akshobhya teertharu 1365 malkhed matha uttaradi mutt yati 05 matha margashira bahula panchami ಅಕ್ಷೋಭ್ಯತೀರ್ಥರು 1365

this yati no.5 also belongs to other mutt/s

Sri Akshobhya Tirtharu

Born : 1238

Diksha Accepted on : 1350 (Shrimukha)

Preceptor : Shri Madhava Teertharu

Brindavana Pravesha : 1364, (Vikruthi)

Pithadhipati : 15 Years , 2 Months , 20 Days

Aradhane : Margashira Krishna Panchami

Brindavana at : Malkhed

River : Kagina

Dist : Gulbarga

State : Karnataka

Poorvasharama Name : Shri Govind Shstry

ಆರಾಧನ ದಿನ – ಮಾರ್ಗಶಿರ ಬಹುಳ ಪಂಚಮಿ

ವೃಂದಾವನ – ಮಳಖೇಡ

Vrundavana @ Malakheda, Near Kaagini River

ಅಕ್ಷೋಭ್ಯ – ಅಂದರೆ ವಿಕಾರವಿಲ್ಲದವನು

ಆಶ್ರಮ ಗುರುಗಳು – ಶ್ರೀಮದ್ವಾಚಾರ್ಯರು

ಆಶ್ರಮ ಶಿಷ್ಯರು – ಶ್ರೀ ಜಯತೀರ್ಥರು

Ashrama Gurugalu – Sri Madhwacharyaru

Ashrama Shishyaru – Sri Jayatheertharu

Janma Naama – Sri Govinda Bhatta (Govinda  Shastri)

Birth – 1282 AD, Bharadhwaja Gothra

ಯೋ ವಿದ್ಯಾರಣ್ಯ ವಿಪಿನಂ ತತ್ತ್ವಮಸ್ಯಸಿನಾಚಿನತ್ |

ಶ್ರೀಮದಕ್ಷೋಭ್ಯತೀರ್ಥಾರ್ಯ ಹಂಸೇನ ತಂ ನಮಾಮ್ಯಹಮ್|

॥ यो विद्यारण्यविपिनं तत्त्वमस्यसिनाच्छिनत्।

श्रीमदक्षोभ्यतीर्थार्यहंसिनं तं नमाम्यहम्॥

|| yo vidyAraNyavipinaM tattvamasyasinAchChinat |

shrImadaxobhyatIrthAryahaMsinaM taM namAmyaham ||

info from sumadhwaseva.com--->

Took  Peetadhipathitva from Sri Madhava Tirtharu in 1350AD

He was in the Vedanta Samrajya from  1350-1365AD  for 15 years.

Janma Naama – Sri Govinda Bhatta (Govinda  Shastri)

Birth – 1282 AD, Bharadhwaja Gothra,

Took  Peetadhipathitva from Sri Madhava Tirtharu in 1350AD

He was in the Vedanta Samrajya from  1350-1365AD  for 15 years

After giving Sanyasashrama to Sri Govinda Bhatta and renaming him as Sri Akshobhya Teertharu, Acharya Madhwa gave him the Deity of Aja-Vithala. (Krishna standing with His hands on His hips, accompanied by Shri Devi and Bhudevi, though some say this is Krishna with Rukmini and Satyabhama).

Grantha – Madhwatattvasarasangraha (not available)

Contemporaries – Srimadacharyaru, Sri Padmanabha Tirtharu, Sri Narahari Tirtharu, Sri Madhava Tirtharu, Sri Trivikrama Panditacharyaru, Sri Narayanapanditacharyaru, Sri Jayatirtharu, Sri Vidyaranyaru (Advaitha pandit),  Sri Vedanta Deshikacharya ( a Srivaishnava pandit).

He has sketched  Narasimha Devaru @ Mulabagilu using Angara on a big rock.

His mruthika vrundavana is at Anegondi in Rajewadi

He got raja maryade after defeating Sri Vidyaranya yathi of Advaitha

He has sketched  Mukyaprana devara picture near Biligiri (Koodli-Shimoga Road)  using Angara on a 12 feet rock.  Mukhyaprana idol is around 7-8 feet.  Near the feet of Mukhyaprana, he has sketched his own pictue, which is visible even today.

Akshobhya Tirtharu – Some Poorvashrama Informations –

He was the son of Sri Keshava Bhatta (He was the controller of  a province named Mangalavede).  He had two sons,  elder is Dhundiraja or Dondo Raghunatha (Father of Jayatheertharu), and the younger is Govinda Bhatta.     Govinda Bhattaru learnt his initial education in Gurukula at ‘Degave’ named Village.    Govinda Bhattaru even after twenty years of studying in Gurukula never returned home.    He was always fond of reading various dharmika granthaas, and was very enthusiastic about tathva jnaana.    He had the habit of collecting Sanskrit, Kannada and Marathi lipi granthas and manuscripts.     He was wandering from place to place in search of books.  He visited Venugrama, Halasi, Balligrama, dwaravathi, Talagunda, Aihole, Pattadakallu, etc.  His father Keshava Bhattaru was always objecting for his son’s behaviour.     His father was always forcing him to marry, but he was not ready.    Then Sri Keshava Bhattaru asked his son as to whether he will take Sanyasashrama?, for which Govinda Bhatta said that he is ready to take provided a yogra guru offers him that Sanyasa.    His father told him “We are not from Vaidhika sampradaya family, we have to rule the state, and if situation requires, we may have to fight in the war field”.   But Govinda Bhatta told his father he is not interested in any political aspirations.

Once his father made a plan to get son married and invited a bride for his son Govinda Bhatta.   Knowing somehow, he left the house and did not return home for months together, as he was not interested in marriage.

Keshava Bhatta  breathed his last when Govinda Bhatta was away for a long time, and during his final stages, he called Dhondo Raghunatha (Dundiraja) and told him to look after his younger brother Govinda bhatta.     Finally Govinda Bhatta came home and stayed  in his brother’s house reluctantly.

His Daily routine – He used to get up early in the morning daily In the brahmee muhurtha, doing snaana  and other ahneeka  and other pratharvidhi.  He used to study some shastra grantha upto 11 am.  Then, he used to do snaana again, madhyahnike, devatacharna, naivedya, and bhojana after giving to athithi-abhyagatharu.

Sri Padmanabha Tirtha’s Darshana –

Once Dhundiraja had gone out for his official work in the Palace.  At that time came Sri Padmanabha Tirtharu, who was on his way to Udupi.  Dhundiraaja had invited him once to come to his house.  On hearing  that it is Padmanabhatirtharu, the direct disciple of Srimadacharyaru, he did sastanga namaskara to the sage and asked him to give sanyasa.  But Padmanabha Tirtharu told him that he is not his swaroopoddaraka and that the swaroopoddaraka for every one of us is there in Udupi and asked him to meet Srimadacharyaru.

Srimadacharyaru gave Ashrama to Govinda Bhatta–

“Akshobhya” – 

means the one who does not have any kshobhe or one who does not have any vikaara.  Acharya Madhwa knowingly only has given the ashrama name as Akshobhya Tirtha.   When every one was hesitating to come to the sea for taking bath, Govinda Bhatta without any hesitation followed Acharya Madhwa’s orders and entered the sea.  As he was free from Kaama-Krodhaadhi doshaas, the name does match.

He is the first to become a sanyasi at a very young age of 10-12 years, after Acharya Madhwa.

Sri Padmanabha Tirtharu took Govinda Bhatta to Udupi to seek Acharyara blessings for Govinda Bhatta.  It was Amavasye – A Suryagrahana Day.  Acharya Madhwa went to the sea to have samudra snaana.   As it was an Amavasye, the waves were very strong and very high also.   Srimadacharyaru called his disciples also to have samudra snaana, but they  hesitated to go on seeing the waves.    At that time Sri Padmanabha Tirtharu, Sri Narahari Tirtharu & Sri Madhava Tirtharu were all there.    No one did go.  But Govinda Bhatta went near Srimadacharya without even removing the dress which he was wearing.

The elephant sized waves came and took Govinda Bhatta.  Immediately Srimadacharyaru showed his hands in Abhaya Mudra, for which Samudra raja yielded and the entire sea was calm, by that time, Govinda Bhatta, whom the waves had taken was near Srimadacharya’s paada kamala (foot).   Acharyaru lifted him, and as soon as the sparsha of Srimadacharyaru was on Govinda Bhatta, he had aparoksha Jnaana.  All the other shishyas were surprised on seeing the scene and as the sea was calm, they all came to the sea to have a dip at it., they followed Srimadacharyaru to Kanvateertha.  There Srimadacharyaru told him that this was an auspicious day for taking sanyasashrama.   He gave the pranavamantropadesha and renamed Govinda Bhatta as Akshobhya Tirtha.

Srimadacharyaru after giving him sanyasashrama, preached him the Vaishnava Tathva.  Already Govinda Bhatta was not fascinating towards Advaitha Matha, even though he was born as an advaitee.  Now with the anugraha of Srimadacharyaru he learnt Harisarvottama Tattva, Bedha Tattva, Jeevottama Tattva.

Anugraha to Dundiraaja –

After taking sanyasa Akshobhya Tirtharu, once  he visited MangalaveDe, where his poorvashrama brother Dhundiraja and his wife were there.   Dhundiraja was worried that his family chain is lost with the sanyasa of Govinda Bhatta, and as Dhundiraja had no issues at all.  At that time Dhundiraja was 40 years.  Then Akshobhya Tirtharu advised Dhundiraja’s wife (his sister-in law of poorvashrama) to worship Ahobala Narasimha, and that he will get three children”.

Akshobhya Tirtharu left Mangalavede .   After a long time, Dhundiraja got a male child, but that child died within a month.   Then again another child was born, and they decided to name the child as “Gundappa” – Akshobhya Thirtharu named him after Ahobala Narasimha Devaru as “Narasimha”.  The same child was none other than Sri Jayatheertharu.  By this time Dhundiraja’s age was 55 years.  Akshobhya Tirtharu was there for Jaathakarma, Annaprashana, Choula, aksharabhyasa.  He was knowing that the child will be a great personality in future.  At the age of 8 for Gundappa or Narasimha, Dhondopantha did the Upanayana to his son with the blessings of Akshobhya Tirtharu.

Anugraha of child to Kemparaya –

Kamparaya, the prince of Vijayanagar, had won the battle against Mohamadeeyas, with the blessings of Akshobhya Tirtharu.  After he had won, his father had made him as the Mandaleshwara for Mulbagilu.  He was ruling Mulbagilu.  He did not had any children.  When approached for anugraha,   Sri Akshobhya Tirtharu had given a fruit with blessings, which enabled Kemparaya to have a son.  Very happy with getting blessed with a son, Kemparaya offered many wealth to the seer, which he refused saying that he will come later, if required.

Gave life to prince –

After some time, Akshobhya Tirtha entered Mulbagilu.  At that time, the child of Kemparaya had died of snake bite.  Kemparaya who came to know about the presence of Akshobhya Tirtharu in Mulbagilu approached him and briefed him about his son’s fate, then the seer gave him the fruit which the monkey had thrown in front of him and as directed by Narasimha in dream.  He asked Kemparaya to rub with the fruit’s seed after burning the seed at the spot where the snake had bitten.  After that Swamiji did the uchara of Pranava mantra in his ears.  After that the body, which had become blue with the snake’s poisonous bite, got back life.  Then came the doctors of the king who gave further treatment and the prince was alive.  The prince pleased with the blessings once again, gave valuables, money to the seer.

The seer refused all the wealth and asked him to do a favour by arranging vaakyartha with Vidyaranya.  Now, the same Vidyaranya, who had refused to have vakyartha earlier agreed for the same.

Angaara Narasimha – Once Akshobhya Tirtharu was staying in Mulbagilu (near present Narasimha Tirtha).  Through his aparoksha jnaana, he knew that the big stone had saannidhya of Narasimha devaru.  So, he drew the figure of Narasimhadevaru with angaara.  With his mantrashakti, the sketch had vishesha sannidhana and the King Kamparaya arranged for construction of temple.

Tattvamasi “ತತ್ತ್ವಮಸಿ” “तत्त्वमसि” vaakyartha with Vidyaranya –

It was an historic event occurred in Mulbagilu,  in Kolar District.

It was presided over by so many Dwaitha-advaitha-Vishistadvaita Pandits  from various parts of India.  The judge was Sri Vedanta Deshikachar,  a Srivaishnava pandit.  Argument was between Sri Vidyaranya, a great scholar from Advaita parampare and Sri Akshobhya Tirtharu,  a Dwaitha scholar.

Akshobya Tirtharu – Srimannarayana is anantha gunaparipoorna, doshatidoora. Srihari is sarvottama, sarvajna, sarvakartha,

Vidyaranya – Srihari is not sarvottama, paramathma is Abhinna from Jeeva.  The jnaana that Sri hari is sarvottama is not the sadhana for Moksha. “Aham Brahmasmi” jnaana is the moksha sadhana.

Akshobya Tirtharu – “tattvamasi”  –     In  “sa aatma tattvamasi” “स आत्मा तत्त्वमसि”, “ಸ ಆತ್ಮಾ ತತ್ತ್ವಮಸಿ”  we can do padacheda as tattvamasi, and atattvamasi, but atattvamasi holds good and this will be bedha para.

Akshobhya Tirtharu – “Jagat Satya”.  This he proved with many pratyaksha, aagama, anumana pramaanaas.

Sri Vidyaranyaru  was doing vyaKyana for “Vishwam satyam”  a Vedava vaakya – and said Satyam means –  “yathaartham”  “ಯಥಾರ್ಥಂ” “यथार्थं” , For “ವಿದ್ಯಮಾನಮೇವ” VidyamaanamEva””विद्यमानमेव” – he said  “ನತ್ವಾರೋಪಿತಂ ಇತ್ಯರ್ಥ:” “नत्वारोपितं इत्यर्थ:”.

He was arguing that even though ‘Satya’ word has the yataartha meaning, he was telling it is ‘kalpita’.

Finally Sri Akshobhya Tirtharu proved that :–

1. Jagat satya in all subjects like veda, brahmasutra, geetha, pratyaksha, anumaana, etc pranaamaas.

2. There is no proof  in any of veda, sootra, geetha to suggesting that Jagat is mitya.

3. Brahmanaadhi Varna, Brahmacharyaadi ashrama, Yajna, yagaadi, devate, veda,  all are paramarthika satya.

In this way, he condemned the entire arguments by Vidyaranya and proved that “Bedha Tattva” or “Madhwa Tattva” is supreme over all other “tattvas.”

After a detailed discussion and vakyartha, Vidyaranya accepted his defeat.

The entire arguments between Vidyaranya and Akshobhya Tirtharu was sent to Vedanta Deshika charyaru, who after verifying the entire documents, arguments and gave his decision with the shloka as :

asinaa tattvamasinaa parajIvaprabhEdhinaa |

vidyaaraNmam mahaaraNyam akShObykamunirachchinat |

ಅಸಿನಾ ತತ್ತ್ವಮಸಿನಾ ಪರಜೀವಪ್ರಭೇಧಿನಾ |

ವಿದ್ಯಾರಣ್ಮಂ ಮಹಾರಣ್ಯಂ ಅಕ್ಷೋಭ್ಯಮುನಿರಚ್ಚಿನತ್ |

असिना तत्त्वमसिना परजीवप्रभेधिना ।

विद्यारण्मं महारण्यं अक्षोभ्यमुनिरच्चिनत् ।

Meaning – Akshobhya Munigalu defeated through Vakyartha named sword Vidyaranya’s jungle forest in the “Tatvamasi” vakyartha, wherein Tatvamasi clearly says that there is a broad difference  between Paramathma and Jeeva.

The same shloka has been carved at Vijayastambha in Mulbagilu.  But later some miscreants tried to destroy the facts, they have damaged the writings in the pillar, which can be observed from the article as mentioned below.

(Akshobhya Thirthara Vijaya Sthamba)

There is an article in Mysore Archeological Survey Department published in 1886 report as follows –

At Mulbagil in inscription in Grantha characters on a boulder was brought to notice which appears to record the fact of a refutation of Vidyaranya by Akshobhya Tirtha, in some public disputation.  But the inscription has been lately purposely destroyed, so that a few letters remain visible.  The above account of its contents is given by persons who saw it before it was damaged and who had made a copy of it.

Sri Doddayyacharya, a Vishistadvaita vidwan has written a Grantha titled “Vedanta Deshika Vaibhava prakashiga”, wherein he has said like this –

ಕದಾಚಿದಕ್ಷೋಭ್ಯಮುನೀಶ್ವರಸ್ಯ ರಣಸ್ಯ ಜಾತಂ ಬಹುಳಂ ವಿವಾದಂ |

ವಿಲಿಖ್ಯಾಕ್ಷೋಭ್ಯವಿಬುಧಾಯ ಯಸ್ಮೈ ಸಂಪ್ರೇಷಯಾಮಾಸ ತಮಾಶ್ರಯೇಹಂ |

ತತ್ತ್ವಮಸಿನಾಸಿನಾ ತಂ ವಿದ್ಯಾರಣ್ಯಂ ಮುನಿಸ್ತದಾಕ್ಷೋಭ್ಯ: |

ಅಚ್ಚಿನದಿತ್ಯವದದ್ಯ: ತಂ ಸೇವೇ ತತ್ತ್ವನಿರ್ಣಯೇ ಚತುರಂ |

कदाचिदक्षोभ्यमुनीश्वरस्य रणस्य जातं बहुळं विवादं ।

विलिख्याक्षोभ्यविबुधाय यस्मै संप्रेषयामास तमाश्रयेहं ।

तत्त्वमसिनासिना तं विद्यारण्यं मुनिस्तदाक्षोभ्य: ।

अच्चिनदित्यवदद्य: तं सेवे तत्त्वनिर्णये चतुरं ।

“ಕಿಂ ಪಶು: ಪೂರ್ವಧೇ:” – “किं पशु: पूर्वधे:”  A great shishya Sri Jayatirtharu is found :

 Akshobhya Tirtharu was searching for a shishya who can take over the Madhwa Peeta.    Once he went to Pandarapura  and ask for a uttaradhikari.   One day in his dream, he asked Panduranga Vittala to show his uttaradhikari, there Panduranga showed him to ask  Srimadacharyaru.   Then he went to Srimadacharyaru, who advised him to sit for Japa near the river, one handsome horse rider will come and he will drink water in the river by sitting on the horse itself and that he will be his uttaradhikari.  It was in his dream. 

Next day, he was sitting for Japa near the river, there he saw an young boy came alongwith his friends.  He was so thirsty that he entered the river riding on the horse itself, and bending drunk the water sitting on the horse like an animal.   Akshobhya Tirtharu on seeing him told “”किं पशु: पूर्वधे:” –   “Were you an animal in your previous birth”.    All of a sudden the horse rider turned and saw the yathigalu who was sitting near the river.   He remembered everything about his poorvashrama wherein he had listened to Srimadacharya’s paata pravachana when he was a bullock.   He went straight to Akshobhya Tirtharu and asked him to take him as a shishya.     He also realized that the yathigalu Sri Akshobhya Tirtharu was none other than his own uncle, who had assisted him in his initial paata, sandhyavandana.   Akshobhya Tirtharu was also happy that it was his own nephew (in his poorvashrama) and was happy and gave him ashrama.  Jayatirtharu went to write several teekaas for Srimadacharya’s work.

 

(Source :  Sri Korate Srinivasarao’s book on Sri Jayatirtharu)

****** 

Brahmahatya Dosha parihara by Sri Akshobhya Tirtharu :-

Once in Koodli, Ranganna and Dhamanna hit a brahman’s son who tried to steal coconut from one of his trees. But while hitting they had hit in a dangerous place and that Brahman had died. As such, they both got Brahmahatya dosha. The two repented , did many daana, dharma, but still could not get peace. At that time Sri Akshobhya Tirtha came to his ashrama in Koodli. The two approached swamiji and asked for remedy. Swamiji asked them to claimb one Ashwatha Tree and jump. The too agreed and claimbed the tree. Then Swamiji told them to stay in the tree for some time holding a branch of a tree. The too were waiting for the Swamiji’s directions to jump. Swamiji told them “ You have done inadvertently. You have repented. Repent (pashchaatapa) can itself burn so many sins). “ Then Swamiji asked them to jump from the tree and did the prokshana of theertha, gave them phala mantraakshate and told that their Brahmahatya has been removed.   The brothers were happy that their sin is removed.

Then Mahadeva Bhatta, one of the vidwan questioned and challenged the swamiji as to how do you confirm that their Brahmahatya Dosha has been removed. Swamiji asked him to bring the white cloth.  He dipped that in the oil. The cloth became black and gave it back to Mahadeva bhatta and asked him to wash the cloth it in any punya teertha. He tried to do so in many punya tirthas, but in vain, as the colour of the cloth didn’t changed at all. He returned back to Swamiji and challenged him to make it white.

Sri Akshobhya Tirtharu asked him to keep that Vastra in front of him and did the prokshana of teerthodaka by chanting Narasimha Mantra. As soon as the Swamiji did the prokshana of Teertha the cloth lost all its oil contents and turned pure white. Then Swamiji told him that Narasimha devaru can make flowers from stones, bring fire in flowers. Because of his achintya mahatmye only, these two had Brahmahatya dosha, now the same is removed. Since then Mahadeva Bhatta got vairagya immediately. He left all his property, got sanyasashrama from the swamiji and became the shishya of Sri Akshobhya Tirtha with the name Trailokyabhooshana Tirtha. He is the moola purusha for Akshobhyatirtha Mutt, Koodli.

Praise of Akshobya Tirtharu by Sri Jayatirtharu :

ಅಕ್ಷೋಭ್ಯತೀರ್ಥರ ಬಗ್ಗೆ ಶ್ರೀ ಜಯತೀರ್ಥರು ತಮ್ಮ ತತ್ವ  ಪ್ರಕಾಶಿಕ ಟೀಕೆಯಲ್ಲಿ – 

ಶ್ರೀಮದ್ರಮಾರ‍ಮಣ ಸದ್ಗಿರಿ ಪಾದ ಸಂಘೀ ವ್ಯಾಖ್ಯಾನಿನಾದದೈತಾಖಿಲ ದುಷ್ಟದರ್ಪಮ್ |

ದುರ್ವಾದಿ ವಾರಣ ವಿದಾರಣ ದಕ್ಷ ದೀಕ್ಷಮ್ ಅಕ್ಷೋಭ್ಯತೀರ್ಥ ಮೃಗರಾಜಮಹಂ ನಮಾಮಿ ! 

श्रीमद्रमार्‍अमण सद्गिरि पाद संघी व्याख्या निनाददैताखिल दुष्टदर्पम् ।

दुर्वादि वारण विदारण दक्ष दीक्षम् अक्षोभ्यतीर्थ मृगराजमहं नमामि !

ಶ್ರೀಮದ್ರಮಾರಮಣನೆಂಬ ಶ್ರೇಷ್ಟ ಪರ್ವತದ ಪಾದದಲ್ಲಿ ವಾಸಿಸುತ್ತಿರುವ, ತಮ್ಮ ವ್ಯಾಖ್ಯಾನವೆಂಬ ಗರ್ಜನೆಯಿಂದಲೇ ಸಮಸ್ತ ದುಷ್ಟ ಜನರ/ಮತಗಳ ದರ್ಪವನ್ನು ನಾಶಗೊಳಿಸುವ, ದುರ್ವಾದಿಗಳೆಂಬ ಆನೆಗಳನ್ನು ಸೀಳುವ ಸಮರ್ಥ ದೀಕ್ಷೆಯುಳ್ಳ “ಶ್ರೀ ಅಕ್ಷೋಭ್ಯತೀರ್ಥ”ರೆಂಬ ಮೃಗರಾಜನನ್ನು (ಸಿಂಹವನ್ನು) ನಮಿಸುತ್ತೇನೆ.

(ಶ್ರೀಮನ್ನ್ಯಾಯಸುಧಾದಲ್ಲಿ)

ಪದವಾಖ್ಯಪ್ರಮಾಣ ಜ್ಞಾನ್ ಪ್ರತಿವಾದಿಮದಚ್ಚಿದ: | 

ಶ್ರೀಮದಕ್ಷೊಭ್ಯತೀರ್ಥಖ್ಯಾನುಪತಿಷ್ಟೇ ಗುರೂನ್ಮಮ||

पदवाख्यप्रमाणज्ञानप्रतिवादिमदच्चिद: । 

श्रीमदक्षॊभ्यतीर्थाखानुपतिष्टॆ  गुरून्मम॥

ಪದಗಳನಿಷ್ಪತ್ತಿಯನ್ನು ವ್ಯಾಕರಣಶಾಸ್ತ್ರವು, ವಾಕ್ಯಾರ್ಥ ಜ್ಞಾನಕ್ಕೆ ಉಪಾಯವಾದ ಯುಕ್ತಿಗಳನ್ನು ತಿಳಿಸುವ ಮೀಮಾಂಸಾಶಾಸ್ತ್ರವು, ಪ್ರಮಾಣಸ್ವರೂಪವನ್ನು ನಿರ್ಧರಿಸುವ ಬ್ರಹ್ಮತರ್ಕಾದಿ ರೂಪವಾದ ಪ್ರಮಾಣಶಾಸ್ತ್ರವು ಮುಂತಾದವನ್ನೊಳಗೊಂಡ , ಪ್ರತಿವಾದಿಗಳ ಗರ್ವವನ್ನು ಭಗ್ನಗೊಳಿಸುವ, ಶ್ರೀಮದ್ ಅಕ್ಷೋಭ್ಯತೀರ್ಥರೆಂಬ ನನ್ನ ಗುರುಗಳನ್ನು ನಮಿಸುವೆನು.

ಜನ್ಮನಾಮ – ಶ್ರೀ ಗೋವಿಂದ ಭಟ್ಟರು (ಗೋವಿಂದ ಶಾಸ್ತ್ರಿ)

ಜನನ – 1282, ಭಾರಧ್ವಾಜ ಗೋತ್ರದಲ್ಲಿ

ಪೀಠಾಧಿಪತಿತ್ವವನ್ನು ಶ್ರೀ ಮಾಧವತೀರ್ಥರಿಂದ 1350ರಲ್ಲಿ ಪಡೆದರು.

ವೇದಾಂತ ಸಾಮ್ರಾಜ್ಯ ಕಾಲ – 1350-1365  15 ವರ್ಷಗಳ ಕಾಲ

ಸಮಕಾಲೀನರು – ಶ್ರೀಮದಾಚಾರ್ಯರು, ಶ್ರೀಪದ್ಮನಾಭತೀರ್ಥರು, ಶ್ರೀ ನರಹರಿತೀರ್ಥರು, ಶ್ರೀ ಮಾಧವತೀರ್ಥರು, ಶ್ರೀ ತ್ರಿವಿಕ್ರಮಪಂಡಿತರು, ಶ್ರೀ ನಾರಾಯಣ ಪಂಡಿತರು, ಶ್ರೀ ಜಯತೀರ್ಥರು, ಶ್ರೀ ವಿದ್ಯಾರಣ್ಯರು, ಶ್ರೀ ವೇದಾಂತದೇಶಿಕರು

ಅಂಗಾರ ನರಸಿಂಹ – ಒಮ್ಮೆ ಮುಳಬಾಗಿಲಲ್ಲಿ ಇದ್ದಾಗ, ಒಂದು ದೊಡ್ಡ ಬಂಡೆಯ ಮೇಲೆ ತಮ್ಮ ಸ್ವಹಸ್ತದಿಂದ ಅಂಗಾರದಿಂದ ನರಸಿಂಹ ದೇವರ ಚಿತ್ರವನ್ನು ಬರೆದರು.  ತಮ್ಮ ತಪ:ಶಕ್ತಿ ಮತ್ತು ಮಂತ್ರಶಕ್ತಿಯಿಂದ ಆ ಬಂಡೆಗೆ ವಿಶೇಷ ಸನ್ನಿಧಾನವನ್ನು ತಂದರು.  ಆ ಬಂಡೆಯಲ್ಲಿ ಅಂಗಾರದಿಂದ ಬರೆದ ಆ ವಿಗ್ರಹವೇ ನರಸಿಂಹ ದೇವರ ವಿಗ್ರಹವಾಗಿ ಪರಿವರ್ತನೆಯಾಯಿತು.

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info from uttaradimutt.org---> Shri Akshobhya Teertha is one of the famous saints who took sanyasa directly from Shri Madhvacharya. His name before he became the disciple of Sri Madhvacharya was Govinda Shastri. He is supposed to belong to the northern karnataka region. With the tours of Shri Madhvacharya, the fame of Shri Madhvacharya spread to all corners of the country. Sri Govinda Shastri listened about the erudition, works and the disciples of Shri Madhvacharya and went to Udupi. He was a follower of a non-Vaishnava ('advaitin') line before meeting and surrendering to Shri Madhvacharya.

  Shri Akshobhya Teertha was the last of Madhvacharya's direct disciples to sit on the Vedanta Pitha. After initiating Akshobhya Teertha into sanyasa Shri Madhvacharya gave him the Deity of Aja-Vithala. (Krsna standing with His hands on His hips, accompanied by Shri Devi and Bhudevi, though some say this is Krsna with Rukmini and Satyabhama).

Shri Akshobhya Teertha who initiated Shri Jaya Teertha (author of Shriman Nyaya Sudha) was a contemporary of the great 'advaitin' Shri Vidyaranya and also of a celebrated 'Visistha-advaitin' scholar Shri Vedanta Desika. Shri Akshobhya Teertha had a scholarly debate with Shri Vidyaranya on the interpretation of the scriptural passage "Tatvam-asi". Extensive and elaborate 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 Teertha. The epigraphic evidence of this historic victory is on a commemorative pillar of victory on a hill near Mulabagilu that can be seen even today.

