Jump to content

Search the Community

Showing results for tags 'Madhva'.



More search options

  • Search By Tags

    Type tags separated by commas.
  • Search By Author

Content Type


Categories

  • Articles (English)
  • Articles (Russian)

Blogs

There are no results to display.

There are no results to display.

Forums

  • Vaishnava Forum (English)
    • Vaishnava Philosophies and Practices
    • Guru in Vaishnava Traditions
    • Lila-katha, Prayers
    • Science: Approaching to Krishna Consciousness
    • Articles
    • Lacto Vegetarianism, Health
  • Vaishnava Forum (Russian)
    • Vaishnava Philosophies and Practices
    • Guru in Vaishnava Traditions
    • Lila-katha, Prayers
    • Science: Approaching to Krishna Consciousness
    • Articles
    • Lacto Vegetarianism, Health

Categories

  • Lord Shri Jagannath
  • For Kids
    • Cartoons in English
    • Cartoons in Hindi
    • Cartoons in Russian
  • Kirtans by Different Vaishnavas
  • Pilgrimages
  • Shripad Aindra das
  • Shrila Bhakti Gaurava Narasingha Swami
  • Shrila Bhakti Pramod Puri Swami
    • Art of Sadhana
    • Biography
    • Vyasa Puja
    • Darshans
  • Shrila Bhakti Rakshak Shridhar Swami
    • Darshans
    • Biography
  • Shrila Bhakti Sarvaswa Govinda Swami
  • Shrila Bhakti Siddhanta Saraswati Swami
  • Shrila Bhakti Vallabha Tirtha Swami
    • Moscow, 1999
    • Lectures, Darshans
  • Shrila Bhakti Vedanta Narayana Swami
    • 1996
    • 1997
    • 1998
    • 1999
    • 2000
    • 2001
    • 2002
    • 2003
    • 2004
    • 2005
    • 2006
    • 2007
    • 2008
    • 2009
    • 2010
    • Undated
  • Shrila Bhakti Vedanta Sadhu Swami
  • Shrila Bhakti Vedanta Swami
  • Shrila Bhakti Vedanta Trivikram Swami
  • Shrila Gour Govinda Swami
  • Shrila Lokanatha Swami
  • Shrila Mukundananda Swami
  • Shrila Premananda Govinda Sharan
  • Shri Shri Radha-Raman Deity
  • Shrila Vinod Bihari Das babaji
  • Shrila Vishwananda Swami
  • Tridandi Swami Purushottam Das Ramanuja jeeyar
  • Vedic Knowledge
  • Vraj
  • Yoga Stories by Gauranga das
  • Tridandi Swami Purushottam Das Ramanuja jeeyar's Video

Categories

  • Vaishnava Books
    • All Vaishnava Books
    • Vaishnava Books by Authors
    • Favourite Books
  • Vaishnava Video
    • Vaisnava Bhajans
    • Lectures (Hari-katha)
    • Movies
  • Vaishnava Audio
    • Vaisnava Bhajans
    • Lectures (Hari-katha)
    • Audio Books
  • Vaishnava Soft
  • Tridandi Swami Purushottam Das Ramanuja jeeyar's Download

Playlists

  • Shrila Vinod Bihari Das babaji
  • Shrila Lokanatha Goswami
  • Shripad Aindra das
  • Bhudev
  • Jagjit Singh
  • Keshavaji Gaudiya Matha
  • Krishna Das
  • Shrila Krishna Das Babaji
  • Shripad Bhakti Vedanta Muni Swami
  • Sudarshan
  • Vakreshvar
  • Shrila Ananta Das Babaji
  • Shri Bhagavan Veda Vyasa
  • Shrila Vrindavan Das Thakur
  • Shrila Bhakti Vedanta Narayana Swami
  • Shrila Bhakti Vinoda Thakur
  • Shrila Sanatana Goswami
  • Shrila Vishvanatha Chakravarti Thakur
  • Shrila Krishna Das Kaviraja Goswami
  • Stories for Children
  • Shrila Bhakti Pragyana Keshava Goswami
  • Shrila Bhakti Promod Puri Goswami
  • Valmiki Muni
  • Shrila Bhakti Rakshak Shridhar Swami
  • Shrila Bhakti Sarvasva Govinda Swami
  • Shrila Bhakti Vallabha Tirtha Swami
  • Shrila Bhakti Vedanta Swami Prabhupada
  • Tridandi Swami Purushottam Das Ramanuja jeeyar's Listen

Marker Groups

  • Vraja-dhama
  • Vraja-dhama: Radha-kunda and Shyama-kunda
  • Vraja-dhama: Different
  • Vraja-dhama: Varshana
  • Vraja-dhama: Nandgaon
  • Vraja-dhama: Vrindavan
  • Vraja-dhama: Mathura
  • Vraja-dhama: Govardhan
  • Vraja-dhama: Raval
  • Vraja-dhama: Gokul
  • Vraja-dhama: Madhuvana
  • Vraja-dhama: Talavana
  • Vraja-dhama: Kumudavana
  • Vraja-dhama: Bahulavana

Find results in...

Find results that contain...


Date Created

  • Start

    End


Last Updated

  • Start

    End


Filter by number of...

Found 4 results

  1. 59 downloads

    Texts by Madhva: books. Language: English, Kannada, Sanskrit, Malayalam, Tamil, Telugu, Bengali. Format: pdf. Content: Тексты Мадхвы: книги. Язык: английский, каннада, санскрит, малаялам, тамильский, телугу, бенгали. Формат: pdf. Содержание:

    Free

  2. 32 downloads

    Texts by Madhva: books. Language: English, Kannada, Sanskrit, Malayalam, Tamil, Telugu, Bengali. Format: pdf. Content: Тексты Мадхва: книги. Язык: английский, каннада, санскрит, малаялам, тамильский, телугу, бенгали. Формат: pdf. Содержание:

    Free

  3. A108-AI

    Shrila Madhvacarya

    Thursday, 13 October 2005 Shri Shrimad Bhaktivedanta Narayana Gosvami Maharaja [February 5, 2017 is the disappearance day of Shri Madhvacharya (in India), our sampradaya-Acharya. Please accept this lecture given by Shrila Narayana Gosvami Maharaja on his appearance day on October 13, 2005 in Mathura. To hear this lecture, please click on this link.] Today is the appearance day of Shri Madhvacharya, who is the sampradaya-Acharya of our Brahma-Madhva-Gaudiya Vaisnava Sampradaya.*[See Endnote 1] He appeared in a place called Pajaka-ksetra. His father's name was Madhvagaya, his mother's name was Vedavidya, and his childhood name was Vasudeva. He took sannyasa at a very young age, and his sannyasa-name was Purna-prajna. His sannyasa-guru, who followed the mayavada philosophy of impersonalism, was named Shri Acyuta-preksa. MadhavAcharya took birth in Udupi, and his life was quite astonishing. He was an incarnation of Hanuman, Bhima, and Vayu - so he was very strong. There was once a businessman who was trading in gopi-candana (tilaka). His boat became stuck in the mud and could not go forward. At that time Shrila Madhvacharya had been bathing in the ocean, and he saw the big ship full of large pieces of gopi-candana there. He was approached by that businessman, and in order to assist him, he pushed the boat - by himself. He was so strong that the boat started moving, and he was offered a very big piece of candana as a gift, in appreciation. In the meantime, while the boatmen were unloading the candana, that piece was broken, and a very beautiful deity of Krsna manifested from inside. That Deity's name was of Bala-gopala - Dadhi-manthana Gopala. This Gopala Deity carries Mother Yasoda's stick for churning yogurt. He became very happy. Although the Deity was very heavy, he took the Deity on his shoulder, and, carrying Him to Udupi, he sang a song to Him that came spontaneously from his heart. In other words, as he walked the seven miles to Udupi, he composed the song called Dvadasa-stotra (Twelve Prayers). He carried the Deity there himself, composing many stavas and stutis (hymns and prayers) to Gopala, and after reaching Udupi, he established Gopal there. Shrila Madhvacharya wrote many books, and especially important are his three commentaries on Brahma-sutra - Brhad-bhasya and two Anubhasyas. In the Brhad-bhasya, he gave evidences for the presentation of his suddha-dvaita-vada philosophy. This philosophy states: Lord Shri Krsna, God, is the supreme eternal, the supreme living entity, the Supreme Self. The purpose of the entire yoga system is to concentrate the mind on this Supreme Self. We are not the Supreme Self. That should be understood. The Supreme Self is God. This is suddha-dvaita-vada - pure dualism. God is different from me. He is supreme and I am subordinate. He is great, and I am small. He is infinite and I am infinitesimal. In his commentary, Shrila Madhvacharya wrote his own composition in the form of Sanskrit verses, defeating the impersonal conception of Shri Sankaracharya. All the Vaisnava sampradaya-Acharyas, like Shri RamanujAcharya, Visnusvami and Nimbaditya, have contributed to defeating the theories of Shri Sankaracharya, and Shrila Madhvacharya did this especially with his philosophy of suddha-dvaita-vada or bheda-vada (pure dualism). The Srutis (Vedic scriptures) have described both principles: that the individual soul is the same as God and also that the soul is different from Him. In most cases, however, prominence has been given to the aspect of difference. In his writings, Shrila Madhvacharya has described five differences: There is an eternal difference between God and the jiva (the infinitesimal living