Śrī Madhvācārya
(also called Pūrṇa Prajña, Ānanda Tīrtha)  |
| Born |
1238 CE
Pājaka, Udupi, Karnataka, India |
| Birth name |
Vāsudeva |
| Guru |
Bhagavān Śrī Veda Vyāsa, Acyuta Prajña(Acyuta Prekṣa) |
| Philosophy |
Tattvavāda |
Madhvacharya (Tulu: ಶ್ರೀ ಮಧ್ವಾಚಾರ್ಯ, Sanskrit: श्री मध्वाचार्यः Śrī Madhvācāryaḥ) (1238–1317 CE), also known as Purna Prajna and Ananda Tirtha, was the chief proponent of Tattvavāda "Philosophy of Reality", popularly known as the Dvaita (dualism) school of Hindu philosophy. It is one of the three most influential Vedānta philosophies. Madhvācārya was one of the important philosophers during the Bhakti movement. He was a pioneer in many ways, going against standard conventions and norms. According to tradition, Madhvācārya is believed to be the third incarnation of Vāyu (Mukhyaprāṇa).[1]
Madhvācārya was born on the auspicious day of Vijaya-daśami (Dussehra) in 1238 CE (AD) at Pājaka, a tiny hamlet near Uḍupi. Nārāyaṇa Paṇḍitācārya who later wrote Madhvācārya's biography has not recorded his parents' names. Traditionally it is believed that Nadillaya Nārāyaṇa Bhaṭṭa as name of the father and Vedavati as Madhvācārya's mother. They named him Vāsudeva at birth. Later he became famous by the names Pūrṇa-prajña, Ānanda-tīrtha and Madhvācārya.
Before the birth of Madhva, when his parents had gone for a purchase in the market, a beggar climbed a dhvaja stambha (flag-post in front of a temple) and announced: "Bhagavān (Lord) Vāyu deva is going to take birth for the revival of Vedic dharma in Pājaka kṣetra to a couple." The prediction made by the beggar was discussed by the parents of Madhva till they reached home.
Even as a child, Vāsudeva exhibited precocious talent for grasping all things spiritual. As an incarnation of Mukhyaprana this was not new for him. He was drawn to the path of renunciation and even as a boy of eleven years, he chose initiation into the monastic order from Acyuta-Prajña (also called Acyuta Prekṣa), a reputed ascetic of the time, near Uḍupi, in the year Saumya (1249 CE). The preceptor Acyuta Prekṣa gave the boy Vāsudeva the name of Pūrṇaprajña at the time of his initiation into sannyāsa (renounced order).
A little over a month later, little Pūrṇaprajña is said to have defeated a group of expert scholars of Tarka (logic) headed by Vasudeva-paṇḍita. Overjoyed at his precocious talent, Acyuta Prekṣa consecrated him as the head of the empire of Vedānta and conferred upon him the title of Ānanda Tīrtha (saint of immaculate bliss).
Thus Pūrṇa-prajña is Madhva's name given to him at the time of sannyāsa (renunciation). The name conferred on him at the time of consecration as the Master of Vedanta is "Ānanda Tīrtha". Madhva, a name traceable to the Vedas (Balittha sūktam), was the nom de plume assumed by the Ācārya to author all his works. Madhvācārya showed that Vedas talk about him as "Madhva" and used that name for himself. However, he used Ānanda Tīrtha or Sukha Tīrtha also to author his works. Madhvācārya was the name by which he was to later be revered as the founder of Tattva-vāda or Dvaita-mata.
The country lying to the south of the Western Ghats from beyond Bombay to Cape Comorin comprised the ancient kingdoms of Konkana, Canara, and Kerala. The Konkana abutted on Maharashtra country, whose capital was Doulatabad. The language which the Konkan people speak even now is a dialect of Mahratti. Canara consisted of the modern North Canara and South Canara, the former being included in the present Bombay Presidency, and the latter in the Presidency of Madras. Kerala was the southernmost strip, including the modern British Malabar and the Native States of Cochin and Travancore. South Canara is the district with which we are most concerned as the native land of Sri Madhva. In this district, the taluq of Udupi is, for the same reason, a holy region for every person professing the Madhva faith. The province of Canara seems to have been under the sway of Vishu Vardhana, the great Vaishnava King who was converted by Sri Ramanuja. This king broke the power of Chalukyan rulers in this part of Southern India. The Bairasu Wodeyars of Mysore held sway in 1250 A.D. and flourished till 1336 A.D., when their kingdom became merged in the rising Empire of Vijianagar, the state that Robert Sewell refers to as 'a forgotten Empire' and Suryanarayana Rao as 'the never-tobe-forgotten Empire' of this peninsula. The Chandragiri river that runs between Bekal and Kasaragod in South Canara, was the southern boundary of the ancient Tuluva Kingdom. It is a magnificent stream in the rainy season. Tradition forbids Nair women of Kasaragod, crossing this river.
Eight miles north of Kasaragod is the ancient town of Kumbla, now a railway station, close to the sea on a peninsula. It was a place of great importance at this time, though it is now much decayed. It was the headquarters of a chieftain whose descendants are now in receipt of a smal1 government pension under the titular name of 11 Kumbla Rajahs. Udupi and Mangalore were probably under the immediate rule of this chieftain, Mangalore being only about 22 miles north of Kumbla. At the time, one Jayasimha was the Kumbla ruler. He came into contact with Sri Madhva in the latter part of the saints life and was evidently a great admirer of the teacher. Among the communities that played a great part in the history of the times, the Jains seem to have been very prominent. Their Battis, Bettoos, and Stambbas furnish eloquent testimony to the vast influence they wielded. The Karkal statue of imposing height and weight, said to be 41 feet high and 50 tons in weight, is a striking item of proof. The Mudbdri temple is a magnificent monument of their architectural skill. The high pillar at Hale Angadi is a remarkable specimen of the kind, unsurpassed for delicacy of workmanship. Similar statues of colossal height and weight speak volumes for the dominating influence that this community possessed in Sri Madhva's time and for some centuries later.
The Brahmin communities of the West Coast are generally classed as Konkans, Saraswats, and Shivalli sects. The Shivallies are Tulu-speaking Brahmins, and it is with these that we are most concerned, in the present narrative. Shivalli is an alias for Udupi otherwise known as Rajata Peetapuram. These names are derived from the deities of the two ancient temples in this town. The temples of Chandra Mouleeswara and Ananteswara both face the east, one in front of the other. These were the most prominent features of old Udupi before Sri Krishna's temple came into existence in Sri Madhva's time. Udupi is a short designation for Chandra Mouleeswara, udupa being the Sanskrit word for the moon. In the temple of Ananteswara, the deity is seated on a pedestal of silver. Hence the town is known as Rajata Peetapura. Shivalli is a corrupt form of the Canarese expression Siva Belli, the silver of Siva, in allusion to the silver pedestal aforesaid.
The Acharya set out on a tour of South India even in his teens. He visited prominent places of pilgrimage like Anantasayana, Kanyakumari, Ramesvara and Sriranga. Wherever he went, he delivered discourses and preached the message of his Tattvavada or religious truth to the people. This initiated a new discussion among scholars all over India. The Acharya refuted in clear terms a few age-old beliefs. He started that spirituality should not be mixed up with superstitions. As a result, there was hot opposition to him from some orthodox extremists. But the Acharya braved it all with courage, without yielding to any mean threats.
The urge which was deeply surging in the heart of the Acharya for long turned into a firm resolve as a result of this tour. 'The superstitions in the way of this path of philosophical truth should be wiped out! My whole life should be dedicated to the spread of ultimate truth.'
The first task accomplished by the Acharya as soon as he returned to Udupi, after adopting this firm resolve, was the writing of a commentary (bhasya) on the Bhagavadgita.
In course of time, the Acharya desired to tour North India and to spread the message of vedic religion far and wide. The holy center of Badri beckoned him irresistibly. Fired by the wish to visit holy places like Vyasa's hermitage, the penance-grove of Nara-Narayana etc., and to present his commentary on the Gita as a tribute to sage Vyasa, the Acharya moved straight to Badri. There he observed a vow of strict silence for 48 days, bathing in the holy Ganga. And then he set out alone towards Vyasa-Badri, his cherished destination.
After his return from there, the task of writing a commentary on the Bramha-sutras came to be undertaken by the Acharya. The Acharya never wrote any work of his by hand. It was his practice to dictate continuously to his disciples who would take them down. His composition of works was as facile as his discourse. A disciple of the Acharya, Satya-tirtha by name, reduced to writing in palmleaves, what ever was dictated by the Acharya.
In the meantime, the Acharya's influence had spread far and wide throughout the country. Scholars all over India were stunned by his extra-ordinary genius, never seen or heard of before. The circle of his disciples grew bigger and bigger. Some ascetics got initiation from him and were admitted into the order of samnyasa.
Once, while returning from Badri, the Acharya was camping en-route in a holy place on the banks of the Godavari. Here he was accosted by an eminent pundit, Sobhana-bhatta by name. This person was well known in that region as a peerless scholar. This visit changed the entire career of the man. Seeing the extraordinary personality of the Acharya, and listening to his wonderful discourses, he was so much overwhelmed that he became the Acharya's disciple and joined his retinue.
Achyuta Prajna's cup of happiness was full on seeing Acharya Madhva back home after his resounding victory in all parts of the country and on his rich retinue of disciples hailing from different places. Though in the beginning he too had his own doubts about the Acharya's view of ultimate reality (Tattvavada), now he became a whole-hearted adherent of the Acharya's new philosophy.
The Acharya who stayed in the environs of Udupi for some more time wrote his bhasyas or authoritative commentaries on all the ten Upanisads. He composed glosses on forty hymns of the Rigveda, opening up for the first time its vista of spiritual significance. He also wrote the treatise Bhagavata-tatparya highlighting the essential teachings of the Puranas. Many topical handbooks were also authored by him to suit different occasions. A large number of devotional songs too were composed by him which could be sung by his disciples, while moving with him in groups.
It was during this period that the Acharya installed the image of Krishna which he found in the western ocean near the Udupi sea-coast. After sometime, he left some disciples behind for performing Krishna's worship and undertook his second tour to Badri.
Once the Acharya had to cross the river Ganga. The other bank was under Muslim rule. Although stopped by the Muslim soldiers on the other side, the Acharya boldly crossed the river and reached the other bank. He was taken before the Muslim ruler who was filled with wonder by the boldness of the ascetic. The Acharya said, "I worship that Father who illumines the entire universe; and so do you. Why should I fear then either your soldiers or you?".
Hearing such words for the first time from the mouth of a Hindu monk, the Muslim king was astounded. He was filled with reverence for this unique monk. He begged the Acharya to stay permanently in his kingdom and offered gifts of several jagirs. But the Acharya who was free from wordily cravings, rejected the offer and walked on to Badri, with the monk's staff in his hand.
Once, when his party, was attacked by a band of robbers on the difficult road to the Himalayas The Acharya made his pupil Upendra-tirtha silence them after a fierce flight. He used to say: ‘One should cultivate strength of body even like strength of mind; it is impossible for a weak body to house a strong mind’. Accordingly he had made his disciples achieve strength in their body as well as in their Vedantic pursuit.
To the people of that time, the Acharya’s physical strength itself was something miraculous, because his body was strong and adamant. Even to this day, the huge rock- boulder lifted up and placed in the river Bhadra by the Acharya, near Kalsa bears witness to his Herculean strength. This incident is confirmed by the sentence inscribed on that stone.
The Acharya had darshan once again of Lord Narayana and of sage Vyasa. On his return home thereafter, he wrote the treatise Mahabharata-tatparya-nirnaya. On his way home, he visited Kashi. There he held a philosophical debate with an elderly Advaita ascetic, Amarendra Puri. Sri Puri had to go away silently, humbled by the dazzling genius of the Acharya.
Then came Kuruksetra. Here occurred a strange episode. The Acharya got a mound there excavated and demonstrated to his disciples the buried mace of (the epic hero) Bhima therein; and once again had it buried under the ground.
Later on, the Acharya arrived in Goa on his way back to Udupi. With his sweet music there he enthralled the audience. The Acharya's musical genius also was as unique as his perfect physique and brilliant intellect. Writers contemporaneous with the Acharya have acclaimed rapturously the Acharya's musical expertise as well as his rich melody of voice.
After returning home from his second tour, the Acharya took to initiating social reforms in and around Udupi. A section of orthodoxy, however, was still active and opposed to his views. Pundarika-Puri, an advaita ascetic, was also humbled by the Acharya in a debate. It was around this time that Padmatirtha, a monk envious of Madhvacharya's erudition and popularity, arranged to have his works stolen from the custody of Pejattaya Shankara Pandita in Kasaragod. Madhvacharya now traveled to Kasargod and defeated Padma-tirtha in a philosophical debate. The essence of this debate was reduced to writing by his disciples and published as the Vada or Tattvoddyota. The stolen works were eventually returned to Madhvacharya in a felicitation ceremony arranged by Jayasimha of Kumbla, the king of southern Tulu Nadu
The Acharya also had an intense debate for about 15 days with Pejattaya Trivikrama Panditacharya, the royal preceptor, and emerged victorious. Trivikrama Panditacharya eventually became a disciple[2] himself and went on to write a commentary called Tattva-dipika on the Acharya's Brahma-sutra-bhashya and thus paid his tribute to the guru.
The Acharya too was equally fond of Trivikrama pandita. In deference to the request of the devoted pupil, he wrote an extensive commentary in verse: Anu-vyakhyana on the Brahma-sutras. The Acharya was dictating this work to four disciples simultaneously, on each of the four chapters, without any break. At the same time, the composition of the work Nyayavivarana was also completed.
Nearing his seventies now, Madhvacharya initiated his brother into the monastic order. He was to be known as Sri Vishnutirtha,[3] the first pontiff of the present day Sodhe Matha and Subramanya Matha. About the same time, Sobhana-bhatta received initiation into sanyasa from the Acharya. He later came to be known as Padmanabha Tirtha.[4]
Both before and after the initiation of these two, several disciples from various regions of the country got their initiation into sanyasa from the Acharya. Among them, the names of eight disciples who chose to stay on in Udupi as pontiffs of different mathas are, in order of their initiation:
- Hrisikesa-tirtha (Palimaru matha)
- Narasimha-tirtha (Adamaru-matha)
- Janardana-tirtha (Krsnapura-matha)
- Upendra-tirtha (Puttige-matha)
- Vamana-tirtha (Sirur-matha)
- Vishnu-tirtha (Sode-matha)
- Srirama-tirtha (Kaniyuru-matha)
- Adhoksaja-tirtha (Pejavara-matha)
The other two celebrated sanyasin-disciples of the Acharya are Padmanabha-tirtha and Narahari-tirtha.
When Padmanabha-tirtha was initiated into sanyasa is not definitely known. There were several who had got initiation before him. It appears that he should have been initiated into the order some time between the dates when these eight pontiffs were initiated.
After initiating several into the monastic order and installing pontiffs to the mathas, he toured the district and engaged himself in educating the general public. He also composed the literary work "Krsnamrtamaharnava". His discourse to Brahmins at Ujire, where he delved upon the spiritual aspect of ritualism, came to be published under the title of Khandartha-nimaya (Karmanimaya). Next he visited Panchalingesvara temple at Paranti, which he found in a dilapidated condition, without any worship or festivity. He made arrangements for the resumption of proper worship there according to the rituals prescribed by the ancient scriptures (agamas).
In the 79th year of his life, he decided to take leave of his disciples and proceeded to assign to them the responsibility of carrying on the tradition of his Tattvavada. Having done that, on the ninth day of the bright half of the month of Magha in the Kali year 4418 (1317 CE), he betook himself alone to Badri. The day on which he proceeded to Badri is celebrated as Madhvanavami to this day.
