Charama Shloka :

ಅರ್ಥಿಕಲ್ಪಿತಕಲ್ಪೋಽಯಂ ಪ್ರತ್ಯರ್ಥಿಗಜಕೇಸರೀ | ವ್ಯಾಸತೀರ್ಥಗುರುರ್ಭೂಯಾದಸ್ಮದಿಷ್ಟಾರ್ಥ ಸಿದ್ಧಯೇ ||

अर्थिकल्पितकल्पोऽयं प्रत्यर्थिगजकेसरी | व्यासतीर्थगुरुर्भूयादस्मदिष्टार्थ सिद्धये ||

arthikalpitakalpo’yaṃ pratyarthigajakesarī | vyāsatīrthagururbhūyādasmadiṣṭārtha siddhaye ||

About Sri Vyasa Tirtha

Sri Vyasa Tirtha was ordained the 12th Pithadhipati (1467) by Sri Brahmanya Tirtha. He was born as Yatiraja to Ballanna Sumati and Akkamma at Bannur near Mysore by the blessings of Sri Brahmanya Tirtha. His ancestors belonged to the Shastika Vamsha, Kashyapa Gotra.

As with Acharya Madhva, his life is documented in the form of a contemporaneous biography by Somanatha Kavi titled Sri Vyasa Yogi Charitram, and a short shloka by Sri Vijayindra Tirtha on his Guru. Further, there are Devaranamas composed by his Guru Sripadaraja and his disciples Sri Vadiraja Tirtha, Sri Vijayindra Tirtha, as well as a Suladi by Sri Purandara Dasa, Karnataka Sangeeta Pitamaha.

Additional corroborating evidence on the saint is also found in mentions available in the travelogues of Portuguese travellers Fernao Nunes and Domingos Paes, who were present in the Vijayanagara kingdom during its heyday.

There are less contemporaneous traditional sources such as compositions of the later dasas Vijaya Dasa, Gopala Dasa, Jagannatha Dasa and a few others and a famous composition of Sri Vidyaratnakara Tirtha who also occupied the Peeta by the name Sri Vyasaraja Chitra Charitam, which records all major happenings during his life span in a time-specific (Samvatsara Para) manner.

We understand that Yatiraja was brought up by Sri Brahmanya Tirtha at the Srimatha, had his upanayana by five years of age, and received his early education there. He was shortly afterward initiated into the fourth order as a Bala Brahmachari by Sri Brahmanya Tirtha, with the appellation Sri Vyasa Tirtha, at the banks of the Kanva river in Abburu. The young sanyasin was then sent to Sri Lakshmi Narayana Tirtha Sripadarajaru at Mulabagilu for advanced studies.

Sri Vyasa Tirtha spent twelve years with Sripadarajaru, learning the intricacies of Madhva Shastra. His deep respect for his vidyaguru is evident from his salutations found in his works, such as:
Padavakya Pramanabdi Vikridana Visharadan Lakshminarayana Munin Vande Vidya Gurun Mama.

Shortly afterwards, Sri Vyasa Tirtha seems to have been deputed by Saint Sripadaraja to perform worship of Lord Srinivasa at the request of Saluva Narasimha of Chandragiri. He is said to have spent the next twelve years performing the Lord’s worship at Tirumala and serving as the Kulaguru for both the king and his son Tammaraya.

It was during this time that Sri Vyasa Tirtha was requested by Narasa Nayaka to come to Vijayanagara after Tammaraya and Narasa Nayaka agreed that the move was required in the greater interest of strengthening the Hindu Rajya. Accepting this request, Sri Vyasa Tirtha obtained the blessings of Saint Sripadaraja and proceeded to Vijayanagara.

He was given a grand welcome by the king and ordained as the Spiritual Advisor of the kingdom and the Guardian Angel of the State. He continued in this role as Kulaguru for his successors as well: Vira Narasimha, Krishnadevaraya, and Achyutaraya, for the rest of his life. The perspectives each of these rulers had on Sri Vyasa Tirtha are thrillingly documented by Sri Somanatha Kavi.

The first thing Sri Vyasa Tirtha accomplished after entering Vijayanagara was the mammoth task of installing seven hundred and thirty-two vigrahas of Hanuman in different parts of the empire Dvattrimshatsaptashataka Murtir Hanumanta Prabho – the first of which seems to have been Yantroddharaka, right at the capital.

While to an outsider this may look like a way to unify and consolidate the empire, the spiritually inclined will note the Saint’s vision in seeking the protection of none other than Mukhyaprana for the empire. Tradition records that this was accomplished within one year Raudri Nama Samvatsara.

A couple of observations made by the Portuguese travellers are quoted below:

“The King of Bisnaga, every day, hears the preaching of a learned Brahmin, who never married nor ever touched a woman.” – Fernao Nunes
“Raya being washed by a Brahmin whom he held sacred and who was a great favorite of his.” – Domingos Paes

The great privilege commanded by the saint from different quarters of society was not only out of respect for his knowledge but also for his personality. Tradition records that the saint was constantly challenged by scholars belonging to different schools of Indian philosophical thought and religious traditions from across the country. He is understood to have emerged victorious in each of these debates.

A couple of the famous names include: Basava Bhatta of Kalinga and Pakshadara Mishra of Mithila. Yet, not even once did those who debated him leave humbled; instead, their knowledge was recognized and rewarded even in defeat. This speaks of the saint’s catholicity of outlook and his respect for knowledge irrespective of affiliation, despite himself being at the highest pedestal.

Another face of Sri Vyasa Tirtha, not well known apart from being a composer of mellifluous and sublime Devaranamas in chaste Kannada, is the fact that he was also an authority in Classical music. His time was the formative phase of what we today call Carnatic music.

Scholars of Carnatic music of his era held Sri Vyasa Tirtha in the highest regard. From contemporaneous sources, the Saint was referred to by the following titles: Abhinava Bharata Muni, Sangeeta Gama, a veritable Tumburu, Narada, and Dattilla.

King Tulajajendra Bhupala of Tanjore, famed for Sangita Saramrutha, praised the Saint with titles such as:

• Sangeeta Vidya Sampradaya Pravartaka (Pioneer of the tradition of musical knowledge),
• Vidyasimhasanadhyaksha (One presiding over the throne of knowledge),
• Kalpana Chaturanana (As creative as Brahma himself), and
• Vyasappacharyosmat Purvacharyotivishrutah (Our Vyasa Acharya, famed above even the earlier Acharyas).

These accolades highlight the immense respect authorities of his time, and later generations as well, had for his musical acumen.

One of the exceptional remarks made about the saint’s compositions was that they were developed with the intention of kindling bhakti in common people and not as mere intellectual exercises directed at the elite.

Another of his great achievements was the development of exceptional disciples, whose contributions are evident to this day: the likes of Karnataka Sangeeta Pitamaha - Purandara Dasa, Dasashreshtha – Kanaka Dasa – and saints Vadiraja Tirtha and Vijayindra Tirtha. These disciples carried the Lord’s name to every nook and corner of the country, ensuring that the common man was elevated from the mundane by cultivating devotion to the Almighty.

One of the greatest aspects of this saint was his extremely affable and humane nature, in addition to being steadfast in his duties to his ashrama. Epigraphical records abound, documenting grants made by the kings of the Vijayanagara empire to the ascetic either for vanquishing opponents who came to challenge him, or on special occasions prescribed in the scriptures as appropriate times for making donations. True to his nature as a genuine ascetic, he would distribute all of this to the knowledgeable and the needy, knowing it would be put to the right use.

Further, there are innumerable instances when the saint would employ royal patronage to ensure that the common man’s needs were met. For example, the construction of tanks at several places throughout the empire to secure the availability of water such as Vyasa Samudra and the establishment of chatras (resting places) for travellers in each town.

These efforts not only addressed essential needs but also brought together the different classes of people, assigning them responsibilities and ensuring that everyone was involved, contributing to society, and feeling proud about being a follower of Sanatana Dharma.

The Saint and the King: Sri Vyasa Tirtha and Sri Krishnadeva Raya

Based on available epigraphical records and traditional accounts, we see that there was a very healthy relationship between the saint and the emperor, who was a terror to his foes. The emperor facilitated the establishment of a university – Vishvapavana Matha – of which the saint was the Chancellor.

Traditional education was imparted to vidyarthis in various branches of the Shastra, and students from all over the country were admitted. It is understood that Sri Vishnu Tirtha – later to be Sri Vijayindra Tirtha – and Sri Vadiraja Tirtha received their education in this very institution.

The king never seems to have ventured out without seeking the saint’s blessings and regularly engaged in Shastra Shravanam at the saint’s feet. It is recorded that the saint once seated the king on the throne and performed the Pattabhisheka ceremony.

