Sri Sushameendra Seva Pratishtana Sri Jaya Teertharu
- Poorvashrama Name : Sri Raghunatha Bhattaru
- Period : 1365 – 1388 AD
- Gurugalu : Sri Akshobhya Teertharu
- Shishyaru : Sri Vidyadhiraja Teertharu
- Aradhana Tithi : Ashada Bahula Panchamee(Jun)
- Vrindavana Situated at : Navavrundavana (Gajagahvara\Anegondi)
- River : Tungabhadra
ಶ್ರೀಜಯತೀರ್ಥರು ( ಶ್ರೀಟೀಕಾಕೃತ್ಪಾದರು )
| ಪೂರ್ವಾಶ್ರಮನಾಮ | ಶ್ರೀರಘುನಾಥ ಭಟ್ಟರು |
| ಸನ್ಯಾಸ ಸ್ವೀಕಾರ | 1365ನೇ ವಿಕೃತಿನಾಮ ಸಂವತ್ಸರ |
| ಗುರುಗಳು | ಶ್ರೀಅಕ್ಷೋಭ್ಯತೀರ್ಥರು |
| ಪೀಠ ಆಳಿದ ಅವಧಿ | 23 ವರ್ಷಗಳು |
| ಬೃಂದಾವನ ಪ್ರವೇಶ | 1388ನೇ ವಿಭವನಾಮ ಸಂವತ್ಸರ ಆಷಾಡ ಬಹುಳ ಪಂಚಮಿ |
| ಬೃಂದಾವ ಸ್ಥಳ | ಗಜಗಹ್ವರ ( ನವಬೃಂದಾವನ) ಆನೆಗೊಂದಿ |
| ಉತ್ತರಾಧಿಕಾರಿ | ಶ್ರೀವಿದ್ಯಾಧಿರಾಜತೀರ್ಥರು |
| ನದಿ | ತುಂಗಭದ್ರಾ |
| ಜಿಲ್ಲೆ | ಕೊಪ್ಪಳ |
| ರಾಜ್ಯ | ಕರ್ನಾಟಕ |
ಯಸ್ಯ ವಾಕ್ಕಾಮಧೇನುರ್ನಃ ಕಾಮಿತಾರ್ಥಾನಪ್ರಯಚ್ಛತಿ |
ಸೇವೇ ತಂ ಜಯಯೋಗೀಂದ್ರಂ ಕಾಮಬಾಣಚ್ಛಿದಂ ಸದಾ ||
Sanskrit :
यस्य वाक्कामधेनुर्नः कामितार्थानप्रयच्छति |
सेवे तं जययोगींद्रं कामबाणच्छिदं सदा ||
Telugu :
యస్య వాక్కామధేనుర్నః కామితార్థానప్రయచ్ఛతి |
సేవే తం జయయోగీంద్రం కామబాణచ్ఛిదం సదా ||
Tamil :
யஸ்ய வாக்காமதேநுர்நஃ காமிதார்தாநப்ரயச்சதி |
ஸேவே தம் ஜயயோகீம்த்ரம் காமபாணச்சிதம் ஸதா ||
yasya vAkkAmadhEnurnaH kAmitArthAnaprayacCati |
sEvE taM jayayOgIMdraM kAmabANacCidaM sadA ||
History :
Raghunathanayaka or Dhondopant was the only son of Dhundiraja, the palegar of Jamkhandi under Yadavas of Devagiri*. Not only was he a scholar in Sanskrit as a boy, but also able in statecraft. Nayaka was married at his appropriate age. Raghunathanayaka became the Yuvaraja of Jamkhandi known as Sadinadu. In A.D.1352 Allauddin of Bahamani kingdom sent his army to invade the kingdom of Yadavas. The entire kingdom was looted. People underwent great hardship. This greatly distressed Yuvaraja and prompted him towards renunciation. Another interesting incident happened at this point of time. Yuvaraja who had gone for hunting with his royal entourage had become weary and thirsty. He went to the river Bheema in the vicinity and began to drink water bending down from the horse back. Akshobhyatheertha on his tour of north was doing his Ahneeka there. He was surprised at Nayaka’s queer act. He said, “Raghunatha, what is this! Were you an animal in your earlier birth (किं पशुः पूर्वदॆहॆ?) Why this arrogance for you, a progeny of high pedigree? Is this regal splendour lasting? Seek upliftment of your soul.” As these words were timely, they planted a lasting impression on the already ruffled mind of Nayaka. Relegating all his regal traits immediately, he approached Akshobhyatheertha. Prostrating before him, Nayaka entreated saying “Sir, you are my guru for all times, indeed you have now awakened me, I shall remain your disciple; grant me sanyasa.” Akshobhyatheertha responded saying “Raghunatha, I appreciate your spirit of detachment. But yours is still a young family; what will be the fate of your wife? What should the dependants do? Therefore you return home. Get engaged in the study of Acharya’s great books. Let us contemplate on sanyasa after some years.”
