PAAJAKA KSHETRA - (BIRTH PLACE OF SRI MADWACHARYA)

It is known as belle and moodumata.

This is a part of the Parashurama Kshetra created by Parashurama roopi Paramatma. This is the birth place of Sri Madwacharya, it is known as Kulaguru Kshetra too.

There is an old ancestoral home of Sri Madwacharya where he was born and where he had his early education. He is said to have performed several miracles here. One can even now witness his writing tablet of stone, the large sized stone vessels used for stocking curd and milk. There are also other places where he performed miracles the tree which sprouted out of a dry stick, the tamrind tree the seeds of which he gave to the money- lender ete.

The most holy places here are the Vasudeva Thirtha and the temple of Sri Madwacharya, where one can see his footprints. Certain other spots connected with occult powers shown by the great acharya are here too.

Paajaka is encircled by four holy thirthas. They are Parashu, Dhanush, Gada, and Bana thirthas. There are two small hills. One is that of Parashurama giri and other is that of Kunjaru or Vimanagiri. Vimanagiri is about 300 feet having the temple of Durga or Mahishasura Mardhini. There are steps to reach the temple and one can also go up in a car as there is a motorable road up the hill.

One can also witness the place where Sri Madwacharya trampled to death manimantha who had assumed Sarparoopa .

Himalaya is great because it is where holy rivers Ganga and other rivers flow out. Even greater is paajaka which is the birthplace of Sri Madwa who is described as Satyalokadhipati, Shudda Bhagavatadharma Ratha and the incarnation of Sri Vayudevaru. Hence it is the holiest place on the earth.

SRI RAGAVENDRA GURU STOTRA

1) OM Sri poorna bodha guruteertha payobdhipara        

    Kaamarimaksha vishamaksha shiraha sprushantee
    Poorvottaramitataranga charatsuhamsa
    Devalisevita paranghri payojalagna

2) Jeeveashabhedhagunapoorti jagatsu satva

    Neechochchabhava mukhanakraganaihi sameata

    Doorvadyajapatirgilairgururaghavendra
    Vagdevataasaridamum vimalee karotu

3) Sri raghavendraha sakalapradaataa
    svapadakanjadvayabhakti madbhyaha
    Aghadrisambhedanadrushtivajraha
    kshamasureandrovatu mam sadaayam

4) Sri raghavendro haripadakanja

    nisheavanaallabdha samasta sampath

    Devasvabhavodivijedrumoya

    mishtapradomeasatatam sabhooyaat

5) Bhavyasvaroopo bhavadhukhatoola
    sanghagnicharyaha sukhadhairyashali
    Samastadushtagrahanigrahesho
    durstya yo plava sindhu setuhu


6) Nirastadhosho niravadyaveashaha
    pratyarthimookatvanidhanabhashaha

    Vidvatparigneayamahavisheasho

    vagvaikharinirjitabhavyasheashaha

7) Santanasampatparishudhabhakti

    Vignanavagdehasupatavaadeen Datvaa

    shareerothasamastadoshan

    hatvasanovyadgururaghavendra

8) Yatpaadodakasanchayaha suranadee makhyaapagaasaadita
    Sankhyaanuttamapunyasanghavilasat prakhyatapunyaavaha
    Dustaapatrayanaashano bhuvimaha vandyaasuputraprado
    Vyangasvangasamrudhido grahamaha paapaapahastaamshrayae


9) Yatpadaadakanjarajasaaparibhooshitaanga
    Yatpaadapadmamadhupayitamaanasaayea
    Yatpaadapadmaparikeertana jeerna vachah
    Tatdarshanam durita kananadevabhutam

10) Sarvatantra swatantro asau

      sri madhva matvardhanah
      Vijayeendrakabjotsa
      sudheendravaraputrakaha

11) Sri raghaveandro yetirat
      gururmea syadbyaparah
      Gnyanabhakti suputraahyuhu
      yashahasripunyavardhanaha

12) Prativaadijayasvanta
      bheadachinhaadaro guruhu
      Sarvavidyaapraveen anyo

      raghaveandraanavidyatea

13) Aparokshikrutasreeshaha
      samupeaksitabhavajaha
      Apeaksitapradata anyo
      raghaveandraanna vidyatea


14) Dayadaakshinyavairagya
      vakphatavamukhankitaha
      Shapanugrahashakto anyo
      raghaveandraanna vidyatea

15) Agyan vismruti bhranti sanshayapsmruti kshayah

      tandraakampavachahakwontyamukhaa yea cheandriyodbavaah
      Doshastea naashamaayannti raghveandraaprasaadataha

16) Om sri raghaveandraaya namaha yityashtaaksharamantrataha
      Japitaadbhavitaanityamistartaahasyurna samshayaha

17) Hantunaha kaayajaan doshaan aatmaatmeeya samudbhavaan
      Sarvanapipumartanscha dadaatu gururaatmavit


18) Eti kalatrayae nityam praartanaam yaha karoti saha
      Ehaamutraptasarveasto modatea naatra samshayaha

19) Agamyamahimaalokea raghaveandro mahaayeashaaha
      Srimadhvamatadugdaabdi chandro avatu sadanagaha

20) Sarvayaatraaphalaavaptai yatashaktipradakshinam
      Karomi tava sidhasya vrundaavanagatam jalam
      Shirasa dhaarayaamyadhya sarvateerta phalaaptayea

21) Sarvaabheestaarthasidhyartham namaskaram karomyaham
      Tava sankeertanam veada shastraarthagnyanasidhayea

22) Samsaarea akshayasagarea prakrutito agadhea sadaa dustarea
      Sarvaavadya jalagrahairanupamai kamaadibhangakulea
      Nanavibhrame durbhrame mitabhyayastamadiphenotkate
      Dukhotkashtavishe samuddhara guromagna roopam sadaa

23) Raghavendragurustotram yahapathedbhaktipoorvakam
      Tasya kushthadiroganam nivrutti starayabhavet

24) Andhopi divyadrushti syadedamookapivakpateth
      Poornayu poornasampattihi stotrasyasya japadhveth

25) Yaha pibeajjalameateana stotreanaivaabimanritam
      Tasya kukshigataa doshaaha sarvea nashyanti tatkshanaat

26) Yad vrundaavanamaasaadya panguhu khanjo api va janaha
      Stotreanaaneana yaha kuryaat pradaksinanamaskuti
      Sa janghalo bhaveadeava gururaajaprasaaditaha

27) Somasooryo parageacha pushyarkaadi samaagamea
      Yeonuttamamidam stotramastottarashatam jeapat
      Bhootapreatapishaachadi peedaa tasya najayatea

28) Yeatat strottam samuchaarya gururovrundaavanaantikea
      Deepasayyojanaat gnyanam putralaabho bhaveaddruvam

29) Parivaadijayeo divya gnyana bhaktyadivardhanam
      Sarvaabheeshtapravrudhihi syaannaatra karyaa vichaaranaa

30) Raajachoramahaavyaaghra sarpanakraadipeedanam
      Na jayatea asyastrotrasya prabhaavaannaatra samshayaha

31) Yo bhaktyaa gururaaghaveandra charanadvandam smaran yaha patheat

      Stotram divyamidam sadaa na hi bhaveat syaasukham kinchana

      Kintvishtaarta samrudhireava kamalaanaathaprasaadodayaat

      Keertirdigviditaa vibhootitula saakshee hayaa stotrai hi

32) Eti sri raghaveandraarya guraaja prasaadataha

      Krutam stotramidam punyam srimadbhiryappanaabhidaihi

33) Poojyaaya raghaveandraaya satyadharmaratayacha

      Bhajataam kalpavrukshaaya namataam kaamadheanuvea

34) Aapaadamauliparyatam guroonaamakrutim smareat

      Teana vighnaha pranashyanti sishayaticha manorataha

35) Doorvaadidvaantaravaea vaishnaveandeevareandavea

      Sri raghaveandraguruvea namotyantadayaluvea

          Eti sri raghaveandra stotram sampoornam

GOPADMA VRATA

Subhadra is Krishna's sister, Arjuna's wife and child warrior Abhimanyu's mother and related by marriage to the mighty Pandava clan. In her outer as well as her inner self, she always worshipped Krishna. She felt, if she worshipped Krishna no other form of worship is really necessary. I am reminded of the purandaradAsa kriti "kR^ishNA eMdare kashTavu baMdite kR^ishNA enabArade". You may be wondering what all this introduction has to do with rangOli as these blogs are always rangOli related in some way.

Once the beautiful dancer Rambha was dancing in Indra's court. The dance was celestial, the music was celestial and everything was celestial. After all, it is the celestial capital amarAvati, is it not? Even for the gods, sometimes things can go wrong. Alas, suddenly a drum cracked and the rhythm was utterly wrong. Indra requested Yama, the god of Death, to get the drum reconstructed using the skin of a living being who never practised a vow (the sanskrit word for vow is also yama). So Yama and his men were on the lookout for people on the wrong side of worship. His men came back and told him - Ganga has a rangOli, Gauri has a rangOli, Savitri and Sarasvati too. But there is no rangOli at Krishna's sister Subhadra's place. He ordered to bring back Subhadra, cut her skin and fit it to a drum.

After waking up in the morning, Krishna went to Subhadra's house and asked her why she had not drawn a rangOli in front of her house and not observing the vrata. I have brothers like Indra and Chandra, a husband like Arjuna, parents like Vasudeva and Devaki and of course you, Krishna. Krishna told her that inspite of all this, she must draw a rangOli that had the eagle, the feet of Vishnu, Sankha, chakra, mace, lotus, svAstiaka, brindAvana, flute, lute, drum, cow, calf and thirty-three (is it a numerical symbol for the thirty-three crore gods) lotus symbols, Rama's cradle, Sita's saree end, tulasi leaf, elephants and guards. This must be drawn in cowsheds, where sacred rivers and ponds are, in front of God's images and tulasi brindAvana. Then she obtained hard rock from a hill and mixed it with pearls and corals and made powder of them and drew the rangOli. She also offered turmeric, kuMkuma and other offerings. She drew all rangOlis due for five years in just one year.

Subhadra escaped the punishment of gods and they finally found an elephant calf that was sleeping with its head towards north. They took the skin from the back of the animal and made their drums. Who said the gods are always kind? The gOpadma vrata is observed by all women for health, wealth, prosperity, marriage, children, etc. Normally, a dinner in the first year with tAMbUla, a dinner in the second year with bangles, a dinner in the third year with banana fruits, a dinner in the fourth year with sugarcane and a dinner in the fifth year with clothes to an unmarried girl are also prescribed. However, there are variations to this.

The chAturmAsya vrata (four-month vow) starts in the month of aashADha (tenth day in the brighter half, this year on July 3) and lasts till kArtika paurNami. Besides the gOpadma vrata described above, this period is full of festivals in the Hindu calendar. In fact, during these four months, the God is supposed to be sleeping (yOga nidra) and therefore no ceremonies like marriages are performed by some. The first two months of this period is the monsoon period. The saints of the Hindu order stay at one place during this time. Even though ancient India has a fantastic record in architectural wonders, with a few exceptions, it is quite poor in the construction of bridges over rivers. Thus during the rainy season they had to depend only on boats to cross rivers and that is tricky. That is why, in my opinion, the chAturmASya custom exists because of the difficulty in travel due to inclement weather. During this period, there are food restrictions too. Vegetables in the first month (any plant based food - SAkha), curd (dadhi - buttermilk allowed though :-) in the second month, milk (kshIra - including cheese, cream, but excluding curd) in the third month and pulses (dvidaLa - all dhals and fruits with more than one seed and also protein rich fish and meat) in the fourth month are forbidden in food preparation. These restrictions are supposed to impose discipline. One of my childhood memories of the chAturmASya is attending such ceremonial dinners and eating food that tasted, shall we say, a bit unusual. Another memory is of my parents with their hands imprinted with the marks of a hot Sankha or chakra!

ChaathurmAsa vrata

Hari sarvottamma, vaayu jiivottamma

shrii gurubhyo namaha

The chaturmasyavrata like Ekadashi & Krishnashtami (Jayanthi) vrata is also a compulsory vrata for all people. The period of 4 months from Ashada Shukla Ekadashi (Ekadashi during the bright half of Ashada-shayanaikadashi) to Karthika shukla Dwadashi (dwadashi during the bright half of Kartika-Utthana-Prabodha Dwadashi) is known as Chathurmasa. During this period, Mahavishnu remains in yogic sleep (yoganidra). During this ChaturmAsya period, it is the duty of sanyasis to remain in one place. The fact that masa (month) also means paksha fortnight (mAso vai paxaH - Shruthi) has been taken into consideration & due course of time, it has become the tradition in all Madhwa muttas for the sanyasis to observe the vrata for only 4 pakshas (i.e 2 months).

During these 4 months period, it is the prime duty of all - not only sanyasis but people of all ashramas, people of all the varnas & both men & women to give up the following:

Shaka (vegetables) & all dishes prepared out of this shaka during the first month/ paksha. NO VEGETABLES, no fruits, mustard, red chilles, tumeric, tamarind, methi, coriander, curry leaves, ginger, green chilles, lemon, coconut etc.... . No channa dhal or flour or oil.

During panchamrutha abhisheka:

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Only milk, homemade curds, ghee, sugar, riped Mangoes should be used. NO HONEY.

Items which can be consumed:

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Toor dhal (togari bele) , moong dhal (hesaru bele), Urad dhal, menasu (black pepper), jeera, raw full moong dhal, godhi, rava, maida, yellu (sesame), oil, ghee, sugarcandy, bella, milk, curds, butter, riped or raw mangoes.

NO DHADHI OR CURDS & all dishes prepared out of this dadhi during the second month/paksha.

NO KSHEERA OR MILK & all dishes prepared out of milk during the third month/paksha.

Dwidala & bahubeeja (dicotyledons & many seeded fruits vegetables & grains) & all dishes prepared out of these during the 4 th month/paksha.

NO VEGETABLES & DHALS. No vegetables otherwise mentioned below, no red chilles or chille powder no tamarind, no coriander leaves etc...

WHICH CAN BE CONSUMED FOR DWIDALA VRATA:

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Akki (Rice), Godhi (Wheat), Jeerigre (Jeera), Menasu (black pepper), Ellu (sesame seeds), Bella (jagari), Hasi kobbari, Karibevu (Curry leaves), Cooking banana (baLEkAi), sAmegadde, Spinach, Sweet Potato (I am not sure), Goose Berry,cooking banana, maida, rava, curry leaves, tumeric, sesame oil, ghee, milk, curds, sugarcandy, cardomom, sugar, mangoes.

Shastras proclaim that the non observances of this chathurmAsya spells great ruins for man.

The following four forms of the Lord- Sridhara, Hrishikesha, Padmanabha, Damodara. are the presiding forms of the Lord for the 4 months of Chathurmasa respectively.

There are special mantras to be recited at the start & at the completion of these vratas. These have to be recited without fail at the appropriate time.

During this period, those who wish, may give up consuming ghee, salt, betal leaves & several other such items. Thsi bestows special merit.

The chathurmAsya vrata is very essential for getting rid of several diseases & for enjoying robust health. There is no evidence to say that the observance of this vrata leads to ill health; it is only a wrong notion. All the shastras proclaim that this vrata which curtails giving up eating tasty dishes as a form of worship to the Lord is the royal road to acquiring right knowledge & earning the four purushArthas in life.

varaha purAnaM says about the greatness of ChathurmAsa:

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asti priyatamaH kAlashchAturmAsyAbhido mama
snAnaM vrataM japo homastatrAnaMtaguNaM smR^itaM

maseShvanyeShu yatkiMchith kriyate mama toShaNaM
tasmAtkoTiguNaM puNyaM mAghe makarage ravau

tato.api koTiguNitaM vaiShAkhe mAsi labhyate
tato.apyanaMtaguNitaM chAturmAsye na saMshayaH

The period of ChathurmAsya is very dear to Sri Hari. Acts like snana, japa, homa done during this period give immeasurable merit. The merit that accrues to acts done during the month of Magha when the sun is in Makara rasi is a million times more than the merit that comes to acts done during other times; more than this is the merit that accrues to acts done during the month of Vaishaka. But the merit that accrues to acts done during chathurmasa period is infinitely more than all those; let there be no doubt regarding this.

Varaha purana further says about ChathurmAsa & its speciality:

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AshADe dashamiM suklAmArabhya syAttu kArtikI
paurNamAsI tAvadidaM chAturmAsyavratAdikaM

AdyaH syAt.h shrAvaNo mAso nabhasyo.atha dvitIyakaH
tR^itIyachchAshvino mAsashchaturthaH kArtikaH smR^itaH

chAturmAsye.atha puNyasya vR^iddhiH syA~ncha dine dine
na kArtikasamAvR^iddiH puNyasyoktA manIShibhiH

The time between Ashada shukla dasami & Karthika shukla purnima is the chathurmasa period. The four months are Shravana, Bhadrapada, Ashvija, Kartika. The greatness of chathurmaasa increases day by day. There is no other month as holy as the month of Karthika.

Skanda purana says Chathumasya vrata is compulsory for all.

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nityaM kAryaM cha sarveShAM etadvratachatuShTayaM
nArIbhiShcha narairvApi cha chathurAshramavartibhiH

brAhmaNaH xatriyo vaishyaH sthriyaH shUdro vratI tathA
gR^ihI vanasthaH kuTicho bahUdaH paramahaMsakaH

narakAnna nivartaMte tyaktvA vratachatuShTayaM

This vrata is compulsory for all men & women belonging to all the four ashramas - brahmachari, gruhasta, vanaprastha & sanyasashrama, for people belonging to all varnas - brahmana, kshatriya, vaishya & shudra & all types of Sanyasis like kuteechaka , bahooda & paramahamsa - each & every person has to observe this vrata. Those who do not observe this vrata can never escape hell.

Skanda purana further says:

======================
idaM vrataM mahApuNyaM sarvapApaharaM shubhaM
sarvAparAdhashamanaM sarvopadravanAshanaM

sarvairavashyaM kartavyaM chaturAshramavAsibhiH

This vrata bestows great merit; it destroys all sin; it is auspicious; it is capable of wiping out all our offences; it is capable of removing all our ills. This vrata has to be observed by people belonging to all four ashramas.

AdityapurANaM says Non observance of chathurmasa vrata leads to great sin:

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avratena nayedyastu chAturmAsyamanuttamaM
sa pApi narakaM yAti yAvadAbhUtasaMplavaM

One who does not observe the chathurmAsya vrata is considered a great sinner & he will have to suffer in hell till thetime of otal dissolution (pralayakala).

The presiding forms of the Lord for Chathurmaasya:
VarahapuraNa says The presiding forms of Lord for Chathurmasya:

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shrIdharascha hR^ishikeshaH padmanAbhastR^itIyakaH
dAmodaraH kArtikasya chAthumasye tu devatAH

Sridhara, Hrishikesha, Padmanabha, Damodhara are the presiding forms of the Lord for the four months respectively.

The time prescribe for observing ChAthurmAsya: (Skanda puraNa)

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AShADhasya site pakShe ekAdasyAM samArabhet.h
kArtikasya site pakShe paurNamAsyAM samApayet.h

upavAsasvarUpANi vratAnyanyAni saMti vai
tAni sarvANi vipreMdra prabodhinyAM samApayet.h
dvAdashyAM kArayetteShAM homaM brAhmaNapUjanaM
itarANi cha sarvANi paurNamAsyAM samApayet.h

The ChathurmAsya vrata should be undertaken from Ashada shukla ekadashi. It should be completed on Karthika shukla poornima. Only vratas entailing fasts should be completed on Uttana Dwadashi; the corresponding homas & brahmana pujas for these should be completed on this day only; other vratas should be completed on Karthika shuka poornima.

How to begin ChathurmAsya vrata: (Skanda puraNa)

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paMchagavyaM prAshayitvAshuddhiM kR^itvA tanordR^iDhaM
pUjayitvA yathAnyAyaM devadevaM janArdanaM

vratAnAM vaxyamANAnAM saMkalpaM vidhiva~ncharet.h
naimittikAnAM kAmyAnAM nityAnAM cha tathaiva cha
On Ashada Shukla Dasami (after finishing the morning bath & deva puja) one has to partake panchagavya & purify the body. After this, he has to make the sankalpa for the vratas that he is doign to observe.

prathame mAsiM kartavyaM nityaM shAkavrataM shubhaM
dvitIye mAse kartavyaM dadhivratamanuttamaM

payovratAM tR^itiye tu chathurthe tu nishAmaya
dvidalaM bahubIjaM cha varjayechChuddhimichChatA

nityAnyetAni vipremMdra ! vratAnyAhurmanIshhiNaH

In the first month Shaka vrat; in the second month Dhadhi vrata; in the third month Ksheera vrata; & in the fourth month Dwitala & bahubeeja vrata.

These four vrata is compulsory.
The meaning of Shaka & other vratas:

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During the month of Sravana shaka (shaka vrata); during the month of Bhadrapada curds (During the dadhi vrata buttermilk is allowed though it is made from curds) & all preparations made from curds (dhadhi vrata); during the month of Ashvija milk & all dishes prepared using milk (Ksheera vrata) & during the month of kArthika, Dwidala (dicotyledons) & Bahubeeja (many seeded) have to be given up.

What is Shaka: (Adhithya puraNa)

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mUlapatrakarIrAgraphalakAMDAdhirUDhakAH
tvak.h puShpaM kavachaM cheti shAkaM dashAvidhaM smR^itaM

The term Shaka signifies the following ten items- root, leaf, shoot, tip, fruit, stem, sprout, stalk, flower, skin. (it means that these ten items are prohibited during the shaka vrata).

The four are exempted: (Adhithya puraNe)

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atasI tulasI chaiva dhAtrI chUtaphalaM tathA
grAhyANyetAni chatvAri viShNunottaM yataH purA

nAnyat.h kiMchit.h samashrIyAt.h bhuktvA chAMdrAyaNaM charet.h

Except Agasthya, tulasi, gooseberry, mango, all other shaka items are prohibited. By anychance, if they are eaten, one has to undertake chandrayana vrata as expiation (of these only dried gooseberry & mango are used).

Fresh ginger is not allowed. But dry ginger, pepper can be used. Some people also use coconuts & dates.

The characteristics of Dwidala-Bahubeeja vrata (4th month): (Skanda puraNa)

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bIjameva samutbhUtaM dvidalaM chAMkuraM vinA
dR^ishyate yatra sasyeShu dvidalaM sadbhiruchyate

shilayA bhidyamAne tu dvidalaM yatra dR^ishyate
dvidalaM taddhi vig~neyaM tanme nigadataH shR^uNu

mAShaM cha mudgakaM chaiva chaNakaM cha masUrakaM
kulitthaM chaiva tiShpAvamADhakaM rAjamAShakaM

rAjamudgaM tiMtriNI cha tathA vai nakhapaMchakaM
nUtanAnyatha jIrNAni sarvANyetAni varjayet.h

nAle phale cha dr^ishyaMte bahubIjAni nArada
bahubIjaM tadityAhuH patrakIrAdikaM tathA

Dicotyledonous plants & seeds which break into two equal parts are known as dvidala. Black gram, green gram, bengal gram, masoor, horsegram, red gram, tamarind etc... are considered as dvidala. These cannot be used at all. Even greens which have several seeds are considered as bahubeeja. Such dwidala & bahubeeja items are forbidden during the month of karthika.

ChathurmAsya is a compulsory duty: (SkandapuraNe)

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chAturmAsye avratI yastu tasya puNyaM nirarthakaM
sarvatIrthAni dAnAni puNyAnyAyata nAni cha

avratena gataM yeShAM chaturmAsyaM sadA nR^iNAM
dharmasteShAM vR^ithA sadbhistatvaj~naiH parikIrtitaH

saMprApya mAnuShaM janma chAthurmAsyaparA~NbhukhaH
tasya pApashatAnyAyurdehasthAni na saMshayaH

The person who does not observe chathurmAsya vrata stands to lose the merit that accrues while visiting sacred rivers, the merit of giving dhaana & the merit of visiting holy places. Thus he stands to lose the merit of all good acts. All sins reside in the body of the person who does not observe the Chathurmasya vrata when one is blesed with the human life. This is certain.

Tapas & Dhaana are special duties during Chathurmasya: (Skanda puraNa)

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parvakAle Shu sarveShu dAnaM deyaM tapaH sadA
chAturmAsye visheSheNa datanaMtaM prajAyate

Tapas & dhana are important duties during any vrata; more so during the chAthurmAsya period & merit of such tapas & dhana becomes unlimited.

Giving up desired things is highly meritorious: (Skanda puraNa)

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iShTavastuprado viShNurlokashcheShTaruchiH sadA
tasmAt.h sarvaprayatrena chAturmAsye tyajejcha tat.h

Lord Vishnu is the giver of all desired things; & people always desire getting the good things of life. So, during the chathurmaasya period, one should necessarily give up pleasant things. It means that by the Lord's grace, we will be blessed with even more of the good things of life & our life will be pleasant & auspicious.

ChathurmAsya vrata Sankalpa Mantras:

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supte tvayi jagannAtha jagatsuptaM bhavedidaM
vibuddhe cha vibuddhyeta prasanno me bhavAchyuta

chaturo vArShikAnmAsAn.h deva deva jagatpate
nirvighnaM siddhimAyAtu prasAdAttava keshava

gR^ihIte.asmin.h vrate deva paMchatvaM yadi me bhavet.h
tadA bhavet.h susaMpUrNaM prasAdAtte janArdana

Shaka vrata Sankalpa (Ashada Shukla dwadashi)

====================================
shAkavratAM mayA deva gR^ihItaM puratastava
nirvighnaM siddhimAyAtu prasAdAtte ramApate

Shaka Vrata Samarpane Mantra:

========================
upAyanamidaM deva vratasaMpUrtihetave
shAkaM tu dvijavaryAya sahiraNyaM dadAmyahaM

Daddhi Vrata Sankalpa (Shravana sukla Dwadashi)

======================================
dadhi bhAdrapate mAsi varjayiShye sadA hare
imaM kariShye niyamaM nirvighnaM kuru keshava

Ksheera Vrata Sankalpa (Bhadrapada shukla dwadashi)

==========================================
xIravratamidaM deva gR^ihItaM puratastava
nirvighnaM siddhimAyAtu prasAdAtte ramApate

Dwidala vrata Sankalpa (Ashvija shukla dwadashi)
=====================================
kArthike dvidalaM dhAnyaM varjayiShye sadA hare
imaM kariShye niyamaM nirvighnaM kuru keshava

ChathurmAsa vrata samarpana mantra:

=============================
idaM vrataM mayA deva kR^itaM prItyai tava prabho
nyUnaM saMpUrNatAM yAtu tvatprasAdAjjanArdana

Reference:

Sadachara Vinodha
By Sri Vyasanakare Prabhanjanacharya.

RUTHU - MASADHI NIGANDU

In the sankalpa the month, year, day, season,fortnight,and solistice have to be given in sanskrit. the details are given below with english equivalents.


I.) MONTH :

NAME OF MONTH             ENGLISH MONTH
IN SANSKRIT

Chaithra                                        March - April

Vaisaka                                        April-May

Jeshta                                           May-June

Aashada                                       June-July

Shravana                                      July-August

Bhadrapada                                 August-September

Aasvayuja (Aasvina)                    September-October

Karthika                                      October-November

Margasirsha                                 November-December

Pushya                                        December-January

Magha                                        January-Feburary

Phalguna                                     Feburary-March

II.) YEAR

The name of the sixty year cycle of the Hindu - Vedic calendar could be found from the panchangam of that year.



III.) SOLISTICE - AYANA



UTTHARAYANA --- PUSHYA - JESHTA ( JANUARY - JULY)

DAKSHINAYANA --- AASHADA - MARGASIRSHA (JULY - JANUARY)



IV.) PAKSHA - FORTNIGHT



SUKALA PAKSHA --- 14 DAYS AFTER AMAVASYA (NEWMOON)

KRISHNA PAKSHA --- 14 DAYS AFTER POURNAMI (FULL MOON)



V.) RUTHU - SEASONS



Vasantha ruthu - Chaitra - Vaisaka ( march - may)

Greeshma ruthu - Jeshta - Aashada (may - july)

Varsha ruthu - Shravana - Bhadrapada (july - september)

Sarad ruthu - Aasvija - Karthika (september - november)

Hemantha ruthu - Margasirsha - Pushya ( november - january)

Sisira ruthu - Magha - Phalguna (january - march)



VI.) VAARAM (DAYS)



Bhanu Vasara                       Sunday

Indu Vasara                         Monday

Bhouma Vasara                   Tuesday

Soumya Vasara                   Wednesday

Guru Vasara                       Thursday

Brighu Vasara                     Friday

Sthira Vasara                      Saturday



VII.) THITHIS - DAYS OF THE FORTNIGHT



1) Prathama


2) Dwithiya


3) Thrithiya


4) Chathurthi


5) Panchami


6) Shashti


7) Sapthami


8) Ashtami


9) Navami


10) Dasami


11) Ekadashi


12) Dwadasi


13) Thriyodasi


14) Chaturdasi


15) Pournima


16) Prathama


17) Dwithiya


18) Thrithiya


19) Chathurthi


20) Panchami


21) Shashti


22) Sapthami


23) Ashtami


24) Navami


25) Dasami


26) Ekadashi


27) Dwadasi


28) Thriyodasi


29) Chaturdasi


30) Amavasya

TIRUKOILOOR

Its old names are Komalanagari, Gopavaram, Gopalapuri.

Tirukoiloor on the bank of the river Dakshina Pinakini is held sacred by Vaishnavites. It is known as one of the Pancharanya Kshetras and among the 108 Divya Kshetras important in the Srivaishnava tradition.The stalapurana of this place is described in Brahmanda and Padma Puranas.It was here that Sati daughter of Daksha married Rudradeva.It is the holy land where Galava rishi meditated.The first three Alwars had met here and had sung glories of Lord Vishnu.It is here that Divya prabhandam was first composed.This is Trivikrama Kshetra as there the temple of Trivikrama is here. It is a huge temple built during the days of Naik rulers.The Moolavar is god Thrivikrama. He is a ten feet figure in a pose with his right leg lifted as it has measured the entire heavens.He is seen facing east.He is shown in the full form of Lord Vishnu as Trivikrama performing Damana of Bali-Chakravarthi.The utsav idol is known as Ayanar and Gopala.Pushpavalli is his consort.She is known also as Poongovai Nachiyar.There is an idol of Durga just outside the Sanctum - Sanctorum which is an unusual phenomenon in a vaishnava temple.She has come all the way from the Vindhya mountains just to safeguard and protect perumal.She is believed to be great giver of boons.The darshan of her after darshan of Lord Trivikrama is a must. There are also idols of Bali,Prahalda,shukracharya.There are several thirthas in its vicinitywhich are believed to be sin - clensing to every piligrim who bathe in it.They are the Pennai river,Krishna thirtham and chakra thirtham.

Its environs have also been hallowed by brindavanas of Vaishnava saints.This place called Manampondi which means marriage mantap in tamil, where Rudra married Sati.Here is the mula Brindavanam of Sri Raghoothama Thirtha the 14th Guru of the Uttaradi Mutt(1557 - 1595 AD) who shed his mortal remains at this place on the bank of the river Dakshina Pinakini.

The brindavanam of mamoth size is standing here.It is infact a Jeeva Samadhi of that saint who lived in that crucial period of 16th century in the history of Dwaita tradition established by Sri Madhwacharya. It is he who consolidated and propagated Sri Acharya's teachings to reach the masses.He won over many opponents with his polemical skills. He is the author of seven great books.It was during his piligrimage to Srirangam that he wrote five commentorial works "BHAVA BHODA" to expound the dwaita system.It was to his credit of establishing a Vidyapeeta at Mannur where Druva did penance.It was due to his efforts that at Lingeri,Gurjari,Umarji and Bidarhalli famous Madhwa panditha parampara came into being.Having ruled for 40 years of Vedantha samrajya he entered the samadhi live.His aradhana is held every year on pushya shudda ekadasi.He is blessing worshippers irrespective of caste and creed.Even animals which are affected with diseases are cured if they are taken around and made to perform pradikshana.

Another brindavana seen here in the same enclosure is that of Sri Satyapramoda Thirtha who was the pontiff for fifty long years (1948 - 1997).He strovegreatly too for the spread of Dwaita school of thought and was responsible for the alround development of the mutt.If the first fifty years of the 20th century is known to belong to Sri Satyadyana thirtha , the second half is certinly known to belong to Sri Satyapramoda thirtha.What he did during his tenure is something immeasurable.During his time rare manscripts and books were collected.He got repaired and rebuilt some of the Brindavana places.He toured north and south several times and regenerated Dwaita form of Hinduism.He was responsible for starting Vidyapeetas and libraries in Mulund(mumbai), bangalore and hospet.More than any other thing the pooja of Sri Moola Ramadeva was performed in a great grandeur where ever he went. To conclude , we may boldly say that he did maximum of everything as a Matadhipati and completed many things expectedof a great guru to one's own form of religion.

UDUPI KSHETRA

This part of the land is called Tulunadu and Parashurama Kshetra said to be a part of Saptakonkana which Parashurama created out of sea.

Udupi formerly was called Shivabelli(shivalli), Mahesharajatha. The word Udupi is from Udapa meaning the moon. As per mythology Chandra meditated on Shiva and got Sakshatkara from him. Hence, the name and connection with the founding of Chandramouleshwara Temple. There is also another interpretation. The Rajabhoja had invited Parashurama to perform Aswamedha Sacrifice and he had Rajata peeta ( a silver plank) for him to sit. It is believed to have disappeared into Pathala after the sacrifice. A Linga shaped stone appeared at that place and it is told that it has the Sanidhya (presence) of Parashurama in it. It is the same Ananthasana or Anantheswara of today. It is Ananthasana which is representation of god Sri Parashurama. He is Udupi’s ancient God Padmanabha roopi, Paramatma in Linga form. It is here that Sri Madwacharya conducted his lessons and pravachanas. Even today, the tradition of the paryaya Mutt to visit Anantheswara first and then enter Krishna temple later is still followed.

According to legend, Rukmini Devi worshipped idol at Dwaraka. When Krishna disappeared after accomplishing the mission of his incarnation, Arjuna deposited the idol in Rukmini Vana. It was not there for long. The idol was carried by sailors from Dwaraka along the west coast and reached Malpe. Following a storm the sailors cried for help. Madhwacharya who was meditating on the shore waved a piece of loin cloth and calmed the temptest. In return for the help the captain of the ship requested Madhwacharya to accept some gifts as a mark of gratitude. The Acharya accepted the idol of Krishna as a gift and installed it in the temple. Makara Sankaranthi is celebrated here in Udupi with 3 chariots being drawn simultaneously to honour the occasion of this sacred installation of Lord Krishna here by Sri Madhwacharya and arranged for puja by the Swamys of 8 mutts every two months. He also brought and installed Garuda and Mukhya Prana in the mutt.

Madhwa sarovar in the Krishna temple is a stone built tank with a stone mantap in the centre. Once in 12 years the tank is believed to be visited by Ganga Bhageerathi. Within the temple pemises there is a Nagalaya or Subramanya temple founded by Sri Vadiraja Swamy.

IMPORTANT UTSAVAS

Sri Krishna Jayanthi and Paryaya Mahotsava are major festivals here. Others are :

1.) Saptotsava is celebrated five days from Makara Sankranthi day.

2.) Vasanthotsava commencing from Chaitra Shudda pratipad to Vasantha Dwadasi.

3.) Krishna leelotsava : Krshnastami in simha masa and the next day.

4.) Laksha Deepotsava from Karthika sudha Dwadasi to fullmoon day.

5.) Madhwanavami , Hanuman Jayanthi , Paryaya Mahotsava.

UDUPI MUTT – VAISHNAVA BRINDAVANS

The premises of the Udupi has 45 mula bindavanas belonging to several astamathas. The very old brindavana is that of Vageesha Thirtha (19th of Sode mutt). It is he who initiated Sri Vadiraja into Sanyasa order at his age of 8 ( 1488, 15th century)

ABBUR - SRI SRI 1008 BRAHMANYA THEERTHARU

This holy place on the banks of river Kanwa has the mula-brindavana of Sri Brahmanya thirtha and other Saints of Vaishnava seers. The location is amid greens fields and coconut groves.

Sri Brahmanya Thirtha comes in the parampara of Sri Rajendra Thirtha , Sri jayadwaja Thirtha and Sri purushothama Thirtha. He is said to be Suryamsha Sambhootha. He is the chief person responsible for presenting the great Sri Vyasaraja to the spiritual world.

As per history , Sri Brahmanya Thirtha went on a pilgrimage to Badri Kshetra on foot and served Sri Badrinarayana for several periods. He then came back to abbur after visiting holy shines in north and south. He entered the Guha (cave) and did penance for long there. He was a great Tapaswi and devotee of Krishna. His intelligence was like a Brihaspati, his Bhakthi was like Prahalada and his Virakti was compared to Sanakadi munis. He lived as he should, like a true Sanyasi.

He performed many miracles during his life time. He was the person who restored the lost legs of the crown prince of Raja of Gangawadi in return getting the image of Brahmakarachita Sri Vittala idol from his royal treasury. He installed Sri Pranadeva at Satenahally in Dharwar District.

He installed Sri Vyasaraja in his place as the head of mutt and entered Brindavana on Vaishaka Bahula Dwadashi. So his Aradhana is celebrated on that day in all grandeur, every year.

The idols in the mutt are Venugopala, Lakashmi-Narasimha, Bhoo Varaha, Ramachandra, Seeta, Lakshmana, Madhwacharya-Karachita Yogapattika Sri Lakashmi-Narasimha, Lakshmi devi, and Satyabhami Devi

BADRINARAYANA --- KSHETRA

This is one of the foremost among the Vaishnava kshetras of the country and considered as one among the four dhamas in India.It is situated at an elevation of 3313 metres ( 23210 ft.) and guarded by two mountain ranges Nar and Narayan with a towering Neelkanta peak providing a back drop.It is situated on the confluence of the two rivers the Rishiganga and the Alakananda rivers.the place was named Badri or Badrivan s it was once carpeted with wild berries or the forest of Badris.


According to puranas it is the land equal to devaloka.It is the land where spiritual men like Uddhava,Bhishma,Drona,Machakund,Druva resided.It is the place where Pandavas spent their boyhood and undertook thirtha yatra and finally departed to Mahaprasthana.It is where Vedavyasa mahamuni lived,and where Sri Madwacharya was permitted to write his immortal work "BRAHMASUTRA BHASYA"Sri Vadiraja swamiji in his immortal work " THIRTHA PRABHANDHA" has given a detailed description of Badri.Acoording to him there is no parallel to it as a Kshetra anywhere.

This holy place has to be reached via Haridwar,Rishikesh,Devaprayag,Rudraprayag,Chamoli,Pippalkot,

Joshimutt,Pandukeshwara,Hanumanchetti,Devadarshini,Garudaganga,Gowrikund and Hemakund.The probable distance to Badrinath is about 333 kms from Haridwar.So,the piligrim to Badrinath dham is a very difficuclt exercise.

The shrine at the height of 23210 feet has a structure 15 metres high.It has the idol of badrinarayana which is one and half feet high in black stone.It is a chaturbuja murthy in meditating posture wearing a crown and draped in pitambara.The god is surrounded by Lakshmi narayana,Sri Devi, Bhoodevi,Garuda,Kubera,Ganesha. The temple is open only for six months in a year.The priests sre from Namboodri community.They are called as Ravalas. They conduct worship according to Vaishanava Tradition.

There are several other holy places around the place. The water issuing forth from the holy feet of Lord Badrinarayana is called Tapta Kund.Brahma Kapala is another place where piligrims perform pindapradan.The other places here are Keshava Prayag,Ganesha guha,Bheema Setu,and Vasudhara(where Alakananda falls down)Narada Kund and Surya Kund are hot water springs.Vyasa Paudi or Vyasa Guha is at the Alakananda and Saraswathi rivs sangam.

Sages, saints and commoners throng here to this kshetra visit not only Badrinarayana but also visit other holy places around it.

The four other Badris are Yogadhyan Badri(Pandukeswar) ,Bhavishya Badri(Near Joshimutt)Dhayan Badri and Adi Badri(18 kms from Karnaprayag)located in Uttarakhand.

KUKKE SUBRAMANYA

It is anciently called kukke patna,puspagiri.

It is also called Parashurama Kshetra and Skanda Kshetra.

The details about this kshetra is described in Sahyadri Khand of Skanda purana.It was an ancient kshetra having a history of nearly 1300 years.According to a source it is a place where vasuki did penance to escape the trouble given by Garuda.He did penance and pleased Maheshwara and existed here as Subramanya getting an amsha from him.

The place is situated situated on the bankof the river Kumaradhara.On the east there is a lofty called Kumaradri.Sri Madhwacharya defeated a shaiva scholar belonging to Bhattacharya Sampradaya and handed it over to his brother Sri Vishnu thirtha.HE also gave a bhoovaraha idol and also a samputa containing Narasimha saligrama in a sealed condition.As per Sri Vishnu Thirtha took it to Sahyachala with him But on the request of his disiciple Sri anirudda Thirtha he sent it to a water place called Darpana thirtha, which was collected by his successor.Even now piligrims bathe and worship God here.

The Kshetra is also famous s it has a kukke linga(Subramanya) and narasimha idol and saligrama in a sealed samputa.Other deities in this mutt include Sri Vittala with Rukmini and Satyabhama , vyasa samputa.

Sri Vadiraja has described this Kshetra and Lord Subramanya in six of his slokas in his travelogue.

This is the holy place where diseases are cured if men and women roll out on the uchchista of Brahmins left out after eating.Those who bathe in the Kumaradhara river and visit the temple would get children , health and long life.

The holy thirthas here are Kumarathirtha , Rishyashringa Thirtha , Naga thirtha , Karkota Bila and Kunjara Bila are other sacred places here.

The Adi Subramanya near there is also a sacred place.

The subramanya Mutt located there is now a Vaishanava mutt.It has a succession of several Swamys,right from Sri Vishnu Thirtha.Pooja according to Vaishnava sampradaya is done here.The kshetra also boasts of the Mula brindavanas of Anirudda thirtha, Sri varahamuni thirtha ,and other of 19 Swamiji's of the mutt on the bank of the river Kumaradhara.

It is believed that Sri Vishnu Thirtha is doing penance in the Kumara Parabat and he would come down to earth when there is a lot of adharma in the world.

IMPORTANT FESTIVALS

Subramya Srasti is an important fetsival here.Another important one is Nrisimha Jayanthi in Vaishak month.

BHOJANA MANTHRAM

I.) Morning meals ( Lunch)



1.) Prokshanam


Take a little water in your right palm , sanctify the water by chanting the Gayathri Manthram and sprinkle the water on the annam(food).


2.) Pariseshanam :


Then take water in your right palm and sprinkle it around leaf or plate chanting the following manthra.


"SATHYAM THWARTHENA PARISANCHAYAMI"


Place four aahudhis ( morsels of food) on the right side of your leaf chanting the following for each aahudis.

i. Chithraya Namaha


ii. Chitra Gupthaya Namaha


iii. Yamaya Namaha


iv. Sarva Bhoothebyo Namaha

NOTE :- Some people place only first two ahudhis.

Take a little water in your right palm and sip it uttering the following manthras.


OM Amrutha / Upastharanan Masi Swaha.

Take a little annam (few grains of cooked rice) and swallow it without touching the teeth chanting each time the following manthras.

1) Om Pranaya Swaha


2) Om Apanaya Swaha


3) Om Vyanaya Swaha


4) Om Udhanaya Swaha


5) Om Samanaya Swaha


6) Om Brahmaneya Swaha

After the meals is over before getting up from the leaf do the following .

1.) Take a little water in your right palm sip a part of it uttering the following manthra.

"OM AMRUTHA APHIDHNAMASI"

2.) Pour the balance of water in right palm on the left side of the leaf chanting the following manthra.

"RAURAVE,APUNYA NILAYE,PADHMARBHUTHA NIVASINAM


ARTHINAM UDHAKAM DHATHTHAM AKSHAYYAM UPATHISHTATHU"

II.) Night Meals:


1.) Prokshanam :


Take a little water in your right palm , sanctify the water by chanting the Gayathri Manthram and sprinkle the water on the annam(food).


2.) Pariseshanam :


Then take water in your right palm and sprinkle it around leaf or plate chanting the following manthra.

"RITHAMTHWA THWARTHENA PARISANCHAYAMI"

Take a little water in your right palm and sip it uttering the following manthras.


OM Amrutha / Upastharanan Masi Swaha.


Take a little annam (few grains of cooked rice) and swallow it without touching the teeth chanting each time the following manthras.

1) Om Pranaya Swaha


2) Om Apanaya Swaha


3) Om Vyanaya Swaha


4) Om Udhanaya Swaha


5) Om Samanaya Swaha


6) Om Brahmaneya Swaha

After the meals is over before getting up from the leaf do the following .

1.) Take a little water in your right palm sip a part of it uttering the following manthra.

"OM AMRUTHA ABHIDHNAMASI"

2.) Pour the balance of water in right palm on the left side of the leaf chanting the following manthra.

"RAURAVE , APUNYA NILAYE , PADHMARBHUTHA NIVASINAM


ARTHINAM UDHAKAM DHATHTHAM AKSHAYYAM UPATHISHTATHU"

RULES FOR DOING SANDHYAVANDANAM

1.) Prathas sandhyavandanam and madhyanika sandhyavandanam should be perfomed by facing east.



2.) Sayam sandhyavandanam should be perfomed by facing west.


3.) madhyanika sandhyavandanam can be perfomed along with Prathas sandhyavandanam if it cannot be perfomed at noon.


4.) GAYATHRI MANTHRAM :


Gayathri has to be meditated pausing at each of the five syllables.No benefit will accure if it is meditated without any pause between the syallables and in one continous running sentence in mechanical and hurried manner.


THE FIVE SYLLABLES OF GAYATHRI ARE :-


i. Om


ii. Bhur Bhuva Swaha


iii. Thathsavithur Vareniyam


iv. Bargodevasya Dhimayi


v. Dhiyo Yonaha Prachodhayath


Gayathri manthram should be repeated 108 times or atleast 28 times . counting is to be done by consecutively touching with the thumb the lines on the right hand fingers,starting from bottom of ring finger and moving the thumb in clockwise direction and leaving middle lines of the ring finger and middle finger.

LIFE HISTORY OF SRI SRI 1008 JAYA THEERTHARU

Sripad Akshobhya Tirtha moved north to Pandharapur on the banks of the Bhima-rathi River, which is where he met his future disciple Jaya Tirtha. In the years to follow Akshobhya Tirtha dedicated most of his time training Jaya Tirtha in 'Dwaita' philosophy. The relationship was so nice that Sripad Akshobhya Tirtha gave his every breath to make Sripad Jaya Tirtha the most proficient and dynamic preacher since Madhwa, hence Jaya Tirtha was called the second moon of Madhwa and Tikacarya, for his many small commentaries. Sripad Akshobhya Tirtha taught him how to search out hidden significance's in the words of Madhwa which others missed, and how to write books on those points called Tikas, which further demolished the hostile 'Adwaitin' monism. Empowered by Akshobhya Tirtha he caused such a stir by even pointing out the differences in the basic understandings of 'Adwaita' philosophy of their own leading Sankarites like Vacaspati, Vivarankara, Amalananda, Citsukha and Vijnanashana, giving further strength to the Vaishnavas truths and making the 'mayavadis' all look all the more foolish.



According to popular acceptance Sripad Jaya Tirtha renounced the world and took 'sannyasam' at twenty years of age (reputed to be in 1368). However, due to the course of time dates have become confused - the accepted date that Akshobhya Tirtha's giving up this world (1365 AD) and ordination of Jaya Tirtha do not tally - we can see from mathematical deduction that either or both dates need some adjusting.


By this time no one could philosophically touch him. He was a genius, seeing through the foolishness of 'mayavada', and even making commentaries on Ramanujacarya's works. He wrote about twenty books, eclipsing those of his forerunners like Trivikrama Panditacarya, Padmanabha Tirtha and Narahari Tirtha, but he was always humble, giving all credit to Akshobhya Tirtha, the servant of Sripad Madhwacarya.


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


On this particular day an incredible meeting took place. On the other side of the stream was Akshobhya Tirtha, watching this extraordinary sight. Sripad Akshobhya Tirtha called to the horseman, "Horseman, you drink water just like a bullock," and these few words put the horseman into a strange, deep, all-revealing state. Suddenly philosophical questions, which made the young horseman's mind spin into thoughts of his previous births, came to mind. Dhondo Pant could now remember his time spent with Acarya Madhwa, but he had been covered for so many years thinking that he was the son of a nobleman. Now he could remember all kinds of incidences that made his hair stand upon end in horripilations. He gained some intense realisations which enabled him to see quite clearly how previously he was actually the bullock who was used to pull around Acarya Madhwa's books as Madhwa travelled and preached all over. But most special and precious to him, he could actually remember Madhwa, his commanding but sweet voice, elaborating upon the various Vedic literatures.


There is an interesting story in this connection, Sripad Madhwacarya would quite often glorify this bullock, by saying to the assembly that actually this bullock listened better and assimilated the philosophy quicker than any of Madhwa's other students. Wherever Madhwa would preach the bullock would turn up, ears pricked up and forward in an attentive mood; his faithfulness and loyalty knew no bounds. Sripad Madhwacarya could sometimes be heard saying that simply by his attentive hearing this bullock was making great advancement. These kind of statements made some of Madhwa's 'sannyasam' disciples quite envious. So much so, that some of them cursed the bullock to die from snake bite. The merciful Madhwa heard about the curse and blessed the bullock that he would not be harmed.


As per the curse, the snake came and bit the bullock, and amazingly the snake died! Everyone was awe struck, but could at once appreciate the motive, and kindness, and protection of Madhwa. He was protecting his dear devotee who had surrendered his life to the service of Madhwa's preaching mission.


After some years the bullock passed away of natural causes, old age.


Tradition has it that in actuality this was no ordinary bullock in the first place. He was reputed to be a partial incarnation and joint expansion of both Indra, the King of the demigods and Lord Ananta Sesa. So again it was no ordinary thing what had happened - the bullock taking his birth in a family of greatly pious 'kshatriya' kings in Karnataka, and being further brought up to know the Vedic literatures according to the teachings of Madhwa. Obviously the Lord deemed it now the right time to utilise his self realisation, of what he had heard, of where he was up to, and again what had been developing in society, for his birth and subsequent meetings to be invoked.


Anyway back to the river, Dhondo Pant, standing in the water, addressed the humble and aged mendicant Sripad Akshobhya Tirtha as follows. "My dear sir, who are you, from where did you come, and how do you know me? Simply by the words emanating from your mouth my life has changed. You must be my 'guru'; you have opened my eyes which were blinded for so long. O my guide, you have shed my ignorance of my real self, and nature. Please tell me more. Please instruct me, be my mentor, and so doing make it that my life can become perfect. O 'Gurudeva', please save me from the clutches of repeated birth and death."


Dhondo Pant was so amazed and became so agitated from gratitude by this meeting that he did not want to leave his side. In fact he asked to become Sripad Akshobhya Tirtha's formal disciple right there and then.


The other horsemen also joined Dhondo Pant in crossing the river and spent some time in discussion with him. But being of a different calibre they returned to the estate of his father without Dhondo. Riding at break neck speed, all day the news soon reached the boy's father who later personally went to reclaim his son, and took him home.

To save any further quarrel, Dhondo followed his father without any protest, but even though the enraged father came to collect him, Dhondo had left his heart with Akshobhya Tirtha.

An amusing story is revealed of the night that he returned to his two wives. When Dhondo Pant's beautiful and young wife entered the bed chamber to be with her husband, to her surprise there was an incredibly magnificent cobra sitting coiled up on the bed. The snake swayed mystically as though one absorbed in trance. Enchanted by the sight, she, out of respect for the mysticism of the whole event, paid her prostrated obeisances before the serpent, but soon fear overcame her and she fled the room screaming, and fainted on the floor just outside.

Raghunathraya, the father of Dhondo, feared that something would happen and so was close by. After also seeing the captivating sight and seeing the snake revert back to the form of his son, Raghunathraya reluctantly allowed Dhondo to return to the aged mendicant Akshobhya Tirtha, knowing this not to be an ordinary situation.


In due course, Dhondo Pant was initiated and given the order of 'sannyas', and the new name, Jaya Tirtha. This happened in the year 1368 AD, thus making the possible year of his birth 1348 AD., or 1346.


soon he came back to Akshobhya Tirtha who accepted him as his 'sannyas' disciple and gave him the name Jaya Tirtha. He then started to study 'shastra' from Akshobhya Tirtha intensively until Akshobhya Tirtha finally passed away shortly after, ....his mission in life now completed.


Sripad Akshobhya Tirtha who is believed to be a Rudra-amshi (a partial incarnation of the aspect of Lord Shiva), has his 'brindavana' (samadhi) on the banks of river Kagini in a place called Malkeda (Karnataka).


Sripad (Tikacarya) Jaya Tirtha toured several times all over India, destroying the philosophy of the impersonalistic rascals. He was undefeated and became well known as the pure Vaishnava Acarya that he was.


He spent his closing years at Malkhed (or Manyakheta), once the capital of the Rashtrakuta kings of Karnataka, in the Gulbarga district, Mysore state. This is said by some to be the place where Jaya Tirtha passed away on the Pancami (fifth day) of the dark fortnight in the month of Asadha (June-July) 1388 AD at the age of forty.

Sri Jayatîrtha's Brndâvana is at Malkheda, in the north of modern Karnataka state, from where he continues to bless devotees who, in spite of their own lack of any significant ability, wish to understand Srimad Ananda Tîrtha's writings correctly.






Among the works of Sri Jayatîrtha, the best-known is the Nyâya-Sudhâ, which is a commentary on the Anu Vyâkhyâna of Srimad Ananda Tîrtha (which is itself a commentary on Veda Vyâsa's Brahma Sutra)


Sri Jayatîrtha is one of stalwarts of Tattvavâda, and is a very senior scholar of the Mâdhva hierarchy, being next only to Srimad Ananda Tîrtha, Sri Vâdirâja Tîrtha, and Sri Padmanâbha Tîrtha. He is responsible for several commentaries upon Srimad Ananda Tîrtha's works