Appendix
Granthas (Works) of Shi Raghavendra Guru Sarvabhouma
Shri Gurusārvabhauma’s contribution to the system of Tattvashastra is extraordinary. It is due to his immense contribution that today the Dvaita Siddhanta is shining. Not only that; the Madhva Siddhanta has flourished in a highly enriched way, becoming a helpful aid to the teachings and discourses of all noble people (sajjana). It can be proclaimed with the sound of a bell (ghantāghosha) that this system of Tattvavāda philosophy has grown to be eternal, enduring as long as the moon and sun exist.
In the Dvapara Yuga, when due to the curse of Gautama and the influence of time, knowledge was lost and spiritual aspirants (sādhanajīvigaḷu) were suffering, then the compassionate Brahma, Rudra, Indra, and other divine beings sought refuge in Śrīmannārāyaṇa. Then, Śrī Hari, the ocean of compassion, incarnated in the form of Vedavyāsa, and after dividing the Vedas, composed the Brahmasutras, which are decisive for interpreting the meaning of the Vedas. He re-established the ancient, unbroken Vedic Vaishnava tradition, and imparted knowledge to all noble beings including Brahma, Rudra, etc., blessing them.
Once again, originating from the Supreme Lord Hamsanāyaka Paramātmā, in the form of Vedavyāsa, the lineage of true knowledge was firmly re-established for the upliftment of the noble ones. This tradition of knowledge continued to grow, and this progressive lineage was heart-touchingly described by Śrīvādīndra Tīrtha in the following manner:
“From Vyāsa came the seed,
In the field of the Śruti, sprouted the shoot of Bhagavatpāda.
Differentiated through the likes of Praśhastapāda - ಪ್ರಶಸ್ತಪಾದ and others,
It developed as a branch with Jayamuni.
With the thinkers like Vyāsarāja arose the buds,
Nourished with water by Jayīndra,
Now, from Śrī Rāghavendra, blooms the fruit-bearing branch—
The Madhva Siddhanta tree.”
Śrī Vedavyāsa Deva, for the sake of liberation and upliftment of noble souls, sowed the seeds in the land of the Vedas in the form of Brahmasūtras. Through the nectarine sprinkling of Śrī Madhvācārya’s commentaries and other works, it sprouted. It grew sturdier through the works of ancient ācāryas like Padmanābha and Naraharitīrtha. Through the commentaries of Indra’s incarnation Śrī Jayamuni, it blossomed with branches and sub-branches. With the works of the Mauni lineage, it developed tender shoots. Through the 104 works of the greatly glorious Śrī Vijayīndra Tīrtha, it became well-nourished. Now, that Kalpavṛkṣa (wish-fulfilling tree) of the Madhva Siddhānta is resplendently bearing fruit through the incomparable forty-eight works of Śrī Rāghavendra Gurusārvabhauma, the incarnation of Prahlāda!
Thus, the Daitya Siddhānta Kalpavṛkṣa (tree of the Madhva philosophical tradition), grown in various stages, has borne fruit through Śrī Gururāja alone, and since then, all noble souls have been able to relish and enjoy the sweet fruit of that Kalpataru by the grace of Śrī Rāya! From this, the great benefit conferred on scholars by the Siddhānta becomes evident. The Paṅcha - ಪಂಚ of Scholars (Vidvat Paṅcha) remain eternally indebted to such a great benefactor.
To truly understand the essence of the Śrī Brahmasūtras, one must surrender to the Bhāṣyas (commentaries) of Śrī Madhvācārya. Similarly, to grasp the meanings of the commentaries and notes by Śrī Madhva and Jayamuni, one must surrender to the works of Śrī Vyāsarāja and Gururāja. The words of Candrikācārya and Śrī Rāya themselves appear to be self-explanatory—so what more can be said? To bring out the heart-meaning (hṛd-gatārtha) of Ācāryas, Ṭīkākāras (commentators), and Candrikācāryas, it is possible only through the works of Gururāja! Just as Vyāsarāja is counted among the Three Great Saints (Munitraya), there is no doubt that his incarnation, Śrī Rāya, is also counted among them.
In the Daitya Śāstra (Madhva philosophical tradition), the unique renown of maintaining uniformity of doctrine belongs solely to Gururāja. Mantrālaya Munīndra has rendered enormous service to Vedic literature (Vaidika Vālmīki) through his literary contributions. The world of knowledge can never forget this great service. Śrī Rāghavendra Swāmigaḷu has filled and adorned the treasure of Vedic literature by composing exceptional commentaries, glosses, and original treatises in all four Prasthānas - ಪ್ರಸ್ಥಾನ (canonical texts of Vedānta):
1. Śruti Prasthāna
1–3) Bhāṣyas on Ṛg, Yajur, and Sāma Vedas known as Tayi.
4) Mantrārtha Manjarī.
5–9) Commentaries on the five Sūktas including Puruṣasūkta.
2. Upaniṣad Prasthāna
10–19) Khanda-arthas (sectional interpretations) of the ten principal Upaniṣads.
3. Gītā Prasthāna
20) Gītārtha Saṅgraha (Exposition of the Gītā).
21) Commentary on Gītā Bhāṣya – Prameya Dīpikā Tippaṇi.
22) Commentary on Gītā Tātparya Ṭīkā.
4. Sūtra Prasthāna
23) Tantra Dīpikā.
24) Nyāya Muktāvaliḥ.
25) Commentary on Brahmasūtra Bhāṣya – Tattvaprakāśikā Tippaṇi and Bhāvādīpaḥ.
26) Commentary on Aṇu Bhāṣya – Tattvamañjarī.
27) Commentary on Anuvākhyāna – Śrīmannāyasudhā Tippaṇi Parimala.
28–37) Commentaries and glosses on the Daśa Prakaraṇa (ten doctrinal topics).
38) Candrikā Prakāśaḥ.
39) Tarkatāṇḍava Vyākhyā – Nyāya Dīpaḥ.
40) Commentary on Vādāvali.
41) Commentary on Pramāṇa Paddhati.
42) Commentary on Aṇu Madhva Vijayam – Gūḍhabhāva Prakāśikā.
43) Pātraḥ Saṅkalpa Gadyam.
44) Śrī Rāma Caritra Mañjarī.
45) Śrī Kṛṣṇa Caritra Mañjarī.
46) Śrīman Mahābhārata Tātparya Nirṇaya – Bhāva Saṅgrahaḥ.
47) Bhāṭṭa Saṅgrahaḥ.
48) Prameya Saṅgrahaḥ.
Thus, Śrī Rāya (Śrī Rāghavendra Swami) not only composed commentaries on the Vedas, Upaniṣads, Sūktas, the Gītā, Brahmasūtras, Śrī Madhva’s bhāṣyas (commentaries) and ṭīkās (sub-commentaries), but also authored independent works. Accordingly, with regard to the Bhāgavata, Rāmāyaṇa, and Mahābhārata, he composed daily-use summary texts such as Saṅgraha Rāmāyaṇa, Bhāgavata’s Daśama - ದಶಮ Skandha, and Mahābhārata Tātparya Nirṇaya – as well as Śrī Rāma Caritra Mañjarī and Śrī Kṛṣṇa Caritra Mañjarī. By composing these Bhāva Saṅgrahas (compendiums of meaning), he enabled noble souls to benefit through their daily recitation.
In addition, he composed an excellent commentary titled Gūḍhabhāva Prakāśikā - ಗೂಢಭಾವ ಪ್ರಕಾಶಿಕಾ during his pre-monastic life for Prameya Navamālikā (also called Aṇu Madhva Vijaya), authored by Nārāyaṇa Paṇḍitācārya, intended for daily recitation. He compiled essential doctrines into a treatise named Prameya Saṅgraha to help noble souls acquire proper doctrinal understanding.
Śrī Rāya, through his great compassion for the noble, composed the Prātaḥ Sankalpa Gadyam, which expresses the immense glory of Śrī Hari and Vāyu and encompasses the meanings of all the śāstras. His Bhāṭṭa Saṅgraha, written on the Mīmāṁsā school of philosophy, stands as an excellent contribution to that field.
The Daitya Siddhānta (Madhva school), as propounded by Ācārya Madhva, was strengthened by Śrī Jayatīrtha and was further enriched by the Vyāsa-traya (the trio of Vyāsarājas). Through the 104 works of Śrī Vijayīndra, praised as invincible (Ajaya), the Siddhānta became solid and widespread. Numerous treatises arose to elaborate on each and every doctrine (prameya) of the Madhva school. This was possible due to the high intellectual level of scholars of that era and, to a great extent, the political support available at that time.
However, after the periods of Vijayīndra and Sudhīndra, the states of Tanjavur, Madurai, and others became weak. The kings of the Kannada empire in Vellore were kings only in name. As a result, much unrest began to rise alongside this. Simultaneously, persecution from Islamic sultans of Bijapur, Golconda, and others also increased. In this way, after twenty-five to thirty years had passed, the immensely valuable unity of doctrine and tradition (ekasūtratā) was on the verge of collapse.
Not only this—due to the strength of scholarliness, the śāstras (scriptures) had expanded excessively, and as this continued, the essence and meaning of the core doctrines (prameyas) began to fade away. Scholars began displaying their dry scholarliness (śuṣka-pāṇḍitya - ಶುಷ್ಕಪಾಂಡಿತ್ಯ) solely in minor and trivial topics. In such a period of decline, there was a great need in the Mādhva śāstra world for a scholar who could uphold the earlier unity (eka-sūtratā) and guide noble souls (sujanas) along the righteous path (sanmārga).
Additionally, just as the Śrauta - ಶ್ರೌತ, Gṛhya, Dharma, and Mīmāṁsā sūtras help inquisitive minds systematically understand the vast topics of Vedic literature, so too was such treatise-writing necessary in the Daitya Śāstra (Madhva philosophy). The credit for successfully completing this great epic task goes to the Gurusārvabhauma (Śrī Rāghavendra Swami).
Śrī Rāya composed commentaries on all primary texts and sub-commentaries. Not only that—he also authored separate texts that convey the meanings of the Brahmasūtras, Gītā, and Upaniṣads in a simplified and easily understandable manner. When he began composing the Prakāśa (exposition) on Candrikā, Śrī Rāya felt that if the core intent (hṛd-gatārtha) of the Sūtras was not properly understood by seekers, the Candrikā commentary would be rendered futile. Hence, he paused it midway and first wrote two treatises: Tantra Dīpikā and Nyāya Muktāvali, and only after that did he complete the Candrikā Prakāśa.
The style of literary composition of the Lord of Mantralaya (Śrī Rāghavendra) is truly unique. This has been tenderly explained by Śrī Vādīndra Guru in the following verse:
"Cittenāyuktamarthaṁ kalayati sahasā nābhidatte na saddhiḥ |
Sākaṁ mimāṁsate vā na likhati vacasodghāṭayatyāśayaṁ svam ||
Uktaṁ no vaktibhūyaḥ kvacidapi likhitaṁ naiva nirmāpitaṁ tasmāt –
Asābhiḥ satprabandha-praṇayana-viṣaye sūyate Rāghavendraḥ ||"
Translation of the verse:
“With his refined intellect, he instantly comprehends the intended meaning, but does not express it hastily nor in mere words.
He doesn’t merely analyze nor simply write—it is through his speech that he reveals his inner intent.
What has been said once is not repeated, nor is it found in any written form again.
Therefore, in the matter of composing noble treatises, Rāghavendra shines uniquely.”
Śrī Gururāja is not one to mentally entertain meanings that are unworthy, irrational, or illogical. He is not someone who, out of rashness or stubbornness, expresses such unreasonable interpretations. When among scholars, he never engages in dialogues like, “Why can’t it mean this?” that aim to justify invalid interpretations. He never participates in such debates. The practice of vitanda (destructive argumentation) never even approaches him. Nowhere in his works does he write anything irrational. He does not express his views through mere speech. What he has said once in one place, he never repeats elsewhere. Whatever he once deliberated on and wrote, he never deleted.
Because of these extraordinary qualities, it is only due to him that highly consistent and rational eka-sūtratā (unity of doctrine) has been preserved in the form of gem-like treatises accepted as authoritative commentaries on the Vedas, Upaniṣads, Gītā, Purāṇas, Itihāsas, and the Sūtra Bhāṣyas and Ṭīkās. Because of this, knowledgeable people have declared that he is unparalleled among scholars who produced such unified and consistent treatises—“ekamevādvitīyaḥ - ಏಕಮೇವಾದ್ವಿತೀಯಃ (the one and only).” This distinction of his literary works has been praised by Śrī Vādīndra Guru in Guruguṇastavana as follows:
"Citenāyuktamarthaṁ kalayati sahasā nābhidatte na saddhiḥ |
Sākaṁ mimāṁsate vā na likhati vacasodghāṭayatyāśayaṁ svam ||
Uktaṁ no vaktibhūyaḥ kvacidapi likhitaṁ naiva nirmāppitaṁ tasmāt –
Asābhiḥ satprabandha-praṇayana-viṣaye sūyate Rāghavendraḥ ||"
(Translation of verse: “With intellect, he grasps the valid meaning instantly, without confusion or hesitation. He does not just analyze or write, but through his words he reveals his own inner intent. What has once been said is not repeated, nor is it written again. Thus, in the realm of composing noble treatises, Rāghavendra shines forth uniquely.”)
Due to these unique qualities, Śrī Gururāja has earned the highest place among authors in the world of Tattva Śāstra (philosophy). The learned people of the world revere him with honor as “Ṭippaṇācārya Cakravartī” (Emperor among annotators).
If even the greatest of scholars are unaware of the glory of Mantralaya Swami’s works, then what can be said about common people like us? How could we even become familiar with them? Yet, by the power of his grace, when one sincerely studies his works, one quality becomes immediately and consistently visible across all his writings: his ability to condense and organize is astonishing. He expresses major subjects in minimal words with flawless clarity. This appears to be his natural disposition.
Likewise, in his pūrvāśrama (pre-monastic life), he first authored a commentary on Aṇumadhvavijaya by Śrī Nārāyaṇa Paṇḍitācārya. In it, he explained the meaning of Madhva Vijaya in a way that was deeply heart-touching. For the times to come, such structured works were greatly needed. Śrī Rāya, having become the emperor of the empire of Śrī Madhva’s learning, nurtured and expanded the Madhva Śāstra. Śrī Vādīndra Guru describes that, having been immensely pleased with the commentary written by Śrī Rāya on Aṇumadhvavijaya, the elders (ācāryas) anointed him in their kingdom.
When we study Śrī Rāya’s life, we see that in almost all matters he followed Śrī Madhvācārya (Vāyu Deva) and walked in his path. This is also seen in his writings. Just as Śrī Ācārya, in his Bhāṣyas and other works, would explain the meanings of sūtras and then show confirmation from Śrī Vedavyāsa’s scriptures using phrases like “tad uktaṁ Skānde - ತದ್ ಉಕ್ತಂ ಸ್ಕಾಂದೇ (as said in Skanda)”, similarly, Rāya too—while commenting on sub-commentaries (ṭīkās)—shows the agreement of ancient ācāryas through references like “tad uktaṁ Anuvyākhyāne - ತದ್ ಉಕ್ತಂ ಅನುವ್ಯಾಖ್ಯಾನೆ,” “tad uktaṁ Sudhāyām - ತದ್ ಉಕ್ತಂ ಸುಧಾಯಾಂ,” and “Candrikāyām,” to affirm the meaning he has presented. Because of this, his works remain untainted and supreme even today.
If any scholar dares to criticize his works, they will inevitably find themselves contradicting the statements of the Munitraya (the three revered saints). No such bold scholar has ever been born who can refute Rāya’s words—and none will ever be born!
Now let us reflect a little on the distinctiveness of Śrī Rāya’s works. If we take Tantra Dīpikā by Rāya, we can observe how, for each Brahma Sūtra, he clearly and explicitly explains:
What is carried forward (anuvṛtti) from the previous sūtras?
What is the significance (sārthakya) of each word in the sūtra?
Why must those words appear in that particular sequence?
What is the overall meaning of the sūtra?
All of this he explains with clarity and precision. This is his unique feature! There is no other text that explains the meanings of the sūtras in such a detailed manner. Additionally, for each sūtra, Śrī Rāya provides interpretations from other important texts such as:
“This is Ācārya’s view,”
“This is the Sudhā’s view,”
“This is how it is stated in Candrikā.”
He brings in the commentaries of various works for every sūtra. This is just one example; this quality is interwoven throughout all of Rāya’s works.
Śrī Gururāja has composed such works across all prasthānas - ಪ್ರಸ್ಥಾನ (canonical divisions). Moreover, he composed similar types of works even for Ṛk Prasthāna and other treatises such as Nirṇaya. In his Tattva Mañjarī, which is a ṭīkā (sub-commentary) on the Aṇubhāṣya, the inner meanings of the Sūtra Prasthāna have been thoroughly compiled. In this way, creating well-organized and timely compendiums was something only Gururāja could accomplish successfully—no one else could have done so.
In this also, the influence of Ācārya (Madhvācārya) is clearly visible. Just as Śrīmadācārya’s words are deeply instructive and highly concise, so too are Rāya’s. Like Ācārya, Rāya also composed independent works for the Gītā, Upaniṣads, and Sūtras. From this too, we can perceive the special presence and grace of Vāyu Deva in Śrī Rāya.
Due to such writings from Śrī Rāya, the Daitya Śāstra (Madhva philosophical system) once again found structure and clarity, becoming well-organized and more graspable for the minds of seekers (jijñāsus).
Without Śrī Rāya’s ṭippaṇis (glosses), the commentaries (ṭīkās) and main commentaries (bhāṣyas) cannot be understood. He was the great scholar who first composed glosses for the entire body of bhāṣya-ṭīkās. Merely because they are glosses doesn’t mean he wrote unnecessarily or added pages just to show off scholarliness. That was not his nature. Only those who have seen all his glosses can realize that each sentence has its own specific explanation.
If a topic was explained in one text, he would not explain the same thing again in another text! That is why his earlier texts—Prakāśa, Bhāvadīpa, Vādāvali, Vyākhyā—are extensive in volume, while the texts composed afterward are not as voluminous. The reason for this may well be that he didn’t repeat what he had already written in his previous works.
The Veda Bhāṣyas (commentaries on the Vedas) of the Mantralaya Swami (Śrī Rāghavendra Swami) are truly masterpieces. Although the Veda Bhāṣya composed by Sāyaṇācārya - ಸಾಯಣಾಚಾರ್ಯ is useful for yajñas and yāgas (ritual sacrifices), it obscured the true meaning of the Vedas. The esoteric meaning of the Vedas, which had been preserved by Indians since ancient times, remained hidden. People no longer knew what the core essence of the Aryan scriptures (Ārya Saṁsṛti - ಆರ್ಯ ಸಂಸ್ಕ್ರುತಿ) was. It became imperative to bring out that Vedic secret.
By the instruction of Śrī Mūlarāma, Śrī Madhvācārya, Śrī Vāggeśa Tīrtha, and Śrī Sudhīndra Tīrtha, Śrī Rāya undertook this responsibility. The Guru composed the Veda Bhāṣyas. These revealed the inner meaning (hṛd-gata) of the Vedas. Śrī Rāya demonstrated that every single word in the Vedas proclaims the supremacy (sarvottamatva) of Śrī Viṣṇu. This work can be said to have been accomplished through the special presence and grace of Vāyu Deva.
We can understand the uniqueness of Śrī Gururāja’s literary works in many ways. In some schools of thought, there is one Bhāṣyakāra (commentator), one Ṭīkākāra (sub-commentator), and one Ṭippaṇikāra (glossator). In the Daitya Mata (Madhva philosophy) too, though Ācārya Madhva, Jayatīrtha, and Vyāsamuni were Bhāṣya–Ṭīkā–Ṭippaṇi writers respectively, they showed boundless affection towards Śrī Gururāja. They made him attain unmatched glory by standing behind him: having him compose Veda Bhāṣyas, write a ṭīkā on the Aṇubhāṣya, and compose glosses for the entire Madhva philosophy. They elevated Śrī Rāya to the status of a Bhāṣyakāra, Ṭīkākāra, and Ṭippaṇācārya Cakravartī (emperor among glossators).
