Category Archives: Vaishnav Biographies

Vallabha Bhatta Acharya

He appeared in 1479 in south India and disappeared in 1531. He detached himself from the tradition of Vishnu Swami and started his own school, which is prominent today in Mathura-Vrindavana. In his school there are no sannyasis (renounced monks) but only householders.

Vallabha travelled extensively in India to engage in philosophical debates. He wrote the Tattvartha dipa nibandha (divided in three parts, one about Bhagavad-gita, one about Shrimad-Bhagavatam, and the third a comparison between philosophies), Anubhasya (non completed commentary on Vedanta sutra), Purva mimamsa bhasya (commentary on Jaimini's karma kanda philosophy), Subodhini (non completed commentary on Bhagavatam), and the Sodasa grantha (16 books containing the essence of his teachings).

For Vallabha, the realization of the Para Brahman, the complete (purna) aspect of the Brahman, can be achieved only through pushti ("nourishment"), or total surrender to God who blesses the soul with His grace. In his philosophy there are different categories of jivas: suddha, samsarin (further divided into daivi, madhyama and danava) and mukta.

Vallabha Acharya probably came to Puri the first time in 1489 as a young boy, but returned in 1519 for his preaching. He was proud to be a great scholar and started a Bhakti Marga center in Varanasi. He contacted Lord Chaitanya in Prayaga (Allahabad) and was sent to debate with Advaita Acharya.

So he started to criticize the Sankirtana (congregational chanting of the Lord’s Holy Names) movement by objecting that, if the Devotees were worshiping Lord Krishna in the madhurya rasa (mood of loving exchanges) they should not chant His name, as a faithful wife is not supposed to call her husband confidentially by his name, but always address him with a respectful title. Advaita Acharya replied "on His order, we are doing". The point is that if the husband specifically requests the wife to call him intimately by his name, a faithful and loving wife should do so happily to please her husband. Similarly, Lord Krishna has ordered all of us to chant His name intimately, so as faithful wives and servants of the Lord, we should do so.

It is said that in the end Vallabha Bhatta was convinced of the superiority of the teachings of Lord Chaitanya and from the worship of Bala Gopala was initiated into madhurya rasa by Gadadhara Pandita.

The son of Vallabha Bhatta, Vittala, adopted Gita Govinda as his text for teaching Sanskrit in his school.

The preaching of Vallabha Bhatta made the worship of Bala Gopala popular in all Hindu homes. His philosophy distinguished the two different roads in Vishnu worship as Maryada bhakti (or devotion in respect), where God is worshiped as the Supreme Brahman and Pusthi bhakti (or devotion in intimacy).

Source : http://www.stephen-knapp.com/four_sampradayas.htm

Vallabha Bhatta Acharya

Nimbarkacharya

The main exponent of the Kumara or Chatuhsana sampradaya (this knowledge was transmitted to the four Kumaras by the Hamsa avatara), who lived in the 13th century and propagated the doctrine called dvaita advaita, "simultaneous oneness and duality".

Shri Nimbarkacharya is believed to be the incarnation of the Sudarshana Chakra (the Discus weapon of Krishna)

At the end of Treta Yuga, the Brahmanas, being afraid of the Asuras, prayed to Lord Hari. They also prayed to Brahma who himself prayed to Lord Hari again. Then the Lord summoned his own Sudarshana Chakra -a part of Himself- and commanded him to descend on earth to revive and teach the Vaishnava Dharma which was waning and which he could learn from Narada, and spread it all around.

Shri Nimbarkacharya is believed to be the incarnation of the Sudarshana Chakra (the Discus weapon of Krishna) (In the wallpaper: in the middle Lord Shri Vishnu on Garuda, Sudarshana Chakra of Lord Jagannath Temple, Puri, Shri Nimbarka Acharya in the left).

The incarnation of the Sudarshana Chakra occurred, according to the Bhavishya Purana in the month of Kartika on the evening of the full moon in the year 3096 BCE. His mother, Jayanti and father, Aruna were Tailanga Brahmanas, who resided on the banks of the river Godavari at a place known as Telinga, the modern Vaidurya Pattanam in Andhra Pradesh. He was named Niyamananda at birth. The region was famed for its scholarly learning, and by the age of 16, Niyamananda had mastered the Vedas and all related philosophical scripture. With the permission of his parents, Niyamananda then embarked on a search of a true Guru. Upon reaching Govardhan in Mathura, Uttar Pradesh, he began practising penance under the shade of Neem trees. Pleased with his penance, the Sage Narada blessed him with the knowledge of true Vedanta, the doctrine of Dvaitadvaita – or unity in duality. After this, Niyamananda begged Narada to accept him as a disciple. The great sage Narada gave him initiation according to Vaishnava rites, and bestowed him the Shalagrama Deity known as Shri Sarveshvara (the Lord of All). Continuing, Narada renamed him Haripriya (one dear to the Lord). He then instructed Niyamananda on the Gopala Mantra of the Gopalatapini Upanishad. Once completed, the Sage Narada instructed him to practise further penance with that Mantra and all will be revealed before leaving.

In the ritual recitation and meditation upon that mantra, the Lord revealed Himself as Shri Radha-Krishna. Niyamananda worshipped them, and was blessed with the recollection of his former glory as the Sudarshana Chakra of that very Lord. The Lord instructed him to teach this philosophy to all, and departed.

In a famous incident, having established his ashrama (monastery/hermitage) at that place near Govardhan now known as Nimbagrama, Niyamananda began to teach the disciples who dedicated themselves to his mission. Brahma disguised himself as a renounciate and ventured to this hermitage just before sunset, where the two engaged in philosophical debate. Niyamananda, being victorious, then offered the guest some refreshments, but he refused, as the sun had set and it would be against the rules of the renounciates. Niyamananda had to make sure the renounciate ate, otherwise the rules of receiving a guest would be broken. The enlightened Niyamananda projected some of the effulgence of his being over the neem trees and the renounciate agreed to accept the refreshment. Thereafter, Brahma revealed himself and blessed him on his knowledge of the Supreme, and gave him a new name – Nimbarka, the one who has placed the Sun in the midst of the Neem trees.

It is with this name that he became famous, though his exact date of death is not known. His disciplic tradition continues unbroken till today, however the information regarding the leaders between leaders 12 and 13 is lost; amongst which were many hundred leaders, due to interference from foreign invaders.

Source : http://en.wikipedia.org/wiki/Nimbarka

Four Kumaras

Having obtained His grace and being initiated into Vaishnava tradition, they began to spread the teachings of the path of renounciation. During initiation into this Vaishnava tradition, they received the Shri Shaligrama Shila known as Shri Sarve Svara Bhagavan, which has been passed on from each Guru to disciple since their time. The Supreme Lord Shri Krishna, in His conversation with Uddhava in the 11th Canto of the Bhagavata Purana declares: etavan yoga adisto macchisyaih sanakadibhih - 'I taught this yoga to My disciples, the four brothers headed by Sanaka'. (In the wallpaper: in the middle Lord Shri Narayana, 4 Kumaras, in the left side Lord Brahma and child Shiva, in the right 4 Kumaras).

The Four Kumaras namely: Sanaka, Sanandana, Sanatana, and Sanat Kumara are traditionally the four mind-born sons of Lord Brahma. Famous throughout the Puranic literature, they are found also in the Upanishads. They are renowned yogis, who requested their father for the boon of remaining perpetually five years old. They were created by their father in order to advance creation, however, they chose to undertake lifelong vows of celibacy (brahmacharya). After obtaining initiation into the Shri Gopala Mantra, these four brothers then left meditations into an impersonal God, and realised the truth lies beyond the impersonal, in the Highest Person, the Supreme Lord Shri Krishna. Having obtained His grace and being initiated into Vaishnava tradition, they began to spread the teachings of the path of renounciation. During initiation into this Vaishnava tradition, they received the Shri Shaligrama Shila known as Shri Sarve Svara Bhagavan, which has been passed on from each Guru to disciple since their time. The Supreme Lord Shri Krishna, in His conversation with Uddhava in the 11th Canto of the Bhagavata Purana declares: etavan yoga adisto macchisyaih sanakadibhih – 'I taught this yoga to My disciples, the four brothers headed by Sanaka'.

During initiation, the most holy 18-syllabled Shri Gopala Mantra was given to them, a fact recorded in the Vishnu Yamala:

The holy eighteen-syllabled mantra comes from the lotus-like mouth of Lord Shri Krishna (Shriman Narayana). It was accepted by the Four Kumaras and also by their disciple, Shri Narada Muni.

This mantra is the Vaidika mantra from the Gopalatapinyupanishad of the Atharva Veda. This is the initiatory mantra still used in the Sampradaya today. Shri Sanat Kumara Samhita is a famous treatise on the worship of Shri Radha Krishna authored by the brothers, and they have also produced the Shri Sanat Kumara Tantra, part of Pancharatra literature. Their teachings can be found throughout all Vedic literature. It is due to the tradition coming into contact with the Four Kumaras that it came to be known as the Sanakadi Sampradaya or the Kumara Sampradaya.

Source : http://en.wikipedia.org/wiki/Nimbarka_Sampradaya

Vijayadhvaj Tirtha (Jayadharma Tirtha)

Between Shripad Rajendra Tirtha and Shripad Vyasa Tirtha we have Shripad Vijayadhvaja Tirtha, alias Jayadhvaja Tirtha, alias Jayadharma Tirtha. He is listed in the Mutt genealogical tables as being a member of the Pejawara Mutt coming from Shripad Aksobhya Tirtha. He became the seventh heir to the pontificial seat, 'Pitha Adipatya' (1434-48.).

There has been some confusion in thinking that he was the disciple of Jaya Tirtha, Vijaya Tirtha, but in actuality he is the realm of grand-disciples of Jaya Tirtha so it is not possible.

The Deity of Shri Rama that was worshipped by Shripad Vijayadhvaja Tirtha is still in the Pejawara Mutt. Some say that Vijayadhvaja Tirtha was ostracised by Raghunatha Tirtha of Uttaradi Mutt for the sin of crossing the ocean to visit Dwarka, and thus as a penance to atone for this he was commissioned to write a commentary on Shrimad Bhagavatam, which he wrote under a pipal tree at Krishna Mutt, and which he eventually became famous for. However many Devotees, including B.N.K. Sharma, (History of the Dvaita School of Vedanta. page 457.), the Madhva scholar disagrees, in fact he says "that this story is bogus and malicious", as it is well known that Vijayadhvaja's commentary on the Shrimad Bhagavatam was purely out of love and spontaneous devotion.

His commentary of Shrimad Bhagavatam went under the title "Bhakti-ratnavali" and is said to have greatly influenced his disciple, Vishnu Puri. In this commentary there are many references to the original compiler, the great Shridhar Swami of the Bhagavat School. Shridhar Swami lived in a very dangerous time to be a Vaishnava, and so kept his meanings covered, or hidden in codes. Many, even to this day as we mentioned earlier, say that Shrila Shridhar Swami was an impersonalist (B.N.K. Sharma. Histroy of the Dvaita School of Vedanta. page 459.), but actually this is not so. As we have stated, he had to keep the real and personalistic understandings of the Bhagavatam covered for there were many devious 'mayavadis' ready to corrupt anything that glorified Shri Krishna, the Supreme Personality of Godhead. Not only that but many Devotees found themselves physically beaten, tortured, and even killed due to their preaching against the 'mayavadis'. (Obviously not all ne!!!)

Shripad Vijayadhvaja, Jayadharma Muni as he is also known, clarified the meanings of Shridhar Swami, bringing out the dualist's point of view from the seemingly hidden meanings of Shripada Shridhar Swamin.

Looking at the many and wonderful ways the Devotees have struggled, sacrificing their own reputations, even well being, to somehow or other ensure that these priceless gems of pure personalism could find their way down through the ages into our unworthy laps and beyond, is nothing less than amazing. Truly we should be grateful to all of these great and devoted personalities.

Practically speaking, there are not very many details that we could dig up from authentic sources. However the following is probably the only details of Shrila Vijayadvaja's early days, it has a similar mood to the previous incident, but unlike the other it is an interesting description that brings out his conviction as a pure surrendered, unmotivated 'Vaishnava sannyasi'.

As with many 'sannyasis' of the line, particularly on this west coast of Karnataka, Shripad Vijayadwaja Tirtha took 'sannyasa' as a very small boy. Constantly travelling, and preaching, he would have to maintain by collecting alms ('bhiksa'), but alas, sometimes he would have to go without food for three or five days. Out of dire need and hunger, the young 'sannyasin', skinny and weak due to hunger, on one occasion, began to make some arrangements to cook very simply, using some simple wild forest spinach (like dandelion, sheeps sorrel, puha etc.), a few rocks and dry twigs that he had found, and gathered from by the side of the road. One much older and senior 'sannyasi' who some say was Raghunatha Tirtha of Uttaradhi mutt, came by and was horrified seeing the young 'yati' – 'mendicant' Vijayadwaja Tirtha, a 'sannyasi', cooking, "showing signs of independance, by making foodstuffs to offer and then in the name of God enjoy them, and in public, by the side of the road too!" He severely chastised the boy saying that this kind of action was against 'sannyasa dharma' (A.C. Bhaktivedanta Swami Prabhupad. Chaitanya Charitamrta Madhya-lila 15:193.Purport.) and character. A 'sannyasi' should only rely on the Lord and if nothing comes his way then that is the Lords' arrangement also.

He then informed the boy that the only way to counter this kind of 'adharmic' activity was to give up such a sinful body by suicide, then and only then would he be free from any reaction. So the humble and pure hearted young Vijayadwaja Tirtha Swami prepared to give up the world. At this time another 'sannyasi' happened to come by, and upon seeing what he recognise to be the preparations for death, could understand what was on Vijayadwaja's mind. This second 'sannyasi' then enquired from the boy why he had taken to this decision. Hearing the story, the second 'sannyasi', who some say was the great Shripad Rajendra Tirtha, told him that as a 'sannyasi' who has dedicated his mind, body, intelligence and very self, to the service of the Lord, that from this time on that has been give to us to use, these bodies are not our property, and so, to do this deed of suicide, misusing anothers property, the Lord's property, was actually more sinful. This might be alright for some ordinary 'sannyasi' not engaged in the Lord's service, but for you, a Vaishnava Devotee it is not proper. Actually this body is the property, and Temple of God and not your's or mine to terminate at will. If you feel you have done some wrong better to purify it by performance of loving devotional service. He then instructed the boy to compile the afore said commentary on Shrimad Bhagavatam and asured him that by this everything would be resolved. So doing, this highly devotional piece of literature was entitled "Pada-Ratnavali".

Disclosing his nature as an offenseless, and surrendered pure Devotee of the Lord, he revealed his intent in his writings. To this day followers of Madhva hold this devotional work as a standard text for reference.

At the end of his wonderful commentary, Vijayadwaja Tirtha prayed earnestly to Lord Shri Krishna;

vyakhya bhagavtasya Krishna racita
twat preeti kamatmana
pretaschet pradadasi tat pratinidhim
tat treen varisye varan

prang niskincanatam tava pratibhavam padaravindatmana
samsaktim sukhatirtha sastra vijarajarasya param taya

"Dear Lord Shri Krishna, I have written this commentary of Shrimad Bhagavatam out of love just to please You. If You are pleased, as an acknowledgement of the same, please grant me three boons – that I should always remain a poor man in this and any future lives, that I may always have the opportunity to study Bhagavatpadacharya Madhva's (Sukatirtha's) devotional works on Krishna consciousness, and lastly by doing so, I may always rest in You and that I may attain You and always remain with You as Your foot servant."

For many "Vijayadhvaja Tirtha of the Madhva school the great commentator on the Bhagavatam", assisted in many ways to build the infrastructure of the devotional as well as literary side of our 'sampradaya', with many insights being given to that end; i.e. in regard to the Gayatri phrases 'tatsavitur devasya' ('of the divine Savitr') and 'dhiyo yo nah pracodayate' ('may He inspire our purified intellects').

The great Gaudiyacharya Shrila Jiva Goswami proffesses great respect for Vijayadhwaja Tirtha in his Satsandarbhas.

Shripad Vijayadhvaja Tirtha was the sixth in the lineage of the Pejwara Mutt, and he passed away on the Akshaya Tritya day, which falls on the third day of the light fortnight in the month of Madhusudana (Vaishakha – April/May). His 'samadhi' (Vrindavana) is at Kanya Tirtha.

