Sri Vadiraja Swamy

  • Born – 1480 A.D
  • Purvashrama name – Bhu varaha
  • Place – Kumbhasi, Udupi
  • Sanyasa – At age 8
  • Sanyasa name – Vadiraja Tirtha
  • Other names and titles – Rajaru, Bhavi Sameera
  • Guru – Sri Vageesha Tirtha
  • Shishyas – Veda Vedya Tirtha, Veda Nidhi Tirtha, many others
  • Philosophy – Tattvavada of Sri Madhvacharya
  • Works – numerous
  • Major works – Rukminishavijaya, Yukti Mallika, Vaikunta Varnane
  • Matha – Sode Matha (Kumbhasi Matha)
  • Paryaya – 5 times
  • Avatara of – Latavya
  • End – entered Brindavana in 1600 A.D at the age of 120.

12 thoughts on “Sri Vadiraja Swamy

  1. Namaskaragalu,

    Your blog has always interested me. The contents are very good. I have heard that Sri Vadiraja Swamy in his Yukti Mallika has said that ‘the three Acharyas (or the three systems Dvaita, Advaita and Vishishtadvaita) are together in their effort to do the ‘manthana’ of the Vedas. The three are like brothers, the three are like the Trimurtis.

    My description may not be accurate. But could you please take out the particular verse/verses in that grantha and let me know? If there is any teeka for those verses, even that I am interested in reading. In case the teeka is very long, pl. give just the shlokas. Thanks.

    With warm regards,
    subrahmanian.v
    Om Tat Sat

  2. As far i know, what was previously known as Kumbhasi Matha with its headquarters in kumbakonam, is today Sri Raghavendra Swamy matha i.e Sri Vibhudendra tirthara samsthana…

    Sode Matha is Sri Vishnu tirthara samsthana…

    1. No. Kumbhakonam in Tamilnadu has nothing to do with Kumbhasi near Kundapur. Kumbhasi was never a mutt as sRi Vageesha tirhru , guru of Vadiraja swamiji was a yati from Vishnu tirtha mutt, Udupi.

      1. Dear Mr. Rao,
        Madhwacharya built Asta mata’s for worship of Lord Krishna installed by himself. Those includes this “Kumbasi Mata” that was later rebuilt in Sonda near Sirsi by Vadirajaru then it was named as “Sode Mata”. Even now you can see so many vrindivanas of Yathis before vadirajaru in Kumbasi

  3. Namaste Hari,

    Thanks for your reply. Could you pl. try looking for this work ‘yukti mallika’ in the Digital Library of India resource? My searching capabilities are poor. Perhaps if you are able to open and read the book from this resource, locating the verse may not be difficult.

    Regards,
    subrahmanian.v

  4. Yuktimallia is a wonderful work like Sarasa bhaaratee vilaasa of Vadiraja swamiji. He answers all objections against Dvaita and how it differs from the other 2 schools of thought. In bheda sourabha, the swamij only says all believers of veda are like brothers. If Shankara and Ramanuja are believers in the Veda, it applies to them and followers thereon. The Veda purusha is Narayana. Shankaracharya in his Brahma sootra bhaashya says, Brahma iyatra bhagavaan Naaraayana eva…. for the first sutra. Then what happened to his thoughts, we do not know.

  5. Mr Hari
    Can u pl publish this?
    Vishvagunadarsha Champu
    When I looked at the Text Book in Sanskrit for BBM II Semester Classes , prescribed by the Bangalore University, Vishvagunadarsha Champoo, composed by Venkatadhvari of 17th century, it appeared very sectarian and partisan in its presentation. Such a book is most unwelcome in a University Syllabus. Here are a few of my observations.

    VENKATADHVARIN
    History records that Venkatadhvari, or Venkatesha Deekskhitar was born in a small village near Kancheepuram in Tamilnadu in the family of the noted scholar Appayya Deekhitar. He later served in the Court of a Mughal King, in about 1650 A.D.( Probably Jehangir)
    There are many anecdotes on his powers of Bhakti to mother Piratti, Mahalakshmi. Once, some miscreants tied stone to his neck in jealousy against his scholarship. He composed Lakshmee Sahasranama stotram and got relieved of the hardship. He is believed to have travelled widely across India and visited many Pilgrim centers, in India.

    CONTENT
    The Champu has two imaginary characters, Krishanu and Vishvavasu, travelling in sky observing various pilgrim centers in South India and commenting on its people and their behaviour. . One is praising the place of visit and people their and while the other deplores the same, citing their drawbacks and short comings.
    I read some derogatory comments on the State of Karnataka & its people, particularly the Madhva sect of Brahmanas.

    The Book opens with a statement by a narrator: Hanta kathamabhinandayasi Nindaneeyamidam desham? … The land of Karnataka is highly deplorable. How can you praise it? The Chapter has a title Karnaataka Desha Varnanam !
    The Book has 2 sections. The First Chapter is about Karnataka, followed by Kancheevarnanam , where the poet is highly respectful & mild. But when he comes to the description of Rajatapeethapuram, present Udupi, in Karnataka, he is highly derogatory about the Mathadhipatis there and describes them as rich and luxurious – graavavyoodamate sthitijusho dhanyaa hi sannyaasinah – they have built strong stone buildings, blessed are they and common people are seen begging on streets !! I doubt whether Venkatadhvarin, a great scolar ever visited Udupi at all !! He might have mistaken Haridasas, saints of Karnataka as beggars. He spits venom on people of Udupi, for reasons best known only to him, as a Tamilian.
    He says, people of Karnataka, fail to differentiate between a Pandita and a Moorkha!!
    I am not aware of such a poverty in Udupi, anytime. This might be a sarcastic reference to Haridasas of Karnataka. He also feels that sanyasis in Udupi travel in carriers, carried by men. That was the custom of those days of every king or swamiji. Even swamijis of Advaita and Vishistadvaita tradition were travelling this way. Walking was always there, when they visited Temples & Pilgrim Centers.
    Alongwith this, he passes personal remarks on Ekadashi, a fasting day once in 15 days, till today for pious Madhwas. Venkatadhvari concludes the chapter with a remark: vraatyaa ihatyaa amee, People all are devoid of Vedic customs (Heretics!) in the state of Karnataka! He says they do not even offer Morning and Evening prayers to Sun God. ( Sandhyavandanam)
    The champu itself has a weird ending! When one of the narrators comments on several malpractices at Sri Venkateshvara Temple at Tirumala, both of them lose their eyesights. It was later regained by prayers to Goddess Mahalakshmi.
    The events what might have happened in Seventeenth century in South India, among different sects of Brahmin community and others are totally irrelevant to the present day Students. They do not convey any Social Message to them either. They only tell us how people of different sects quarreled each other which later lead to the British to rule us for nearly 300 years! !!!
    Where was the need for the Bangalore University to prescribe such a (sectarian) Book to Degree Students, when other beautiful Champu Kavyas are available? blish this blog for discussion?

  6. No, I beg to differ from your strictures on Visvagunadarsachampu,
    Two points of view are expressed and the winding up is always the good one. Not only about Karnataka, there are worse things said about Chola desa. So The question of Tamilian or Kanndiga does not arise. He has said many good things about the Udipi Mathadipathis.

  7. Hi All,

    Good Morning can anyone let me know where i can get book on the life history of Sri Vadirajatirtha ..

    Thanks
    Murthy

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