Nayaka imploring in the real sense of detachment said, “No sir, you have always been my well wisher. Please lead me to the path of permanent and ultimate happiness. Let there not be any hindrance. No end to the worldly life” and eagerly sought sanyasa. Akshobhyatheertha in about A.D.1353 ceremoniously conferred sanyasa on him and named him ‘Jayatheertha’. Ironically, could the rest of the family so readily tread the arduous path of renunciation? They only knew to and did object Akshobhyatheertha and took back Jayatheertha home. Jayatheertha was perfectly in know of the God’s will, did remain silent. Back home, fixing an auspicious time the poorvashrama wife of Jayatheertha was conducted to the nuptial room. Awestruck by the lustrous brilliance emanating from her husband in his serpentine form, she hastened out of the room in horror. The other members of the family flabbergasted by Jayatheertha’s extraordinary radiance apologetically admitted their blunder and sought his lenience. Convinced of the immutability of Lord Hari’s will, Jayatheertha went to his guru. Akshobhyatheertha taught all Shastras exhaustively to Jayatheertha. Jayatheertha at the end of his commentary on Geethabhashya has said अक्षॊभ्यतीर्थगुरुणा शुकवच्छिक्षितस्य मे । वचॊभिरमृतप्रायैः प्रीयतां सततां बुधाः ॥ This reveals to what extent he was benefited by his guru’s patronage. He reigned Vedantha samrajya between A.D.1365 and A.D.1388. It was on 4-12-1365 that Akshobhyatheertha reached his heavenly abode. Soon after finishing his studies, Jayatheertha began writing commentaries on Acharya’s works. Earlier, pleased by his prayers, Durgadevi had gifted him the things with which to write. Sitting in the cave at Yaragola, he began to write commentaries. His disciples would get up early in the morning, attend to their morning routine and bring Jowar Bakkari through alms seeking. Till then, Jayatheertha would engage in writing and after worship of God would sanctify the alms brought and everybody would ingest the oblation. Writing would resume after the lunch – This was how his routine went on. Once, in about A.D.1356, Vidyaranya through a tour across the country, came to meet Jayatheertha in his cave. Jayatheertha showed the book ‘Pramana Lakshana’ to Vidyaranya on which he was writing commentary. Seeing the expressions appearing to be mutually incompatible, Vidyaranya gibingly laughed and blurted out “after all this boy’s words merit no credence”.
Immediately Jayatheertha showed his commentary. Vidyaranya greatly impressed by the magnificent way in which the original expressions were composed, majesty of the language, competence in delineation carried the book on his head and took Jayatheertha on elephant in procession.2
Even though Vidyaranya was a very popular scholar in Adwaitha he had a thorough knowledge in politics and therefore could appreciate Jayatheertha’s scholarship. An ace of etiquette as he was, he could do well to lavish honour.
Jayatheertha’s prolific commentaries on the books of Acharya overshadowed those written earler by Padmanabhatheertha, Naraharitheertha, Thrivikramapandithacharya, Narayanapadnditha charya. Jayatheertha became quite synonymous with the name Teekakritpada. His name stood aloft in the realm of Dwaitha Siddhantha.3 As are the names of Trio of sages Panini, Vararuchi, Pathanjali famous for grammar, so are the triad of sages Acharya, Teekakritpada, Chandrikacharya for Dwaitha philosophy.
