1. Shankaracharya Ramanujacharya Madhwacharya
Basavanna Akka Mahadevi Kanakadasa
Purandaradasa

2. • Decades come and go but what remain are the impression
and great acts of the social reformers.
• India is privileged to have number of great souls like
Dayanand Saraswati and Raja Ram Mohan Roy.
• They managed to bring revolutions by making radical
changes in the society.
• Some of the reformers took up the challenges of breaking
the jinx of prevailing caste-system while some fought for
the introduction of girls'-education and widow remarriage.
• The contributions, made by these, simple yet eminent souls
towards humanity are really extraordinary.
• Their activities and thoughts guided the nation to a new
beginning.

3. Shankaracharya
Sage Sri Sankaracharya, the great Indian Philosopher and
social reformer who lived in the 8th century, was born in a
tiny village Kalady in Ernakulam District of Kerala, India, on
the banks of famous River Periyar. In his short lifespan of
thirty-two years, he became one of the greatest teachers of
the Vedas..The only weapon he used for this achievement
was pure knowledge and spirituality. Sankara is considered to
be the incarnation of Lord Shiva.

4. • Shri Adi Shankaracharya or the first Shankara with
his remarkable reinterpretations of Hindu
scriptures, especially on Upanishads or Vedanta,
had a profound influence on the growth of
Hinduism at a time when chaos, superstition and
bigotry was rampant.
• Shankara advocated the greatness of the Vedas
and was the most famous Advaita philosopher
who restored the Vedic Dharma and Advaita
Vedanta to its pristine purity and glory.

5. • Shri Adi Shankaracharya, known as Bhagavatpada
Acharya (the guru at the feet of Lord), apart from
refurbishing the scriptures, cleansed the Vedic
religious practices of ritualistic excesses and
ushered in the core teaching of Vedanta, which is
Advaita or non-dualism for the mankind.
• Shankara restructured various forms of desultory
religious practices into acceptable norms and
stressed on the ways of worship as laid down in
the Vedas.

6. Shankara’s Childhood
Shankara was born in a Brahmin family
circa 788 AD in a village named Kaladi on
the banks of the river Purna (now Periyar)
in the Southern Indian coastal state
Kerala. His parents, Sivaguru and
Aryamba, had been childless for a long
time and the birth of Shankara was a
joyous and blessed occasion for the
couple. Legend has it that Aryamba had a
vision of Lord Shiva and promised her
that he would incarnate in the form of
her first-born child.
Shankara was a prodigious child and was
hailed as ‘Eka-Sruti-Dara’, one who can
retain anything that has been read just
once. Shankara mastered all the Vedas
and the six Vedangas from the local
gurukul and recited extensively from the
epics and Puranas. Shankara also studied
the philosophies of diverse sects and was
a storehouse of philosophical knowledge.
When he was three years of age, he lost
his father, and his widowed mother
Aryamba raised him alone.

7. • The phenomenal world of beings and non-beings is not
Philosophy of Adi apart from the Brahman but ultimately become one with
Shankara Brahman. The crux of Advaita is that Brahman alone is real,
and the phenomenal world is unreal or an illusion. Through
His teachings are based on the unity of intense practice of the concept of Advaita, ego and ideas of
the soul and Brahman, in which Brahman duality can be removed from the mind of man.The
is viewed as without attributes. Shankara
travelled across India and other parts of comprehensive philosophy of Shankara is inimitable for the
South Asia to propagate his philosophy fact that the doctrine of Advaita includes both worldly and
through discourses and debates with transcendental experience.
other thinkers. • Shankara while stressing the sole reality of Brahman, did
He was a major proponent of the Vedanta not undermine the phenomenal world or the multiplicity
tenet that 'Lord Brahma and men are of of Gods in the scriptures.
one essence and every individual should
try to develop this vision of oneness'. • Shankara’s philosophy is based on three levels of reality,
Shankara spread the tenets of Advaita viz., paramarthika satta (Brahman), vyavaharika satta
Vedanta, the supreme philosophy of (empirical world of beings and non-beings) and
monism to the four corners of India with pratibhashika satta (reality).
his ‘digvijaya’ (the conquest of the • Shankara’s theology maintains that seeing the self where
quarters). The quintessence of Advaita
Vedanta (non-dualism) is to reiterate the there is no self causes spiritual ignorance or avidya. One
truth of reality of one’s essential divine should learn to distinguish knowledge (jnana) from avidya
identity and to reject one’s thought of to realize the True Self or Brahman. He taught the rules of
being a finite human being with a name bhakti, yoga and karma to enlighten the intellect and purify
and form subject to earthly changes. the heart as Advaita is the awareness of the ‘Divine’.
According to the Advaita maxim, the True • Shankara developed his philosophy through commentaries
Self is Brahman (Divine Creator).
Brahman is the ‘I’ of ‘Who Am I?’ The on the various scriptures. It is believed that the revered
Advaita doctrine propagated by Shankara saint completed these works before the age of sixteen. His
views that the bodies are manifold but major works fall into three distinct categories -
the separate bodies have the one Divine commentaries on the Upanishads, the Brahmasutras and
in them. the Bhagavad Gita.

8. He founded four Shankaracharya peethas
(monasteries) called ‘mathas’, in the four corners of
India, to uphold his spiritual teachings. They are -
• Sarada Peetham at Sringeri (Karnataka),
• Kalika Peetham at Dwaraka (Gujarat),
• Jyotih Peetham, Badarikashrama
(Uttarakhand/Uttaranchal) and
• Govardhana Peetham in Jagannath ,Puri (Orissa).
These peethas are amongst the most revered pilgrim
destinations in the country.

9. Sri Sankaracharya's Path to Sanyasam
• After mastering the Vedas by the age of sixteen, he • Later at Kashi, he had a strange experience.
started his quest for truth. One day a miracle took
When he was going to have his at bath River
place. While Sankara was taking his bath in the
Ganges, an outcaste came from the opposite
river he was caught by the leg by a crocodile.
direction with four dogs and obstructed the way.
Horrified, he cried and his mother ran to the river
Sankara ordered him out his path. To his
only to see his beloved son dragged to the river.
Helplessly as she watched the horrific scene, the surprise, the outcaste retorted, "O, venerable
son said to his mother that there was only one way Guru! You are a preacher of Advaita Vedanta
to get release from the jaws of the monster and and yet you make a great difference between
that was she should allow him to enter the sanyasa man and man. How can this be consistent with
ashram. As there was no other alternative at that your teaching of Advaitism? Is Advaita only a
moment, she agreed and the crocodile let him go. theory?"
• Before taking leave of her, Sankara assured his • Sankara soon realized that the outcaste
mother that he would be with her in her last days (Chandala) was none other than Lord Shiva, who
and would perform the funeral rites, which he took this form to teach him a lesson. He
fulfilled in spite of the problems he faced from his immediately fell prostrate at his feet. He
community. composed then and there five Slokas called the
• To fulfill his spiritual path, he set out in in search of ‘Manisha Panchaka’. Every Sloka ends thus: “He
a preceptor. He met his guru, Swami Govindapada who learnt to look on the phenomena in the
Acharya in a hermitage on the banks of the River light of Advaita is my true Guru, be he a
Narmada. Under his guidance he mastered yoga, Chandala or be he a Brahmin”.
Vedanta and other systems and became a knower
of the Brahman. Sankara travelled all over India
and met the leaders of different schools of
thought.

10. Sri Sankaracharya's shrines at Kalady
• Sri Adi Sankara Keerthi Sthamba Mandapam is an
eight-story memorial built by Kanchi Kamakoti
Mutt. The entrance to the memorial is guarded by
two elephant statues. It leads to the Paduka
Mandapam. Two silver knobs represent the
padukas, or wooden sandals of the Teacher. The
walls of the memorial feature framed relief
paintings relating the story of Adi Sankaracharya.
This shrine is open to all, irrespective of the caste
and religion.
• Sree Ramakrishna Advaita Ashram has a spacious
prayer hall and a shrine.
• Sri Krishna Temple, a small temple, known as the
ancestral deity of Sree Sankara Acharya, is at the
west of the Srigeri Mutt. It is the only surviving
structure from the time of Sankara, where the
poojas are conducted by Namboodhiris.
• Nayathodu Sankara Narayana Temple, 3 km west
of Kalady, is an example of Advaitam in worship by
Sankara Acharya.
• Aryadevi Samadhi Mandapam is the resting place
of Sri Sankara Acharya's mother Aryadevi.