entity), God and maya (the Lords deluding, material potency), maya and the jiva, one jiva and another jiva, and one feature of maya and another feature of maya. All the four bona fide sampradayas are Vaisnava-sampradayas. This means there is similarity in their goal and object of worship. They all worship Visnu-tattva (The Supreme Lord in His plenary manifestation). The followers of Shri RamanujAcharya-sampradaya worship Shri Laksmi-Narayana, and in the sampradaya of Shrila Madhvacharya there is worship of Bala-gopala Krsna. Shrila Madhvacharya established four main Mathas (temples). In each of these Mathas there were two sannyasis, so in total there were eight sannyasis. These eight sannyasi Acharyas practiced worshiping Lord Krsna in the mood of the gopis, but this worship was not given to the general population. Shriman Mahaprabhu saw some lacking in the conception of Shrila Madhvacharya, and He adjusted that. Shri Kavi Karnapura and Shri Baladeva Vidyabhushana have both declared that our Sampradaya-Acharya is Shrila Madhvacharya. In our disciplic succession we see that Shrila Madhavendra Puri took initiation from Shrila Laksmipati Tirtha in the Madhva-sampradaya. Therefore we have a connection with Shri Madhvacharya, although we are especially related with Shrila Madhavendra Puri. Shri Advaita Acharya and Shri Nityananda Prabhu are related with Shrila Madhavendra Puri, and Madhavendra Puri is related with Shri Madhvacharya. Some people do not accept the position of Shri Madhvacharya - that he is our Sampradaya-Acharya.*[See Endnote 2] Some sahajiyas and caste gosvamis cannot reconcile this. They say that Shrila Baladeva Vidyabhushana was not in our sampradaya, because he was in the Madhva-sampradaya.*[See Endnote 3] But actually, our sampradaya is related to Shrila Madhvacharya. Shrila Bhaktivinoda Thakura has therefore said very strongly that those who do not accept Shrila Baladeva Vidyabhushana or Shrila Madhvacharya have no relation to pure bhakti. They are kali-chela, disciples of the personality of Kali-yuga . We must understand all these established philosophical truths. Then we can understand who Shrila Madhvacharya is, and what our relation with him is. We are Vaisnava sannyasis. We have the sannyasa name "Bhaktivedanta". I want that especially those who are in the renounced order, sannyasis, should learn and remember at least some of the sutras (aphorisms) of Vedanta. They should remember at least twenty-five sutras, together with their meaning and explanation. If you remember at least ten sutras of the Brahma-sutra, from the first one up to the tenth, you will find all philosophy there. In the Shrimad-Bhagavatam's four original verses, the entire Shrimad-Bhagavatam is present, and this is also the case with Brahma-sutra; all the sutras are included in the first ten. You should surely remember them, otherwise you will be defeated by mayavada philosophers. Gaura-premanande hari hari bol! *Endnote 1: Chaitanya Mahaprabhu next arrived at Udupi, the place of Madhvacharya, where the philosophers known as Tattvavadis resided. There He saw the Deity of Lord Krsna and became mad with ecstasy. PURPORT Shripada Madhvacharya took his birth at Udupi, which is situated in the South Kanarada district of South India, just west of Sahyadri. This is the chief city of the South Kanarada province and is near the city of Mangalore, which is situated to the south of Udupi. In the city of Udupi is a place called Pajaka-ksetra, where Madhvacharya took his birth in a Sivalli-brahmana dynasty as the son of Madhyageha Bhatta, in the year 1040 Sakabda (A.D. 1119). According to some, he was born in the year 1160 Sakabda (A.D. 1239). In his childhood Madhvacharya was known as Vasudeva, and there are some wonderful stories surrounding him. It is said that once when his father had piled up many debts, Madhvacharya converted tamarind seeds into actual coins to pay them off. When he was five years old, he was offered the sacred thread. A demon named Maniman lived near his abode in the form of a snake, and at the age of five Madhvacharya killed that snake with the toe of his left foot. When his mother was very much disturbed, he would appear before her in one jump. He was a great scholar even in childhood, and although his father did not agree, he accepted sannyasa at the age of twelve. Upon receiving sannyasa from Acyuta Preksa, he received the name Purnaprajna Tirtha. After