Appendix: Rjutva of Vadiraja

1. What is Rjutva? The prime-meaning of the term Rju is absence of demerits. Rju is he who has no sufferings of birth. So Rijutva means an attribute or characteristic of Nirdosatva and here it is referred to with special application wherein the prime sense is not given up. 575 Contextually, the term Rju is referred to the group or a class of esteemed souls. The highest, Four-faced Brahma is called Rju-King who is the creator of this world. The four-faced Brahma, when completes the prescribed period of hundred ages and fulfils the sadhana, gets retired and attains the final liberation along with qualified souls. Then that post will be graced by the next qualified and competent Rju who is in the order of succession. Thus, by turn, this takes place. So here the term Rju is referred to those souls who are fit and qualified to attain and occupy the seat of Four-faced Brahma. Here also, the prime meaning of the term is not given up. The Rjutva also denotes the Nirdosatva. So Rjutva is an inherent capability of the souls who attain Brahma's seat. And this capability is Anadisiddha l.e. established since beginningless.

་ qi 67 2. Who is a Rju? As stated above, a Rju is he, whois endowed with the eternally inherent capability of attaining the Brahma-pada. The Rjus are the lords of gods, superior to all other souls, competent to attain the Vayu-seat. Since beginningless time, they are free from any demerits and are endowed with auspicious qualities. 2 } In this class, there are infinite souls. All these souls attain the Brahma-pada in order. Though they possess inherent ability of attaining the Brahma-pada, a Sadhana of a period of hundred ages is prescribed for them. The hundred Rjus enlisted from Kalki to Brahma attain the Brahma-pada in order. · The names of hundred Rjus are given in the Vamana Purana. It is said that the next group of 100 Rjus is also engaged in the prescribed Sadhana. All the Rjus are graced with 32 auspicious marks (characteristics). is of Suddhasattva only. Their physic 3. Necessity of the Rjujnana As the knowledge of Brahman and His grace are essential to attain the Moksa, so also the knowledge pertaining to the Gurus and their blessings are also equally essential. The Gurvanugraha is the sole means for securing the God's grace.

3 As supreme and pure devotion, at the feet of the Lord, is required, so also with gradation Gurubhakti is required. Among Gurus, the four-faced Brahma and other Rjus are superior. They are the prime-statues of having more Sannidhana of the Lord. Thus, all these Rjus know the Lord better than other souls. They are also called since they have the Aparoksajnana of Nityaparoksins the Lord always. Their blessings and advice are essential for all other souls. Thus, headed by Brahma, all of them are Gurus to others. 4 677 1 It is also said that God Vayu giving the secret Upadesa to all the eligible souls of that age, conducts them to the Lord and appeals Him on their behalf of their liberation. Thus, next to the Lord, the power of bestowing liberation with Lord's permission is seen in Vayu. And this greatness is found in all the Rjus, since they too, without fail, attain the Vayupada.5 Gradation should not be traced among the Rjus regarding their inherent capability. So far as cadre is concerned, 6 all Rjus are equal. On this ground, all Rjus shall be given equal importance and be worshipped equally with the feeling of Mukhyaguru. Thus they are Gurus to all others. 7 f

678 The apparent gradation or order seems to be on account of the post occupied by them, the work entrusted with them by the Lord and the period of Sadhana observed and undergone. This will always be in accordance with the difference of course of Sadhana which is a factor of time in their case. It has nothing to do with their inherent ability. By the time they undergo and fulfil the course of Sadhana, they attain the next post. They are endowed with the power of fulfilling the course of Sadhana without any interruption. The four-faced Brahma tops the Rjus class and his greatness is glorified in Vedas, Puranas and the like. The god Vayu, next to Brahma, in the list is too referred to as Bhavibrahma and worshipped accordingly. He is the regulator and actual performer of the breathing in all the souls of this creation and glory of his incarnation is being narrated and praised in all the works. At this point, one may raise the doubt or objection as to, what is the post occupied by the next Rju? What is his function and how to worship him? The reply is very simple and sound. The post is nothing but, their getting engaged in the observance of the prescribed Sadhana. And their function is other than the control over breathing. One should chant the holy names of