The disciples of the Acharya, both pontifical and lay, continued his tradition with devout zeal. Hundreds of dialectical treatises came to be written. Among the writers belonging to this school we may roughly classify some outstanding ones in the following chronological order: Vishnu Tirtha, Padmanabha-tirtha, Narahari-tirtha, Trivikrama-panditacharya, Narayana Panditacharya, Vamana-Panditacharya, (Traivikramaryadasa), Jayatirtha (Tikacharya), Vijayadhvaja-tirtha, Visnudasacharya, Vyasatirtha, Vadiraja, Vijayindra-tirtha, Raghavendra Swami, Yadupati-acharya, etc.
His philosophy Tattva-vada eventually inspired the Haridasa cult who heralded the Bhakti movement for centuries to come. Seminal contributions were made by the Haridasas in fields of music and literature. Narahari Tirtha, one of the direct disciples, is responsible for the resurgence of Yakshagana[5] and other forms such as Kuchipudi. Raghavendra Swami of Mantralayam was a saint in this tradition who lived in the 16th CE and is revered and worshiped to this day. Several Dvaita mathas and Raghavendra mathas in particular, continue to be established all over India and in some places in the US, UK and other countries.[6] All these Madhva mathas continue to further the propagation of Vedic studies and are also involved in social and charitable activities.
Madhva, commenting on the Vedānta-sūtra (2.1.6), quotes the Bhaviṣya Purāṇa as follows: [7]
"The Ṛg Veda, Yajur Veda, Sāma Veda, Atharva Veda, Mahābhārata [which includes the Bhagavad-gītā], Pañcarātra, and the original Rāmāyaṇa are all considered Vedic literature.... The Vaiṣṇava supplements, the Purāṇas, are also Vedic literature."
We may also include corollary literatures like the Saṁhitās, as well as the commentaries of the great teachers who have guided the course of Vedic thought for centuries.[8]
The Acharya did not earn any huge establishment or property for his matha (monastery). All the property that he left as legacy to his disciple-pontiffs was just a casket for keeping the gods of daily worship, a staff and a piece of cloth tied on the sides like a bag to receive alms (jolige). Later, the mathas took better shape as the number of their devout adherents became more and more. Below is a broad sketch of the Madhva- mathas now existing. The main icon (vigraha) in Udupi of Lord Krishna was established by Madhvacharya. The number of mathas (monasteries) which came into being in Udupi itself, yoked to the responsibility of Krishna-worship is eight (Ashta Mathas). They are Krishnapura, Pejavara, Puttige, Sodhe (Sondhe), Kaniyooru, Adamaru, Shirur and Palimaru. He submitted some vigrahas to those mathas. They are as follows:
- 1. Palimaru matha: Sri Rama
- 2. Adamaru matha: Sri Krishna
- 3. Krishnapura matha: Sri Krishna
- 4. Puttige matha: Sri Vitthala
- 5. Shirur matha: Sri Vitthala
- 6. Sodhe matha: Sri Varaha
- 7. Kaniyooru matha: Sri Narasimha
- 8. Pejavara matha: Sri Vitthala
It is a local custom to call the mathas after the names of villages where the original gifted properties of the matha are situated. Thus the matha which had its property in the village Palimaru is now called Palimaru-matha. The older name of the Sode-matha was Kumbhasi-matha. Later on, in the time of Vadiraja, when the matha was established at Sode in North Kanara, it became famous as Sode- matha.
The mathas in Karnataka which were developed respectively by Sri Padmanabha-tirtha, Narahari-tirtha, Madhav- tirtha and Aksobhya-tirtha are eight:
- 9. Uttaradi-matha
- 10. Sosale Vyasaraya-matha
- 11. Kundapura-Vyasaraya-matha
- 12. Raghavendra-matha
- 13. Mulubagilu-matha
- 14. Majigehalli-matha
- 15. Kudli-matha
- 16. Balegaru (Banagara)-matha
For the first four mathas (9 to 12) the founder-pontiffs are the first four mentioned above, viz, from Padmanabha-tirtha to Aksobhya-tirtha. A traditional branch of Vyasaraya-matha itself came to be established at Kundapura in the district of South kanara and came to be termed Kundapura-Vyasaraya- matha.
