Appendix
Appendix
A reflection on all the incarnations of Śrī Guru Rāya (Śrī Rāghavendra Swāmī)
The immortal life story of Śrīpādar of Mantralaya is profound, his multifaceted personality unparalleled, his glory immeasurable. His knowledge, devotion, renunciation, and austerities are of unfathomable limit! The presence and grace of Śrī Hari in him is unmatched, the divine power of grace bestowed by God is uninterrupted! The fourfold wealth of life (chaturvidha puruṣārthas) that shines in him, obtained by the blessings of Śrīmannārāyaṇa, is inexhaustible. The affectionate compassion he showed to devotees, and his qualities such as mercy, are immense and rare! His vow for the welfare of the world is beyond description. To know and convey the complete life and the overflowing glory of such a treasure house of virtues like Guru Rāya—no one is truly capable!
Even the knowledgeable ones like Śrī Appaṇācārya, who were his disciples, stayed with him daily, witnessing with joy and awe his immortal glories, have declared,
“Āgamya mahimā loke Rāghavendro mahāyaśāḥ”
(“Rāghavendra, of unfathomable greatness and immense fame in the world”).
So what is the fate of the rest of us?
Śrī Vādirājatīrtha, who is globally revered, has hailed Śrī Rāghavendra as “the Moon to both the lineages”—
“Eṣa Śrī Rāghavendraḥ prativara-caritāmbhodhiḥ svātivelaḥ |
Khaḍyotapota pramuṣita-vibhavad gīta-so naḥ prakāśaḥ ||
Vantavāta pratijñātadatulanikhilāścaracābhidhāne |
Sthānethāpi kacitādiha punarudadhi-snānasaṅkalpavā ||”
Śrī Rāghavendra Yatipuṅgava’s glorious life, like an ocean with surging, towering waves, flows endlessly. It is vast, deep, and profound. But my intellect is like the light of a glow-worm's tiny raft—extremely limited. Hence, I am incapable of narrating the complete, boundless life story of Rāya. Indeed, even so, the vow I made to describe his glorious life is not in vain, just like the vow of a barren woman who declares, “I will bear a son,” is not necessarily futile!
Why? Because even if one stands at a single point on the seashore and declares, “I will bathe in the ocean,” and bathes, that act is still considered as fruitful as a full ocean bath, and the vow is deemed fulfilled. In the same way, even if I describe just a few aspects of the immortal life and greatness of Śrī Rāya, it will yield the merit of narrating his entire life story and glories. Therefore, I believe my vow will be fulfilled.
When enlightened souls like Śrī Vādirāja declare this, what is the fate of someone like me, who is ignorant and of dull intellect?
Though I am of little strength and dull intellect, I have studied, to the best of my capacity, the life stories of Gururāja and all his incarnations. As I contemplated and churned the noble attributes of that great soul, in accordance with my own ability, my mental plane experienced, as an expression of supreme joy, the embodied vision of the vast and majestic form of that Mahātma’s ever-new attributes, extraordinary glories, and the unique, faultless noble qualities of his immortal life. If I, with such limited faculties, was overwhelmed with bliss, then it need not be separately stated that the enlightened ones, the Jñānins, would have countless profound insights about Śrī Gurusārvabhauma that are beyond the reach of people like us!
Indeed, it is our great fortune that we have today the literature in which such Jñānins have openly praised the greatness of Śrī Rāya (both in his original and incarnate forms). The Purāṇas available to us that shed light on the original form of Gururāja and his prior incarnations, the historical texts, the biographies composed by enlightened beings, the mystic utterances of those with direct realization (aparaokṣa-jñāna) in the form of poems, verses, and devotional compositions—all this vast literature, when critically analyzed based on our own capacity, helps us recognize that in all of Śrī Rāya’s incarnations, there is uniformity: the same kind of divine mission, conduct, teachings, behavior, speech, acts of grace, and compassion toward the world.
Accordingly, based on our own intellect, insight, and capacity, we have undertaken a comparative reflection to introduce at least a few aspects of Śrī Rāya’s extraordinary personality, ideals, glorious traits, and noble qualities to his devotees.
In Satyaloka, Shankukarṇa—the deity of action (karmaja-devatā - ಕರ್ಮಜದೇವತೆ), who was a dear, son-like attendant to Brahma Gīrvāṇi and helped Brahma in his worship of the Supreme—was, by the will and inspiration of Śrī Hari and due to a curse from Brahmā, made to descend and incarnate as Prahlāda, fully possessed by the power of Vāyu and as a special manifestation of Śrī Hari, to take a major role in the divine acts of punishing the wicked and protecting the righteous for the welfare of the world.
That this very Prahlāda was later born in the Dvāpara Yuga as Bāhīka Rāja and in the Kali Yuga as Śrī Vyāsarāja and Śrī Rāghavendra is established in many Purāṇas and affirmed by the sayings of those with direct realization. Thus, Śrī Śaṅkukarṇa incarnated as Prahlāda, Bāhīka, Vyāsarāja, and Rāghavendra, and in all four incarnations, he rendered service to Śrī Hari in the form of divine missions—punishing evil and protecting the virtuous.
In the first two incarnations, he served as a royal emperor, while in the latter two—Vyāsarāja and Rāghavendra—he served in the field of divine knowledge, and as supreme spiritual emperors (paramahaṁsa cakravartis). He offered immense service and became renowned throughout the three worlds as the foremost devotee of Śrī Hari.
When all this is comparatively analyzed, we see the same kind of conduct, devotion to Bhagavān, ideal living, speech, action, and supreme spiritual resolve in all his incarnations. In each of his incarnations, devotion to Śrī Hari and Vāyu is deeply interwoven, and in all his pursuits, we see a unifying thread.
Before we analyze this in a scripturally validated manner, it is important to note a few background points.
In this world created by the Lord of the Universe (Jagadīśa), we observe two kinds of forces: good and evil, virtue and sin, friend and foe, devotee and hater, helper and harmer, etc. A study of the world’s history makes this evident. This phenomenon is not only limited to the earthly realm (Bhūloka), but is also manifest in the unseen realms—heaven and the netherworld. We see this in the contrast between the gods and demons, heaven and hell, light and darkness, devotion to Hari and hatred toward him, and the divine and demonic qualities.
When all these are thoroughly examined, the entire universe can be divided into two parts:
1. The first is the group of those who are truthful, dedicated to dharma, engaged in the welfare of all beings, devoted to Śrī Hari and their guru, well-behaved, and sāttvic (pure and virtuous) by nature.
2. The second is the group entirely opposed to the first, the wicked who disturb the world’s harmony.
When the oppression and violence of this second group exceed all bounds, then, in order to restore people’s faith in the existence of God and in the fruits of virtue and sin, and to demonstrate the power of sāttvic strength, to reestablish truth and dharma, and for the welfare of the world, the will (saṅkalpa) of Śrī Hari leads to the incarnation of divine beings—portions of the Divine (devāṁśa)—as His devotees in the world.
In one such circumstance, the karmaja-devatā (deity born of karma) named Śaṅkukarṇa from Satyaloka had to incarnate as Prahlāda Rāja. Śrī Prahlāda Rāja was the very first propagator of bhagavad-bhakti (devotion to the Lord), bhāgavata-dharma, and the spread of devotion to Hari!
Two types under one roof! A contrast! Strange divergence even among father and son! This is a central element observed in the life story of Prahlāda. The qualities of divine wealth (daivī-sampat), such as untainted love and devotion to the Supreme, compassion for all beings, friendship, repentance, altruism, commitment to universal welfare, proper conduct, virtue, character, and steadfastness to truth—these were clearly manifest in Prahlāda.
Whereas the qualities of demonic wealth (āsurī-sampat), such as egoism, arrogance, deceit, disdain toward the virtuous and the sattvic, hatred toward Śrī Hari and His devotees, cunningness, selfishness, ambition to dominate over virtue, self-glorification, slander of others, and deriving joy in tormenting the noble—these were glaringly present in Hiraṇyakaśipu!
Hence, it is no wonder that from then until today, this dual lineage—the Prahlāda type and the Hiraṇyakaśipu type—has continued uninterrupted.
What is the personality of Śrī Prahlāda, who is the very embodiment of sāttvic nature? What kind of a devotee of Śrī Hari was he? What noble qualities were seen in him? How was the grace of the Supreme Lord upon him? What were the benefits and the service rendered to the world through his incarnation?
When these questions are examined, the supremely pure and divine personality of Prahlāda Rāja, filled with noble qualities, becomes vividly clear before our eyes!
