Sri Guru

A pouco fomos questionados sobre a autenticidade de Sri Guru e do Parampara.

Eis a nossa resposta:

Diksa-iniciador

Siksa-instrutor

A lista é muito grande, mas vamos começar por aqui:

Sri Baladeva Vidyabhusuna teve como Diksa Guru Sri Radha Damodara Goswami e Siksa Guru Srila Visvanatha Cakravarti Thakur.

Sri Jagannatha Das Babaji Maharaja teve como Diksa Guru Srila Madhusudana Dasa Babaji Maharaja e Siksa Guru Sri Baladeva Vidyabhusuna.

Srila Bhaktivinoda Thakur teve como Diksa Guru Sri Vipinvihari Gosami na linha de Sri Jahnava Mata e Siksa Guru Srila Jagannatha Das Babaji Maharaja.

Srila Gaurakisora Das Babaji Maharaja teve como Diksa Guru Sri Bhagavata Dasa Babaji e Siksa Guru Srila Bhaktivinoda Thakur.

Srila Bhaktisiddhanta Sarasvati Thakur teve como Diksa Guru Srila Gaurakisora Das Babaji Maharaja e Siksa Guru seu pai Srila Bhaktivinoda Thakur.

As vezes o Diksa e Siksa são o mesmo como no caso de Srila Prabhupada.

Portanto, estamos conectados ao Parampara,por Diksa e Siksa.

Se cantarmos puramente o santo Nome(Suddha-nama),Srila Rupa Goswami na sua forma original como Rupa manjari virá até Lisboa e nos levará para Goloka Vrndavana.

Não há dúvida quanto a isto.

Guru-tattva não é uma coisa temporária barata.

O Guru original Sri Krsna não irá nos desamparar.

Estes Gurus não "morreram".

Srila Prabhupada esta a ouvir-nos.

Nitya Lila Pravista,quer dizer que todos eles estão executando passatempos eternos e estão auxiliando-nos e orientando-nos.

Nós vivemos a era dourada de 10.000 anos do Senhor Sri Krsna Caitanya Mahaprabhu,e Ele está inundando o Universo inteiro com Krsna-prema(Amor por Deus) e isto inclui Portugal!!!!

Ninguém nem nada pode impedi-Lo,pois Ele é o próprio Krsna.

É simplesmente uma questão de fé.Se tivermos fé(a que move montanhas),eles se manifestarão.

Eles muitas vezes aparecem nos seus Samadhis.

Srila Rupa Goswami costumava aparecer para Srila Prabhupada no Templo de Radha Damodara.Existem muitos destes casos.

Onde esta o Guru???

Se nos prostrarmos perante o Parampara,veremos que estão bem vivos.

Ao estudar os livros dos Goswamis,ou pelo menos os Sat Sandarbhas de Jiva Goswami,e os livros dos integrantes do Parampara,os livros de Srila Prabhupada veremos que Sri Guru esta bem presente.

DATAS

Srila Jiva Goswami-final do século XVI

Srila Krsna Dasa Kaviraja-final do século XVI

Srila Narottama Dasa Thakur-final do século XVI,início do século XVII

Sri Yuta Krsna Carana Cakravarti

Sri Radha Raman Cakravarti

Srila Visvanatha Cakravarti Thakur-final do século XVII

Srila Baladeva Vidyabhusana-final do século XVII,início do século XVIII

Srila Uddhava Dasa Babaji

Sri Madhusudana Dasa Babaji-final do século XVIII

Srila Jagannatha Dasa Babaji-início do século XIX

Srila Bhaktivinoda Thakur-meados do século XIX,início do século XX

Srila Gaurakisora Dasa Babaji Maharaja

Srila Bhaktisiddhanta Sarasvati Thakur-início do século XX

Srila A.C.Bhaktivedanta Swami Prabhupada-final do século XX

Vosso servo

Prahladesh Dasa

DETAILED TABLE OF THE DISCIPLIC SUCCESSION:

Copyright © 2000 Jaya Tirtha Charan dasan. All Rights Reserved In the Brahma Sampradaya, which is the 'sampradaya' of Sri Sripad Madhwacarya, up until Madhwa, I have included in the flow of devotees the lineage accepted by the general Brahma Sampradaya, but after Sripad Madhwacarya there are some changes. 

The reason for this is that there is no mention of anyone from Brahma, and Narad, to Vyasa, and then to Madhwa. Definately they were the great 'acaryas' in our line, but as well as them there were many worthy souls who gave in many cases their very life to the mission of the 'parampara'.

Over the course of the entire span of time that the 'parampara' has existed there has been one main root of the tree, with many four main trunks, and then many branches, sub-branches, etc., coming from them. During the sojourn of that tree in spanning the yugas to reach where we are today in the Kali Yuga different devotees have branched out to further spread the 'parampara'. I have tried to include some of these changes, but with branches, and sub-branches, .....this tree is so vast! 

On various trips to India it has brought great pleasure and inspiration to visit the various temples in the mutts especially in South India. The devotees there, in those 'mutts', and associated with them, in most cases, seem to carry a special quality of Madhwacarya with them. Naturally there will always be more or lesser favourites, that's the nature of individuality.

However, as an aspiring Brahma-Madhwa-Gaudiya Vaisnava my main presentation is of that line. To those in other Madhwa Mutts I offer my respects as great Vaishnavas, but for a moment let us look into the dynamic preaching arm of the Madhwa body, the ISKCON Gaudiya line, which has now spread the glories of Sripad Madhwacarya not only throughout the world, but throughout the universe.(A.C Bhaktivedanta Swami Prabhupada in the purport of Sri Caitanya Caritamrta Adi lila 1:19.)

I hope and pray, that as no offence is intended, that no offence will be taken due to my presentation. Although we unfortunate souls, due to karmas and the Lord's design have taken our present birth in families outside of the Vedic culture it was not entirely an ordinary thing, by the great good fortune and extreme mercy of Sri Caitanya Mahaprabhu and by the mercy of our Srila Prabhupada, we have been brought back into the Vedic culture, and have received 'Vaishnava diksha', initiation again according to the 'agamas' of the 'Pancaratriki' system of 'Vaishnava' initiation - such initiation has been recognised by the line of guru parampara purvacharyas.

The Brahma Madhwa Guru Parampara.

1. HAMSA ---- NARAYANA ( PARAMATMA )

2. CATURMUKHA BRAHMA

3. FOUR KUMARAS (SANAKADI )

4. DURVASAS (Durvasa Muni the expansion of Lord Siva)

5. JNANANIDHI TIRTHA

6. GARUDAVAHANA

7. KAIVALYA TIRTHA

8. JNANISA TIRTHA

9. PARA TIRTHA

10. SATYA PRAJNA TIRTHA

11. PRAJNA TIRTHA ( then a gap of four hundred years )(unknown warriors)

12. ACYUTAPRAJNA TIRTHA (Purusottam Tirtha)

13 &14. ANANDA TIRTHA (PURNAPRAJNA TIRTHA, SRIPAD MADHWACARYA) and SRILA VYASADEVA

SRILA VYAASADEVA

Sripad Madhwacarya (aka. Ananda Tirtha & Purna Prajna Tirtha) Sukadev Goswami

Other great associates of Madhwacarya not often mentioned

The Ashtha-Mutts Madhwacharya created:

First Pair

1. Hrsikesa Tirtha - Palimar Mutt

2. Narasimha Tirtha - Admaru Mutt

Second Pair

3. Janardana Tirtha - Krsnapur Mutt

4. Upendra Tirtha - Puttinge (Puttige) Mutt

Third Pair

5. Vaman Tirtha - Shiruru Mutt

6. Visnu Tirtha (Madhwa's brother) - Sode Mutt

Fourth Pair

7. Rama Tirtha - Kaniyuru Mutt

8. Adhoksaja Tirtha - Pejawara Mutt

The Pithadhipatya Brahma-Madhwa Guru Paramparam:

1. PADMANABHA TIRTHA

2. NARAHARI TIRTHA

3. MADHAVA TIRTHA

4. AKSHOBHYA TIRTHA

5. JAYA TIRTHA

6. VIDYADHIRAJ TIRTHA 

7. KAVINDRA TIRTHA RAJENDRA TIRTHA

8. VAGISA TIRTHA JAYADHWAJ TIRTHA

9. RAMACHANDRA TIRTHA PURUSOTTAMA TIRTHA

I BRAHMANYA TIRTHA

I VYASA TIRTHA

VIBUDHENDRA TIRTHA VIDYANIDHI TIRTHA SRINIVAS TIRTHA

JITAMITRA TIRTHA RAGHUNATHA TIRTHA RAMA TIRTHA

RAGHUNANDANA T. RAGHUVARYA TIRTHA LAXMIKANTHA TIRTHA

SURENDRA TIRTHA RAGHUTTAMA TIRTHA SRIPATI TIRTHA

1539 ad 1596 ad 1627 ad (approx)

I I I

(RAGHAVENDRA SW. MUTT) (UTTARADI MUTT) (VYASARAJA MUTT)

The disciple of Sripad Vyasa Tirtha also projected into what developed over the next period of time as the Brahma-Madhwa and Gaudiya sampradaya:

SRILA VYASARAYA MUTT

LAXMIPATI TIRTHA

(the unsung hero Vishu dasa - Vishnu Puri)

MADHAVENDRA PURI

PARAMANANDA ISWARA PURI NITYANANDA ADVAITA

PURI I PRABHU ACARYA

SRI CAITANYA MAHAPRABHU

SWARUPA DAMODARA SANATANA GOSWAMI

RUPA GOSWAMI

SRI JIVA GOSWAMI RAGHUNATHA DAS GOSWAMI

KRSNADASA KAVIRAJA GOSWAMI

NAROTTAMA DAS THAKURA

VISHVANATHA CHAKRAVATI THAKURA

BALADEVA VIDYABHUSANA

UDDHAVA DAS BABAJI

MADHUSUDANA DAS BABAJI

(VAISNAVA SARVABHAUMA) JAGANNATHA DAS BABAJI

BHAGAVAT DAS BABAJI BHAKTIVINODA THAKURA

GAURA KISORA DAS BABAJI

BHAKTISIDDHANTA SARASWATI

GAUDIYA MATH A.C.BHAKTIVEDANTA SWAMI

and its missions 

ISKCON GURU VRNDA (under the Governing Body Commission)

Copyright © 2000 Jaya Tirtha Charan dasan. All Rights Reserved

At the beginning of the Bhagavad-gita As It Is by A.C. Bhaktivedanta Swami Prabhupada there is a list of disciplic succession. This list was first published by Bhaktisiddhanta Sarasvati Thakura and enumerates the most prominent members of the guru-parampara. This accounts for some time gaps. Kavi Karnapura in his Gaura-ganoddesa-dipika (22-) lists the gurus up to Lord Chaitanya. Here are their abridged biographies.

1. Krsna

2. Brahma

3. Narada

4. Vyasa

5. Madhvacarya

6. Padmanabha Tirtha

7. Nrhari (Narahari) Tirtha

8. Madhava Tirtha

9. Aksobhya Tirtha

10. Jaya Tirtha

11. Jnanasindhu

12. Dayanidhi

13. Vidyadhiraja (Vidyanidhi) Tirtha

14. Rajendra Tirtha

15. Jayadharma (Vijayadhvaja) Tirtha

16. Purusottama

17. Brahmanya Tirtha

18. Vyasa Tirtha

19. Laksmipati Tirtha, Visnu Puri

20. Madhavendra Puri

21a. Isvara Puri

21b. Nityananda Prabhu

21c. Advaita Acarya

22. Lord Caitanya

23a. Rupa Gosvami, Sanatana Gosvami

23b. Svarupa Damodara

24. Raghunatha dasa Gosvami

25. Krsnadasa Kaviraja Gosvami

26. Narottama dasa Thakura

27. Visvanatha Cakravarti Thakura

28a. Baladeva Vidyabhusana

28b. Jagannatha dasa Babaji

29. Bhaktivinoda Thakura

30. Gaurakisora dasa Babaji

31. Bhaktisiddhanta Sarasvati Gosvami 

32. A.C. Bhaktivedanta Swami Prabhupada

5. Madhvacarya

He was born in a Sivanni brahmana class family in the Pajakaksetra of Udupi village in the year 1040 Saka. His parents were Sri Madhyageha Bhatta and Srimati Vedavidya. His childhood name was Vasudeva. At the age of twelve he was initiated by Acyutapreksa. His sannyasa name was Purnaprajna.

He obtained the Deity of Udupi Krsna (Nrtya Gopala) from a boat full of gopi-candana. 

The Deity is holding a curd-making stick in one hand and a string, used for pasting curd, in the other hand. Though the Deity was very heavy, Madhvacarya carried it alone from Vadabhandesvara.

The following are the names

of the eight Udupi Mathas and their main heads:

1. Palimara - Sri Hrsikesa Tirtha

2. Adamara - Narahari

3. Krsnapura - Janardana

4. Puttige - Upendra

5. Siruru - Vamana

6. Sode - Visnu

7. Kanuru - Srirama

8. Pejavara - Adhoksaja

The following are the names of the Deities in the above mentioned maths respectively: Sri Ramacandra, Sri Krsna, Caturbhuja Kaliya-mardana Sri Krsna, Vitthaladeva, Vitthaladeva, Bhuvaraha deva, Nrsimha deva, and Vitthala deva. In the Sri Krsna matha there is a Deity of Balakrsna, installed by Madhvacarya.

The following are books written by Madhvacarya:

1. Gitabhasya

2. Brahma Sutrabhasya

3. Anubhasya 4. Pramana-laksana

5. Tattva-viveka 6. Rigbhasya

7. Upanisada bhasya

8. Gita Tatparya Nirnaya

9. Dvadasa Stotryas

10. Sri Krsnamaharnava

11. Srimadbhagavata Tatparya

12. Sri Mahabharata Tatparyanirnaya

13. Sri Krsna Stuti

The major works of Madhvacarya are his commentaries on the Brahmasutras, Upanisads, and the Bhagavad-gita. Most of his thirty-four works are philosophical, although there are a few poems and devotional compositions. Yamaka Bharata is a poem narrating the story of Mahabharata in Yamaka verse. Bharata Tatparya Nirnaya are his learned critiques on the Bhagavata and the Mahabharata. He was also wrote commentaries on some hymns in the Rg Veda. 

He relied heavily on evidence from the Puranas, rather than on the Vedic texts or logic. (An Encyclopedia of South Indian Culture, pp. 278-279)

6. Padmanabha Tirtha

He was a native of Uttara-Karnataka which in those days stretched to the area known as Andhra Pradesh. (This is confirmed by Hrsikesa Tirtha in his book Sampradaya Paddhati and Guru-acarya, where he states that Padmanabha Tirtha came from Uttara-Karnataka of the Telegu speaking people around the area where the Godavari River flows.) His previous name was Sobhanabhatta, but his change of name came upon meeting Madhva when Madhva returned to Udupi from his northern tour. He was a renowned and distinguished scholar of the day, but his proficiency in fourteen branches of learning were silenced in fourteen seconds by Acarya Madhva in 1265 AD. 

Soon he became one of the most trusted disciples of Madhva. Madhva always praised him, being the senior-most disciple among those outside the Tulu area, and his learning, preaching and seniority enabled Madhva to make him the first to sit on the Pitha after Madhva's disappearance pastime.

Padmanabha Tirtha left this world at Navavrindavanas, near Hampi, on the sacred Tungabhadra River in 1324 AD. His samadhi tomb remains there to this day.

7. Nrhari (Narahari) Tirtha

Narahari was a leading minister in Kalinga, Orissa, and was performing this task for around thirty years. The story follows that during his spell in office, the King of Kalinga died. The King's ministers, from time immemorial, had a tradition that the State send out the "State elephant" to find the Prince Regent. At that time the royal elephant walked out of the palace and through the city to the place where Narahari was. 

The elephant placed the coronation garland around his neck to the surprise of the accompanying state ministers. By the Lord's arrangement the elephant came across Narahari, and in due course he was placed on the throne. However, when the King's infant son and heir to the throne came of age after twelve years, Narahari gave it up. Out of gratitude, the new King wanted to bestow some gifts on Narahari. Narahari asked for the Deity of Mula Rama that had been kept by the descendants of the Gajapati Kings and Who was originally worshiped by Maharaja Iksvaku, then given to Maharaja Dasaratha, the father of Lord Rama. This Deity of Rama was then passed down to Laksmana and from him to Hanuman, who used to hang Him around his neck. Hanuman gave Him to Bhima during the time of Krsna's advent on this earth, and Bhima gave Him to the Gajapati King. This Deity of Mula Rama was then placed in the Uttaradi Mutt, secured in his day by Kavindra Tirtha, but now resides at the Raghavendra Tirtha Swami Mutt at Mantralayam.

At the time of dividing the Mutts at Kanya Tirtha, Madhvacarya gave Narahari the Deity of Kaliyamardana Krsna with four arms. This Deity of Krsna is dancing on the head of the Kaliya serpent, with one leg lifted up dancing, one hand in a balancing, dancing pose, and the other holding his tail up. 

Two other hands hold a conch and cakra.

Narahari Tirtha was initiated before 1264 AD. B.N.K. Sharma suggests that he was probably about 22 years of age when Narahari and Madhva first met, Madhva being 19 years of age. 

There are local inscriptions of the time preserved in the Srikurma and Simhacala areas of Orissa which glorify Narahari for many great feats, statesmanship and swordsmanship, but even whilst performing these kingly tasks, he preached Vaisnavism and made many devotees from the princes and aristocratic nobility in general at the time in the areas of Orissa and Andhra.

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

Once whilst Narahari Tirtha was on a preaching tour, he dreamt that a Deity of Lord Visnu was at the bottom of the town pond (tank). The very next day, by his influence, he made arrangements for the tank to be dredged, and there He was! A Deity was taken out and installed at that place. The town is now called by the name of the pastime, 

Narayanadevarkere (the tank of Lord Narayana). This is near Hospet Taluk of Bellary District, Karnataka.

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

8. Madhava Tirtha

Previously known as Visnu Sastri, Madhava Tirtha was the third acarya to reside on the Pitha after Madhvacarya. Madhava Tirtha was quite often confused with, or known as Madhvacarya or Madhva, due to the similarity in name. He was the son of Mayana and Srimati and the elder brother of Sayana and at one time a minister of King Bukka of Vijayanagar.

There is a story in this connection how Madhava Tirtha founded the city of Vijayanagar after the discovery of a huge amount of hidden treasure. Before this, however, Madhava Tirtha lived an austere life as an ascetic in the mountains of Karnataka, who once found himself being frequented by a shepherd of the name Bukka. This poor shepherd had heard that Madhava Tirtha, the great sannyasi, was there absorbed in thoughts of Lord Narayana, and so he decided to daily bring him some simple foodstuffs. Madhava Tirtha blessed him saying, 

"One day you shall be the King of all Industan." By this blessing, immediately all the local shepherds made him their head, and he became known as the King of that local country which governed five groups of communities - Canara, Taligas, Canguivaro, Negapatao and Badagas. In this kingdom he became known as Bukka Rao and reigned for thirty seven years by the blessings of the great Madhava Tirtha. Bukka conquered many kingdoms from the time he came to rule in 1343 AD.

Madhava Tirtha was in office at the Vedanta Pitha from 1333 AD until 1350 AD, when he passed away. He made a commentary on the Parasara Smrti called Parasara Madhva-vijaya, and some other books have also been accredited to him, but as little is known of him there is much confusion misidentifying him with others. It is said that his bodily remains were entombed at Hampi, but have since been moved to Manur on the Bhima River of Bijapur District.

9. Aksobhya Tirtha

Aksobhya Tirtha was the last of Madhva's direct disciples to sit on the Pitha. He did so from 1350 AD - 1365 AD. Previously his name was Govinda Sastri and he came from Uttara-Karnataka. Madhvacarya gave him the Deity of Aja-Vitthal. (Krsna standing with His hands of His hips, accompanied by Sri Devi and Bhudevi, though some say this is Krsna with Rukmini and Satyabhama.)

His main "claim to fame" was the way he refuted the philosophy of "tat tvam asi" - "you are the same as". There is an historic incident which is understood to have taken place at Mulbagal near Kolar. His victim was Vidyaranya, the big, big scholar and guru descendant of the Advaita line of Sankara. Aksobhya Tirtha smashed Vidyaranya so badly that in history this was considered the turning point in the new Madhva faith of Dvaitavada. 

To this day the philosophy of Dvaita (dualism) has not been defeated; even the Advaita Mayavadis, knowing they are wrong, with stubborn determination they have yearly been coming back to get smashed.

Aksobhya Tirtha moved after this a little north to Pandharapur on the banks of the Bhima-rathi River, which is where he met his future disciple Jayatirtha. In the years to follow Aksobhya spent his time training Jayatirtha in Dvaita philosophy. The relationship was so nice that Aksobhya gave his every breath to make Jayatirtha the most proficient and dynamic preacher since Madhva, hence Jayatirtha was called the Tikacarya. 

Aksobhya Tirtha taught him how to search out hidden significances in the words of Madhva which others missed, and how to write books on those points called tikas (short commentaries), which further demolished the hostile Advaita monism. He even pointed out the differences in the basic understandings of Advaita philosophy of their own leading Sankarites like Vacaspati, Vivarankara, Amalananda, Citsukha and Vijnanasana, giving further strength to the Vaisnava truths and making the Mayavadis all look foolish.

10. Jaya Tirtha

Jayatirtha renounced the world and took sannyasa at twenty years of age. By this time no one could philosophically touch him. He was a genius, seeing through the foolishness of Mayavada, and even making commentaries on Ramanuja's works. He wrote about twenty books, eclipsing those of his forerunners like Trivikrama Panditacarya, Padmanabha Tirtha and Narahari Tirtha, but he was always humble, giving all credit to Aksobhya Tirtha, the servant of Madhvacarya.

"Critique of Mithyatva" or "The Falsity Of The World" was one of his main works, where he describes how this world is temporary, not false, and the Mayavadi way as being really false. He points out the differences between real, unreal, temporary and permanent, concluding, "...The co-existing of both their negations, at the same time and with reference to the same locus is, therefore, most illogical and can never be accepted by sane men." I.e. the positive being this world is temporary though genuinely existing, the elements are real, and the action is real but done in connection with material nature causing reaction, which is also real but not permanent. Thus soundly defeating the Mayavadi philosophy around "brahma satyam jagan mithya", various works on subjects of Vaisnava studies and logic were written by Jayatirtha. 

Later a descendant in the parampara of the name Vyasatirtha wrote down Jayatirtha's life story, whereby we have found this information.

Jayatirtha's previous name was Dhondo Pantraya Raghunatha (Dhonduraya, Raghunatha was his father's name) of either Visvamitra gotra or Bharadvaja gotra. 

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

On this day an incredible meeting took place. On the other side of the stream was Aksobhya Tirtha, watching this extraordinary sight. Aksobhya called to the horseman, "Hey, you drink water just like a bullock," and these few words put the horseman into a strange, deep, all-revealing state. Suddenly philosophical questions, which made the young horseman's mind spin into thoughts of his previous births, came to mind. Dhondo Pant could now remember his time spent with Acarya Madhva, but he had been covered for so many years thinking that he was the son of a nobleman. 

Now he could remember all kinds of incidences that made his hair stand upon end. He gained some intense realizations which enabled him to see quite clearly how previously he was actually the bullock who was used to pull around Acarya Madhva's books as Madhva traveled and preached all over. He could actually remember Madhva, his commanding but sweet voice elaborating upon the various kinds of Vedic literature.

There is an interesting story in this connection. Madhva would quite often glorify this bullock by saying to the assembly that actually this bullock listened better and assimilated the philosophy quicker than any of Madhva's students. Wherever Madhva would preach the bullock would turn up, ears pricked up and forward in an attentive mood; his faithfulness and loyalty knew no bounds. 

Madhva could sometimes be heard saying that simply by his attentive hearing this bullock was making great advancement. These kind of statements made some of Madhva's sannyasa disciples quite envious, so much so that they cursed the bullock to die from snake bite. Madhva heard about the curse and blessed the bullock that he would not be harmed. As per the curse, the snake came and bit the bullock, and amazingly the snake died! 

Everyone was awe struck, but could at once appreciate the motive and kindness of Madhva. He was protecting his dear devotee who had surrendered his life to the service of Madhva's preaching mission. After some years the bullock passed away of natural causes - old age.

Tradition has it that in actuality this was no ordinary bullock in the first place. He was reputed to be a partial incarnation and joint expansion of both Indra, the King of the demigods and Lord Ananta Sesa. So again it was no ordinary thing what had happened - the bullock taking his birth in a family of greatly pious ksatriya kings in Karnataka and being further brought up to know the Vedic literature according to the teachings of Madhva. Obviously the Lord deemed it now the right time for his real self realization to again be invoked.

Anyway back to the river, Dhondo Pant, standing in the water, addressed the humble and aged mendicant Aksobhya Tirtha as follows, "My dear sir, who are you, from where did you come, and how do you know me? Simply by the words emanating from your mouth my life has changed. You must be my guru; you have opened my eyes which were blinded for so long. O my guide, you have shed my ignorance of my real self. 

Please tell me more. Please instruct me so my life can become perfect. O Gurudeva, please save me from the clutches of repeated birth and death." He was so amazed and became so agitated from gratitude by this meeting that he asked to become Aksobhya Tirtha's formal disciple. The other horsemen joined Dhondo Pant in crossing the river and spent some time in discussion with him. Then they returned to the estate of his father without Dhondo. News soon reached the boy's father who personally went to reclaim his son and took him home. 

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

An amusing story is revealed of the night that he returned to his wives. When Dhondo Pant's beautiful young wife entered the bed chamber to be with her husband, to her surprise there was an incredibly magnificent cobra sitting coiled up on the bed. The snake swayed mystically as though one absorbed in transcendental trance. 

Enchanted by the sight, she out of respect for the wondrous sight paid her prostrated obeisances before the serpent, but soon fear overcame her and she fled the room screaming and fainted on the floor just outside. Raghunatharaya, the father of Dhondo, feared that something would happen and so was close by. 

After also seeing the captivating sight and seeing the snake revert back to the form of his son, Raghunatharaya reluctantly allowed Dhondo to return to the aged mendicant Aksobhya Tirtha, knowing this not to be an ordinary situation. In due course, Dhondo Pant was initiated and given the order of sannyasa and the new name Jaya Tirtha. This happened in the year 1368 AD.

Some do not agree with this story, saying that it would not have been allowed in the strict Brahmana society of the 14th century. But whether one accepts the story as explained by Srila Vyasatirtha or not, the link was there and soon he came back to Aksobhya Tirtha who accepted him as his sannyasa disciple and gave him the name Jaya Tirtha. He then started to study sastra from Aksobhya Tirtha intensively until Aksobhya Tirtha finally passed away, his mission completed.

Jayatirtha toured several times all over India, destroying the philosophy of the impersonalistic rascals. He was undefeated and became well known as the pure Vaisnava acarya that he was.

He spent his closing years at Malkhed (or Manyakheta), once the capital of the Rastrakuta kings of Karnataka, in the Gulbarga district, Mysore state. 

This is said by some to be the place where Jayatirtha passed away on the Pancami (fifth day) of the dark fortnight in the month of Asadha (June-July) 1388 AD. However, there is also a samadhi tomb of his in northern Karnataka. On this samadhi tomb at Anagoendi (Hampi) on the Tungabhadra river, next to the samadhi of Padmanabha Tirtha, there are carvings of him as a ksatriya prince, and next to that as a sannyasi mendicant.

13. Vidyadhiraja (Vidyanidhi) Tirtha

The Guru-acarya listings assign Vidyanidhi Tirtha a period of seven years, nine months and thirteen days as the next pontiff on the Vedanta Pitha. The only written work accredited to him was a commentary on the Bhagavad-gita.

In the Madhva Mutts there is an air of vagueness and uncertainty of dates and even the lineage. Kavikarnapura's Sri Gaura Ganoddesa Dipika, Text 22 mentions "...Aksobhya's disciple was Jayatirtha. Jayatirtha's disciple was Jnanasindhu. Jnanasindhu's disciple was Mahanidhi. Mahanidhi's disciple was Vidyanidhi. Vidyanidhi's disciple was Rajendra..." However, in Srila Bhaktisiddhanta Sarasvati's "Guru Parampara" he says, "...Madhava Tirtha accepted the great paramahamsa Aksobhya Tirtha as his disciple. The principle disciple of Aksobhya Tirtha was known as Jayatirtha. 

Jayatirtha's service was for his disciple Jnanasindhu. Dayanidhi received the science of devotional service from Jnanasindhu and the servant of Dayanidhi was Vidyanidhi (Vidyadhiraja Tirtha). Rajendra became the disciple of Vidyadhiraja Tirtha."

Srila Bhaktisiddhanta Sarasvati Thakura accepts the version of Kavikarnapura's Gaura Ganoddesa Dipika and they both say that Madhava Tirtha has taken Aksobhya Tirtha as his disciple. 

However, the Madhvas say that Aksobhya Tirtha was the direct disciple of Madhvacarya - this is stated in the Guru-acarya listings. In the Madhva Vijaya this is also recorded, that is, the incident of Madhvacarya calling eight of his sannyasa disciples around him at Kanya Tirtha during the Caturmasya. In Narayana Panditacarya's commentary on his own book, Madhva Vijaya, entitled "Bhava Prakasika," he also says how Madhva called his disciples in pairs and the fourth pair was Rama Tirtha of Kaniyur Mutt and Aksobhya Tirtha of Pejawara Mutt. 

These incidents are included in the "Sampradaya Paddhati" of Hrsikesa Tirtha, the foremost dear disciple of Madhvacarya.

The descendants of Madhva are more strictly followers of a diksa line, whereas both Kavikarnapura and Srila Bhaktisiddhanta Sarasvati lean more towards siksa lines, though still accepting both on their own validity. Seeing that Madhava Tirtha (Dvija) was a forerunner of Aksobhya Tirtha to the Vedanta Pitha, certainly he may have given some instruction. In the same way, Jayatirtha certainly had many disciples, and because his direct disciple Vidyadhiraja was the next to accept office at the Pitha, it doesn't necessarily mean other disciples of Jayatirtha, such as Jnanasindhu Tirtha and Daya(Maha)nidhi Tirtha didn't also give their worthy assistance.

Actually, Vaisnavas are always grateful for their many siksa gurus. For myself certainly, as I have collected this information, everyone has stressed Madhvacarya's disciples and this parampara. In the humble attempt to compile this work I have accepted many as my instructing gurus and I am very grateful to them for their advice, otherwise how could the sampradaya be revealed. I do not, of my own accord, know anything about Vaisnavism or the Supreme Personality of Godhead, Lord Sri Krsna, but by the mercy of the Vaisnavas and of my diksa and siksa gurus, we are making an attempt at shedding some light on this subject.

As we just stated, Vidyadhiraja Tirtha was the immediate disciple of Jayatirtha. Being of seniority in his learning and devotional understandings, he also became the successor on the Pitha. Previously his name was Krsnabhatta (though the Guru-acarya gives him the name Nrsimha Sastri). It is understood that he was a brahmacari, but his time on the Vedanta Pitha is not clearly established. The times of office range from three years, nine months and thirteen days, to four years, and lastly sixty four years, but the Mutt itself is silent on this matter.

14. Rajendra Tirtha

Rajendra was his first disciple and their relationship was always very close. There is one story which tells of how the guru parampara divided at that time. Vidyadhiraja Tirtha was extremely sick so he sent word to Rajendra to come immediately, but he did not arrive in time. The Guru, feeling his life passing, ordained another disciple to guarantee that he would have a successor. This devotee's name was Kavindra Tirtha. 

Some say he called Kavindra due to a need for the preaching to spread, but one cannot guess the reasons why - a pure Vaisnava acts only to satisfy the Lord, that much we can ascertain. The line coming from Rajendra Tirtha is now represented by Vyasatirtha and Gosale Mutts and that line still continues.

The other line (that from Kavindra Tirtha) continued on to Vagisa and Ramacandra Tirtha, but at the time of Ramacandra there again was some heavy disagreement that apparently nearly stopped the line at that time. Inevitably it caused a split and now those lines come down via his two disciples, Vibudhendra Tirtha of Raghavendra Swami Mutt and Vidyanidhi Tirtha of Uttaradi Mutt.

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

15. Jayadharma (Vijayadhvaja) Tirtha

Between Rajendra and Vyasatirtha we have Vijayadhvaja Tirtha, alias Jayadhvaja, alias Jayadharma. He is listed in the Mutt genealogical tables as being a member of the Pejawara Mutt coming from Aksobhya Tirtha. The Deity of Sri Rama that was worshiped by Vijayadhvaja Tirtha is still in the Pejawara Mutt. 

Some say that Vijayadhvaja was ostracized by Raghunatha Tirtha of Uttaradi Mutt for the sin of crossing the ocean to visit Dvaraka and thus as a penance to atone for this he was commissioned to write a commentary on Srimad Bhagavatam, which he wrote under a pipal tree at Krsna Mutt, and which he became famous for. However many devotees, including B.N.K. Sharma, the Madhva scholar, says that this story is bogus and malicious, as it is well known that Vijayadhvaja's commentary on the Srimad Bhagavatam was purely out of love and spontaneous devotion. 

His commentary of Bhagavatam went under the title "Bhakti-ratnavali" and is said to have greatly influenced his disciple, Visnu Puri. In his commentary there are many references to the original compiler, the great Sridhar Swami of the Bhagavat School. Sridhar lived in a very dangerous time to be a Vaisnava, and so kept his meanings covered. Many, even to this day, say that Sridhar Swami was an impersonalist, but actually this is not so. As we have stated, he had to keep the real and personalistic understandings of the Bhagavatam covered for there were many devious Mayavadis ready to corrupt anything that glorified Krsna, the Supreme Personality of Godhead. Vijayadhvaja (Jayadharma Muni as he is also known) clarified the meanings of Sridhar Swami, bringing out the dualist's point of view from the seemingly hidden meanings of Sripada Sridhar Swami.

Looking at the many and wonderful ways the devotees have struggled, sacrificing their own reputations, even well being, to somehow or other ensure that these priceless gems of pure personalism could find their way down through the ages into our unworthy laps and beyond, we should be grateful to all of these great and devoted personalities.

Srila Vijayadhvaja Tirtha was the sixth in the lineage of the Pejawara Mutt and he passed away on the Aksaya Tritya day, which falls on the third day of the light fortnight in the month of Madhusudana (Vaisakha - April/May). His samadhi (Vrndavana) is at Kanya Tirtha.

Vijayadhvaja Tirtha and some details concerning the controversy regarding his complete and devotional commentary on the Srimad Bhagavatam:

Practically speaking, the following is only details of Vijayadhvaja's early days, but it is an interesting story that brings out his conviction as a pure surrendered, unmotivated Vaisnava sannyasi.

As with many sannyasis of the line, particularly on this west coast of Karnataka, Vijayadhvaja Tirtha took sannyasa as a very small boy. Constantly traveling, he would have to maintain himself by collecting alms (bhiksa), but alas, sometimes he would have to go without food for three or five days. 

Out of dire need and hunger, the young sannyasi, on one occasion, began to make some arrangements to cook very simply, using some simple forest spinach, a few rocks and twigs that he had found by the side of the road. One much older and senior sannyasi came by and was horrified seeing Vijayadhvaja Tirtha, a sannyasi, cooking, "making arrangements to enjoy" and by the side of the road. He severely chastised him saying that this kind of action was against sannyasa dharma or character. He then informed the boy that the only way to counter this kind of independent activity was suicide - then and only then would he be free from any reaction. 

So the humble and pure-hearted young Vijayadhvaja Tirtha Swami prepared to give up the world. At this time another sannyasi happened to come by, and upon seeing the preparations for death, could understand what was on Vijayadhvaja's mind. This second sannyasi then inquired from the boy why he had taken to this decision. 

Hearing the story, the second sannyasi, who some say was Rajendra Tirtha, instructed the boy to compile an edition of Srimad Bhagavatam and by this everything would be resolved. So doing, this highly devotional piece of literature was entitled "Pada-ratnavali." To this day followers of Madhva hold this devotional work as a standard text for reference.

At the end of this commentary Vijayadhvaja Tirtha prayed earnestly to Lord Sri Krsna:

vyakhya bhagavatasya krsna racita

tvat priti kamatmana

pretascet pradadasi tat pratinidhim

tat trin varisye varan

prana niskincanatam tava pratibhavam padaravindatmana

samsaktim sukhatirtha sastra vijarajarasya param taya

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

As we will read a little later, the influence of this edition of the Bhagavatam and the subsequent commentary by Visnu Puri, the celebrated compiler of Bhakti-ratnavali and disciple of Sri Vijayadhvaja Tirtha, assisted a great change to take place - not so much a change, but enhanced a natural loving progression to develop. This will be dealt with in connection with the next few acaryas who came. 

Everything was going on still, but as previously there had been some dissatisfaction with the struggle against the Mayavadis, now there had become struggles of another nature, that of position. Some were neglecting the pure teachings of Vaisnavism and were starting to get a little caught up in other circles, that 'I am a brahmana so I can know God. You are a sudra, therefore you cannot.' Certain sways started to take place and angles that had not been propounded externally were now to be taught. There were some very radical devotees around who were out to make a wonderful thrust to ensue. This devotee who we have just mentioned, Visnu Puri, is believed to have influenced many prominent personalities, amongst whom are Laksmipati Tirtha and Madhavendra Puri Goswami. 

This will be brought up again where the reasons for Madhavendra Puri Goswami accepting the title "Puri" instead of the traditional "Tirtha" are discussed in a short while.

Dr. B.N.K. Sharma also mentions (History of Dvaita School of Vedanta, page 540) that there is a tradition which supports all these stories, and gives some detail to that point, saying that in the 15th century Rajendra Tirtha carried the message of Madhva to the far north and also into Bihar and Bengal where many of these great devotees were waiting to take up their particular missions. 

At this time amazing things were going on, much of which was unseen to the general populace. Various intimate associates of the Lord were taking their births in the families of the Vaisnavas for the purpose of setting back the flow of the Kali-yuga and smashing the illusory philosophies of the impersonalists.

Sambidananda dasa brahmacari (the disciple of Srila Bhaktisiddhanta Sarasvati Thakura) has written in his book relating to medieval Vaisnava schools, that even the meeting of Sri Caitanya Mahaprabhu and the Tattvavadi head of the time, Raghuvarya Tirtha, which came a little later, was not an ordinary thing. There he makes a statement very boldly saying that the reason for the difference of opinion over sadhya (spontaneous service - the raga marga performed on the liberated devotional platform) and vaidhi bhakti, devotional service in practice where full love of Godhead is not fully manifest, was due to the fact that at that time those particular Tattvavadis had deviated somewhat from the pure teachings presented by Madhva. However we see that after the visit of Sri Caitanya Mahaprabhu to Krsna Mutt, the purity was again sought out. 

Primarily this was done by Vadiraja Tirtha who again re-established many of Madhva's principals. It was Vadiraja who reintroduced kirtana (the chanting of the holy names) back into the Mutt. His guru, Vyasatirtha, who was practically a contemporary, did many great works also to re-establish the proper standards that were free from any material bodily conceptions of life.

In "History of the Mutts" booklet it is mentioned that due to some problems around the time of Vagisa Tirtha the pure line was nearly lost, but due to the preaching and management of Vyasatirtha and especially Vadiraja Tirtha the desire of Madhvacarya was again instilled.

17. Brahmanya Tirtha

He was the third descendant from Rajendra Tirtha in the senior line of disciples coming from Vidyadhiraja Tirtha. I could find very little on his life, save and except where B.N.K. Sharma says that it was due to the blessings of Brahmanya Tirtha that the parents of Vyasatirtha (Brahmanya Tirtha's disciples), owed the birth of their children - notably of Vyasatirtha.

As his permanent residence, Brahmanya Tirtha lived mostly at Cannapatna or Abbur in Karnataka State, as mentioned in the Vy-carita, Page 26. There he had a Mutt of his own which later he was to entrust to his disciple Sridhar Tirtha. His other disciple was the famous Vyasatirtha. It is so unfortunate that these great devotees' lives have slipped into obscurity, whether it was by their choice out of humility or just the influence of time. I guess now we will never really know. The Lord has his plan.

18. Vyasa Tirtha

Otherwise known as Vyasaraya and Vyasaraja Swami, as we briefly mentioned, he was the disciple of Brahmanya Tirtha. Born around 1460 AD in the village of Bannur in Mysore district, his father's name was Rallanna Sumati and his gotra was Kasyapa. As previously stated, he took his birth by the blessings of Brahmanya Tirtha. 

Altogether, Vyasatirtha's parents had three children, a girl and two boys. In his childhood Vyasatirtha was known as Yatiraja. At the age of five he underwent the vidyarambha samskara to begin his formal education, starting with writing the alphabet, and at seven took upanayana (the sacred thread.) He stayed at gurukula for only four years after that. At eleven he went to his home and continued his studies of poetry, drama and grammar for about five years. 

Before Vyasatirtha's birth, his father promised his second son to Brahmanya Tirtha. He gave the boy the name Yatiraja to indicate his future as a renunciate, and in due course he was given to Brahmanya Tirtha as an assistant. After some time, however, Yatiraja, being unsure of Brahmanya Tirtha's intentions, slipped away and ran into the forest and headed for the direction of "home," away from the hermitage. One night whilst sleeping in the forest under a tree, Lord Visnu came to him and told him what to do. The teenager returned to the asrama hermitage that very same day and shortly after this, upon proving his dedication to his guru, young Yatiraja was formally initiated and given the name Vyasatirtha.

Some time shortly after the two year famine of 1475 and 1476 Brahmanya Tirtha, his guru, left this world. Vyasatirtha came to the Vedanta Pitha about 1478 in his late teens. Due to his young age and little time spent with his guru, he didn't really know the conclusions of the Madhva sastras very well, so he went to Kancipuram to study, where, after a very short time, he became a renowned pandit. Whilst in that area he was entrusted with the worship of Srinivasa (Lord Visnu) at Tirupati. Vyasatirtha's Mutt is still at Tirupati on the hill (Tirumala). Before leaving that place, after about twelve years of being there, he gave the worship over to his disciples.

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

From Kancipuram he went to Vijayanagar and became known for his radical statements regarding Brahmanism, Vaisnavism, varnasrama, and who was worthy to worship the Lord. It was at this time and place where he was challenged to a debate by brahmana pandits from all over India. The pandits were led by the learned brahmana Basava Bhatta of Kalinga (Orissa). They all pinned their challenges to the pillars of the palace. 

After a thirty day discussion, Vyasatirtha emerged triumphant and his reputation earned him the respect of King Krsnadevaraya (1509) who regarded him as guru and gave him all honors. He awarded him the order of the camel on a green flag and a drum on the back of a camel as a mark of respect. This is still kept by the Vyasaraya Mutt at Gosale. Once the flag was taken by King Nrsimha in his attacks against the Muslim sultans who caused threats and violence to devotees and temples in South India, but between Krsnadevaraya, Sivaji and others, the sultans were stopped before getting very far.

There are many nice stories telling of the great King Krsnadevaraya, who ruled the Vijayanagar kingdom on the Tungabhadra River in Karnataka in connection with his guru. Vyasatirtha gave the King formal initiation and then out of gratitude and love for his guru, Krsnadevaraya had made beautiful Deities of Vitthala (Krsna) and Rukmini and established the fine Vitthala Rukmini temple which still stands there today. On the temple wall there are inscriptions giving the date 1513 AD and refers to Vyasatirtha as the guru of Krsnadevaraya. 

There is also mention of Vyasatirtha ceremonially bathing Krsnadevaraya at his initiation, following in the method of Madhvacarya's puja manual entitled "Tantrasara" (Chapter 2.10-11), in which the Tantrasara points out that the ceremonial bathing (abhiseka) of a disciple by the guru adds to the glory of the disciple. As we can see by the next brief story, this did make him glorious.

Once a Gajapati King of Orissa tried to humiliate Krsnadevaraya by sending Advaita Mayavadi philosophical points to him to try to catch him out, but on the instructions and potency of his guru Vyasatirtha, Krsnadevaraya was, as usual, victorious. Out of gratitude Krsnadevaraya gave the village of Bettakonda to Vyasatirtha in 1526, and a huge lake was dug for the pleasure of guru called Vyasa samudra. The dates vary from 1523, 1524 and 1526 by various records, but all the points are substantiated by the writings of devotees of the time, including Purandara dasa. 

It is also recorded that Krsnadevaraya literally bathed Vyasatirtha in jewels as well, performing "Ratnabhiseka" (bathing him in jewels). Generally to install a person, an abhiseka is done with ghee, milk, yogurt, gaur, honey, sugar-water and tender coconuts in this part of the country, but this was done with priceless gems. After the death of Krsnadevaraya in 1530, Acyutaraya continued to honor Vyasatirtha for a few years until Vyasaraya's demise. Krsnadevaraya, by the way, is always referred to as probably the most spiritually enlightened of the Vijayanagar dynasty. He established many fine temples and Deities in this area under the guidance of Vyasatirtha. To this day there still stands the Deity of Laksmi Nrsimha standing twenty five feet tall in the banana fields. 

The Deity was carved from one stone under Krsnadevaraya's instructions. After his demise, the invading Muslims smashed many temples out of their envy of Vaisnava culture. Many Deities like Vitthala Rukmini and Krsnaswami were moved further south, but although the Muslims tried to smash the Deity of Lord Nrsimha, still He stands, though His temple lies in rubble around Him. This old and sacred place is the old Kiskinda mentioned in the Ramayana where Hanuman was born and where Rama killed Vali and put Sugriva on the throne.

There are numerous glories of Srila Vyasatirtha to be sung. It is not unintentional that I have said "sung" in his connection, for the highly controversial and powerful preacher, the third moon of the Madhva line, was always absorbed in harinama sankirtan. Many say this was due to the influence of his teacher, Sripadiraja Swami, who is renowned for his poems and songs glorifying Lord Sri Krsna. Some say he was the instigator of the Hari dasa or Dasakuta Movement. Anyway, during his life Vyasatirtha established 732 temples of Hanuman all over South India and composed poems and songs based on the Srimad Bhagavatam, Mahabharata and Ramayana.

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

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

Once Vyasatirtha was sitting upon the pitha amongst his many, many disciples, when out of nowhere one low-born farmer happened to come into the assembly requesting mantra diksa initiation from Vyasatirtha. The farmer humbly begged, but in his humility he was persistent. The many other disciples, who were mostly brahmana stock, viewed him as being completely unqualified due to his birth and education, or rather lack of it - not being born in a brahmana family like all the other disciples. Vyasatirtha however, being pure and free from bodily conceptions of birth, etc. was of a different mind and to everyone's amazement Vyasatirtha told the farmer to chant the name of Yamaraja's bull. Going away and coming back after some time after chanting that name, the farmer's voice was again heard. "Swamiji, Swamiji, he is here," the farmer exclaimed. 

When the devotees peaked outside the Mutt, to their surprise there was Yamaraja's bull Mahisa, big as a mountain, right there outside the door of the Mutt. "Now what shall I do Swamiji?" the farmer inquired from Vyasatirtha. Vyasatirtha instructed him to take the bull to the river where there was one huge boulder that hundreds of men couldn't move. The farmer went to the river and requested the bull to move the boulder out of the main stream of the river to allow the water to flow to reach the crop irrigation areas downstream. That rock, which was in itself like an island amidst the river, the bull submerged beyond sight simply with the lifting of his hoof and resting it upon it. 

To the delight of everyone the water again began to flow. Soon after this incident the bull returned to Yamaraja, his master. The farmer then asked Vyasatirtha for more service. Vyasatirtha, who was always compassionate, then engaged him in looking after the Mutt's gosala.

Not long after that, an annual festival for the Deity came around on the calendar, and a huge festival was put on for the Lord. The high point was the abhiseka bathing ceremony in which the Deity was to be bathed in many different auspicious by-products of the cow. However, just as the bathing commenced, the Deity of Udupi Krsna suddenly disappeared right in front of everyone's eyes. 

Everyone was very confused except for Srila Vyasatirtha, who asked all the assembled devotees to conclude as to what had happened. The debating took some time and the disciples came to their conclusion that due to the offense of allowing the low-born farmer to look after the cows and procure the milk, yogurt, ghee, etc. for the puja, the Lord had disappeared.

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

Vyasatirtha very tolerantly tilted his head and asked everyone to follow him for a moment. Everyone went to the gosala headed by Vyasatirtha. As they looked into the gosala they saw the farmer scrubbing down the cows, brush in one hand and a bucket of water in the other. In his total absorption of serving the Lord's cows, the farmer didn't even notice that the Deity had manifested His Gopal form and was standing beside him holding the bucket for him. Needless to say, all of his disciples were amazed that Udupi Krsna personally served this non-brahmana farmer, but Srila Vyasatirtha explained that, "No, the Lord had come to serve His pure devotee. 

Previously he came for Acarya Madhva to have him glorified and now he has found another worthy soul." Srila Vyasatirtha later formally initiated the farmer as his disciple.

Vyasatirtha passed away at Vijayanagar on the caturthi (fourth) day in the dark fortnight in the month of Phalguna (Jan-Feb), corresponding to Saturday 8th March, 1539 AD. His tomb remains on the island of Navavrindavanas in the Tungabhadra River, half a mile from Anegondi (Hampi).

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

According to Kavikarnapura in his Gaura Ganoddesa Dipika, Vyasatirtha wrote the famous book, "Sri Visnu Samhita", and had a disciple by the name Laksmipati Tirtha who was originally from North India.

The following is a story in connection with the disciple of Vyasatirtha who was given the name Laksmipati Tirtha, and who became the next to be recognized as the acarya in the line in which we follow.

19. Laksmipati Tirtha

Once Lord Balarama (Krsna's elder brother) appeared to Laksmipati Tirtha to break the ground for a change in the regular line of the Madhva sampradaya. Big changes were to take place that would eventuate in a revolution in thought and deed. Lord Sri Krsna and His brother Lord Balarama were about to appear in the dress of devotees within the Madhva sampradaya.

brajendra nandana yei

saci-suta hoilo sei

balarama hoilo nitai

Narottama dasa Thakura sings in his "Ista Deve Vijnapti" in simple Bengali that "Lord Krsna, the son of Nanda Maharaja, the King of Vraja, became the son of Saci (Lord Caitanya) and Balarama became Nitai (Nityananda). We have discussed in brief some of the situations that arose around this time that warranted these changes. We have also introduced some of the Vaisnavas who performed this task for the Lord. The change itself to many meant seeing heart rendering devotion to the Lord, which was in many cases unable to be contained because of its intensity. Some objected to this as being mere sentimentalism, some even suggested that though the external sentiments were seen, other things were in the heart. 

This section from here on deals with some of those feelings. Obviously these situations are not to be imitated, as some cheaters do. As you will read shortly, these are insights to the personal relationships between the Lord and his pure devotees. This is not an ordinary thing, but by these personal dealings based on love is specifically how the Madhva sampradaya has come to be known all over the universe by the desire and preaching of it's members.

One story which is quite heart rending is the following story of Laksmipati Tirtha, the best of the sannyasis, who on one occasion was sitting in a solitary place performing his bhajana throughout the night. He was singing the glories of Lord Balarama. His unalloyed devotion was so intense he would sometimes cry or call out, "O Baladeva, kindly show me Your favor. I am so fallen and wicked." Tears would come from his eyes and he lost all patience and composure due to his old age and intense desire to see the Lord. 

He would sometimes collapse on the floor, stunned. This day, due to the devotional traumas he had undergone, he slept. It is described that Lord Nityananda, in His usual prankish mood, appeared to Laksmipati in His original form as Lord Balarama. Lord Balarama, Krsna's brother, appeared before Laksmipati in a dream, telling him that a wandering brahmana, in the form of an avadhuta madman had arrived in town. 

"He will come to you. Initiate him into the Vaisnava diksa mantras and accept him as your disciple." Then Lord Balarama spoke the mantra into Laksmipati's right ear and Laksmipati awoke. After a short time Laksmipati saw the avadhuta brahmana and his mind became full with anxious anticipation. When they met, Laksmipati couldn't take his eyes off the beautiful form of the Lord, His aura and His moonlike face and unblinking eyes. Hearing the sweet words of Lord Nityananda, Laksmipati's eyes brimmed over with swelling tears. That very day Laksmipati fulfilled the order of Lord Balarama and Nityananda became the favorite of Laksmipati.

nityananda prabhu vande

srimad laksmipati priyam

sri madhva-sampradaya

vardhanam bhakta vatsalam

"Respectful obeisances unto You, Nityananda Prabhu, the dear favorite of Laksmipati Tirtha. He (Nityananda) increases the bliss of the entire Madhva sampradaya and He has the innermost needs of the devotees foremost at hand."

Laksmipati couldn't understand his intense attraction for Nityananda or the bliss he felt just being near Him. On Nityananda's absence from his sight for a moment, intense separation came over him. Laksmipati stayed awake that night pondering over things. He had dozed off slightly, when again in a dream the Lord appeared. He was whitish in complexion, dressed in a blue dhoti. It was Nityananda in his dream, but then Nityananda transformed into Lord Balarama. Laksmipati was amazed and he bathed the Lord's feet with ecstatic tears from his eyes. He prayed to the Lord, "Surely You have made a fool of me and put this fallen wretch into much distress. Please show me Your mercy. 

You are my Lord. I take shelter at Your lotus feet." That same Sri Nityananda Rama (Balarama) fulfilled all of Laksmipati's cherished longings, though He forbade him from telling a soul of His identity, and then disappeared from sight.

When Laksmipati awoke in lamentation upon the Lord's disappearance, he saw that night had become the morning. Laksmipati changed from this day on. He didn't speak ever again, as his mind was always absorbed elsewhere. He looked terrible and his disciples became full of anxiety. Within a short while, without any warning, Laksmipati left this world. Who can understand properly the character and pastimes of the Lord and His pure devotee Laksmipati Tirtha? Just see the purity of Laksmipati, that the Lord appears directly to play with him.

Usually it is accredited to Madhavendra Puri Goswami, the disciple of Laksmipati, as being the spiritual master of Lord Nityananda Prabhu, but here it is mentioned otherwise.

Let us substantiate this story a little. In the Caitanya Caritamrta, Madhya lila (3.85) Srila A.C. Bhaktivedanta Swami writes: "In Khadadaha, sometimes people misunderstood Nityananda Prabhu to belong to the sakta sampradaya whose philosophy is antah saktah bahih saivah sabhayam vaisnavo matah. 

According to the sakta sampradaya, a person called kaulavadhuta thinks materially while externally appearing to be a great devotee of Lord Siva. When such a person is in an assembly of Vaisnavas, he appears like a Vaisnava. Actually Nityananda Prabhu did not belong to such a community. Nityananda Prabhu was always a brahmacari of a sannyasi of the vaidika (Vedic) order. Actually He was a paramahamsa. Sometimes He is accepted to be a disciple of Laksmipati Tirtha. If He is so accepted, Nityananda Prabhu belonged to the Madhva sampradaya. He did not belong to the tantrika sampradaya of Bengal."

In a conversation I had with HH Bhakti Hridoy Mangal Maharaja, Secretary General of the Sri Caitanya Gaudiya Mutt, he remembered hearing personally an instance that was related by Srila Bhaktisiddhanta Sarasvati Goswami Maharaja Prabhupada (sometime in the late 1920's during a class), wherein Lord Nityananda walked off with a sannyasi who came to beg alms at His parent's house (as mentioned in Caitanya Bhagavata). 

The sannyasi asked Hadai Pandit, the father of Lord Nityananda, as is traditional, for some alms and so Hadai Pandit as a dutiful householder agreed. But when the sannyasi asked him to give him the boy (Nityananda) as alms, Hadai Pandit nearly died. Considering his life useless and a bad example to the boy if he didn't fulfill the desires of his saintly guest, he gave the boy to the sannyasi as his assistant - this sannyasi was Laksmipati Tirtha. It is interesting to note that the boy Nityananda simply walked off with the sannyasi without even so much as looking back, just as Lord Rama left His father, Dasaratha, to go to the forest.

Though different circumstances, both Maharaja Dasaratha and Hadai Pandit died within a very short time due to intense separation.

However in Caitanya Caritamrta, Madhya lila (8.128) purport, Srila Prabhupada says: "Sri Nityananda Prabhu was initiated by Madhavendra Puri, a sannyasi. According to others, however, He was initiated by Laksmipati Tirtha."

Visnu Puri

Around the same time was a great Vaisnava preacher by the name Visnu Puri. We briefly mentioned something about him in relation to his guru, Jayadharma Tirtha, in that section, so at this point let us look a little closer at his pastimes. Though he was directly one of the noted acaryas in the guru parampara, certainly it appears that he must have been a great devotee to have gained recognition by the great Kavikarnapura, the celebrated compiler of the Gaura Ganoddesa Dipika. If Kavikarnapura thinks his name worthy of mentioning, then who am I to deny him a mention? According to history he was a sannyasi of Tirhit district. 

One report is that Visnu Puri met Lord Caitanya at Kasi (Benares) while Lord Caitanya was on His way back to Nadia from Vrndavana. They were charmed with each other naturally. The following story is mentioned by B.D. Basu, in his presentation of Visnu Puri's book Bhakti-ratnavali, which says that at their meeting a wonderful interaction took place. 

By the bhakti and learning of Visnu Puri, Lord Caitanya became inspired, and by the grandeur and personal magnetism of Lord Caitanya, the Personality of Godhead, Visnu Puri was inspired. Later a disciple of Visnu Puri left Benares for Jagannatha Puri to bring greetings to Lord Caitanya from his guru. Lord Caitanya sent him back to Kasi with a message, "Make Me a garland of jewels". Everyone was astounded when they heard the greatest renunciate asking for jewels, but they had not the boldness to ask Him why He asked for this. Actually he was referring to Visnu Puri's Bhakti-ratnavali - the necklace of priceless jewels of the Srimad Bhagavatam.

There is another version of this story recorded, that Lord Jagannatha, in a dream came to Visnu Puri and told him to compose and send these prayers to Him in the form of Lord Caitanya. The date recorded on this book, Bhakti-ratnavali, is 1555 Saka era or 1633 AD, but it is humbly suggested that this is the date Bhakti-ratnavali was transcribed from the original, not the date of the actual composition. This was one year before Lord Caitanya passed from the devotees' physical presence.

Visnu Puri was previously known as Visnu dasa. He was a learned brahmana who belonged to the Vaisnava school of Madhva and was a disciple of Jayadharma Tirtha. He first led his life as a householder with wife and children, but when the temper of his wife became too much for him, he left home and took the dress of a sannyasi. Everyone tried to pacify him but he would not return. 

He wandered and settled in Mithila at the shrine of Lord Siva (which is also known as Siva Puri). The Tirtha pandits say that in a dream Lord Siva told him to resume family life, so he returned and took a second wife. In the dream Lord Siva also gave him the Visnu mantra, so at Siva Puri it is suggested that this is when he added Puri to his name, to remember that holy place, as there is no mention of receiving the name from another source.

To have been a disciple of Jayadharma who occupied the Pitha from 1448-1460 AD and to have met Lord Caitanya in Kasi, Visnu Puri must have lived for close on one hundred and fifty years. Of course that is presuming that the dates that we have are exactly correct. There is no doubt that his preaching from the Bhakti sastra, Srimad Bhagavatam, inspired many, among them the great Madhavendra Puri, who became the next in the disciplic succession. It is believed by many that Madhavendra Puri Goswami, though taking diksa initiation from Laksmipati, was given siksa (instruction and inspiration) from Visnu Puri, thus this is why the title "Puri" was added to his name instead of Tirtha, as with the previous parampara acaryas.

In Dr. B.N.K. Sharma's "History of Dvaita Vedanta" he makes a point to say that up until this time this was the parampara which came to be known as the Vyasaraja Mutt line of the Madhva Mutts, following down to the disciples of Vyasatirtha, a strict Madhva line.

Filling in the details over the past couple of generations, the Gaura Ganoddesa Dipika (Text 22) of Kavikarnapura says: "Rajendra's disciple was Jayadharma Muni. Among Jayadharma's disciples was Sriman Visnu Puri, the famous author of the Bhakti-ratnavali. Another disciple was Brahmanya Purusottama." But in the Kantimala, it states:

iti sri purusottama-caranaravinda-

krpa makaranda-bindu pronmilita-

viveka-tairabhukta-paramahamsa-

sri visnu-puri grathita-sri

bhagavatamrtabdhi labdha-

sri bhaktiratnavali kantimala samapata

This indicates that Visnu Puri had some kind of disciple relationship with Purusottama Tirtha (Brahmanya); at least this confirms the time, if not his particular kind of guru-disciple relationship. Substantiating the facts presented here, B.N.K. Sharma points out that there is a traditional line stating that Rajendra Tirtha carried the message of Madhva north to Bihar and Bengal and that Rajendra Tirtha's disciple was Jayadhvaja Tirtha, who was the guru of Visnu Puri.

In these days sometimes one would accept a particular mantra or philosophical point from someone and in that way he would become one's guru. So sometimes certain initiations held more importance than others. For example, one's acceptance into a particular philosophical line would stand as more important than one's family initiation into a mantra for charming snakes, or applying medicine from the Ayurveda.

B.N.K. Sharma says that Visnu Puri was a contemporary of Jayadharma who followed the great Sridhar Swami and due to his dedication to the bhakti marga (devotional line) this could have been a great source of influence on Laksmipati Tirtha and Madhavendra Puri Goswami. Another thing is that there is no record of Visnu Puri's activities in South India, save and except that he headed to North India to preach. To conclude, we can say that Laksmipati and Madhavendra Puri were both from North India and were influenced by Visnu Puri to develop the spontaneous mood of bhakti. 

Later some of Visnu Puri's previously used verses of Sridhar Swami found in his Bhakti-ratnavali turned up in Rupa Goswami's "Padyavali" with reference to Bhakti-ratnavali.