SRI RAGHAVENDRA SWAMY'S SRI RAMACHARITRYA MANJARI

(In this episode, a little apprehension about Shiva Dhanus has been discussed. Please read, comment and share. SDN)

About Shiva Dhanus (Bow of Shiva)

According to the Sri Valmeeki Ramayana, the Bow of Shiva that was lying with King Janaka was secured by Devarata, the originator of Janaka’s dynasty due to the grace of Lord Rudra he earned. In Mahabharata Tatparya Nirnaya by Sri Madhwacharya it is stated that King Janaka did penance to propitiate Lord Rudra and Lord Rudra gifted the special bow as a token of appreciation of the penance. This dichotomy or ambiguity can be cleared through the same principle as was employed while discussing about the handing over of Brahmastra and other great Astras by Vishwamitra. Some texts mention that the Astras were submitted to Sri Rama by sage Vishwamitra before the destruction of Tataka and some other texts state that the arrows were presented after the death of Tataka. The explanation was that the Ramayana that has come down to the present generation might be belonging to the prevailing Brahma Kalpa and the version mentioned in this Ramayana is different from the other version as it might belong to Ramayana or Ramavatar of earlier Brahma Kalpa. Similarly, the matter of who obtained the Bow of Shiva varies from Ramayana of one Kalpa to another. This is perhaps the reason for which Sri Raghavendra Rayaru has not clarified this paradox in clear terms. As it might have happened in all Kalpas, Sri Rayaru has just mentioned “ShivaDhanuhu BanktwA”, meaning “breaking the bow of Shiva”.

Commentators have mentioned “Rudram prati tapaha krutwA JanakEna neetam” to mean that by doing penance in the name of Lord Rudra, king Janaka brought the Bow of Shiva. This statement does not make it clear that Janaka secured the bow from Shiva and brought it. The question of who obtained the Bow from Lord Shiva directly remains unanswered. It is also stated that King Janaka did penance to bring the Bow of Shiva in front of Sri Rama. Therefore, the variance attributed to difference in Kalpa about who obtained the Bow first does not bear any significance nor signifies any change in the fact that Sri Rama broke the arrow. The subject of Janaka doing penance can be explained in any manner as the final outcome or the goal he had in his mind is beyond suspicion.

Even in Sangraha Ramayana, it is mentioned “Varam DhanUratnamalABhi ShamBhOho prasAditA nastapasA chirENa”, where “Nastapasa” is a conjunction comprising “Naha” and TapasA” which means the Bow was secured through “our” penance. In this context, King Janaka does not use “ME tapasA”, which would have meant “I did the penance”. By using “naha tapasA”, King Janaka has said “our penance”, which includes Devarata and himself, if not his other predecessors.

The Swayamvar of Seetha was known to all deities and demons alike. Many of them had come to Mithila to kidnap or rape her and had returned without achieving what they wanted. Gods and goddesses were aware that Seetha Devi was Sri Lakshmi, the consort of Sri Narayana. Therefore, they had come to Mithila to attend the Swayamvara as spectators. The thought to participate in the event as ‘suits’ had never crossed their minds as they knew that she is the Mother of the entire universe and universal order. In fact, the deities did not enter Mithila. They waited outside the city till Sri Rama broke the Bow and then entered the city to witness the splendid spectacle of the Wedding of Sri Rama and Seetha, who were Sri Narayana and Sri Lakshmi.

Separation of Sri Lakshmi from Sri Narayana is unimaginable and the gods and demi gods were well aware of this fact. Sri Rama pretended to be in Ayodhya and Seetha in Mithila. Spiritually awakened persons pretended, as desired and directed by Lord Vishnu, as though the two were living separately in different places. After the Bow was broken by Sri Rama, they saw Sri Rama and Seetha Devi together to make the demons and foolish people believe that the duo was meeting each other for the first time.

King Janaka was quite aware of all the facts. Even if he was unaware of this situation, great saints like Shatananda would have known it.    

     

                                        

    

       

SRI MADHWAVIJAYA - PANCHAMAHA SARGAHA - SHLOKAS 10 TO 12

(The Sanskrit stanzas are given in Kannada script as it may be difficult to read out transliteration. However, the narrative will be in English to help non-Kannada people know the meaning of these stazas. In these stanzas 10 to 12, the incident of Vadisihma and Buddhisagara getting defeated in the debate at the hands of Sri Poornaprajna has been explained. Please read, comment and share.) 

Jaitram prajijnAsu kutUhalAkulam nruNAm kulam pratwaritam nishAmayan|

AvandatOpEtya gurum gariShThaDheehi sa rUpyapeeThAyatanOttamasThitam||10||

ಜೈತ್ರಂ ಪ್ರಜಿಜ್ಞಾಸು  ಕುತೂಹಲಾಕುಲಮ್ ನೃಣಾಂ ಕುಲಂ ಪ್ರತ್ವರಿತಂ ನಿಕಾಮಯನ್|

ಅವದಂತೋಪೇತ್ಯ ಗುರು೦ ಗರಿಷ್ಠಧೀಃ ಸ ರೂಪ್ಯಪೀಠಾಯತನೋತ್ತಮಸ್ಥಿತ೦||10||

SUMMARY: Looking at the crowd that was curiously waiting to know who would win, Sri Madhwacharyaru quickly paced forth, appeared in front of his Guru Sri AchyutaprEksharu, who was there at the great temple (Ananteshwara temple) in Rupyapeethapura and saluted him.

Sri Madhwacharya has once again displayed how a student should obey the Master. He has also shown how Lord Vayu rushes towards anyone calling him the Guru and rescues the person. Each and every action and reaction of Great Masters have hidden meaning and significance. Even though they need not be simply reciprocative or responsive, they do so to show to humanity how to behave in all sorts of situations.   

Sa vAdisihmasya giram gareeyaseemaKhanDayat panDitamanDalAntarE|

TeekShNEna vAkyEna mitEna vEginA gadAm sharENEva vishAradO muhuhu||11||

ಸ ವಾದಿಸಿ೦ಹಸ್ಯ ಗಿರ೦ ಗರೀಯಸೀಮಖ೦ಡಯತ್ ಪ೦ಡಿತಮ೦ಡಲಾ೦ತರೇ|

ತೀಕ್ಷ್ಣೇನ ವಾಕ್ಯೇನ ಮಿತೇನ ವೇಗಿನಾ ಗದಾ೦ ಶರೇಣೇವ ವಿಶಾರದೋ ಮುಹುಃ||11||

SUMMARY: Like a sharp and swift arrow cuts a giant mace into pieces, brilliant Sri Madhwacharyaru instantly shattered the lengthy deliverance of Vadisihma and his accomplices comprising distinguished Pandits into pieces with his sharp counter argument.

It is very clear from this stanza that Vadisihma was the prime speaker on that day and his presentation was unduly lengthy. But, Sri Madhwacharyaru countered them with very few words.

Sri Chalari Acharya states: BudDhisAgaravAdisihmayOrmaDhyE BudDhisAgaramatEna praThamam kaThAm kurvatO VAdisihmasya pakShamaKhanDayaditi BhAvaha|

Sri Vyasanakere Prabhanjanacharyaru comments here that one of the distinct features of Madhwa Siddhanta is that irrespective of the length and depth of the points raised by the rival speakers, a very point-specific, cryptic and most sensible statement is used to comprehensively disprove them as illogical, untenable and unacceptable. Even the works of Sri Madhwacharya are known for brevity and are known to be pregnant with meaning.      

AsAvasUyan dwinavaprakAratO vyacheeklrupat kanchidaThArThamuchchakaihi|

JagadwijEtushchajayE sasamshayastAvajjanO(a)jAyata pUrNachEtasaha||12||

ಅಸಾವಸೂಯನ್ ದ್ವಿನವಪ್ರಕಾರತೋ ವ್ಯಚೀಕ್ಲೃಪತ್ ಕ೦ಚಿದಥಾರ್ಥಮುಚ್ಚಕೈಃ|

ಜಗದ್ವಿಜೇತುಶ್ಚ ಜಯೇ ಸಸ೦ಶಯಸ್ತಾವಜ್ಜನೋ(s)ಜಾಯತ ಪೂರ್ಣಚೇತಸಃ||12||

SUMMARY: Envying fully knowledgeable Sri Madhwacharya for his astounding depth of comprehension, he (Vadisihma) took up a different subject and interpreted it in eighteen ways in a very loud voice. At that moment, the gathering there became suspicious about the victory of Sri Poornaprajna, who could rein in the entire universe.

The eloquence and narrative style, dictum and alacrity of Vadisihma was quite outstanding. The people who had gathered there with huge expectation and anticipation were initially disappointed as it occurred to their mind for a moment that Sri Madhwacharya might not be able to respond to Vadisihma.