“Prahlādaḥ janma-vaiṣṇavaḥ, Prahlādaḥ nitya-bhaktimān, Nārāyaṇe Bhagavati yasya naisargikī ratiḥ, Kṛṣṇagṛaha gṛhītātmā, devas-tad bhāvaḥ, śīla-sampannaḥ, aparokṣikṛta śrīśaḥ, bhāgavatāgresaḥ, rahitā surāsuraḥ, nirvairaḥ, praśāntaḥ, jitendriyaḥ, sarva-bhūta-hiterataḥ”- ಪ್ರಹ್ಲಾದಃ ಜನ್ಮವೈಷ್ಣವಃ, ಪ್ರಹ್ಲಾದಃ ನಿತ್ಯಭಕ್ತಿಮಾನ್, ನಾರಾಯಣೇ ಭಗವತಿ ಯಸ್ಯ ನೈಸರ್ಗಿಕೀ ರತಿಃ, ಕೃಷ್ಣಗ್ರಹ ಗೃಹೀತಾತ್ಮಾ, ದೇವಸ್ತದ್ಭಾವಃ, ಶೀಲಸಂಪನ್ನಃ, ಅಪರೋಕ್ಷಿಕೃತ ಶ್ರೀಶಃ, ಭಾಗವತಾಗ್ರೇಸಃ, ರಹಿತಃ ಸುರಾಸುರಃ, ನಿರ್ವೈರಃ, ಪ್ರಶಾಂತಃ, ಜಿತೇಂದ್ರಿಯಃ, ಸರ್ವಭೂತ ಹಿತೇ ರತಃ।—with such qualities as these, Śrī Bhāgavatācāryas (and in fact, all Purāṇas) have described Prahlāda in a heart-touching manner. When we reflect upon these descriptions, a majestic portrait of Śrī Prahlāda Rāja—spotless, auspicious, loving by nature, and full of sāttvic qualities—imprints itself unshakably on our minds and brings immense bliss!
Prahlāda Rāja was a Vaiṣṇava from birth, as he had entered his mother’s womb with the utterance of Śrīmannārāyaṇa’s name. He was a great soul who always remained in constant devotion to Hari. In him existed a natural love and attachment to Nārāyaṇa. Possessed by the planetary influence of Kṛṣṇa, he was divine by nature, rich in character, one who had attained direct realization (aparokṣa) of Śrī Hari, the foremost among devotees, completely devoid of demonic qualities, absorbed in Vāyu Deva, free from hatred, calm in mind, a master of the senses, and devoted to the welfare of all beings.
These qualities praise him as a noble soul desiring the upliftment of all virtuous beings in the world!
Prahlāda was blessed to receive instruction from none other than Devarṣi Nārada while still in his mother’s womb. The teachings of Nārada were based on the supreme Vedic truths centered on Śrīmannārāyaṇa, and Prahlāda adopted and practiced these teachings in his own life and taught them to others, thus spreading the sacred religion of devotion (bhagavata dharma).
If that was the case, what must his conduct, speech, and noble qualities have been like? He was not someone who desired only his own salvation—he toiled for the salvation of all. He was not selfish! The welfare of the world was his ultimate goal. He walked the path to propagate the uninterrupted Vaiṣṇava philosophy, truths, and traditions that had existed since time immemorial.
What obstacles, ridicule, violence, and hardships did he have to face in doing so? Was it an ordinary task for a young child like Prahlāda to oppose a father like Hiraṇyakaśipu—blinded by arrogance, conqueror of the three worlds, who declared that there was no other Supreme Lord in the universe but himself, and who looked down upon even the gods?
Even considering this one point reveals Prahlāda’s unwavering commitment to Hari’s divine nature, his strong faith in the doctrines of truth and dharma, and his extraordinary devotion and reverence for Śrī Hari.
Śrī Hari, who is the cause of the universe, the form of Parabrahman, the master of making the impossible possible, and omnipresent—was established through non-violent satyāgraha (insistence on truth) for the first time ever by brave Prahlāda, who stood firm against his powerful father and emerged victorious!
He had no attachment to power, status, royal treasury, or material riches! He never harbored the delusion that such things were eternal, nor was he ever influenced by them. He was an embodiment of peace, having conquered desires such as lust and anger. He was a virtuous soul who corrected his father—who had strayed down an evil path toward ruin—and toiled solely for his father’s benefit and salvation. The well-being of the entire world, the upliftment of the righteous, and the emancipation of the oppressed and the downtrodden were his only goals.
Likewise, Śrī Prahlāda was a compassionate being who, warning others not to fall into ruin by believing in misguided philosophies, used the demon children as a pretext to offer guidance to the entire world. Lamenting the state of decline in virtuous people, he fought valiantly for the welfare of all, for the protection of truth and purity, for the promotion of bhāgavata dharma (devotion to God), and to establish the supremacy of Śrī Hari. Śrī Prahlāda was a true dharmavīra—a hero of dharma.
What can be said of Prahlāda’s bold voice, which firmly rejected the philosophy of the deceitful Śaṇḍa and Amarka, who preached that Hiraṇyakaśipu alone was the independent Supreme Lord? His stance was:
"Teachings of a guru are not to be accepted if they generate harm. That which fails to awaken a student from the slumber of ignorance, and instead deepens it, cannot be deemed beneficial or valid."
A true guru is one who is free from ignorance and its defects, one who possesses definite knowledge of the truth, and dispels the darkness of ignorance in the disciple by giving them the light of wisdom. When there exists an independent, supreme, and all-powerful Jagadīśvara (Lord of the Universe), who is the very cause of creation, how could someone who falsely proclaims Hiraṇyakaśipu as the only supreme deity be called a guru?
If a teacher of dharma begins preaching adharma, then such a teacher’s words must be rejected, and the true values and principles must be upheld to lead the righteous along the correct path. This noble and courageous idea was demonstrated to the world by our Mahānubhāva (great soul), Prahlāda.
Prahlāda made no distinctions between his own and others—he showered love and compassion equally on all and bestowed his blessings accordingly. Yet, when it came to engaging in adharma or anti-scriptural behavior, he did not hesitate to reject anyone—be it father, son, or a close relative!
The śruti declares:
“Prahlādo vai Kāyādhavaḥ | sva-putraṁ Virocanaṁ apanyadhatta”
("Prahlāda, son of Kāyādhava, rejected even his own son Virocana").
This establishes that when his own son Virocana strayed from the path of truth, Prahlāda renounced him and became a righteous ideal for truth and justice. From this, not only is Prahlāda's greatness as described in the Vedas made evident, but also that he was a Vishnu-bhakta not just of the Kṛta Yuga, but in all ages. From time immemorial, he was a man of truth, and an exemplary practitioner of the values upheld in the Vedas—a true leader among Bhāgavatas.
It was only due to Śrī Hari’s grace and Vāyu Deva’s special presence within him that Prahlāda attained the glory extolled by the Vedas. Indeed, a divine manifestation of God was present in him, and it is Śrī Kṛṣṇa Himself who has declared, “Prahlādo’smi daityānām” (“Among the Daityas, I am Prahlāda”).
Hence, Prahlāda is celebrated in the Vedas.
When Śrī Narahari (Narasimha) said, “Ask for a boon,” Prahlāda responded:
“Swāmi, bless me so that I may remain forever Your servant.”
Then Narahari said:
“Ahaṁ tvām ātma-dānam icchāmi; tvaṁ tu dāsatvam icchasi?”
(“I wish to give you Myself, but you ask only to remain My servant?”)
And He added, “Prahlāda, ask for something else too.”
To this, Prahlāda prayed:
“Prasīda sāstu me nātha tad-bhaktiḥ sā sthirā bhavet | Dāsas tavāhaṁ bhūyāsaṁ Garutmān iva bhaktimān || Dāsas tavādya bhūyāsaṁ deva janmāntareṣv api”
("O Lord, grant me firm and unwavering devotion to You. May I always remain Your servant, like Garuḍa, full of devotion. Let me be Your servant not just now, but in all future births as well.")
Even when the Lord offered him mokṣa (liberation), he did not desire it. He said:
“O Lord, I will not seek liberation for myself alone, leaving behind my dependents. I have become immersed in singing the nectar-like glories of Your divine attributes and thus have no fear of worldly bondage. But my dependents—the demon children—are suffering, caught in the endless cycle of worldly existence without knowing a way out. Their upliftment is what I seek. Let Your grace redeem them and make them worthy of liberation.”
In the second section of this book, in the 24th chapter titled “Prahlāda’s Justice” (pages 130–131), we have outlined an incident that illustrates Prahlāda’s dedication to righteousness.
In the Mahābhārata’s Sabhāparva, Prahlāda’s commitment to justice is described as follows:
Once, Sudhanvan, the son of Aṅga, came early to the swayamvara (self-choice marriage) of Princess Keśinī. Upon seeing her, he said, “O Devi, I am here for your swayamvara. Due to an unavoidable reason, I cannot stay today, so please conduct the swayamvara tomorrow. I will return.”
After Sudhanvan left, Virocana (Prahlāda’s son) arrived. When Sudhanvan returned the next day and saw Virocana seated, he asked him to share the seat, but Virocana showed only half the seat and said, “Sit here.”
Sudhanvan replied, “Two kṣatriyas may share a seat. Two brāhmaṇas may share a seat. But you are a kṣatriya and I am a brāhmaṇa—we should not sit together. I will not join you.”
Virocana responded, “I too have studied the Vedas and come from a noble lineage. What makes you superior?”
Their disagreement escalated, and finally, Sudhanvan proposed:
“Let us take this dispute to Prahlāda. Whoever is judged to be in the wrong must forfeit his life.”
Both approached Prahlāda and explained the matter, requesting a verdict.
Prahlāda, without yielding to partiality toward his son, gave the following judgment:
“Śreyān Sudhanvāt tato vai | mattaḥ śreyān tathāṅgirāḥ |
Matā Sudhanvanash cāpi | mātṛtaḥ śreyasī tava ||
Virocana, Sudhanvan is superior to me; Aṅgira is superior to me. His mother is superior to your mother. Therefore, Sudhanvan is greater than you. Your life now lies in his hands.”
This verdict upheld dharma over personal attachment.
Sudhanvan, moved by Prahlāda’s justice and detachment, said:
“O King, you have spoken truth, setting aside love for your son. For this reason, I am pleased with you. I do not desire your son's execution. Let him live long and marry Keśinī.”
He added:
“Putra-snehaṁ parityajya yat tvaṁ dharma-vyavasthitaḥ |
Anujānāmi te putraṁ jīvatu eṣaḥ śataṁ samāḥ ||”
(“Renouncing affection for your son, you have stood by righteousness. Therefore, I permit your son to live a hundred years.”)
Thus, the unwavering commitment of Prahlāda to truth and justice becomes eminently clear.
— Author of the Work
Even though Prahlāda sought nothing for himself, Śrī Hari said:
“Mad-bhaktāḥ manu-vratāḥ, tvāṁ ca māṁ ca smaran kāle karma-bandhāt-mucyate”
(“My true devotees follow the path of Manu; and whoever remembers both you and Me at the time of death shall be freed from the bondage of karma by My grace.”)
That is—“Prahlāda, leaving aside the essential deities like Nārada and others, for the rest of the beings in the world, you are their reflection. Hence, all will follow your path. Those who do so will become My devotees. Not only that—those who first remember you and then Me will be released from the karmic bondage and attain liberation through My grace!”
This extraordinary boon, this divine favor, was conferred by the Lord Himself. Except for Śrī Vāyu Deva, it may be said that Śrī Hari has not offered such a unique grace to anyone else. This alone stands as testimony to Prahlāda’s unparalleled personality, his deep devotion to Bhagavān, and his exceptional worthiness.
Devotees like Prahlāda are indeed rare in this world. Moreover, when the scriptures describe the characteristics of true devotees of Bhagavān, almost all Purāṇas begin by first naming Prahlāda—this is a fact borne out by experience.
The unparalleled stature, dignity, character, and virtues of Prahlāda also visibly manifest in his subsequent incarnations as Bāhlīka, Vyāsarāja, and Rāghavendra. The Bhāgavata, Narasimha Purāṇa, Viṣṇu Purāṇa, Garuda Purāṇa (Brahma Kāṇḍa), and many other Purāṇas have praised the unwavering devotion, righteous conduct, noble character, and compassion of Prahlāda using various exalted descriptors.
When we study the devotional literature praising Śrī Vyāsarāja and Rāghavendra Swāmī—such as the Vijaya texts, Stotras, and the utterances of realized souls—we observe that the very same qualities attributed to Prahlāda are reflected in Vyāsarāja and Rāghavendra as well.
According to the principle “Upakramād-upasaṁhārasya prābalyaṁ” (“The strength of an argument lies in its beginning and conclusion”), the extraordinary divine glory that first appeared in the avatars of Śrī Prahlāda, Bāhlīka, and Vyāsarāja finds its highest and most magnificent expression in the final avatar—Śrī Rāghavendra—bestowing upon him a distinct and universal reverence. This can be stated with conviction.
Therefore, based on a comparative study of the qualities described in the Bhāgavata and other Purāṇas, Vyāsa Yogicharitam, Rāghavendra Vijaya, Guru Stotra, and the teachings of enlightened beings, we now attempt to present to noble souls the understanding that Śrī Prahlāda himself incarnated as Vyāsarāja and Rāghavendra Swāmī for the welfare of the world.
Prahlāda, who was instructed by Śrī Nārada while still in his mother’s womb, adhered to and promoted the doctrine of Śrī Hari's Supreme Divinity—a principle upheld by Śrī Vāyu Deva. He practiced and preached this doctrine even to Śaṇḍa and Amarka, to his own father, and to the young demon children, emphasizing that through worship of this truth, the liberation of all beings is possible.
This consistent teaching is observable across all three of his avatars.
Now, let us understand—from their own words—what the sanmata (noble doctrine) is that Śrī Prahlāda, Vyāsarāja, and Rāghavendra Swāmī followed and preached:
1) Prahlāda’s instruction to the young demons (daitya-bālakas):
“Santr̥dayaṁ vāyumataṁ sadaiva | na śraddheyaṁ kumataṁ sarva-daiva”
(from the Brahmāṇḍa Purāṇa)
One must always worship, with faith, the true Vaiṣṇava doctrine—Sadvaiṣṇava Siddhānta—which proclaims Śrī Hari’s supremacy (Śrī Hari Sarvottamatva), as upheld by Vāyu (Mukhya Prāṇa). One must never place faith in false, non-scriptural beliefs (kumata).
2) Śrī Vyāsarāja's stance:
Śrī Vyāsarāja upheld the doctrine of Śrī Vāyu Deva (i.e., Śrī Madhvācārya, the incarnation of Hanuman), strengthening it through scholarly works like Chandrikā and others, and instructed the world to revere Vāyu's teachings. He says in Chandrikā:
“Dūṣaṇaṁ cāpi hanumat-bhāṣya-sūcitam ucyate”
("The refutation [of false views] is presented as indicated in the Bhāṣya of Hanuman [i.e., Madhvācārya]")
Thus, what we teach is nothing but the very doctrine indicated by Śrī Hanumant Deva (Madhvācārya) in his Bhāṣya through the systematic refutation of flawed doctrines. This Vaiṣṇava philosophy, as revealed by him, is indeed in harmony with the Vedas and the scriptures.
3) Śrī Rāghavendra’s teachings:
Śrī Rāghavendra Swāmī, in his works, proclaims:
“Tasya vāyotīyāṁśam āśraya”
("Take refuge in that portion of Vāyu")
He praised Śrī Madhvācārya—an incarnation of Vāyu Deva and Hanuman—and wrote extraordinary commentaries and sub-commentaries on the foundational texts authored by Madhva such as Sūtra Bhāṣya, Anuvyākhyāna, Daśa Prakaraṇas, Upaniṣad Bhāṣyas, Bhagavadgītā Bhāṣya, and Aṇubhāṣya. Through these, he expounded and reinforced the teachings of Vāyu Deva. All of this confirms clearly that Prahlāda, Vyāsarāja, and Rāghavendra Swāmī are avatars of the same original being—Śaṅkukarṇa.
4) Prahlāda as Satyasaṁdha - ಸತ್ಯಸಂಧ (One firm in truth):
The Bhāgavata and other Purāṇas extol Prahlāda as satyasaṁdha. The term satyam in the context of Mīmāṁsā Śāstra refers to the Pūrvottara Mīmāṁsā Śāstra (i.e., the Dvaita doctrine). One who is firmly resolved (dṛḍha pratijñā) in upholding this scriptural truth is called satyasaṁdha.
Thus, Śrī Prahlāda Rāja, who upheld the Dvaita Siddhānta as revealed by Vāyu Deva, is satyasaṁdha. The same can be said of Vyāsarāja and Rāghavendra, as their own works testify to this steadfast commitment. This serves as further proof that they are all incarnations of the same divine being—Śrī Prahlāda.
5) Scriptural proof of divine brilliance:
“Aśruta pratibhā yasya śruti-smṛty-avirodhinī |
Vistṛtaṁ nara-jātaṁ ca taṁ vidyād eva sattamam”
This means: One who, even if born a human, manifests an extraordinary and previously unheard-of brilliance (aśruta pratibhā) that is not in conflict with śruti (Vedas) and smṛti (law texts), must be recognized as a superior divine being.
This kind of aśruta pratibhā was demonstrated by Śrī Prahlāda, Vyāsarāja, and Rāghavendra Swāmī. Therefore, it can be boldly affirmed that they were incarnations of the exalted celestial being Śaṅkukarṇa.
Now, let us see how these characteristics manifested in the avatars of Prahlāda and his later incarnations.
Now let us understand—from their words and lives—the sanmata (authentic doctrine) that Śrī Prahlāda, Vyāsarāja, and Rāghavendra followed and taught:
a) Prahlāda, at the tender age of five or six, demonstrated extraordinary brilliance by teaching his father Hiraṇyakaśipu, the preceptors Śaṇḍa and Amarka, and the young demons (daitya-bālakas) about the supreme truths (parama-prameyas) such as Śrī Hari Sarvottamatva (the supremacy of Śrī Hari), in full alignment with the Vedas—truths which had never been heard or seen before.
b) Śrī Vyāsarāja, when he was just a seven- or eight-year-old bāla-sannyāsī, astonished everyone by composing and expounding a profound śloka presenting the key navaprameyas (nine principles) of Śrī Madhvācārya’s Dvaita Vedānta, declaring confidently that he would defeat opponents in debate using these truths. The verse he composed was:
"Śrīman-Madhva-mate Hariḥ parataraḥ satyaṁ jagat tattvato |
Bhedo jīva-gaṇāḥ Harer anucarāḥ nīcocca-bhāvaṁ-gatāḥ |
Muktir naija-sukhānubhūtir amalā bhaktiś ca tat-sādhanaṁ |
Hyakṣādi-tritayaṁ pramāṇam akhilaṁ āyo mayaṁ vedyo Hariḥ ||"
According to the Śrī Madhva philosophy (Śrīman Madhva Mata):
1. Hari (Lord Viṣṇu) is the Supreme Being (Parataraḥ)
2. The world is real (Satyam jagat tattvataḥ)
3. There is a real difference (Bheda) between entities
4. Souls (Jīva-gaṇāḥ) are servants of Hari and are of varying statuses (high and low)
5. Liberation (Muktiḥ) is the experience of one's own intrinsic bliss
6. Pure devotion (Amalā Bhaktiḥ) is the means to attain liberation
7. The threefold scriptural authorities—perception, inference, and scriptural testimony (Pratyakṣa, Anumāna, and Śabda)—are valid sources of knowledge (Akṣādi-tritayaṁ pramāṇam)
8. And Hari alone is to be known through all the Vedas (Akhilaṁ āyo mayaṁ vedyo Hariḥ)
c) Śrī Rāghavendra Swāmī, while still a three-year-old child in his pūrvāśrama (pre-monastic life) during his akṣarābhyāsa (initiation into learning), astonished everyone with his innate brilliance. When his father Timmanna Āchārya wrote the symbol ‘Oṁ’ and asked him to write and repeat it aloud, the boy Venkatanātha questioned,
“Is this brief mark truly sufficient to describe Śrī Hari, who is full of infinite auspicious qualities? How can such a small symbol denote such a vast reality?”
He then proceeded to explain the significance of Oṁ as the source of all the Vedas and how it indeed refers to Nārāyaṇa as the embodiment of all divine qualities, leaving his father and the assembled scholars stunned by his unheard-of insight.
6) “Yasmin mahāguṇā rājan gṛhante kavibhiḥ muhuḥ”
—Great qualities such as these in Prahlāda can be discerned only gradually and only by the wise, says Nārada. Similarly, regarding Śrī Vyāsarāja, the renowned scholar Pakṣadhara Miśra, a master of the six systems of Indian philosophy (ṣaḍdarśanas), praised him:
“Yad adhītaṁ tad adhītaṁ yad anadhītaṁ tad apyanadhītaṁ |
Pakṣadhara-vipakṣaṁ nāvekṣi enāṁ navīna-vāsena!”
("What he has studied is studied; what he hasn't studied is as if not worth studying. There is no opponent to Pakṣadhara unless clad in this young man’s brilliance!")
Thus, other learned ones too praised the distinctive virtues of Vyāsarāja.
7) In the Bhāgavata, Prahlāda is described as “Jitendriya” (one who has conquered his senses). Vyāsarāja too was such a master. In the Guru Stotra, Śrī Rāghavendra is praised as “Samupekṣita-bhāvajaḥ”—one who has risen above sensory impulses, which implies the same.
8) In the Bhāgavata, Prahlāda is described as “Rahitāsuro’suraḥ - ರಹಿತಾಸುರೋऽಸುರಃ”, meaning "a being free from demonic nature though born among asuras." Likewise, in the Guru Stotra, Rāghavendra is described as possessing “deva-svabhāva - ದೇವಸ್ವಭಾವ”—a divine nature.
9) In the Brahmāṇḍa Purāṇa, Prahlāda is called “Śīla-sampannaḥ”—endowed with noble character. Vyāsatīrtha too was renowned for qualities of śīla (virtue). Rāghavendra Swāmī is described in Guru Stotra with the same intent as “Bhavya-svarūpaḥ”—the embodiment of noble traits.
10) In the Bhāgavata, Prahlāda is described as “Kṛṣṇa-graha-gṛhīta-ātmā”—one who is possessed by the spiritual planet of Kṛṣṇa. Similarly, Śrī Vyāsarāja was devoted to Mūla Gopāla Kṛṣṇa and was also Kṛṣṇa-graha-gṛhīta-ātmā. Śrī Rāghavendra Swāmī too fits this description. In his pūrvāśrama, his kula-devatā was Śrīnivāsa, but after becoming peethādhipati, he worshipped Śrī Mūla Rāma, yet his deepest bhakti remained toward Śrī Kṛṣṇa. His personal deity (bimba-mūrti) is Śrī Kṛṣṇa. He composed many verses signed as "Kṛṣṇāṅkita" (marked by Kṛṣṇa), such as the Dhīraveṇugopāla verse, and he even had a golden image of Śrī Kṛṣṇa crafted and installed in Udupi for his personal worship.
These are strong proofs that Śrī Rāghavendra Swāmī, like Prahlāda and Vyāsarāja, is Kṛṣṇa-graha-gṛhīta-ātmā, one whose soul is entirely possessed by devotion to Kṛṣṇa.
11) Furthermore, from a thoughtful analysis of the very meanings of the names Prahlāda, Vyāsarāja, and Rāghavendra, it becomes evident that these three names refer to incarnations of the same divine entity.
a) Prahlāda –
The word Prahlāda is derived from:
“Prakarṣaṇa āhlādayati iti Prahlāda - ಪ್ರಕರ್ಷಣ ಆಹ್ಲಾದಯತಿ ಇತಿ ಪ್ರಹ್ಲಾದಃ”
or
“Prakarṣaḥ āhlādaḥ yasmat saḥ Prahlādaḥ - ಪ್ರಕರ್ಷಃ ಆಹ್ಲಾದಃ ಯಸ್ಮಾತ್ ಸಃ ಪ್ರಹ್ಲಾದಃ”
Meaning: One who generates supreme joy (prakarṣa āhlāda), i.e., one who, by removing suffering, grants eternal bliss and happiness. Thus, Prahlāda is one who brings joy after dispelling sorrow.
b) Vyāsarāja –
Here, the term Rāja can also mean Candra (the Moon). Just as the moon cools and soothes, removing heat and distress, likewise Vyāsa, as Vyāsarāja, removes devotees’ sorrow and gives joy. Hence, the name implies the same meaning as Prahlāda.
Alternatively, per the maxim “Nāmaikadeśe nāmagrahaṇam - ನಾಮೈಕದೇಶೇ ನಾಮಗ್ರಹಣಂ”, even if we interpret Rāja alone, the complete name Vyāsarāja is to be considered as one unit conveying the full intent.
Furthermore, Vyāsa means “one who classifies or divides.” The division is between:
1. Non-truth-based doctrines (which are the cause of bondage and sorrow), and
2. Truth-based scriptural doctrines (as found in the Vedas, Smṛtis, and Purāṇas, which lead to liberation and joy).
Vyāsarāja was the one who clearly distinguished between these, teaching that the former leads to sorrow and the latter to liberation. This meaning, too, aligns with the essence of Prahlāda.
c) Rāghavendra –
The name Rāghavendra also conveys the same meaning. According to etymological analysis:
“Aghaṁ hanti iti Aghavendraḥ; rājatē iti raḥ; rāḥ + Aghavendraḥ = Rāghavendraḥ”
ಅಘಂ ಹಂತಿ ಇತಿ ಅಘವೆಂದ್ರಃ; ರಾಜತೇ ಇತಿ ರಃ; ರಃ + ಅಘವೆಂದ್ರಃ = ರಾಘವೇಂದ್ರಃ
Meaning: One who destroys suffering (agha), and who rules with compassion, bestowing desired results (vāñchita), particularly happiness.
The wise declare:
“Aghaṁ drāvayate yasmād dēṅkāro vāñchita-pradaḥ |
Rāghavendra-yatir tasmāt lōkē khyātō bhaviṣyati ||”
("Because he removes all suffering and grants desired blessings, the sage Rāghavendra shall become renowned in this world.")
Further, in Vyāsa Vijayam, it is stated:
“Bāhlādakara dainam sādasya apicāgrajaṁ |
Prahlāda iti iyaṁ prāhuḥ tat satyaṁ na hi vai mṛṣā”
("The elder brother of Bāhlāda - ಬಾಹ್ಲಾದ, known by the name Prahlāda, is indeed none other than Vyāsarāja. This is not false.")
Thus, from the above etymological derivations, it is clearly established that Prahlāda, Vyāsarāja, and Rāghavendra are one and the same—divine guru-avatars who remove the devotees’ misfortunes and grant them joy.
