Shri Vijayeendra Teertharu

Sri Vijayeendra Teertharu

Sloka : 
Sanskrit :
भक्तानां मानसांबोजभानवे कामधेनवे ।
नमतां कल्पतरवे जयीन्द्रगुरवे नमः ॥

Kannada :
ಭಕ್ತಾನಾಂ ಮಾನಸಾಂಭೋಜಭಾನವೇ ಕಾಮಧೇನವೇ |
ನಮತಾಂ ಕಲ್ಪತರವೇ ಜಯಯೀಂದ್ರಗುರವೇ ನಮಃ ||
Telugu :
భక్తానాం మానసాంభోజభానవే కామధేనవే |
నమతాం కల్పతరవే జయయీంద్రగురవే నమః ||

HISTORY
In the philosophical world of India, Vijayeendra occupies a unique place. There is not even a single Madhwa who is not familiar with his name. All the devotees of Raghavendra do not fail to remember Vijayeendra while reciting Gurustotra. Even today his name in Madhwa Samsthana is brilliantly blazing like an eternal flame.

  1. Birth of a luminary
  2. Vyasa Teertha's Advice to Vijayeendra Teertharu
  3. Kumbhakonam : Home of renowned Scholars, Victory of Dwaita Sidhanta
  4. Royal Patronage
  5. Establishing Madhwa's Philosophy
  6. Scholaraly works of Sri Vijayeendra Teertharu
  7. Mastery in 64 Arts
  8. Gifts by Royalty : Tribute to the Great Soul
  9. Hari Samarpane  - Swamiji's worship of Udupi Krishna
  10. Eternal Glory
  11. References

BIRTH OF A LUMINARY:
Even as a small boy, Vitthalacharya was a great intellect. His birth was as sacred as that of his guru, After his thread ceremony, his resplendence began acquiring more and more lustre day by day. Guru Vyasamuni was overwhelmed with joy, to see Vitthalacharya who came to pursue his education at the university of Vijayanagar, the seat of learning. He took Vitthalacharya under his tutelage and groomed him ito become a master of Vedavedanga, Nyaya, Ithihasa, Meemamsa and all the other shastras. In the study of Vedantha, Vitthalacharya was a student of the first order. Convinced of the fact that Vitthalacharya would be the right disciple to ably carry forward his lineage, Vyasaraja bestowed sanyasashrama and renamed him Vishnutheertha.

After acquiring mastery of all the shastras, Vishnutheertha did a comprehensive study of ‘Vyasathraya’ -comprising Chandrika, Nyayamrutha, Tarkathandava of Vyasaraja. It was Vishnutheertha who would humble the debaters who visited the university and the royal court of Krishnadevaraya.The series of teachings – Vyasathrya- was full of novelty and left even great scholars totally dumbfound. Vyasaraja , watching his beloved disciple put forth his arguments, would become overjoyed at the scholarship he exhibited.[1]

Vyasaraja was Vishnutheertha’s guru, and Vadiraja, who was a great intellect, was his fellow student. Between the Vishnutheertah and Vadiraja there was unmatched scholarship and lasting friendship. If it was the magnificent Vadiraja who strived for the good of Udupi Mutts, the most revered soul who brought laurels to the Mahasamsthana of Sri Acharya was Vijayeendra. While one worshipped the lotus feet of Udupi Lord Krishna, the other worshipped Moolarama. Visualising what would have been the atmosphere then, by itself, brings tears of joy.

VASYATHIRTHA’S ADVICE TO VIJAYEENDRA: (go to index)
Vishnutheertha who was in such unique ambience became the head of the Mahasamsthana. It is he who became Vijayeendra. His very name is inspiring and meaningful. When he was about to leave along with Surendratheertha, after having been taught all the sixty four arts by Surendratheertha [2],  Vyasaraja beckoned him and advised him in solitude. “Dear son, you are fortunate. The results of your noble deeds in your previous birth are what has led you to the throne of this Mahasamsthana. You have also been taught sixty four arts.Now you need not have to learn anything. It is time for you now to ennoble your life. People repent about having failed to do their duty in life despite propitious condition in which they find themselves. Better be cautious from now onwards There must be a strong reason for the noblest qualities both Badarayana and Acharya have blessed you with. Duly realising that, try to accomplish the greatest task befitting your stature. Prajnatheertha cherished carefully the great tradition inherited from Sanakadis against odds. When the wise and the righteous without a foothold of their own and unaware of the goals were agape, Vayu incarnated and blessed them with the awakening about the appropriate Shastras. Teekakritpada who had the amsha of Indra in him etched an easier path towards it. The Lord saw to it that I also contributed a bit of my service. Whatever remains to be done is your task. As Kritha, Tretha and other yugas were witnessing the very incarnation of the God, there was no need for anybody to contemplate on the establishment of Dharma. In Kaliyuga the Lord sent Acharya as his representative (angel).

