The Fifth Delight
Shri Raghavendra Gurusarvabhauma
99. The Hope for the Throne of Omniscience (Sarvajña Simhāsana)
As noted in previous chapters, the grandsons of Sri Raghavendra Swami’s elder brother—Venkanna Acharya, Vasudeva Acharya, Muddhu Venkata Krishnacharya, and Vijayindra Acharya—along with Raghupati, the son of Govindacharya, and Appannacharya of Bichchale, and Purushottamacharya, the grandson (padapoutra) of Sri Swamiji, studied grammar, logic, literature, and other śāstras under the divine guidance of Sri Raghavendra Swami.
These young scholars, who had earlier received instruction in basic literature, poetry, drama, and introductory Vedantic texts from:
Venkatanarayana Acharya, their father, and
Sri Lakshminarayanacharya, Sri Swamiji’s poorvashrama son,
were now engaged in intense Vedantic studies directly under Sri Raghavendra Swami.
Sri Swamiji was at the time teaching profound texts such as:
Nyāyasudhā Parimala,
Chandrikā Prakāśa,
Tarkatāṇḍava,
Nyāyadīpa, and
Nyāyamṛtāmoda.
All the students studied with great reverence and focus, and Sri Swamiji had deep affection and trust in each one of them.
However, toward Muddhu Venkata Krishnacharya, the third son of Venkatanarayana Acharya, Swamiji showed an exceptional love and unique maternal tenderness, so much so that:
Every concept was taught with intense detail,
Every discussion was accompanied by proofs and counter-proofs,
And every teaching was almost custom-delivered with clarity and precision.
Muddhu Venkata Krishnacharya was a brilliant intellect, a man of exceptional genius, with a gift for retaining everything in a single hearing, and rich imaginative capacity. He could grasp even the most difficult sections of logic and Vedanta effortlessly.
Often, when delving into the mechanics of linguistic cognition (śābda bodha) and complex Nyāya theories, his insightful explanations and spontaneous reasoning would astonish both the Guru and other senior scholars.
Perhaps for this reason, Sri Swamiji displayed such special affection and exclusive trust in him.
But to the casual observer, this preference appeared curious, even puzzling, and raised questions.
One such observer was Nārāyaṇācārya, the nephew of Sri Raghavendra Swami. Having noticed this unique affection over time, he had been quietly yearning to understand the secret behind it.
One night, as Nārāyaṇācārya was rendering padaseva (foot massage) to Sri Swamiji, he mustered courage and respectfully said:
“Mahāswāmi,
I seek your permission to ask you something that has long been in my heart…”
Sri Raghavendra Swami smiled and gently asked:
“What is it, Nārāyaṇa? Please speak.”
Nārāyaṇācārya humbly said:
“Guruvarya, I have noticed that whenever you teach, it appears to me that you are addressing your lessons especially to Chiranjīvi Muddhu Venkata Krishṇa.
Among the four grandsons—Venkanna and the others—who are both your paūtras and your disciples, why do you express such extraordinary love only towards Muddhu Venkata Krishna? Kindly bless me with your insight.”
Sri Swamiji smiled again and said:
“Nārāyaṇa, you are quite perceptive indeed.
You have asked a very deep and significant question.
You are our dear and faithful disciple, truly one of our innermost circle.
You have long been aware of our innermost feelings, so how is it that you haven’t yet discerned this matter?”
Nārāyaṇa responded humbly:
“Swāmiji, your grace, affection, and guidance are my greatest fortune.
But what eligibility do I have to fully understand the depths of your heart?
I earnestly request you to kindly reveal it to me.”
Sri Raghavendra Swami then spoke with compassion and solemnity:
“Nārāyaṇa, this seat on which we now sit is no ordinary place.
It is the pure and exalted throne of divine wisdom—
established by none other than Lord Hamsa, the very form of Paramātmā,
for the dissemination of divine knowledge and the upliftment of the world.
On this sacred seat have graced themselves divine beings and saints of the highest order, immersed in devotion to the Lord.
Śrī Vāyu Deva, incarnating as Śrī Madhvachārya, at the command of Śrī Hari, adorned this Mahāpīṭha, establishing the tradition of Tatvavāda (the true philosophical school), the eternal Vaiṣṇava Siddhānta.
Śrī Madhvachārya took in numerous disciples and initiated them into the ascetic order, thereby laying the foundation of an unbroken lineage—an eternal flow of divine wisdom.
He not only established many Maṭhas across regions but also ensured that this Mahāsaṁsthāna (great institution) would preserve and transmit his philosophy and teachings across time.
To safeguard this mission, Śrī Sarvajña (the Omniscient Lord) selected four great disciples—
Padmanābha Tīrtha, Narahari Tīrtha, Mādhava Tīrtha, and Akṣobhya Tīrtha—
all of whom were not just monks but supremely qualified scholars and true inheritors of this legacy.
Śrī Madhvachārya, knowing that he would soon return to Badarikāśrama, entrusted these four with the responsibility of preserving and spreading his philosophy through public discourse, scriptural instruction, and deep study.
He personally taught them his entire corpus of writings and instructed that only these four, successively, should govern the Mahāsaṁsthāna.
As per his instructions, the first four pontiffs, beginning with Padmanābha Tīrtha, carried the torch of knowledge and ruled this spiritual kingdom with divine authority.
Later, at the command of Śrī Sarvajña again, Śrī Jayatīrtha was initiated into the ascetic order by Akṣobhya Tīrtha, and Jayatīrtha went on to compose commentaries on all of Acharya Madhva’s foundational texts, strengthening the roots of our tradition.
It was by his great service that our school, the Daita Siddhānta, stands firmly today.
His disciple, Śrī Vidyādhirāja, further expanded the influence of the tradition.
Seeing the growing needs of the world, he ordained two supremely gifted scholars with ascetic vows:
Śrī Rājendra Tīrtha and Śrī Kavīndra Tīrtha, who were then consecrated as leaders of the spiritual empire.
These two shone brilliantly—expanding the reach and brilliance of Tatvavāda across the land.
In the lineage of Śrī Rājendra Tīrtha arose the great Śrī Vyāsarāja,
and in the line of Śrī Kavīndra Tīrtha, we ourselves are seated today.”
Sri Raghavendra Swami said:
“Let us return to the main topic, Nārāyaṇa.
As you know, by the command of Śrī Vākdevī, the blessings of our Gurus, and the grace of Śrī Hari, we have composed comprehensive commentaries on the works of Śrī Madhvacharya, including Bhāṣyas, Ṭīkās, and new Vedabhāṣyas, all of which aim to serve our Siddhānta and honor our revered Acharyas.
Just as Śrī Madhvacharya had established his Mahāsaṁsthāna and arranged for succession through four qualified disciples, we too—under divine inspiration—have resolved to select four highly deserving individuals who will, one after another, uphold this spiritual empire with honor and glory.
These four, empowered by our teachings and our writings, will spread the vision and essence of Śrī Madhvacharya’s Dvaita Vedānta through teaching, preaching, and upholding the tradition.”
Nārāyaṇācārya asked with great delight:
“O Swāmiji, how fortunate! Who are these four blessed souls?”
Sri Raghavendra replied with a gentle smile:
“They are none other than our dear disciples and your own younger relatives:
Venkanna, Vāsudeva, Muddhu Venkata Krishna, and Vijayīndra!
We are already training them in all our works, ensuring they master them thoroughly.
And not just that—we have already determined their future ascetic names and order of succession:
Venkanna will become Śrī Yogeendra Tīrtha, our direct successor.
He will be followed by Vāsudeva as Śrī Sūrīndra Tīrtha,
then by Muddhu Venkata Krishna as Śrī Sumateendra Tīrtha,
and finally Vijayīndra as Śrī Upendra Tīrtha.
It is the will of Śrī Mūla Rāma and Śrī Madhvacharya himself that henceforth, our own family lineage shall continue the leadership of this great Samsthāna.”
