ARADHANA 2007

Author: Vidwan Sri G.R. Raghunatha Rao

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Sri Raghavendra teertha adorns a high place in the field of Dvaita literature both as a commentator  as well as an exponent of Dvaita siddhanta. He follows thee footsteps of his predecessors, Sri Jayateertha, and Sri Vyasateertha in the clarification and summarizing of the discussions so as to make the sense easily understandable. His 47 works are known for lucidity and freshness of approach.

The learned writer adopts the method of brevity and expansion to suit the reader’s intellectual capacity. As already said, he takes us deeper into the writings of Sri Madhwa and Sri Jayateertha. They are outstanding and are of immense value for the clear understanding of Dvaite- siddhanta. His writings are such that it would be instructional in the sense for a scholar/Researcher and at the same time informative for an average reader also.

His works could be broadly catgorised under the following three heads.

One could understand clearly each of them with the explanation:

a)Direct commentaries on Prasthana-traya, namely Bramhasutras,Upanishads and Geeta as propounded by Sri Madhwa’s interpretation.

Sri Madhwas works serves as a source books of Vedanta philosophy. The purport of the above source books have been described in simple lucid and direct style. The thoroughness in handling all issues and the gift for amplication are all his in abundance,with clarification on the concepts of Vedanta philosophy in an un ambiguous terms. His commentaries have been so simple that an average reader having basic knowledge of Sanskrit with the background of Vedantic terminology could follow the main teachings of Sri Madhwa siddhanta. His Upanishat KhanDArtha, Geeta Vivriti, Tamtra deepika and Nyaya MuktavaLi constitute his direct commentaries on Prasthana- traya.

b)Commentaries on the works of Sri Jayateertha, the commentator n Sri Madhwa by divine despensation as it were together on the works of Sri Vyasarayaru

Sri Raghavendra teertha’s commentaries on Sri Jayateertha’s works are more advanaced and scholastic. They could be divided into two objective heads:

i) To meet the objections raised by later writers on the points made by Sri Madhwa and Sri Jayateertha

ii)In order to give a clear picture of Dvaita status on each philosophical doctrine, he consolidated and presented in a systematic manner the large number of philosophical arguments scattered in the huge works of Sri Madhwa and Sri Jayateertha. In other words he is fond of putting together the thoughts scattered in different places. This trait is illustrated in his other works, viz; Geetartha sangraha, Prameya sangraha, Upanishat KhanDaartha where acharya’s Bhashyas and the sutras of BadarayaNa pressed into service and the present work which the author himself calls as Artha sangraha, justified this remark by recording the variant interpretations of his predecessors to clarify the sense of the text. He puts together in one place the different interpretations of the Sutras by the forerunners in the field and harmonises them.

He takes stock of the entire exegetical literature of the Bramha sutras by`Sri Madhwacharya and his disciplies, Padmanabhateertha, trivikrama PanDitacharya, Sri jayateertha, and Sri Vyasateertha . Subseuent writers like Sri Vijeyeendra teertha and others, and justifies their interpretations. In some places one could observe his own independent explanation of the sutras.. Thus it serves as a reference volume for Dvaita writers on the philosophy and interpretation of Bramha sutras.

In that way it was easy for an average reader to understand better commentaries.

PARIMALA and Chandrikapraksha occupy top position among His works. For understanding Dvaita status in the Vedantic issues , Dvaita scholars as well as Advaita and VishiTadadvaita scholars seem to have recourse to the aid of these Granthas to re-asses their criticism and come to conclusions. We could also say that his tatwaprakashika Bhavadeepa, Geetabhashya Prameyadeepika TippaNi and commentaries on PrakaraNas have helped the scholars to arrive at the correct picture.

Speaking on the commentaries of Sri Vyasateertha, one could note that Sri Raghavendra closely followed the age of intellectual duels of sri Vyasateertha and sri Vijeyeendra teertha. He has touched all forms of literature, namely the Veda, Upanisads, Bramhasutra, Mimamsa Sutras, VyaakaraNa sutras in his commentaries. We could see them in his tantra deepika which is uniue reference Book to refresh the memory of learned scholars well versed in the entire range of Dvaita literature

c)Poetic works giving the gist of epics etc.

The summaries are from MahabhArata, RaMmayaNa and Bhagavata. Most Interesting and instructive Stories of these being well known to one and all. But Sri Raghavendra teertha has culled out the quintessence of the philosophical and moral guidance drawn from these epics and has versed them in charming Sanskrit poems.

Apart from the academic excellence , he was a saint of Yogic achievements.

His mantra siddhi was revealed to people quite at an early age when by the recitation of Agnisukta with spiritual concentration.

Although Sri Raghavendra teertha performed various miracles, the most significant miracle lies in the vast literature he left behind & his contribution to the philosophy of Sri Madhvacharya

Further, Sri Raghavendra Teertha, while performing miracles clearly stated that what he did was not magic or sorcery or witchcraft. It was not Patanjali's yoga, but the yoga of the Bhagavad Gita.

Sri Raghavendra is considered to be magnanimous and benevolent. Countless devotees of his testify to the miracles he has performed

The aim of his miracles was to remove the suffering of those who seek refuge in him and thus draw them towards God and religion.

Many miracles were shown by him to re-affirm the faith in divine power on the part of average people. An acknowledged master of Yogic powers,

There may be hundreds of Pavadas . Let me not go to the details of them. He entered the Brindavan by Yogic power.

One could write volumes after volumes on this great saint, his powers and his contribution to Indian Philosophy, Sanskrit Literature, and Dvaita school of thought .

In the course of these 335 years, he has bestowed blessings on crores of hari Bakatas ,irrespective of caste and creed are his devotees and he has curing their physical and mental ills.

The worship of Sri Raghavendraswamy, who is the embodiment of Sathya and Dharma (Truth and Righteousness), bestows whatever boon one aspires like Kalpavruksha, the Celestial Tree, and Kamadhenu, the Celestial Cow

I conclude, in boldly saying that he is a living force and a guiding spirit for good life.

No one has returned disappointed as the sage who is verily present to this date(from:1671 AD) in the Holy Brindavan answers all the prayers, grants all desires and makes the devotees happy.

Incessant chanting of this hymn is a panacea for all ills and problems in life, especially in this age of stress and tension.