As we are in kaliyuga, the onerous of establishing Dharma has fallen on our shoulders. Everything is Hari and Hari is everything It is only He who can stipulate the auspicious time for resuscitation of Dharma. The atmosphere has become conducive now , due to royal patronage, Successes and our endeavours have seen only because of His magnanimity. The future would scarcely offer us such an opportunity. Therefore the likes of Vadiraja, Purandaradasa are engaged in their tasks in different spheres. From a particular point of view, it may be said that your task ahead is much more than that of the others.

Right from the beginning in the history of our philosophy, our Dharma centres on Vishnu Bhakti. Acharya’s very life was that. Now it is in the throes of decadence. In South, Appayya Dixit has been aggressively spreading Shaivism. Another sanyasi is also toeing his line. You are the only competent person to take them on. Therefore let that South be your bastion of crusade. Accomplish this task in the manner, time and situation enjoin on you and dedicate it to Lord Hari. This is what you owe me as gurudakshina. Only this is what pleases your guru Surendratheertha. The task you carry out should be the guiding spirit for your successors. With your unique discernment in executing the tasks with perfect bearing on time and situation, I hardly find any reason to dwell on the details for you. You have the perennial divine support of Lord Gopalakrishna and Lord Moolarama”. Thus Vyasaraja invoked success and prosperity on Vijayeendratheertha.

A new vigour permeated through Vijayeendra’s entire body as he received advice from his guru. Absorbed in deep devotion, he prostrated before his guru and proceeded with Surendratheertha.

Surendratheertha during his last days ensured Sudheendra sanyasa through the hands of Vijayeendra and reached heavenly abode. Then Sudheendratheertha set off towards Vijayanagar with the permission of his guru.

KUMBAKONDAM: HOME OF RENOWNED SCHOLARS, VICTORY OF DWAITA SIDDANATHA (go to index)
Vijayeendra went to Kumbhakonam as ordained by his guru. Kumbhakonam which was ruled by Mandalika of Tanjavoor, was under the control of the emperor of Vijayanagar, it was wealthy and prosperous. It was the home of renowned scholars. It had the reputation as Dakshina Kashi for education. Appayya Dixit the founder of Shaivadwaitha philosophy had settled there. A Veerashaiva pontiff “Emme Basava” who had gained the respect of Vijayanagar rulers had not only stayed in Kumbhakonam inflicting barbarism but also usurped the administration of Kumbheswara and other temples.

Vijayeendra entered the town. As Vaishnavaites did not have any patronage there, it was extremely difficult for the swamiji to find a place for his stay. Vijayeendra swamiji camped at a small temple,finished his bath and poojas, had his lunch, sent message to the Shaiva pontiff that he had come for a debate and if the pontiff was willing, he should participate in the debate or else should confess of his defeat. The Brahmins in Kumbakonam were scared of the Shaiva pontiff. Nobody ever dared face him. They were very delighted to know that the swamiji had thrown such a gauntlet. But everyone was assailed by the doubt whether the swamiji could emerge victorious against his show of pedantry.

Exuding overconfidence, the Shaiva pontiff thought that the challenge was too small to care for. “Who could it be who has the grit to face me” and “I would in no time silence the swamiji” was how he flaunted his superiority It was decided to have the debate. The condition that the loser should become the disciple of the winner was accepted. All the scholars of the town gathered. The disputation took off.

