The Fifth Delight
Shri Raghavendra Gurusarvabhauma
65. Coronation of Sri Raghavendra Tirtharu as the Emperor of Vedanta
The palace of Tanjore is adorned with fresh mango-leaf festoons, banana stalks, colorful flag canopies, and floral garlands, making it resplendent. The Pranava Dhvaja (sacred Om flag) flutters majestically atop the royal palace spire. Looking at it, one is reminded of a profound thought:
"Even in my infancy, I (the Omkāra) symbolized the Supreme Brahman, the Lord of the Universe, whose infinite auspicious qualities are extolled by the eternal Vedas. Today, one who realized this truth as a child, one who has engaged in deep meditation and penance, and who has composed commentaries on the three Vedas that are otherwise impenetrable, is ascending the Paramahaṁsa Guru Throne to guide noble souls toward the ultimate goal—liberation in the eternal bliss of the Supreme Lord!"
It is as if the Pranava Dhvaja itself is waving and calling out—
"O virtuous ones! Come, witness this grand event and attain the fulfillment of your lives!"
The grandeur of the royal assembly hall is beyond description. The expansive auditorium is exquisitely decorated, captivating the minds and hearts of all who gaze upon it. From the ceiling, beautiful multicolored glass chandeliers, lanterns, and gem-studded candelabras hang gracefully, radiating brilliance akin to the celestial constellations and planetary clusters. The intricate floral arrangements of rare gems sparkle like the rising sun and moon, enchanting the onlookers.
The hall is illuminated with suspended garlands of pearls and floral wreaths, which enhance the divine beauty of the celestial setting, leaving one in awe rather than attempting to describe it.
The eight majestic pillars of the grand assembly, adorned with artistic carvings, stand tall like the eight guardian elephants supporting the directions of the universe. The royal stage, vast and elevated, gleams like the Milk Ocean in its pristine brilliance.
At the center stands the Golden Throne of Victory in Vedānta, decorated with golden swans, five auspicious water pots, and thousands of suspended gems, radiating the splendor of a serpent-hooded Ananta Śeṣa, the cosmic serpent supporting the universe.
The jeweled festoons, resembling the morning sun’s crimson rays, mesmerize the spectators. Seated nearby, awaiting the coronation, is the illustrious Śrī Sudhīndra Yati, his radiant lotus-like face beaming with joy.
On the left side of the throne, seated on golden and silver thrones, are King Raghunātha Bhūpāla, the Crown Prince of Madurai, Tirumala Nāyaka, along with representatives of the Mysore kingdom, provincial chieftains, ministers, commanders, and noble dignitaries of the royal court. The council of wise men and noblemen of the capital are also seated on exquisite chairs, witnessing this historic occasion.
1. Pranava Dhvaja (Omkāra Flag) Symbolism:
The Omkāra (ॐ) represents the Supreme Brahman, whose glory is revealed through the Vedas.
Its presence signifies the coronation of a saintly scholar who has attained supreme knowledge and is now leading others to enlightenment.
2. The Throne Representing Ananta Śeṣa:
The golden throne adorned with a thousand-hooded serpent motif represents Śeṣa Nāga, the cosmic serpent on whom Lord Viṣṇu rests.
This symbolizes stability, wisdom, and the eternal support of the Guru Pīṭha (spiritual throne).
3. Garlands Representing the Sun and Moon:
The suspended garlands resembling the sunrise and moonlight reflect divine illumination and knowledge spreading across the world, much like the teachings of a great saint.
This passage captures the majestic coronation of Śrī Venkatanātha as the head of the Vedānta empire, an event of spiritual, scholarly, and royal significance.
On the right side of the grand stage, seated in orderly rows, were the eminent scholars of the royal court, the esteemed pandits of the Śrīmaṭha, poets, and devout followers of dharma. In the front section of the stage, four smaller platforms gleamed brightly, occupied by Vedic scholars, Haridāsas (spiritual bards), vocalists, and instrumentalists such as Vīṇā and Vēṇu - ವೇಣು (Flute)players.
Leading up to these platforms, a grand pathway extending to the royal entrance was adorned with rows of jewel-encrusted pillars (Ratna-Kambhas). To the left, seats were occupied by Vedic and worldly scholars from various regions, including those from Tanjore. To the right, the seats were taken by noblewomen from royal families, renowned musicians, and literary artists of the capital.
Behind the main stage, within the curtained enclosures, were seated the queens and women of the royal household, along with key members of the inner palace retinue. From the royal gates to the main stage, armed guards dressed in uniform stood in disciplined formation, ensuring order.
In front of the main stage, the gatekeepers of both the royal court and the grand monastery, adorned with gold and silver staffs, stood in majestic readiness. The resplendent royal assembly, with all its grandeur, radiated like the celestial court of Indra, filling the atmosphere with immense joy and reverence.
Śrī Sudhīndra Tīrtha, the revered Guru, was eagerly awaiting the arrival of the new ascetic, engaging in conversation with his close disciples. Following the orders of King Raghunātha Bhūpāla, ministers, military commanders, eminent scholars, and the royal priests stood near the royal gate with sacred pots (Pūrṇa Kumbhas), ready to receive and welcome the newly initiated ascetic with great honor.
Thousands of men and women, unable to gain entry into the royal assembly hall, lined up along the outer sections of the palace, anxiously waiting for a glimpse of the new saint. Mounted cavalry units patrolled the area to manage the growing crowds, while hundreds of armed soldiers in uniform stood in two rows along the main path.
The magnificent display of colors, joyous celebrations, and the festive atmosphere were beyond description!
From a distance, the victory trumpets (Kahaḷe - ಕಹಳೆ), war drums (Dundubhi), auspicious music, and resonant chants of the Vedas began to echo through the air! The citizens stood cheering with excitement.
Accompanied by the entire council of scholars, dignitaries, and monastery officials, the newly anointed saint, seated in a golden palanquin, radiated with divine splendor, resembling none other than Śrī Dattātreya Himself.
The public erupted in joyful chants as loud drums and musical instruments resounded from the royal orchestra. The palanquin, carrying the saintly ascetic, approached the royal gates.
At that moment, as the Vedic chants intensified, Śrī Yajñanārāyaṇa Dīkṣita, along with the royal priests, honored the new Guru with sacred offerings (Hastalāghava - ಹಸ್ತಲಾಘವ, ritualistic hand gestures of reverence). The ministers and commanders of the army bowed deeply, offering their salutations and welcome.
As a sign of utmost respect, the chief ministers and commanders themselves held golden-handled chamara fans, waving them gently. Śrī Rāmacandra Ācārya and Lakṣmīnṛsiṁha Ācārya carried the sacred yak-tail whisks and followed closely behind the new ascetic.
At the front of the procession, four golden-staff bearers (Suvarṇa Daṇḍa-dhāris) led the way. Near the royal gate, auspicious women performed the Arati (ritual waving of lamps). To ward off any negative influences, the palace attendants broke earthen pots, a traditional gesture for clearing obstacles and inviting divine blessings.
As the newly anointed Yati entered the royal assembly, with a gentle smile gracing his face, the scene evoked the memory of the legendary Sage Vasiṣṭha entering the court of King Daśaratha.
The sacred steps of the newly anointed ascetic, resembling the soft red glow of the rising sun, illuminated the royal assembly with their divine radiance, signifying the dawn of a new spiritual era. His presence was like the divine descent of an enlightened soul, heralding the upliftment of noble beings.
As Śrī Vēṅkaṭanātha ascended to the Paramahaṁsa order, his glorious figure was perceived as the fruition of the forty-five years of unbroken penance of Śrī Sudhīndra Tīrtha, materializing in divine form!
With a majestic and dignified gait, the young Yati, versed in the Vedas and all sacred scriptures, exuded an aura of auspiciousness. As he walked gracefully, accompanied by devoted disciples, his serene gaze spread divine blessings throughout the grand assembly.
Draped in saffron robes, carrying the sacred staff (Daṇḍa) and water vessel (Kamaṇḍalu), with Urdhva Puṇḍra (sacred vertical markings) on his forehead, and adorned with a Tulasi-mālā (holy basil beads), the new ascetic manifested the very embodiment of renunciation. His glorious presence, divine charisma, majestic demeanor, unparalleled radiance, and profound wisdom captured the hearts and eyes of all the assembled noble souls.
The serene countenance of the holy saint, gleaming with the fiery brilliance of the rising sun, the luster of gold, and the soothing radiance of moonlight, evoked profound spiritual joy in the assembly, sending waves of bliss through the gathering of devotees and scholars.
Thus, captivating the hearts and minds of all noble souls, the newly initiated Yati ascended the great ceremonial stage and prostrated reverently at the lotus feet of Śrī Sudhīndra Tīrtha.
After Rāmacandra Ācārya and the monastery priests had also ascended the stage, in accordance with tradition, the ritual proceedings had to be conducted in seclusion. The golden-staff-bearing gatekeepers then drew the ceremonial curtains around the main stage.
Following the instructions of Śrī Sudhīndra Tīrtha, the monastic priests performed the ceremonial Guru Pāda Pūjā (sacred foot-washing ritual).
The newly anointed Yati then, as per tradition, performed the sacred foot ablution of Śrī Madhvācārya (symbolically), followed by that of his Guru Śrī Sudhīndra Tīrtha.
After purifying the Guru’s feet in a silver basin, he collected the sacred water (Pāda Tīrtha) in a golden vessel, first offering it to his Guru, and then sprinkling it upon himself.
Subsequently, the new ascetic carefully wiped the Guru’s feet with a sacred cloth.
Chanting the Vedic mantra:
"Abhivastā Suvasanānṛṣābhidhēnō Subhagāḥ Prayamānāḥ |
Abhichandrā vartamānō Hiraṇyāchāg Rathiṇō Dēvasōmaḥ"
Abhivastā – ಅಭಿವಸ್ತಾ – One who is well-clothed or well-adorned.
Suvasanāḥ - ಸುವಸನಾ – Those who are beautifully dressed or well-attired.
Ṛṣābhidhēnō – ನೃಷಾಭಿಧೇನೋ – Possibly referring to a powerful or leading sage (ṛṣi) or spiritual leader.
Subhagāḥ - ಸುಭಗಾಃ – Fortunate, blessed, or auspicious ones.
Prayamānāḥ - ಪ್ರಯಮಾನಾಃ – Those who are advancing or proceeding (towards something holy or divine).
Abhichandrā – ಅಭಿಚಂದ್ರಾ – Related to the moon or celestial illumination.
Vartamānō – ವರ್ತಮಾನೋ – Existing or being present.
Hiraṇyāchāg – ಹಿರಣ್ಯಾಚಾಗ್ – Hiraṇya (golden) + Achāg (perhaps referring to a sacrificial ritual involving a golden element).
Rathiṇō – ರಥಿನೋ – Charioteers, warriors, or leaders.
Dēvasōmaḥ - ದೇವಸೋಮಃ – Soma, the divine nectar or offering, associated with the gods.
he draped a sacred shawl over the Guru’s shoulders.
Taking a golden platter filled with fruits and flower garlands, he recited:
"Yāḥ Phalanīryāḥ Aphalā Apushpāyāścha Pushpaṇī! - ಯಾಃ ಫಲನೀದ್ಯಾಃ ಅಫಲಾ ಅಪುಷ್ಪಾಯಾಶ್ಚ ಪುಷ್ಪಣೀ!
Bṛhaspatiḥ Prasūtāstāno Muñchatvaghasaḥ" - ಬೃಹಸ್ಪತಿಃ ಪ್ರಸೂತಾಸ್ತಾನೋ ಮುಂಚತ್ವಘಸಃ
May those fruits that are unripe, fruitless, or flowerless, which have been created by Bṛhaspati, be released from us as imperfections or obstacles.
and presented it to his Guru as an offering.
After the Guru touched the sacred platter, the newly anointed Yati placed a garland around his Guru’s neck and performed the sacred Arati with golden lamps, waving them in reverence at the Guru’s sacred feet.
As the scholars chanted:
"Sudarśana Mahājvāla Kōṭisūrya Samaprabha! - ಸುದರ್ಶನ ಮಹಾಜ್ವಾಲ ಕೋಟಿಸೂರ್ಯ ಸಮಪ್ರಭ!
Ajñānāndhatamē Nityaṁ Viśarmārgaṁ Pradarśaya || - ಅಜ್ಞಾನಾಂಧತಮೇ ನಿತ್ಯಂ ವಿಶರ್ಮಾರ್ಗಂ ಪ್ರದರ್ಶಯ ||
Pāñcajanya Janiddāna Dhvansapātaka Sanchaya | - ಪಾಂಚಜನ್ಯ ಜನಿದ್ದಾನ ಧ್ವಂಸಪಾತಕ ಸಂಕಚಯ |
Trāhi Māṁ Pāpinaṁ Ghōrasamsārārṇava Pātinam ||" - ತ್ರಾಹಿ ಮಾಂ ಪಾಪಿನಂ ಘೋರಸಂಸಾರಾರ್ಣವ ಪಾತಿನಂ ||
O Sudarshana, the great blazing wheel, shining like millions of suns!
Forever dispel the blinding darkness of ignorance and show the path of righteousness.
O Pāñcajanya (the divine conch), born of the ocean, destroyer of sins!
Protect me, a sinner, who is drowning in the dreadful ocean of worldly existence.
Śrī Sudhīndra Tīrtha then bestowed upon his beloved disciple the sacred initiation by imprinting the fiery marks of the Sudarśana Chakra and Pāñcajanya Śaṅkha on both his shoulders.
With supreme bliss filling his heart, the newly anointed ascetic approached his Guru Śrī Sudhīndra Tīrtha with humility and devotion. Holding a sacrificial twig (Samit) in his hands, he knelt on his right knee, and with a reverential tone, he recited:
"Prāyastha Chō Jagannātha Gurō Samsāravanā | - ಪ್ರಾಯಸ್ಥ ಛೋ ಜಗನ್ನಾಥ ಗುರೋ ಸಂಸಾರವನಾ
Dagdhaṁ Māṁ Kāladaṣṭaṁ Cha Tvāmahaṁ Śaraṇaṁ Gataḥ || - ದಗ್ಧಂ ಮಾಂ ಕಾಲದಷ್ಟಂ ಚ ತ್ವಾಮಹಂ ಶರಣಂ ಗತಃ
Yō Brahmāṇaṁ Vidadhāti Pūrvaṁ Yō Vai Vēdāṁścha Prahiṇōti Tasmāi | - ಯೋ ಬ್ರಹ್ಮಾಣಂ ವಿದಧಾತಿ ಪೂರ್ವಂ ಯೋ ವೈ ವೇದಾಂಶ್ಚ ಪ್ರಹಿಣೋತಿ ತಸ್ಮೈ
Taṁ Ha Dēvamātma Buddhiprakāśaṁ Mumukṣurvai Śaraṇamahaṁ Prapadyē ||" - ತಂ ಹ ದೇವಮಾತ್ಮ ಬುದ್ಧಿಪ್ರಕಾಶಂ ಮುಮುಕ್ಷುರ್ವೈ ಶರಣಮಹಂ ಪ್ರಪದ್ಯೇ
“O Supreme Lord! O Guru! This forest of Samsāra (worldly existence) has scorched me with its flames, and I am tormented by the venom of time and death. Helpless, I seek refuge in you. Protect me! The one who, at the very beginning of creation, created the four-faced Brahmā and imparted the Vedas to him—the Supreme Being, the illuminator of self-knowledge, the one endowed with divine play and transcendental attributes—to Him, I surrender as a seeker of liberation.”
Then, grasping the feet of his Guru, he pleaded:
"Adhīhi Bhagavō Brahma" - ಅಧೀಹಿ ಭಗವೋ ಬ್ರಹ್ಮ
("O venerable Guru, the knower of the origins and dissolution of creation, of the coming and going of the five elements, of knowledge and ignorance, of that which is eternal and that which is perishable—please impart to me the supreme knowledge of Brahman, which is endowed with the six divine opulences of prosperity, strength, fame, wisdom, knowledge, and detachment.")
At the auspicious hour determined by the scholars of Jyotiṣa (Vedic astrology) and confirmed by Guru’s divine insight, Śrī Sudhīndra Tīrtha, with a heart filled with divine joy, prepared for the sacred ritual.
As the assembly of learned scholars chanted the Vedic hymns, the Guru, deeply meditating upon Śrī Mūla Rāma, Veda Vyāsa, and Śrī Madhvācārya, consecrated a sacred conch (Śaṅkha) filled with purified water by reciting twelve sacred Praṇavas (Oṁkāras).
Then, sprinkling the sanctified water upon his disciple, he recited the Śānti Mantras (hymns for peace):
"Śaṁ Nō Mitraṁ Varuṇaḥ" - ಶಂ ನೋ ಮಿತ್ರಂ ವರುಣಃ
May Mitra and Varuṇa (the divine deities) bless us with peace and well-being.
He then placed his right palm over the disciple’s right palm, and while chanting the Puruṣa Sūkta, he placed his hand upon the disciple’s heart, saying:
"Mama Vratē Hṛdayaṁ Tē Dadāmi" - ಮಮ ವ್ರತೇ ಹೃದಯಂ ತೇ ದದಾಮಿ
("I bestow my heart, my resolve, and my vows unto you.")
Then, with divine intent, Śrī Sudhīndra Tīrtha whispered the sacred Pranava Mantra (Oṁ) into his disciple’s right ear, a privilege so rare that even celestial beings could not attain it.
Following this, he initiated his disciple into the sacred lineages of divine mantras:
Hamsa, Hayagrīva, Vyāsa, Rāma, Narahari, Kṛṣṇa, Dhanvantari, Nārāyaṇa, and Vāsudeva Mantras
Śrī Hanumān, Bhīma, and Madhva Mantras
He then taught the disciple the sixty-four traditional arts and formally introduced him to the study of the Vedānta Mīmāṁsā, beginning with:
"Oṁ Oṁ Athāto Brahmajijñāsā Oṁ" - ಓಂ ಓಂ ಅಥಾತೋ ಬ್ರಹ್ಮಜಿಜ್ಞಾಸಾ ಓಂ
("Now, therefore, the inquiry into Brahman begins.")
and culminating in:
"Oṁ Anāvṛttiḥ Śabdān Anāvṛttiḥ Śabdāt Oṁ" - ಓಂ ಅನಾವೃತ್ತಿಃ ಶಬ್ದಾನ್ ಅನಾವೃತ್ತಿಃ ಶಬ್ದಾತ್ ಓಂ
("There is no return (to the cycle of birth and death) for the realized soul, for the scriptures declare it so.")
Then, Śrī Sudhīndra Tīrtha imparted the meditative hymns for the deities enshrined in Śrī Madhvācārya’s lineage:
Śrī Mūla Rāma
Śrī Digvijaya Rāma
Śrī Jaya Rāma
Finally, bestowing the consecrated rice (Phala Mantrākṣata) upon his disciple’s head, the Guru raised his divine hands, tears of joy welling in his eyes, and blessed him wholeheartedly.
As the curtains were drawn open, the assembled scholars erupted into a thunderous recitation of the Vedas, the victory conches sounded, bells resounded, and the royal court resounded with cries of triumph.
With great reverence, Śrī Sudhīndra Tīrtha grasped the hands of his beloved disciple, leading him towards the Dīgvijaya Vidyā Siṁhāsana—the throne of Vedānta sovereignty, where he was to be formally anointed.
Seated upon the throne of transcendental wisdom, the newly anointed Yati closed his eyes, meditating upon the divine lineage of Śrī Mūla Rāma, Śrī Veda Vyāsa, Śrī Madhvācārya, and the unbroken paramparā of Gurus leading up to Śrī Padmanābha and Śrī Vijayīndra Tīrtha.
Thus, the light of pure wisdom now illuminated the throne of Vedānta, as Śrī Vēṅkaṭanātha ascended to the glorious spiritual dominion of Śrī Madhvācārya’s legacy.
Then, the authorities of Śrī Maṭha made a formal announcement:
"Now, the revered Guru Śrī Sudhīndra Tīrtha will bestow a new name upon his beloved disciple, the newly anointed ascetic, and enthrone him upon the great Dwaita Samrājya Vidyā Siṁhāsana (throne of Vedānta sovereignty) with a grand coronation, blessing him with divine authority."
Upon hearing this, the entire assembly stood up in excitement and reverence, joining their hands in devotional anticipation to witness this sacred ceremony.
Śrī Sudhīndra Tīrtha, while addressing the gathering, elaborated on the profound significance of the name that had been revealed to him in a divine dream by Śrī Mūla Rāghupati (Śrī Rāma) and Śrī Veda Vyāsa. He explained that the name chosen would eradicate all misfortunes and sins, grant fulfillment of all noble desires, and shine forth with the radiance of divine grace.
Then, he bestowed the supremely auspicious name upon his worthy disciple, inspired by the glory of Lord Rāma—the jewel of the Raghu dynasty—and by Śrī Hanuman, the avatar of Vāyu Deva, the supreme embodiment of devotion, wisdom, and strength.
Thus, the newly anointed ascetic was honored with the name:
“Śrī Rāghavēndra Tīrtha Śrīpādaṅgalavaru”
With deep affection and divine authority, Śrī Sudhīndra Tīrtha showered his disciple with immense blessings, proclaiming:
"May this beloved disciple of ours, Śrī Rāghavēndra Tīrtha Śrīpādaṅgalavaru, become the master of all divine and material wealth, just like Kubēra, the lord of inexhaustible treasures!
May he radiate auspiciousness like Śrī Rāma, the supreme source of universal welfare!
Like the river of Śrī Rāma’s compassion, may he be ever dedicated to the upliftment of the world!
May he be a master of meditative worship, supremely independent in all scriptural knowledge, and the emperor among ascetics, just as Śrī Surēndra Tīrtha was!
May he dispel the darkness of false doctrines like the sun that destroys ignorance, and may he nourish the lotus of Vaiṣṇava Dharma, becoming a beacon of wisdom and spiritual radiance!
May he be an unmatched scholar, well-versed in over four hundred advanced scriptural compositions, shining as the unparalleled moon of Vedānta wisdom!
Like our revered Guru Śrī Vijayīndra Tīrtha, may he be adorned with impeccable renown!
Just as a lion effortlessly subdues a rogue elephant, may he crush the arrogance of heretical thinkers, and may he stand as the foremost debater in philosophical battles, effortlessly defeating the opponents of truth!
Like Śrī Sudhīndra Tīrtha, may he be a master of Vedic dialectics, a compassionate guide for humanity, and a guardian of eternal wisdom!
May our exalted disciple, Śrī Rāghavēndra Tīrtha Śrīpādaṅgalavaru, prosper immensely in all divine pursuits!"
Overwhelmed with divine joy, Śrī Sudhīndra Tīrtha's eyes filled with tears as he lovingly embraced his disciple, blessing him wholeheartedly. The assembly erupted in celebration, glorifying the ascension of Śrī Rāghavēndra Tīrtha to the throne of Dwaita Vedānta.
Thus, in the hallowed tradition of Śrī Madhvācārya, Śrī Rāghavēndra Tīrtha was now formally coronated as the supreme beacon of wisdom, devotion, and ascetic authority, destined to guide countless souls toward spiritual enlightenment.
Following this, Śrī Sudhīndra Guru placed a golden platter on the head of Śrī Rāghavēndra Tīrtha Śrīpādāṅgalavaru, containing the idols of Śrī Rāma, Śrī Kṛṣṇa, and Śrī Vēdavyāsa, along with Śālagrāma idols and ācārya icons. Sacred lotus flowers, pearls, and nine precious gems were placed in several conch shells, and with holy water, an abhisheka (ritual bathing) was performed on the crown of Śrī Rāghavēndra Tīrtha, as the sacred Puruṣasūkta mantras were recited.
At the same time, the entire assembly of scholars and devotees reverently chanted:
"Bhagavān said: O mighty-armed one! Listen again to my supreme words, which I shall speak for your benefit, as you are dear to me!" (Bhagavad Gītā)
They also recited the 15th chapter of the Bhagavad Gītā, which begins:
"There is an imperishable Aśvattha - ಅಶ್ವತ್ತ tree, with its roots above and branches below. Its leaves are the Vedic hymns, and one who knows this tree is truly a knower of the Vedas."
Further, the episode from Śrī Sumadhva Vijaya was read aloud, narrating how Śrī Achyutaprekṣa Ācārya coronated Śrī Madhvācārya as the Emperor of Vedānta Knowledge and Philosophy:
"With a resolute mind, Śrī Madhvācārya was enthroned by his Guru to rule over the empire of Vedānta, with divine conches filled with sacred waters performing the abhiṣeka."
As these rituals unfolded, a majestic atmosphere filled the royal court.
Vedic hymns reverberated throughout the grand assembly.
Musical instruments such as drums, trumpets, conches, and cymbals resounded in unison.
Haridāsa devotees joyously danced and sang in praise of Śrī Hari.
Court musicians rendered melodious songs in divine ragas.
Vīṇā, flute, and mṛdaṅga players performed with great skill.
Devotees showered flowers and sacred grains upon Śrī Rāghavēndra Guru, celebrating his coronation.
The assembled Brahmin scholars enthusiastically chanted victory slogans.
The royal cannon batteries of the Tanjāvūr palace fired thirty-one rounds, signifying the imperial coronation of Śrī Rāghavēndra Tīrtha.
The sounds of chanting, music, and celebrations merged into one, reverberating across the ten directions, seemingly piercing the very sky.
With supreme joy, Śrī Sudhīndra Tīrtha, on the auspicious day of Phālguna Śukla Dvitīyā (March 1621 CE), in the Śālīvāhana Śaka year 1543, formally installed Śrī Rāghavēndra Tīrtha as the Sovereign Emperor of the Dvaita Vedānta Empire and blessed him abundantly.
He commanded:
"Beloved disciple! In the future, when the time is right, you must select and initiate a worthy successor to this sacred throne in the great lineage of Śrī Madhvācārya and continue the divine tradition of the Maṭha (monastic order), bringing glory to this esteemed institution."
With humble reverence, Śrī Rāghavēndra Tīrtha bowed and replied:
"I accept this sacred command of my Guru with utmost devotion."
Then, Śrī Sudhīndra Tīrtha ceremoniously handed over to Śrī Rāghavēndra Tīrtha the sacred relics and scriptures of the Maṭha, including:
The revered silver casket, containing the Maṭha's chief deities:
Śrī Mūlarāma
Śrī Digvijaya Rāma
Śrī Jaya Rāma
Two Vyāsa Muṣṭikās (sacred fists of Vyāsa)
Ratnagarbha Śālagrāma (sacred stone with divine energy)
Balamuri Śaṅkha (auspicious conch)
The treasured silver chest, containing the entire scriptural collection of the Maṭha
Symbols of monastic and royal authority:
White royal umbrella (Śvētacchatra)
The holy insignia of Āptāgiri - ಆಪ್ತಾಗಿರಿ
Chowries & peacock fans (Chāmara)
A golden palanquin (Suvarṇa Pālakī)
A golden elephant howdah (Suvarṇa Ambāri)
Ornate fan (Mēne - ಮೇನೆ)
Daylight lamps (Hagaludīvaṭike)
Hand-held golden lamps (Karadīpa)
Four types of divine musical instruments
Sacred battle trumpets like Śaṅkha, Dhavaḷa, Bhēri, Ḍhakkā, and Kahaḷē
Four golden and silver-staffed bearers (Suvarṇa-Rajata Daṇḍadhārīs)
Two golden lion-faced scepter-bearers (Siṁhamukha-Alankṛta Suvarṇa Daṇḍadhārīs)
Tāḷastuti reciters
Royal bards (Mādhima - ಮಾಧಿಮ and Māgadha groups)
Thus, Śrī Rāghavēndra Tīrtha ascended to the illustrious throne of Vedānta, holding divine and regal authority, destined to shine eternally in the annals of spiritual history.
As each royal insignia was presented, the respective bearers of these honors stepped forward in front of the grand throne, bowed reverently, and then moved aside.
When the white umbrella and fly-whisks (Śvētacchatra-Chāmara) were brought, King Raghunātha Nāyaka and Tirumala Nāyaka themselves waved two fly-whisks to honor the new Jagadguru before bowing to him.
The palanquin and elephant howdah were ceremoniously brought forward, and the bearers bowed before the Guru before departing.
A silver-staffed ceremonial lamp-bearer stepped onto the royal platform and, holding up the silver-handled torch, offered salutations.
A bearer of the golden and silver-staffed lanterns climbed onto the stage, raised his hand, and solemnly proclaimed, "Parāk! Parāk!" (A declaration of reverence and victory).
Similarly, the golden and silver scepter-bearers, stepping forward, bowed deeply and proclaimed loudly, "Parāk - ಪರಾಕ್! Swāmī Parāk!"
The court musicians, Tāḷa-stuti reciters, and Vedic scholars also stepped forward in reverence, offering their honors.
Then, two royal bards (Vandhī & Māgadha reciters) stood on either side of the royal dais, folded their hands, and proclaimed the Guru’s grand titles:
"Victory! Victory! To the most exalted Paramahaṁsa Parivrājakācārya - ಪರಿವ್ರಾಜಕಾಚಾರ್ಯ!"
Master of the boundless ocean of Vedic scriptures and philosophical wisdom!
Supreme authority in Yama (self-restraint), Niyama (observance), Āsana (posture), Prāṇāyāma (breath control), Pratyāhāra (withdrawal), Dhyāna (meditation), Dhāraṇā (concentration), and Samādhi (absolute absorption in the divine)!
Illustrious ācārya of the six orthodox schools of Indian philosophy!
Sovereign Emperor of all sacred knowledge (Vidyā-Chakravartin)!
Absolute master of all branches of knowledge (Sarvatantra-Svatantra)!
Supreme scholar of the sixty-four divine arts!
A veritable five-headed lion to the intoxicated wild elephants of heretical philosophies!
Emperor upon the exalted Vyākhyāna-Siṁhāsana (Throne of Commentary & Discourse)!
Eternal protector and re-establisher of the authentic Vedic and Vaiṣṇava Siddhānta!
A thousand-rayed sun dispersing the deep darkness of heretical ignorance!
Great spiritual guide of all theistic traditions!
Presiding Pontiff of the divine wisdom-seat established by Śrī Madhvācārya!
Sovereign Pontiff of Śrī Madhvācārya’s Supreme Monastic Institution!
Most revered Guru of the Dvaita School of Vedānta!
Torchbearer of the exalted lineage of Śrī Kavi-Indra Yati Pūṅgava, presiding over the illustrious Southern Monastic Throne!
Universal Spiritual Teacher of the entire Earth (Nikhila Bhūmaṇḍala-Ācārya)!
Foremost jewel among all ascetic orders!
Revered by all sacred Vedic practitioners!
Custodian of the grand eternal spiritual tradition!
Indomitable protector of Sanātana Dharma!
Supreme devotee of the Bhāgavata tradition!
Emanation of Śrī Madhvācārya’s divine wisdom, a disciple nurtured by the hands of Śrī Sudhīndra Tīrtha!
Revered by emperors and kings, the lotus feet of whom are worshipped by the mighty monarchs of the world!
The illustrious and all-conquering Śrī Rāghavēndra Tīrtha Guru Sārvabhauma!
"Jaya Jaya! Parāk, Swāmī Parāk! Bahuparāk!"
The assembled congregation, overwhelmed with divine joy, echoed the proclamation in one unified voice:
"Jaya Jaya! Śrīmad Rāghavēndra Guru Sārvabhauma!"