Shripad Akshobhya Teertha moved after this to a little north to Pandharapur on the banks of the Bhima-rathi River, which is where he met his future disciple Jaya Teertha. In the years to follow Akshobhya Teertha dedicated most of his time training Jaya Teertha in 'Dwaita' philosophy. The relationship was so nice that Shripad Akshobhya Teertha gave his every breath to make Shripad Jaya Teertha the most proficient and dynamic preacher since Madhva, hence Jaya Teertha was called the second moon of Madhwa and Tikacharya, for his many small commentaries. Shripad Akshobhya Teertha taught him how to search out hidden significance's in the words of Madhwa which others missed.

Sri Akshobhya Teertha Moola Vrindavana is at Malkhed.

How to visit Malkhed?

Malkhed comes under Gulbarga District. It is 40 kms away from Gulbarga. There is sufficient bus facilitiy to Malkhed from Gulbarga. It is situated in between Gulbarga and Sedam, 12 kms from Sedam.

Contact DetailsShri Venkannachar Pujar, Shri Jayateertha Brindavana, Malkhed, Sedam Taluk, Gulbarga Dist-585 317 (Karnataka). Phone no : 08441-290083/9448181288*******

Janma Naama – Sri Govinda Bhatta (Govinda Shastri)

Took Peetadhipathitva from Sri Madhava Theertharu in 1350AD

He was in the Vedanta Samrajya from 1350-1365AD for 15 years

After giving Sanyasashrama to Sri Govinda Bhatta and renaming him as Sri Akshobhya Teertharu, Shri Madhvacharyaru gave him the Deity of Aja-Vithala. (Krishna standing with His hands on His hips, accompanied by Shri Devi and Bhudevi, though some say this is Krishna with Rukmini and Satyabhama).

Aja-Vittala, Shirooru Matha

Grantha – Madhwatattvasarasangraha (not available)

Contemporaries – Srimadacharyaru, Sri Padmanabha Tirtharu, Sri Narahari Tirtharu, Sri Madhava Tirtharu, Sri Trivikrama Panditacharyaru, Sri Narayanapanditacharyaru, Sri Jayatirtharu, Sri Vidyaranyaru (Advaitha pandit), Sri Vedanta Deshikacharya (Sri Vaishnava pandit). 

He was the son of Sri Keshava Bhatta (He was the controller of a province named Mangalavede). He had two sons, elder is Dhundiraja or Dondo Raghunatha (Father of Jaya Theertharu), and the younger is Govinda Bhatta. Govinda Bhattaru learnt his initial education in Gurukula at ‘Degave’ named Village. Govinda Bhattaru even after twenty years of studying in Gurukula never returned home. He was always fond of reading various dharmika granthaas, and was very enthusiastic about Tattva Jnaana. He had the habit of collecting Sanskrit, Kannada and Marathi lipi granthas and manuscripts.He was wandering from place to place in search of books. He visited Venugrama, Halasi, Balligrama, dwaravathi, Talagunda, Aihole, Pattadakallu, etc. His father Keshava Bhattaru was always objecting for his son’s behaviour.His father was always forcing him to marry, but he was not ready. Then Sri Keshava Bhattaru asked his son as to whether he will take Sanyasashrama?, for which Govinda Bhatta said that he is ready to take provided a yogra guru offers him that Sanyasa.His father told him “We are not from Vaidhika sampradaya family, we have to rule the state, and if situation requires, we may have to fight in the war field”. But Govinda Bhatta told his father he is not interested in any political aspirations.

Once his father made a plan to get son married and invited a bride for his son Govinda Bhatta. Knowing somehow, he left the house and did not return home for months together, as he was not interested in marriage.

Keshava Bhatta breathed his last when Govinda Bhatta was away for a long time, and during his final stages, he called Dhondo Raghunatha (Dundiraja) and told him to look after his younger brother Govinda bhatta. Finally Govinda Bhatta came home and stayed in his brother’s house reluctantly.

He used to get up early in the morning daily In the brahmee muhurtha, doing snaana and other ahneeka and other pratharvidhi. He used to study some shastra grantha upto 11 am. Then, he used to do snaana again, madhyahnike, devatacharna, naivedya, and bhojana after giving to athithi-abhyagatharu.

Once Dhundiraja had gone out for his official work in the Palace. At that time came Sri Padmanabha Tirtharu, who was on his way to Udupi. Dhundiraaja had invited him once to come to his house. On hearing that it is Padmanabha Theertharu, the direct disciple of Sriman Madhvacharyaru, he did sastanga namaskara to the sage and asked him to give sanyasa. But Padmanabha Tirtharu told him that he is not his swaroopoddaraka and that the swaroopoddaraka for every one of us is there in Udupi and asked him to meet Sriman Madhvacharyaru.

Sri Padmanabha Tirtharu took Govinda Bhatta to Udupi to seek Sriman Madhvacharyaru blessings for Govinda Bhatta. It was Amavasye – A Suryagrahana Day. Sriman Madhvacharyaru went to the sea to have samudra snaana. As it was an Amavasye, the waves were very strong and very high also. Sriman Madhvacharyaru called his disciples also to have samudra snaana, but they hesitated to go on seeing the waves. At that time Sri Padmanabha Theertharu, Sri Narahari Theertharu & Sri Madhava Theertharu were all there. No one did go. But Govinda Bhatta went near Sriman Madhvacharyaru without even removing the dress which he was wearing.

The elephant sized waves came and took Govinda Bhatta. Immediately Sriman Madhvacharyaru showed his hands in Abhaya Mudra, for which Samudra raja yielded and the entire sea was calm, by that time, Govinda Bhatta, whom the waves had taken was near Sriman Madhvacharyaru’s paada kamala (foot). Sriman Madhvacharyaru lifted him, and as soon as the sparsha of Sriman Madhvacharyaru was on Govinda Bhatta, he had Aparoksha Jnaana. All the other shishyas were surprised on seeing the scene and as the sea was calm, they all came to the sea to have a dip at it., they followed Sriman Madhvacharyaru to Kanva Tirtha. There Sriman Madhvacharyaru told him that this was an auspicious day for taking sanyasashrama. 

He gave the pranavamantropadesha and renamed Govinda Bhatta as Akshobhya Theertharu.

Sriman Madhvacharyaru after giving him sanyasashrama, preached him the Vaishnava Tattva. Already Govinda Bhatta was not fascinating towards Advaitha Matha, even though he was born as an advaitee. Now with the anugraha of Sriman Madhvacharyaru he learnt Harisarvottama Tattva, Bedha Tattva, Jeevottama Tattva.

After taking sanyasa Akshobhya Theertharu, once he visited Mangalavede, where his poorvashrama brother Dhundiraja and his wife were there. Dhundiraja was worried that his family chain is lost with the sanyasa of Govinda Bhatta, and as Dhundiraja had no issues at all. At that time Dhundiraja was 40 years. Then Akshobhya Theertharu advised Dhundiraja’s wife (his sister-in law of poorvashrama) to worship Ahobala Narasimha, and that he will get three children”.

Akshobhya Theertharu left Mangalavede. After a long time, Dhundiraja got a male child, but that child died within a month. Then again another child was born, and they decided to name the child as “Gundappa” – Akshobhya Theertharu named him after Ahobala Narasimha Devaru as “Narasimha”. The same child was none other than Sri Jaya Theertharu. By this time Dhundiraja’s age was 55 years. Akshobhya Theertharu was there for Jaathakarma, Annaprashana, Choula, Aksharabhyasa. He knew that the child will be a great personality in future. At the age of 8 for Gundappa or Narasimha, Dhondopantha did the Upanayana to his son with the blessings of Akshobhya Theertharu.

It was an historic event occurred in Mulbagilu, in Kolar District.

It was presided over by so many Dwaitha-advaitha-Vishistadvaita Pandits from various parts of India. The judge was Sri Vedanta Deshikachar, a Srivaishnava pandit. Argument was between Sri Vidyaranya, a great scholar from Advaita parampare and Sri Akshobhya Tirtharu, a Dwaitha scholar.

Akshobya Theertharu – Srimannarayana is Anantha Gunaparipoorna, Doshatidoora. Srihari is Sarvottama, Sarvajna, Sarvakartha,

Vidyaranya – Srihari is not Sarvottama, Paramathma is Abhinna from Jeeva. 

The jnaana that Sri hari is Sarvottama is not the sadhana for Moksha. 

“Aham Brahmasmi” jnaana is the moksha sadhana.

Akshobya Theertharu – “tattvamasi” - In “sa aatma tattvamasi” “स आत्मा तत्त्वमसि”, “ಸ ಆತ್ಮಾ ತತ್ತ್ವಮಸಿ” we can do padacheda as tattvamasi, and atattvamasi, but atattvamasi holds good and this will be bedha para.

Akshobhya Theertharu - “Jagat Satya”. This he proved with many Pratyaksha, Aagama, Anumana Pramaanaas.

Sri Vidyaranyaru was doing vyaKyana for “Vishwam Satyam” a Vedava vaakya – and said Satyam means - “Yathaartham” “ಯಥಾರ್ಥಂ” “यथार्थं” , For “ವಿದ್ಯಮಾನಮೇವ” VidyamaanamEva”"विद्यमानमेव” – he said “ನತ್ವಾರೋಪಿತಂ ಇತ್ಯರ್ಥ:” “नत्वारोपितं इत्यर्थ:”. 

He was arguing that even though ‘Satya’ word has the yataartha meaning, he was telling it is ‘kalpita’.

Finally Sri Akshobhya Theertharu proved that :-

1.Jagat Satya in all subjects like Veda, Brahmasutra, Geetha, Pratyaksha, Anumaana, Pranaamaas etc .

2.There is no proof in any of Veda, Sutra, Geetha to suggesting that Jagat is Mitya.

3.Brahmanaadhi Varna, Brahmacharyaadi Ashrama, Yajna, Yagaadi, Devate, Veda, all are Paramarthika satya.

In this way, he condemned the entire arguments by Vidyaranya and proved that “Bedha Tattva” or “Madhwa Tattva” is supreme over all other “tattvas.”

After a detailed discussion and Vakyartha, Vidyaranya accepted his defeat.

The entire arguments between Vidyaranya and Akshobhya Theertharu was sent to Vedanta Deshikacharyaru, who after verifying the entire documents, arguments and gave his decision with the shloka as :

asinaa tattvamasinaa parajIvaprabhEdhinaa |

vidyaaraNmam mahaaraNyam akShObykamunirachchinat |

ಅಸಿನಾ ತತ್ತ್ವಮಸಿನಾ ಪರಜೀವಪ್ರಭೇಧಿನಾ |

ವಿದ್ಯಾರಣ್ಮಂ ಮಹಾರಣ್ಯಂ ಅಕ್ಷೋಭ್ಯಮುನಿರಚ್ಚಿನತ್ |

असिना तत्त्वमसिना परजीवप्रभेधिना ।

विद्यारण्मं महारण्यं अक्षोभ्यमुनिरच्चिनत् ।

Meaning – Akshobhya Munigalu defeated through Vakyartha named sword Vidyaranya’s jungle forest in the “Tatvamasi” vakyartha, wherein Tatvamasi clearly says that there is a broad difference between Paramathma and Jeeva.

He has sketched Narasimha Devaru @ Mulabagilu using Angara on a big rock.

His mruthika vrundavana is at Anegondi in Rajewadi

He got raja maryade after defeating Sri Vidyaranya yathi of Advaitha

He has sketched Mukyaprana devara picture near Biligiri (Koodli-Shimoga Road) using Angara on a 12 feet rock. Mukhyaprana idol is around 7-8 feet. Near the feet of Mukhyaprana, he has sketched his own pictue, which is visible even today.

The same shloka has been carved at Vijayastambha in Mulbagilu. But later some miscreants tried to destroy the facts, they have damaged the writings in the pillar.

There is an article in Mysore Archeological Survey Department published in 1886 report as follows –

At Mulbagil in inscription in Grantha characters on a boulder was brought to notice which appears to record the fact of a refutation of Vidyaranya by Akshobhya Tirtha, in some public disputation. But the inscription has been lately purposely destroyed, so that a few letters remain visible. The above account of its contents is given by pesons who saw it before it was damaged and who had made a copy of it.

Sri Doddayyacharya, a Vishistadvaita vidwan has written a Grantha titled “Vedanta Deshika Vaibhava prakashiga”, wherein he has said like this -

ಕದಾಚಿದಕ್ಷೋಭ್ಯಮುನೀಶ್ವರಸ್ಯ |

ರಣಸ್ಯ ಜಾತಂ ಬಹುಳಂ ವಿವಾದಂ |

ವಿಲಿಖ್ಯಾಕ್ಷೋಭ್ಯವಿಬುಧಾಯ ಯಸ್ಮೈ |

ಸಂಪ್ರೇಷಯಾಮಾಸ ತಮಾಶ್ರಯೇಹಂ |

ತತ್ತ್ವಮಸಿನಾಸಿನಾ ತಂ ವಿದ್ಯಾರಣ್ಯಂ ಮುನಿಸ್ತದಾಕ್ಷೋಭ್ಯ: |

ಅಚ್ಚಿನದಿತ್ಯವದದ್ಯ: ತಂ ಸೇವೇ ತತ್ತ್ವನಿರ್ಣಯೇ ಚತುರಂ |

कदाचिदक्षोभ्यमुनीश्वरस्य ।

रणस्य जातं बहुळं विवादं ।

विलिख्याक्षोभ्यविबुधाय यस्मै ।

संप्रेषयामास तमाश्रयेहं ।

तत्त्वमसिनासिना तं विद्यारण्यं मुनिस्तदाक्षोभ्य: ।

अच्चिनदित्यवदद्य: तं सेवे तत्त्वनिर्णये चतुरं ।

“ಕಿಂ ಪಶು: ಪೂರ್ವಧೇ:” – “किं पशु: पूर्वधे:” 

Akshobhya Theertharu was searching for a shishya who can take over the Madhva Peeta. Once he went to Pandarapura and ask for a Uttaradhikari. One day in his dream, he asked Panduranga Vittala to show his uttaradhikari, there Panduranga showed him to ask Sriman Madhvacharyaru. Then he went to Sriman Madhvacharyaru, who advised him to sit for Japa near the river, one handsome horse rider will come and he will drink water in the river by sitting on the horse itself and that he will be his uttaradhikari. It was in his dream.

Next day, he was sitting for Japa near the river, there he saw an young boy came alongwith his friends. He was so thirsty that he entered the river riding on the horse itself, and bending drunk the water sitting on the horse like an animal. Akshobhya Theertharu on seeing him told “”किं पशु: पूर्वधे:” - “Were you an animal in your previous birth”. All of a sudden the horse rider turned and saw the yathigalu who was sitting near the river. He remembered everything about his poorvashrama wherein he had listened to Sriman Madhvacharyaru’s paata pravachana when he was a bullock. He went straight to Akshobhya Theertharu and asked him to take him as a shishya. He also realized that the yathigalu Sri Akshobhya Theertharu was none other than his own uncle, who had assisted him in his initial paata, Sandhyavandana. Akshobhya Theertharu was also happy that it was his own nephew (in his poorvashrama) and was happy and gave him ashrama. Jaya Theertharu went to write several teekaas for Sriman Madhvacharyaru’s work.

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Shri Akshobhya Teertha is one of the famous saints who took sanyasa directly from Shri Madhvacharya. His name before he became the disciple of Sri Madhvacharya was Govinda Shastri. He is supposed to belong to the northern karnataka region. With the tours of Shri Madhvacharya, the fame of Shri Madhvacharya spread to all corners of the country. Sri Govinda Shastri listened about the erudition, works and the disciples of Shri Madhvacharya and went to Udupi. He was a follower of a non-Vaishnava ('advaitin') line before meeting and surrendering to Shri Madhvacharya.

Shri Akshobhya Teertharu 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. After initiating Akshobhya Teertharu into sanyasa Shri Madhvacharya gave him the Deity of Aja-Vithal. (Krsna standing with His hands on His hips, accompanied by Shri Devi and Bhudevi, though some say this is Krsna with Rukmini and Satyabhama).

Shri Akshobhya Teertharu who initiated Shri Jaya Teertharu (author of Shriman Nyaya Sudha) was a contemporary of the great 'advaitin' Shri Vidyaranya and also of a celebrated 'Visistha-advaitin' scholar Shri Vedanta Desika.

In the year 1336 AD., Shri Akshobhya Teertharu had a scholarly debate with Shri Vidyaranya on the interpretation of the scriptural passage "Tatvam-asi". Extensive and elaborate 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 Teertharu. The epigraphic evidence of this historic victory is on a commemorative pillar of victory on a hill near Mulabagilu that can be seen even today.

Shripad Akshobhya Teertharu 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 Teertharu. In the years to follow Akshobhya Teertharu dedicated most of his time training Jaya Teertharu in 'Dwaita' philosophy. The relationship was so nice that Shripad Akshobhya Teertharu gave his every breath to make Shripad Jaya Teertharu the most proficient and dynamic preacher since Madhva, hence Jaya Teertharu was called the second moon of Madhwa and Tikacharya, for his many small commentaries. Shripad Akshobhya Teertharu taught him how to search out hidden significance's in the words of Madhwa which others missed.

Sri Akshobhya Teertha Moola Vrindavana, Malkhed.

How to visit Malkhed

Malkhed comes under Gulbarga District. It is 40 kms away from Gulbarga. There is sufficient bus facilitiy to Malkhed from Gulbarga. It is situated in between Gulbargaand Sedam, 12 kms from Sedam.

Shri Venkannachar Pujar,

Shri Jayateertha Brindavana,

Malkhed, Sedam Taluk,

Gulbarga Dist-585 317 (Karnataka).

Ph : 08441-680343.

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info from wikipedia---> Akshobhya Tirtha (c. 1350- c. 1365) was a Dvaita scholar and theologian.^[1] A forceful debater of his time, ^[2]he is considered to be the contemporary of Vidyaranya and Vedanta Desika, flourishing in the nascent Vijayanagara Empire.^[3] Born as Govinda Shastri, he received sannyasa from Madhva and later succeeded Madhava Tirtha (c. 1333-c. 1350) as the pontiff. Traditionally, Akshobhya is known to have triumphed over Vidyaranya in a debate, the arbiter of which was Vedanta Desika.^[1] A non-extant work titled Madhva Tantra Samgraha is attributed to him. ^[1] Sharma contends that Akshobhya retired to Pandharapur in his twilight years where he encountered a youth called Dhondu Pant on the banks of Bhima river, who would later go on to be his disciple and successor, Jayatirtha. ^[4] His mortal remains rest at Malkhed.

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shri akshObya tIrtharu....

parampare: #5 and 4th direct disciple of shrimadAchAryaru

He belongs to 6 maTAs – sOsale vyAsarAja maTa, kundApura vyAsarAja maTa, rAyara maTa, uttarAdi maTa, kUDli askhObya tIrtha maTa, bAlagAru akshObya tIrtha maTa. 

vidyA and Ashrama gurugaLu: shrimadAchAryaru 
pITa given by: shri mAdhava tIrtharu
shishyaru: shri jayatIrtharu and shri trailOkya bhUshaNA tIrtharu
brindAvana: maLakhEDa

He was the son of Sri Keshava Bhatta (He was the controller of  a province named Mangalavede).  Sri Keshava Bhatta had two sons, elder was Dhundiraja or Dondo Raghunatha (Father of Jayatheertharu), and the younger was Govinda Bhatta.  Govinda Bhattaru had his initial education in Gurukula at Village ‘Degave’.  Govinda Bhattaru even after twenty years of studying in Gurukula never returned home.   He was always fond of reading various dharmika granthaas, and was very enthusiastic about tathva jnaana. He had the habit of collecting Sanskrit, Kannada and Marathi lipi granthas and manuscripts.  He was wandering from place to place in search of books. He visited Venugrama, Halasi, Balligrama, dwaravathi, Talagunda, Aihole, Pattadakallu, etc.  His father Keshava Bhattaru was always objecting to his son’s behaviour.  His father was pestering him to marry, but Govinda Bhattaru was not willing.   Then Sri Keshava Bhattaru asked his son as to whether he will take Sanyasashrama, for which Govinda Bhatta said that he is ready to take provided a yogya guru offers him that Sanyasa. His father told him “We are not from Vaidhika sampradaya family, we have to rule the state, and if situation requires, we may have to fight in the war field”.  But Govinda Bhatta told his father he is not interested in such matters.

Once his father made a plan to get Govinda Bhattaru married and invited a potential bride. Knowing this, Govinda Bhattaru left the house and did not return home for months together, as he was not interested in marriage. Keshava Bhatta breathed his last when Govinda Bhatta was away for a long time, and during his final stages, he called Dhondo Raghunatha (Dundiraja) and told him to look after his younger brother Govinda Bhatta. Finally Govinda Bhatta came home and stayed  in his brother’s house reluctantly.

Sri Padmanabha Tirtha’s Darshana:

Once Dhundiraja had gone out for his official work in the Palace. At that time Sri Padmanabha Tirtharu, who was on his way to Udupi, visited his house. On hearing that it is Padmanabha tirtharu, the direct disciple of Srimadacharyaru, Govinda Bhattaru did sastanga namaskara to the sage and asked him to give sanyasa. But Padmanabha Tirtharu told him that he is not his swaroopoddaraka and that the swaroopoddaraka for every one of them was there in Udupi and asked him to meet Srimadacharyaru. Sri Padmanabha Tirtharu took Govinda Bhatta to Udupi to seek Acharyara blessings for him.  It was Amavasye – A Suryagrahana Day.  Acharya Madhwa went to the sea to have samudra snaana. As it was an Amavasye, the waves were very strong and very high also. Srimadacharyaru called his disciples also to have samudra snaana, but they hesitated on seeing the waves. No one went. But Govinda Bhatta went near Srimadacharya without even removing the dress which he was wearing. The elephant sized waves came and took Govinda Bhatta. Immediately Srimadacharyaru showed his hands in Abhaya Mudra, for which Samudra raja yielded and the entire sea was calm. By that time, Govinda Bhatta, whom the waves had taken was near Srimadacharya’s paada kamala (foot). Acharyaru lifted him, and as soon as the sparsha of Srimadacharyaru was on Govinda Bhatta, he got aparoksha Jnaana.  All the other shishyas were surprised on seeing the scene and as the sea was calm, they all came to the sea to have a dip at it. They followed Srimadacharyaru to Kanvateertha. There Srimadacharyaru told him that this was an auspicious day for taking sanyasashrama.  He gave the pranava mantropadesha and renamed Govinda Bhatta as Akshobhya Tirtha.

Anugraha to Dundiraaja:

After taking sanyasa Akshobhya Tirtharu, visited MangalaveDe, where his poorvashrama brother Dhundiraja and his wife were there.  Dhundiraja was worried that his family chain is lost with the sanyasa of Govinda Bhatta, and as Dhundiraja had no issues at all. At that time Dhundiraja was 40 years. Then Akshobhya Tirtharu advised Dhundiraja’s wife (his sister-in law of poorvashrama) to worship Ahobala Narasimha, and that they would get three children. Akshobhya Tirtharu left Mangalavede.  After a long time, Dhundiraja got a male child, but that child died within a month.  Then again another child was born, and they decided to name the child as “Gundappa” – Akshobhya Thirtharu named him after Ahobala Narasimha Devaru as “Narasimha”.  The same child later became Sri Jayatheertharu.  By this time Dhundiraja’s age was 55 years.  Akshobhya Tirtharu was there for Jaathakarma, Annaprashana, Choula, aksharabhyasa.  He was knowing that the child will be a great personality in future.  At the age of 8 for Gundappa or Narasimha, Dhondopantha did the Upanayana to his son with the blessings of Akshobhya Tirtharu.

Anugraha of child to Kemparaya:

Kemparaya, the prince of Vijayanagar, had won the battle against Mohamadeeyas, with the blessings of Akshobhya Tirtharu. After he had won, his father had made him the Mandaleshwara for Mulabagilu.  He was ruling Mulbagilu.  He did not have any children.  When approached for anugraha, Sri Akshobhya Tirtharu had given a fruit with blessings, which enabled Kemparaya to have a son. Very happy with getting blessed with a son, Kemparaya offered many wealth to the seer, which he refused saying that he will come later, if required.

Gave life to prince:

After some time, Akshobhya Tirtha returned to Mulbagilu.  At that time, the child of Kemparaya had died of snake bite. Kemparaya who came to know about the presence of Akshobhya Tirtharu in Mulbagilu approached him and briefed him about his son’s fate, then the seer gave him the fruit which the monkey had thrown in front of him and as directed by Narasimha in dream.  He asked Kemparaya to rub with the fruit’s seed after burning the seed at the spot where the snake had bitten.  After that Swamiji did the uchara of Pranava mantra in his ears.  After that the body, which had become blue with the snake’s poisonous bite, got back life.  The prince pleased with the blessings once again, gave valuables, money to the seer. The seer refused all the wealth and asked him to do a favour by arranging vaakyartha with Vidyaranya.  Now, Vidyaranya, who had refused to have vakyartha earlier agreed for the same.

Angaara Narasimha:

Once Akshobhya Tirtharu was staying in Mulbagilu (near present Narasimha Tirtha).  Through his aparoksha jnaana, he knew that the big stone had saannidhya of Narasimha devaru.  So, he drew the figure of Narasimhadevaru with angaara.  With his mantrashakti, the sketch had vishesha sannidhana and the King Kemparaya arranged for construction of temple. This Yoga Narasimha temple can be seen in Narsimha Tirtha at Mulabagilu in the shripAdarAja maTa premises. ShripAdarAjaru later had setup his university here and entered brindavana also here. vyAsarAjaru had studied under shripAdarAjaru here and consecrated a prANa dEvaru, which can be seen to this day.

Tattvamasi “ತತ್ತ್ವಮಸಿ” “तत्त्वमसि” vaakyartha with Vidyaranya:

It was a historic event occurred in Mulbagilu, in Kolar District. It was presided over by so many Dwaitha-advaitha-Vishistadvaita Pandits from various parts of India. The judge was Sri Vedanta Deshikachar,  a Srivaishnava pandit. Argument was between Sri Vidyaranya, a great scholar from Advaita parampare and Sri Akshobhya Tirtharu. akshObya tIrtharu won the debate finally. Shri Vedanta Deshikacharyaru, gave his decision that akshObhya tIrtharu had won the debate through the following shloka.

asinaa tattvamasinaa parajIvaprabhEdhinaa |
vidyaaraNyam mahaaraNyam akShObykamunirachchinat |
ಅಸಿನಾ ತತ್ತ್ವಮಸಿನಾ ಪರಜೀವಪ್ರಭೇಧಿನಾ |
ವಿದ್ಯಾರಣ್ಮಂ ಮಹಾರಣ್ಯಂ ಅಕ್ಷೋಭ್ಯಮುನಿರಚ್ಚಿನತ್ |
असिना तत्त्वमसिना परजीवप्रभेधिना ।
विद्यारण्मं महारण्यं अक्षोभ्यमुनिरच्चिनत् ।

Meaning – Akshobhya Munigalu defeated through Vakyartha named sword Vidyaranya’s jungle forest in the “Tatvamasi” vakyartha, wherein Tatvamasi clearly says that there is a broad difference between Paramathma and Jeeva.

AkshObhya tIrtharu’s mritika vrundavana is at Anegondi in Rajewadi and also at tambihaLLi in the mAdhava tIrtha maTa.

He has sketched  Mukyaprana devara vigraha near Biligiri (Koodli-Shimoga Road)  using Angara on a 12 feet rock.  Mukhyaprana idol is around 7-8 feet.  Near the feet of Mukhyaprana, he had sketched his own picture, which is visible even today.

“ಕಿಂ ಪಶು: ಪೂರ್ವಧೇ:” – “किं पशु: पूर्वधे:”  A great shishya is found:

Akshobhya Tirtharu was searching for a shishya who could take over the Madhwa Peeta.  Once he went to Pandarapura  and prayed for a uttaradhikari. One day in his dream, he asked Panduranga Vittala to show his uttaradhikari, there Panduranga told him to ask Srimadacharyaru.  Then he went to Srimadacharyaru, who advised him to sit for Japa near the river, wherein a handsome horse rider would come and drink water in the river by sitting on the horse itself and that he would be his uttaradhikari.  All this happened in a dream. Next day, he was sitting for Japa near the river. There he saw a young man came along with his friends.  He was so thirsty that he entered the river riding on the horse itself, and drunk the water sitting on the horse like an animal.  Akshobhya Tirtharu on seeing him told “”किं पशु: पूर्वधे:” –   “Were you an animal in your previous birth?”.    All of a sudden the horse rider turned and saw the yathigalu who was sitting near the river.  He remembered everything about his poorvashrama wherein he had listened to Srimadacharya’s paata pravachana as a bullock. He went straight to Akshobhya Tirtharu and asked him to take him as a shishya.  He also realized that the yathigalu Sri Akshobhya Tirtharu was none other than his own uncle, who had assisted him in his initial paata, sandhyavandana. Akshobhya Tirtharu was also happy that it was his own nephew (in his poorvashrama) and gave him ashrama.  Jayatirtharu went on to write several teekaas for Srimadacharya’s work

Brahmahatya Dosha parihara by Sri Akshobhya Tirtharu :-

Once in Koodli, 2 local people Ranganna and Dhamanna hit a brahman’s son who tried to steal coconut from one of their trees. But while hitting that Brahman had died. As such, they both got Brahmahatya dosha. The two repented, did many daana, dharma, but still could not get peace. At that time Sri Akshobhya Tirtha came to his ashrama in Koodli. The two approached swamiji and asked for remedy. Swamiji asked them to climb one Ashwatha Tree and jump. They agreed and climbed the tree. Then Swamiji told them to stay on the tree for some time holding a branch. Swamiji told them “You had killed inadvertently. You have repented. Repent (pashchaatapa) can itself burn so many sins”. Then Swamiji asked them to jump from the tree and did the prokshana of theertha, gave them phala mantraakshate and told that their Brahmahatya has been removed.  The brothers were happy that their sin was removed.

Then Mahadeva Bhatta, one of the vidwans questioned and challenged the swamiji as to how do you confirm that their Brahmahatya Dosha had been removed. Swamiji asked him to bring a piece of white cloth. He dipped that in the oil. The cloth became black and gave it back to Mahadeva bhatta and asked him to wash the cloth in any punya theertha. He tried to do so in many punya tirthas, but in vain, and the colour of the cloth had not changed at all. He returned back to Swamiji and challenged him to make it white. Sri Akshobhya Tirtharu asked him to keep that Vastra in front of him and did the prokshana of theerthodaka by chanting Narasimha Mantra. As soon as the Swamiji did the prokshana of Theertha the cloth lost all its oil contents and turned pure white. Then Swamiji told him that Narasimha devaru can make flowers from stones, bring fire in flowers. Because of his achintya mahatmye only, these two had Brahmahatya dosha, now the same is removed. 

Mahadeva Bhatta got vairagya immediately. He left all his property, got sanyasashrama from the swamiji and became his shishya with the name Trailokyabhooshana Tirtha. He is the moola purusha for akshObhya tIrtha maTa, Koodli, which later bifurcated into bAlagAru akshObhya tIrtha maTa. Such was the greatness of shri akshObya tIrtharu. He had also written a grantha - Madhwatattvasarasangraha, which is not available, unfortunately. 

shri akshObhya tIrtha guruvatargata, shri maharudradEva guruvantargata, bhArati ramaNa mukhyaprANAntargata rukmiNi satyabhAma pate shri mUla gOpAlakrishNa abhinna, sItApate shri mUla rAma dEvara pAdAravindakke gOvinda, gOvinda...

shri krishNArpaNamastu..
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“Akshobhya” – 
means the one who does not have any kshobhe or one who does not have any vikaara.  Acharya Madhwa knowingly only has given the ashrama name as Akshobhya Tirtha.   When every one was hesitating to come to the sea for taking bath, Govinda Bhatta without any hesitation followed Acharya Madhwa’s orders and entered the sea.  As he was free from Kaama-Krodhaadhi doshaas, the name does match.

He is the first to become a sanyasi at a very young age of 10-12 years, after Acharya Madhwa.

Sri Padmanabha Tirtharu took Govinda Bhatta to Udupi to seek Acharyara blessings for Govinda Bhatta.  It was Amavasye – A Suryagrahana Day.  Acharya Madhwa went to the sea to have samudra snaana.   As it was an Amavasye, the waves were very strong and very high also.   Srimadacharyaru called his disciples also to have samudra snaana, but they  hesitated to go on seeing the waves.    At that time Sri Padmanabha Tirtharu, Sri Narahari Tirtharu & Sri Madhava Tirtharu were all there.     But Govinda Bhatta went near Srimadacharya without even removing the dress which he was wearing.
The elephant sized waves came and took Govinda Bhatta.  Immediately Srimadacharyaru showed his hands in Abhaya Mudra, for which Samudra raja yielded and the entire sea was calm, by that time, Govinda Bhatta, whom the waves had taken was near Srimadacharya’s paada kamala (foot).   Acharyaru lifted him, and as soon as the sparsha of Srimadacharyaru was on Govinda Bhatta, he had aparoksha Jnaana.  All the other shishyas were surprised on seeing the scene and as the sea was calm, they all came to the sea to have a dip at it., they followed Srimadacharyaru to Kanvateertha.  There Srimadacharyaru told him that this was an auspicious day for taking sanyasashrama.   He gave the pranavamantropadesha and renamed Govinda Bhatta as Akshobhya Tirtha.

Srimadacharyaru after giving him sanyasashrama, preached him the Vaishnava Tathva.  Already Govinda Bhatta was not fascinating towards Advaitha Matha, even though he was born as an advaitee.  Now with the anugraha of Srimadacharyaru he learnt Harisarvottama Tattva, Bedha Tattva, Jeevottama Tattva.

ಜನ್ಮನಾಮ – ಶ್ರೀ ಗೋವಿಂದ ಭಟ್ಟರು (ಗೋವಿಂದ ಶಾಸ್ತ್ರಿ)
ಜನನ – 1282, ಭಾರಧ್ವಾಜ ಗೋತ್ರದಲ್ಲಿ

ಪೀಠಾಧಿಪತಿತ್ವವನ್ನು ಶ್ರೀ ಮಾಧವತೀರ್ಥರಿಂದ 1350ರಲ್ಲಿ ಪಡೆದರು.

ವೇದಾಂತ ಸಾಮ್ರಾಜ್ಯ ಕಾಲ – 1350-1365  15 ವರ್ಷಗಳ ಕಾಲ

ಸಮಕಾಲೀನರು – ಶ್ರೀಮದಾಚಾರ್ಯರು, ಶ್ರೀಪದ್ಮನಾಭತೀರ್ಥರು, ಶ್ರೀ ನರಹರಿತೀರ್ಥರು, ಶ್ರೀ ಮಾಧವತೀರ್ಥರು, ಶ್ರೀ ತ್ರಿವಿಕ್ರಮಪಂಡಿತರು, ಶ್ರೀ ನಾರಾಯಣ ಪಂಡಿತರು, ಶ್ರೀ ಜಯತೀರ್ಥರು, ಶ್ರೀ ವಿದ್ಯಾರಣ್ಯರು, ಶ್ರೀ ವೇದಾಂತದೇಶಿಕರು

ಅಂಗಾರ ನರಸಿಂಹ – ಒಮ್ಮೆ ಮುಳಬಾಗಿಲಲ್ಲಿ ಇದ್ದಾಗ, ಒಂದು ದೊಡ್ಡ ಬಂಡೆಯ ಮೇಲೆ ತಮ್ಮ ಸ್ವಹಸ್ತದಿಂದ ಅಂಗಾರದಿಂದ ನರಸಿಂಹ ದೇವರ ಚಿತ್ರವನ್ನು ಬರೆದರು.  ತಮ್ಮ ತಪ:ಶಕ್ತಿ ಮತ್ತು ಮಂತ್ರಶಕ್ತಿಯಿಂದ ಆ ಬಂಡೆಗೆ ವಿಶೇಷ ಸನ್ನಿಧಾನವನ್ನು ತಂದರು.  ಆ ಬಂಡೆಯಲ್ಲಿ ಅಂಗಾರದಿಂದ ಬರೆದ ಆ ವಿಗ್ರಹವೇ ನರಸಿಂಹ ದೇವರ ವಿಗ್ರಹವಾಗಿ ಪರಿವರ್ತನೆಯಾಯಿತು.

Anugraha to Dundiraaja –
After taking sanyasa Akshobhya Tirtharu, once  he visited MangalaveDe, where his poorvashrama brother Dhundiraja and his wife were there.   Dhundiraja was worried that his family chain is lost with the sanyasa of Govinda Bhatta, and as Dhundiraja had no issues at all.  At that time Dhundiraja was 40 years.  Then Akshobhya Tirtharu advised Dhundiraja’s wife (his sister-in law of poorvashrama) to worship Ahobala Narasimha, and that he will get three children”.
Akshobhya Tirtharu left Mangalavede .   After a long time, Dhundiraja got a male child, but that child died within a month.   Then again another child was born, and they decided to name the child as “Gundappa” – Akshobhya Thirtharu named him after Ahobala Narasimha Devaru as “Narasimha”.  The same child was none other than Sri Jayatheertharu.  By this time Dhundiraja’s age was 55 years.  Akshobhya Tirtharu was there for Jaathakarma, Annaprashana, Choula, aksharabhyasa.  He was knowing that the child will be a great personality in future.  At the age of 8 for Gundappa or Narasimha, Dhondopantha did the Upanayana to his son with the blessings of Akshobhya Tirtharu.

Janma Naama – Sri Govinda Bhatta (Govinda  Shastri)
Birth – 1282 AD, Bharadhwaja Gothra,

Took  Peetadhipathitva from Sri Madhava Tirtharu in 1350AD
He was in the Vedanta Samrajya from  1350-1365AD  for 15 years

After giving Sanyasashrama to Sri Govinda Bhatta and renaming him as Sri Akshobhya Teertharu, Acharya Madhwa gave him the Deity of Aja-Vithala. (Krishna standing with His hands on His hips, accompanied by Shri Devi and Bhudevi, though some say this is Krishna with Rukmini and Satyabhama).

Grantha – Madhwatattvasarasangraha (not available)

Contemporaries – Srimadacharyaru, Sri Padmanabha Tirtharu, Sri Narahari Tirtharu, Sri Madhava Tirtharu, Sri Trivikrama Panditacharyaru, Sri Narayanapanditacharyaru, Sri Jayatirtharu, Sri Vidyaranyaru (Advaitha pandit),  Sri Vedanta Deshikacharya ( a Srivaishnava pandit).

He has sketched  Narasimha Devaru @ Mulabagilu using Angara on a big rock.

He got raja maryade after defeating Sri Vidyaranya yathi of Advaitha

He has sketched  Mukyaprana devara picture near Biligiri (Koodli-Shimoga Road)  using Angara on a 12 feet rock.  Mukhyaprana idol is around 7-8 feet.  Near the feet of Mukhyaprana, he has sketched his own pictue, which is visible even today.
  

Anugraha of child to Kemparaya –
Kamparaya, the prince of Vijayanagar, had won the battle against Mohamadeeyas, with the blessings of Akshobhya Tirtharu.  After he had won, his father had made him as the Mandaleshwara for Mulbagilu.  He was ruling Mulbagilu.  He did not had any children.  When approached for anugraha,   Sri Akshobhya Tirtharu had given a fruit with blessings, which enabled Kemparaya to have a son.  Very happy with getting blessed with a son, Kemparaya offered many wealth to the seer, which he refused saying that he will come later, if required.


Gave life to prince –
After some time, Akshobhya Tirtha entered Mulbagilu.  At that time, the child of Kemparaya had died of snake bite.  Kemparaya who came to know about the presence of Akshobhya Tirtharu in Mulbagilu approached him and briefed him about his son’s fate, then the seer gave him the fruit which the monkey had thrown in front of him and as directed by Narasimha in dream.  He asked Kemparaya to rub with the fruit’s seed after burning the seed at the spot where the snake had bitten.  After that Swamiji did the uchara of Pranava mantra in his ears.  After that the body, which had become blue with the snake’s poisonous bite, got back life.  Then came the doctors of the king who gave further treatment and the prince was alive.  The prince pleased with the blessings once again, gave valuables, money to the seer.
The seer refused all the wealth and asked him to do a favour by arranging vaakyartha with Vidyaranya.  Now, the same Vidyaranya, who had refused to have vakyartha earlier agreed for the same.


Angaara Narasimha – Once Akshobhya Tirtharu was staying in Mulbagilu (near present Narasimha Tirtha).  Through his aparoksha jnaana, he knew that the big stone had saannidhya of Narasimha devaru.  So, he drew the figure of Narasimhadevaru with angaara.  With his mantrashakti, the sketch had vishesha sannidhana and the King Kamparaya arranged for construction of temple

***

Debate between Sri Akshobhya Tirtharu and Sri Vidyaranya

-by narahari sumadhwa

ಯೋ ವಿದ್ಯಾರಣ್ಯ ವಿಪಿನಂ ತತ್ತ್ವಮಸ್ಯಸಿನಾಚಿನತ್ |

ಶ್ರೀಮದಕ್ಷೋಭ್ಯತೀರ್ಥಾರ್ಯ ಹಂಸೇನ ತಂ ನಮಾಮ್ಯಹಮ್|

यो विद्यारण्य विपिनं तत्त्वमस्यसिनाचिनत् ।

श्रीमदक्षोभ्यतीर्थार्य हंसेन तं नमाम्यहम्।

yO vidyaaranya vipinam tattvamasyachinath |

shrImadakshObhyatIrthaarya hamsEna tam namaamyaham|

                               – - charamashloka by Sri Jayatirtharu

ಯೋ ವಿದ್ಯಾರಣ್ಯ ವಿಪಿನಂ ತತ್ತ್ವಮಸ್ಯಸಿನಾಚಿನತ್ |

ಶ್ರೀಮದಕ್ಷೋಭ್ಯತೀರ್ಥಾರ್ಯ ಹಂಸೇನ ತಂ ನಮಾಮ್ಯಹಮ್|

यो विद्यारण्य विपिनं तत्त्वमस्यसिनाचिनत् ।

श्रीमदक्षोभ्यतीर्थार्य हंसेन तं नमाम्यहम्।

yO vidyaaranya vipinam tattvamasyachinath |

shrImadakshObhyatIrthaarya hamsEna tam namaamyaham|

                                  – charamashloka by Sri Jayatirtharu

 

asinaa tattvamasinaa parajIvaprabhEdhinaa |

vidyaaraNmam mahaaraNyam akShObykamunirachchinat |

ಅಸಿನಾ ತತ್ತ್ವಮಸಿನಾ ಪರಜೀವಪ್ರಭೇಧಿನಾ |

ವಿದ್ಯಾರಣ್ಮಂ ಮಹಾರಣ್ಯಂ ಅಕ್ಷೋಭ್ಯಮುನಿರಚ್ಚಿನತ್ |

असिना तत्त्वमसिना परजीवप्रभेधिना ।

विद्यारण्मं महारण्यं अक्षोभ्यमुनिरच्चिनत् । 

                                             – by Sri Vedanta Deshikaacharya (of Vishishtadvaitha)

Meaning   –  Akshobhya Munigalu defeated through Vakyartha named sword Vidyaranya’s jungle forest in the  “Tatvamasi”  (“ತತ್ವಮಸಿ”)  vakyartha, wherein Tatvamasi clearly says that there is a broad difference  between Paramathma and Jeeva.

 

As per Madhwa tradition and as per various records it is observed that Sri Akshobhya Tirtha Mahaan, had defeated Sri Vidyaranya at Mulbagilu in a debate with “Tatvamasi” (“ತತ್ವಮಸಿ”) as the main subject, and a great memorial is installed near Mulbagilu.

Recently some people have brought in new story to the same by telling that the famous debate did not took place at all.   They have based on a book titled “Akshobhya Vijaya Vibrama” written by Mr G R Patil, an advaitee from Dharwad.  He himself has called his grantha as “samshodanaathmaka grantha”.   But there are no points to prove that it is samshodanaathmaka, instead it is illusion itslef (vibhrama, perhaps he himself is aware about his bhrama, that is why he has titled the book as vibhrama).   He has written the book with the sole intention of proving that Maadhavaachaarya was not at all Vidyaranya when the debate held.  In his book, he has used singular words on pratha: smaraNeeya Sri NarayaNa panditaachaaryarunot less than 5 times.  This is not the quality which one can expect from a samshodhanaathmaka writer.

For this Mr G R Patil has taken his source from Sri N S Rajapurohit (a dwaitee) whose book titled “Shukla yajurvedi Mahatmaru”which was released in 1930s.    Mr Rajapurohit had tried to say that Acharya Madhwa, Sri Jayatirtharu, Sri Sureshwaracharyaru (advaitee) all are originally from KaaNva shake.   Mr Rajapurohit tried to base his argument saying that Sri Jayatirtharu had not mentioned anywhere about the winning of Sri Akshobhya Tirtharu over Vidyaranya.   

It is lack of knowledge about Sri Jayatirtha granthas whicvh mustn have prompted him to write like that.  Mr Rajapurohit must have been ignorant of the fact that Sri Jayatirtharu had called Akshobhya Tirtharu with the words “durvaadi vaaraNa vidaaraNa dakshadIkshaM akShObhyatIrtha mRugaraajamahaM namaami”.   Here even though the specific name of Vidyaranya is not mentioned by Jayatirtharu, he has quoted his guru as the mrugaraaja (the lion) for all the durvaadees.  That is an indication about the greatness of Akshobhya Tirtharu.  The very charama shloka of Sri Akshobhya Tirtharu prepared by Sri Jayatirtharu says “yO vidyaaranya vipinam tattvamasyachinath “.    This is a clear indication that Sri Jayatirtharu has mentioned about his guru’s win over Vidyaranya in clear words.

While analyzing the whether the debate between Akshobhyaru – Vidyaranya took place one has to consider several aspects.  They are :

Between whom the debate was held?

Whether they were contemporaries?

During what period it was held?

What is the subject of the debate or Why was the debate held?

Where was it held?

Whether any King or his representative initiated the debate ?

Who was the mediator/Judge for the debate?

What were the prior conditions of the debate?

Whether the purpose of the debate was successful?

Whether the judgement has been recorded officially ?

Whether there is any documents are available for the judgement?

Whether any monument to mark the debate was made ?

Whether the monument is still available or any jeernoddaara is done for the memorial?

Whether Sri Akshobhya Tirtharu, who is said to have won, had that much of knowledge so that he can beat the Vidyaranya, who is considered next only to Shankaracharya in Advaitha?

If the debate took place between Vidyaranya & Akshobhya Tirtharu, whether he was “Vidyaranya” at that time?

Whether the judge Sri Vedanta Deshikar had any enemity with Advaitha pontiff Vidyaranya? or he had any favouritism with Dwaitha pontiff Akshobhya Tirtha?

Even if he was not Vidyaranya at that time, or just a bidi sanyaasi, whether one can consider him as Vidyaranya, as if he got it some time afterwords?

If Maadhavaachaarya as bidi sanyaasi was defeated by Akshobhya Tirtharu, whether Advaitha Peetha can allow him to peetadhipathwa of Shrungeri Mutt?

Whether any Advaitha granthas/ Vishistadvaitha granthas have mentioned about the defeat of Vidyaranya?

If Mr Madhavacharya, was not Vidyaranya at that time, whether one can consider the debate as vaagvaada between Akshobhya Tirtharu and Vidyaranya?

Whether sanyaasis of that Shrungeri Mutt who are also called as Vidyaranya, are also capable like that of Sri Vidyaranya (Madhavacharya)?

Whether Sri Jayatirtharu who has done the charama shloka as “yO vidyaaranya vipinam tattvamasyachinath” referred to Madhavacharya the Vidyaranya or some other Vidyaranya?

These are the questions which one has to consider when trying to find out the reality of the Akshobhya Tirtha – Vidyaranya debate.   But the Vibhramakaararu has analysed only from the prejudice point of view,i.e., pre conceived idea that Vidyaranya cannot have been defeated, without any proper base to his theory.

 

Regarding the above questions, Mr G R Patil has answered in his own style, with prejudiced mind that the debate was not held at all.  He had a preconceived mind not to accept the debate and as such, he went on quoting assumptive, illogical  illustrations, points, but never he could provide any documents.  He has concluded that the debate was never held, and that they were not contempories and that Madhawaacharya (ಮಾಧವಾಚಾರ್ಯ) was not Vidyaranya during that period.  (As per Advaitha system, there are many Shankarachaaryas, Vidyaranyaas.  Once they take sanyasa, they will be called as Shankaracharya, i.e., Shrungeri Shankaracharya, Puri Shankaracharya, Dwaraka Shankaracharya, etc.  Similarly “Vidyaranya”  was also used for main seers of Advaitha).

Paramapoojya Sri Raghuvijaya Tirtha Sripadangalavaru of KooDli Akshobhya Tirtha samstaana, KooDli, has written a detailed analytical, point by point reply with the title “Sri Akshobhya Vijaya Vaibhava” – which is THE indicative of the replies to Mr Rajapurohit and Mr G R Patil titled “vibhrama” and others who have tried to find fault with the debate dates.    I have extracted some of the answers by the seer for the benefit of the Madhwa bandhus, and for the jignaasus.     I have written the same with saastaanga namaskaaras to Sri Raghuvijaya Tirtharu, whose research book “Akshobhya Vijaya Vaibhava”,   I have utilised to a maximum extent.    I have also gone through the other articles on Sri Akshobhya Tirtharu from various sources, the Advaitha websites, etc.,  while consolidating the article.

Need of this writing this article at this time  –  Recently some vested interest people,  have started campaigning against Madhwa philosophy, with their cheap comments on various Madhwa saints.    They have been using the internet for cheap characterizing of various yathis, by praising only particular mutt yathis and discarding the other mutt pontiffs. They have been canvassing with wrong information on our philosophy.  Some have said that Sri Akshobhya Tirtharu, was not a great scholar, as he has not written granthas.  Some Madhwas also have started telling that Raghavendra Tirtharu has moved from Mantralaya and that there is no existence of Rayaru at all in Mantralaya.  Sumadhwaseva does not tolerate such anti social elements in the Madhwa philosophy.  That is why this article.

 

Now coming to point by point analysis and reply of the questions raised on the issue.  While answering I have not tried to answer individually for all the questions, as the same answers may hold good for various questions and as such, I have tried to bring in analysis point by point based on the analysis with the saadhaka baadhaka pramaanaas.

The debate is held between Sri Akshobhya Tirtha Mahaan, the direct shishya of Acharya Madhwa and Sri Vidyaranya, who is regarded as the no.2 in Advaitha philosophy of all times. 

The period of Sri Vidyaranya –

As per Dr Venimadhava shastri in his essay prepared for the PHD – Sri Madhavachaarya (subsequently was Vidyaranya) became Vidyaranya only in 1375AD.  i.e., after taking sanyasa in 1375AD.    He had said that he didn’t had the name Vidyaranya when the said debate took place.  He says that he was Madhavaachaarya only upto 1375AD.

Same person Dr Venimadhava Shastri in his article titled “Vidyaranya & Vjayanagara saamraajya”, has mentioned that as per the records of Shrungeri Mutt pertaining to the period 1357AD, says that there are records which mention that Vidyaranya name (Madhavaachaarya)  was there in that record itself.  He also mentioned that the he had the deekshe as Vidyaranya in 1380 AD.    But in his earlier essay, he had written to be in 1375AD, now in this book, he mentions the date as 1380 AD.  But while mentioning these two names, it seems that he himself was confused and contradicting his own statement while mentioning the name of Vidyaranya as per Shrungeri shaasana.  One must note that he himself has quoted – Vidyaranya (Madhavacharya) was there in 1357AD itself.

As per “Advaitha Vedaantha saahityEtihaasa kOsha” book released by Madras University in 1980AD, he has mentioned Vidyaranya period is from 1296-1386AD and that he took sanyaasa in 1380AD.   In the same article the following story is mentioned – – –    the story of Vidyaranya continues……….. which reads as follows :

During his poorvashrama, i.e., Maadhavacharya, was suffering from the worst ever daaridrya and that he prayed Lord Lakshmidevi through penance.  Pleased with his penance, Lakshmi devi appeared in front of him and said  ” Because of your poorva janma kruta karma vashaat, I will not give any wealth to you,but will be given in the janmaantara to you”.  So, Madhavachaarya took sanyaasa immediately and prayed Lakshmidevi and said ” As I have taken sanyasa, it is another janma (birth).  Give me the wealth”.  Pleased with his desire and demand, Lakshmidevi offered him great wealth.    With this wealth, as he was a sanyaasi, he thought it is right to give it for the development of Vijayanagar Kingdom and incurred the entire amount for the development of Vijayanagar dynasty.  As such, the name of Sri Vidyaranya is always mentioned on top whenever the Vijayanagar Kingdom name is mentioned.  That is an indication as to his periodicity that he was Vidyaranya around 1336AD itself.

With the above story, believed from Advaitha philosophy itself and found in various Advaitha records and in Vijayanagar Kingdom development, one has to consider the dates of Vidyaranya.    Vijayanagar dynasty is said to have been established with Hakka & Bukka, under the support of Sri Vidyaranya only,  Hakka (HariharaI ) whose period 1336 to 1356AD, and Bukka whose period 1356-1377AD).  It is an indication that Sri Madhwachaarya was Vidyaranya even before 1375AD itself, that may be during 1330s to 1350s itself, as he was a sanyasi and as such, he got so much of wealth which he could contribute to the dynasty.    The Vijayanagar dynasty historical evidences clearly indicates that name Vidyaranya in the development of the country, which is accepted by all.

Another writer Mr O N LingaNNayya, in his book “Sri Vidyaranyaru” has said that Madhavachaarya was Vidyaranya during 1331AD itself.

Dr Suryanatha U Kamath in his book “A concise History of Vijayanagar Empire” says that he headed the Shringeri Matha during 1380,but it seems that he must have been a prominent sanyasi much earlier and helped the founding of Empire by financial aid for Harihara during founding of Vijayanagar kingdom.   It is an indication that Sri Vidyaranya was there much before 1375AD.

Another great personality Mr Shataavadhaani Ganesh has said that  Madhavaacharya was Vidyaranya only in 1375AD and that Akshobhya Tirtharu spent his entire life in MaanyaKheTa only. – REPLY –  It is nothing but misleading statement by Mr Ganesh.   Had he been there only at Maanyakheta (Malakheda), he would not have written Angaara Narasimha at Mulabagilu, he would not have made the pratiste of Hanumantadevaru at Pillangiri,and the KooDli Akshobhya Tirtha Mutt would not have come at all.   This shows the lack of knowledge or p[rejudiced statement of Shataavaadhani Ganesh.  But he has not mentioned any source for his dating 1375 as the Vidyaranya deekshe.    Mr Ganesh further went on to say that “Mulabagilu” did not had any importance during that period.  But Mr Ganesh has forgotton many historical evidences like Kampanna, the administrator, Muddappa, etc.. the brother of Harihara was ruling  and had Mulabagilu as his capital.

Sri V Rangacharya (a vishishtadvaitha scholar) has himself given two versions.   One such version which reads – He said that the Vijayanagar kingdom was founded in 1336 AD and Akshobhya Tirtha was the head of Madhwa seat in 1350AD.  As such Vidyaranya may not have sent a communication to the king.     He himself in another version says that  – Vedanta Desika arbitrated in a disputation between Vidyaranya and Akshobhya Tirtha, the disciple of Madhwacharya, and pronounced a decision in favour of the latter.

Sri G S Deekshit, in his book titled “sangamara kaalada vijayanagara”  (ಸಂಗಮರ ಕಾಲದ ವಿಜಯನಗರ) in the peetike, mentions that Vidyaranya did not do it himself.  He has taken the assistance of others like Vedanta Deshikaru and Dwaitha saints”.  This is an indication that not only Vidyaranya, but also our Madhwa saints had their role in Vijayanagar Kingdom.  Because, there were Padmanabha Tirtharu, Sri Narahari Tirtharu also during the same period, and that they must have blessed the kingdom.

Sri Vyasatirtharu, the direct shishya of Jayatirtharu and Sri Chalari Acharyaru has mentioned that Akshobhya Tirtharu and Vidyaranya had a great debate, in thier granthas.    What was the necessity of bringing in the name of Vidyaranya only here?  They would have brought in Vedanta Deshika or some body else, in case they want to name Akshobhya Tirtharu as gurugalu.    They both have mentioned that they have written yathaashruta , i.e., what they have heard.      As such, there may not be any dwesha on Vidyaranya, which Mr Patil has claimed.

Further those who are advocating against the said debate must also note –  Sri Brahmatantra Swatantra Jeeyar, the third, Sri Doddayyaacharya, Sri Acharya Vijaya Champookaara, Sri Vedantaacharya, who are all from Vishishtadwaitha parampare, have openly expressed that Sri Akshobhya Tirtharu had won.  For saying so, they are not the enemies of Vidyaranya and they are also not friendly with Dwaitins.    They all know that the Ramanujeeya matha had been condemned by Acharya Madhwa and that Sri Akshobhya Tirtharu is the follower of Acharya Madhwa.    Further, Sri Vidyaranya, had tried to get raajaashraya for Vedanta Deshikaru as he was poor.  When Vidyaranya had tried to get raajashraya to Vedanta Deshikaru, how can write against him?  They were vidya pakshapathigalu, and not bounded by enemity or friendlyness to give the judgement..

Further, the vibhramakaaru has tried to say that saakshat Jayatirtha,  did not had the knowledge of Akshobhya Tirtha’s win as has failed to mention any of his guru’s achievement in his grantha.  – REPLY – Here one must note that Sri Jayatirtharu in his Mangalacharane for Tatvaprakashika has mentioned “durvaadivaaraNa vidaaraNa daksha deekshaM akshobhya teertha mrugaraajamahaM namaami” दुर्वादिवारण विदारण दक्ष दीक्षं आक्षोभ्य तीर्थ मृगराजमहं नमामि ದುರ್ವಾದಿವಾರಣ ವಿದಾರಣ ದಕ್ಷ ದೀಕ್ಷಂ ಆಕ್ಷೋಭ್ಯ ತೀರ್ಥ ಮೃಗರಾಜಮಹಂ ನಮಾಮಿ  about his guru, which means that  – If the durvaadees are elephants (gaja), Sri Akshobhya Tirtha Mahaan is the mRugaraaja, the lion who breakes the kumbhastala of the elephants.  It is a clear indication of the capabilities of his guru.   Further the charama shloka of Sri Akshobhya Tirtha mahaan, itself is an indication – यो विद्यारण्य विपिनं तत्त्वमस्यसिनाचिनत् ।श्रीमदक्षोभ्यतीर्थार्य हंसेन तं नमाम्यहम्। – by Sri Jayatirtharu, which narrates the win of his guru over Vidyaranya.  Had he been an ordinary Vidyaranya, it was necessary for Jayatirtharu to quote his name.  There were many pandits whom he would have won, but he has mentioned only the top.    Even in ordinary life, when we are sitting for a bhojana, even though there are many dish prepared and served, we will tell holige, ambode as the dish, when asked for what was the dish prepared.  Similarly Jayatirtharu if he tells Vidyaranya’s name, it can’t be the junior and it shall be Vidyaranya only (Maadhavachaarya).    Further, the other Vidyaranya’s if one claim to have the debate, there are no such strong people in those times.  As such, this concept is also wrong.

 Mr Patil continued his illusionery article by saying ” Had Vidyaranya been defeated, the Vijayanagar kings would not have tolerated”.   – REPLY –  This is nothing but an irresponsible, illogical statement.  We must also should consider that Sri Vyasatirtharu mentioned about Vidyaranya’s defeat by Jayatirtharu – but he was not punished by Vijayanagar kings.  Similarly the third Brahmatantra svatantra Jeeyaar mentioned the win of Akshobhya over Vidyaranya.  He was not punished.  He must note that the Vijayanagar kings never used to bring politics for the religious subject.  They never showed disrespect to any religion and they were not respecting a single group of brahmanism,  They were respecting all the Brahmin groups.

 Further, the topic of Sri Akshobhya Tirtha’s win over Vidyaranya was written by Sri Chalari Acharyaru during 17th Century.   It is heartening to note that none of the Advaitha pontiffs, scholars have  questioned/challenged about the same even upto the 19th Century.  It does not mean that there were not great scholars in Advaitha during this period.  There were many scholars who have come during the period.   But no one has challenged the same.

Mr Patil has questioned as to how Narayana Panditacharya who has written nearly 20 granthas could not record the debate in his granthas.  REPLY –  The period of Narayana Panditacharya is said to be 1295AD to 1370AD (As per Dr Prabhanjanacharya).    The debate is said to be in the decade 1360-1370 AD.  That means by this time, Sri Narayana Panditacharya would be around 70-75 years, i.e., in his final years.  As such, he may not have recorded or even if recorded, that may not have been found.  or he may not be even aware as he was far from the place of the vaagvaada.

Mr Patil’s another doubt – Sri Chalari Acharyaru has referred the grantha by Vedanidhi Tirtharu wherein he has quoted debate between Jayatirtharu and Vidyaranya.  But Sri Vedanidhi Tirtharu has not mentioned the debate between Akshobhya Tirtha and Vidyaranya, and as such it is not correct.   –   Answer – When Patil has accepted the debate btw Vidyaranya and Jayatirtha it is an indication that with the kaimuthya nyaaya, Akshobhya Tirtha could have won over Vidyaranya.  When the shishya himself has won, why can’t the guru (who has taught him shukavat shikshitasyame).  As such, this doubt is also with the prejudice only.

Whether the debate was held with Vidyaranya or some other Vidyaranya?

Some people have started telling that Sri Madhavachaarya was not Vidyaranya when the debate took place.  Some have doubted that Sri Akshobhya Tirtharu must have had debate with the previous Vidyaranya (as I have already told the sanyasins of the Shrungeri Mutt are called by the name “Vidyaranya”). and not the great Vidyaranya (maadhavachaarya).   As such, the following points to be considered while considering the issue.  :

1. Mr Patil has taken refuge under Sri Gadiyaram Ramakrishna Sharma’s book “Vidyaranya, ondu chaaritrika adhyayana” to take his stand.  – REPLY –  But the same Gadiyaram Sharma has quoted Mudiyanuru shaasana (Kolara district Mulabagilu Taluk shaasana), which is recorded in 1344 as

ವಿದ್ಯಾಭಿಧಾನ ನಗರೀ ವಿಜಯೋನ್ನತಿಶಾಲಿನೀ ವಿದ್ಯಾರಣ್ಯ ಕೃತಾ ತಸ್ಯಾಂ ರತ್ನ |

ಸಿಂಹಾಸನೇ ಸ್ಥಿತ:ವೇದಾನಾಂ ಭಾಷ್ಯ ಕರ್ತಾ ವಿವೃತ ಮುನಿರ್ವಚಾ ಧಾತು ವೃತ್ತೇರ್ವಿದಾತಾ|

विद्याभिधान नगरी विजयोन्नतिशालिनी विद्यारण्य कृता तस्यां रत्न  |

सिंहासने स्थित: वेदानां भाष्य कर्ता विवृत मुनिर्वचा धातु वृत्तेर्विदाता।

It is an indication that Sri Maadhavachaarya had the name “Vidyaranya” before 1344AD itself.

 

2.  As I have already written that he had daaridrya and had the blessings of Lakshmidevi and got huge money from Lakshmi which he gave to Hakka – Bukka for establishment of the Kingdom, which came into existence in 1336AD.  As such, he must have given that money before 1340 AD itself and he should be Vidyaranya.

3. Even if you accept that there was another Vidyaranya (peetadhipathi of Shrungeri Mutt), and he got the Vidyaranyaship later, but every body accept that this is Madhavachaarya only who helped Hakka – Bukka.   Further, the records of that period says that Sri Madhavacharya Vidyaranya was the superior of all the advaitha seers/pandits.  All the shaasanaas and all the books mention Vidyaranya only while quoting the Vijayanagar Kingdom establishment.  As such,  even though he was not officially Vidyaranya, he got the same later on, there is no wrong in recognising him as Vidyaranya as the Vijayanagar Kingdom has recognised him as the main pillar of the kingdom.

4.  Sri Chalari Sankarshanacharya has called Vidyaranya as “avaidikOttamaaraNya”.  For this Mr Patil tried to say that this Avaidikottamaaranya may not be Vidyaranya, and must be ShankaraaraNya, the shishya of Vidyaranya or Punyaranya, who was there before Acharya Madhwa.  This is also not possible.

 

5. Some body have tried to claim that Maadhavacharya was not Vidyaranya – REPLY –  OK.  Even if one accept that during the debate, Sri Madhavacharya was not Vidyaranya, there is no problem.  For the later writers, he can be considered as Vidyaranya only.  Because,  Vasudeva (childhood name of Sri Acharya Madhwa) is said to have written Kanduka stuti before his sanyaasa.  Similarly Venkatanatha (Childhood name of Rayaru) is said to have written vyakyana for Madhwa Vijaya with the title ಅಣುಮಧ್ವವಿಜಯ ವ್ಯಾಖ್ಯಾನಂ (ಪ್ರಮೇಯ ನವಮಾಲಿಕಾ).  But these krutees even though they are written in their poorvashrama, they are considered as the krutees of Acharya Madhwa and Sri Rayaru only.    Further, Sri Venkatanatha had debate with many scholars of his times during his poorvashrama, and we proudly say that Sri Rayaru had debate and won, as such the earlier name is not much importance, but the latter name only which stands.

 

6.  As per the official website of Shrungeri Sharada peetam, which clearly says that Madhavacharya was given the sanyasa in 1331AD itself.    But he was the head of the Shrungeri Peeta for only 6 years, i.e., from 1375-1380AD.   As per them only, the two brothers Madhava and Saayana – both were head of the Shrungeri Peetam, where Saayana the younger brother got the peeta first in 1328AD and then in 1331Ad Sri Madhava got the sanyasa, but Maadhava was the head only in 1380AD after, his younger brother Saayanacharya (Bharati Tirtha). As such, Sri Maadhavacharya was a sanyasi in 1331AD itself, even though he was not the official Vidyaranya.    He was Vidyaranya for the period from 1380 to 1386AD.

 

7.    The above information is confirmed by another website of the Advaitha only for which the link is

http://nachiketha-adwaitha.blogspot.in/2009/05/tribute-to-jagadguru-sri-vidyaranya.html

 

8.  Sri D.V. Gundappa, one of the famous writer also confirms that Madhavacharya and Vidyaranya are one and the same and that he took sanyasa in 1331AD itself, when he was 64 years..    Further, it is said that Sri Vedanta Deshikacharya and Sri Vidyaranya studied at the same gurukula and they were life long friends.  ref:  http://www.karnataka.com/personalities/saint-vidyaranya/ .   As such, Vedanta Deshikacharya when he is named as the judge for the debate, it can’t be ruled out.  

 

9  As per the Vijaya Karnataka News paper, there is a reference in the news paper dt 17.11.2008 that Madhavacharya was Vidyaranya in 1336AD itself.   (source Sri Vyasanakere Prabhanjanacharya)

10. Some tried to say that Sri Akshobhya Tirtharu didn’t had that much of capacity to have a debate with Vidyaranya.  When the shishya Sri Jayatirtharu could defeat Vidyaranya (later), why can’t the senior defeat the same Vidyaranya earlier.   Sri Jayatirtharu who studied under him says

ಪದವಾಕ್ಯ ಪ್ರಮಾಣಜ್ಞಾನ್ ಪ್ರತಿವಾದಿಮದಚ್ಚಿದ: | ಶ್ರೀಮದಕ್ಷೋಭ್ಯತೀರ್ಥಾಖ್ಯಾನುಪತಿಷ್ಟೇ ಗುರೂನ್ಮಮ | ಅಕ್ಷೋಭ್ಯತೀರ್ಥಗುರುಣಾ ಶುಕವಚ್ಛಿಕ್ಷಿತಸ್ಯ ಮೇ | ವಚೋಭಿರಮೃತಪ್ರಾಯೈ: ಪ್ರೀಯತಾಂ ಸಂತತಂ ಬುಧಾ: | पदवाक्य प्रमाणज्ञान् प्रतिवादिमदच्चिद: । श्रीमदक्षोभ्यतीर्थाख्यानुपतिष्टे गुरून्मम । अक्षोभ्यतीर्थगुरुणा शुकवच्छिक्षितस्य मे । वचोभिरमृतप्रायै: प्रीयतां संततं बुधा: ।

That is indication as to the shastrajnatva, shreshtatva, and that the prativaadiS were fear of him.

 

11.  In Sri Raghavendra Vijaya, Sri NarayaNaachaaryaru,the poorvashrama son in law of Rayaru, has written :

ದೃಡಾಸಿನಾ ತತ್ತ್ವಮಸೀತಿವಾಚಾ ಸಾಮರ್ಥ್ಯಭಾಜಾ ಪರಜೀವಭೇದೇ | ಅವೈದಿಕಾಗ್ರ್ಯಂ ಮುನಿರೇಷ ವಿದ್ಯಾರಣ್ಯಂ ಶರಣ್ಯಂ ಕುದೃಶಾಂ ಬಿಭೇದ |

दृडासिना तत्त्वमसीतिवाचा सामर्थ्यभाजा परजीवभेदे । अवैदिकाग्र्यं मुनिरेष विद्यारण्यं शरण्यं कुदृशां बिभेद ।

Mr Patil tries to claim that Sri Chalari Acharyaru has created the story of Vidyaranya debate with Akshobhya Tirtharu.   But the above shloka from Narayanaachaarya, whose period is quite earlier to Chalari Acharyaru is an indication that it is not created by Chalari Acharya, but it is there since a long time. 

 

12.  For the comment that Sri Chalari Acharya has not mentioned about the Vijayastambha in his kaavya and as such, the said monument was not there –  Reply – Sri Chalari Acharya has mentioned about the vaagvaada and about Akshobhya Tirtharu.  There is no rule that the mention of Vijayastambha to be made.  Even while we writing some articles, we may forget to write, and later we may realise that we should have added that and this also, but once the book is completed, it is very difficult to add.  Just non mentioning of the vijayastambha do not deny the incident.

13.  Mr Patil has tried to defend his words by saying that there is no uniformity about the dates of various dates amongst different authors.  –  REPLY – whatever we may have difference of opinion about the uniformity about the dates, but we Madhwas have only one Sumadhwa Vijaya – each and every one Madhwa reads, chants, tells the same Madhwa Vijaya which is one and all.  But whereas Shankara Vijaya has 7-8 versions, which varies, each quoting different stories about their own guru,     Even in the presentation of their tathva, the maayaavada, there is lot of difference between various vyakyaanaas of Shankara tathva, whether it  is maaya, avidyaa, ajnaana, avyakta, etc.  In Advaitha itself, there are several divisions viz., Ekajeevavaadi, Bahujeeva vaadi, which is not in conformity, or uniformity with their moola guru.  There is also no uniformity in their presentation of Shankara tathva.  But we Madhwa has one and only tathwa, one and only Madhwa Vijaya and that it is accepted by one and all.

 

14.  Mr Patil has referred Sri Kuppuswamy’s book, wherein, he had written in one of his article titled “sangamara kaalada vijayanagara”, that  Krishna mitra and Vedanta Deshikaru are not contemporaries.  REPLY – But Mr Patil has neglected the next para of the same book wherein it is said that the debate was held between Akshobhya Tirtha and Vidyaranya.

15.  Mr Patil tried to reject the work of Doddayyacharya, by saying that he has not mentioned the period.   REPLY – Sri Vidyaranya himself has written a book titled “Sankara Digvijaya”,wherein he has written   ” one fine day, on the banks of the river Ganga……”.  Here also Vidyaranya has not mentioned the date … It does not mean that Shanara Digvijaya can’t be pramaana.    Similarly Doddayyacharya’s work also can’t be rejected.  It s with prejudice only that he has tried to comment like this. 

 

About the place of the debate –

16.  Bruhat Jayatirtha Vijayakaararu says, that Akshobhya Tirtharu came himself to Vidyaranya for a debate. and the debate was held there only.   Now Mr Patil questions, as to how come the jayastambha come to Mulabagilu instead of Pampanagara.  –  REPLY –  As per Bruhat Jayatirtha Vijaya 2nd sarga, 44th shloka – Akshobhya Tirtharu came to Pampanagara for winning against Vidyaranya.    The next shloka says ” sabhyaanscha kaaMshchitpratibOdayan kathaa pravautRutaa mithyada vaachya mUchE ”  which means Vidyaranya said – paramaasanam dadou – aasana to be given in front of the audians.  Which means that Vidyaranya agrees for debate and it does not indicate the place of the debate.  As such, the debate must not have been held at Pampapuri and it is at Mulabagilu, where the jayastambha is available.

17. Mr Patil wrote very cheap words – to be precise in his own words –  ಯಾವುದೋ ರಾಜನ ಚತುರಂಗ ಬಲ ರಾಜಧಾನಿಯನ್ನು ಪಂಪಾಪುರಿಯನ್ನು ಪ್ರವೇಶ ಮಾಡಿದಾಗ, ಅಲ್ಲಿನ ಆಗಿನ ಸಾಮ್ರಾಟರು, ಆತನ ಸೇನಾ ನಾಯಕರೂ, ಮಂತ್ರಿವರ್ಯರೂ ಕಳ್ಳೆಪುರಿ ತಿನ್ನುತ್ತಿದ್ದರೇ? – When some body enters a capital (Pampapuri), whether their king, his senapathis, ministers were eating groundnut?  –  REPLY – Here the person who has come is a sanyaasi.  He has NOT come for war.  This every one knows – As such, there is no question of counter attack by the king’s army, when there is no attack at all.   This is nothing but a irresponsible thinking on the part of Mr Patil to defend his way.

18.  Mr Patil tried to say that Akshobhya Tirtha has not mentioned any where –  REPLY – Even Sri Jayatirtha himself also not informed about his win over Vidyaranya, but the next generation could tell.  “Atma prashamsaa = atma hatye”.  That is why they may not have told their win.

 

19.  Mr Patil puts his assumptive theory by questioning as to who was the King during that period.   Harihara ruled upto 1356AD, he was busy with extending his kingdom, peace and other administration of the state.  Sri Madhavacharya, the Vidyaranya,  was also busy and as such, he was not interested in this type of useless debate.   REPLY – This is also useless assumption.   How can one imagine that Vidyaranya, the great pandit of Shankara bhashya, can be silent, when Acharya Madhwa has condemned Shankara school of taught.    He himself has claimed that Vidyaranya was a renowned scholar and was like araNya for all.  As such, this assumption also is invalid

20.  Regarding Dr BNK Sharma’s book which was published in 1960 – wherein he has mentioned that in Mulabagilu, there is a monument ,which is said to have been done as a memorial for the historical incident”.  But Sri Raghuveera Tirtharu has mentioned that the jeernoddara  was done in 1956AD.  Which is correct? Whether it is 1956 or 1960?  REPLY – Dr Sharma released the book in 1960.  But he must have written much earlier also.  For an article which has more than 650 plus pages, it is not easy to write in a week or month.  He has analysed many articles, about many granthas, many pandits, many seers, in his 650 plus page book.  That means he must have taken more than 3-4 years for writing the book.  As such, he may have recorded the incident which he had seen when he had gone to see the monument at Mulabagilu.  For another question that the Kannada translation which was released subsequently in 1986 AD also the same date is there.  REPLY – The Kannada translation published in 1986 is nothing but translation whatever is there in the original book without altering anything,  In some of the data, eg., Regarding Sripadarajaru and Raghunatha Tirtharu, BNK Sharma had mentioned different dates in different pages about the same person.  Even in the Kannada translation, it is repeated.  As such, this doubt from Patil is also invalid.

 

21.  Whether Akshobhya Tirtharu had raajaashraya?   He has questioned the existence of the king for Anegondi and as such, there is no question of accepeting Akshobhya Tirtharu as the gurugalu?  REPLY – During those period, there were King, Administrator,  Mahamandalaadheeshwara, paalegaara, Nawaab, etc.,  those words were regularly used.     As such, the administrator of the Anegondi division, even if called as King, will not make much difference, as he was the ruler for the division.   As such, this prejudiced assumption also is invalid.

22.  When was the debate held? whether in 1351, or between 1353-56 period?  –  He says Harihara had lost his brother and as such, his mind was not in a position to rule the state.    He further denies that the debate could not be held before 1356AD.   The shaasana 162 says, Kampanna, the administrator of Mulabagilu was living in 1366AD, and as such, the debate can’t be held before 1366AD.  REPLY – Even though the shaasana says that Kampanna was living in 1366AD, it does not say deny that the debate could not be held before 1356AD.  It must have been held earlier also.

 

23.  Why not Akshobhya Tirtha defeated Bharatikrushna Tirtha at Shringeri, OR Vidyashankara and preferred to defeat the Vidyaranya without peetadhipathwa.  (As already informed Maadhavaachaarya got the peethadhipathya only after 1380AD, when his brother Bharatikrishna Tirtha, earlier Saayanaachaarya,  died).    Had he been defeated, the peetadhipathwa, the entire Advaitha would have been surrendered.   –   REPLY –    Mr Rajapurohit has in his article agreed with Sumadhwa Vijaya that Vidyashankara was defeated by Acharya Madhwa already.  As such, the question of defeating him again by Akshobhya Tirtha may not be of much importance.    Further, Bharatikrishna Tirtharu, must have sent his shishya, Vidyaranya for the debate with Akshobhya Tirtha as his representative.   If Vidyaranya wins, it will be his win only.  If he is also defeated, then not a great shock, as his guru was already defeated by Acharya Madhwa.  As such, Vidyaranya must have been sent in for the debate by Bharatikrishna Tirtha officially, even if you go in the assumptive way of Mr Patil.

 

24.  Vidyaranya’s kashi visit –  Mr Patil has brought in one more assumption – wherein he has claimed that Vidyaranya had been to Kaashi.  We Madhwas claim the debate period to be around 1355-57.  But during 1355-56, he was in Kashi.  and after returning, he must be busy with administration, how can one think that he will come out of the administration to debate dwaitha-advaitha issue.  He tries to say that  he was Maadhavachaarya only and not Vidyaranya.    REPLY – Whatever it may be Madhwaachaarya was the declared uttaradhikaari for the Shringeri Peeta.  Further, Vidyaranya himself was not the one and only person for the administration of the Vijayanagar kingdom.  Further, there were Sri Kriyashakthi was also there, whose influence on the Vijayanagar kingdom can’t be ruled out.  Further, Mr Patil claims that KampaNNa could not go to Shringeri for any political reasons.   Just because Shringeri was not coming under his administration, one can’t deny Kampanna from going to Shringeri.  If he has not gone for political reasons, he must have gone for dhaarmika reasons.  This point also he has assumptively raised to his prejudice idea.

25.  Further the Mysore Gazette, which Mr Patil referred also says that Vidyaranya was consecrated in 1331 and lived till 1386AD.,  That is an indication that he was the shringeri Peetaadhipati.   Eg.  In Rayara Mutt, presently there are two seers, one the senior seer and other the junior seer.  Both are Peetadhipathis only.  Similarly, there are many instances in Advaitha parampare also, wherein there were more than 2 shankaracharyas during the same period,  As such, all were Vidyaranyaas only.

 

Sri Kumara Kemparaya, made the shilaashaasana as a monument for the debate held between Akshobhya Tirtharu and Vidyaranyaru and he got it written the judgement poem (nirnaayaka poem) from Vedanta Deshikacharya and did the staapane at Mulabagilu.

The entire arguments between Vidyaranya and Akshobhya Tirtharu was sent to Vedanta Deshika charyaru, who after verifying the entire documents, arguments and gave his decision with the shloka as :

asinaa tattvamasinaa parajIvaprabhEdhinaa |

vidyaaraNmam mahaaraNyam akShObykamunirachchinat |

ಅಸಿನಾ ತತ್ತ್ವಮಸಿನಾ ಪರಜೀವಪ್ರಭೇಧಿನಾ |

ವಿದ್ಯಾರಣ್ಮಂ ಮಹಾರಣ್ಯಂ ಅಕ್ಷೋಭ್ಯಮುನಿರಚ್ಚಿನತ್ |

असिना तत्त्वमसिना परजीवप्रभेधिना ।

विद्यारण्मं महारण्यं अक्षोभ्यमुनिरच्चिनत् ।

Meaning – Akshobhya Munigalu defeated through Vakyartha named sword Vidyaranya’s jungle forest in the “Tatvamasi” vakyartha, wherein Tatvamasi clearly says that there is a broad difference  between Paramathma and Jeeva.

The same shloka has been carved at Vijayastambha in Mulbagilu.  But later some miscreants tried to destroy the facts, they have damaged the writings in the pillar, which can be observed from the article as mentioned below.

There is an article in Mysore Archeological Survey Department published in 1886 report as follows –

At Mulbagil in inscription in Grantha characters on a boulder was brought to notice which appears to record the fact of a refutation of Vidyaranya by Akshobhya Tirtha, in some public disputation.  But the inscription has been lately purposely destroyed, so that a few letters remain visible.  The above account of its contents is given by pesons who saw it before it was damaged and who had made a copy of it.

——————————————————————————-

Sri Doddayyacharya, a Vishistadvaita vidwan has written a Grantha titled “Vedanta Deshika Vaibhava prakashiga”, wherein he has said like this –

ಕದಾಚಿದಕ್ಷೋಭ್ಯಮುನೀಶ್ವರಸ್ಯ ರಣಸ್ಯ ಜಾತಂ ಬಹುಳಂ ವಿವಾದಂ |

ವಿಲಿಖ್ಯಾಕ್ಷೋಭ್ಯವಿಬುಧಾಯ ಯಸ್ಮೈ ಸಂಪ್ರೇಷಯಾಮಾಸ ತಮಾಶ್ರಯೇಹಂ |

ತತ್ತ್ವಮಸಿನಾಸಿನಾ ತಂ ವಿದ್ಯಾರಣ್ಯಂ ಮುನಿಸ್ತದಾಕ್ಷೋಭ್ಯ: |

ಅಚ್ಚಿನದಿತ್ಯವದದ್ಯ: ತಂ ಸೇವೇ ತತ್ತ್ವನಿರ್ಣಯೇ ಚತುರಂ |

कदाचिदक्षोभ्यमुनीश्वरस्य रणस्य जातं बहुळं विवादं ।

विलिख्याक्षोभ्यविबुधाय यस्मै संप्रेषयामास तमाश्रयेहं ।

तत्त्वमसिनासिना तं विद्यारण्यं मुनिस्तदाक्षोभ्य: ।

अच्चिनदित्यवदद्य: तं सेवे तत्त्वनिर्णये चतुरं ।

Source : 1. Paramapoojya Sri Raghuvijaya Tirtha Sripadangalavaru of KooDli Akshobhya Tirtha samstaana, KooDli,

2. Various Websites

3. Various Articles

-NARAHARI SUMADHWA

****

" ಶ್ರೀ ಅಕ್ಷೋಭ್ಯತೀರ್ಥರ ಸಂಕ್ಷಿಪ್ತ ಮಾಹಿತಿ '

ಹೆಸರು : ಶ್ರೀ ಗೋವಿಂದ ಭಟ್ಟರು
ತಂದೆ : ಶ್ರೀ ಕೇಶವ ಭಟ್ಟರು
ಗೋತ್ರ : ಭಾರದ್ವಾಜ
ವಂಶ : ಷಾಷ್ಠಿಕ
ಮನೆತನ : ಸ್ವರ್ಣಭಂಡಾರಿ
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ದ್ವೈತ ವೇದಾಂತ : ಶ್ರೀಮದಾಚಾರ್ಯರು
ಆಶ್ರಮ ಗುರುಗಳು : ಶ್ರೀಮದಾಚಾರ್ಯರು
ಆಶ್ರಮ ನಾಮ : ಶ್ರೀ ಅಕ್ಷೋಭ್ಯತೀರ್ಥರು
ವೇದಾಂತ ಸಾಮ್ರಾಜ್ಯಾಧಿಪತ್ಯ : ಕ್ರಿ ಶ 1350 - 1365
ಅಂಶ : ಶ್ರೀ ರುದ್ರದೇವರು
ಬೃಂದಾವನ ಸ್ಥಳ : ಮಳಖೇಡ

" ಶ್ರೀ ಅಕ್ಷೋಭ್ಯತೀರ್ಥರ ಪೂರ್ವೇತಿಹಾಸ "

ಶ್ರೀ ಅಕ್ಷೋಭ್ಯತೀರ್ಥರು ಶ್ರೀ ಪದ್ಮನಾಭತೀರ್ಥರು ಮತ್ತು ಶ್ರೀ ನರಹರಿತೀರ್ಥರಂತೆ ಪೂರ್ವಾಶ್ರಮದಲ್ಲಿ ರಾಜಕಾರಣ ಧುರಂಧರರೂ; ಶೂರ ಧೀರರೂ ಆಗಿದ್ದರು.

ಹಿಂದೆ ಕದಂಬ ಯಾದವ ರಾಜ್ಯದಲ್ಲಿ ರಾಜಾಶ್ರಯದ ಉನ್ನತಾಧಿಕಾರಿಗಳಾಗಿದ್ದ ಲೌಕಿಕ ವೈದಿಕ ಚತುರ ಮತಿಗಳ ಮನೆತನಗಳಲ್ಲಿ ಇವರ ಮನೆತನವೂ ಒಂದಾಗಿದೆ.

ಭಾರದ್ವಾಜ ಗೋತ್ರದ ಇವರ ವಂಶಕ್ಕೆ ಸ್ವರ್ಣಭಂಡಾರದವರು ಎಂದು ಉಪನಾಮವಿದ್ದೀತು. ಈ ಸ್ವರ್ಣಭಂಡಾರ ಮನೆತನದ ಮುಂದಾಳುಗಳನ್ನು ಬದಾಮಿಯ ಚಾಲುಕ್ಯ ರಾಜರು ಜಮಖಂಡಿ ರಾಜ್ಯಕ್ಕೆ ಮಾಂಡಲೀಕರನ್ನಾಗಿ ಮಾಡಿದ್ದರು.

ಜಮಖಂಡಿ ಸಂಸ್ಥಾನದ ಮಾಂಡಲೀಕರಾದ ಸ್ವರ್ಣಭಂಡಾರ ಮನೆತನದಲ್ಲಿ ಶ್ರೀ ಕೇಶವ ಭಟ್ಟರು ಅತ್ಯಂತ ಸುಪ್ರಸಿದ್ಧರಾಗಿದ್ದರು. ಈ ಮನೆತನದ ವೈಶಿಷ್ಟ್ಯವೆಂದರೆ...

ಈ ರಾಜ ಕುಲದ ಧುರೀಣರೆಲ್ಲರೂ ಶಾಸ್ತ್ರವಿದ್ಯೆ ಮತ್ತು ಶಾಸ್ತ್ರವಿದ್ಯೆ ಎರಡರಲ್ಲೂ ಪಾರಂಗತರಾಗಿರುತ್ತಿದ್ದರು. ರಾಜರಾದರೂ ಋಷಿಗಳಂತೆ ಇರುವುದು ಈ ಮನೆತನದ ಪರಂಪರಾ ಪ್ರಾಪ್ತವಾದ ಸದ್ಗುಣವಾಗಿತ್ತು.

ಶ್ರೀ ಕೇಶವಭಟ್ಟರು - ಜನಕರಾಜ ಮತ್ತು ಧರ್ಮರಾಜರಂತೆ ಧರ್ಮವೀರರೂ ಸದಾಚಾರ ಸಂಪನ್ನರೂ - ಆಧ್ಯಾತ್ಮ ವಿದ್ಯಾ ಕೋವಿದರೂ ಆಗಿದ್ದರು.

ಶ್ರೀ ಕೇಶವಭಟ್ಟರ ಪುತ್ರರೇ ಶ್ರೀ ಗೋವಿಂದಭಟ್ಟರು ( ಶ್ರೀ ಅಕ್ಷೋಭ್ಯತೀರ್ಥರು ). ಇವರು ವೀರವರೇಣ್ಯರಾದಂತೆ ವಿದ್ವದ್ವರೇಣ್ಯರೂ ಆಗಿದ್ದರು. ಧೈರ್ಯ ಶೌರ್ಯಗಳಂತೆ; ವೈರಾಗ್ಯ ದೈವ ಭಕ್ತಿಗಳೂ ಅವರಿಗೆ ಹಿರಿಯರಿಂದ ಬಳುವಳಿಯಾಗಿ ಬಂದಿದ್ದವು.

ಶ್ರೀ ಕೇಶವಭಟ್ಟರ ಅನಂತರ ಅವರು ಶಾಸನ ಸೂತ್ರವನ್ನು ತಮ್ಮ ಕೈಯಲ್ಲಿ ತೆಗೆದುಕೊಂಡು ಸಮರ್ಥ ರೀತಿಯಿಂದ ಆಡಳಿತವನ್ನು ನಡೆಸಿದರು.

ಆದರೆ ಕೆಲವು ದಿನಗಳಲ್ಲಿಯೇ ಶ್ರೀ ಗೋವಿಂದ ಭಟ್ಟರಿಗೆ ವಿಷಯದಲ್ಲಿ ವೈರಾಗ್ಯ ಹುಟ್ಟಿತು. ಅವರು ಜಾತ್ಯಾ ವಿರಕ್ತರು. ಅಗತ್ಯಾ ಲೌಕಿಕ ಕಾರ್ಯಾಸಕ್ತರು!!

ಗೌತಮಬುದ್ಧರಂತೆ ಒಂದಾನೊಂದು ದಿನ ಶ್ರೀ ಗೋವಿಂದಭಟ್ಟರು ಐಶ್ವರ್ಯ ತುಂಬಿದ ಅಂತಃಪುರವನ್ನೂ; ಧನ ಕನಕಗಳಿಂದ ತುಂಬಿದ ಅರಮನೆಯನ್ನೂ; ರಾಜೈಶ್ವರ್ಯವನ್ನೂ ತೊರೆದು ತಪಸ್ಸಿಗೆ ಹೊರಟರು.

" ಶ್ರೀಮದಾಚಾರ್ಯರ ದರ್ಶನ "

ಶ್ರೀ ಗೋವಿಂದಭಟ್ಟರಿಗೆ ರಾಜಕೀಯವೇ ಹೇಸಿಗೆಯಾಗಿ ತೋರಿತು. ಅವರು ತಮ್ಮ ಸ್ವರೂಪವನ್ನು ಉದ್ಧಾರ ಮಾಡಿಕೊಳ್ಳಲು ಯೋಗ್ಯ ಗುರುಗಳ ನಿರೀಕ್ಷೆಯಲ್ಲಿದ್ದರು. ಅಷ್ಟೊತ್ತಿಗಾಗಲೇ ಶ್ರೀಮದಾಚಾರ್ಯರ ಕೀರ್ತಿ ಜಗದ್ವಿಖ್ಯಾತವಾಗಿತ್ತು.

ಶ್ರೀ ಗೋವಿಂದಭಟ್ಟರು ತಮ್ಮ ಚಿಕ್ಕಪ್ಪನಾದ ಧು೦ಡೀರಾಜನಿಗೆ ಮಾಂಡಲೀಕ ತನವನ್ನು ಒಪ್ಪಿಸಿ; ಶ್ರೀಮದಾಚಾರ್ಯರ ದರ್ಶನಕ್ಕೆ ಹೊರಟರು. ಶ್ರೀಮದಾಚಾರ್ಯರ ದರ್ಶನವಾದ ಕೂಡಲೇ ಶ್ರೀ ಗೋವಿಂದಭಟ್ಟರಿಗೆ ಶ್ರೀ ಆಚಾರ್ಯ ಮಧ್ವರಲ್ಲಿ ಅಸದೃಶ ಭಕ್ತಿ ಹುಟ್ಟಿತು.

ಶ್ರೀಮದಾಚಾರ್ಯರ ವಾಗ್ಝರಿಯನ್ನೂ; ತತ್ತ್ವೋಪದೇಶವನ್ನೂ ಕೇಳಿ ಮನಸೋತು ಅವರ ಪಾದದ ಮೇಲೆ ತಮ್ಮ ಶಿರವನ್ನು ಇಟ್ಟು ಸಂನ್ಯಾಸವನ್ನು ನೀಡಿ ತಮ್ಮ ಶಿಷ್ಯನನ್ನಾಗಿ ಸ್ವೀಕರಿಸಬೇಕೆಂದು ಬಹುವಾಗಿ ಪ್ರಾರ್ಥಿಸಿಕೊಂಡರು.

" ಶ್ರೀ ಗೋವಿಂದಭಟ್ಟರು ಶ್ರೀ ಅಕ್ಷೋಭ್ಯತೀರ್ಥರಾಗಿ ವಿರಾಜಿಸಿದ್ದು "

ಶ್ರೀ ಗೋವಿಂದಭಟ್ಟರ ವಿಷಯ ವೈಮುಖ್ಯ; ಅಧ್ಯಯನಾಭಿಮುಖ್ಯ; ವೈರಾಗ್ಯ ಪ್ರಾಮುಖ್ಯಗಳನ್ನು ಕಂಡು ಸುಪ್ರೀತರಾದ ಶ್ರೀಮದಾಚಾರ್ಯರು ಅವರಿಗೆ ತಮ್ಮೆಲ್ಲ ೩೭ ಗ್ರಂಥಗಳನ್ನೂ ಅಮೂಲಾಗ್ರವಾಗಿ ಪಾಠ ಹೇಳಿದರು.

ಶ್ರೀ ಗೋವಿಂದಭಟ್ಟರಿಗೆ ಶ್ರೀ ಆಚಾರ್ಯ ಮಧ್ವರು ಸಂನ್ಯಾಸಾಶ್ರಮವನ್ನು ಕೊಟ್ಟು " ಅಕ್ಷೋಭ್ಯತೀರ್ಥ " ಎಂದು ಅನ್ವರ್ಥಕ ಹೆಸರನ್ನಿಟ್ಟು ಅನುಗ್ರಹಿಸಿದರು.

ಯಾವ ಇಂದ್ರಿಯದಿಂದಲೂ; ಯಾವ ವಿಷಯದಿಂದಲೂ ಎಂದೂ ಅವರ ಮನಸ್ಸು " ಕ್ಷೋಭೆ " ಗೊಳ್ಳುತ್ತಿರಲಿಲ್ಲ. ಆದುದರಿಂದ ಅವರಿಗೆ " ಅಕ್ಷೋಭ್ಯ " ಯೆಂದು ಶ್ರೀ ಆಚಾರ್ಯ ಮಧ್ವರು ಗುಣಾನು ರೂಪವಾದ ನಾಮವನ್ನು ಕೊಟ್ಟಿದ್ದು ಸಾರ್ಥಕವೇ ಆಗಿದ್ದಿತು!!

" ಶ್ರೀ ಅಕ್ಷೋಭ್ಯತೀರ್ಥರ ಅಸಾಧಾರಣ ಪಾಂಡಿತ್ಯ ವೈಭವ "

ಗ್ರಂಥ : ಶ್ರೀ ರಾಘವೇಂದ್ರ ವಿಜಯ ಮಹಾಕಾವ್ಯ

ಗ್ರಂಥಕಾರರು : ಕವಿಕುಲಕ ಶ್ರೀ ನಾರಾಯಣಾಚಾರ್ಯರು

ವ್ಯಾಖ್ಯಾನ :

ಬಾಲಬೋಧಿನೀ ವ್ಯಾಖ್ಯಾನ - ಶ್ರೀ ರಾಮಾಚಾರ್ಯರು
ಗುರುಪಾದಸೇವಾ ವ್ಯಾಖ್ಯಾನ - ನ್ಯಾಯಾಲಯ ಪಂಡಿತ ಶ್ರೀ ರಾಘವೇಂದ್ರಾಚಾರ್ಯರು

ಶ್ರೀ ರಾಘವೇಂದ್ರ ವಿಜಯದ ದ್ವಿತೀಯ ಸರ್ಗದ 10 ಮತ್ತು 11 ಶ್ಲೋಕಗಳು...

ಮುನೇರಮುಷ್ಮಾದನವದ್ಯಬೋಧಾತ್
ಕೃತೋಪದೇಶಃ ಪ್ರತಿಮಾಂ ಚ ಗೃಹ್ಣನ್ ।
ಕ್ಷೋಭಂ ವಿದಾತುಂ ಪ್ರತಿವಾದಿವಾಚಾ-
ಮಕ್ಷೋಭ್ಯನಾಮಾ ಮುನಿರಾವಿರಾಸೀತ್ ।।

" ಶ್ರೀ ಜಯತೀರ್ಥರ ಕಣ್ಣಲ್ಲಿ ಶ್ರೀ ಅಕ್ಷೋಭ್ಯತೀರ್ಥರ ವಿದ್ಯಾ ವೈಭವ "

ಶ್ರೀಮದಕ್ಷೋಭ್ಯತೀರ್ಥರು ಶ್ರೀ ಆಚಾರ್ಯ ಮಧ್ವರಿಂದ ಕೇಳಿದ ಪಾಠವನ್ನು ಚೆನ್ನಾಗಿ ಬಾಯಿ ಪಾಠ ಮಾಡಿ ಎದೆಯಲ್ಲಿ ಮೂಡಿಸಿಕೊಂಡು ಬಿಟ್ಟಿದ್ದರು. ಅದನ್ನೇಲ್ಲಾ ಇಡಿಕಿಡಿಯಾಗಿ ಶ್ರೀ ಟೀಕಾಕೃತ್ಪಾದರಿಗೆ ಪಾಠ ಹೇಳಿದರು. ಶ್ರೀ ಟೀಕಾರಾಯರಿಗೆ ಬಂದ ಜ್ಞಾನ ಸಾಕ್ಷಾತ್ ಶ್ರೀ ಆಚಾರ್ಯ ಮಧ್ವರ ಮುಖದಿಂದ ಬಂದದ್ದೇ!!

ಆ ಶ್ರೀ ಸರ್ವಜ್ಞರ ವಿದ್ಯಾ ಶರಧಿಯಿಂದ ತಮ್ಮ ಜ್ಞಾನಾಂಜಲಿಯಲ್ಲಿ ತುಂಬಿ ತಂದ ತತ್ತ್ವಾಮೃತವನ್ನು ಶ್ರೀ ಅಕ್ಷೋಭ್ಯತೀರ್ಥರು ಒಂದು ಹನಿಯೂ ಎಲ್ಲಿಯೂ ಸೋರದಂತೆ ಶ್ರೀ ಜಯತೀರ್ಥ ರೂಪವಾದ ಸತ್ಪಾತ್ರದಲ್ಲಿ ಹನಿಸಿದರು .

ಆ ಜ್ಞಾನದ ಭರಣಿಯನ್ನು ಎಲ್ಲಿಯೂ ಬಸಿಯದಂತೆ ಬೆಸಿಗೆ ಹಾಕಿ ತಂದು ಇವರ ಬೊಗಸೆಯಲ್ಲಿ ಬಾಯಿ ಬಿಚ್ಚಿ ಬಗ್ಗಿಸಿದರು. ಆದುದರಿಂದಲೇ ಶ್ರೀಮಜ್ಜಯತೀರ್ಥರು ಪ್ರಾಯಃ ತಮ್ಮ ಪ್ರತಿಯೊಂದು ಗ್ರಂಥದ ಪ್ರಾರಂಭದಲ್ಲಿ ಶ್ರೀ ಅಕ್ಷೋಭ್ಯತೀರ್ಥರ ಉಪಕಾರವನ್ನು ನೆನೆಯದೇ ಮುಂದುವರೆಯುವುದಿಲ್ಲ!!

ಪದವಾಕ್ಯ ಪ್ರಮಾಣಜ್ಞಾನ್ 
ಪ್ರತಿವಾದಿಮದಚ್ಛಿದಃ ।
ಶ್ರೀಮದಕ್ಷೋಭ್ಯತೀರ್ಥಾಖ್ಯಾ-
ನುಪತಿಷ್ಠೇ ಗುರೂನ್ಮಮ ।।

ಶ್ರೀ ಅಕ್ಷೋಭ್ಯತೀರ್ಥರು ತಮ್ಮ ಪ್ರೀತಿಯ ಶಿಷ್ಯರಾದ ಶ್ರೀ ಜಯತೀರ್ಥರಿಗೆ ಸಕಲ ವೇದಾಂತ ಪಾಠವನ್ನೂ; ಸಮಸ್ತ ಪ್ರಮೇಯಗಳಲ್ಲಿ ಅಡಕವಾದ ತತ್ತ್ವ ರಹಸ್ಯಗಳನ್ನೂ ಹೇಳಿದರು. ಗಿಳಿಗೆ ಪಾಠ ಹೇಳಿದಂತೆ ಗುರುಗಳು ತಮಗೆ ಪಾಠ ಹೇಳಿದರೆಂದು ಶ್ರೀ ಜಯತೀರ್ಥರು " ಗೀತಾಭಾಷ್ಯ ಟೀಕಾಂತ್ಯ " ದಲ್ಲಿ ಸ್ತೋತ್ರ ಮಾಡಿದ್ದಾರೆ.

ಅಕ್ಷೋಭ್ಯತೀರ್ಥ ಗುರುಣಾ 
ಶುಕವಚ್ಚಿಕ್ಷಿತಸ್ಯ ಮೇ ।
ವಚೋಭಿರಮೃತಪ್ರಾಯೈ: 
ಪ್ರೀಯತಾಂ ಸತತಾಂ ಬುಧಾ: ।।

ಹೀಗೆ ಶ್ರೀ ಅಕ್ಷೋಭ್ಯತೀರ್ಥರು ಲೌಕಿಕ ವೈದಿಕ ಉಭಯ ವಿದ್ಯೆಗಳಲ್ಲಿಯೂ ಪರಿಣಿತರಾಗಿ ಶ್ರೀ ಆಚಾರ್ಯ ಸಿದ್ಧಾಂತಕ್ಕೂ; ಪರಂಪರೆಗೂ ಅನ್ಯಾದೃಶವಾದ ಸೇವೆಯನ್ನು ಮಾಡಿದ್ದಲ್ಲದೆ ಶ್ರೀ ಟೀಕಾಕೃತ್ಪಾದರಿಗೂ ಪಾಠ ಹೇಳಿ ಅನುಗ್ರಹಿಸಿದರು.

ಮಾಧ್ವ ಇತಿಹಾಸದಲ್ಲಿ ಶ್ರೀಮದಕ್ಷೋಭ್ಯತೀರ್ಥರ ಕೀರ್ತಿ ಅಮರವಾದುದು!!

ಶ್ರೀ ಜಯತೀರ್ಥರು...
ಯೋ ವಿದ್ಯಾರಣ್ಯವಿಪಿನಂ 
ತತ್ತ್ವಮಸ್ಯಸಿನಾಚ್ಛಿನತ್ ।
ಶ್ರೀಮದಕ್ಷೋಭ್ಯತೀರ್ಥಾಯ 
ನಮಸ್ತಸ್ಮೈ ಮಹಾತ್ಮನೇ ।।

ಶ್ರೀ ಪ್ರಾಣೇಶದಾಸರು...
ಇಕ್ಷುಚಾಪನ ಮ್ಯಾಳ ।
ಲಕ್ಷ್ಮೀ ಇಲ್ಲದೆ । ಬಲು ।
ಪೇಕ್ಷೆ ಮಾಡಿದ ।
ಅಕ್ಷೋಭ್ಯ ಮುನಿಪ ।।

ಸಜ್ಜನರ ಮಾಹಿತಿಗಾಗಿ :

1. ಶ್ರೀ ಅಕ್ಷೋಭ್ಯತೀರ್ಥರ ವೃಂದಾವನ

2 ಮತ್ತು 3 ಶ್ರೀ ಕ್ರಿಯಾಶಕ್ತಿ ಒಡೆಯರ ವೃಂದಾವನ - ಮುಳಬಾಗಿಲು
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ಹರೇ ಶ್ರೀನಿವಾಸ

ಮಾರ್ಗಶಿರಮಾಸ ಕೃಷ್ಣಪಕ್ಷ ಪಂಚಮಿ - 16.12.2019 ಸೋಮವಾರ

ಶ್ರೀ 1008 ಶ್ರೀಮದಕ್ಷೋಭ್ಯತೀರ್ಥರ ಆರಾಧನೆ. - ಮಳಖೇಡ

ಯೋ ವಿದ್ಯಾರಣ್ಯವಿಪಿನಂ ತತ್ವೈಮಸ್ಯಾಸಿನಾಚ್ಛಿನತ್ |
ಶ್ರೀಮದಕ್ಷೋಭ್ಯತೀರ್ಥಾಯ ನಮಸ್ತಸ್ಮೈ ಮಹಾತ್ಮನೇ ||

" ಶ್ರೀಮದಾಚಾರ್ಯರ ಸಾಕ್ಷಾತ್ ಶಿಷ್ಯರಾದ ಶ್ರೀ ಅಕ್ಷೋಭ್ಯತೀರ್ಥರು "

ಪದವಾಕ್ಯ ಪ್ರಮಾಣಜ್ಞಾನ್ ಪ್ರತಿವಾದಿ ಮದಚ್ಛಿದಃ ।
ಶ್ರೀಮದಕ್ಷೋಭ್ಯತೀರ್ಥಾಕ್ಯಾನುಪತಿಷ್ಟೇ ಗುರೂನ್ಮಮ ।।

ಇಕ್ಷುಚಾಮನ ಮ್ಯಾಳ ।
ಲಕ್ಷ್ಮೀ ಇಲ್ಲದೆ । ಬಲು ।
ಪೇಕ್ಷೆ ಮಾಡಿದ ।
ಅಕ್ಷೋಭ್ಯ ಮುನಿಪಾ ।।

ಶ್ರೀಮದಕ್ಶೋಭ್ಯತೀರ್ಥರ ದ್ವೈತ ಸಿದ್ಧಾಂತದಲ್ಲಿ ಅನನ್ಯ ಸಾಧಾರಣವಾದುದು. ಶ್ರೀಮದಾಚಾರ್ಯರ ಸಾಕ್ಷಾತ್ ಶಿಷ್ಯರಾದ ಇವರು ಶ್ರೀ ಮಧ್ವ ಭಾಷ್ಯಗಳಿಗೆ ಜಗನ್ಮಾನ್ಯ ಟೀಕೆಗಳನ್ನು ರಚಿಸಿ ಖ್ಯಾತರಾದ ಶ್ರೀಮಜ್ಜಯತೀರ್ಥರನ್ನು ಜಗತ್ತಿಗೆ ನೀಡಿದ ಮಹಾನುಭಾವರು. 

ಶೈವಮತಾಚಾರ್ಯರಾದ ಶ್ರೀ ಕ್ರಿಯಾಶಕ್ತಿ ಒಡೆಯರನ್ನು ವಾದದಲ್ಲಿ ಜಯಿಸಿ ದ್ವೈತ ವಿಜಯ ದುಂದುಭಿಯನ್ನು ಮೊಳಗಿಸಿದ ಧೀಮಂತ ಯತಿವರೇಣ್ಯರು ಶ್ರೀಮದಕ್ಷೋಭ್ಯತೀರ್ಥರು. 

ಸ್ವಾಮೀ ಶ್ರೀಮದಕ್ಷೋಭ್ಯತೀರ್ಥ ಯತಿಸಾರ್ವಭೌಮರೇ! ವೇದ ಪ್ರತಿಪಾದ್ಯ ಮಹಿಮರಾದ ಶ್ರೀಮದಾನಂದತೀರ್ಥ ಭಗವತ್ಪಾದರ ಸಾಕ್ಷಾತ್ ನಾಲ್ಕನೆಯ ಶಿಷ್ಯರಾದ ನೀವು ಶ್ರೀಮನ್ಮಧ್ವಾಚಾರ್ಯರು ಸ್ಥಾಪಿಸಿದ ಶ್ರೀಮದ್ವೈಷ್ಣವ ಸಿದ್ಧಾತ್ನ್ತ ದಿಗ್ವಿಜಯ ವಿದ್ಯಾ ಸಮ್ರಾಜ್ಯದ ಸಿಂಹಾಸನದಲ್ಲಿ ವಿರಾಜಮಾನರಾಗಿದ್ದೀರಿ. 

ವಾಕ್ಯಾರ್ಥ ರೂಪವಾದ ಉದ್ಧದಲ್ಲಿ ಶ್ರೀ ಹರಿ ಸರ್ವೋತ್ತಮನೆಮ್ಬುದೇ ಸಕಲ ವೇದೋಪನಿಷತ್ತುಗಳು ಮತ್ತು ವೇದಾಂತ ಶಾಸ್ತ್ರ ( ಬ್ರಹ್ಮ ಮೀಮಾಂಸಾ ಶಾಸ್ತ್ರ ) ಪ್ರವರ್ತಕರಾದ ಶ್ರೀ ಮನ್ವೇದವ್ಯಾಸದೇವರು ಬೋಧಿಸಿದ ಪರಮ ತತ್ತ್ವವೆಂಬುದನ್ನು ಸಕಲ ಪ್ರಮಾಣೋದಾಹರಣ ಪೂರ್ವಕವಾಗಿ ಚೆನ್ನಾಗಿ ಸಾಧಿಸುವ ನಿಮ್ಮ ವಾಗ್ವೈಖರಿ ಶೈವಾದ್ವೈತ ವಿದ್ಯಾಚಾರ್ಯರಾದ ಶ್ರೀ ಕ್ರಿಯಾಶಕ್ತಿ ಒಡೆಯರನ್ನು ವಾದದಲ್ಲಿ ಜಯಿಸಿ ಜಗದ್ವಿಖ್ಯಾತ ಕೀರ್ತಿಯನ್ನು ಗಳಿಸಿದ್ದೀರಿ. ಇದು ಇತಿಹಾಸ ಪ್ರಸಿದ್ಧವಾದ ವಿಷಯ!!

ಶ್ರೀಮನ್ಮಧ್ವಾಚಾರ್ಯರ ಸಾಕ್ಷಾತ್ ಶಿಷ್ಯರಾದ ಶ್ರೀ ಪದ್ಮನಾಭಾದಿ ನಾಲ್ಕರಲ್ಲಿ ಕೊನೆಯವರೂ; ದ್ವೈತ ಭಾಷ್ಯ್ಗಳಿಗೆ ಟೀಕೆಗಳನ್ನು ರಚಿಸಿದ ಶ್ರೀ ಜಯತೀರ್ಥರಿಗೆ ವಿದ್ಯಾ ಮತ್ತು ಆಶ್ರಮ ಗುರುಗಳೂ; ಶೈವಾದ್ವೈತ ವಿದ್ಯಾಚಾರ್ಯರಾದ ಶ್ರೀ ಕ್ರಿಯಾಶಕ್ತಿ ಒಡೆಯರನ್ನು " ತತ್ತ್ವಮಸಿ " ವಾಕ್ಯಾರ್ಥದಲ್ಲಿ ಪರಾಭವಗೊಳಿಸಿ; ಜಯಶೀಲರಾಗಿ ಮುಳಬಾಗಿಲಿನಲ್ಲಿ " ವಿಜಯಸ್ತಂಭ " ವನ್ನು ಸ್ಥಾಪಿಸಿ; ದ್ವೈತ ಸಿದ್ಧಾಂತವನ್ನು ಆಚಂದ್ರಾರ್ಕವಾಗಿ ಸ್ಥಾಪಿಸಿ ಅಜರಾಮರ ಕೀರ್ತಿ ಗಳಿಸಿದವರು ಶ್ರೀಮದಕ್ಷೋಭ್ಯತೀರ್ಥರು. 

ಪಕ್ಷಿರಾಜ ಗರುಡಾರೂಢನಾದ ಶ್ರೀಮನ್ನಾರಾಯಣನೇ ಸರ್ವೋತ್ತಮನೆಂದು ಹೇಳುವ ವೇದ ಶಾಸ್ತ್ರವೆಂಬ ಶ್ರೇಷ್ಠ ವಜ್ರಾಯುಧದ ಆಘಾತದಿಂದ; ಶೈವ ಮತ್ತು ಅದ್ವೈತವೆಂಬ ಪರ್ವತದ ರೆಕ್ಕೆಗಳನ್ನು ಕತ್ತರಿಸಿ ಹಾಕಿ ಅದು ಚಲಿಸಿದಂತೆ ಮಾಡಿ;ಭೂಸುರರಿಗೆ ಪ್ರಭುಗಳೂ; ಆಶ್ರಿತ ಜನರ ರಕ್ಷಕರೂ; ಸಾಕ್ಷಾತ್ ಶ್ರೀಮದಾಚಾರ್ಯರ ಶಿಷ್ಯರು ಆದವರು ಶ್ರೀಮದಕ್ಷೋಭ್ಯತೀರ್ಥರು!! 

ರಾಗ : ಶಂಕರಾಭರಣ                                   ತಾಳ : ಅಟ್ಟ 

ರಕ್ಷಿಸೆನ್ನನು ದಯಾಂಬುಧೇ । ರಕ್ಷಿಸೆನ್ನನ್ನು      ।। ಪಲ್ಲವಿ ।।

ರಕ್ಷಿಸೆನ್ನನು ಪಾಪ ಶಿಕ್ಷಿಸಿ ಕರುಣದಿ ।
ಪಕ್ಷಿವಾಹನ ಪ್ರಿಯ ಅಕ್ಷೋಭ್ಯ ಮುನಿಪಾ          ।। ಅ. ಪ ।।

ಅನುಮಾನವಿಲ್ಲದೆ ಮಣಿದೆ ತವಾಂಘ್ರಿಯ ।
ಅನಘ ಶ್ರೀ ಮಾಧವ ಮುನಿ ಕರ ಜಾತ            ।। ಚರಣ ।।

ಜಯಮುನಿ ವಂದಿತ ಜಯವಂತ ನೀನೇವೆ ।
ದಯಮಾಡು ದುಃಖ ಬಯಲಾಗಲರಿಯೆ            ।। ಚರಣ ।।

ಪ್ರಾಣೇಶವಿಠ್ಠಲನ ಧ್ಯಾನದೊಳಗೆ ।
ಮನ ತಾನಿರುವಂದದಿ ಪೋಣಿಸು ಜವದಿ           ।। ಚರಣ ।।

" ಶ್ರೀ ಅಕ್ಷೋಭ್ಯತೀರ್ಥರ ಸಂಕ್ಷಿಪ್ತ ಮಾಹಿತಿ "

ಹೆಸರು : ಶ್ರೀ ಗೋವಿಂದಭಟ್ಟರು 

ತಂದೆ  : ಶ್ರೀ ಕೇಶವ ಭಟ್ಟರು 

ಜನನ : ಕ್ರಿ ಶ 1282

ವಂಶ : ಷಾಷ್ಟೀಕ 

ಮನೆತನ : ಸ್ವರ್ಣ ಭಂಡಾರಿ 

ಅಂಶ ಮತ್ತು ಕಕ್ಷೆ : ಶ್ರೀ ಮಹಾರುದ್ರದೇವರು - 5 

ಪ್ರಮಾಣ :

" ಶ್ರೀಜಯತೀರ್ಥರ ಕಣ್ಣಲ್ಲಿ..... "

ಅಕ್ಷೋಭ್ಯತೀರ್ಥ ಗುರುನಾ ಶುಕವಚ್ಛಿಕ್ಷಿತಸ್ಯ ಮೇ ।
ವಚೋಬಿರಮೃತಪ್ರಾಯೈಃ ಪ್ರೀಯತಾಂ ಸತತಾಂ ಬುಧಾಃ ।।

" ಶ್ರೀ ಕಾರ್ಪರ ನರಹರಿ ದಾಸರ ಮಾತಲ್ಲಿ.... "

ರಾಗ : ಕಾಂಬೋಧಿ                       ತಾಳ : ಝಂಪೆ 

ಶ್ರೀಮದಕ್ಷೋಭ್ಯತೀರ್ಥರ ದಿವ್ಯ ಚರಿತಂ ।
ಕಾಮಿತ ಪ್ರದವಹುದು ಶೃಣ್ವತಾಂ ಸತತಂ              ।। ಪಲ್ಲವಿ ।।

ಈ ಮಹಿಯೊಳವತರಿಸಿ ಭೂಮಿಜಾ ಸಹಿತ । ಶ್ರೀ ।   
ರಾಮನಂಘ್ರಿದ್ವಯವ ಪೂಜಿಸುತಲಿ ।
ಭೂಮಿ ನಿರ್ಜರಜರಸ್ತೋಮ ವಂದಿತರಾಗಿ ।
ವ್ಯೋಮಕೇಶಾಂಶರೆಂದೆನಿಸಿ ಮೆರೆದಂಥ              ।। ಚರಣ ।।

ಮೋದತೀರ್ಥರ ಮತ ಮಹೋದಧಿಗೆ । ಪೂರ್ಣನು ।
ದೀಧಿತಿಯರೆಂದೆನಿಸಿ ದಿಗ್ವಲಯದಿ ।
ಭೇದ ಬೋಧಕ ಸೂತ್ರವಾದದಿಂದಲಿ । ಮಹಾ ।
ವಾದಿ ವಿದ್ಯಾರಣ್ಯ ಯತಿವರನ ಜಯಿಸಿದ              ।। ಚರಣ ।।

ವಿಠ್ಠಲನ ಪಾದ ಮದುಮ ಷಟ್ಟದರೆಂದೆನಿಸಿ ।
ಸ್ವಪ್ನ ಸೂಚಿತ ಚಂದ್ರಭಾಗ ತಟದಿ ।
ಶ್ರೇಷ್ಠ ಕುದುರೆಯ ನೇರಿ ನದಿಯ ಜಲವ ಕುಡಿದವರ ।
ಇಷ್ಟರೆನ್ನುತ ಕರೆದು ಕೊಟ್ಟರಾಶ್ರಮವ                 ।। ಚರಣ ।।

ಸೃಷ್ಟಿಯೊಳು ಮಧ್ವಮತ ಪುಷ್ಠಿಗೈಸುವರೆಂಬ ।
ದೃಷ್ಟಿಯಿಂದಿವರಿಗೆ ಸುಮುಹೂರ್ತದಿ ।
ಪಟ್ಟ ಗಟ್ಟಿದರು ಜಯತೀರ್ಥ ನಾಮವ ನೀಡುತ ।
ತೊಟ್ಟರಾಜ್ಞೆಯನು ದಿಗ್ವಿಜಯ ಮಾಡಿರಿ ಎಂದು       ।। ಚರಣ ।।

ದೇಶ ದೇಶದಿ ಬರುವ ಭೂಸುರೋತ್ತಮರ । ಅಭಿ ।
ಲಾಷೆಗಳನೆಲ್ಲ ಪೂರೈಸಿ ಪೊರೆವ ।
ಶ್ರೀಶ ಕಾರ್ಪರ ಕ್ಷೇತ್ರ ವಾಸ ಅಶ್ವತ್ಥ । ನರ ।
ಕೇಸರಿಯ ನೋಲಿಸಿದ ಯತೀಶರಿವರೆಂದು          ।। ಚರಣ ।।

ಆಶ್ರಮ ಗುರುಗಳು : ಶ್ರೀಮನ್ಮಧ್ವಾಚಾರ್ಯರು 

ಆಶ್ರಮ ಸ್ವೀಕಾರ  : ಕ್ರಿ ಶ 1312

ಆಶ್ರಮ ನಾಮ : ಶ್ರೀ ಅಕ್ಷೋಭ್ಯತೀರ್ಥರು 

ಆಶ್ರಮ ಶಿಷ್ಯರು : ಶ್ರೀ ಜಯತೀರ್ಥರು 

ವೇದಾಂತ ಸಾಮ್ರಾಜ್ಯಾಧಿಕಾರ : ಕ್ರಿ ಶ 1350 - 1365

" ಶ್ರೀಮದಕ್ಷೋಭ್ಯತೀರ್ಥರ ಪೂರ್ವೇತಿಹಾಸ "

ಅರವತ್ತೊಕ್ಕಲು ಪಂಗಡದವರಲ್ಲಿ " ಸ್ವರ್ಣ ಭಂಡಾರ " ವೆಂಬ ಅಂಕಿತವುಳ್ಳ ಮನೆತನವಿದೆ. ಇವರು " ಭಾರದ್ವಾಜ " ಗೋತ್ರಕ್ಕೆ ಸೇರಿದವರು. ಇವರ ಪೂರ್ವೀಕರು ಬನವಾಸಿಯರು. ಕದಂಬ ಚಕ್ರಾಧಿಪತ್ಯವು ವೈಭವದ ಶಿಖರವನ್ನು ಮುಟ್ಟಿದ್ದ ದಿನಗಳಲ್ಲಿ ಕೋಶಾಧ್ಯಕ್ಷ ಪದವಿಯಲ್ಲಿದ್ದರು. ಇವರು ರಾಜ ಕಾರ್ಯ ಕುಶಲತೆ, ಸ್ವಾಮಿ ನಿಷ್ಠೆ, ಧಾರ್ಮಿಕತೆ ಮುಂತಾದ ಉಚ್ಛಾಉಚ್ಛತಾರ ಉಚ್ಛತೆಯ ಗುಣಗಳು ಸಾರ್ವಭೌಮನ ಮೆಚ್ಚುಗೆಗೆ ಪಾತ್ರವಾಗಿದ್ದವು. 

ತ್ರಿಣೀತ್ರ ಕದಂಬನು ಇವರ ಸದ್ಗುಣಗಳನ್ನು ಗಣನೆಗೆ ತೆಗೆದುಕೊಂಡು ಈಗಿನ ಶಿವಮೊಗ್ಗೆಗೆ ಸಮೀಪವಿರುವ " ಭಂಡಾರುಕೇರಿ " ಪಾನ್ತ್ಯವನ್ನು ಇವರಿಗೆ ಜಹಗೀರಾಗಿ ಕೊಟ್ಟಿದ್ದನು. ಇವರ ಮನೆತನದವರಿಗೆ ಭಟ್ಟರೆಂತಲೂ; ನಾಯಕರೆಂತಲೂ; ಸ್ವರ್ಣ ಭಂಡಾರದವರೆಂತಲೂ; ಗ್ರಾಮ್ಯ ಭಾಷೆಯಲ್ಲಿ " ಸ್ವರ್ಣ ಭಂಡಾರಿ " ಗಳೆಂತಲೂ ಹೆಸರಿವೆ. 

ಮಯೂರವರ್ಮ ಕದಂಬ ಚಕ್ರವರ್ತಿಯ ಕಾಲದಲ್ಲಿ ಇವರ ಹಿರಿಯರು ಉಳಿದ ಷಾಷ್ಟಿಕರೊಂದಿಗೆ ಚಾಲುಕ್ಯರ ರಾಜಧಾನಿಯಾದ " ದೇವಗಿರಿ " ಗೆ ಹೋಗಿ ನೆಲೆಸಿದರು. ಕೆಲ ಕಾಲಾ ನಂತರ ಚಾಲುಕ್ಯರಾಜರು ಇವರನ್ನು " ಜಮಖಂಡಿ " ನಾಡಿನ " ಮಾಂಡಲೀಕ " ರನ್ನಾಗಿ ನಿಯಮಿಸಿದರು. 

ಈ ವಂಶದಲ್ಲಿ ಶ್ರೀ ಗೋವಿಂದಭಟ್ಟರೆಂಬ ಮಹಾ ಮಹಿಮರು ಕ್ರಿ ಶ 1282 ರಲ್ಲಿ ಜನ್ಮ ತಾಳಿದರು. ಇವರ ತಂದೆ ಶ್ರೀ ಕೇಶವಭಟ್ಟರು. ತಮ್ಮ ಏಕಮಾತ್ರ ಪುತ್ರನನ್ನು ಅಕ್ಕರೆಯಿಂದ ಸಾಕಿ ಸಲುಹಿದರಲ್ಲದೇ ದೇಶ ಕಾಲಾನುಗುಣವಾಗಿ ಮಗನಿಗೆ ಯುಕ್ತ ವಯಸ್ಸಿನಲ್ಲಿ ಉಪನಯನವನ್ನು ಮಾಡಿ ಅವರನ್ನು ವಿದ್ಯಾಭ್ಯಾಸಕ್ಕಾಗಿ ಗುರುಕುಲಕ್ಕೆ ಕಳುಹಿಸಿದರು. 

ಚುರುಕು ಬುದ್ಧಿಯ ಶ್ರೀ ಗೋವಿಂದ ಭಟ್ಟರು ಅನತಿ ಕಾಲದಲ್ಲಿಯೇ ಚತುಃಶಾಸ್ತ್ರಗಳಲ್ಲಿ ಅಪಾರ ಪಾಂಡಿತ್ಯವನ್ನು ಗಳಿಸಿ ಗುರುಗಳ ಅಪ್ಪಣೆ ಪಡೆದು ಜಮಖಂಡಿಗೆ ಹಿಂತಿರುಗಿದರು. ಕೆಲವು ವರ್ಷಗಳ ತರುವಾಯ ಶ್ರೀ ಕೇಶವ ಭಟ್ಟರು ವಿಧಿವಶವಾಗಲು ಕುಲ ಕ್ರಮಾಗತವಾದ ರಾಜ್ಯದೊಡೆತನವು ಶ್ರೀ ಗೋವಿಂದಭಟ್ಟರಿಗೆ ಲಭಿಸಿತು. 

ಶ್ರೀ ಗೋವಿಂದ ಭಟ್ಟರು ರಾಜ್ಯದ ಶಿಸ್ತು ಸಡಿಲವಾಗದಂತೆಯೂ; ಪ್ರಜಾ ಕ್ಷೋಭೆಗೆ ಎಡೆಮಾಡದಂತೆಯೂ ಸಾರ್ವಭೌಮನ ಹಿತ ಸಾಧನೆಯಾಗುವಂತೆ 5 ವರ್ಷಗಳ ಕಾಲ ಧೊರೆತನವನ್ನು ಮಾಡಿದರು. 

ಈ ಅಂತರದಲ್ಲಿ ಶ್ರೀಮದಾಚಾರ್ಯರಿಗೂ ಶ್ರೀ ಗೋವಿಂದ ಭಟ್ಟರಿಗೂ ಸಮಾಗಮವಾಯಿತು. ಭಾಗವತೋತ್ತಮರಾದ ಶ್ರೀ ಗೋವಿಂದಭಟ್ಟರು ಶ್ರೀಮದಾಚಾರ್ಯರ ದ್ವೈತ ಸಿದ್ಧಾಂತ ಸತ್ತತ್ತ್ವಗಳಿಗೆ ಮನಸೋತು ಅವರ ಅನುಯಾಯಿಗಳಾದರು. 

ಶ್ರೀಮಂತ ಕುಟುಂಬದಲ್ಲಿ ಹುಟ್ಟಿ, ಶ್ರೀಮಂತಿಕೆಯ ಸಕಲ ಭೋಗ ಸಾಮಾಗ್ರಿಗಳೂ ಹಸ್ತಗತವಾಗಿದ್ದರೂ ಅವುಗಳಿಗೆ ಮನಸೋಲದೆ ನಿರಾಡಂಬರ ಜೀವನವನ್ನು ಸಾಗಿಸುತ್ತಲಿದ್ದ ಶ್ರೀ ಗೋವಿಂದ ಭಟ್ಟರ ಜೀವನದ ವೈಖರಿಯನ್ನು ನೋಡಿ ನೋಡಿ ಶ್ರೀಮದಾಚಾರ್ಯರು ಹರ್ಷ ಚಿತ್ತರಾದರು. ಸರ್ವಜ್ಞರ ರೀತಿ ನೀತಿಗಳು ಯಾವಾಗಲೂ ಆಶ್ಚರ್ಯಕರವಾದುವು. 

ಯವನರಿಂದ ತಮ್ಮ ನಾಡಿದೆ, ತಮ್ಮ ಜನತೆಗೂ, ತಮ್ಮ ಸಂಸ್ಕೃತಿಗೂ ಮುಂದೆ ಒದಗಬಹುದಾದ ಅಪಘಾತಗಳನ್ನೂ, ಅವುಗಳಿಂದ ಪಾರಾಗಲು ಕೈಗೊಳ್ಳಬೇಕಾಗಿರುವ ನಿವಾರಣೋಪಾಯಗಳನ್ನೂ ಶ್ರೀಮದಾಚಾರ್ಯರು ತಮ್ಮ ಅಂತರಂಗ ಶಿಷ್ಯ ಶೇಖರರಾದ ಶ್ರೀ ಗೋವಿಂದ ಭಟ್ಟರಿಗೆ ಮನದಟ್ಟಾಗಿ ಅವರ ಸ್ವಾಭಿಮಾನ, ಸ್ವಜನಾಭಿಮಾನ, ಸ್ವದೇಶಾಭಿಮಾನದ ಕಿಡಿಗಳು ಉದ್ಧೀಪನವಾಗುವಂತೆ ಉಪದೇಶಿಸಿದರು. ಅದು ಮೊದಲು ಶ್ರೀ ಗೋವಿಂದ ಭಟ್ಟರ ಮನೋವೃತ್ತಿಯು ಮೂಲ ರೂಪವಾದ ಬದಲಾವಣೆಯನ್ನು ಹೊಂದಿತು. 

ಶ್ರೀ ಗೋವಿಂದ ಭಟ್ಟರು ಕ್ರಿ ಶ 1312 ರಲ್ಲಿ ತಮ್ಮ ಚಿಕ್ಕಪ್ಪ ಶ್ರೀ ಧುಂಡೀರಾಜರಿಗೆ ರಾಜ್ಯ ಭಾರವನ್ನು ವಹಿಸಿಕೊಟ್ಟು ಶ್ರೀಮದಾಚಾರ್ಯರು ಇದ್ದಲ್ಲಿಗೆ ಹೋಗಿ ಅವರಿಂದ ಸಂನ್ಯಾಸಾಶ್ರಮ ದೀಕ್ಷೆಯನ್ನು ಸ್ವೀಕರಿಸಿದರು. ಶ್ರೀ ಗೋವಿಂದಭಟ್ಟರಿಂದ ಶ್ರೀಮನ್ಮಧ್ವಮತಾಭಿವೃದ್ಧಿಗೆ ದೊರೆತ ಸಹಾಯ ಸಂಪತ್ತುಗಳು ಚಿರ ಸ್ಮರಣೀಯವಾಗಿದೆ. ಶ್ರೀ ಗೋವಿಂದಭಟ್ಟರೇ ಮುಂದೆ ಶ್ರೀಮದಕ್ಷೋಭ್ಯತೀರ್ಥರು ಎಂದು ಪ್ರಸಿದ್ಧರಾದರು. 

ಶ್ರೀಮದಕ್ಷೋಭ್ಯತೀರ್ಥರ ಪೂರ್ವಾಶ್ರಮದ ವೃತ್ತಾಂತ " ರಾಘವೇಂದ್ರ ಕವಿಯ ( ರಾಘಪ್ಪ ಕವಿ ) ಸಾರಸ್ವತ ಪರಿಣಯ " ದಿಂದ ಗೊತ್ತಾಗುತ್ತದೆ. ಅವರು ಮಹಾ ಮೇಧಾವಿಗಳೂ; ರಾಜಕಾರಣದಲ್ಲಿ ಅತ್ಯಂತ ದಕ್ಷರೆಂದೂ ತಿಳಿಯುತ್ತದೆ. 

ಕದಂಬ ಮತ್ತು ಯಾದವ ರಾಜರ ಆಶ್ರಯದಲ್ಲಿ ಉನ್ನತಾಧಿಕಾರಿಗಳಾಗಿದ್ದು; ನಿಷ್ಠಾವಂತರಾದ ಷಾಷ್ಟಿಕ ( ಅರವತ್ತೊಕ್ಕಲು ) ವಂಶಗಳಲ್ಲೊಂದಾದ " ಭಾರದ್ವಾಜ " ಗೋತ್ರದ ಸೇರಿದ " ಸ್ವರ್ಣ ಭಂಡಾರ " ದ ಮನೆತನದವರನ್ನು ಚಾಲುಕ್ಯ ರಾಜರು ಜಮಖಂಡಿಯ ಮಾಂಡಲೀಕರನ್ನಾಗಿ ಮಾಡಿದರು. 

" ಶ್ರೀ ಗೋವಿಂದ ಭಟ್ಟರು ಶ್ರೀ ಅಕ್ಷೋಭ್ಯತೀರ್ಥರಾಗಿ ವಿರಾಜಿಸಿದರು "

ಶ್ರೀಮದಾಚಾರ್ಯರು ಶ್ರೀ ಗೋವಿಂದ ಭಟ್ಟರ ಪ್ರಾರ್ಥನೆಯನ್ನು ಮನ್ನಿಸಿ ಕ್ರಿ ಶ 1312 ರಲ್ಲಿ ಯತ್ಯಾಶ್ರಮವನ್ನು ಪದ್ಧತಿ ಸಂಪ್ರದಾಯಗಳಂತೆ ಶ್ರೀ ಗೋವಿಂದ ಭಟ್ಟರಿಗೆ ತುರ್ಯಾಶ್ರಮ ಕೊಟ್ಟು " ಅಕ್ಷೋಭ್ಯತೀರ್ಥ " ರೆಂದು ನಾಮಕರಣ ಮಾಡಿದರು. 

ಅಂದಿನಿಂದ ವಾದು ದಿಗ್ವಿಜಯ ಮಾಡುತ್ತಾ ದ್ವೈತ ಸಿದ್ಧಾಂತವನ್ನು ಪ್ರಚಾರ ಮಾಡುತ್ತಾ ದ್ವೈತ ಸಿದ್ಧಾಂತ ವಿಜಯ ಪತಾಕೆಯನ್ನು ಹಾರಿಸಿದರು. ಶ್ರೀ ಮಾಧವತೀರ್ಥರ ನಂತರ ಕ್ರಿ ಶ 1350ರಲ್ಲಿ ಶ್ರೀಮದಕ್ಷೋಭ್ಯತೀರ್ಥರು ಮಹಾ ಸಂಸ್ಥಾನಾಧಿಪತಿಗಳಾದರು. 

" ದ್ವೈತ ಸಿಂಹನ ದಿಗ್ವಿಜಯ "

ಅವೈದಿಕ ಪ್ರತಿಪಾದಕರಾದ ಶ್ರೀ ಕ್ರಿಯಾಶಕ್ತಿ ಒಡೆಯರು. ಇವರಿಗೆ " ವಿದ್ಯಾರಣ್ಯ " ರೆಂದು ಇನ್ನೊಂದು ಹೆಸರು. ಅಲ್ಲಿ ವೈಷ್ಣವ ಮತಕ್ಕೆ ಅಷ್ಟು ಉತ್ತೇಜನ ಇರಲಿಲ್ಲ. ಅಲ್ಲದೇ ಹರಿಹರರಾಯನ ಅಳಿಯನಾದ ಕಂಪ್ಲಿಯ ಸೋಮಶೇಖರರಾಯನ ಔದ್ಧತ್ಯವನ್ನು ಸಹಿಸದೆ ಶ್ರೀಮದಕ್ಷೋಭ್ಯತೀರ್ಥರು ಅಲ್ಲಿಂದ ದಕ್ಷಿಣಕ್ಕೆ ಸಂಚಾರ ಹೊರಟು " ಮುಳಬಾಗಿಲಿಗೆ " ಬಂದರು. 

ಆಗ ಮುಳಬಾಗಿಲಿನಲ್ಲಿ ಹರಿಹರರಾಯನ ಮಗ ಕುಮಾರ ಕಂಪನು ಮಾಂಡಲೀಕನಾಗಿದ್ದನು. ಅವನ ಆಶ್ರಯ ಶ್ರೀ ಅಕ್ಷೋಭ್ಯತೀರ್ಥರಿಗೆ ದೊರೆಯಿತು. ಶ್ರೀ ಅಕ್ಷೋಭ್ಯತೀರ್ಥರು ಕೆಲ ದಿನಗಳು ಮುಳಬಾಗಿಲನಲ್ಲೇ ಉಳಿದರು. 

ಮೇಲ್ಕಂಡ ವಿಷಯಕ್ಕೆ ಪೂರ್ವಭಾವಿಯಾಗಿ ಶ್ರೀ ಕ್ರಿಯಾಶಕ್ತಿ ಒಡೆಯರ ಕುರಿತು ಸಂಕ್ಷಿಪ್ತವಾಗಿ ತಿಳಿದುಕೊಳ್ಳೋಣ!!

ಹರಿಹರರಾಯನ ಆಡಳಿತ ( ಕ್ರಿ ಶ 1336 - 1353 ); ಇಮ್ಮಡಿ ಬುಕ್ಕರಾಯನು ( ಕ್ರಿ ಶ 1357 - 1377 ) ಅವರ ಮಗ 2ನೇ ಕಂಪನ ರಾಜ ಪ್ರತಿನಿಧಿಯಾಗಿ ಮುಳಬಾಗಿಲಿನಲ್ಲಿ ಕಾರ್ಯ ನಿರ್ವಹಿಸುತ್ತಿದ್ದ. ಅದೇ ಸಂದರ್ಭದಲ್ಲಿ ಅವೈದಿಕ ಮತ ಪ್ರತಿಪಾದಕರಾದ ಶ್ರೀ ಕ್ರಿಯಾಶಕ್ತಿ ಒಡೆಯರು ಮುಳಬಾಗಿಲಿಗೆ ಬಂದರು. ಅಲ್ಲಿಯೇ ಇದ್ದ ವೈದಿಕ ಮತ ಪ್ರತಿಪಾದಕರಾದ ಶ್ರೀಮದಕ್ಷೋಭ್ಯತೀರ್ಥರೊಡನೆ ವಾದ ಮಾಡಲು ನಿರ್ಧರಿಸಿ ಅಲ್ಲಿಯ ರಾಜ ಪ್ರತಿನಿಧಿಯಾದ ಕಂಪನಿಗೆ ತಿಳಿಸಲು; ಕಂಪನು ವಾಕ್ಯಾರ್ಥಕ್ಕೆ ವೇದಿಕೆಯನ್ನು ಏರ್ಪಾಟು ಮಾಡಿಕೊಟ್ಟನು. 

ಶ್ರೀ ವಿಜಯೀಂದ್ರತೀರ್ಥರು ತಮ್ಮ " ಸಿದ್ಧಾಂತ ಸಾರಾಸಾರ  ವಿವೇಚನಮ್ " ಎಂಬ ಗ್ರಂಥದಲ್ಲಿ ದರ್ಶನಗಳ ವಿಮರ್ಶೆ ಮಾಡುತ್ತಾ..  

ವೈದಿಕ 
ಅವೈದಿಕ 
ವೈದಿಕಾವೈದಕ 

ಎಂದು ಮೂರು ವಿಧವಾಗಿ ವಿಂಗಡಿಸಿ ವಿವರ ಕೊಟ್ಟಿದ್ದಾರೆ. 

" ವೈದಿಕ " 

ಶಂಕರ - ರಾಮಾನುಜ - ಮಧ್ವರು 

" ಅವೈದಿಕ "

ಚಾರ್ವಾಕರು - ಬೌದ್ಧರು - ಜೈನರು - ಪಾಶುಪತರು

ಪಾಶುಪತರಲ್ಲಿ ನಾಲ್ಕು ವಿಧ.. 

ಮಾಹೇಶ್ವರ 
ಪಾಶುಪತ 
ಶೈವ 
ಖಾಳಾಮುಖ 

ಮೇಲ್ಕಂಡ ಖಾಳಾಮುಖ ಪಂಥಕ್ಕೆ ಸೇರಿದವರು ಶ್ರೀ ಕ್ರಿಯಾಶಕ್ತಿ ಒಡೆಯರು. ಇವರು ಇಮ್ಮಡಿ ಬುಕ್ಕರಾಯನ ರಾಜ ಗುರುಗಳು. 

ಈ ಅವೈದಿಕ ( ವೇದವನ್ನು ಒಪ್ಪದವರು ) ವಿದ್ಯಾರಣ್ಯ ( ಕ್ರಿಯಾಶಕ್ತಿ ಒಡೆಯರು ) ರನ್ನು ನಮ್ಮ ಅಕ್ಷೋಭ್ಯತೀರ್ಥರು ವಾದದಲ್ಲಿ ಸೋಲಿಸಿದರು ಎಂದು " ವಿದ್ವತ್ಕವಿಕುಲ ತಿಲಕ ಶ್ರೀ ನಾರಾಯಣಾಚಾರ್ಯ ವಿರಚಿತ ಶ್ರೀ ರಾಘವೇಂದ್ರ ವಿಜಯ ಮಹಾ ಕಾವ್ಯದ 2ನೇ ಸರ್ಗದಲ್ಲಿನ 11ನೇ ಶ್ಲೋಕದಲ್ಲಿ ಶ್ರೀ ಅಕ್ಷೋಭ್ಯತೀರ್ಥರ ಪಾಂಡಿತ್ಯ ವೈಭವವನ್ನು ಅತ್ಯದ್ಭುತವಾಗಿ ವರ್ಣಿಸಿದ್ದಾರೆ. 

" ಶ್ರೀ ಅಕ್ಷೋಭ್ಯತೀರ್ಥರ ಅಸಾಧಾರಣ ಪಾಂಡಿತ್ಯ ವೈಭವ "

ಗ್ರಂಥ : ಶ್ರೀ ರಾಘವೇಂದ್ರ ವಿಜಯ ಮಹಾಕಾವ್ಯ

ಗ್ರಂಥಕಾರರು : ಕವಿಕುಲಕ ಶ್ರೀ ನಾರಾಯಣಾಚಾರ್ಯರು

ವ್ಯಾಖ್ಯಾನ :

ಬಾಲಬೋಧಿನೀ ವ್ಯಾಖ್ಯಾನ - ಶ್ರೀ ರಾಮಾಚಾರ್ಯರು

ಗುರುಪಾದಸೇವಾ ವ್ಯಾಖ್ಯಾನ - ನ್ಯಾಯಾಲಯ ಪಂಡಿತ ಶ್ರೀ ರಾಘವೇಂದ್ರಾಚಾರ್ಯರು

ಶ್ರೀ ರಾಘವೇಂದ್ರ ವಿಜಯದ ದ್ವಿತೀಯ ಸರ್ಗದ 10 ಮತ್ತು 11 ಶ್ಲೋಕಗಳು...

ಮುನೇರಮುಷ್ಮಾದನವದ್ಯಬೋಧಾತ್ 
ಕೃತೋಪದೇಶಃ ಪ್ರತಿಮಾಂ ಚ ಗೃಹ್ಣನ್ ।
ಕ್ಷೋಭಂ ವಿದಾತುಂ ಪ್ರತಿವಾದಿವಾಚಾ-
ಮಕ್ಷೋಭ್ಯನಾಮಾ ಮುನಿರಾವಿರಾಸೀತ್ ।।

ಬಾಲಬೋಧಿನೀ ವಾಖ್ಯಾನದಂತೆ :

ಅನ್ವಯಾರ್ಥ :

ಅನವದ್ಯಬೋಧಾತ್ = ನಿರ್ದೋಷವಾದ ಜ್ಞಾನವುಳ್ಳ ಶ್ರೀ ಮಾಧವತೀರ್ಥರ ದೆಸೆಯಿಂದ

ಕೃತೋಪದೇಶಃ = ಮಾಡಲ್ಪಟ್ಟ ಉಪದೇಶವುಳ್ಳ

ಅಮುಷ್ಮಾತ್ ಮುನೇಃ = ಆ ಶ್ರೀ ಮಾಧವತೀರ್ಥರ ದೆಸೆಯಿಂದ

ಪ್ರತಿಮಾಂ ಚ = ಶ್ರೀ ಮೂಲರಾಮ, ಶ್ರೀ ದಿಗ್ವಿಜಯರಾಮ ಪ್ರತಿಮೆಗಳನ್ನೂ ಕೂಡ

ಗೃಹ್ಣನ್ = ಸ್ವೀಕರಿಸಿದ

ಪ್ರತಿವಾದಿವಾಚಾಂ = ಪ್ರತಿವಾದಿಗಳ ಮಾತುಗಳಿಗೆ

ಕ್ಷೋಭಂ = ಖಂಡನೆಯನ್ನು

ವಿಧಾತುಂ = ಉಂಟು ಮಾಡುವುದಕ್ಕೆ

ಅಕ್ಷೋಭ್ಯನಾಮಾ = ಶ್ರೀ ಅಕ್ಷೋಭ್ಯತೀರ್ಥರೆಂಬ ಹೆಸರುಳ್ಳ

ಮುನಿಃ = ಯತಿಗಳು

ಆವಿರಾಸೀತ್ = ಪ್ರಾದುರ್ಭವಿಸಿದರು!!

ಶ್ರೀ ಮಾಧವತೀರ್ಥರ ನಂತರ ಶ್ರೀ ಅಕ್ಶೋಭ್ಯತೀರ್ಥರು ದ್ವೈತ ವೇದಾಂತ ದಿಗ್ವಿಜಯ ವಿದ್ಯಾ ಸಿಂಹಾಸನವನ್ನು ಆರೋಹಿಸಿದರು. ಶ್ರೀ ಅಕ್ಶೋಭ್ಯತೀರ್ಥರು ಶ್ರೀಮದಾನಂದತೀರ್ಥರಿಂದಲೇ ಉಪದೇಶವನ್ನು ಪಡೆದಿದ್ದರು. ಶ್ರೀ ಅಕ್ಶೋಭ್ಯತೀರ್ಥರು ಶ್ರೀ ಮಾಧವತೀರ್ಥರಿಂದ ಶ್ರೀ ಮೂಲರಾಮ, ಶ್ರೀ ದಿಗ್ವಿಜಯ ರಾಮ ಪ್ರತಿಮೆಯನ್ನು ಸ್ವೀಕಾರ ಮಾಡಿದರು. ಪ್ರತಿವಾದಿಗಳು ಉಪನ್ಯಾಸ ಮಾಡುವ ಶಾಸ್ತ್ರ ವಚನಗಳನ್ನು ಖಂಡಿಸುವ ಸಲುವಾಗಿಯೇ ಈ ಶ್ರೀ ಅಕ್ಶೋಭ್ಯತೀರ್ಥರು ಆವಿರ್ಭವಿಸಿದರು.

ಗುರುಪಾದ ಸೇವಾ ವ್ಯಾಖ್ಯಾನದನ್ವಯ :

ಅನ್ವಯಾರ್ಥ :

ಅನವದ್ಯಬೋಧಾತ್ = ದೋಷ ರಹಿತವಾದ ಜ್ಞಾನವುಳ್ಳ

ಅಮುಷ್ಮಾತ್ ಮುನೇಃ = ಈ ಶ್ರೀ ಮಾಧವತೀರ್ಥರ ದೆಸೆಯಿಂದ

ಕೃತೋಪದೇಶಃ = ಮಾಡಲ್ಪಟ್ಟ ಪ್ರಣವಾದಿ ಮಂತ್ರಗಳು ಮತ್ತು ವೇದಾಂತೋಪದೇಶವುಳ್ಳ

ಪ್ರತಿಮಾಂ ಚ = ಶ್ರೀ ಮೂಲರಾಮ, ಶ್ರೀ ದಿಗ್ವಿಜಯರಾಮ ಪ್ರತಿಮೆಗಳನ್ನೂ ಸಹ

ಗೃಹ್ಣನ್ = ಸ್ವೀಕರ ಮಾಡಿದ

ಅಕ್ಷೋಭ್ಯನಾಮಾ = ಶ್ರೀ ಅಕ್ಷೋಭ್ಯತೀರ್ಥರೆಂಬ ಹೆಸರುಳ್ಳ

ಮುನಿಃ = ಯತಿಯು

ಪ್ರತಿವಾದಿವಾಚಾಂ = ಪ್ರತಿವಾದಿಗಳ ಮಾತುಗಳ

ಕ್ಷೋಭಂ = ನಿರಾಕರಣೆಯನ್ನು

ವಿಧಾತುಂ = ಮಾಡುವುದಕ್ಕೆ

ಆವಿರಾಸೀತ್ = ಪ್ರಾದುರ್ಭವಿಸಿದರು!!