One special occasion, recounted in tradition, describes how the saint himself occupied the king’s throne for a brief period during a malefic planetary conjunction that threatened the king’s life. Once the inauspicious period had passed, he returned the throne to the king. This event is remembered in tradition as Kuhu Yoga Parihara.

On another occasion, the king is said to have seated the saint on his throne and bathed him with diamonds and precious jewels Ratnasimhasanarudam Camarairabhivijitam. True to his renunciate nature, the saint immediately distributed all of these riches on the spot to those who were deserving.

One epigraphical record made in 1527 CE on the saint by the king is presented below:

निगमागमनिर्णोतिनिर्जराधीशम्न्त्रिणे
नृपेन्द्र मुकुटीरत्न नीराजितनिजान्घ्रये
शेषाय नरवेषाय शिक्षितान्तरवैरिणे।
पुरानपुरुषध्यानपुश्यत्पुष्कलमुर्तये।
मध्वाचार्य मताम्भोज मार्तण्डायिततेजसे।
ब्रह्मण्यतीर्थशिष्याय ब्रह्मनिर्माल मूर्तये।
व्यासतीर्थयतीन्द्राय विद्वदिन्दिवरेन्दवे॥

Nigamāgamanirṇotinirjarādhīśamntriṇe
Nṛpendra Mukuṭīratna Nīrājitanijānghraye

Nirahankara Chittāya Nīthimārga upadēshine
Śeṣāya Naraveṣāya Śikṣitāntaravairiṇe|
Purānapuruṣadhyānapuśyatpuṣkalamurtaye|
Madhvācārya Matāmbhoja Mārtaṇḍāyitatejase|
Brahmaṇyatīrthaśiṣyāya Brahmanirmāla Mūrtaye|
Vyāsatīrthayatīndrāya Vidvadindivarendave||

Even a cursory reading of the above inscription is thrillingly brilliant, and every word has been wonderfully chosen by the emperor to glorify his guru. Tradition records that the saint was an avatara of Prahlada and an avesha of Sesha – prahladasyavatarosavindrasyanupraveshavan.

Granthas composed by Sri Vyasa Tirtha

A little bit of historical background is necessary to correctly understand the advent of Sri Vyasa Tirtha and his contribution to furthering philosophical inquiry.

Acharya Madhva built the necessary foundation for Tattvavada with his contributions, collectively referred to as the Sarvamula Granthas. A century later, Sri Jayatirtha made stellar contributions to Acharya’s primary works, not only strengthening the fundamental concepts of the school but also demonstrating the depth of thought within them through his detailed expositions.

Sri Vyasa Tirtha came about a century after Sri Jayatirtha, at a time when scholars of other faiths had begun to bring forward new types of objections to Tattvavada. He took it upon himself to answer these objections in the most befitting manner and to erect a strong citadel for Tattvavada, as we will see below.

The saint is supposed to have composed nearly twelve works on different Shastric aspects. Out of these, three works collectively referred to as Vyasa Traya are held in high esteem. Next is a collection of four works that go by the general name Mandara Manjari. There is also an independent composition by the name Bhedojjivana, along with a few interesting shlokas as well.

Vyasa Traya are Nyayamrita, Tatparya Chandrika, and Tarka Tandava.

Nyayamrita is the magnum opus of the saint, in which he collected the principal thoughts of rival schools – primarily Advaita – in one place for discussion as well as comparison to his own school. In other words, it is the most comprehensive comparative study of Advaita–Dvaita polemics since the time of Acharya Madhva.

The Vishishtadvaitic understanding is also brought in at appropriate places for discussion. Sri Vyasa Tirtha clearly established the various shortcomings observed in the other schools and demonstrated their untenability, presenting instead the correct understanding of Vedanta.

This is believed to have been the first of his compositions and became the starting point for intellectuals across traditions to defend their respective views of Vedanta for centuries to come.

Tatparya Chandrika is a commentary on Tattva Prakashika of Sri Jayatirtha, which itself is an exposition (Tika) on Acharya Madhva’s Brahma Sutra Bhashya.

In the course of this commentary, the saint brought forth the Bhashyas and Tikas of both the Advaitic school – Shankara’s Sutrabhashya and its many commentaries  as well as the Vishishtadvaitic school  Ramanuja’s Sribhashya and its commentaries  and demonstrated that Acharya Madhva’s Bhashya is in perfect harmony with the Sutrakara’s intent, while the interpretations of the other schools were not as well attuned.

