Sri Sushameendra Seva Pratishtana Sri Vijayeendra Teertha
- Poorvashrama Name : Sri Vittalacharya
- Period : 1575 – 1614
- Vidya Gurugalu : Sri Vyasaraja Gurusarvabhoumaru
- Ashrama Gurugalu : Sri Vyasaraja Gurusarvabhoumaru
- Dhandapallata done by : Sri Surendra Teertharu
- Shishyaru : Sri Sudheendra Teertharu
- Aradhana Tithi : Jyeshta Bahula Trayodashee (June)
- Vrindavana Situated at : Kumbakonam, Tamil Nadu.
- River : Kaveri
ಶ್ರೀವಿಜಯೀಂದ್ರತೀರ್ಥರು
| ಪೂರ್ವಾಶ್ರಮನಾಮ | ಶ್ರೀವಿಠ್ಠಲಾಚಾರ್ಯರು |
| ಸನ್ಯಾಸ ಸ್ವೀಕಾರ | 1575 |
| ಆಶ್ರಮಗುರುಗಳು | ಶ್ರೀವ್ಯಾಸರಾಜಗುರುಸಾರ್ವಭೌಮರು |
| ವಿದ್ಯಾಗುರುಗಳು | ಶ್ರೀವ್ಯಾಸರಾಜಗುರುಸಾರ್ವಭೌಮರು |
| ಆಶ್ರಮನಾಮ | ಶ್ರೀವಿಷ್ಣುತೀರ್ಥರು |
| ದಂಡಪಲ್ಲಟ ಶ್ರೀಸುರೇಂದ್ರತೀರ್ಥರಿಂದ ರಾಯರ ಮಠಕ್ಕೆ | ಶ್ರೀವಿಜಯೀಂದ್ರತೀರ್ಥರು (ದಂಡಪಲ್ಲಟವಾದ ನಂತರದ ಹೆಸರು) |
| ಪೀಠ ಆಳಿದ ಅವಧಿ | 39 ವರ್ಷಗಳು |
| ಬೃಂದಾವನ ಪ್ರವೇಶ | 1614 ಜ್ಯೇಷ್ಠ ಬಹುಳ ತ್ರಯೋದಶೀ |
| ಬೃಂದಾವ ಸ್ಥಳ | ಕುಂಭಕೋಣಂ |
| ಉತ್ತರಾಧಿಕಾರಿ | ಶ್ರೀಸುಧೀಂದ್ರತೀರ್ಥರು |
| ನದಿ | ಕಾವೇರಿ |
| ಜಿಲ್ಲೆ | ತಂಜಾವೂರು |
| ರಾಜ್ಯ | ತಮಿಳುನಾಡು |
ಭಕ್ತಾನಾಂ ಮಾನಸಾಂಭೋಜಭಾನವೆ ಕಾಮಧೇನವೇ |
ನಮತಾಂ ಕಲ್ಪತರವೇ ಜಯೀಂದ್ರಗುರವೇ ನಮಃ ||
Sanskrit
भक्तानां मानसांभोजभानवॆ कामधेनवे ।
नमतां कल्पतरवे जयींद्रगुरवे नमः ॥
Telugu
భక్తానాం మానసాంభోజభానవె కామధేనవే |
నమతాం కల్పతరవే జయీంద్రగురవే నమః ||
Tamil
பக்தாநாம் மாநஸாம்போஜபாநவெ காமதேநவே |
நமதாம் கல்பதரவே ஜயீம்த்ரகுரவே நமஃ ||
BaktAnAM mAnasAMBOjaBAnave kAmadhEnavE |
namatAM kalpataravE jayIMdraguravE namaH ||
History – Great Saints Of Mahasamsthana
Sri Vijayeendratheertha (1575 – 1614)
In the philosophical world of India, Vijayeendra occupies a unique place. There is not even a single Madhwa who is not familiar with his name. All the devotees of Raghavendra do not fail to remember Vijayeendra while reciting Gurustotra. Even today his name in Madhwa Samsthana is brilliantly blazing like an eternal flame.
Even as a small boy Vitthalacharya was a great intellect. His birth was as sacred as that of his guru. After his thread ceremony his resplendence began acquiring more and more lustre day by day. Guru Vyasamuni was overwhelmed by joy to see Vitthalacharya who came to pursue his education at the university of Vijayanagar, the origin of learning. He had Vitthalacharya as his close disciple and groomed him into a master of Vedavedanga, Nyaya, Ithihasa, Meemamsa and all other shastras. In the study of Vedantha, Vitthalacharya was a student of the first water. Convinced of the fact that Vitthalacharya only would be the right disciple to cherish his renown, Vyasaraja bestowed sanyasashrama and renamed him Vishnutheertha. After acquiring mastery over all shastras, Vishnutheertha did a comprehensive study of ‘Vyasathraya’ comprising Chandrika, Nyayamrutha, Tarkathandava of Vyasaraja. It was Vishnutheertha who would humble the debators coming to the university and the royal court of Krishnadevaraya those days. The series of teachings full of novelty which Vyasathraya comprised would make even scholars remain bemused and totally dumbfound. Vyasaraja would become overjoyed at the scholarship of his beloved disciple.
If universally acclaimed Vyasaraja himself was Vishnutheertha’s guru, Vadiraja who was a great intellect was his fellow student. Between them were unmatched scholarship and fast friendship. If it was the magnificent Vadiraja who strove for the good of Udupi Mutts, the most revered soul who brought laurels to the Mahasamsthana of Sri Acharya was Vijayeendra. While one worshipped the lotus feet of Udupi Lord Krishna, the other worshipped that of Moolarama. To just imagine what that atmosphere was like is bloating and electrifying. Tears of joy would course down. Vishnutheertha of such unique traits became the head of the Mahasamsthana. It is he who became Vijayeendra. His name, just meaningful. Even now it is his name which is inspiring. When he was about to leave along with Surendratheertha after having been taught all the sixty four arts by Surendratheertha, Vyasaraja beckoned him and advised him in solitude.
“Dear son, you are fortunate. The results of your noble deeds in your previous birth are what have led you to the throne of this Mahasamsthana. You have also been taught about sixty four arts. Now you need not have to learn anything. It is time for you now to ennoble your life. People repent about having failed to do their duty in life despite propitious condition in which they find themselves. Better be cautious right from now. There must be a strong reason for the noblest qualities both Badarayana and Acharya have blessed you with. Duly realising that, try to accomplish the greatest task befitting your stature. Prajnatheertha cherished carefully the great tradition inherited from Sanakadis against odds. When the wise and the righteous without a foothold of their own and unaware of the goals were agape, Vayu incarnated and blessed them with the awakening about the appropriate Shastras. Teekakritpada who had the amsha of Indra in him etched an easier path towards it. The Lord saw to it that I also contributed a bit of my service. Whatever remains to be done is your task. As Kritha, Tretha and other yugas were witnessing the very incarnation of the God, it did not occasion for anybody to contemplate on the establishment of Dharma. In Kaliyuga the Lord sent Acharya as his representative (angel). As we have come in his tradition, it is unambiguous that the onerous responsibility of establishing Dharma has fallen on our shoulders. Everything is Hari and Hari everything; even the time, it is only He who seems to have stipulated the auspicious occasion for such resuscitation of Dharma. This time should be considered appropriate for the resuscitation of Dharma having regard to the atmosphere that has become conducive as a concomitant of royal patronage, pleasant successes our endeavours have seen only through His magnanimity. The future would scarcely offer us such an opportunity. Therefore the likes of Vadiraja, Purandaradasa are seized of their tasks in different spheres. From a particular point of view, it may be said that your task ahead is much more than that of others.
Right from the beginning in the history of our philosophy, our Dharma centres upon Vishnu Bhakti. Acharya’s very life was that. Now it is in the throes of decadence. In South, Appayya Dixit has been aggressively spreading Shaivism. Another sanyasi is also toeing his line. You only are competent to take them on. Therefore let that South be your bastion of crusade. Accomplish this task in the manner time and situation enjoin on you and dedicate it to Lord Hari. This is what you owe me as gurudakshina. Only this is what pleases your guru Surendratheertha. The task you carry out should be the guiding spirit for your successors. With your unique discernment in executing the tasks with perfect bearing on time and situation, I hardly find any reason to dwell on the details for you. You have the perennial divine support of Lord Gopalakrishna and Lord Moolarama”. Thus Vyasaraja invoked all kinds of success and prosperity on Vijayeendratheertha.
