madhwa yati: rayaru 19

Tuesday 1 January 2019

rayaru 19

info from dvait.org--->

Sri Raghavendra Swami was one of the great proponents of the Madhva philosophy. For nearly 50 years, he was the head of one of the great pItha-s. His predecessors include such scholars like VijayIndhra Tirtha & SudhIndhra Tirtha. He excelled in many fields such as logic, mImAmsA, music, yoga, dharmashAstra, & all 64 arts. As an avatara of Prahlada, he chose as his Brindavan Manchaale(Mantralaya) on the bank of the Tungabadhra, where Prahlada had performed his yaj~na in kR^ita yuga. It is said that the stone used for the Brindavan was sanctified by the touch of Sri Rama and Sita in the treta yuga. His nephew, Narayanacharya, wrote Raghavendra Vijaya, which gives a full account of the life of this great saint.

Purvashram

Sri Raghavendra Swami was born in 1595 in Kaveripattana, Tamil Nadu to Thimmanna Bhatta and Gopikamba. His ancestors were of the Gautama Gotra. He was named Venkatanatha as he was born by the grace of Lord Venkateshwara. When his father was performing akSharAbhyAsa, Venkatanatha asked how a small letter like Om can explain the great God. The father was overjoyed that his son understood that the God cannot be fully explained by one small letter. Venkatanatha's Upanayanam was performed in chaitra mAsa, when he was 8 years old. Although his father passed away by then, Venkatanatha did not consider himself an orphan, as he considered Sri Narayana as his father and Gayathri, who reveals Him, as every twice-born's real mother.

Venkatanatha studied yajur veda, maNimanjari, and anumadhvavijaya at Madurai.His powers of meditation were shown when his water from doing sandyAvandan happened to fall on a dry seed, which sprouted. He also developed an expertise in playing the Veena, so he became known as Veena Venkata Bhatta. This is not surprising, since Venkatanatha came from a family skilled in music. His great-grandfather, Krishnabhatta, tutored the King of the Vijayanagar kingdom, Krishnadevaraya, in vina, and his father was skilled in music as well. Upon returning from Madurai, he was married to Saraswati, who was from a noble family. His marriage, just like his Upanayanam and schooling, was arranged by his brother Gururajacharya.

The Shastras say that for one who has control of his senses, wedded life does not hamper learning. For Venkatanatha, most of his learning occurred after marrying Saraswati, through the blessings of Goddess Saraswati. So Venkatanatha went to Kumbhakonam, the seat of learning at the time. There, he studied under Sri Sudindrateerta.He used to stay awake past midnight to write his own comments and notes on the lessons that had been done. Once, he engaged in a debate and defeated a mAyAvAdi at Rajamannar temple. Though his victory was not unexpected Sri Sudhindra tirtha was surprised at his scholarship in grammar, profound knowledge and rare debating skill, and called him "Mahabhashya Venkatanathacharya" Similarly he explained the significance of taptamudra dhAraNa quoting several smR^iti-s that the opponents had to accept his arguements were irrefutable. He had a son, Lakshminarayana. Although he and his family were in stark poverty, he was unaffected by it, being immersed in the sweet nectar of the Madhva philosophy. Not even once did he give up his teachings and learning; he was steadfast in his determination to live by whatever came to him unsought and unasked. Still, when his master asked him to take sanyAsA, he found himself in a grave dilemma. For one thing, he knew that if he took sanyAsA, he would eventually have to take control of the maTha. While trying to find a solution to this problem, Vidya Lakshmi herself appeared before him. She told him that if such great people like himself did not spread the right philosophy, that of Sri Madhvacharya, the maTha-s would fall into ruin. The light of Tattvavada would be extinguished by the darkness of Mayavada. Understanding where his true duty lay, Venkatanatha obeyed Vidya Lakshmi and took sanyAsA. Sri Sudhindra initiated Venkatanatha on the second day of the bright half of PAlguNa mAsa in the year durmati corresponding to the year 1621.He was given the holy name "Raghavandra Tirtha".

Piligrimages

Sri Raghavendra Tiirta started his services by teaching all the works of Srimadacharya to his disciples. He propagated right knowledge and vanquished several opponents. Apart from imparting knowledge and guiding his disciples,he composed works for the benefit of future generations

Soon after becoming the pIThAdipati, he began a series of piligrimages that took him to several places. After visiting Dyupuri and Paripurnadevanagara( Paripurnadevanagara in Sanskrit means "place where God, who is complete in every way, resides"). At Manishrunga, he taught works such as pramaaNa paddhati and realized that it would benefit the public, if sub-commentaries were written on these major works, to make it easier to understand them. So it was here, that Raghavendra Swami wrote glosses on pramANa paddhati, vaadaavaLi, pramaaNa lakshaNa and many other works, many of which are known as bhAva dIpas.

He visited Rameshvaram and Madurai. Madurai was the seat of learning in those days, and one of the experts there was Neelakanta Dikshit. After seeing the lucid yet powerful style with which Raghavendra Swami debated, he was convinced that Raghavendra Swami's master was really pUrNaprajna. When Neelakanta tried testing Raghavendra Swami on various sutras, Raghavendra Swami showed him the work he had just finished-Bhatta Sangraha. Neelakanta was so thrilled by the depth of this work and how well it propounded Sri Madhvacharya's philosophy, that he had it placed on an elephant and taken on a ceremonial procession.

At Srirangam, he gave extensive discourses on upanishads especially the Ishaavaasya upanishad. His disciples requested him to write a book, explaining the meanings of all the mantras, as well as their commentaries and glosses, of all the Upanishads. He wrote glosses on the Ishaavaasya, thalavakaara, kaataka, ShaTpraShNa, mundaka, maanDukya, taittarIya, bR^ihadAruNyaka, and chanDogya Upanishads. He was about to write one for the aitareya, as well, but he wanted to give the honor to his disciple, Smrutimuktavali Krishnacharya, who had already completed the work. Raghavendra Swami wanted to keep his oath of writing a gloss on all the Upanishads, so he wrote a gloss on only the mantra part of the Upanishad-aitareya mantraartha sangraha

He visited Vishnumangala,where Trivikrama Panditacharya had debated Madhvacharya for fifteen days,and finally had become an ardent worshipper of Madhvacharya. Sri Raghavendra,then visited Subramanya and then Udupi,where he started giving discourse on Sarvamula Granta. He wrote a gloss for the Vyasaraya Tattparya Chandrika, called Chandrika Prakasha. Seeing his students struggle to understand this tough text, he wrote the meanings of the Sutras, called Tantradipika and the meanings of adhikAranas, known as Nyayamukthavali. At Udupi, he sang his famous "Indu Enage Govinda" song upon seeing Udupi Sri Krishna.

At Bidarahalli he met Srinivasacharya who was a unique householder. The glosses that he had written were already well known. Sri Raghavendra examined his works and was filled with admiration for Srinivasacharya, who, though being a householder,dedicated himself completely to the spreading of knowledge and learning. Raghavendra Swami bestowed upon him the name Srinivasa Tirtha, as a mark of his high learning.

After leaving Bidarahalli, he went to Pandarapur, Kohlapur, & Bijapur defeating Mayavadins, spreading Tattvavada philosophy, and giving Taptamudhradaran, thus initiating them into Vaishnavism. While residing on the banks of river Krishna, he wrote a tippani for Tattva Prakashika called Bhavadipa. He wrote a direct commentary on Anubhashya, called Tattva Manjari

At Malkhed he celebrated the Suddha Mangala of his teachings and discourses. Malkhed is situated on the Kagini River and is the place of Sri Jayatirtha's Brindavan. Raghavendra Swami explained that, just the way Kagini River joins Bhima river, then Krishna River, and finally the ocean, Sri Jayathirtha's work explains Bhashya of Sri Madhvacharya, who in turn tells us of Lord Krishna, who is an ocean of auspicious qualities.

Raghavendra Swami undertook extensive tours, under so many odds, visiting Tirupati, Srisailam, Kumbakonam, and Kanchi. He neither stopped teaching his devotees nor did he stop writing books. He took a vow to write Tippanis for all the Tikas of Sri Jayathirtha. When he had completed tippanis for 17 of the 18 Tikas of Sri Jayatirtha, Lakshminarayanacharya, his son, shows him his work on Rig Bhashya, written along Raghavendra Swami's line of teaching. This great saint felt that his disciple's teaching should be shown to the rest of the world, so instead of writing a Tippani, he wrote a Rigartha Manjari, a vivritti, which gives the meaning of the first 40 suktas. He wrote Mantroddhara, which gives details of all mantras according to Tantrasara.. By understanding the mantras according to Tantrasara, it is possible to perform many impossible tasks, through the grace of Sri Hari, by leading an austere life.

During his pilgrimages, Raghavendra Swami not only covered a vast area geographically in the days when road conditions were poor and travel was arduous, but also wrote several works covering a vast area of the Tattvavada philosophy. He convincingly defeated many Advaitin pandits, through the grace of bhArati ramaNa mukhyaprANAntargata srIlaxmInArAyaNa.

Miracles

Although Raghavendra Swami performed various miracles, the most significant miracle lies in the vast literature he left behind & his contribution to the philosophy of Sri Madhvacharya. He wrote extensive commentaries on the upanishads, bhagavad gIta, vedAs, as well as several granthas that Madhvacharya wrote.

The Tanjavore district was under a great drought at that time. Raghavendra Swami made the ruler perform appropriate rituals and ceremonies. Soon afterwards, rain once again fell upon the lands. The king, to show his gratitude offered Raghavendra Swami a priceless necklace, which Raghavendra Swami in turn put into the Yajna as an offering to Lord Vishnu, who had really brought the region out of the drought. The king grew angry at what he thought was an insult. Raghavendra Swami immediately brought back the necklace from the fire. The king, realizing that for one who renounced the world a necklace meant nothing, asked for Raghavendra Swami's forgiveness.