Upon hearing this grand proclamation, the supremely resplendent Guru Sārvabhauma, adorned with incomparable beauty and divine radiance, raised his Abhaya Hasta (hand in blessing), offering assurance and protection to all devotees.
With half-closed eyes, he seated himself in Padmāsana (lotus posture) upon the grand golden throne of knowledge (Vidyā Siṁhāsana).
His majestic form, embodying unparalleled wisdom, austerity, and divine grace, shone forth like the rising sun of spiritual enlightenment.
He gracefully accepted the unmatched grandeur and royal insignias, but in his heart, he offered everything at the lotus feet of Śrī Hari.
Seated on the divine throne, the Guru, who was like the wish-fulfilling Mandāra tree for those seeking refuge, shone like the full moon illuminating devotees with his compassionate gaze.
With his infinite ascetic energy, he dispelled the darkness of ignorance and granted blessings of prosperity and well-being to all seekers.
Just as Prahlāda Mahārāja was seated upon the royal lion-throne, so too did this supreme Yati Pūṅgava (exalted ascetic) radiate divine splendor on the exalted Śiṁha-Pīṭha (Lion Throne) of knowledge and Vedānta.
Ah! The rising sun of India's fortune has emerged! The protector of philosophy, dharma, justice, ethics, and tradition has descended upon Earth! The coronation of Śrī Rāghavēndra Guru Sārvabhauma has marked the beginning of a new age of spiritual enlightenment in India.
Endowed with the special presence of the fivefold Śrī Hari, this great saint—the combined incarnation of Śrī Prahlāda, Śrī Vyāsa, and Śrī Vālmīki—has now been anointed as the sovereign ruler of Vedānta. His ascendancy to the supreme monastic throne signifies a divine blessing upon the world, ushering in peace, prosperity, and spiritual upliftment for countless generations.
With Abhaya (gesture of protection) and Varada (gesture of blessing) hands, the Yatīvara seated himself on the lion-throne of Vedantic wisdom, as if declaring his intent to shower grace upon the distressed, the scholars, and the devoted alike.
Tributes from the Kingdoms of Mysore, Madurai, and Tanjore
Representatives from the Kannada Empire and the Mysore Royal Court offered a ceremonial white umbrella (Śvētachatra), a royal insignia (Rājōcita Khillattu - ರಾಜೋಚಿತ ಖಿಲ್ಲತ್ತು), gold, and precious jewels to the new Jagadguru as a mark of reverence.
The ruler of Madurai, Tirumala Nāyaka, stepped forward, bowed deeply, and placed his tributes in a golden platter before the Guru.
Finally, King Raghunātha Bhūpāla himself approached, bowed with his head touching the ground, and performed a Ratnābhiṣēka (ritualistic anointment with jewels) for the new Jagadguru.
At that moment, the sound of ceremonial drums (Rāhukētu-Vādya) filled the air, while a grand silver palanquin, red canopies, and royal insignias were bestowed upon Śrī Rāghavēndra Tīrtha.
The Ratnabhisheka of Raghunātha Bhūmīndra was reminiscent of earlier historic coronations, when the Karnataka Emperor Kṛṣṇadēvarāya, King Rājarāja, and Emperor Vēṅkaṭapati Mahārāja performed jewel and gold anointing ceremonies for Śrī Vyāsarāja, Śrī Vijayīndra Tīrtha, and Śrī Sudhīndra Tīrtha.
Tributes from Scholars, Ministers, and Poets
Ministers and commanders from Tanjore presented tributes to the new Jagadguru.
Yajñanārāyaṇa Dīkṣita, on behalf of the royal court, and Rāmacandra Ācārya & Lakṣmīnṛsiṁha Ācārya, on behalf of Śrī Maṭha’s scholars, offered gifts and reverent obeisance.
The poet-laureate Kṛṣṇayajju, along with Vaidhika (Vedic scholars), Dharma-purifiers, and lay devotees, offered gifts and prayers to the Guru.
Those who witnessed this divine celebration in person were truly blessed and fortunate!
Upon witnessing the divine coronation, poets and scholars extolled the Guru’s unparalleled wisdom, devotion, asceticism, and divine grace in spontaneous hymns.
The first among them to speak was King Raghunātha Bhūpāla, a great patron of scholars and an accomplished poet himself. Ascending the royal dais, he recited the following Sanskrit verse:
"Kā vā Viṣṇu Hṛdabagā Kurupatērmitraṁ ca Kiṁ Tatvataḥ | - ಕಾ ವಾ ವಿಷ್ಣು ಹೃದಬಗಾ ಕುರುಪತೇರ್ಮಿತ್ರಂ ಚ ಕಿಂ ತತ್ವತಃ
Kō Varṣatvamalaṁ Jalaṁ Kaliyugē Kō Vānchitēṣṭapradāḥ | - ಕೋ ವರ್ಷತ್ವಮಲಂ ಜಲಂ ಕಲಿಯುಗೇ ಕೋ ವಾಂಛಿತೇಷ್ಟಪ್ರದಃ
Arthaṁ Kiṁ Vidhanasya Yuyutsuratha Kō Kā Brahmapaśubhā | - ಅರ್ಥಂ ಕಿಂ ವಿಧನಸ್ಯ ಯುಯುತ್ಸುರಥ ಕೋ ಕಾ ಬ್ರಹ್ಮಪಶುಭಾ
Pūjyaḥ Kō’ttara Prāthamakṣarayutamadhvapīṭhādhipaḥ || - ಪೂಜ್ಯಃ ಕೋ’ತ್ತರ ಪ್ರಾಥಮಕ್ಷರಯುತಮಧ್ವಪೀಠಾಧಿಪಃ"
The verse by King Raghunātha Bhūpāla is a clever riddle-poem that asks seven questions, with the first letters of their answers forming the name of Śrī Rāghavēndra Yōgī, signifying his coronation as the Jagadguru of the Madhva Pīṭha.
The Seven Questions and Answers
1. Who resides in the heart-lotus of Viṣṇu?
Answer: Śrī Rāmā (R)
2. Who is the friend of Duryōdhana?
Answer: Rādhēya (Karna) (Ā)
3. What pours down pure water?
Answer: Clouds (Ghana – G)
4. Who is the bestower of desired wishes in Kali Yuga?
Answer: Vēṅkaṭēśa (Vē)
5. What is most desired by the poor?
Answer: Wealth (Draviṇa – D)
6. Who is Brahmā’s wife?
Answer: Sarasvatī (Yōdgā – Yō)
7. Who is the supreme preceptor of the Madhva Pīṭha?
Answer: Guru (Gīrvāṇī – Gī)
When we take the first letters of each answer, they form the name:
➡ Śrī Rā-Gha-Vēn-Dra-Yō-Gī
Thus, King Raghunātha Bhūpāla cleverly used this riddle-poem to reveal the newly anointed Guru's name:
Śrī Rāghavēndra Yatīndra, the successor of the Madhva Pīṭha.
When the King explained the meaning of the verse, the scholars and assembly erupted in joyous acclamation, showering praises upon him for his poetic brilliance.
Following this, the great poet of Tanjore, Mahākavi Kṛṣṇayajjā, a disciple of Śrī Sudhīndra Tīrtha, recited an extraordinary verse extolling the greatness of Śrī Rāghavēndra Yatīndra.
nirhatyarhanniruktiṁ harati pariṇatiṁ buddhadhīpaddhatīnām |
kāṇādōktipraṇādīṁ kṣapayati padavīmākṣipatya akṣapādīm ||
dhāturmitiṁ dhunītē payati kapilālāvīlīlākalāpam |
dhīrasayanta tat sthitim upacinutē rāghavēndrō yatīndraḥ ||
ನಿರ್ಹತ್ಯರ್ಹನ್ನಿರುಕ್ತಿಂ ಹರತಿ ಪರಿಶೋಧಿತಾಂ ಬುದ್ಧಧೀ ಪದ್ದತೀನಾಂ |
ಕಾಣಾದೋಕ್ತಿಪ್ರಣಾದೀಂ ಕ್ಷಪಯತಿ ಪದವೀಮಾಕ್ಷಿಪತ್ಯ ಅಕ್ಷಪಾದೀಮ್ ||
ಧಾತುರ್ಮಿತಿಂ ಧುನೀತೇ ಪಯತಿ ಕಪಿಲಾಲಾವೀಲೀಲಾಕಲಾಪಂ |
ಧೀರಸಯಂತ ತತ್ ಸ್ಥಿತಿಮುಪಚಿನುತೇ ರಾಘವೇಂದ್ರೋ ಯತೀಂದ್ರಃ ||
Meaning:
Śrī Rāghavēndra Yatīndra has demolished the seven-fold doctrine of the Jain philosopher Arhat.
