Generation of Dasa Sahithya

Dasa Sahitya

Avataratrayasuladi
Sri Purandaradasaru
Sri Naraharitheertharu
Gopaladasaru
Nambikettavarillavo
Haridasa - Tamil Version
Bhajanamrutha
Smarisuve na ninna charana kamala vijayraya
Smarisuve na ninna Vijayaraya

Sl.No	Album Name	Play Songs
1	Bhandalu Bhaghyada Lakshmi	Click Here
2	Nodithar Venkata Ramanana	Click Here
3	Dasanna Madikoyanna	Click Here
4	Hidiye Rangayyana	Click Here
5	Ranga Kunida	Click Here

Dasa Sahitya Audio

S.No.	Topic	Listen	Download
1.	"Shri Narayana Varma" Recitation & brief explanation of Shri Narayana Varma - The King of StOtras by Shri Shri 1008 Shri Suvidyendra Teertha.	Shri Narayana Varma
2.	"Shrimad Bhagavata, Shri Shrinivasa Kalyana, Shrimad Bhagavad-Gita & Shri Svapna VrundavanAkhyAna" by Shri Shri Suvidyendra Teertha	Shri Shri Suvidyendra Teertha Swamiji's Pravachana Malika
3.	"Yatra Vaibhava of Shri Shri Vishwottama Teertha, Swamiji of Shri Sode Vadiraja MaTa, who left his mortal body on 18th August, 2007" by Shri Harinarayana Vittala Dasa	Shri Vishwottama Teertha Yatra Vaibhava
4.	"Shri Harikathamrutasara - Few Sandhis" - A lecture series by Shri Sanjeeva Murthy Dasaru (NEW)	Shri Harikathamrutasara
5.	"Shri Rukmineesha Vijaya" - A lecture series by Shri Venkateshacharya (NEW)	Shri Rukmineesha Vijaya
6.	"Haridasaru Kanda Shri Raghavendra - 1" by Shri Harinarayana Vittala Dasa	Haridasaru Kanda Shri Raghavendra - 1
7.	"Haridasaru Kanda Shri Raghavendra - 2" by Shri Harinarayana Vittala Dasa	Haridasaru Kanda Shri Raghavendra - 2
8.	"Bhrugvamsha sanjata Shri Vijaya Dasa- 1" by Shri Harinarayana Vittala Dasa	Bhrugvamsha sanjata Shri Vijaya Dasa- 1
9.	"Bhrugvamsha sanjata Shri Vijaya Dasa- 2" by Shri Harinarayana Vittala Dasa	Bhrugvamsha sanjata Shri Vijaya Dasa- 2
10.	Navaratri Special Lecture Series conducted by Shri Vyasa Bhajana Mandali (SVBM)-VMS West Coast Chapter, CA, USA by eminent scholars	Navaratri Special
11.	"Shrimad Harikathamrutasara - Shri Varnaprakriya Sandhi" by Shri Harinarayana Vittala Dasa	Shri Varnaprakriya Sandhi
12.	"Jiva Kartrutva - Datta Svatantrya Vichara" by Shri Harinarayana Vittala Dasa	Jiva Kartrutva Vichara Series
13.	"Mahatmya of Shri Ibharamapura Appavaru - Saint of Ibharamapura" by Shri Harinarayana Vittala Dasa	Shri Ibharamapura Appavaru
14.	"Mahatmya of Shri Jambukhandi Vadirajacharya - Senapati of Rujutva followers of Bhavisameera Latavyachakravarti Shri Vadiraja" by Shri Harinarayana Vittala Dasa	Shri Jambukhandi Vadirajacharya
15.	"Mahatmya of Shri Raghuprema Teertha - Great tapasvi of Adavani" by Shri Harinarayana Vittala Dasa	Shri Raghuprema Teertha
16.	"Mahatmya of Shri HKS through Phala Stuti Sandhis of Shri Karjigi Dasaru & other Jnanis" by Shri Sanjeeva Murthy Dasaru & Shri Harinarayana Vittala Dasa (NEW)	Mahatmya of Shri HKS by Shri Sanjeeva Murthy Dasaru Mahatmya of Shri HKS by Shri Hari Narayana Vittala Dasaru -1 Mahatmya of Shri HKS by Shri Hari Narayana Vittala Dasaru - 2	Download
17.	"Introduction to Shriman Nyaya Sudha" by Shri N.Seshacharya of Bangalore	Shriman Nyaya Sudha Introduction
18.	"Shri Narayana Varma - Part 1" by Shri U.B.Gururajacharya of Bangalore	Shri Narayana Varma - Part 1
19.	"Shri Narayana Varma - Part 2" by Shri U.B.Gururajacharya of Bangalore	Shri Narayana Varma - Part 2
20.	"Shri Kapila Geeta" by Shri U.B.Gururajacharya of Bangalore	Shri Kapila Geeta
21.	"Shri Hari Vayu Stuti Series" by Shri J.V.Acharya of Texas, USA	Shri Hari Vayu Stuti Series
22.	"Shri Harikathamrutasara Recitation" by Shri H.Narayana Rao, Hyderabad (NEW)	Shrimad Harikathamrutasara Recitation
23.	"Hari Bhajana Mado Nirantara" by SVBM, CA, USA (NEW)	Hari Bhajane Mado Nirantara
24.	"Suladi PaTaNa" by Smt. Sri Lakshmi Srikanth, disciple of Shri Harinarayana Vittala Dasa	Suladi PaTaNa
25.	"Shri Harikathamrutasara Recitation Series" by Prasanna Krishna	Shrimad Harikathamrutasara Recitation Series

Dasa Sahitya

Pancharatna Suladi's of Shri Vijaya Dasa

Pancharatna Suladi (in Samskruta Lipi) - Pancharatna Suladi (in Kannada Lipi) - Pancharatna Suladi (in Telugu Lipi) - Pancharatna Suladi (in Tamil Lipi)

Shrimaddharikathamrutasara

Script in BhAmini Shatpadi format (6 lines for each padya format)

Shri Harikathamrutasara (in Samskruta Lipi) - Shri Harikathamrutasara (in Kannada Lipi) - Shri Harikathamrutasara (in Telugu Lipi) - Shri Harikathamrutasara (in Tamil Lipi)

Script with Padachcheda (Draft Version - Scope for further Padachcheda's)

Shri Harikathamrutasara (in Samskruta Lipi) - Shri Harikathamrutasara (in Kannada Lipi) - Shri Harikathamrutasara (in Telugu Lipi) - Shri Harikathamrutasara (in Tamil Lipi)

Script in Parayana Format (Draft Version - With comma's indicating proper pauses - Scope for further cleanup)

Shri Harikathamrutasara (in Samskruta Lipi) - Shri Harikathamrutasara (in Kannada Lipi) - Shri Harikathamrutasara (in Telugu Lipi) - Shri Harikathamrutasara (in Tamil Lipi)

Shri Tatva Suvvali

Shri Tatva Suvvali (in Samskruta Lipi) - Shri Tatva Suvvali (in Kannada Lipi) - Shri Tatva Suvvali (in Telugu Lipi) - Shri Tatva Suvvali (in Tamil Lipi)

TTD is doing lot of good works and one among them is the Digital library. TTD is scanning many old books and these books are available for download for all those interested. TTD has set up scanning centers in many cities and in Bangalore it is in two places, one in Vyayalikaval and another in IISc.
The website http://www.archive.org contains many of the scanned books and following are the some of the books which I found interesting to many of our fellow madhva bhandhus. One may find many more useful books after further searching based on key words. Interested people may download following books for their study. Also if you find any other useful books, please share with others too.
You may do search with Kannada to find Kannada books.
Bhugola Varnanam of Shri Vadirajaru translated by Shri Badarayana Murthy - http://www.archive.org/details/bhugolavarnanam014603mbp
Books edited by Shri Appannacharyaru Ex-chief officer TTD project
1)Dasatatva prakasika - http://www.archive.org/details/dasatatvaprakasi014689mbp
2)Sreeda Vittal dasara KruthigaLu - http://www.archive.org/details/sridavittaladasa015437mbp
3)Guru Jagannatha dasara Kruthi Rathnamala - http://www.archive.org/details/srigurujaganadha015380mbp
Others
4)Haridaasaru kaMda srinivasa - http://www.archive.org/details/haridasarukandas014840mbp
5) MahIpathi daasaru - http://www.archive.org/details/kakhandkisrimahi014927mbp
6) Habba haridinagaLu matthu Vruthacharane - http://www.archive.org/details/habbaharinadhama014832mbp
7) Srimad nyayasudha Bhava sangaraha
http://www.archive.org/details/srimadnyasudhabh015319mbp

THE DISCIPLIC SUCCESSION OF MADHWACHARYA

Upto Madhwacharya

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 )
12. ACYUTAPRAJNA TIRTHA  (Purusottam Tirtha)
13 &14.  ANANDA TIRTHA (SRIPAD MADHWACARYA) and SRILA VYASADEVA

SRILA VYAASADEVA
                                                         I
                    I-------------------------------------------------------I
                    I                                                                             I
Sripad Madhwacarya                                                     Sukadev Goswami
(chaitanya movement)

After Madhwa

The Madhwa line consider Lord Narayana as the Supreme and The Chaitanya line consider Lord Krsna as the Supreme.

The dvaita school led by Madhwa says that God, Soul and Universe are three mutually and fundamentally different categories, each having a separate reality, though the latter two are dependent on the former. However, God controls them. God's Grace is necessary for the liberation of the Soul. God is only the Agent. He causes the universe to be born and controls it. But He is not its material cause. Five differences called Pancha Bheda are absolute: God and Soul; Soul and Soul; God and Matter; Soul and Matter; Matter and Matter. Each Soul is essentially different and belongs to different grace, even in its enjoyment of bliss after moksha. Vyasaraja, one of the giants of this school -- the other two being Madhwa and Jayatirtha - summarises the entire philosophy in a set of nine points:

• Lord Narayana is possessed of countless qualities, is devoid of all blemish and is an independent Reality.
• He creates and sustains the world.
• He is the One who grants moksha to pious souls;
• The universe is real.
• There is a five-fold difference.
• Souls are dependent on God.
• All souls are not alike.
• Moksha is a state of existence when the soul enjoys eternal bliss; the only way to reach that state is Devotion.
• The Lord can be only known through Scriptures.

Madhwa literally had hundreds of disciples, yet towards the end of his life he selected a small number of the most dedicated around him. These are the original 'Acaryas' of the eight mutts found even today in Udupi, South Kanada district of Karnataka.  In the original or direct lines coming down from Madhwa there are eight disciples who were established as the heads of the newly formed 'mutts'. Creating the 'mutts' Madhwa paired the disciples off as follows whilst as Kanya Tirtha during the 'Caturmasya' period. He had them all eight seated around a 'pipal tree' when he arranged the pairing system. He called them two at a time and gave them separately different 'mantras', rituals and 'pujas'. Making each of the disciples responsible to preserve and develop his mission from then on. The pairs and their 'Mutts' were:

The Ashtha-Mutts created by Madhwacharya
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

Originally Madhwa had them take care of the ritual, 'pujas' and administration on a two monthly rotation basis. This was a very practical way for him to set the pattern, and methodology for the change of office and on going activities. In this way he personally trained his disciples to carry the mission over the centuaries. However, over time it was proven that a longer period between offices could allow for the 'Paraya Mutt' to achieve more.

This is the order in which the 'Paraya' (change of office) takes place every two years, each cycle starting with Palimar Mutt and ending with Pejawara Mutt. There are eight other Mutts in the Karnataka region. They are:

9.    Uttaradi Mutt
11.  Kundapura Srila Vyasaraya Mutt  
13.  Mulubagilu   Mutt
15.  Kudli   Mutt                                
10.  Sosale-Srila Vyasaraya Mutt
12.  Raghavendra Swami Mutt
14.  Majjigehalli Mutt
16.  Balegaru (Banagara) Mutt

Numbers 9-12., were started by the disciples of Madhwa, respectively Padmanabha Tirtha, Narahari Tirtha, Madhava Tirtha, and Aksobhya Tirtha, a traditional branch of Srila Vyasaraya. Another branch came to be known as Mulubagilu. Madhava Tirtha established a Mutt at Majjigehalli and Aksobhya Tirtha established Kudli and Balegaru, which grew into independent Mutts.

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'.

The Pithadhipatya Brahma-Madhwa Guru Paramparam:
(who continued to be Pithadhipatis of Mashwa parampara)
  1. PADMANABHA TIRTHA
  2. NARAHARI TIRTHA
  3. MADHAVA TIRTHA
  4. AKSHOBHYA TIRTHA
  5. JAYA TIRTHA
  6. VIDYADHIRAJ TIRTHA ---------------------------------------------I
  7. KAVINDRA TIRTHA                                                         RAJENDRA TIRTHA
  8. VAGISA TIRTHA                                                            JAYADHWAJ TIRTHA
  9. RAMACHANDRA TIRTHA                                                   PURUSOTTAMA TIRTHA
                           I                                                           BRAHMANYA TIRTHA
                           I                                                           VYASA TIRTHA
  I-------------------------------------I                                        I
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
           I                                               I                                          I
(RAGHAVENDRA SW. MUTT)         (UTTARADI MUTT)                (VYASARAJA MUTT)

Ninna Olumeinda nikhila janaru

ನಿನ್ನ ಒಲುಮೆಯಿಂದ ನಿಖಿಳ ಜನರು ಬಂದು I
ಮನ್ನಿಸುವರೊ ಮಹಾರಾಯ IIಪII

ಎನ್ನ ಪುಣ್ಯಗಳಿಂದ ಈ ಪರಿ ಉಂಟೇನೋ I
ನಿನ್ನದೇ ಸಕಲ ಸಂಪತ್ತು II ಅಪ II
shreerayarublogspot.com
ಜೀರ್ಣಮಲಿನ ವಸ್ತ್ರ ಕಾಣದ ಮನುಜಗೆ Iಊರ್ಣ ವಿಚಿತ್ರ
ವಸನಾ II ವರ್ಣವರ್ಣದಿಂದ ಬಾಹೋದೇನೊ ಸಂ -Iಪೂರ್ಣ
ಗುಣಾರ್ಣವ ದೇವಾ II1II

ಸಂಜೀತನಕ ಇದ್ದು ಸಣ್ಣ ಸವಟು ತುಂಬ I ಗಂಜಿ ಕಾಣದೆ I
ಬಳಲಿ -ದೆನೊ II ವ್ಯಂಜನ ನಾನಾ ಸುಭಕ್ಷ್ಯ ಭೋಜ್ಯಂಗಳ
ಭುಂಜಿಸುವದು ಮತ್ತೇನೋ II2II

ಒಬ್ಬ ಹೆಂಗಸಿಗೆ ಅನ್ನ ಹಾಕುವದಕ್ಕೆ I ತಬ್ಬಿಬ್ಬುಗೊಂಡೆ ನಾ ಹಿಂದೆ I
ನಿಬ್ಬರದಲಿ ಸರ್ವರ ಕೂಡಿನ್ನು Iಹಬ್ಬವನುಂಡೆನೊ ಹರಿಯೇ II3II

ಮನೆಮನೆ ತಿರುಗಿದೆ ಕಾಸುಪುಟ್ಟದೆ I ಸುಮ್ಮನೆ ಚಾಲವರಿದು
ಬಾಹೆನೊ II ಹಣ ಹೊನ್ನು ದ್ರವ್ಯ ಒಮ್ಮಿಂದೊಮ್ಮೆ ಈಗ Iಎನಗೆ ಪ್ರಾಪುತಿ
ನೋಡೋ ಜೀಯಾ II4II

ಮಧ್ಯಾಹ್ನ ಕಾಲಕ್ಕೆ ಅತಿಥಿಗಳಿಗೆ ಅನ್ನ Iಮೆದ್ದೆನೆಂದರೆ
ಈಯದಾದೆ II ಈ ಧರೆಯೊಳು ಸತ್ಪಾತ್ರರಿಗುಣಿಸುವ I ಪದ್ಧತಿ ನೋಡೊ
ಧರ್ಮಾತ್ಮಾ II5II

ನೀಚೋಚ್ಛ ತಿಳಿಯದೆ ಸರ್ವರ ಚರಣಕ್ಕೆ I ಚಾಚಿದೆ ನೊಸಲು
ಹಸ್ತಗಳ II ಯೋಚಿಸಿ ನೋಡಲು ಸೋಜಿಗವಾಗಿದೆ I ವಾಚಕೆ ನಿಲುಕದೊ
ಹರಿಯೇ II6II

ವೈದಿಕ ಪದವಿಯ ಕೊಡುವನಿಗೆ ಲೌಕಿಕ Iನೈದಿಸುವುದು
ಮಹಾಖ್ಯಾತಿ II ಮೈದುನಗೊಲಿದ ಶ್ರೀ ವಿಜಯವಿಠಲ ನಿನ್ನ I ಪಾದ
ಸಾಕ್ಷಿ ಅನುಭವವೊ II7II

Śrī Madhvācārya

Śrī Madhvācārya (Sanskrit श्रीमध्वाचार्यः Śrī Madhvācāryaḥ, Tulu: ಶ್ರೀ ಮಧ್ವಾಚಾರ್ಯರು Śrī Madhvācāryaru) (1238–1317) was the chief proponent of Tattvavāda (Philosophy of Reality), popularly known as Dvaita or Dualistic school of Hindu philosophy. It is one of the three most influential Vedānta philosophies. Madhvācārya 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, Madhvācārya is believed to be the third incarnation of Vāyu (Mukhyaprāṇa), after Hanumān and Bhīma.

Contents

[hide]

• 1 Birth and childhood
• 2 Tour of South India
• 3 Visit to Badri
• 4 Installation of Krishna (Kṛṣṇa) and return to Badri
• 5 Last days
• 6 Tradition
• 7 Religious establishments
• 8 Incarnations
• 9 Works of Madhvacharya
• 10 See also
• 11 References
• 12 Other sources
• 13 External links

[edit] Birth and childhood

Madhvācārya (or Madhva) was born on the auspicious day of Vijaya-daśami (Dussehra) in 1238 CE (AD) at Pājaka, a tiny hamlet near Uḍupi. Nārāyaṇa Paṇḍitācārya who later wrote Madhvācārya's biography has recorded Nārāyaṇa Bhaṭṭa (Naduilaya in Tulu) as name of the father and Vedavati as Madhvācārya's mother. They named him Vāsudeva at birth. Later he became famous by the names Pūrṇa-prajña, Ānanda-tīrtha and Madhvācārya.

Before the birth of Madhva, when his parents had gone for a purchase in the market, a beggar climbed a dhvaja stambha (flag-post in front of a temple) and announced: "Bhagavān (Lord) Vāyu deva is going to take birth for the revival of Vedic dharma in Pājaka kṣetra to a couple." The prediction made by the beggar was discussed by the parents of Madhva till they reached home.

Even as a child, Vāsudeva exhibited precocious talent for grasping all things spiritual. He was drawn to the path of renunciation and even as a young boy of eleven years, he chose initiation into the monastic order from Acyuta-Prajña (also called Acyuta Prekṣa), a reputed ascetic of the time, near Uḍupi, in the year Saumya (1249 CE). The preceptor Acyuta Prekṣa gave the boy Vāsudeva the name of Pūrṇaprajña at the time of his initiation into sannyāsa (renounced order).

A little over a month later, little Pūrṇaprajña is said to have defeated a group of expert scholars of Tarka (logic) headed by Vasudeva-paṇḍita. Overjoyed at his precocious talent, Acyuta Prekṣa consecrated him as the head of the empire of Vedānta and conferred upon him the title of Ānanda Tīrtha (saint of immaculate bliss).

Thus Pūrṇa-prajña is Madhva's name given to him at the time of sannyāsa (renunciation). The name conferred on him at the time of consecration as the Master of Vedanta is "Ānanda Tīrtha". Madhva, a name traceable to the Vedas (Balittha sūktam), was the nom-de-plume assumed by the Ācārya to author all his works. Madhvācārya showed that Vedas talk about him as "Madhva" and utilized that name for himself. However, he used Ānanda Tīrtha or Sukha Tīrtha also to author his works. Madhvācārya was the name by which he was to later be revered as the founders of Tattva-vāda or Dvaita-mata.

[edit] Tour of South India

Still in his teens, Madhvacharya set out on a tour of South India. He visited several places of pilgrimage like Anantaśayana, Kanyākumāri, Rameśvara and Śrīraṅga. Wherever he went, he preached his Tattvavāda or religious truth to the people. He attacked superstitions and declared that they should not be mixed with spirituality. While his Tattva-vāda initiated frenzied discussion among scholars all over India, it also attracted severe criticism and attacks from the orthodoxy. But Madhvacharya remained unperturbed and soon after returning to Uḍupi, he proceeded to write his commentary (Bhāṣya) of the Bhagavad-gītā. The authentic records show that he wrote 37 works on Tattva-vāda and they are collectively called as Sarva-mūla granthas. He established his school of thought by giving concrete proofs using three platforms called pratyakṣa, anumāna and āgama (see, infer and also refer the vedic text).

[edit] Visit to Badri

In course of time, the urge to spread his philosophy far and wide took him north. In Badri, he bathed in the holy Gaṅgā and also observed a vow of silence of 48 days. From there, he traveled to Vyāsa-Badri where he met Vyāsa at his hermitage and presented him with his commentary of the Gītā. Veda Vyāsa changed the word that claimed "I have written with all His capacity" to "I have written with little of His capacity".

Upon his return from there, he authored his celebrated commentaries on the Brahma-sūtras. Though he authored several works, he never wrote any work with his own hands. Instead, his disciples transcribed his dictation onto palm leaves. Satya-tīrtha was one of the disciples who served as the scribe for most of his works.

In the meantime, his influence had spread far and wide throughout the country. Scholars all over India paid tribute to his unique analysis and commentaries of the scriptures. The circle of his disciples grew bigger and several got initiated into sannyāsa under him. Acyuta Prekṣa who had until then been skeptical about Ācārya's philosophy soon became a whole hearted adherent of Tattva-vāda.