"Dear Lord Shri Krishna, I have written this commentary of Shrimad Bhagavatam out of love just to please You. If You are pleased, as an acknowledgement of the same, please grant me three boons - that I should always remain a poor man in this and any future lives, that I may always have the opportunity to study Bhagavatpadacharya Madhva's (Sukatirtha's) devotional works on Krishna consciousness, and lastly by doing so, I may always rest in You and that I may attain You and always remain with You as Your foot servant." (In the wallpaper: Shri Gopinath in the right, ISKCON Chowpatty, Mumbai, Shukadeva Goswami, Parikshit Maharaja and other sages).

Rajendra Tirtha

As we just stated, Vidyadiraja Tirtha was the immediate disciple of Jaya Tirtha. Being of seniority in his years, as well as learning and devotional understandings, Rajendra Tirtha also became the successor on the Pitha (1388-1412. AD.).

Shripad Rajendra Tirtha was Vidyanidhi's (Vidyadhiraj's) first disciple, and their relationship was always very close. Rajendra Tirtha's seniority is an established fact (S.K. edn. 1931. page 32., and Purnabodhakathakalataru, (vii) and Guru-acharya.; B.N.K. Sharma. 1961. History of the Dvaita School of Vedanta. page 452.), getting his initiation, ordination ('ashramajyaishthya') in the place known as Hevilambi. There is one story which tells of how the 'guru parampara' divided at that time. It is said that Shripad Vidyadhiraja Tirtha was extremely sick at the time, and so he sent word to his dear disciple Rajendra Tirtha to come immediately, but he was not in the immediate area at the time and so did not get the message for quite some time. The 'Guru', feeling his life passing, and his departure immenent, ordained another disciple who happened to be there at the time to at least guarantee that he would have a successor. That Devotees' name was Kavindra Tirtha. There is some controversy as to why things happened as they did. B.N.K. Sharma suggests that, "It is not possible to ascertain now what precisely was the reason for the second ordination. The reason of the disciple's absence during the 'Guru's' illness given for the bifurcation is not convincing. An interim arrangement could well have been made, even as reported during the second bifurcation, similarly under Ramachandra Tirtha. The true reason was probably to satisfy the growing regional needs and expectations. The branches resulting therefrom have come to stay and have contributed to the development and glory of 'Dvaita' literature and philosophy." (B.N.K. Sharma. 1961. History of the Dvaita School of Vedanta. page 452.)

In this way some say that Vijayadhiraja Tirtha called Kavindra due to a need for the preaching to spread due to his talents in that direction, but one cannot guess the reasons why – a pure Vaisnava acts. We do know, that it is only to satisfy the Lord, that much we can ascertain. The line coming from Rajendra Tirtha is now represented by Shripad Vyasa Tirtha (Vyasaraya Mutt) and Sosale Mutt, and those lines still continue.

It is suggested that Shripad Rajendra Tirtha in fact had many disciples in North India where he preached, such as Vishnudasacharya. This Vishnudasacharya it appears made quite an impression in North India with his great dialectical works, Vadaratnavali, Khandana-Khandana and Vivarana Vidambana, nearly a hundred years before Vyasa Tirtha (B.N.K. Sharma. History of the Dvaita School of Vedanta. page 540.); and the redoubtable Vibhudendra Tirtha is believed to have gained fresh following to Madhwa 'siddhanta' in upper Karnataka and elsewhere by his dialectical power and active propaganda (B.N.K. Sharma. 1961. History of the Dvaita School of Vedanta. page 540.).

It is important to point out that this Vishnudasacharya (1390-1440.) is different from Vishnu Puri who was the disciple of Rajendra Tirtha's disciple Jayadharma Tirtha (Vijayadhwaj Tirtha), and who received glorification for compiling a commentary on Shrimad Bhagavatam that in his olde age he presented to Lord Chaitanya Mahaprabhu called Bhakti Ratnavali.

Shripad Vidyadhiraja Tirtha passed away at Ergola near Malked. The old town of Ergola now lies in ruins and this is believed to be where the 'samadhi' tombs of both Sriyuts Vidyadhiraja and Rajendra Tirtha are.

"However during my visit to the place which is some four miles from Nalvar (on the Wadi-Raichur section) on 28th February 1975., I found that the old town of Ergola was situated within the old fort now in ruins. The tombs of Vidyadhiraja (Rajendra and some others) may have been in the old town now in ruins." (B.N.K. Sharma. 1961. History of the Dvaita School of Vedanta. page 452.)

Source: http://www.hknet.org.nz/gp-Rajendra%20Tirtha.htm

Narahari Tirtha

Shri Narahari was a leading minister in Kalinga, Orissa, and was performing this task for around thirty years. It is impossible to tell the story of Narahari Tirtha without being captured by the pastime he had with the Deity of Shri Mula Rama (as bove).

The story follows that during his spell in office, the King of Kalinga died. The King's ministers, from time immemorial, had a tradition that the State send out the "State or Royal Elephant" to find the Prince Regent. At that time the royal elephant walked out of the palace and through the city to the place where Narahari was. The elephant placed the coronation garland around his neck to the surprise of the accompanying state ministers. By the Lord's arrangement the elephant came across Narahari, and in due course he was placed on the throne. However, when the King's infant son and heir to the throne came of age after twelve years, Narahari gave it up. Out of gratitude, the new King wanted to bestow some gifts on Narahari. Narahari asked for the Deity of Mula Rama that had been kept by the descendants of the Gajapati Kings, and Who was originally worshipped by Maharaja Ikshvaku, then given to Maharaja Dasaratha, the father of Lord Rama. This Deity of Rama was then passed down to Lakshmana and from him to Hanuman, who used to hang Him around his neck. Hanuman gave Him to Bhima during the time of Krishna's advent on this earth, and Bhima gave Him to the Gajapati King. This Deity of Mula Rama then placed in the Uttaradi Mutt, secured in his day by Kavindra Tirtha, but now resides at Raghavendra Tirtha Swami Mutt at Mantralayam. (each of the sections of the story are dealt with in detail in the Legacy of Ananda Tirtha book)

At the time of dividing the Mutts at Kanva Tirtha, Shripad Madhvacharya gave Narahari the Deity of Kaliyamardana Krishna with four arms. This Deity of Krishna is dancing on the head of the Kaliya serpent, with one leg lifted up dancing, one hand in a balancing, dancing pose, and the other hand holding Kaliya's tail up. The mood is not of that of Shri Krishna, in that the Deity resembles that of Lord Narayana having another two hands in which hold a conch and chakra, unlike Shri Vrindavan Chandra Krishna.

Shri Narahari Tirtha was initiated before 1264 AD., B.N.K Sharma suggests (B.N.K. Sharma. 1961. History of the Dvaita School of Vedanta. page 227), that he was probably about 22 years of age when Narahari and Madhva first met, Madhva being 19 years of age. There are local inscriptions of the time preserved in the Shri Kurman Kshetra and Simhachalam areas of Orissa which glorify Narahari for many great feats, statesmanship and swordsmanship, but even whilst performing these kingly tasks, he preached Vaisnavism and made many Devotees from the princes and aristocratic nobility in general at the time in the areas of Orissa and Andhra Pradesh.

Sometimes it is suggested that he was the disciple of Padmanabha Tirtha but this is not supported anywhere in the mutt listings, instead what is pointed out is that due to the seniority of Padmanabha Tirtha, Narahari Tirtha was humbly more than willing to serve him as the representitive of his spiritual master Shripad Madhvacharya, and so was considered like a 'shiksha' disciple of the new Pitha Adi Patya Padmanabha Tirtha Swami.

Once whilst Narahari Tirtha was on a preaching tour, he dreamt that a Deity of Lord Vishnu was at the bottom of the town pond (tank). The very next day, by his influence, he made arrangements for the tank to be dredged, and there He was! The four armed form of Lord Narayana. The Deity was taken out and installed at that place. The town is now called by the name of the pastime, Narayanadevarkere (the tank of Lord Narayana). This is near Hospet Taluk of Bellary District, Northern Karnataka.

Shri Narahari wrote fifteen books, but his Gita Bhasya and Bhavaprakasika are the only two of which any trace is kept.

Source : http://www.hknet.org.nz/gp-Narahari%20Tirtha.htm

Madhava Tirtha

Previously known as Vishnu Shastri, Madhava Tirtha was the third 'acharya' to reside on the Pitha after the disappearance of Shripad Madhwacharya. It is suggested that a possible time for his birth could be 1136 Sakabja Era (corresponding to 1251 AD.) according to the Bombay Gazzette (A.C. Bhaktivedanta Swami Prabhupada. Shri Chaitanya Charitamrta. Madhya-lila 9:245. purport.)

Madhava Tirtha

The senior most direct disciples of Shri Ananda Tirtha (Madhwa) were Shri Padmanbha Tirtha, Shri Narahari Tirtha, Shri Madhava Tirtha and Shri Akshobhya Tirtha. In the same order they were the pontiffs of what latter became known as the Shri Uttaradi Mutt with an ending year of 1324 AD, 1332 AD, 1350 AD and 1365 AD, respectively. Some suggest that Shri Akshobhya Tirtha obtained his sannyasa ashrama from Shri Madhava Tirtha, however from my understanding Akshobhya Tirtha was a sannyasi when Madhwa installed him with the others at Kanva tirtha to be the heads of the various Mutts

As mentioned by Shri Banejee Govindacharyaji, Shri Madhava Tirtha also established the Majjige Halli Mutt near Mulubagal (Karnataka) and deputed Shri Madhurai Tirtha (one of his desciples) to look after the mutt. The Majjige Halli Mutt worships the Veera Rama Idol personally worshipped by Shri Madhava Tirtha. He also started Kanva Mutt.

He also gave 'ashrama' to Shri Akshobhya Tirtha and installed him as the Pith Adipatya or pontiff of Shri Uttaradi Mutt to worship the idols/Deities which were personally worshipped by Shrimad Acharya (Madhwa) himeself.

Once a marvellous incident happened when Shri Madhava Tirtha was engaged in the worship of Digvijaya Rama that Narahari brought back for Madhwa. All of a sudden he moved from his place and made prostration to some great personality visible to himself and invisible to others and sat with folded hands. The whole pooja was over and Shri Madhava Tirtha most reverently took the sacred tirtha (holy water) from one who was invisible. The whole incident was clarified afterwards by Shri Madhava Tirtha himself to satisfy the curiosity of the devout spectators. He said – "The Deity of Vamsha Rama which I have now acquired with Providential grace has been endowed with special sacredness of Shrimad Acharya (Madhwa) who came in person to worship the Deity. He worshipped in his usual grand way, took tirtha (charan-amrita) himself and blessed me with tirtha afterwards". The whole gathering was astounded at the great event. A similar incident was also reported to have been experienced by Shri Akshobya Tirtha when he was worshiiping Shri Prasanna Vittala in Pandarapur..

Shripad Madhava Tirtha was quite often confused with, or known as 'the Madhwacharya' or Madhwa, due to the similarity in name.

The story refered to in this connection of how the other Madhava Tirtha founded the city of Vijayanagar after the discovery of a huge amount of hidden treasure is as follows. Before this, however, Madhava Tirtha lived an austere life as an ascetic in the mountains of Karnataka, who once found himself being frequented by a shepherd of the name Bukka. This poor shepherd had heard that Madhava Tirtha, the great 'sannyasi', was there absorbed in thoughts of Lord Narayana, and so he decided to daily bring him some simple foodstuffs. Madhava Tirtha blessed him saying, "One day you shall be the King of all Industan." By this blessing, immediately all the local shepherds made him their head, and he became known as the King of that local country which governed five groups of communities – Chanara, Taligas, Canguivaro, Negapatao and Badagas. In this kingdom he became known as Boca Rao and reigned for thirty seven years by the blessings of the great Madhava Tirtha. Bukka conquered many kingdoms from the time he came to rule in 1343 A.D.

All that we could find is that Shripad Madhava Tirtha was in office at the Vedanta Pitha from 1333 A.D., until 1350 A.D., when he passed away. Some say that he made a commentary on the Parasara Smrti called Parasara Madhwa-vijaya, and some other books have also been accredited to him (Rg, Yajus and Saama Veda commentaries), most people consider this very complimentary, but possibly unfounded. As little is known of him, there is much confusion maybe mis-identifying him with others.

It is said that his bodily remains were entombed at Hampi, but have since been moved to Manur on the Bhima River of Bijapur District. Very recently, a mritika brindavana of Shri Madhava Tirtha was installed in Mulubagal. He founded a mutt of his own near there under the name of Majjigenahalli Matha just near by Mulbagal and deputed Shri Madhurai Tirtha (one of his desciples) to look after it. The Majjige Halli Mutt worships the Deity of Veera Rama personally worshipped by Shri Madhava Tirtha. He is also reputed by some to have started Kanva Mutt..

The Mahalaya Amavasya (which usually falls in the month of Ashwin) is this great saint's aradhana (disappearance anirversary).

Source : http://www.hknet.org.nz/gp-Madhava%20Tirtha.htm

Jaya Tirtha

According to popular acceptance Shripad Jaya Tirtha renounced the world and took 'sannyasam' at twenty years of age (reputed to be in 1368). However, due to the course of time dates have become confused – the accepted date that Akshobhya Tirtha's giving up this world (1365 AD) and ordination of Jaya Tirtha do not tally – we can see from mathematical deduction that either or both dates need some adjusting.

By this time no one could philosophically touch him. He was a genius, seeing through the foolishness of 'mayavada', and even making commentaries on Ramanujacharya's works. He wrote about twenty books, eclipsing those of his forerunners like Trivikrama Panditacharya, Padmanabha Tirtha and Narahari Tirtha, but he was always humble, giving all credit to Akshobhya Tirtha, the servant of Shripad Madhvacharya.

'Critique of Mityatwa' or 'The Falsity Of The World' was one of his main works, where he describes how this world is temporary, not false, and the 'mayavadi's' way as being really false. He points out the differences between real, unreal, temporary and permanent, concluding, "The co-existing of both their negations, at the same time and with reference to the same locus is, therefore, most illogical and can never be accepted by sane men." ie. The positive being this world is temporary though genuinely existing, the elements are real, and the action is real but done in connection with material nature causing reaction, which is also real but not permanent. Thus soundly defeating the 'mayavadi' philosophy around 'brahma satyam jagan mithya', various works on subjects of Vaishnavas studies and logic were written by Jaya Tirtha. Later a descendant in the 'parampara' of the name Shripad Vyasa Tirtha wrote down Jaya Tirtha's life story (Jaya Tirtha Vijaya), whereby we have found much of the details of this information.

Shripad Jaya Tirtha's previous name was Dhondo Pantraya Raghunatha (Dhonduraya, Raghunath was his father's name), of either Viswamitra Gotra or Bharadwaja Gotra. He was the son of a high ranking military man and had two wives. Dhondo Pant, being like a local prince, was often seen dressed in full armour, breast plate, helmet and all, riding his mighty war horse around the area. He was a great horse-man, and would ride sometimes on journeys all over the district, accompanied by his men. On one such occasion, a hot summers day at noon, he stopped at a stream for fresh water, but his drinking of water was not an ordinary sight. Unlike most persons taking water, Dhondo Pant would enter into the river fully dressed (with armour, sword, shield, helmet, plume, etc), then, whilst still mounted upon his horse, he would drink water at water level the water directly flowing into his mouth, being up to his neck in the water as an animal would.

On this particular day an incredible meeting took place. On the other side of the stream was Akshobhya Tirtha, watching this extraordinary sight. Shripad Akshobhya Tirtha called to the horseman, "Horseman, you drink water just like a bullock," and these few words put the horseman into a strange, deep, all-revealing state. Suddenly philosophical questions, which made the young horseman's mind spin into thoughts of his previous births, came to mind. Dhondo Pant could now remember his time spent with Acharya Madhva, but he had been covered for so many years thinking that he was the son of a nobleman. Now he could remember all kinds of incidences that made his hair stand upon end in horripilations. He gained some intense realisations which enabled him to see quite clearly how previously he was actually the bullock who was used to pull around Acharya Madhva's books as Madhva travelled and preached all over. But most special and precious to him, he could actually remember Madhva, his commanding but sweet voice, elaborating upon the various Vedic literatures.

Dhondo Pant could now remember his time spent with Acharya Madhva, but he had been covered for so many years thinking that he was the son of a nobleman. Now he could remember all kinds of incidences that made his hair stand upon end in horripilations. He gained some intense realisations which enabled him to see quite clearly how previously he was actually the bullock who was used to pull around Acharya Madhva's books as Madhva travelled and preached all over. But most special and precious to him, he could actually remember Madhva, his commanding but sweet voice, elaborating upon the various Vedic literatures. (In the wallpaper: Bullock, Shri Madhavacharya).

There is an interesting story in this connection, Shripad Madhvacharya would quite often glorify this bullock, by saying to the assembly that actually this bullock listened better and assimilated the philosophy quicker than any of Madhva's other students. Wherever Madhva would preach the bullock would turn up, ears pricked up and forward in an attentive mood; his faithfulness and loyalty knew no bounds. Shripad Madhvacharya could sometimes be heard saying that simply by his attentive hearing this bullock was making great advancement. These kind of statements made some of Madhva's 'sannyasam' disciples quite envious. So much so, that some of them cursed the bullock to die from snake bite. The merciful Madhva heard about the curse and blessed the bullock that he would not be harmed. As per the curse, the snake came and bit the bullock, and amazingly the snake died! Everyone was awe struck, but could at once appreciate the motive, and kindness, and protection of Madhva. He was protecting his dear Devotee who had surrendered his life to the service of Madhva's preaching mission. After some years the bullock passed away of natural causes, old age.

Tradition has it that in actuality this was no ordinary bullock in the first place. He was reputed to be a partial incarnation and joint expansion of both Indra, the King of the demigods and Lord Ananta Shesha. So again it was no ordinary thing what had happened – the bullock taking his birth in a family of greatly pious 'kshatriya' kings in Karnataka, and being further brought up to know the Vedic literatures according to the teachings of Madhva. Obviously the Lord deemed it now the right time to utilise his self realisation, of what he had heard, of where he was up to, and again what had been developing in society, for his birth and subsequent meetings to be invoked.

Anyway back to the river, Dhondo Pant, standing in the water, addressed the humble and aged mendicant Shripad Akshobhya Tirtha as follows."My dear sir, who are you, from where did you come, and how do you know me? Simply by the words emanating from your mouth my life has changed. You must be my 'guru'; you have opened my eyes which were blinded for so long. O my guide, you have shed my ignorance of my real self, and nature. Please tell me more. Please instruct me, be my mentor, and so doing make it that my life can become perfect. O 'Gurudeva', please save me from the clutches of repeated birth and death."

Dhondo Pant was so amazed and became so agitated from gratitude by this meeting that he did not want to leave his side. In fact he asked to become Shripad Akshobhya Tirtha's formal disciple right there and then.

The other horsemen also joined Dhondo Pant in crossing the river and spent some time in discussion with him. But being of a different calibre they returned to the estate of his father without Dhondo. Riding at break neck speed, all day the news soon reached the boy's father who later personally went to reclaim his son, and took him home.

To save any further quarrel, Dhondo followed his father without any protest, but even though the enraged father came to collect him, Dhondo had left his heart with Akshobhya Tirtha. Thinking deeply Dhondo devised his plan, and on his return home, and to start with he had his marriage consumed.

An amusing story is revealed of the night that he returned to his two wives. When Dhondo Pant's beautiful and young wife entered the bed chamber to be with her husband, to her surprise there was an incredibly magnificent cobra sitting coiled up on the bed. The snake swayed mystically as though one absorbed in trance. Enchanted by the sight, she, out of respect for the mysticism of the whole event, paid her prostrated obeisances before the serpent, but soon fear overcame her and she fled the room screaming, and fainted on the floor just outside.

Raghunathraya, the father of Dhondo, feared that something would happen and so was close by. After also seeing the captivating sight and seeing the snake revert back to the form of his son, Raghunathraya reluctantly allowed Dhondo to return to the aged mendicant Akshobhya Tirtha, knowing this not to be an ordinary situation.

In due course, Dhondo Pant was initiated and given the order of 'sannyas', and the new name, Jaya Tirtha. This happened in the year 1368 AD, thus making the possible year of his birth 1348 AD., or 1346. (1167 Sakabja Era)(A.C.Bhaktivedanta Swami Prabhupada. Chaitanya Cahritamrta. Madhya-lila 9:245.purport – Bombay Gazzette.)

Some do not agree with this story, saying that it would not have been allowed in the strict Brahmin society of the 14th century. But whether one relies on one's own puny logic and knowledge of local culture and history, or accepts the story as explained by Shripad Vyasa Tirtha or not, the link was there, and soon he came back to Akshobhya Tirtha who accepted him as his 'sannyas' disciple and gave him the name Jaya Tirtha. He then started to study 'shastra' from Akshobhya Tirtha intensively until Akshobhya Tirtha finally passed away shortly after, his mission in life now completed.

Shripad (Tikacharya) Jaya Tirtha toured several times all over India, destroying the philosophy of the impersonalistic rascals. He was undefeated and became well known as the pure Vaishnava Acharya that he was.

He spent his closing years at Malkhed (or Manyakheta), once the capital of the Rashtrakuta kings of Karnataka, in the Gulbarga district, Mysore state. This is said by some to be the place where Jaya Tirtha passed away on the Panchami (fifth day) of the dark fortnight in the month of Asadha (June-July) 1388 AD at the age of forty. However, there is also a samadhi tomb of his in northern Karnataka which I have personally seen. On this samadhi tomb at Anagoendi (Hampi) on the Tungabhadra river, next to the 'samadhi' of Padmanabha Tirtha, there are carvings of him as a 'kshatriya' prince, and next to that as a '' mendicant.

There is a little more to be relished on Tikacharya Jaya Tirtha as we look at latter day followers of Shripad Madhvacharya at the end of this book.

Source: http://www.hknet.org.nz/gp-Akshobhya-JT.htm

Akshobhya Tirtha

Shripad Akshobhya Tirtha was born in 1159 Sakabja Era (1238 AD) and was the last of Madhva's direct disciples to sit on the Vedanta Pitha. He did so from 1350 AD -1365 AD. Previously his name was Govinda Shastri, a former follower of a non-Vaishnava ('advaitin') line before meeting and surrendering to Shrimad Acharya (Shripad Madhvacharya), and who also came from Uttara-Karnataka.

After establishing Akshobhya Tirtha as the head of the Pejawar Mutt Shripad Madhvacharya gave him the Deity of Aja-Vithal. (Krishna standing with His hands of His hips, accompanied by Shri Devi and Bhudevi, though some say this is Krishna with Rukmini and Satyabhama, technically they are the same Persons with His expanded pleasure potencies anyway.)

It is said that Akshobhya Tirtha was in himself not a distinguished or prolific writer, yet he stands out as an important personage in the history of the Madhva line (BNK Sharma. 1961. History of the Dvaita School of Vedanta. page 229.) It is said by some that he wrote a book called Madhvatattvasaarasamgraha of which nothing is known, yet the name suggests it was a manual of the Dvaita doctrine.

Shri Akshobhya Tirtha who initiated Shri Jaya Tirtha (author of Shriman Nyaya Sudha) was a contemporary of the great 'advaitin' Shri Vidyaranya and of a celebrated 'Visistha-advaitin' scholar Shri Vedanta Deshika. It was this Vidyaranya who established the Vijyanagar Kingdom for the twins Hakka and Bukka, and not the Madhava Tirtha that we know in our sampradaya (C.R. Rao. "Shrimat Uttaradi Mutt"). There is a historic incident which is understood to have taken place at Mulbagal near Kolar, Karnataka. His victim was the same Vidyaranya, the big, big 'mayavadin' scholar and 'guru' descendant of the 'Advaitan' line of Sankara.

In the year 1336 AD., Shri Akshobhya Tirtha had a scholarly disputation with Shri Vidyaranya on the interpretation of the "Tatvam-asi" ("You are the same as" or "I am that") 'Shruthi' text. The extensive and elaborate and sometimes acrimonious arguments were exchanged in the presence of Shri Vedantha Deshika who was chosen by both as an arbitrator. Another tradition says that all the arguments were literally written down and then sent to Shri Vedantha Deshika whose verdict was in favour of Shri Akshobhya Tirtha. The epigraphic evidence of this historic victory is on a commemorative pillar of victory on a hill near Mulubagal that can be seen even today.