The Shaiva pontiff too was a good scholar. He began to substantiate his philosophy basing his tactful delineation on several Puranas and Shastras. The swamiji argued refuting all his delineations. The debate lasted for eleven days. In the end the Shavaite sanyasi’s line of argument failed to hold water and he was totally nonplussed. As agreed before, he should have become swamiji’s disciple. But that sanyasi did a moonlight flit. All the treasure and honours came to the possession of the swamiji. He was given the ownership of the Shaiva Mutt He took over the reins of Kumbheswara temple. The document recording the gift made in 1542 by the Vijayanagar rulers to Shaiva sanyasi was also transferred into his possession.[3]  Thus it turned out into an unprecedented victory.[4] There is an inscription on the slab of the mantap in the temple about Vijayeendra Swamiji taking over the administration of Kumbheswara temple consequent on his victory over Shaiva guru.

ROYAL PATRONAGE: (go to index)
The Nayak of Tanjavoor heard of the glory of Vijayeendra’s victory. It also came to the knowledge of Aliya Ramaraja of Vijayanagar through Vitthalaraya who began his journey from there to Kanyakumari with his army in 1544. Ramaraja sent his messengers to request Vijayeendra to visit Vijayanagar. On his part, the Swamiji was longing to have the darshan of the Brindavan of his guru Chandrikacharya. Therefore, assenting to the king’s request, he proceeded to Vijayanagar. All along the route he went on defeating his rivals in debates. Ramaraya who was waiting in the outskirts of the town with all royal paraphernalia extended a grand levee to the Swamiji. As the king prostrated, the swamiji enquired about his welfare. From there the swamiji seated in a gold palanquin entered the town with all pomp and glory. The king led the procession on foot. The unending line of spectators enjoyed this feast to their eyes. As they had the divine darshan, the reverberating ovation rent the air.[5]

The swamiji camped at Vijayavitthala temple from where the poojas and the daily offerings to Moolarama were made. The king accorded royal hospitality to the swamiji. Next day the king personally involved himself in making special arrangements for the Swamiji. By the time the Swamiji could finish his morning Ahneeka, the king called on the swamiji personally and requested him to visit his palace for padapooja. The swamiji came to the palace seated in the silver howdah carried by the caparisoned pachyderm. In the palace, the king performed the padapooja of the swamiji seated on the royal throne. Further the king performed the ceremony of showering gems on the swamiji in a highly devotional and grandiose manner.[6]  This impressive scene conjured of the similar honour done to Chandrikacharya by Krishnadevaraya in the byegone days and the entire gathering praised lavishly. Remembering his guru, the swamiji said that he owed all these to the blessings of his guru. The entire capital of Vijayanagar greatly revelled in the festivities. Next day the swamiji had the darshan of his guru’s Brindavan situated on an island of the Tungabhadra near Anegondi and offering his hastodaka and dedicating all the honours to his guru returned to Vijayanagar. Being there for some time as the honoured guest of the king, he apprised the king of his intention to proceed to Kumbhakonam as he was impelled by the orders of his guru to pursue the task of achieving series of victories in disputations which he considered was quite stupendous. Hearing this news, the king felt very sad, but bid him farewell with all honours. Instead of setting off directly to Kumbhakonam, Swamiji proceeded to North to go round pilgrimage centres such as the Ganges and other holy places all over India. Later he toured all over the South of India, Andhra and Karnataka. Wherever he went, he humbled the debaters who were scholars in Meemamsa, Nyaya, Vyakarana,Jyothisha, Sahitya, Ayurveda and other subjects. Startled by the invincibility of the swamiji, the experts in witchcraft and sorcery stood baffled. Thus the Swamiji established his ubiquitous pre-eminence in multitude of subjects.[7]

ESTABLISHING MADHWA’S PHILOSOPHY:(go to index)
Vijayeendra Swamiji, was successful in the series of debates that were held when on his nationwide tour and reached Kumbhakonam. By then, the renown of Appayya Dixit had spread. Not only had he attained mastery over all the Shastras, but also had authored excellent books. He had an extraordinary intellect. Through his unique scholarship, he had earned great honour from many kings such as Venkatapathiraya I of Vijayanagar, Chinnathimma, Chinnabomma the Nayak of Vellore, Shevappanayaka, Achyuthappa nayaka. Under the patronage of these kings, he wrote books like Kuvalayananda,Yadavabhyudaya Vyakhya, Shivarkamani Deepika.[8]

Moreover he had expertise in sixty two arts. To top it all, he established Shaivadwaita, a new philosophy by itself. It is he who exhibited his genius in drawing an analogy between the Adwaitha philosophy advocating Jeeva Brahma Aikya and Shivasarvothamatva. Vijayeendratheertha had to confront such a debater. One day, the swamiji invited Dixit to the Mutt for this purpose. Dixit had already heard of Swamiji’s feat of outwitting the Veerashaiva guru and the honour the king bestowed by showering gems on him.

Readily consenting to swamiji’s invitation, Dixit came to the Mutt accompanied by his disciples. The swamiji welcomed him with due honours. The very exchange of pleasantries were studded with mutual epigrams as if to gauge their respective skills.

Dixit : (Smilingly) I am delighted to meet swamiji, I feel blinded by my meeting the Dhwanta (as the letter ‘Dhwa’ appears at the end of the word Madhwa).
Swamiji: For those Arthas (Sma + Artha) sweltering under ‘Madhwa Surya’, darkness only is the choice.

This paved way for them to get acquainted with each other. Realising that outwitting Dixit was not as easy as outwitting others, the swamiji forged friendship with him. They were meeting every day. Every word gave rise to debates. Well groomed by his guru Saint Vyasa, the swamiji was absolutely infallible. Mutual criticism went on in good humour. Earlier discard had developed in a disputation between Dixit and his contemporary Thathacharya, an eminent scholar in Visisthadwaitha. But the debate between the swamiji and Dixit was cordial and humorous. Once Dixit read before the swamiji the books “Madhwantra Mukha Mardana” and “Madhwamatha Vidhwamsana” he had written. The swamiji listened till the end silently nodding his head. Dixit reciting तथाप्यानन्दतीर्थीयं मतमग्राह्यमेव नः| यत्र वैदिकमर्यादा भूयास्याकुलुतां गता || asked whether it was acceptable to him. Replying, the swamiji said “It would be acceptable if one ‘Anuswara’ is expurgated.” Only Dixit understood the hidden meaning of this.[9] Dazed Dixit digressed from the topic unable to find a reply.

Thus debates went on. Dixit was not acquainted with Akarshana,Uchatana – only the two of sixty four arts. The swamiji, expert in all the arts and who knew of this shortcoming of Dixit, through his feat of Akarshana secured Dixit’s critical works on Madhwa philosophy from his house, append his counter criticisms infra and again through the feat of Uchatana place them safely in their original place This would make Dixit wring his hands in desperation. In his desperate bid to victory, he came up with an idea to outperform Swamiji in literature He apprised Swamiji of his intention through a rhyming hymn अस्तरण्यं तरण्यंघ्रि सरण्यंतार्भिपादपं ॥ Swamiji’s repartee दरीसुप्त झरीदत्त परीरंभ सरीसृपम् || was excellently resonant.

The composition of Swamiji with one more rhyming word excelled the composition of Dixit.
Dixit: “Your composition does contain one more rhyme than mine. I am delighted. It is really worth that you have your name as Vijayeendra. Anyhow you are a sanyasi. Let me pay you my obeisance”.
Swamiji : “I do not accept your obeisance”.
Dixit : “If so, would you return it?”
Swamiji : “Is it fair to take back a thing once given?”
Dixit remained silent.

Bhattoji Dixit, an eminent grammarian was also a contemporary of Swamiji. Learning about swamiji’s profound intellect from Appayya Dixit, he wrote “Tattvakousthubha”, a critique on Madhwa philosophy and sent it to the swamiji. Immediately the swamiji sent his reply to it. On another occasion, Appayya Dixit, the founder of Shaivadwaitha philosophy, vowed to demonstratively bring out the meaning ‘Shiva’ from any word whether in spiritual or material world, was almost on way to success when he was badgered with the word Narayana from which he could not carve out the meaning ‘Shiva’. Despaired of the evading success, he exclaimed णत्वं परं बाधते | (णत्वं बाधिर्करिदि) meaning the letter `ण` in the word नारायण is very pestering. Ultimately he resorted to the syllogistic proposition that as Shiva is the husband of Narayani (Parvathi), Shiva is Narayana.