He destroys the many speculative doctrines of the Buddhists.
He refutes the foundational theories of Kaṇāda’s Vaiśeṣika philosophy and Akṣapāda’s Nyāya system.
He shatters the ethical principles of Kāmandaka’s Nīti Śāstra.
He exposes the fallacies of Kapila Muni’s Sāṅkhya philosophy.
As the supreme scholar of Dvaita Vedānta, he establishes its truths with clarity and strength.
With deep reverence, Mahākavi Kṛṣṇayajjā’s tribute enthralled the entire assembly, highlighting the Guru’s unmatched intellect, devotion, and ascetic rigor.
After the tributes by previous scholars and poets, Lakṣmīnṛsiṁhācārya, a great scholar from Madurai’s royal court, praised Śrī Rāghavēndra Tīrtha with the following verse:
Praise by Lakṣmīnṛsiṁhācārya
Sanskrit Verse:
vyākhyā vikhyāta-kīrti-bhrajaka-jana-cayoddāra-kāruṇya-mūrtiḥ |
sphūrti-sthānād-ashi tē nikhila-nigama-ṣaḍdarśanādiṣṭa-jasram ||
vairāja-drāghavēndrā prati hata-vibhava-dāra-gāmbhīrya-śālī |
prācīnāchārapīṭha-prabhurakhila-guṇaiḥ kōsti dhanya-sadanaḥ ||
ವ್ಯಾಖ್ಯಾ ವಿಖ್ಯಾತ-ಕೀರ್ತಿ-ಭ್ರಜಕ-ಜನ-ಚಯೋದ್ದಾರ-ಕಾರುಣ್ಯ-ಮೂರ್ತಿಃ |
ಸ್ಫೂರ್ತಿಸ್ಥಾನಾದಶೀ ತೇ ನಿಖಿಲನಿಗಮಷಡ್ದರ್ಶನಾದಿಷ್ಟಜಸ್ರಮ್ ||
ವೈರಾಜದ್ರಾಘವೇಂದ್ರಾ ಪ್ರತಿಹತ ವಿಭವದಾರ ಗಾಂಭೀರ್ಯಶಾಲೀ |
ಪ್ರಾಚೀನಾಚಾರಪೀಠಪ್ರಭುರಖಿಲಗುಣೈಃ ಕೋಸ್ತಿ ಧನ್ಯಸದನಃ ||
Meaning:
You, O Śrī Rāghavēndra Tīrtha, are renowned for your profound commentaries and discourses.
Your mercy uplifts the community of devoted seekers.
You possess extraordinary mastery over the Vedas, Vedāṅgas, and six philosophical schools (Ṣaḍdarśanas - ಷಡ್ದರ್ಶನಗಳು).
The Ṣaḍdarśanas refer to the six classical schools of Hindu philosophy, which interpret and systematize Vedic knowledge. Each school has unique principles and methodologies, yet they all share a common Vedic foundation.
1. Nyāya (Logic & Epistemology)
Founder: Sage Gautama (Akṣapāda)
Focus: Logic (Tarka), reasoning, and epistemology (Pramāṇas - means of knowledge)
Key Concept: Valid means of knowledge (Pratyakṣa—perception, Anumāna—inference, Upamāna—comparison, Śabda—verbal testimony)
Text: Nyāya Sūtras
2. Vaiśeṣika (Atomism & Metaphysics)
Founder: Sage Kaṇāda
Focus: Ontology (Padārtha-vāda), categorization of reality, atomic theory
Key Concept: Everything in the universe is composed of paramāṇus (atoms)
Text: Vaiśeṣika Sūtras
3. Sāṅkhya (Enumeration & Dualism)
Founder: Sage Kapila
Focus: Cosmology, enumeration of principles (Tattvas)
Key Concept: Dualism (Dvaitha) of Puruṣa (Consciousness) & Prakṛti (Matter)
Text: Sāṅkhya Kārikā by Īśvarakṛṣṇa
4. Yoga (Discipline & Spiritual Practice)
Founder: Sage Patañjali
Focus: Self-discipline, mind control, meditation (Dhyāna), liberation (Mokṣa)
Key Concept: Aṣṭāṅga Yoga (Eightfold Path)—Yama, Niyama, Āsana, Prāṇāyāma, Pratyāhāra, Dhāraṇā, Dhyāna, Samādhi
Text: Yoga Sūtras of Patañjali
5. Pūrva Mīmāṁsā (Ritualistic Interpretation of Vedas)
Founder: Sage Jaimini
Focus: Dharma (Righteous Duty), Vedic Rituals (Karma Kāṇḍa)
Key Concept: Karma (Action) is supreme, Mokṣa (Liberation) is secondary
Text: Mīmāṁsā Sūtras
6. Vedānta (Upaniṣadic Philosophy & Mokṣa)
Founder: Sage Vyāsa (Bādarāyaṇa)
Focus: Brahman (Ultimate Reality), Liberation (Mokṣa), Upaniṣads
Key Concept: Three major sub-schools:
Advaita Vedānta (Non-Dualism) - Śaṅkarācārya
Viśiṣṭādvaita Vedānta (Qualified Non-Dualism) - Rāmānujācārya
Dvaita Vedānta (Dualism) - Madhvācārya
Text: Brahma Sūtras, Upaniṣads, Bhagavad Gītā
Like Lord Rāma, you shine with matchless grandeur and deep wisdom.
You stand as a beacon of knowledge, seated upon the very lineage of the divine Madhva Paramparā.
Who else, other than you, can be considered a treasure house of virtues? None!
The gathering of scholars was deeply moved by this poetic tribute, and they expressed their admiration with loud applause.
Praise by Vīrarāghavācārya
Another great scholar, Vīrarāghavācārya, compared Śrī Rāghavēndra’s coronation to the glorious times of Śrī Vyāsarāja and King Kṛṣṇadēvarāya.
Sanskrit Verse:
karṇāṭāvaniratna-pīṭha-vilasa-cchrī vyāsa-yōgī yathā |
śrī-kṛṣṇākhya narēndra-sēvita-padāmbhōjō vyarājaturā ||
citraṁ śrī-gururāghavēndra-yati-sacakrēśvaraḥ kīrtimān |
bhāti śrī-raghunātha bhūmipatina saṁsēvyamānō'dhunā ||
ಕರ್ಣಾಟಾವನಿರತ್ನ-ಪೀಠ-ವಿಲಸ-ಶ್ರೀ ವ್ಯಾಸ-ಯೋಗೀ ಯಥಾ |
ಶ್ರೀಕೃಷ್ಣಾಖ್ಯ ನರೇಂದ್ರ-ಸೇವಿತ-ಪದಾಂಭೋಜೋ ವ್ಯರಾಜತುರಾ ||
ಚಿತ್ರಂ ಶ್ರೀಗುರುರಾಘವೇಂದ್ರ ಯತಿಸಚಕ್ರೇಶ್ವರಃ ಕೀರ್ತಿಮಾನ |
ಭಾತಿ ಶ್ರೀರಘುನಾಥ ಭೂಮಿಪತಿನ ಸಂಸೇವ್ಯಮಾನೋಽಧುನಾ ||
Meaning:
In the past, Śrī Vyāsarāja adorned the Ratna Siṁhāsana of Karnataka
He was honored with a "Ratnabhisheka" (coronation with gems) by King Kṛṣṇadēvarāya.