This was his main 'claim to fame', the dynamic way he refuted the 'tat tvam asi – 'you are the same as', philosophy of the 'mayavadis'.

Either way the story is told, it is a stated and documented fact that Shripad Akshobhya Tirtha was more than victorious. In fact Shripad Akshobhya Tirtha smashed Vidyaranya so badly that in history this was considered the turning point in the new Madhva faith of 'Dwaitavad'. To this day the philosophy of 'Dwaita' (dualism) has not been defeated; even the 'Adwaitin mayavadis', knowing they are wrong, with stubborn determination, or masochistic glee, like moths flying into the flame of personalistic knowledge, they have yearly been coming back to Udupi to get smashed.

Shripad Akshobhya Tirtha who is believed to be a Rudra-amshi (a partial incarnation of the aspect of Lord Shiva), has his 'vrindavana' (samadhi) on the banks of river Kagini in a place called Malkeda (Karnataka). (In the image: Lord Shiva).

Shripad Akshobhya Tirtha's victory over Vidyaranya has been recorded in Jaya Tirtha Vijaya of Shripad Vyasa Tirtha, and in the Raghavendra Vijay (17th century) as well as in the Vishisthadvaitin (Shri Vaishnava) work Acharya Vijayachampu, and the epigraphic evidence carved in a pillar of stone at Mulbagal. (BNK Sharma.1961. History of the Dvaita School of Vedanta. page 230.)

Shripad Akshobhya Tirtha moved after this a little north to Pandharapur on the banks of the Bhima-rathi River, which is where he met his future disciple Jaya Tirtha. In the years to follow Akshobhya Tirtha dedicated most of his time training Jaya Tirtha in 'Dwaita' philosophy. The relationship was so nice that Shripad Akshobhya Tirtha gave his every breath to make Shripad Jaya Tirtha the most proficient and dynamic preacher since Madhva, hence Jaya Tirtha was called the second moon of Madhva and Tikacharya, for his many small commentaries. Shripad Akshobhya Tirtha taught him how to search out hidden significance's in the words of Madhva which others missed, and how to write books on those points called Tikas, which further demolished the hostile 'Advaitin' monism. Empowered by Akshobhya Tirtha he caused such a stir by even pointing out the differences in the basic understandings of 'Advaita' philosophy of their own leading Sankarites like Vachaspati, Vivarankara, Amalananda, Chitsukha and Vijnanashana, giving further strength to the Vaishnavas truths and making the 'mayavadis' all look all the more foolish.

Source: http://www.hknet.org.nz/gp-Akshobhya-JT.htm

Vyasa Tirtha

Otherwise known as Shrila Vyasaraya and Shrila Vyasaraja Swamin, as we briefly mentioned, he was the disciple of Shripad Brahmanya Tirtha. He was the fourth in decent from Rajendra Tirtha.

Born around 1460 A.D., in the village of Bannur in Mysore District, (Vyasayogicharita, 1926. Bangalore. page 13), his father's name was Ballanna Sumati and his gotra was Kashyapa, the youngest of six sons of Ramacharya. As his first wife was childless for a long time, he married a second girl called Akkamma. In this regard 'Sumati' is given as his surname, and Ballanna might be deemed to be the collquial variant of Balarama. (B.N.K. Sharma. 1961. History of the Dvaita school of Vedanta. page 286.)

As previously stated, Vyasa Tirtha took his birth by the blessings of Brahmanya Tirtha. Altogether, Shripad Vyasa Tirtha's parents had three children, a girl and two boys. In his childhood Shripad Vyasa Tirtha was known as Yatiraja, it is suggested to honour Shripad Brahmanya Yati his father's 'Guru'. At the age of five Yatiraja underwent the Vidyarambha samskara to begin his formal education, starting with writing the alphabet, and at seven years took 'upanayana', investiture with the sacred thread. He stayed at 'gurukula' for only four years after that. At eleven he went to his home and continued his studies of poetry, drama and grammar for about five years.

Before Shripad Vyasa Tirtha's birth, his father, Ballanna promised his second son to Brahmanya Tirtha whom he was very close to. Despite the families deep attachment to this young boy, to show his determination to fulfil this deed as promised to 'Guru' he gave the boy the named Yatiraja over to Brahmanya Tirtha. His name not only indicates that he was destined as the 'property' of Bramanya Tirtha, but also the boy's future as a renunciate. And so in due course Ballanna personally took his son to Cannapatna and presented to Brahmanya Tirtha as an assistant, the father then returned home.

"Brahmanya Tirtha was very much impressed with the superior attainment of his ward and was secretly meditating to ordain him a monk, so as to enlist his genius to the cause of Vaishnava Dharma." (B.N.K. Sharma. 1961. History of the Dvaita School of Vedanta. page 287.)

Some commentators say that Yatiraj knew of the intention of Brahmanya Tirtha, but didn't want to commit himself, and so took of for his freedom, one day. However more devotional commentators say that after some time, however, Yatiraja, being unsure of Brahmanya Tirtha's intentions, slipped away and ran into the forest and headed for the direction of "home," away from the hermitage. One night whilst sleeping in the forest under a tree, Lord Vishnu came to him and told him what He had planned for him, and that the Lord was looking after him. Lord Vishnu then told young Yatiraj what to do. The teenager returned to the 'ashrama' hermitage that very same day, and shortly after this, upon proving his dedication to his 'guru', young Yatiraja was formally initiated into the 'sannyasa' order and given the name Vyasa Tirtha.

Some time shortly after the two year famine of 1475., and 1476., Brahmanya Tirtha, his 'guru', left this world. Shripad Vyasa Tirtha came to the Vedanta Pitha about 1478., in his late teens, sixteen. Due to his young age and little time spent with his 'guru', some said that he didn't really know the conclusions of the Madhva 'shastras' very well, so he went to Kanchipuram to study, where, after a very short time, he became a renowned pandit. It is suspected that it was at this time that Vyasa Tirtha developed his profound knowledge, understanding and refutory power in all the scriptures. Kanchi was at that time the citidel of shastric learning of all South India. Vyasa Tirtha stayed for many years there studying the six systems of philosophy, under eminent pandits there. He acquired deep erudition in all the systems of philosophy, even Shankara and Ramanuja, as well as the Bhatta school, Nyaya, and an acquaintance which stood him in good stead, in writing his monumental works, the Nyayamrta, Tatparya Chandrika and Tarkatandava.

In local history corresponding to the time, it is mentioned that the saintly King of Bisnaga used to listen daily to a great Brahma Madhva Vaishnava 'sannyasi' who had never married or touched a woman in his life. Though his name is not directly mentioned, history infers that this was Shripad Vyasa Tirtha.

From Kanchipuram he went over to the seat of Shripadaraja at Mulbagal which was also another great seat of learning like Kanchi.

Shripadaraja was also known as Lakshminaryana Tirtha (1420-1487.), although he was more widely known as Shripadaraja. He was the pontiff of the Mutt of Padmanabha Tirtha at Mulbagal, and seventh descendant and successor to Svarnavarna Tirtha, whose Brindavan-samadhi was discovered at Shrirangam. According to tradition, the mothers of Brahmanya Tirtha and Shripadaraja were uterine sisters, the cousins were about the same age. Shripadaraj's father was said to have been a contemporay of Raghunatha Tirtha of Uttaradi Mutt, who came into office in 1444., and died in 1502.

Vyasa Tirtha is believed to have read under Shripadaraj for nearly twelve years (Vidyaratnakara Tirtha Swami of Vyasaray Mutt, Vy-charita, lxxiii, introduction.). Others say it was only five to six years (B.N.K. Sharma. 1961. History of the Dvaita School of Vedanta. page 288.). "It is remarkable that both should have renounced the world and devoted themselves to the cause of their faith and played a conspicuous part in the spiritual development of their gifted disciple Vyasa Tirtha."(B.N.K. Sharma. 1961. History of the Dvaita School of Vedanta. page 461.).

From there on the advice of Shripadaraj, Vyasa Tirtha went to Vijayanagar and the 'Kings Court' (approx 1485-86.), and became known for his radical statements regarding Brahmanism, Vaishnavism, Varnashrama, and who was worthy to worship the Lord.

The latter part of the biography of Vyasa Tirtha (Vyasayogicharita, chapter IV.) gives a brilliant account of the arrival of Vyasa Tirtha, at the court of Saluva Narasimha at Chandragiri, and the grand reception that they had there for him. Being worshipped by the king bathed in presious jewells, pure gold and silver powders, and presented with all kinds of oppulences befitting such a worthy 'acharya'. Vyasa Tirtha spent a couple of years there in this way being honoured by the king.

Here he met and vanquished in intellectual debating tournaments many of the leading scholars of his day and conducted debates on such treatises on Logic as the Tattvachintamani of Gangesha.

Whilst in that area he was entrusted with the worship of Shrinivasan, Lord Vishnu, at Tirupati (Tirumala). Shripad Vyasa Tirtha's Mutt is still at Tirupati on the hill of Tirumala. Before leaving that place, after about twelve years of being there (1486-98.), he gave the worship over to his disciples. His South Indian tour must have come at this time (B. Venkobarao. Notes to Vy-carita. page 18.)

According to the commentator Somanatha, Vyasa Tirtha returned to Chandragiri for a while after 1498. He evidently did so at the request of Saluva Immadi Narasimha, the son and successor of Saluva Narasimha, untill Narasa Naque became defacto ruler of Vijayanagar soon after the settlement which he concluded with King Tamma Raya, in 1498., (Proddattur 386 of 1904, Madras Insc. B.N.K. Sharma. 1961. History of the Dvaita School of Vedanta. page 289.).

Once, Shripad Vyasarya foresaw with his mystical powers that the emperor of Vijayanagar would be subjected to some very intense, focussed bad influence of planets known as Kuhay Oga. To protect his Devotees, and the Vijayanagar empire, Shripad Vyasa Tirtha (Vyasaraya) himself ascended the throne during those evil moments. The combined, concentrated effect of those forces was a raging inferno that had the capacity of buring down the throne and the entire palace. Shripad Vyasa Tirtha smothered the fire with his holy shawl ('angavastra)' and protected his Devotees. Later, he handed the empire back to Raja Krishnadevaraya his loyal Devotee. This great miracle has been faithfully described in several songs by Haridasas (the Dasakutas). And to commemorate this event, even to this day the 'Swamijis' of the Vyasaraya lineage hold a 'durbar' (court presided over by a king in his honour). This is perhaps the only known instance where a saint holds court.

It was at this time that Vyasa Tirtha was installed at the helm of the Vijayanagara kingdom as the 'guardian saint'. This position was conferred upon him without any challenge.

It was at this time and place where he was challenged to a debate by 'brahmana pandits' from all over India. The 'pandits' were led by the learned 'brahmin' Basava Bhatta of Kalinga, Orissa. They all pinned their challenges to the pillars of the palace. After a thirty day discussion, Shripad Vyasa Tirtha emerged triumphant, and his reputation earned him the respect of King Krishnadevaraya 1509 A.D., who regarded him as 'guru' and gave him all honours as such. Maharaj Krishnadevaraya opened a new chapter in the glory of Shripada Vyasa Tirtha a chapter more brilliant than any that had gone before. Raja Krishnadevaraya in fact had the greatest regard and respect for Vyasa Tirtha and reffered to him as his 'Kuladevata'.

Krishnadevaraya had awarded Shripad Vyasa Tirtha the order of the camel on a green flag by 1500 A.D., and a drum on the back of a camel banner as a mark of respect. This is still kept by the Shrila Vyasaraya Mutt at Gosale. Once the flag was taken by King Nrsimha in his attacks against the Muslim sultans who caused threats and violence to Devotees and Temples in South India, but between these saintly Kshatriya Kings Krishnadevaraya, Nrsimha, Shivaji and others, the sultans were stopped before getting very far.

In 1511 A.D., the king gave him a village, Pulambakkam in the 'Padaividu-rajyam', for conducting the 'Avaham' ('avani'), installation festival of the Lord Varadaraja at Kanchi in the king's name, and for also the king's saction fro presenting a Sheshavahan of gold, which had to be used as a vehicle for the Lord on the fourth day of all the festivals. (Madras Epi. Rep. 1912-20, no. 370 of 1919.)

In an inscription on the southern wall of the Mantapa in front of the Vittalswami Temple, at Hampi, which records a grant to the Temple in 1513 A.D., by Raja Krishnadevaray, Vyasa Tirtha is refered to as the 'Guru' without any prefix whatsoever. (S.I.I. IV, no. 48 of 1889 – Kannada.; B.N.K. Sharma. 1961. History of the Dvaita School of Vedanta. page 290.).

There are many nice stories telling of the great King Krishnadevaraya, who ruled the famous Vijayanagar kingdom on the Tungabhadra River in Karnataka in connection with his 'guru'.

Krishnadevaraya had made beautiful Deities of Shri Vittala (Krishna) and Rukmini, and established the fine Vittala-Rukmini Temple which still stands there today. (In the image: Shri Shri Vittal Rukmini).

Shripad Vyasa Tirtha gave the King formal initiation, and then out of gratitude and love for his 'guru', Krishnadevaraya had made beautiful Deities of Shri Vittala (Krishna) and Rukmini, and established the fine Vittala-Rukmini Temple which still stands there today.

Unfortunately this Temple was very badly damaged by the Mogal invaders some time after the demise of Raja Krishnadevaraya. The Mogals had for nearly two centuries tried to conquer this mighty Vaishnava kingdom. The kingdoms' demise to what it is now, came about not so much from the attacks of the Muslimads (Mussalmans), but from the curse of a dying 'brahmin'. The story is recorded that once the Muslim invaders, lead by Mujahid, entered the outer part of the city and dispersed, killing many of the 'brahmanas' who lived there. (This place is the old Kishkinda forest mentioned in the Ramayana, and birth place of the son of Vayu, Hanuman. There is a huge Deity of Hanuman made from one singular granite stone at that place.) The invading sultan chopped the priests to the ground and then struck the Deity of Hanumanji in the face. A dying priest was heard to say, "For this act you will perish here and also this city will withdraw its opulences from you. You have brought about the end of your life." Then he gave up this world, as later did the sultan. The Deity of Hanuman is still there to this day with the marks of the attempt to harm him slightly visible. This town which is the site of the ancient Vijayanagar kingdom and which is now known as Hampi, is just a short bus ride from Hospet, which is on the main railway line in Northern Karnataka (Hubli-Belguam line).

On the Temple wall there are inscriptions giving the date 1513 A.D., and refers to Shripad Vyasa Tirtha as the 'guru' of Raja Krishnadeva-raya. There is also mention of Shripad Vyasa Tirtha ceremonially bathing Shri Krishnadevaraya at his initiation, following in the method of Shripad Madhvacharya's 'puja' manual entitled "Tantrasara" Chapter 2:10-11., in which the Tantrasara points out that the ceremonial bathing, 'abhisheka' of a disciple by the 'guru' adds to the glory of the disciple. As we can see by the next brief story, this did make him glorious.

Vyasa Tirtha whose Nyayamrta is a wonderful work on Vedanta is sometimes compared to Lord Vishnu's firery Sudarshan discus, infallable, and deadly a weapon, used against the 'mayavadins' who had to admit its unfathomable depth of devotion, and intellectualism. The infamous 'mayavadin' Madhusudan Saraswati of the Sankarite school wrote 'Advaita-Siddhi' as a rejoiner to it, but failed to take up the challenge.

Shripad Ramachandra Tirtha from among the Madhva line in his Tarangini refuted the arguments contained in the said Advaita-Siddhi. The Shankarite scholars in their turn turned offered Brahmanandiya in answer to the questions put forward in Tarangini. The Madhvas had again written Vamamalma Shriya to silence their natural enemies. It is really a wonderful and interesting study, how obstinately the two schools fought each other. (Sambidananda dasa. 1991. The History & Literature of the Gaudiya Vaishnavas and their relation to other medieval Vaishnava Schools. page 104.)

Once a Gajapati King of Orissa tried to humiliate Krishnadevaraya by sending 'adwaitin', 'mayavadi' philosophical points to him to try to catch him out, but on the instructions and potency of his 'guru' Shripad Vyasa Tirtha, Shri Krishnadevaraya was, as usual, victorious. Out of gratitude Krishnadevaraya gave the village of Bettakonda to Shripad Vyasa Tirtha in 1526 A.D., and a huge lake was dug for the pleasure of 'guru' called Vyasa-samudra. The dates vary from 1523, 1524 and 1526 A.D., by various records, but all the points are substantiated by the writings of Devotees of the time, including Purandara dasa. It is also recorded that Krishnadevaraya literally bathed his 'guru' Vyasa Tirtha in jewels as well, performing "Ratnabhisheka", bathing him in jewels. Generally to install a person, an 'abhisheka' is done with ghee, milk, yogurt, honey, sugar-water and tender coconuts in this part of the country, but as well as this, it was done with priceless gems.