On hearing of this, the swamiji said in all witticism, “If that were so, a king who is the husband of Mahishi (Queen) should in perfect etymological parallel become Mahisha (Buffalo)”. Later he wrote a book titled “Narayana Shabdartha Nirvachana”. The swamiji besides establishing his victories in a series of debates, wrote one hundred and four books. Most of them are in the form of reply to the works of Dixit.[10]  However even the names of many books are not known.

SCHOLARLY WORKS OF SRI VIJAYENDRA: (go to index)
Of late, some of the books have been made available by the painstaking efforts of the scholars.

Appended below are a few of the books:.
1. Nyayamrutha Gurvamoda
2. Nyayadhwa Deepika
3. Nyayamrutha Nyayarathnamala
4. Nyayamoukthikamala
5. Nyayamala (Chandrikavyakhya)
6. Nyayachampakamala (Nayachampakamala)
7. Nyayamruthodahruitha Jaimineeya Nyayamala
8. Nayanamanjaree
9. Nayamukurah
10. Vaadamalika
11. Vagvaikharee
12. Shruthitatparya Koumudee
13. Shruthyarthasarah
14. Thureeya Shivakhandanam
15. Bhedavidyavilasah
16. Paratattvaprakashika
17. Upasamharavijayah
18. Madhwadhwakantakoddharah
19. Chakrameemamsa
20. Adhikaranamala
21. Shaivasarvasvakhandanam
22. Appayyakapolachapetika
23. Brahmasootra Nyayasangraha
24. Pramanapaddhathivyakhya
25. Ramanujamathareethya Sootrartah
26. Pramanalakshanateekavyakhya
27. Kathalakshanateekavyakhya
28. Tattvasankhyanateekavyakhya
29. Tattvodyathagoodhabhavaprakashah
30. Vishnutattvanirnayateeka
31. Madhwasiddhanthasarodharah
32. Sarvasiddhanthasaraasaravivekah
33. Siddhanthasaraasaravivechanam
34. Yukthirathnakarah (Tarkathandavavyakhya)
35. Pranavadarpanakhandanam
36. Sanmargadeepika
37. Padarthasangrahah
38. Chandrikodahrutha Nyayavivaranam
39. Narayanashabdartha Nirvachanam
40. Pishtapashumeemamsa
41. Adwaithashiksha
42. Virodhoddharah

Following books are at other places Stotra granthas
43. Narasimhastutih
44. Papavimochanastotram

Books on Kavyanataka (Poetrydrama)
45. Vyasarajavijayah
46. Subhadra Dhananjayah

Books unavailable but only names are known
1-5. Commentary on the remaining five prakaranas
6. Tattvamanikyapetika*  
7. Nyayavivaranatippani
8. Anubhashyatippani
9. Tattvaprakashikatippani
10-19. Dashopanishadvyakhyanas
20. Nyayadeepikatippani
21. Parameyadeepikatippani
22. Anandataratamyavadarthah
23. Meemasanyayakoumudee[11]
24. Bhedachintamani (Bhedakalpataru)
25. Bhedakusumanjali
26. Bhedaprabha (Bhedarathnaprabha)
27. Bhedaagamasudhakarah
28. Kuchodyakutharah
29. Lingamoolanveshanakhandanam[12]
30. Ubhayagrasta Rahoodayah (Play)

Swamiji had extraordinary intellect. Inimitable versatility in narration, unusual cogence in corroboration, fascinating style are conspicuous in each of his works. Sri Raghavendra swamiji in his writings advises scholars to refer to Sri Vijayeendra’s nyayamoukthikamala and other books to get wider and more profound knowledge on certain important aspects (विस्तरस्तु गुरुपादकृत न्यायमौक्तिकमालायां दृष्टव्यः । )