Hence, we are delighted to assert:
Śrī Vyāsarāja is indeed Śrī Rāghavendra.
Now, let us reflect on how the qualities and epithets found in the Guru Stotra and other Purāṇic texts correspond and harmonize across Prahlāda, Vyāsarāja, and Rāghavendra.
Guru Stotra Analysis
12) "Śrī Rāghavendraḥ sakala-pradātā svapāda-pankaja-dayā-bhaktimadbhiḥ"
Śrī Rāghavendra (Prahlāda, Vyāsarāja, Rāghavendra) is the giver of all (sakala-pradātā) to those who are devoted to the lotus feet (svapāda-pankaja) of the Guru.
Here, sakala refers to all that is auspicious, including Śrī Lakṣmī and Parabrahman (Śrī Hari).
Pradātā means "one who bestows"—by teaching and instruction, they give access to all divine blessings.
13) "Aghādri-sambhedana-dṛṣṭi-vajraḥ"
They possess a vajra (thunderbolt-like) divine gaze (dṛṣṭi) that shatters the mountain of sin (aghādri) to dust.
Śrī Prahlāda, Vyāsarāja, and Rāghavendra—whose glance alone can annihilate accumulated sins.
In Guru Stotra, the verse "yat-pāda-kanja-rajasā... - ಯತ್ಪಾದಕಂಜರಜಸಾ" refers to those whose bodies are sanctified by the dust of the Guru's feet, whose minds are immersed in his lotus feet, and who glorify his virtues—such devotees are themselves destroyers of sin.
From this, it’s unquestionable that the gracious glance of these three avatars is indeed all-sin-removing.
Scriptural support: Bhāgavata (Skandha 7) verse:
"Saṁbhāṣaṇīyo hi Bhagavān ātmanaḥ micchatā" - ಸಂಭಾಷಣೀಯೋ ಹಿ ಭಗವಾನ್ ಆತ್ಮನಃ ಮಿಚ್ಛತಾ
("O Prahlāda, one who desires purification of the self must associate with you") — implying that even conversation with Prahlāda sanctifies.
14) "Kṣamāsurendraḥ vatu māṁ sadāyam"
Kṣamā-asura-indra may mean:
The greatest among the Brahmins (Bhūsura-Indra), who are endowed with great kṣamā (forgiveness)—i.e., Vyāsarāja and Rāghavendra.
Or: Surendra means "the foremost among divine seekers," thus Prahlāda-Vyāsarāja-Rāghavendra are leaders among those who seek divinity.
Alternatively, from a different etymology:
“Asu-mukhyaprāṇe ramate iti asuraḥ”
Those who dwell in the vital life force (i.e., Vāyu) are asuras in this sense—not demons but divine beings possessed by Vāyu's essence.
Asura-indra = Prahlāda.
Scriptural proof: Bhāgavata—“Rahitāsuro'suraḥ” (One born in demon lineage but without demonic traits).
Thus, these three avatars are protectors and sanctifiers of devotees always (sadāyam).
15) "Śrī Rāghavendro paripādaka-niṣevaṇāl labhate samasta-sampat"
Śrī Rāghavendra (Prahlāda, Vyāsarāja, Rāghavendra) attained all forms of wealth—Dharma, Artha, Kāma, Mokṣa—through devoted service to the lotus feet of Śrī Hari (paripādaka-niṣevaṇa).
Hence, they are fully capable of bestowing all blessings to their own devotees.
16) "Deva-svabhāvo diva-jadru-moyam iṣṭa-prado me"
They are of divine nature (deva-svabhāva), free from all āsurī bhāva (demonic tendencies).
Scriptural reference: Bhāgavata — "Rahitāsuro'suraḥ".
Alternatively, deva-svabhāva also means one with firm belief that Śrī Hari alone is the supreme, independent deity (sva-tantra).
Thus, Prahlāda, Vyāsarāja, Rāghavendra are known for this unwavering conviction in Hari’s supremacy.
17) "Ayam divija-drumo iṣṭa-prado me"
May this divine wish-fulfilling tree (divija-drumaḥ)—Prahlāda, Vyāsarāja, Rāghavendra—always bestow my cherished desires (iṣṭa-prado).
This metaphor shows them as Kalpavṛkṣas—granting all that a devotee seeks, materially and spiritually.
18) "Bhava-taru-rūpaḥ - ಭವತರುರೂಪಃ " – They are mangalasvarūpa (auspicious in form).
Śīla-sampannaḥ — Prahlāda is described as richly endowed with character in the Brahmāṇḍa Purāṇa.
In Bhāgavata, Śrī Hari addresses Prahlāda:
“Prahlāda Bhadra! Bhadra te”
("O auspicious Prahlāda! May all be auspicious to you.")
This quality extends to Vyāsarāja and Rāghavendra as well.
19) "Bhava-duḥkha-tūla-saṅghāgni-carja" - ಭವದುಃಖತೂಲಸಂಘಾಗ್ನಿಚರ್ಜ
They are like fire that burns the cotton-heap of worldly sorrow (bhava-duḥkha), meaning: they eliminate the sufferings of saṁsāra.
This applies equally to Prahlāda-Vyāsarāja-Rāghavendra.
Bhāgavata 7th Skandha states:
“Daityātmajasya ca satāṁ pravarasya puṇyaṁ |
śrutvā’nubhāvaṁ kuto bhayam eti lokaḥ”
("By hearing the merits and glories of Prahlāda—the foremost among saints—who in the world would still fear worldly bondage?")
Also supported by Lord Narasiṁha’s assurance:
“Tvāṁ ca māṁ smaran kāle karma-bandhāt pramucyate”
("One who remembers you [Prahlāda] and Me at the time of death is freed from karmic bondage.")
20) "Samasta duṣṭa-nigraha-nigraheśaḥ"
He is the Lord who subdues and destroys all evil forces—be it demonic entities (grahas), ghosts (bhūtas), spirits (prētas), or sorcerous energies (piśācas).
This refers to Śrī Prahlāda, Vyāsarāja, and Rāghavendra Swāmī.
In another sense, duṣṭa-grahas are the demons themselves—Prahlāda, through his sāttvic strength, conquered Hiraṇyakaśipu, the emperor of demons, and thus is Nigraheśaḥ—the Lord of suppression.
The demon-priests (daitya purohitas), under orders from Hiraṇyakaśipu, created a deadly sorcerous force (kṛtyā) to destroy Prahlāda.
Scriptural evidence:
“Yad asmad-vacanaṁ nāgrahīṣīḥ, tataḥ kṛtyām vināśaya tava saikām durmatē” – Viṣṇu Purāṇa
(“Since you ignored our advice, let this kṛtyā destroy you.”)
But that kṛtyā was destroyed instantly!
“Yānapāyī Bhagavān hṛdyāste Harir īśvaraḥ |
Chando bhavati vajrasva, tatra śūla kā kathā?”
(“If Lord Hari Himself resides in the heart, how can the trident of a sorceress have any effect?”) – Viṣṇu Purāṇa
This establishes that Prahlāda had the divine power to overcome all evil energies.
21) "Duratyayopaplava-sindhu-setuḥ"
He is a bridge over the ocean of insurmountable calamities.
Prahlāda, Vyāsarāja, and Rāghavendra are the compassionate ones who help beings cross the ocean of sins.
Prahlāda not only helped the young demons (daitya bālakas) but also uplifted his father Hiraṇyakaśipu from the ocean of sin.
Bhāgavata confirms:
“Yad anindata māṁ tvaṁ avidvāñ chaktim aiśvarīm |
Tasmāt pitā me pāyet duranta-dustarād aghāt”
(“O Lord, my father, who ignorantly spoke against Your divine power, may he be liberated from the immense, insurmountable sin.”)
Therefore, the three avatars are like a divine bridge over the worldly ocean.
22) "Nirasta-doṣaḥ"
They are free from all defects, such as sin, attachment, hatred, or dualities.
Prahlāda, Vyāsarāja, and Rāghavendra are flawless.
Bhāgavata states:
“Yaḥ sādhoḥ hi kule jātaḥ...”
Śrī Narasiṁha directly addresses Prahlāda as pure, confirming this.
23) "Niravadya-veṣaḥ"
Their form is supremely auspicious and blemishless, embodying the presence of Śrī Hari and Śrī Vāyu.
Bhāgavata supports this:
“Prahlāda bhadra bhadraṁ te”,
“Vidyārtha-rūpa-janmādya” –
“O auspicious one, Prahlāda! May all be well with you.”
Hence, their form is auspicious and divine.
24) "Pratyarthi-mūkatva-nidāna-bhāṣaḥ"
They are those whose words silence their opponents.
Through their propagation of the Vaiṣṇava Siddhānta, they rendered speechless:
Śaṇḍa and Amarka
Hiraṇyakaśipu
Basava Bhaṭṭa
Pakṣadhara Miśra
Thus, Prahlāda, Vyāsarāja, and Rāghavendra defeated all hostile philosophies through truth.
