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TATVAVADA (SPECIAL ISSUE) TATVAVADA (SPECIAL ISSUE)

Volume : 3 Issue : 1&2 January to April 03

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TATVAVADA

Editorial Board

Chief Editor : Prof. K.T. Pandurangi

EditorsProf. A. Haridasa Bhat,

Dr.C.H. Srinivasa Murthy

Executive EditorsSri U.B. Gururajacharya,Pt. Tirumala Kulkarni,Pt. Srinivasa Varakhedi

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Type setting :Poornaprajna SamshodhanaMandiram, Bangalore-28.

Cover design by :Sri K. M. Sheshagiri

Advisory BoardDr. V.R. Panchamukhi

Prof. D. Prahlada CharProf. D.N. Shanubhag

Sri K.V. Murthy YerkadithayaSri K. Gopinath

PublisherSri Vasanata Kumar Parigi

Secretary,A.B.M.M.Mandala, Bangalore-28

Tel : 080-6690068, 6694026E-mail : [email protected]

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(PRIVATE CIRCULATION ONLY)

CONTENTSSri Vidyamanya Sandesha 5Vandanashtakam 18ABMM - Report 21ABMM - Achievements 28Vajra Kavacha - Report 36ABMM - Sammelanas 41Upanishad Section 54ABMM - Samelana 61Sammelana - Women' Session 65Haridasa Sahitya 67Kathakopanishad 70Yati Samavesha 80Bhagavata Section 85Madhva Vedanta 89Madhva Doctrines 94Pavana Yatra 97

<E"<R"eÂ"±Ó"f "·Ó" ÷Òli∫w

If the Lord is the creator of this world, a question

arises whether He has a physical body like us. If He

does not have physical body, He cannot create the

world. If He has it, will he not have all the pains and

defects related to the body? This objection has been

resolved by the Shloka through an adjective of ‘nikhila

puurNa guNaika deham’ (<E"<R"eÂ"±Ó"fˆ"·Ó" ÷Òli∫w) who is the

embodiment of infinite and perfect attributes. He does

not have inert physical body like us. Therefore there is

no chance for any physical defects. He can create this

world with his natural and transcendental body, which

is the embodiment of infinite auspicious qualities.

(Extract from Nyaya Sudha Sara)

H.H. SRI VISHVESHA TIRTHA SWAMIJI

From the Editors' deskDear Readers,

REGRETS & REQUESTWe express our deep regrets for the delay

in bringing out this issue. Preocupations inTatvajnana Sammelana and Golden JubileeCelebrations of ABMM and special issue ofKannada Tatvavada have forced us to goslow. However, we have clubbed the Jan.-Feb. 03 issue and March-April 03 issuetogether in this issue with 98 pages. Acomprehensive report about ABMM and itscelebrations held in Feb. 03 has beenincoprorated here.

Vaishakha Shuddha Ekadashi, Dwadashi(12, 13.5.03) being the Aradhana day ofPratah Smaraneeya Kirtishesha SriVidyamanya Tirtha Swamiji, we havepublished in this, his message and a tributefrom his Ashrama Shishya Sri VidyeshaTirtha Swamiji of Bhandarakeri Matha. Hismagnetic divine personalitylook, words,Tapas and all that are cherished in ourhearts. We join our readers in offering ourhearty respectful obeisance to that great Guruof our time.

To the readers a request is repeated.Valuable write ups in English on the subjectsand topics relevent to Tatvavada arerequested. Your constructive reactions andopinions are also welcome as a feedback fromour readers. Our readers patronage to addmore and more subscribers for the Englishversion of Tatvavada is solicited. -Editors

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TATVAVADA (SPECIAL ISSUE) TATVAVADA (SPECIAL ISSUE)5 6

Vidyamanya Sandesha :

Devotion to Sri Hari and Guru-Sri Sri Vidyamanya Tirtha Swamiji

Pontiff - Sri Palimaru & Bhandarakeri Samsthana

Devotion to Sri Hari is identified as,

ëÂ"ªß"iX"ª„"<Í|"E"{fß" <E"ª˙"<‹"÷Ò{E"E|"{E"˙"ù÷Ò°Î"{Ó"ˆ"·Ó"|˙"˘"{E"Â" ±˙" f÷Ò#C˙"{|ß"{|ß"”Î"C"ß"C|"˙"C|"·„Î"# ÈE"i÷Òˆ"·Ó"{<‹"÷Ò# ÈE|"ª{Î"C"∫˚iÓ"{<Â" ÈÂ"‡<|"µ"’#<E"ªE|"ªÂ"‡iß"Â"‡ "{∫#í in Srimannyaya Sudha.

This means : Sri Hari is an embodiment of infiniteattributes which are absolutely blemishfree and are for theutmost benedection to the universe. No one would surpassSri Hari in such attributes. For him who possesses thisknowledge of Sri Hri, the devotional love to Sri Hari wouldbe overflowing in him. No love with any of people belongingto the self is at par with this; it is far far exceeding and atthe highest level. Such devotion would lead him to give upfood on Haridinas for Hari's sake and grace. Like KingRugmangada, for Hari's sake and benedection one wouldn'tbother to cut off the head of beloved son. And would notrecede from such devotion even in the testing crucial momentsof Apats (È{Â"<l).

Such devotional attachements exist normally and inherentlywith the right people eternally. It may not be exposed all thetimes, but, at desired times due to specific reason, suchdevotion to Sri Hari would be surfaced. It is like the manhoodbeing exposed during the time of one's maturity as a youth.

By getting associated with great personalities and byShravan, Manana, Dhyana and Dharana of Sri hari's greateness,level of such devotion to Him would be, bit by bit, revolvedand augmented towards its fullness. Such levels can be termed

as Pakva Bhakti, Paripakva Bhakit and in the extra (Ati)Paripakva Bhakti level the devotees voice gets choked whilespeaking about Sri Hari and his mind flows like a fluid towardsSri Hari's thought. Devotees of such highest order at timesshed tears, smile or even loudly laugh, sing the names of SriHari at the top of their voice and even start dancing withoutany reservation.

He be a Sura (divine personality), or He be an Asura (ademon) or he be a human being or even he be a Vanara/monkey, one can appease Him and get blessed and be anevolved self by his devotion to Sri Hari.

An ordinary person, if he is a staunch devotee of Sri Hariis more valued than a Brahmana without any devotion to SriHari. This statement cannot be purported to be only as a praisefor devotion but it is a reality. And it is the quintessence upheldby Acharya Madhva who gives out his final words of decisionin matters appearing in Shastra. He states,

<˙"E"{ Â"‡Ó"{ß"w Â"±¬Î"C|"· ˙"Ó"f∫”E"{i ∫´ª<Â"‡Î"# $È{lª# |"‰" ÷Ò|"f˙Î"# Î"‰" „"<Í|"# ∫ªi# ˙"ª{ $$

and such many other words.

Such devotees of Sri Hari do perform always acts of Dharmathough some of such acts may, on surface, look like Adharmaacts. Arjuna tortured his own elders and his kith and kin inMahabharata war. From the view point of society's normal andethical norms this act is grossly against Dharma. ButMahabharata war was faught against evil forces to eradicatethem. Arjuna fought this war as a form of worship of Sri Hariand he dedicated this act to Sri Hari. On account of thisAradhana concept behind the terrible violent act of war,Arjuna's bliss in the status of Mukti (salvation) would overflow.

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Acts performed without devotion to Hari would go a waste.Such a performer would beleive, 'I did it'. He wouldn't thinkon the lines that God gave him the strength and capacity todo it. This attitude is Ahankara. Ahankara is like liquor. Liquorintoxicates. Liquor-filled vessel cannot be sanctified by immersionin the River Ganges. Same is true with a person intoxicatedby Ahankara. Whatever great Yajna he might perform if it isdevoid of Sri Hari's devotion, it is like offering Ahuti (Homa)in water (instead of in sanctified fire). Duryodhana with fullof Ahankara performed Poundarika Yaga. What is the use? Nouse.

Those people who are honest to God even if they merelyintend (Sankalpa) to do certain great deeds as a service to God,it is immensely valued and it results in great achievements.

Such staunch devotees, may have to abandon, sometimes,such great missions in the middle. But their efforts sanctifiedby Sri Hari Bhakti would not go waste. More over, anyshortcoming or descripancy or imperfection that might havecrept in such acts carried out with abundant devotion to SriHari would not cause any loss to such a performer. This sortof excellence you can't find in any other catagory of acts inthis mundane world. Take for example the cases of businessor agricultural activities. Simple proposition to take up theseactivities or abandoning these activities in the middle of thecause or carrying them out with mistakes and imperfectionwould not fetch any result. On other hand might fetch somewrong and desasterous outcomes. Whereas, any act withdevotion to Sri Hari is not like this; this is why Sri Hari'sdevotion is outstanding and par-excellent.

Any worship offered on demand of material benefits in

return like C"E|"<|", C"ßÂ"|"Ø etc., may seem to fall in line of SriHari Pooja, but in the right sense it is not a Pooja. It is likea purchase activity transacted for buying say an ornmental

jewellary in a business shop. Payment made there is not aDana, but a Vyapara.

Be it understood that Sri Hari would be willing to offer

the self to the devotee if he performs all worships and activitiesfor the only sake of Sri Hari's grace with singular devotionto him.

Let us know one more thing here. That is, such a greatSri Hari Bhakti is possessed only by ≤"|"·ß"·fR"µ"‡h" and his equalß"·RÎ"Â"‡{Ó" among the whole lot of Jeevas to the utmost level.

This Bhakti goes on reducing further down below these twoJeevottamas and ends up to the least level in the greatest soulsamong human beings.

Sri Hari would not approve and be pleased with thedevotion shown to Him alone unless the devotion is shownto His devotees such as Devas, Rishis and the best ones among

human being (ß"E"·kÎ"{iy"ß"s) according to their gradation basedon the qualities they possess. Sri Hari might even erase theBhakti possessed by such a person towards Him (Sri Hari).

But be warned, at the same time, that while worshippingdivinities (li "|"{s) that are Sri Hari's devotees, in them, themaster of all divinities, Sri Hari should be worshipped. This

makes them immensely happy. If not done so, the worshipoffered to them will go a waste. It is like water poured onto the top of the tree. Watering root of the tree is like offering

worship to the root of all divine forces i.e. Sri Hari so as toobtain the desired result.

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Children should serve their parents and the women theirhusband. Even here, the thinking should be that Sri Haridwelling in parents and husbands is being worshipped.

Sri Hari should be worshipped not alone, but with SriLakshmi all the times. Nor Sri Lakshmi should be worshippedalone, but with Sri Hari.

Evil forces also by the name, Indra, Rudra, Chandra, Surya,Brahma etc., exist. The Ahuti offered in the Yajna by chantingsimply like ë—Eÿ{Î" C˙"{∫{í would be snatched away by the evilforce called —Eÿ and so on depriving the divine forces of suchAhuti. To ward off such evil forces the concept while chantingsuch ß"E‰" should be that 'the Ahuti offered with this Mantrasay —Eÿ{Î" C˙"{∫{ is ultimately for the ultimate divinity—Eÿ{E|"ˆ"f|"„"{ª|"”ªß"Ó"ß"·RÎ"Â"‡{Ó"{E|"ˆ"f|"eAß"”E"{ª{Î"Ó" (Lakshminarayanadwelling in Mukhyprana who dwells in Indra).

In Mukhyaprana, no evil force can enter. Only Sri Hariis the dweller in him. Hence, offers made with the aboveconcept in mind would reach only Sri Hari and never to anyevil force. Through Sri Hari, it is distributed to the subjectdivine force.

This is like writing correct address to see that the postedletter is delivered to the intended person without a chanceof its going into the hands of undeserved.

Two categories of Sri Hari Bhakti can be found; ß"±c>ß"<|" and˘"{E"Â"± "f÷Ò„"<Í|" (devotion without knowledge and devotion withknowledge). Even devotion without knowledge would notbring in Mukti. The salvation to the devotee is only throughthe devotion on acquisition of knowledge. Some people saydevotion alone without knowledge could also lead to salvation.They put forward the case of Gajendra as an example. They

argue that Gajendra had not strived to study scriptures or hadany knowledge acquisition. Sri Hari was pleased by his simpleignorant devotion. This is wrong. The Shrutis such as ë|"ß"i "w<˙"ü{E"Ø Èß"D|" —∫ „"˙"<|"í clearly and decisively declare that onlyknowledgeable person gets salvation.

Gajendra too, though as an elephant he was notknowledgeable, was by his soul fully knowledgeable, havingacquired the required knowledge level in his earlier births.

Like Sri Hari Bhakti, Guru Bhakti too is a requisite forthe elevation of the soul. Sri Hari is the Prime Guru for all.Guru means one who bestows knowledge. As He motivatesevery one's mind, He is the one who imparts knowledge alsoto one and all. Be it any other Guru, Sri Hari Himself isthe bestower of the knowledge through the Guru by beingAntaryami (dweller).

In the form of Vedavyasa, Sri Hari only composedMahabharata and such scriptures which are the treasures ofknowledge and hence He is the Prime Guru for all knowledgeseekers. For a few eligible greatest souls He is the Sakshat(Direct) Guru since He preached them as Krishna, Vedavyasa,Mahidasa, Kapila and so on. For even others, He is the ultimateGuru through those enlightned souls who got knowledgethrough Him and spread it to others down below. This is tosay that all of us must be devoted to Sri Hari as SupremeDevata as well as Supreme Guru.

Among the whole lot of Jeevas, Chaturmukha Brahmadevaand Mukhyaprana, only these two are the prime Gurus nextto Sri Hari for all the Sajjeevas (good souls). Guru is the onewho clears all the right guinine doubts, he himself being totallyfree from such doubts about 'Tatva' (reality). Such a qualityis found only with Vayudeva and Chaturmukha Brahma. Noneother than these duo has such a quality.

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All those who excel us in knowledge are Gurus to us. AGuru possessing greater number of identifiable qualities ofGuru, when pleased for the services of his 'Shishya' grants himwith whatever boons the Shishya apsires for, and then theShishya would surely realise those boons granted to him. Thisis undoubtedly true.

It is true that Sri hari Himself is solely capable, by virtueof self-dependence, to grant anything to this universe. Yet, itis His willfull desire to bestow evertything through the Gurufor the devotees. As such bypassing Guru, one can't achieveany Purushartha by sheltering Sri Hari alone. In case of SriHari's anger, Guru could plead for mercy of Sri Hari on us.In case of Guru getting angry, none would come to our rescue.Hence, showing reverence and devotion to all Gurus elder andgreater to us according to their gradation is a must.

To Indradeva, Brahaspatyacharya is respectable as Guru(Purohit) though he is at a lower position as per gradationto Indra. This means, for specific reasons, even someone atlower position can occupy the status as Guru. Even such Gurusshould be honoured in veneration. But, such honouringneedn't be in par with that for a Guru of a grade higher thanus.

The wisdom and the Prameya expounded in the scripturesunravel well and with clearity to those with unparallelled andunreserved abundant devotion to Sri Hari and on the basisof gradation, devotion to the various other Devatas and Gurustoo. To such devotees, even the hidden and not openly statedPrameyas in the scriptures occure in flashes just like that.

Gurus can be categorised in other two ways. One, thosewho preach confidentially very secret aspects of Bimbaroopa

(each soul is discriminately a Pratibimba (reflection) of a

Bimbaroopa of Hari specifically designated to that particular

Jeeva of designated Sri Hari.) Upasana and two those who

descreetely explain the concepts of doctrines of Pancha Bheda

(difference between God and Jeevas, Jeevas themselves, Jeeva

and Jada, God and Jada and Jadas themselves) and the

gradational difference. Till we get a Guru of above first category,

who would advice us about our own individual Bimbaroopa,

we should take lessons and study consistently and constantly

the Tattvas as indicated in the above second categorisation.

Even after when our chosen Guru of the above second category

deports, we shouldn't discontinue or abandon such studies.

Search for the new Gurus who excel us and continue getting

lessons and study.

In case of not finding any Guru who excels us, self-studying

should be resorted to. For consolidation and augmentation of

earned knowledge take up preaching of those willing to hear

you. Such preaching shouldn't be against the true doctrines

(C"|"Ø<C"’{E|"). To put it stressingly straight, the Sadhaka should

never while away a single minute without Shravana and

Manana. Even during night hours, if and only when it becomes

impossible to withstand keeping one's self awakened for study,

one might, take a nap for some period. Again, one should

get up after such rests for small duration and continue studying

spiritual scriptures.

To conclude, it can be stated that all right people should

feel satisfied for having fulfilled the duties of the precious life

towards the self-upliftment by imbibing and developing within

abundant devotion to Sri Hari and Guru as explained above.

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THE FIVE FORMULAE FORA MEANINGFUL LIFE

Shri Vishvesha Theertha ShripaadharuSri Pejaavar Mutt, Udupi,

(Rendered in English by Chinthalavady K. Ramamurthy)

What is living? Does it mean spending time somehowbetween birth and death? Do you call it a life? Is it not similarto that of trees and plants? “Tharavah: kim na jeevanthi?“ Canyou call eating and enjoying a life? Don’t the animals leadthat kind of life? Cows and horses eat the husk and the reject.But we eat the tasty food and juices. This way, by competingwith animals in enjoying better things in life, we may justbecome better animals and nothing more! Instead of competingwith animals in ‘bhoga’, we should excel in ‘thyaagha’. We shouldlive to serve others instead of living for ourselves alone. A lifeof sacrifice is more meaningful than one of enjoyment.Humanness lies in sharing with others than in exploiting.

1. CARING FOR ANIMALS :

Children-of-the-demons once asked Prahladha, how to adoreGod who is far away in Vaikunta. Prahladha answered thatGod is not far away but very near to us. “Aathmathvaathsarvabhoothaanaam”. He is the indweller of all living beings.Therefore, “thasmaath sarveshu bhootheshu dhayaam kuruthasouhrudhayam”, care for all animals and that is His adoration.He stays not only in the distant worlds or in the idols alonebut each and every thing in this creation is His idol. Forgettingthis, one can not seek Him by worshipping in the pooja roomalone. This universe is like His body. Just as the soul gettingsatisfied by our service to the body, God gets pleased by ourservice to His body-like universe. All living things in theuniverse deserve our service without hatred. Never inflict either

physical or mental agony on any of them. Serve with anattitude of brotherhood.

Acharya Madhva called it as “Naanaa janasya susrooshaakarmaakhyaa karavanmitheh:” - the tax to be paid by us tothe Government of God by way of service to all living beings.We, therefore, have to pray right in the morning while gettingup “Vaishnava dwesha hethoon me basmasaath kuru Maadhava”-Oh Maadhava, please burn my hatred towards all that arecreated by you.

2. DUTY :

Once, Acharya Madhva was travelling in north India. Heencountered the Ganges on his way. It was flooded and therewas no boat to cross it. The other bank was being patrolledby the armed soldiers of a Muslim ruler. Acharya just jumpedin to the river. Not alone; he made all the sishyaas to holdhim and crossed the river. He faced the soldiers without fearand met the ruler. This is a message the Acharya demonstratedto us for performing our duties without fear. We face manyproblems in life. But none can neglect his duties, waiting forall the problems to get solved. It is like waiting for the wavesto cease to take a dip in the ocean. Bathing is always amidstthe waves. Get duty bound without losing courage. The sishyawho held the Acharya, the next sishya who in turn held thefirst and so on - all could cross the river. In a manner likewise,we should achieve success in our duties by following thefollowers of the Almighty in a sequence.

“Prayathnamekamagratho nidhaaya bhoothimaapnumah:”

3. NO GREED PLEASE :

Can we add fuel to the fire, to control it ? No. We haveto pour water to put it off. Can we satisfy our mind byproviding all that it craves for? That is like dreaming. KingYayaathi, at his old age, could partake youth from his son

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and enjoyed his kingship for a long time. But his finaldeclaration was this: - “Na jaathu kaamaha kaamaanaamupabhogena shaamyathi” - desires do not dry up by fulfillment;they have to be controlled by rejection alone. Particularly, intoday’s world of science and technology, as the medium forcomfort and convenience increases at a fast phase, thisuncontrolled desire leads to increased dissatisfaction, frustrationand irritation. A millionaire is a poor man when he is notsatisfied with what he has and keeps comparing with one whohas more. Even a poor man is really rich when he is satisfiedwith what he has and feels comfortable in comparison withthose who have still less. Hence, the Upanishad warns us -“Thena thyakthena bhunjeethaah: I Maa grudhah: kasyaswiddhanam II” - Be satisfied with what He gives you; nevercrave for other’s due.

4. AWARENESS OF GOD :

At the end of Mahabharatha war, Sri Krishna made Arjunato descend from the chariot before He Himself would alight.The divine chariot was burnt to ashes, once He got down.If Sri Krishna had alighted earlier, then Arjuna would havegot burnt along with the chariot. Our life-chariot as well, needsthe presence of God in it for its safe passage. Awareness ofGod should be ever embedded in us. Otherwise, it would facethe fate of Arjuna’s chariot without Sri Krishna. Arjuna’s chariotgot protected from the arrows of Bheeshma and others becauseSri Krishna was in the driver’s seat. Similarly our life-chariotas well shall not be pulled down by problems, if His thoughtsare kept alive at all times. Peace and satisfaction shall remainunaffected. One should cultivate this God-awareness right fromthe beginning. Otherwise, one has to repent at old age. Ourcondition should not become pathetic like that of the birdthat lost its way in the middle of the ocean while engrossedin pecking the floating dead body. Therefore, - “Santhatham

chinthaya anantham II” - think of Him, the infinite, at alltimes.

5. RIGHTEOUS HABITS :

Water should not be muddy to see the Sun’s reflection init. It should be crystal clear. Similarly, to become aware ofthe indwelling God in us, our mind should be clear of dirtlike desires, hatred and jealousy. It should become pure. Theregulated good habits called ‘sadhaachaara’ constitute the soapthat cleanses this dirt inside. We should never give up ourage old practices like sandhyaa vandhana, japa, dhyaana andbhagavath pooja. We should adopt atleast four ‘Ga’s (Ga, Gaa,Gi, Go) as a minimum spiritual guideline in our life. ‘Ga’means Ganga. Have the daily morning bath, meditating onthe Ganges. ‘Gaa’ indicates Gaayathri. Offer prayers to Narayana,seated in the midst of Suryamandala, to bestow good thoughtsin us. ‘Gi’ represents Bhagavat Gita. Reading atleast a partof Bhgavat Gita as a daily routine, with an understanding ofits right import. ‘Go’ reminds us of Govinda. Perform his poojaeveryday. We should welcome Him with offerings (neivedhya),as our first guest of the day, who always guards us like theeyelashes.

One should partake only acceptable vegetarian food, termedsaathvik. Never indulge in hard drinks and meat. Our mindgets greatly influenced by the food we consume. Surprised bythe great advice rendered by Bheeshma at his deathbed,Droupadi asks him, “Why did you maintain silence that daywhile I was being disrobed”? Bheeshma then replies, “My mindhad turned impure by consuming sinful food. Now, All thatblood has drained out. Mind has become pure”. Hence, weshould keep away from bad food that degenerates our mind,and accept only clean and saathvik food.

All these are the controlling reins to be used on our senses,

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called ‘the horses’, so as not to get lost in this modern scientificworld. By just exclaiming on how nice is this writing bySwamiji and leaving at that, don’t allow the light that kindledin your heart to be put off by adharmic storm. Let this lightin your heart grow in strength and light many more heartsso that everyone’s life turns happy.

Vidyaamaanya-VandanaashtakamShri Vidyeshatheertha Swamiji

Sri Bandaarakere Matha

<˙"ù{‹"ß"f|"Â"{iß"{EÎ"w ÷DÒkÓ"Â"±¬"{C"·Î"{i<ˆ"E"ß"Ø $lU"fE"{ìµ‹"C"ª‚"Eÿw ˙"Eli ∫wC"<˙"„"±k"Ó"ß"Ø $$

Respected for his Vidya, Dharma and Tapas, Who had thesuyoga of Udupi Shri Krishna Pooja, The moon that raisedthe ocean of Tatva-Vaada, Glittering like a Jewel among theSanyasis. - my Salutations to such a Guru.

∫wC"÷±ÒN>ß"∫{≤"{Î"¿ C"|Î"‹Î"{E"C"·<U"<A"|"ß"Ø $<˙"ù{ß"{EÎ"ˆ"·Pw ˙"Eli <˙"ü|"ØÂ"¶<l˙"{÷Òªß"Ø $$

The great teacher for many peetaadhipathees, Himself well-taught by the great Satyadhyaana, Respected for the knowledgehe had & spread, The Sun that blossomed knowledge-lotusin pandithaas. - my Salutations to such a Guru.

<˙"µ"·‹"iƒ>÷Òª{µ¬"{i|¨"w ≤"”Ó"f÷Ò{Ê>ß"∫{˙"‡|"ß"Ø $Â"‡Ó"|"iƒ>Â"‡lw ˙"Eli l”E"{<E"ƒ><E"˙"{ª÷Òß"Ø $$

Ordained to sanyasa by Vibhudhapriya of Admar,Observed the austere Penance-of-Silence at Badri, Fulfills thewishes of devotees in obeisance, Removes the sufferings of theweak and pitiable. - my Salutations to such a Guru.

÷ÒªÂ"{<‰"lsª{lU"¿ ˆ"”|"{|"{|Â"Î"fls "f "ß"Ø $Â"ªiƒ> "{<lE"w ˙"Eli <˙"X"÷Ò°Î"{Ó"C"{‹"÷Òß"Ø $$

Won over the advaitha sanyasi named Karapaathri, Armedwith Geethaa-Taatparya of Acharya Madhwa, Methods approvedeven by Sringeri & Kanchi sanyasis,Established world-welfarewith his Yagnya at Delhi. - my Salutations to such a Guru.

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SRI VISHVESHA TIRTHA'SUNIQUE CONTRIBUTION

We consider it fit to write a few words about Swamiji onthis occasion as a tribute to him for his unstinted service toMadhva community and the society as a whloe. Poojya SriVishvesha Tirtha Swamiji's goals and ideals behind his activitiesare exemplary. His modesty, compasion, unegoistic approach,accomodative kindness, mercury-like-fastness are a fewcharacteristic attributes. Some times these attributes pour outof him too abundantly to be mistaken as his weakness andto be misused to outsmart him. But this is surely not thefault of a possessor of such noble attributes. Culprits are thosewho exploit them. To try to emulate those in us would bea Guru Dakshina. Such leadership the community expects fromthe religious and spiritual heads like the Peethadhipatisespecially younger generation. ABMM could servive all onslaughtsand overcome hurdles in its fifty years because of this. That,much more would have been possible to achieve qualitativelyand quantitatively is his assessment too and for this ABMMcollectively should own the responsibility.

An undisputedly acclaimed achievement of his is to havemade all Peethadhipatis of Madhva community and other cultsto assemble on one platform to the joy of their followers. Butshould we, the Shishyas sit quiet satisfied with such short lived

Contd. on Page 40

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Sri Vidyamanya shiningly blazed in the heirarchy of SriSatya Tirtha who took down (wrote) Acharya Madhva's SutraBhashya. He also adored the heirarchy of Sri Hrishikesha Tirthawho copied in his hand the entire Sarvamoola works of SriMadhva. I offer my salutations to such a Guru Sri Vidyamanyawho is a decoration to the Sannyasa Dharma (which hefollowed meticulously).

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Reviewed the errors in Visistaadwaita Thathvamaarthaanda,Authored Adwaitha-Sameeksha to show its fallacies, Admirablyestablished Bhedha and such other Dvaita Prameyas (Wrotethousand reviews on thousand names of Vishnu.) - mySalutations to such a Guru.

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Offered Golden Chariot to Shri Krishna at Udupi, DecoratedHim with a diamond studded crown, Worshipped withMadhwa’s Sarvamoolas in two terms, Blessed was he, a greatGuru worthy of our respect. - my Salutations to such a Guru.

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Ascending Palimaar, of the eight sacred peetas, Revered bymy vidya-guru Vishvesha Theertha, Advocated Drig-ganithaEkadhasi as per Vaaraaha, Blessed us with his electrifyingpowerful eyes. - my Salutations to such a Guru.

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Ordained by the sacred hands of Vidhyaamaanya, Hissanyasi sishya Vidhyesha Theertha has, Rendered these eightflowers with respect & devotion, With the blessings of theGuru & the Almighty.

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Respecting Acharya Madhwa’s beloved Yati Vidhyaamaanya,Whoever remembers & meditates on these eight verses, Heshall obtain all that is worth attainable, By the blessings ofthe ever-blissful-faced Vishwaroopi.

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The great Guru Sri Vidyamanya shines like the sun clearing

the biting cold of the Advaita mist.

May this treasure of Tapas bestow wisdom, devotion to Hari

Vayu and detachment (Vairagya) to me.

(Thus rendered is Vidhyaamaanya Vandhanaashtaka by

Vidhyesha Theertha.)

Shri Madhveshaarpanamasthu.

(Rendered in English by Chinthalavady K. Ramamurthy, Bangalore.)

19 20

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ABMM - how it lived through its infancy(This is a report compiled originally in Kannada by Prof. A.Haridasa Bhat for Tatvavada Kannada special issue. It is renderedin English by Sri U.B. Gururajacharya)

A social organisation to continue to live actively even beyond50 years and to cherish the respect of the people is a greatevent calling from celebrations. For this to happen so, the aimsand policies of its inceptor guardian and leader hold the reason.ABMM is such an organisation which has usefully lived forso long a period. In all probabilites, among the Madhwaorganisations this is the first of its kind. It's organiser protector-guardian is Sri Vishvesha Tirtha Sripadaru of Pejavara Matha.He is Chalavadi (diligent) with a far sight and above all isa simple non assuming type. He has been living carrying greatideals/principles which advocate meeting the opposition notwith the vengence or opposition but by tolerance and peace.Many had misconstrued his starting of ABMM as a tool oftrick. They thought this sage was founding this organisationas a playhome for his popularity winning game. But contraryto this reading, Swamijis concerted efforts and concern for theorganisation prompted many to gain strong confidence in hispurposes and change their veiws. Late Sri Burli Bindu MadhavaRao, Late Sri Dr. P.H. Krishna Rao, Late Prof. B.Venkateshacharya and octogenerion Sri GalagaliPandarinathacharya and others promised their unstinted andunreserved endevour to work with him shoulder to shoulder.Swamiji was on the threshold and prime youthful courage at22 years of his age. By virtue of his scholarhood, intellegenceand farsightedness, this Swamiji of one of the Eight Mathasof Udupi could impart such an influence on the entire Madhwacommunity as to make them fall behind. In leaders of thecommunity, he could fill the enthusiasm to work together witha hope to build and strengthen our society under his

stewardship. Added to this, Swamiji had the unimpeachablecover of protection of blessings of his mentor Guru SriVidyamanya Tirtha.

Sri Vishvesha Tirtha strongly believes that it was the wishof Sri Hari Guru that he should be an instrument for theservice of Sri Acharya Madhwa through establishment ofABMM and the Vidyapeetha.

The first Tatvajnana Sammelana took place at Udupi at theholy feet of Sri Krishna on 4th and 5th Jan. 1953. A fewleaders of Gowda Saraswata community of Udupi were of helpto Swamiji during this period of giving a concrete shape toand formulating the ideals of ABMM. His Highness SriJayachamarajendra Vodeyar inaugurated this maiden Sammelana.Sri Swamiji exclaims that the day saw the dawn of the newera of awareness among the Madhwa people about the greatnessof Madhwa Tatvajnana and their role they had to play for theallround upliftment of and establishing a notable place in thesociety-complex.

Rao Bahaddur Prof. B. Venkateshacharya, the President ofthis first Sammelana began his speech giving a caution. 'Thecontemporary elders who are fully convinced about theSanatana Samskruti and the greatness of Bharatiya Tatvashastrasshould ponder over as to what should be their foremost action.This action emphetically should aim that our younger generationshould be lead to adore and adorn our great culture andspiritual wisdom. Thereby, they should be made to rectify thedefects in their views and behaviours. And to make them totread the right path. If this is not done our generation wouldlose the contact and linkage of spiritual heritage. Nastikya(atheism) would spread unabated. This would cause rivarly,jealousy and intolearance among the crossections in the societyresulting in total misery and hence worry'.

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This is how and why ABMM was born as an organisationof generous and broad attitudes setting aside narrow viewpoints.

The following were the words conveying very relevent wishesof Pratahsmaraniya Poojya Sri Vidyamanya Tirtha (who is nomore with us except his revered memories) in his inauguraladdress of the second General Meeting of the members ofABMM held in Bagalkote on 16th, 17th April, 1955. "It maybe inevitable that castes would remain in our Jatyatita(casteless) Rashtra. Hence, if people of all the castes wererequired to live harmoniously the abrasions and burises causeddue to diversified views are to be minimised. Cohesion andharmony are to be achieved in our hearts. For that matter,male and female are the two distinct castes. Still, in a familylife, these two castes are seen as living very cohesively in union.So, it should be possible to live in unity for many castes too.For this unity to achieve ABMM should thrive'.

Religious groupism doesn't beleive in the united conhesiveco-existence due to fanatic affiliations based on the narrowdivisions called Matha (ß" >). Under such prevailing conditiona very young Swamiji in his teenage, if, tries for the unificationof the shattered society, naturally, the society does not easilyaccept such leadership of such a youth. Even if ordinarymembers of society might agree upon such a leadership, theso called elderly leaders would construe with suspician suchan endevour of a young monk as a step for self benefits. Andthey oppose it naturally. Founding ABMM also had toencounter with such frictions. Sri Vishvesha Tirtha, an undauntedYati, instead of challenging those frictions to rub with, tookupon them for solutions as lessons for his life.

He says- "This situation added lots of experience in mylife, mended me to prepare for struggles and shaped my idealsin life'.

Thus, ABMM can be said to have born with fissures.Swamiji puts it like, "For the just born baby to scream isbut natural. The doctor attending to the delivery of the baby,if it does not scream, would tweeze it to make it scream.

Root of the cracks was this. Two categories of representativeshad been formed in the central committee. Category one fromeach Matha and the other from the mass of the people. Eitherthe Swamiji himself or one designated representative of theMatha to form the first category. This norm was objected toby some Mathas by demanding more number of representativesfor their Mathas. This created difference of opinion. To quellthis, Swamiji, soon after completion of his Paryaya called foran extra-ordinary General-body meeting and got amended theBy-laws of the Mandala wherein the abolishion of the firstcategory of representation in Central Committee was included.Tentatively the opposition within subsided.

But, after sometimes another dispute cropped up. Thus fara Mathadhipati was holding the office of Presidentship. 'NoMathadhipati should be the President; a Gruhastha onlyshould be the President'. This change was insisted. In 1956,this dispute spread to state-Branches of ABMM. It grew tosuch an intensity during a period of 10-12 years that the entireMadhwa community was on the brink of split. Swamiji hadto face demonstration of revolt and boycot wherever he went.Inspite of this, Swamiji's reaction to the Editorial publishedby the then Editor of Tatvavada, Dr. P.H. Krishna Rao onlyshowed that how magnanimous and tolerant were the veiwsof Swamiji towards all such anti-demonstrations. He wrote inhis next Editorial whatever he felt, was necessary to make clearthe views of Manadala about the holy relationship betweenGuru Mathas and the Shisyas. The gist of it is as under.

'Mandala always cherish the ideals of strong and sweet

13


cohesion among the Guru Mathas and their Shishyas for thebenefit of the total society. Such being the case, it never everwould nourish any incidents which might prompt splits andstraining of the unity among Gurumathas and Shishyas thuscreating new problems for the society. If any section of societyexpects that Mandala would take side of them in matters ofsuch unwanted damaging activities, be it informed that theyare totally mistaken. And contrary to their expectation Mandalawould see that all such ulterior motives would be rooted out.My sincere ambition is that under the umbrella of ABMMall Shishyas should continue to respect the traditions of theirGurumathas and improve their close relations with theirrespective Gurumathas while, at the same time, striving to servethe total Madhwa community by mutual co-operation shouldalso feel proud of their belonging and affiliation to one andsame Tatvajnana Parampara of Acharya Madhwa.

I also honestly hope none of the Peethadhipatis might giecall to their Shishyas not to co-operate with the ABMM. Wefind no restrictions are laid to Shishyas in matters of joiningas members any of the organisations though some of whichare absolutely against our Sanatana Samskruti and Dharma.We also see no actions are contemplated against holding suchmemberships. How then, I can believe that such Mathas wouldimpose restrictions on their Shishyas against co-operating withand helping to ABMM, an organisation which is born to persuepropogation of Madhwa's Tatvajnana plus strengthening theunity of Madhwas. If any of the Peethadhipatis would somehowresort to issuing of such ban, I would take it as a misforutune.So, I repeat to stress that no such unfortunate event wouldbe caused to happen by any of the Peethadhipatis'.

In the year 1964, at Gulbarga, a Madhwa Conference, inopposition to ABMM was organised. Herein, a resolution tobuild another independent organisation (ignoring ABMM) was

tabled for adoption. Veteran scholars like Sri Bindu MadhavaBurli, Galagali Pandarinathacharya and PandurangiGururajacharya opposed this. After heated discussion theproposal was dropped. Sri Swamiji had sent his messagewishing this conference all success. He, in his message, wishedthat deliberations might be held and decisions arrived at fortaking up unifications and developmental programmes for thewelfare of the Madhwa community. He offered ABMM'sreadiness for joint efforts in such a direction. What a highgrade of diplomacy and concern for the society!

All these unrest and revolt among the leaders of communitywere due to opposition to the system of a Peethadhipatiholding the office of President of ABMM. When Swamiji felthis resignation for Presidentship might pacify such oppositionhe offered to step down. But, all represantatives of ABMMstressed the need of a Peethadhipati being President for thegrowth of Mandala. For the next three terms Sri VidyaprasannaTirtha of Sri Vyasaraja Matha was a President.

In 1961 when Sri Vidyamanya Tirtha conducted VishwaShanti Yaga in Dehli, some revolting members demanded thechange of name to ABMM. But, even this suggestion wasaborted without support. However, one unanimous decisionwas adopted. That, a Peethadhipati should be a Samrakshakainstead of holding Presidenthisp and a prominent familiedperson (ˆ"D∫C¨") should be the President. With this decision theera of conflicts ended and one of peace and concord started.