MASTERY IN 64 ARTS: (go to index)
Vijayendra Swamiji has greatly enriched Dasasahitya with his excellent compositions of Devaranamas in Kannada also. The swamiji’s expertise in all the sixty four arts is marvellous. Parakaya Pravesha, Akarshana, Uchatana,Jalastambha, Agnistambha, etc are included in the sixty four arts. These are not great accomplishments for such great souls who had manifestation of God through the bond of their deep devotion. For ordinary souls like us even a small feat of magic and simple pranks of a snake charmer may appear wonderful. The changes brought about by the cycle of time and decadence having taken its own course has made people not only incapable of such acts but also go to the extent of calling them false. This only vindicates their ignorance,

It is not proper to dilate on their accomplishment in the eight vital areas such as Anima, etc and also sixty four arts while citing the example of erudite scholarship of extraordinary souls. But it becomes necessary to emphasise that whoever tried to test the swamiji in different arts with malicious intentions was miserably defeated and they prostrated before him in absolute surrender.

In South of India, the number of technically skilled persons had increased Each of them began to test the swamiji. If not to prove his mettle, but to prove that the Madhwas had achieved expertise in all the Shastras, the swamiji displayed his versatility in different arts. The potter, blacksmith, cobbler, weaver and others realising that the swamiji was familiar with the secret of their respective arts felt ashamed and begged his excuse prostrating before him. They were awarded with cash according to their merits. Musicians were bewildered at swamiji’s excellence in music. Thus not one or two, but in all the fields of knowledge Swamiji displayed his extraordinary scholarship. Once a debater came to the swamiji in a palanquin that glided in the air. In an act of rebuttal, the swamiji spreading his sash on a short wall nearby sat on it. The wall which moved on its own stopped before the debater. The swamiji won in the debate that followed.

If one ventures to write about the plethora of such bewildering acts of Swamiji, it will turn out to be a voluminous work. For those who are acquainted with swamiji’s erudite scholarship and his unique accomplishments in the literary field, it would not be important to dwell on such trivial aspects.

GIFTS BY ROYALTY: TRIBUTE TO THE GREAT SOUL (go to index)
Thus Vijayeendratheertha’s fame as a versatile scholar spread to every nook and corner of the country. In 1577, Jeevappanayaka gifted Aravilimangalam, a rich and prosperous village[13]. Again in 1580, he gifted Kokyuru, Gulluru, Pallam and Raghupakaple, the four villages of Sheerunadu in the state of Mayura on the day of Pournima of Karthika Shuddha during Chandroparaga Parvakala[14].  Apart from these, in the copper inscription was gifted by him, it is recorded that the scholarly trio of Vijayeendratheertha, Appayya Dixit and Thathacharya adored Jeevappanayaka’s royal court as “ brilliantly shining pole stars”.[15]

Chinnajevappa, the younger brother of Jeevappanayaka also was an ardent devotee of Swamiji. He also gifted to Vijayeendratheertha Swamiji some lands which yielded luxuriant crops of paddy at Tanjavoor and two Veli villages on the banks of the cauvery in Kumbhakonam on the day of Ramanavami in Anandanama Samvatsara during Mahabhisheka festivity of Moolarama.[16]

Thus besides excellent royal patronage to the swamiji, gifts of lands poured in to the benefit of the Mutt. As this Mutt was in the forefront of all other Mutts in the field of learning, it won the special status as “Vidya Matha”. Even today in all the communiqué originating from Sri Mutt, the seal affixed carries the name “Vidya Matha”. It may not be an exaggeration to say that there is no other sanyasi who has written so many books, illumined so brilliantly displaying unparalleled scholarship in all fields. It may be categorically stated that in South India, and particularly in Kumbhakonam – which was once Adviata bastion, Vaishnavas are dominant because of Vijayeendra Swamiji There are dwaitha scholars who are prospering in this templ town because of the foundation laid by Shri Vijayeendratheertha . Appayya Dixit who greatly admired the compositions and debates of Sri Vijayeendra chose to remain silent. The milestone achieved in both the tasks ordained by Vijayeendra’s guru enabled the noble pursuit of the tradition of Vaishnava Dharma to continue with a renewed vigour.

HARI SAMARPANE – SWAMYJI’S WORKSHIP OF UDUPI KRISHNA (go to index)
Further Swamiji longed to visit Udupi for a darshan of Lord Krishna. He began his tour with his entourage and reached Udupi travelling through Srirangam, Nanjangud and the birth place of Cauvery. Vadiraja at Udupi was inexplicably pleased by the visit of this most affectionate soul. The happiness between them knew no bounds, they became nostalgic and remembered the time when they were students under the great Saint Vyasaraja many years ago According a hearty welcome to the swamiji, Vadiraja made him stay in his Mutt for the darshan of Lord Krishna.

