The Fifth Delight
Shri Raghavendra Gurusarvabhauma
103. Śrī Rāyaru
During Śrī Rāghavendra Swāmī’s 42-year tenure as head of the Maṭha, his multifaceted scholarship, authorship of profound works, victorious debates with rival philosophers, establishment of doctrinal truths, mastery in teaching and discourse, upliftment of disciples and devotees, service to the suffering, poor, and marginalized, and the revelation of countless divine miracles earned him unparalleled reverence.
Because of these noble qualities, scholars, kings, commoners, and disciples began referring to him affectionately and respectfully as "Śrī Rāyaru". The term "Rāyaru" is not just a mark of high esteem—it is a sacred and dignified title, deeply rooted in Vedic tradition.
In the Vedas and Upaniṣads:
The syllable "Ra" refers to Goddess Sarasvatī, the goddess of speech and wisdom.
The term "Rāya" is used to address Vāyu Deva, the deity of life force and breath.
In this tradition, the incarnations of Vāyu Deva, such as:
Madhvācārya – the founder of the Dvaita school, is called “Madhva Rāyaru” or “Ācārya Rāyaru”,
Śrī Jayatīrtha, the Indra-empowered author of authoritative commentaries, is called “Jaya Rāyaru” or “Ṭīkā Rāyaru”,
Śrī Lakṣmīnārāyaṇa Muni, a portion of Dhruva and an exemplary jñānī, is known as “Śrīpāda Rāyaru”,
Śrī Vyāsarāja, endowed with divine speech and the essence of Prahlāda, is revered as “Vyāsa Rāyaru” or “Candrikā Rāyaru.”
Thus, the affectionate and respectful address "Rāyaru" has become a traditional and revered title for divine spiritual masters.
In keeping with this lineage, Śrī Rāghavendra Tīrtha came to be revered by all—scholars and laypeople alike—as:
“Rāghavendra Rāyaru”,
“Mantralaya Rāyaru”, and
“Śrī Rāyaru.”
Just as emperors and kings in Karnataka’s history were called Rāyaru, so too was Śrī Rāghavendra Swāmī naturally addressed as Rāyaru, since he was indeed a sovereign of the spiritual Dvaita samrajya (kingdom of truth and devotion).
This title, thus, was not only appropriate but also universally accepted.
From scriptural etymologies (śāstrīya vyutpatti) as well, the glory and depth of the word "Rāyaru" becomes evident. For the joy of noble-hearted devotees, a few classical derivations are presented below to highlight the greatness of this title:
1. Derivation from Hamsa-Nāmaka Paramātma (Supreme Being):
"Rāti sujanam iti rāḥ, sa ca asau eti sukham aneneti yogena aya-śabda-vācya satkarma rājayati prakāśayatīti ‘ayarḥ’, sa asau ‘ayarḥ’ śrībhagavān hamsanāmaka paramātmā saḥ asmin virājate iti ‘Rāyaraḥ’."
Meaning:
One who grants joy to noble beings,
One who reveals righteous conduct,
One who is the giver of mokṣa and the teacher of dharma
is none other than Śrī Bhagavān Hamsanāmaka Paramātmā.
When that Lord resides and shines within His lineal torchbearer Śrī Rāghavendra Swāmī, He is rightfully called Rāyaru.
2. Rāyaḥ as One Who Leads to Mokṣa:
"Ram mokṣa-sādhana-bhagavantaṁ ā samyak yāti jānāti iti rāyaḥ."
"Ra" refers to mokṣa, and
"Ya" means one who leads or attains.
Thus, Rāyaḥ is one who knows the Lord completely, or one who leads others to Him.
"Rāyaḥ saḥ ratnaḥ" – the one endowed with such supreme knowledge is a jewel among men.
As per the śrutis, Vāyu is the one who delivers souls to Bhagavān: "Dīnaṁ dūnam anāthaṁ śaraṇāgatam enam uddhara"
Meaning:
Vāyu lifts up the humble and surrendered soul and guides it to the Supreme Lord. That Vāyu, manifest and radiant across all three worlds, is ever present in Śrī Rāghavendra, hence he is Rāyaru.
3. Rāyaru as the Vāyu-Saṁnidhāna (Abode of Vāyu):
According to the scriptures:
“Mad-bhaktāḥ svāmanuvratāḥ, tvāṁ ca māṁ ca smaran kāle karma-bandhātma-mucyate.”
The one who remembers the Lord and His devotee, even at the time of death, is freed from bondage.
"Rāyaḥ = Śrī Vāyuḥ",
who is always filled with divine speech (vāg-dāveśa),
and thus Rāyaru = Rāyaḥ + Ishvara + Ayarḥ
(One in whom Vāyu's power is ever active, who brings the jīva to Paramātma).
According to Śrī Parimala Ācārya, supported by the Vedic statement:
"Prahlādo vai Kāyādhavaḥ - ಕಾಯಾಧವಃ " –
meaning Prahlāda himself incarnates as Śrī Rāghavendra,
this immense divine presence in Śrī Rāghavendra justifies the use of the word Rāyaru.
4. Because Śeṣa–Indra–Vāyu Amśas Reside in Him:
"Yukta-yogena Rāyaḥ Śrī Vāyuḥ. Saḥ gurur eteṣām asi iti Rāyāḥ."
ಯುಕ್ತಯೋಗೇನ ರಾಯಃ ಶ್ರೀ ವಾಯುಃ। ಸಃ ಗುರುರೇತೇಷಾಂ ಅಸಿ ಇತಿ ರಾಯಃ।
That is, those like Śrī Padmanābha Tīrtha, who were direct disciples of Śrī Madhvācārya and embodiments of Śeṣa and Indra, are renowned as Rāyaru.
Since Śrī Rāghavendra Swāmī is the spiritual successor and host to these divine presences, he too is reverently addressed as Rāyaru.
5. He Who Delights in Śrī Vāyu Deva:
"Rāye Śrī Vāyu-deve ramate iti Rāyaraḥ"
ರಾಯೇ ಶ್ರೀ ವಾಯುದೇವೇ ರಮತೇ ಇತಿ ರಾಯರಃ
That is, one who rejoices in Śrī Vāyu Deva, who is absorbed in his essence—such a being is Rāyaraḥ, and Śrī Rāghavendra, being so, is Rāyaru.
From all these five derivations, we conclude:
The Hamsa-nāmaka Paramātma (Supreme Lord) shines within his lineage torchbearer Śrī Rāghavendra.
He is endowed with the true knowledge of the Lord, leads others to mokṣa, and is ever filled with the divine power of Śrī Vāyu.
Great saints like Śrī Padmanābha and Śrī Jayatīrtha dwell in him, and
He constantly delights in Śrī Vāyu Deva.
Thus, he is rightly and reverently called “Śrī Rāyaru.”
It is therefore most fitting, sacred, and honorable to call his maṭha: “Śrī Rāyaru’s Maṭha.”
Let us too, from the next chapters onwards, refer to this great universal benefactor and embodiment of divine energy, as Śrī Rāyaru, and be blessed.