traveling all over India, he finally discussed scriptures with Vidyasankara, the exalted leader of Srngeri-matha. Vidyasankara was actually diminished in the presence of Madhvacharya. Accompanied by Satya Tirtha, Madhvacharya went to Badarikasrama. It was there that he met Vyasadeva and explained his commentary on the Bhagavad-gita before him. Thus he became a great scholar by studying before Vyasadeva. By the time he came to the Ananda-matha from Badarikasrama, Madhvacharya had finished his commentary on the Bhagavad-gita. His companion Satya Tirtha wrote down the entire commentary. When Madhvacharya returned from Badarikasrama, he went to Ganjama, which is on the bank of the river Godavari. There he met with two learned scholars named Sobhana Bhatta and Svami Sastri. Later these scholars became known in the disciplic succession of Madhvacharya as Padmanabha Tirtha and Narahari Tirtha. When he returned to Udupi, he would sometimes bathe in the ocean. On such an occasion he composed a prayer in five chapters. Once, while sitting beside the sea engrossed in meditation upon Lord Shri Krsna, he saw that a large boat containing goods for Dvaraka was in danger. He gave some signs by which the boat could approach the shore, and it was saved. The owners of the boat wanted to give him a present, and at the time Madhvacharya agreed to take some gopi-candana. He received a big lump of gopi-candana, and as it was being brought to him, it broke apart and revealed a large Deity of Lord Krsna. The Deity had a stick in one hand and a lump of food in the other. As soon as Madhvacharya received the Deity of Krsna in this way, he composed a prayer. The Deity was so heavy that not even thirty people could lift it. Madhvacharya personally brought this Deity to Udupi. Madhvacharya had eight disciples, all of whom took sannyasa from him and became directors of his eight monasteries. Worship of the Lord Krsna Deity is still going on at Udupi according to the plans Madhvacharya established. Madhvacharya then for the second time visited Badarikasrama. While he was passing through Maharashtra, the local king was digging a big lake for the public benefit. As Madhvacharya passed through that area with his disciples, he was also obliged to help in the excavation. After some time, when Madhvacharya visited the king, he engaged the king in that work and departed with his disciples. Often in the province of Ganga-pradesa there were fights between Hindus and Muslims. The Hindus were on one bank of the river, and the Muslims on the other. Due to the community tension, no boat was available for crossing the river. The Muslim soldiers were always stopping passengers on the other side, but Madhvacharya did not care for these soldiers. He crossed the river anyway, and when he met the soldiers on the other side, he was brought before the king. The Muslim king was so pleased with him that he wanted to give him a kingdom and some money, but Madhvacharya refused. While walking on the road, he was attacked by some dacoits, but by his bodily strength he killed them all. When his companion Satya Tirtha was attacked by a tiger, Madhvacharya separated them by virtue of his great strength. When he met Vyasadeva, he received from him the salagrama-sila known as Astamurti. After this, he summarized the Mahabharata. Madhvacharya's devotion to the Lord and his erudite scholarship became known throughout India. Consequently the owners of the Srngeri-matha, established by Sankaracharya, became a little perturbed. At that time the followers of Sankaracharya were afraid of Madhvacharya's rising power, and they began to tease Madhvacharya's disciples in many ways. There was even an attempt to prove that the disciplic succession of Madhvacharya was not in line with Vedic principles. A person named Pundarika Puri, a follower of the Mayavada philosophy of Sankaracharya, came before Madhvacharya to discuss the sastras. It is said that all of Madhvacharya's books were taken away, but later they were found with the help of King Jayasimha, ruler of Kumla. In discussion, Pundarika Puri was defeated by Madhvacharya. A great personality named TrivikramAcharya, who was a resident of Visnumangala, became Madhvacharya's disciple, and his son later became NarayanAcharya, the composer of Shri Madhva-vijaya. After the death of TrivikramAcharya, the younger brother of NarayanAcharya took sannyasa and later became known as Visnu Tirtha. It was reputed that there was no limit to the bodily strength of Purnaprajna, Madhvacharya. There was a person named Kadanjari who was famed for possessing the strength of thirty men. Madhvacharya placed the big toe of his foot upon the ground and asked the man to separate it from the ground, but the great strong man could not do so even after great effort. Shrila Madhvacharya passed from this material world at the age of eighty while writing a commentary on the Aitareya Upanisad. For further information about Madhvacharya, one should read Madhva-vijaya, by NarayanAcharya. The Acharyas of the Madhva-sampradaya established Udupi as the chief center, and the monastery there was known as Uttararadhi-matha. A list of the different centers of the Madhvacharya-sampradaya can be found at Udupi, and their matha commanders are (1) Visnu Tirtha (Soda-matha), (2) Janardana Tirtha (Krsnapura-matha), (3) Vamana Tirtha (Kanura-matha), (4) Narasimha Tirtha (Adamara-matha), (5) Upendra Tirtha (Puttugi-matha), (6) Rama Tirtha (Sirura-matha), (7) Hrsikesa Tirtha (Palimara-matha), and (8) Aksobhya Tirtha (Pejavara-matha). (Chaitanya-caritamrta, Madhya-lila, 9.246 purport by Shrila Prabhupada Bhaktivedanta Swami Maharaja)] [Endnote 2: "Objection 4: While touring in South India, Shriman Mahaprabhu went to Udupi. There he had a discussion with a tattva-vadi Acharya, who was in Shri Madhva Acharya's sampradaya. Mahaprabhu refuted the views of the tattva-vadis, so He can never be included in that sampradaya. "Refutation: Shriman Mahaprabhuji did not directly refute Madhva Acharya's ideas about suddha-bhakti. Rather, He refuted the distorted opinions of the tattva-vadis which had entered into the Madhva Sampradaya in the course of time. Readers can understand this simply by looking in this section of Shri Chaitanya-caritamrta (Madhya 9. 276-277) prabhu kahe,--karmi, jnani,--dui bhakti-hina tomara sampradaye dekhi sei dui cihna sabe, eka guna dekhi tomara sampradaya satya-vigraha kari' isvare karaha niscaye "Karmis and jnanis are devoid of devotion, and it is seen that both of these are respected in your sampradaya. Still, in your sampradaya there is one very great quality - the form of Bhagavan or Shri vigraha has been accepted. Not only this, but Shri vigraha has also been accepted as Vrajendra-nandana Shri Krsna Himself. He is worshipped in your sampradaya in the form of Nrtya-Gopala." "This proves that Shriman Mahaprabhu refuted distortions which later entered the Madhva Sampradaya in the course of time. He did not refute Madhva Acharya's opinions on suddha-bhakti or the fundamental conclusions that he expressed in his commentaries. On the contrary, we have already shown that literatures such as Tattva-sandarbha and Sarva-samvadini have been based on the conclusions of Shri Madhva and his disciples and grand-disciples. In this connection we should point out that a difference of sampradaya does not generally arise from some minor difference of opinion. Rather, the difference between sampradaya comes from the differences of theory about the principal object of worship." ((Bhakti Prajnana Keshava Gosvami, His Life and Teachings, pages 423-424) Shri Chaitanya Mahaprabhu accepted the chain of disciplic succession from Madhva Acharya, but the Vaisnavas in His line do not accept the tattva-vadis, who also claim to belong to the Madhva-sampradaya. To distinguish themselves clearly from the tattva-vadi branch of Madhva's descendants, the Vaisnavas of Bengal prefer to call themselves Gaudiya Vaisnavas. Shri Madhva Acharya is also known as Shri Gauda-purnananda, and therefore the name Madhva-Gaudiya-sampradaya is quite suitable for the disciplic succession of the Gaudiya Vaisnavas. Our spiritual master, Om Visnupada Shrimad Bhaktisiddhanta Sarasvati Gosvami Maharaja, accepted initiation in the Madhva-Gaudiya-sampradaya. (Chaitanya-caritamrta - Adi-lila 1.19, purport by Shrila Prabhupada Bhaktivedanta Swami Maharaja)] [*Endnote 3: "Of the four Vaisnava sampradaya-Acharyas, only Madhva Acharya is celebrated by the name of tattva-vadi. Since Shri Jiva Gosvami has personally established tattva-vada, the Vaisnavas of the Madhva-Gaudiya Sampradaya are therefore tattva-vadis. In the third sloka of the mangalacarana (auspicious invocation) of Tattva-sandarbha, Shri Jiva Gosvami glorifies his guru Shri Rupa Gosvami and his paramguru Shri Sanatana Gosvami as 'tattvajnapakau' (the Acharyas who proclaim tattva). Similarly, the crown of the dynasty of vaisnava Acharyas, Shri Baladeva Vidyabhushana Prabhu, has also designated Shri Rupa and Shri Sanatana as 'tattvavid-uttamau' (the highest of all knowers of tattva) in his commentary on this same sloka.| "It is clear from this that Shri Jiva Gosvami has offered respect to Shri Madhva Acharya, and that Shri Baladeva Vidyabhushana has followed Jiva Gosvami in honoring Madhva Acharya. Baladeva Vidyabhushana Prabhu has not shown any prejudice towards Madhva Acharya. On the contrary, if we compare Jiva Gosvami with Baladeva Vidyabhushana, we find that Baladeva Vidyabhushana has glorified the two Gosvamis Shri Rupa and Sanatana more than Jiva Gosvami has. There is no doubt whatsoever that Shri Baladeva Vidyabhushana is situated in the amnaya-dhara (the transcendental current of conclusive evidence) or the parampara of Shri Gaura-Nityananda Prabhus and of Shrila Jiva Gosvamipada who immediately follows them. Shri Baladeva Vidyabhushana is in the ninth generation from Shri Nityananda Prabhu according to bhagavat-parampara, and in the eighth generation according to pancaratrika-parampara. Historians have accepted his pancaratrika-parampara as follows; Shri Nityananda, Shri Gauridasa Pandita, Hrdaya Chaitanya, Syamananda Prabhu, Rasikananda Prabhu, Nayanananda Prabhu and Shri Radha-Damodara. Shri Baladeva Prabhu is the initiated disciples of this Shri Radha-Damodara and is also the most prominent siksa disciple of Shri Visvanatha Cakravarti. "Historians have declared that in no branch of the Madhva guru-parampara were there any brilliant scholars of such widespread fame as Baladeva. In fact, at that time no one in any sampradaya anywhere in India could equal Shri Baladeva's knowledge in logic, in Vedanta and in sastra such as the Puranas and itihasas. It is true that he stayed for some days in the most prominent matha established by Shri Madhva Acharya in Udupi, and that he studied the Shri Madhva commentary on Vedanta; however, the Shri Gaudiya Sampradaya was more of an influence upon him than was the Shri Madhva Sampradaya. "It is natural for scholarly personalities, who are worshipable throughout the worlds and who are the preceptors of great precepts, to follow in the lotus footsteps of the Vaisnava Acharyas of the very influential Madhva-Gaudiya Sampradaya. Shri Baladeva thoroughly studied the commentary of Madhva, and also made a meticulous study of the commentaries of Sankara, Ramanuja, Bhaskara Acharya, Nimbarka, Vallabha and others. It is illogical to say that he is included in each one of those sampradayas because he had studied those groups of philosophers. "Shri Baladeva Prabhu has described historical events and quoted the conclusions of the previous Gaudiya Vaisnava Acharyas in many literatures, such as his Govinda-bhasya, Siddhanta-ratnam, Prameya-ratnavali and his commentary on Tattva-sandharba. He has enabled all the philosophers of the world to understand that the Shri Gaudiya Vaisnava Sampradaya is included within the Madhva Sampradaya. In this regard all the scholars of the world, eastern and western, ancient and modern, have bowed their heads in reverence, and have unanimously accepted the siddhanta and opinions of Shri Baladeva Vidyabhushana Prabhu. "Shri Baladeva Vidyabhushana was sent by Shri Visvanatha Cakravarti to protect the honor of the Gaudiya Vaisnava sampradaya in the Galata Gaddi in Jaipura. There he defeated the objecting panditas of the Shri sampradaya in scriptural debate. There are no second opinions about this. Does this not show that Shri Visvanatha Cakravarti Thakura personally inspired his siksa disciple Baladeva Vidyabhushana to prove that the Gaudiya Vaisnavas are in the line of Madhva Acharya? Shrila Cakravarti Thakura sent his diksa disciple Shri Krsnadeva Sarvabhauma with Shri Baladeva to help him. If Shri Cakravarti Thakura had not been so aged and weak at that time, he certainly would have gone to Jaipur in person to take part in this debate about the sampradaya. He would also have established the very same conclusion as Shri Baladeva Vidyabhushana. There is no sound evidence to prove that Shri Baladeva Vidyabhushana was first an Acharya or disciple in the Madhva Sampradaya. There may be hearsay and imaginative rumors, but no one has given any substantial proof." (Bhakti Prajnana Keshava Gosvami, His Life and Teachings, pages 416-419)]
  4. Site Admin

    Shrila Madhvacharya

    Madhvacharya (1199-1278 CE), also known as Purna Prajna and Ananda Tirtha, was the chief proponent of Tattvavada "philosophy of reality", popularly known as the Dvaita (dualism) school of Hindu philosophy. It is one of the three most influential Vedanta philosophies. Madhvacarya was one of the important philosophers during the Bhakti movement. He was a pioneer in many ways, going against standard conventions and norms. According to tradition, Madhvacarya is believed to be the third incarnation of Vayu (Mukhyaprana) and first two being Hanuman and Bhima. (Padmanabhachar). Madhvacharya is the principal acharya, or spiritual teacher, in in the Brahma-sampradaya, the Vaisnava disciplic line from which the Gaudiya sampradaya descends. He was born in Udupi, South India, in the early thirteenth century. At the age of five he took initiation and at the age of twelve left home to take sannyasa. Madhvacharya studied the Vedas under the compiler of the Vedas, Vyasadeva, in the Himalayas. Madhvacharya’s Vedanta- sutra commentary Purnaprajna-bhasya establishes the doctrine known as Suddha-dvaita-vada. Madhva used his erudite scholarship to crush the Mayavada (impersonalistic) philosophy and establish devotional service to the Supreme Personality of Godhead. (See Sri Caitanya-caritamrta, Madhya-lila 9.245.) For twelve years Madhyageha Bhatta would regularly travel the eight miles north from his village of Belle to Udupi. There at the Anantesvara temple he would pray for a son. One day a devotee in a trance like state climbed the temple flagpole and announced that to reestablish the purest principles of religion, a male child, an incarnation of Vayu, the demigod in charge of air, would soon be born. Madhyageha understood within his heart that this would be his own child. Soon his wife, Vedavati, gave birth to a son. The happy couple named him Vasudeva. From infancy Vasudeva showed extraordinary intellect, so much so that he was given brahminical initiation at age five, three years early. Whatever he heard or read, even just once, he could remember. His body was unusually strong, lustrous, and beautiful. At age eleven, Vasudeva left home for Udupi, to live with Acyutapreksa, an ascetic widely respected for his scholarship and saintly character. After one year, despite strong protests from his father, Vasudeva renounced the world. Acyutapreksa named him Purnaprajna. Less than forty days after taking sannyasa, Purnaprajna defeated Vasudeva Pandita, a famous wandering scholar, in public debate. The pandita was known for his hair-splitting dialectical ability, but he was no match for the young Purnaprajna. The pandita spoke for three days and then dared anyone to refute his conclusions. Purnaprajna shocked the crowd when he accepted the challenge. First, to show he had a full grasp of the issues, he repeated almost verbatim the pandita's arguments. Then, one by one, he smashed them all. His victory was the talk of Udupi. Acyutpreksa gave him the title Anandatirtha, in recognition of his mastery of Vedanta. Word spread far and wide about the debating skill of the young ascetic in Udupi. Challengers and admirers converged on the town. Buddhisagara and Vadisimha, two Buddhist monks who had converted many to their fold, challenged Anandatirtha. After a day-long skirmish, they promised to return the next day. That night, however, they secretly fled from Udupi. Anandatirtha went on a tour of South India. The most notable events on this tour were two encounters with Vidyasankara Swami, the lineal successor to Sripad Sankaracarya, who was the original propounder of the monistic theory of the Absolute Truth. Some basic tenets of Sankaracarya's philosophy are as follows: God and the soul are identical; the formless, senseless, impersonal Absolute is the only reality; all else is illusion; and the incarnations of God are all products of illusion. Anandatirtha was toughly familiar with this philosophy, so he knew all its weak points. With firmness and courage he challenged the venerated Vidyasankara, and a fierce debate ensued. Vidyasankara could not defeat his opponent, yet he refused to accept defeat. They met again, in Ramesvaram, during the monsoon season, at which time Vidyasankara taunted and harassed Anandatirtha. But the young saint tolerated the abuse. On his return journey, while addressing an assembly of learned men, Anandatirtha stated that every Vedic utterance conveyed a triple meaning, that each verse of the Mahabharata had ten meanings, and that each of the thousand prominent names of Lord Visnu had a hundred meanings. When the astonished assembly demanded he prove his statement, Anandatirtha explained a hundred meanings of Visva, the first name of Visnu. Before he could proceed further, however, they begged him to stop, admitting they did not have the intelligence to comprehend his elaborate explanations. Back in Udupi, Anandatirtha, who was now known as Madhva, wrote a commentary on Bhagavad-gita and gave a copy to Acyutapreksa for his approval. Madhva's next tour was to Badarinatha, high in the Himalayas. In Badarinatha he met Srila Vyasadeva, the author of the four Vedas and their voluminous supplementary literature. In preparation for this meeting, Madhva had observed complete silence and complete fasting for forty-eight days. He learned the full meaning of the Vedanta-sutra, the distilled essence of the Vedic wisdom, from the transcendental author himself and promised to write a commentary on the sutras, one that would be faithful to Srila Vyasadeva's original intent and purport. By the time he came down from the Himalayas, his commentary, Sutra-bhasya, was completed. He sent a copy ahead to Udupi for Acyutapreksa's approval. On his return trip, Srila Madhvacarya converted Sobhana Bhatta and Sami Sastri to Vaisnavism. They later became successors to Madhva, as Padmanabha Tirtha and Narahari Tirtha. Madhva refused to let Narahari take sannyasa, ordering him