Sri Vedesha Tirtharu
Aradhana – Karthika Shudda Shasti
Vrundavana – Manuru
sri vEdEsha gurum vandE yaadavaaryagurOrgurum |
ChaandOgyabhaaShyasaTTIkaakartaaramahamaadaraat |
Ashrama Gurugalu – Sri Raghottama Tirtharu of Uttaradimutt
Vidya Shishyaru – Sri Yadavaryaru
ಶ್ರೀ ವೇದೇಶ ಗುರುಂ ವಂದೇ ಯಾದವಾರ್ಯಗುರೋರ್ಗುರುಮ್ |
ಛಾಂದೋಗ್ಯಭಾಷ್ಯಸಟ್ಟೀಕಾಕರ್ತಾರಮಹಮಾದರಾತ್ |
श्री वेदेश गुरुं वंदे यादवार्यगुरोर्गुरुम् ।
छांदोग्यभाष्यसट्टीकाकर्तारमहमादरात् ।
ஶ்ரீ வேதேஶ குரும் வம்தே யாதவார்யகுரோர்குரும் |
சாம்தோக்யபாஷ்யஸட்டீகாகர்தாரமஹமாதராத் |
శ్రీ వేదేశ గురుం వందే యాదవార్యగురోర్గురుమ్ |
ఛాందోగ్యభాష్యసట్టీకాకర్తారమహమాదరాత్ |
Even though he was the direct shishyaru of Raghottamaru, he did not accepted the Peetadhipathva, leaving it to Sri Vedavyasa Tirtharu, He was always touring through various theertha kshetraas for the dharma prachara, Paata to Sri Yadavaryaru and other disciples.
He had taught the following Shloka to his Shishyaru Sri Yadavaryaru :
agratO naarasimhashcha, pruShThatO gOpInaMdanaH |
ubhayoH pArshvayOrAstAM sasharau rAmalakShmaNau |
Poorvashrama name – Bhagappayya.
Family – Bhagappayya is one amongst the three sons of a financier. His brothers were Krishnappayya and Yadappayya. Once when Sri Raghottama Tirtharu came to Mannur Village, Bhagappayya sought refuge with him, seeking Madhwa Tatvajnaana. Raghottamaru taught him and he became a good pandit having defeated many pandits in debates. Bhagappayya got Sanyasa from Raghottama Tirtharu and was named as Vedesha Tirtharu.
Vedesha Tirtharu not interested in the Peetadhipathwa – Even though he took ashrama from Raghottama Tirtharu, he did not took the peeta of Uttaradhi mutt. That is why his name is not found in the Parampare list of Uttaradimutt. Since he was a bidi sanyasi, i.e., without any Mutt Peetadhipathitwa, he never called himself Thirtharu. It is very clearly written on the title of the book that this was written by VEDESHA BHIKSHU and not TIRTHARU. He decided to assume the Guru for Yadappayya (who is regarded as Yadavaryaru) his brother, who devoted his days and nights for learning.
Lakshmi Narasimha is protecting me from front, Krishna is protecting me from behind, Rama and lakshmana are protecting me from either sides. He was chanting the above shloka all the times.
Once, when Yadavaryaru was a trader, who was dealing gold ornaments, some thieves who came to attack Yadavaryaru for theft of the gold and jewellery of the pooja items which he was carrying, ran away. They had seen four strong men protecting him, which Yadavaryaru himself could not see. As the thieves who came to rob him ran away, some people asked him as to who are all behind him. Then he went to his gurugalu and asked him as to who are all there near him. Then gurugalu told him that it is because of the importance of the shloka which he was chanting Narasimha devaru, and krishna roopi paramathma were protecting him from front and back and rama and lakshma were protecting on his sides. Thus he was protected on all the sides.
Granthas by Sri Vedesha Tirtharu :=
- Chandogya Upanishad Bhashya Vyakyanam – padaartha kaumudi ,
- Talavakara Upanishad Bhashya Vyakyanam
- Kathaka Upanishad Bhashya Vyakyanam
- Commentary on Pramana Paddati,
- Commentary on Tattvodyota,
- Commentary on Katha Lakshana.
His Quotes from Pramana Paddati :
ಯೋ ಧರ್ಮೋ ಲಕ್ಷ್ಯೇ ವ್ಯಾಪ್ತ್ಯಾ ವರ್ತತೇ, ನ ವರ್ತತೇ ಚ ಅನ್ಯತ್ರ ಸ ಧರ್ಮ” ಲಕ್ಷಣಮಿತ್ಯುಚ್ಯತೇ |
यो धर्मो लक्ष्ये व्याप्त्या वर्तते, न वर्तते च अन्यत्र स धर्म” लक्षणमित्युच्यते ।
—Commentary –
अत्र “यो धर्म:” इत्यादिना तत्तल्लक्ष्यगत: प्रातिस्विकधर्म एव सामान्याकारेण उच्यते । तस्य लक्ष्ये व्याप्ति, तत्र तत्र लक्ष्ये च वर्तमानत्वमेव विवक्षितं, न तु एकस्य सर्वलक्ष्यगतत्व्मतो अनुगतधर्मलक्षणाभावात् कथमेतदिति शंङ्का~नवकाश: ।
यथा गंधं पृथिव्या लक्षणमित्युक्ते नैकस्य गंधस्य सर्वपृथिवीगतत्वं प्रतीयते किंतु तत्तत्प्रुथिवीगत एव गंध: सामान्याकारेण तथा अत्रापीति ध्येयं ।
When it is said that “Pruthvi” has smell, it does not mean, the same smell is in all “Pruthvis”. It only means that Pruthvi at various places have smell as per that pruthvi. He further clarifies that the definition is not one common characteristic present in all instances of definition (lakshya), but it is separate in each. It is on account of the similarity of these characteristics that these constitute the definition of a group of entitees. Strictly speaking each characteristic is a definitin of each entity.
In his Pramana Paddathi Teeka, he has condemned and criticised various mathacharyas like “Prabhakara”, “Bhaskara”, “Advaita”, “Vijnana Vaadis”, “Nyaya Vaisheshikaas”, etc.
He analyses the definition of “agama” as nirdosha shabda: Agama: