ಶ್ರೀ ಅಕ್ಷೋಭ್ಯ ತೀರ್ಥರು (ಮಳಖೇಡ)
Sri Akshobhya Tirtharu
ಆರಾಧನ ದಿನ – ಮಾರ್ಗಶಿರ ಬಹುಳ ಪಂಚಮಿ
ವೃಂದಾವನ – ಮಳಖೇಡ
Aradhana Day – Margashira Bahula Panchami
Vrundavana @ Malakheda, Near Kaagini River
ಅಕ್ಷೋಭ್ಯ – ಅಂದರೆ ವಿಕಾರವಿಲ್ಲದವನು
ಆಶ್ರಮ ಗುರುಗಳು – ಶ್ರೀಮದ್ವಾಚಾರ್ಯರು
ಆಶ್ರಮ ಶಿಷ್ಯರು – ಶ್ರೀ ಜಯತೀರ್ಥರು
Ashrama Gurugalu – Sri Madhwacharyaru
Ashrama Shishyaru – Sri Jayatheertharu
ಯೋ ವಿದ್ಯಾರಣ್ಯ ವಿಪಿನಂ ತತ್ತ್ವಮಸ್ಯಸಿನಾಚಿನತ್ |
ಶ್ರೀಮದಕ್ಷೋಭ್ಯತೀರ್ಥಾರ್ಯ ಹಂಸೇನ ತಂ ನಮಾಮ್ಯಹಮ್|
यो विद्यारण्य विपिनं तत्त्वमस्यसिनाचिनत् ।
श्रीमदक्षोभ्यतीर्थार्य हंसेन तं नमाम्यहम्।
yO vidyaaranya vipinam tattvamasyachinath |
shrImadakshObhyatIrthaarya hamsEna tam namaamyaham|
Praise of Akshobya Tirtharu by Sri Jayatirtharu :
ಅಕ್ಷೋಭ್ಯತೀರ್ಥರ ಬಗ್ಗೆ ಶ್ರೀ ಜಯತೀರ್ಥರು ತಮ್ಮ ತತ್ವ ಪ್ರಕಾಶಿಕ ಟೀಕೆಯಲ್ಲಿ –
ಶ್ರೀಮದ್ರಮಾರಮಣ ಸದ್ಗಿರಿ ಪಾದ ಸಂಘೀ ವ್ಯಾಖ್ಯಾನಿನಾದದೈತಾಖಿಲ ದುಷ್ಟದರ್ಪಮ್ |
ದುರ್ವಾದಿ ವಾರಣ ವಿದಾರಣ ದಕ್ಷ ದೀಕ್ಷಮ್ ಅಕ್ಷೋಭ್ಯತೀರ್ಥ ಮೃಗರಾಜಮಹಂ ನಮಾಮಿ !
श्रीमद्रमार्अमण सद्गिरि पाद संघी व्याख्या निनाददैताखिल दुष्टदर्पम् ।
दुर्वादि वारण विदारण दक्ष दीक्षम् अक्षोभ्यतीर्थ मृगराजमहं नमामि !
ಶ್ರೀಮದ್ರಮಾರಮಣನೆಂಬ ಶ್ರೇಷ್ಟ ಪರ್ವತದ ಪಾದದಲ್ಲಿ ವಾಸಿಸುತ್ತಿರುವ, ತಮ್ಮ ವ್ಯಾಖ್ಯಾನವೆಂಬ ಗರ್ಜನೆಯಿಂದಲೇ ಸಮಸ್ತ ದುಷ್ಟ ಜನರ/ಮತಗಳ ದರ್ಪವನ್ನು ನಾಶಗೊಳಿಸುವ, ದುರ್ವಾದಿಗಳೆಂಬ ಆನೆಗಳನ್ನು ಸೀಳುವ ಸಮರ್ಥ ದೀಕ್ಷೆಯುಳ್ಳ “ಶ್ರೀ ಅಕ್ಷೋಭ್ಯತೀರ್ಥ”ರೆಂಬ ಮೃಗರಾಜನನ್ನು (ಸಿಂಹವನ್ನು) ನಮಿಸುತ್ತೇನೆ.
ಪದವಾಖ್ಯಪ್ರಮಾಣ ಜ್ಞಾನ್ ಪ್ರತಿವಾದಿಮದಚ್ಚಿದ: |
ಪದಗಳನಿಷ್ಪತ್ತಿಯನ್ನು ವ್ಯಾಕರಣಶಾಸ್ತ್ರವು, ವಾಕ್ಯಾರ್ಥ ಜ್ಞಾನಕ್ಕೆ ಉಪಾಯವಾದ ಯುಕ್ತಿಗಳನ್ನು ತಿಳಿಸುವ ಮೀಮಾಂಸಾಶಾಸ್ತ್ರವು, ಪ್ರಮಾಣಸ್ವರೂಪವನ್ನು ನಿರ್ಧರಿಸುವ ಬ್ರಹ್ಮತರ್ಕಾದಿ ರೂಪವಾದ ಪ್ರಮಾಣಶಾಸ್ತ್ರವು ಮುಂತಾದವನ್ನೊಳಗೊಂಡ , ಪ್ರತಿವಾದಿಗಳ ಗರ್ವವನ್ನು ಭಗ್ನಗೊಳಿಸುವ, ಶ್ರೀಮದ್ ಅಕ್ಷೋಭ್ಯತೀರ್ಥರೆಂಬ ನನ್ನ ಗುರುಗಳನ್ನು ನಮಿಸುವೆನು.
ಜನ್ಮನಾಮ – ಶ್ರೀ ಗೋವಿಂದ ಭಟ್ಟರು (ಗೋವಿಂದ ಶಾಸ್ತ್ರಿ)
ಜನನ – 1282, ಭಾರಧ್ವಾಜ ಗೋತ್ರದಲ್ಲಿ
ಪೀಠಾಧಿಪತಿತ್ವವನ್ನು ಶ್ರೀ ಮಾಧವತೀರ್ಥರಿಂದ 1350ರಲ್ಲಿ ಪಡೆದರು.
ವೇದಾಂತ ಸಾಮ್ರಾಜ್ಯ ಕಾಲ – 1350-1365 15 ವರ್ಷಗಳ ಕಾಲ
ಸಮಕಾಲೀನರು – ಶ್ರೀಮದಾಚಾರ್ಯರು, ಶ್ರೀಪದ್ಮನಾಭತೀರ್ಥರು, ಶ್ರೀ ನರಹರಿತೀರ್ಥರು, ಶ್ರೀ ಮಾಧವತೀರ್ಥರು, ಶ್ರೀ ತ್ರಿವಿಕ್ರಮಪಂಡಿತರು, ಶ್ರೀ ನಾರಾಯಣ ಪಂಡಿತರು, ಶ್ರೀ ಜಯತೀರ್ಥರು, ಶ್ರೀ ವಿದ್ಯಾರಣ್ಯರು, ಶ್ರೀ ವೇದಾಂತದೇಶಿಕರು
ಅಂಗಾರ ನರಸಿಂಹ – ಒಮ್ಮೆ ಮುಳಬಾಗಿಲಲ್ಲಿ ಇದ್ದಾಗ, ಒಂದು ದೊಡ್ಡ ಬಂಡೆಯ ಮೇಲೆ ತಮ್ಮ ಸ್ವಹಸ್ತದಿಂದ ಅಂಗಾರದಿಂದ ನರಸಿಂಹ ದೇವರ ಚಿತ್ರವನ್ನು ಬರೆದರು. ತಮ್ಮ ತಪ:ಶಕ್ತಿ ಮತ್ತು ಮಂತ್ರಶಕ್ತಿಯಿಂದ ಆ ಬಂಡೆಗೆ ವಿಶೇಷ ಸನ್ನಿಧಾನವನ್ನು ತಂದರು. ಆ ಬಂಡೆಯಲ್ಲಿ ಅಂಗಾರದಿಂದ ಬರೆದ ಆ ವಿಗ್ರಹವೇ ನರಸಿಂಹ ದೇವರ ವಿಗ್ರಹವಾಗಿ ಪರಿವರ್ತನೆಯಾಯಿತು.