The swamijis of different Mutts performed his padapooja. Vijayeendra swamiji offered priceless gems to Lord Krishna. He extended due honours to all the other swamijis. He hugged Vadiraa with affection As a token of their friendship, Vadiraja had a Mutt built for Vijayeendra just opposite to the Idol of Lord Krishna. Madhwa Kavi, a disciple of Vadiraja has touchingly portrayed ,in his Vijayeendra Vijaya , the grand spectacle of felicitations that flowed between them. After his stay for a period of time and visiting Pajaka and other pilgrim centres and after being honoured by Vadiraja, Swamiji reached Kumbhakonam He visited Ananthashayana, Kanyakumari and Rameshwaram on the way

ETERNAL GLORY: (go to index)
Entrusting the Mahasamsthana to Sudheendratheertha to whom his guru Surendra Thirtha had bestowed sanyasa, Vijayeendratheertha reached the Lotus feet of the Lord at Kumbhakonam on the thirteenth day of Jyestha Bahula.

The dedicated and purposeful life of Vijayeendratheertha forms a significant phase in the tradition of the Mutt. In the all round development of the Mutt, the role played by Vijayeendratheertha is monumental. It was he who ushered in for the first time a bright era for Madhwas in the royal courts and in the circles of scholars in the South. The eternal glory the Mutt attained through Vijayeendra is simply ineffable.

Vijayeendra who attained excellence in learning under his great guru, who had great students, who wrote many books, who had the temples of Kumbhakonam under his administrative jurisdiction, who for more than half- a- century ruled the Vaidika Samrajya shines like a star not only amongst his contemporaries but also in the Vedic world.[17]

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References 


1)     षड्वारम् व्यासराजेन्दु मुख्याच्छृत्वा विशेशतः | मध्वशास्त्रार्थसारं तु व्याचक्षाणम् निजान्प्रति ।
            नवक्रुत्वोन्यायसुधां व्यासतीर्थपयोनिधेः | उद्ध्त्य पीतवन्तं च नकेन्द्रियमिव सन्नुतम् ॥ - विजयीन्द्र्स्तोत्रम्  [Context]

2)     चतुःषष्ठिकलाविद्याजुषे विद्वन्महोजुषे । जयीन्द्रज्योतिषेकुर्यां वन्दनानि यशोजुषे ॥ राघवेन्द्रविजयः 1-9 [Context]

3)     Mysore Archaeogical Report 1944, No. 23.[Context]

4)     साकेणनिलये ग्रावग्रीवं शैवं जिगायच । तन्मठे ग्रावनिचये वासं तत्र चकारसः ॥ - विजयीन्द्रविजयः
            Aravidu dynasty of Vijayanagara By Rev Heras. P.552
            Epigraphica Indica Vol.XIII P.346

            जित्व वादे वीरशैवगुरुं विसृत्य तन्मठम् । अपहृत्येह संवासं क्रतवतं सतांहितम् ॥ - विजयीन्द्र स्तोत्रम् [Context]

5)     चतुःषष्ठि कलाविद्या पूर्णोयमितिवन्दिभिः । राजमार्गे घोषमाणम् श्रीमध्वमतवर्धनम् ॥ - विजयीन्द्रस्तोत्रम् [Context]

6)     विद्वद्वरोऽस्माद्विजयीन्द्रयोगी विद्यास्यतुलप्रतापः । रत्नाभिषेकं किलरामराजात् प्राप्यग्रलक्ष्मीनकृताग्रहारान् ॥ - राघवेन्द्रविजयः २२१ [Context]

7)     चचार पृथिवीं सर्वाम् सिंहःक्षुद्रमृगेष्विव । शास्त्रज्ञा माकतांप्राप्ताः जयीन्द्रपुरस्तदा ।
            ब्राह्मणानजयत्सर्वांस्तर्कमीमंसासवादकान् । दैवज्ञान् भिषजोभट्टान् मायिनश्यास्त्रपारगान् ।
            येये जना वैद्यविद्यास्तेते तेन विनिर्जिताः । सवान् विजित्य सर्वत्र चचार पवनोयथा ॥ - विजयीन्द्रविजयः [Context]