Raghavendra Swami visited Bijapur, where the scorching heat was unbearable. One brahmin was overcome by the heat and fell down, unable to get up. Raghavendra Swami recited a mantra, and water sprung up from the scorching sands, which saved the Brahmin's life. In another instance, a child was traveling with an entourage, through a desert. The heat was so unbearable that the child started to cry. Raghavendra Swami threw his upper cloth towards the child. Flying through the air, it gave shade to the child for the rest of the journey

At that time there was a Desai who had no faith in God or the Vedas. He would challenge scholars to make a twig sprout, using Vedic mantras. No one was able to do this. So then the people called Raghavendra Swami to prove to the Desai the power of the Vedas. He sprinkled some water on the twig while reciting a Vedic mantra. Right before the Desai's eyes, the twig began to sprout. This incident instilled deep faith in the hearts of many scholars who were present. They had heard that Raghavendra Swami, in his earlier days, had made the cool sandalwood paste burn, by reciting the Agni Sukta, then made it cool again by reciting Varuna Sukta. After witnessing the twig sprout with their own eyes, they believed that such miracles were possible through the grace of the Lord. The Desai, himself, who used to scoff the Vedas, became a true believer in God and upheld the Vedas, with Raghavendra Swami as his guiding light.

Raghavendra Swami, while performing miracles clearly stated that what he did was not magic or sorcery or witchcraft. It was not Patanjali's yoga, but the yoga of the Bhagavad Gita. The aim of his miracles was to remove the suffering of those who seek refuge in him and thus draw them towards God and religion.

dasha prakaraNa-s (6): Commentaries on six of the ten PrakaraNa-granthas of Madhva

Suutra-Prasthaana -- works on the brahma-sUtra

nyAyamuktAvaLii (Brief exposition of the adhikaraNashariiras of the Brahma-Sutra)

tantradiipikaa (A vrtti on the Sutras)

bhaavadiipa (Exposition upon the commentary of Sri Jayatiirtha upon the viShNu-tattva-vinirNaya)

prakaaSha (Commentary on the taatparya chandrikaa of Vyaasa Tiirtha)

tattvamanjari (Exposition of the aNubhaashya) (*)

nyaayasudhaa-parimaLa (Commentary on nyaayasudhaa of Jayatiirtha) (*)

(*) -- These may have been written before he was given sanyaasa-diiksha.

Rg and upanishad prasthaana-s

mantraarthamanjari (Commentary on the first three adhyaayas of the Rg Veda (the same portion as touched upon by Madhva)

khandaartha-s (lucid expositions) on nine out of the ten upanishad-s commented upon by Madhva -- all except aitareya Up.)

gItA prasthaana

Commentary on the prameyadiipikA (itself a commentary on Madhva's gItA-bhAshhya)

Commentary on the nyaayadiipikA (itself a commentary on Madhva's gItA-taatparya nirNaya)

gItaarthasangraha or gItA-VivR^itti (Original work on the Gita)

gItaarthamanjari (Not widely extant, but attrib.)

Other works

Commentary on pramaaNa paddhati of Jayatiirtha

bhaavadiipa (Commentary on vaadaavaLii of Jayatiirtha)

nyaayadiipa (Commentary on tarkataanDava of Vyasa Tiirtha)

bhaaTTasangraha (Commentary on the entire miimAmsa suutra-s of Jaimini)

shrI rAmacaritramaN^jari

shrI kR^iShNacaritramaN^jari

prAta.h sankalpa gadya

sarvasamarpaNagadyam

nandiitAratamyastotra

tarkatAnDava tippaNI

dhhyAnapadhdhhati

gUDdhaBhAvaprakAshikA (vyaKhyana to 'aNumaDhvavijaya')

Miscellaneous works

Detailed commentary on the Rg Veda (not widely extant, but attrib.)

Commentary on the yajur veda

Commentary on the saama Veda

Short gloss on the purusha-suukta

Short gloss on the ambhraNii-Suukta

Short gloss on gharma

Short gloss on the baLitthA -suukta

Short gloss on hiraNyagarbha-suukta

How to reach Sri Raghavendra Swami Moola Brindavan

The original Raghavendra Swami Brindavan is located in Mantralaya, which is in Western Andhra Pradesh, in the district of Kurnool. Routes from Hyderabad, Bangalore, Raichur, and Bellary, are shown on the map. It is possible to get there by rental van, bus, or train. The colloquial name for the place, Maanchale, has been sanskritized into Mantralaya. Under the grace of Sri Raghavendra, Mantralaya has become a pilgrimage center, where devotees flock to view a glimpse of the Brindavan of this great saint.

Buses

Many South Indian cities are connected to Mantralaya by bus

Train

The nearest Railway station is MANTRALAYAM ROAD, which is about 12KM from Mantralaya. Most of the trains stop After reaching Mantralayam Road, a bus or rental van can be taken to Mantralaya (about a 1 hr ride).

Address of the Mantralaya Temple

Sri Raghavendra Swamy Matha

Mantralayam 518 345

Kurnool Dist Andhra Pradesh, India.

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