It must be noted that there was no dearth of scholars during that period. Moreover, a majority of those scholars were well established because of their eloquence and scholarship. Victory against a weak team is not a victory at all. This is what is obvious from this stanza.    

SRI HARIKATHAMRUTASARA / ಶ್ರಿ ಹರಿಕಥಾಮೃತಸಾರ INTRODUCTION – LEAF 1

OM SRI NARAYANAYA NAMAHA| SRI KARIGIRI LAKSHMINRUSIHMAYA NAMAHA| SRI VAYUVE NAMAHA

Sri Harikathamrutasara is an exemplary, outstanding and most revered composition by the fourth and last of the most distinguished foursome of Dasas, Sri Jagannatha Dasaru (1727-1809). The other three Dasas are Sri Purandara Dasaru, Sri Vijaya Dasaru and Sri Gopala Dasaru and it was the good fortune of Sri Jagannatha Dasaru that he had the blessings of all the three predecessors. He was born in a small hamlet called Byagavatta in the present Manvi taluk in Raichur district. Narasihma, who was also a Dasa, was his father and Lakshmi was his mother’s name. Sri Jagannatha Dasaru belonged to Haritsa Gotra, Yajurveda. As he was born after his parents offered prayers to Lord Srinivasa for several years, he was named as Srinivasa by the parents. He was an extempore poet. He acquired in-depth knowledge of Shastra at a young age and came to be addressed as Srinivasacharya. Sri Balaramacharya, who was conferred the name of Sri Varadedra Tirtha after getting ordained into sainthood and joined the lineage of seers of Sri Raghavendra Swamiji and was the third of the three sons of Sri Venugopalacharyaru, who was the younger brother of Sri Vadeendraru and great grandson of Sri Raghavendra Swamiji, was the tutor of Sri Srinivasacharya. His tutelage was at Mantralaya. Srinivasacharya was a beloved of Sri Satyabodha Tirtharu of Sri Uttaradi Mutt.
He earned great and rich accolades at a very young age due to his scholarship. He was conferred several great titles. Yet, perhaps due to the remnants of sins in previous births, he earned the wrath of Sri Vijayadasaru, a highly distinguished and most scholarly person of those days and even to this date, and got cursed by him to imbibe a very very bad stomach pain and was predicted to be having a very short life. It was at that time that Srinivasacharya repented a lot for what he had committed and devoutly worshipped Lord Vayu. He also surrendered to Sri Vijayadasaru and apologised to him. As directed by Sri Vijayadasaru, he met Sri Gopaladasaru, who was a disciple of Sri Vijayadasaru, and sought a solution for his stomach pain. Sri Gopaladasaru was so kind and gracious that he not only cured the stomach pain but also donated, through his mystic powers, about half of his own life span to Sri Srinivasacharya. As a result, Sri Srinivasa could live his full term on earth. All these developments drove Sri Srinivasacharya to embrace Dasa cult. As directed by Sri Gopaladasaru, Srinivasacharya went to Pandarapura. When he was having a holy dip in Chandrabhaga or the present Bheema River, he secured the pen name Jagannatha Vithala, under which he began his composition. He is today one of the most revered and remembered Dasa called Sri Jagannatha Dasaru. The rest of his life was entirely dedicated to spread of Hari sarvOttamatva, discourses, lectures and deliberations on philosophy, composition of very rich and everlasting poetry. He breathed his last in 1809 at his native place Mavi on Bhadrapada Shukla Navami. This is a brief history of Sri Jagannatha Dasaru, whose contribution to Dasa literature is beyond our vocabulary or dictum to describe. Sri Harikathamrutasara is his magnum opus.
A little insight into his works to the best of our knowledge is believed to pay some tribute to a Himalayan devotee of Sri Hari, before embarking on our tryst with Sri Harikathamrutasara with the grace of Lord Hari and Lord Vayu.
PLEASE READ, COMMENT AND SHARE. THE STANZAS WILL BE GIVEN IN KANNADA SCRIPT ALSO. SDN

SRI VADIRAJA'S TEERTHA PRABANDHA - STEP 3

SRI VADIRAJA’S TEERTHA PRABANDHA – STEP 3

HIS LITERARY WORKS

The greatness of Sri Vadirajaru is something beyond ordinary perception, expression or diction. It is indeed a privilege, grace of Sri Hari, Sri Vayu and Sri Vadirajaru for anyone to take a peep into some outstanding works of Sri Vadirajaru. What is more heartening to note is that Sri Vadirajaru has written in Sanskrit as well as Kannada. It is unfortunate that many of his works are not available and a few published works are also not accessible at present. Some are still to be published. According to scholars, about twelve works of Sri Vadirajaru are of great value. He has written independent philosophical books in poetic form, several commentaries on Puranas; poetry, Stotras, devotional songs or Keertanas and a few translations from Sanskrit to Kannada.