“However,” Swamiji continued,
“Just like Śrī Madhvacharya did not grant ascetic initiation to all four disciples at once,
we too shall first give the Parama-Hamsa Āśrama to Venkanna alone, naming him our successor.
The remaining three will ascend one after another, in the order and names we have just shared.”
Then came the most moving revelation:
“Among these four, our Muddhu Venkata Krishna is a specially graced soul,
a recipient of extraordinary blessings from Śrī Hari and Śrī Vāyu.
He will rise to unparalleled fame, unmatched in:
Defeating rival doctrines,
Establishing and defending the Dvaita philosophy,
Delivering powerful discourses,
Authoring profound, prauḍha (deep) granthas, and
Receiving the admiration and honors of kings and emperors.
His voice will echo like a divine conch, proclaiming Daita Vijaya across the land.
Through him, our granthas will shine with unprecedented glory, and the Mahāsaṁsthāna will achieve immortal fame.
His reputation will spread far and wide, and he will be revered as a Sakapurusha—a divine being among men.
The very name of the Mahāsaṁsthāna will one day be associated with him.”
And finally, Sri Raghavendra Swami leaned in and said with soft solemnity:
“Now let me tell you a secret, Nārāyaṇa…
You are aware that we wrote many of our granthas while residing in Uḍupi, aren’t you?”
Nārāyaṇa: “Yes, Mahāsvāmī! I know very well—you composed Nyāyamuktāvali, Tantradeepikā, Chandrikāprakāśa, and the Parimala all while residing in Udupi.”
Śrī Rāghavendra Swamī:
“Yes, Nārāyaṇa! We composed those very granthas specifically for our Muddhu Venkata Krishna—that is, our future Śrī Sumateendra Tīrtha!
Your question about why we shower such special affection on him—this is your answer!”
On hearing this, Nārāyaṇa Ācārya was overwhelmed with emotion. Tears of bliss filled his eyes.
Nārāyaṇa:
“O Mahāsvāmī, truly you are the Mahāmahima!
Your commitment to this Mahāsaṁsthāna, your foresight, and your divine planning…
It reveals your supreme command over past, present, and future.
Indeed, our Muddhu Venkata Krishna is exceedingly blessed!”
Swamiji, seeing his sincerity, smiled and gently warned:
“Nārāyaṇa, you have always been close to our heart.
It is due to that intimate bond of love and trust that I’ve shared this inner secret with you.
Let it remain confidential.”
At this point, the narrator turns to address the readers and devotees directly:
It is important to clarify a point that may arise in the minds of careful readers of the Śrī Rāghavendra Vijaya Mahākāvya.
In that kāvya, authored by Śrī Nārāyaṇa Ācārya (Śrī Rāghavendra’s nephew and disciple), it is explicitly mentioned that Śrī Rāghavendra Swamī composed:
Tantradeepikā,
Nyāyamuktāvali,
Chandrikāprakāśa, and
Parimala
with the intention of aiding Śrī Sumateendra Tīrtha.
Now, since Sumateendra Tīrtha only became Pīṭhādhipati 32 years after those works were composed, how could Nārāyaṇa Ācārya mention Sumateendra by name ahead of time?
The answer lies in this very revelation by Śrī Rāghavendra Swamī.
As described in the previous chapter, Swamiji himself had disclosed to Nārāyaṇa Ācārya:
The succession plan,
The chosen names for the disciples,
And their future greatness and roles.
Thus, Nārāyaṇa Ācārya, being privy to this divine secret, was not speculating, but accurately recounting a future already known to him, due to the grace and revelation bestowed by his beloved Guru.
By stating that “these granthas were composed for Sumateendra Tīrtha”, Nārāyaṇa Ācārya:
Confirms Swamiji’s omniscience,
Honors the divine plan, and
Expresses his own rare fortune in being a witness to such parama guhyārtha (deep esoteric truth).
This passage highlights:
Śrī Rāghavendra Swamī's divine foresight,
His strategic planning for the endurance of Dvāita Vedānta, and
The rare fortune of disciples like Nārāyaṇa Ācārya, who were trusted enough to hear and carry forward such sacred truths.