MADHVA’S DISCIPLES - SRI 1008 NARAHARI TIRTHASri Narahari Tirtha was a remarkable personality, whose achievements are unparalleled in the history of Madhva ascetics. Understanding his life and works is critical in getting the correct picture of the development of Tatvavada after Madhva. His total contribution is usually not fully understood, due to excessive emphasis on the story of his bringing the Moola Rama Idols, from Kalinga and giving them to Acharya Madhva. Though there is no Vijaya type of composition or even an authentic life history giving personal details, I have made an attempt to put together all available material in this note. Perhaps an intensive effort in finding out documentary evidence from the modern state of Orissa, where the age old Kalinga kingdom was based may provide more details in future. The historic records of his stay there was crucial in the determination of the actual period of Acharya Madhva in a visible form in this earth. Sri Narahari Tirtha was a Philosopher-Ruler-saint of variegated achievements associated with the Kalinga kingdom (Modern Orissa) and also closely associated with Acharya Madhva himself in his own life time, which should have been sung in Kavya or Vijaya type composition (One still hopes that some additional documented material would be discovered, perhaps in Oriya language) and have unfortunately been veiled by the mists of time – unlike the two hundred year later Sri Vyasaraja whose contributions were well recorded by contemporary persons as well as by the Dasa Parampare which he re-established. He is reported to have converted the Puranic Mathsya rulers of Oddavadi into Vaishnavas – his contemporary king Arjuna becoming Narasimha 1 and others - Annamaraja becoming Gopalavardhana and Munjadithya became Srirangavardhana, according to a quote by B N K Sharma. Sharma opines that he belonged to Andhra or Orissa. However, there are many Devaranamas and Suladis in Kannada attributed to him from the earliest times and he has been traditionally considered as the very first pontiff who composed such compositions in Kannada. The fact that he chose the heart of the Uttara Karnataka area (Hampi) as his last resting place even at the time, when the Vijayanagara empire was still to come is also significant. Dr Sharma estimates that his initiation by Madhva may have taken place when he was around 22 years of age, his being three years younger than Madhva. This initiation into ascetic order must have taken place before 1264 AD, as he was already referred as Sripada in the very first Shasana dated then. His contribution to the glorious Jagannatha Puri, a great Vaishnava kshethra has not been recorded as no interest seems to have been taken about his long stay in Orissa, by his successors, who were mostly from Karnataka. The importance of this Kshethra even in his time is also indicated by the fact that the following ascetics have entered into their Samadhi there, as per records reproduced by Sri Prabhanjanacharya. Srinidhi Tirtha – 1390 AD (Palimaru Matha) Vishvadhiraja Tirtha – 1497 (Krishnapura Matha) Besides these Sri Vidyadhiraja Tirtha, (1402 AD), the direct disciple of Sri Teekacharya has also been mentioned as having had his demise there, by current Uttaradi matha records. In addition, several cases of Swamijis being shown as leaving behind their mortal coils in Godavari river bank, may be a loose indication of their visiting Puri. Even the Bengal Vaishnavism of Navadvipa had its spiritual center at Jagannatha Puri, as is evident from the life story of Sri Krishna Chaithanya. The later visits of Sri Rajendra and Sri Jayadhwaja Tirtha of the lineage later named after Sri Vyasaraja may also have started off from the nucleus left behind by Sri Narahari Tirtha, a century earlier. Unfortunately, none of the Madhva Peethas have maintained the initial contacts and impetus and even the location of many vrindavanas are unknown. The Vigour with which Madhva shishyas from several provinces (Bahudeshajah – in Sumadhvavijaya) spread out trying to convey the message to the people all over India in the initial stages, gradually weakened and the efforts were limited only to parts of South India – the four states of Karnataka, Andhra, Tamilnadu and Maharshtra. Even today, this tendency restricts the activity only to Karnataka and in the case of some Mathas, to a couple of towns and villages around their center. No worthwhile