25) "Vidvat-parijñeya-mahā-viśeṣaḥ"
Already explained earlier: their greatness can be truly recognized only by the wise and learned.
26) "Vāg-aikhari-nirjita-bhavra-śeṣaḥ"
By their supreme speech and command of language, they defeated even the greatest of opposing scholars.
Prahlāda silenced Hiraṇyakaśipu and others.
Vyāsarāja defeated Basava Bhaṭṭa and other adversaries.
Rāghavendra Swāmī, using the support of Śrī Vijayīndra's works (Vāg-aikhari), defeated Śeṣa Mahārāja at Paṇḍharapura.
This demonstrates their mastery of debate and scriptural authority.
27) "Sarva-tantra-svatantraḥ"
They are independent masters of all scriptures (sarva-śāstra).
Alternatively, in the Vedānta Śāstra—which upholds Śrī Hari’s supremacy—they are self-reliant in both exposition and recitation.
They require no assistance in debate or interpretation.
Scriptural support: Bhāgavata—
“Tara gāyana mahāmṛta-matta-cittaḥ”
(“His mind is intoxicated with the great nectar of singing the Lord's glories.”)
This speaks to the unparalleled freedom and authority they wield in the realm of divine knowledge.
28) "Śrī-Madhva-Mata-Vardhanaḥ"
He who promotes and establishes the doctrine of Śrī Madhva, i.e., the teachings of Śrī Vāyu (Madhvācārya).
Prahlāda, Vyāsarāja, and Rāghavendra are called Śrī-Madhva-Mata-Vardhanas because they strengthened and expanded this philosophy.
Scriptural proof:
Prahlāda's instruction from Garuda Purāṇa, Brahma Kāṇḍa –
“Saṁśraddheyaṁ Vāyu Mataṁ sadaiva”
(“Always have steadfast faith in the doctrine of Vāyu.”)
29) “Vijayīndra-kara-jyotsna Sudhīndra-vara-putrakaḥ |
Śrī-Rāghavendro yatirāṭ guruḥ me sādayāpahaḥ ||”
Śrī Rāghavendra Swāmī, the great yati (ascetic king), is the son of the virtuous Sudhīndra Tīrtha and born from the hand-moonlight (blessing) of Śrī Vijayīndra Tīrtha.
Appaṇṇācārya here subtly indicates that Śrī Rāghavendra is none other than Prahlāda himself.
Etymological insight:
Vijayī + Indra = one who is both victorious and supreme like Indra.
Kara = hand; jyotsna = moonlight—symbolic of divine blessing.
Sudhīndra = the best among wise ones (possibly a representation of Nārada).
Vara-putrakaḥ = blessed son.
Thus, Rāghavendra is seen as the redeemed and reborn Prahlāda, now a victorious, desire-fulfilling Guru, endowed with jñāna, vairāgya, kṣamā, and guru-tattva, capable of removing all forms of worldly fear.
30) “Jñāna-bhakti-suputrāyur-yaśaḥ-śrī-puṇya-vardhanaḥ |
Prativādi-jaya-svānta-bheda-cintādharo guruḥ ||”
This verse aptly applies to all three avatars.
They are masters of:
Jñāna (knowledge)
Bhakti (devotion)
Ayus (longevity)
Yaśas (fame)
Śrī (prosperity)
Puṇya (merit)
They destroyed opponents through debate and established the doctrine of Jīva-Īśvara-bheda (the distinction between the soul and God), demonstrating the marks of true Haridāsa tradition: the wearing of ūrddhva-puṇḍra, dvādaśa-nāma, and śaṅkha-cakra symbols.
31) “Sarva-vidyā-pravīṇo’nyaḥ Rāghavendrān na vidyate”
There is none apart from Śrī Rāghavendra (Prahlāda–Vyāsarāja–Rāghavendra) who is so thoroughly versed in all branches of knowledge—the 14 vidyās and 64 arts (kalās).
They are the parama-vidvān, supreme scholar-saints.
32) “Aparokṣīkṛtaś śaḥ samupekṣita-bhāvajaḥ |
Apekṣita-pradātā no Rāghavendrān na vidyate ||”
He who has attained direct realization of God (aparōkṣa jñāna), has conquered the senses (jitēndriya), and fulfills the sincere wishes of his devotees—including mokṣa and all puruṣārthas.
He is one whose heart-lotus is the seat of Śrī Hari—not metaphorically, but as a realized presence (bimba-mūrti).
Scriptural affirmations:
Aparokṣīkṛtaḥ śaḥ - ಅಪರೋಕ್ಷೀಕೃತಃ ಶಃ – “Realized God directly” – Garuda Purāṇa, Brahma Kāṇḍa.
“Yasya Nārāyaṇo devaḥ bhagavān hṛddhi taḥ sadā” - ಯಸ್ಯ ನಾರಾಯಣೋ ದೇವಃ ಭಗವಾನ್ ಹೃದ್ಧಿ ತಃ ಸದಾ – Bhāgavata.
“Kṛṣṇa-graha-gṛhītātmā - ಕೃಷ್ಣಗ್ರಹಗೃಹೀತಾತ್ಮಾ”, “Govinda-parirambhitaḥ - ಗೋವಿಂದಪರಿರಂಭಿತಃ” – Bhāgavata.
All these confirm that Prahlāda was an aparokṣa-jñānī (one with unmediated divine vision).
33) “Dayā-dākṣiṇya-vairāgya-vāk-sāṭavya-mukhāṅkitaḥ - ದಯಾ-ದಾಕ್ಷಿಣ್ಯ-ವೈರಾಗ್ಯ-ವಾಕ್-ಸಾಟವ್ಯ-ಮುಖಾಂಕಿತಃ”
They are marked by:
Dayā – compassion
Dākṣiṇya – gracefulness
Vairāgya – detachment
Vāk-sāṭavya – eloquence in speech
These qualities are consistently found in all three avatars.
Proof for Prahlāda:
“Sarva-bhūta-dayaḥ” – Bhāgavata
(“One who is compassionate to all living beings.”)
34) "Śāpānugraha-śaktō'nyo Rāghavendrān na vidyate"
This means: “There is no one other than Śrī Rāghavendra who possesses the power to both curse and bless.”
While this may seem to simply imply that Śrī Rāghavendra is unique in granting curses and boons, Appaṇṇācārya actually suggests a deeper and broader meaning. Through this, he reveals the extraordinary compassion (kāruṇyātiśaya) that is evident in the lives of Prahlāda (as seen in the Bhāgavata), Vyāsarāja (as in Vyāsa-Yogi-Charita), and Rāghavendra (in his own biographies).
It means:
Even to those who committed grave offenses (mahāpāpa) against them and against Śrī Hari or Śrī Vāyu, they did not curse, but instead forgave and blessed them out of compassion.
Thus, no one besides Prahlāda, Vyāsarāja, and Rāghavendra can be said to have combined both shāpa-yogyatā-kṣamā (ability to curse) and anugraha-śakti (blessing power) with such kindness.
Śrī Yogiīndra Tīrtha, in his charama śloka on Śrī Rāghavendra, says:
“Namo’ntardayālave” — Salutations to the one full of inner compassion.
The suffix -ālu (as in dayālu) indicates the highest form of mercy.
He even uses “atyanta dayālave” — meaning "extremely compassionate".
Knowing this, Appaṇṇācārya rightly declares:
“Śāpānugrahaśaktō'nyo Rāghavendrān na vidyate”
That is—Rāghavendra, Prahlāda, and Vyāsarāja are the same and there is no one else like them.
He further justifies this with three episodes from their lives:
a) Prahlāda’s Compassion:
When the demon priests (daitya purohitas) attempted to kill Prahlāda by creating a destructive sorcery (kṛtyā) under orders from Hiraṇyakaśipu, it failed to harm him.
Instead, the kṛtyā turned on the priests themselves. As they burned in the flames they had conjured, Prahlāda, out of compassion, forgave their offense and saved them.
Also, though his father Hiraṇyakaśipu had insulted Śrī Hari, tortured Prahlāda, and was entirely shāpa-yogya (deserving of curse), Prahlāda prayed for his liberation:
“Yad anindata me tvāṁ avidvāñśaktiṁ aiśvarīm |
Tasmāt pitā me pāyet duranta-dustarād aghāt” — Bhāgavata
(“O Lord, my father, in his ignorance, blasphemed Your supreme power. Please liberate him from this terrible, insurmountable sin.”)
This shows Prahlāda’s unparalleled mercy.
b) Vyāsarāja’s Compassion:
After defeating all opposing schools of thought at Kāñchī and establishing Dvaita's supremacy, a jealous Brahmin poisoned Vyāsarāja.
With Śrī Hari's grace, he survived the poison.
Yet he forgave the offender and blessed him, revealing his supreme forgiveness.