Perhaps in the entire world of philosophical literature, there is no one else but our Śrī Gururāja who is renowned as the sole person to have composed bhāṣya, ṭīkā, and ṭippaṇi. This is a fine example of the uniqueness of Śrī Rāya’s works!
(Refer to the chapter “Veda Bhāṣya Rachane” – Composition of Veda Bhāṣyas.)
Śrī Ṭīkākāra (Jayatīrtha), having pleased the goddess Bhāratī Devī, received her blessings and obtained the divine khaṇḍa-aḍike - ಖಂಡ ಅಡಿಕೆ (sacred areca nut), through which he composed universally renowned sub-commentaries and became famous. His works were such that they could not be criticized by others. Likewise, Śrī Vyāsatīrtha, the previous incarnation of Śrī Rāya, received an exceptional golden stylus (suvarṇa lekhanike) from Bhāratī Devī and composed Candrikā and other texts, thereby earning worldwide respect. These works too remained untouched by criticism.
Śrī Gururāja, the incarnation of Śrī Prahlāda and Śrī Vyāsarāja, was granted a direct vision of Bhāratī Devī. She gave him an order to compose works that would protect the Vaiṣṇava Siddhānta, imparted a mantra to him, and blessed him. Through the power of her grace, Śrī Rāya composed bhāṣyas, ṭīkās, and ṭippaṇis, and became world-renowned. Hence, no one has been able to criticize his works.
Just like Śrī Jayatīrtha and Śrī Vyāsarāja, Śrī Rāya also received the divine vision of Vidyādevī, and by her grace, composed works that safeguarded the Madhva Siddhānta, earning universal acclaim. There is no one else like Śrī Rāya in the world of philosophical literature. This too is a unique greatness of Śrī Rāya!
(Refer to the chapter “Vidyādeviyā Darśana-Upadeśa” in Kaliyuga Kalpataru.)
Seeing the gem-like works of Śrī Jayatīrtha, Vidyāraṇya was astonished and had those works ceremoniously carried on an elephant! Likewise, Nīlakaṇṭha Dīkṣita, the great minister of Madurai, overwhelmed with wonder and joy upon witnessing the depth of Śrī Rāya’s Bhāṭṭa Saṅgraha, placed that work in a royal palanquin on an elephant and had it honored in a grand procession! Such a level of honor, apart from Śrī Jayatīrtha and Śrī Rāya, has not been bestowed upon anyone else in the Daitya Mata (Madhva tradition). This too is a unique distinction of Śrī Rāya.
(Footnote 480: See the chapter “Āneya Mele Ambāriyalli Mereda Amaragrantha” – “The Immortal Work Honored in a Royal Procession on an Elephant.”)
In yet another way, we can recognize the greatness of Śrī Rāya and his works. When praising the greatness of Śrīmadācārya’s works, the author of Sumadhvavijaya exclaims:
"bāla-saṅgham api bodhayad-ṛśaṁ durnirūpa-vacanaṁ ca paṇḍitaiḥ"
– meaning, even to a group of young scholars (bāla), well-versed in Nyāya, Mīmāṁsā, and other śāstras, the words of Ācārya are lucid and illuminating. But upon deeper reflection, these same words become so profound that even scholars versed in all śāstras cannot easily explain them. The same is true of Śrī Rāya’s works. Though marked by extreme simplicity and clarity, with concise and elegant sentences easily understood by scholars, on deeper analysis they are found to be so deep and filled with content that even great scholars cannot fully expound them. This is a truth all scholars have experienced.
Śrī Rāya’s scholarship in grammar (vyākaraṇa śāstra) was extraordinary. For those studying Daitya Śāstra without a background in grammar, he has elaborated on grammatical processes described in the original texts and commentaries, making them easier to understand—this is another hallmark of Śrī Rāya.
In works like Candrikā, Śrī Rāya explains the Mīmāṁsā adhikaraṇas discussed there—namely the viṣaya (topic), saṁśaya (doubt), pūrvapakṣa (opponent's view), and siddhānta (established conclusion)—from the perspective of respective śāstras. In his Tarkatāṇḍava Vyākhyā called Nyāya Dīpa, not only does he clarify the process of the Nyāya school, but he also accurately explains the methodologies of Advaita and Viśiṣṭādvaita schools. Thus, the breadth of Śrī Rāya’s independent mastery in Nyāya, Vyākaraṇa, Mīmāṁsā, and Vedānta is unmistakably evident. Reflecting on all this, one becomes aware of his gracious compassion toward scholars, and feels a deep joy (amandānanda).
Because of these many extraordinary traits, the statement:
"adya śrī-rāghavendrād vilasati phalito madhva-siddhānta-śākhī" - ಅದ್ಯ ಶ್ರೀರಾಘವೇಂದ್ರಾದ್ವಿಲಸತಿ ಫಲಿತೋ ಮಧ್ವಸಿದ್ಧಾಂತಶಾಖೀ
("Today, from Śrī Rāghavendra shines forth the fruit-laden branch of Madhva Siddhānta")
is rightfully sung by scholars. When one truly realizes this, how can the heart of any noble soul not be overwhelmed with reverence and devotion, with tears of joy flowing out of love for Śrī Rāya?
Thus far, we have strived to present the literary excellence of Śrī Gurusārvabhauma according to our capacity and the fitness of the readers. Each one of Śrī Rāya’s works shines as a guiding lamp in the path of spiritual seekers. Although there is a great desire to introduce all of Śrī Rāya’s works, out of reverence for their greatness, it has not been possible.
Even so, we have resolved to introduce at least one or two of those magnificent works within the bounds of our ability.
(Footnote 481: We hope to compose a separate treatise introducing all the works of Śrī Mantrālayaprabhū. We believe that with Śrī Rāya’s blessings, our endeavor will be successful.)
Tattvamañjarī
The Aṇubhāṣya, a concise version of the Sūtra Bhāṣya composed by Śrīmad Ācārya, consists of thirty-six verses. Śrī Rāya (Śrī Rāghavendra Swami) composed a commentary on it called Tattvamañjarī. In the maṅgalācaraṇa (auspicious invocation), Rāya states, “Aṇubhāṣya is filled with profound meanings. We are not competent to elaborate on all of it in detail, but still, we shall describe a little.”
So much meaning is embedded in the Aṇubhāṣya that, without the aid of Rāya’s commentary, even great scholars cannot understand it. The fact that Rāya possesses the ability both to condense elaborate meanings found in works like Parimala and Tattvamañjarī, and also to expand contracted meanings, becomes evident here.
In his Bhāṣya, Rāya conveys the meanings of numerous adhikaraṇas (thematic sections of debate) from individual words. For instance, phrases like:
viṣṇur eva vijijñāstra – “Viṣṇu alone is to be inquired into,”
ucyate viṣṇur evaikaḥ – “It is said, Viṣṇu alone [is supreme],”
sarvaiśvaryaguṇataḥ – “Due to the possession of all lordly qualities,”
liṅgaiḥ sarvaiḥ yuto hi – “Indeed, He is associated with all attributes,”
vācya ekaḥ śamitātmakaḥ – “The One to be spoken of is the controller,”
jīvas tad-aśaṅgadāḥ – “The jīvas are not equal to Him,”
sa ekaḥ parameśvaraḥ – “He alone is the Supreme Lord” —
From each of these expressions, many adhikaraṇa-level meanings are suggested. We shall illustrate one or two of these by way of example:
Take the sūtra "brahma-jijñāsā" – meaning “An inquiry into Brahman.” It would be proper to interpret this as "viṣṇu-jijñāsā kartavyā" – “An inquiry into Viṣṇu should be made.” Yet, Ācārya, in the Aṇubhāṣya, has interpreted it as "viṣṇur eva vijijñāsa - ವಿಷ್ಣುರೆವ ವಿಜಿಜ್ಞಾಸ್ಯಃ ", emphasizing Viṣṇu as the subject, i.e., as the vijijñāsya (the object of inquiry), thus making Viṣṇu the principal element.
Even though the sūtra might grammatically suggest "inquiry into Viṣṇu," Ācārya reverses the expected syntactical order to present Viṣṇu as the subject of that inquiry. Rāya explains this inversion as follows: the term "Brahman" introduced in the first sūtra must be carried forward into the subsequent sūtras for consistent interpretation. In Sanskrit hermeneutic tradition (śābda-sampradāya), the principal term introduced in the first sentence is retained and carried into the following statements.
In "brahma-jijñāsā", the word brahma does not, in its grammatical position, indicate primacy. But by altering the word order as done in the Bhāṣya, Viṣṇu — who is the real referent of brahma — is established as the principal subject. This facilitates the process of integrating the concept of Brahman (i.e., Viṣṇu) consistently into the interpretation of the subsequent sūtras. Thus, Rāya points out the unique benefit of the rearranged structure in Ācārya's interpretation.
Since the interpretation has been done by altering the word order (krama-vṛtti), it is suggested that in the same way, statements such as:
“vijijñāsitaḥ - ವಿಜಿಜ್ಞಾಸಿತಃ” (He is to be inquired into),
“nārāyaṇo'sau paramo vicintyaḥ - ನಾರಾಯಣೋಽಸೌ ಪರಮೋ ವಿಚಿಂತ್ಯಃ” (That Nārāyaṇa is the Supreme and to be contemplated upon),
“nārāyaṇaṁ mahājñeyam - ನಾರಾಯಣಂ ಮಹಾಜ್ಞೇಯಂ” (Nārāyaṇa is greatly to be known),
“ātmā vā are draṣṭavyaḥ śrotavyaḥ mantavyaḥ nididhyāsitavyaḥ - ಆತ್ಮಾ ವಾ ಅರೆ ದ್ರಷ್ಟವ್ಯಃ ಶ್ರೋತವ್ಯಃ ಮಂತವ್ಯಃ ನಿಧಿಧ್ಯಾಸಿತವ್ಯಃ” (The Self must be seen, heard, thought upon, meditated upon)
can also be cited as vākya-s (core statements) pertaining to this adhikaraṇa (topic), thereby demonstrating the characteristic of viśvatomukhatva—the all-sidedness of the sūtra.