ಶ್ರೀ ಮಾಧವತೀರ್ಥರು ನಿರ್ದೋಷವಾದ ಜ್ಞಾನ ಉಳ್ಳವರು. ಅವರು ಶ್ರೀ ಅಕ್ಶೋಭ್ಯತೀರ್ಥರಿಗೆ ಪ್ರಣವ ಮಂತ್ರೋಪದೇಶ ಮತ್ತು ವೇದಾಂತೋಪದೇಶ ಮಾಡಿದರು. ಶ್ರೀ ಅಕ್ಶೋಭ್ಯತೀರ್ಥರು ಶ್ರೀ ಮಾಧವತೀರ್ಥರಿಂದ ಶ್ರೀ ಮೂಲರಾಮ, ಶ್ರೀ ದಿಗ್ವಿಜಯ ರಾಮ ಪ್ರತಿಮೆಗಳನ್ನು ಸ್ವೀಕಾರ ಮಾಡಿದರು. ಪ್ರತಿವಾದಿಗಳು ಉಪನ್ಯಾಸ ಮಾಡುವ ಶಾಸ್ತ್ರ ವಚನಗಳನ್ನು ಖಂಡಿಸುವ ಸಲುವಾಗಿಯೇ ಈ ಶ್ರೀ ಅಕ್ಶೋಭ್ಯತೀರ್ಥರು ಆವಿರ್ಭವಿಸಿದರು.

ವಿವರಣೆ :

ಶ್ರೀಮದಾನಂದತೀರ್ಥರು ಶ್ರೀ ಪದ್ಮನಾಭತೀರ್ಥರಿಗೆ ಆಶ್ರಮವನ್ನು ಕೊಟ್ಟು ಪ್ರಣವಾದಿ ಮಂತ್ರೋಪದೇಶವನ್ನೂ, ವೇದಾಂತ ಸಾಮ್ರಾಜ್ಯ ಪಟ್ಟಾಭಿಷೇಕವನ್ನೂ ಮಾಡಿ ಅವರಿಂದ ಶ್ರೀ ನರಹರಿತೀರ್ಥರಿಗೆ, ಶ್ರೀ ನರಹರಿತೀರ್ಥರಿಂದ ಶ್ರೀ ಮಾಧವತೀರ್ಥರಿಗೆ, ಶ್ರೀ ಮಾಧವತೀರ್ಥರು ಶ್ರೀ ಅಕ್ಷೋಭ್ಯತೀರ್ಥರಿಗೆ ಉಪದೇಶ ಕೊಟ್ಟರು. ಇದರ ನಂತರ ಶ್ರೀಮದಾಚಾರ್ಯರು ಈ ಮೂವರಿಗೂ ತಾವು ಉಪದೇಶ ಕೊಟ್ಟರು.

ಹೀಗೆ ಪರಂಪರಾ ವಿಚ್ಛಿತ್ತಿಯಾಗದಂತೆಯೂ ಮಾಡಿ ತಾವು ಸ್ವತಃ ನಾಲ್ಕು ಜನ ಯತಿಗಳನ್ನೂ ಅನುಗ್ರಹಿಸಿದರು. ಆದ್ದರಿಂದ ನಾಲ್ಕು ಜನ ಸಂನ್ಯಾಸಿಗಳಿಗೂ ಶ್ರೀಮದಾಚಾರ್ಯರಿಂದಲೇ ಸಾಕ್ಷಾತ್ ಸಂನ್ಯಾಸ ಮತ್ತು ಉಪದೇಶವು ಎಂಬ ವ್ಯಾಖ್ಯಾನಗಳ ಮಾತಿಗೂ ವಿರೋಧವಿಲ್ಲ!!

ದೃಢಾಸಿನಾ ತತ್ತ್ವಮಸೀತಿ ವಾಚಾ ಸಾಮರ್ಥ್ಯಭಾಜಾ ಪರಜೀವಭೇದೇ ।
ಅವೈದಿಕಾಗ್ರ್ಯಂ ಮುನಿರೇಷ ವಿದ್ಯಾರಣ್ಯಂ ಶರಣ್ಯಂ ಕುದೃಶಾಂ ಬಿಭೇದ ।।

ಅನ್ವಯಾರ್ಥ -

ಏಷಃ ಮುನಿಃ = ಈ ಶ್ರೀ ಅಕ್ಷೋಭ್ಯತೀರ್ಥರು

ಪರಜೀವಭೇದೇ = ಪರಮಾತ್ಮ ಮತ್ತು ಜೀವರ ಭೇದ ವಿಷಯದಲ್ಲಿ

ಸಾಮರ್ಥ್ಯಭಾಜಾ = ಶಕ್ತಿಯನ್ನು ಹೊಂದಿರುವ

ತತ್ತ್ವಮಸಿ ಇತಿ ವಾಚಾ = ತತ್ತ್ವಮಸಿ ಎಂಬ ವ್ಯಾಖ್ಯಾನ ರೂಪವಾದ

ದೃಢಾಸಿನಾ = ಬಲವಾದ ಖಡ್ಗದಿಂದ

ಅವೈದಿಕಾಗ್ರ್ಯಂ = ವೇದ ವಿರೋಧಿಗಳಲ್ಲಿ ಮೊದಲನೆಯವರಾದ

ಕುದೃಶಾಂ = ಮಿಥ್ಯಾ ಜ್ಞಾನಿಗಳಿಗೆ

ಶರಣ್ಯಂ = ಆಶ್ರಯನಾದ / ರಕ್ಷಕನಾದ

ವಿದ್ಯಾರಣ್ಯಂ = ವಿದ್ಯಾರಣ್ಯ ಮುನಿಯನ್ನು ( ಶ್ರೀ ಕ್ರಿಯಾಶಕ್ತಿ ಒಡೆಯರು )

ಬಿಭೇದ = ಜಯಿಸಿದರು / ಕತ್ತರಿಸಿದರು.

ಶತ್ರುವಿನ ಪ್ರಾಣಪಹಾರ ಮಾಡುವುದಕ್ಕೆ ಸಮರ್ಥವಾದ, ಬಲವಾದ ಖಡ್ಗದಿಂದ ಯೋಧರು ಕೆಟ್ಟ ಜಂತುಗಳಿಗೆ ಆಶ್ರಯವಾದ ಅರಣ್ಯವನ್ನು ಕತ್ತರಿಸುತ್ತಾರೆ.

ಅದರಂತೆ ಬಲವಾದ ಶ್ರೀಮದಕ್ಶೋಭ್ಯತೀರ್ಥರು ಜೀವ ಪರಮಾತ್ಮರಿಗೆ ಭೇದವನ್ನು ತಿಳಿಸುವುದಕ್ಕೆ ಸಮರ್ಥವಾದ " ತತ್ತ್ವಮಸಿ " ಎಂಬ ಶ್ರುತಿ ವಾಕ್ಯದಿಂದ ವೇದ ವಿರುದ್ಧವಾದ ಮಾತುಗಳನ್ನು ಆಡುವರರಲ್ಲಿ ಶ್ರೇಷ್ಠರೂ, ವೇದೋಕ್ತ ಅರ್ಥವನ್ನು ದೂಷಿಸುವವರೂ ಹಾಗೂ ಮಿಥ್ಯಾವಾದಿಗಳಾದ ಜೀವೇಶ್ವರಾಭೇದ ವಾದಿಗಳಿಗೆ ರಕ್ಷಕರೂ ಆದ ವಿದ್ಯಾರಣ್ಯ ಮುನಿಗಳನ್ನು ವಾಖ್ಯಾರ್ಥದಲ್ಲಿ ಸೋಲಿಸಿ ವಿಜಯವನ್ನು ಪಡೆದರು.

ವಿವರಣೆ :

ವಾದ ನಡೆದಿದ್ದು ಕ್ರಿ. ಶ 1360.

ವಾದ ಸ್ಥಳ : ಮುಳಬಾಗಿಲು

" ಶ್ರೀ ಅಕ್ಷೋಭ್ಯತೀರ್ಥರಿಗೂ - ಕಾಳಾಮುಖಾಚಾರ್ಯ ಶ್ರೀ ಕಾಶೀ ವಿಲಾಸ ಕ್ರಿಯಾ ಶಕ್ತಿ ಮುನಿಗಳ ಶಿಷ್ಯನಾದ ಶ್ರೀ ಕ್ರಿಯಾಶಕ್ತಿ ಒಡೆಯರು / ಮುನಿಗಳಿಗೂ ಮಧ್ಯ " ತತ್ತ್ವಮಸಿ " ವಿಚಾರದಲ್ಲಿ ವಾಕ್ಯಾರ್ಥ ಬೆಳೆಯಿತು. ಈ ಶ್ರೀ ಕ್ರಿಯಾಶಕ್ತಿ ಒಡೆಯರ ಸಂಕ್ಷಿಪ್ತ ಮಾಹಿತಿ ಇಲ್ಲಿದೆ."

ಶ್ರೀ ಕ್ರಿಯಾಶಕ್ತಿ ವಿದ್ಯಾರಣ್ಯ ಒಡೆಯರ ಪೂರ್ತಿ ಹೆಸರು - ಶ್ರೀ ವಿದ್ಯಾಶಂಕರ ಕ್ರಿಯಾಶಕ್ತಿ ಮುನಿಗಳು / ಒಡೆಯರು ಎಂದು. ಇವರು ಕಾಳಾಮುಖಾಚಾರ್ಯ ಕಾಶೀ ವಿಲಾಸ ಕ್ರಿಯಾ ಶಕ್ತಿ ಮುನಿಗಳು ಶಿವಾದ್ವೈತ ಪ್ರತಿಪಾದಕರಾದ ವಿಪ್ರವರ್ಯರು. ಇವರೂ ಇವರ ಉತ್ತರಾಧಿಕಾರಿಗಳಾದ ಶ್ರೀ ವಾಣಿ ವಿಲಾಸ ಕ್ರಿಯಾಶಕ್ತಿ, ಶ್ರೀ ವಿದ್ಯಾಶಂಕರ ಕ್ರಿಯಾಶಕ್ತಿ, ಶ್ರೀ ತ್ರ್ಯಂಬಕ ಕ್ರಿಯಾಶಕ್ತಿ, ಶ್ರೀ ಚಂದ್ರಭೂಷ ಕ್ರಿಯಾಶಕ್ತಿ ಮುಂತಾದವರು ಮುಂದೆ ಪಾರಂಪರ್ಯವಾಗಿ ವಿಜಯನಗರದ ಅರಸರಿಂದ ಮನ್ನಣೆ ಪಡೆದಿದ್ದರೆಂದೂ ಶಾಸನಗಳಿಂದ ತಿಳಿಯುತ್ತದೆ.

ಇವರು ಕಾಳಾಮುಖ ಪಾಶುಪತವ್ರತ, ಶಿವಾದ್ವೈತತತ್ತ್ವಾನುಯಾಯಿ, ಕಾಶೀ ವಿಲಾಸ ಕ್ರಿಯಾಶಕ್ತಿಗಳ ಶಿಷ್ಯರೂ, ಸೂತ ಸಂಹಿತೆಗೆ " ತಾತ್ಪರ್ಯ ಚಂದ್ರಿಕಾ " ವ್ಯಾಖ್ಯಾನಕಾರರೂ; ಕಾಶ್ಮೀರದ ಶೈವಾದ್ವೈತವಿಪ್ರನೂ; ಕಠ ಶಾಖೆಯ ಯಜುರ್ವೇದಿಯೂ ಆದ ಆಂಗೀರಸ ಗೋತ್ರದ ಮಾಧವಭಟ್ಟರು. ಇವರು ಶೈವಾದ್ವೈತ ವಿದ್ಯಾಚಾರ್ಯರು.

ಅಸಿನಾ ತತ್ತ್ವಮಸಿನಾ ಪರಜೀವ ಪ್ರಭೇದಿನಾ ।
ವಿದ್ಯಾರಣ್ಯ ಮಹಾರಣ್ಯಮಕ್ಷೋಭ್ಯಮುನಿರಚ್ಛಿನಟ ।।

ಶತ್ರು ಜೀವನ ಪ್ರಾಣಾಪಹಾರಕವಾದ ಖಡ್ಗದಿಂದ ಕಾಡನ್ನು ಕಡೆಯುವಂತೆ ಪರಮಾತ್ಮನಿಗೂ, ಜೀವಾತ್ಮನಿಗೂ ಪಾರಮಾರ್ಥಿಕ ಭೇದವನ್ನು ಹೇಳುವ " ತತ್ತ್ವಮಸಿ " ಎಂಬ ಖಡ್ಗದಿಂದ ಶ್ರೀ ಅಕ್ಷೋಭ್ಯ ಮುನಿಗಳು ಅವೈದಿಕ ವಿದ್ಯಾರಣ್ಯರೆಂಬ ಮಹಾ ವನವನ್ನು ಕತ್ತರಿಸಿದರು ಅಂದರೆ ಪರಾಜಯಗೊಳಿಸಿದರು ಎಂದು ಆ ಶ್ಲೋಕದ ಅಭಿಪ್ರಾಯ.

ಶ್ರೀ ಅಕ್ಷೋಭ್ಯತೀರ್ಥರಿಗೂ ಶ್ರೀ ಕ್ರಿಯಾಶಕ್ತಿ ಒಡೆಯರಿಗೂ ವಾದವಾದ ಸ್ಥಳದಲ್ಲಿ ಜಯ ಸೂಚಕವಾದ ಮತ್ತು ಮೇಲಿನ ಅಕ್ಷರವನ್ನು ಕೆತ್ತಿದ ಒಂದು ಶಿಲಾ ಜಯ ಸ್ತಂಭವಿದೆ. ಅದು ಕರ್ನಾಟಕದ ಕೋಲಾರ ಜಿಲ್ಲೆಯ ಮುಳಬಾಗಿಲು ಊರಿನ ಪೂರ್ವ ದಿಕ್ಕಿಗೆ ಶ್ರೀ ಶ್ರೀಪಾದಾರಾಜರ ಮೂಲ ವೃಂದಾವನ ಸನ್ನಿಧಾನಕ್ಕೆ ಹತ್ತಿರವೇ ಒಂದು ಎತ್ತರವಾದ ದಿಬ್ಬದ ಮೇಲಿನ ಬಂಡೆ ಕಲ್ಲಿನ ಮೇಲಿದೆ.

ವಿಶೇಷ ವಿಚಾರ :

ಈ ಕ್ರಿಯಾಶಕ್ತಿ ಒಡೆಯರು ( ವಿದ್ಯಾರಣ್ಯರು ) ಶಿವಾಧೀನರಾದಾಗ ಮುಳಬಾಗಿಲಿನ ರಾಜ ಪ್ರತಿನಿಧಿಯಾದ ಕಂಪನು ಅವರಿಗೆ ಭೂದಾನ ಮಾಡಿದ್ದಾನೆ. ಅದೇ ಸ್ಥಳದಲ್ಲಿ ಅವರ ಸಮಾಧಿಯಿದೆ. ಈ ವಿಷಯ ಮುಳಬಾಗಿಲಿನಲ್ಲಿರುವ ಶಂಕರತೀರ್ಥದಲ್ಲಿ ವಿದ್ಯಾಶಂಕರ ದೇವಾಲಯದ ದಕ್ಷಿಣ ಬಂಡೆಯ ಮೇಲಿನ ಶಾಸನ ಸ್ಪಷ್ಟ ಪಡಿಸಿದೆ. 

ಆದ್ದರಿಂದ  ಶ್ರೀ ಕ್ರಿಯಾಶಕ್ತಿ ಒಡೆಯರೂ ( ವಿದ್ಯಾರಣ್ಯರು ) ಮತ್ತು ವಿಜಯನಗರದ ಶ್ರೀ ವಿದ್ಯಾರಣ್ಯರು ಬೇರೇ ಬೇರೇ ಎಂದು ಖಚಿತವಾಗುತ್ತದೆ. 

ವಿಜಯನಗರದ ಶ್ರೀ ವಿದ್ಯಾರಣ್ಯರು " ವೈದಿಕ ವಿದ್ಯಾರಣ್ಯರು " ಎನ್ನುವುದು ಸ್ಪಷ್ಟವಾಗುತದೆ. ಇವರು ನಾಲ್ಕು ವೇದಗಳಿಗೆ ವ್ಯಾಖ್ಯಾನವನ್ನು ಬರೆದಿದ್ದಾರೆ ಮತ್ತು ವೇದವನ್ನು ಒಪ್ಪಿದವರು 

" ವಾಕ್ಯಾರ್ಥ - ತತ್ತ್ವಮಸಿ " 

ಸಂಚಾರ ಕ್ರಮದಲ್ಲಿ ಶ್ರೀ ಕ್ರಿಯಾಶಕ್ತಿ ಒಡೆಯರು ( ವಿದ್ಯಾರಣ್ಯರು ) ಮುಳಬಾಗಿಲಿಗೆ ಬಂದರು. ಆ ಸಂದರ್ಭದಲ್ಲಿ ಅವೈದಿಕ ವಿದ್ಯಾರಣ್ಯರಿಗೂ; ಶ್ರೀ ಅಕ್ಷೋಭ್ಯತೀರ್ಥರಿಗೂ " ತತ್ತ್ವಮಸಿ " ಎಂಬ ವಿಷಯದಲ್ಲಿ ವಾಕ್ಯಾರ್ಥ ನಡೆಯಿತು. 

ಅವೈದಿಕ ವಿದ್ಯಾರಣ್ಯರು ( ಶ್ರೀ ಕ್ರಿಯಾಶಕ್ತಿ ಒಡೆಯರು )

ಉಪನಿಷತ್ತಿನಲ್ಲಿ ಅತಿ ಪ್ರಸಿದ್ಧವಾದ ಛಾಂದೋಗ್ಯೋಪನಿಷತ್ತಿನಲ್ಲಿನ ಉದ್ಧಾಲಕ - ಶ್ವೇತಕೇತು ಸಂವಾದದಲ್ಲಿ " ತತ್ತ್ವಮಸಿ " ಎಂಬುದೇ ವಾದ ವಿಷಯವಾಯಿತು. 

" ಶ್ರೀ ಅಕ್ಷೋಭ್ಯತೀರ್ಥರು "... 

ಈ ಪ್ರಕರಣದಲ್ಲಿ 9 ದೃಷ್ಟಾಂತಗಳನ್ನು ವಿವರಿಸಿ " ತತ್ ತ್ವಂ ಮಸಿ " ಎಂದರೆ " ಅದು ನೀನಾಗಿದ್ದೀ " ಎಂದು. ಅಭೇದವನ್ನು ಹೇಳುವಂತೆ ತೋರುವ ಈ ವಾಕ್ಯದ ಸ್ವಾರಸ್ಯವೇನು? ಅದರ ನಿಜವಾದ ಅರ್ಥವೇನು? ಅದು ನೀನು ಎಂದು ಹೇಳುವುದರ ತಾತ್ಪರ್ಯವೇನು? ಎಂಬುದನ್ನು ಸುಯುಕ್ತಿಕವಾಗಿ ಹೇಳಿ ಆ ವಾಕ್ಯದಿಂದಲೇ " ಜೀವ - ಬ್ರಹ್ಮರ ಭೇದ ಸಿದ್ಧಿಸಿತೆಂದು " ವಾದಿಸಿದರು. 

" ತತ್ತ್ವಮಸಿ " ಎಂಬುದಕ್ಕೆ ವ್ಯಾಕರಣದ ಆಧಾರಗಳಲ್ಲಿಂದ.. 

ಜೀವ ಪರಮಾತ್ಮನ ಸೇವಕ. 
ಜೀವನಿಗೆ ಪರಮಾತ್ಮನೇ ಆಧಾರ.
ಪರಮಾತ್ಮನಿಂದಲೇ ಸೃಷ್ಠನಾದವನು ಜೀವ. 

ಎಂದು ನಾನಾ ರೀತಿಯಲ್ಲಿ ವಿವರಿಸಿದರು. 

ಆಗ ಶ್ರೀ ಕ್ರಿಯಾಶಕ್ತಿ ಒಡೆಯರು ಅಂದರೆ ಅವೈದಿಕ ವಿದ್ಯಾರಣ್ಯರು ನಿರುತ್ತರಾದರು. 

ಇದರ ಸ್ಮರಣಾರ್ಥ ಮುಳಬಾಗಿಲಿನಲ್ಲಿ " ಜಯಸ್ತಂಭ " ಸ್ಥಾಪಿಸಲ್ಪಟ್ಟಿತು. ಇದು ದ್ವೈತ ಇತಿಹಾಸದಲ್ಲೇ ಒಂದು ಅಪೂರ್ವ ವಿಷಯ. ಇದನ್ನೇ ಶ್ರೀಮಟ್ಟೀಕಾಕೃತ್ಪಾದರು ತಮ್ಮ ಗುರುಗಳ ಕುರಿತು " ತತ್ತ್ವ ಪ್ರಕಾಶಿಕಾ " ಮಂಗಳಾಚರಣ ಶ್ಲೋಕದಲ್ಲಿ ಈ ರೀತಿ ಸ್ತೋತ್ರ ಮಾಡಿದ್ದಾರೆ. 

ದುರ್ವಾದಿ ವಾರಣ ವಿದಾರಣ ದಕ್ಷ ದೀಕ್ಷ ।
ಮಕ್ಷೋಭ್ಯತೀರ್ಥ ಮೃಗರಾಜ ಮಹಂ ನಮಾಮಿ ।।

" ಶ್ರೀಮದಕ್ಷೋಭ್ಯತೀರ್ಥ ವಿರಚಿತ ಗ್ರಂಥಗಳು "

ವೇದಸಾರಮ್ 
ಚತುರ್ವೇದಗಳಿಗೆ ವ್ಯಾಖ್ಯಾನ 
ಮಧ್ವ ತತ್ತ್ವ ಸಾರಸಂಗ್ರಹ 
ಧರ್ಮ ಶಾಸ್ತ್ರದ ಮೇಲೆ ಒಂದು ಪ್ರೌಢ ಗ್ರಂಥ

ಆರಾಧನಾ ದಿನ : ಮಾರ್ಗಶೀರ್ಷ ಬಹುಳ ಪಂಚಮೀ 
ಬೃಂದಾವನ ಸ್ಥಳ : ಮಳಖೇಡ 

" ಉಪ ಸಂಹಾರ "
" ಶ್ರೀ ಪ್ರಾಣೇಶ ದಾಸರ ಕಣ್ಣಲ್ಲಿ ಶ್ರೀ ಅಕ್ಷೋಭ್ಯತೀರ್ಥರ ಮಠದ ಪರಂಪರೆ "

ವಂದಿಸುವೆ ಗುರು ಸಂತತಿಗೆ । ಪ್ರತಿದಿನಾ ।
ನಂದತೀರ್ಥರ ಮತೋದ್ಧಾರರಿವರಹುದೆಂದು   ।। ಪಲ್ಲವಿ ।।

ಶ್ರೀ,ಮದಕ್ಷೋಭ್ಯಮುನಿ ತ್ರೈಲೋಕ್ಯ ಭೂಷಣರ ।
ಧೀಮಂತ ಲೋಕವಂದಿತ ತೀರ್ಥರ ।
ರಾಮ ಪದ ಜಲಜಾಳಿ ಸುಲಭ ರಘುಪುಂಗವರ ।
ಶ್ರೀಮಂತ ರಘುನಾಥ ರಘುವರ್ಯ ರಘುಸುತಗೆ  ।। ಚರಣ ।।

ವಿದ್ಯಾನಿಧಿ ಮುನಿ ರಘುಪತಿಯ ನಾರಾಯಣರ ।
ಮಧ್ವ ಭಕ್ತಾಗ್ರಣಿ ಮುಕುಂದತೀರ್ಥರ ।
ಅದ್ವೈತ ಗಿರಿ ಕುಲಿಶ ರಾಮ ರಘುಪತಿ ತೀರ್ಥ ।
ಸದ್ವೈಷ್ಣವರ ಪಾಲ ರಾಮಚಂದ್ರಾರ್ಯರಿಗೆ        ।। ಚರಣ ।।

ಶ್ರೀ ರಘೋತ್ತಮ ತೀರ್ಥ ರಘುರಾಜ ರಘುಪತಿಯ ।
ಶ್ರೀ ರಾಮಚಂದ್ರತೀರ್ಥಾರ್ಯರ ಪದ ।
ವಾರಿಜಯುಗಳದ ಭಕ್ತಿ ಪೂರ್ವಕದಿ ಸ್ಮರಿಸುವೆನು ।
ಮಾರಮಣ ಪ್ರಾಣೇಶವಿಠ್ಠಲ ಕರುಣಿಸಲೆಂದು      ।। ಚರಣ ।।

" ಸಜ್ಜನರ ಮಾಹಿತಿಗಾಗಿ... "

" ಶ್ರೀ ಅಕ್ಷೋಭ್ಯತೀರ್ಥರ ವೃಂದಾವನ, ಮಳಖೇಡ 

By - ನಾಗರಾಜು ಹಾವೇರಿ
**********



28 dec 2018 
Sri Akshobya Theerthara Aradhane Celebrations at Malkade. 

Photos Taken at Malkade 
Sri Akshobya Theerthara Aradhane Vaibhava.

Sri Akshobya Theertha Gurubyo Namaha

ಶ್ರೀ ಗುರುಭ್ಯೋ ನಮಃ, ಶ್ರೀ ಪರಮ ಗುರುಭ್ಯೋ ನಮಃ, ಶ್ರೀ ಅಕ್ಷೋಭ್ಯತೀರ್ಥ ಗುರುಭ್ಯೋ ನಮಃ, ಶ್ರೀ ಜಯತೀರ್ಥ ಗುರುಭ್ಯೋ ನಮಃ, ಶ್ರೀ ರಘುನಾಥ ತೀರ್ಥ ಗುರುಭ್ಯೋ ನಮಃ  
 ಶ್ರೀಮದ್  ಅಕ್ಷೋಭ್ಯ ತೀರ್ಥರ ಸ್ಮರಣೆ ಮಾಡೋಣ . 
     ಶ್ರೀ ಮದ್ ಅಕ್ಷೋಭ್ಯತೀರ್ಥರು ಶ್ರೀ ಮದ್ ಆನಂದ ತೀರ್ಥರ ಸಾಕ್ಷಾತ್ ಶಿಷ್ಯರಲ್ಲಿ 4 ನೇಯವರು. ಮಾಧವ ತೀರ್ಥರ ನಂತರ ಶ್ರೀಮದ್ ಅಕ್ಷೋಭ್ಯ ತೀರ್ಥರು ಶ್ರೀ ಮದ್ ಉತ್ತರಾದಿ ಮಠದ ಪಿಠವನ್ನು ಅಲಂಕರಿಸಿದರು. “ತತ್ವ ಮಸಿ” ಎಂಬ ವಾಕ್ಯಾರ್ಥದಲ್ಲಿ ಶ್ರೀ ವಿದ್ಯಾರಣ್ಯರನ್ನು ಗೆದ್ದವರು.ಪಾಠ ಪ್ರವಚನದಲ್ಲಿ ಆಸಕ್ತರಾದವರು, ಮಹಾ ತಪೋನಿಧಿಗಳು,ಮುಳುಬಾಗಿಲಿನಲ್ಲಿ ಅಂಗಾರದಲ್ಲಿ ಶ್ರೀ ಲಕ್ಷ್ಮೀ ನರಸಿಂಹ ದೇವರನ್ನು ಬರೆದು ಸಾಕ್ಷತ್ಕರಿಸಿಕೊಂಡವರು. ತಪಸ್ಸಿನಿಂದ ಶ್ರೀ ಲಕ್ಷ್ಮೀ ನರಸಿಂಹ ದೇವರನ್ನು ಒಲಸಿಕೊಂಡು ದೇವರಿಂದ 2 ನೇರಲೆ ಹಣ್ಣನ್ನು ಪಡೆದವರು ,ಅದರಲ್ಲಿಯ ಒಂದು ಫಲವನ್ನು ಸಾಳುವ ಅರಸ ಭೂಪಾಲನಿಗೆ ಕೊಟ್ಟು ಅವನಿಗೆ ಸಂತಾನ ಭಾಗ್ಯವನ್ನು ಕರುಣಿಸಿದರು. ಇನ್ನೊಂದು ಫಲವು ಜಂಬೂಫಲ ಸಾಲಿಗ್ರಾಮವಾಗಿ ಇಂದಿಗೂ ಶ್ರೀ ಮದ್ ಆರ್ಯ ಅಕ್ಷೋಭ್ಯ ತೀರ್ಥ ಮಹಾಸಂಸ್ಥಾನದಲ್ಲಿ ನಿತ್ಯವು ಪೂಜೆಗೊಳ್ಳುತ್ತದೆ. ಎಲ್ಲಾ ಕಾರ್ಯಕ್ಕಿಂತಲೂ ಅತಿ ಮುಖ್ಯವಾಗಿ ಶ್ರೀ ಮದ್ಜಯತೀರ್ಥರನ್ನು ತತ್ವ ಪ್ರಪಂಚಕ್ಕೆ ಕೊಟ್ಟಿರುವುದು . 

ಯೋ ವಿದ್ಯಾರಣ್ಯವಿಪಿನಂ ತತ್ತ್ವಮಸ್ಯಸಿನಾಚ್ಛಿನತ್ |
ಶ್ರೀ ಮದ್ ಅಕ್ಷೋಭ್ಯ ತೀರ್ಥಾರ್ಯ ಹಂಸೇನಂ ತಂ ನಮಾಮ್ಯಹಮ್ ||

ಶ್ರೀ ಮದ್ ಅಕ್ಷೋಭ್ಯ ತೀರ್ಥರ ಮೂಲ ವೃಂದಾವನ ಶ್ರೀ ಮದ್ ಉತ್ತರಾದಿಮಠ ಮಳಖೇಡದಲ್ಲಿ ಇಂದು ವಿಜೃಂಭಣೆಯಿಂದ ಆಚರಿಸಲಾಯಿತು. 
ಪಂಚಾಮೃತ ,ಗಜವಾಹನ, ತೊಟ್ಟಿಲೋತ್ಸವ,ಅಷ್ಠಾವಧಾನ,ಪ್ರವಚನ ಹಾಗೂ ಅಲಂಕಾರ, ಮತ್ತು 
ಸಂಜೆ ಸಮಯದಲ್ಲಿ ಕಾರ್ತಿಕ ದೀಪೋತ್ಸವದೊಂದಿಗೆ ಕಾರ್ಯಕ್ರಮ ಮುಕ್ತಾಯವಾಯಿತು. 

ವ್ಯವಸ್ಥಾಪಕರು : 
ಪಂ.ವೆಂಕಣ್ಣಾಚಾರ್. ಕೃ. ಪೂಜಾರ್ 
ಶ್ರೀಮದ್ಜಯತೀರ್ಥರ ಮೂಲ ವೃಂದಾವನ 
ಶ್ರೀ ಮದ್ ಉತ್ತರಾದಿ ಮಠ ಮಳಖೇಡ -585317

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ವಿಶ್ವಗುರು ಶ್ರೀಮನ್ಮಧ್ವಾಚಾರ್ಯರ ಪರಂಪರೆಯನ್ನು ಬೆಳಗಿದ ಮಹಿತಾತ್ಮರಲ್ಲಿ ಶ್ರೀಅಕ್ಷೋಭ್ಯತೀರ್ಥಯತಿವರೇಣ್ಯರು ಅಗ್ರಗಣ್ಯರು. ಶ್ರೀಪದ್ಮನಾಭತೀರ್ಥರು, ಶ್ರೀನರಹರಿತೀರ್ಥರ ನಂತರ ಶ್ರೀಮದಾಚಾರ್ಯರ ಪೀಠವನ್ನು ಅಲಂಕರಿಸಿದ ವೇದಭಾಷ್ಯಕಾರರೆಂದು ಮಾನಿತರಾದ ಶ್ರೀಮಾಧವತೀರ್ಥರಿಂದ ಯತ್ಯಾಶ್ರಮವನ್ನು ಸ್ವೀಕರಿಸಿ, ಶ್ರೀಜಯತೀರ್ಥರಂತಹ ವಿದ್ವದ್ವಿಭೂತಿಗೆ ತುರ್ಯಾಶ್ರಮವನ್ನು ನೀಡಿ, ಭಗವತ್ಪಾದರ ಗ್ರಂಥಗಳ ಆಂತರ್ಯವನ್ನು ತಮ್ಮ ಸುಧಾದಿ ಗ್ರಂಥಗಳಲ್ಲಿ ತೆರೆದು ತೋರಿದ ಶ್ರೀಟೀಕಾರಾಯರಂತಹ ಮೇರು ಪ್ರತಿಭೆಯನ್ನು ವಾಙ್ಮಯಲೋಕಕ್ಕೆ ಕೊಡುಗೆ ನೀಡಿದ ಕೀರ್ತಿ ಶ್ರೀಅಕ್ಷೋಭ್ಯತೀರ್ಥರದು. ಮಾಯಾವಾದದ ಪ್ರಬಲಸಮರ್ಥಕರಾದ, ಪ್ರಚಂಡ ವಿದ್ವಾಂಸರಾದ ಶ್ರೀವಿದ್ಯಾರಣ್ಯರನ್ನು, ಶ್ರೀರಾಮಾನುಜೀಯ ಪರಂಪರೆಯ ಮೇರುಪ್ರತಿಭೆ ಶ್ರೀವೇದಾಂತ ದೇಶಿಕರ ಮಧ್ಯಸ್ಥಿಕೆಯಲ್ಲಿ ಪರಾಭವಗೊಳಿಸಿ ಪೂರ್ಣಪ್ರಜ್ಞರ ಸಿದ್ಧಾಂತ ಪರವಾದಿವಾರಣಕ್ಕೆ ಪಂಚಾನನ ಸದೃಶವೆಂದು ತೋರಿದವರು., ವಿದ್ಯಾರಣ್ಯರೆಂಬ ಮಹಾರಣ್ಯವನ್ನು ತಮ್ಮ ವಾಕ್ ಕೂರಸಿಯಿಂದ ಕತ್ತರಿಸಿ ತತ್ತ್ವವಾದವನ್ನು ಪ್ರತಿಷ್ಠಾಪಿಸಿದ ಶ್ರೀಅಕ್ಷೋಭ್ಯತೀರ್ಥರು ಅಕ್ಷೋಭ್ಯವಾದ ಶಾಸ್ತ್ರವನ್ನು ರಚಿಸಿದ ಆನಂದತೀರ್ಥರಲ್ಲಿ, ಸ್ವಯಂ ಅಕ್ಷೋಭ್ಯನಾದ ಶ್ರೀಹರಿಯಲ್ಲಿ ನಮ್ಮ ಅಂತ:ಕರಣವನ್ನು ಅಕ್ಷೋಭ್ಯವಾಗಿರಿಸಲಿ.

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year 2021 24 DEC FRIDAY PANCHAMI

ಶ್ರೀಂ ಶ್ರೀ ಕಂ ಕಪಿಲಾಯ ನಮಃ 

   ಮಾರ್ಗಶಿರ ಕೃಷ್ಣ ಪಂಚಮಿ

ಶ್ರೀಮದಕ್ಷೋಭ್ಯತೀರ್ಥರ ಮಧ್ಯಾರಾಧನೆಯ ಶುಭವಂದನೆಗಳು

ಯೋ ವಿದ್ಯಾರಣ್ಯ ವಿಪಿನಂ ತತ್ತ್ವಮಸ್ಯಸಿನಾಚಿನತ್ \ ಶ್ರೀಮದಕ್ಷೋಭ್ಯತೀ ರ್ಥಾರ್ಯ ಹಂಸೇನ ತಂ ನಮಾಮ್ಯಹಮ್\\

ನಮ್ಮ ಸಮೂಹದ ಹೆಮ್ಮೆ 

ಶ್ರೀ ಸಮೀರಾಚಾರ್ಯ ಕಟ್ಟಿಯವರ ಲೇಖನ ಶ್ರೀಮದಕ್ಷೋಭ್ಯತೀರ್ಥರ ಮಧ್ಯಾರಾಧನೆಯ ಪರ್ವಕಾಲದಲ್ಲಿ...

👇🏽👇🏽👇🏽👇🏽👇🏽👇🏽👇🏽👇🏽

ಶ್ರೀಮದಕ್ಷೋಭ್ಯ ತೀರ್ಥ ಗುರುಭ್ಯೋ ನಮಃ 

ಇಂದು ಶ್ರೀಮದಾಚಾರ್ಯರ ಶಿಷ್ಯ ಚತುಷ್ಟಯರು ಅಂತ ಪ್ರಸಿದ್ಧರಾದವರಲ್ಲಿ  ಒಬ್ಬರಾದ ಶ್ರೀ ಮತ್ ಟೀಕಾಕೃತ್ಪಾದರನ್ನು ಕರುಣಿಸಿ ಎಂದಿಗೂ  ತೀರಿಸಲಾರದ ಮಹೋಪಕಾರವನ್ನು ಮಾಡಿದ ಶ್ರೀ ಅಕ್ಷೋಭ್ಯ ತೀರ್ಥರ ಆರಾಧನೆಯ ಪರ್ವಕಾಲ.

ಶ್ರೀ ಅಕ್ಷೋಭ್ಯ ತೀರ್ಥರು ಅಂತ ದಿವ್ಯವಾದ ನಾಮಕರಣ ಮಾಡಿದವರು ಶ್ರೀಮದಾಚಾರ್ಯರು , ಅವರ ಪೂರ್ಣ ಅನುಗ್ರಹದಿಂದ ಆ ಹೆಸರನ್ನು ಸಾರ್ಥಕ ಪಡಿಸಿಕೊಂಡ ಮಹಾನುಭಾವರು ಶ್ರೀ ಅಕ್ಷೋಭ್ಯ ತೀರ್ಥರು .

ಅಕ್ಷೋಭ್ಯಃ ಅಂತ ವಿಷ್ಣುಸಹಸ್ರನಾಮಗಳಲ್ಲಿ ಬರುವ ಒಂದು ನಾಮ. 

ಕ್ಷೋಭ ಅಂದ್ರೆ ಸಂಚಲನ ಅಂತ ಒಂದು ಅರ್ಥ ಇದೆ .  ಹೀಗಾಗಿ 

ಅಧಿಕಂ ಕ್ಷೋಭಂ - ಸಂಚಲನಂ ಯಸ್ಯ ಸಃ - ಅಕ್ಷೋಭಃ - ಅಧಿಕವಾಗಿ ಸಂಚಲನ ಉಳ್ಳವರು ಅಕ್ಷೋಭ, ತಾದೃಶಃ ಯಃ - ಹೀಗೆ ಇರುವವರು ವಾಯುದೇವರು so ಅಕ್ಷೋಭಃ ಅಂದ್ರೆ ವಾಯುದೇವರು , ಇಂಥಾ ಶಕ್ತಿ ವಾಯುದೇವರಿಗೆ ಯಾರ ದೆಸೆಯಿಂದ - ಯಸ್ಮಾತ್ ಸಃ

ಅವನು - ಅಕ್ಷೋಭ್ಯಃ ಅಂತ ಪರಮಾತ್ಮನ ಹೆಸರು . ವಾಯುದೇವರು ಅಧಿಕವಾಗಿ ಸಂಚಲನವನ್ನು ಹೊಂದುವಂತೆ ಅನುಗ್ರಹಿಸುವವನು ಆದ್ದರಿಂದ ಅಕ್ಷೋಭ್ಯ ಅಂತ ಒಟ್ಟು ತಾತ್ಪರ್ಯ .

ವಾಯುದೇವರು - ಶ್ರೀಮದಾಚಾರ್ಯರು ಆಶ್ರಮ ಕೊಟ್ಟಿದ್ದು ಯಾಕೆ ? ಆ ಅಕ್ಷೋಭ್ಯನಿಗೆ ಸಮ್ಮತವಾದ ತಮ್ಮ ಶಾಸ್ತ್ರ - ತೀರ್ಥ ಏನಿದೆ , ಅದನ್ನು ಎಲ್ಲ ಸಜ್ಜನರಿಗೆ ಸಂಚಾರ, ಸಂಚಲನ ಮಾಡ್ತಾ  ತಲುಪಿಸುವ ಸೇವೆ ಮಾಡಲಿ ಅಂತ. 

ಇದನ್ನು ಶಿರಸಾವಹಿಸಿ , ದಿಗ್ವಿಜಯ ಮಾಡಿ ಅಕ್ಷೋಭ್ಯನ  - ಅಕ್ಷೋಭರ ಅರ್ಥಾತ್ ಮಾಧವ -ಮಧ್ವರ ಶಾಸ್ತ್ರವನ್ನು -ತೀರ್ಥವನ್ನು  ಎಲ್ಲ ಕಡೆ ಸ್ಥಾಪಿಸಿ, ಮಧ್ವ ವಿಜಯದ ಪತಾಕಿಯನ್ನು ಹಾರಿಸಿದವರು  ಆದ್ದರಿಂದ 

ಶ್ರೀ ಅಕ್ಷೋಭ್ಯ ತೀರ್ಥರು ಅಂತ ಸಾರ್ಥಕ ಹೆಸರು.

ಇದು ಒಂದು , ಇನ್ನು ಶ್ರೀಮದಾಚಾರ್ಯರು ಬೃಹದಾರಣ್ಯಕ ಭಾಷ್ಯದಲ್ಲಿ ಹೇಳ್ತಾರೆ - ನ ವಿದ್ಯತೆ ಕ್ಷೋಭಃ ವಿಕಾರಃ ಯಸ್ಯ ಸಃ ಅಕ್ಷೋಭಃ , ಅಂತ ಶಬ್ದನಿರ್ಣಯದ ಪ್ರಮಾಣವನ್ನು quote ಮಾಡ್ತಾರೆ, ಕ್ಷೋಭೆ ಅಂದ್ರೆ ವಿಕಾರ , ವಿಕಾರ ಯಾರಿಗೆ ಇಲ್ಲವೋ ಅವನು  ಅಕ್ಷೋಭ , ಅಂದ್ರೆ ವಾಯುದೇವರು , (ನಿರ್ವಿಕಾರಃ ಸರ್ವಜ್ನಃ  ಸರ್ವ ಶಕ್ತಿಃ .... ವಾಯುಸ್ತುತಿ )

ಅಂದ್ರೆ ಈಗ ಏನಾಯ್ತು ? -

 ಅಕ್ಷೋಭಃ ವಿಕಾರ ಶೂನ್ಯಃ ಯಃ ವಾಯುದೇವಃ ಯಸ್ಮಾತ್ ಅರ್ಥಾತ್ ಯಸ್ಯ ಅನುಗ್ರಹಾತ್

ಸಃ ಅಕ್ಷೋಭಯಃ ಅಕ್ಷೋಭಯಃ ಏವ ಅಕ್ಷೋಭ್ಯಃ

ಆ ಅಕ್ಷೋಭ್ಯನ ಸಮ್ಮತಿ ಇರುವ ಏಕಮೇವ ಶಾಸ್ತ್ರ ಅಕ್ಷೋಭರಾದ ವಾಯುದೇವರ - ಶ್ರೀ ಮಧ್ವಾಚಾರ್ಯರ ಶಾಸ್ತ್ರ. 

ಇಂಥಾ ಶಾಸ್ತ್ರದಲ್ಲಿ  - ತೀರ್ಥದಲ್ಲಿ ಎಂಥಾ ಪರಿಸ್ಥಿತಿಯಲ್ಲಿಯೂ ನಿರ್ವಿಕಾರವಾಗಿ ನಿಷ್ಠೆ ಹೊಂದಿ ದವರು ಆದ್ದರಿಂದ ಶ್ರೀ ಅಕ್ಷೋಭ್ಯ ತೀರ್ಥರು

ಅಥವ,  ವಿಕಾರ -ಕ್ಷೋಭ ಶೂನ್ಯರಾದ, ಅಕ್ಷೋಭರಾದ  ಶ್ರೀಮದಾಚಾರ್ಯರ ಸಿದ್ಧಾಂತ -ಶಾಸ್ತ್ರ , ಇದು ಮುಂದೆ ಯಾವುದೋ ಅಪವ್ಯಾಖ್ಯಾನ ವಾಗಿ ವಿಕಾರ ಆಗಬಾರದು ಅಂತ , ಮಧ್ವ ಶಾಸ್ತ್ರ -ತೀರ್ಥದ ಜಯ , ಇದು ಶಾಶ್ವತ 

ಅಸಿನಾ ತತ್ತ್ವಮಸಿನಾ ಪರಜೀವ ಪ್ರಭೇದಿನಾ

ವಿದ್ಯಾರಣ್ಯಂ ಮಹಾರಣ್ಯಂ ಅಕ್ಷೋಭ್ಯಮುನಿಃ ಅಚ್ಛಿನತ್

ಅನ್ನೋ ವೇದಾಂತ ದೇಶಿಕಾಚಾರ್ಯರು ಕೊಟ್ಟ ನಿರ್ಣಯವನ್ನು ಶಿಲಾಶಾಸನ ಮಾಡಿಸಿ ,ವಿಜಯಸ್ಥಂಬವನ್ನೇ ಸ್ಥಾಪಿಸಿದರು .

ಮಧ್ವ ತೀರ್ಥದ ಜಯ ಯಾವತ್ತಿಗೂ ಇರ್ಲಿ ಅನ್ನೋದಕ್ಕೆ  , ಶ್ರೀಮತ್ ಜಯತೀರ್ಥ ರನ್ನು  ಕರುಣಿಸಿದ ಮಹಾನುಭಾವರು ಆದ್ದರಿಂದಲೂ ಶ್ರೀ ಅಕ್ಷೋಭ್ಯ ತೀರ್ಥರು

ಇಂಥಾ ಶ್ರೀಮದಕ್ಷೋಭ್ಯ ತೀರ್ಥರು , ಅಕ್ಷೋಭ್ಯನಲ್ಲಿ  ಅಕ್ಷೋಭರಲ್ಲಿ  - ಹರಿ ಸರ್ವೋತ್ತಮತ್ವ -ವಾಯು ಜೀವೋತ್ತಮತ್ವ ದ ನಿರ್ವಿವಾದ ತತ್ತ್ವವನ್ನು ಪ್ರತಿಪಾದಿಸುವ ಶಾಸ್ತ್ರಗಳ  ಯಥಾಶಕ್ತಿ ಶ್ರವಣ , ಅಧ್ಯಯನ ಆಗುವಂತೆ ಅನುಗ್ರಹಿಸಲಿ , ಆದಾಗಬೇಕು ಅಂದ್ರೆ ಬೇರೆ ಬೇರೆ ಕಷ್ಟಗಳ ಪರಿಹಾರದ ಮೂಲಕ ವಿಕಾರ ಆಗದೇ ಇರುವ ಹಾಗೆ ಅನುಗ್ರಹಿಸಲಿ , ಅಥವ ಮುಖ್ಯವಾಗಿ , ಮಾಧವ - ಮಧ್ವರಲ್ಲಿ ಮನಸ್ಸು  ಯಾವುದೇ ಕಷ್ಟ ಬಂದರೂ ನಿರ್ವಿಕಾರವಾಗಿ -ಅಕ್ಷೋಭವಾಗಿ ಇರುವಂತೆ ನಮ್ಮ ಪರವಾಗಿ ಅಕ್ಷೋಭ -ಅಕ್ಷೋಭ್ಯರಲ್ಲಿ ಪ್ರಾರ್ಥಿಸಿ ಅನುಗ್ರಹಿಸಲಿ ಅಂತ  ಪ್ರಾರ್ಥಿಸುತ್ತಾ .....

ಶ್ರೀ ಅಕ್ಷೋಭ್ಯ ತೀರ್ಥ ಗುರುಭ್ಯೋ ನಮಃ 

Smt. Padma Sirish

ನಾದನೀರಾಜನದಿಂ ದಾಸಸುರಭಿ 🙏🏽

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ಶ್ರೀಂ ಶ್ರೀ ಕಂ ಕಪಿಲಾಯ ನಮಃ 🙏🏽

ಯೋ ವಿದ್ಯಾರಣ್ಯ ವಿಪಿನಂ ತತ್ತ್ವಮಸ್ಯಸಿನಾಚಿನತ್ \ ಶ್ರೀಮದಕ್ಷೋಭ್ಯತೀ ರ್ಥಾರ್ಯ ಹಂಸೇನ ತಂ ನಮಾಮ್ಯಹಮ್\\

ವಿದ್ಯಾರಣ್ಯರನ್ನು ತತ್ವಮಸಿ ವ್ಯಾಖ್ಯಾರ್ಥದಲ್ಲಿ ಸೋಲಿಸಿ ಜೀವ- ಪರಮಾತ್ಮನ ಭೇದವನ್ನು, ಶ್ರೀಮದಾನಂದತೀರ್ಥ ಭಗವತ್ಪಾದಾಚಾರ್ಯರ ತತ್ವವನ್ನು ಸ್ಥಾಪನೆ ಮಾಡಿದ, ಶ್ರೀಮತ್

ಟೀಕಾಕೃತ್ಪಾದರೆಂಬ ಮಹಾನ್ ಚೇತನವನ್ನು ನಮ್ಮ ಉದ್ಧಾರಕ್ಕಾಗಿಯೇ ನೀಡಿದ,

ಅಂಗಾರದಿಂದ ಮುಳಬಾಗಿಲಿನ ನರಸಿಂಹ ತೀರ್ಥದಲ್ಲಿ ನರಸಿಂಹ ದೇವರ ಚಿತ್ರಬಿಡಿಸಿ ಆತನ ಆರಾಧನೆ ಮಾಡಿ ಬಿಂಬನಿಗೆ ಸಂಪ್ರೀತಿಯನ್ನುಂಟುಮಾಡಿಸಿದ

ಪರಮ ಪರಮ ಶ್ರೇಷ್ಠ ಯತಿಗಳಾದ ಶ್ರೀಮದಕ್ಷೋಭ್ಯತೀರ್ಥರ  ಆರಾಧನಾ ಪರ್ವಕಾಲದ ಈ ದಿನಗದಲ್ಲಿ ಅವರ ಪಾದಪದ್ಮಗಳಿಗೆ ಭಕ್ತಿಯಿಂದ ನಮಸ್ಕಾರ ಮಾಡುತ್ತಾ.... ಸದಾ ಮಧ್ವಶಾಸ್ತ್ರದ ಹಿರಿಮೆಯನ್ನು ಪದಪದ್ಯಗಳ ಮುಖಾಂತರ ಹಾಡುತ್ತಾ ಹರಿವಾಯುಗುರುಗಳ ಸೇವೆಯಲ್ಲಿ ಸದಾ ತಲ್ಲೀನರಾಗುವಂತೆ ಮಾಡಲೀ  ಎಂದು ಅವರಲ್ಲಿ ಪ್ರಾರ್ಥನೆ ಮಾಡುತ್ತಾ ....

 ಹಾಗೆಯೇ...

ಇಪ್ಪತ್ತೊಂದನೆಯ ಶತಮಾನದ ಮಹಾನ್ ಚೇತನರು, ಈಗಿನ ಸಜ್ಜನರು ಕಂಡ ಮಹಾನುಭಾವರು,  ಶ್ರೀ ರಾಘವೇಂದ್ರ ಗುರುಸಾರ್ವಭೌಮರ ಪರಮ ಕಾರುಣ್ಯ ಪಾತ್ರರು, ಶ್ರೀ  ಮೊದಲಕಲ್ ಶೇಷದಾಸರ ಅನುಗ್ರಹ ಪಡೆದವರು, ಶ್ರೀ ಉಪ್ಪಲಿತಾತನವರೊಂದಿಗೆ ಶ್ರೀ ಶೇಷದಾಸರ ಸೇವೆಯಲ್ಲಿ ಸದಾ ರತರಾದವರು, ಎರಡೂ ಕಣ್ಣುಗಳು ಕಳೆದುಕೊಂಡರೂ ,ರಾಯರ ಪರಮಾನುಗ್ರಹದಿಂದ ಜ್ಞಾನ ಚಕ್ಷುಗಳಿಂದಲೇ ಪರಮಾತ್ಮನನ್ನು ನೋಡುವ, ಸೇವೆ ಮಾಡುವ ಸಾಮರ್ಥ್ಯ ಪಡೆದಂತಹಾ ಮಹಾನ್ ದಾಸವರ್ಯರಾದ ಶ್ರೀ ಕಾಶೀದಾಸರ ಆರಾಧನಾ ಮಹೋತ್ಸವ ಇಂದು..

ಶ್ರೀಮದಕ್ಷೋಭ್ಯತೀರ್ಥರ ಪರಮಾನುಗ್ರಹದ ಜೊತೆಗೆ , ಶ್ರೀ ಕಾಶೀದಾಸರ ಅನುಗ್ರಹವೂ ಸದಾ ನಮಗಿರಲಿ ಎಂದು ಅವರಿಲ್ಲಿ ಭಕ್ತಿಯಿಂದ  ಪ್ರಾರ್ಥನೆ ಮಾಡುತ್ತಾ...

-Smt. Padma Sirish

ನಾದನೀರಾಜನದಿಂ ದಾಸಸುರಭಿ 🙏🏽

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ಮಾರ್ಗಶೀರ್ಷ ಬಹುಳ ಪಂಚಮಿ - ಶ್ರೀಅಕ್ಷೋಭ್ಯತೀರ್ಥ ಶ್ರೀಮಚ್ಚರಣರ ಆರಾಧನೆ. ಶ್ರೀಮಧ್ವಸಿದ್ಧಾಂತ ತತ್ತ್ವಗಳ ಸಾಧಕರಾಗಿ , ಸಮಸ್ತ ದುರ್ಮತಗಳ ಬಾಧಕರಾಗಿ , ಸಚ್ಛಾಸ್ತ್ರಗಳ ಬೋಧಕರಾಗಿ ಅನುಪಮರಾದ ಶ್ರೀ ಮಾಧವತೀರ್ಥರ ತರುವಾಯ ಶ್ರೀಪೂರ್ಣಪ್ರಜ್ಞರ ವೇದಾಂತ ಸಿಂಹಾಸನಾರೋಹಣ ಮಾಡಿದ ಯತಿವರರು ಶ್ರೀಅಕ್ಷೋಭ್ಯತೀರ್ಥರು. ಶ್ರೀಜಯತೀರ್ಥಗುರುಸಾರ್ವಭೌಮರಂತಹ ಜಗದ್ವಂದ್ಯ ಟೀಕಾಕಾರರನ್ನು ಜಗತ್ತಿಗೆ ಕೊಡುಗೆಯಾಗಿ ನೀಡಿದ ಪುಣ್ಯಚರಿತರು ಶ್ರೀಅಕ್ಷೋಭ್ಯತೀರ್ಥ ಮುನಿವರರು.  ಪೂರ್ವಾಶ್ರಮದಲ್ಲಿ ಜಮಖಂಡಿ ಪ್ರದೇಶದವರೆಂದು ಹೇಳಲಾಗುವ ಶ್ರೀಗೋವಿಂದಶಾಸ್ತ್ರಿಗಳು ತುರೀಯಾಶ್ರಮವನ್ನು ಶ್ರೀಅಕ್ಷೋಭ್ಯತೀರ್ಥಾಭಿದಾನದಿಂದ ಸ್ವೀಕರಿಸಿ ಶ್ರೀಮಧ್ವಸಿದ್ಧಾಂತವನ್ನು ದಿಗಂತವಿಶ್ರಾಂತವನ್ನಾಗಿಸುವಲ್ಲಿ ಮಹತ್ತರವಾದ ಭೂಮಿಕೆಯನ್ನು ನಿರ್ವಹಿಸಿದರು. ಪ್ರಚಂಡರಾದ ವಿಮತೀಯ ವಿದ್ವಾಂಸರೆಲ್ಲರನ್ನೂ ತಮ್ಮ ಅಸಿ ಸದೃಶವಾದ ಉಕ್ತಿ ವಿಶೇಷದಿಂದ ನಿರುತ್ತರಗೊಳಿಸಿ ದಿಗ್ವಿಜಯವನ್ನು ಸಾಧಿಸಿದ ಮಹನೀಯರು. ಒಂದೆಡೆ ಪರವಾದಿನಿಗ್ರಹದಂತಹ ಕಾರ್ಯವಾದರೆ ಮತ್ತೊಂದೆಡೆ ಶ್ರೀಪೂರ್ಣಪ್ರಜ್ಞರ ಹಾರ್ದವನ್ನು ಅರಿತು, ತಮ್ಮ ಗ್ರಂಥಗಳ ಮೂಲಕ ತೆರೆದು ತೋರಿದ ಶ್ರೀಜಯತೀರ್ಥಗುರುಸಾರ್ವಭೌಮರಂತಹ ಲೋಕೋತ್ತರ ಟೀಕಾಕಾರರನ್ನು ವೇದಾಂತಸಾಮ್ರಾಜ್ಯಕ್ಕೆ ಕೊಡುಗೆಯಾಗಿ ನೀಡಿದ ಯತಿಪುಂಗವರು ಶ್ರೀಅಕ್ಷೋಭ್ಯತೀರ್ಥ ಶ್ರೀಮಚ್ಚರಣರು ಮಳಖೇಡ ಕ್ಷೇತ್ರದಲ್ಲಿ ಬೃಂದಾವನಸ್ಥರಾದರು. ಶ್ರೀಅಕ್ಷೋಭ್ಯತೀರ್ಥರು ತಮ್ಮ ಶಿಷ್ಯರ ಮೂಲಕ ಚಾಲನೆ ನೀಡಿದ ಎರಡು ಪರಂಪರೆಗಳು ಶ್ರೀಕೂಡಲಿ ಹಾಗೂ ಶ್ರೀಬಾಳಗಾರು ಮಠಗಳಾಗಿ ಬೆಳೆದು ಬಂದಿವೆ. ಶ್ರೀಅಕ್ಷೋಭ್ಯತೀರ್ಥ ಶ್ರೀಮಚ್ಚರಣರು ಶ್ರೀಪೂರ್ಣಪ್ರಜ್ಞರ ಅಕ್ಷೋಭ್ಯವಾದ ಸಿದ್ಧಾಂತದಲ್ಲಿ ನಮ್ಮ ಮನಸ್ಸನ್ನು ನಿಲಿಸಿ, ಅಕ್ಷೋಭ್ಯನಾಮಕ ಶ್ರೀಹರಿಯ ಅನುಗ್ರಹವನ್ನು ಪಡೆಯುವಂತೆ ಹರಸಲಿ. 

by ವೇಣುಗೋಪಾಲ ಬಿ.ಎನ್.

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