Today, Śrī Rāghavēndra Yatīndra, possessing unmatched glory, is receiving similar honors from King Raghunātha Bhūpāla.
This is a moment of great wonder and divine significance.
The assembly erupted in celebration, recognizing the poetic parallel drawn between Śrī Vyāsarāja and Śrī Rāghavēndra.
Praise by Śambhudāsa Kavi
The poet Śambhudāsa glorified Śrī Rāghavēndra's scholarly acumen and commitment to the Dvaita philosophy.
Sanskrit Verse:
vāda-saṅgara-kalā-kuśalō'yaṁ mōdata-tīrtha-mata-sāra-haṁsaḥ |
bhēda-vāda-mata-rakṣaṇa-śīlaḥ rāghavēndra-yatirāṭ samēdhatām ||
ವಾದ-ಸಂಗರ-ಕಲಾ-ಕುಶಲೋಽಯಂ ಮೋದತ-ತೀರ್ಥ-ಮತ-ಸಾರ-ಹಂಸಃ |
ಭೇದ-ವಾದ-ಮತ-ರಕ್ಷಣ-ಶೀಲಃ ರಾಘವೇಂದ್ರ-ಯತಿರಾಟ್ ಸಮೇಧತಾಂ ||
Meaning:
Śrī Rāghavēndra is highly skilled in the art of philosophical debates.
He is like the supreme swan swimming in the pristine lake of Madhva's Tattvavāda.
He is ever dedicated to preserving the doctrine of dualism (Dvaita).
May his wisdom and influence continue to flourish!
Praise by Rāmācārya Kavi
Another poet, Rāmācārya Kavi, beautifully compared Śrī Rāghavēndra's spiritual service to the legendary guru-disciple bond between Madhvācārya and Vyāsa.
Sanskrit Verse:
yathā madhvārasaṁsēvō badarām bādarāyaṇaḥ |
tathā bhāti sudhīndrārya rāghavēndrārcitō'dhunā ||
ಯಥಾ ಮಧ್ವಾರ ಸಂಸೇವೋ ಬದರಾಂ ಬಾದರಾಯಣಃ |
ತಥಾ ಭಾತಿ ಸುಧೀಂದ್ರಾರ್ಯ ರಾಘವೇಂದ್ರಾರ್ಚಿತೋऽಧುನಾ ||
Meaning:
Just as Śrī Madhvācārya once served Śrī Bādarāyaṇa (Vyāsadēva) at Badarikāśrama,
So now does Śrī Sudhīndra Tīrtha shine with the service and devotion of Śrī Rāghavēndra.
This beautiful analogy further solidified Śrī Rāghavēndra's spiritual lineage as an unbroken connection to Vyāsa and Madhva.
Praise by Madhuravāṇī, the Royal Poetess
A female poet from the royal court, Madhuravāṇī, composed an elegant verse, elevating Śrī Rāghavēndra to the stature of Indra, the king of gods.
Sanskrit Verse:
rājatairāvata-skandhē rāghavēndra-puraṁdaraḥ |
trilōka-rakṣaṇāsakta sudhīndrēndrā vardhitaḥ ||
ರಾಜತೈರಾವತಸ್ಕಂಧೇ ರಾಘವೇಂದ್ರ ಪುರಂದರಃ |
ತ್ರಿಲೋಕರಕ್ಷಣಾಸಕ್ತ ಸುಧೀಂದ್ರೇಂದ್ರಾ ವರ್ಧಿತಃ ||
Meaning:
Śrī Rāghavēndra, like Lord Indra (Puraṁdara), is seated on the divine white elephant (Airāvata).
His mission is to protect the three worlds (loka-rakṣaṇa).
He is nurtured and elevated by the guidance of his guru, Śrī Sudhīndra Tīrtha.
This comparison to Indra symbolized Śrī Rāghavēndra's supreme authority and divine duty in preserving the Madhva Sampradāya.
Each of these verses, tributes, and poetic compositions showcase how Śrī Rāghavēndra Tīrtha was seen as the ultimate beacon of knowledge, devotion, and spiritual leadership. The scholars, poets, and philosophers of the time honored him as:
A Master of Vedānta
A Defender of Dvaita philosophy
A Supreme Preceptor in the Madhva Lineage
A Spiritual Guide for the Three Worlds
The entire assembly erupted in joyous celebration, applauding the coronation of Śrī Rāghavēndra Tīrtha as the Jagadguru of the Madhva Pīṭha.
After previous poetic tributes, more poets continued to praise Śrī Rāghavēndra Tīrtha’s divine stature and his coronation as the Jagadguru of the Madhva Sampradāya.
The poetess Madhuravāṇī compared Śrī Rāghavēndra’s ascension to the throne to the divine rule of Indra.
Meaning:
Just as Indra, the protector of the three worlds, sits gloriously upon Airāvata (the divine elephant) by the grace of Upendra (Lord Viṣṇu/Kṛṣṇa),
Similarly, Śrī Rāghavēndra, nurtured by Upendra-like Śrī Sudhīndra Tīrtha, now ascends the Madhva Pīṭha to protect the three worlds.
The golden palanquin, carrying Śrī Rāghavēndra, symbolizes his majestic authority over spiritual wisdom.
This grand metaphor signifies how Śrī Rāghavēndra’s reign is divinely ordained.
A second poetess, Rāma Bhadrāmba, sang in praise of Śrī Rāghavēndra’s role as the guiding light of Vedānta.
Sanskrit Verse:
ṣaḍdarśanī vallabha-madhva-mānēḥ
sad-darśana-sthāpaka-sārva-bhaumaḥ |
digdarśako mokṣapathasya yo’lam
darśanaṁ sarva-puruṣārthadastu ||
ಷಡ್ದರ್ಶನೀ ವಲ್ಲಭ-ಮಧ್ವಮಾನೇಹ್
ಸದ್ದರ್ಶನಸ್ಥಾಪಕಸಾರ್ವಭೌಮಃ |
ದಿಗ್ದರ್ಶಕೋ ಮೋಕ್ಷಪಥಸ್ಯ ಯೋ’ಲಂ
ದರ್ಶನಂ ಸರ್ವಪುರುಷಾರ್ಥದಸ್ತು ||
Meaning:
He is the lord of the six philosophical systems (Ṣaḍdarśanas).
As the protector of Madhva's doctrine, he is the Supreme Guru (Sārva-bhauma).
He is the luminous guide to the path of liberation (Mokṣa-mārga).
May the divine darśana (sight) of Śrī Rāghavēndra bless us with all four puruṣārthas—Dharma, Artha, Kāma, and Mokṣa!
Her verses beautifully encapsulated the spiritual and philosophical supremacy of Śrī Rāghavēndra.
Another renowned scholar, Kulashēkhara Bhaṭṭācārya, likened Śrī Rāghavēndra to legendary spiritual figures.
Sanskrit Verse:
bhakta-śrī-harīndra-pāda-kamale prahlāda-rājeva no |
śakta-rājati-nanda-nandanarato bāhīka-bhūmīndravataḥ ||
kīrti-vyāsa-yatīndravatsu mahimā
vairāgya-bhāgya-jayatyad ||
śrī-gururāghavēndra suragau madhvāda-siṁhāsanē ||
ಭಕ್ತ-ಶ್ರೀ-ಹರೀಂದ್ರ-ಪಾದ-ಕಮಲೇ ಪ್ರಹ್ಲಾದ-ರಾಜೇವ ನೋ |
ಶಕ್ತ-ರಾಜತಿ-ನಂದ-ನಂದನರತೋ ಬಾಹೀಕ-ಭೂಮೀಂದ್ರವತಃ ||
ಕೀರ್ತಿ-ವ್ಯಾಸ-ಯತೀಂದ್ರವತ್ಸು ಮಹಿಮಾ
ವೈರಾಗ್ಯ-ಭಾಗ್ಯ-ಜಯತ್ಯದ ||
ಶ್ರೀ-ಗುರು-ರಾಘವೇಂದ್ರ ಸುರಗೌ ಮಧ್ವಾದ-ಸಿಂಹಾಸನೇ ||
Meaning:
In devotion to Lord Nṛsiṁha, he is like Śrī Prahlāda.
In wisdom and knowledge, he is like Śrī Vyāsarāja.
His fame and ascetic glory illuminate the Madhva throne.
He sits victorious as Jagadguru, like a divine gift to humanity.
This verse emphasized Śrī Rāghavēndra’s embodiment of devotion, wisdom, renunciation, and spiritual authority.
Finally, Śrī Nārāyaṇācārya, a brilliant young poet and devotee, offered his tearful tribute.
Sanskrit Verse:
yē nityaṁ guru-rāghavēndra caraṇāmbhōjaṁ bhajanti pādarā |
tat-kāruṇya-bharēṇa sarva-sukalā-pārīṇatāṁ maṅgalam ||
vādaṁ vairi-sudhī-jayaṁ śruti-mata-sōtkarṣaṇē dhīṣṭhatāṁ |
modantē bhuvanē sukīrti-lasitāvāptakāmā dhruvam ||
yē nityaṁ guru-rāghavēndra caraṇāmbhōjaṁ bhajanti pādarā |
tat-kāruṇya-bharēṇa sarva-sukalā-pārīṇatāṁ maṅgalam ||
vādaṁ vairi-sudhī-jayaṁ śruti-mata-sōtkarṣaṇē dhīṣṭhatāṁ |
modantē bhuvanē sukīrti-lasitāvāptakāmā dhruvam ||
Meaning:
Those who daily worship the lotus feet of Śrī Rāghavēndra receive his boundless compassion.
They master all knowledge and attain the highest auspiciousness (Maṅgala).
They triumph over adversaries in philosophical debates and elevate the prestige of Vedic wisdom.
Their fame shines across the world, fulfilling all their desires.
This is a divine truth—undeniable and eternal.
This moving tribute, delivered with deep reverence and emotion, left the entire assembly in awe and admiration.
Final Reflections
These verses capture the profound admiration and devotion that scholars, poets, and devotees felt toward Śrī Rāghavēndra Tīrtha.
His ascension as Jagadguru was not merely a ceremonial event, but a divine moment in history, symbolizing a new era of spiritual guidance and enlightenment.
Through his wisdom, devotion, and renunciation, Śrī Rāghavēndra was recognized as the spiritual protector of the three worlds (Triloka-rakṣaka), akin to Indra himself.
The entire assembly erupted in joy, celebrating the dawn of a new age of Vedantic enlightenment under Śrī Rāghavēndra Tīrtha.
After the grand coronation, Śrī Rāghavēndra Tīrtha was honored and glorified by scholars, poets, and devotees. The entire assembly erupted with joy, chanting praises of the new Jagadguru.
1. The Gift of Wealth and Honors
The new Jagadguru displayed great generosity by distributing the gold, jewels, and treasures offered to him by the king among scholars, poets, and artists.
This act of munificence further cemented his reputation as a scholar-loving, noble-hearted Guru.
2. The First Discourse of the Guru
Śrī Rāghavēndra then delivered his first discourse, filled with profound wisdom.
He reaffirmed the doctrine of Viṣṇu’s Supreme Status (Viṣṇu Sarvōttamatva) following the direct command of Madhvācārya:
"Viṣṇōḥ Sarvōttamatvaṁ ca sarvadā pratipādaya" - ವಿಷ್ಣೋಃ ಸರ್ವೋತ್ತಮತ್ವಂ ಚ ಸರ್ವದಾ ಪ್ರತಿಪಾದಯ
(Always establish the Supreme Status of Lord Viṣṇu).
His words flowed like the sacred Gaṅgā, immersing the audience in divine knowledge.
The gathering of kings, ministers, scholars, and devotees listened in reverence and joy, affirming their faith in Madhva Vedānta.
3. The Grand Procession
Following his discourse, King Raghunātha Bhūpāla requested Śrī Rāghavēndra Tīrtha to bless the people of the kingdom.
The Jagadguru ascended a beautifully decorated royal elephant and led a grand procession through the streets of Tanjāvūr.
Thousands of people thronged the streets, seeking his darśana (holy sight).
Musicians played victory tunes, while soldiers and devotees chanted his name.
At the end of the procession, he returned to the monastery (Śrī Maṭha), where Śrī Sudhīndra Tīrtha welcomed him with great honor.
4. The First Worship and Celebrations at the Maṭha
Śrī Rāghavēndra Tīrtha performed his first Maṭha Pūjā, worshipping Śrī Mūla Rāmacandra with deep devotion.
His intensity in worship, his divine absorption in meditation, and his love for Śrīhari left everyone awestruck.
Śrī Sudhīndra Tīrtha, witnessing his disciple’s devotion, was overwhelmed with joy beyond words.
After the worship, thousands of devotees were served Mahāprasāda, and massive donations were given to Brahmins and Sumangalis (auspicious women).
5. Three Days of Scholarly and Cultural Celebrations
For three days, a massive Vedānta festival was held to mark the occasion of the coronation.
Each day was filled with:
Scholarly debates (Vākyaartha, Vicāra Gōṣṭhi)
Discourses by great Paṇḍitas
Music, Bhajans, and Harikathā
Kavita Spardhā (poetry competitions)
Aṣṭāvadhāna and Śatāvadhāna (literary displays of intelligence)
On the final day (Phālguna Śukla Caturthī), a grand concluding ceremony was held.
6. Honors and Recognitions by the King
The King of Tanjāvūr personally honored the scholars, poets, and musicians.
Lavish gifts were distributed, including:
Gold, silver, and silk garments
Precious jewels and ornaments
Royal titles to prominent individuals
7. The Highest Honor – A Title for King Raghunātha Bhūpāla
Śrī Sudhīndra Tīrtha, in recognition of King Raghunātha Bhūpāla’s devotion and support, bestowed upon him the title:
"Saddharma-Vidvajjanāśraya" - ಸದ್ದರ್ಮ-ವಿದ್ವಜ್ಜನಾಶ್ರಯ
(Protector of Dharma and Scholars)
The ceremonial title was given in the presence of Śrī Rāghavēndra, who blessed the king with an Amṛtahasta (divine touch of nectar-like grace).
8. Conclusion of the Grand Coronation Festival
Thus, the magnificent coronation (Vedānta Sāmrājya Abhiṣeka) was completed successfully in the most glorious, spiritually uplifting, and grand manner.
It marked the beginning of a new golden era in Dvaita Vedānta under the leadership of Śrī Rāghavēndra Tīrtha.
This historic event ensured that:
Śrī Madhva Siddhānta would flourish
True Vedānta would be protected
Devotion and wisdom would prosper
And so began the legendary Guruśiṣya Paramparā, leading to the eternal glory of Śrī Rāghavēndra Tīrtha, the Saint of Mantralaya.
On the following day, Śrī Sudhīndra Tīrtha, along with his beloved disciple Śrī Rāghavēndra Tīrtha and the entire Maṭha entourage, bid farewell to King Raghunātha Bhūpāla and set forth on their spiritual victory tour (Digvijaya) towards Kumbhakonam.
Upon their arrival in Kumbhakonam, the entire city, along with the temples and devotees, greeted the new Jagadguru with grand honors.
Priests, citizens, and devotees welcomed Śrī Rāghavēndra Tīrtha with sacred ceremonial offerings (Pūrṇakumbha).
The streets resonated with victory chants and instrumental music.
Banners and royal insignias adorned the pathways.
A grand palanquin (Suvarṇa Pālaki) carried the Guru in a magnificent procession through the city.
Men and women of all ages gathered to catch a glimpse of the radiant Guru, showering flowers upon him and offering joyous salutations.
The procession culminated at the prestigious Vidyā Maṭha, where Śrī Rāghavēndra Tīrtha was ceremoniously installed as the new Pīṭhādhipati (Pontiff).
Thus, with divine splendor and profound reverence, the spiritual sovereignty of the Madhva tradition continued under the illustrious leadership of Śrī Rāghavēndra Tīrtha.