Another branch of the matha founded by Padmanabha- tirtha became Mulubagilu-matha. Sripadaraja (alias Srilakshminarayana-tirtha) who was one of the pioneers of dasa-literature and the preceptor of Vyasa-tirtha was one of the illustrious pontiffs who illumined the tradition of this matha.
Still another branch of Madhava-tirtha established a matha at Majjige-halli which also came to be developed. In the same way, two branches of Akshobhya-tirtha grew into independent mathas at Kudli and Balegaru.
Apart from these there are four more mathas in the Tulu region:
- 17. Subramanya-matha
- 18. Bhandarkeri - matha
- 19. Bhimana-katte-matha
- 20. Citrapura-matha
The Subramanya-matha has grown out of Vishnu- tirtha's line itself. It is said that the line of disciples under the pontiff Acyuta-prajna, who in turn was the guru to initiate the Acharya into samnyasa, branched into two linesone at Bhandarkeri and the other at Bhimanakatte. Bhandarkeri is located some 20 Km north of Udupi in Barakuru. Though Bhimana-katte (Bhima-setumunivranda) is also a matha of Tulu region, its original sourcehead is a place called Bhimanakatte on the Tirthahalli-Shimoga road. According to folk-tradition, the Chitrapura-matha is only a branch of the Pejavara-matha. This matha is situated at Citrapura, some 35 Km away from Udupi on the Udupi-Mangalore highway.
Two more mathas of Gauda Sarasvata Brahmanas who illuminated the Madhva school are quite famous:
- 21. Gokama-Partagali Jivottama-matha
- 22. Kasi-matha
The original locale of Gokarna-matha is Gokama. Later, pontiffs of this line started a matha in Parta-gali (Madagaum - Mathagrama). After one of its celebrated pontiffs, Jivottama-tirtha, the matha also came to be called Jivottama-matha. According to the traditional list of pontiffs in this matha, its founder pontiff is reckoned as Sri Narayana-tirtha who had his initiation into samnyasa from Sri Ramachandra-tirtha, the tenth pontiff of palimaru-matha at Udupi.
Though there is a branch-centre of Kasimatha in Kasi, it is originally a matha of the South only. Gauda Sarasvata Brahmins of the north costal region stretching from Udupi up to Bombay are disciples of Gokamamatha. The Gauda Sarasvatas from Udupi up to Kanyakumari in the south are disciples of Kasi-matha.
Madhvacharya declared, in his work "Vishnu-tatva-vinirNaya" that he was the one who took the avatars of Hanuman and Bhima. Significantly, the only other person who openly makes such a declaration about his original form is Sri Krishna (in the bhagavad-gita).
The Works of Madhvacharya are many in number and include commentaries on the Vedas, Upanishads, the Bhagavadgita and the Brahma Sutras. Sri Madhvacharya also composed many works on the philosophy of Tattvavada.
The Acharya has written four works on the Sutraprasthana (the Vedantic school of Brahma Sutra)
- 1. Brahmasutra-bhashya
- 2. Sarva-shastratha-sangraha (Anubhashya)
- 3. Brahmasutra-anuvyakhyana
- 4. Brahmasutra-anuvyakhyana-vivarana (Nyaya-vivarana)
Two works are on the Gita-prasthana (the Vedantic school of Bhagavadgita)
- 5. Bhagavadgita-bhashya
- 6. Bhagavadgita-tatparya-nirnaya
In the Upanishad-prasthana (the Vedantic school of Upanisads), the Acharya has written bhashyas or authoritative commentaries on all the Principal Upanishads. But there is notable uniqueness in respect of these also. While all the other have commented only on three chapters of the Aitareya Upanishad, the Acharya's bhashya covers the entire Upanishad-kanda (of 9 chapters) of the Aitareya Aranyaka.
