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Full text of "SRI MADHWA SIDDHANTA 9TH ANNUAL NUMBER"

II sfr: II 

SRI MADHWA SIDDHANTA 

ANNUAL-NUMBER 
DECEMBER 1992 






Published By i 

SRIMAN MADHWA SIDDHANTONNAHINI SABHA 

CHIRTANUR : : TIRUPATI 

ESTD. 1878 



(Office 

Phone }P.B.X 
(Rest 



41292, 40433 
48701 to 49709 
40789 



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Registered with the Registrar of News Papers of India under No, R. N 7 . 8243 63 

SRI MADHWA SIDDHANTA 

AN OFFICIAL ORGAN OF 

SRIMAN MADHWA SIDDHAXTONXAHIXI SABHA 
CHIRTANUR (517 503) TIRUPATI 



9th 


ANNUAL 


NUMBER 


1992 


ISSUE 

41 

t ! 



CONTETNTS 



Activities of the Sabha 



during the year 1991 92 

2. Sabha Publications List 

3. Sri S. A. N. Ranganathachar 

4. A Story from Ghanclogya 

Upanishacl 
By V. Nagarajachar, Srirangam 



Food 



By M. S Katti, M.Sc., Dharwad i 



7. Sri Madhwa Vijaya 

A Historical point of View 

By Dr. B. N. K: Sharma, Bombay 

8, Sri Madhwacharya's Rock 

By B. R. Sudhindra, B. A., Bangalore 



14. Sri Yenkatesa Stotra. 

Speciality of 14th Sloka 

By R, Srinivasa Rao, Madras-S8 

15. Dtvaita Yedanta in a Nutshell 

by Dr ? P, Nagaraja Rao 

10. Our life is a Yagnya 

b\ V Nagarajachar, Srirangam 

17, A Beautiful Pen Picture of a 

Mahatma 

by V. Nagarujachar, Srirangam 

i 18 The Divine Cook And 

His Recipe For Happiness 

b> Smt, Jyoti Raghavendra Rao BangaIore-32 



>. When to Remember ? Whom ? 

by S S. Mathad. B.Sc,. M A , Bijapur 

9. Srimad Bhagavatham j 

By J. s. Chariu, Calcutta | 20. Karma and Karma Phala 

by R. Srinivasa Rao, Madras-88 



10. Sabha Appeal 80 years Ago 

By C. R. Rao, Kanchipuram 

11. Puranas And Vishnu Purana 

By C. Raghavendra Rao, Kanchipuram 

12. Illusion 

By M. S. Katti. M Sc f Dhar\vad 

13. The Universe - Its creation & 

Dissolution 
by A. Raghavendra Rao, Delhi 



21. Dyuta Parva in Maha Bharatha 

by R. Subba Rao, Madras-101 

22. 3rd Year Gurukulam 

At Tiruchanur 

by R. Vasudeva Rao 

23. New Donors, Patrons & 

Life Members 1991-92 



Printers : VEDA VIDYA Printers, 10 t Malligaipoo Agraharara, SRIRANGAM 



SRI MADHWA SIDDH ANTA ' 

JOURNAL 
EDITORIAL BOARD 

C JfAfR \fA\' 

Prof K. T, Pandurangi, M A., 

Bangalore 

\. OrriCIO MEMBERS 

Prof. M. S Katti, M.SC-, Dharwad 
Dr. K >. Gopinathan, B sc , M.B.B s. 

F.C.GP., 

Srirangam 
Sri S A*X. Ranganathachar, 

Madras 

MEMBERS 

Sri T S* Raghavendran* M.A , B.L , 

Coirabatore 
>r D Prahladaeharya. M.A , 

Bangalore 
Mahuli, 

Bombav 



8. Sri Vattangad N. Hari Acharya, 

Srirangam 
) 9. Prof. V. Prabhanjanacharya, M.A., 

Bangalore 

| 10, Sri Khed Krishnacharya, 
1 Cuddapah 

; 11* Dr. P. Nagaraja Rao, M.A., D. Lit., 

Madras 
ASSOCIATE EDITOR 

12. Sri B. N. Kesavamurthi Rao, 

fi.com., (HOns). C.A.I.I.B., 

Srirangam 

MANAGING EDITOR 

13. Srimushnam Sri V. Nagarajachar, 

Srirangam 



MEMBERSHIP i 

The Subscription for a life Member of the ! 

Rs. 500 

Rs 2000 
Rs. 5000 



Sabha is 

Frr a Patron 

DONOR MEMBER 

Ht*n\ Secretar. - 



THE VIEWS 

The views of the individual authors 
not necessarily the views of the 
S M. S. 0. Sabha 

Individual authors are responsible for 
the accuracy and authenticity of their 
articles published in this Journal. 



SAN. RANGAVATHACHUR. 

Sirvamangala Constructions 

71-7;^ Congress, Buildings. 

574, Anna Salai. Madras - 600 006 

Phunt*: Off; 41 1975. 453940 fP 

Re* : 882654, SSalOS 
Rf>; 29 5, Bazulla Road, Madras-17 



Phone : 22 025 



Mandir 
CHIRTANUR 



Managing Editor. 

Srimushnam 
V. NAGARAJACHAB, 

68, A. M. Rd. f SRIRANGAM 
620 006 

Phone : 62 181 



113ft: 



Sriman Madhwa Siddhantonnahini Sabha 

CHIRTANUR (NEAR TIRUPAT1) 
517 503 



OFFICE! 

For the Year 199192 



President \ 

prof M- S Katti, M. Sc., 
Mahishi Road, Malmaddi, Dharward - 580 001 



Vice - Presidents * 

Dr. K. S. Gopinathan, 

B. Sc., M. B. B. S., F. C: G. P. 

17, Ranganathapuram, Srirangam - 620 006. 



Sri V. Srinivasa Rao, I. P. S. (Betd) 

5-9-261, King Koti, Hyderabad-500 001. 



Honorary Secretary : 

Sri S. A. N, Ranganathachar 

29/5, Bazullah Road, T. Nagar, Madras-600 017. 



Joint Secretary : 

Sri T. S. Raghavendran, M, A.. B. L., 

Advocate, 
120, Telugu Brahmin St., Coimbatore-641 001. 



COUNCILLORS 



6 Sri P. V. R. K. Prasad, i. A. s. 
Information Adviser, Govt. of India New Delhi. 

7 Sri J. S. Charlu, M. A (Icon) 

General Manager, Steel Authority of India 
ISPAT BHAVAN, No. 40, Jawaharlal Nehru Road, 
Calcutta-700 007. 

8 Sri M. N. Raghavendra Rao, B. E. (Civil) M. I. E. 
M. ACE. Comp (U. K.) M. ASPE (USA) 

Director, SEMAC (P) LTD. No. 50, Palace Cross Road; 
Bangalore-560 020. 

9 Sri C. N. Srinivasan, 

6, Karpagambal Nagar, Luz, Madras - 600 004. 

10 Sri S. K. Moorthi, B. E. 

8, Dr. Radhakrishnan Rd IV St., Mylapore, Madras - 600 004. 

11 Prof. P. N. Gururajan, M. A., <ECO.) M. A., (Pub. Adm.) 

11, Venkatachala Naikan III Lane, Triplieane, Madras-600 005. 

12 C. Rangavital Rao, M A., M. Sc., 

5/188, Anjaneya Temple Street, Cuddapah - 516 001 . 

13 Sri J. B. Raja Rao, 

Vasanth Coffee works, II, Gandhi Road, Tirupati - 517 501. 

14 Sri K. Pandaranga Rao, 

R. S. Gardens, Tirupati - 517 507. 

15 Srimushnam Sri V. Nagarajaehar, 

68, Amma Mandapam Road, Srirangam. Tiruchi - 620 006. 

16 Sri T, S. Rama Rao, B. sc., M. L., 

24, Partha Sarathi Puram, T. Nagar, Madras - 17. 

(Ex - Officio Director, representing the Directors of the 

S. M. S. 0. Permanent Nidhi, Triplicane, Madras - 5.) 



MEMBERS OF THE SUB-COMMITTEE CONSTITUTED 
FOR THE ANNUAL SESSION OF DECEMBER- 1992. 



I. RECEPTION COMMITTEE 

1. Vidya Ratna Prof. M. S. Katti, President 

2. Dr. K. S. Gopinathan, Vice President 

3. Sri V. Srinivasa Rao 

4. Sri P. V. R. K Prasad, I A s., Councillor 
5* Sri J. S. Charlu 



Chairman 
Member 



II. FOR INVITING DHARMADIKARIS & NOTIFYING 
THE SUBJECTS FOR DISCUSSION 



1. Pujya Shri Kusanoor Acharya 

2. Vidya Ratna Prof. M. S. Katti 



Chairman 
Member 



III. FOR CONDUCTING EXAMINATIONS 

1* Sri T. S. Raghavendran, Jt. Secretary .... 

2. Agnihotri Sri Vadirajcharya 

3. Sri P* N. Gururajan 

4. Sri C. Rangavittal Rao 

5. Sri R. Vasudeva Rao, Manager 



Chairman 
Member 



IV. DEVARANAMA BHAJANA & HARIKATHA 
& MAHtLA PROGRAMME 



1. Sri J. B. Raja Rao, Councillor 

2. T- N. Raghu 

3. ,, R. Raghavendran 



Chairman 
Member 



V. COMMITTEE FOR BRAHMANA SANTARPANA 



1. Sri K. Panduranga Rao 

2. N. A. Narasimha Rao 

3. S. Rama Rao 

4. T. N. Raghu 



Chairman 

Member 



S. M. S. 0. Sabha Journal 9th Annual Number 1992 



IV. ACCOMMODATION MIKE LIGHTING ETC. 



1. Sri A. Krishnachar 

2, t N. Raghavendran 



Chairman 
Member 



VII. CATERING COMMITTEE 



1. Sri S. Rama Rao 

2. f, C. Rangavittal Rao 

3. J B. Raja Rao 

4. T. N. Raghu 

5. G. Satyanarayana Rao 

6. T. R. Ragothama Rao 

(with the assistance of Local Yuvaka Wing of Tirupati) 



Chairman 
Member 



VIII SOVENIR CMMITTEE 

1 SriC. Y.V.Rao 

2 M. N. Raghavendra Rao, Councillor ... 

3. S, K, Moorthi 

4. P* N. Gururajan 

5. V. Nagarajachar 

6. R. Raghavendran, Secy. S.M.S.O. Pt. Nidhi. 

7. V. Ramu 

8. A. Sriram ... 



Chairman 
Member 



Chairman 
Member 



IX, FOR PERFORMING HOMAS ETC. 

1 Sri T. S. Krishnamoorthi Sarma 

2. Hubballi Sanjeevacharya 

3* Kowlagi Sri Nagarajachar 

4. Sri B. Seshachar 

5, mg Veda Ganapati Sri Venkatramanacharya of Tirupati ^ 

NOTE : The Honorary Secretary Sri S. A. N. Ranganathachar will be the 
Ex-Officio Member of all the Sub Committees. 



It Sft: II 

The Activities oi Sriman Madhwa Siddantonnahini Sabha 

CHIRTANUR 

DURING THE YEAR 199192 



The Sabha Council has great pleasure in recounting the 
activities of the Sabha during the year 1991 92, furteenth year 
after the Centenary of the Sabha. 

The Sabha Session was held at Chirtanur for 3 days, on the 
27th, 28th and 29th December 1991. The annual General Body 
meeting was held on the 28th December 1991 at 4 p.m. at; the Sabha 
Mandir (first floor.) 

The Sabha Session commenced on the 27th December with 
SUPRABHATHAM in the morning. The Office bearers and Council 
Members of the Sabha, Scholarly Dharmadhikaris, Vidyarthis and 
devout Madhwa men and women went around the four streets of 
Padma Sarovara from the Sabha Mandir with Veda Ghosha and 
Bhajana accompanied by Nadaswaram. After Darshan at Sri 
Padmavati Ammavaru temple, they all returned at 7-45 a.m. and 
settled down for the Session in the main hall of the Sabha Mandir 
at 8 a.m. 

The session commenced with the chanting of a Vedic Rik 
as prayer by Scholarly Dharmadhikaris and other Pandits. The 
Honorary Secretary welcomed the gathering and requested 
Sri M, S. Katti, President of the Sabha to inaugurate the Sabha 
Session . 

The Secretary Sri S A. N. Ranganathachar, while welcoming 
the audience and Pandits impressed upon every one not to forget 
that the SRIMAN MADHWA SIDDHANTONNAHINI SABHA was 



2 S. M. S. 0. Sabha Journal 9th Annual Number 1992 

founded by the Great Kanchi Subha Rao with the main object of 
utilising the Sabha for the purpose of propagating Madhwa Sastra 
and we should not allow petty things to come to our mind which 
would distract our attention. He also expressed happiness that 
more number of Vidyarthis had come from various places and stated 
that it is a sign of improvement . 

Sri M. S. Katti, President, inaugurating the Sabha referred 
to the noble conventions set up by the Founder Sri Kanchi Subba Rao 
and requested every one to co-operate for the success of the Session 

Sriaati and Sri P- V E. K. Prasad, IAS., are the regular partice- 
penU during the annual Sabha Sessions. Sri Prasad* a Councillor of 
the Sftbbft from Visakhapatnam, is seen in discussion with the B^T 
Hony. Secretary Sri S* A N. Rang*nathachar. To his left is 
Prof, V Prabhanjanacharya, the Scholarly Dharmadhikari from 
Bangalore. 

and also appealed to them to contribute their mite for the improve- 
ment and continuance of the Sabha. He said that all those attending 
the Samoa were Sajjanas. Sajjanas were those who performed or 
participated in noble works (Sat*-Karma)<> he pointed out. In as 
much aa the Sabha Programmes were all sacred and noble, all these 



The Ho0y. Secretary is answering a point in the Gnl* Body 
* tito Sabha on 28 12 91, Presided over by the President 
Sri M, 8* Katti, Others seen in the picture are the life Members, 
Sarra Sri Khed Kriehjaachar of Cuddapah, Kustagi Krishnamurthy Achar 
of Shiawgm, l**la^i Jayatirthachar of Dharwad, Mokhasi Madhwachar 
of Kjapur (Aioapur), S. V. Gopalabrishna Rao of Madras, Krishnamurthi 
Bao of Bangalore ami others. Sri K, Panduranga Rao of Tirupati 
it in the extreme left, back to the Camera. 



assembled there for that work were sacred souls, he said. If an 
Institution continued in its secred service for a Centuary, in 
Gnana-Karya. it only indicated that the Founder's Bhakti and 
sincerity should have been of the highest order. The Lord's Grace 
should have been showered profoundly on the Founder. 




Activities of tbe Sabha 1991 - 92 

Sri Katti noted that the duration of the three-day. Session 
was as sacred as a Parvakala. - The spot where it was held, was 
a great Punya - Kshetra (Tiruchanur). The Lord came to that 
spot to marry Padmavathi. Hence the place of the Sabha was 
very Mangalakara, he said, He requested every one to co-operate 
for the success of the Sabha and for its improvement and continuance. 
He then requested Pujya Sri Koosanur Acharya to preside over the 
Sadas and conduct the proceedings of the Anuvaada and Vakyartha- 
Vichara. 



Srirangam Gurukulam Vidyarthis Chi G AnancU S. Varadarajan (a) 

Pranesh, M S. Vadindran and R. G. Gopinath are reciting the Text of 

"^HPunyah-Vaachana Mantras. The test Conducted by the Joint Secretary 

of the Sabha Sri T. S. Raghavendran and closely watching are the 

Secretary Sri S. A N. Ranganathachar and the President Sri M. S. Katti. 



ANNOUNCEMENT BY JOINT SECRETARY 

Sri T. S. Raghavendran of Coimbatore, the Joint Secretary, 
in his brief address, gave the outlines of the proceedure to be 
followed by the Pandits and Vidyarthis in general and he announced 
the day's programme. 

Pujya Sri Kusanoor Acharya, after a brief Introductory speech, 
initiated the proceedings with his own Anuvada on *Sudha' i.e. 
a clear-cut definition of the term *Swatantra'. If one were to go to 
the ultimate extreme limit of the sense of this term f it was 
applicable to the Lord and Lord alone and none else. He explained 
this interestingly with popular quotations from Anu Vyakhyana of 
Sri Madhwa. 



The Bhajana and Sangeeta programme organised and Conducted 
the members of the Mahila Mandali, Tirupati. 



4 S M. S. 0. Sabha Journal 9th Annual Number 1992 

ANUVAADAS 

Poojya Sri Koosanur Acharya extensively dwelt on the 
subject of the Lord and the Para-Tantra or Aswatantra of man. 
His scholarly explanation centred round the Teeka of Sri Jayatirtha 
on Sri Ifadhwa's quotation in Anu-Vyakhyana : namely; " Dravyam, 
Karma Cha - Kaalas-cha"* The definition of Swatantra he said in 
Sanskrit : Para Anapekshatvam is Swatantratwam. 

The obstacles of various kinds that we meet in life are the 
very proof of our not being independent. We ever remain bound in 
different forms due to will of God which He imposes on us with full 
justice. This bondage is removeable by His Grace alone. It is 
Bandha Nivarti. 

The inner nature of man, that is Swabhava may appear to be 
Swatantra But even this is Aswatantra explained the speaker. 
The man's mind is controled by Kudra Deva (Mano - Niyaamaka - 
Devata) who in turn is controled by Sri Hari. Hence even 
Swabhava is Aswatantra, explained the speaker. 

Sri Valkonda Narasimhaeharya of Hyderabad, the surviving 
direct Shishya of the great Sri Satya - Dhyana Teertha spoke on the 
work of the latter, namely CHANDRIKA MANDANA." It was a 
Khandana to allegations raised by Sri Kamasubba "shastri on 
Sri Vyasaraja's famous work. "CHANDRIKA" in short and 
"Tatparya Chyndrika" in full. 

The supremacy of the Lord is established by the fact that 
He is the Creator of this Universe. How do we come to know this? 
By the 2nd Sootra "Om Janmadyasya . Yata - h om" and the same 
point is further explained in the next Sutra Om Shastra 
yonitwaat Om. Chaudrika establishes Supremacy of the Lord on 
the authority of the above quoted Sutras. And this was disputed 
by Ramasobba Shastri. His charge was that Sri Madhwa sot 
Confused assuming that the Taatparya Artha and Samsarga Artha 
is one and the same. 5 -a*wi 



Activities of the Sabha 1991 - 92 5 

The above misunderstanding was dismissed as total 
nonsense "Tat Tuch - eham" by Sri Satya - Dhyana, in Chandrika 
Mandana, pointed out Sri Valkonda Acharya, the octogenarian 
master - Scholar. "We never said things what you object to" was 
the reply in the Mandana, he pointed out. 

Sri M. S. Katti next spoke on Gita chapter 18, Slokas 
61 to 67. He pointed out that Gita helps us with a 
better life not only in the other worlds but here in this world 
itself in many ways. However he made it clear that Gita is one 
of the scriptures which has been misinterpreted by so many 
people. They have imposed their own views in the mouth 
of Gita. 

The great and celebrated Guru Sri Satyanatha Tirtha of 
Veeracholapuram asks us to understand that Gita is a Saadhana 
Grantha, that is Gita is meant to pave the way for good spiritual 
life for the aspiring and deserving men. Again it is a Saadhana 
Grantha for the Asura Jeevas also to pave the way for the Andham- 
Tamas, i, e. the eternal hell. Sri Katti explained that the two 
works , viz, Gita Bhashya and Gita Tatparya of Sri Madhwa are 
the two illuminating bodies like Surya and Chandra. 

BRAHMA BHOOTA-h, PRASANNAATMA 

Sri Katti showed an example how the Gita Text is misinter- 
preted often. He quoted the Sloka "Brahma Bhoota-h Prasan- 
natma**. It is wrong to say that this means Jiva Brahma Aikya, 
"Brahmani Bhoota-h = Brahma Bhoota-h". The meaning is that 
if you firmly and deeply meditate on the Lord, He will be pleased 
to present Himself (Prasanna). The Lord needs no other things 
from Jiva, And the Jiva, after obtaining the Grace of God, 
needs no other thing. 

"SARVA DHARMAAN PARITYAJYA" 

The above verse of Gita is a very often the most misunder- 
stood Sloka. Advaita says that this advises us to abandon all 
activities. But the Lord had specifically urged and advised Arjuna 
several times to "DO YOUR DUTY" and "your duty is to do 



6 S M. S. 0. Sabba Journal 9th Annual Number 1992 

Yuddha". Hence to keep away from one's Dharma is NOT the 
advice of Krishna. "Do your duty and leave the result to me" 
is the meaning of the above verse, explained Sri M. S. Katti. 

SPECIAL LECTURE ON 
HABI - KATHA - AMRUTA - SAARA 

Sri Malagi Jayateerthacharya of Dharwar is one of the 
star attractions during the Sabba Sessions. He gave an hour 
long Upanyasa on Harikathamruta - Saara. He dwelt at length 
on the syllable Ri-h' in the word Hari-h. He explained in 
this way :- The two terms Hara-h and Hari-h both mean the 
same i.e. Pari - harati. But the syllable Ri-h is used to identify 
whoever is capable of doing extraordinary Parihara. This is not 
the rule framed by Madhwa but it is the common rule prescribed 
in Vyakarana by Pataajali and accepted by all. Hence it goes 
without saying that the term Hari brings a special significance 
when it is used to mean the Lord Sri Hari, the Vishnu. The 
audience heard the lecture in pin drop silence. 

HANUMAN'S PART IN RAMAYANA 

Sri Mokhasi Madhwacharya is another star attraction during 
S. M. S. 0. Sabha sessions. He gave an excellent and scholarly 
talk on the subject mentioned above, often diawing applausts 
from the full - packed audience- 

PURANJANA UPAAKHYANA 

The story of Puranjana in Bhagavata in 4th Skandha is one 
of the thought - provoking episode. Sri Kustagi Krishnamurthy 
Acharya of Shimoga captured the attention of the huge audience 
and held it for an hour with his thrilling exposition on the subject. 
He said it is 'Srimat Bhagavata'. The epithat "Sreemat" is used 
only to Bhagavata Purana and not to all the Puranas. 

The essence of the entire Bhagavata is indicated in the 
very lirst Mangala Sloka "Janmaadyasya - Yata-h 
Dheemahi. The benefic effects of Bhagavata comes "quicker "in 
m the lives of devout hearers than in the lives of xponents. 
The lecture was highly educative and imformative even to laymen 



Activities of the Sabha 1991 - 92 7 

SRI KRISHNA NIRDOSHA 

Sri M. S. Katti, Retired Science Professor and the President 
S. M. S, 0. Sabha the great senior Scholar held the packed andience 
spell - bound for more than an hour while delivering a masterly 
special lecture on the above subject. 

He pointed out "it is not enough for Dhuryodana if he 
says Sri Krishna is Doshi". He should go to the extent of 
saying that Shastras proclaim as such. He explained the point 
in an illuminating way quoting from the forceful words of Sri 
Abbinava Chandrikacharya . 



JIVA - KAETRUTVA VAADA 

Sri T. S Raghavendran, M. A., B. L,, Advocate, Coimbatore, 
the Joint Secretary of S. M. S, O. Sabha has won the admiration 
from all sections of the audience by his torrential and scholarly 
expositions on the above mentioned subject. He feels at home 
with regard to any subject given to him. Even young children 
sit up and hear attentively when TSR begins to deliver his 
speech. His method of exposition is unique in the sense that 
he has the knack to render a dry subject into an interesting one. 
He is able to reach the heart of the hearer with the convincing 
reasoning. It appears he talks not to the audience but to each 
individual of the audience. In the course of his speech, he 
pointed out that the Prati - Bimba in the mirror, according to 
Advaita, proves that God and Jiva are one. And the very same 
Prati - Bimba, according Dwaita, proves that God and Jiva are 
totally different. 

Prof. K. T. PANDURANGI ON UPANISHAD 

Prof. K. T. Pandurangi delivered a special lecture on 
Brihadaranyaka Upanishad. His exposition was heard by the 
huge audience with great interest. Particularly the story of the 
philosophical and highly enlightening conversation between 
Yaagnya-Valkya and Maitreyee was very impressive to one and ail. 



8 S. M. S. (X Sabha Journal 9th Annual Number 1992 

The speaker highlighted a particular point. If your son, 
wife, sister your father, or any one loves you, it is NOT because 
they love you. It is because the Lord in them loves you. Every 
one around likes you till the moment the Lord in them continues 
to love you. The same law operates even between the husband 
and wife. The moment the Lord in the wife withdraws His love 
towards the husband, the wife no more loves her husband. Not 
only that; she hates him also. 



Hence if you are liked by your boss; liked by your servants 
and loved by your relatives and family members, it is the 
invisible form of Bhagavat Prasada and never due to the visible 
attitude of others. This Divine Prasada is the root - cause of 
affection in life, pointed out Prof, Pandurangi, explaining the 
words of Upanishad. 



Sri Khed Krishnacharya delivered a Special lecture on Hari- 
kathamruta Saara. The lecture extended for one and a half hours 
and the packed audience heard the speech with great interest 
and enthusiam, 



SKI D. PRAHLADACEAR SPECIAL LECTURE 

Sri B. Prahladachar, the well known scholar from Bangalore 
delivered an hour - long special lecture on "The Purusharthas as 
valued by Sri Ananda Tirtha". Quoting elaborately from Maha 
Bharaka Tatparya Nirnaya, the scholar pointed out that Arjuna's 
view was that Artha (acquisition of wealth) was very powerful. 
It enslaves even Sanyasis. But Bhima held Kaama alone was 
powerful Purashartha. It makes man bold and drives him 
to take great risks. Man is ready even to cross the oceans at 
great risks in search of wealth (Artha). 

Sri Prahladarchar's exposition on the point propounded by 
Bhima was heard with rapt attention by the huge audience and 
was applauded* 



Activities of the Sabha 1991 - 92 
VAYU THE JEEVOTTAMA 

Prof, V. Prabhanjanacharya another well known scholar 
from Bangalore spoke on *'Vayu Devara Jeevottamatwa". 

In this connection he cited the Sutra "Om Shreshtas - cha 
Om. He pointed out that all the commentators have shown that 
Vayu alone is referred to in this Sutra. 

The speaker in the course of his speech explained that 
the term Bharata means Bhima (Vayu) in one sense and it means 
Narayana also in another sense. 



BHAJAXA SANGITA PERFORMANCE 

Sri Panruti Nagaraja Rao and party gave an hour long 
Bhajana Sangita katcheri. It attracted the interest of the huge 
audience. 

There were also a good number of Anuvadas by pandits from 
various places. 

Sri Hunisigi Ramachar spoke on first sootra of Saadhana 
Adhyaya (3rd Adhyaya of B. Sutras). Sri Guttal Hayagrivachar 
on the meaning of Balitha Sukta. Sri Havanur Bindachar on 
Vairagya Paada of the B. Sutra 4th Adhyaya. Sri Vedavyasachar 
from Hyderabad dwelt on the story of Raja - sooya - Yaga (Bhima 
proceeding to conquer the Eastern region of the land). Sri Gulbarga 
Vadirajachar spoke on Aachara Adhikarana in the 3rd Adhyaya 
of B. Sutra Bhashya. Dr. P. Nagaraja Rao also spoke. 

Young Vidyarthis from Poorna Pragna Vidya Peeta Bangalore, 
Sri Satya Dhyana Vidya Peeta Bombay, Sri Guru - Saarva - Bhowma 
Samskruta Vidya Peeta Mantralaya spoke on various subjects 
Sri Pavamana achar, Mantralaya spoke on the definition of Aapta 
(well - wisher) with reference to Jignasa Adhikarana of Sudha. 
Sri Narasimhachar Nyaya Vidwan Mantralaya spoke on Pramana 
Saamaanya Lakshana, Kevala and Aim - Pramanas. 



JO S. M. S. O. Sabha Journal 9th Annual Number 1992 

Sri Narasimhachar Katti an Engineer, the scholarly son 
of Sri M. S- Katti is one of the regular participants in the Vedantic 
discussions during the Subha since serveral years- He spoke on 
Ananda Maya Adhikbarana. He highlighted the Sutra Krama as 
adopted in Tatparya chandrika of Sri Vyasaraja. Sri Khed Vedavyasa- 
charya from Bangalore spoke on Ma. Bha. Tatparya - Nirnaya. 

THE CHILD SANGITA VIDWAN 

The Six year old Chiranjeevi Omkar Havaldar, sprang a 
pleasant surprise on 281291 evening when he offered an 
excellent rendering of Devara namas. The huge andience took it 
very lightly as an amusement when the child ascended the plat- 
form and took his seat. Within minutes h won over their hearts 
with the sweet melody and masterly command of his musical tone. 
His performance was well appreciated and applauded by the entire 
gathering. He is the son of the well known Sangita Vidwan 
Dr. Nagaraja Rao Havaldar of Karnataka and the grandson of 
Sri K. Raghavendra Rao of Calcutta. 

Chi. Omkar Havaldar is learning the art under the Pandit 
Rama Rao Naik, the 84 year old veteran. 

RELEASE OF PUBLICATION 

1 BRAHMA SUTRA VAIBHAVAM (in Sanskrit) a compi- 
lation by Prof. V. Prabhanjanacharya, Bangalore. 

2 "BHASHYA FOR BEGINNERS" (English with Sanskrit). 
a detailed work on Jignasa Adhikarana with the Sanskrit 
Text and English translation by Srimushnam V. Nagaraja- 
ehar, Srirangam. 

3 "SRIHAD BHAGAVAD GITA" with Text in Sanskrit 
aad English translation by K. Venkat Rao, B. A., 

4 "SRI MADHWA SIDDHANTA" 8th Annual Number-1991 
Edited by the Managing Editor Sri V. Nagarajachar 
were released. 



Activities of the Sabha 1991 - 92 11 

Homas for the welfare of all and Dharma Upanayanam for 
a few boys were performed as usual. 

GENERAL BODY MEETING 

The GnL Body of the Sabha met at 4 p. m. on 
28 1291, passed the Budget for 1991 92 and transacted the 
other items on the agenda. Sri M. B. Krishna Rao Bangalore 
retired as Councillor due to health reasons. 

UNANIMOUSLY ELECTED 

Sri M. N. Raghavendra Rao Bangalore was unanimously 
elected as Councillor. The following Office - bearers were re-elected 
unanimously for another term : Sri S. A. N. Ranganathachar 
as Hony, Secretary, Dr. K. S. Gopinath as Vice President, 
Sri T. S. Raghavendran as Joint Sectretary, Sri C. N* Srinivasan, 
Sri K. Panduranga Rao, Sri S. K. Moorthy and Srimushnarn 
Sri V. Nagarajachar as Councillors. 

RATES OF FEES 

The undermentioned rates of fees were prescribed : 

Fees for Life Membership Rs. 500/- 

, f Patron Members Rs. 2000/- 

DONOR MEMBERS Rs. 5000/- 

and above. 

SABHA PUBLICATIONS 

Sriman Madhwa Siddhantonahini Sabha, Tiruchanur (Near) 
TiBCTPATi-517 503 has published the following books to be issued 
to the donors. Donation amounts are indicated against each book. 

SANSKRIT BOOKS 

1 Su - Madhwa Vijaya Text with Anu Madhwa Vijaya, 
Sampradaya Paddhati, Anu Madhwa Charita, 
Sree-Kurmam Inscription and Sarva Moola 
Dhyana Slokas (140 Pages) 1000 



12 



S. M. S. 0. Sabha Journal 9th Annual Number 1992 



2 Su Madhwa Vijaya (288 - pages) Text with Bhava- 

Prakaaika Vyakhyana .... 2500 

3 Sarmsa - Bharati Vilasa: (130-pages) A work of 

Sri Vadiraja Tirtha and with a few Stotras .... 12 00 

4 Brahma Statra Yaibhavam (with 8 items 200 pages) .... 18 00 

$ Sri Poorna Pragna Vaibhavam (150 pages) with 28 
Items of various texts in Praise of Sri Madhwa 
including Vayu ~ Stuti, Sundarakanda Katha etc .... 18 00 

6 Sri Rama Mahima (By D. V. Subbaehar) .... 300 

7 Bheda - paraan - yeva Brahma Sutraani .... 25 00 

8 Chandrika Mandanam Edited by Prof. M. S. Katti 2500 

8ri V. Srinhrasa Rao, I. P. S. (Retd) (2nd from the right) 
released the Sabha Publications. Sri P. V. R. K. Prasad I A., s 
is receiving the first Copy of the 1991 Annual Number of the 
Sftbli* Journal "SRI MADHWA SIDDHANTA" 
Sri S. A. N. B. A char the Secretary is seated at left and the 
Joist Secretary Sri T. S. Raghavendran is at the right side. 

1 Bhashya for Beginners ; (1st Lesson - Jignyasa 

Adhikaranam with Sanskrit Text and the detailed 
Notes in English By Srimushnam V. Nagarajachar) 

2 Chaandogya Upanishad (English) 

3 Shut ~ Praena, Atharvana & Mandukya Upanishads 

4 Isha, Talavakara (or kena) & Kaataka Upanishads 

5 Brihadanmya Upanishad, The above four are in English 

by Prof. K, T. Pandurangi, Bangalore 

Bingavad Gite Text with Gist in English Bv 

K, Venk&t Rao 

7 M. B, T. Fimaya Bhava Sangraha By Prof. M. S. Katti ... 

8 Ann * Madhwa Vijaya 

9 PadymimUa 

99 

1 *GITA* By Undi Kama Raogaru in Telugu 

2 Anhifc* Manjari Tamil and Telugu (Separately) 



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I^Spl 



Hony. Secretary 

SRIMAN MADHWA SiDDH ANTONNAH1NI SABHA 
From Dec 1979 to Dec. 1992 



Sri. S. A. N. RANGANATHACHAR 



Sriman Madhwa Siddhantonnahini Sabha painfully records the sudden 
demise of its Hony. Secretary Sri S. A. N. Ranganathachar on 26 12 92. 
It was the 2nd day of the 115th year Sabha Session. He was the moving 
soul of the Sabha since 12 years. He had dedicated his everything to the 
Sabha, to enhance its value to the society, its utility to the devout public 
and its prestige among the Pandits, Scholars and Vidyarthis. Only during 
his period, this bi-monthly Journal gained wide popularity and appreciation. 

He introduced several new procedures and methods admissible within 
the rules, in the conduct of the Annual Sabha Session, This made him a 
very admirable, acceptable and respectful personality to all sections, /. e. f 
the Dharmadhikaris, Vidyarthis and the members of the audience. 

In addition to his working heart and soul for S. M. S. O. Sabha, 
Sri S. A. N* R Achar had been rendering very valuable service and support 
to innumerable individuals and organisations; some of which are known to 
the public and some were not known. 

Sri Ranganathachar reached the lotus Feet of the Lord while 
performing his duty to S, M. S. O. Sabha. Working day and night, he had 
made all arrangements for the conduct of the 115th year Sabha. He 
suddenly fell ill when the Sabha was just 5 or 6 days away. He was to be at 
Tiruchanur on 241292. It came to be known on I9th that he should not 
travel from Madras. With great mental agony he issued a heart - touching 
letter from his sick-bed to all concerned at the Sabha. It was written seven 
days earlier to his death. A perusal of that letter would reveal the depth 
of his feeling for his inability to serve the Sabha during the 3 day session 
from 25th to 27th December 92 He expired on 26th, 

Sri S. A. N. Ranganathachar had been the Hony. Secretary of the Sabha 
since 1979- He leaves his daughter, son-in-law and grand daughter. 
He was 61. A condolence meeting was held at Madras on 10193. The 
details will be published in the future Issues of this Journal. The Sabha 
prays Lord Srinivasa for the eternal peace to the great departed soul. 



HIS LAST LETTER 

The following is the last letter of Sri S. A. N. RANGANATHACHAR 
Hony. Secretary S. M. S. O. Sabha from his sick-bed, expressing 
so much of sorrow that the ailment prevented him from attending 
the 115th year of Sabha Session for which he had worked and worked 
day and night, months together even unmindful of his health 
at times. 



19121992 

Sri Guntbhyo Namaha: Sri Parama Gurubhyo Namaha 
Srimad Ananda Teertha Bhagavat Padacharya Gurubhyo Namaha 

Poojya Sri Koosanur Acharya, Adyaksha for Vidwat Sadas, Revered 
President Sri Vidya Ratna M. S. Katti, Learned Dharmadhikaris, 
Pandits, Councillors, Donars, Patron and Life members and devotees 
of the Lord. 

I am not fortunate enough to attend the Sabha Session this 
time, as I am indisposed. Doctor has advised me not to take 
Journey. With the grace of the God and blessings of our Swamiji 
I am improving and hope to be alright in a month or two. I am 
greatly disappointed on not being able to have darshan of Lord 
aikateswara, Padmavathi Ammavaru, Vedavyasa Devaru 
gaaeya and Madhwacharya, learned scholars and devout 
ushnavas. Eventhough I am not there, my colleges ^amly 
nation and special invitees are there to carry on the work of 
Annnal Sabha Session. I request you all to extend your 
oimum co-operation for the success of the Annual Session, 
^though physically I am in Madras, my mind is there with 
a all m the Sabha. 



** 



S- M. S. O. Sabha Journal 9th Annual Number 1992 

If you all think that I have done a little service to this great 
Institution for the past twelve years or more, I request you to bear 
with any inconveniences caused or any short-comings and 
co-operate with everybody for the success of the Annual Session. 

I hope, with the grace of God and your blessings, love and 
affection, I will be able to meet you early. 

With my sashtanga namaskaras to one and all, 

Respectfully yours- 

3. c4. 




Hony. Secretary, 



The above letter was dictated and signed on 191292 from his 
b^d in Railway Hospital , Perambur where he was under treatment. 

Copies of this letter were prepared and delivered individually to 
all concerned at Sabha Mandir, Tiruchanur on 251292. And it was 
also read out to the audience by the Vice President Dr. K S, Gopinath 
Srirangam at the opening session on 25th morning. 

Sri Ranganathachar expired on the afternoon of the 2nd day of 
the Sabha ( L e. on 261292) Pushya Suddha Triteeya of 
Angirasa year. 

The news came to Tiruchanur $he same evening around 
5-00 p. m., when the 2nd day Session was going on. As a mark of 
respect for the great and sacred soul, the Session was concluded 
immediately and the 3rd day - programmes were cancelled. All 
disbursements were made within an hour and most of the 
participants, with a heavy heart, left for Madras the 
same night to have the last glimpse of the gem of a person 
Sri S. A. N. Ranganathachar. 



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AN INTERESTING STORY 

From 

CHANDOGYA UPANISHAD 

By 
Srimushnam V* Nagarajachar, Srirangam. 



Ushasti, son of the Rishi Chakraayana, was a well versed Vedlc 
scholar. Once he and his young wife were stranded in the Kuru country 
due to hailstorm. They wandered and at last reached the Village Ibhya- 
graama. They were hungry. Leaving the wife behind, Ushasti went in 
search of food. He approached a Villager who was eating forest beans 
and begged him for a few beans. 



The Villager said 'I have no beans other than what you see here 
in front of me now". Ushasti said 'give me some of these please'. The 
Villager gave them. Ushasti took the beans with great relief and 
thanked the Villager. Take this water also* offered the Villager 
obligingly. But Ushasti politely declined the offer, saying 'it will amount 
to accepting a water already sipped by someone. It is Uch-chishta (tasted 
by others.) The Villager shot back "well, are these beans not my 
Uch-chishta ?' 

Ushati convinced the Villager saying 1 will not survive if I dont 
eat now these beans, though they remain as the balance of what you 
have already eaten. Nothing else is available here for my survival. gu* 
water is available in plenty. These beans are the barest minimum enough 
to keep me alive at the moment. Hence I eat it though it is your Uch- 
chishta.' The scholarly youth ate some of the beans and took the rest 
to his wife. She did not eat but kept them for future use* saying she 
bad in the meantime, somehow secured and eaten food for her survival 



2 S, M. S. 0. Sabha Journal 9th Annual Number 1992 

The next morning Ushasti was telling his wife: 4 if I could get a 
little food, I can make some money. The king is performing a Yaga. 
He may choose me for all the priestly duties. 

The wife said: *0, my dear, here are the beans'. He ate them and 
went to the place where the Yaga was on. There he sat near the Udgatri- 
Ritwiks who were to sing during the ritual Aastava. With these words 
he addressed the Prastota - Ritwik : Prastotri, if you sing without 
knowing the Devata connected with Prastava, your head will fall off. 

He repeated the same words of caution, addressing the other 
Ritwiks seated there; namely the Udgata and the Prati - harta. All the 
Ritwiks took the warning in the right spirit, withdrew from their 
duties and sat silent. 

At this, the Yajamana of the Yaga, the king respectfully approached 
Ushasti and said : '0 Vedic scholar, I would wish to know about your 
goodself. The visiter replied: 'I am Ushasti the son of the sage Chakraayana'. 
The king said: '0 the adorable Ushasti, I very much wished to entrust 
all these priestly duties to yourself and I was looking out for you. However 
not finding you, I invited others. Now Sir, I request you to please take 
up all these priestly duties. 

^ 'Well, I agree. But let these Ritwiks sing the praises with my 
permission* You have to offer me as much amount of Dakshina as 
you offer to these Ritwiks said Ushasti The Yajamana agreed. 

Then, the Prastota-Ritwik respectfully approached Ushasti and said- 

O sir, you told me that the head would fall off if I sing the Prastava 

without knowing the Devata connected with it. Who is that Devata?' 

'Prana, i .e. the in - dwelling Lord in Mukhya - Prana is the Devata 
connected with Prastava. All beings enter into Prana and arise from 

wTSr LJ* U K PraiSe P Tf va withOTt knowing this 
fall off said the young scholar. 



miT reveal 

connected with Udgita and asked who is that Devata. 

in Aditya 



lo 



Chandogya Upanishad 



"Anna i.e., the Supreme Lord called Anna is the Devata with 
Pratihara. All beings are sustained by food. The Lord Himself is called 
Anna because He is present in all eatables. Hence Anna is the Devata in 
Pratihara. If you praise Pratihara without knowing this, your head will 
fall off. All the Ritwiks expressed their gratitude to Ushasti for his 
enlightening Upadesa. The Yajamana King was also immensely pleased 
with the conduct of the Yaga with full satisfaction to all. 



THE MORAL IN THIS STORY 



The moral aspect in the story is that one should not imagine that 
he has understood Vedic texts by merely knowing dictionary meanings 
of Sanskrit words. If you go that way, it will lead to a great loss* 
Always go deep into the texts and unearth the precious hidden meanings 
with the good guidance of a true Guru. This alone makes your study 
meaningful and brings success in life. 



This article, except the above paragraph, is almost the 
reproduction of the pages 47 to 53 in the scholarly work 
and a very valuable book, mentioned below. 



CHAANDOGYA UPANISHAD 

By 
Prof. K. T. Pandurangi, Bangalore. 

The book is highly educative and an authentic work, 
expounding the essence of the Upanishad, according to 
Dwaita School of thought. 

It is a Publication by S. M. S. 0. Sabha. 

Pages 376, Donation Rs. 3O/- 

Copies can be had from : 

1) Manager, S. M. S. 0. Sabha Mandir, 
Tiruchanur. 

TIRUPATI - 517 503. 

2) Secretary, S. M. S. 0, Nidhi, 
19, Car St , Triplicane, 
MADRAS -600 005. 



These are Very Rare In These Days 

(Aagneya Purana, Kaveri Mahatmya, Ch : 28) 
These are (Durlabhas) very rare indeed in the world : 



II (69) 

A bath in Kapila is not so easy to get. Rare indeed is to 
hear the glories of Sri Hari. Saligrama Puja, though brings 
immeasurable good, do we find it in every house ? Similarly, 
how many around us are true Vishnu Bhaktas ? Never miss these 
if yon ever happen to get or meet these in this Kali Age. 



li (6i) 

Ganga Snana and Ekadasi Anushtana are not easy to every 
one though its effects are so good. Similarly, not all are fortunate 
to be in good service to their parents though that service is 
equal to worship God face to face in thousand temples. Is it 
easy to find men of high thinking in good number in this Kali age ? 



II (62) 

One should be really gifted if he/she gets the opportunity 
for Kaveri - Snana in general and that too in Tula Maasa (or 
Maagha Masa) in particular. Similarly, blessed in life are those 
who get the enchanting Darshana of the Lord Sri Ranga Prabhu 
in Srirangam. 



i (64) 

Tulasi Puja, though so simple, so easy and remains within 
the easy reach of every one, and though it brings immense good 
to each of the family members and though this fact is known 
to every one, yet you cant find Tulasi Puja in all the houses 
It 38^ so rare indeed in this kali age, just as the teaching and 
learning the knowledge of Divine glories. 

Srimushnam V. Nagarajachar, 

68, A. M. Rd, Srirangam. 



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FOOD {& 



J5j; Vidyaratna M. S. KATTI, M. Sc,, 

(President S. M. S. 0. Sabba) 
Mahishi Rd., Malmaddi, DHARWAR - 580 001. 



Every person desires to possess a pure & Healthy mind in a pure 
and healthy body. But very few are fortunate to have it. What is the 
reason? All persons do not care to know and observe the rules that 
make for health, purity of mind and body. 

j 

Noble thoughts emanate from a pure mind. Good and lofty ideas 
cannov be expected from an impure and dirty mind. Similarly an impure- 
body is the abode of many diseases. In fact, purity of mind and body 
always go together. 

One of the important factors that is responsible for the well being. 
of the body and mind is the nature of the food that one consumes daily/ 
The Upanishads Proclaim 



The food taken is assimilated in the body in three ways. The useless' 
portion get discharged. 

The useful portion is partly used for the nourishment of the flesh 

and the bones. But the essence of the food goes for the growth of 

the mind. If the food is unholy, the mind naturally becomes the abode 
of unholy thoughts. 

Achuta - preksha in his previous birth, had eaten the food prepared 
by Draupadi and offered to the God by Bhimasena. How holy the food' 
must be, as it was prepared and offered by two Para - Shuklas ! The 
purity of the mind caused by this highly holy food persisted even in 
the next birth. 



2 S. M. S* 0. Sabha Journal 9th Annual Number 1992 

The mind was not readily contaminated even by the study of vile 
monistic Scripture. This is elaborated in "Sumadhwa Vijaya" 



- IV-7 



The pure food eaten by Achuta Preksha Thirtha not only kept 
his mind pure in the next birth but it fetched for him the fortune of 
getting Bhima himself as his "Vidya Guiu"! 

In the Mahabharata shanthi parva it is described that Bhishmacharya 
tbe great grandfather of the Kouravas gave detailed and lofty discourse 
to Dhanaaraja and others about the Do's and Dont's for different 
persons in different walks of life. Draupadi listened silently and finally 
put a pertinent question to Bhishmacharya: Learned A chary a, you are 
now so eloquently narrating the intricate principles of Dharma and 
Adharina, but do you remember that when I was being vilely molested 
in the open court by the wicked Dushyasan you were sitting absolutely 
dumb staring simply at me? Where had your present knowledge and 
eloquance disappeared then? Bhishmacharya smiled and replied, "Revered 
Draupadi, the point that you have raised is quite correct. You know 
that I was then eating the polluted food of the villain Duryodhanas 
My body was poisoned and so my mind. My inherent knowledge were all 
obscured. The sharp arrows of Arjuna have pierced my body and all 
the bad blood has flown out from my body and mind. Now I am my 
own. That is the reason for my dumbness then* my eloquance now, 
please excuse me for my sin committed then. 

Thus Bhishmacharya exposed the immediate evil effects of unholy 
food from his personal experience. 

Oaea a pious person took meals in the house of a rich man. He 
quietlj stole a silver vessel from that house He went to the neighbouring 
village. By that time the food eaten in the rich man's house was 
completely diluted. 

He suddenly repented for the theft he had committed in the rich- 
man's house, he then went back to the richman's house and gave back 
the silver rasd after confessing his guilt. The richman was highly 
pleased at th6 straight forwardness of the noble guest and requested him 
to stay a day more in his house. But the pious man flatly refused. He 
had learnt that the richman was a gold smith who habitually steals 



FOOD 3 

gold The food for one day in his house had prompted him to steal, 
So he decided not to take food any more in his house. The bad qualities 
of the owner transpired to the guest through his food. So another 
important factor that makes the food good or bad is the way in which 
money or material is aquired for preparing the food. If it is aquired 
by theft, deceit or by cheating or by looting, the food prepared by it 
would certainly be unholy and bad. Where as if a person has acquired 
money by fair and religious means, the food m his house wouM be quite 
sacred. 

Once Sri Satyabhinava Tirtha was celebrating the Aradhana ceremony 
of his Guru Sathya Natha Tirtha on the bank of Krishna river. Just 
then a battle was raging at the other bank of the river between the 
Marathas and the Muslims. By the time the Brahmanna Bhojana was 
over, the battle was ended. The Marathas defeated and had driven 
away the Muslims. The tired Maratha Soldiers then crossed the river 
and wanted to attack the Math and loot it. His Holiness -realising the 
evil intention of the soldiers beckoned the chieftan and politely told him 
to take prasada- The exhausted soldiers readily agreed and took the 
prasada offered by his holiness. After taking prasada the chieftan 
immediately prostrated before His Holiness told him about his previous 
evil intention and begged him to be excused. Not only that. He also 
told His Holiness that he and his soldiers would be giving protection 
to His Holiness during his further journey in that risky country. The 
intention of killing and looting in the mind of soldiers was suddenly 
changed into that of humble service and obedience by the efficacy of 
Rama prasada. 

Thus it is evedent that good food produces good thoughts and bad 
food bad thoughts. One should therefore try by all means to procure 

and use good food only and avoid bad food as far as possible. 

* 

But what is it that makes a food good or bad? Is it that a food 
is to be considered good only when it is tasty and bad when it is other- 
wise? No. Holiness or purity is something more and different from what 
we perceive by our senses Thirtha is considered good or sacred not 
because it is tasty. An idol is sacred not simply because it is good 
to look at. A song composed by Saints like purandara Das is regarded 
as sacred not merely due to its literary value. So goodness or sanctity 
of food is not merely its tasteiiess but also something beyond our perception* 

One criterion for the goodness of food is that it should not have been 
forbidden by the scriptures. Onion is bad though it may taste well. Such 
forbidden articles are to be considered always bad. But some articles 
are not always forbidden. But they are forbidden during particular days 



4 S. M. S* 0. Sabha Journal 9th Annual Number 1992 

and during particular circumstances. During chaturmasya, milk, vegetables, 
curds etc. are forbidden during particular months only. Some articles 
are not to be used at the time of Pitru Karya ". So some food become s 
good or bad according to the time and the circumstances. 

Food should not be prepared without bathing properly; by wearing 
aay clothes and by using any water. "Madi" should be observed strictly. 
Further it should be offered to the God in due manner. *' Vaishvadeva ' 
should necessarily be performed. It removes flaws that are present in 
the food. Such food is to be considered good. 

The gradation of the goodness of the food depends upon the 
gradation of the good conduct of the person preparing the food, and 
also that of the person offering the food to the God Fasting on Ekadashi 
days, regular performance of sandhya, Gurumantra and pooja, not eating 
hotel food etc. all these make the food good and sacred. In addition 
jf a person has knowledge of "Madhwa Shastra" and if he is engaged 
in preaching it, the food in his house is particularly sacred. It purifies 
the person who takes it. That is why one should deliberately request for it 



If the food is not available from a Shrotriya's house, one should atleast 
take a cup of water from his house. 

There is another important factor which makes the food sacred. 
After the food is duly offered to the God the house - holder should not 
eat it alone. It should first be served to pious Brahmin. Then it becomes 
particularly sacred. This procedure is technically called " Sakshi Bhojana '' 
Acute punishment is prescribed in the shastras for " Asaakshi Bhojana " 
One should partake the food along with atleast one pious Brahmana and 
avoid the evil effect of " Ashakshi Bhojana " 

It is evident the food plays a very important role in keeping the 
mind and the body healthy and holy. One should be very particular in 
taking proper food only. As elaborated previously We should avoid all 
the ways that make the food bad and follow the rules that make the 
food good. Then only one can hope to possess a healthy mind in a 
healthy body and attain the fortune of having noble thoughts and deeds. 



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A-33 



SRI MADHVA VIJAYA 

( A Historic point of View ) 



by 
Vidyabhusana Sastranidhi Dvaitavedanta-Rasajna 

Dr. B. N.K. Sharma, M. A,, Ph.D., D.Litt., 
Retd. U. G. C. Professor of Sanskrit, Ruparel College, Bombay-16. 

The author of the Madhva Vijaya, Sri Narayana Panditacarya. 
(G 1287-1350) was the third and the youngest son of Trivikrama Pandita- 
carva who was converted by Sri Madhvacharya after a tough philo- 
sophical debate lasting for fifteen days. The story of Trivikrama Pandita's 
counter with Madhva and conversion of faith have been narrated in 
the M. Vij. (Sargas 13 and 15). Narayana Pandita must have been in 
his early teens at the time of these happenings. He seems to have been 
present in the great assembly of people at the Anantesvara temple of 
Udipi when Sri Madhva was giving a discourse on the Vedic hymns after 
accepting the challenge of Pundarika Puri (M. Vij rii 34). He must also 
have witnessed his own father's disputation with Madhva, at Visnumangala. 

Narayana Pandita seems to have received his early training under 
his own father Like him, he too had great poetic talent. His Subhodayai 
an allegorical Kavya, shows clear signs of having been undertaken mainly 
as a training ground for his subsequent performances like the Sangraha- 
Bamayana and his literary masterpiece the Sumadhva-Vijaya. 

There is evidence to show that Narayana Pandita had a scholarly 
son who wrote a commentary on Madhva's Anubhasya and gb < tjw 
Upanisad-Bhasyas of Madhva. The subsequent history of this great 
family receded into oblivion. By a strange irony of fate thear descendants 
reverted to their former faith and the family now professes to be Smarta 
History has played other tricks and wrought other changes too. The 
towns and villages around Kumbla and Kasargod such as Kavu, Kodipadi 

LThis work contains five Kandas each divided into Vargas made up of 
ten verses. Each Varga is in a different metre. The subject is a phdosophical 

ekasaras nirosthyas etc. 



2 S- M. S. 0. Sabha Journal 9th Annual Number 1992 

Visnumangala and Kanvartirtba which were the scenes of the most eventfu 
eqisodes in the closing period of Sri Madhva's life, have now come to b< 
merged in the Kerala State, 

There are very few "Vijaya-kavyas" in Sanskrit dealing with the live* 

of eminent religious teachers and philosophers of the middle ages ii 

Indian history which can stand comparison with the Sumadhvavijaya oj 

Narayana Pandita. In beauty of form, felicity of diction, elevation oi 

thought and accuracy of details, authenticity of historical facts and 

freedom from anachronisms and inventions, it has set a model for othen 

to follow. One rightly suspects that the composition of most of the 

Sawkara-Vijayas was inspired by the excellent biography of Madhva. They 

are almost all cf them non-contemporary works written at least four to 

five centuries after Samkara, It is a matter of great satisfaction therefore 

that we have in the Madhvavijaya a contemporary work of high calibre 

with an exceptionally high historical sense. We have also the additional 

advantage of having from the same author a small gloss on the M. Vij. 

throwing light on many important points and giving the Tulu equivalents 

of personal and place-names from Tulunad occurring in the M Vij. i n 

their Sa^krit garb. This again shows the keen historical sense of the 

author. We are also told that he has gathered his data from various 

contemporary sources including his own father and other disciples of the 

Aehsrya as well as some older accounts now lost to us. When we find 

that even in the case of much later personages like Sri Chaitanya the 

biographical material* given by chroniclers, some contemporary and 

others coming within a century after, are in a sad state of disagreements 

" " eri " ot the M - Vi 



HeS in its **PPy combination of hard 

* of a Kavya - The human element in 

to Madhva as an Acbarya has not been sacrificed to or lost 



^ 









Sri Madhva Vijaya 3 

Ws father 'Why do you go on teaching me these same letters of the 

Inhabet which you taught me yesterday' (iii, 19), or the quiet confidence 

*'th which the boy interrupts the Kathska and later asks bis father if he 

A/asudeva) was right or the Kathaka. Take again his own reminding his 

f ther that he had passed over a word in explanation. Look at the frank 

licity unsophisticated innocence and inexperience with which the child 

ffers a few tamarind seeds to his father's creditor who was sitting "dharna" 

and look at the suddenly changing picture of the creditor accepting them 

as payment of his dues in gold or silver and going away fully satisfied ! 

The games played by the boy Vasudeva with his friends in the 
village, interesting details of his early schooling under Totantillaya (no 
other 'biography of any other Acharya cares to mention the name cf 
the schoolmaster of the boyhood days of the pupil), the admonition of the 
teacher to the truant but really precocious pupil frsfe !ft 513] (iii. 50) 
go straight to our hearts. 

A whole chapter may be written by piecing together the infoirration 
supplied by Narayana Pandita on how slcwly and steadily by the dynamism 
of his thought and personality Sri Madhva was able to turn the tide 
of thinking among his countrymen beginning with his own immediate 
surroundings in Tulunad and making it an expanding circle embracing 
men and women from many parts of India speaking many languages. There 
are still many gaps which the author has left unfilled in his rapid 
narration. One would like to know the nature and extent of awakening 
which the Acharya was able to bring about, among the people of Goa 
which became transformed into a holy land of Madhva Darsana along 
with Tulunad, in the subsequent centuries. Of his woik in old Bengal, 
Assam and Orissa there is still much to be discovered and made known- 
Curious traces are coming to light of his having gained a hearing m the 
Punjab and in the U.P. These got wiped out in the troubled times of the 
succeeding centuries. Even the Anantsmatba at Badarinatb which seems 
to have been an ancient seat of the Sanaka-Ssmpradaya cf which Madhva 
was the inheritor has now vanished into tne mists of time. 

The story of Madhva's entering Sannyosasrma after overcoming the 
objections of his parents and finally getting their consent is to) I with 
true pathos. The frankness with which the biographer describe the 
disagreement between the Guru and Sisya over the Istasiddhi ^ lesson, 
is to be noted. With equal candour he describes the obstructive 
tactics adopted by a Sarrtarite ascetic of the Kudipusturaya family of 
S. Kanara against Madhva. While the M- Vij (V. 46) draws a veal over 
certain ugly incidents connected with Madhva's second encounter with 



S- M. S. O. Sabha Journal 9th Annual Number 1992 



this wcetic and Dhanuskoti where he was then staying for his Chatur- 
masya, the Bhavaprakasika places the full facts before us, quoting from 
an earlier source : 



II 

[ The same party of the Kudipusturaya ascetic was there trying to disrupt 
Madhva's Caturmasyavrata. The mischievous elements got a sound 
thrashing ! ] 

The biographer rises to the heights of emotional fervor and serenitj 
of pise when he takes us thro' the story of Madhva's first pilgrimage tc 
Vyaaasrama at Upper Badari, his sojourn at Anantamatha at moderr 
Badarinath, his rigid penance and austerities on the banks of the Sitalaganga, 
his dedicatory exposition of his Gita-Bhasya at the temple, the sign 
and call he received to come up to Vyasasrama. his parting message to 
the beloved disciples who had accompanied him all the way from the 
south with such absolute faith and self - surrender, the story of his 
breathtaking ascent of the Himalayan boulders to reach the unknown 
retreat of Vyasa. In reading aloud this canto, the reader feels that he 
too is being lifted up and transported to the sylvan retreats of Vyasa 
on the Himalayan heights. The parting words of Madhva to his disciples 
(VI. 47) are the words of Mahapurusa. It shows the intensity of his 
regard for the personality of Vyasa as a living teacher of the world and 
not simply as a legendary figure. It was this faith that took him on his 
perilous ascent to an unknown place. The pen - picture of Vyasa 
presented to us by Narayana Pandita, as seated in his famous Ashram 
surrounded by eminent disciples, of the stately carriage of Madhva as he 
approaches the august presence, the cordial welcome which the Vvasa- 
Swyas extend to the distinguished new-comer from the extreme south oi 
Bharatabhumi, the spontaneous affection with which the holy son oi 

o^d?Tl and T bra l 8d the P rostfati ^ toe of Madhvi-aLrl 
of love which the poet with pardonable warmth of feeling suggests that 

? m hi8 Sire ' and last * the account o 



x^ri t^a-a i^B^j^r 

ST. 



Sri Madhva Vijaya 



tributes to his metrical skill and judgement. The sprightly Rathoddhata 
metre in canto nine betokens the new turn in the wheel of fortune 
awaiting the new message to the world. The trouble taken by Madhva 
in breaking down the dogged resistance to the saving truth shown by 
Acyutaprajna and in almost exorcizing the fontal flaw (muladosa) from 
to self (IX. 35). 



is expressed in a superb Slesalamkara with deep overtones of Adhyatmic 
allegory. The avidity with which the thoroughly regenerated Acyuta- 
prajna drank deep at the fountain of Tattvavada is equally superbly 
described in a metaphor that must for ever remain unexcelled and 
unexcellable (IX. 37) :- 



ft ^^WHIIH^ fWWiiiH 5^ \ 

II 



The acquisition of the idol of Sri Krsna by Madhva and its 
installation at Udipi are events of the greatest historical significance. 
The M, Vij does not tell us how the image came into the hands of the 
Acharya. It has drawn a veil of mystery over that part of the story. 
The earliest person to mention that this idol came from Dwaraka is 
Vadiraja Swami, l But the incident of the supposed disaster to the vessel 
which was carrying the idol (unknown to the crew) is not mentioned by 
him in his Tirthaprabandha. It was presumably a pious fiction introduced 
to disguise a historical truth in the interests of the safety and the 
preservation of the idol brought from Dwaraka. The absence of any 
direct reference in the M. Vij* to the idol's arrival from Dwaraka by sea 
has encouraged some irresponsible crtitics to suggest that the idol had not 
come from Dwaraka as traditionally believed but was brought from Goa, 
where, it is contended, there are known to exist two more idols of the 
same type. I have refuted these contentions of Sri P. Gururaja Bhat 
of Udipi published in one of his articles in a Souvenir issued from Udipi 
in aid of the Vidyarthi Nilaya, Udipi, published in 1967. In my reply to 
the above article which has been included in another Souvenir Volume 
to mark the conclusion of the Paryaya of the Sii Kaniyur Mutt (1968) 
entitled ''Upasane", I have shewn that these are fanciful ideas with no 
substantial evidence to support them. The iconographic features of the 

L And there was an interval of at least two hundred and fifty years 
between the appearance of the Madhvavijaya and the writing of the 
Tirthaprabandha. 



6 S. M. S. 0. Sabha Journal 9th Annual Number 1992 

idol of Udipi-Krsna are unique with a churning rod in one hand and a 
rope in the other. No other idol of its kind, of the same age, has been 
discovered or known to exist anywhere else in India. Sri Narayana 
Panditaearya's not saying in so many words that this idol was brought 
from Dwaraka by sea must have a good reason behind it. I venture to 
suggest that it was deliberately suppressed to put an end to unwelcome 
attention to the precious heirloom from Dwaraka and pursuit of it by 
hostile elements imbued with iconoclastic fury We need hardly wonder 
that the greatest Vaishnava Acharya and Krishna - Bhakta Sri Madhva- 
charya rose equal to the occasion and took the bold and sagacious step 
of arranging for the safe removal of the historic idol from Dwaraka with 
the utmost secrecy and of receiving it himself at the other end at Malpe 
and installing it at Udipi and arranging for its uninterrupted worship 
thro' centuries. The poet makes a significant reference to the fact 
that the idol was got washed and cleaned in the Sarovara before being 
taken in and installed (IX, 41). This is different from the ceremonial 
abhisheka. The washing in the tank had to be done because the idol 
had come a long way concealed in a country craft or a merchantman 
under a pile of merchandise and Gopicandana and other things. The 
special mention of the washing of the idol in the tank is a clear 
evidence that this idol was not certainly made by any local sculptor for 
installation. There are other instances in the history of Hindu temples 
of the orginal idols in worship having to be taken away for short or 
long periods in times of threatened invasion by Muslim armies with their 
iconoclastic proclivities- The last quarter of the thirteenth century and 
the beginning of the fourteenth century were times of grave unrest and 
impending disaster culminating in the invasion of the South by Malik 
Kafur (between 1302-11 A D). It is on record that for similar reasons the 
idol of Vithoba had to be removed to Hampi at a later date. The idol of 
Raoganatha at Srirangajn was similarly threatened during the invasion 
of Malik Kafur- The idol of Govindaraja at the Chidambaram temple is 
once believed to have been shifted to a safer place. In the village of 
Toravi, four Bales from Bijapur, the idol of Nrsimha had to be housed 
in an underground tunnel moie than twenty feet deep to keep it from 
unwelcome attention and surprise attacks. It is still housed in the same 
*ay. ^ Seea in the light of these historical facts, Sri Madhva's part in 
bringi0g the idol of Sri Krishna from distant Dwaraka marks him out as 
a great bulwark of Hinduism The Acharya's interest in the preservation 
and upkeep of ancient Hindu tumples and their reclamation to worship 

Sn?- ^TO* S? e 5 ^ t0 ? 1SUSe iS 8gain si S nifi <**tly brought out in the 
M. Vi). (XVI. 36) during his visit to the village of Kevudadel (Paranti- 
surasadanam). v 



th. , I u the se * on <l 'tep in 

the consolidation of Madhva's system and of its followers This was followed 
by many important reforms in the ritualistic code and other constructive 



Sri Madhva Vijaya 7 

matters. As a great rehabilitate* of Vaidika - Dharma, Sri Madbva gave 
a new lead to the sacrificial system by reviving the Pishtapasu-Yajnas * 
mentioned by Manu and the Mahabharata. It was a farsighted step to 
give a new orientation to vedic ritualism, approached from the standpoint 
of Suddha - Bhagavata Dharma. We are told that Madhva made his own 
younger brother officiate at this Yajna as Hotr priest. The new Yajna 
roused great opposition from conservatives led by a member of the 
Maraditaya clan. Madhva defied the opposition and carried the day. 
The incident shows Madhva's deep interest in the revival of Vedic Yajna- 
vidya, from the ritualitic point of view. Elsewhere the M. Vij. records 
(XII, cO-34) another incident of a marvellous demonstration of perfect 
Vedic recitation given by Madhva to a large audience. 

After these consolidating activities, Madhva felt the urge to under- 
take a second tour of Nothern India. The second visit to Badari this time 
culminated in the composition of another monumental work of his, the 
Mahabharata Tatparyanirnaya and perhaps also of the Bhagavata-Tatparya. 
The importance of Mbh. T. N. to the proper understanding of the inner 
and esoteric message and teachings of the great Ithihasa cannot be 
overestimated. The work is a marvel of poetic calibre, theological 
wisdom, allegorical and esoteric interpretation of the epic philosophy 
as a whole and the solution of so many knotty points connected with 
Epic characters. Its value to the study of Mahabharata text - criticism 
and problems connected with the divergent versions of the Epic and the 
genuineness of its readings is also very great; for Madhva says in this 
work that he has made an exhaustive study of the various versions, 
collected manuscripts from different parts of the country and formulated 
the principles on which the genuineness of readings could be determined 
and interpolations and mutilations of texts detected. 

By this time, the literary activities of Madhva had almost reached 
their completion, except for the composition of the Anu- Vyakhyana 
on the Brahmasutras and of one or two other works like the Krishna- 
mrtamaharnava, and Karmanirraya. Leaving no room for doubts and 
divergences of opinion regarding the authenticity of works written by 
Sri Madhva (as in the case of some other Acharyas) the M. Vij. refers 
to all of them by name and description (XV. V3-88). That such a rich 
variety of works covering such a wide range of topics represented by the 
Gita, the Upanisads, the Brahtnasutra, the Dasa - Prakaranas, Eg Veda 
Epics, Puranas, anthologies, Kavya and Stotias should all have emerged 
from one person is indeed a tribute to his versatility as a poet, a thinker* 



1. In Pista-Pastu-Yajnas, only flour-made animals are offered. 



8 S- M. S. 0. Sabha Journal 9th Annual Number 1992 

a debater, a researcher, an interpreter, a Samanvayacharya and an Ekanta- 
Bhakta (Mystic) of God and a Suddha - Bhagavata, all integrated into a 
single personality* 

This final consolidation of his position throughout the country 
naturally roused much resentment among the leaders of the old school 
of Samkara. The growing popularity of the new Siddhanta, the steady 
influx of the followers of the Acharya into Udipi from all parts of India 
for Darshana of Sri Krishna and of their Guru, made such an impression 
on the leaders of Advaita thought that they felt it imperative to stem 
the tide of the new faith and halt its progress. A final bid to contain 
the advancing march of the new school was made by two leading men 
of the times, Pundarika Puri an Advaitic ascetic from the North and his 
ally Padma Tirtha from the Chola country. These two held a council of 
action to decide upon the proper line of action. As a first step it was 
decided to carry off the valuable collection of Madhva's source - materials 
as well as his own works. The plan was carried out The library was 
in the charge of a custodian at Visnumangala and Madhva himself was 
busy at Udipi. On receipt of information, Madhva hurried to that place 
and lodged a complaint against the suspects who were apprehended. The 
library was formally restored to Madhva thro* the intervention of the 
Ruler of Kumbla. This naturally brought Madhva into contact with the 
Ruler Jayasimha at whose invitation he visited his place. From there 
he moved on again to Visnumangala. Here took place that historic 
meeting between Madhva and Trivikrama Panditacarya, the poet's father, 
who was the Asthana Vidvan of the royal court ofKumbla. This Trivi- 
kraroa Pandita was an acknowledged authority on Samkara - Vedanta, a 
master of Nyaya, Mimamsa and other branches and a poet. He had his 
own doubts about the soundness of Advaita metaphysics* From what he 
had learnt of the views of the new Teacher and from what he had read 
of Ms works thro' copies supplied by his brother, who happened to be 
Hadhva'e librarian, Trivikrsma could see that there was much to be 
said for the new interpretations of the new Teacher. But his inherited 
afctaefcmeat to bis old faith was equally strong. He grew restless with 
genuine philosophical dissatisfaction. He tbovght it best to go and 
meet the new Teacher, and hear him in person and then confront him 
with his own teaming and try conclusions with him, if possible. Thus 
he came to listen to the Acbarya's discourses. What he heard made 
him more uncomfortable. His loyalty to Advaita made him stand up 
m its Defence and there ensued a long disputation for fifteen days. In 
the end Tn^krama acknowledged defeat and requested to be taken into 
the new fold. It was done (XV, 70). The conversion of Trivikrama was 
another landmark m the progress of the new Siddhanta. At Madhva's 
behest, Tnv^ma wrote a learned commentary on his Brahmasutra- 
bhasya. And Madhva himself composed his masterpiece the Anuvyakhyana 



Sri Madhva Vijaya (A historical View) 9 

on the Sutras at the special request of Trivikrama himself. Besides his 
Tattvapradipa on Madhva's Sutrabhasya, Trivikrama has left us another 
legacy, his own talented son, who has given us a great biography of 
Madhva. It goes without saying that but for the conversion of Trivikrama, 
there would have been no Madhva-Vijaya in its present form* Before 
returning to Udipi in the end, Sri Madhva made a long stay at Kanva-Iirtha 
on the seaboardn near the modern town of Manjeshvar. The description 
of Kanva-Tirtha and the serenity of the atmosphere there make such a 
deep impression on the reader that he feels that a visit to Udipi, the 
birthplace of Madhva, would not be complete without a visit to Kanva- 
tirtha sanctified by the meditations of the Acharya. The historic solar 
eclipse of the year 1317-18, has been most naturally introduced to indicate 
the date of Madhva's exit. The poet has referred to Madhva's taking a 
ceremonial bath in the sea along with his followers on the auspicious day. 

Narayana Panditacarya has given many instances of Madhva's warm 
and affectionate personal relations with his disciples young and old. There 
were youngsters in his retinue as well as grown-ups and elders (XV. 117). 
For every one he had a soft corner in his heart. He could share a joke 
with the youngsters, and tease them in fun, swim and dive with them* He 
would challenge the young men who were proud of their physical 
strength to make fights and bouts of wrestling, singly or collectively 
(M Vij. X, 38-40), He could turn a blind eye to minor lapses of youngsters 
(XIV, 10-11). He had a keen sense of hurru ur and was quick at repartees. 
He could snub a presumptuous adversary with a word or a look. When 
King Mahadeva (1260-71) of the Yadava dynasty whom he chanced to 
meet on his way to the noith, wanted to extract forced labour from him 
and his party, the Acharya looked at him straight in the eye and asked 
him to show him how to use a spade. The King forgetting his royal 
state started digging on and Madhva passed on with a smile (M. Vij. X, 4-5). 
When Padma Tirtha haughtily warns Madhva that it would be disastrous 
for him to think of having a Vaada with him because his philosophy is well- 
established, Madhva tells him that his philosophy of Jivesvara-bheda has 
a world-wide acceptance. This enrages Padma Tirtha who cuts in that 
Madhva is lying and that his Antaryami knows that it is a lie. Pat 
comes Madhva's retort "Let the world alone, foolish one. My philosophy 
is already accepted by you in principle. How else can you call the 
Antaryami to witness ? " t _ _ __ 

t Vide passages quoted in the Bhavaprakasika on M. Vij. XII, 46 : 






a " 



jO S. M. S. 0. Sabha Journal 9th Annual Number 1992 

There is ao reason to doubt the supernatural setting in which t 
final disappearance of Madhva from the scene of his earthly life h 
been described in the M. Vij. (XVI, 58) :- 



The life of a superman does not fade out like a spent force. 

The Acharya has certainly left the mighty impress of his personali 
on his followers. Seven centuries have passed since his disappearanc 
The impact of his personality still endures in all its freshness and glo; 
in a more intimate sense than is the case with the memory of otto 
Acharyas of the vedanta on their followers. The system of thought ai 
the way of life he had propagated by his travels, writings, discussion 
discourses and ministrations for more than sixty years of active life h* 
taken deep root in the country, thanks to the fruitful work of h 
successors and followers also, To all of them, the Madhva Vijaya h* 
been a unifying force and a source of inspiration. It is a happy coincident 
that both the father and the son (Trivikrama Pandita and Narayar 
Pandita) have come to occupy an honoured position in the hearts < 
every Maadhva as benefactors of the community as a whole, the father b 
his Vayustuti which has secured a fiim place in the daily religious worshi 
of Maadhva's followers and the son by his great biography of the Achary* 
Their two works will endure as long as the community retains its identit 
and individuality. 

Great men of the past like Vedanga Tirtha, Visvapati Tirtha an 
Chalari Sesacarya and many others have popularised the Madhwa Vijay 
by their learned commentaries. 

Time was when every Madhva home used to resoumd with th 
sonorous recitation of the work by the young and the old. Today th 
position is different. Very few Maadhvas are in a position to understand 
the verses they may recite or hear recited. To most of our people toda; 
M**hra fijaya is just a name. Most people do not know what it contains 
The rapid decline of Sanskrit education from our homes has contribute! 
not a little to this unhappy position. Something has to be done to relievi 
this stagnation and help image of the Acharya to be revived and kep 
shining in the minds and hearts of his followers. 

Courtesy. The above is a reproduction from the book "SRI MADHWA 
VIJAYA" published by Devtranama Bhajana Sangha, Srirangam 
m the year 1969, 



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Sri Madhwacharya's Rock 

B. R. Sudheendra, B. A., 

683, VI Cr. 8th Main, Srinivasa Nagar, 
II Phase, Bank Colony. B. S. K. I Stage, Bangalore-50 



Moving around the country as a Sanyasi, Sri Madhva, 
once came to Mavinakera village near the town Kalasa on the 
banks of the river Bhadra in Karnataka. The water current 
in that village was very strong and forceful. The people in the 
said area weie put to great inconvenience to cross the river 
from one side to the other. When Sri Acharya visited the village 
he saw the plight of the villagers and enquired why could they 
not arrange to dislodge the big boulder lying nearby and place 
it at the centre of the river so that it could be used as a bridge. 

The response of the villagers was quite negative. They 
exclaimed" Oh ! it is impossible to lift that huge boulder even 
if the great Bhima comes; what are we ? they dismissed 
the idea. Hearing these words Sri Madhwa calmly walked to 
the big boulder, lifted it with single hand, brought it effortlessly 
and placed it across the river. The^ villagers were astonished 
and could not believe their own eyes. 

Even today, we can see this huge boulder at kalasa near 
Chikamagalur. On this boulder we can still see the inscription 
in Sanskrit; "Sri MADHWACHARYA EKA HASTENA STHAPITA 
SHILA" (Sri Madhwacharya placed this rock with single hand) 
and also a beautiful figure of Sri Acharya. 



S. M. S. 0, Sabha Journal 9th Annual Number 1992 

(Contd. from previous page.) 

This Historical rock is about 50 Tonnes in Weight 20 feet 
Length, le feet Breadth, 10 feet Height, 80 feet radius. Full 
details about the rock were given by R. L. RICE, a foreigner in 1977. 
This was printed and recorded in Mysore Gazetteer 2nd division 
in page 300 & 400 and also in 1901 at EPIGRAPHICA of 
Karnataka's 4th volume at page 27. 

Due to stone-hitters, there is a danger for this sacred 
rock. Hence we must wake up and save this historical 
rock* 7-8 years back a District Officer of Chikkamagalur 
enquired about this but no use and also from Praktha Department 
the following wording are there t 

This is a Historical Rock this should be saved and preserved. 
Around v this rock there are rock-hitters, due to them this may be 
spoiled. This belongs to GOVT. OF KARNATAKA. This should 
be as every one should see preserved clearly. With the Executive 
Engineer of Govt., a roof should be put up for the preservation 
of shilashasana and steps should be constructed'. 

To see the inscription on the rock, we require a 15 feet 
high Ladder. 

This is a long pending work which has not been taken care 
of. Regarding this, many people, including Mr. Herathi 
Raghavendra Rao, Retd. Thahsildar tried many times but all in 
vain. No work for preserving this has been done. 

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2 S. M. S. 0. Sabha Journal 9th Annual Number 1992 

sake - how can there be the despondency an# need to overcome it fo r 
Lord of infinite auspicious features? The reasons put forward by Narada 
for composition of Bhagavatam were : a) Though glories of Krishna were 
covered in Mahabarata, because of the vast scope of the work people 
could not fully grasp the glorv of Krishna, b) Besides narrating stories 
of Krishna, Bhagavatam has to prove that Gnana and Karma not^ backed 
by devotion to God are fruitless " 

) 



c) Bhagavatam could release Mukfi * yogyas from shackles of samsara 
by narrating innumerable and wonderful deeds of Vishnu These acts of 
God promote 3 modes of Gnana : viz , Darshana Bhasha (direct perception), 
Guhya Bhasha (hidden) and Samadhi Bhasha (known only to those who 
attain super natural sense of perception), d) Bhagavatam is a work 
capable of 4H*lt<44l4HJ^ and to show the correct way to Bhakti towards 
Krishna. ( Ml 



5. The most attractive part of Sri Vijayadwaja's bhashya is the way 
he interprets the words and brings out quintessential or special meaning 
of words. Examples are replete in the I skanda. The meanings given 
for different names of Vishnu are given below * 



I He 
is beyond the perception of sense organs. 



Omnipresence is a matter 
of play for him. OB, fr55tr<<5^ - yun^m (blue hued like a lilly) OR 
one who blesses / protects the Vasoos. OK 



the son of Vasudeva. OR 

one who protects this world like a cloth over it. OR 



play for Him. 



; = Controlling the Daityas is just a child's 



T: == protect or of cows. OR 
<=: one who can be understood only through Vedas. 

: (One with Great effulgent 



golden form) 



Srimad Bhagavatam 



w|5|^:=^'nrft^te3BC: (One who cannot be controlled by anybody) 
OR 3?cfta = with the sraRf & Mukhya Prana (one who can be 
attained only with the grace of Mukhyaprana i. e. Vayu) 

6. In the 16th Adhyaya we come across the conversation between 
Dharma appearing as bull standing on one leg and Dharani (Bhudevi) 
appearing as a cow shorn of its strength and shedding tears at the pitiful 
state of world after the departure of Krishna. She narrates several 
qualities which are abundant in the Lord but ordinary mortals have to 
strive to acquire them. Here Vijayadhwaja takes pains to explain in 
detail the meaning of 37 qualities. 

A few examples are given below: 

g^f s= (Gita press : Truthfulness). According to Vij., 
qq : experience of joy untainted with sorrow) OR vgxfa 
(Truth spoken for the good of humanity) 



= (Gita press: self . realization) Vijay: *H3dl (knowledge 
on all matters OR qd^Tq^T ^ q^fow (correct knowledge of 
Paramatma through direct perception and indirect means like 
srutis etc) 



; Gita press : contentment. Vijay; 
ife: (Happiness caused out of realisation^ innate self) or 
(contentment with whatever gains obtained) 



Gita press : Quietism. Vijaya: 
or w^wr: (abstaining from fruit - seeking activity) 



Since these qualities take abode in God in their fullest meaning, Vijayadwaja 
gives two meanings for all these qualities-as it applies to God and as it 
applies to man who is 



7. Sri Vijayadhwaja makes an emotional description of the qualities 
of Bhagavatam while interpreting the request of Rishis to Suta to narrate 
the stories of Sri Krishna (I - 18. 16 & 17). It is 

a) TOTyrar holiest 



b) vm%s& or ws& - clear in its meaning or message enumer- 
ating the Purushaarthas- 



S. M. S. 0. Sabha Journal 9th Annual Number 1992 



e) arr^n^ WSK^cWfolftgH. ^ est among the Yogas by enunci. 
ating Bhakti and Guana. 



d) 31% gfrittwsr^ contains wonderful stories of God relevant 
to Space and Time. 



e) Hvl^Q Wl^nf^rnm contains the wonderful story of 
Parikshit, the great Bhagavata or the story that causes happiness 
to Bhagavatas or witMMftf Sifsncran * e. the joy connected with 
greatness of God. 

8. One of the highlights of First Skfnda is the prayers made bv 
Kunti and Bhishma to Sri Krishna during their final meeting with the 
Lord. After recalling the various occasions on which the Lord had 
to the resque of Pandavas, Kunti wishes, let more hardships come 



, me r 

way so that Krishna, their saviour, would visit them and give them 

S2"5l, b ^ S T KUntiWh 6arlier ' before Kurushetra battl 

Med with vengeance and anger, sends message through Sri Krishna to 

t0 k U aa 



o h M u UP ^ againSt KaUravas ' Now ' ^ this final 

God has blessed her with wisdom to see the world in m-oner 

and she rightly prays for the grace of Lord. ^ 



- 



that during the course of Ifae battfl C L , H&Ve taken an oath 
arms to protect Pan?avas Krii ^ ^^ f rce Krishna to ta ^e up 
his devotees, toT^r^";,,' 1 " 1 ^ d ? th infinite m ^cy towards 
^tfttin^bn^Jh^o^t?!^ l his dev *ee was upheld 
chakra a D d pretended to Sll Bhishma SH V"' V k UP the 8udar ^ana 
of the episode by saying *K' O S* ** ^e message 
should be to attain the grace of PnTllV m&n endeavours 

Aksha Gnana 




, 

of Bhakti is i ragya ( Vm TO ^" & \ d that 6CStaCy b rn ut 

Bhakti is Moksha l^Tll^te ^^?^ } 8nd the result o f^is 
its in n ate nature. ^ Wbch the Soul is ^ to enjoy 



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Puranas and Vishnu Purana 

By C. Raghavendra Rao, 

Plot 15, Street 12, Tiruvengada Nagar, Kanchipuram-631 503 

The word purana means old. Puranas contain the old 

tradition and history of our Bharatha varsha. Amarakosa, the 

Sanskrit lexicon states that purana means, that work, which has 
five characteristics. (Pancha laxanas). 

Jflft - 



(1) Sarga - primary creation (2) Prathi Sarga - Secondary 
creation. (3) Vamsa - genealogy of Devas, Asuras, human beings 
etc. (4) Manvanthara - period of time and (5) Vamsanuchari- 
tam- history of solar and lunar dynasties. 

Apart from extolling the glories of God, puranas give in 
detail the sacrifice, Valour, greatness, compassion etc., of Ancient 
kings. Rishis and great men. They are very old composites a s 
Matsya purana states :- 



Puranas contained hundred crores of granthas 

vS^^SS^^ 

by all. 



Padmapurana-Srishti Kanda. 



2 S. M. S. 0. Sabha Journal 9th Annual Number 1992 

Padmapurana - Srishti Khanda An ancient poem gives an 
easy way of Remembering the names Eighteen puranas, 



V 



n 

Two Puranas with "IT" (Ma) as first letter L Matsya 

2. Markandeya 

Puranas with "[" (Bha) as first letter 3. Bhagavata 

4. Bhayishya 

Three with "sr" (Bra) as first letter 5. Brahma 

6. Brahmanda>] 

7. Brahma vaivarta 
Four ^" (Va) 

. 8. Vamana 

9, Vayu. 

10. Vishnu 

11. Varaha 
One purana with & as its lirst letter 

12. Agni 

One with sir as its first letter 13. Narada 

One with * ,; 14. Padma 

One with ^ (Lim) as its first letter 15, Linga 

One with IT as its first letter 16. Qaruda 

One with ^ 17. Kurma 

One wither t 18. Skanda 



Of these Brahma and Padma puranas were first made available 
by Brihaspathi. Padma purana states 



The puranas are classified into Satvika Rajasa and Thamasa 
puranas. Those that extol the glory of Lord Vishnu and uphold 
Vishnu sarvothamathva are sathvika puranas. The classification 
can be seen from Padma purana which states Brahma, Padma, Vishnu 
purana etc. are Sathyika puranas. 



Puranas and Vishnu Purana 
Apart from these there are eighteen upa - puranas, 



Of course there are variations in the names of upa - puranas 
as listed in Devi Bhagavatham and as in Smrithi Mukthavali. 

Some Scholars are of opinion that those compiled by Lord 
Vedavyasa are called by the names of puranas and those by other 
rishis are upapuranas. 

Of the Eighteen major puranas Vishnu purana is an important 
one as can be seen from the following authorities. 

1. Parasara purana, one of the upapurana states. 

fa Sprtfa ftffc 

il 



All the satvika puranas are conducive to eternal welfare. 
Of them Bhagavatha purana is the best. But there is better one 
than this and it is " Vishnu purana " 



There is no other purana equal to it, since the supreme 
Lord Sri Hari forms its subject matter throughout; in the beginawg 
middle and at the end. 



i 



The six amsas (contos) narrated there are expositions of 
the six letters of "Shadakshara Mantra" (om ^hnamaha 
and lead to bliss which even the six angas of the 
to secure. 



S M. S. 0. Sabha Journal 9th Annual Number 1992 
2. It is said in garuda purana: 



Of the Vadas, purusha suktha, of dharma sastras Mann 
smrithi, Bhagavathgitha of Maha Baratha and Vishnupurana of all 
puranas contain the essence* 

3. The Linga purana extols Vishnu purana as Sarvavedartena 
Samyutham, places Vishnu puran in the same level as Vedas. 

4. Founders of the three school of vedantha quote from 
it in their Bhasyas. 

5. The Naradiya purana in the course of a dialogue between 
Brahma and Marichi says. 



Brahma says - Listen to me my son, the great Vishnu purana 
given out in 23,000 verses is the purifier of all sins. 

It is found that Sridhara and Vishnugarbha hate written 
commentaries on this purana with reference to Advaitha and 
Vfehimchitta with reference to vishishtadwaita schools of thought. 

There is a very old commentary written by one Sri 
Dattatreyacharya with reference to Dwaita school of thought 
and it is known as "Subhodini" He offers his prayers to Lord 
Muknnda in the beginning and others afterwards : 



Puranas and Vishnu Purana 
On Madhwacharya 



II 



On Jayatheertha 



Should a brahmin master the four vedas, Vedangas and 
upanishads without a sound knowledge of the puranas, he cannot 
be considered as a wise man. 



One should expound vedas with the help of Ithihasas and 
puranas. 

Mathsya purana says; 



One who repeats the names of Eighteen puranas, three 
times in a day, reaps the result of Aswamedha saonBoe. Importance 
of the study of puranas needs no further emphasis. 




j ILLUSION | 



By Vidyaratna M. S. KATTI, M. Sc., 

(President S. M S. O. Sabha) 
Mahishi Ed., Malmaddi, DHARWAR - 580 001. 



There is illusion about the meaning of the term illusion 
even among great intellectuals. This is rather strange. But 
it is a fact. 

Our Acharya has given the correct meaning of the term 
illusion. It is perverted knowledge. More clearly, a non-existent 
thing is considered existent and an existent thing is regarded as 
non-existent. This is illusion. 



from -, bjeCt in a ? that qte different 

ataaU T i8 ' Thi8 is ill8ion ' Ooiwidering a rope 

ilver or a mira ^ e as - at - is iiiu ^- 

meaning of the term illusion 



But the 

notions 



Let us examine the view of the Ramanujites. They opine: 
All objects are found to be identical with one another. 



2 S. M. S. 0. Sabha Journal 9th Annual Number 1992 

Because all are the formations of the same three funda- 
mental entities, namely Earth, Water and Fire. This is stated in the 

Sutra. 



Further, in a sacrifice, if Sama is not available Putuka 
(another herb) is used. If Vreechi is not there Neevara 
(another corn) is used. This show that these two are intermingled* 
If same portion of Sama is not present in Putuka, how can the 
latter d the work of the former ? Similarly same portion of 
vreechi must be present in Neevara and also vice versa. 

Therefore all articles are similar to one another. This 
similarity must be due to the presence of same portion of one 
article in another. 

Thus all bodies contain portions of all other bodies. Coral 
actually contains some portion of silver. So if coral is under- 
stood as silver what is wrong in it ? Silver is actually there in 
the coral, what then about the common nomanclature ? This 
is silver and not coral. This is coral and not silver etc ? What 
is commonly called silver contains more portion of silver than 
that of any other. Similarly the so called coral contains more 
coral than that of any other. This explains the common usage 
though the contains only small portion of silver and large portion 
of coral. Only due to some defects a person thinks otherwise and 
regards the coral itself as silver. This is simply what is called 
illusion. But actually as silver is actually present in the coral, 
if a person calls it silver it is not quite wrong. 

To a jaundiced person a white conch appears yellow. 
Because yellow juice in his eyes goes out along with the rays and 
gets attached to the conch. So due to the actual coating of the 
yellow matter the conch appears yellow. Here also there is no 
illusion in the sense perverted knowledge. 

Ramanujiyas do not accept the cognation of a non - existing 
thing (srocsreftfa). This means that they do not accept the real 
meaning of the term illusion. This is their perverted notion of 
illusion. 



Illusion 



This theory of Ramanujiyas is not only quite wrong but it 
is self contradictory and rediculous. 

In the first place even if the remote material cause is the 
same, the effects connot be identical. The cup and the plate are 
are different and do not do the work of the either though they 
may be made of the same material. Same is not present in pulika 
Due to the vedic authority one can be used in place of the othei 
and not because some portion of one in present in another. 

1 During illusion according to Ramanuja the persoi 
wrongly supposes that the silver portion in the coral only in largi 
and proceeds to take it. This means that he is cognizant of th< 
non - existent large portion, so he has virtually accepted 'sreraidlfo 
and also our own theory of illusion. Thus Ramanuja theory i 
self contradictory. 

Their theory of similar objects is funny. 1) Ghee is simila 
to oil. Does it mean that oil cortains a small amount of Ghee 
Mother is similar to wife. 1) They opine that two similar object 
contain some portion of one in another. According to Ramanujj 
there should be portions of wife in the Mother and portion o 
mother is the wife. If a Ramanujiya proceeds to act with thii 
strange notion he would be the laughing stock and an objec 
of hatred in the sociely. The illustrious author of Sudha conclude 
the refutation of this school with the remark. 



3R5 
Enough of further refutation of this ridiculous theory. 

1 Farther if according to Ramanuja coral is actually b; 
'the yellow juice every body not suffering from jaundice shoul< 
also see it yellow. But it is not at all yellow, 

So Ramanuja and other Schools entertain funny and faulty 
ideas about the term illusion. Our Acharya has given a correc 
and flawless definition of illusion fully bornt out by everybody') 
daily experience. 




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A-115 



THE UNIVERSE -ITS CREATION 
AND DISSOLUTION 



A. Raghavendra Rao 

C-2-1-B, Keshavapuram, 
DELHI - 110 035. 



The theory, currently accepted by a majority of scietists, about 
the origin of the universe says that the universe started with a "big 
bang" some twenty billiont years ago with all matter emanating from a 
point in an unimaginably terrific explosion. Initially the matter might 
have been hurled in all directions in the sub - atomic state and the 
particles interacted with one another producing various elements and 
compounds, congealing or freezing into stars and galaxies in course of 
time. At present we find that the universe is composed of innumerable 
galaxies of stars, scattered in all directions over the vast stretches of 
space -time and drifting apart ever more rapidly with time. 

Scientists have also discovered the existence of considerable amount 
of "dark" matter, in the universe that is, matter which does not emit 
any light but whose effect on nearby luminous bodies can be detected 
by observing some peculiar behaviour or property of the affected luminous 
bodies. Besides direct observation luminous bodies through powerful 
earth- based teleseopes, scientists have also built radio telescopes to 
catch radio emissions from remote corners of the universe and have 
added a lot thereby to their knowledge of the universe. 

With recent advances in space technology, space laboratories have 
been set up on artificial earth satellites which are able to catch and 
analys the X-ray emissions from very distant bodies like pulsars, which 
would not be possible on earth since the earth's atmosphere absorbs 
and blacks out the X-ray radiation coming from outer space. 

Thus it is seen that the scope of what we call SRS* |o 
longer limited to what can be seen or Photographed ** "JJ^ft 
The 8 entire spectrum of electromagnetic diatan. r an|H>g .g^gj 
frequency radio waves to very high frequency X-rays of j*wca TOtrn 
light rays constitute only a very narrow tend, provides material which 



S. M. S. 0- Sabha Journal 9th Annual Number 1992 



could be called S3R *WW (manifest evidence) in respect of the objects 
or phenomena revealed. In spite of so much of information gathered 
so far, scientist^ are not able to provide a definitive answer to the 
question of Universe's origin or to the question of its possible end. These 
questions have, therefore, remained as matters of speculation. Various 
theories are proposed on the basis of observed facts and tested for their 
mathematical tenability and the one found to be the most tenable is accepted 
until some fresh evidence and / or thinking suggests some improvements in 
the accepted theory or overthrows it in favour of a different but better theory 
In other words there is no way of establishing any theory unequivocally as 
the right one, through conclusive scientific evidence. 

The big bang theory of the origin of the universe, mentioned 
above t holds sway at the moment as the most plausible of various 
theories proposed. But it does not answer one question. How did all 
the mater in the universe come into being as a single point initially 
and explode to scatter them all around? According to basic phycia] 
laws which are found never to have been violated anywhere anytime 
(1) no mass / energy can -be created or destroyed, and (2) nothing can 
be campelled to change its state of rest or uniform motion in a particular 
direction, unless acted upon by an external agent. One can say that 
the so called Big Bang theory of the universe's origin violates these 
two laws by its silence on the external agent responsible for gathering 
together the entire mass of the universe at a single point and trigaering 
the impulse which caused the mass to explode and scatter. On the "other 
hand the Hindu view of the origin of matter, as beautifully expressed 
in the following verse taken from the i*WK 3<Tfr^, first postulates 
a Supreme Being through whose agency, matter emanates in the universe 
more or less in the manner visualised in the Big Bang theory ; 



Meaning: Know that under Lordship of that Being by whom all 
thie M eternally enveloped, who is ever - wise, the Maker of time the 
Repository of all qualities the All - knower; a'ction (by natare?^ 
fo^produang the manifestation of earth, water, light! air and sp'acel 



^ s - 

%sr% rt^ he t wtw -^ " "s 

powers. In other words, it is necessary for a Being who cane cause 
the e mi ssion of all matter in the universe at one g", to possL the 



The Universe - Its Creation and Dissolution 3 

Qualities mentioned in the verse. It is also to he noted that the verse 
says that the 'action' which brings about the 'manifestation' of matter 9 , 
takes place under His Lordship, that is, direction and supervision*. Lostly, 
th word ' <4lft ' i s use< * w ^i cn i 8 in plural form, meaning 'spaces'. 
The word space (^TH, or 3TTW50 means the medium for transmission of 
radiation. A medium that is opaque to one type of radiation; say, light, 
may not be impervious to another type of radiation, say X-rays. Hence 
there could be different types of spaces having different properties, 
though overlapping / interpenetrating. 

Let us now see what the Srimad Bhagavadgita, which is an 
incomparable sermon delivered by the Lord Himself, containing the essence 
of all scriptures*, has to say on the subject^ under consideration. Given 
below are seven verses selected from the Gita. 
(besides the one that has already appeared in footnote*). 



ft fan 

u 



irfcr s 

- 7 



II X. 20 

ll XIIL 16 

i 

XIIL I7 

is 



- 2Mark the wor ds us^d; tbVi^ * " atter is already 

existing but hidden /and is only released or manifested. 

Compare this with Sri Krishna's words in verse 10 of Chap. IX of 

" " 



and unmoving creation; because of this, 

1 



S M. S. 0. Sabha Journal 9th Annual Number 1992 



xiv. 3 



J farr ll 



. 4 

In these verses the Lord has referred to Himself in the first person 
singular and has referred to inanimate matter as well as Jivas (souls) 
by the general term *J5 which should be understood as such in this 
context. The Lord explains that all things, wherever they be, abide in 
Him just as the mighty Vayu ( life - force ) pervades all space all the time. 
The Lord declares M$fcl to be His own creation and makes it instru- 
mental for receiving all things at the dissolution of the universe and 
releasing them again at th' beginning of evrry 3>5T (creation). (This 
shows that cycle of creation and dissolution goes on endlessly). 

The Lord is ever present in the heart of each being (as Paramatman). 
He is there at all stages like beginning, middle and end* of the tenure 
of existence of each being in the universe. He is not only within, but 
also without, all beings, both moving and unmoving. He is incompre- 
hensible due to His subtle nature and so He appears to be very near 
as well as far away at the same time. Though He appears divided 
among several beings, yet He is undivided, He is the supporter of all 
being, swallower of everything at the time of dissolution and the generator 
at the time of creation. All things ate born out of the womb of nature 
S?f ^f in which the Lord places His seed. They are not directly oiginated 
but through several wombs of lesser creatures to whom nature distri- 
buter the seed. Thus in all cases it is to be understood that the Lord 
is the primary father (seed donor) while *q m is the primary womb. 



The above shows briefly the Hindu view of the creation and disso- 
lution of the universe as expounded in the Gita. The main theme in all 
these verses is God and in the course of trying to understand His nature 
and attributes, we learn about the cycle of creation and dissolution 



about God) as 

c< JP hon at the conclusion of each of its eighteen 
has , t J; oncern . itself ""fcfr with the subject of God. 
* f er * * * Hindus are also mainly 

concerned wrth the understanding of the nature of God Lord Krishna 
has declared in verse 15 of chapter 15 of the Gita : 



The Universe - Its Creation and Dissolution 



which means that the Lord alone is to be known from all the Vtdas 
as he is the author of the Vedanta and He alone possesses the knowledge 
of what the Vedas proclaim. 

The readers can judge from the above discussions that the scientific 
view about the origin and dissolution of the universe is broadly 
the same as the Hindu or Gita view on the subjet, except that the former 
does not postulate any God and thus leaves a big gap in the formulation 
of the Big Bang theory. This gap is about the cause of the big bang 
itself which is believed to have originated the universe. On the other 
hand, the Gita view speaks only about God throughout and incidentally 
describes the manner of the universe's origin and dissolution which runs 
more or less on the same lines as the scientists* theory except that it 
s all attributed to the agencies of God and hence no gap occurs in the 
line of argument. It is high time that science acknowledges the existence 
of God which is a truth not provable like a mathematical theorem 
It is a self - evident truth which, unfortunately, only very few deserving 
minds *ffaH: can comprehend and be convinced of. The non - deserving 
will keep on doubting till they can become eligible, by the Grace of God 
to be called deserving. 




BHISHMA'S COMFESSION TO YTJDHISHTIEA 



0, Dharmaraja, man is a slave to the money. But 
money is no slave to any one. This is the truth in life. 
Helpless, I stand, bound by the Kouravas by their wealth, 
said Bhishma the great. 



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II ? II 



^ TO II *A II 
GIST OF THE STOTRA 

Brahmanda Purana is one of the Eighteen Mahapuranas. It is 
classified as a Eajasa Purana. It contains Sri Venkatesa Stotra as a 
part of Venkagiri Mahatmya, expounded as Brahma Narada-Samvada. 

Sri Venkatesa Stotra describes Lord Sri Venkatesa as none other 
than Sriman Narayana the Lord Vishnu. He is of the Pancha Roopas 
Asaniddha etc the Creator, sustainer and the destroyer of the world. 
He is the same as Rama, Krishna, Narashnha and other Avataras. He is 
Achuta, Ananta, Govinda, Adhi-Daiva, Adhi-Bhoota, Adhyaatma form. 
He is known through the Vedas ^Veda-Prati-paadya), protector of Vedas 
(Veda Samrakshaka) and so on. 

He is the Supreme Lard of all the Devas; protector of all etc. He is 
the bestower of all the devotees. Even a mere recital of Sri Venkatesa 
Stotra will result in the fulfillment of all desires and He protects all 
from evil forces, removes fear and all sorts of miseries. 

Prayers to Lord Sri Venkatesa is a stepping stone to ascend to 
Vaikunta /. e. to attain Mukti viz. relief form all bondage of Samsara 
and enjoy one's own spiritual eternal bliss (Swaroopa Ananda). 

The Lord resides happily with His Consort on the bank of Swami 
Pushkarini leaving the eternal Blissful Supreme abode Vaikunta. 



S M. S. 0. Sabha Journal 9th Annual Number 1992 2 

His body is of auspicious qualities and He is the bestower of alj 
that one desires. We bow unto Venkatagirinatha Srinivasa. There is 
no place equal to Venkatagiri in this Brahmanda and no god is equal 
to Lord Sri Venkatesa either in the past, presenter future. With these 
truthful sayings I shall attain all that is desirable. There is this one 
Sloka in the above Stotra which attracts special attention: 



II (14) 

Apparently, this sloka means that the Lord who always acts out 
of his own Will (^0> abandoned the great Blissful. Supreme Abode 
of Vaikunta; It also says that He is residing happily in company with Sri 
Lakshmi (Ramaa) on the bank of Swamipushkarini; 

The Puranic Story is that Brigu Rishi kicked on the chest of 
Vishnu. The spot being the abode of Lakshmi, She got offended, left 
Vaikunta and chose to live in Kolhapur on earth. 

THE PRAMEYA TO BE NOTED HERE 

The Lord is Sarvottama. He is Ashta karta, that is He is the 
Creator and so on. He is the embodiment of all Kalyanagunas. There is 
no difference in the Lord's Swaroopa. There is no difference ^ween 
His Moola Roopa and Avatara Roopa. He resides m every created being 
in all the worlds. He is Omnipresent, He is Sarva - gate and Vyaapta 
He is at all places, be it Vaikunta, Naraka or the earth. He is present 
everywhere at all times. 

The above being the eternal and changeless Truth now the above 
mentioned Sloka says that the Lord left Vaikunta and came down to 
Sat Swami Pushkarini on earth. This is the Puranic story we tar. 
How to reconcile this Puranic vers or t wit the concept . oi ' 



Sloka of the Stotra). 

The wordings of the 13th Sloka are ; 



The sure way to end all sorrows is to reach Vishnu - Loka and 
there "itr'no coding back. The same theme is taken to be 



reside there 



3 Speciality of 14th Sloka 

continued in the 14th Sloka also. Its first half is taken to refer to the 
liberated souls i. e. the Muktas. The second half refers to the Amuktas 
i. . the aspirant Bhaktas of the Lord- 

THE PROSE ORDER 
The Anvaya or Prose order of the Sloka should be as : 



\\ 



The Lord Srinivasa acting on His own will, He gives Eternal Ananda 
or Mukti to those who had completed their Saadhanas on earth. And 
yet He helps those who are still on the path of Sadhana. He helps them 
with His presence in company with Lakshmi on the bank of Swami Pushkarini 
on earth. 



It may be noted here that the term 'Tyaktwa' SRfrgTT is meant here 
as 335TI. He gives gracefully. The same word has been meant in the 
that way in Isa-vasya Upanishad : $ 



Therefore, the 14th Sloka of Sri Venkatesa stotra should be under-^ 
stood in its proper perspective. Its, first half does not mean that the Lord" 
had abandoned Vaikunta. There is no place without Him. It only means 
He ^gracefully gives a place in Vaikunta to those who had completed 
their Saadana for Mukti. The second half means: The Lord, in company with 
Lakshmi, makes Himself available on the bank of Swami Pushkarini to help 
those who are yet on the path of Sadhana. 




124 



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A-80 



DWA1TA VEDANTA IN A NUTSHELL 

By 
Dr. P. Nagaraja Rao, M. A.. D, Litt., 

" GOKULDHAM " 

Maduvan Karai, Sriperumbudur - 602 105. 



Sri Madhva's philosophy is realistic, pluralistic and theistic in its 
aaracter. In the analysis of the philosophical categories he trails for the 
n unique path. He does not classify reality into seven categories as 
ae Nyaya School; nor into two as the Sankhya, nor reduce all categories to 
ne Brahma as the Advaitins. He classifies reality into categories* 

1. Independent real (svatantra) and 
2* Dependent Real (asvatantra) 

The dividing criterion, of indepencence is the attribute within whose 
;onfines Sri Madhva has packed, tons of wisdom, comprehending all thiags 
md uniquely' elevating Lord Sri Narayana, as the Supreme Para-tettva. 

MEANING OF SWATANTRA 

Independence means, that the Lord does not derive from others 
His existence; His knowledge and action (svarupa, pramiti and pravritti)' 
The dependent reals, rely on Lord for all these three* This classification 
gives the honoured place, differentiating His status from all, including 

Lakshmi. 

LAKSHMI IN MADHWA SHASTRA 

Laksbmi is no doubt Nitya Mukta (ever-liberated and not tainted by 
sorrow). Though she is Vibhu (all pervasive like the Lord) in space 
and time, in respects of gunas (attributes), She is far removed from His 
perfection. 

It is the criterion of dependence that enables Madhva to throw 
all else one side, and the Lord on the other. The attribute Swatentra 



S. M. S. 0. Sabha Journal 9th Annual Number 1992 

is astoundingly comprehensive. He is the agent of creation, sustenance, 
destruction control, knowledge, bondage, ignorance, and release. 

HOW THE LORD CONTROLS THE UNIVERSE 

Independence enables the Lord to make use of the Anadi Karma 
and the svarupa of the souls for creation. He is not dependent on the 
instrument. They are in his command. They cannot function without Him. 
The Lord can do the impossible but he does not do so. Sri Madhva 
quotes a verse from the Bhagavata, testifying to the truth (II. 10-12). 
The dependent Reals are eternal, not in their own right. They are so 
because the Lord has willed them so. 

THE LORD CAN DO, UNDO AND EVEN 
ALTER THE UNIVERSE 

The attribute 'Independence' connotes that the Lord can do, undo 
and do things otherwise than others, by His powers. Independence makes 
Him the most Important category to be contemplated on by the Depended 
Reals, for the liberation. It is His Independence that makes Him grant 
knowledge to the ignorant and moksha to the knowledged and bliss to 
the liberated (See Anuvyakhyana 1. 5. 15). 

AAGAMA THE SUPREME PRAMANA 

Sri Madhva relies on scriptures as the supreme authority for esta- 
blishing the philosophical categories by his system. Logic and reasoning 
are accepted as aides to scripture-revealed truth. He eschews the use 
of logic, as an independent and exclusive means for establishing philoso- 
phical truths. He conforms closely to the verdict of the Sutrakara 
(Tarkaa - Pratishtaa - neat ...... II - 1 - 12) 

If it be said that not withstanding the weak foundations of reasoning 
things can be inferred otherwise, the Sutrakara Says, In that way too 
there will be inconclusiveness and the result of non release.' 
"Api Anyatha Anumeyam Iti Chet, Evamapi A vi- Moksha Prasangaath" 



Sri Madhva describes inference as Karma carini 



Madhva takes entire Veda as Pramana or authority; not a portion 
of it as others do. Vedas including the Brahamanas the Mantras (the 
ntual portion). He takes the Purana, Itihasas, Mula Ramayana, Maha- 
bharata and Pancaratra also as authoritative. He established the supremacy 
of Lord Narayana, as the prime-import of all scriptures 



Dwaita vedanta in a Nutshell 

SHABDA SAMANVAYA MEANS TO FOCUS 
PRIMARY IMPORT OP ALL SOUNDS 

The Samanvaya, he effects, is marvellously comprehensive and leaves 
out nothing and does not show any preference to one set of texts over 
the others . He establishes by his knowledge of the etymology of words 
that the primary import of all significant words and non-sensible sounds 
to have for its subject the Lord. He affirms the Harivamsa statement 
(Parva III. 323.94), 

PARAVIDYA 

"Vede Ramayane chaiva Purane bharate tatha, Aadow ante cha 
madhye cha Visnuh sarvatra giyate." He puts up the case for 
Brahmasutra as the great book and calls it Para Vidya. He holds 
that the canons of the Brahmasutra determine the meaning of entire 
scriptures. He looks upon Brahmasutra as the complex of three pramanas^ 
Aptamulatva; srutimulatva and yuktimulatva (AnuvyaLhyana; verses) 

Other Bhasyakaras disagree with the sutrakara and correct him. 
And yet others regard Vyasa as only a sage and downgrade the omiscience 
of the Lord. It redounds to the credit of Sri Madhava for according to 
a unique status previleged position and Aaptatamattva to the Brahmasutra. 

BHARATA HAS THREE MEANINGS 

SriMadhva accords a unique status to the epic Mahabharata. He 
holds the epic as speaking primarily about Lord Vishnu's glory. H e 
opines that the epic has three meanings the direct meaning, the secret 
meaning and the expounding of others' views. He has>n epitome on the 
work called the Mahabharata Tatparya Nirnaya. 

BHAGAVATA TATPARYA 

He loved the Bhagavata as the great Purana and has given an epitome 
of it called the 'Bhagavata Tatparya Niraaya'. During his life-time he 
expounded the Puranas to the admiration of scholars. He fixed the standard 
text. He was of opinion that those who read the Vedas and leave out 
the Puranas are really unlearned. The meaning of the vaidika paasage 
is expatiated with the help of the Itihasas and purana; the Vedas then. 
selves look down with disfavour on those who have not read tiie 
Puranas. There is nothing in 'Madbva's philosophy to countenance the 
view held by the modern intellectual highbrow that the Puraaa and tbe 
epics are mere mythology, marking the infant stage of development. 



. M, S. 0. Sabha Journal 9th Annual Number 1992 



THE CONCEPT OF VISESHA 

The Brahmasutras constitute the 'Nirnayaka Sastras' and the othe 
scriptures constitute the Nrineya Sastra; Another important feature of 
Sri Mathva's philosophy is his concept of Visesha. Sri Madhva holds that 
the Lord and his attributes are a unity. The Sastras describe the Lord 
as the home of infinite suspicious attributes. In order to indicate and 
show the different attributes in the unitary substance-Brahma, the concept 
visesa is used. It does the work of difference by distinguishing the 
different aspects which are inseparable from the objects. Without the 
concept of visesa, which is self-differentiating and are many, we cannot 
differentiate the inseparable manifold attributes of the Lord. This 
concept secures the unity and the presence of the manifold distinguishable 
and yet inseperabJe attributes of Lord for us. 

PANCHA BHEDA & DHARMI SWARUPA 

The concept of difference is the unique relation that obtains between 
the Lord and souls. Lord and the universe, matter and matter, matter 
and soul. This is the celebrated doctrine of the Pancba Bheda, true 
at all times. Difference is the very nature of the object we cognise 
It is dharmi svarupa- To cognise an object is to know it as difference 
from other objects. The bheda is dharmi svarupa (the very nature of 
the object) is also accepted by the Prabhakara School of Mimamsa 
What distinguishes Madhva's concept of bheda is savisesha abheda and 
not bare difference. The character of subject does not annul the 
inseparable attributes that pertain to the object. 

MAN IS EVER DUTY-BOUND 

On the ethical plane Sri Madhva does not envisage at any stage 
wherein man can give up his karma j. e. his duties. The contention 
that the karmas bind us and throw us into the endless cycle of births 
and deaths is not true of all karmas, Karma when performed as sacrifice 
and dedicated to the Lord, with no desire for wordly fruits not only 
does not bind us to Samsara but liberates us. Sri Madhva is opposed 
to akarma-Vada (do nothingism) and holds that all men must do karma 
however great and wonderful! their powers may be. 

On the plane of logic Sri Madhva's conception of the instruments 
of knowledge and validity represents a radical realist position. He holds 
to the correspondence doctrine of truth. He accepts three Pramanas 
and subsumes all other Pramanas in them. He gives a radically realistic 
conception of errors, establishing Prateeti, for absolute non-existance, 
His khyativada (theory of error) is called Abhinava Anyathakhyati Vada. 
He inserts the apauruseya (Authorless) nature of the Vedas 



Dwaita Vedanta in a Nutshell 



AIKYA NEVER MEANS JIVA-BRAHMA AIKYA 

He harmonizes the bheda and the abheda srutis in a perfect way. 
Wherever there is an expression of Aikya, it has the meaning of oneness 
of opinion (Eka-Abhipraya) or nearness or gathering together in a single 
place (Sthana-Aikya) and as belonging to one (Bhava Aikya). Under no 
circumstance identity of being. He does not down-grade one set of srutis 
at the cost of other srutis. 

SAAKSHI AND JIVA SWARUPA 

Sri Madhva's conception of sakshi as the perceiver of the validity 
of object is unique. It is sakshi that vouchsafes the validity of the three 
Pramanas. If we do not accept sakshi, we would end up in infinit 
regress. He has perplexed many a modern by his tradic classification 
of souls, into che saattvika, raajasa and taamasa jivas. These types are 
the swaroopa of the soul. These are immutable. Their destiny is determined 
by their nature. The first attain moksa, the second dangle between earth 
and heven and hell and the third are damned to eternal perdition. The 
doctrine of svarupa yogyata helps us to account for the inequalities in 
human life. Even at the very first birth souls take on to work their 
Sadhana. 

It is no slur on God that he does not change the svarupa of the 
soul. To change the svarupa totally is to destroy individuality. Change 
has meaning only against a background of identy. Total change is destruc- 
tion. There is no limit to the demand the souls make, to attain higher 
status. They may even demand equal status with the Lord. The classifi- 
cation of souls into three divisions may not be an optimistic doctrine, 
but it is a faithful picture of human nature without white-washing it. 

BIMBA AND PRATI-RIMBA 

Sri Madhava's exposition of the relation between Brahman and the 
individual soul is remarkable in many ways. The Lord is the prototype 
(Bimba) and the souls are reflections (Pratibimba). The relation is one 
of complete dependence Any Movement in the bimba is manifested in 
the reflections. The reflection has no independent existence. Bimbaprati- 
bimbabhava means tad adhinatva L e. dependedce on Him. Reflection needs 
a medium ( Upadhi ),-in the present instance the medum is not external. 
It is the very nature of the soul (Svarupa), so it is indestructible. The 
reflection can become impermanent on tfcree counts 1. The destruction 
of the medium (Upadhi) 2. The destruction of prototype. 3* The pen- 
proximity of the prototype and the reflection and upadi. There cannot 



6 S. M. S. 0. Sabha Journal 9th Annual Number 1992 

be destruction for the medium (Upadhi) because it is the very nature of 
the eternal soul. The Bimba being all pervasive there can be no severance 
of the prototype from the reflection. Hence the souls are eternal reals 
and dependent. 

KARTRITWA-AGENCY OF THE JIVA 

The implications of the doctrine are that the souls are not nearly 
insentient objects like prakrti- They should exert themselves to work 
out the way to reach God. Sri Madhva, affirms Jiva-Kartriva-agency of 
the soul but that agency is given by God. The fruits of the exercise 
of the agency belong to the soul, not to God. The soul is the enjoyer 
of the fruits. 

WORKS OF SRI MADHWA 

Sri Madhva has given us a complete system of philosophy. Besides 
his commentaries on the Gita, Upanisads, Brahmasutra, Riksamhita, epitome 
of Mahabharata and Bhagavata, he has set out ten philosophical trtcts 
called prakaranas. Each of them deals with one or other aspect of the 
system; its logict its ontology, its ethics, Sadacarasmrti Karmanirnaya 
(Tattvasankhyana) the laws of debate, Kathalaksana, as exhaustive criticism 
of the advita system in four prakaranas Upadhi Khandana, Mayavada- 
Khandana, Nityatvanumana Khandana Tattvoddyota. 

Sri Madhva was a great worshipper and has given us an excellent 
manuel describing the way we should worship the Lord, install idols, in 
temples, consecration ceremonies and the way to learn and perform a 
large number of mantras. This work is called Tantrasara Sangraha. 

His Sadacara Smrti gives us in clear details the routine, the religious 
minded man should adopt during a day. 

The doctrine of Bhakti and the glory of the Lord are sung by Sri 
Madhva in his delightful compilation called Karnamriamaharnava and his 
own compositions Dvadasa Stotra, set on music and dance. 

In his Yatipranavakalpa he has laid down the rules for the assumption 
of^Samnyasasrama and their function and modes of life. Sri Madhya's 
philosophy is a selfcomplete system with nothing like it before or after, 
the reason being that Lord Himself directly approved writing and instructed 
him to spread His name. 



SABHA APPEAL 80 YEARS AGO 



[ The following is an extract from the speech of 
Rao Sahib S. N. V. Rajachar, B. A., Estate Collector 
during the Sabha Session in the year 1912 A. />. 
He was one of the prominent Office bearers of the 
Sabha in those days.] 

There has been a notion in the minds of some of our Lowkika 
gentlemen that the Sabha was organised solely to benefit the 
Vidyarthis and Dharmadhikaris and that the Lowkikas have hardly 
any place here. 

I submit that this is a mistaken impression. The great and 
high minded soul Kanchi Subba Rao who is dead to the world, 
is always with us and who instituted this Sabha 34 years ago was 
neither a Vidyarthi nor a Dharmadhikari, but a Lowkika out and 
out. He was not an ordinary lowkika but an Officer; a deputy 
Collector of first grade, wielding enormous influence and very 
much respected by all his higher officers for his ability, integrity 
and honesty. 

My own opinion is that he instituted the Sabha solely 
for the benefit of Lowkikas. As you all kaow, we lowkikas in 
our official or worldly duties, we commit several sins daily either 
wittingly and unwittingly in our thought, speech and action. No 
doubt there is Prayas-chitta for the sins and so long we are in 
service, we hardly find time to perform the Prayas-chitta, but 
go on accumulating our sins, taking consolation in the vain hope 
that when we retire from service, we could perform the Prayas- 



2 S M. S. 0. Sabha Journal 9th Annual Number 1992 

chitta and free ourselves from the sins committed during our 
long service. And at last we find that we are either suddenly 
cut off in our career or it is too late to accomplish our object. 

Taking pity on all the lowkikas, that high minded soul 
Sri Kanchi Subba Rao, instituted this Sabha so that all lowkikas 
may go over here once in a year, perform the Varsha-Prayas- 
Chitta, the annual expiation ceremony, as it were, by heJpincr 
the Sabha pecuniarily, physically or otherwise serve the lar^e 
congregation of great Pandits well versed in Dwaita Shastra 
receive their benediction as Prasada of Badarayana and blessings 
of Lord Srinivasa, wash off their sins of ommission and commission 
at the close of each year and begin the new year with a 
clean sheet. 



Collected by 

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92 



OUR LIFE IS A YAGNYA 

(Compiled from Chandogya Upanishad 
Bhashya of Sri Madhwa 

[ Why do we perform Homas ? /. e. Santi Homas such as 
61st year Santi, 81st year Santi and so on ?] 

Yagnyas are of many kinds. Yaga is also known as Yagna. 
Soma-yaga is very popular. It is performed in seven days. The 
first three days functions are Poorvaanga. In other words it is 
to earn Adhikara or eligibility to undertake such a great fruit- 
yielding Yaga. The next three days are the functions preli- 
minary for the Soma Yaga. The function on the last day 
is known as Oupa-vasat)hya : /. e- Uttara-anga or Ava-bhruta- 
Snana. 

The function on the sixth day has a speciality. The 
function that day is performed thrice in the names of three 
Savanas; I e. Praatas Savana (morning), Maadhyandina Savana 
(at noon) and Saayam Savana (Evening Savana) or Tri-teeya 
Savana. 

Soma - Rasa is prepared on this sixth day and the Soma- 
Easa - Aahuti (in Homa) is offered only on this day during the 
ahove said three Savanas. Hence this sixth day is very important 
and vital during Soma Yaga. 

This sixth day of Soma Yaga is compared to man's 
entire life. Man's life upto the age of 24 is Praatas Savana. 
His life from the age 25 to 44 is Maadyandina Savana. The 
rest of his life is (Triteeya or) Saayam Savana. A true devotee 
considers his life so sacred as a Yagnya. Whatever work he 
does is only Vishnu - Pooja in his mind. It is a part of 
Yaga for him. Performing the sixth day functions is of vital 
importance for him. If he is successful in that, the concluding 



2 S- M. S. 0. Sabha Journal 9th Annual Number 1992 

day Ava-bhruta*Snana is in the hands of Lord and He is sure t 
respond like the sun rising in the East in the morning. 

THE SECRECY IN MAN'S LIFE 

Man is a sentient being. He is ever controlled by supe 
sentient beings called Devatas. Just as the animals can b 
controlled by man, man is controlled by Devatas and they hav< 
the capability to remain invisible and yet do everything wit] 
us. This is well analysed in the Shastras and proved beyon< 
any doubt. 

Chandogya Upanishad and Bhashya thereon by Achary 
reveal that Devatas known as Vasava-h control man's life uptc 
his age of 24. Devatas known as Eudras take care of him uptc 
his age 44. The rest of his life is looked after by Aadityas. These 
Devatas are interested in Yagas and Yagnyas. Keeping this in 
mind, a sensible devotee makes a prayer to these Devatas in 
these words; 

PEAYEE TO THE DEVATAS 

Vasu Devas, Eudra Devas, O Aadityas, please here my 
prayer. My life is Soma Yaga. I am seriously engaged in that 
great Vishnu Pooja. I am now in the sixth day of Soma Yaga. 
I have to perform the three Savanas in which all of you are 
interested. Therefore please take care of me and see that I live 
full life during your respective three periods. Each of you please 
see that no hindrence to me like ill health is caused during your 
respective periods. Because that would be an obstacle to the Savana 
during a period when you a*e controlling my life. If you all keep 
me free, I will complete the yagnya. 

The above is the intended prayer when we celebrate so 
many Shantis, such a$ Shashti-Abda Poorti Shanti, Bheema-Eatha 
Strati, Sahasra Chandra-Darsana-Shanti and so on. 

Srimushnam V. Nagarajachar, 

68, A. M. Rd. Srirangam. 



A BEAUTIFUL PEN PICTURE 
BY A MAHATMA 



The young mother, though busy in the Kitchen, was keeping a careful 
watch over her child. Her baby-son in the hall, remained in a playful 
mood, kicking the air. He suddenly felt the absence of his mother. He 
looked around. Not finding her anywhere, started crying for mother. 
There were plenty of attractive things around him for play. But the 
baby cared non of them. Except the mother he wanted nothing. 
This he could express only by crying. The more intense for longing, 
higher the pitch in crying. 



The mother hiding herself for a moment in a dark corner, smiled 
and watched the child's cry. It was only for a moment* Unable to 
bear the sight any more, she jumped and picked up the crying baby 
in her arms and bosom. She hugged and kissed him- Cajoled and 
consoled him in a motherly language of love. The baby stopped crying 
and looked greatly relieved. He smiled at her and started kicking the air 
more vigorously. 



This is a common house-hold occurence in most of the houses. 
Mahatma Sri Jagannatha Dasaru -wants us to learn a great lesson from 
this. A true devotee never becomes satisfied with the wordly comfort 8 
around him though granted to him by Lord. He wants thelxml Himself* 
Not His Gifts The Devotee*** heart aches ad yearns for the Lord's 
presence. His longing for the Lord grows intense day by day. 

Just as a loving mother, the Lord also hides Himself in the 
devotee's own heart and watches the cry of the devotee for a nxHnent. 
Sure He responds and certain He comes and protects. This is happening 
in every devotee's life. The more intense the yearning, the quicker 
His response. This beautiful Pen Picture we see as portrayed by 
Mahatma Sri Jagannatha Dasaru in the Padya mentioned in the next page. 



S. M. S. 0. Sabha Journal 9th Annual Number 1992 



Hari-Kathamruta-Saara, Karuna Sandhi-Padya-ll 
HARD WORDS 



Mother, ^afcft when crying, fJ^sft = ^tag;% | 
Hugging her baby son, tfrfe = Cajoling, consoling and 
loving. v*fe%*l *&^ = Just as the mother relieves the child 
of his agony, awp: 5%f^ VJ = Arriving at the devotee's own 
place of calling, artffr = Extending a timely help. 
He protects. (^Krl^-44^o4 - fn^ + 



MEANING 

Not linding the mother by his side, the child cries, thinking 
about her again and again. The loving mother, hiding herself 
in the house as a play for a moment, smilingly stands watching 
the child's longing for her. Unable to withstand the Child's 
agony any longer, and in great joy, she jumps and picks up 
the baby with extreme love and hugs him and makes him 
happy. Similarly the Lord Sri Madhusoodana hides Himself 
in the heart of the devotee. Like a flash, He suddenly arrives 
at the devotee's place of calling and helps him with all protections. 

Srimushnam V. Nagarajachar, Srirangam. 



BOOK IN TAMIL 

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118 



THE DIVINE COOK AND HIS RECIPE FOR HAPPINESS 

Smt Jyothi Raghavendra Rao, 

13-Brindavan Layout, 

Kaval Byrasandra, Bangalore-32. 

The Pandavas decide to spend their one year of ajnathavasa in 
Matsyadesha which is under the rule of the righteous King Virata. Each 
one assumes a different role and Bhimasena takes on the role of a cook 
and calls himself Bsllava. He enters the king's court dressed appropri- 
ately holding knives, ladles and a churning rod. He asks the king to 
employ him and in order to covince him about his capabilities Bhimasena 
gives a short resume of his culinary skill, his strength and prowess* 
Bhimasena says he cannot on'y prepare delicious dishes, he can also bring 
firewood from the forests, fight with elephants and lions and protect 
the king from danger. In addition to all these qualities, Bhimasena tells 
the king about a unique quality and a grand speciality of his cooking 
which no other cook in this world can possess: 



Bhimasena says that whoever partakes the food prepared by him 
even once will always have black hair. Not only that, hi case he has 
already greyed, there is nothing to worry; Bhimasena assures the 
king that such grey hair will once again regain their original black colour! 
In other words, Bhimasena is inderectly telling the king that be is 
capable of giving eternal youth and everlasting happiness i e., Moksha 
to those who follow him. Fortunate indeed was king Virata to have 
such a wonderful cook! If king Virata was blessed to have BMrnasena 
as his cook, we are also equally blessed. For Bhiiaaaena the " Pachaka " 
has appeared at Pajaka as Sii Madhvacharya and we have Bhimasena[8 
preparation in the form of Sri Madhvcharya's nectarine philosophy. This 
philosophy guides us in samara and guides us to get out of satnsara and 
attain eternal bliss. What is this philosophy? Sri Madacharya after a 
deep and through study gives us the essence, the greatest truth of all 
the shastras. 



S. M. S. 0. Sabha Journal 9th Annual Number 1992 



Listen to my words of the highest truth, I swear with my 
arms uplifted that there is none superior to Hari* there is none equal 
to Hari. He is far superior to all sentient and insentient beings in every 
way* To the jivas struggling in samsara he gives the soul-saving knowledge- 



Only Sri Hari is sarvottama; Hari is our Preceptor, our father, our 
Mother, our Refuge. To the jivas drr wrung in samsara he give? the one 
and only solution cling to the feet of Sriman Narayana for He is 
Sarvottama. Worship Him with all your heart for He is perfect and 
full of auspicious qualities with no defects whatsoever; love Him above 
everyone else for He is our true friend, our animitta bandhu, the real 
su-hruth expecting nothing and wanting nothing from us for He is poorna. 
Srimadacharya also reveals to the spiritual aspirant how to show our 
love and devotion to the Lord. He urges us to do the duties (karma) 
alloted to us according to our station in life and offer everything with 
utter humility at the feet of the Lord 



Srimadacharya urges us to remember Sriman Naryana at all times 
never forgetting Him for this is the theme and message of the shastras; 
Lord Vishnu is praised in the Vedas, in the Ramayana in the Bharata, 
in the Puranas everywhere in the beginning, in the middle and at the 
conclusion. That Lord Vishnnu is to be remembered always is the greatest 
injunction of the shastras, all other rules being secondary. 



57?: 
v: *Nt IKWHJ fl^r II 



: II 



The Divine Cook and His Recipe for Happiness 3 

For one who constantly thinks of Sri Vasudeva there is no question 
of returning to samsara. 



Srimadacharya has revealed the great truth that it is Sriman Narayana 
who is the real Doer; H^ resides in each one of us directing us to act 
according to our "yogyava", of past deeds and present effort. Those who 
understand this will not blame others for their grief and misfortunes. Also 
knowing that our present efforts also count, we are motivated to put in whole- 
hearted efforts t. e. mahaprayatna in any task that we do. When we lead a 
God-centred life as taught by Srimadacharya our life takes on a new 
meaning. We understand that Sri Hari has a plan and purpose for everything 
(for nothing happens without His will.) We are able to face life with poise, 
our sorrows become less painful *nd more bearable. For one who has utter 
faith in Srimadacharya and firm conviction in his philosophy, there will be 
no fear, sorrow, hurt, disappointment,, anger, tension and worry. Happiness, 
contentment, peace of mind, fearlessness and iarge-heartedness are the 
hallmarks of a sincere follower of Srimadacharya. The happiness and 
contentment that we experience here is a sure pointer to the happiness that 
waits us in the life hereafter, 

There is no God equal to Madhava and there is no guru equal to 
Madhva. 



Sri Trivikramapanditcharya in his soul-stirring Hari Vayu Stuti has 
described Srimadacharya from the depths of his hearfc-He is truly our Mother, 
Father, Preceptor, Brother, Master and one who is closest to our heart 
" our-ishta Apta Bandhu " 

Deeply indebted to Prof. V. Prabhanjancharya. Bangalore. 




WHEN TO REMEMBER WHOM? (FORGET "HIM" NOT) 

By Srinivas S. Mathad, B. Sc., M. A. 
Kembhavi Chal, Omkar House Godbolemal, BI# APUR - 586 101. 

Sriman Madhvacharya has stressed upon the remembering of Lord 
Visnu in "Sadachara Smriti" as below. 



T - 29th Stanza) 

So it is the prime duty of every human being to remember Lord 
Visnu at every moment. When to remember whom is clearly put in 
Godas'a name stotra of Lord Visnu is given here in brief. 



While taking medicines remember Visnu. At the time of taking meals 
Janardana, while Sleeping Padmanabha and at the time of marriage remember 
Prajapati. 



ii 2 it 

During war time remember Lord Chakradhara, while travelling remember 
Ttivikrama, during the last moment of this life remember Narayana and 
while loving your wife remember Sridhara. 



When you get bad dreams remember Govinda, at the time of danger 
Madtosudama while in the forest remember Sri Narasimha, in the fire danger 
remember Jalashayee Vrsnu. 



In the midst of water remember Varaharupi Lord, in the mountains 
Sri Kama, while wandering Vamana and at all times remember Madhava. 

One who remembers the Lord in the matter stated above is the 
fortunate person as seen from 



Tfcis is confirmed by Sri Purandaradasa 



Srimad Bhagavata Proclaims 



So please remember, remember Lord Vishnu and forget "Him" not 
under any circumstances. 

R 



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in Sri Madhva's Dwadasa Stotra 

R. Srinivasa Rao, 

11, 2nd Main, Plot-101, First Lay Out, M, Lakshmi Nagar, 
Adambakkam MADRAS-88. 



3?TPB: 



Dwadasa Stotra by Acharya Sri Madhva is very well known 
and it would not be an Exgaggeration to say that all Madhvas 
know, recite or at least have heard the recitation of this 
Stotra during Naivedya Samarpana to the Lord. The poetry is 
very Exquisite and melodious. It surpasses the Pada-lalitya 
of Dandi. The words are simple bnt rich in depth of 



. 

meaning All the tenets of Madhva Philosophy are contained 
therein and good many Scholarly Commentaries have elucidated 
the depth of Philosophical and religious precepts contained there- 
in. It is essentially a prayer **) (*&) "A a praise of the 
Lord the out pouerings from the heart of the devotee (w*re). 
It contains also seasoned reasonings substantiating the conclusion 
drawn regarding truth and the infinite auspicious 



, the Supremacy ***. J 
glory and the purpose and achievements of the DsavathaiaB of 
Lord Sri Hari. It consists of twelve cantos (intff) 
Praise of Sri Vasudara. Beginning with*^F5i 
and ending with arni? 



II 



In the First Adhyaya the lovely figure of Sri Jasodevii 
and the Jorious limbs from feet to face of His body *2?t 
as also his pleasant features and quahtes and their capacity to 



2 S. M. S. 0. Sabha Journal 9th Annual Number 1992 

bestow all happiness and bliss. The Second Adhyaya Similarly 
describes His not being in anybody's control and though he is the 
sole creator, sustainer and destroyer of this world of the living 
and nonliving, he is said to be not doing anything (^tsRrf * f^). 
Though full and overflowing with qualities yet is devoid of 
qualities (srgorw JJWt^ *wns) and soon, even though the 
statements appear to be riddles they are easily explained his 
transcendence aasrr^cT^ and devoid of qualites associated with 
matter and its qualities (sngfcf and ^3, W*S4it ?pTT: etc. 



The Third Adhyaya expounds and epitomises the principal 
tenets of Dwaitha Siddhantha the Tatwa-Vada in a very cogent 
manner and valid reasoning and proofs and emphasises the correct 
way of performance of duties by a qualified aspirant for liberation 
(59i)* ^e ^ rst Sloka and its import is chosen by way of illustra- 
tion of the depth of meaning and Sastric content of the pithy 
sayings of Sri Madhvacharya in this Stotra and will be reverted 
to later. 

In the Fourth canto, we are introduced to the concept 
of the entire cosmos being the illimitable form of th<* Lord 
resplendent with limitless variety, quality, activity etc, and auch 
a form is for meditation and contemplation for the purification 
of the mind, gaining knowledge and finally attain redemption 
and enjoy one's own innate bliss foqw^'igfl^) in Mukthi (gi%). 



In the fifth canto prayers to the Kesava and all Forms of 
the kord are offered. In the Sixth, destruction of the evil, 
wicked and protection of the good (gafisrgr^ fos^aTW) in Lord's 
ten Avatharas (<f5UkIKit&*n) specially of Sri Krishnavathara are 
emphasised and praised. 

Brahma, Garuda, Sesha, Rudra, Indra, Surya, Yama and 
other gods who possess enormous powers and capacity through 
the grace of Sri Lakshmi, consort of Ajitha Srimannarayana. 
Sri Lakshmi too is dependent on Lord Sri Hari. Thus the Inden- 
dence and Supremacy of Sri Hari and dependence of all others 
(Lakshmi, Brahma and other gods and demi gods inclusive) is 
pointedly referred to in the canto (Seventh) . 



Karma & Karma Phala 

In the Eighth canto, the Acharya repeats at the end 
of every Sloka "Let us please Lord Vasudava" and why we should 
please him is given in the Slokas. He is worishipped by Brahma 
and other Devathas. Sri Lakshmi has fixed her Blissful and inspired 
sight in Him; The Creation etc of this world is a sport for him. 
He is ever engaged in punishing the wicked and protecting the 
good. He is the eternal support of the devotees. He is not 
known fully by anybody. He is knowable through Vedas. No 
one is ever equal to Him. No one is ever Superior to him 



- 

Mere utterance of his name will remove all sorrow. He 
is in everything and everything is in Him etc. 

In the Ninth, Aeharya prays and seeks protection from 
the Lord by recollecting again the auspicious qualities of the 
Lord and his glorious deeds in Dasavatharas, their efficacy in 
destroying evil and conferment of good. 

The Tenth Adhaya requests the bestowing of the remembrance 
of the Lord's kindness and the glory of His majestic actions. 

The Eleventh Adhyaya is a devotional outpour of the 
description of the Lord's from and its splendour as seen and 
experienced by a devotee blessed with direct perception of the 
Lord 



In the final Twelfth Adhyaya description of Lord Sri Hari 
as Mukunda, Govinda and so on, the bestower of highest bliss on 
Sri Ananda Teertha is given and is thus the Stotra completed, 
The last few Adhyayas are mystic experiences of the great devotee, 

Sri Madhva exhorts us to work and enjoy the fruits of 
our labour as we are endowed with a certain innate, Intrinsic 
dormant capacity to work. The quantum and quality of this endow- 
ment is speciiic to each individual soul bound by beginingless 
activity (awrfowfr)* Hence remaining active aud be engaged always 
in work is inevitable But the soul (Jiva) (^fo) is dependent 
at all times as all other things living and nonliving even -for 
mere existence on Sri Hari. Jiva cannot act even though endowed 
and possessing will, knowledge and capacity to act (?^r> Pi and 



4 S. M. S. 0. SaBha Journal 9th Annual Number 1992 

fen) The characteristic features distinguishing Jiva from Jada, 
iT inactive and inanimate - without the help of Lord Sri Eari, 
the only Independent 1. 2. 



; II ] (vrr. rfr. M.) 

Only in order to help the J^evas blossom themselves out as 
fragrant flowers of their innate nature lying dormant like a bud 
the Lord creates this world of varied hues and colours and diverse 
objects with myriad forms and infinite variety. He enters 
the same to initiate activity and see it through and through in 
all its activities. 3. 

3 Thus the doership 3>fer in its primary sense i.e. lade- 
pendent doership is secondary and dependent. 

4 The Lord does all the activities in the world for the 
benefit of the world which is dependent on Him. He has nothing 
to do for His own benefit. He is not bound to act. Only the 
Javas are bound to act. This binding is the result of his own 
actions from the beginningless time. 

Jiva, thus gets enmeshed in the activities of various kinds; 
good, bad and mixed. The activities (duties) of man are of two 
kinds: Nitya Karma and Naimittika Karma. Generally Karmas 
do not produce results immediately. Different actions have 
different periods of incubation for full development to give result. 
They become effective either for enjoyment or. for -suffering at 
the appropriate time. 

(Will be Continued) 





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108 



The Dyuta Parva in (Sabha Parva) Maha Bharata : 

R Subba Rao, 

35/13, Welcome Colony, Anna Nagar (W) Extn. 
MADRAS - 101. 

Here Sri Veda Vyasa had broughtforth to us, the following 
important facts. 

< c The subjugation and extrication of Draupadi with enhanced 
honours by Sri Krishna; the follow up, by the enraged Bhimasena, 
with volcano - like out burst of undertaking to wipe out the 
Duryodhana group, beyound recognition; finally the joyous approval 
of the celestials on the commendable tolerance and the collective 
steadfastness of Pandava group, with their never failing belief 
in Dharma, the savior of universe." 

Who was the actual person that had undergone the grave 
humiliation, on that day, in that Kaurava gathering; what was 
the nature of the fault, committed by her and when was it. 

With detailed study of Adhika Masa Puranam, Brahmma 
Puranam Canto 2 Bhoomi Kanda and Sri Vyasa's own words in 
Baratha Text, the reader can come to facts, in a way, to his 
amazing astonishment. 

1. Ref: Adhikamasa Purana: 

One Vipra Kanya of great vedio heritage had on her a 
treatment of harsh words, very close to a curse, from Dharvasa 
Rishi, a great friend of her father; now, on a goodwill mission to 
her hermitage, to redress her immediate grievence. She did not 
quickly respond to the Rishi's words of advice, ia praise of the 
Lord Sri Prushothama, the governing diety of the month, M*l*- 
masa, where the planet sun remains stable in one rasi house 
only for the duration of that month. 

The non- tasty words were You will realise his worthy 
status only then, when you are in great distress and herty t*rmo 
endangering your status/' Instantenewsiy she, the Vipra K*ny* 



2 S. M. S. 0, Sabha Journal 9th Annual Number 1992 

lost all the good grips of learned Vedic Text. She lived the rest 
of her life time in continued penance, praying for an atonement 
for her faulty childish action, 

2. Now turning to Bhoomi Kanda of Bra m ma Purana, we 

hear of a narration of the conversation between king Yudhistra 

Sri Krishna, Draupadi and a large gathering of people, of all 

walks of life. While answering a question from Yudhistra, 

Sri Krishna focussing his look on Draupadi has said, "Oh Yudhistra 

I was the person present at that Kaurava sabha, not allowing 

any body to know my presence, there, encouraged the force of 

Dhurvasa's Curse, to take its course of action, upto a predeter- 

mined peak point; thererfter I wilfully permitted in full, all the 

good assistance of the celestial bodies or Deities to reach you, 

Pandava brothers; that Viprakanya, in Draupadi figure was restored 

back to her exalted place of her rishi group family." This action 

of mine was only to pay due respect to the worthy words of 

Durvasa; also to punish the viprakanya for dis - regarding the 

sage's sane advice and disrespecting or belittling my other Roopas, 

taken for special purposes. 

Oh Yudhistra ! please understand from now on atleast, that 
"I am the same Purushothama, myself " Hence you be bold and 
adhere to perform my pooja, in the ensuing Adhika Masa and 
be blessed. 

She, the Vipra Kanya of tender age, standing alone amidst 
the ruins of her family, was stiching fast to her limited literary 
knowledge as final; did not analyse the advice from the Rishi; the 
special mention of Mala Masa and its favourable redeemer Sri 
Porushothama never attracted her, for further philosophical 
enquiry; hence this purchased trouble. 



-*u ake UP Drau P adi '* P^yer and request to 

with reverence, Sabha Parva Ad. 61 slo 44-50. "Kim 
|*ksJii'> 'appearing in slo,... needs special attention and interpre- 
tation, suiting and depicting their Devata status 



The Dyuta Parva in Maha Bharata 3 

Oh Lord Krishna ! your protection for me or on us, had 
hither to been, well laid in advance, at times spontaneous also 
a nd without waiting for a request from us; but, alas how now, 
this show of strange neglect from your end had crept in and 
persisting; Oh. Krishna hasten to establish your superiority of 
command and soverignity of the universe, generally preplaning 
all kinds of imagination of the mortals. 

4. The legitimate conclusion we can arrive at, is Nalayanee, 
Indrasena and Viprakanya do belong one group of women; while 
the feminine fiigure that rose from king Drupoda's Yoga Kunda 
and later the daughter-in-law of Pandu, do belong to a rare highly 
celebrated class. 




BRAHMASUTRA VAIBHAVAM 

( A Book In Sanskrit 200 Pages ) 



Contains the following items : 

(1) Sutras (2) Anu-Bhashya (3) Sannyaya-Vivriti of 
Madhwa, (4) Vadiraja's Adhitam ItowJ. 
(5) Sudhindra's B. 8u. Nyaya Sangraha, (6) his Adhi- 
karana-Maala, (7; Dheerendra's Vishaya- Vakya- 
Sangraha, (8) Aadi & Antya Slokas of 20 works 
connected with B.Sutras. 

S. M S. 0. Sabha Publication. s ' 18 ' 



SRIMAN MADHWA SIDDHANTHONNAHINI SABHA 

TIEUCHANUB - TIBUPATI. 

Third Year Gurukulam Camp 

The Third year Gurukula Camp organised by S. M. S. 0. Sabha 
was held at Sabha Mandir Tiruehanur from 5-5-1992 to 19-5-1992 
11 Students from Kurnool, Nandyal, Chittoor, Tirupathi, Vellore 
and Villupuram have received coaching in Sandhya Vandhana 
Deva pooja and Stothras. Pandits Messers M. Sudhakaracharya 
and Y. Pranesacharya have conducted the classses. 

The Valedictory function was held on 1951992 Shri 
K. Paduranga Bao, Councillor have welcomed the gathering Pandits 
Vidyarthis and others did the pradakhaha to Sri Vedavyasa temple' 
chanting Sthothras. Councillor Sri J. B. Baja Bao, Local Committee 
Members Sri N. A. Narasimha Bao and Sri T. N. Baghu have 
participated. 

Shri C. Narasimhamurthy Bao (Betd. Secretary to the Govt. 
of A. P. Techenical Education) have delivered the Valedictory 
speaeh aad distributed the certificates, sambhavanas and prizes 
to the Vidyarthis. 

Sri S. A. N. Banganatha Achar Hony. Secretary in his 
individual capacity gave Sambhavana Bs. 550/- (at the rate of 
Bs. 50/- per Vidyarthis) to the vidyarthis. Sri N. B. Narasimha Bao 
and Sri J. B. Baja Bao have undertaken the cost of Prize articles. 
Shri V. Bamu, Manager, S. M. S 0. (Pt) Nidhi Ltd. and Convenor 
Hd. Qrs. Sub Committee have presented Shawls to Pandits presented 
by Shri N. A. Narasimha Bao. 

' Shri K. Panduranga Bao Councillor and B. Vasudeva Bao 
Manager have proposed vote of thanks. 

R. Vasudeva Rao, 

Manager. 



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144 



Welcome To New Patrons & Life Members 
during the Year 1991 -'92i 



The Hony. Secretary of Sriman Madhwa Siddhan- 
tonnahini Sabha is happy to welcome the following 
gentlemen / ladies as NEW PATRONS / LIFE MEMBERS 
of this Century old Sabha. He will be happy to receive 
their wise counsel and guidance. 



NEW PATRONS 



1 Sri K. R. Desai, 

Venkat Pet, 
(Karnataka) 

2 V. N. Sakri, 

Near Nayak & Co., 
Belgaum Road, 

3 H. S. Kulkarni, 

Malyan Nagar 6th Cross 

4 ,, M. Gopinath, 

16-2-145/4, Malakpet 



BAGALKOT 587 101 

DHARWAD 580 008 

DHAEWAD 580 007 

HYDERABAD-SQQ 036 



5 R. Raghavendiran, 

'Shanti Nivas Flats" 

139-5 V R Pillai St, TripKcane MADBAS-600 005 



New Life Members 
For the year 1991 -92 



1 Sri S. Venkat Rao, 

No 41, Brahmin Street, 
N. A. Dt. 



AMBUB 635802 



S. M* S. 0. Sabha Journal 9th Annual Number 1992 



2 Sri ama Rao, T. V. 

"Yoga shema" 
Jeevan Bheema Colony 

3 ,. Krishnamurthi Rao, 

Plot No. 1061-B, Flat No. 7 
Mukesh Apartments, 
B. P. S Cross Road No. 2 
Mulund (W). 

4 M. K. Vasudevan, 

45-5, Anoop, Sub-way Rd., 
Santa Cruz (West) 

} Varahamurthi, N. S 
No. 10, Tulsa Nivas 
(Inside Pragathi Hospital Lane) 
Sathyadhyana Vidhya Peeta Marg 



BOMBAY 400 02i 



BOMBAY 400 080 



BOMBAY 400 054 



Mulund (W), 

6 Smt. Rekha N. Varahamurthi 
No 10, Tulsa Nivas 
(Inside Pragathi Hospital Lane) 
Sathyadhyana Vidhya Peeta Marg 
Mulund (W). 



BOMBAY 400 080 



BOMBAY 400 080 



7 Sri Bidarkundi, M. S. Dr. 

No. 2B 56, Lake Side Quarters 
I. I. T. Powai 

8 Smt. Veena V. Varahamurthy, 

No. 10, Tulsa Nivas 
(Inside Pragathi Hospital Lane) 
Sathyadhyana Vidhya Peeta Marg 
Mulund (W). 



BOMBAY 400 076 



BOMBAY 400 080 



9 Sri A. S. Varahamurthy, 
No. 10, Tulsa Nivas 
(Inside Pragathi Hospital Lane) 
Off. G. G. Gross Road 
Mulund (W). 

10 Smt. Alka A. Varahamurthi, 
No. 10, Tulsa Nivas 
(Inside Pragathi Hospital Lane) 
Off. G. G. Cross Road, 
Mulund (W). 



BOMBAY-400 080 



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New Life Members 1991 92 

11 Sri V. K. Sreepada, 

No, 75 / 1, Third Cross 

Govipuram Extension Post BANGALORE 56Q 019 

12 A, S. Subramanya, 

No. 116/1, 11 Cross, IVth Main 

Fourth Block, T. R. Nagar, BANGALORE 560 028 

13 ,, S- N. Pavemana. 

No. 72/3, Ratha Vilas Road, 

Basavangudi BANGALORE 4 

14 G. Jayatheerth, 

No- 53, Sarvabowma Nagar, 

Chikkarallanamda 

Subramanyam Post BANGALORE 61 

15 R. B. Manikar, 

No. 493, 9th Main, 

20th Cross, 11 Stage, BANGALORE 560 070 

16 Narayana Rao, S. 

S/o. Sri S. Sridhar 

1112, 3rd Cross, 19th Main Road, 

JP Nagar II Phsse, BANGALORE 560 078 

17 Smt. Rukmani Bai, 

410, 3th Main, 

Hanumantha Nagar, BANGALORE- 560 019 

18 Sri Bhishmacharya Bhimacharya Muilgoi 

Bijapur Gramena Bank 

Loni (B. K.) Timber Land BIJAPUR 

19 M. K. Srinivasamurthy, 

5-1-46, Koil Street, 

Anna Dist, BATLA GuNDU-620 402 

20 Dr. P. V. Subba Rao, 

No, 77, (Upstairs) 

Senguptha Street CoiMBATQRB-641 009 

21 S. V. Santhanakrishnan, 

77, (Upstairs) Senguptha Street, 

Ram Nagar, CoiMBATORE-641 009 

22 Sri T. G. Gopalakrishna Rao 

No. 451, Telugu Brahmin St., ComBAToms-641 001 



S M. S. O. Sabha Journal 9th Annual Number 1992 

23 Sri Rangi Ramamurti Achar, 

No. 5/86, Bachhe Rao, Street, CUDDAPAH 

24 Kulkarni, M. L., 

"Krishana Kunj" 

Opp. Indian Overseas Bank 

Saptapur DHARWAD 580 001 

25 Srinivasarao Ramarao Naik 

No. 11, Desai Galli DHARWAD 580 001 

26 Kulkarni, G. N. 

Vijay Nivas 

Station Road, Malmaddi DHARWAD 580 007 

27 Smt. Indumatit K. Hublikar 

C/o. Sri S. K. Varahamurthi 

Shri-Nivas, II Main, III Cross 

Narayanpur, DHARWAD 580 008 

28 Sri D. N. Mannari, 

Somasadan, Rama Nagar, DHARWAD 580 OOl 

29 Bhimacharya T. Shurpali 

Malmaddi, Manjunathpur DHARWAD "80 007 

30 H.V. Mathad, 

No. 5, Hambli Oni, Hosayellapur DHARWAD 

31 Ranganathacharya, H. Agnibotri 

U. B. Hill, Malmaddi DHARWAD 

32 Vadhiraj S. Varahamurthy, 

'Srinivas" 

Second Main, 3rd Cross 

Narayanpur DHARWAD- 580 008 

33 K. R. Joshi, 

No. 3-5-18, Ramkote HYDERABAD-500 001 

34 Raghavendra, 

S/o. Sri Krishnaji Aparanji 

Retired Police Inspector 

House No. 62, Raja Nagar, HuBLi-580 032 

35 >, Raghavendra Gururao Gunal 

Amate Chawl 

HuBLi-580020 



New Life Members 1991 92 

36 Sri A. H. Kulkarni. 

Plot No. 9 & 10, Unkal 

Timber Land HUBU- 580 031 

37 V. R. Walvekar, 

Walvekar Chawal, Walvekar Galli HUBII 

38 ,. P. H. Kulkarni. 

Timber Yard, UnkaL HUBLI 580 030 

39 ,, Srinivasacharya B. Joshi, 

3-900/2 "Gayatri 

Attar Compound GULBARGA 585 101 

40 ,. Archak Chakrapaniachar. 

Oriental High School HINDUPUR (AP.) 

41 K. Raghavendran, 

6-56-Jakasamudram 

Dharmapuri JAKA SAMUDBAM 636 805 

42 Ranganatha Rao, 

No. 7, Appukutti Iyer St. KuMBAKONAM612 001 

43 P. G. Ramamurthy Achar, 

53-33, Uttaradi Mutt KUENOOL 618 001 

44 Smt. R, 8. Qirija, 

W/o. Sri Subba Rao 

4 / 150, Basuniatam Sannadhi St, 

KAIAHASTHI 517 644 

45 Sri V- V. Rao, 

2, Kejendra Colony 

Saligram MADEA-600 093 

46 E. K. Ramachandran, 

10-2, Meenakshi Street, 

Perambur MADRAS-680 Oil 

47 Smt. D. S. Santha Bai, 

10, Thope St, Triplicane MADRAS 00 005 

48 Sri M. S. Sudeendhran, 

No. 70, Lloyds Road, 
Royapettah 



S. M. S. 0- Sabha Journal 9th Annual Number 1992 

4$ R. Srinivasan, 

No. 1, B. V. Naidu Street, 

Triplicane MADRAS 600 005 

50 N, Guruprasad, 

Plot No. 8, Door No. 3, 

Sabar Nagar, Porur MADRAS 600 116 

51 S. K. Beemamurthy, 

No. 13, Krishnaraja Nagar, 

Adambakkam MADRAS 600 088 

52 R. Venkataramanachar, 

No- 5, Arumugha Chetty Street, 

Triplicane MADRAS 600 005 

53 P. M. V. Vyasan, 

No- 4, Poonthottam 

Nanganallur MADRAS 600 114 

54 R. S. Ramamurthi, 

No. 33, Vyasa Nagar 6th Street 

Vyasarpadi MADRAS 600 039 

55 E. K. Vasudeva Rao, 

Plot No. 2, A A Road, 

Vyasar Nagar MADRAS 600 039 

56 C. N. Sanjeevi, 

No 13, Second Street 

Gopalapuram MADRAS 600 086 

57 9 , S. Madhusudhan 

14, Arimuthu Achari Maistry St, 

Triplicane MADRAS 600 005 

58 Smt. R. Padmavathy, 

No. 12, Somasundaram Street, 

Radha Nagar, Chromepet MADRAS 600 044 

59 Sri Sripada Rao, 

Flat Bl/43, Venkata Krishna Iyer Road 

Raja Atmamalaipuram, MADRAS 600 028 

60 Krishnamurthi, P. V, 

14, Thanikachalam Street, 

Devaraja Nagar, Salagramam, MADRAS 600 093 



New Life Members 1991 92 



61 Smt. Lalitha, R. 

Plot No. 6, Alagirisamy St., 

Vijayalakshmipuram, 

Ampattur, 

62 Sri G. V. Moorthy, 

Plot No. 1.280, M. K. N. Road 
"Rajesh Apartments" 
Alandur 



63 



64 



65 



66 



68 



69 



70 



71 



72 



M. B. Vasudevamurthy, 
No. 27/2, Second Street, 
IGF East colony 

E. S. Ragurajan, 

No. 13, Second Street, 

Ponni Nagar, Pammal 

S. Ragbavendran, 

No. 8, Arimutbu Achari 

Maistry St, Triplicane 

G. Subbarayan, 

No. 10, Ponni Nagar Second St, 

Pammal 

T. N- Ramachandra Rao, 
No. 9, III St., Balaji Nagar 
Royapettah, 

C. N. Srinivasa Rao, 
No. 2, Ranganathan Lane, 
Radha Nagar, 



MADRAS 600053 



MADRAS 600 016 



MADRAS 600038 



MADRAS 600 076 



MADRAS 600 005 



MADRAS 600075 



MADRAS 600 014 



MADRAS-600044 



K. Gundachar, 

Principal, S. G. S. Vidya Peetam 

S. R. S. Mutt MANTRALAYAM 518 345 

S. Sanjeevan, 

Savari Buildings 

TVK Street, Sathyamoorthy Nagar 



By Pass Road, 



MADURAi-625 018 



B. R. Deshpsndfc, 

2839, V. V. Mohalla lOtb cross MYSOBB-57Q 002 

K. V. Acbarya, 

78, Satyanatb Colony 

Yaragira RAICHTO 584 101 



S. M. S. 0. Sabha Journal 9th Annual Number 1992 

73 Sri R. Varadarajan, 

-*Sri Hari Krupa" 

No. 19, Aruna Nagar, SRIRANGAM 620 006 

74 ,; P. V- Venkat Rao, 

Girija Apartments 

Flat - 9, 594 Gaon Bhag SANGLI 416 416 

75 S. N. Nagarajan, 

Mng Director, Mahuva 

Co - op Sugar Ltd, Bamania, P. 0. 

Karchelia (Gujarath) SURATH (Dt) 394 230 

76 ,, H. S. Gururajachar, 

No. 4/151, SPM Road, Sagara 

Shimoga KARNATAKA 577 401 

77 D. K* Ravichandra, 

No. 7-3/63/A. R. S. Mada St, TIRUPATI 517 501 

78 Srinivas, J. R 

S/o. Sri J. B. Raja Rao, 

284, Nadamuni Street, TIRUPATI 517 501 AP 

79 ,, Dharmamoorthy, 

62, R. S. Mada Street, TiRUPATi517 501 AP 

80 Narasimha Murthy, J. R. 

S/o. Sri J. B. Raja Rao 

284, Nadamuni Street, TiRUPATi~517 001 AP 

81 Tiruvengatachar, K 

Divisional Accounts Officer, 

(Works & M. Division), 

Khammam, (AP) TEKULAPALLI 

82 S. Govindan, 

S/o. Sri S. Seshagiri Rao 

No. 308/A, ML. Abdul Salam Sahib St, 

Periapet, N A. Dt. VANIYAMBADI 635 75i 

83 Dr. P. RaghavendraJRao, 

Civil Surgeon, 

Regional Eye Hospital VISAKA PATNAM-- -530 013 

DONOR MEMBER 

Sri M* Sarvotham, B. Com. F.C.A,, A.I.C.W.A. 
Partner M/s. Sarvotham & Co. 
Chartered Accountants, 
No. 64 Dr. Rangachari Road, 
Madras - 600 018. 




Donor Member 

Sri. S. V. Srinivasa Rao 
2-A> Sampangi Nagar 
Tiruninravur Post 602 024 

Patron Member Difference Rs. 1000/- Paid 

Sri L. Krishnamurthy 
A-3. Shyam Nivas 
26, Gopalakrishna Road 
T- Nagar, Madras-l7. 



rom 




M/s. Mathi Leathers Pvt. Ltd., 



18, Kuma^aw?** Street, 
PERIAMET, MADRAS - 6OO OO3. 







With the best compliments from : 




FANCY HALL 

I*. KrisHna Iyer, 
33, N. S. B. KOAO, :: TRICHY - 62O OO2. 



148 



With best compliments from : 

Satya Cashew Chemicals Pvt. Ltd. 

(Manufacturers and Exporters of Chemicals based on 
Cashew Nut Shell Liquid and it's derivatives) 

Regd. Office at : 
Ho. 16 & 17, 8th Street, Lakshmi Nagar, 

SYNTHOLITE 



Factory at : 

Plot Mos C -I1C & C-IZD, Industrial Town, 
Maraimalainagar - 603 209, Chingleput District, 
-Phone: 2257 



149 




<= \jOitk tke bet>t compliment* Irom 




M/s. Aditya Exports 

Exporters of Rough Granite Blocks, 
Tiles & Slabs and all other Goods. 

"HT Tfc.a"v4fc'U.*** > *N Proprietor. 

Office : 
No.l, 3*a Street, Sttda Colony, 

SANATORIUM. MADRAS - 6OO O47. 

Tel : 403251 Eesi : 48341-20/4835147 
Tlx : 041-26035 PGO-IN Attn. ADITYA 
Fax : 91-44-465424 




With best compliments from : 

61 79 85 

Sri Rama & Co., 

THE MADRAS CITY PRINTERS 

PISTE ART COLOUR PRINTERS AND BINDERS 

83, Bangaru Street, Ayanavaram, 
MADRAS -6OOO23 



-aw 



145 



compliments from : p 

Phone : 57 65 71 f? 

Shakthi Builders | 

( Promoters of Buildings & Flats ) |v 

P 

, Ramakrislana WIuclAll Street, g 

PERAMBUR, MADRAS - 6OO O1 1. p 

wan/ Land in Perambur for Promotion in joint development f 

Contact over Phone or in person |jj 

between 9-00 a.m. and 8-00 p.m. |\ 



146 




\I'S. Rapid Scan Systems 

27, Sripuram First Street, 
( Near Ajantha Hotel ) 



M A ID R A 








860 597 861 215 



20 



SRI MADHWA SIDDHANTA" 41tb Issue (9th - Annual N 



ESTD. 1881 Phone : 842139, 845422 

The SrimanMadhwaSidhantaQnnahini Permanent Nidfailti 

Regd. Office : No, 19, Car Street, Triplicane, MADRAS-5 
Branch Offices : 1) Plot No A-l First Avenue, Ashok Nagar, 

Madr^jgS^Phoixe^ .482 
2) No. 4, Bfcliamman Koil St, Villivakkam, Madra 



Share Capital Rs. 2.38 Lakhs Total Deposits Rs. 1004 95 Lakhs 
Reserves Rs. 17.44 Lakhs Total Advances Rs, 824.54 Lakhs 

__ Dividend declared 199192=50% _ 

DEPOSIT SCHEMES ~ "~ 

I. FIXED DEPOSITS! (Interest Payable Monthly) 
Period : 3 & 6 Months 12 Months 24 Months 36 Months 60 Months 



j| 



|% Extra for religious & Charitable institutions | 

|% Extra for Rs. 50,000;- & above for 60 Months. I 

II. CENTENARY CASH CERTIFICATE t - Two Schemes : ~| 

<50 Months Minimum Rs. 100/- Maturity Value Rs. 200/~ ! 
84 Months Minimum Rs. 1,000/- Maturity Vaiue Rs. 3,200/- j 

III. AKSHAYA NIDHI DEPOSITS*- Two Schemes L 
120 Months - Deposit Rs. 9,500/- Maturity Value Rs. 50,000/- 1 
240 Months ... Rs. 3,600/~ R g . 1,00,000/- 1 

IV. RECURRING DEPOSITSf 

Period: 12 Months 24 Months 36 Months 48 Months 60 Months 
Int. p, a. 15,5% 16% 16.5% 16.5% 17% I 

V. SAVINGS DEPOSITt : Interest at the rate of 7% p. a. on mininum I 

balance between 10th and last working day of the month. I 






i 



araf'iro** K* 1 J* G n,^ Jewels Rs ' 2j000/ " P er Sovereign. Rate of i 
SCHEMESf Interest : 21% p. a. 

(a) Loan on House Properties within MMDA Limits of I 
Madras. Rate of Interest : 21% P- a. 

(b) Special Registered Mortgage Loan For Rs. 2,00,000/- & 
above with Special terms and conditions and available. ! 



(c) Loan For Purchase of ready built Flats/Houses. 
t Transactions with Shareholders only. 






R. RAGHAVENDIRAN P. A NAND RAO 

Secretary President 



113 

VEDA VIDYA PRINTEKS, SRIRANGAM. ( The Journai Regd- Ho< R> N- 8243/63