On instruction from his guru, Teekakritpada went on a tour.1 It was about A.D.1366 when a war between Gulbarga and Vijayanagara broke out. As there was a state of turmoil, Teekakritpada diverted towards south. After worshipping Krishna at Udupi, he placed his books dedicating them to Acharya. Proceeding further, he visited the shrine of Ranganatha at Srirangam in A.D.1370.2 Touring all over south, he reached the Brindavan of his guru on the fifth day of Ashadha Krishna in Vibhava Samvatsara in A.D.1388, attained the Lotus feet of Sri Hari.*
It is Vidyadhirajatheertha who succeeded Teekakritpada. Apart from him Teehakritpada had another disciple Vyasatheertha. He has written commentaries on some Upanishads. In addition, he has written ‘Brihat JayatheerthaVijaya’ a book comprising eight cantos and ‘Anu JayatheerthaVijaya’ comprising thirty four Shlokas. It is widely known that Vijayadhwajatheertha, disciple of Mahendratheertha of Pejawar Mutt, who had become famous for his commentary on Bhagavatha, was Teekakritpada’s contemporary. He had his commentary on Bhagavatha perused by Teekakritpada and received his accolades.
Thus, after Acharya it is Teekakritpada who occupies a prominent position in the world of Dwaitha philosophy. Without Teekakritpada’s interpretation, none of the books of Acharya would be easy to comprehend. Teekakritpada has written the following books.
- Eshopanishatteeka
- Shatprashnopanishatteeka
- BrahmasootraBhashyateeka (Tattvaprakashika)
- Anuvyakhyanateeka (Nyaya Sudha)
- Nyayavivaranapanchika
- GeethaBhashyateeka (Prameyadeepika)
- Nyayadeepika (Geethatatparyateeka)
- Pramanlakshanateeka
- Kathalakshanateeka
- Upadhikhandanateeka
- Mayavadhakhandanateeka
- Prapanchamithyatvanumanakhandanateeka
- Tattvasankhyanavivarana
- Tattvavivekavivarana
- Tattvodyotavivarana
- Karmanirnayateeka
- Vishnutattvanirnayateeka
- Rigbhashyateeka
Independent Works
- Pramanapaddhathi
- Vadavalee
- Shathaparadhasthotra
- Padyamala
For those delved into Shastras, it would be a little better to understand how Teekakritpada gives an exhaustive description of Acharya’s writings with apt illustrations. The great scholars of different philosophies having tasted his locution, majesty of the language, method of substantiation consider the books of Teekakritpada superior to Patanjali’s MahaBhashya, books of Udayanacharya. That Teekakritpada had clearly understood the view deep seated in Acharya’s heart becomes quite intelligible in his books. As does दुर्निरूपवचनं च पंडितैः of Pandithacharya connote, though the original expressions of Acharya appear very simple, their comprehensive meaning is not a little easy to understand. Only when Teekakritpada gives a multidimensional description of it, does its comprehension become easy. It is not an exaggeration to say that he who is born as Madhwa and has done his education would be failing in his duty unless he reads at least a few letters of Teekakritpada’s books. It may be said that of all the commentaries of Dwaitha, Adwaitha and Vishisthadwaitha, the availability of books to match those of Teekakritpada is rare. It is for this reason, the maxim “being born one should either read Sudhe or rule a state” needs more emphasis.1 One can experience greater bliss by reading Sudhe than ruling a state. It is impossible to greatly praise the qualities of Teekakritpada while praising his expressions. Therefore the hymn चित्रैh पदैश्व गंभीरैh वाक्यैर्मानैरखंडितैh । गुरुभावं व्यंजयंति भाति श्रीजयतीर्थ वाक् ॥ has become more popular. Vadiraja also has extolled him as
माध्वग्रंथान् स्वबंधूनिव सरसहृदालिंग्य विज्ञातभावh
संयॊज्यालंकृताभिh स्वसहजमति संभूतवग्भिर्वदूभिh ।
कृत्वान्यॊक्तिश्च दासीबुधहृदय गृहं प्रौढवृत्तीश्च वृत्ति h
दत्वान्यॊन्याभियॊगं जयमुनिरसकृद्वीक्ष्य रेमे कृतार्थ h ॥
Teekakritpada has sung the glory of Padmanabhatheertha among his earlier commentators. Difference of opinion between him and Naraharitheertha in the explanation of a few expressions has become apparent. He has paid his homage at the beginning of his writings to Akshobhyathertha, as he had his eduation under him and that he was his Ashrama guru.
Though Teekakritpada’s scholarship was such an acme, his humility, politeness and veneration for Acharya did well to conform to his erudition. Save his scholarship in four Shastras, he has said in Sudha that he knew hardly anything and he could do such writings only through the great blessings of Acharya.2
Thus Teekakritpada’s humility was unmatched. His incarnation has greatly benefited the Madhwa folk. It may be said that it is only through his books the Dwaitha philosophy has won wide propagation and has remained intact.
Source : Gurucharithe