11. Ramanujacharya
Chief exponent of the Vishishtadvaita school of Vedanta and a great social
reformer. "If I can bring deliverance to so many, I do not mind being
condemned to hell," he said, and spread his spiritual message to even the
lowliest of classes of people. He established the Yatiraja Math and the
Cheluvanarayanaswami temple at Melkote in Karnataka, and also renovated
many ancient temples. He wrote many philosophical works and preached the
oneness of mankind.

12. • Sri Ramanuja (1017 - 1137 CE), the most
important philosopher-saint of Sri Vaishnavam
and one of the most dynamic characters of
Hinduism. He was a philosophical as well as a
social reformer, displaying a catholicity that was
nearly unparalleled in Hindu religious history
before him. He revitalized Indian philosophy and
popular religion so much that nearly every aspect
of Hinduism has been influenced by his work. His
life and works show a truly unique personality,
combining contemplative insight, logical acumen,
catholicity, charismatic energy, and selfless
dedication to God.
• The less known fact even among Srivaishnavas
about this well known Acharya by whose name
Srivaishnava philosophy is called 'Ramanuja
Darsanam' and who is hailed as "Sri Vaishnava
Siddhanta Nirdhaarana Saarva bouma" is that he
was a 'Vadama' by birth.(Authority :" Periya
Thrumudi Adaivu, Pazhanadai Vilakkam and
Visishtaadvaita Catechism" - quoted in GLE)

13. Childhoood, Marriage
• Ramanuja was a bright child. Since he
• Yamunacharya was also resembled Sri Rama's brother
called'Alawandar'. Srishailapurna was ('anuja') Lakshmana, he was called
his disciple. The latter had two Ramanuja or Rama's brother.
sisters, the elder of whom was • The boy Ramanuja was very smart. If
Bhudevi. She was the wife of Asuri he read or listened to his lessons
Keshavacharya, also called Keshava even once, he could always
Perumal. Bhudevi and Keshavacharya remember them. Naturally the
lived in a temple at Sri Perambudur, teachers came to like him. They were
about thirty miles away from Madras. very fond of him. He learnt the Vedas
Ramanuja, their only son, was born in and the Vedangas even as a child.
A.D. 1017. Sridevi was Shailapurana's
younger sister. She was the wife of
Kusumanayana
Bhatta. A boy called Govinda was
born of this couple exactly at the
same time as Ramanuja was born.
These two continued to live in amity
till the end of their life, and had great
mutual affection.

14. • He had his sacred thread
ceremony at the right time.
When Ramanuja was about
sixteen years old he married
a girl called Rakshambal
who appears to have been
known also as Tanjamma.
After a few days, his father
Keshavacharya died. This
caused bitter sorrow to
Ramanuja. With his wife
and mother he left for
Kanchipuram and settled
there. Govinda followed
them to Kanchipuram.

15. Extraordinary Disciple
• Ramanuja had not yet received all his • One day the teacher was explaining
lessons in Vedanta. He was on the some intricate sentence in the
lookout for the right' guru'. Chandogya Upanishad. The meaning
Yadavapraksha was one of the of the passage as given by the
greatest scholars of those days. teacher was rather crude. Ramanuja
Ramanuja became his student. gave his own interpretation of the
• Though he became a student, he did line. The teacher resented that the
not relish the manner in which the student had the temerity to debate a
teacher taught him. It would of point with the teacher. He was even
course be wrong to find fault with nervous that some day his student
one's teacher. But in Ramanuja's might steal a march over him. It
judgement, Yadavaprakasha was not happened that on another day, they
explaining the texts properly. were discussing a line in Taittiriya
Ramanuja was in a dilemma. Upanishad. The teacher gave a faulty
explanation. Ramanuja explained the
line in his own way. The teacher
should have felt happy with his
student who had given such a
brilliant exposition. Instead he
became angry with him.

16. • "Look here. If you are not satisfied with my
way of teaching, you don't have to take any
more lessons." The teacher spoke with
obvious displeasure. Ramanuja went away
without uttering a word. He was too full of
respect for his teacher.

17. • His fellow students hated Ramanuja and wanted to get rid of him.
The teacher and the students including Govinda and Ramanuja
were all going on a pilgrimage to Varanasi. They approached the
Vindhya Mountains. They were travelling through an impenetrable
jungle when Yadava Prakasha and his other disciples hatched a plot
to kill Ramanuja, Govinda somehow sensed it; he warned his
brother and advised him to run for his life.
• Accordingly Ramanuja went away. The teacher and the other
students frantically searched for him in the forest. They presumed
that he had been killed by some wild animal and they proceeded on
their way to Varanasi.
• Ramanuja wandered wildly in the forest. He was tormented by
hunger and thirst. There was also the fear of the wild animals. He
prayed to God and slept under a tree. It was already nightfall when
he awoke. He was not feeling hunger and thirst any longer. However
it was not easy to find his way out from the wild forest.

18. • Just then a man and a woman appeared on the scene. They were a
hunter-couple. They felt sad when they heard the boy's tale of woe. Since
they were also heading south, Ramanuja followed them.
• It was already dark when they emerged from the jungle. They found a
suitable place in the plain and rested for the night. Some time after
midnight, the hunter’s wife said she was thirsty. Ramanuja got up and
went in search of water. He fetched water from a far-off pond. The
hunter's wife, after drinking it, asked for some more. When Ramanuja
went back to the pond for more water, it was already daybreak. Ramanuj'a
surprised to find himself in the midst of familiar surroundings - temple
towers, coconut trees and woods. He had unconsciously come back
toKanchipuram!
• He wondered how he had managed to come all the way here from the
Vindhyas, and that in a single night. It must be the will of -the Almighty, he
thought. He then guessed that the hunter-couple who had accompanied
him were none other than Lord Narayana and his consort Lakshmi.

19. • He rushed back to the, place where the hunter-couple had stayed.
They were no longer there.
• Ramanuja was profoundly grateful to God. From that day onwards
he made it a custom to carry water from the pond for the worship
of God Varadaraja. Ramanuja took upon himself the responsibility
of carrying the holy water every day.
• Yadavaprakasha and his disciples returned to Kanchi from Varanasi.
They feared that their evil designs had come to light. They were
dismayed to find that Ramanuja had come back safely. But
Ramanujaremained unperturbed and explained the divine
intercession, which had enabled him to
return to Kanchi in one night. The guru told Ramanuja to come back
to him for continuing his lessons. Ramanuja's studentship was thus
resumed.

20. The Lamp of the Future
• In those days Yamunacharya was the leader of the Vishishtadvaita School. He had
authored many learned works in Sanskrit on that school of philosophy. Mighty
contributions yet remained to be made for the development of its tenets, but
Yamunacharya was becoming very old. He was wondering who would continue the
great tradition. He was then living in Sriranga. He had devoted himself to the
worship of Lord Ranganatha. He used to hear now and then about Ramanuja.
Once he happened to come to Kanchi. He saw Ramanuja when the latter was
going in a crowd, and was much pleased. Ramanuja was tall, handsome and well
built. He thought that Ramanuja was the right man for the task of guiding the
Vishishtadvaita School. He prayed to God Varadaraja Swami that Ramanuja would
be the Successor. That day was not tar off.
• Ramanuja's guru continued to nurse his ill feeling towards his disciple. One day the
teacher was explaining the Upanishadic line -Sarvam khalvidam brahma (God is
everywhere). The explanation did not appeal to Ramanuja. He gave his own
explanation. The teacher grew angry and told him unequivocally that he would not
teach him any longer. Ramanuja was sad. He thenceforward spent all his time in
the service of Lord Varadaraja.

21. • Yamunacharya came to know that Ramanuja had been estranged
from Yadavaprakasha. His own end was drawing near. He told his
student
Mahapoorna to fetch Ramanuja from Kanchi. However, Yamuna
died even before Ramanuja arrived.
• Mahapoorna travelled day and night and reached Kanchi. He was
fascinated by the magnificent personality of Ramanuja.
• He explained to Ramanuja the condition of Yamunacharya.
Ramanuja longed to see the great man. They came to Sriranga.
They saw a crowd on the banks of the river Cauvery. People had
assembled there for the funeral rites of the great Yamuna.
Ramanuja was shocked. But he felt comforted that he was
fortunate to see at least the dead body of the great man.