Not just this—if one were to follow the regular word order of the sūtra brahma-jijñāsā, it would require the interpretation "an inquiry into Viṣṇu". In that case, jijñāsā (inquiry) becomes the principal subject and Viṣṇu appears secondary. As a result, the supreme doctrinal truth (parama-prameya)—that Viṣṇu is the main subject established by the Brahma Mīmāṁsā Śāstra—would become obscured! That is not in alignment with śāstra-tattva (the foundational philosophy of the scripture).
Therefore, Śrī Ācārya (Madhva), by altering the word order, conveyed the supreme doctrine in such a way that Viṣṇu receives prominence. Śrī Rāya has highlighted and explained the significance of this interpretive decision.
Although the sūtra says "jijñāsā" (inquiry), the bhāṣyakāra (commentator) has interpreted it using the word "vijijñāsitavya - ವಿಜಿಜ್ಞಾಸಿತವ್ಯ " (should indeed be inquired into) with the prefix vi, and this has a special intentional meaning. To indicate that:
1. The eligibility (adhikāra) for this inquiry includes internal qualities such as discipline (śama, dama, etc.),
2. The result of liberation (mokṣa-phala) arises through knowledge and related disciplines,
3. And that this inquiry has as its scope numerous scriptural statements—
the word has been interpreted with the prefix vi, as per Ācārya’s reasoning. This was explained by Śrī Rāya.
In the statement:
"sarvāvasthā prerakaś ca sarvarūpeṣv abhedavān | sarvadeśeṣu kāleṣu sa ekaḥ parameśvaraḥ ||"
("He who impels all states, who is non-different in all forms, who is the same in all places and times, He alone is the Supreme Lord"),
—‘dakṣiṇākṣa - ದಕ್ಷಿಣಾಕ್ಷ’ and other differing positions refer to different states like wakefulness (jāgrat) and so on, and various times. Across these, there are controlling forms of the Lord such as Viśva, Taijasa, etc. There is neither difference due to spatial variation nor temporal variation in these forms—they are all complete forms of the Supreme Lord (paramātman). This is established through the three sūtras beginning with "oṁ na sthānato'pi - ಓಂ ನ ಸ್ಥಾನತೋಽಪಿ ".
This idea is summarized in the bhāṣya (commentary) by the sentence:
"sarvāvasthā preraka sa ekaḥ parameśvaraḥ"
("He who is the impeller of all states, He alone is the Supreme Lord").
In this, the phrase "sa ekaḥ parameśvaraḥ - ಸ ಏಕಃ ಪರಮೇಶ್ವರಃ " contains multiple layers of meaning. Śrī Rāya, by highlighting and unfolding these meanings, demonstrates his skillful interpretive brilliance. We wish to explain a few of these aspects here.
If one accepts complete non-difference (abheda) between Bhagavān and His incarnations like the Tortoise (Kūrma) and others, then a natural doubt arises: since the jīva (soul) too is a part (aṁśa) of the Supreme Being (Paramātma), does that not imply non-difference between jīva and Paramātma as well?
To resolve this doubt, the purport of the sūtra:
“Oṁ āta eva ca upamāsūrakādivat oṁ”
(“Therefore also, because of the comparison, like the sun and its reflection”)
is explained through the statement:
“sa ekaḥ parameśvaraḥ” – “He alone is the Supreme Lord.”
Though the incarnations like the Tortoise and the jīva are both described as aṁśas (parts) of Bhagavān, they are not the same kind of part. The word aṁśa is a general term, and depending on the scriptural context (pramāṇas), it must be interpreted with specific meaning.
The concept of aṁśa is found to have two types:
abhinna-aṁśa – identical part
bhinna-aṁśa – distinct part
Since statements from the Upaniṣads like:
“yad eveha tad amutra, yad amutra tad iha”
(“What is here is there, what is there is here”)
describe the non-difference between Bhagavān and His incarnations, it must be understood that these incarnations are abhinna-aṁśas (non-different parts).
Whereas from authoritative scriptural statements like:
“Oṁ pṛthag-upadeśāt oṁ” – (“Because of separate teaching”),
“dvā suparṇā” – (“Two birds...”)
the distinction (bheda) between jīva and Īśvara is clearly established. Hence, the jīva must be understood as a bhinna-aṁśa (distinct part) of Paramātma.
Additionally, from statements like:
“rūpaṁ rūpaṁ prati rūpo babhūva” – (“In each form, He took a matching form”),
“bahavaḥ sūrakā yadvat rasy sadṛśā jale | evam evātmakā loke paramātma sadṛśā matāḥ”
—it is understood that, like the reflection of the sun in water, the jīva is a mere reflection (pratibimba) of Bhagavān, and thus must be considered a bhinna-aṁśa (distinct part).
In the Vaiśeṣika Adhikaraṇa - ವೈಶೇಷಿಕ ಅಧಿಕರಣ, the doctrine of samavāya - ಸಮವಾಯ (inherence) is rejected, and qualities like knowledge (jñāna) and bliss (ānanda) are accepted as intrinsic nature (svarūpa) of the substance (Brahman). Therefore, based on scriptural declarations such as:
“satyam jñānam anantam brahma” – (“Brahman is truth, knowledge, infinite”),
it is affirmed that ānanda and similar qualities are part of Brahman’s essential nature.
If one raises the doubt: "Shouldn't we then accept that the self (soul) alone has ānanda as its essence, and having attributes like ānanda contradicts reason?"—
this doubt is resolved through the purport of four sūtras such as:
“Oṁ ubhaya-vyapadeśāt hi kuṇḍalavat oṁ”
(“Because of both kinds of expressions, like the earrings”),
and this too is summarized by the statement:
“sa ekaḥ parameśvaraḥ” – “He alone is the Supreme Lord.”
In the Siddhānta (philosophical conclusion), the padārtha (ontological category) called viśeṣa - ವಿಶೇಷ (particularity) is accepted. Not only is this accepted in Madhva Siddhānta—it must be accepted by all. Why?
Because the perception:
“deśaḥ sarvatrāsti kālaḥ sadāsti”
(“Space is everywhere; time is always”)
is a universally unrefuted experience. If one says space is present in all places, and time is present at all times, then arises the doubt: How can the relationship of substratum (ādhāra) and supported (adheya) apply between time and space?
To resolve this doubt, the concept of viśeṣa must be accepted.
It is defined as:
“vastutaḥ abhede’pi bheda-kāryakārī viśeṣaḥ” –
“Though the substance is non-different in reality, that which causes difference in usage or function is called viśeṣa (distinctiveness).”
Just as a serpent exists both as coiled and as possessing coils, and just as the sun is of the nature of light and also the one who possesses light, likewise, the Supreme Being (Paramātma) is both of the nature of knowledge and bliss (jñāna-ānanda-ādi-guṇa-svarūpa) and the one possessing those attributes. Due to the power of viśeṣa (distinctiveness), the conceptual distinction between Paramātma's knowledge and bliss becomes applicable.
It is correct to say that there is no difference between Paramātma and His attributes such as knowledge and bliss. From śruti statements like:
“neha nānāsti kiñcana” – “There is no multiplicity whatsoever,”
“ekam evādvitīyam” – “He is One alone without a second,”
difference is negated. Hence, all the forms of the Lord that exist in all places and times are equal and uniform. There is no gradation or inequality among them. Likewise, the original form of Paramātma and His incarnated forms (avatāras) are identical. There is no distinction between them either. Similarly, there is no difference between Bhagavān and His limbs, and the attributes of knowledge and bliss within Him.
Paramātma is endowed with acintya-adbhuta-śakti (inconceivable, wondrous power), and He is capable of performing the impossible (aghaṭita-ghaṭanā-paṭu). Because of this kind of divine power, non-difference (abheda) exists within Bhagavān.
Thus, using the phrase “sa ekaḥ parameśvaraḥ” ("He alone is the Supreme Lord"), Śrī Gurusārvabhauma (Śrī Rāghavendra Swāmī), through his dazzling wisdom (prajñā-tāṇḍava - ಪ್ರಜ್ಞಾ ತಾಂಡವ) and brilliance (pratibhā), has interpreted many such doctrinal truths (prameyas). In this way, for each and every word, Śrī Rāya has provided multiple interpretive suggestions, exhibiting unparalleled skill in commentary and rendering great service to the seekers of philosophical truth (tattva-jijñāsus).
Thus, Śrī Gurusārvabhauma composed extraordinary ṭippaṇis (glosses) on the Vedas, Upaniṣads, Gītā, Purāṇas, and the Dvaita bhāṣyas and ṭīkās, and through his writings clearly conveyed the genuine intentions of the sūtrakāras (authors of the sūtras), bhāṣyakāras (commentators), and ṭīkākāras (sub-commentators), thereby doing immense service to all noble souls (sujīvas) eligible for liberation (mukti).
We believe that Śrī Gururāja himself will soon fulfill our wish of introducing all his works and bless us. Beginning from Hamsa-nāmaka Paramātma, the unbroken stream of knowledge (jñāna-paramparā), which was firmly reestablished by Śrī Vedavyāsa, has been preserved and nurtured, and this Vedic-Vaiṣṇava tradition has now come to fruition, as stated in:
“adya śrī-rāghavendrād vilasati phalito madhva-siddhānta-śākhī”
("Today, from Śrī Rāghavendra shines the fruit-laden branch of Madhva Siddhānta").
Thanks to Śrī Gurusārvabhauma’s immense contribution, all noble beings are now able to savor and rejoice in that fruit. Scholars and the devout remain ever grateful for this enormous service.
Śrī Vidyādevī once gave darśana to Śrī Gururāja and said:
“You are not only capable of composing such works now, but in the future as well, no one in the world of scholars besides you will be capable.
There is no one now or in the future among the assemblies of learned men equal to you in knowledge.”
Declaring this, she instructed and blessed him. The result of that instruction is today being experienced and enjoyed directly by the global community of scholars and noble souls—thus we conclude.
괄㙒ʟ곬㙒ʟ