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Vadirajagurugala contributions by Shri Shri Shri Suvidyendra Theertharu, Bangalore He is responsible for the construction of the 8 Maths in Udipi. The Krishna Temple had 8 rooms. That temple is now known as Krishna Math which has 7 rooms now. Vadirajaru asked the Matadipatis to choose their Maths. In the end the last one was left to him which was situated in Agneya direction. It is said that during Rathothsava, it is auspicious to see the Uthsava Murthy when the Ratha turns towards South. Sode Mata is situated there only where one can see the Lord Krishna during Rathotsava. Due to his sacrifice, he got the best place to see the Lord during the Rathothsava. He converted the period of paryaya from 2months to 2 years. If one believes that GOD is present in the body itself, then there is no rebirth. He has made innumerable stotras. When he was in Prayaga, he made a stotra praising Vedavyasa Devaru. Vedavyasa Devaru appeared in front of him. The shloka starts as “Vyasaya…………..thubyam namaha”. This shloka gives vidya and buddhi. In Gokarna, an old man by name Atmadeva was daily reading the dashama skanda of Bhagavatha. Vadiraja’s “kavikadamba kantabusha” contains 15 shlokas. If this is read it covers the dashama skanda of Bhagavatha. If this is read daily, it is said that one will reach the feet of GOD. He made Durga stotra to get rid of kama, kroda, enemies botheration. It contains 15 shlokas. When Vadirajaru made this stotra, it seems Durga Devi appeared in front of him. When Achutharaya was ruling Vijayanagara, he had taken too much of loan which he could not clear, Vadirajaru made the stotra of “Shrishaguna darpana”. This is the story on Laksminarayana. From this Achutaraya got back his wealth. He made “madvashtaka” stotra to relieve from fever. This was experienced by one Yethi by name Krishna Yethi who was blessed with stotra of Vadirajaru in his dream when he was suffering from fever. He got rid of the fever. This stotra is based on Vayu Devaru. He has made stotra on Bhimasena Devaru to get rid of “arishadvarga”. Keechaka’s killing by Bheema represents the removal of passion (kama). Killing of Dushyasana by Bheema represents the removal of angriness (kroda). Killing of Duryodhana by Bheema represents the removal of miserliness,(lobha). Duryodhana was not willing to part with just 5 gramas to Pandavas. Killing of Bakasura by Bheema represents the removal of egoism (durahankara). Killing of Jarasandha represents the removal of jealousy. (mathsarya, asuye). (When the Princess Kashi, the avatara of Droupadi, during ‘Kashi Swayamvara” puts the garland on Bheema, Jarasandha argues with Bheema that he should not have accepted the garland. Then Bhima fights with him and takes him to the Ganga river and dips him in the river Ganga three times. Jarasandha had not taken bath in the river Ganga as he was a Shiva Baktha. He had thought that the river Ganga has started flowing from the feet of Vishnu and he had believed that “Shiva sarvothama” and hence he had not taken bath in the river Ganga. He was a hater of Lord Krishna. That is why Bhima dipped him in the river Ganga before killing him.) He has made a stotra on Udipi Krishna to get back the eye sight. To get rid of fear, he has made a stotra which stats from “Abhiyastavara….” It contains 10 shlokas wherein he has given the illustrations of :1) Dhruva2) Bali 3) immersion of Mandara Parvatha 4) Rudra 5) Daksha 6) Draupadi 7) Ashwathama 8) Sanjeevani 9) Narasimha-Prahlada 10) Ajamila. In old age, the disturbance in mind will be more. To get rid of it also he has made stotra containing 15 shlokas. He has made “navagraha stotra to get rid of graham peede. He has made “shanimani stotra” to get rid of shani kaata. He has illustrated “runamochana stotra” from Narasimha Purana which contains 9 shlokas. If one has not succeeded in vyavahara he has given one shloka for that also. If one is suffering from tiredness he has given a stotra containing 10 shlokas. For getting rid of obstacles also he has given one shloka. “Proshtitha Vigraha-----------------“stotra should be sung after the puje. In Ramayana, Rama kills Vali by hiding behind a tree. Rama had promised Sugreeva that he will kill Vali. As Vali’s was Indra avathara, Rama could not kill in front of him, because he would recognize Rama. Rama asks Vali whether he would want to be alive. Rama would have given him re-birth if Vali had agreed. But Vali would have to live without any strength to fight with Sugreeva. But Vali does not agree for that and he says that he is willing to die in front of Rama. Hence Rama killed Vali by hiding behind a tree. Vadirajaru analyses like this. Madwacharya had told that Bhagavantha in the Vamana avatar with the image of Trivikrama grabbed the three lokas from Bali Chakravarthi by deceiving him. Vadirajaru argues that if we say that Bhagavantha deceived Bali Chakaravathi it amounts to say that Bhagavantha had durguna. He answers as follows: As Vamana, Bhagavantha requested Bali chakravarthi. He grew as Trivikrama and measured the loka with his feet. Bali Chakravarthi pleads that Bhagavantha had deceived him. But Bhagavantha tells him that he did not deceive him but he had told him that he is going to measure the loka from his feet, and it is you who is deceived and it is your foolishness only. This is how Vadirajaru clarifies this doubt. Once there was a Brahmin by name Dwaraki whose newly born baby was disappearing every time Arjuna promises him to save his new born baby. But he could not succeed. Then Krishna takes both Arjuna and the Brahmin in his Ratha towards North side to see the new born baby according to Madwacharya in Thathparya Nirnaya. But Vyasarajaru had written that Krishna went towards West direction. Vadirajaru interprets that Krishna went towards the North-West (Vayavya) direction in search of the new born baby. He asserts this by saying that Ananthasana is situated in the North-West direction from the Meru Parvatha. Vaikunta has 7 forts. The doors are in the four directions. After crossing these doors, Viraja river (nadi) can be seen. After crossing the Viraja River, Ayodhya can be seen. In the middle of Ayodhya, Bhagavantha resides. Jaya Vijaya were guarding the 7th fort. After crossing the fort, Viraja river can be seen. After Viraja river Ayodya City(Pattana) is situated. Viraja river is inside the Brahmanda. Viraja river means Lakshmidevi. Lakshmi Devi will be present in the Viraja river which is the sweating water of Lakshmidevi. In Viraja river linga deha is destroyed. This can happen to only satvik(good) people. Bad people (thamoguna) cannot have bath in Viraja river. From there one goes to Moksha with swarupa Deha. Compiled by: J. Sudhindra Simha, Bangalore.