22. • A miracle happened then. Ramanuja stood before the corpse and gazed at
it. He observed that the three fingers of the right hand had been bent. He
was told by disciples of the guru that the latter had left unfinished three
important tasks in his life. Ramanuja took an oath that he would
accomplish them. He vowed that he would propagate the Srivaishnava
philosophy, that he would pay his tribute to Vyasa, Parashara and
Nammalwar, and that he
would write a commentary on Vyasa's Brahma Sutras. Even as he declared
his vows, the three fingers of Yamunacharya got straightened one by one.
It was clear that Sri Yamuna had blessed Ramanuja. It was also clear that
Ramanuja would be the future torchbearer of the Srivaishnava tradition.
• Ramanuja did not believe in the caste system. He disliked superstitions.
The sage Kanchipoorna was a devotee of Lord Varadaraja. He was known
to be a great man. He was not a brahmin. But Ramanuja accepted him as
his guru and he used to prostrate before him. The guru had forbidden
Ramanuja to greet him. But Ramanuja persisted since he always
considered himself a disciple of Kanchipoorna.

23. • It hdppened that once Ramanuja invited sage Kanchipoorna to a dinner at
his house. He wanted to feed him and receive his blessings. The sage
accepted the invitation and dinner was arranged. The sage knew that
Ramanuia's wife was a very orthodox woman. So, he went to their house
when Ramanuja was away to fetch the distinguished guest. Kanchipoorna
dined at Ramanuja's house aid returned. Ramanuja's wife gave away the
remaining food to some others; she cleaned the house, bathed and
cooked fresh food for the family.
• Ramanuja came back and realized what had happened. He was angry that
his wife had denied him the opportunity ofreceiving the blessings of the
guru. Her narrow- mindedness disgusted him. She was incapable of
understanding the noble feelings of Ramanuja, the great man who had
taken birth for the welfare of mankind.
• On another occasion a group of hungry people came to his doors.
Ramanuja asked his wife to see if she could find some food in the house
for them. She replied that there was no food to offer. Ramanuja became
furious when he later came to know that she had told a lie.

24. Ramanuja Becomes "Yatiraja"
• Whenever Ramanuja wanted solutions to any philosophical questions, he would
refer them to Kanchipoorna. The latter would often find it difficult to answer the
questions, since Ramanuja himself was a profound scholar. On such occasions he
stood before the deify and appealed for answers. He conveyed back to Ramanuja
the response he received from god. Ramanuja was most happy with the answers.
These became the basic tenets of Vishishtadvaita.
• Ramanuja left for Sriranga to meet his prospective guru Mahapoorna. At the same
time Mahapoorna and his wife were on the way to Kanchi to persuade Ramanuja
to take up the task left uncompleted by Yamunacharya. Their paths crossed and
they both met on the way. Mahapoorna agreed to Ramanuja's guru. Ramanuja
was taken to a place near a bakula tree, and after the preliminary rituals he was
taught the philosophical intricacies of Vishishtadvaita. Ramanuja took his guru to
Kanchi and kept him with him there.
• For nearly six months Ramanuja served his master and learnt from him the inner
esoteric meaning of the 'Nalayira' (four thousand) Prabandha compositions. He
learnt the essence of Vishishtadvaita contained in those hymns.

25. • Mahapoorna was not a brahmin. One day his wife was drawing water
from the well, and inadvertently a few drops were splashed on the
pitcher of Ramanuja's wife. The latter became angry that she had been
polluted and started a row. Maha- poorna felt deeply hurt by her
conduct. He decided to leave the place lest his presence create further
estrangement between Ramanuja and his wife, and proceeded to
Sriranga. Ramanuja came to know that his guru had left. His anger
knew no bounds.
• How could he continue to live with such a wife? He cleverly dispatched
her to her father's house and took to Sannyasa in the presence of Lord
Varadaraja. Ramanuja thus became Yatriraja. His worldly bonds had
been severed forever.

26. To Sriranga
• The news of Ramanuja's becoming a sannyasi spread everywhere. People came to
see him in large numbers. Many were attracted by his brilliant personality and
became his disciples. Among them were Ramanuja's nephew Dasarathi and
Kooresha. His old guru Yadavaprakasha had by then repented for his past follies.
When he came to know that a vast number of people went to call on Ramanuja,
he too joined them. He met Ramanuja and he too was happy. Kooresha was able
to find answers to many of the philosophical questions which were vexing Yadava-
prakasha. He was thus converted into Srivaishnava faith and then onwards
assumed the name 'Govinda Jeer'.
• Although Ramanuja had no dearth of disciples, he felt the need of his brother
Govinda. He was therefore brought to Kanchi from Kalahasti.
• The disciples of Yamunacharya at Sriranga continued to think of Ramanuja. They
sent their chief Vararanga in order to fetch Ramanuja to Sriranga. They propitiated
the God at Sriranga and succeeded in taking Ramanuja to Sriranga.
• Though Ramanuja preached hisphilosophy daily he felt that his knowledge was still
incomplete. Therefore he once again approached Mahapoorna and learnt quite a
few things from him. But ' Mahapoorna said: "There is a man called Goshtipoorna
in Goshtipura, he is the only man who can
further teach you the significance of Srivaishnava tenets."

27. "What If I Go To Hell ... ?"
• Goshtipoora did not easily accord his benediction to Ramanuja. He was
bent on testing the latter's fitness and devotion.
• He often evaded Ramanuja saying he was busy and refused to meet him.
At last he was convinced that Ramanuja was a deserving student. He told
Ramanuja to approach him with his walking stick and Kamandalu.
Ramanuja cameaccompanied by Dasarathi and Kooresha. "I told you to
come alone. Why did you bring these two with you?" the guru asked.
Ramanuja said: "Dasarathi is my walking stick and Kooresha is the
Kamandalu. I just cannot survive without them." Goshtipoorna was deeply
touched by Ramanuja's affection for his disciples.
• He taught Ramanuja the significance of the 'ashtakshari' hymn: "Since
those who recite it will find god realization, you should be discriminating
while teaching it," he said.
• But Ramanuja did not like such invidious distinctions between man and
man. He wanted that every one should profit by such divine knowledge.

28. • Next day he climbed the temple tower and summoned all the
residents of the town. He spread broadcast to them all the mystical
knowledge he had learnt. He made them repeat the hymn and then
explained the meaning. People were elated with joy.
• Goshtipoorna was wrathful when he heard all this. He asked
Ramanuja if ever he knew what punishment would befall him
for the crime he had committed. Ramanuja spoke calmly: I know I
may have to go to hell for having defied my Guru. My action has
brought happiness and deliverance to so many, and hence it does
not matter even if I am condemned to everlasting perdition.”
• The words brought wisdom to Goshti- poorna. He realized that
Ramanuja was a great man who had taken his birth only for the
deliverance of the world. He called him 'My Lord and embraced
him.

29. • The teachings of Yamunacharya had been distributed among his five disciples, namely
Kanchipoorna, Mahapoorna, Goshtipoorna, Maladhara, and Vararanga. Ramanuja had
received instruction at the hands of three of them. He was yet tomeet the remaining two' He
went to Maladhara to learn the hymns of Nammalwar.
• Maladhara was also known as Tirumalai Andan. Ramanuja sat at his feet to learn. The guru
explained Nammalwar's 'Tiruvaimoli' in the light of the interpretation he had heard from the
lips of Yamuna- charya. But Ramanuja tried to read even richer meaning into those songs.
Maladhara was displeased. Goshtipooma also came to know of it, and tried to mollify the
feelings of Maladhara. He assured him that Ramanuja was a great genius who had received
the grace of his guru Yamuna- charya, and therefore the teacher should continue his lessons
unmindful of the incidental irritation. Later Ramanuja received lessons for Vararanga on the
Nalayira hymns.
• The philosophical tenets of Yamunacharya which had remained fragmented were gathered
together from various sources and codified by Ramanuja. Ramanuja thus became Paripooma
('complete') and his probation was over. He was in a position to disseminate the essentials of
Srivaishnava religion among his contemporaries. He wrote the three classics called Gadya-
traya, Nitya-grantha and Gita-bhashya. He exercised all his faculties in obtaining divine grace
and sharing the fruits of his experience with his fellowmen.

30. • After Ramanuja came to Sriranga, the stranglehold of the priests was released. But
they felt frustrated and were waiting for a chance to avenge them by killing him.
One day when Ramanuja was on his usual rounds to collect the day's alms, he was
standing before the doorsteps of a house. The lady of the house came out to offer
him alms. As soon as she saw the unusually brilliant eyes and graceful saintly face
of the sannyasi, she began to shiver with fright. When Ramanuja asked her the
reason for her strange conduct, she could not help confessing the truth before the
great man. She had been instigated by her husband and his friends to poison the
food that was to be offered to the sannyasi. Ramanuja threw the food into the
river.
• When the disciples came to know what had happened, they decided to cook the
food themselves thereafter.There lived a famous scholar called Yajnamurthy. He
had defeated many opponents in philosophical disputes. He was a very insolent
man, too. He came to Ramanuja in order to challenge him to a dispute. He came to
Sriranga withcartloads of ancient tomes and a crowd of disciples. The arguments
went on for eighteen days. It was a meeting of two equals. On the nineteenth day
Ramanuja presented a line of argument based on Yamunacharya's works. The
proud controversialist was humbled, and later he became a favorite disciple of
Ramanuja. He became known as Devaraja-muni.

31. • Thus Ramanuja's reputation extended far and wide. He wanted to
visit holy places. Accompanied by his students he visited the places
where once the 'Alwars' lived and he came to a village called
Ashtasahasragrama. There he had two disciples-Yajnesha, a rich
man, and Varadarya, a poor man. Ramanuja and his disciples visited
the house of Varadarya for collecting alms for the day. They were
cordially welcomed by the lady of the house. But there was little
that the poor woman could offer to the guests. But Ramanuja
admired her devotion.
• The other disciple was rich but somewhat insolent. He waited in
vain for his guru the whole day. He realized his folly and went to his
teacher. He fell at his feet and apologised. Ramanuja exhorted him
to treat all living creatures with equal humanity.
• Then Ramanuja went up the Tirupati Hills to offer worship to Lord
Srinivasa. At the foot of the hills he spent nearly a year studying
Ramayana under the guidance of Srishailapoorna.

32. • It was then that Ramanuja remembered he had not fulfilled one of the promises
he had made to his departed guru Yamuna. He was yet to write a commentary on
the Brahma Sutras of Vyasa. He needed to consult the learned commentary
written by Bodhayana, the immediate disciple of
Vedavyasa. But that great work was in Kashmir. Ramanuja and his disciple
Kooresha went on foot all the way to Kashmir. The King and his court-scholars
were astounded by Ramanuja's profound knowledge. Ramanuja begged them to
give him the work of Bodhayana. But the scholars refused. They did not even
permit him to make a copy of the text. "At least, please let me glance through the
work once," he begged of them. It was a very difficult text, and the scholars
thought that there would be no harm if they allowed Ramanuja to merely thumb
through the pages of the book. Kooresha read it aloud from cover to cover, and
the teacher listened in silence. Kooresha understood his master's predicament. He
had a prodigious memory and he was able to make a copy of the whole book by a
mere cursory glance at it. The happy guru and his disciple returned to Sriranga.
• And then began the composition of Sribhashya, the commentary on Bramha
Sutras. The guru dictated and the disciple wrote it down. Whenever doubts
occurred he would stop and listen. Thus the writing went on.

33. • At one point the disciple grew a little uncertain about the meaning of a
passage, and he paused. Seeing that Kooresha had stopped writing down,
the teacher became angry; he abruptly got up and went out.
• But he soon realized his mistake and apologized to his student. He had
clearly made a mistake and if the student had mechanically continued the
writing, a serious mistake would have crept into the commentary.
• Thus the Sribhashya was concluded and Ramanuja came to be called
'Sribhashyakara.' The students of Ramanuja wanted what their teacher's
mission should also include visits to pilgrim centers. The teacher agreed
and they went on foot all the way. They toured the Chola and Pandya
kingdoms and went to North India. They visited distant holy places like
Dwaraka and Badari and reached Kashmir. They’e the Goddess of learning
Sri Sharda appeared before him and blessed him by presenting an icon of
Hayagreeva. Later he visited Varanasi. At Puri he established the Embar
Math. He reorganized the temple service at Jagannath. He toured all over
India and returned to Sriranga.

34. To Karnataka
• Karikala was the ruler of the Chola kingdom. He was a worshipper of Shiva, and he
was a fanatic. He wanted to force Ramanuja to accept his religion. He issued a
proclamation saying 'There is no god greater than Shiva' and someone suggested
that the king should get Ramanuja to subscribe to that view. He sent for him.
When the king's emissaries arrived at Sriranga, Ramanuja was taking his bath.
Sensing the imminent danger
to the master, Kooresha disguised himself as Ramanuja. Ramanuja came to know
of what had transpired from Dasarathi, and was thus able to escape. He decided to
leave Sriranga. He crossed the Cauvery River and arrived in Karnataka.
• The disciples of Ramanuja had to bear the brunt of the tyrant's wrath. Kooresha
and Mahapoorna were taken to a jungle and their eyes where gouged out.
Mahapoorna died in agony. Kooresha settled in a small remote village.
• On arriving in Karnataka Ramanujareached Saligrama. The serene atmosphere of
the place appealed to him. Vaduhanambi, the priest of the local Narasimha
temple, became Ramanuja's disciple. The people of the vicinity, on learning that
Ramanuja had arrived at the village, gathered round
him. There is pond in that village and it is a kind of memorial to the great man.
Even today Sripada Tirtha is considered to be sacred to all Srivaishnavas. The
temple is still in charge of the descendants of the family of Vaduhanambi.

35. • Ramanuja traveled eastward and came to Tondanur, the second capital of the
Hoysala Empire. Bitti Deva (Vittala Devaraya) was the name of the Hoysala ruler.
His daughter was suffering from a mental illness. Ramanuja by now had become
famous as the man who cured the illness of the Chola princess. When the king
sent for Ramanuja, he did not go at first. But when a disciple,Tondanurunambi,
assured him that the Hoysala king was not a fanatical tyrant like the Chola king,
Ramanuja agreed to go. He cured the illness of the princess, to the delight of the
king. He was drawn to Ramanuja's faith and became a Srivaishnava. He then
onwards came to be known as Vishnu- vardhana. In memory of this great event,
the king built five Vaishnava temples Channiganarayana temple at Belur,
Nambinarayana temple at Tondanur, Kirtinarayana temple at Talakad,
Veeranarayana temple at Gadag and Chaluvanarayana temple at Melkote. These
temples are lasting monuments of Karnataka culture and architecture. Ramanuja
built many other temples too in Tondanur. He also got constructed a huge
reservoir called ‘Tirumalasagara'(now called Moti Talab).
• He left Tondanur for Melkote, which was also known as Tirunarayanapura or
Yadavagiri. It was a hilly area overgrown with a thick jungle. The original idol of god
Tirunarayana was lying hidden in a molehill. Ramanuja got it dug out and installed
the idol in a specially built shrine.

36. • There is a beautiful legend about the Utsavamoorti of this temple. (Utsavamoorti
is a small idol of the same deity used for taking out in procession.)
• Formerly the temple did not have the idol, which is meant for being taken out in
procession. It was said that the idol was in the custody of a Muslim king. When
Ramanuja went to see the Sultan, the Sultan was impressed by Ramanuja's
magnificent personality. He had no objection to parting with the idol if his
daughter also agreed. It is said Ramanuja called aloud - "Come, my king Selvapillay'
and the idol came dancing to Ramanuja. The Sultan's daughter would not easily
part with the idol, since she loved it dearly, and she followed it when it was taken
out to Melkote. It is said that when she could not get back the idol, she put an end
to her life at the feet of the deity.
• The Harijans ware of great help to Ramanuja in building the shrines and in
accomplishing other public utility works in Melkote.
• Ramanuja called them 'Tirukulattar' ('high-born'). He arranged to have them
admitted to the temple on three days in a year, when they could have free darshan
of the deity.

37. Last Days
• Ramanuja lived in Karnataka for twenty years. He established the Yatiraja
Math in Melkote, and also several other Maths and temples. He had
succeeded in spreading the tenets of Srivaishnava relig ion in Melkote. He
wanted to return to Sriranga to complete his task there. He remembered
his former disciples, Kooresha, Dhanurdasa and others. Much work
remained to be done. The fanatical Chola king was no more and his
successor
was more tolerant towards other faiths. Time was thus propitious for
returning and Ramanuja came to Sriranga, after bidding farewell to
associates at Melkote.
• Ramanuja's old acquaintances were electrified with new zest when
Ramanuja was back among them. He was deeply moved to see the
blinded old man Kooresha who passed away some time later.
• Ramanuja renovated many old temples, which were in ruins. He was by
now a ripe old man of 120 years. His eyes turned

38. • Heavenward since he had fulfilled all that he wanted to achieve. He decided to
cast of his mortal frame. A life-size statue of his was made. Ramanuja breathed life
into it before he passed away. The life like statue was installed in Sri Perambudur.
• Ramanuja delivered his final message to his disciples: "Shed your ego. Love the
devotees of God. Serve the cause of mankind who is God's children. Nobody is
infallible; do not humiliate any one. What is of supreme importance is purity of
mind and deed." His message was spread all over the country by his seventy-four
disciples and Maths was built in different parts. The end was nearing. Ramanuja
lay down keeping his head on the lap of
Govinda and his feet on Andhrapoorna's lap. He attained eternal bliss in that
posture, on the tenth day of the month of Magha, in the year 1059 of Shalivahana
era (A. D. 1137).
• Ramanuja particularly laid stress on the merciful nature of God. God possesses
numerous attributes like truth, grace and beauty. If we worship God devotedly, he
will bless us. We should not make much of personal happiness. Those who love
God are the real great men irrespective of their caste or religion. Ramanuja loved
all mankind without making any distinction between man and man. He taught his
disciples the virtues of humility and
equality.

39. Madhwacharya

40. • Madhvacharya was a great religious reformer and an orthodox commentator on
the Brahma Sutras and the ten Upanishads. He was born in 1199 A.D. at Velali, a
few miles from Udipi in the district of South Kanara in South India. He was a Tulu
Brahmin by birth. He was born of Madhya Geha and Vedavati. Vedavati was a
virtuous woman. Madhva is regarded as an incarnation of Vayu, the Wind-God.
The father gave him the name Vasudeva.
• Madhva distinguished himself in physical exercises and field games. He had a
wonderful physique. He could wrestle, run, jump and swim. So people gave him
the nickname Bhima. Madhva took to the study of the Vedas and the Vedangas
and became well-versed in them. He took Sannyasa in his twenty-fifth year.
Achyutaprakashacharya initiated him. Madhva was now known by the name Purna
Prajna. Achyutaprakashacharya found that Madhva was a brilliant Sannyasin with
efficient knowledge in Vedanta and other scriptures. He put Madhva as head of
the Mutt in his place. Madhva received the name of Ananda Tirtha now. He went
on an extensive tour in Southern and Northern India to preach his gospel of
Bhakti. He made several converts. He went to Badrinarayan, and soon after his
return, he wrote his commentary on the Bhagavad Gita and the Vedanta Sutras. He
built several temples at Udipi, the principal centre of the Madhva sect. Most of the
orthodox Madhvas try to go to Udipi at least once in their life.

41. • Madhva had superhuman powers. He performed many miracles. He saved a boat which was
caught in a storm. A boat which contained an image of Lord Krishna capsized. Madhva brought
back the image from the ocean. During his tour, king Ishvara Deva in Maharashtra asked Madhva
to work in building a dam. Madhva noticed that he had been unconsciously working for the king
the whole day. Once he stilled the waves of the ocean when he went to take bath.
• Madhvacharya is the great exponent of the Dvaita school of philosophy. His Vaishnavism is called
Sad-Vaishnavism in order to distinguish it from the Sri-Vaishnavism of Ramanujacharya.
According to his philosophy, the Supreme Being is Vishnu or Narayana. Every follower of the
Madhva school should have a firm belief in the Pancha-bheda—five real and eternal
distinctions—viz., the distinction between the Supreme Being and the individual soul, between
spirit and matter, between one Jiva and another Jiva, between the Jiva and matter, between one
piece of matter and another. The phenomenal world is real and eternal. The worship of Vishnu
consists in (i) Ankana, marking the body with His symbols, (ii) Namakarana, giving the names of
the Lord to children and (iii) Bhajana, singing His glories. Madhva laid much stress on constant
practice of the remembrance of God (Smarana). He says, "Form a strong habit of remembering
God. Then only it will be easy for you to remember Him at the moment of death". Madhva
pointed out that when the Lord incarnated, no Prakrita Deha or material body was put on by
Him. He prescribed a rigorous kind of fasting to his followers.

42. A great reformer
• Renunciation, devotion and • Madhvacharya was a great reformer of
direct cognition of the Lord his times. He was not subdued by the
onslaught of Advaitic thought so
through meditation lead to the predominant during his times. He took
attainment of salvation. The a fresh look at the Vedas and its
aspirant should equip himself ancillary literature. He revived the age
old Bhagavata dharma based on Vedic
with the study of the Vedas, teachings in the light of the Brahma
control of the senses, Sutras. Once he went against the
dispassion and perfect self- practice of killing animals during Vedic
sacrifices. He recommended that
surrender, if he wants to have offering Pishta pashu or a figure made
the vision of the Lord. These out of flour should be practiced instead
are some of the important in this kaliyuga. He claimed that this is
teachings of Madhvacharya, truly Vedic. He prevailed over the
scholars and made his brother
the renowned exponent of the successfully perform a sacrifice using
dualistic school of philosophy. the pishta pashu.

43. Teachings of Madhvacharya
• The soul is bound in this samsara and experiences sorrow because of its ignorance
• Escape from all sorrows is achievable only by the grace of Vishnu. Therefore one should strive to
earn the grace of Vishnu.
• The benevolence of Bhagavan Vishnu which is the primary cause for liberation can only be achieved
by Bhakti. Vishnu will be pleased only by Bhakti and not by any other means.
• Bhakti is that incessant flow of love, which greatly supercedes all other objects such as oneself,
ones relatives etc. and which does not recede inspite of thousands of obstacles and which is
coupled with the knowledge that Bhagavan Vishnu possesses unrestrained, infinite, blemish-less,
auspicious attributes.
• Bhakti will not develop until Bhagavan Vishnu is seen
• Bhagavan Vishnu, who is obscure by nature, cannot be seen by any means except through his
blessings.
• The blessing of Bhagavan Vishnu which is the only means to His vision is not possible without
meditating upon His blemish-less, suitable form *according to one’s eligibility+ for a long duration,
with utmost respect and continuity.
• Meditation is not possible until one undertakes a self-study of the textual instructions received
[from a qualified guru]; otherwise one would not be free from doubt and wrong knowledge.
• Therefore self-study after receiving spiritual instructions from a qualified guru is to be taken up as it
is the means to liberation through meditation and god’s grace.

44. • Today, a large part of the world remains oblivious of this divine personality
and the knowledge imparted by him.
• As a result, mankind has found itself in a severe crisis.
• This is inspite of all the technical advancements.
• Therefore, even today there is a great need to propagate the ancient,
divine and impeccable knowledge preached by Madhvacharya to every
living soul.

45. Basavanna
Basava(also known as Bhakti Bhandari Basavanna or Basaveshwara , (1134–
1196) was a philosopher, Statesman and a social reformer from present-day
Karnataka, India. Basava fought against the inhuman practice of caste system,
which discriminated people based on their birth, and certain rituals in
Hinduism. He spread social awareness through his poetry, popularly known as
Vachanaas. Basavanna used Ishtalinga to eradicate untouchability, establish
equality among all human beings and a means to attain spiritual
enlightenment. These are rational and progressive social thoughts coupled
with established perception of God in Hindu society.

46. • Eight hundred years ago, there lived a couple by name' Madarasa and Madalambike in a village
called Bagewadi of Bijapur District, in Karnataka, (South India). They were very pious and deeply
religious. There was a temple of andeesh- wara in that village. The husband and the wife were
devotees of Nandeeshwara. Madalambike was longing to have a son. She offered worship every day
to God Shiva and prayed to Him to fulfil her desire. One day after performing the worship she sat in
meditation. A jasmine flower, placed on the Shivalinga as an offering, fell into her lap. She took it
with great devotion, pressed it gently to her eyes and then wore it in her hair. The whole day she
was beside herself with joy. At night she had a dream: Shiva from Kailasa had sent Nandi, the bull
on which he rode, to this world. Nandi came to the house of Madarasa and Madalambike. Then
there was light everywhere.
• The next morning Madalambike revealed this dream to Madarasa. He in turn reported it to the
Guru, a spiritual guide of the village. The Guru told him that it was a good sign. The couple would
have a worthy son; he would exalt the entire family. He would also uplift and enlighten the whole
world. The couple felt very happy when they heard these words of prophecy.
• Bagewadi was a small village. Madarasa was its chief. Soon the news of Madalambike's dream
spread all over the village.
• In course of time Madalambike gave birth to a son. It was a charming baby. Its face shone with a
brightness not of this world. But strangely enough it did not cry at all as babies usually do. It did not
open its eyes. It did not move its limbs. It was still and silent like a sage in meditation. The mother
was worried. The revered Guru of the family was in Kudalasangarna. Madarasa decided to report
this curious state of the baby to him.