+ ព 679 the hundred Rjus given in the Vamana-Purana. It is the general and common way of showing respect. Secondly, the Rjus, other than Brahma and Vayu, whose reference is clearly made in scriptures, mythology and also by seers, must also be taken into account without fail. Thus Vadiraja comes in this category, since reference about him is found in authentic works of ancient seers, Puranas and also in other works. f 3. Evidences to prove Vadiraja as Rju The topic as to whether Vadiraja is a Rju or not has become the object of controversy. There is not much difference of opinion among scholars with regard to the Svarupa of others, viz., Jayatirtha, Raghavendratirtha, Purandaradasa, Vijayadasa and others. This conviction is widely accepted and followed without any objections on the basis of mythological evidences and others. In the case of Vadiraja also we get more and more authentic and valid proofs of all kinds: The aspect of Rijutva appears as a Tattva and not an imagined factor. One has to accept the Tattva as determined by stock evidences. It is but natural that sometimes, there are available clear and explicit proofs and sometimes impliThe implicit proofs too cit on account of some reasons. cit are more powerful when reflected upon.

630 In the case of Madhva, it is well-known that there are available more clear and explicit Pramanas. It is acclaimed in Veda,scriptures and Puranas that Madhva is the incarnation of god Vayu. It is also made known in his own works. The relevancy of this fact could be realised through scriptures, evidences upheld by the tradition and the like. So Tattva or reality may be of any kind, can be determined and understood, only when Vedas are admitted as real, flawless, Apauruseya and so on and when other works, closely following the Vedas in respect of purport, are admitted as authority and also when reliable sources from history and tradition are taken for granted. Referring to the relevant Pramanas, explained in these works, one can determine and know the Tattva as it is. Now the question may be asked whether the Rjutva of Vadiraja is referred to in these works. The Rjutva of Vadiraja might not have been referred to directly and explicitly in the Vedas, but its reference is found in other works such as Puranas that are subservient to Vedas. Mention is also seen in biographical works that relate the life-history of Vadiraja. 8

The reference of this may not be found in the works published recently, but this can be seen in ancient manuscripts. Therefore, ancient manuscripts and reference of them in other works are to be taken for granted. So many additions and ommissions have been taken place since long. It was also there before and at the time of Madhva. 9 Some say that the very discussion of Svarupa is not relevant and an agreeable one, since it serves no purpose. Let all be worshipped with due respect. But this trend of avoiding discussion is harmful in the Siddhanta for gradation is the criterion for worshipping. And this gradation is established taking the inner ability of the soul as the criterion. So knowing the nature and status as determined, one has to accept accordingly. Equal 10 worship is nowhere preferred. And moreover, relevancy of the discussion of the Svarupa, is seen elaborately in the M.B.T.N. (II) Of Madhva. There he has cleared the doubts regarding the inner ability (Svarupa) of the personalities seen in the Ramayana and the Mahabharata. We may not get the very statements of Madhva in respect of those Jnanis, born after him due to the difference of time. But we do get the valid statements of evidences of the then Aparoksajnanis that indeed help us to ascertain the Svarupa aspect. 681

A. Internal Evidences i) Information about the Rjutva of Vadiraja in his own works: It is true that as Madhva declared openly and clearly his Svarupa, Vadiraja has not, when he was alive. But he has suggested this indirectly in his works. i In the Tirthaprabandha, while praising his Guru Vagisatirtha, he suggests that he will never be affected by Kali. Effect of Kali is seen in the gods upto Sesa and not in Vayu and other Rjus. So Kalividuratva, which is an indicatory mark of Rjutva is seen in Vadiraja. In the same work, while praising Goddess Mukambika and also Lord Varadaraja of Kanci, he treats himself as Ekantabhakta. All Rjus are Ekantabhaktas. 11 In the Rukminisavijaya, he suggests that he is like 12 Vayu. The term Soham in the verse indicates that he is also like Vayu, glorifying the greatness of the Lord. Soham means "That I" which gives the sense of equality. So he regards himself as equivalent to Vayu. In a different context, he indirectly refers to his past life. It is said that he was born as a Brahmin in the Dvaparayuga and played the role of an ambassador. The word Kscit, 13 used in that verse' hints at some deep and suggested meaning. Here Ksacit does not stand for any common man, 682

but conveys the sense as equivalent to Brahma. 'Kah' means 'four-faced Brahma' and 'Cit' means 'like' or 'similar.' Here without It gives the sense of similarity or likeness. using the terms Dvijavara, Dvijottama etc.. Vadiraja has purposely used the term Kascit with an intention to suggest that he was that Brahmin and equivalent to Brahma. 693 In the Sarasabharativilasa, he mentions that Lord Hayagriva is his father, mother, Guru and the like. It is a well-known fact that the Lord is the father, mother and Guru to all the Rjus. 14 In the same work, he has referred to the four-faced Brahma as the eldest of his race or class. 15 Brahma is the eldest and he tops the Rju class. In another context, Vadiraja refers or attributes to himself the worthy title Mahamati. The same term is used in the M.V. in praise of Madhva. 'Maha' means complete and 'Mati" means knowledge. Thus, it is a synonym of Purnaprajna, Purnabodha and the like. By using the term Mahamati Vadiraja suggests that he would be the future Purnabodha. 16 It is a well-known fact that Vadiraja has composed a good number of Kannada songs in praise of Visnu and Vaisnavism. In one of the songs he says: Anudinava sravanamananadisadhana mado...17 and it is as if he is taking the oath, claims that he too is capable to fulfil

634 the conditions and to perform the functions or deeds of Vayu and Brahma. This song indirectly refers to the greatness of Vadiraja, that could be seen in the future age. General oath-taking, in defence of Visnu and Vaisnavism, may be seen in the works of others. But there, we do not have the subjective reference of the greatness of Vayu and Brahma as a support or substantiation of oath-taking So above song is peculiar in its kind and that suggests the Rjutva of Vadiraja. ii) Svapnavrndavanakhyanam It is a work of Vadiraja, which is being narrated in the dream of a Brahmin. The validity of this work could 18 be realized by the information available in the Vadiraja-guruvara-caritamrita 19 and also by the inscription, related to the bannerpillar, seen even today in Sonda, the mention of which could be seen in the Swapna-vrindavana-akhyana 20 Vadiraja claims in the Swapna-vrindavana-akhyana that he is endowed + with auspicious characteristics of Rju, such as the fact of being defectless, the fact of being graced with more auspicious qualities Sarvajnatva. Vadiraja declares that he is Nirdusta and Gunadhika. The Rjutva of Vadiraja 21 is clearly mentioned in this work in so many times. He claims himself as Bhavisvasapraneta, Bhavibharatipati

22 and the like. He declares that he too is graced with all dignity and prosperity of god Vayu and Brahma in this age but except being the lord of Vani and Bharati. 23 Thus, the Swapna-vrindavana-akhyana is a stock and valid proof of Rjutva of Vadiraja. B. External evidences I. Sanskrit Works 685 i) Vrttaratnasamgraha: This work was written by Raghunathacarya when Vadiraja was alive. Therefore, openly and explicitly, he has not mentioned the Rijutva of Vadiraja. But there are some verses which, when being reflected on, 24 indeed suggest the Rjutva of Vadiraja implicitly. This work, written 25 ii) Vadirajaguruvaracaritamrta: by Ramacandracarya, a disciple of Vedanidhi. openly declares the Rijutva of Vadiraja. The validity of the work is beyond doubt and it could be realized by the discription of the installation 26 of the statue of Goddess Laksmi, which is in accordance with the Vrittaratna-samgraha 27 The inscription of Anuvrndavanakhyana also substantiates and proves 28 The eighth chapter of the the validity of the work. work is solely devoted for the Rjutva of Vadiraja. The author has given solid statements of different Puranas

686 29 that declare Vadiraja a Rju. Those statements, like others, may not be seen in present published editions. But on that ground, the very statements cannot be rejected. And moreover, not only in the eighth chapter but also in the other chapters, Vadiraja is described as a Rju. 30 31 These two 32 iii) VisvapriyalIlavilasa of Setumadhavasuri and Visvapriyavilasa of Kocci Rangappacarya: works, though narrate the life-story of Visvapriyatirtha, incidentally describe the greatness of Vadiraja and promise his Rjutva. iv) Commentory on Swapna-vrindavana-akhyana of Srimusnacarya: This Commentary an exhaustive one, points out the relevancy of Swapna-vrindavana-akhyana and helps to ascertain the Rjutva of Vadiraja. v) Other works: a) Gurvastakam Kocci Rangappacarya Vasudevacarya b) Gurustavanam c) Vadirajastakam N. Vasudevacarya d) Sudhakaragunaratnamala N. Vasudevacarya and e) other works. The above mentioned works glorify Vadiraja and declare that he is a Rju.

687 This work has been written Vi) Vadirajagunaratnamala: in argumentative form, when Satyaviratirtha³4 of Uttaradi mutt opposed the Rjutva of Vadiraja openly for the first time. To tackle and to refute the opposing views, the scholars of different regions wrote different works independently in defence of Vadiraja's Rjutva. They upheld the views of ancient works and also sayings. They brought out the discussion in Sastric method and proved the Rjutva with solid evidences. Some of those works are:a) Pramanyabodhini b) Rjutvacandrodayah c) Rjutvamallika d) Rjutvasankapankaprakcalanam e) Rjutvadarpanam f) Rjutvavirodhikapolacapetika g) Rjutvamandanam and others. In these works, the opposing statements of others i are shown baseless and proofless. 35 II. Kannada songs of Aparoksajnanins 36 Right from Nijapurandaravitthala to Pranapati 37 vitthala all the Haridasas, without any hesitation, have glorified the greatness of Vadiraja particularly referring

to his Rjutva. 38 He is acclaimed as Latavya, Bhavivayu and the like. The validity of these songs could not be doubted at, because all these songs are found written in old and ancient manuscripts. These are not written separately but are intervened with other written songs, the authenticity of which is beyond doubt. As we regard the validity of other songs of same author written in the same bundle of manuscripts, in the same way, the songs found written in the same bundle and that extract the import of the ancient Sanskrit works and describe the Rijutva of Vadiraja must also be taken for granted. 688

689 1. 2. : REFERENCES : Chakravarti Srinivasagopalacharya, 'Sabdartha Kaustubha' Vol.1 p.512. anadi kalatah sarvadosahina gunadhikah | sarvajivaganebhyo ye te hi vayutvamapnuyuh || ajano nama ye deva devanamapi devatah || Madhva. Mahabharatatatparyanirnaya, (Sarvamulagranthah) Vol.2, p.460, Slokas 72 & 73. For details; See also V.G.C, Ch.VIII. 3. 4 . 5. 6. yasya deve parabhaktih yathadeve tathagurau | tasyaite kathita yarthah prakasante mahatmanah || Q.Madhva 'Mahabharatatatparyanirnaya, (Sarvamul agr antiah ) Vol.2, p.9, S 1.103. gurulaksanasampurnah saksadeva caturmukhah | ato brahmapadeyogya jiva hamsah prakirtitah | tesa paramparapraptam yaijnanim niyamena tu || j Madhva. Bhagavatatatparya, ( Sarvamulagranthah) Vol. 3, XPp. 588, 597. srutopanisatkagatyabhidhanacca Brahmasutra I-11-16. sa enan brahmagamayati * iti | Madhva, Brahmasutrabhasya, p.29. junam sarvesamapi samatvena ekasmata ekasya uttamatvabhavat | 1 Sumadhvavijaya, Pejawar mutt, Udupi, 1951, p.168.

690 7 8. See; guddayadesa brahmapade ye yogya devataganah | " sarve guddayopadestarah sarvesaguravo hite || Madhva, Chandogyabhasya - IV - 5 ) (SarvamulagranthEh) p,399 See: Vadiraja-guruvara-caritamrita I-2, IV-43, V.G.M q I-3. 9. 10. 11. 12. See Madhva, Mahabharatatatparyanirnaya, II. P 13 samanam visama puja vismanam sama tatha | kriyate yena devo pi svapadad bhrayate puman || Madhva, Gitabhasya, (Sarvamulagranthah) Vol.1, p.67. See; Vadiraja, 'Tirthaprabandha' I-4, I-56, III-32. Vadiraja, 'Rukminisavijaya' I-7. 13. Ibid, XIV - 38. 14. 15. 16. 17. 18. 19. kartre dharme ca samhatre patre ca hayavaktrame | pitre dhatre dhiyam datre satre jataya te namah || Vadiraja, Sarasabharativilasa I-25. Ibid, yadadarsayatsvadosannah kulavrdhdo guruh sada || Ibid, XII-37. Anudinava, Sravanamananadisadhana mado Muragod Krishnadasa, 'Bhajana Chandrika',Raichur, 1982, p.59. Vadiraja-guruvara-caritamrita, VII 16 to 20. Annual reports of South Indian Epigraphy 1952, p. 232.

1 691 20. 21. 22. 23. dhvajastambho dvijasrestha bhujastambhe dhrto maya | Subbarao, H. Svapnavandavanakhyana, Sode Vadiraja Mutt, 1980, p.66, Ch.XI-82. Ibid, III-6, VII-48. Ibid, III-5,7, VIII-52, 53.97, IV-48-50,74, VI-67, IX-4,102, X-50, Swapna-vrindavana-akhyana-III-7. Ibid XXI-ll. } t 24. 25. Raghunathacharya, Vattaratn as amgrahah I-16. $ Vadiraja-guruvara-caritamrita, I-3. Vadiraja-guruvara-caritamrita, VI-45. 26. 27. Vrittaratna-samgraha, II-41. t ' 1 28. 29. anuvrndavanakhyanam srivedanidhisadguruh | svapnavrndavanakhyanatsamgrddayalekhya bhaktitah | ! lekhayitva silayam sa vrndavanatate bahih | sthapayamasa ....| Vadiraja-guruvara-caritamrita, VII-21-22. Ref: Vadiraja-guruvara-caritamrita, VIII, Chapter. } 30. Vadiraja-guruvara-caritamrita, I-2, IV-43.

31. Setumadhava Suri - 1865. A.D. Kocci Rangappacarya - 1867 A.D., 692 See, Subbarao H. 'Srimad vadirajarjutva siddhanta ' Sri Siruru mutt, Udupi, 1972. Pp.117, 119. 32. 1776 1865 A.D. 33. Vadiraja-gunaratnamala, III-68, IV-34. 34. 1879. A.D 35. 36. 37. 38.. For details, See; H.Subbarao, 'Srimad vadirajarjutvasiddhanta' Nijapurandaravithala or Gurupurandaravithala, See; Ibid-p.65. ' ] Ref: 'Srivadirajaguruvarakirtanamanjari' Sode Vadiraja mutt. See; Srivadirajaguruvara Kirtanamanjari (Kannada), Manager, Sri Sode Vadiraja mutt, Udupi,1963. } F 1 i