This is documented in Śrī Vyāsa-Yogi Charita.
c) Rāghavendra’s Compassion:
From incidents like:
The mustard seed episode involving Śrīnivāsācārya of Bidarahalli
The offense by Sidi Masūd Khān at Ādōni, who offered prohibited items to the deity
Despite these being serious offenses against Śrī Mūla Rāma, Vāyu Deva, and Śrī Rāghavendra himself, he forgave them, proving his infinite compassion.
35) "Hantu naḥ kāyajāndoṣān ātmātmīya-samudbhavān |
Sarvān api puruṣārthānś ca dadhātu gurur ātmavit"
Translation:
“May the Guru who is a knower of the self (ātmavit) destroy all sins arising from our body, whether from ourselves or others, and bestow all four goals of life (Dharma, Artha, Kāma, Mokṣa).”
This applies to Prahlāda, Vyāsarāja, and Rāghavendra—all of whom are described in scriptures as ātmavit-s, seers of Paramātma in the heart-lotus.
Scriptural proof:
Garuda Purāṇa, Brahma Kāṇḍa: “Vyakta-sayogya-darśanaḥ”
Bhāgavata: “Yasya Nārāyaṇo devaḥ bhagavān hṛdi tiṣṭhati sadā”
36) “Agama-mahimā lōkē Rāghavendrō mahā-yaśāḥ”
Śrī Rāghavendra is one whose glory cannot be comprehended (agama-mahimā) and whose fame resounds across all three worlds (mahā-yaśāḥ).
This refers to Prahlāda–Vyāsarāja–Rāghavendra, whose praise is eternal.
Scriptural confirmations:
Bhāgavata: “Agama-mahimā a-pramēyānubhāvaḥ - ಅಗಮ ಮಹಿಮಾ ಅಪ್ರಮೇಯಾನುಭಾವಃ”
“Guravaḥ lōkē saṅkhyeyāḥ”* — Gurus may be many,
but the truly incomparable ones are rare.
“Kīrtiṁ viśuddhāṁ sura-lōka-gītāṁ”* — “His fame is pure and sung in heaven.”
37) “Śrī-Madhva-Mata-dugābhi-candro’vatu sadānaghaḥ”
This verse applies equally to all three avatars—Prahlāda, Vyāsarāja, and Rāghavendra.
Madhva-mata = The doctrine of Śrī Madhva (which is the doctrine of Śrī Vāyu in his middle incarnation as Madhvācārya).
Dugābhi-candraḥ - ದುಗಾಭಿಚಂದ್ರಃ = Like the moon rising over the ocean of milk (symbolic of wisdom or siddhānta), they are the illuminating moonlight of this divine doctrine.
Sadā-anaghaḥ = Ever sinless; entirely free from kāma, krodha, and all impurities.
Scriptural confirmations:
Prahlāda’s instruction:
“Saṁśraddheyaṁ Vāyu Mataṁ Sadaiva” – Garuda Purāṇa, Brahma Kāṇḍa
Bhāgavata: Refers to Prahlāda as “Anagha”, “Ayaṁ niṣkalaṅkaḥ”.
Thus, Prahlāda–Vyāsarāja–Rāghavendra are like the pure moon of Madhva’s ocean of wisdom—sinless and luminous protectors.
38) "Yo bhāguru-rāghavendra-caraṇa-daṇḍaṁ smaran yaḥ paṭhet |
Stotraṁ divyam idaṁ sadā nahi bhavet tasyāsu khaṁ kiñcana ||
Kiṁtu iṣṭārtha-samṛddhir eva kamalānātha-prasādo dayāt |
Kīrtiḥ dṛg-gati-ditā vibhūtir atulā sākṣī hayaskotra hi"
Meaning:
He who, with devotion, constantly remembers and recites this divine stotra, which praises Śrī Rāghavendra Swāmī (Prahlāda–Vyāsarāja–Rāghavendra), the Guru who, like a staff (daṇḍa), guides and corrects disciples through spiritual instruction, will never experience sorrow or misfortune.
Rather, through the grace of Śrī Hari, the Lord of Lakṣmī (Kamalānātha), the devotee will be granted:
Fulfillment of all noble desires (iṣṭārtha-samṛddhi)
Worldwide renown (digaṁta-vyāpta-kīrti)
Unmatched prosperity (vibhūti)
Liberation (mokṣa)
This is the phala-śruti (fruit of recitation) that Appaṇṇācārya describes at the conclusion of the Guru Stotra. He concludes with the emphatic line:
“Sākṣī Hayagrīvaḥ hi” – Śrī Hayagrīva Himself is witness!
Thus, the remembrance and recitation of the stotras and lives of Prahlāda–Vyāsarāja–Rāghavendra destroy sorrow and bring total spiritual and material welfare.
Final Reflection on the Term “Satyadharma-rataḥ”
Appaṇṇācārya encapsulates the entire spiritual lineage and essence in one half-verse:
“Pūjyāya Rāghavendrāya satyadharma-ratāya ca |
Bhajatāṁ kalpavṛkṣāya namatāṁ kāmadhēnave ||”
This well-known śloka, recited by millions, contains the word “satyadharma-rataḥ”, which signifies the root identity of Śrī Rāghavendra as Śaṅkukarṇa, the celestial being who incarnated as:
Prahlāda in Kṛta Yuga
Bāhlīka (sometimes regarded as Bhakta-Bāka)
Vyāsarāja in Dvāpara/Kāli transition
Rāghavendra in Kali Yuga
This term “satyadharma-rataḥ” is deeply rich, and Appaṇṇācārya unfolds its meanings using several etymological derivations:
a) From Viśvakośa:
Satya = Satyaloka (abode of truth)
Dharma = That which upholds (Śrī Hari)
Thus, satyadharma-rataḥ = One who dwells in Satyaloka and is absorbed in Śrī Hari—refers to Śaṅkukarṇa, the karmic deity serving Brahmā.
b) From Śatapatha Brāhmaṇa - ಶತಪಥ ಬ್ರಾಹ್ಮಣ:
Satya = Kṛta Yuga
Dharma = Śrī Narasiṁha (who is dharma embodied)
Satyadharma-rataḥ = One devoted to Śrī Narasiṁha in Kṛta Yuga = Prahlāda
c) From etymology of Satya = Vṛṣṭi-vaṁśa (Yadu dynasty)
Dharma = Śrī Kṛṣṇa (dharma-saṁsthāpakah)
Thus, satyadharma-rataḥ = One devoted to Śrī Kṛṣṇa = Bāhlīka/Bhakta-Bāka
d) Satra = Mīmāṁsā Śāstra
Satya = Pūrva–Uttara Mīmāṁsā (Vedantic analysis)
Dharma = Śrī Kṛṣṇa or Bhāgavata dharma
Rataḥ = One engrossed in this
Therefore, refers to Śrī Vyāsarāja, who was a scholar of both Mīmāṁsā and Bhāgavata dharma.
e) From Kośa (nānāartha-kośa):
Satya = Śrī Rāma
Dharma = Bhāgavata dharma or Śrī Hari
Thus, satyadharma-rataḥ = One who worships Śrī Mūla Rāma, i.e., Rāghavendra Swāmī, the final avatar of Śaṅkukarṇa.
f) Vāmana Purāṇa supports this:
“Yad asau satya-dharma-rataḥ prahlādaḥ, sa eva mama sambandhī, sa eva śrī-mūla-rāma-archakaḥ bhaviṣyati kalau yuge”
("Prahlāda, devoted to satya-dharma, will in Kali Yuga worship the Śrī Mūla Rāma deity and attain My presence.")
— Spoken by Śrī Vāmana to Prahlāda.
This proves that in his final incarnation as Śrī Rāghavendra, Prahlāda continued as the archaka of Śrī Mūla Rāma, fulfilling the divine promise.
Final Proof of the Root Identity of Śrī Rāghavendra Swāmī
The epithet “Satyadharma-rataḥ”, which we have explored deeply so far, finds its strongest scriptural validation in the following verse from the Śrī Nṛsiṁha Purāṇa, which serves as a most authoritative confirmation:
“Śaṅkukarṇo dēva-stu | Brahma-śāpāc ca bhūtalē ||
Prahlāda iti vikhyātaḥ | Bhū-bhāra-kṣapaṇē rataḥ ||
Sa ēva Rāghavēndrō’bhūt | Yatirūpēṇa sarvadā ||
Kalau yugē Rāma-sēvāṁ | Kurvan Mantrālayē’bhavat ||”
Meaning:
The celestial karmic deity Śaṅkukarṇa, due to a curse from Brahmā, descended to earth and became renowned as Prahlāda. He was always engaged in the removal of the world’s burden, being ever immersed in the service of Lord Narasiṁha.
That same being, to continue the divine service, took birth as Bāhlīka/Bhakta-Bāka, later as Vyāsarāja, and finally in the Kali Yuga, appeared as Śrī Rāghavendra Swāmī, assuming the form of a yati (ascetic) and settled at Mantralaya to worship Śrī Mūla Rāma.
