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              In response to my article on Akshobhya-Vidyaranya debate & its disputation there were two responses in Sumadhwa Seva Group and those responses have made me to write this intermediary article before publishing the analysis of Mr. G.R. Patil’s book “Akshobhya Vijaya Vibhrama.”  I am sure that this article can become a useful prologue to the upcoming article.

Vidyaranya – Confusions & Mystifications

            After reading considerable amount of literature on Vidyaranya, I have been given to an understanding that there are certain confusions among the public about the history of Sri Vidyaranya. And the Smarta community too is not an exception to this bewilderment of their Guru who is considered as the second greatest seer after the Adi Shankara himself.

         Following are the common puzzles that dazzle the common readers:

  1. Vidyāranya and Mādhavacharya are different persons.
  2. Vidyāranya and Mādhavacharya are one and the same person.
  3. Sāyana & Mādhava are the brothers who have been jointly ordered by Bharati Tirtha & Vidyāranya to write Veda Bhashyas.
  4. Mādhava was a minister in the court of Vijayanagara emperor and later became Vidyāranya.



“The very ink with which history is written is merely fluid prejudice.” – Mark Twain

I don’t know what made Mark Twain to say so but it successfully describes the topic that I am presenting in this article. 

The much famed disputation between Akshobhya Tirtha of Dvaita school and Vidyaranya of Advaita school is the topic-in-discussion and I hereby present my line of thinking on this topic.

I have used the sources of history that are available, at present, with me and the relevant citations have been provided from the sources directly.

Story Brief:

For those readers who are new to this subject, I wish to give them a gist of the story:

Sri Akshobhya Tirtha, the 4th successor from Madhva has ascended the Dvaita Vedanta Peetha in the year c.1350. He has succeeded Sri Madhava Tirtha (Ascendance:1333 Brindavana: 1349/50) and prevailed over the Peetha till c.1365.

In Madhva legacy, there are many ‘strotrams’ written by the disciples on their Gurus which eulogize the greatness of the Gurus. Usually, they are treated as ‘glorification’ of the Guru by the disciple out of his sheer respect and admiration towards the former. Due to this belief, most of the succeeding generations like us also feel that they are mere ‘stotrams’ that praise the Gurus and many of the incidents narrated in the stotra shall always carry an element of doubt.

Today I wish to present a proven historical accuracy of one such stotra i.e. Sri Sripadarajaashtaka with the help of an inscription found in Govindaraja Temple, Tirupati.

Sri Sripadaraja Brindavana at Mulbagal

It is said in Sri Sripadarajashtaka that:

श्रीमद्वीरनृसिंहराजन्यपतॆर्भूदॆवहत्या व्यथाम् । दूरीकृत्य तदर्पितॊज्वलमहासिंहासनॆ संस्थितः॥

श्रीमत्पूर्वकवाटनामकपुरॆ सर्वॆष्टसिद्धिप्रदः । श्रीश्रीपादयतींद्रशॆखरमणिर्भूयात्सनः श्रॆयसॆ॥

According to this shloka, Sri Sripadaraja has got the king Vira Narasimha relieved from Brahma Hatya (sin accrued by killing of Brahmans).


12th January 2015 (Pushya Krishna Sapthami) was the Madhyaradhana of the great ascetic/Administrator/Ruler of Orissa (then called Kalinga) – Sri Narahari Tirtha.


Due to the narrow considerations of both Madhva community and the rest of the society, his historical records are simply ignored, even when they have been brought out into the limelight several decades earlier, by such well known personalities as Sri C M Padmanabhacharya, Dr. B.N.K Sharma etc.


The present day scholars keep on repeating fancy stories secure in their ignorance and closed minds. I had compiled à study entirely based on published data from Karnataka and Orissan sources, as well as what could be secured by Internet. I am summing up essential points from this study, as I feel that the adherents to religious dogmatic beliefs and Matha politics are being extremely unfair to one of the greatest Madhvas of all time, with an allround personality and achievements which have been rivaled only by the great Sri Vyasaraja.


The Shasanas in Sri Kurmam and Simhachalam temples are well known and their contents fully clarified and determined. The Shasanas can be subdivided into the following types: