Charama Shloka :

ವಂದಾರುಕಲ್ಪತರವೇ ವಾದಿಕೈರವಭಾನವೇ | ಶ್ರೀರಾಮಚಂದ್ರಗುರವೇ ನಮಃ ಕಾರುಣ್ಯಸಿಂಧವೇ ||

वंदारुकल्पतरवे वादिकैरवभानवे | श्रीरामचंद्रगुरवे नमः कारुण्यसिंधवे ||

vandārukalpatarave vādikairavabhānave | śrīrāmacandragurave namaḥ kāruṇyasindhave ||

Sri Ramachandra Tirtha

Sri Kambaluru Ramachandra Tirtha was ordained the 14th Peetadhipati by Sri Sripati Tirtha. The saint’s Purvashrama Nama seems to have been Sri Ramachandracharya. His ancestors hailed from Kavillipalayam village near Satyamangalam but later migrated to Kambaluru village (there are two of them: Pedda and Chinna Kambaluru located between Nandyala and Ahobala). We further understand that Sri Vibhudendra Tirtha, the progenitor of Sri Raghavendra Matha, also known as Dakshinadi Matha – Sri Vibhudendra Tirtha Samsthana – belongs to the same family.

His grandfather’s name is recorded as Sri Venkatanarasimhacharya with the following adjective: Mushtiparimita Swarnamalalankrita, which roughly translates as “the one decorated with a golden necklace of the size of a clenched fist,” perhaps presented as a scholarly recognition, indicating a continuing scholastic tradition in the family. The saint in his Purvashrama had his elementary education under his grandfather and later moved on to Kumbhakona to continue higher education. We understand from one of his scholarly works that his Vidya Guru was none other than Sri Vijayindra Tirtha: Vijayindra Yatindrakhyan Seve Vidya Gurun Mama.

We understand from tradition that Sri Ramachandracharya resided at Srimushnam Kshetra and was a very respected scholar. Once, Sri Ramachandracharya was on a visit to Tirumala and did not get the Lord’s darshana even after a long wait. He is said to have left after doing Atmanivedana, uttering with remorse what was said by Kanakadasa: Siriya Madave Mukunda Ninna Charana Sevakana Binnaha Parakelo Deva, which roughly translates as, “Oh Mukunda, you don’t have time for your devotee, being immersed in arrogance due to your affluence,” and is supposed to have added, “however, when it comes to defending your credentials, you have none else except me.”

This seems to have happened exactly at the time when Sri Sripati Tirtha was praying to the Lord for a worthy successor. Providence willing, the acharya was ushered in for darshana and happened to meet his to-be ashrama guru right in front of the Lord, which prompted the guru to make the decision of bestowing upon him the fourth order of Sanyasashrama. The ordination itself seems to have happened at Swami Pushkarini at Tirumala Kshetra with the appellation Sri Ramachandra Tirtha, perhaps foretelling his future accomplishments.

There is a belief in tradition that Sri Ramachandra Tirtha taught Vyakarana to Venkatanatha, Sri Raghavendra Tirtha, in his Purvashrama at Srimushnam Kshetra.

It is very interesting that Vidyaparampara was beyond boundaries in the ancestral time:

Jayatirtha – Rajendra – Vibhudendra – Sripadaraja – Vyasaraaja – Vijayindra – Kambaluru Ramachandra – Sudhindra – Yadavendra – Lakshminatha.

Significant activities that happened during the Saint’s reign are summarized below:

The timeline of the Saint in the tradition was one of intense philosophical activity. Sri Vyasa Tirtha’s three compositions had opened up the floor for polemical discussion between rival schools Advaita and Dvaita, and exchange of thoughts on the appropriateness of each by scholars from either side. It was at this time that providence sent Sri Ramachandra Tirtha to the scene, well-equipped to contribute his might, well prepared for this task by his Vidya guru, who was an authority on this front.

The Saint took up the task of addressing concerns by composing expository texts on some of the more complex works of Acharya Madhva and commentaries of Sri Jayatirtha. Scholars opine that the saint’s compositions brim with fresh and new thoughts on the subject matter with appropriate citations from various sources done with extreme felicity.

The second task taken up by the saint with intense fervour was the willingness to engage in open debates to address any concerns made on the appropriateness of Acharya Madhva’s Tattvavada. We understand from tradition that the saint gave extreme importance to Akshara Brahman: ‘Vagabommale Bommalu’ seems to have been his breath. Mere action – rituals – without interest in acquiring knowledge was not acceptable. Additional emphasis on acquiring knowledge to clarify misunderstandings was given very high priority.

During one of his Chaturmasya Diksha near his native place, the saint was instrumental in convincing people of a whole village to accept Tattvavada and gave them Vaishnava Diksha. This conversion en masse happened at Pennatur. Those people go by the name ‘Aravelu’ today and are a sub-sect of the Madhva community. Additionally, two other sub-sects ‘Kambalaru’ as well as ‘Pennathurar’ exist in Tamilnadu even now.

The third task undertaken by the saint was to standardise and codify rules and regulations for the observance of different rituals in the Srimatha throughout the year. We understand that the saint was adept at Smriti granthas and gave definitive guidelines to determine Ekadashi, Viddha Dashami, Sadhana Dwadashi and the like. These directions have continued to date in the Srimatha. For this reason, the saint was recognized as the ‘Sampradaya Pravartaka’.

The fourth task pursued by the saint was knowledge dissemination. Besides having authored treatises, he was successful in developing skilled disciples that carried the tradition forward. Tradition records that he had two disciples: a Bidi-Sanyasi by name Sri Ratnagarbha Wodeyaru and a Grihasta by name Sri Vativala Narasimhacharya that composed expository texts on scriptural literature and their commentaries. We further understand that Sri Lakshmipati Tirtha (the third in succession) was born with the blessings of his guru, tutored by him and ordained to the Pitha by Sri Lakshminatha Tirtha.

On one occasion, miscreants seem to have attempted to harm the saint during transit by rolling a rock atop when the entourage was transiting through a passage. The saint instructed the rolling rock to stay put and lo behold it stood in space due to his yogic power. This rock can be seen even today atop the saint’s Vrindavana!

Tradition records that the saint debated with a Mimamsa scholar Krishna Shastri at Kumbhakonam and firmly established Tattvavada. As a mark of respect, the scholar donated his home, the same premise where Srimatha stands today, housing the holy Vrindavana of Bhashya Dipikacharya and his other two successors. Epigraphical records indicate that the saint was also a recipient of a land grant near Yelahanka from Immadi Kempe Gowda.

The saint is believed to have consecrated the Narasimha Vigraha in Sri Vyasaraja Matha premises at Srimushnam Kshetra as well as the Vigrahas of Lakshmi Narayana, Venugopala Krishna and Hanuman in Lakshmi Narayana Puram near Panrutti town.
Having had an illustrious and eventful Sanyasashrama, the saint came back to Vellore and seems to have ordained Lakshmi Vallabha Tirtha to the Pitha here before attaining Haripada. His Vrindavana is housed right opposite to his guru in a manner that the guru and shishya are face-to-face, conveying as though they are still doing Vyasanga!