[edit] Installation of Krishna (Kṛṣṇa) and return to Badri

After his return from Badri, Madhvācārya stayed in Uḍupi for some time and wrote his bhāṣyas or authoritative commentaries on all the ten Upaniṣads. He also composed glosses on forty hymns of the Rig Veda and wrote a treaties Bhāgavata-tātparya highlighting the essential teachings of the purāṇas. Apart from these, he authored several topical handbooks and a on devotional song.

It was also during this time that he installed the deity of Kṛṣṇa which he found in the western ocean near the Uḍupi sea-coast. After sometime, after appointing some disciples to take care of worshiping the deity of Kṛṣṇa that he had installed, he undertook his second tour to Badri.

On the way, he had to cross the River Gaṅgā. The other bank was then under the rule of a Muslim king. Unmindful of the threats of the Muslim soldiers against crossing the river, the Ācārya boldly crossed the river and reached the other bank. He was taken before the Muslim ruler who was taken aback at the boldness of the ascetic. The Ācārya said: 'I worship that Father who illumines the entire universe; and so do you. Why should I fear then either your soldiers or you?'.

Hearing such words, the Muslim king was greatly impressed. He was filled with reverence for this unique monk. He made offers of several gifts and riches which Madhvacharya politely declined and continued on his way to Badri. Once there, he met with Vyāsa and Nārāyaṇa yet again. On his way back to Uḍupi, he visited Kāshi where he defeated an elderly Advaita ascetic, Amarendra Purī in a philosophical debate.

Then came Kurukṣetra where a strange episode is said to have occurred. The Ācārya got a mound there excavated and demonstrated to his disciples the buried mace of (the epic hero) Bhīma therein; and once again had it buried under the ground. Later on he visited Goa on the way back to Uḍupi. Here he is said to have enthralled audiences with his music. His musical expertise is attested by contemporaneous writers.

[edit] Last days

After returning home from his second tour, the Acharya took to initiating social reforms in and around Udupi. A section of orthodoxy however, was still active and opposed to his views. Pundarika-Puri, an advaita ascetic was also humbled by the Acharya in a debate. It was around this time that Padmatirtha, a monk jealous of Madhvacharya's erudition and popularity, arranged to have his works stolen from the custody of Pejattaya Shankara Pandita in Kasaragod. Madhvacharya now traveled to Kasargod and defeated Padma-tirtha in a philosophical debate. The essence of this debate was reduced to writing by his disciples and published as the Vada or Tattvoddyota. The stolen works were eventually returned to Madhvacharya in a felicitation ceremony arranged by Jayasimha of Kumbla, the king of southern Tulu Nadu

The acharya also had an intense debate for about 15 days with Pejattaya Trivikrama Panditacharya, the royal preceptor of the time, and emerged victorious. Trivikrama Panditacharya eventually became a disciple^[1] himself and went on to write a commentary called Tattva-dipika on the Acharya's Brahma-sutra-bhashya and thus paid his tribute to the guru.

The Acharya too was equally fond of Trivikrama pandita. In deference to the request of the devoted pupil, he wrote an extensive commentary in verse, viz, Anu-vyakhyana on the Brahma-sutras. The Acharya was dictating this work-to four disciples simultaneously, on each of the four chapters, without any break. At the same time, the composition of the work Nyayavivarana was also completed.

Nearing his seventies now, Madhvacharya initiated his brother into the monastic order. He was to be known as Sri Vishnutirtha,^[2] the first pontiff of the present day Sodhe Matha and Subramanya Matha. About the same time, Sobhana-bhatta received initiation into sanyasa from the Acharya. He later came to be known as Padmanabha Tirtha.^[3]

Both before and after the initiation of these two, several disciples form various regions of the country got their initiation into sanyasa from the Acharya. Among them, the names of eight disciples who chose to stay on in Udupi as pontiffs of different mathas are as under, in the order of their initiation":

1. Hrisikesa-tirtha (Palimaru matha) 2. Narasimha-tirtha (Adamaru-matha) 3. Janardana-tirtha (Krsnapura-matha) 4. Upendra-tirtha (Puttige-matha) 5. Vamana-tirtha (Sirur-matha) 6. Vishnu-tirtha (Sode-matha) 7. Srirama-tirtha (Kaniyuru-matha) 8. Adhoksaja-tirtha (Pejavara-matha)

The other two celebrated sanyasin-disciples of the Acharya are - 9. Padmanabha-tirtha 10. Narahari-tirtha

When Padmanabha-tirtha was initiated into sanyasa is not definitely known. There were several who had got initiation before him. It appears that he should have been initiated into the order some time between the dates when these eight pontiffs were initiated into the order.

After initiating several into the monastic order and installing pontiffs to the various mathas, he toured all over the district and engaged himself in educating the general public. He also composed the literary work "Krsnamrtamaharnava". His discourse to Brahmins at Ujire, where he delved upon the spiritual aspect of ritualism came to be published under the title of Khandartha-nimaya (Karmanimaya). Next he visited Panchalingesvara temple at Paranti, which he found in a dilapidated condition, without any worship or festivity. He made arrangements for the resumption of proper worship there according to the rituals prescribed by the ancient scriptures (agamas).

In the 79th year of his life, he decided to take leave of his disciples and proceeded to assign to them the responsibility of carrying on the tradition of his Tattvavada. Having done that, on the ninth day of the bright half of the month of Magha in the Kali year 4418(1317 CE), he betook himself to Badri, all alone. The day on which he thus proceeded to Badri is celebrated as Madhvanavami to this day.

[edit] Tradition

The disciples of the Acharya, both pontifical and lay, continued his tradition with devout zeal. Hundreds of dialectical treatises came to be written. Among the writers belonging to this school we may roughly classify some outstanding ones in the following chronological order: Vishnu Tirtha, Padmanabha-tirtha, Narahari-tirtha, Trivikrama-panditacharya, Narayana Panditacharya, Vamana-Panditacharya, (Traivikramaryadasa), Jayatirtha (Tikacharya), Vijayadhvaja-tirtha, Visnudasacharya, Vyasatirtha, Vadiraja, Vijayindra-tirtha, Raghavendra Swami, Yadupati-acharya, etc.

His philosophy Tattva-vada also eventually inspired the Haridasa cult who heralded the Bhakti movement for centuries to come. Seminal contributions were also made by the Haridasas in fields of music and literature. Narahari Tirtha, one of the direct disciples is also responsible for the resurgence of Yakshagana^[4] and other forms such as Kuchipudi. Raghavendra Swami of Mantralaya was a saint in this tradition who lived in the 16th CE and is revered and worshiped to this day. Several Dvaita mathas and Raghavendra mathas in particular, continue to be established all over India and also in some places in US, UK and other countries.^[5] All these Madhva mathas continue to further the propagation of Vedic studies and are also involved in social and charitable activities.

Madhva, commenting on the Vedānta-sūtra (2.1.6), quotes the Bhaviṣya Purāṇa as follows: ^[6] "The Ṛg Veda, Yajur Veda, Sāma Veda, Atharva Veda, Mahābhārata [which includes the Bhagavad-gītā], Pañcarātra, and the original Rāmāyaṇa are all considered Vedic literature.... The Vaiṣṇava supplements, the Purāṇas, are also Vedic literature." We may also include corollary literatures like the Saṁhitās, as well as the commentaries of the great teachers who have guided the course of Vedic thought for centuries.^[7]

[edit] Religious establishments

The main icon (vigraha) in Udupi of Lord Krishna was established by Madhvacharya. The 8 monasteries (ashta mathas) of Udupi have been following his philosophy since then. The Eight monasteries (Ashta Mathas) are Krishnapura, Pejavara, Puttige, Sodhe (Sondhe), Kaniyooru, Adamaru, Shirur and Palimaru.