We also understand that he applied the rules of the Mimamsa and Vyakarana Shastras here as well. In doing so, he achieved the dual purpose of strengthening his own school’s interpretation and exposing the shortcomings in the rival interpretations.

It is believed that he completed the commentary for only the first two Adhikarana-s, while his successor Sri Raghunatha Tirtha, two centuries later, completed the remaining two. Tradition holds that this work was completed at Srirangam and submitted by the saint to none other than Rangashayi himself – Namo Namo Bhakta Mukti Dayine Shesha Shayine!

Tarka Tandava is the last of the Vyasa Traya and represents the saint’s effort to critically examine the tenability of the Nyaya–Vaisheshika school in comparison with Dvaita.

Critical aspects of Nyaya’s classical works are taken up for discussion, then compared with how they are treated in the works of Acharya Madhva and Jayatirtha – such as the Anuvyakhyana and Nyayasudha – and their inappropriateness is demonstrated.

Tradition holds that this work was composed at the Aprameya Swami temple at Malur – the same temple celebrated in the famous Purandara Dasa Devaranama Jagadoddharana.

Mandara Manjari are commentaries on Sri Jayatirtha’s Tika for four of Acharya Madhva’s ten fundamental works, collectively known as the Dasha Prakaranas.

Sri Vyasa Tirtha chose to write commentaries on the Tikas to the Khandana Traya – Upadhi Khandana, Mayavada Khandana, and Prapancha Mithyatvanumana Khandana – and the fourth, Tattva Viveka Tika.

Bhedojjivana is the last and shortest of the polemical works of the saint. As the title suggests, it signifies the resurgence of Tattvavada at the expense of Mayavada.

This work appears to have been composed more as an elementary text, intended to guide beginners and prepare them for more complex and real-time polemics in the intellectual world.

The rest of the compositions are shlokas: Sri Krishna Mangala Shloka, Srinivasa Shloka, Yantroddharaka Shloka, Shiva Stuti, Prameya Navamalika Shloka, Granthamala Shloka, Pancharatna Shloka on Sripadaraja and Sri Brahmanya Tirtha, and Shastika Vamsha Mangalashtaka.

One more composition, Sattarkavilasa, is attributed to him but is not traceable.

PS: Scholars of the Chaitanya school revere the saint’s compositions collectively as Vishnu Samhita.

Conclusion

We have in Sri Vyasa Tirtha a wonderful and exceptional personality who was a confluence of several qualities worthy of emulation. Every piece of information available on the saint from different sources is greatly elevating.

The saint was the spiritual advisor for six kings and was regarded as the guardian angel of the last recognized Hindu empire. Whatever little aspect of Sanatana Dharma is still being practised in this part of the country today was possible because of the conducive environment he helped create and the encouragement given to its practitioners.

The saint’s unseen hand ensured that support and patronage were extended by the rulers. He was instrumental in the resurgence of a powerful and unified Hindu state.

The contributions of the saint to his philosophical cause are exemplary and served as the citadel of his faith for generations to come. His three compositions are indeed unique and should form a part of any course in philosophy for their intellectual depth.

A serious student of philosophy who does not study his works would be at a loss, forfeiting a wonderful opportunity to understand the thought process of one of the greatest minds ever to have been born.

His compositions ooze with devotional fervor and are highly attractive even to the layman. At the same time, they appeal to intellectuals as well, encompassing in-depth philosophical insights.

From the perspective of classical music, we observe that the poet created a wide variety of compositions in harmony with the times. The greatest tribute in this regard is that he was the guru of the Karnataka Sangeeta Pitamaha, Sri Purandara Dasa.

The saint always led from the front: he was intelligent, poetic, a wonderful orator, a powerful debater, composer, singer, organizer, advisor, teacher, student, friend and much more!

He was a magnetic personality, and it is said that people eagerly awaited just a single glance or nod from him at least once in their lifetime and none ever went back disappointed. He was broad-minded, catholic in spirit, and liberal in all that he did.

The saint completed a worthy tenure on this earth by ordaining Sri Srinivasa Tirtha to the Peetha. He attained the Lord’s abode while performing Hari Dhyana (meditation on the Lord), just as described by Purandara Dasa.

His Brindavana was consecrated at the central shrine in the sacred Navabrindavana Gadde.