Sri Vyasaraja: A Historical Reappraisal – Dispelling Myths and Misconceptions

Sri Vyasaraja: A Historical Reappraisal – Dispelling Myths and Misconceptions

Dr. Shrinidhi S pyati 

In India, we occasionally hear objections that Madhwa saints have contributed little to the revival of Sanatana Dharma. However, a deeper historical study of Vyasaraja’s life reveals that his contributions in this regard are equally unparalleled. Vyasaraja was the royal preceptor (Rajguru) for over half a century, guiding Vijayanagara rulers like Saluva Narasimha Devaraya, Timmabhupala, Tuluva Narasa Nayaka, Veera Narasimha raya, Krishnadevaraya, and Achyuta Devaraya. He was also the spiritual teacher to Purandara Dasa and Kanaka Dasa, ensuring that the path of devotion (Bhakti) flourished in his kingdom, deeply rooting itself in the hearts of the people. Despite having immense influence over the kings, he sought no personal gains, remaining immersed in devotion to Krishna and exemplifying the pinnacle of renunciation.

The unique life of Vyasaraja has been captured by the poet Somnatha in his Champu Kavya, *Vyasa Yogi Charitam*. It is noteworthy that Somnatha was a contemporary of Sri Vyasaraja. Towards the end of this work, Somnatha mentions that Narayana Yati introduced him to Vyasaraja during the reign of Achyuta Devaraya. Interestingly, despite being a Smartha Brahmin, Somanatha wrote the life history of Sri Vyasaraja, who was an ideological opponent. Although this may seem surprising at first glance, it becomes understandable when we recognize that Vyasaraja was unbiased towards scholars, regardless of doctrinal differences.

Somanatha, famous for his literary talents and having been honoured by various kings and rulers, was on a pilgrimage when Narayana Yati(one of the deciple of Sri Vyakaran) wrote a letter to him at the behest of Vyasaraja. The essence of the letter was: "The Swami is very pleased with the success of your pilgrimage and wishes to see you as soon as possible." Somnatha read this letter aloud in the presence of his scholarly friends, overwhelmed with devotion and exclaiming, " aho vācāmagocaraśiṣyaparamāṇau mayi nārāyaṇataponidheḥ mahān ayaṃ vātsalyabhāraḥ  " (It is astonishing that such immense affection from the great Vyasaraja has been showered upon a humble poet like me). Subsequently, he hurried to Vijayanagara and met Vyasaraja in the royal court. Impressed by his poetic and scholarly talents, Vyasaraja retained him in the royal court, a fact Somnatha mentions in his poetry.

This work was published in 1926 by Venkoba Rao with an extensive and critical English preface. He also expressed deep gratitude towards Srinivasa Murthy, the Diwan of the Vyasaraja Matha at that time, for carefully bringing the manuscript to Bangalore. Venkoba Rao mentions the remarkable fact that had this manuscript not been brought to Bangalore in time, it might have been lost in the Kaveri floods that occurred a few weeks later . He expresses the belief in the preface that it is due to Vyasaraja's blessing—" vatsa , somanāthakave , kāruṇyena  kamalāsahāyasya vardhasĕ  kimavyāhatena maṃgalena``"  (Oh dear poet Somnatha, may you grow under the grace of Lakshmi's consort, unobstructed by any ill-fortune)—that this manuscript, bearing the author's name, survived and did not dissolve into the passage of time.

Vyasaraja's Journey in South India

While traveling through South India, Vyasaraja stayed for several years in Kanchipuram. Later, he visited Mulbagal to meet his guru, Sripadaraja, where he studied under him for several years. At that time, Saluva Narasimha was ruling the kingdom from Chandragiri as his capital. The king, recognizing Sripadaraja’s wisdom, requested him to reside in his court and oversee the temple worship at Tirupati. However, Sripadaraja, instead of moving himself, instructed Vyasaraja to go to Saluva Narasimha’s court.

Some may question why ascetics like Sripadaraja and Vyasaraja, dedicated to spiritual life, would engage in worldly affairs like serving in a royal court. The answer is provided in the *Vyasa Yogi Charitam*, where Sripadaraja tells Vyasaraja: 

''tatra sarveṣāṃ api dharmāṇāṃ rājā seturiti nyāyena bhavatā sarvadā tadā tadāsthānīstheyuṣā bhavitavyaṃ . purā kila yŏgino nissaṃgā api mahāṃtū dattātrĕyādayaḥ jagadupakaraṇāya rājanyasabhālaṃkārāḥ babhūvuḥ''  .

"According to the principle that the king is the protector of all dharmas, you must always stay in the king's court. Even in the past, great yogis like Dattatreya, despite being detached, adorned the royal courts for the welfare of the world."

This statement is extraordinary. Sripadaraja emphasizes that the existence of dharma relies on the stability of the state, and for the state to be strong; it must have a capable king. Thus, Vyasaraja was instructed to reside in the royal court for the benefit of the kingdom. Sripadaraja offers the example of Dattatreya, who, though an incarnation of Narayana to preach detachment to the world, bestowed blessings on Kartavirya Arjuna due to his devotion and ensured his kingdom’s prosperity.

The Markandeya Purana describes how Kartavirya Arjuna ruled for 88,000 years, ensuring peace and prosperity for his people. Such was his power that theft did not occur in his kingdom, and whenever his subjects faced danger, they would call upon him, and he would come to their aid. This was all due to the blessings of Dattatreya, and Kartavirya Arjuna would daily offer prayers to the Supreme Being, recognizing that his success was a result of divine grace.

Understanding Sripadaraja’s words in this context reveals that even the most detached saints, when they engage in worldly responsibilities for the welfare of the people; do not diminish their spiritual standing. This perspective is crucial when examining Vyasaraja's life. In accordance with Sripadaraja’s command, Vyasaraja supported kings in times of need and rescued them from difficulties. For instance, he managed the temple worship at Tirupati for 12 years during the reign of Saluva Narasimha and acted as an advisor to his son, Tammaraya, guiding him like Brihaspati guides Indra, as the *Vyasa Yogi Charitam* describes. ''kovidakulasevanakutūhalinaṃ gururiva kuliśapāṇiṃ kṣmāpatiṃ anugṛhṇan ………..tāṃ purīṃ cirādalamakarŏt'' 

After residing in Chandragiri, Vyasaraja moved to Vijayanagara at the request of Tuluva Narasa Nayaka. Narasa Nayaka received secret spiritual teachings from Vyasaraja daily, as described in the text: ĕvameva bhaktyā saṃbhāvayaṃtaṃ rahasyenaṃ dharmopadeśena pratyahaṃ anugṛhṇaṇ``  "He was blessed every day with spiritual instruction by Vyasaraja, who taught him in secret."

Veera Narasimha also held Vyasaraja in high regard, with the poet Somnatha comparing him to a lotus surrounded by swans, constantly served by the king. ''Vasudādhipena haṃseneva kamalākaraḥ pratyahamupasevyamānaḥ"  

Krishnadevaraya , however, went even further, worshipping Vyasaraja thrice daily like a family deity, as the poet states: “kṛṣṇamahīpālena trisaṃdhyaṃ kuladevatĕva  “"Krishnadevaraya worshipped him thrice a day, like the Kuladevata (family deity)."

The Portuguese traveler Nuniz also records his observation during Achyutadevaraya's reign, stating:

"The king of Bisnaga is a Brahmin. Every day he hears the preaching of a learned Brahmin who has never married nor ever touched a woman."

This shows the deep reverence Vyasaraja commanded, even among foreign observers.

Despite his immense influence, Vyasaraja sought nothing for himself and exhibited great renunciation by distributing any gifts or wealth given to him among scholars and Brahmins. A famous example of this is when Krishnadevaraya performed an abhisheka (ritual bathing) of Vyasaraja with pearls and gems. The poet beautifully describes this scene: kṣoṇisurayatnaviśrāṇitāvaśĕṣāṇi tāni rāśiṃ kārayitvā nānādiśāṃcalebhyaḥ samāgatānāṃ kuṃḍalāya tuṃḍaradhipānāṃ , keyūrāya keralānāṃ , hārāya pārāśikānāṃ, makuṭāya lāṭānāṃ , aṃgulīyakāya kaliṃgānāṃ , kaṃkaṇāya koṃkaṇānāṃ , niṣkāya turuṣkānāṃ, cūḍanāya gauḍānāṃ , taralāya cŏlānāṃ , kāṃcīguṇāya pāṃcālānāṃ , anyeṣāmapi bhūbhujāṃ vadānyagraṇīḥ saḥ bhikṣuḥ prādikṣat  “ 

"First came the scholars, then the Kshatriya warriors, all rushing forward to offer their respects to Vyasaraja as he sat on a golden throne. Afterward, the king himself performed the abhisheka with pearls and gems. Vyasaraja, in turn, distributed the wealth to the scholars, Brahmins, and various kings and representatives present."

Vyasaraja did not keep any of the treasures for himself. Instead, he gave them away to the kings and their emissaries from different regions, as the poet Somnatha describes:

"He distributed necklaces to the lords of the regions of Tundira, bracelets to the kings of Kerala, crowns to the rulers of Lata, rings to the princes of Kalinga, armlets to the chiefs of Konkan, and anklets to the kings of Turushka."

Vyasaraja also built many centers of learning and agraharas (Brahmin settlements) to protect and propagate dharma.

Some modern scholars, driven by biases, argue without evidence that Vyasaraja replaced the Kuladevata (family deity) of the Vijayanagara dynasty from Virupaksha (Shiva) to Srinivasa (Vishnu), and that this led to the downfall of the Vijayanagara Empire due to conflicts between Shaivites and Vaishnavites. They claim that the imposition of Vaishnavism caused the kingdom's collapse after Krishnadevaraya's reign. However, this is an unfounded assertion. History clearly shows that the Vijayanagara Empire continued to exist for nearly a hundred years after Krishnadevaraya's death. Moreover, the Madhwa saints never replaced the Kuladevata of the dynasty. Vidyaranya had foretold that the dynasty established by Hakka and Bukka would end after 150 years. The statement “Panchashaduttare Shate Vamshapurthir Bhavishyati” is found in the Keladi Nripavijaya Kavya, which quotes Vidyaranya’s words. Therefore, in the later period, the question of altering the original dynasty's deity does not arise.

Saluva Narasimha had already developed a strong devotion to Vaishnavism, as evidenced by his offering of a crown to Lord Srinivasa. When Vyasaraja was appointed as the royal preceptor in Narasa Nayaka's court, ir was not like that there was no opposition to his selection. Vyasaraja, despite challenges, defeated all scholars who opposed him and rightfully assumed the position of royal guru.

Before Vyasaraja's time, during the reign of Narasa Nayaka, not only Virupaksha but also Vitthala was considered a presiding deity of Vijayanagara. This is described by the poet Kumara Dhoorjati in his work *Krishnadevarayavijayamu*. The poet writes:

akṣoṇī ramaṇāgragaṇyuḍu virūpākṣĕśvarasvāmikin |  rakṣā śikṣakuḍaina viṭhalunakun raṃjillu nityotsavaṃ 

In the *Prapannamritam*, Anantacharya narrates that due to the influence of Narasimha Acharya and Srirangacharya, Sri Vaishnava scholars from Etturu village, King Virupaksha converted to Vaishnavism. Based on this account, Rev. Haras, in his book *The Aravidu Dynasty of Vijayanagara*, expresses a similar view. 

''Virupaksha’s reign lasted only eleven years, during which he showed little interest in anything other than women, squandering the wealth accumulated by his ancestors, as recorded by the French traveler Nunez''. Hence, B.A. Saletore, in his essay *Vaishnavism in Vijayanagar*, argues that there was not enough time for significant religious changes to occur during his reign. He further claims that the argument about the coins being shifted from bearing Virupaksha's name to Sri Rama’s is far from the truth. If that were the case, there would not be records of coins bearing Virupaksha’s name even 120 years after his reign. Additionally, during the time of Sadashivaraya in 1545, the famous Sri Virupaksha coin was still in use. Therefore, Saletore asserts that due to changing circumstances and the lack of equally prominent Shaivite scholars, the royal family and the Vijayanagara kingdom adopted Vaishnavism over time. 

Vyasaraja was neutral when it came to sectarian debates, favoring merit over doctrine, and Somnath is a strong testament to this. Somnath describes how the people of Vijayanagara spoke of Vyasaraja's influence on the victories of their kings. Somnath writes:

" tatrainamālokayatāṃ janānāṃ uccāvacaṃ bhāṣitamĕvamāsīt | anĕna khalu bhadramĕkaikatayā lakṣyamāṇāḥ sukhena vijayalakśmī svayaṃ ramamāṇāḥ  bhavĕyuḥ |"

This reveals that people attributed the kings' victories to Sri Vyasaraja’s divine grace, which he bestowed through his spiritual strength and worldly advice, ensuring the kingdom was governed righteously and steadily.

As for Vyasaraja’s scholarship, it cannot be emphasized enough. A single verse from the poet Somnath can give us a glimpse of his vast learning:

mānyasya tasya mahato mahatāṃ sakāśe |   ṣaḍdarśanānyapi dharādharasannibhāni ||     Vidyābubhukṣitavato dhiṣaṇāmahimno |    Prāṇādimāhutidaśāṃ prathamaṃ prajagmuḥ || 

This verse implies that, just as a person with great hunger consumes the preliminary offerings (pranapana sacrifices) before a meal, Vyasaraja’s hunger for knowledge led him to master the six systems of philosophy (Shaddarshanas) effortlessly, as if they were mere starting dishes. This highlights his unparalleled intellectual power of Sri Vyasaraja.

 So It is beyond doubt that Sri Vyasaraja had a profound influence on the Vijayanagara Kingdom, contributing significantly to its welfare by guiding five emperors of the dynasty. The claim that sectarian intellectual clashes led to the dynasty's fall is a false narrative, easily refuted by historical and hagiographical records.

Reference 

1.Sri Vyasayogi Charitam of somanatha

 Editor- B.Venkoba Rao –

Publisher –Mrs Srinivasamurthy –Basavanagudi Bangalore -1926

2.The Aravidu Dynasty of Vijayanagara

Author - Henry heras 

Publisher – B.G.Paul & Co – Madrasaa -1927 

3. Vishnavism in Vijayanagara – D.R.Bahandarkar volume –BA Saletore -1940