[edit] Incarnations

• Hanuman
• Bhima: Madhvacharya declared, in his work "Vishnu-tatva-vinirNaya:" that he was the one who took the avatars of Hanuman and Bhima. Significantly, the only other person who openly makes such a declaration about his original form is Sri Krishna, (in bhagavad-gita).

[edit] Works of Madhvacharya

The Works of Madhvacharya are many in number and include commentaries on the Vedas, Upanishads, the Bhagavadgita and the Brahma Sutras. Sri Madhvacharya also composed many works on the philosophy of Tattvavada.

[edit] See also

• Tuluva
• Dvaita
• Paryaya
• Ashta Mathas of Udupi
• Dvaita literature
• Dvadasha stotra

[edit] References

1. ^ Mukhya Prana.
2. ^ Subramanya Kshetra.
3. ^ Padmanabha Tirtha.
4. ^ Yakshagana.
5. ^ Raghavendra Mathas around the world.
6. ^ ṛg-yajuḥ-sāmārtharvāś ca bhārataṁ pañcarātrakam mūla-rāmāyaṇaṁ caiva veda ity eva śabditaḥ purāṇāni ca yānīha vaiṣṇavāni vido viduḥ
7. ^ Goswami, S.D. (1976). Readings in Vedic Literature: The Tradition Speaks for Itself. S.l.: Assoc Publishing Group. pp. 240 pages. ISBN 0912776889

[edit] Other sources

• Bhakti Schools of Vedanta, by Swami Tapasyananda, Sri Ramakrishna Math, Chennai.
• Acharya Madhva baduku bareha ( Kannada ) by Bannanje Govindacharya.

[edit] External links

• Sri Pajaka Kshetra, the official site of the birthplace of Madhvacharya
• Biographical links to Madhvacharya and other dvaita resources
• Madhva and other Dvaita saints text resource
• Complete Biography of Sriman Madhvacharya
• Madhva's differences with Sankara and Ramanuja.
• Navabrindavanam - Website on the brindhavanam of nine direct followers(seda's) of Madhvacharya's.
• Discourse on SuMadhvaVijaya (Kannada) by Vidwan Vyasanakere Prabhanjanacharya.

DVAITA

DVAITA

SrimanMadhvamathe hari: paratara: satyam jagat taatviko
Bhedo jivaganaaa hareranuchraa nichochabhaavam gataa: |
Mukthirnaijasukhaanubhoothiramala Bhakthischa tat saadhanam
Hyakhshyaaditritayam pramaanamakhilaamnaayaikavedyo hari: ||

The above verse indicates eight principles accepted in the system of Dvaita Vedanta (The Philosophy of Dvaita)

1. 'Hari: parathara:’- Lord Narayana is the supreme:

A) That person who does not rely on others (or external things) for form, knowledge and action is said to be independent. The Jiva (or the individual soul) and Jada prakriti (the insentient matter) are dependent because they rely or depend on others. Lord Narayana alone who helps the Jivas and the Jada is independent. This is because he does not seek help from anything external.

B) The sruti text ‘Agniravama:’ which states Agni or the god of fire to be the most inferior among gods, declares that Lord vishnu is the most superior god. All the other gods lie between these two gods. (The above said is the 'Shruthi pramaana' or the support from the vedas - 'Shruthi' to declare the superiority of Lord Hari).

C) Veda Vyasa (who compiled the vedas) also proclaims that there is no god greater than Lord Kesava ( Na daivam keshavaathparam).

D) The Lord too, in Bhagavadgita, says 'Maththa: paratharam Naasthi' i.e., there is nothing greater than (or superior to) Me.

Hence (from the aforesaid explanations a, b, c, &d) Lord Hari or Vishnu is the Independent Superior Lord.

2. 'Sathyam Jagath' : -

The World is true. An object is defined to be 'True' if it exists in any one of the three divisions of tim i.e. past, present or future. For instance, we see a temple and the knowledge 'This is a temple' arises. The temple is 'true' because the temple continues to exist.

Suppose, we mistake a rope to be a snake. After close inspection, we realize that it is not a snake but only a rope. Now, the knowledge regarding the snake is a false one and hence the snake is also 'false'. Since the knowledge regarding the world is not as said in the above illustration, the world is 'true'. The Rgveda - 'Vishvam Sathyam. . .’ is the verbal testimony (i.e., Support from the sruti) to this (i.e., the fact that the world is 'True'.)

3. 'Thathviko Bhedha:’ -

The difference among the principles is also true: The word 'Bhedha' indicates the difference between one object and another. This is of 5 types (i) The difference between Lord Vishnu and the jivas (ii) The difference between (Jada) inert object & Lord Vishnu (iii) difference between jiva and Jada (iv) Difference between one Jiva and another and (v) difference between one inert object and another.

(i) Lord Vishnu, who is omniscient, is filled with infinite auspicious qualities. Jiva, on the other hand is full of infirmities like narrow mindedness, limited knowledge etc. The Lords infinite auspicious qualities are inseparable from Him. So also, the jiva's faults are inseparable from them and hence are permanent features of the Jivas. Hence the difference between the two (i.e., the Lord and Jivas) is true and eternal.

(ii) It is indeed well known that inert objects do not possess any knowledge. Hence the difference between the lord who is full of knowledge and Jada (inert objects) is also eternal.

(iii) So is the difference between Jiva and Jada.

(iv) The preceptor is full of knowledge of scriptures and is hence worthy of worship. Hence the difference between a Jiva who is a preceptor and another Jiva, who worships the preceptor as a disciple, is also eternal. This shows that difference between one jiva and another exists.
The above differences are substantiated by

a) The Brahmasootra 'Bhedhavyapadheshat'
b) The upanisad 'dhvaa suparna..' and
c) The gita sloka 'Dhvaavimou...'

v)Ordinary stones are different from stones like saalagraamam, which is divine. So difference between one inert object and another is also real.

4. Difference between Jivas and visnudasas : -
All Jivas have four bodies. Among them the first is called the svarupa deha (or the essential body)

(I) Svarupa deha: - This body does not have any creation or destruction. It has no beginning and is eternal. Based on the nature of this svarupa deha, the jives are classified as follows:

(i) Some Jivas have qualities like knowledge, bliss etc., as their essential nature (in this svarupa deha). Hence they are known as 'Mukthiyogya' i.e., 'one who is capable of attaining liberation'. They alone can get liberated.

(ii) The svarupa deha of certain Jivas is verily of the form of 'faults' like misery etc., they are called 'tamoyogya-s' and are eternally riveted to hell.

They are of 4 types - inferior men, ghosts, demons, and 'dhaityas' .

(iii) Many Jivas have a svarupa deha which is a combination of joy and miseries; they neither get liberated nor go to hell. They are eternally in the cycle of birth and death (i.e, (samsara) transmigration) Hence they are called 'Nityasamsari' or 'Madhyamamanushyaa:

All are Narayanadasas (Servants of Lord Narayana). 'Nityasamsari' s are higher than 'tamoyogya'-s and 'Muktiyogya'-s are greater than Nityasamsaris. Even among 'Muktiyogya'- s, kings like prahlada, pitrus, sages, and devas are higher 'Mukthiyogya' - s in the increasing order. Lord Brahma is superior to all devas. The 'Mukthiyogya' - s will initially be 'samsari' - s and will attain liberation after the completion of sadhanas (Spiritual practices). Lord Narayana and Mahalakshmi are Nitya Muktas or eternally liberated as they are not 'samsari' – s. The difference as animals, birds, plants, human etc., exists in this swarupa deha itself. The individual form also exists in this swarupa deha. Hence a swan will remain a swan even if liberated.

The 'Brahma sutra’ "Sukthopasrupya" and the sloka "Mukthanam parama gati:" of Mahabharata are the pramana (texts of supports) for this. The sloka ‘Na yatra maaya' of Bhagavata states that even in liberation, the lower liberated souls worship the higher ( or greater) liberated souls. Hence, it is proved that there is taaratamya (i.e., gradation) even in liberation. When there is gradation even in liberation, then the case of difference in samsara needs no explanation.

5. Mukti or liberation is the realization of one's svarupa deha:

The svarupa deha mentioned earlier has eyes, ears and other indriyas (sense organs) and parts of the body in their essential forms. The second of the 4 bodies (mentioned in the beginning of point 4) is the linga sarira which is sticking to the svarupa deha. This is like the husk sticking on to rice. This too is neither created nor destroyed. But this, which covers the Jiva from time unknown, is removed at the time of liberation. Above this linga sarira, there is a body called 'Aniruddha deha'. Lord Aniruddha created this at the time of creation. It gets destroyed only at the time of dissolution. It is only above this Aniruddha deha that the 'Sthoolasharira’- gross body is formed. This body is created and destroyed in every Janma (birth or life). There are inert senses (Indriyas) and parts (avayava) of body in the inert Linga, Aniruddha and sthula sariras. They function only when they come in contact with their essential counterparts in the Svaroopadeha, which is covered with the above said three bodies. The Jiva does not experience the bliss of its Svarupa during transmigration. When they get destroyed at the time of liberation, Svaroopaanandha (the bliss of ones nature) is experienced. The experience of this bliss is liberation.

6. Pure Bhakti is the only means to liberation:-

There is no difference of opinion in this. It is wrong to say, as some do, that lust, anger, fear etc.; too, when directed towards Lord Vishnu can bestow liberation.

7. "Pratyaksha, Anumaana" and "Veda" are the three "Pramaanas" : -

The means of Knowledge is called "Pramaana". It is only three.
i) Pratyaksha or perception: - This is the direct perception of external objects through organs of senses like eyes, ears, etc. Joy, sorrow etc., are experienced by mind. Hence sense organs, mind etc., are Pratyaksa Pramaana i.e., means to direct knowledge.

ii) Anumaana or inference: - with the knowledge arising out of this Pratyaksha, certain conclusions are made, though directly not perceived. For instance when one sees smoke in a particular place, one infers the presence of fire there. This is called inference or Anumaana Pramaana.

iii) Veda: - Those (areas) which are out of reach of the above means of knowledge, like heaven, hell, god etc., can be known only through the Vedas. Hence this is the third Pramana.

8. Lord Narayana is the only import of Vedas: -

The Vedas have three Kandas.
i) The Karma Kanda of the Vedas talk about the Karmas (or actions). They prescribe actions which please Lord Vishnu and make one reach his lotus feet. Even though at some places it describes some actions of less importance, it praises Narayana.

ii) The second is the Devatha Kaanda - which praises the other deities who are Naarayanadaasa's (servants of the Lord). Through this, one attains their grace to the reach the Lord. The praises of these deities can be considered as the Lord's praise.

iii) The third Kaanda is the Bramha Kaanda - which directly sings the glory of Lord Vishnu.
Hence, all the Kaanda-s and Shastra-s (Scriptures) declare Narayana as the supreme person. 'Sarve Veda…' - sloka of Geeta also states the same.

HARI: SARVOTTAMA: VAAYU JIVOTTAMA:

“Sri Hari Kathamruta Sara” was composed by Sri Jagannatha Vittala Dasaru, and is written in the Bhamini Satpadi(ಭಾಮಿನಿ ಷಟ್ಪದಿ) meter. You can read al

“Sri Hari Kathamruta Sara” was composed by Sri Jagannatha Vittala Dasaru, and is written in the Bhamini Satpadi(ಭಾಮಿನಿ ಷಟ್ಪದಿ) meter. You can read all the details provided at dvaita.org here:

• Sri Jagannatha Vittala Dasaru

I read several articles about why and how Sri Jagannatha Vittala Dasaru started writing this text in Kannada. The book I have mentions as such ” Once sri Vyasarayaru came in Sri Jagannatha Vittala Dasaru’s dream and asked him to write Sri Hari Kathamruta Sara in Kannada”. That’s when Sri Jagannatha Vittala Dasaru started writing the same.

I should mention that “Hari Kathamruta Sara” is written in Kannada. For those who don’t know Kannada, the baraha English script is posted just below each stanza. I will do my best to translate and provide relevant meanings for each and every word in Kannada and English as well.

Sri Harikathamruta Sara has 32 Sandhi’s and 988 Stanzas.

ಶ್ರೀ ಹರಿ ಕಥಾಮೃತ ಸಾರ
ಸಂಧಿ – ೧
ಮಂಗಲಾಚರಣ

ಹರಿ ಕಥಾಮೃತ ಸಾರ ಗುರುಗಳ|
ಕರುಣದಿಂದಾಪನಿತು ಹೇಳುವೆ |
ಪರಮ ಭಗವದ್ಭಕ್ತರಿದನಾದರದಿ ಕೇಳುವದು ||

hari kathAmRuta sAra gurugaLa|
karuNadiMdApanitu hELuve |
parama bhagavadbhaktaridanAdaradi kELuvadu ||

Meaning:

ಹರಿ – Hari – Supreme Lord, Lord Narayana, Almighty

ಕಥಾ – Katha – Story

amRuta – Amrutha – Nectar, one which has no end, ಸಾವಿಲ್ಲದ, ಸ್ವಾದಿಷ್ಟ ವಸ್ತು

ಸಾರ – sara – ಶ್ರೇಷ್ಟವಾದ, great, ತಿರುಳು, portion, gist, synopsis

ಅಪನಿತು – Apanitu – one’s limitation to understanding, ನನ್ನ ಸಾಮರ್ಥ್ಯಕ್ಕೆ

ಆದರ – Aadara – respect, reverence, ಪ್ರೀತಿ

In the above Stanza, Sri Jagannatha Vittala Dasaru is telling us about the Lord Almighty. He says, it is equivalent to Amruta i.e. Nectar. A stepping stone to moksha. And one can obtain Moksha only by seeking the blessing of the Guru. And that he is telling us this story to his own limitation (ಅಪನಿತು – ನನ್ನ ಸಾಮರ್ಥ್ಯಕ್ಕೆ). And only to those people who believe, love, and respect the Lord.

The above stanza has to be recited before each and every Sandhi.

ಶ್ರೀರಮಣಿಕರ ಕಮಲ ಪೂಜಿತ |
ಚಾರುಚರಣ ಸರೋಜ ಬ್ರಹ್ಮಸ |
ಮೀರವಾಣಿ ಫಣೇಂದ್ರ, ವೀಂದ್ರ, ಭವೇಂದ್ರ ಮುಖವಿನುತ |
ನೀರಜಭವಾ೦ಡೋದಯ ಸ್ಥಿತಿ |
ಕಾರಣನೇ ಕೈವಲ್ಯದಾಯಕ |
ನಾರಸಿಂಹನೆ ನಮಿಪೆ ಕರುಣಿಪುದೆಮಗೆ ಮಂಗಳವಾ ||೧||

shRIramaNikara kamala poojita |
chArucharaNa sarOja brahmasa |
meeravANi phaNEMdra, vIMdra, bhavEMdra mukhavinuta |
neerajabhavA0DOdaya sthiti |
kAraNanE kaivalyadAyaka |
nArasiMhane namipe karuNipudemage maMgaLavA ||1||

ಶ್ರೀರಮಣಿ – Shriramani – Sri Lakshmi Devi, wife of Lord Narayana

ಕರ – kara – hand

ಕಮಲ – kamala – Lotus

ಚಾರು charu– Beautiful, charming, ಸುಂದರ, good-looking

ಚರಣ – charana – foot

ಸಮೀರ – sameera – Vayu

ನೀರಜ – Sun, ಸೂರ್ಯ

Here, Sri Jaganattha Dasaru is praising Lord Lakshmi Narashima. The one who is worshipped by Goddess Lakshmi Devi who has lotus like hands. I bow to Lord Narashima who’s feet is richly adorned by Brahma, Vayu, Shesha, Garuda, Rudra, and Indra etc. And asking Lord Narashima to bestow good things on me and everyone who listens to this Harikatha.

ಜಗದುದರನತಿ ವಿಮಲಗುಣರೂ |
ಪಗಳನಾಲೋಚನದಿ ಭಾರತ |
ನಿಗಮತತಿಗಳತಿಕ್ರಮಿಸಿ ಕ್ರಿಯಾ ವಿಶೇಷಣಗಳ |
ಬಗೆ ಬಗೆಯ ನೂತನವ ಕಾಣುತ |
ಮಿಗೆ ಹರುಷದಿಂ ಪೊಗಳಿ ಹಿಗ್ಗುವ |
ತ್ರಿಗುಣ ಮಾನಿ ಮಹಾಲಕುಮಿ ಸಂತೈಸಲನುದಿನವು ||೨||

jagadudaranati vimalaguNarU |
pagaLanAlOchanadi bhArata |
nigamatatigaLatikramisi kriyA vishEShaNagaLa |
bage bageya nUtanava kANuta |
mige haruShadiM pogaLi higguva |
triguNa mAni mahAlakumi saMtaisalanudinavu ||2||

ಜಗದುದರನ – Jagadudarana – The one who carries this entire universe in his stomach

udara, ಉದರ -stomach

ನಿಗಮ – Nigama – Veda ವೇದ

ಅತಿವಿಮಲ – Ativimala – pure, clean, immaculate

ತ್ರಿಗುಣ – trigina – Three gunas; Satwa ಸತ್ವ, rajas ರಜಸ್, tamo ತಮೋ

ಅನುದಿನವು – anudinavu – ever day

ಸಂತೈಸಲಿ – samtaisali – protect us, look after us

In the first stanza, Sri Jaganatha Dasaru praised Lord Narashima. In the second stanza, it is the turn of Goddess Lakshmi Devi. Dasaru in this stanza is saying that Goddess Lakshmidevi, who knows everything about the one who carries the whole universe in his stomach, who is immaculate, the one who is more special than what has been explained in the bharatha veda, the one whom she praises and finds happiness, the one who is the abhimani devata of the three gunas, and asks this Goddess Lakshmi to protect and look after us.

ನಿರುಪಮಾನಂದಾತ್ಮಭವ ನಿ |
ರ್ಜರಸಭಾ ಸಂಸೇವ್ಯ ಋಜುಗಣ |
ದರಸೆ ಸತ್ತ್ವಪ್ರಚುರ ವಾಣೀ ಮುಖ ಸರೋಜೇನ ||
ಗರುಡ ಶೇಷ ಶಶಾಂಕದಳಶೇ |
ಖರರ ಜನಕ ಜಗದ್ಗುರುವೇ ತ್ವ ||
ಚ್ಚರಣಗಳಿಗಭಿ ವಂದಿಸುವೇ ಪಾಲಿಪುದು ಸನ್ಮತಿಯ ||೩||

nirupamAnaMdAtmabhava ni |
rjarasabhA saMsEvya RujugaNa |
darase sattwaprachura vANI mukha sarOjEna ||
garuDa shESha shashAMkadaLashE |
Karara janaka jagadguruvE tva ||
ccharaNagaLigabhi vaMdisuvE pAlipudu sanmatiya ||3||

ಆರು ಮೂರೆರಡೊಂದು ಸಾವಿರ |
ಮೂರೆರಡು ಶತಶ್ವಾಸ ಜಪಗಳ ||
ಮೂರು ವಿಧ ಜೀವರೊಳಗಬ್ಜಕಲ್ಪ ಪರಿಯಂತ |
ತಾ ರಚಿಸಿ ಸತ್ತ್ವರಿಗೆ ಸುಖ ಸಂ |
ಸಾರ ಮಿಶ್ರರಿಗಧಮಜನರಿಗ ||
ಪಾರ ದು:ಖಗಳೀವ ಗುರು ಪವಮಾನ ಸಲುಹೆಮ್ಮ ||೪||

Aru mooreraDoMdu sAvira |
mooreraDu shatashwAsa japagaLa ||
mooru vidha jeevaroLagabjakalpa pariyaMta |
tA rachisi sattvarige sukha saM |
sAra mishrarigadhamajanariga ||
pAra du:khagaLeeva guru pavamAna saluhemma ||4||

ಚತುರವದನನ ರಾಣಿ ಅತಿರೋ |
ಹಿತ ವಿಮಲ ವಿಜ್ಞಾನಿ ನಿಗಮ |
ಪ್ರತತಿಗಳಗಭಿಮಾನಿ ವೀಣಾಪಾಣಿ ಬ್ರಹ್ಮಾಣಿ |
ನುತಿಸಿ ಬೇಡುವೆ ಜನನಿ ಲಕ್ಷ್ಮಿ |
ಪತಿಯ ಗುಣಗಳ ತುತಿಪುದಕೆಸ |
ನ್ಮತಿಯ ಪಾಲಿಸಿ ನೆಲೆಸು ನೀ ಮದ್ವದನ ಸದನದಲಿ ||೫||

chaturavadanana rANi atirO |
hita vimala vij~jAni nigama |
pratatigaLagabhimAni veeNApANi brahmANi |
nutisi bEDuve janani lakShmi |
patiya guNagaLa tutipudakesa |
nmatiya pAlisi nelesu nI madwadana sadanadali ||5||

ಕೃತಿ ರಮಣ ಪ್ರದ್ಯುಮ್ನನಂದನೆ |
ಚತುರವಿಶಂತಿ ತತ್ತ್ವಪತಿ ದೇ |
ವತೆ ಗಳಿಗೆ ಗುರುವೆನಿಸುತಿಹ ಮಾರುತನ ನಿಜ ಪತ್ನಿ |
ಸತತ ಹರಿಯಲಿ ಗುರುಗಳಲಿ ಸ|
ದ್ರತಿಯ ಪಾಲಿಸಿ ಭಾಗವತ ಭಾ |
ರತ ಪುರಾಣ ರಹಸ್ಯ ತತ್ವಗಳರುಪು ಕರುಣದಲಿ ||೬||

kRuti ramaNa pradyumnanaMdane |
chaturavishaMti tattwapati dE |
vate gaLige guruvenisutiha mArutana nija patni |
satata hariyali gurugaLali sa|
dratiya pAlisi bhAgavata bhA |
rata purANa rahasya tatwagaLarupu karuNadali ||6||