Sumadhva Vijaya 13: Traiyodasha Sarga

After completing ‘Chatyurmasa’, Shri Madvacharya went towards "Sahya Parvatha". King Jayasimha had sent a messenger to Shri Madvacharya with a request to see him to take back the Granthas stolen by Padmatheertha. Then Shri Madvacharya went towards Kasargod to meet the king Jayasimha. As the riverYamuna follows the river Ganga, sajjanas or (wise people) were following Shri Madhvacharya. Shri Madvacharya with his attractive personality made his journey towards Kasaragod. Even Devathes, Gandarvas, Munis without their appearance were offering their prayers to Shri Madvacharya. In Kasaragod, Acharya visited Madeneshwara temple. After spending the night there next day in the early morning, Shri Acharya preceded his journey towards west by honouring the king’s invitation. One of his shishyas carried Shri Acharya on his shoulder; a group of Shishyas held umbrella over Acharya; and some of the Shishyas carried the books. A Sishya carried the box containing Shaligraama. Many people who were following dharma shaastras prostrated to Acharya. Acharya’s personality has been vividly described. His teeth were shining like kundpushpa, his lips were beautifully red, his wide eyes resembled thavare flower (kamala), and his beautiful ears filled with thulasis, and his beautiful face, which were all the indication of doing good to sajjanas and doing bad to durjans in all the thrilokas. With his devotees surrounding him and in the presence of king Jayasimha, Acharya reached Vishnumangala temple. Shri Madvacharya , the avatar of Vayu Devaru in the midst of king Jayasimha and kings of different countries looked like Full Moon covered by Mars and stars in the sky. . Acharya’s Bhagavatha pravachana on Dashama skanda made the pundits assembled there very happy. At that time there lived a pundit by name Subrahmanya of “Likucha” vamsha with “Angeerasa gothra”. He was married to a devotee of Lord Krisha. Unfortunately, the children born to them died soon. The couple worshiped “HaiHara” and through the grace of Vishnu and Hari, a male child born to them was named as Thrivikrama. Thrivikrama became Thrivikramapundithacharya and composed “Vayu Sthuti” which is an everlasting sthuthi describing the three avatars of Hanuman, Bhima and Madvacharya. (Thrivikramapundithacharya’s son Narayanapundithacharya is the Author of “Sumadhva Vijaya”). During his young age itself, Thrivikrama showed his brilliance in writing poems of great Caliber. He became a great scholar in Advaita shaasthra. Maayavaada containing one lakh twenty five thousand (1, 25000) granthas was mastered by Thrivikramapundithacharya. Once his father Subrahmanyapundit called his son Thrivikramapundithacharya secretly and told him not to believe that Bhagavantha as”Nirguna”, but to worship “Vasudeva” as “Jnaananda” swarupa. This made him to think seriously and he came to the conclusion that the commentary (Bhashya) given to Vedvyasa’s Brahma Sutra by 21 Vedanta Institutions are not collaborating with the Vedvyasa’s Brahma Sutra even though the Bhashya given by Shankaracharya cannot be ignored, the nirgunathwa of Bhagavantha (Brahma) cannot be agreed. Maayavaadis requested Thrivikramapundithacharya who was well versed in Vedas, Shaasthras, and kaavyas to challenge Madhvacharya. Thrivikramapundithacharya started reading granthas of Madhva Shaasthras during nighttime with the help of his brother Shankarapundithacharya who was already a Sishya of Madhvacharya. He was very much impressed with the Madhva Shaasthras. Then Thrivikramapundithacharya met Madhvacharya in Vishnumangala and argued with him for 15 days before becoming his Sishya (disciple).

Prepared by: J. Sudhindra Simha, Bengaluru.

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