After the death of Krishnadevaraya in 1530 A.D., Achyutaraya continued to honour Shripad Vyasa Tirtha for a few years until his demise. Raja Shri Krishnadevaraya, by the way, is always referred to as probably the most spiritually enlightened of the Vijayanagar dynasty. He established many fine Temples and Deities in this area under the guidance of Shripad Vyasa Tirtha. To this day there still stands the Deity of Laxmi Nrsimha that I have personally seen standing twenty five feet tall in the banana fields. The Deity was carved from one stone under Krishnadevaraya's instructions. After his demise, the invading Muslims smashed many Temples out of their envy of Vaishnava culture. Many Deities like Shri Vittala Rukmini and Krishnaswami were moved further south, but although the Muslims tried to smash the Deity of Lord Nrsimha, still He stands, although His Temple lies in rubble around Him. As I hinted at previously this old and sacred place is the forest abode of Kishkinda mentioned in the Ramayana where Hanuman was born, and where Lord Rama killed Vali and, put Sugriva on the throne. Many remnants of those days exist to this day for the fortunate ones who get to visit this place.

There are numerous glories of Shripad Vyasa Tirtha to be sung. It is not unintentional that I have said "sung" in his connection, for the highly controversial and powerful preacher, the third moon of the Madhva line, was always absorbed in 'Harinama sankirtan'. Many say this was due to the influence of his teacher, Shripadiraja Tirtha Swami, who is reknowned for his poems and songs glorifying Lord Shri Krishna. Some say he was the instigator of the 'Hari dasa' or 'Dasakuta' Movement, which is further discussed in the section at the back of this book entitled "Modern day Madhvas". Anyway, during his life Shripad Vyasa Tirtha established 732 Temples of Hanuman, and or Rama, all over South India and composed numerous poems and songs based on the Shrimad Bhagavatam, Mahabharata and Ramayana.

One day after composing his famous work called "Krishna Ni Begane Baro" which, for the last four centuries has become a Bharat Natyam dance, a strange thing happened.

Shripad Vyasa Tirtha was taking a little rest when Lord Shri Krishna appeared in his dream and proceeded to address him. "You are a 'sannyasi', you do not have any wife or children. On the other hand, I am very much married and have a large family – so why is it that you only call Me Krishna?" From that day on in any further compositions, Shripad Vyasa Tirtha always referred to his Lord as "Shri Krishna".

Once Shripad Vyasa Tirtha was sitting upon the Vedanta Pitha amongst his many, many disciples, when out of nowhere one low-born farmer happened to come into the assembly requesting mantra diksha initiation from Shripad Vyasa Tirtha. The farmer humbly begged, but in his humility he was persistent. The many other disciples, who were mostly from 'brahmana' stock, viewed him as being completely unqualified due to his birth and education, or rather lack of it – not being born in a 'pukka brahmin' family like all the other disciples. Shripad Vyasa Tirtha however, being pure and free from bodily conceptions of birth, etc, was of a different mind and to everyone's amazement Shripad Vyasa Tirtha told the farmer to chant the name of Yamaraja's bull. Going away and coming back after some time after chanting that name, the farmer's voice was again heard. "Swamiji, Swamiji, he is here," the farmer exclaimed. When the Devotees peaked outside the Mutt, to their surprise there was Yamaraja's bull Mahisa, big as a mountain, right there outside the door of the Mutt. "Now what shall I do Swamiji?" the farmer enquired from Vyasa Tirtha. Shripad Vyasa Tirtha instructed him to take the bull to the river where there was one huge boulder that hundreds of men couldn't move. The farmer went to the river and requested the bull to move the boulder out of the main stream of the river to allow the water to flow to reach the crop irrigation areas downstream. That rock, which was in itself like an island amidst the river, the bull submerged beyond sight simply with the lifting of his hoof and resting it upon it. To the delight of everyone the water again began to flow. Soon after this incident the bull returned to Yamaraja, his master. The farmer then returned to Shripad Vyasa Tirtha and asked him for more service. Shripad Vyasa Tirtha, who was always compassionate, then engaged him in looking after the Mutt's goshalla.

Not long after that, an annual festival for the Deity came around on the calendar, and a huge festival was put on for the Lord. The high point was the 'abhisheka' bathing ceremony in which the Deity was to be bathed in many different auspicious by-products of the cow. However, just as the bathing commenced, the Deity of Udupi Krishna suddenly disappeared right in front of the assembly's eyes. Everyone was very confused except for Shripad Vyasa Tirtha, who asked all the assembled Devotees to conclude as to what had happened. The debating took some time, and the disciples came to their conclusion that due to the offence of allowing the low-born farmer to look after the cows and procure the milk, yogurt, ghee, etc., even though for the 'puja', the Lord had disappeared.

Indirectly they were blaming their 'guru', saying that this was his offence, for they were still on the bodily concept of life, thinking themselves as 'brahmanas' and he to be a mere 'vaishya', farmer.

Shripad Vyasa Tirtha very tolerantly tilted his head and asked everyone to follow him for a moment. Everyone, the whole festive assembly went to the 'goshalla' headed by Shripad Vyasa Tirtha. As they looked into the 'goshalla' they saw the farmer scrubbing down the cows, brush in one hand and a bucket of water in the other singing the glories of Gopal Krishna. In his total absorption of serving the Lord's cows, the farmer didn't even notice that the Deity of Udupi Krishna had manifested His normal Gopal form and was standing beside him holding the bucket for him.

Needless to say, all of his disciples were amazed that Udupi Krishna personally served this non-'brahmin' farmer, but Shripad Vyasa Tirtha explained that, "No, the Lord had come to serve His pure Devotee. Previously He came for Acharya Madhva to have him glorified, and now he has found another worthy soul." Shripad Vyasa Tirtha later formally initiated the farmer as his disciple.

Shripad Vyasa Tirtha passed away at Vijayanagar on the 'chaturthi', fourth day in the dark fortnight in the month of Phalguna, (Jan-Feb), corresponding to Saturday 8th March, 1539 A.D. His samadhi (vrindavana) tomb remains on the island of Navavrindavanas in the Tungabhadra River, half a mile from Anegondi, Hampi.

Shripad Vyasa Tirtha was, as some say, almost the second founder of the system of Shripad Madhvacharya, after the great Shripad Madhvacharya. Shripad Vyasa Tirtha influenced many, including the aristocracy, and many of his disciples travelled north preaching his glories to places which included Madhya Pradesh, Orissa, Maharastra, and even Rajasthan and Uttara Pradesh.

According to Kavikarnapur in his Gauraganoddesha Dipika, Shripad Vyasa Tirtha wrote the famous book, "Shri Vishnu Samhita", and had a disciple by the name Laxmipati Tirtha who was originally from North India. It is also mentioned that "another disciple of Jayadharma (Vijayadhavaja) was Brahmana Purushottama. This Brahmana Purushottama according to some, is another name for Brahmanya Tirtha, the disciple of Jayadharma, who Vyasa Tirtha took 'diksha' from.

The picture above shows how the followers of Shripad Madhvacharya refer to Shrila Vyaasa Tirtha as one of the three moons of Madhva philosophy. The picture depicts Madhva centre and his (Mukhyapran – Vayudev's) two previous incarnations as Hanuman left and Bheema right. In the middle of the picture is Tikacharya Jaya Tirtha, and at the front Vyaasa Tirtha.

Source : http://www.hknet.org.nz/gp-VyasaTirtha.htm

Needless to say, all of his disciples were amazed that Udupi Krishna personally served this non-'brahmin' farmer, but Shripad Vyasa Tirtha explained that, "No, the Lord had come to serve His pure Devotee. Previously He came for Acharya Madhva to have him glorified, and now he has found another worthy soul." Shripad Vyasa Tirtha later formally initiated the farmer as his disciple. (In the wallpaper: Shri Gopal with His cow).