47. • Kudalasangama is a holy place where the two rivers Krishna and Malapahari meet. A temple of God
Sangameshwara is there. The revered Guru of Madarasa's family was in sole charge of the temple
where he was running a Gurukula (a school). By his devout meditation and scholarship he
commanded the respect of all and wielded much influence. To him came Madarasa with the news
of his new, born baby and its curious state. The Guru immediately went with him to Bagewadi.
• He realized that this was no ordinary babe. He smeared its forehead with the sacred ashes brought
from the holy Sangama. Only then the baby opened its eyes. The Guru tied the 'Linga' round its
neck. It started smiling. Thus the Guru admitted the little infant into a spiritual order. This was
something new to Madarasa and Madalambike. The Guru then said: "By the grace of God Shiva,
Nandi (Vrishabha) himself has been born as your son. He will become a great man and will promote
Dharma in the world. The welfare of the entire mankind will be accomplished by him. This indeed is
your good fortune as also of this land. Name him as 'Basava'.“
• Basava is the Kannada form of theSanskrit word 'Vrishabha'. As instructed by the Guru the baby was
named 'Basava'. Later, out of respect, people called him 'Basaveshwara'. While working for the
good of all his fellowmen, he showed great love for them and was very close to them. So they
began to call him affectionately 'Basavanna' (Basava, the elder brother). He was born in 1131 A.D.

48. • Basavanna grew up to be a lovely boy. He was a feast to the eyes and hearts of his parents and of all
others in Bagewadi. He was known as the brightest student in the Gurukula. He was very, very
intelligent for his age. He was a very good boy. He was friendly with every one. Even at such a
tender age he would think for himself and form his own views. The teachers used to teach things in the
traditional way. But at every step this boy would ask them 'How?’ and 'Why?’ The teachers no doubt
admired his boldness and independent thinking. But they found it difficult to answer his questions.
• There used to be several religious ceremonies in the village. Basavanna would want to know the
meaning of every thing. But it was not possible for the elder to satisfy him. There was the traditional
case system; according to this some were considered high and some low. This seemed wrong to
Basavanna. All should be treated as equals. All should be pure and devoted to God. Everyone should
work. Liberal views such as these took shape in the mind of Basavanna even in his childhood. It was
indeed God's grace.

49. • Basavanna completed his eighth year. In accordance with the family custom
Madarasa decided to perform the Upanayana (investing with the holy thread) of
his son. 'What was the meaning of this ceremony? How did he need it? Even as a
baby he had been blessed by Guru Sangameshwara with a linga to wear on his
body. So he needed no other initiation’---- so thought Basavanna. He also told his
father regarding the same thing. Madarasa
was taken aback. He felt pained also. But Basavanna's stand was clear and firm.
How to break this family tradition was a big problem to Madarasa. Basavanna also
thought over it a good deal. At last he told his father: "Father, you may respect this
family tradition. But it is not for me. Let me not place you in a difficult position. I
shall leave this house for good and continue my education at Sangama. I shall learn
at the feet of the revered GuruSangameshwara.“
• However much the parents and the closest kinsmen entreated, Basavanna would
not change his mind. Leaving his home once and for all he set out for
Kudalasangama. This bold and firm decision of so young a boy amazed everybody.
No doubt it was indicative of the great religious revolution that he was to bring
about later in his life.

50. • In those days religion had become mostly a matter of convention. People were rigidly bound down
to certain rituals and formalities. The essence of religion was lost sight of. People forgot that there
is only one God and had created several lower gods and goddesses. In the name of religion many
castes and creeds had come to be formed. There were many blind beliefs. Birth and profession
determined the status of a man. Because of the desire for heaven, life in this world had taken a
wrong course.
• There is one God. All are his children. They must have equal opportunities in religion. All should live
together in love. Kindness is the basis of all religions. It was very necessary to develop these ideas
in the minds of people. It was at such a time that Basavanna was born. He took a daring step even
in his very child- hood. The child is father of the man. He showed that he was born with a mission
to fulfill in future. Thus Basavanna as an independent thinker left Bagewadi in protest against the
meaningless conventions.
• When he came to Sangama he was most warmly received by the Guru Sangameshwara. "Come,
Basavanna," said the Guru affectionately, "I knew
that you would come here. Brilliant students like you will surely bring credit to this school and make
it more famous. Here you will be near Lord Sangam- eshwara; I am sure that your spiritual
personality will blossom out. You will do great things in future for the good of humanity."

51. Education
• Basavanna had left his parents and come away. These sweet words of blessing spoken by the Guru
were very soothing to him. He felt happy. His education began under the guidance of the Guru. A
new chapter began in his life. Basavanna would get up before dawn. He would meditate on God for
some time. It was his practice to gather flowers for worship, before sunrise. The sight of flowers
always gladdened his heart. For, he felt the presence of the divine in every flower. When he wor-
shipped Sangameshwara he forgot himself completely. So exalted was his state of mind that he felt
the presence of God everywhere and in all things-in the linga he wore on his body, in the image of
Sangameshwara and in the entire world. All people admired his deep devotion andhis worship of
the Lord. Worship was followed by studies. He studied the lessons of the day and also read several
books connected with each subject. He had the same concentration in his studies as in the worship.
After reading the books he would discuss certain points with his teachers. Then he would go to
attend the classes and to participate in other school activities. He enjoyed long walks on the
bank of the river in the evenings.
• His scholarship, devotion, modesty and good behavior soon made him the beloved of all. Smart and
active, simple and frank, and always cheerful as he was, he was also of a serious reflective nature.
Thus his personality was shaping itself most wonderfully. The Guru felt proud of it.
• 'There were teachers of profound scholar- ship and deep religious convictions in that academy.
Students were given both worldly and spiritual education. It was not the type of education that
trained the students to pass the examinations and get jobs. The aim of education was to help the
development of the inner self of the students, and prepare them to achieve something great in life.
Basavanna got the best out of the school.

52. • Years rolled by. Basavanna made a study of all the branches of learning. He learnt what he needed for his worldly
life; and he also gained spiritual learning. He grew up with a sound mind in a sound body. What is the meaning of
man's life? What is its final goal? What is his duty? Basavanna
seriously pondered over these questions.
• Basavanna's education in the school was coming to an end. Accounts of Basavanna's remarkable personality had
spread far and wide Baladeva, a
man of the same area, was a minister in the city of Kalyana. He too heard much about Basavanna.
• Kalyana was the capital of the Chalukya kingdom. During Basavanna's time Bijjala of Kalachurya dynasty was
ruling. Baladeva was his minister. Baladeva had great reverence for Sangama and also for the Guru in
Sangameshwara. Hearing glorifying reports about Basavanna he made a trip to Kudalasangama. He was very
happy to meet Basavanna. The Guru also spoke very highly of Basavanna's personality.
• Baladeva thought it would be a very good thing if a brilliant man like Basavanna held some responsible office in
the court of Bijjala. He felt the prosperity and the fame of the kingdom would grow. He also thought that
Basvanna was the best man to marry his daughter. The Guru also
approved.
• Basavanna had already thought deeply about his career and aim in life. The idea of entering service in the King's
court had never occurred to him. Nor had he thought of marriage. He believed that all this would not enable him
to achieve his ideal. But his Guru advised him to agree to Baladeva's
proposal. He told Basavanna that it would later help his great mission of human upliftment. Basavanna could not
go against the commands of his Guru. He thought that it might be God's will. So at last he consented.
• A few days after this, Basavanna traveled to the city of Kalyana. The grace of Lord Sangameshwara, the blessings of
his Guru and the best wishes of others went with him, it was about the year 1155A.D.

53. • The coming of Basavanna to Kalyana paved the way for the welfare of mankind.
Basavanna started his career as a junior officer in the state treasury of King Bijjala.
He found the office in a mess. The officials were lazy. Basavanna spared no pains
to set things right. The King admired his sharp intellect and administrative ability.
• Once a copper plate containing an old inscription was discovered. The writing was
in code language. No one, not even the language experts could read and
understand it. But Basavanna with his extraordinary intelligence was able to
understand it. He explained its contents to the King. Following its directions the
King was able to find out a hidden treasure; this brought enormous wealth to the
state treasury. Basavanna suggested several plans to the King so that this wealth
might be used for the welfare of his subjects. Bijjala was greatly pleased with this.
He appointed Basavanna as the chief officer of the treasury.
• Later Basavanna married Gangambike, the daughter of Minister Baladeva, and
Neelambike, the adopted sister of king Bijjala. So Basavanna had two wives and his
family life was pleasant. The new family and the new office increased his
responsibilities. The field of work grew. He was young but already held a high
place. So some people in the King's court grew jealous of him.