A new vigour permeated through Vijayeendra’s entire body as he received advice from his guru. Absorbed in deep devotion, he prostrated before his guru and proceeded with Surendratheertha.
Surendratheertha during his final days got Sudheendra sanyasa through Vijayeendra and reached heavenly abode. Then Sudheendratheertha set off towards Vijayanagar with the permission of his guru.
Vijayeendra on his part went to Kumbhakonam as ordained by his guru. Kumbhakonam ruled by Mandalika of Tanjavoor under the control of the emperor of Vijayanagar was wealthy and prosperous. It was the home of renowned scholars. It had the reputation as Dakshina Kashi for education. Appayya Dixit the founder of Shaivadwaitha philosophy had settled there. A Veerashaiva pontiff “Emme Basava” who had gained the respect of Vijayanagar rulers had not only stayed in Kumbhakonam inflicting barbarism but also usurped the administration of Kumbheswara and other temples.
Vijayeendra entered the town. As Vaishnavaites did not have any patronage there, it was extremely difficult for the swamiji to find a place for his camp. The swamiji camped at a small temple, finished his bath and poojas, had his lunch, sent message to the Shaiva pontiff that he had come for a debate and if the pontiff was game may come out with a condition for the debate or else should confess to his defeat. All the Brahmins there were scared of the Shaiva pontiff. Nobody ever dared face him. Those Brahmins were very delighted to know that the swamiji had thrown such a gauntlet. But everyone was assailed by the doubt whether the swamiji could emerge victorious against his show of pedantry. Exuding overconfidence the Shaiva pontiff thought that the challenge was too small to care for. “Who it could be that has the grit to face me” and “I would in no time silence the swamiji” was how he flaunted. It was decided to have the debate. The condition that the loser should become the disciple of the winner was accepted. All the scholars of the town gathered. The disputation took off.
The Shaiva pontiff too was a good scholar. He began to substantiate his philosophy basing his tactful delineation on several Puranas and Shastras. The swamiji argued refuting all his delineations. The debate lasted eleven days. In the end the Shavaite sanyasi’s line of argument failed to hold water and he was totally nonplussed. In terms of the precondition, he should have become swamiji’s disciple. But that sanyasi did a moonlight flit. All the treasure and honours came to the possession of the swamiji. He had the Shaiva Mutt as his own. He took over the reins of Kumbheswara temple. The document recording the gift made in 1542 by the Vijayanagar rulers to Shaiva sanyasi also came into his possession. Thus it turned out into an unprecedented victory. There is an inscription on the slab of the mantap in the temple about the swamiji taking over the administration of Kumbheswara temple consequent on his victory over Shaiva guru.