1.   YUKTIMALLIKA

Yuktimallika is considered to be an exceptional work by Sri Vadirajaru. It comprises of 5,379 Shlokas or stanzas. It is said that such an exemplary poetic work of outstanding literary features is not there in any other language anywhere in the world. A book of great literary value and excitement composed to protect the tenets of Dwaita philosophy is considered to be the magnum opus of Sri Vadirajaru. It consists of several Yuktis or solutions that are like the Jasmine flower, which is not only attractive but also pleasantly fragrant. Mallika means Jasmine. It has five sections namely Guna or quality; Shuddhi or purity; Bheda or divisive technique; Vishwa or universe and Phala or the positive result. Sri Vadirajaru has divided the work into four parts namely Samanvaya, where he asserts that Lord Hari possesses all qualities; AvirODha, where he contends that there is a least doubt about these qualities of the Lord; Sadhana, where he furnishes the path to impress and propitiate the Lord and Phala, where he tells us what will happen when the Lord is impressed with us. Sri Vadirajaru has cited excerpts from Shastra, Purana, Smruti, Lokanyaya (Universal Law) and the paths or ways mentioned in the Four Cantos of Brahma Meemamsa. What is most relevant is that in this work, Sri Vadirajaru has clearly explained that it is only Sri Mukhyaprana who can guide a person to the path of Moksha or salvation and that Sri Madhwacharya is an incarnation of Sri Mukhyaprana.

2, HARIBHAKTILATA

Sri Haribhaktilata is an anthology of 300 poems that explain the meaning of Shrutis. Sri Vadirajaru beautifully establishes in Sri Haribhaktilata that Lord Shankara is a dedicated devotee of Paramatma and that Lord Hari is the only God who can grant or sanction Moksha for anyone. The title Haribhaktilata is in itself a beautiful and meaningful word. Haribhakti means devotion to Lord Hari and Lata means a creeper. Sri Vadirajaru states in this work that his Haribhaktilata is very close to the heart of “Turagavadana”, where Turaga means horse and Vadana means face. He mentions that Lord Hari or Hayagreeva loves Haribhaktilata.

3.   SARASABHARATI VILASA

In all, there are as many as 696 spiritual texts in Sri Sarasabharati Vilasa. He wonderfully, interestingly and logically mentions that only Lakshmi, Brahma, Vayu, Saraswati and Bharati possess pure , unbiased, comprehensive and unambiguous devotion to Lord Hari. Stating that these deities cannot be touched or troubled by Kali, he divulges that all others have drawbacks and their actions, expressions and attitude are subject to errors and omissions. To provide authenticity to his principles, Sri Vadirajaru quotes and explains those quotes drawn from Upanishat, Mahabharata and other texts.

PLEASE READ, COMMENT AND SHARE. SDN  

SRI RAGHAVENDRA SWAMY'S SRI RAMACHARITRYA MANJARI

(In the previous episode a question had been raised as to why only Lakshmana, and not Bharata or Shatrughna, accompanied Sri Rama. Sri Lakshminarayana Upadhyaya provides clarification for this query. Please read, comment and share. SDN)

The word Anuja contained in the compound word “mantrAhrudanujasahitastATakAm” provides the answer to this question.

There are words like BhrAta, Anuja, Sahaja in Sanskrit to say younger brother. But, the word “Anuja” means “Anu” + “Ja” which means one who followed his elder brother in character, conduct, behaviour, attitude and every walk of life. Moreover, Lakshmana was born after the birth of Sri Rama to merely ‘follow’ his brother, which is not indicated in Bhrata or Sahaja and so on. Yet again, the fact that even Bharata and Shatrughna were born after Sri Rama gives room for suspicion. The answer is that Lakshmana, the name itself suggests that his whole and sole aim in life was the “Lakshy” or the goal of propitiating Sri Vishnu. Although Lakshmana, Bharata and Shatrughna are all Anujas, Lakshmana, who was an incarnation of Adi ShSha, was superior in terms of devotion and other qualities, than Bharata, who was an incarnation of Manmatha manifested in the Holy Disc Sudarshana, and Shatrughna, an incarnation of Aniruddha manifested in the Holy Conch Panchajanya. Therefore, Lakshmana was most qualified to be Anuja of Sri Rama. In recognition of the devotion that Lakshmana inherited, Sri Rama took him.

Sri Lakshminarayana Upadhyaya states that Sri Raghavendra Rayaru has deftly employed the compound word “mantrAhrudanujasahitaha” in another sense. Apart from breaking the word as “MantrAhrut” and “Anujasahitaha”, it can be further precipitated. The word “MantrA” has been formed from “MantRu” by considering it in the Truteeya Vibhakti, which becomes an adjective of Vishwamitra. The word Vishwamitra becomes “VishwamitrENa” in Truteeya Vibhakti. The word “MantRu” is a derivative of “Manu” which, if explored further to find the root word, reads as “Manu avabODhanE”, which means ‘supreme knowledge’. Substantiating the “mantrAhrut” by invoking this grammatical method, it becomes ‘MantrA VishwAmitrENa neetaha”, which means Sri Rama was taken by most knowledgeable Vishwamitra.

In the eleventh Sarga of Bhagavata it is mentioned “JnAnee priyatamO (a)tO mE jnAnenAsau biBharti mAm”. Sri Hari has great love for knowledge and knowledgeable persons. He says, “A knowledgeable person always carries me in his heart due to his knowledge and therefore such a person is my beloved.” There are several instances in our Scriptures where Lord Hari delivers such statements and therefore, Sri Rama followed Vishwamitra in appreciation and in recognition of his devotion.

It is further stated that the heart is the most important organ in all beings. The word “Hrudanujasahitaha” means that along with younger brother, who was like his own (Rama’s) heart. Sri Rama followed Vishwamitra, along with Lakshmana, who was like his own heart.

In the expression “AhalyA shApam cha”, the word “cha” has been used with a high degree of care and great reverence by Sri Raghavendraru, according to Sri Lakshminarayana Upadhyayaru. “Cha” means that apart from the rare and miraculous acts symbolically indicated in this particular stanza, Sri Rama displayed several other mysterious, astounding, inexplicable and exemplary acts. Sri Raghavendraru has indicated with the word “cha” that many such acts have been mentioned and explained in Moola Ramayana, Sangraha Ramayana, Mahabharata Tatparya Nirnaya and other texts, though are still short of many more things that are beyond common perception.

A few more misconceptions will be clarified in the coming episodes.          

SRI MADHWAVIJAYA - PANCHAMA SARGAHA SHLOKAS 8 AND 9

(In these two stanzas, arrival of two more scholars at Udupi to have a Vakyartha has been explained. Please read, comment and share. SDN)

SamastavAdeendragajapraBhangadashcharannavanyAm pratipakShakAnkShayA|

VEdadviShAm yaha praThamaha samAyayau sa vAdisihmO(a)tra sabudDhisAgaraha||8||

SUMMARY: A scholar named “Vadisihma”, who could overpower or confront the elephants in the form of greatest advocates and was in the forefront of those despising the Vedas, along with another scholar called “Buddhisagara”, who was searching across the globe to find a person capable of indulging in a debate with him, arrived at Udupi once.

Sri Vadirajaru in his Bhavaprakashika provides details about Visihma and Buddhisagara:

VaishEShikavishEShajnO vAdisihmABhiDhO dwijaha|

Maheem vijitya samprAptO BaudDhAgryam BudDhisAgaram|

KhanDitastEna pAnDityAt tatwakShApEkShakO(a)Bhavat|||

Tau shrutwA maDhwavaidagDheem prAptau tadgurumUchatuhu|

Vadisihma was a Brahmin who was following the Vaisheshika school of philosophy. After getting defeated by Buddhist scholar called Buddhisagara, Vadisihma had become his disciple.

However, in the Chalari Achar’s commentary, there is a slightly different version of this instance. It is mentioned there that it was Buddhisagara, who came to Udupi, along with Vadisihma. Both the names Vadisihma and Buddhisagara appear to be titles conferred upon these scholars by some king or kings in appreciation of their debating capabilities.

Achyutapreksha sends for Ananda Tirtharu  

TasyOrudurgarvavatO jigeeShayA nishAtamAdatta mukundaDheerdrutam|

SwashiShyahastEna maThAntarEShuDhEhe supakShadakSham suKhateerThamArgaNam||9||

SUMMARY: With the inention of scoring victory over that scholar, who was brimming with insipid and bald pride, Achyutapreksha picked from his quiver called ‘different mutt’ and placed on to his hands a sharp arrow adorned with very `capable wings called Sukhateertha.