54. • Even at the time he came to Kalyana, Basavanna had chalked out in his mind a program of spiritual
awakening. Beliefs of high and low had broken the society into pieces. Meaningless rituals had
become important. And there was no equality in the society, no social and economical justice But
Basavanna studied all these very well. The essence of religion had slipped to the background. Real
devotion and virtuous life had disappeared. All did not have the right to perform 'Puja' (worship) or
to receive religious education. So Basavanna made the principle of the equality of all, the basis of
his religious life.
• He formed a new spiritual institution on a democratic foundation. And that was 'Anubhava
Mantapa'. Any one, whatever his caste by birth, could become a member. Women, too, were
allowed to join it. Piety and good character alone were required of any one who came to Anubhava
Mantapa. Everybody was to take up some work or the other for livelihood. They were not to have
any caste feelings or feelings of untouchability. These were
some of the principles they were expected to follow.
• Anubhava Mantapa soon became popular. Many devotees from different parts of Karnataka and
India came to Kalyana and joined the new order. These devotees were provided with food and
facilities for puja in 'Mahamane'. The residence of Basavanna. The two wives of Basavanna, his
sister Akkanagamma, his nephew Channabasavanna and some other devotees were in charge of
various arrangements both in the Anubhava Mantapa and in the Mahamane. Discussions on
religious and spiritual matters were held in Anubhava Mantapa. The number of participants
increased every day.

55. • People in the King's court who were jealous of Basavanna got an idea. They reported to the King
that Basavanna was feeding a large number of his followers -the Shaiva devotees - out of the
money taken from the King's treasury. Bijjala asked Basavanna about it. Basavanna's answer was
clear: "The expenses of Mahamane are met by the earnings of several devotees. I am a devotee of
Shiva and do not want other people's money. If you have suspicions, well, I shall tender my
resignation this very moment. Before that let there be a detailed inquiry about these charges. The
cash and all accounts of the treasury may be checked this moment.“
• Upon this Bijjala himself checked the accounts and the cash. Everything was absolutely correct.
Bijjala begged to be
forgiven. He also requested Basavanna to continue as the chief officer. Thus the false charges made
by the jealous courtiers only established Basavanna's perfect honesty and increased his fame.
• After the death of Baladeva, Bijjala made Basavanna his minister. Basavanna proved very efficient in
this new office. He led his usual simple life. But his thoughts were always high and his heart was
pure. His utterances were like a string of pearls. He was polite and civil, 'with folded hands and
bowed head' while moving with the common people. In matters of justice he was always firm and
never yielded to personal considerations. He was fearless even in the face of great difficulty and
danger.

56. His Philosophy
• Basavanna continued his mission for the formation of a new society, through
Anubhava Mantapa. This work was based on certain noble principles. Some of
them were as folIows:
• There is only one God. He has many names. Surrender yourself completely to Him
in devotion.
• Compassion is the root of all religions. Treat all living beings with kindness. Live for
the welfare of all. Do not live for selfish and personal interests.
• Those who are acceptable in this world will be acceptable in the next world
too.People should lead a proper life as householders, only then they will be fit for
spiritual life. One need not give up the family and become a monk.
• No man should be proud thinking 'I give this' or 'I do that'. What a man does he
should do not of devotion in his heart. It should not be for the sake of show or
publicity; nor even to win public praise.
• True devotion and virtuous conduct should be given greater importance than the
outward religious formalities. One should lead a clean and good life both within
and without. A pure mind is more important than scriptures and conventions.

57. • All people should have equal opportunities for religious life. Birth, profession, position or sex
should make no difference.
• One should not eat or drink just to please the tongue. Food and water should be taken as 'Prasada'
(the gracious gift) of Lord Shiva. Humility is God's love. Never try to show off your power and
position; and do not be vain.
• Everyone should take up a fair and honest means of livelihood. No one should beg. Out of the daily
earnings one should take only as much as is needed for the maintenance of the family. The rest
should be offered, by way of service, to God for the benefit of others. Everyone should set right the
crookedness of his mind. Everyone should try to rise to the level of Godliness through prayer and
meditation. This is the goal of life.
• These teachings were not just words in speeches or books. They were practiced in daily life by all
the members of the Anubhava Mantapa. There were men and women of different professions and
social ranks among them. Basavanna was a minister; Prabhudeva, a shining spiritual leader;
Siddharama a Karmayogi (dedicated to work and service); Chan n abasavan na, a scholar of spiritual
eminence; Akkamahadevi, a fiery ascetic;
Machayya, a washerman; Chandayya, a ropernaker; Ramanna, a cowherd; Muddayya, a farmer;
Remmavve, aweaver; constable Ramideva, oil miller Kannayya, physician Sanganna, carpenter
Basappa, tanner Kakkaiah, cobbler Haralayya all these were there in the Anubhava Mantapa as
brothers and sisters.

58. Preaching Practiced
• Basavanna, the minister of a state, himself first followed the great principles of the Anubhava
Mantapa and then preached them to others and guided them.
• One midnight Basavanna, disturbed by some noise, woke up from his sleep. Opening his eyes he
saw a burglar attempting to remove the ornaments
of his wife who was fast, asleep!
• Basavanna wished that the thief should not be put to any trouble, so he himself removed the
ornaments and gave them to the burglar. For he saw only God even in the thief.
• Another time the cows of his house were stolen by some thieves. Only the young calves were left
behind. They were hungry and crying for their mothers. Basavanna's heart was moved. So
immediately he made arrangements to send the calves to the thieves so that they could be with
their
mothers.
• This kind act of Basavanna made the thieves feel ashamed and sorry. They reformed themselves
and lived honestly thereafter.
• Thus Basavanna by his noble influence on several deceitful and cunning fellows changed the course
of their lives. Many were his marvelous deeds.
• The society of Shiva Sharanas (those who have surrendered themselves to God) formed by
Basavanna and the high ideals it practiced brought new strength to the masses. Basavanna's fame
spread everywhere.

59. • But there were some orthodox people who did not like this new social system. They had been
opposing Basavanna from the beginning. They were waiting for an opportunity to harm him. And
they got one such opportunity. Madhuvarasa, a Brahmin and Haralayya, a cobbler, had joined
Anubhava Mantapa after being initiated and given a linga to wear as their personal god. So they
were equals. Madhuvarasa's daughter was given in marriage to Haralayya's son. In those days of
rigid caste system and orthodoxy, this was a revolutionary event. But the marriage had the approval
of Basavanna and all others of Anubhava Mantapa.
• The orthodox group rose in violent protest against this marriage. They raised hue and cry. They said
that their sacred religious system was spoilt by Basavanna. It was the duty of the King to protect
and maintain the old religious customs and traditions. Therefore Bijjala should punish Madhu-
varasa and Haralayya - so they strongly insisted. Yielding to their pressure the King sentenced those
saintly persons to death. Basavanna, deeply pained, at once decided to quit Kalyana which was
rendered impure by such injustice. He resigned his ministership and returned to the holy Sangama,
an abode of peace. He spent the rest of his life in prayer and meditation. Later in about 1167 A.D.,
he left this world and became one with.
• God Sangameshwara.Haralayya and Madhuvarasa died for a noble cause and became martyrs. This
noble sacrifice only proclaimed to the world the great worth of Basavanna's philosophy. The Shiva
Sharanas who left Kalyana during these disturbances scattered all over the country and settled in
various places, far and near. They spread the message and preaching of Basavanna everywhere.
These preaching have been inspiring many people even today.

60. • There is a deep sense of fulfillment in his vachana. Speech finds its
fulfillment in chanting His name. The eyes find theirs irT seeing His
lovely form. The mind or heart has its fulfillment in thoughts are
feelings relating to Him only. The ears delight in listening to the
praise of His glory. The self, like the bumblebee sucking honey from
a lotus forgets itself in the ecstasy of being one with the Divine.
• In the last line of his vachanas there is a fine pun on the Kannada
word 'Tumbi'. In consonance with the eadier lines it means 'filled'.
Aptly associated with the lotus it means a 'bumble-bee'.
• Basavanna lived as a man of God. He showed others also the way to
become godly men. Even after eight hundred years the light that
was lit by him continues to shine brightly. And Basavanna himself is
such an effulgent light of life.

61. Akka Mahadevi
Akka Mahadevi was a prominent figure of the Veerashaiva Bhakti movement
of the 12th century Karnataka. Mahadevi or Akka Mahadevi, sometimes
called simply Akka, was born in Udutadi in the Karnataka region of India. At
age 10, she was initiated as a devotee of Shiva, the pale-skinned god of
destruction and rebirth, lord of yogis and ascetics. She worshiped Shiva in the
form of Chennamallikarjuna, which means literally "Mallika's beautiful
Arjuna."

62. • It is said that Mahadevi was married by arrangement to Kausika, a local
king. There were immediate tensions, however, as Kausika was a Jain, a
group that tended to be wealthy and was, as a result, much resented by
the rest of the population. Much of Akka's poetry explores the themes of
rejecting mortal love in favor of the everlasting, "illicit" love of God, and
this seems to be the path she chose as well.
• She ran away from her life of luxury to live as a wandering poet-saint,
traveling throughout the region and singing praises to her Lord Shiva. A
true ascetic, Mahadevi is said to have refused to even wear clothing -- a
common practice among male ascetics, but shocking for a woman.
• In Kalyana, she met the famous Shaivite saints Basava and Allama Prabhu.
• Akka spent the last of her days in the Srisailam area. Tradition says she left
the world in her twenties, entering mahasamadhi (final divine union) with
a flash of light.

63. Purandaradasa
Purandara (1484–1564) (sometimes spelled as a single word) is one of the most
prominent composers of Carnatic music and is widely regarded as
"Naradaavatari"(Sage Narada's avatar) and the "Father of Carnatic Music".
Purandara Dasa addressed social issues in addition to worship in his
compositions, a practice emulated by his younger contemporary, Kanaka Dasa.
Purandara Dasa's Carnatic music compositions are mostly in Kannada; some are
in Sanskrit. He signed his compositions with the mudra (pen name), "Purandara
Vittala" (Vittala is one of the incarnations of the Hindu god Vishnu). About 2000
of his songs are available.

64. • Purandara Dasa was born to a pawnbroker named
Varadappa Nayaka. Varadappa Nayaka and his wife Lakshmi
Bai had been childless for several years, and finally, after
praying to Lord Srinivasa of Tirupati, they became proud
parents of a child whom they called Srinivasa. The family
are supposed to have hailed from Pandarapur in modern
day Maharashtra but Purandara Dasa lived in Hampi during
the latter part of his life.
• Srinivasa Nayaka grew up and entered his father's business.
However, unlike his father, he was a miser, so much so that
it is said that he even baulked at spending money on
treatment for his father's illness. His wife Saraswathi bai
was the opposite: always wishing to contribute to charity
much to the displeasure of her husband.

65. • One day, Lord Vishnu in the guise of a poor priest visited Srinivasa Nayaka's shop
who wanted some alms to perform the thread ceremony for his son. Srinivasa
Nayaka, being a miser, asked him to return the following day, and kept the Brahmin
coming for another six months. Finally, fed up with the Brahmin's persistence, he
gave him one fake coin that he played with as a child. Vishnu as the priest then
told Srinivasa's wife Saraswathi the pitiful story of how a miserly pawnbroker made
him come to his shop every day for six months only to give him a fake coin in the
end. Saraswathi's heart melted and she gave the Brahmin her nose ring as alms (a
gift from her parents and thus not something that she got from her husband).
• The Brahmin promptly took the nose ring back to Srinivasa Nayaka's shop, where
he wanted to pawn it for money. The pawnbroker recognized it, however, so he
locked it up in his safe and hurried home. He demanded that Saraswathi produce
her nose ring immediately. Struck with fear, Saraswathi locked herself in the
kitchen and tried to swallow poison. Miraculously, the nose ring dropped from the
heavens into her cup of poison and she was able to produce it for her husband.
Upon returning to his shop, he opened the safe, only to find that the nose ring in
the safe had vanished.

66. • This put his mind into a turmoil. After deep
thought, he came to the conclusion that the
brahmin was none other than Lord Shri
Purandara Vitthala Himself. He recalled all
the incidents that had transpired in the
previous six months. Wonderstruck, he was
ashamed of his miserliness, Srinivasa Nayaka
decided to renounce all material belongings
and become a dasa (servant)of god.
• Thus, Srinivasa Nayaka came to be Purandara
Dasa. In gratitude for this event, he would
later compose a song dedicated to his wife,
for having shown him the path to God. From
that day onwards he became a devotee of
Shri Hari. The once Navkoti Narayana became
a Narayana bhakta, the hands which sported
gold and diamond rings now played the
tamboora, the neck which used to be
resplendent with golden chains now housed
the tulasi mAla.
• The man who had turned away countless
people away, now himself went around
collecting alms and living the life of a
mendicant. The Nayaka who would have
lived and died an inconsequential life
became the Great Purandaradasa, loved and
revered even centuries after his death.

67. Kanakadasa
Kanaka Dasaru (1509–1609) was a poet, philosopher, musician and
composer from modern Karnataka. He is known for his Kirtanes
and Ugabhoga compositions in the Kannada language for Carnatic
music. Like some other Dasas, he often used colloquial language
for his compositions. He was a deciple of Vyasathirtha and a
follower of Dwaita philosophy propounded by Madhvacharya.

68. Life
• The life of Kanakadasa states that he hailed from the Kuruba Gowda community,
born to Biregowda and Beechamma. At his birth he was christened Thimmappa
Nayaka , by his parents and later assumed the name, Kanaka Dasa, given to him by
his spiritual master, Vyasaraja.
• The life of Kanakadasa took a sudden twist with the intervention of divine grace. It
is believed that Kanakadasa was engaged in a battle with an opponent to win the
hand of one Krishnakumari. The divine intervened in the form of Lord Krishna, and
suggested him to surrender. Kanakadasa blinded with passion, refused to succumb
and continued with the battle, only to
• suffer mortal wounds. However, with divine intercession he is miraculously saved.
From then on till the end of his life, Kanakadasa's passion was directed towards
Lord Krishna, that he came up with innumerable compositions in Karnatic music on
the Lord. He was all put into one, a composer, a musician, a poet, a social reformer,
philosopher and saint.
• The life of Kanakadasa has it that he was inspired by the Haridasa movement and
became a follower of its founder, Vyasaraja. It is believed that he spent his later
part of his life in Tirupati.

69. Kanakadasa in Udupi
• The divine miracle in Udupi, in the life of Kanakadasa, which still
stands as a testimony, is familiar among people. However, to make
a mention of it during Kanakadasa Jayanti is to partake of the bliss
of the divine intercession.
• Kanakadasa belonging to a lower caste, was denied admission into
the temple of Udupi, where he wanted to worship Lord Krishna. His
eyes were about to be plucked for the breach of the rule, when the
idol of Lord Krishna turned around to the direction where
Kanakadasa stood, with his voice breaking forth into devotional
rendition; the wall is said to have broken to reveal the sight of the
Lord to Kanakadasa. Later a window, called the Kanakana Kindi was
created on the wall, where to this day, devotees set eyes on the
Lord.
• It is believed that, the idol turned itself to face the west from its
former way of facing the east.

70. Kanakadasa’s compositions
• The numerous compositions of Kanakadasa in Carnatic music, reveals the dominance of
devotion in the life of the saint. Nalacharitre (Story of Nala), Haribhaktisara (core of Krishna
devotion), Nrisimhastava (compositions in praise of Lord Narasimha), Ramadhanyacharite (story
of ragi millet) and an epic, Mohanatarangini (Krishna-river), were some of the most popular
ones. His compositions not only revealed the aspect of devotion, but also carried messages on
social reformation.
• While condemning, the mere following of external rituals, his works also emphasised the
importance of moral conduct. An interesting incident in the life of Kanakadasa, crisply reveals
the spiritual maturity of the saint.
• Once when he was confronted by one Vyasatirtha, in a gathering, as to who would attain
Moksha or liberation, Kanakadasa humbly asserted that only he can attain Moksha, much to the
shock of the pundits.
• When asked for an explanation, Kanakadasa revealed the essence of Vedanta in his reply, that
only the one who has lost the 'I', the ego would attain Moksha.
• This is represented in the popular phrase quoted by the saint, “I shall go (to heaven) if my-self
(my selfishness) goes (away)" Let us thus dwell on the crux of Vedanta, as revealed by
Kanakadasa to seek eternal liberation. Let us celebrate Kanakadasa Jayanti holding on to this
view.

71. Reference
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72. • http://www.google.co.in/search?num=10&hl=en&site=imghp&tbm=isch&source=hp&q=ramanujac
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73. By,
Shwetha
Computer Teacher
SDM English Medium School
Ujire