The Nayak of Tanjavoor heard of the glory of Vijayeendra’s victory. It also came to the knowledge of Aliya Ramaraja of Vijayanagar through Vitthalaraya who started off from there to Kanyakumari with his army in 1544. Ramaraja sent his messengers to request Vijayeendra to visit Vijayanagar. On his part, the swamiji was longing to have a darshan of the Brindavan of his guru Chandrikacharya. Therefore, assenting to the king’s request, he proceeded. All along the route he went on defeating his rivals in debates. Ramaraya who was waiting in the outskirts of the town with all royal paraphernalia extended a grand levee to the swamiji. As the king prostrated, the swamiji enquired about his welfare. From there the swamiji seated in a gold palanquin entered the town with all pomp and music. The king led the procession on foot. The unending line of spectators enjoyed this feast to their eyes. As they had the divine darshan, the reverberating ovation rent the air. The swamiji camped at Vijayavitthala temple. It is where the poojas and daily offerings to Moolarama were made. The king accorded royal hospitality to the swamiji. Next day the king actively involved himself in making special arrangements for extending hospitality to the swamiji personally. By the time the swamiji could finish his morning Ahneeka, the king called on the swamiji personally and requested him to visit his palace for padapooja. The swamiji came to the palace seated in the silver howdah carried by the caparisoned pachyderm. In the palace, the king performed the padapooja of the swamiji seated on the royal throne. Further the king performed the ceremony of showering gems on the swamiji in a highly devotional and grandiose manner. This impressive scene conjured of the similar honour done to Chandrikacharya by Krishnadevaraya in the byegone days and the whole gathering lavished their praise. Remembering his guru, the swamiji owed all these to the blessings of his guru. The entire capital of Vijayanagar greatly revelled in the festivities. Next day the swamiji had the darshan of his guru’s Brindavan situated on an island of the Tungabhadra near Anegondi and offering his hastodaka and dedicating all the honours to his guru returned to Vijayanagar. Being there for some time as the honoured guest of the king, he apprised the king of his intention to proceed to Kumbhakonam as he was impelled by the orders of his guru to pursue the task of achieving series of victories in disputations which he considered was quite stupendous. Hearing this news, the king felt very sad, but bid him farewell with all honours. Instead of setting off directly to Kumbhakonam, the swamiji proceeded to North to go round pilgrimage centres such as the Ganges and other holy places all over India. Proceeding further he toured all over South, Andhra and Karnataka. Wherever he went, he humbled the debators who were scholars in Meemamsa, Nyaya, Vyakarana, Jyothisha, Sahitya, Ayurveda and other subjects. Startled by the invincibility of the swamiji, the experts in witchcraft and sorcery stood baffled. Thus the swamiji established his ubiquitous pre eminence in the multitude of subjects.
The swamiji through series of successes in debates on his nationwide tour reached Kumbhakonam. By then the renown of Appayya Dixit had spread all over there. Not only had he attained mastery over all the Shastras, but also had authored excellent books. He had an extraordinary intellect. Through his unique scholarship, he had earned great honour from many kings such as Venkatapathiraya I of Vijayanagar, Chinnathimma, Chinnabomma the Nayak of Vellore, Shevappanayaka, Achyuthappanayaka. Under the patronage of these kings, he wrote books like Kuvalayananda, Yadavabhyudaya Vyakhya, Shivarkamani Deepika. Moreover he had expertise in sixty two arts. To top it all, he established Shaivadwaita, a new philosophy by itself. It is he who exhibited his genius in drawing an analogy between the Adwaitha philosophy advocating Jeeva Brahma Aikya and Shivasarvothamatva. Vijayeendratheertha had to confront such a debator. One day, the swamiji invited Dixit to the Mutt for this purpose. Dixit had already heard of the swamiji’s feat of outwitting the Veerashaiva guru and the honour the king did of showering gems on him. Readily consenting to swamiji’s invitation, Dixit came to the Mutt accompanied by his disciples. The swamiji welcomed him with due honours. The very exchange of pleasantries were studded with mutual epigrams as if to gauge their respective skills.
Dixit : (Smilingly) I am delighted to meet swamiji, I feel blinded by my meeting the Dhwanta (as the letter ‘Dhwa’ appears at the end of the word Madhwa).
Swamiji: For those Arthas (Sma + Artha) sweltering under ‘Madhwa Surya’, darkness only is the choice.
This paved way for some acquaintance between them. Realising that outwitting Dixit was not as easy as outwitting others, the swamiji forged friendship with him. They were meeting daily. Every word gave rise to debates. Well groomed by his guru Saint Vyasa, the swamiji was absolutely infallible. Mutual criticism went on in good humour. Earlier discard had developed in a disputation between Dixit and his contemporary Thathacharya, an eminent scholar in Visisthadwaitha. But the debate between the swamiji and Dixit was cordial and humorous. Once Dixit read before the swamiji the books “Madhwantra Mukha Mardana” and “Madhwamatha Vidhwamsana” he had written. The swamiji listened to the end silently nodding his head. Dixit reciting तथाप्यानंदतीर्थीयं मतमग्राह्यमॆवनः । यत्र वैदिकमर्यादा भूयास्याकुलुतां गता ॥ asked whether it was acceptable to him. Replying, the swamiji said “It would be acceptable if one ‘Anuswara’ is expurgated.” Only Dixit understood the hidden meaning of this. Dazed Dixit digressed from the topic unable to find a reply.
Thus debates persisted. Dixit was not acquainted with Akarshana, Uchatana – only the two of sixty four arts. The swamiji, expert in all the arts and who knew of this lacuna of Dixit, through his feat of Akarshana used to secure Dixit’s critical works on Madhwa philosophy from his house, append his counter criticisms infra and again through the feat of Uchatana used to get them placed safely where they were. This would make Dixit wring his hands in desperation. In his desperate bid to have his way to victory he hit upon the venture of outperforming the swamiji at least in literature, if not in Vedantha. He apprised the swamiji of his intention through a rhyming hymn अस्त्यरण्यं तरण्यंघ्रि सरण्यंतर्भिपादपं ॥ Swamiji’s repartee दरीसुप्त झरीदत्त परीरंभ सरीसृपम् ॥ Was excellently resonant. The composition of swamiji with one more rhyming word excelled the composition of Dixit.
Dixit: “Your composition does contain one more rhyme than mine. I am delighted. It is really worth that you have your name as Vijayeendra. Anyhow you are a sanyasi. Let me pay you my obeisance”.
Swamiji : “I do not accept your obeisance”.
Dixit : “If so, would you return it?”
Swamiji : “Is it fair to take back a thing once given?”
Dixit remains silent. Bhattoji Dixit, an eminent grammarian was also a contemporary of the swamiji. Learning about swamiji’s profound intellect from Appayya Dixit, he wrote “Tattvakousthubha”, a critique on Madhwa philosophy and sent it to the swamiji. Immediately the swamiji sent his reply to it. On another occasion, Appayya Dixit, the founder of Shaivadwaitha philosophy vowing to demonstratively bring out the meaning ‘Shiva’ from any word whether in spiritual or material world, was almost on way to success when he was badgered with the word Narayana for which he could not thrash out the meaning ‘Shiva’. Despaired of the evading success, he exclaimed णत्वं परं बाधतॆ । (णत्वं बाधिर्किरिदि) meaning the letter “ण”in the word नारायण is very pestering. Ultimately he resorted to the syllogistic proposition that as Shiva is the husband of Narayani (Parvathi), Shiva is Narayana.
On hearing such a conclusion, the swamiji said in all witticism, “If that were so, a king who is the husband of Mahishi (Queen) should in perfect etymological parallel become Mahisha (He Buffalo)”. Later he wrote a book titled “Narayana Shabdartha Nirvachana”.
The swamiji besides establishing his wins in series of debates, wrote one hundred and four books. Most of them are in the form of reply to the works of Dixit.
Among them, even the names of many books are not known. Lately some of the books are available through the pains taken by scholars. Appended below are a few known books among them.
- Nyayamrutha Gurvamoda
- Nyayadhwa Deepika
- Nyayamrutha Nyayarathnamala
- Nyayamoukthikamala
- Nyayamala (Chandrikavyakhya)
- Nyayachampakamala (Nayachampakamala)
- Nyayamruthodahruitha Jaimineeya Nyayamala
- Nayanamanjaree
- Nayamukurah
- Vaadamalika
- Vagvaikharee
- Shruthitatparya Koumudee
- Shruthyarthasarah
- Thureeya Shivakhandanam
- Bhedavidyavilasah
- Paratattvaprakashika
- Upasamharavijayah
- Madhwadhwakantakoddharah
- Chakrameemamsa
- Adhikaranamala
- Shaivasarvasvakhandanam
- Appayyakapolachapetika
- Brahmasootra Nyayasangraha
- Pramanapaddhathivyakhya
- Ramanujamathareethya Sootrartah
- Pramanalakshanateekavyakhya
- Kathalakshanateekavyakhya
- Tattvasankhyanateekavyakhya
- Tattvodyathagoodhabhavaprakashah
- Vishnutattvanirnayateeka
- Madhwasiddhanthasarodharah
- Sarvasiddhanthasaraasaravivekah
- Siddhanthasaraasaravivechanam
- Yukthirathnakarah (Tarkathandavavyakhya)
- Pranavadarpanakhandanam
- Sanmargadeepika
- Padarthasangrahah
- Chandrikodahrutha Nyayavivaranam
- Narayanashabdartha Nirvachanam
- Pishtapashumeemamsa
- Adwaithashiksha
- Virodhoddharah
Following books are at other places
Stotragranthas
- Narasimhastutih
- Papavimochanastotram
Books on Kavyanataka (Poetrydrama)
- Vyasarajavijayah
- Subhadra Dhananjayah
Books unavailable but only names are known
1-5. Commentary on the remaining five prakaranas
- Tattvamanikyapetika*
- Nyayavivaranatippani
- Anubhashyatippani
- Tattvaprakashikatippani
10-19. Dashopanishadvyakhyanas
- Nyayadeepikatippani
- Parameyadeepikatippani
- Anandataratamyavadarthah
- Meemasanyayakoumudee
- Bhedachintamani (Bhedakalpataru)
- Bhedakusumanjali
- Bhedaprabha (Bhedarathnaprabha)
- Bhedaagamasudhakarah
- Kuchodyakutharah
- Lingamoolanveshanakhandanam
- Ubhayagrasta Rahoodayah (Play)
The swamiji had extraordinary intellect. Inimitable versatility in narration, unusual cogence in corroboration, fascinating style are conspicuous by themselves in each of his works. Sri Raghavendra swamiji in his own works advises with all due reverence to refer to sri Vijayeendra’s Nyayamoukthikamala and other books to get wider and more profound knowledge of certain important aspects
( विस्तरस्तु गुरुपादकृत न्यायमौक्तिकमालायां द्रष्टव्यh ।)
The swamiji has greatly enriched Dasasahitya with his excellent compositions of Devaranamas in Kannada also.
The swamiji’s expertise in all the sixty four arts is marvellous. Miracles such as Parakaya Pravesha, Akarshana, Uchatana, Jalastambha, Agnistambha, etc are included in the sixty four arts. These are not great accomplishments for such great souls who had manifestation of God through the bond of their deep devotion. For ordinary souls like us even a small feat of magic and simple pranks of a snake charmer may appear wonderful. The changes brought about by the cycle of time and decadence having taken its own course have made people not only incapable of such acts but also go to the extent of calling them far from true. This only vindicates their ignorance, but not culture, education.
It is not proper to dilate on their accomplishment in the eight vital areas such as Anima, etc and also sixty four arts while citing the example of erudite scholarship of extraordinary souls. But it becomes necessary to emphasise that who ever tried to test the swamiji in different arts with malicious intentions was miserably defeated and they prostrated before him in absolute surrender.
In South the number of technically skilled persons had swelled. Each of them began to test the swamiji. If not to prove his mettle, but to prove that the Madhwas had achieved expertise in all the Shastras, the swamiji displayed his versatility in arts. The potter, blacksmith, cobbler, weaver and others realising that the swamiji was familiar with the secret of their respective arts felt ashamed and begged his excuse prostrating before him. They were awarded with cash according to their merits. Musicians were bewildered at swamiji’s excellence in music. Thus not one or two, but in all the fields of knowledge, the swamiji displayed his extraordinary scholarship. Once a debator came to the swamiji in a palanquin that had nobody to carry but flew in the air. In an act of rebuttal, the swamiji spreading his sash on a dwarf wall nearby sat on it. The wall moving on its own stood before the debator. The swamiji won in the debate that followed.
If it is ventured to go on writing about the plethora of such bewildering acts of swamiji, that itself will turn out to be a voluminous work. For those who had already acquainted with swamiji’s erudite scholarship and his unique accomplishment in the form of knowledge of the present, past and the future, it is not proper to elaborate on such trivial aspects.
Thus Vijayeendratheertha’s renown as a versatile scholar spread to every nook and corner of the country. In 1577, Jeevappanayaka gifted Aravilimangalam, a rich and prosperous village. Again in 1580, the same Jeevappanayaka with all due honours to the swamiji gifted Kokyuru, Gulluru, Pallam and Raghupakaple, the four villages of Sheerunadu in the state of Mayura on the day of Pournima of Karthika Shuddha in Chandroparaga Parvakala. Apart from these, in the copper inscription gifted by him, it is recorded that the scholarly trio of Vijayeendratheertha, Appayya Dixit and Thathacharya adored his royal court as brilliantly shining pole stars.