ವೇದಪೀಠ ವಿರಿಂಚಿ ಭವ ಶ |
ಕ್ರಾದಿ ಸುರ ವಿಜ್ಞಾನದಾಯಕ |
ಮೋದ ಚಿನ್ಮಯಗಾತ್ರ ಲೋಕ ಪವಿತ್ರ ಸುಚರಿತ್ರ |
ಛೇದ ಭೇದ ವಿಷಾದ ಕುಟಿಲಾಂ |
ತಾದಿ ಮಧ್ಯ ವಿದೂರ ಆದ್ಯಾ |
ನಾದಿ ಕಾರಣ ಬಾದರಾಯಣ ಪಾಹಿ ಸತ್ರಾಣ ||೭||

vEdapeeTha viriMchi bhava sha |
krAdi sura vij~jAnadAyaka |
mOda chinmayagAtra lOka pavitra sucharitra |
ChEda bhEda viShAda kuTilAM |
tAdi madhya vidUra AdyA |
nAdi kAraNa bAdarAyaNa pAhi satrANa ||7||

ಕ್ಷಿತಿಯೊಳಗೆ ಮಣಿಮಂತ ಮೊದಲಾ |
ದತಿ ದುರಾತ್ಮರು ಬಂದಧಿಕ ವಿಂ |
ಶತಿ ಕುಭಾಷ್ಯವ ರಚಿಸೆ ನಡುಮನೆಯೆಂಬ ಬ್ರಾಹ್ಮಣನ |
ಸತಿಯ ಜಠರದೊಳವತರಿಸಿ ಬಾ |
ರತಿ ರಮಣ ಮಧ್ವಾಭಿಧಾ ನದಿ |
ಚತುರದಶ ಲೋಕದಲಿ ಮೆರೆದ ಪ್ರತಿಮಗೊಂದಿಸುವೆ ||೮||

kShitiyoLage maNimaMta modalA |
dati durAtmaru baMdadhika viM |
shati kubhAShyava rachise naDumaneyeMba brAhmaNana |
satiya jaTharadoLavatarisi bA |
rati ramaNa madhwAbhidhA nadi |
chaturadasha lOkadali mereda pratimagoMdisuve ||8||

ಪಂಚ ಭೇದಾತ್ಮಕ ಪ್ರಪಂಚಕೆ |
ಪಂಚರೂಪಾತ್ಮಕನೆ ದೈವತ |
ಪಂಚಮುಖ ಶಕ್ರಾದಿಗಳು ಕಿಂಕರರು ಶ್ರ‍ೀಹರಿಗೆ ||
ಪಂಚ ವಿಂಶತಿ ತತ್ತ್ವತರತಮ |
ಪಂಚಿಕೆಗಳನು ಪೇಳ್ದಭಾವಿ ವಿ |
ರಂಚಿಯೆನಿಪಾನಂದ ತೀರ್ಥರ ನೆನೆವೆನನುದಿನವು ||೯||

paMcha bhEdAtmaka prapaMchake |
paMcharUpAtmakane daivata |
paMchamukha shakrAdigaLu kiMkararu shRIharige ||
paMcha viMshati tattwataratama |
paMchikegaLanu pELdabhAvi vi |
raMchiyenipAnaMda tIrthara nenevenanudinavu ||9||

ವಾಮದೇವ ವಿರಿಂಚಿತನಯ ಊ|
ಮಾ ಮನೋಹರ ಉಗ್ರ ಧೂರ್ಜಟಿ ||
ಸಾಮಜಾಜಿನವಸನ ಭೂಷಣ ಸುಮನಸೋತ್ತಂಸ ||
ಕಾಮ ಹರ ಕೈಲಾಸ ಮಂದಿರ |
ಸೋಮ ಸೂರ್ಯನಲ ವಿಲೋಚನ |
ಕಾಮಿತಪ್ರದ ಕರುಣಿಸೆಮಗೆ ಸದಾ ಸುಮಂಗಳವಾ ||೧೦||

vAmadEva viriMchitanaya U|
mA manOhara ugra dhoorjaTi ||
sAmajAjinavasana bhooShaNa sumanasOttaMsa ||
kAma hara kailAsa maMdira |
sOma sUryanala vilOchana |
kAmitaprada karuNisemage sadA sumaMgaLavA ||10||

ಕೃತ್ತಿ ವಾಸನೆ ಹಿಂದೆ ನೀ ನಾ |
ಲ್ವತ್ತು ಕಲ್ಪಸಮೀರನಲಿ ಶಿ|
ಷ್ಯತ್ವವಹಿಸ್ಯಖಿಳಾಗಮಾರ್ಥಗಳೋದಿ ಜಲಧಿಯೊಳು |
ಹತ್ತು ಕಲ್ಪದಿ ತಪವಗೈದಾ |
ದಿತ್ಯರೊಳುಗುತ್ತಮನೆನಿಸಿ ಪುರು |
ಷೋತ್ತಮನೆ ಪರಿಯಂಕ ಪದವೈದಿದೆಯೊ ಮಹಾದೇವ ||೧೧||

kRutti vAsane hiMde nee nA |
lwattu kalpasameeranali shi|
ShyatwavahisyakhiLAgamArthagaLOdi jaladhiyoLu |
hattu kalpadi tapavagaidA |
dityaroLuguttamanenisi puru |
ShOttamane pariyaMka padavaidideyo mahAdEva ||11||

ಪಾಕಶಾಸನ ಮುಖ್ಯ ಸಕಲದಿ |
ಪಾಕಸರಿಗಭಿನಮಿಪ ಋಷಿಗಳೆ |
ಗೇಕಚಿತ್ತದಿ ಪಿತೃಗಳಿಗೆ ಗಂಧರ್ವ ಕ್ಷಿತಿಪರಿಗೆ ||
ಆ ಕಮಲನಾಭಾದಿ ಯತಿಗಳ |
ನೀಕಕಾನಮಿಸುವೆನು ಬಿಡದೆ ರ|
ಮಾಕಳತ್ರನ ದಾಸವರ್ಗಕೆ ನಮಿಪೆನನರವರತ ||೧೨||

pAkashAsana muKya sakaladi |
pAkasarigabhinamipa RuShigaLe |
gEkachittadi pitRugaLige gaMdharva kShitiparige ||
A kamalanAbhAdi yatigaLa |
neekakAnamisuvenu biDade ra|
mAkaLatrana dAsavargake namipenanaravarata ||12||

ಪರಿಮಳವು ಸುಮನದೊಳಗನಲ |
ನರಣಿಯೊಳಿಗಿಪ್ಪೆಂತೆ ದಾಮೋ |
ದರನು ಬ್ರಹ್ಮಾದಿಗಳ ಮನದಲ್ಲಿ ತೋರಿ ತೋರದಲೆ ||
ಇರುತಿಹ ಜಗನಾಥ ವಿಠಲನ |
ಕರುಣ ಪಡೆವ ಮುಮುಕ್ಷುಜೀವರು |
ಪರಮ ಭಾಗವತರನು ಕೊಂಡಾಡುವುದು ಪ್ರತಿದಿನವು ||೧೩||

parimaLavu sumanadoLaganala |
naraNiyoLigippeMte dAmO |
daranu brahmAdigaLa manadalli tOri tOradale ||
irutiha jaganAtha viThalana |
karuNa paDeva mumukShujeevaru |
parama bhAgavataranu koMDADuvudu pratidinavu ||13||

|| ಇತಿ ಶ್ರೀ ಮಂಗಲಾಚರಣ ಸಂಧಿ ಸಂಪೂರ್ಣಂ ||
|| ಶ್ರೀ ಕೃಷ್ಣರ್ಪಣಮಸ್ತು ||

|| iti shRI maMgalAcharaNa saMdhi saMpUrNaM ||
|| shRI kRuShNarpaNamastu ||