Sri Swamiji, in this regard, recollects, in appreciation, theefforts of Late Sri Mahuli Gopalacharya, the then Chancellorof Satyadhyana Vidyapeetha of Mumbai and the otherPeethadhipatis like Sri Vidyaprasanna Tirtha Swamiji as thePresident of ABMM, and Swamijis of Sri Raghavendra Matha,Sri Mulabagil Sripadaraja Matha and so on.

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Again, in 1969, some feeble voices, though withoutsufficient backing were heard. There was an attempt to formanother Madhwa Organisation in opposition to ABMM. Thiswas totally opposed and condemned by the then President ofABMM Sri Vyasaraja Mathadhisha Sri Vidyaprasanna Tirtha.He declared in no-uncertain terms, his full allegiance and faithin the ABMM. He wrote in may 1969 issue of Tatvavada,'We still believe ABMM as our own organisation and nurseit for ever. We wholeheartedly endeavour for its promotion anddevelopment. We have full satisfaction by its progress so farachieved. We never endorse the people who come to us withan intention to go against ABMM which we all have builtto this level with the collective supports from all our Shishyas.We bless all the programmes, schemes and policies of ABMM,an organisation of pride to us'.

Sri Sujayeendra Tirtha Swamiji of Sri Raghavendra Mathawrote (in the same issue), "ABMM is the single organisationwhich is striving for the welfare of the entire Madhwacommunity. We would never support nor would welcome anysection of people or any organisation which would, we feel,damage the interests of ABMM'.

This was how, by the strong firm stand taken by thePeethadhipatis curbed and put off all such revolting voices onceand for all. Sri Vishvesha Tirtha Swamiji, thus, was neverfrightened, was never discouraged and was never distressed bysuch many hurdles and opposition in ABMM's earlier life. Hetook the path of rapport and proceeded. Not even once, itever occured to his mind "why should I take all these troublesand worries, let me just give up'. He never succumbed to theobstacles during those days treading the path of thorns inbringing up ABMM. Thus goes the history of infancy ofABMM which has scaled fifty long years of success as a unifyingforce among Madhvas.

ABMM's major salient achievements(This is a report compiled originally in Kannada by Prof. A.Haridasa Bhat for Tatvavada Kannada special issue. It is renderedin English by Sri U.B. Gururajacharya)

ABMM ambitiously aimed at enrolling Ten thousandmembers to its fold in its first year of inception and collectinga donation of Rs. 1 lakh. But it achieved only 7 thousand

membership strength and a total collection of Rs. 41,000.

But its ambitions to serve society starteed fulfilling as earlyas 1955. By the year 1965 it could establish students' hostels

at Dharwad and Mysore.

President of ABMM Sri Vishvesha Tirtha Swamiji took totravelling for membership enrolment and fund collection. In

1955 a fund of Rs. 80,000 was raised. Out of this amountRs. 25,000 was kept aside for starting the Vidyapeetha, Rs.25,000 for publications and Rs. 12,000 for new hostels. From

1953 itself Tatvavada's publication started (the journal ofABMM) both in Kannada and English. Spiritual camps andDharmopanayanas were being held in varioud places. More

than about 100 ABMM branches at various locations/cities andtowns and about 15 student-hostels, by this time, wereestablished. Scholorships were being awarded to deserving

Madhwa students for higher studies. This scholarship amountwhich was Rs. 250 was enhanced to Rs. 5000 for 20 studentsin Karnataka and Rs. 6,000 for 14 in Tamilnadu. Still

continuing this award up till this year the total amount ofscholarship disbursed to 237 scholars went upto Rs. 1.5 lakhs.

Revision and coaching classes for CET and SSLC examinationsare being conducted every year by the Bangalore Branch.

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'Tatvavada' the journal of ABMM :

This was started in the month of October in 1953, theyear of inception of ABMM. Till for some years since 1953this magazine was being published in the name "The Journalof the All India Madhwa Mandala'. In 1957 this was namedas 'Tatvavada'. Initially Kannada and English sections werecontained in one book. Later, Kannada version was beingpublished from Gadag and the English version from Bangalorecity.

This journal was free to ABMM members. From Feb. 1954yearly subscription rate for members was Rs. 1-00 and fornon-members it was Rs. 2-00. Though this was raised to Rs.3-00 in 1956 for non-members, in 1957 this was madeavailable to Rs. 2/- to all, members or non-members. Rs. 4/- per year was combined subscription rate for Kannada andEnglish.

'Ananda Kalpataru' was being published in Tamil fromCoimbatore. Due financial constraints Tatvavada publicationwas restricted to only Kannada language. And when even thissingle language version publication went into rough weathersdue to financial inadequacies Late Sri Narayana Rao of Gadagoffered to finance it wholly.

Till 1982 Tatvavada was being published from Gadag. Sincethen it is being published from Bangalore by the CentralExcecutive Committee. Dr. P.H. Krishna Rao was its firstEditor. Then Sri G.B. Joshi and Galagali Pandarinathacharyawere Editors till 1982. For five years (upto 1987) from 1982when Bangalore became its place of publication Dr. M.K.Bharatiramanacharya was the Editor. Since 1987 Sri A.Haridasa Bhat is editing Kannada Tatvavada. Tatvavada in

English, once in two months, is being published since lasttwo years under the editorship of Prof. K.T. Pandurangi.Tatvavada in Tamil under editorship of Smt. Saraswati Sripatiand in Telugu under editorship of Pt. Anandatirthacharya andMalagi Bheemasenacharya are also being published.

Vidyapeetha :

Establishment of Poornaprajna Vidyapeetha in the year1956 was a major milestone in the path achievements ofABMM. About this institute the following were the words ofappreciation by Sri Vidyaprasanna Tirtha Swamiji of SriVyasaraja Matha in his address delivered as the President of4th Tatvajnana Sammelana in 1960 in Madras.

'The biggest achievement of Maha Mandal is anestablishment of A Sanskrit College- known as the PoornaprajnaVidyapeetha at Bangalore. The magnificient building that hassprung up with in a short time deserve glowing tributes. Itmay be that some of the students now studying there becomegreat shcolars in some Shastras.'

Sri Vishvesha Tirtha Swamiji, seeing the growth ofVidyapeetha, his own brain-child, a tree of knowledgepropogation, when it blossomed and yielded fruits attractingthe people, exclaimed with sighs of satisfaction as below.

'I have dedicated my extra-ordinary attention and interestin the activities of Poornaprajna Vidyapeetha. May be that Icannot claim that it has conceded all that is expected of it.Still, I feel gratified for it is flourishing as a proud institutionin filling the void of shortage of expert scholars in the country'.

The resolution adopted in the meeting of members ofABMM in Davanagere on 4.1.1955 proposed establishing a

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Vidyapeetha in a chosen place for imparting traditionalShastriya Shikshana to some selected talented students andalloted a sum of Rs. 25,000 for the purpose out of CentralFund. It was also decided to inaugurate the Vidyapeetha onthe day of Vijayadashami in that year.

'Tatvavada' May 1956 issue published some more detailsabout the Vidyapeetha.

'.... Bangalore, which is designated as to-be- capital ofVishala Mysore (on the reorganisation of Indian States) ischosen as ideally suited to house the proposed Vidyapeethawhich would be brought up as exemplary centre for Doctrinesand Shastras of Acharya Madhva. Sri Kalyani Anandatirthacharyawho has newly established a Raghavendra Matha has kindlyundertaken to lease it out for a period of 5 years and mightbe later on willing to hand over to ABMM for running thisproposed Vidyapeetha.

Two sections are proposed to be introduced initially, onefor Shastra and the other for Yajnika Prakriyas. Initially anintake of 12 students for the first section and 6 students forthe second one was proposed. Application from the deservingand willing students are required to be sent to Sri Swamiji'sCoimbatore camp address.

This Gurukula named as Poornaprajna Vidyapeetha atBangalore was inaugurated by Sri Vidyamanya Tirtha Swamijion the Tikacharya Punya Dina, 28.7.1956.

Some more excerpts from Tatvavada about Vidyapeetha :

Tatvavada May, 1970, Dr. Bharatiramanacharya, the secretaryVidyapeetha, on the occasion of its annual celebrations said-'Sri Swamiji is the great treasure who makes up the shortages

on the financial front of Vidyapeetha. Though the Matha hasits own financial crunch still we have to pester Swamiji alone.If our people could be willing to help it would not be difficultto make good the deficit amount of Rs. 2000 per month.

Tatvavada, March 1966 reported, 'Sri Shama Rao fromOntikoppal in Mysore on the occasion of his daughter'swedding donated Rs. 30,000 (in 1966) as a fund amount forone day's Anna Santarpane.'

The situation in Vidyapeetha in its Silver Jubilee year(1982) was reported by the then secretary SriBharatiramanacharya as under, 'Vidyapeetha started with only15 students in two classes in the year 1956 whereas it hasin this Silver Jubilee year 1982, 160 students in 12 classes.Thirtyfive students have already finished their graduation leveleducation. We have now fifteen teachers and out of them tenare qualified from Vidyapeetha. Yearly requirement of fundsfor maintaining students is about Rs. 2.5 lakhs and for thiswe solely depend on the generosity of donors for funds areinsufficient with us.'

In its 32nd year, about Vidyapeetha Sri Swamiji exclaimed,'Vidyapeetha-like institutes are rarely found to be living inthe present day odds. It is still further rare to see them thoughliving perform successfully. Such being the circumstance, it isgratifying to believe that Vidyapeetha has crossed thirtytwoyears of its existence. More than 200 students got educatedas of now. Onerous responsibility of its continued bringingup rests on the public'.

Primary duty of a Yati is propogation of Tatvajnana. SriSwamiji has almost fulfilled his part of duty through thisVidyapeetha. Vidyapeetha has so far conceived in its twentythree

17


batches 270 scholars (Vidwans) and 200 Yajniks (Purohits).Swamiji earlier used to insist continuing education for thestudents who secured minimum 60 marks. Swamiji's presentveiw is more generous. 'Any one who has the slight inklingto study Shastra, be he of Tamil or Telugu mothertongue,should be admitted. Let him acquire as much as he coulduncaring for his performance level judged by marks secured'.

Swamiiji takes personal tests Viva-vica (oral) to students ofall classes every year without any slip or let up. For studentswho secure 70 and more percentage of marks are awardedmonthly scholarships ranging from Rs. 300 to Rs. 1,000. Forthose who pass the Sudha-Mahapariksha conducted by Vidwansand Peethadhipatis, Swamiji awards a prize of Rs. 1,00,000.Such twenty Vidwans have already received Rs. one lakh purseeach one.

Out of many institutes, branches, hostels etc., establishedby ABMM Badari - Ananta Matha requires special mention.

Tatvavada in 1955 initiated the process by publishing aletter from Sri Bheem Rao of Davanagere in this regard.

'Sri Madhvavijaya states that Acharya Madhva stayed inAnanta Matha in Badari. But, as of today no trace of AnantaMatha is found in Badari. Seven centuries have elapsed sincethen. If however, ABMM procures a site, a fleet of youngstersare available to build such Matha to be named as AnantaMatha'.

In the Feb. 1969 issue of Tatvavada a report was published,which stated : 'Sri Pejavara and Sri Bhandarakeri Swamijis haveproposed to build a big Matha in Badari, name it as AnantaMatha and errect a statue of (Pratima) Acharya Madhva there.Ten Guntas of land suited for this purpose have been donatedby the sons of Late Sri Kuttetturu Sitarama Rao.'

During that year's Madhvanavami celebrations both theSwamijis appealed to the people gathered to donate liberallyfor the cause of building Ananta Matha at Badari. Spontaneousdonations poured in and some of them were generous enougheven to donate their jewelleries on their person for the serviceof Badari Narayana. Sri Raghavendra Krishna Bhat donated hisnecklace and it was auctioned on the spot. Sri Atturu GovindaBhat bid for it and he paid the bid amount along with thenecklace for the cause'.

Foundation-stone laid on 10.6.1973 :

On 8th of June 1973, at Haridwara 8 buses loaded with40 tourists in each flocked. All in the bus were chantingBhajans as wished by the Swamiji. It was a great festival inBadari on 10.6.73. More than 600 Yatris assembled there afterholy-dips in Alakananda. Swamijis lead the whole lot of Yatrissinging Bhajans from Badari Temple to the place of foundationlaying. Kadiyali Sri Laxminarayana Upadhyaya of Udupi wasthe Purohit. Bhumipooja was performed by both the Swamijis,Sri Vidyamanya Tirtha laid the foundation stone while devoteesshouted Jayakara. It was a heavenly and divine sight. Fortunateand blessed were the eyes beholding this sight.

A miraculous incident happened at this moment. Thehusband of a lady, both hailing from Bangalore, fell unconcious.The lady (wife) started screaming. Sri Pejavara Swamiji sprinkledthe holy Tirtha over the person who, soon got up. The ladyoffered her golden bangles out of gratitude to God. AboutRs. 40,000 was collected on that day on the spot'.

Inauguration of Ananta Matha :

On 8.10.78 the Mandira named as Ananta Matha builtby spending about Rs. 8-10 lakhs was inaugurated when about

18


700 devotees congregated to witness. In the morning hours,at the feet of Badari Narayana, Sri Vishvesha Tirtha Swamijiperformed Sudha Mangala - Pravachana for his 4 Shishyas andoffered Geeta Bhashya Book, the first publication of Vidyapeethato Sri Badarinarayana. Nearly thousand devotees in processionwent to Ananta Matha which was inaugurated by SriVidyamanya Tirtha Swamiji.

Madhva's statue installed- 10.10.89 :

As a part of 750th Jayanti of Acharya Madhva, his Pratikawas carried in a Ratha all over India. On 20.9.89, 16 busescarrying 900 Yatris (after 35 days of piligrimage of variousholy places) arrived at Delhi where a historical meeting washeld when the President of India was in Chair.

On 10.10.89 at Antanta Matha Madhva's holy statue wasinstalled by both the Swamijis.

Thus goes the history of ABMM's last 50 years. Fifty yearsof service of achievemetns and developmental activitiesencountering difficulties and solving them for a forward march.While introspecting the hightened courage and zeal of bygonedays it might look as if we are now slackening. Then, Swamijihad only this 'child' to lookafter. Now this Parivrajaka Yogihas a vastly widened field of activities. As a natural result ofthis, these branches of ABMM are getting diluted, are thestudent-hostels are slipping out of control and so are ourvarious plans programmes deprived of quality-outcomes. Forthis worrisome trend to get a reverse track that is to put thewhole thing on right track, captains who value the ideals ofSwamiji in all earnest and strive hard seem to be in shortagefor ABMM. Let all of us wish all the best for ABMM andwith such an able leadership and captaincy we wish it wouldsee a couple of fifty more years.

Vajra Kavacha dedicated toSatyasankalpa Sri Krishna

A report by Vidwan Sagri Raghavendra Upadhyaya

(To English by B. Gururajacharya)

In the history of Sri Krishna's Udupi 10th day of February,2003 (Chitrabhanu-Phalguna Shukla Saptami) would berecorded as a ever memorable and ever as glittering and shiningas diamonds. It was on that day, Monday, with RohiniNakshatra, the birth star of Sri Krishna, at the sacredMuhurtam occuring at 10.45 a.m. Madhva's Udupi Krishnawas offered and clad with Vajra-Kavacha. This Vajra Kavachatoo is said to be a unique and first peace of its kind; it, inall known probabilities nowhere else the similar one so far wasmade and clad to the Moola Pratika (not to speak of the UtsavaPratika or so). So, it is the Udupi Krishna that, first andforemost in the history, was clad with a Vajra Kavacha madewith a total cost of about Rs. Three Crores comprising 6817diamond studs, 4994 Ratna studs, 2309 green stones, 108blue stones, thus in all studded with 14229 number ofvaluable stones using 7890 gms of gold as a base material.An year's dedicated expert workmanship is involved in themaking of this Kavacha. Hence it is a record peace as per theartisans of this Vajra Kavacha in the history. Also a historicalevent for the entire devotee world.

It is a belief of all the devotees, based on guinine reasoning,that Lord Krishna, with His grace on His staunch devotee YatiKeertishesha Sri Vidyamanya Tirtha of Palimaru Matha, whodesired that such a Vajra Kavacha be offered to his Krishnaon the day when he himself offered and crowned Krishna witha Vajra Crown, made his desire fulfilled through the belovedShishya Sri Vidyadheesha Tirtha Swamiji. Lord Krishna is

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Satyasankalpa, the one whose desire is alwyas true and whofulfills the true desires of His devotees.

Celebrations for twelve days :

Celebrations on the occasion of the Vajrakavacha Arpanawere run for twelve days starting from 28.02.03 to 11.03.03.Sri Satyatma Tirtha Swamiji of Uttaradi Matha inauguratedthe celebrations which concluded with valedictory address bySri Sushameendra Tirtha Swamiji of Sri Mantralaya SriRaghavendra Matha. TTD's Dasa Sahitya Project and SriRaghavendra Saptaha Dashamanotsava Samiti together withtheir typical programmes added grandeur to the celebrations.All most all Madhva Peethadhipatis' gracious participation andtheir Anugraha Sandesha made this function spiritually morevalued. As usual with such costly offering, the argument of'Irrelevent spending' by so called rational thinkers was dealtin detail by all the Peethadhipatis for establishing the relevenceand aptness of such a collective spending by the dedicateddevotees of God. Every participant remembered the great sageof the century, Sri Vidyamanya Tirtha Swamiji on these daysmore specifically.

Discourses by Vidwans :

Every forenoon under the banner 'Mantra Mandira ChintanaProgramme' discourses on Sri Raghavendra Swamiji's works andhis life and personality were arranged. As many as seventeenscholars delivered their discourses on Anuvyakhyana-Anusandhanawhich covered different section in Brahmasutra-Anuvyakhyanaof Acharya Madhva. Every evening series of discourses underthe programme titled as Sri Krishna Darshana were plannedbased on the work of (composition) Sri Raghavendra Swamijicalled "Krishna Charitamanjari'. 'Haridasa Sangama' as it iscalled, comprised series of lectures on Haridasa Sahitya everyafternoon. Most of these days Sri Bannanje Govindacharya's

Samagra Bhagavata Chintana discourses were held as percontinued schedule.

Spread of devotional ritualistic fragrance :

Utsava and Pooja rituals such as Saptotsava (Utsava for sevencontinous days on chariots), Utsava in Madhva Sarovara(Teppotsava), special Poojas to Sri Raghavendra Swamiji,Harinama Sankirtana (Chanting of Haridas Kritis), divinemusical concerts and dance programmes by international aritstswere the Kala-seva offered to Sri Krishna on these days.

Documentary films on Haridasa' life and works, exhibitionon Madhva-Darshana depicting Madhva's life and preachingetc., were some of the notable events during the period.

Paryaya-like Festival look :

These days' festival looks made one to recollect the grandeurof Paryaya festivals at Udupi being held every second year. TheSabhangana and Sabhavedike, processions and the streets ofthe temple city carried all the pomp and show ditto to theParyaya festivals depicting the charactaristic specialities ofToulava coastal culture and traditions of Udupi. The processionin which the Vajrakavacha was brought from the Jodukatte atUdupi upto the Sri Krishna Matha reminded Paryaya procession.