This verse definitively confirms that:
Prahlāda = Vyāsarāja = Rāghavendra
All are successive incarnations of Śaṅkukarṇa.
Aparokṣa Jñānīs Support This Truth
A rich tradition of Haridāsa saints and Aparokṣa-jñānīs affirm this through their compositions. Here is a sampling of 20 such references:
1. Śrī Pūrṇabodha Tīrtha / Śrīpādārājaru –
"You are not a mere human."
2. Śrī Purandara Dāsa –
"He is Prahlāda, endowed with Śeṣa's presence."
3. Śrī Vijayadāsa –
"That very Śaṅkukarṇa who rendered service to Vyāsarāja is now Rāghavendra..."
4. Śrī Purandara Dāsa (again) –
"He who gave the mudrā and mantra was the same Prahlāda avatar."
5. Śrī Gopāla Dāsa –
"Prahlāda = Vyāsa Muni = Rāghavendra Yati."
6. Another dāsa composition –
"Śrī Prahlāda, Vyāsa Muni, and Rāghavendra are one and the same."
7. Śrī Jagannātha Dāsa –
"There’s no doubt that he is a devata."
8. Śrī Jagannātha Dāsa –
"Recognize him as Vyāsarāja, O king."
9. Dasarapadagalu –
"He was born to Hiraṇyakaśipu as son, then became Bāka, then Vyāsarāja..."
10. Śrī Abhinava Janārdana Viṭṭhala –
"He who was Prahlāda in Hiraṇyakaśipu’s line became Rāghavendra."
11–12. Śrī Rāmāpati Viṭṭhala and others –
"Prahlāda, Bāka, Muni, all forms of Śrī Rāghavendra."
13. Śrī Guru Vijaya Viṭṭhala –
"The one who composed works like Nyāyāmṛta, Tarka Tāṇḍava, and Parimala."
14. Śrī Prāṇēśa Viṭṭhala –
"The same Prahlāda, Bāka, Guru Vyāsa, now Guru Rāghavendra."
15. Śrī Lakṣmīpati Viṭṭhala –
"Born as Prahlāda, later Vyāsa, now Rāghavendra by Sudhīndra’s grace."
16. Śrī Madheśa Viṭṭhala –
"He was Prahlāda in youth, then Vyāsa, and now stands as Rāghavendra."
17. Anonymous dāsa line –
"He is Guru Rāghavendra, the foremost Prahlāda, and Vyāsa Muni."
18. Śrī Varadēśa Viṭṭhala –
"Who was manifest as Narasiṁha’s pillar-form now shines as Vyāsatīrtha."
19. Śrī Vijayadāsa –
"Prahlāda, who was born as Hiraṇyakaśipu's son, prayed to serve in Kali Yuga."
20. Śrī Guru Madhva Viṭṭhala –
"That tender Prahlāda became Guru Vyāsarāja, graced with Śeṣa’s power."
These layered testimonies from Purāṇas, śruti-based derivations, and realizations of aparokṣa saints form a unified spiritual thesis:
Śaṅkukarṇa → Prahlāda → Bāhlīka/Bāka → Vyāsarāja → Śrī Rāghavendra Swāmī
They are one soul in multiple forms, across yugas, ever dedicated to Bhāgavata Dharma, Hari–Vāyu–Guru tattva, and the upliftment of the world.
Scriptural Evidences Supporting the Root Identity of Śrī Rāghavendra Swāmī
The identity of Śrī Rāghavendra Swāmī as the incarnation of Śaṅkukarṇa, and the continuity of the same soul through Prahlāda, Bāhlīka/Bhaktabāka, and Vyāsarāja, is solidly backed by the following authoritative scriptural statements:
Key Scriptural References:
21. Mahābhārata Tātparya Nirṇaya (11.8):
“Bāhīkorāja-samaḥ || Hiraṇyakaśipoḥ putraḥ | Prahlādo Bhagavat-niyaḥ || Vāyunā ca samāviṣṭaḥ Mahābalasamanvitaḥ”
(“Prahlāda, son of Hiraṇyakaśipu, was the dear devotee of Bhagavān, empowered by Vāyu and endowed with immense strength.”)
22.
“Bhūbhāra-kṣapaṇē vighōrāṅgataṁ āpūrṇam eva saḥ”
(“He incarnated to reduce the burden of the earth.”)
23.
“Vāyunā ca samāviṣṭaḥ Mahābalasamanvitaḥ || Prahlādo’thābravid dhīmān deva janmāntareṣṭh api”
(“Prahlāda, filled with divine power through Vāyu, declared with great wisdom that he would take future divine births.”)
24. Bhāgavata – Nṛsiṁha Purāṇa:
“Dāsavāham bhūyāsam garutmān iva bhaktimān”
(“May I always be your servant, O Lord, with devotion like Garuḍa.”)
25. Śrī Vijayīndra Tīrtha – Vyāsarāja Stotra:
“Prahlādasya avatāro’sāv indra-sthānaṁ praveśavān |
Tena tat te vināṁ nṛṇāṁ sarvam etad bhaved dhruvam”
(“He who entered the throne of Indra in the form of Prahlāda, bestows all benefits to those who worship him.”)
26. Śrī Vidyāratnākara Tīrtha – Vyāsarāja Carita:
“Prahlādo’vatarat bhūmau lavayē | Nāgādhipas trāṁśad dharāt”
(“Prahlāda incarnated on earth as Bāka, and later as Vyāsarāja.”)
27–28) Sūtra Bhāṣya (Ādhyātmika Grantha):
“Devāḥ śāpa-balād eva Prahlādāditvam āgatāḥ”
(“Due to the force of a curse, even gods took the form of Prahlāda.”)
29. Śāstra-vākya:
“Na deva-padam ārūḍhāḥ Brahma-darśana-varjitāḥ”
(“Those without the vision of Brahmā cannot ascend to divine status.”)
30. Yajurveda Brāhmaṇa, 5th Kāṇḍa:
“Prahlādo vai Kāyādhavaḥ Virocanaṁ sva-putraṁ apanyadhatta”
(“Prahlāda, son of Kayādhu, even rejected his own son Virocana for truth.”)
31. Brahma Kāṇḍa:
“Vāyunā ca samāviṣṭam, Haraḥ pādābja-saṁśrayam”
(“He, possessed by Vāyu, took shelter at the lotus feet of Hari.”)
32. Skānda Purāṇa:
“Ṛtetu tāttvikān devān nārādīn athaiva ca |
Prahlādād uttamaḥ ko nu, Viṣṇu-bhakta jagatraye ||”
(“Other than Nārada and other true deities, who else in all three worlds surpasses Prahlāda in devotion to Viṣṇu?”)
33. Śrī Nṛsiṁha Vākya:
“Vatsa! Yad yad abhīṣṭaṁ te tat tat astu, sukhī bhava”
(“O child! Whatever you desire, let it be granted. Be ever blissful.”)
34. Bhāgavata:
“Bhavanti pūruṣā loke mad-bhaktāḥ svāmanuvratāḥ”
(“Those who follow My devotees with sincerity will also become My devotees.”)
35. Bhāgavata:
“Tvāṁ ca māṁ smaran kāle karma-bandhāt pramucyate”
(“He who remembers you and Me at the time of death will be liberated from the bondage of karma.”)
36. Vāmana Purāṇa:
“Yadṛddhe samātma nīna-managha yacchānti me cānti me”
(“O sinless one! As promised, in the future, you shall worship My image and attain liberation.”)
Conclusion: The Unified Avatāra of Śaṅkukarṇa
From the above authoritative verses and extensive saintly testimony, it is irrefutably evident that:
Śrī Prahlāda in Satya Yuga
Śrī Bāhlīka / Bhakta Bāka in Dvāpara
Śrī Vyāsarāja in Kali
Śrī Rāghavendra Swāmī in Kali Yuga
are all successive incarnations of the divine karmic deity Śaṅkukarṇa, born with Hari–Vāyu’s anugraha to spread Bhāgavata Dharma, protect the righteous, and uplift the world through divine service.
Across all these incarnations, they share:
Unshakeable devotion to Śrī Hari and Vāyu
Profound jñāna, intense vairāgya, and rigorous tapas
Exemplary śīla and sadācāra
A mission of public welfare and protection of dharma
Call to Devotion
Thus, Śrī Rāghavendra Swāmī stands as the living emblem of India's spiritual heritage, the crown-jewel among the devotees of Śrī Hari, and a beacon of divine compassion in all three worlds.
Worshipping him with understanding (jñāna-pūrvaka bhakti) brings his grace, and through his grace, one attains the blessing of Śrī Vāyu, and ultimately the supreme grace of Śrī Hari.
May all noble souls become blessed by immersing in the remembrance of the glorious lives and characteristics of Prahlāda, Vyāsarāja, and Rāghavendra—the eternal Guru of Gurus.
Iti śam – Thus, we conclude with peace.