Compiled by Yasoda nandana dasa


Madhvacharya then for the second time visited Badarikasrama. While he was passing through Maharashtra, the local king was digging a big lake for the public benefit. As Madhvacharya passed through that area with his disciples, he was also obliged to help in the excavation. After some time, when Madhvacharya visited the king, he engaged the king in that work and departed with his disciples.

Often in the province of Ganga-pradesha there were fights between Hindus and Muslims. The Hindus were on one bank of the river, and the Muslims on the other. Due to the community tension, no boat was available for crossing the river. The Muslim soldiers were always stopping passengers on the other side, but Madhvacharya did not care for these soldiers. He crossed the river anyway, and when he met the soldiers on the other side, he was brought before the king. The Muslim king was so pleased with him that he wanted to give him a kingdom and some money, but Madhvacharya refused. While walking on the road, he was attacked by some dacoits, but by his bodily strength he killed them all. When his companion Sathya Tirtha was attacked by a tiger, Madhvacharya separated them by virtue of his great strength. When he met Vyasadeva, he received from him the salagrama-sila known as Ashtamurthi. After this, he summarized the Mahabharata.

Madhvacharya’s devotion to the Lord and his erudite scholarship became known throughout India. Consequently the owners of the Sringeri-matha, established by Shankaracharya, became a little perturbed. At that time the followers of Shankaracharya were afraid of Madhvacharya’s rising power, and they began to tease Madhvacharya’s disciples in many ways. There was even an attempt to prove that the disciplic succession of Madhvacharya was not in line with Vedic principles. A person named Pundarika Puri, a follower of the Mayavada philosophy of Shankaracharya, came before Madhvacharya to discuss the shastras. It is said that all of Madhvacharya’s books were taken away, but later they were found with the help of King Jayasimha, ruler of Kumla. In discussion, Pundarika Puri was defeated by Madhvacharya. A great personality named Trivikramacharya, who was a resident of Vishnumangala, became Madhvacharya’s disciple, and his son later became Narayanacharya, the composer of Sri Madhva-vijaya. After the death of Trivikramacharya, the younger brother of Narayanacharya took sannyasa and later became known as Vishnu Tirtha.

It was reputed that there was no limit to the bodily strength of Purnaprajna, Madhvacharya. There was a person named Kadanjari who was famed for possessing the strength of thirty men. Madhvacharya placed the big toe of his foot upon the ground and asked the man to separate it from the ground, but the great strong man could not do so even after great effort. Srila Madhvacharya passed from this material world at the age of eighty while writing a commentary on the Aitareya Upanisad. For further information about Madhvacharya, one should read Madhva-vijaya, by Narayanacharya.

The acharyas of the Madhva-sampradaya established Udupi as the chief center, and the monastery there was known as Uttararadhi-matha. A list of the different centers of the Madhvacharya-sampradaya can be found at Udupi, and their matha commanders are (1) Vishnu Tirtha (Soda-matha), (2) Janardana Tirtha (Krsnapura-matha), (3) Vamana Tirtha (Kanura-matha), (4) Narasimha Tirtha (Adamara-matha), (5) Upendra Tirtha (Puttugi-matha), (6) Rama Tirtha (Sirura-matha), (7) Hrsikesa Tirtha (Palimara-matha), and (8) Aksobhya Tirtha (Pejavara-matha). The disciplic succession of the Madhvacharya-sampradaya is as follows (the dates are those of birth): (1) Hamsa Paramatma; (2) Caturmukha Brahma; (3) Sanakadi; (4) Durvasa; (5) Jnananidhi; (6) Garuda-vahana; (7) Kaivalya Tirtha; (8) Jnanesa Tirtha; (9) Para Tirtha; (10) Sathyaprajna Tirtha; (11) Prajna Tirtha; (12) Acyuta Preksacharya Tirtha; (13) Sri Madhvacharya, 1040 Saka; (14) Padmanabha, 1120; Narahari, 1127; Madhava, 1136; and Aksobhya 1159; (15) Jaya Tirtha, 1167; (16) Vidyadhiraja, 1190; (17) Kavindra, 1255; (18) Vagisa, 1261; (19) Ramacandra, 1269; (20) Vidyanidhi, 1298; (21) Sri Raghunatha, 1366; (22) Rayuvarya (who spoke with Sri Caitanya Mahaprabhu), 1424; (23) Raghuttama, 1471; (24) Vedavyasa, 1517; (25) Vidyadhisa, 1541; (26) Vedanidhi, 1553; (27) Sathyavrata, 1557; (28) Sathyanidhi, 1560; (29) Sathyanatha, 1582; (30) Sathyabhinava, 1595; (31) Sathyapurna, 1628; (32) Sathyavijaya, 1648; (33) Sathyapriya, 1659; (34) Sathyabodha, 1666; (35) Sathyasandha, 1705; (36) Sathyavara, 1716; (37) Sathyadharma, 1719; (38) Sathyasankalpa, 1752; (39) Sathyasantusta, 1763; (40) Sathyaparayana, 1763; (41) Sathyakama, 1785; (42) Satyesta, 1793; (43) Sathyaparakrama, 1794; (44) Sathyadhira, 1801; (45) Sathyadhira Tirtha, 1808. (For approximate Christian era dates, add seventy-nine years.

After the sixteenth acharya (Vidyadhiraja Tirtha), there was another disciplic succession, including Rajendra Tirtha, 1254; Vijayadhvaja; Purusottama; Subrahmanya; and Vyasa Raya, 1470-1520. The nineteenth acharya, Ramacandra Tirtha, had another disciplic succession, including Vibudhendra, 1218; Jitamitra, 1348; Raghunandana; Surendra; Vijendra; Sudhindra; and Raghavendra Tirtha, 1545.

To date, in the Udupi monastery there are another fourteen Madhva-tirtha sannyasis. As stated, Udupi is situated beside the sea in South Karnataka, about thirty-six miles north of Mangalore.

Most of the information in this purport is available from the South Kannada Manual and the Bombay Gazette.
CC Madhya 9.245-278 p