to remain in his high government position, in return for which he was to obtain the Deities of Mula Rama and Sita, lying in the King of Kalinga's treasury. For many years Narahari remained in that service, until finally, just three months before Madhva's departure from this world, Narahari brought the ancient images of Sita-Rama to his guru. These were the original Deities of Rama and Sita, worshiped by Maharaja Iksvaku and then by Maharaja Dasaratha, the father of Lord Rama. Then during the time of Lord Krsna's advent, the Pandavas gave them to the Gajapati kings of Orissa. Eventually the Deities were kept in the kings' treasury. While still in his twenties, Srila Madhvacarya undertook a second tour to Badarinatha, this one after he had founded Sri Krsna Matha in Udupi. On the way, a tyrannical king pressed Madhva's party into digging a reservoir for the city of Devagiri. Madhva, however, persuaded the king himself to take part in the digging and then left with his party. The pilgrims had many other hardships and adventures, but Madhva always saved them with his quick thinking and mystic powers. In Badarinatha, Madhva again heard from Vyasa, who gave him eight sacred Salagrama stones. On the return trip Madhva stopped in Goa, where he enacted an amazing gastronomical feat. Previously he had eaten a thousand bananas in one sitting. But in Goa, he out did his earlier record. He ate four thousand bananas and then drank thirty pots of milk. When asked to prove that plants indeed respond to music, Madhva took a few seeds in his hand and began singing in his melodious voice. The seeds sprouted, Madhva continued singing, and the plants grew, swaying to the melody. Madhva continued singing. The plants grew into full maturity and yielded fruits and flowers. News of this feat spread everywhere. From Udupi Madhva travelled south again. In Visnumangalam he debated with Trivikramacarya, a logician and grammarian of remarkable skill, who was able to make the Sanskrit language convey any meaning that suited his purpose. The debate lasted fifteen days, and in the end Trivikrama surrendered at Madhva's feet. A full account of that debate is given the Madhva-vijaya, written by the son of Trivikramacarya. News of Trivikrama's conversion brought hundreds more men and women into Madhva's fold. His life's mission thus became firmly rooted in India. Srila Madhvacarya wrote thirty-nine books clarifying the tenets of Vaisnavism and showing Vaisnavism to be the true Vedic religion. In many of his works he attacked the monistic creed of Sankaracarya's followers, exposing their doctrine as subversive to genuine spiritual understanding. Unable to defeat Madhva by argument, certain groups of monists conspired to impede Madhva's mission by less honourable means. They tried to defame him, declaring him to be a heretic and all his followers outcastes. They even stole his writings and his valuable collection of ancient books, thinking that without literature his mission would be finished. Somehow, King Jaya Simha of Visnumangalam acquired the books and returned them to Madhvacarya. Madhva had appeared in two other incarnations. During the time of Lord Krsna's appearance on the earth he appeared as the warrior Bhima, one of the five Pandava brothers. During the time of Lord Rama, he incarnated as the beloved Hanuman, the ideal servant of the Supreme Lord. And, as in those incarnations, Madhva performed many feats of strength and displayed mystical perfections. As a child he would appear suddenly in one mighty leap from anywhere in response to his mother's call. In school he cured a friend's headache by blowing into his ear. To help his father out of debt he turned tamarind seeds into money. On two occasions he made seeds sprout into plants by singing. An enormous rock in Ambu Tirtha, requiring at least fifty men to move it, bears an inscription stating that Madhvacarya placed it there with one hand. Many times Madhva made small quantities of food increase for distribution to hundreds of people. At the age of seventy-nine, his mission well established, Srila Madhvacarya passed away. His devotees say he went to Badarinatha to join Srila Vyasadeva. The essential principles of Sri Madhvacarya's teachings-where they run parallel to the teachings of Sri Caitanya Mahaprabhu-have been summarized in ten points by Baladeva Vidyabhusana in his Prameya-Ratnavali. These ten points are as follows: shri madvhah praha vishnum paratamam akhilamnaya vedyam ca cisvam satyam bhedam ca jivam hari carana jusas tartamyam ca tesham moksham vishnv-anghri-labham tad-amala-bhajanam tasya hetum pramanam pratyaksadi trayam cety upadisati hari krsna-caitanya chandra "Shri Madhvacaharya taught that: Krishna, who is known as Hari is the Supreme Lord, the Absolute. That Supreme Lord may be known through the Vedas. The material world is real. The jivas, or souls, are different from the Supreme Lord. The jivas are by nature servants of the Supreme Lord. There are two categories of jivas: liberated and illusioned. Liberation means attaining the lotus feet of Krishna, that is, entering into an eternal relationship of service to the Supreme Lord. Pure devotional service is the cause of this relationship. The truth may be known through direct perception, inference, and Vedic authority. These very principles were taught by Shri Chaitanya Mahaprabhu." In his Caitanya Caritamrta commentary (CC Madhya 9.245), Sripad Bhakdivedanta Swami comments: "For further information about Madhvacarya, one should read Madhva-vijaya by Narayana Acarya." Shri Madhvacharya serves as Madhavi-gopi in Radha-Govinda's eternal Vrindavana pleasure pastimes. ►Madhvacharya eng.pdf

ABOUT US

International Vaishnavas Portal: download Vaishnava scriptures for free, Vaishnava news, blogs, gallery, videos, bhajans, lectures, practice, instructions, holy places map, Krishna stories. Non-religious platform for glorifying the ideals of Krishna-bhakti (love to Krishna).

OUR PAGES

×