8)     Mysore Archaeogical Report 1944. No. 26.[Context]

9)     If the Anuswara in the word तीर्थीयं is deleted, it means “As my Adwaitha philosophy does not conform to Shrutis, it is not acceptable to me”. [Context]

10)   चकार बहुसंख्याकान् ग्रन्थानप्पय्यदीक्षितः । तान् जिगाय यतिश्रेष्ठः स्वयं ग्रन्थान् चकारह् ।
            वागर्थभेद तत्वार्थपूर्णान् सर्वत्र विश्रुतान् । विजयीन्द्रऋतैः ग्रन्थैस्तत् ग्रन्थास्ते निराकृताः ॥ - विजयीन्द्रविजयः

            दुर्वाद्यप्परचित ग्रन्थारण्य विनष्टये । चतुस्सङ्ख्याधिकशतग्रन्थादीनं प्रचोदकम् ॥ - विजयीन्द्रस्तोत्रम् ॥

            चातुर्यैकाकृतिर्यश्चतुरधिकशतग्रन्थरत्नप्रणेता । धूतारातिप्रबन्धस्फुटविदित चतुःषष्ठिविद्याविशेषः ।
            सोऽयम् नः श्रीसुरेन्द्रव्रतिवरतनयोद्वैतशैवासहिष्णुः । पुष्णतु श्रीजयीन्द्रस्त्रिभुवनविदितस्सर्वतन्त्रस्वतन्त्रः ॥ गुरुगुणस्तवनम् [Context]

*)     This book which has been found, is in the library of Parimala Vidyamandira now. [Context]

11)    This book has been found [Context]

12)    This book has been found [Context]

13)    Epigraphica Indica XII Vol.[Context]

14)    Mysore Archaeogical Report 1944. Note 26. [Context]

15)     त्रेताज्ञय इवस्पष्टं विजयीन्द्रयतीश्वरः । ॥ 19 ॥
              ताताचार्यो वैष्णवाग्र्यचः सर्वशास्त्रविशारदः शैवाद्वैतकसाम्राज्यं श्रीमानप्पय्यदीक्षित || 20 ||
              यस्सभायां मतं स्वं स्वं स्थापयन्तःस्थितास्त्रयः । [Context]

16)     Mysore Archaeogical Report 1944. P. 116. [Context]

17)     ೧ ವಿಜಯೀಂದ್ರಮುನೀಂದ್ರರೆಂಬಾಶ್ಚರ್ಯದ | ಗಜೇಂದ್ರಬಂದಿದೆ ಸುಜನರು ನೋಡಬನ್ನಿ | || ಪ || [Context]
            ಕಲುಷವೆಂಬ ಪಂಕವನೀಡಾಡಿ | ವಿಮಲ ಹರಿಪದತೀರಥವ ಜಲಪಾನಮಾಡಿ
            ಮಧ್ವಮತಾಂಬುಧಿಯೊಳು ನಲಿದು ನಲಿದು ಕುಣಿದಾಡುತಲಿ || ೧ ||
            ರಮೇಶನ ಧ್ಯಾನವೆಂಬ ಮದವೇರಿ | ಮಮತೆ ಕದಳಿ ಕಿತ್ತಾಡಿ | ವಿಮಲ ಶ್ರೀಹರಿ
            ಪದರಜ ಶಿರದಿ ಧರಿಸಿ | ಕುಮತಗಳೆಂಬ ತರುಗಳ ಮುರಿಯುತಲಿ || ೨ ||
            ಗುರುಸುರೇಂದ್ರತೀರಥರೆಂಬ | ವರಮಹತಿಗನಾಜ್ಞೆಯೊಳಿದ್ದು ಗುರುಮಧ್ವಪತಿವಿಠಲನ
            ನವವಿಧಭಕ್ತಿ | ಸರಪಳಿಯೊಳು ನಲಿನಲಿದಾಡುತಲಿ || ೩ ||

 



Source : Gurucharite
 

 

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