Chinnajevappa, younger brother of Jeevappanayaka also was an ardent devotee of the swamiji. He used to stay at Kumbhakonam as a disciple of the swamiji. He also gifted to Vijayeendratheertha some lands which yielded luxuriant crop of paddy at Tanjavoor and two Veli villages on the banks of the cauvery in Kumbhakonam on the day of Ramanavami in Anandanama Samvatsara during Mahabhisheka festivity of Moolarama.
Thus besides excellent royal patronage to the swamiji, gifts of lands poured in to the benefit of the Mutt. As this Mutt was in the forefront of all other Mutts in the field of learning, it won the special status as “Vidya Matha”. Even today in all the communiqué originating from Sri Mutt, the seal affixed carries the name “Vidya Matha”. It may not be an exaggeration to say that there is no other sanyasi who has written so many books, illumined so brilliantly displaying unparalleled scholarship in all fields. It may be categorically stated that in the South, the very bastion of Adwaitha and Kumbhakonam in particular, Vaishnavas are not only dominant but also scholars even to date only through Vijayeendratheertha as a force.
Appayya Dixit who greatly admired the compositions and debates of Sri Vijayeendra chose to remain silent. The milestone achieved in both the tasks ordained by Vijayeendra’s guru enabled the noble pursuit of the tradition of Vaishnava Dharma continue with a renewed vigour. Further the swamiji longed to visit Udupi for a darshan of Lord Krishna. He began his tour with his entourage and reached Udupi travelling through Srirangam, Nanjangud and the birth place of Cauvery. Vadiraja at Udupi was inexplicably pleased by the visit of his most affectionate soul. The happiness between them knew no bounds when they went nostalgic about their togetherness during the period of their learning under the Saint Vyasaraja many years ago and about their coming together now after a long time. According a hearty welcome to the swamiji, Vadiraja had him stay in his Mutt for the darshan of Lord Krishna. The swamijis of different Mutts performed his padapooja. The swamiji offered priceless gems to Lord Krishna. He extended due honours to all other swamijis. He gave an immensely affectionate hug to Vadiraja. As a token of their friendship, Vadiraja had a Mutt built for Vijayeendra just opposite to the Idol of Lord Krishna. Madhwa Kavi, a disciple of Vadiraja has touchingly portrayed in his Vijayeendra Vijaya about the grand spectacle of felicitations that flowed between them. After his stay for a period there and visiting Pajaka and other pilgrim centres and being honoured by Vadiraja, the swamiji reached Kumbhakonam on his tour through Ananthashayana, Kanyakumari and Rameshwaram.
Entrusting the Mahasamsthana to Sudheendratheertha on whom his guru had bestowed sanyasa, Vijayeendratheertha who had taken the responsibility of imparting knowledge to Sudheendra at the behest of his guru reached the Lotus feet of the Lord at Kumbhakonam on the thirteenth day of Jyestha Bahula.
The dedicated and purposeful life of Vijayeendratheertha forms a significant phase in the tradition of the Mutt. In the all round development of the Mutt, the role played by Vijayeendratheertha is monumental. It was he who ushered in for the first time a bright era for Madhwas in the royal courts and in the circles of scholars in the South. The eternal glory the Mutt attained through Vijayeendra is simply ineffable. Vijayeendra who attained excellence in learning under his great guru, who had great students, who wrote many books, who had the temples of Kumbhakonam in the jurisdiction of his administration, who for more than half a century ruled the Vaidika Samrajya shines like a star not only amongst his contemporaries but also in the Vedic world.
ಭಕ್ತಾನಾಂ ಮಾನಸಾಂಭೋಜಭಾನವೆ ಕಾಮಧೇನವೇ |
ನಮತಾಂ ಕಲ್ಪತರವೇ ಜಯೀಂದ್ರಗುರವೇ ನಮಃ ||
Source : Gurucharithe