and Vedanta gained wider and wider acceptance, followers and new converts began to join his camp from all over India, attracted by his charismatic personality, invincible logic and scriptural knowledge, and his inspired faith.
While he stayed in Udipi, it was Madhva's regular habit to bathe in the ocean. One day, he was sitting on the beach absorbed in contemplation upon Sri Krsna. At that time, he spotted a ship, bound for Dvaraka, that was about to founder on a sand bar. He signaled the ship to safety, and it was able to safely approach the shore. The captain of the ship wanted to bestow some present upon Sri Madhvacarya , and he accepted a large chunk of gopi-candana-tilaka. As it was being presented to the acarya, the large chunk of Tilak broke in half, revealing a huge deity of Balaram. This deity was installed in the temple on the beach at Malpe, and Madhva carried the rest to the temple tank and submerged it there where it was revealed that there was also a beautiful deity of Lord Krsna. (these deities were originally carved by Vishvakarma and given to Rukmini Devi Krishna’s consort in Dwaraka to worship prior to His leaving this world) Everyone was astonished to find a Krsna deity within the block of Tilak, but Madhvacarya was not unaccustomed to miracles and accepted it as the Lord's grace. At that time he composed some beautiful prayers glorifying Sri Krsna, and soon after that the Deity was installed at the temple in Udipi where it remains today. The Deity weighed so much that even thirty men had difficulty moving it. Madhva, however, was superhumanly powerful--it is said that he was an incarnation of Vayu, and managed to personally carry the Deity to Udipi.
After installing the Deity of Krsna in Udipi, he revised the system of Deity worship, establishing a strict regimen of ceremonial ritual and proper conduct among his followers, imposing among other things the rigorous observance of fasting on Ekadasis.
Having achieved such great success at home, it was time for Madhva to one more travel afar. He began a second pilgrimage to North India, where he once again visited Badarikasrama. The Madhva-vijaya, written by the son of one of Madhva's disciples describes how Madhva used his sharp wits, his knowledge of many languages such as Turkish and Persian, and his courage to overcome great obstacles in his preaching. While on his North Indian tour, Madhva and his disciples arrived at a place in the province of Ganga Pradesh where political tensions between Hindus and Muslims prevented them from crossing the river. The Hindus were on one side of the river and the Muslims on the other side. No one dared cross, and no boat was available. Madhva and his followers, without regard for the Muslim soldiers who guarded the crossing, swam across the river. The entire camp was placed under arrest. Madhva himself was taken before the Muslim King, Sultan Jalal-uddin-Khilji, who demanded an explanation. When Madhva was finally allowed to speak on his own behalf, he spoke in high class “chaste Persian”, addressing the king at length on devotional theism. Seeing the intensity and saintly purity of Sripad Madhvacarya, the Sultan's heart was softened. So impressed was he with Madhva that he wanted to offer him land and money, but Madhva set the example of renunciation by humbly declining the Sultan's offer.
Where wit would not help, Madhva would sometimes use his superhuman strength to save a situation. Once his traveling companion and sannyasi disciple Satya Tirtha was attacked by a fierce Bengal tiger. Fearless, Madhava went to the rescue. After wrestling the tiger away from Satya Tirtha, he sent it away with its tail between its legs. Another time, while walking on pilgrimage through a dangerous part of India, we was attacked by murderous dacoits, but he easily held them off.
Madhva was a multi-faceted personality who lived a long and healthy life. He was a natural leader who believed in physical culture as well as intellectual, moral, and spiritual culture. He took part in many athletic activities, such as wrestling, swimming, and mountain-climbing, which served him well in the Himalayas. As he came from a family of brahmanas that had descended from the warrior brahmana and incarnation of Godhead, Parasurama, he was tall, strong, and robust. It was reputed that there was no limit to his bodily strength. The Madhva-vijaya records how a strongman named Kadanjari who was said to have the strength of thirty men once challenged Madhvacarya to a contest of strength. Madhvacarya placed the big toe of his foot firmly upon the ground and asked Kadanjari, the famous strongman, to see if he could lift it. Straining with all his brawn again and again, the mighty Kadanjari was unable to move even the big toe of Madhvacarya. According to Trivikrama Pandita, Madhvacarya was endowed with all the thirty-two bodily symptoms of a great personality. He had a deep, sonorous, and melodic voice and was an expert singer. His recitation of the verses of Srimad-Bhagavatam was regarded as being especially sweet.
In this way, Madhva traveled extensively throughout the whole of India. He returned to South India after having visited Badarinatha, Delhi, Kuruksetra, Benares, and Goa. After this, his travels were mostly limited to those provinces of South India near Udipi. After Sankaracarya, who had also traveled extensively, He was the second important Vedanta acarya to travel throughout India, and his broad preaching campaign had a lasting effect. Gradually, his following grew, as great personalities from all parts of India accepted him as guru. The Madhva-vijaya mentions that he had disciples from many lands, and his present day followers still include the speakers of eight different languages-Tulu, Kannada, Konkani, Maratha, Telugu, Southern Saurastri, Bengali, and Hindi.
After returning to Udipi, Madhva once again immersed himself in prolific literary activity. He wrote commentaries on the ten major Upanisads. He wrote ten major philosophical treatises, the Dasa-Prakaranas, as well as what many consider his most important work, the Anu-Vyakhyana. He wrote a summary of Mahabharata called the Moksa-dharma, and he also commented on Srimad-Bhagavatam.
Madhvacarya's dedication to the Lord and his deep scholarship made him a feared and hated enemy of the followers of Sankaracarya, who had a vested interest in maintaining their position as the only bona fide Vedantists. It has been said, "Of all the plagues with which mankind is cursed, ecclesiastical tyranny's the worst." The tyranny of the acaryas of the Srngeri-matha founded by Sankaracarya led them to attack Sripad Madhva with every means at their disposal. They employed various means to harass the followers of Madhva. They tried to prove that Madhva did not come from any authorized disciplic succession. Finally they challenged Madhva to a debate.
The Sankarites chose as their champion pandita a highly learned scholar named Pundarika Puri, who was famed for his erudition and expertise in argument. In the debate with Madhva he was humiliated. In arguing with Madhva Pundarika was like a schoolboy facing a professor. Aching for vengeance, the defeated pandita arranged for one of his cohorts, a sannyasi named Padma Tirtha, to steal a priceless collection of ancient Sanskrit scriptures from the library of Sripad Madhvacarya. The books were later recovered with the help of King Jayasimha of Kumla.
After Jayasimha Raja recovered the books of Madhvacarya, an audience was arranged between the Jayasimha and Madhva. The pandita, Trivikrama Pandita, a resident of Visnumangala, was the foremost authority on impersonal Vedanta in the land of Kumla and an expert poet. They met in the temple of Kudil. At the end of the day's discourse, Trivikrama Pandita had failed to defeat Madhva, but he refused to surrender. The debate was continued on the following day. The next day, Trivikrama Pandita used all of his learning, his wit, and his power of argument in an attempt to embarrass Madhva, but after exhausting himself was again unable to defeat him. This went on for fifteen days, when Trivikrama Pandita, his intellect spent, his doubts destroyed, recognized Sri Madhva as his guru. He surrendered to the lotus feet of Sripad Madhvacarya and was accepted by him as a disciple. Madhva ordered him to write a commentary on Vedanta. Trivikrama Pandita's commentary is called the Tattva-pradipa. His conversion was a turning point in Madhva's preaching mission. After his conversion, Trivikrama Pandita's own brother and seven other important scholars took sannyasa from Madhva and became the first directors of the eight Madvhaite monasteries in Udipi. Trivikrama Pandita's son, Narayanacarya who later wrote the Madhva-vijaya.
In the final years of Madhva's life, he wrote further commentaries on the scriptures, including the Nyaya-vivarana, the Karma-nirnaya, the Krsnamrta-Maharnava, and others. By this time, Madhvacarya was growing old. He had completed what he set out to do. He had preached his message far and wide, elaborated his philosophical system in numerous commentaries, and had many trained missionaries who could carry on his work with great energy. He had written original works of such a profound character that they would continue to influence devotional theism well into the 20th century. He had established the worship of Krsna in Udipi and had given sannyasa to expert scholars and veteran preachers such as Padmanabha Tirtha, Narahari Tirtha, Madhava Tirtha, and Aksobhya Tirtha, who would succeed him in promoting the philosophical ideals of pure dualistic theism. As he finished his commentary on the Aitereya Upanisad, on the verge of his eightieth birthday, Sripad Madhvacarya passed away from this world and entered the eternal Vaikuntha realm with Srila Vyasadeva at Uttara Bhadri on the ninth day of the full moon in the month of Magh (corresponding to January-February) in the year 1317.
The essential principles of Sri Madhvacarya's teachings-where they run parallel to the teachings of Sri Caitanya Mahaprabhu-have been summarized by Baladeva Vidyabhusana in his Prameya-Ratnavali. These points are as follows:
shri madvhah praha vishnum paratamam akhilamnaya vedyam ca
cisvam satyam bhedam ca jivam hari carana jusas tartamyam ca
tesham moksham vishnv-anghri-labham tad-amala-bhajanam
tasya hetum pramanam pratyaksadi trayam cety upadisati hari
krsna-caitanya chandra
Shri Madvacaharya taught that: cisvam satyam bhedam ca jivam hari carana jusas tartamyam ca
tesham moksham vishnv-anghri-labham tad-amala-bhajanam
tasya hetum pramanam pratyaksadi trayam cety upadisati hari
krsna-caitanya chandra
1.Krishna, who is known as Hari is the Supreme Lord, the Absolute.
2.That Supreme Lord may be known through the Vedas.
3.The material world is real.
4.The jivas, or souls, are different from the Supreme Lord.
5.The jivas are by nature servants of the Supreme Lord.
6.There are two categories of jivas: liberated and illusioned.
7.Liberation means attaining the lotus feet of Krishna, that is, entering into an eternal relationship of service to the Supreme Lord.
8.Pure devotional service is the cause of this relationship.
9.The truth may be known through direct perception, inference, and Vedic authority.
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