Prior to this procession, on behalf of Paryaya Swamij, (whocannot leave the threshold of Udupi having ascended ParyayaPeetha) Sri Vishvaprasanna Tirtha Swamiji of Admar Matha(Palimar and Admar Matha form a Dvandva Matha) took thisVajrakavacha to the Matha at Palimar where the holy presenceof Lord Vedavyasa, his foremost devotee Anjaneya and holyBrindavan of Sage Vidyamanya Tirtha exist. Carrying theblessings of all of them, the Vajrakavacha was brought toJodukatte from where the grand procession proceeded to SriKrishna Sannidhi. The Vajrakavacha was adoring an icondesigned similar to the Manthapashadhara Krishna at the

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Udupi sanctum sanctorum. Various mythological tableus likeGeetopadesha, Vamana, Narashimha, Varaha etc., Avatara andusual accompanyments such as Tattiraya, Kombu, Kahale andother Vadyas as in Paryaya procession went with the processionadding beauty.

More than five hundred Hari Sankirtanakaras of differentages and communities of thirty plus Bhajana Mandalis loudlysinging Bhajans and dancing charged the minds of onlookersand the atmosphere with the devotional sentiments. SriVishvapriya Tirtha Swamiji and Vishvaprasanna Tirtha Swamijigave the start for the Bhajan by beating the Tala initially. Onthe whole, it looked as if Rugminidevi being present and inthe form of glittering Vajrakavacha was on her marriageprocession (Dibbana - Baaraat) to meet her bridegroom, theLord of Lords Sri Krishna.

Three stages of Arapana :

As mentioned, on 8.3.03 first Arpana of Vajrakavacha wasmade at Palimar to Lord Vedavyasa and to the AntaryamiRoopas present in Palimar Anjaneya and Sri Vidyamanya Tirthain his Brindavan place.

On 9.3.03, in the presence of Krishna's icon clad withVajrakavacha exhibited on the dias at the Rajangana, Arpanawas made simultaneously by all the donors who contributedfor the Vajrakavacha by chanting 'Sri Krishnarpanam Astu'.On this occasion Paryaya Sri Vidyadheesha Tirtha made allthose assembled there to chant the Shloka as follows :

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On 10.3.03 Paryaya Palimar Mathadheesha Sri VidyadheeshaTirtha Swamiji meditating upon Sri Krishna the Antaryami(dwelling in) of Sri Vidyamanya, his mentor Guru, in the

august presence of Sri Vishvesha Tirtha Swamiji of PejavaraMatha, Sri Vidyasagara Tirtha Swamiji of Krishnapura Matha,Sri Vishvapriya Tirtha Swamiji of Admar Matha, Sri LakshmivaraTirtha Swamiji of Shiruru Matha, Sri Vishvaprasanna TirthaSwamiji of Pejavara Matha, Sri Vidyavallabha Tirtha Swamijiof Kaniyur Matha and Sri Sushameendra Tirtha Swamiji andSri Suvidyendra Tirtha Swamiij of Raghavendra Matha offeredthe Vajrakavacha by tying it around the Bhaishmi MadhvaKararchita Udupi Sri Krishna while thousands of onlookingdevotees were shouting Jayakara and Govinda Nama.

Thus went the events of Vajrakavacha Arpana to Madhva'sUdupi Krishna as wished by the sage Sri Vidyamanya TirthaSwamiji and endorsed by Sri Hari-Vayu.

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outward assemblies? Is it not for the benediction of Sri HariVayu on us that Shishyas and their Guru Peethas too shouldreciprocatingly offer full whole hearted involvement andcooperation with real spirit? Should we not see no damageis done through our activities, open words and gossipsnullyfying such need-of-the hour efforts. Mudslinging againstone another by cajoling the faiths harmlessly held by differentsections within a society otherwise homogeneous communityunder one blemishless Shveta Chhatra - shadow of GreatAcharya Madvha should we not desist from? Let us all pleasebreak our heads over these questions and act not foolishly soas to disintegrate ourselves. This is the need of the hour inorder to keep the torch lit by Pejavara Swamiji for ever. Ifwe fail history would not pardon us. It can be recalled thatDr. V.R. Panchamukhi, 21st Sammelana President had, painfullybut point blank, addressed this subject in his Presidentialaddress.

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ABBM's Madhva TatvajnanaSammelanas

(This is a report compiled originally in Kannada by Prof. A.Haridasa Bhat for Tatvavada Kannada special issue. It is renderedin English by Sri U.B. Gururajacharya)

(ABMM in its 50 years of life had arranged 21 TatvajnanaSammelanas and it was the 22nd Sammelana that was heldin Feb. 2003 in Bangalore along with its Golden JubileeCelebrations. In all four Sammelanas were held in Bangalore.We bring out some chosen excerpts from such Sammelanaswhereas a detailed 'who said what' during the latest 22ndSammelana deleberations are appended in this issue elsewherefor our readers records.)

Why huge spending ?

Of course, lot of resources are utilised in conductingSammelanas. But the worth of spending is in the kindling ofMadhvaprajna when thousands gather and partake in acommon sentiment, mingle with fellow Madhvas, adore andenjoy Yatis' presence in a united dias, hear their messages andfeel elavated to and proud of belonging to Madhva communityand following. It also eventually adds to knowledge treasure.Hence such an extensive assemblage is supportive to unification.

This is the view held by Sri Vishvesha Tirtha Swamiji, theSamrakshakaru of ABMM in organising such Sammelanaspurposefully successfully and frequently relentless to commentsfrom certain corners. He set tradition by making Peethadhipatisshare a common platform to the joy of their disciples. Madhvasociety has got to be indebted to him for this.

In the year 1953 when first such Sammelana was being

planned such arguments of wastage of huge money collectedon a non productive project like holding Sammelana were vocaland had to be faced with convincing replies. Swamiji explainshis status of mind at that time by saying, 'criticism was ofsuch a proportion and strength that I too was upset mentallyand had to ponder over whether what I intend to do, doesnot amount to squandering of money and committing ablunder'. He was very much perturbed.

He finally made up his mind to hold the Sammelana butnot to leave at that (just hold Sammelana and forget) andthere. He says, he realised that the spirit of Sammelana shouldnot end up with close of it but be continued in the followingdays so as to keep the torch that was lit burning for the benefitof society. This is how ABMM's inception was prompted; itwas born and it brought the community together. A name,it made and continues to make.

First Sammelana on 4th and 5th April 1953 at Udupi wasinaugurated by His Highness (late) Jayachamarajendra Vodeyarand Prof. B. Venkateshacharya was the President. His presidentialaddress encouraged Swamijis intentions and constructiveprogrammes.

Second Sammelana was held at Coimbatore on 27.5.56.Gokarna Partagali Mathadheesha Sri Dwarakanatha SripadaVodeyar in his inaugural address said,

'After independance, our country, under the guise ofsecularism is tending to adopt and follow non Bharatiya systemof administration whereby time tested Sanatana Varnashramasystem and the Brahmin community which strives to preservesuch system are ignored totally. Added to this such Sanatanasystems are condemned and vindictively vilified or defamed.

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This is against their own adopted secularism. All of us shouldconsider the situation very seriously and to combat theonslaught on us, the Brahmins, we must stand united settingaside all our differences. It is a unity for a Dharma Yuddha.

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United we surely stand strong, divided certainly we aredoomed.

As such various Mathadhipatis must be friendly to eachother and Shishyas must respect their respective Gurupeethaand love their counterparts belonging to other Gurupeethas.With this ABMM's motto of unifying Madhva community andDharma Samrakshana can be achieved.

Since many years, in our community, we have manyGurupeethas established as the followers of Acharya Madhva.Though so, the purpose behind and the goal for such manyMathas are one and same. That is, to propogate AcharyaMadhva's Tatvajnana and show the right path to the followers.

A matter of regret is that Mathadhipatis are unable to feelthe common unifying force, the differences blurring the vision.Due to this, including in the direction of Tatvajnana Prasarano sufficient progress could be seen. ABMM, now, hasidentified such drawbacks preventing the forward move.Concerted efforts are being contemplated to eradicate them.All Madhvas should join hands with ABMM with fullcooperation to make it remain stronger. Among Mathadhipatisand their Shishyas whatever unity we see, we wish it may grow,like a full moon adding glow day by day.

Thus it is imperative for Madhvas to come and work

together coherently for Madhva's Tatva Prasara and all otherwelfare programmes. Let all Madhvas do this for our community'sdevelopment, for preserving Santana Dharma and ultimatelyfor the welfare of the country.

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With this, we pray our Aradhya Devata Sri Ramachandraand Veera Vitthala seeking His blessings for all for them tobe rightly motivated. I declare open this Sammelana withoverwhelming joy'.

Justice Narayana Swamy Lokur from his Presidential chairgave this message to Madhva society :

The task before us is indeed a very onerous one. It is theprimary duty of every Madhwa here assembled and also ofthose who are absent to-day, to contribute their might andco-operate in our efforts directed to the uplift of the Madhwacommunity. As you are all aware, the aims and objects of thisConference and the Akhila Bharata Madhwa Maha Mandal areall-embracing as they should rightly be. Not only is it necessaryto meet and discuss in conferences, but it is also essential thatthe decisions reached at these conferences should be promptlyimplemented by the members of the community. In our day-to-day struggle for life, we forget the eternal truths expoundedby our Guru. The real principles of Madhwaism are notobserved as they ought to be and hence we see occasionalexhibition of differences amongst us at the present day. Wehave not correctly understood our religion and we have notdeveloped our Jnana Drishti. Our religion should always teachus to love all men of whatever creed and not exhibit any feelingof hatred on any account. A moral reconstruction of the world

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and a mobilization of all spiritual forces would surely contributeto a healing of bruised and bewildered humanity. Some peopletry to find solace in the thought that all religions are oneand no matter if one follows any one type of philosophy. Butin my humble opinion, the attainment of Moksha, which isthe main goal of life, is feasible only to those who follow andpractise the teachings of Madhwa.

In stressing the excellence of our Dvaitic Philosophy, I donot wish to be understood as saying that there is no placein this world for other religions or systems of philosophy. Co-existence among nations, professing different ideologies andfollowing different social, economic and political systems andphilosophies is the clarion call of our great national leader.If that is the national political need of the hour in the comityof nations, it is obviously of greater importance, need andsignificance among the religions of the world. The call of theirleaders ought to find implicit response from their followers.Let us not quarrel with others professing a different faith; letus not hate them because of their creed; but let us dispassionatelyargue with due fervour and devotion and try to convince themof the supremacy of Dvaitism. Hating none, loving all, let uscarry the message of Dvaitism in our own humble way to everycorner of the world.

Our present-day system of education lacks a religiousbackground. No education can be complete without a basicunderstanding of one's own religion. I am a great believer inthe value of religious education in moulding and shaping ouryouth, and I am of the firm conviction that a life divorcedfrom religion lacks the sheet anchor which will enable manto steady himself in his voyage through the troubled watersof mundane life. I do not want that the aim of religious

education should be of the type that promotes Isolationismor Sectarianism; but it should be such as would lead us toa firm conviction in our own faith. The understanding orreligion should be deep and real; then only would it be possiblefor man to live in perfect peace, love and harmony with theworld.

The aim of the Maha Mandal should be to supplementmodern education by imparting religious instruction throughPathashalas, community centres, etc."

Third Sammelana took place in Hyderabad in the year1958. The then President of India Sri Babu Rajendra Prasadinaugurated it. The then Governor of Bihar State Sri R.R.Diwakar was the President. His words of caution to SriMaadhva conclave were :

'We may be having difference of opinions about certainmatters in our spiritual faiths. We should forget about themand get united at a time when a ship in which all of us aresailing is poised for drowning us. To save the sinking shipwith collective efforts should be the main goal'.

Fourth Sammelana held in Madras on 23.12.1960 wasagain inaugurated by Mysore Maharaja, H.H. JayachamarajendraVodeyar. Sri Vidyaprasanna Tirtha Swamiji of Vyasaraja Mathawas the President.

Fifth Sammelana was held in Bangalore on 4th and 5thof Jan. 1964. Sri Vidyaprasanna Tirtha Swamiji of VyasarajaMatha presided over this which was inaugurated by SriVidyamanya Tirtha. A few lines of President's speech whichwas delivered in English is appended here below :

'Madhvacharya's message of universal peace is very relevant

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in this connection. ''Take care of the penny and the poundwill take care of itself''. Similarly ''Take care of the individualand the society and nation will take care of themselves''.Society is a bundle of individuals. If each individual developsto perfection, the society or nation is bound to be perfect.Every individual has a duty to himself and to the world societyof which he is a member. If every individual conqures thefundamental human passions that are his enemies and risesabove them, he contributes a good lot to the universal peace.Sri Madhvacharya's message of universal peace is very difinite,liberal and universal. As one great writer has put it, SriMadhvacharya declares that decent and comfortable life hereis not an end itself. It is only a means to attain with wisdoman ever-lasting blissful existence. The highest position that oneoccupies here is at best a very transitary one and cannot beconsidered a trophy for the best of our efforts. Sri Madhvacharyanever advises his followers to run away from the word likecowards. He advices them to develop a sound body and a soundmind, lead a decent and moral life with detachment, so thatthey may develop spiritual values and easily escape from theshackles of bondage and enter into the realm of God, wherethe liberated souls are assured of ever lasting pure and blissfulexistence.'

The Sixth Sammelana on 10.3.1967 was held in Vijayawada.Sri Sujayeendra Tirtha was the president in this which wasdeclared open by Sri Vyasaraja Mathadhisha.

The Seventh Sammelana was held at Udupi on 27.1.1969.Sri Pathak, Governor of Karnataka inaugurated it and PanditMahuli Gopalacharya was the President.

Galagali Pandarinathacharya wrote in Tatvavada, 'That Sri

Mahuli Gopalacharya, a simha Swapna (to others) with sweetheart has come over to Madhva Maha Mandala with open mindhas added attraction to this Sammelana'.

Sammelana of Kannada and Sanskrit poets was the specialfeature of this Seventh Sammelana. Also in the Sammelana,the first volume of Sarvamula Granthas based on Sri HrishikeshaTirtha, the first head of Palimaru Matha Parampara (one ofnine direct disciples of Sri Madhva) edited critically by SriBannanje Govindacharya was published. Smt. Subbulakshmi,the great musician of our time gave her musical concert inthe evening.

The tenth conference took place in the year1978 inBangalore. Sri K.T. Pandurangi was the President. ThisSammelana, in its open general session, unamimously passeda resolution strongly condeming the untenable indecentcomments against Brahmins made by Jagajeevana Ram. Thiswas the ABMM's Silver Jubilee year.

A part of presidential address of Prof. K.T. Pandurangi goeslike this :

"Vedanta deals with Atma and Paramatma and such otherextrasensory non-perceptible items. It is not untrue to say thevoice is not perceived (seen) by the eyes and the light is notheard by the ear. To say such statements are unscientific andillogical is to infer that he has not read the Vedanta growninto huge proportions.

If a demand that all such (Vedantic) logics (RationalReasoning) may be put up in chaste Kannada is made a counterdemand may also have to be made to express all complicatedscientific topics and techniques in chaste Kannada. Is it possibleto do so?

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If and when the scientific laboratories can win confidenceand credibility why our Aparoksha Jnanis (evolved souls)cannot do so? As against the scientific laboratories theAparoksha Jnani would teach us go beyond the threshold ofVritti Jnana (knowledge perceived through Indirya and Manas)so as to acquire techiques to seek Saakshi jnana (knowledgethrough the self, extra senory perception, wisdom through theinner sense).

There seems to prevail a misgiving (with a section ofsociety). It is, "truth may be anything about the soul andsuper soul (Atma and Paramatma). But, the tragedy is that,derived from the acnient philosophy, the concepts such as therebirths, Karma, Papa, Punya and so on have been made thetools for discriminations and thereby have lead to harassmentsin the society. This is why we hate to honour or bother aboutthe ancient philosophy." This attitude is wrong.

All such social descriminations and tortures are causedmainly by the material avarciousness and over ambitions. Theseproblems get further aggravated due to technological andscientific benefits and luxuries being affordably concentratedat and distributed to only certain crosssection of people inthe society. Totally uncaring for the philosophical and spiritualguidance in such matters people are tempted to amass wealthand squander it for the material luxuries in a shamelesscompeition among themselves. This is the reason for suchproblems harting society. Ofcourse, total denial of misuse ofconcepts of Karma, Papa, Punya and rebirths since centuriesis not aimed at. But to whatever small extent such conceptshave been misused by a few in the past centuries is surpassedfor too much in the present days of technological advancement

in matters of social descrimination and harrassment. Neitherthe scientific advancements nor the philosophical attitudes areresponsible for this situation; it is the human nature (ofexploiting the weaker section) that is at fault. Philosophers andscientists together should try keeping this under arrest.

Fifteenth Sammelana in the year 1992 under thePresidentship of Dr. B.N.K. Sharma was inaugurated by thethen Governor of Andhra Pradesh Hon'ble Sri Krishnakant.Dr. Sharma's call to Madhvas consisted :

"We, along with our efforts to attract the people towardsTatvik doctrines, should also kindle the national sentimentsof patriotism. Just, if, we could use the word 'Bhagavan' asagainst the word 'Hari' (which as per our tenets makes nodifference) our Tatvavada philosophy would perform well asan universal philosophy. By this it would occupy a positionof belonging to and complying with the laws of universalmankind. These are the universal veiwpoints of the DvaitaDarshana the proponent (Sri Acharya Madhva) of whichcaptured the hearts and influenced the minds of a Muslimmonarch whose security men prevented him from entring thekingdom.

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these were the words which opened the inner eye for a visionof logical message hidden in the Vedanta scriptures. Dire needfor a catching and reachable classic in the language and styleappealing to the mass of people is felt now much more stronglythan at any other bygone time.

"This ABMM has stepped into its 40 year-age-threshold.In its earlier years it has seen many sufferings. Still, it has

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survived as a single forward looking organisation representingMadhvas of various states speaking many lanugages. ABMMhas emerged from out of the eminence of Sri Pejavara Swamiji'smagnetic personaltiy. Swamiji is leading this organisationchalking out various plans for the spread of Acharya Madhva'smessage to everywhere. By establishing Ananta Matha of SanakaPrarampara in the holy place of Badari, Swamiji has invigoratedthe memories of acnient history.

The Sixteenth Sammelana held in Bangalore (for the thirdtime) for three days from 18.2.94 was inaugurated by JusticeM.N. Venkatachalaih and was Presided over by Dr. VyasanakerePrabhanjanacharya. Sri Vidyamanya Tirtha's Rajata Tulabharawas conducted as a part of his 80th birthday celebrations. Prof.U.R. Rao, Dr. Roddam Narasimha, Sri P.V.R.K. Prasad Raoand Prof. C.N.R. Rao were felicitated during this Sammelana.

Sri Vidyamanya Tirtha in his message said the visions ofVishvaroopa by Arjuna, Vasudevaroopa by Dhruvaraja andNarasimharoopa by Prahlada are the testimonies for the VishnuSarvottamatva. Such perceived doctrines are the real saviour ofus in our Sadhana Marga.

Presidential speech of Dr. Prabhanjanacharya contained,'Many people ask the question whether the philosophy isrelevent to the present time at all. The point to note hereis that the fields of operation of science and philosophy areentirely different. Scientists agree with the limitations ofscience. A scientist says, ''The aim of a scientist is not toexplain 'whys' about things. Where science fails and becomeshelplessly quiet the Tatvajnana dawns. 'Metaphysics' is howthe westerners named Tatvajnana. How the ground vehiclessuch as bus and train can be comparable to and impede theaeroplane flying in the skies''.

On 243.95 Seventeenth Sammelana in Madras was held.

Sri Satyapramoda Tirtha Swamiji of Uttaradi Matha inauguratedit. Former President of India Sri Venkataraman was the ChiefGuest. Sri Bannanje Govindacharya presided over.

In his inaugural address Sri Satyapramoda Tirtha declared,'Agnirvai Devanam Avamah, Vishnuh paramah - is how theVeda unequivocally states the supremacy of Sri Hari andnowhere it mentions any other God as equal to or excellingSri Hari."

To quote Acharya Bannanje from his presidential address,

"I have dispute (objection) about the degree and truthfulnessof righteousnes we (claim to) possess and practice. How muchsincere we are in our belief?'

'I feel we carry a facial mask of righteousness. Behind thismask there lies a hidden dirty face which most probably couldnever be revealed.'

'It has become never ever possible to live undressing thismask. What surprises most is that many have goofed to beleivethe mask as our real face. And, they have totally forgottenthat inside the mask there lies a true face.'

'Leave apart hoodwinking the others with this mask, howhorrifying it is to deceive our own selves with this mask.'

Twentieth Sammelana was held in Pajaka the birth placeof Acharya Madhva on 3.2.1998. Sri Satyatma Tirtha ofUttaradi Matha inaugurated. Fifteen Peethadhipatis were present.Sri D. Prahladacharya presided. In his address he said,

'Since many centuries Madhva society has been contributingits might for the development in various fields such as culture,literature, spiritual and Dharmik propogation. Karnataka'sgreat son Sri Madhva established the Dvaita Darshana, oneof the three Darshanas of this country.

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Twentyfirst Sammelana took place at Udupi in the newlyconstructed Rajangana hall, on 12.5.2001, during the Paryayaperiod of Sri Vishvesha Tirtha Swamiji. Sri SushameendraTirtha Swamiji of Sri Raghavendra Matha and Sri VidyavachaspatiTirtha Swmaiji of Sri Vyasaraja Matha inaugurated theSammelana. Prof. V.R. Panchamukhi was the President.

Sri Panchamukhi painfully explained the divisive situationwithin the Madhva society in his speech :

Spiritual leaders should denounce the divisive tendenciesthat have crept into our society, based various factors such asMaths, Gurukulas, Sampradayas etc. We do not hesitate tohumiliate the others, if that act suits us in establishing oursuperiority. Our situation seems to be similar to that of theYadavas who destroyed themselves through mutual quarrelsafter the departure of Lord Krishna. I hope you forgive mefor being so harsh in making these remarks. But the dangersignals for the decay of unifying fabric are crystal clear. I feelthat our sharp distinctions according to Math allegience shouldbe done away with. We should all carry one identity card asMadhvas and give up our practice of pronouncing our Math-allegiances. Can this happen ever? May be another MadhvaAvtar is required. But I feel strongly about this viral infectionthat has afflicted our society and that has been dividing oursociety."

(Through these pages, we, the Editors though we havecovered partly, regret that we have not been able to reportexhaustively about all Sammelanas. Many Sammelanas in whichmany other dignitories of Madhva community andPeethadhipatis had taken part have gone unreported becauseof non-availability of documents and also due to spaceconstraints. This may please be excused.)

Upanishad Section :

Talavakara- Sri Bannanje Govindacharya

Ishavasyam, Ambalpady, Udupi 576 101

(This article originally written in Kannada by the author, is rendered intoEnglish by Sri U.B. Gururajacharya.)

(From previous issue)

From head to chest :

Nine Mantras are in the first Khanda of Talavakara; in thesecond Khanda, five.

The other two Khandas are in prose order. Before we getinto the actual Upanishat, three related items have to beknown, they are, ıÒ<k" (Rshi) (the sage) ™>ElC"Ø (Chhandas) (metre)and li "|"{ (Devata) (diety).

Who is the Rishi who has visioned this Mantra?

What is the metre of its composition?

Who is the Devata who is expounded and demonstrated(illustrated) by this Mantra?

We like to know the person who has authored the bookbefore we start reading it. If the author is reliable dependableand knowledgeable we buy the book and read.

Similarly, the rememberance by knowing of Rishi who gotthe revelation of the Mantra attains importance before we chantit.

It is our bounden duty too to recollect with reverence theRishi heritage which gifted to us this valuable science ofspirituatliy. Second is Chhandas. Whether it is verse, or prose?If verse what is its metre? How many letters in it? What isit's rythm? Who is the Abhimani Devata of that particularChhandas? And such other details.

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The third is to know as to who is the Pratipadya(expounded) (subject) Devata of the Mantra?

Of any composition, we require, at the very beginning, toknow as to whom all that is said here belong? Which is thesubject dealt with? Before commencing to read, we would liketo make sure whether the topic presented in it interests us.

The spiritual tradition dictates to us to get to know aboutthe Rishi, Chhandas and Devata as a pre-requisite. The Rishiis recollected while touching our head, the Chhandas, touchingthe mouth (lips) and the Devata, touching the chest (¸lÎ").

This is the system followed while chanting (Japa) the hymns(Mantras). Why this way? Why to touch the head, the mouth(lips) and the chest?

This is nothing but the outward expression of what we feelinside about.

Of late, such internal experiences and feelings (ÈE"·C"E‹"{E")are forgotten. Only outward acting (È<„"E"Î") are remaining.Only a drama of rituals and C"{‹"E"{.

Let us know what should be the ÈE"·C"E‹"{E" - The great Rishihas endowed us with the Mantra. Through him the legacyof this spiritual knowledge has come thrived till us. We tooare profitted by this. This is why, bowing our head to theRishi, the Mantra chanting, we start. Thus is the procedureof admiring (and obeisance to) the Rishi by touching the head.

The Abhimani Devata, we pray, may please prompt us topronounce the Mantra properly without any slips and mistakeusing our mouth. For this, is the tradition of touching themouth recalling the Chhandas-Devata.

The form of Bhagavan, which is elucidated by this Mantra,

we must meditate upon in our mind and heart. It should bewell consolidatedly held fast there. For this to happen, theMantra Devata is remembered by touching the chest.

Seven metres and Seven musical notes :

There is one more reason why we should know about theChhandas.

˙"ilß"E‰" (Veda Mantra) form a sort of literary compositionswhich can be set to music and can be sung. Samaveda, forthat matter is totally musical. Samaveda consists of all sevenmusical notes. Whereas, in ıÒ÷ØÒ (Rg) and Î"¬"·ªØ (Yajus) Veda theflow of only three notes is seen.

In these three Swaras, seven metres (™>ElC"Ø) are exhibitd.They are Gayatri (ˆ"{Î"‰"”), Ushnik (≈<kÓ"÷ØÒ), Anushtup (ÈE"·ƒ·>Â"Ø),Bruhati µ"D∫|"”, Pankti (Â"´ä), Trishtup (<‰"ƒ·>Â"Ø) and Jagati (¬"ˆ"|"”).

For these seven metres seven Sthayi Shrutis (C¨"{Î"”o·<|") areprescribed (C¨"{Î"”o·<|" is one constant note at which the songshould be sung with all variation).

Depending on the metre of the hymn, it should be sungin the prescribed o·<|"C¨"{Î"” only. If the metre is not known,at which C¨"{Î"”o·<|" it should be sung also cannot be known.So that, metre of the hymn should be known first. Along withthis, one should be aware of the Abhimani Devatas of the metrealso. By the grace of such Abhimani Devatas knowing as towhat rythm the metre should follow, the hymn should be sungin the Shruti prescribed. More over, tongue should be ableto spell the hymn correctly and clearly. Blessings of Devatasshould be sought for so that no words of hymns are wronglypronounced and no deviation from designated Shruti shouldoccure during the chanting. May the Devatas bless us to spellµ"‡h" as Brahma only and not as 'Bramha' (µ"‡ß∫).

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Who ıÒ<k" for Talavakara?

Well, if so, who is the Rishi for this Talavakaropanishat?Who is the Devata? Which is the Chhandas?

In the initial stages of the creation from out of Bhagavan'sHayagriva form all the Vidyas manifested.

∫Î"ˆ"‡”˙"{<lß"{ <˙"ù{#Hayagriva is the foremost Rishi of entire Vidyas, so is He

for the Talavakaropanishat even. Chaturmukha Brahma beingfirst one to get the initiation is the next Rishi in line.ß"·<E"µ"‡fh"{&<R"eCÎ" ≤" $ Next to him third in the order, Garuda isthe Rishi for the whole of Vedas. ˆ"Pa># C"˙"f "il{E"{ß"Ø $

The Bhagavan Garudavahana riding over Garuda i.e. thewhole Veda literature, we pray, may come to us. Garuda maybring Him to the seat of our heart.

Specific to Samaveda, primarily Mukhyaprana is the Rishiand next is Chandra. C"{iß"# C"{ß"n{ß"Ø. (C"{iß"#- Â"˙"ß"{E"#).

Rishi to Yajurveda is Soorya. What a beautiful concept. ForYajur and Sama, the duo which enlightens the Adhyatma worldare the Vaidika literature like Sooraya and Chandra.

This is the lineage of Devatas. Next is the lineage of ShakhaRishis ie.e sages for branches of Veda literature. For all theShakhas (branches) the original Rishi is Vedavyasa. He initiatedfour Veda Shakhas to four of the sages. Rigveda to Paila (Â" e),To Vaishampayana (˙" U"ßÂ"{Î"E") the Yajurveda, Samaveda to sageJaimini and Atharvaveda to sage Sumantu. Thus, the first sageof Sama Shakha is Jaimini. After him 'Talavakaras' are the sages.Thirdly, let us know the sages pertaining to only thisUpanishat. This (Talavakara) Upanishat is in the form ofquestion and answer.

In the first hymn lies the question. As replies to this, theensuing hymns appear.

The Guru and Shishya conducting this question and answersession constitute the exclusive sages of this Upanishat. Whoput the questions? and who gave the replies?

In the Upanishat there is no clue or trace as to know whoare they.

Majority of commentators also do not shed light in thisdirection. They only end up saying that some Shishya askedthe question to his Guru. This is like saying a Shishya, say'x' asks a Guru, say 'y'. What is the use of this? But, AcharyaMadhva, by refering to an old scriptual source, has solved thisproblem.

˙" ¬"Î"E|"i C"ß"{C"”E"ß"Ø Ã÷Ò{E|"i ≤"|"·ª{E"E"ß"Ø $<˙"kÓ"{i<˙"f<˙"<lk"·C|"y˙"w Â"Î"fÂ"D≤™>|"Ø C"l{<U"˙"# $$

This (Talavakara) is a dialogue between father and son insolitude, Sadashiva, the son of chaturmukha is the questionerand the answer is by father, Chaturmukha. And hence, thedirect sages of this Upanishat are Brahma and Rudra. Whatthey discussed was about the Vishnutatva, the aspects ofVishnu who is the father even to Chaturmukha. And hence,Vishnu is the Devata profounded by this Upanishat. Here isVishnutatvanirnaya established.

Thus this is the Upanishat of (involving) Trimurtis. Brahma,Vishnu and Rudra.

The left over is the talk about Chhandas. Nine hymns inthe first Khanda. Out of nine, the first two are in Trishtup;the rest seven are in Anushtup. Trishtup is 44 lettered metre.In each Pada (quarter) 11 letters. 11 x 4 = 44. Anushtup isthirtytwo lettered. Each Pada contains 8 letters. 8 x 4= 32.

The above is the usual rule/order.At times one or two lettersmight be in excess. Or at times, one or two letters mightbe less.

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If less by one letter it is called <E"≤"D|"Ø (Nichrut). If, oneletter is in excess it is called „"· ª÷ØÒ (Bhurik).

Excess of two letters - it is <˙"ª{NØ> (Virat). Less of two letters-it is C˙"ª{NØ> (Swarat).

Let us examine the first hymns of this Upanishat. The firstPada of it contains 12 letters instead of 11.

÷iÒE"{i<k"|"w Â"|"<|" Â"‡i<k"|"w ß"E"# $

Totally it has 45 letters. 12+11+11+11. This means 1 letterin excess of letters in Trishtup. The Devata of Trishtup isShachidevi, the wife of Indra. She is the Devata even for BhurikTrishtup (one letter in excess).

We would examine the varieties of Chhandas as and whenthe hymns are taken up.

One more beauty can be observed here. All those metreswith 11 lettered Pada are related to Rudra. Scriptures mentionÃ÷Ò{lU"Pÿs. So 11 is the number related to Rudra. Therefore11 lettered Trishtup also is Chhandas related to Rudra. Herespeciality is that the Chhandas Trishtup is related to Rudraand the quesioner using this Chhandas is also Rudra.

Here lies one more secret. Alright, it might be true thateven by one extra letter no metre is broken. But, the pointis why at all one letter should be extra?

Is there any purpose behind this? Yes, there is. This is ourUpasana (way of worship) in a special manner.

One letter in excess made the total as 45. So, it may bethat there are 5 Padas of 9 letters each, 9 x 5 = 45. TheBrihati Chhandas has a Pada with 9 letters.

As is Trishtup for Shiva so is Bruhati loved and liked byBrahma-Vayu. Itareyopanishat declares ëÂ"‡{Ó"{i µ"D∫|"”í (PranoBruhati). However, Bruhati here become Â"Å"Â"<l- i.e. with Five

Padas. Prana is also Panchapada; viz. Prana, Apana, Vyana,Udana and Samana.

Narayana also is Panchapada; viz. Narayana, Vasudeva,Sankarshana, Pradyumna and Aniruddha.

This is why Shruti (Veda) adoringly praises Prana andNarayana as ëÂ"Å"Â"{lw <Â"|"ªß"Øí.

It is the message of Itareya that it would be for greaterbenefits when the Chhandas' are converted to Bruhati and thenchanted. Bruhati's Devata is Tara, the wife of Bruhaspati.

It doesn't end up there. All Vedabhimanis viz. Sree,Sarasvati and Bharati are additional special Bruhatimanis.Garuda who is Drashtara of all Vedas and famed asChhandomanya also an additional special Bruhati Abhimani.This is the distinct speciality of Bruhati.

Thus, since this 44 became 45 here in this hymns it attainsTrishtup Bhurik Chhandas status which is lovable to Shiva.When differently looked at it attains Bruhati Chhandas statuswhich is lovable to µ"‡h"{.

Totally, this Chhandas becomes exceptionally extraordinaryrepresenting both the questioner Shiva and Brahma whoreplies. This is an exceptional Vaidik Upasana method.

(To be contd.)

An Useful An Useful An Useful An Useful An Useful TTTTTababababableleleleleName of the No. of Sthhaayi DevataChhandas letters Shruti

Gayatri 24 Shadja Swaha- Agni's wife

Ushnik 28 Rushabha Sanjna- Soorya's wife

Anushtup 32 Gandhara Rohini-Chandra's wife

Bruhati 36 Madhyama Tara - Bruhaspati's wife

Pankti 40 Panchara Wives of Mitravaruna

Trishtup 44 Dhaivata Shachi- Indra's wife

Jagati 48 Nishada All Devatas knee

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"Suvarnas" from ABMM SuvarnaMahotsava and Tatvajnana Sammelana

(Report compiled by Sri U.B. Gururajacharya &Vidwan Tirumala Kulkarni)

Sri Vishvesha Tirtha Swamiji :

* Acharya Madhva's doctrines can offer the solution to all thepresent day problems.

* Flowers and gems are tied together by a thread. If that threadgets cut flowers and gems get lost. Bhakti is that sort ofbinding force of the society. If it is cut, society gets disarrayedand lost.

* God has all names, all forms. All words are his names. Allforms in this world are his forms.

* Ramayana's story of Vali-Sugreeva gives the following message.Sugriva said to Rama - I couldn't differentiate between youtwo. So I did not throw arrow at Vali.

* Then Rama made Sugriva to wear a 'Mala' offered byHanuman. Similarly, to distinguish between bad and goodwe must wear a Mala of Bhakti offered by Acharya Madhva,the third incarnation of Mukhyaprana.

* One of the unique messages from Madhva : E"{E"{¬"E"CÎ" U"·o±k"{÷Ò|"f Î"{ ÷Òª˙"<Eß"|"i# Like a tax to be paid to in a Kingdom sois the service to various people of society. It is a tax to bepaid in God's kingdom.

* Sri Styatma Tirtha, we wish would shoulder the newresponsibilities of 21st century as against my taking the 20thcentury responsibilities.

* Vishva Madhva Parishat and ABMM both together shouldpropogate Madhva Tatvajnana.

Sri Satyamtma Tirtha Swamiji :

* If a son says he loves father but does not wish to carry outfather's will, then he is not a real son. Similarly, by meredeclaration that we adore God but not obey His wishes weare not true devotees.

* Tatvaratnas should be accessible only to those who deserveit. For that it should be protected inside the locker so thatonly the fellow with lockers would be able to acquire theRatnas.

What is the locker and which is the key here.

The 'Bhashya Durga' is the locker. The Ratnas are hiddeninside the Durgama Bhashya. The key is the grace of theGurus and Vedavyasa enabling the Satvikas to reach theRatna.

* It is enough if one tries to realise his own real self. He wouldhave contributed for the well-being of the society and nation.

* Tatvajnana and Sadachara are the two major messages ofAcharya Madhva. With the goals of propogating these basicmessages ABMM was established by Sri Vishvesha Tirtha.His multifaceted services to Madhva Jnanaprasara, Bhatkispread, social welfare schemes etc., are the most commendable.

Sri P.V.R.K. Prasad, President, Celebration Committee :

* Repetitions/duplications of activities by various institutionsshould be given up so as to make best use of resourcesavailable.

Sri K.V. Murthy Erkadithaya, President ABMM :

* We cherish recollecting the great sage Sri VidyamanyaTirtha's and Sri Vishvesha Tirtha's contributions for unifyingthe coastal and Deccan plateu sections of Madhva community.Humble recognition of services of all sections of Madhvasociety for ABMM's development is also made on thisoccasion.

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* New ways and techniques to attract the unattracted andrepulsive section, especially of younger generation are requiredto be adopted.

Justice Sri Rama Jois :

* 'If we do not arrest the tendency of the people driftingtowards the Nastikyavada, the society would be doomed'.

* The society is required to be ëÈ{<U"Ê>{i M<c>Ê>{i µ"<eÊ># ....

<‰"˙"ˆ"f<C"’{E|" (Dharma, Artha, Kama) is reduced to <ü˙"ˆ"f<C"’{E|".i.e. Artha and Kama these days.

* <Â"|"DıÒÓ" - Sons shouldn't drive their parents away to old-age-homes.

* ıÒ<k"ıÒÓ" - (By acquisition and dissemination of ancestoralknowledge and the wisdom. We would be performing ourduties towards Rishis.

* King is penultimate authority and Dharma is the ultimateauthority.

* Dharma should be given soveriegn authority and place.