Sri Narayana Paditacharyaru has employed a figure of speech in this stanze by comparing Sri Poornaprajna to a sharp arrow and the ‘capable wings’ symbolically mean the wide and extraordinary knowledge he possessed. Sri Achyutapreksharu sending words to Sri Poornaprajnaru to vanquish the vanity-ridden scholar has been described as a valiant picking up a sharp arrow from his quiver to end the glory of the warring foe.  

The word “Mathantara” means a person of different and more acceptable reasoning because Sri Poornaprajnaru was able to prove the doctrines of 21 isms as wrong with citations drawn from epics and Scriptures.

It is said that Mathantara referred to in this context is a popular place in Udupi belonging to Bhadarakere Mutt.

The instance of Sri Poornaprajnaru taking on the scholar and his defeat will be explained in the next two stanzas. SDN

SRI VADIRAJA'S "TEERTHA PRABANDHA - STEP TWO

(Initially, a question had been raised about the relevance of Ashwa or the Horse standing with two of its feet on the shoulders of Sri Vadirajaru and consuming the food held by Sri Vadirajaru on his head. Yes, the Ashwa was the Hayagreeva form of Lord Vishnu, who used to come and receive the Hayagreeva, a very popular sweet dish, offered by Sri Vadirajaru. Further explanation of this instance will be furnished later while dwelling on the life history of Sri Vadirajaru. There was another suggestion to use a better phrase than ‘divine person’ for Sri Vadirajaru and the word suggested for use was ‘celestial’. Celestial pertains to all those beings who are believed to be living in the space at different and appropriate levels. They include Apsaras, Gandharvas, Kinnaras, Kimpurushas and so on. “Divine” is perhaps the nearest word to God and Godhood as Sri Vadirajaru is believed to be the successor of the present Lord Vayu, who will be succeed the present Brahma in the next Manvantara.  Please read, comment and share. SDN)

The words “Teertha Prabandha” means commentary on sacred places, though Teertha, literally means a place where a holy river flows. Commentators are of the view that the Dhyana Snana or a bath in meditation is more important than mere visit to a holy place, a dip in a sacred river or a visit to a popular temple. The heart and mind should be purified with the prayers offered to Lord Vishnu, who manifests himself in all other deities and empowers them to grant the sane desires of devotees. This is not to belittle the significance or merits of pilgrimage. The Shloka:

Apavitraha pavitrO vA sarvAvasThAngatOpi vA|

Yaha smarEt PunDareekAkSham sa bAbhyABhyantaraha Shuchihi||

This means: Whoever remembers or recalls the name Pundarekaksha, his corporal body as well as the heart and mind, the interior of the body, will be cleansed, irrespective of whether he is in a sane or insane state or in any other position beyond words.

The Teertha Prabandha of Sri Vadirajaru comprises of 235 stanzas. Scholars are of the opinion that both Teertha Prabandha and RukmiNeeSha Vijaya of Sri Vadirajaru are outstanding for the use of figures of speech that are out of this world.

There is an interesting incident related to the circumstances under which Sri Vadirajaru penned Sri RukmiNeeSha Vijaya. During his pilgrimage, Sri Vadirajaru was passing through Pune, where he saw a procession being taken of a work titled “ShishupAla VaDha” by poet Magha as the scholars in and around that city were of the common opinion that “Shishupala Vadha” was a work of highest value and quality. Sri Vadirajaru told those people that he was possessing a better work than Shishupala Vadha in all respects. He also committed that very soon he would arrange to present that book. He composed the nineteen cantos of Rukmineesha Vijaya at the rate of one canto a day and sent it to the scholars in Pune. They found that Shishupala Vadha was no way near the quality, literary value and content of Rukmineesha Vijaya. They conceded the superiority of Rukmineesha Vijaya and organised a procession of this work, besides honouring Sri Vadirajaru with grand donations and presentations. They also conferred a title “Kavikulatilaka” on Sri Vadirajaru. He explained later that Shishupala Vadha was also in praise of Lord Krishna but the title was highly questionable. Even in the dream of dreams, Sri Vadirajaru does not deviate from his ideology of Hari Sarvottamatva.

A brief note on a majority of works by Sri Vadirajaru will be provided in the coming editions. Please share any good pictures of Madhwa pilgrim centres for use in this submission. SDN