- 7. Mahaitareyopanishad-bhashya
- 8. Brhadaranyakopanishad-bhashya
- 9. Chandogopanishad-bhashya
- 10. Taittiriyopanishad-bhashya
- 11. Talavakaropanishad-bhashya (Kenopanishad-bhashya)
- 12. Kathakopanishad-bhashya
- 13. Atharvanopanishad-bhashya (Mundakopanishad-bhashya)
- 14. Satprasnopanishad-bhashya
- 15. Yajniya-mantropanishad-bhashya (Isavasyaopanishad-bhashya)
- 16. Mandukyopanishad-bhashya
The verses occurring in the middle of the Mandukyopanishat are mistakenly held to be Gaudapada's karikas. But Acharya Ramanuja has accepted that these form original portions of the Upanisat itself. But Madhva has rejected the old wrong notion once for all by writing bhashya on these verses also. In this connection it is noteworthy how senior Advaita scholars too like Brahmananda accept that these are original Upanisadic verses.
The Acharya not only blazed a new pathway of spiritual interpretation of the Veda, by writing a commentary on 40 hymns of the Rig veda, but also showed the way leading to a synthesis of Samhita, Brahmana and Aranyaka texts by commenting upon some chapters of the Aitreya Brahmana and the Mahanan-ini-khanda of the same Aranyaka. These works are,
- 17. Rg-bhashya
- 18. Khandartha-nirnaya (Karma-nirnaya)
So also, there are three works of his that lay bare the heart of the Mahabharata and the Bhagavata in a bid to synthesize the teachings of Itihasas and Puranas:
- 19. Mahabharata-tatparya-nirnaya
- 20. Mahabharata-tatparya (Yamaka-bharata)
- 21. Bhagavata-tatparya-nirnaya
Nine topical treatises are concerned with determining epistemology and ontology:
- 22. Vishnu-tattva-nirnaya
- 23. Vada (tattvoddyota)
- 24. Mayavada-dushana (Mayavada-khandana)
- 25. Upadhi-dushana (Upadhi-khandana Tattva-prakasika)
- 26. Mithyatvanumana-dushana (Mithyat-vanuniana-khandana)
- 27. Tattva-samkhyana
- 28. Tattva-viveka
- 29. Pramana-lakhsana
- 30. Vada-laksana (Katha-lakshana)
Seven works offer guidance regarding performance of ceremonials and rituals as laid down in law-books, regarding building architecture, mantra and tantra and duties and practices of householders and mendicants:
- 31. Krisnamrta-maharnava
- 32. Tantra-sara-sangraha
- 33. Sadacara-smrti
- 34. Jayanti-nirnaya
- 35. Om-Tat-Sat-Pranava-kalpa (Yati-pranavakalpa)
- 36. Nyasa-paddhati
- 37. Tithi-nirnaya
In the field of devotional literature, there are two works of his; one is a stotra or hymn of praise; the other is an anthology of compositions set to music and meant to be sung:
- 38. Narasimha-nakhastuti
- 39. Dvadasha-stotras (12 in number)
Further, there is a work which the Acharya is said to have composed in his boyhood while playing with a ball (and so it is called ball-hymn), it is a small work of 2 verses in a unique meter:
Of these, 38 had been published formerly. Two, viz. Nyasapaddhati, that explains the daily routine duties of mendicants, and Tithinirnaya, that is a unique work on mathematics indicating precise formulae for the determination of each date's extent, are works which were first noticed by Shri Bannanje Govindacharya in the course of his research in Palm-leaf Manuscripts some years ago.
- Bhakti Schools of Vedanta, by Swami Tapasyananda, Sri Ramakrishna Math, Chennai.
- Acharya Madhva baduku bareha (Kannada) by Bannanje Govindacharya.
| Persondata |
| Name |
Madhvacharya |
| Alternative names |
|
| Short description |
|
| Date of birth |
1238 |
| Place of birth |
Pājaka, Uḍupi, India |
| Date of death |
1317 |
| Place of death |
|