efforts are made to either train suitable scholars with multilingual abilities or to publish compositions with translations in major Indian languages. is dependent on satisfactorily explaining the existence of several Shasanas for gifts given to or by successors of Madhva like Padmanabha Tirtha. which could only have been possible with the approval of his master. Narasimha I was succeeded by his son Bhanudeva I. who had taken part in wars as mentioned. This one. He became Sri Padmanabha’s successor only in 1324 AD. as a minister. Narasimha II. for whom he was obviously a favoured disciple. Narasimha took the management in his own hand (A D 1290). This proposition is supported by his being a commander. BNK Sharma also opines that as per tradition. The Nine SriKurmam shasanas in Chicacole and Simhachalam in Vizagpatanam describing Sri Narahari Tirtha as a disciple of Acharya Madhva cover a longer period of nearly 30 years (1264 – 1293 AD). he was undertaking physically strenuous activity and thus would correspond to his youth and middle age. Both the threats from Shabaras as well as his taking a prominent position in the war. Narahari Tirtha was no stranger to the Kalinga court as his father seems to have held a high position. It mentions that he fought the Sabaras in battle and protected the SriKurmam temple and on that day. are dated before 1281 AD. Narasimha II had a long but uneventful reign of 27 years (A D 1279 – 1306) . The profusion of 7 Shasanas in 13 years (1281 and afterwards) also supports the position that he was in a crucial administrative position (Regent) in the capital of the state. After Narahari’s retirement from office. and thus most of his service to the kingdom till 1293 AD (the last known shasana) was performed after his taking the vows as an ascetic. he consecrated Yoganarasimha Idol in the temple. he was already an ascetic disciple of Madhva. the founder of the Dvaita or Madhva school of philosophy. the 9 shasanas of Narahari Tirtha in SriKurmam temple etc are well validated along with the history of the Kalinga kingdom of Gajapathi kings who ruled the area during the Twelfth to Sixteenth centuries. he may have been gradually rising in the hierarchy to the status of a Minister. the second of his successors in the lineage. mentioned in the 1281 AD Shasana should be seen in the context of the death of the ruling King Bhanudeva 1 in 1279 AD. that in those 17 years till 1981. the great days of the Ganga dynasty came to an end. is almost the usual working life of most people. he was a disciple of Ananda Tirtha.. During this period. Out of all these. “ Sri Narahari Tirtha’s period of continuous stay in Kalinga/Orissa and his subsequent return to Madhva’s camp is thus firmly established by historical research as 1279 – 1291 AD. Narahari Tirtha etc. who died after an uneventful reign of 15 years. similar to Sri Padmanabha Tirtha. B N K Sharma in his Magnum-opus – History of the Dvaita school of Vedanta and his further research papers. whom he succeeded in the peetha.Before the discovery of the SriKurmam Shasanas established by Sri Narahari Tirtha there was considerable confusion about the actual period of Acharya Madhva himself. till 1333 AD. He must have therefore lived close to . thus surviving Madhva’s visible manifestation by more than 16 years. that he could come back to Madhva finally only some time after 1293. Unless more records are discovered in future. He is also reported to have converted a large number of people in the coastal Andhra and Orissa areas. the famous Vaishnava scholar. Narahari Tirtha. it would appear based on the present data. 361): “With the death of Narasimha I in AD 1264. Dr. As the earliest inscription of 1264 AD calls him as Sripada. For the first twelve years of the reign of Narasimha II. leaving an infant son. indicating. 2006 edition (pg. under King Narasimha II till 1293. The very long period 1264 (or slightly earlier) to 1293 (or slightly later) of thirty years or more. The following is a quote from “The Delhi Sultanate” of Bharatiya Vidya Bhavan. mentioned in the history quote above and will be seen to support his being elevated to the role of a Regent. The translation of the one dated March 1281 AD (when he was a regent) is quoted by C M Padmanabhacharya in his well known book on Madhva. acted as the regent. during which this disciple of Madhva was engaged in the affairs of the state far removed from the normal duties of an ascetic such as study. based on the Shasanas which mention his name as Ananda Tirtha along with that of Sri Narahari Tirtha. This date has also been endorsed strongly by Dr. when he ruled as regent on behalf of the King and was in total control. The validity of any of these dates. contemplation etc. The present generally accepted dates 1238-1317 AD were first proposed by Sri C M Padmanabhacharya in his well known book on Acharya Madhva. as well as one more. and lived on for 9 more years. Sri Narahari Tirtha had even been appointed the Governor of Kalinga. is almost the usual working life of most people. The very long period 1264 (or earlier) to 1293 (or slightly later) of thirty years or more. as well as one more.1290 AD. as he won many wars and constructed the famous Konarak Temple. under the nominal rule of King Narasimha II during 1278 . the date of his last Shasana. considered as a great king of the Eastern Ganga dynasty in those days even prior to 1264 AD. he was having great influence in Kalinga under Bhanudeva I. show that he must have been in Local administrative service (as belonging to a noble family) rather than being deputed by Acharya Madhva. He may have also helped in the construction of the Anantha Basudeva temple in Bhubaneswar. thus surviving Madhva’s visible manifestation by more than 16 years. he is credited with the authorship of no less than 15 works out of which only two are available in MSS form. in Orissa. for whom he was obviously a favoured disciple. Another general circumstantial evidence is that taking note of Sri Narahari Tirtha’s actual life story. the year of the fist Shasana – 25 years and demise 1333 AD) out of which. indicate. it would appear based on the present data. a part of the extended kingdom.his Guru during 1293+ to 1317 AD and was designated by him as the next successor to Sri Padmanabha. that he could come back to Madhva finally only some time after 1293. for a limited purpose from Udupi/Karnataka As the earliest inscription of 1264 AD calls Narahari Tirtha as Sripada. till 1333 AD. He is also the most revered ancestor of Dasa Sahithya with some devaranamas and a few suladis still available after 7 centuries attributable to him. There is a Yamaka Bharata Teeka also which is available. which could only have been possible with the approval of his master. His Geetha Bhashya commentary called as Bhavaprakashika is commented on by Sri Jayatirtha and Raghavendra Swamin. The traditional date of his Aradhana in Pushya bahula Sapthami based on the demise in Srimukha Samvatsara seems to fit in with 1333 AD. The profusion of 7 Shasanas in 13 years (1281 and afterwards) also shows that he was in a crucial administrative position (Regent) in the capital of the state. This one. that he had a chance to live and study with the master. finally being appointed as Governor of the province. It is perhaps the last few years of Madhva’s stay in Udupi. B N K Sharma estimates his period as 1234 to 1333AD – about 99 years). The data enclosed in the Annexure from the current portal of Orissa state and other Orissan records . it is likely that he had spent little time together with Madhva till 1294 AD due to his full preoccupation with Kalinga kingdom. All these points show that he had spent considerable time with Madhva towards the end of the latter’s stay in Kannada country and must have also composed some of his works at that time. all except the first 20 years or so would be as an ascetic. he was already a disciple of Madhva. show that Sri Narahari Tirtha was active in state administration even in the time of Narasimha deva – I. According to B N K Sharma. he constructed the famous SriKurmam temple himself. would also be reasonable only after he had undergone the necessary study requirements – as he was going to sit in the seat of the master himself. His being nominated by Madhva himself for the Peetha after the senior and well endowed Sri Padmanabha. He was perhaps only slightly younger than Madhva. during which this disciple of Madhva was engaged in the affairs of the state far removed from the normal duties of an ascetic such as study. Unless more records are discovered in future. that in those 17 years till 1981. though the traditional accounts in Sathkatha etc show the date as 1166 AD. His total life would have to be more than 96 years (assumed age in 1964. Considering that one of his direct disciples was playing such a great part in that area and also considering the mention of . during his first visit? The lack of mention in Sumadhavijaya is no proof that he did NOT visit. He is also reported to have converted a large number of people in the coastal Andhra and Orissa areas. similar to Sri Padmanabha Tirtha. All these facts along with his great influence in the Kingdom. are dated before 1281 AD. and thus most of his service to the kingdom till 1293 AD (the last known shasana) was performed after his taking the vows as an ascetic. Another important question appears to be – Did Acharya Madhva visit Jagnnatha Puri. he was undertaking physically strenuous activity and thus would correspond to his youth and middle age. He became Sri Padmanabha’s successor only in 1324 AD. During this period. contemplation etc. During his regency. and lived on for 9 more years. during which he stayed in Orissa as shown in the record. Paramadideva. he changed his attitude and appeared to demonstrate religious universality by applying to himself titles such as Parama-Mahesvara. A simple Google scan cannot solve such problems. This looks more plausible than that Sri Narahari Tirtha. The advent of the imperial Ganga marked a great revival of the Vaishnava cult in Orissa. as they will be relatively unbiased and have a greater sense of perspective and they were not hear-say – being direcly ground-based. Under the royal patronage of the Ganga rulers the fame of Purushottama Jagannatha reached the pinnacle of glory. and his wives and refers to the God as Purushottama. Lastly. It is not ulikely that he spent considerable time there like a Chathurmasya and had a profound effect on promoting staunch Vaishnava creed in orissa. though the presence of ascetics tracing their lineage from Madhva parampare have been there. economic prosperity and religious movements. His chief queen. Virochoda erected a Vishnu temple at Sarvavaram. Line 17 of the Nagari plates [5] of Anangabhima III states that Chodaganga built a temple for the great God Purushottama at Puri on the sea-shore of the Bay of Bengal.D. this conversion took place. who became a Parama Vaishnava. Secondly. the influence of his queens should not be ignored. who were supplanted from Utkala by the Gangas. customs.. where Acharya Madhva met his great first disciple Sri Padmnabha Tirtha in an assembly of scholars. was the daughter of Virochoda and grand-daughter of the great Kullotunga Choda. The following are reproduced from various sources obtained in the Google search. and nine inscriptions [4] of this temple record's grants by Anantavarman Chodagangadeva's younger brother. the founder of the Ganga dynasty. like his predecessor. The dynasty reached the height of glory for its political achievements. The history of the Gangas is a landmark in the history of Orissa. One wishes that some more efforts are made to look at old records in the local languages to try to get more information on this subject. temple building activities. Unfortunately there are no records of his visit. the construction of a temple for God Purushottama at Puri by Chodaganga proves his inclination towards Vaishnavism. was a great devotee of Siva and assumed the title Parama Mahesvara. which persists even today. but that Saivite Somavamsi kings. The following is only a brief study sitting in front of a Computer with Broadband – with no direct knowledge of the local language. Many scholars have spoken of a conversion of Chodagangadeva from Saivism to Vaishnavism and they think that due to the influence of Ramanuja. Jayamgonda Chodadevi. it appears that he might have well visited the sacred Vaishnava kshethra of Jagnnatha puri. The cult of Vaishnavism took an important form with the construction of a temple for Lord Purushottama (Jagannatha) at the sea-shore of Puri. whose temple had been completely reconstructed a few decades back by the King Ananga Bhima I. I am happy to conclude that almost all of what has been stated eralier is valid and true. Anantavarman Chodagangadeva. Anantavarman. the sources from Orissa end would be likely to free from errors. occupied Utkala and shifted his capital from Kalinganagara to Kataka (the modern Cuttack). Parama-Vaishnava and Parama-Brahmanya. had neglected the erection of a . came to some other location for taking the vows of asceticism at the feet of the Master. The plate further describes that Lord Purushottama had been in worship at Puri for many years before the conquest of that region by Chodaganga. I.The Godavari river. In the Narasimha and Markanda temple inscriptions of Chodaganga the name of Purushottama [2] is found to have been mentioned. The effect of his visit was the change of the religious faith of Chodaganga. But in the Korni copper plate grant [1] dated 1112 A. personal visits etc. In particular. It was during Chodagangadeva's reign that Ramanuja [3] visited his kingdom and stayed at Puri. ANNEXURE Life of Sri Narahari Tirtha (ORISSAN RECORDS): I would like to share with you the results of Google search to verify the points mentioned above. the son and successor of Anangabhima III. It is therefore quite logical that in one of his last inscriptions dated 1238 A. who built a temple for Lord Siva at Kapilas Hill." As we know from other records. theoretically at least. He is described as the son of Lord Purushottama and a Parama Vaishnava who regularly observed Ekadasi-vrata and constantly meditated at the feet of his Lord. In many of his records he has described himself as a deputy of the Lord Purushottama. and Durga or Viraja at Jajpur. So the identification of this Deity with the Brahmanical God Vishnu.temple for the Vaishnavite deity. and the construction of the great temple of Purushottama Jagannath at Puri by Chodagangadeva has reflected his great devotion to and popularization of the Vaishnava cult in Orissa. received information regarding the Deity and His worship from a Savara named Viswavasu. Further it describes him as Parama Mahesvara. to whom Anangabhima dedicated his empire." The next ruler. But it is not surprising in view of the fact that his father Anangabhima himself is also called both Parama Vaishnava and Parama . In the Nagari plate [7]. Rudra Putra and Durga Putra. and the grant was made by the command (adesa) of Lord Purushottama. the victorious general of Anangabhima III. It was only under the king Anangabhima III that the god Purushottama at Puri became the official state deity of the Ganga empire. his wife Somaladevi made a valuable donation to the God Vishnu. In the same year. Narasimha I. In the Draksharama temple inscription [8] he stated himself as Parama Vaishnava and Parama Mahesvara as well as Purushottama Putra. In the Bhubaneswar Inscription [9] which is dated 1230 A. and like him he also declared himself as a son and deputy of Purushottama. he declared his regnal year or Anka as the regnal year of Lord Purushottama. Anangabhima had consecrated a temple for Purushottama in his newly founded capital Abhinava Varanasi-Kataka [11] and donated land to several Brahmanas. According to the temple chronicle [l2]. The inscription [10] records the gift of the village named Udaiyakamam in Antarudra Vishaya by Somaladevi.D. the Lord of the Universe. has been praised as a king in whom the glory of the "Narasimha avatara of Vishnu manifest itself. Chodaganga ancestors were all staunch devotees of the god Siva and Chodaganga himself was one such in the earlier part of his life. followed the deputy ideology of his father. enemies in numerous battles at the command of the God Purushottama. Purushottama-Jagannath of Puri was originally worshipped by the aboriginal Savara people in an inaccessible forest on the Nilachala and the priest of king Indradyumna of Avanti.Allalanatha at Kanchipuram. he has been declared as a son and deputy of Lord Purushottama and similarly pronounced his dominions as Purushottama Samrajya.D. who popularized the god. to have been a feudatory of the God Purushottama Jagannath. In this context we think that the formation of a Jagannath Triad by Ananagabhima during his early years proves his ritual relationship with the three dominant deities of Orissa. In the Chattesvara temple inscription [6] of Vishnu. The sources leave no doubt that Anangabhima acknowledged Jagannatha as the overlord of Orissa and remained as His deputy. he assumed the title Anankabhima-rautta-deva. King Anangabhima had even renounced his royal consecration ( abhiseka) because he considered himself only as the deputy of Purushottama Jagannatha. whom he regarded as the real Lord of the kingdom. but later on a devotee of Vishnu alone for the abovesaid reason. and by assuming this title he considered himself a mere deputy of the God Purushottama Jagannath of Puri. King Chodaganga. The God is none other than Lord Purushottama Jagannath. Purushottama at