* C"çi U"<Í|"# ÷Òe{ - Jointly we must strive to save the Dharma.

* Dharma Nirapeksha (secularism) does not mean that 'Dharmais abondoned'. It is to tolerate different faiths of Dharma.

* ÷DÒÓ˙"E|"{i <˙"X"ß"{Î"¿ - We should be followers of Dharma first sothat we could make the universe Dharma bound.

Justice M.N. Venkatachalaih, President of the Conference:

* Attractions towards worldly pleasures - flesh and desires ismankinds natural tendency.

* Conflicting sentimental attributes are dangerous to society.

* Science says life expecctancy will go on increasing by another50 years to more than 200 years.

* Supremacy of spiritual values is the dire need. Without thisno good for the society.

Pandarinathacharya Galagali :

* Vishva and Isha both together are the concerns of SriVishvesha Tirtha unlike some others who either care onlyto Vishva or only to Isha.

* Sri Vishvesha Tirtha adopts techniques suitable to presentgeneration.

Satyadhyanacharya Katti :

* Sri Vishvesha Tirtha's daily Suvarna Mahotsava performancei.c. C"· "Ó"fÂ"‡ "≤"E" of Sarvamula and Nyayasudha of his had madehim enable to perform Suvarna Mahotsava of ABMM.

* We feel, by the similarities of the two, Sri Vishvesha Tirthais Abhinava Vadiraja. Sri Vishvesha Tirtha is achieving bothSudha Patha and Vasudha Palana.

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SOME ESSENCE OF MADHVA'S PHILOSOPHY

TATVAVADA : DVAITA

* Acharya Madhva's line of thought gave a new turn to thetradition of Indian Philosophy. This has been called by thename 'Tatvavada' in ancient works. In later times, when theunphilosophical trend emphasizing only conflict becameprominent for recognising Vedic schools of thought only interms of Dvaita-Advaita etc., this came to be called the'Dvaitamata' or 'dualistic school'. But from the standpoint ofTrue Vedic tradition, this is not a name which can be fullyjustified.

* In the philosophical system of the Acharya, Tatvas orcategories of reality are primarily two: Svatantra-tatva andAsvatantra-tatva (i.e., Independent reality and dependentreality). God who creates the universe is the Independentreality; the entire universe created by Him is the dependentreality.

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Women's Session - Held on 7.2.2003 :

Flashes from womens session(Report compiled by Sri U.B. Gururajacharya)

Smt. Hemalata Mahishi :

There is lack of adjustment towards the working ladies.

Elders are not tuning up for the changing circumstance withthe working ladies.

Inspite of our strong cultural base how is it that marriagesare tending to break?

Sons and Daughters-in-law too should be accomodative.

Even matters like difference in Vegitable- cutting might getmagnified to the extent of seperation of the couples.

Parental care at the oldage of theirs is being neglected.

Smt. Tejaswini Nagarahalli :

Woman is an indispensable assistant to man in all hisactivities. Veda, Bhagavata and Manusmruti all give verydeserving and respectful places for the women.

U"|"¡ÒÂ"{ - is the name of wife of Swayabhuva Manu. Inhundred and one ways a woman can help the society to keepit in tact.

Vaccum created by a woman, by her occupying any covetedplace other than in Garhastya cannot be filled up by any man.

Smt. Sudhabai Agnihotri :

Modesty and respect are to be protected and preserved bythe woman herself.

Smt. Saraswati Sripati :

Children/kids learn by observations. So provide goodopportunes for them to learn.

Teach the children good things and Dharmik matters.

Smt. Rajalakshmi Parthasarathi :

How much is practical in the changing society situationsfor observing old rituals?

More time should be allotted for Mahila Goshthi - a fullday.

Smt. Rukmini Girimaji :

Sri Pejavara Swamiji has introduced the women to the stageand from there to the public. He is Guru and Swaroopoddharaka.

Varna Sankarya by women should not be resorted to.

Ethics of ladies should be the concern for them.

Smt. Sandhya S. Pai, President of the Session :

Wherever there is problem, there should be a solution. But,we should go to the root to get it.

The attitude of being a bad 'Atte' (mother-in-law) shouldbe dispensed with.

Teach the girl to be a good daughter-in-law.

Marriage is an adjustment.

Dharma is a way of living by observing which we wouldbe giving, may be even to the slightest measure, happinessto the fellow-living persons.

Ethics and charity of a man is as much important as itis of the lady.

The value what we follow in our homes and in our schoolswould shape the future of the generation.

*

(Î"‰" E"{Î"fC|"· Â"±¬Î"E|"i ªß"E|"i |"‰" li "|"{#Divine forces become overwhelmed with joy where the

ladies are honoured with respect.)

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Haridasa Sahitya gives peace of mind-Smt. Geeta Vasudeva Rao

I present the following few lines to the august readers ofTatvavada in all humility, for I am aware that in the devotionalscale, that the Haridasas have made available to humanity,humility is a great virtue practised by the Haridasa, forobservance by those, who choose to follow them.

In the Universe there is only one Supreme God. All theothers are His servants including His consort, goddes Lakshmi,who inspite of having crores of attendents serves the Lord,herself :

÷Ò{i<N> ÷Ò{i<N> „"D|Î"´ªªe·∫{N>÷Ò{ßµ"ªE" C"i˙"iC"{<N> —Ñli Â"±¬"iˆ"poiÊ>˙"{<ˆ" ß"{a·><|"∫p· $

Who is Hari ?

Hari is one of the infinite names of Lord Sri Vishnu. Thisparticular form, He took to rescue Gajendra from the deadlygrip of the crocodile, thereby showing to humanity, that Heis ever willing to help anyone, not necessarily human beings,but any creature, who appeals to Him in all sincerity andin true devotion.

Who is Haridasa ?

A Haridasa is one, who is totally committed to serve theLord, in thought, word and deed. And Saint Sri Vyasa Tirtha,the great Rajaguru of the emperor Sri Krishnadevaraya of theVijayanagara fame, extolled Saint Sri Purandaradasa asoutstanding Haridasa :

l{C"ªiElªi Â"·ªElªl{C"ªÎÎ"

has composed 4,75,000 songs, of which hardly 2000 songsare available today. He ahs composed songs on all aspects oflife and living, to make the life of common people happy andpurposeful. He was specially commissioned by the Lord, tospread the message of 'devotion to the Lord' among thecommon people of all denominations, for devotion thrives ina pure heart, which longs for the Lord's direct vision.

What is Haridasa Sahitya ?

Haridasa Sahitya is the collective literature produced by theSaint minstrels of Karnataka, so that ordinary people in theirdaily cores, may keep in touch with the Lord of the Universe.This literature, has for its authority- the Vedas and Upanishads,which the scholars digest, but are har-nuts for the commonpeople.

Singing of a few selective songs each day, while goingthrough one's normal work, will change the life style of aperosn for the better, for he is constantly made aware of thetender care of the Lord, in his works.

Inspite of great advances in material welfare, the soul inman, hungers for peace and happiness, which material scienceis unable to provide. Haridasa literature can provide, the muchneeded soothing balm to suffering humanity, for it leads oneto work for the grace of the Lord, as the antidote to all hissuffering. In such a persuit the composition of Saint SriKanakadasa, has made a great impression on me personally.

—fU" <E"Ô" ≤"ªÓ" „"¬"E"iÈ{C"i<Î"El ß"{a·>˙"iE"·l{ik"ª{<U" E"{U" ß"{a·>

o”U" ÷iÒU"˙" $$ of 25 sanzas.

Saint Sri Vyasa Tirtha has advised his disciple Saint SriVijayeendra Tirtha as it how to conduct his life.

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He has to conquer -

Anger with peace.

Hatred with love.

Ignorance with knowledge.

Moral degradation with moral purity and enjoyment withrem*** as the core of message of Acharya Sri Madhva tohumanity.

In conclusion, it is my earnest appeal to all to go throughthe songs of the Haridasas, select atleast some of them, chantthem each day to ** in the Lord's grace, to enable them tolive a happy and purposeful life.

$$ ˆ"·˙"fE|"ˆ"f|"ß"‹˙"iU"{Â"fÓ"ß"C|"· $$

ACHARYA MADHVA�S READING OFKATAKOPANISHAD

(Here are the excerpts from the paper presented byChinthalavady K. Ramamurthy in a Symposium onKatakopanishad, held at Jnyaana Pravaaha Institute at Varanasion 3.12.2002 and 4.12.2002. We are happy to inform thatthis was regarded as one of the most informative andenlightning papers.)

Vamana roopa of Sri Hari is the God to be known by thisupanishadic brahma-vidya – its central theme. Yama, thedharma devataa, is the seer of these mantras; received fromhim by Nachiketa subsequently. Anushtup, etc., are the variousmeters employed.

Vamana is the indweller of all souls, here and hereafter,controlling all activities at all times and at all places; and alwayssuperior to anyone and everyone, which this upanishadspecifically mentions as “Madhye Vamana Vaasinam”, “ViddhiTvametam Nihitam Guhayam”, “Eeshaano Bhoota Bhavyasya “,“Paramapnoti Tad Vishnoho Paramam Padam” etc. AcharyaMadhva, therefore, specially pays his obeisance to the Vamana-roopi Parabrahma at the beginning of his bhashya.

There are many readings and interpretations of upanishads,both traditional or otherwise, by scholars and intellectuals. Butthe uniqueness of Madhva Bhashya lies in the fact that heallows Shri Vedavyasa to speak for Himself. Acharya Madhvakeeps his words to the bare minimum and instead takespleasure in projecting Sri Vedavyasa, by quoting Him extensivelyfrom Shruties, Smrutis, Sootras, Itihasas and Puranas. Who canexcel Vaasishta Krishna, an avatara of Narayana, in teachingus the intricacies of shastra prapancha given by Him - bothin authority and clarity !

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TATVAVADA : DVAITA

* Lord Narayana Alone is the Supreme IndependentGod-head. The entire Veda hymns only His praiseby various epithets such as Agni, Indra and Varuna.Monotheism alone is thus the quintessence of Vedicliterature and not polytheism.

* All names (of God) are only epithets; God is theOcean of all qualities or excellences. Hence anyname is good enough to invoke God. All namesdesignate only God. Not only Vedic words not onlySanskrit names, whatever the word may be, in anylanguage whatever in the world, every name willdesignate Him alike. For, there is no sound or wordin any language of the world which is not essentiallya name of God.

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to face it instead of fearing or winning over. Rather welcomeit as Tagore says, as a friend, as an end of one more saadhanato avoid birth in the future.

——-

Nachiketa goes to yamaloka as daana, mainly to learn twothings.

1.The methodology of leading life in this world as a yajnato Vishnu.

2.To know more and more of Parabrahma as a controller(Niyamaka) of the finally dead and liberated souls.

Acharya Madhva quotes Brahmasara to make this pointthat one who contemplates always on Vishnu in Agni (in yajnaor life) goes to swarga, stays there for a manvantara and thenas a part of a due process gets liberated from there on. Inorder to share his special knowledge with his father for hisuse, Nachiketha asks Yama the first boon of calmness to hisfather.

The three boons he gets are interlinked and show asequence. The first one, though read personal, is not so. ShriVaadiraja points out that it is because of his vedic knowledgeof respecting parents and elders (Matru-devo-bhava etc.) as afirst step towards a disciplined spiritual life, which takes untoJnaana-Bhakti-Vairagya at its pinnacle. His father was full ofworldly desires, disappointed, confused, and angry and did notpossess right knowledge to get what he wanted. Hence,Nachiketa asks the first boon for his father to get over theseproblems so that he can give the benefit of the other twoas well.

As Uddalaka represents ourselves, the uninitiated in properspiritual pursuit, the upanishad extends us the benefit ofDharmaraja’s grace on us to get the required pre-requisites like

The story of Nachiketa with 118 mantras in this upanishadis more extensively told in Krishna Yajurveda Kataka, TaitareeyaBrahmana, Gatisara, Anushasana Parva of Mahabharata, etc.Acharya Madhva quotes Brahmasara, Gatisara, Padma purana,Brahmanda purana, Brahma Vaivarta purana, Maha varahapurana, Shabda nirnaya, Bhavishyat parva, Koorma purana etc.He also indicates the similarity of many passages in thisupanishad to Gita vakyas, which can be understood more indetail in his two works on Bhagvad-gita.

Following Madhva Bhashya, the illustrious commentatorShri Vaadi Raja has written his work “Prakaashika”. A tippaniby Shri Vyasa Theertha on this upanishad is followed by twokandaarthas, one by Shri Raghavendra Theertha and anotherby Shri Vedesha Theertha.

———-

The eight-year-old exhibits such fearlessness towards death,it is worth learning and contemplating. Many of our fearssimply disappear once we know this truth and hence theupanishad vividly describes it along with the message that wedie only to be born again. Here it is noteworthy to understandthat in the entire gamut of our shastras, the wicked were alwaysworried about death and did their best to avoid it. Avoid deathto live permanently is the line of thinking. They thought ofthe best boons possible. But alas, all of them had to die, inone way or the other, without exception. At the same time,the good souls like Nachiketha never feared death. Once born,they knew that death is unavoidable. Hence their thinkingwas always towards avoiding birth instead of death. Althoughboth looked for eternity, their approaches were quite different.Further, the wicked looked for it here in this mortal worldwhereas the wise knew the secret. We can perhaps crosscheckour attitude towards death, now and then, and be prepared

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peace of mind (Shanta-sankalpa), good-hearted (Sumanasa),angerless ( winning over raaga, dwesha etc.) and good sleepin the night (contentment). Just by working on this upanishad,we become eligible to get all these - as a phala-shruti - formoksha sadhana.

At first, advised by his wife, Yama asks for pardon for havingmade Nachiketa wait for three days. It is said that, anunattended guest (atithi) eats children in the first night, wealthin the second night and good deeds in the third night. Asthe word athithi goes, he is tithiless - dateless - comes withoutprior intimation. Properly attended to, he bestows all ourwants, for it is the God who projects Himself in the visitor.Otherwise, He burns like a fire, for He is verily the agni. ABrahma-jnaani atithi like Nachiketa has two agnis in him -Vaishvanara in stomach and Jnaanagni in brain - still moredangerous.

Yama provides for arghya (to wash hands), paadya (to washlegs) and achamana (to drink with food). Speaks with respect,though much superior, and provides three boons as an amendto the three days he made him wait.

———

While preaching Nachiketa Yama calls the saadhaka as‘trikarmakrut’. The word trikarmakrutu indicates life itself asyajna to Vishnu. yajna, Daana and Tapas, as referred inBhagwadgita are cited. Every work, mundane or otherwise, isto be executed with thoughts of Narayana and offered asKrishnarpana. He is Sarva-yajna-bhuk. He is Sarva-phala-daataa. This makes life an yajna. It calls for spiritual disciplineand a right import of vedic thoughts through an accomplishedguru. That is why all our vedic rites start with ‘Harihi Ohm’and ends with ‘Krishnarpana’.

Shri Raghavendra Swami in his “Praatah Sankalpa Gadya”

prays to do the day’s work right from getting up the bed tillretiring to the bed as His pooja, with constant thoughts ofHim and His dharma. Similarly he places the result of allthe work done in a day as an offering to Him as part of pooja,in his work “Sarva Samarpana Gadya”, recited while going tobed in the night. The day’s work and results, in all details,are turned into His pooja by these two prayers - a very highspiritual ideal indeed.

Daana is sharing what we have with others like food, wealth,knowledge, etc., only the best part of it, as an offering madeto the indweller and not just to the person in front. The Tapasis physical like vratas and nitya-karma-anushtanas and mentallike shravana, manana, dhyana etc.

The third question i.e. the secred knowladge of paramatma,asked by Nachiketa jolted Yama for he refused to answer andpretended not to know. Instead, he offered the best of thisworld like longevity, horses, rathas, elephants, gold, land,ladies, power to rule and so on; each bestowing a higher statuson the receiver, than the earlier. At the end of it, he evenoffered what is not possible to get here in this world andexclusive to swargloka. This can include items like kaamdhenu,kalpavriksha, somapana and so on. However, Nachiketa rejectsall of them in one stroke with a simple reasoning that hisasking about the eternal truths has been met by transitoryitems not asked for. (Infact, he says, he was sure to get allthese transient things by just having seen a Brahma-jnaanilike Yama!)

Yama is both pleased and still reluctant to part with thesecret. When Nachiketa is found to be steadfast, Yamaidentifies the competence in him to receive such knowledgeand starts with a brief introduction on the Supreme Being,who controls the liberated. Yama says that very few can receive

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this knowledge and it is a wonder that only once in a way,that such a guru and a sishya meet to discuss this knowledge.It is not to be understood by tarka, or any other means, butby guru prasada only. Then for the first time Yama agrees,that he knows the qualities of the Supreme Being, controllingthe liberated and he is competent to teach it.

The Supreme Being is the one who is told by all vedasand is the purpose of all tapas, towards which all Brahma-jnaanis move and He is in the form of Om. He supportseveryone and everyone has to take His support and knowingthis can take one to Brahmaloka. He is unborn, everlastingand unaffected even though He stays in the bodies of all souls.He is tinier than the tiniest jada or jeeva, staying right insidethe tiniest and larger than the largest, enveloping evenbrahmanda - the largest. He stays in the ‘cave-called-heart’, inall living things. He is the energy behind all activities of allthe living, still unaffected by such actions and to be realisedonly by His prasada.

By sitting at one place, He can reach the farthest distances;lying down at one place He can move around anywhere andeverywhere. Just as jeeva stays, inside the body, He shouldbe understood as staying inside the jeeva. He cannot beunderstood, by speaking about him or by listening to manyor by intellect or by any other means alone, except by gettingchosen by Him to understand Him. And it is He who liberatesus ultimately.

He has no doshas, no discontentment, and no perturbedpsyche and has to be understood to the extent possible toattain liberation. At the time of pralaya, even Brahma and Vayuturn out to be just a morsel and the Mrutyu devata is justa pickle for Him.

Having told briefly some of the qualities of the Supreme

Being, Yama now teaches the process of learning and realisingHim. The body is a ratha in which jeeva stays as the rathika.His buddhi or intellect is the driver (sarathy) and his manasis the reins. His indriyas are the horses and vishayas are thepath. The target to reach is the Supreme Being, on whomeveryone and anyone is dependent.

One who knows not these details and whose manas is notin the fold of his buddhi and buddhi does not know wherethe target is, then it is like meeting with an accident. Onthe other hand, one who knows the target and who uses thehorses and reins better, reaches the target called Vishnu. Theattention is specifically invited here towards the term Vishnu,used in the upanishad to denote the Supreme Being ( THADVISHNOH PARAMAM PADAM ).

The upanishad, apart from clearly indicating Vishnu as theSupreme Being, and to be taken as the target to be reachedby those who want to get liberated, it makes another importantbasic rule called hierarchy as a means of achieving it. It specifiesindriyas, vishayas, manas, buddhi, atma(chit), mahat, avyaktaand Purusha as an ascending hierarchy, with a specific notethat there is no equal or greater to Purusha.

Most of the interpretations available on this upanishad listthe above hierarchy and are satisfied by talking about theinsentient part of the function, by mentioning consciousness,super-consciousness, universal-consciousness and so on. Thismisses the point of the upanishad, in total. For, conscious orsuper-conscious is at best jada and not the purpose of vedanthicphilosophy. Infact, science can give more details on the abovethings than the upanishad does, if one is looking for thefunction of these instruments. But, if we have to understandthe energy and life force behind these instruments, then wehave to surrender not only to the upanishads but also to its

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extensions like ithihasas and puranas. The presiding deities ofkarmendriyas and jnaanendriyas are all under the control ofthe vishaya abhimani devatha Parvathi. She obeys her husbandRudra, the mano-abhimani. Sesha and Garuda should beunderstood as equal to Rudra and likewise for their respectiveconsorts. They in turn take their orders from buddhi abhimanidevatha Sarasvathi and Bharathi. Brahma and Vayu, whorepresent mahath thathva (the chit of our brain), controlmemory and in turn get controlled by the avyaktha abhimanidevatha Sri Ramaa. Even Ramaa is subservient to the purusha-sabda-vaachya of Purusha Suktha, namely Vishnu, who has noequal or superior at any point of time.

The upanishad gives another important and fundamentalconcept of dependence of all souls on Him. For this themetaphor used is Bimba-pratibimba (object-image). This mustbe understood not only the Supreme Being as bimba but alsothe controlling deities mentioned earlier as intermediatebimbas according to their gradation. Between the jeeva andParamathma, there are 16 other bimbas and hence the SupremeBeing must be seen through each one of the intermediatebimbas. This again follows the gradation, mentioned earlier.

Another important point referred in the upanishad is thatthe Antharathma enters the jeeva’s body along with Prana andalso leaves along with Prana. The antharyami paramathma takesanantha roopa to suit the uniqueness of each and every soul.He is also present in two antharyami forms – one inside thedeha and second inside the jeeva. His form is related by theupanishad to the size of the thumb, angushttha. Apart fromthis infinite antharyami roopas, He has avathara roopas andmoola roopa . The upanishad points out that there is absolutelyno difference what so ever between these infinite, uniqueroopas. This is indicated by the famous term ‘Neha NaanaastiKinchana’. This concept is the real ‘advaita-in-His-forms’ spoken

by the vedas, acceptable to Acharya Madhva. This can not bemisunderstood as the jeeva-Brahma ikya. Acharya Madhvarefers shabda-nirnaya to establish the real meaning of Neha-naanaasti. One who does not understand the Supreme Beingas above is doomed to fall like rain drops on the mountaintop, says the upanishad.

To dispel the jeeva-Brahma ikya, the upanishad clearly usesthe term ‘Taadrugeva bhavaty’ and not ‘Tadeva bhavaty’, withwater added to water as an example given. Acharya Madhvaquotes bhavishya-parva to explain this manthra in Vedavyasa’swords, clearly dispelling ikya as understood in other schoolsof vedanta. Ikya, at best can mean being together and neverbecoming the same.

The antharyami is explained to reside in the jeeva’s bodywith ekadasa-dwaras. Generally, the human body is referredin the shastras as nava-dwara-pura and here two more areadded. Shri Raghavendra Theertha interprets the additionaltwo as manas and buddhi. Shri Vedesa Theertha adds one moredimension by interpreting it as Naabhy and Brahmarandhara.

The very famous Gita sloka ‘’Urdhvamoolam-adhas-shaakham’’,originally finds its place in this upanishad. The universe isfiguratively spoken as a huge tree, upside down. SrimanNarayana is at the top and is the basis of the tree, like theground support. Ramaa Devi functions like the roots of thetree, held by the ground. Brahmaadi devatas are the branches.This tree is eternal like a flowing river (pravaahataha nitya).The branches, leaves and fruits keep falling and keep growing.But neither this fall nor the growth affects the tree, whichstays always.

—-

Out of the 101 prominent Naadis in the body, theSushumna represents the royal path for the Jeeva to leave, when

40


He decides. One who leaves by the Sushumna and movesupwards, never returns to samsara. To attain this, one has toconstantly meditate on the ‘angushta-mathra-purusha’ as ‘jeeva-antharyami’, staying in our ‘hrudaya-guha’. Reflecting this inall our activities at all times can bring the right knowledgeand His prasada, only to reach Him progressively. Thisknowledge, imparted to Nachiketha by Mruthyu can bring usvidyaa, medha, yoga and Vishnu-prasada. Acharya Madhvaconcludes by establishing that the purpose of this upanishadis to confirm the Vishnu-jeeva bheda and Vishnu-sarvothamathva.He salutes that Vishnu in the ‘hrudaya-guha’, who is the dearestto him for ever.

ll Shri Krishnaarpanamastu ll

Congregation of MadhvaPeethadhipatis and Yatis

Excerpts from Anugraha Sandesha in Yati Samavesha held on 8.2.03.

(Report compiled by Sri U.B. Gururajacharya &Vidwan Tirumala Kulkarni)

Sri Vidyesha Tirtha Swamiji, Bhandarakeri Matha :

Ananda Tirtha's message :

÷·ÒP „"·æØ>A˙" ≤" ÷Òß"f <E"¬"w <E"Î"|"w∫´ªÂ"{l<˙"E"ß"‡<‹"Î"{ C"|"|"ß"Ø $$

* Do your duty with devotion to Sri Hari and reap the results.Bhakti and Karma are Yogas.

* How to sanctify our Karma which is bound to be de-sanctified due to our follies? This is done by Bhagavatprajna.

* Out of various cults, we are confused which one is to bechosen for our ultimate benefits?

* Acharya Madhva says - ¬"ˆ"l”@|"ß"ß"Ø by ¬"ˆ"|"Ø= by Vayudeva,—f@|"ß"ß"Ø= most reveredly praised tatva - which is o”∫´ª|"y˙".So select the path which I have prescribed.

* |"leß"Ø µ"∫se{i÷Ò<˙"<≤"E|"E"Î"{ Â"‡ "Ó"w ÷·ÒP ß"{E"C"ß"”U"Â"li - |"|"Ø Therefore

* µ"∫se{i÷Ò<˙"<≤"E|"E"Î"{ - as per the thoughts propounded by µ"∫se{i÷Ò-Â"±Ó"fÂ"‡ " (Madhva) concentrate upon the feet of —fU".

* Believe in the truthfulness of this God's creation. Do notbelieve in the wrong interpretation given by MayavadaDarshana for the Brahma Sutras.

* Sri Vishvesha Tirtha, for the last 50 years, though manyhurdles were encountered, got them over and is successfulin bringing up ABMM so well. He is Samnkarshana Tirtha-who is an attraction to everyone.


TATVAVADA : DVAITA

* Though God is one, divinities are many. These divinitiesare not God; they are only souls that have realised Godand risen to a high estate by acquiring Siddhi or divinepower. These Siddhas or realised adepts can serve asGurus to guide the Jeeva or soul who is still a Sadhakaor religious seeker.

* If God is 'Bimba' or the original substrate, Jeevas orsouls are His Pratibimbas or images. The image isalways dependent on the original substrate; it can neverbecome identical with it. One original substrate can havemany images. Even so the souls can be many. Eachsoul has its own distinct individuality, different fromanother. As many souls, so many varieties. Along withall these differential gradations, these souls are allentwined in the single thread of similarity to God in theirknowledge-aspect.

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* In ÷Òß"f<E"Ó"fÎ" - he declared how rituals prescribed in Veda haveto be implemented.

* Madhva is Vedabhimani. He is Vedabhimanini Sarasvati's Patitoo.

* He has visioned Veda - ß"EÎ"·C"±Í|".

* He is (his Roopas) described in Veda.

* Madhva is worshipped by Veda Vidya Abhimani devotees.C"i "E|"i ß"±<|"fß"|Î"# C"·≤"´ª|"≤"´ª|"ß"Ø ....

* If one says I am one with God, he is not a real Pravadi.If one says I am quite different from the God, he is rightand gives to others right and real wisdom.

Sri Sushameendra Tirtha Swamiji, Raghavendra Matha

* Those who envy Pejavara Swamiji should give up thattendency.

* Everybody should perform Japa-Tapa and such daily ritualswithout fail.

* Because of Pejavara Swamiji's good work, good rains goodharvest.

* Don't see T.V. and waste precious time on it.

Sri Vijnananidhi Tirtha Swamiji, Sripadaraja Matha :

* Varnashrama Dharmas are to be adhered to. For Brahmana-Bhagavat Chintana, Jnana Sampadana. So perform theseduties always. We do not know when this life ends.

* Madhva showed the real meaning of Veda and Upanishat.Study it and follow it.

* Do not live to eat. But, eat to live.

* Sannyasa Ashrama is useful to achieve Mukti.

* Pejavara Swamiji keeps himself always calm and composed.This, everyone should cultivate to be.

Sri Vidyaprasanna Tirtha Swamiji, Subrahmanya Matha :

* Twenty is 2 & 0. The 20th Siddhanta (Mayavada) is finally0 though by Vyavahara it is two in beginning. This isMayavada.

21 is 2 & 1. In the beginning it is 2 but when in Muktiit is same i.e. one. This is Vishishtadvaitavada.

22 is 2 & 2. The Universe is always two, in the beginningand at the end too. This is Tatvavada. This No. 22 degradesall the previous tweny one.

* In Pratika worship God. But not Pratika itself as God-Acharya Madhva.

* Swapna is true though the particularity of an object seenin dream is not true. - Acharya Madhva.

Sri Suvidyendra Tirtha SwamijiJr. Swamiji, Raghavendra Matha.

* What is Tatva? Whatever one thinks cannot be it. |"|"Ø - isVeda. The 'Bhava' of Veda is Tatva. So whatever concept anddoctrine based on the idea of Veda is Tatva.

* Madhva agreed total truthfulness of Veda.

* Madhva agreed total eternality (Nityatva) ÈÂ"{ Pk"iÎ"|"{ to Veda.

* Veda is instilled in the minds of Bhagavan who is Nitya.So it is Nitya.

* Madhva proved the 'Pramanaya'- result orientedness byenlivening the dried up stick.

* ëE" |"· ÷Ò{C"·<≤"|"Ø U"{R"{C"· ÈEÎ"¨"{i≤Î"|"ií- by this Madhva proved thereis no misleading contraversial statements. All are totallyagreeing to one another.

* Madhva chants 7 crores of ˙"il{iÍ|" Mantras always. Heexcerpted 70 Mantras out of them in Tantra Sara Sangraha.

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Sri Vidyavallabha Tirtha Swamiji, Kaniyur Matha

* Sri Pejavara Swamiji is always extremely busy and engaged.He is maintaining it since the day I saw him first.

* We miss Sri Vidyamanya Tirtha very much. But I see onevacant seat by the side of Sri Pejavara Swamiji. There in thatseat by the side of Sri Pejavara Swamiji I feel Sri VidyamanyaTirtha's gracious presence is there, though we are unable tobehold it with our mundane eyes.

* li<∫E"{i&<Cß"E"Ø.... („"ˆ"˙"û”|"{)

µ"{°Î", Î"{ "E", ˙"{‹"fÍÎ", if these stages cannot get as worries, whythe change of body, due to death should bring us worries.

* E" |˙"i˙"{∫w ¬"{|"· E"{C"w

By the word li<∫E"# - Krishna indicated that for Him thereis no li∫E"{U" because He has no li∫ - i.e. He has no Â"‡{÷DÒ|"li∫.like the Jeevas. This is explained in Geeta Bhashya byMadhva. This sorts of explanations are inumerable fromMadhva. This is his grace on us.

* We should not quarrel within ourselves but should minglefor Acharya's good cause with Bhavaikya („"{˙" ÍÎ").

Sri Prasannashoora Madhava Tirtha Swamiji,Madhava Tirtha Samstthana :

* Our Siddhanta is final.

* Madhava Tirtha the founder pontiff of our Samsthana haswritten Bhashyas to four Vedas.

* We wish all the best to ABMM - and felicitate Swamijji.

* Ekadashi should be one to all Madhvas.

* All Madhva Yatis should whole heartedly sit and mingle withone another at one time in one Vedike together.

Sri Vidyasagara Tirtha Swamiji, Jr. Swamiji,Madhava Tirtha Samsthana :

E" ß"{‹"˙"C"ß"{i li˙"# E" ≤" ß"‹˙"C"ß"{i ˆ"·P# $

E" |"ü{ÍÎ"C"ß"w U"{Àw E" ≤" |"CÎ" C"ß"# Â"·ß"{E"Ø $$

* When Madhva visited Sri Vyasa in Badari, he, È{<l÷Ò<˙"(Brahma Padavi by next term) found simily for Vyasa's rightfoot, the left foot and for the left his own right foot.

This means Sri Narayana is equal to only Himself. (Ifanybody is similar to Him it is He alone to Him).

* Why only in Karnataka's capital Madhva's concentrate to liveand perform activities? Why not in other states where thereis dire need for it? So, please set your foot out of Karnataka.Then only it can be Akhila Bharata Madhva Maha Mandala.

Sri Vidyabhaskara Tirtha Swamiji,Kanva Matha.

* Sri Madhva shed light of Tatvavada when the other cultscreated confusion in the minds of people.

* In North Indian Universities, Chairs are to be established.So that, in langueages of North India Madhva's Tatvavadashould be propogated.

* None of the Bhashyakaras out of 21 earlier ones could explainthe meaning of Shukla Yajurveda Sukta. C"˙"f„"±|"ik"· ....... otherthan the way Madhva gave.

Sri Vidyavinoda Tirtha Swamiji, Prodattur, Sri VishvabhushanaTirtha Swamiji, Ramohalli and Sri Vishvanandana TirthaSwamiji also graced the occasion addressed the gathering withtheir messages.

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On the last day of Mahabharata war, Duryodhana was hitat the spinal chord by Bheema with his Gada. By this, entireportion below the waist of Duryodhana was rendered inactiveand was lost. Thus Duryodhana was killed. War was over.

Drona's son Ashvatthama had promised Duryodhana thathe would see that none of the Pandavas and their inheritorswould ascend the throne of the Kingdom. And that he would,on compulsion from Duryodhana, his master, get a successorfor the throne in Duryodhana's widowed wife through 'Niyoga'.For this to be fulfilled Ashvatthama had to kill Pandavas andtheir sons. He did so. Drowpadi's sons were killed when theywere asleep.

Droupadi, aghast and griefstricken, kept weeping for theloss of her sons. Arjuna consoled her. He set out to bringAshvatthama arrested to be thrown at the feet of Drowpadi.Leaving this, Ashvatthama to save his life, started running byfoot abandoning his Ratha. He realised he had no chance toescape from being caught. Though he was aware of his inabilityto withdraw by himself the Brahmastra (Brahmastra is poweredby the Brahma Gayatri Mantra so as to win over the opponent)when once let off, he used the Astra panickstricken as a lastresort. Brahmastra started burning all around as if to distructeverything in the world.

Arjuna, not knowing what it was due to, prayed for thehelp of Sri Krishna. Sri Krishna told him, 'Arjuna, it is theBrahmastra let off by Ashvatthama out of panick to save hislife. There is no other 'Astra' (weaponised Mantra Shakti)which could counter and calm down it. Hence, you also usethe same 'Astra' to win over. this'. As adviced, Arjuna alsoused Brahmastra to combat this. These two Astras met face

Bhagavata Section :

Ashvatthama's dream-Bham Gururajacaharya

(This story of Ashvatthama as appearing here is in Bhagavatawhich does not tally with the narrated story in Ishika Parvaof Mahabharata. Acharya Madhva, the one and the onlyDarshanika out of many so called Darshanikas, clearedmisapprehensions and doubts caused due to such dualappearances giving Nirnaya (dicision) quoting references fromother scriptures of Vedavyasa. In his Bhagavata Tatparya,Acharya Madhva, in the present context quotes a SkandaPurana Shloka, ëÂ"{¨"{fE"·Î"{|"ß"{|ß"{E"w ÿ{ <Ó"# C˙"Â"ni llU"f ∫ $ µ"E‹"E"w ≤"{|ß"E"C|"‰"ÿ{ Â"ù{ ≤" " ß"{iA"Ó"ß"Øí and gives his final word of Nirnaya addingëC˙"Â"n{i&Î"ß"Øí.

The story that is narrated in Bhagavata like 'Arjuna arrestinghim, drowpadi pleading for releasing him' and so on, whichlook different from how it was narrated in Mahabharata wasa 'Dream' that occured to Ashvatthama' and not as actuallyit happened as narrated in Ãi<k"÷ÒÂ"˙"f.)

*

Ashvatthama wanted to be pitied and pardoned for hisblunder of murdering Drowpadi's sons in sleep out of sheersenselessness. He also was more afraid of Bhima than of othersand didn't expect him to pardon him for this heinous act.He relied upon Drowpadi's kind gestures for saving his life.All this appeared in his dream as narrated in Bhagavata. Onthe other hand, what and how everything happned actuallywere narrated in —k"”÷ÒÂ"˙"f of Mahabharata. These are the twoflip and flop sides of Ashvatthama's suffering for his barborousact of murder. But the flip side was only his dreams.)

85 86

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to face further burning in the sky causing fear to the universe.People feared if it was Pralayagni (fire of anhilatation). Realisingthe situation and as desired by Sri Krishna, Arjuna withdrewthe Astra let of by him as well as that let off by Ashvatthamabecause Ashvatthama could not do so. Arjuna rushed toAshvatthama and tied him with a rope like an animal anddragged him upto Drowpadi's feet.

Sri Krishna saw this, Ashvatthama being dragged like ananimal by Arjuna. He wanted to test the Dharma Prajna ofArjuna. He told 'Arjuna, do not let him free. He is a cheat.He has cheated us and even his own master (what is the useof his slaughtering Pandava's sons leaving Pandavas alive?Ashvatthama cannot fulfill his oath to Duryodhana to blockenthronement of Pandavas as long as Pandavas were alive.)Stealthily, he killed the children of Pandavas while they werein sleep. Do not leave him. One who is aware of Dharmawould not kill a mad or a drunken or a sleeping person ora child or a woman or a disabled person or a person seekingshelter, or a frightened person - though he may be an enemy.Exceeding all such niceties of Dharma Ashvatthama has killedsleeping helpless children for selfish ends. Hence it is for thegood that he must be killed now. Arjuna, I had heard youpromising Drowpadi that you would get the head of this killerof her sons. Hence do not hesitate to kill Ashvatthama.' Thesewere the testing words of Sri Krishna to Arjuna. However,Arjuna did not wish to kill Ashvatthama, the son of his Guru,Acharya Drona. Arjuna only brought him to Drowpadi whowas grieving for her sons' messacre to act as she would wish.

Drowpadi, inspite of his deceiving her, pitied for Ashvatthamawho stood tied with chain, face and head bowed down outof shame for the aweful murder committed. She touched his

feet respecting him as he was the son of her husband's Guru.She cried out to release him from the fetters saying he wasa Brahmana and Guru-like and hence should not be killed.She pleaded with Arjuna that, after all, through Ashvatthama'sfather's grace and wisdom all of them learnt ‹"E"·<˙"fù{, ÈÀ<˙"ù{and what not with all their intricacies. It appeared to her asif Drona himself stood before her in the form of his son,Ashvatthama. She prayed 'let Ashvatthama's mother Krupi, amother who gave birth to a great warrior like Ashvatthamanot suffer and weep like me, your wife having lost her sons.'The µ"‡h"∫|Î"{ befallen on us if he is killed, would destroy theentire heritage down below us. Hence, you all being ‹"ß"f "{,do not tarnish the name and fame of this great ÷·ÒP÷·Òe by killinga Brahmana.'

These words of Drowpadi were endorsed fully as apt andfaultless by Dharmaraja, Arjuna, Nakula and Sahadeva includingSri Krishna and other women there. They appreciated herstand. But, only Bhima could not tolerate and approve suchforgiving of a person who neither for his master's benefit norfor his, massacared sleeping children. He shouted, 'no,Ashvatthama should not be pardoned and instead he deservesdeath. Hence kill him.'

Hearing Bhima's shouting, Sri Krishna, smiling withinhimself in appreciation of the real spirit of Bhima to punishthe wrong without mercy gave his final verdict. 'Ashvatthama,because is a µ"‡h"µ"E‹"·, (though born to a Brahmana failed topractice unstained Brahmanya), must not be punished bykilling even if he deserved such a punishment ëˆ"·Pw ˙"{ µ"{e˙"‹˙"{ ˙"{ µ"‡{h"Ó"w ˙"{ µ"∫so·|"ß"Ø $ È{|"|"{<Î"E"ß"{Î"{E|"w ∫EÎ"{li "{<˙"≤"{ªÎ"E"Ø $$ (ß".Cß"D.), onaccount of his being an Atatayi (È{|"|"{Î"” is one who ëÈ<W"l{i "ªl‚" "

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U"{C‰"{iEß"y"{i ‹"E"{Â"∫# $ A"‰"l{ª∫ª‚" |"{E"Ø k"aØ><˙"ù{l{|"|"{<Î"E"# $$). Weighing boththe sides of arguments, I order as follows for you to obey.Carry out your promise made to Drowpadi while consolingher in her grief and as well as fulfill the opinion of Bhima,which again is also mine and which Panchali also agrees to'.

In accodance to Sri Krishna's words Arjuna half shaved thehairs and uprooted the Mani (Gem) on the head of Ashvatthamathus inflicting shame on him which is equivalent to death fora Brahmana. Ashvatthama was released from the ropes tied onhim and was driven out of the Shibira (tent) of Pandavas.

The story ends in Bhagavata with the statement, µ"E‹"E"wÿ<˙"Ó"{l{E"w C¨"{E"{|"Ø <E"Î"{fÂ"Ó"w |"¨"{ $ Ãk" <∫ µ"‡h"µ"E‹"±E"{w ˙"‹"{i E"{EÎ"{i&<C|" l <∫÷Ò# $$í

There should be no other physical torture inflicted upona Brahmabandhu than arresting, snatching away the wealthhe possess and also driving him away from the scene'. (Thismeans insult and desrespect inflicted upon him is equivalentto death.)

Madhva Vedanta Beyond IndiaProfessor Deepak Sarma

During my research trips to India, I am often asked aboutthe popularity of Vedanta among Western students. Thoughthere is an interest in Vedanta, this interest rarely extends toan interest in Madhva Vedanta. The history of scholarship inVedanta in the West has been dominated by studies of bothAdvaita and Visistadvaita Vedanta. Only a handful of non-Indian scholars have studied Sri Madhvacarya’s school ofVedanta and can claim a modicum of proficiency in hisdoctrine. The end result is that most Western students ofHinduism believe that all Hindus are monists and, in someway or another, followers of Advaita Vedanta. Some are soconvinced of the veracity of this position that they believe thatthe theism propounded by Madhvacarya is not “really” Hinduand that his interpretation of sruti is inaccurate or farfetched!Why has this not been prevented? Why is there little interestin Madhva Vedanta among Western Indologists? How can suchmisconceptions about Hinduism be changed?

The earliest scholars of Indian philosophy in the Westsought perspectives that were most different from Christiantheism. Seeking the unusual, they came upon Sankara’s AdvaitaVedanta and subsequently invested much of their intellectualefforts in trying to understand a tradition that most clearlyopposed their own. Madhvacarya’s realism, in contrast, was notso different from the theism to which they were accustomedleading some to claim that Madhvacarya was influenced byChristianity. Combined with this quest for the “mysticalorient” was a deliberate and calculated effort to promoteAdvaita vada by so-called neo-Vedantins, such as Vivekananda,

knowlege seekers and the ordinary people should listen to suchdiscourses. Acharya Madhva, we learn from his history, didpreach his listeners to preserve the above right tradition(Dharmasukshma) through his own Brahma Sutra Bhashya.

.... Acharya Madhva had within him Aloukika Ananda andthrough his Tatvajnana he gave such bliss to those interested.To follow the way of life motivated by materalistic expreriencesand craze is like the blind following the blind. But the wayof life as sanctified by Tatvajnana is full of eternal peace andbliss. This material life should keep such high ideals as itsgoal for achievement. Acharya Madhva has bestowed upon thisworld such a high culture of Tatvajnana'."

From page 96

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who traveled across the United States, and President SarvapalliRadhakrishnan, who used Advaita Vedanta to unify and pacifyIndia. The effect was that many Westerners (and Hindus inIndia and diasporic Hindus) began identifying Hinduism witha variety of Advaita Vedanta, an unfortunate identificationwhich continues to the present time. Other schools, such asMadhvacarya’s, have been ignored or categorized as theexception, rather than the norm. Since Vivekananda first spokein Chicago in 1893 most publications on Vedanta in Englishby and for Westerners have concerned Advaita. A quick searchof the online catalogue of the library of the University ofChicago reveals that their holdings include 107 books inEnglish on Advaita Vedanta and only 41 in English on MadhvaVedanta. Madhva Vedanta research in Western universities isso sorely lacking that it is essential that the Madhva Sampradayahelp to fill this deficiency.

How can Madhvas and Madhva pandits alter thisunfortunate trajectory? In his article in Tatvavada (Vol. 2, Issue4), Sri Dr. V. R. Panchamukhi makes several valuable suggestionsabout disseminating Madhva Vedanta which concern primarilythe preservation, collection, and publication of manuscripts.In this article he also indirectly touches upon the controversialissue of adhikara (page 22), the rules and regulations that limitsastraic training to a small group of qualified aspirants. Suchpedagogical restrictions may be the biggest reason why MadhvaVedanta has not found a place among Western researchers.

Following the Vedas and Upanisads, Madhvacarya remindsreaders in his Bhasya on the Brahma Sutras (1.1.1, athatobrahmajijnasa, Then, afterwards, the inquiry into the SupremeBeing (brahman) is to be undertaken), that only a limitedgroup of qualified aspirants are eligible to learn the depths

of sruti. Madhva pandits have upheld this edict and, untilrecently, have neither published many books on MadhvaVedanta nor made the Sarvamula and subsequent commentariesavailable to the masses. This exclusivity is slowly changingthanks to Sri HH Vishvesha Tirtha Swamiji, the scholars thathe supports at the Purnaprajna Samshodana Mandiram, andthe members of the ABMM. These people are among the firstto make texts and teachings more widely available. Their efforthas led to many ABMM, Purnaprajna Vidyapitham, andDvaita Vedanta Research Foundation publications, includingthis bimonthly journal. Additionally, the PPSM has developeda web site where devotees can download Madhva texts freelyand easily, as well as read clear and concise introductions toMadhva teachings. Sri Panchamukhi’s advice is good andMadhva pandits must continue to publish and digitize texts.But is this enough? Will it help to spread the truth of MadhvaVedanta? The Sanskrit medium is far from inviting and manyMadhvas and non-Madhvas have neither the resources nor thepatience to read the Sanskrit originals. For this reason, Madhvapandits must also strive to publish readable translations ofMadhva texts and continue to publish lucid English summariesof doctrine on-line. Most Madhva pandits, despite being superbSanskritists and scholars, lack the skills to convey theirunparalleled wisdom using the English language. The oldergeneration of pandits may not be able to satisfy this need,so it is up to younger Madhvas to learn scholarly English andto publish in English and in English journals. Not only willthis help to propagate Madhva Vedanta to the non-Sanskritreading Hindu public, but it will also provide a way, perhapsthe only way, for Madhva pandits and Madhva Vedanta to enterthe Western academic world, have an impact on the field ofVedanta studies in the West, and dispel the dark cloud ofAdvaita Vedanta.

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Some may insist that making texts available conflicts withMadhva doctrine. But I do not think that the adhikara ruleswill be violated if Madhva pandits translate texts into English.After all, it is still the case that the texts must be read witha teacher and must be read in the Sanskrit original for a studentto gain complete understanding of Madhva doctrine. Thoughthe claim is a controversial one, according to many pandits,an English translation can never fully communicate the essenceof the Sanskrit original. Furthermore, his Bhasya on the BrahmaSutras (1.1.1, strisudrabrahmabandhunam tantrajnane ‘dhikarita| ekadse parokte tu na tu granthapurassare, For women, sudra,and unworthy Brahmins, there is eligibility with regard to theknowledge [that is found] in the tantras. However, [they areeligible to hear only] a potion [of the text when it] is narrated[to them] and [they are] not [eligible] with regard to [direct]study from a [sruti] text), Madhvacarya himself approves ofpandits who teach the gist of portions of the sastra to the masseswho do not have adhikara. In light of Madhvacarya’s owninterpretation pandits would not break any rules regardingadhikara if they were to address the needs of the masses.

In summary, there is little interest in Madhva Vedanta inWestern universities and it is incumbent upon the MadhvaSampradaya to create and to foster its study. It is only throughthe effort and devotion of Madhva pandits that the glory andtruth of Madhva Vedanta can be shared with the world.

(Deepak Sarma is a follower of Madhva Vedanta who iscurrently living in Hyde Park, Chicago and enjoying anaffiliation with the University of Chicago as a ResearchAssociate of the Committee on Southern Asian Studies. Heis also a Research Scholar of the Purnaprajna SamshodanaMandiram, and vice president of the Society for Hindu-Christian Studies.)

Some distinctive Characteristics ofMadhva's doctrines

(Extracts from Sri Jayachamarajendra Vodeyar's address)

[Late Sri Jayachamarajendra Vodeyar who was the King ofMysore prior to independance and then became the Rajyapala ofold Mysore State inaugurated the first Sammelana of ABMM in1953. Again in 1960 the Sammelana held in Madras was alsoinaugurated by him. Vidyarthi Nilaya at Mysore was also declaredopen by him. Thus in many ways he had involved himself in thedevelopmental programmes of ABMM.

Without himself being partison to any school of thought studyingthe doctrines of Madhva he has identified many unique distinctivePrameyas in Acharya Madhva's Sutra Bhashya. He has broughtthem out in his address delivered in ABMM's programme. Madhva'sopen discourses in Sutra Bhashya, Sri Vodeyar liked heartily.Acharya Madhva's Hari Sarvottama doctrines had been understoodin their real spirit by the Vodeyar. A few of his expressedappreications as learnt by him are rendered in English here. (FromTatvavada Kannada Special (Feb. 03) Issue.)]

....... For the recognition of particular school of thoughtin Vedanta its uniqueness of thinking about certain conceptsof Vedanta becomes the landmark. Also such distinctions speakfor the relevance of that particular Vedanta school of thought.Conceptual description commonly found in other schools alsocannot plead for the establishment of speciality of given schoolof thought. Let us identify some of the topics uniquely rasisedand founded by Madhvacharya.

.... Brahma Mimamsa Shastra's supreme authoritativenessis established by Madhva in his Anuvyakhyana statements ëÈ|"{iE" |"{MU"w <÷Ò<Å"|"Ø Â"‡ß"{Ó"|"ß"<„"kÎ"|"i $í- (Meaning - as per the stated

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the entire universe, is full of attributes and is untouched byblemishes and this is the one that is to be known and reachedfinally.

On the basis of this, Madhva interpretes Ã÷Òß"˙"{<ü|"”Î"w ....ÈEÎ"‰" ¬"ˆ"|"{i&„"{˙"{|"Ø etc., statements to mean that the entireuniverse is under that Parabrahma and hence It is all-superiorand hence is matchless È<ü|"”Î"w. And since the universe has noexistance without the Parabrahma being its Antaryami (allpervading, - ÈEÎ"‰" ¬"ˆ"|"{i&„"{˙"{|"Ø is true.

This way Madhva qualifies the Vishnu Sarvottamatva asprofessed in and as the prime aim of the Veda. Following thesteps of Vedas Madhva calls meaningfully such a SarvottamaTatva as Vishnu, Brahma, Narayana and so on.

According to Madhva this Sarvottama entity alone is meantby the word Advita in Shrutis, 'Shantam Shivam Advaitam','Advaitam paramartham'. This is said in his Bhashya as ë|"lü |"wÂ"ªw µ"‡h" |"li " ˘"{|"ß"EÎ"¨"{ü |"ß"Øí.

Parabrahma is Advaita - unparallelled unequalled. If it isconceived wrongly as anything other than as Advaita Tatva-Sarvottama Tatva then it is Dvaita- means 'to know it as andhow it does not exist - i.e., contrary to its existance.)

Madhva declares as below the Moksha Sadhana way. Toreach Sarvottama Brahma (to reach only - not to becomeBrahma Himself ) is Moksha - the liberation. <¬"˘"{C"{i|¨"˘"{E"¬"{|"Ø|"|Â"‡C"{l{li " ß"·≤Î"|"i.

The wisdom about Brahma obtained by craving for Himand thereupon by the benediction showered by Brahma, thediserving Jeeva gets liberated. Sri Vodeyar further pointed out-

"The knowledgeable scholar (Jnani) prior to his venturingto write monumental classics should give discourses to the

reasons there is no other ultimate tool for imparting trueknowledge other than Brahmamimamasa scriptures.)

Madhva discribes - 'In the Sutra È¨"{|"{i µ"‡h"<¬"˘"{C"{ (AthatoBrahmajijnansa) the word È¨" indicates ˙" ª{ˆÎ" (Vairagya) andthe qualification to seek for µ"‡h"<¬"˘"{C"{ is Vishnubhakti, theunshaken devotion in Vishunu.

According to Madhva, Vairagya is nothing but 'getting ridof the ways which do not impart (which hinder) craving forknowledge. This is implied in the statement, ë<˙"<E"Eù ≤" —|"ª{E"Øß"{ˆ"{fE"Øí

Madhva identifies 'Devotion to Vishnu as one's knowingof Vishnu's supremacy conjoined with devotion (C"˙"{ify"ß"|˙")which is stated as ëß"∫y˙"µ"·<’„"f<Í|"C|"· ji∫Â"± "{fí.

In this language of Acharya Madhva 'Mahatva' the supremacy(greatness) means - absolute power to motivate each andeverything (Â"‡ "|"f÷Ò|˙") or absolute power to cause existance toeach and everything (C"˙"fC"y"{Â"‡l|˙"). This is stated in his Bhashyaas :

Â"‡÷DÒ|Î"{<lÂ"‡ "|"f÷Ò|˙"iE" |"lsy"ß"|˙"{|"Ø and so on.

According to Madhva prequalification for Dhyana status isAdhyayana the study, and Karma and Bhakti. Such Adhyayanaalone is µ"‡h"<¬"˘"{C"{. This is in the forms of o˙"Ó", ß"E"E", <E"<l‹Î"{C"E".All this is through the Anugraha compassion - from —fX"ª.

There is no other means to it. All this is indicated by theword È|"# in the Sutra, Madhva says.

Madhva further argues, with the support of many Shrutissuch as ëC"˙"if ˙"il{ Î"|Â"lß"{ß"E"<E|"í (which form of Brahma all Vedasmake us know this, and many other statements in Veda, thatthe µ"‡h"C˙"¡ÒÂ" implied by them is none other than Vishnu. ThisÂ"ªµ"‡h" is totally different from the universe, causes existance to

contincued on page 89

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Pavana Yatra :

Janardana Temple at Ujire(Original by Sri Sagri Raghavendra Upadhyaya. Rendered in

English by Sri U.B. Gururajacharya)

To reach Ujire :

In the Mangalore-B.C. Road route, you would reachB.C.Road Bus-stand. At a distance of about 200 yds. fromthis Bus stand you would come across Beltangady Road. After5 Km.s of distance in this road Ujire town is reached. Here,on the road leading to Charmadi, at a distance of say about60 yds. on the leftside Sri Janardana Temple can be seen.

Ujire is refered as Uchhabhuti (≈Ç"„"±<|") in Sri Madhvavijaya(16.41). Acharya Madhva had visited this Janardana Templa.At this place he invited the haughty and audocious scholarsfor an argument (˙"{l) in order to tame and contain them.Those scholars, assuming that Acharya being a Sannyasi mightnot know the ritualistic procedures and system of 'Yajna'performance, asked Acharya to explain the meaning of aBrahaman Khanda (A poriton of Brahmana Seciton of Rigveda).Acharya readily explained it. But the scholars argued that itsmeaning was not as explained by the Acharya. Acharya thenchallenged them saying if so the meaning what was in theirmind might be put forward. Having been incapable of givingany other meaning the schoalrs vacated the place. But, again,after some time, they approaced Acharya demanding explainationfor another Khanda's meaning. Acharya explained even that.He asked them to record whatever he explained to them inwriting so that it could be passed on to generations. Thuswhat was put in writing at the time of his narration cameto be known as 'Khandartha Nirnaya' (Karma Nirnaya). Theplace where this composition was recorded is Ujire JanardanaTemple. But, unfortunately for us, no proof of such ahappening is available there. Yet a stone-seat which is beingrecognised as sacred since Acharya is said to have seated himself

exists in the temple as a proof that Acharya had visited thisplace. Probably this may be the place where Acharya Madhvawas seated while explaining Khandartha.

Kavu Matha of Kasaragodu

How reach : Kavu Matha is at a 45 Km.s distance fromMangalore and 2 Km.s from Kasaragodu. On the MangaloreKasaragodu route alight at a Bus stop named 'Chowki'. Takea mud road in the left side of the main road. A few yardswalk in the palmgrove (coconut-tree rows) Kavu Mathabecomes visible. The postal address is 'Kavu Matha, KudluPost, Kasaragodu-671 124. Tel: 21965.

Kavu Matha is the place where Acharya Madhva's directdisciple, of course a Gruhastha Shishya, Sri Trivikrama Pandita,his famours son Sri Narayana Pandita (the author of AcharyaMadhva's biography - Sri Madhvavijaya) and Sri VamanaPandita and many more great men of that heriditary lived,composed great works and performed their Sadhana Anushthana(C"{‹"E"{E"·Ê>{E"). Even today, we can have the sacred Darshana ofthe deity Sri Vatsa Narayana Murthy which was worhippedand presented to his affectionate disciple Sri Trivikrama Panditaby the Acharya.

On the Agneya corner (South-East) of the Kavu Matha atabout 100 yds. distance near the Â"·k÷Ò´ª<Ó" (pond) is Brindavanasaid to be of Trivikrama Pandita and on the North side,attached to Matha is the Brindavana said to be of NarayanaPandita. In front of the Matha on the outskirt (Kudlu) of ita big manumental C|"±Â" (structure) has been erected and avictory flag (Jaya Pataka) has been carved to record andcommemorate the victory in Vada held with Pundarika Puri,Padmatirtha and others.

This place is refered as C˙"{ª{ß" (Swarama) in Sri Madhvavijaya(12.54) and Bhavaprakashika gives its country name (name inlocal language) as 'Kavu'.

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