Puri. During the same year. The inscription is dated in the 19th regnal year of Anangabhima. apparently earlier than the beginning of the 12th century when Chodaganga conquered Utkala country. In one of his inscriptions [13] at Kapilas he stated that the king succeeded in subduing by the power of his arms. who is worshipped in the temple of Puri. He is the first imperial Ganga monarch who is so far known to have assumed the subordinate title Rautta and claimed. for offering and worship to the God Allalanatha while she was at Abhinava Varanasi Kataka. Durga Putra and Purushottama Putra. The next important ruler of Ganga dynasty who patronized the Vaishnava cult was Anangabhima III.. and he was the servant of the god Purushottama. Lingaraj Siva at Bhubaneswar. One of his inscriptions is incised on the temple-wall of Laskhmi. He was the first king of Orissa who used the title Gajapati or the Lord of the Elephants. Extracts from the book “The history of medieval vaishnavism in Orissa” The incarnations of Vishnu had their due share in royal devotion. The temple of Kurma at Sri_Kurmam gradually became the chief Vaishnavite shrine in Kalinga. reared the temple of Yogananda. Several inscriptions in that temple record gifts by him. and especially under the Suryavamsis. He was succeeded by his son Bhanudeva II. 3. During the rule of Bhanu deva. His long reign from 1278 – 1306 AD was peaceful and event less. Narasimha deva II is known to have fought against the Muslims in Bengal the results of which were indecisive. as else where. The king built the dancing hall and another mandapa of the temple. who flourished about 400 years ago. Ananda Tirtha – better known as Maddhacharya – the founder of the Maddhs sect of Vaishnavism. who is believed to carry the burden of the earth in the form of the tortoise. (Note the misspelling of the name of Acharya Madhva). The next important ruler of imperial Ganga dynasty who considered himself as the mere deputy of Lord Purushottama was Bhanudeva II. the regent of Narasimha II in Kalinga. a feudatory of Bhanudeva II. A temple of Rama-Chandi has been unearthed near the Konarka temple. obtained the images of Rama and Sita from the treasury of Kalinga and sent them to his Guru. Chandrika Devi. for the first time in one of his inscriptions at Srikurmam [16]. From Orissa Government Portal – History: In 1264 AD. He considered himself as a deputy of the God in the matter of ruling the Ganga dominion. The Kapilas Inscription compares Narasimha I with the great Boar (Vishnu in his Varaha incarnation) that raised the Vedas and world from the ocean. Narahari Tirtha. This title became the most popular royal title in Orissa under the later Gangas. Narasimha deva 1 was succeeded by his son Bhanudeva 1 born from Queen Seetha Devi. Narahari Tirtha. Narahari Tirtha was a patron of this temple. . The epithet ' Visvambhara-bhara-vahanamahaniya ' which is applied to God Purushottama in our record points to his identification with Vishnu. Narahari Tirtha worked as a regent for 12 long years. the regent of Narasimha II. disciple of Ananda Tirtha (Madhvacharya) had great influence in Orissa. During his time. Bhanudeva III presented the image of his father Narasimha III and of his step-mother to the Kurma temple. the God of Puri is called Jagannatha. In Ganagavamshacharitha of Vasudeva Rath. Leegnds of Rama worship are present in Orissa. Further.Mahesvara as well as Purushottama Putra. Rudra Putra and Durga Putra in one of his inscriptions [14] in the Siva temple at Draksharama.” The temple also enjoyed the royal beneficence. The evidence of Narasimha I ‘s devotion to Man-lion is borne by an inscription in the Nrisimha temple at Simhachalam. King Narasimha I had been described as the incarnation of Man-Lion (Narasimhavathara). Narahari Tirtha. the daughter of Anangabhima deva 1 constructed a temple of Anantha Vasudeva temple in Bhuvaneswar in 1278 AD. That year Bhanudeva 1 died and his son Narasimha deva II was an infant.Nrisimha at Simhachalam. 2. as has been attested by several votive records. He describes Lord Purushottama as the Lord of the Ganga dominion. In his Puri Inscription [15] he called himself as Bhanudeva Rautta and declared his own regnal year as the prosperous and victorious reign of Sri Purushottamadeva. In 1267-68 AD.Nrisimha at Sri-Kurmam. Vishvanatha. “gave forty coins to Vishnu in Kurmakshethra. He was even appointed as Governor of Kalinga.