Janma Naama – Sri Govinda Bhatta (Govinda Shastri)
Birth – 1282 AD, Bharadhwaja Gothra,
Took Peetadhipathitva from Sri Madhava Tirtharu in 1350AD
He was in the Vedanta Samrajya from 1350-1365AD for 15 years
After giving Sanyasashrama to Sri Govinda Bhatta and renaming him as Sri Akshobhya Teertharu, Acharya Madhwa gave him the Deity of Aja-Vithala. (Krishna standing with His hands on His hips, accompanied by Shri Devi and Bhudevi, though some say this is Krishna with Rukmini and Satyabhama).
Grantha – Madhwatattvasarasangraha (not available)
Contemporaries – Srimadacharyaru, Sri Padmanabha Tirtharu, Sri Narahari Tirtharu, Sri Madhava Tirtharu, Sri Trivikrama Panditacharyaru, Sri Narayanapanditacharyaru, Sri Jayatirtharu, Sri Vidyaranyaru (Advaitha pandit), Sri Vedanta Deshikacharya ( a Srivaishnava pandit).
He has sketched Narasimha Devaru @ Mulabagilu using Angara on a big rock.
His mruthika vrundavana is at Anegondi in Rajewadi
He got raja maryade after defeating Sri Vidyaranya yathi of Advaitha
He has sketched Mukyaprana devara picture near Biligiri (Koodli-Shimoga Road) using Angara on a 12 feet rock. Mukhyaprana idol is around 7-8 feet. Near the feet of Mukhyaprana, he has sketched his own pictue, which is visible even today.
Akshobhya Tirtharu – Some Poorvashrama Informations –
He was the son of Sri Keshava Bhatta (He was the controller of a province named Mangalavede). He had two sons, elder is Dhundiraja or Dondo Raghunatha (Father of Jayatheertharu), and the younger is Govinda Bhatta. Govinda Bhattaru learnt his initial education in Gurukula at ‘Degave’ named Village. Govinda Bhattaru even after twenty years of studying in Gurukula never returned home. He was always fond of reading various dharmika granthaas, and was very enthusiastic about tathva jnaana. He had the habit of collecting Sanskrit, Kannada and Marathi lipi granthas and manuscripts. He was wandering from place to place in search of books. He visited Venugrama, Halasi, Balligrama, dwaravathi, Talagunda, Aihole, Pattadakallu, etc. His father Keshava Bhattaru was always objecting for his son’s behaviour. His father was always forcing him to marry, but he was not ready. Then Sri Keshava Bhattaru asked his son as to whether he will take Sanyasashrama?, for which Govinda Bhatta said that he is ready to take provided a yogra guru offers him that Sanyasa. His father told him “We are not from Vaidhika sampradaya family, we have to rule the state, and if situation requires, we may have to fight in the war field”. But Govinda Bhatta told his father he is not interested in any political aspirations.
Once his father made a plan to get son married and invited a bride for his son Govinda Bhatta. Knowing somehow, he left the house and did not return home for months together, as he was not interested in marriage.
Keshava Bhatta breathed his last when Govinda Bhatta was away for a long time, and during his final stages, he called Dhondo Raghunatha (Dundiraja) and told him to look after his younger brother Govinda bhatta. Finally Govinda Bhatta came home and stayed in his brother’s house reluctantly.
His Daily routine – He used to get up early in the morning daily In the brahmee muhurtha, doing snaana and other ahneeka and other pratharvidhi. He used to study some shastra grantha upto 11 am. Then, he used to do snaana again, madhyahnike, devatacharna, naivedya, and bhojana after giving to athithi-abhyagatharu.
Sri Padmanabha Tirtha’s Darshana –
Once Dhundiraja had gone out for his official work in the Palace. At that time came Sri Padmanabha Tirtharu, who was on his way to Udupi. Dhundiraaja had invited him once to come to his house. On hearing that it is Padmanabhatirtharu, the direct disciple of Srimadacharyaru, he did sastanga namaskara to the sage and asked him to give sanyasa. But Padmanabha Tirtharu told him that he is not his swaroopoddaraka and that the swaroopoddaraka for every one of us is there in Udupi and asked him to meet Srimadacharyaru.
Srimadacharyaru gave Ashrama to Govinda Bhatta–
(Drawings by Vaidya Srinivas)
means the one who does not have any kshobhe or one who does not have any vikaara. Acharya Madhwa knowingly only has given the ashrama name as Akshobhya Tirtha. When every one was hesitating to come to the sea for taking bath, Govinda Bhatta without any hesitation followed Acharya Madhwa’s orders and entered the sea. As he was free from Kaama-Krodhaadhi doshaas, the name does match.
He is the first to become a sanyasi at a very young age of 10-12 years, after Acharya Madhwa.
Sri Padmanabha Tirtharu took Govinda Bhatta to Udupi to seek Acharyara blessings for Govinda Bhatta. It was Amavasye – A Suryagrahana Day. Acharya Madhwa went to the sea to have samudra snaana. As it was an Amavasye, the waves were very strong and very high also. Srimadacharyaru called his disciples also to have samudra snaana, but they hesitated to go on seeing the waves. At that time Sri Padmanabha Tirtharu, Sri Narahari Tirtharu & Sri Madhava Tirtharu were all there. No one did go. But Govinda Bhatta went near Srimadacharya without even removing the dress which he was wearing.
The elephant sized waves came and took Govinda Bhatta. Immediately Srimadacharyaru showed his hands in Abhaya Mudra, for which Samudra raja yielded and the entire sea was calm, by that time, Govinda Bhatta, whom the waves had taken was near Srimadacharya’s paada kamala (foot). Acharyaru lifted him, and as soon as the sparsha of Srimadacharyaru was on Govinda Bhatta, he had aparoksha Jnaana. All the other shishyas were surprised on seeing the scene and as the sea was calm, they all came to the sea to have a dip at it., they followed Srimadacharyaru to Kanvateertha. There Srimadacharyaru told him that this was an auspicious day for taking sanyasashrama. He gave the pranavamantropadesha and renamed Govinda Bhatta as Akshobhya Tirtha.
Srimadacharyaru after giving him sanyasashrama, preached him the Vaishnava Tathva. Already Govinda Bhatta was not fascinating towards Advaitha Matha, even though he was born as an advaitee. Now with the anugraha of Srimadacharyaru he learnt Harisarvottama Tattva, Bedha Tattva, Jeevottama Tattva.
Anugraha to Dundiraaja –
After taking sanyasa Akshobhya Tirtharu, once he visited MangalaveDe, where his poorvashrama brother Dhundiraja and his wife were there. Dhundiraja was worried that his family chain is lost with the sanyasa of Govinda Bhatta, and as Dhundiraja had no issues at all. At that time Dhundiraja was 40 years. Then Akshobhya Tirtharu advised Dhundiraja’s wife (his sister-in law of poorvashrama) to worship Ahobala Narasimha, and that he will get three children”.
Akshobhya Tirtharu left Mangalavede . After a long time, Dhundiraja got a male child, but that child died within a month. Then again another child was born, and they decided to name the child as “Gundappa” – Akshobhya Thirtharu named him after Ahobala Narasimha Devaru as “Narasimha”. The same child was none other than Sri Jayatheertharu. By this time Dhundiraja’s age was 55 years. Akshobhya Tirtharu was there for Jaathakarma, Annaprashana, Choula, aksharabhyasa. He was knowing that the child will be a great personality in future. At the age of 8 for Gundappa or Narasimha, Dhondopantha did the Upanayana to his son with the blessings of Akshobhya Tirtharu.
Anugraha of child to Kemparaya –
Kamparaya, the prince of Vijayanagar, had won the battle against Mohamadeeyas, with the blessings of Akshobhya Tirtharu. After he had won, his father had made him as the Mandaleshwara for Mulbagilu. He was ruling Mulbagilu. He did not had any children. When approached for anugraha, Sri Akshobhya Tirtharu had given a fruit with blessings, which enabled Kemparaya to have a son. Very happy with getting blessed with a son, Kemparaya offered many wealth to the seer, which he refused saying that he will come later, if required.
Gave life to prince –
After some time, Akshobhya Tirtha entered Mulbagilu. At that time, the child of Kemparaya had died of snake bite. Kemparaya who came to know about the presence of Akshobhya Tirtharu in Mulbagilu approached him and briefed him about his son’s fate, then the seer gave him the fruit which the monkey had thrown in front of him and as directed by Narasimha in dream. He asked Kemparaya to rub with the fruit’s seed after burning the seed at the spot where the snake had bitten. After that Swamiji did the uchara of Pranava mantra in his ears. After that the body, which had become blue with the snake’s poisonous bite, got back life. Then came the doctors of the king who gave further treatment and the prince was alive. The prince pleased with the blessings once again, gave valuables, money to the seer.
The seer refused all the wealth and asked him to do a favour by arranging vaakyartha with Vidyaranya. Now, the same Vidyaranya, who had refused to have vakyartha earlier agreed for the same.
Angaara Narasimha – Once Akshobhya Tirtharu was staying in Mulbagilu (near present Narasimha Tirtha). Through his aparoksha jnaana, he knew that the big stone had saannidhya of Narasimha devaru. So, he drew the figure of Narasimhadevaru with angaara. With his mantrashakti, the sketch had vishesha sannidhana and the King Kamparaya arranged for construction of temple.
Tattvamasi “ತತ್ತ್ವಮಸಿ” “तत्त्वमसि” vaakyartha with Vidyaranya –
It was an historic event occurred in Mulbagilu, in Kolar District.
It was presided over by so many Dwaitha-advaitha-Vishistadvaita Pandits from various parts of India. The judge was Sri Vedanta Deshikachar, a Srivaishnava pandit. Argument was between Sri Vidyaranya, a great scholar from Advaita parampare and Sri Akshobhya Tirtharu, a Dwaitha scholar.
Akshobya Tirtharu – Srimannarayana is anantha gunaparipoorna, doshatidoora. Srihari is sarvottama, sarvajna, sarvakartha,
Vidyaranya – Srihari is not sarvottama, paramathma is Abhinna from Jeeva. The jnaana that Sri hari is sarvottama is not the sadhana for Moksha. “Aham Brahmasmi” jnaana is the moksha sadhana.
Akshobya Tirtharu – “tattvamasi” – In “sa aatma tattvamasi” “स आत्मा तत्त्वमसि”, “ಸ ಆತ್ಮಾ ತತ್ತ್ವಮಸಿ” we can do padacheda as tattvamasi, and atattvamasi, but atattvamasi holds good and this will be bedha para.
Akshobhya Tirtharu – “Jagat Satya”. This he proved with many pratyaksha, aagama, anumana pramaanaas.
Sri Vidyaranyaru was doing vyaKyana for “Vishwam satyam” a Vedava vaakya – and said Satyam means – “yathaartham” “ಯಥಾರ್ಥಂ” “यथार्थं” , For “ವಿದ್ಯಮಾನಮೇವ” VidyamaanamEva””विद्यमानमेव” – he said “ನತ್ವಾರೋಪಿತಂ ಇತ್ಯರ್ಥ:” “नत्वारोपितं इत्यर्थ:”.
He was arguing that even though ‘Satya’ word has the yataartha meaning, he was telling it is ‘kalpita’.
Finally Sri Akshobhya Tirtharu proved that :–
Jagat satya in all subjects like veda, brahmasutra, geetha, pratyaksha, anumaana, etc pranaamaas.
There is no proof in any of veda, sootra, geetha to suggesting that Jagat is mitya.
Brahmanaadhi Varna, Brahmacharyaadi ashrama, Yajna, yagaadi, devate, veda, all are paramarthika satya.
In this way, he condemned the entire arguments by Vidyaranya and proved that “Bedha Tattva” or “Madhwa Tattva” is supreme over all other “tattvas.”
After a detailed discussion and vakyartha, Vidyaranya accepted his defeat.
The entire arguments between Vidyaranya and Akshobhya Tirtharu was sent to Vedanta Deshika charyaru, who after verifying the entire documents, arguments and gave his decision with the shloka as :
asinaa tattvamasinaa parajIvaprabhEdhinaa |
vidyaaraNmam mahaaraNyam akShObykamunirachchinat |
ಅಸಿನಾ ತತ್ತ್ವಮಸಿನಾ ಪರಜೀವಪ್ರಭೇಧಿನಾ |
ವಿದ್ಯಾರಣ್ಮಂ ಮಹಾರಣ್ಯಂ ಅಕ್ಷೋಭ್ಯಮುನಿರಚ್ಚಿನತ್ |
असिना तत्त्वमसिना परजीवप्रभेधिना ।
विद्यारण्मं महारण्यं अक्षोभ्यमुनिरच्चिनत् ।
Meaning – Akshobhya Munigalu defeated through Vakyartha named sword Vidyaranya’s jungle forest in the “Tatvamasi” vakyartha, wherein Tatvamasi clearly says that there is a broad difference between Paramathma and Jeeva.
The same shloka has been carved at Vijayastambha in Mulbagilu. But later some miscreants tried to destroy the facts, they have damaged the writings in the pillar, which can be observed from the article as mentioned below.
(Akshobhya Thirthara Vijaya Sthamba)
There is an article in Mysore Archeological Survey Department published in 1886 report as follows –
At Mulbagil in inscription in Grantha characters on a boulder was brought to notice which appears to record the fact of a refutation of Vidyaranya by Akshobhya Tirtha, in some public disputation. But the inscription has been lately purposely destroyed, so that a few letters remain visible. The above account of its contents is given by persons who saw it before it was damaged and who had made a copy of it.
Sri Doddayyacharya, a Vishistadvaita vidwan has written a Grantha titled “Vedanta Deshika Vaibhava prakashiga”, wherein he has said like this –
ಕದಾಚಿದಕ್ಷೋಭ್ಯಮುನೀಶ್ವರಸ್ಯ ರಣಸ್ಯ ಜಾತಂ ಬಹುಳಂ ವಿವಾದಂ |
ವಿಲಿಖ್ಯಾಕ್ಷೋಭ್ಯವಿಬುಧಾಯ ಯಸ್ಮೈ ಸಂಪ್ರೇಷಯಾಮಾಸ ತಮಾಶ್ರಯೇಹಂ |
ತತ್ತ್ವಮಸಿನಾಸಿನಾ ತಂ ವಿದ್ಯಾರಣ್ಯಂ ಮುನಿಸ್ತದಾಕ್ಷೋಭ್ಯ: |
ಅಚ್ಚಿನದಿತ್ಯವದದ್ಯ: ತಂ ಸೇವೇ ತತ್ತ್ವನಿರ್ಣಯೇ ಚತುರಂ |
कदाचिदक्षोभ्यमुनीश्वरस्य रणस्य जातं बहुळं विवादं ।
विलिख्याक्षोभ्यविबुधाय यस्मै संप्रेषयामास तमाश्रयेहं ।
तत्त्वमसिनासिना तं विद्यारण्यं मुनिस्तदाक्षोभ्य: ।
अच्चिनदित्यवदद्य: तं सेवे तत्त्वनिर्णये चतुरं ।
“ಕಿಂ ಪಶು: ಪೂರ್ವಧೇ:” – “किं पशु: पूर्वधे:” A great shishya Sri Jayatirtharu is found :
Akshobhya Tirtharu was searching for a shishya who can take over the Madhwa Peeta. Once he went to Pandarapura and ask for a uttaradhikari. One day in his dream, he asked Panduranga Vittala to show his uttaradhikari, there Panduranga showed him to ask Srimadacharyaru. Then he went to Srimadacharyaru, who advised him to sit for Japa near the river, one handsome horse rider will come and he will drink water in the river by sitting on the horse itself and that he will be his uttaradhikari. It was in his dream.
Next day, he was sitting for Japa near the river, there he saw an young boy came alongwith his friends. He was so thirsty that he entered the river riding on the horse itself, and bending drunk the water sitting on the horse like an animal. Akshobhya Tirtharu on seeing him told “”किं पशु: पूर्वधे:” – “Were you an animal in your previous birth”. All of a sudden the horse rider turned and saw the yathigalu who was sitting near the river. He remembered everything about his poorvashrama wherein he had listened to Srimadacharya’s paata pravachana when he was a bullock. He went straight to Akshobhya Tirtharu and asked him to take him as a shishya. He also realized that the yathigalu Sri Akshobhya Tirtharu was none other than his own uncle, who had assisted him in his initial paata, sandhyavandana. Akshobhya Tirtharu was also happy that it was his own nephew (in his poorvashrama) and was happy and gave him ashrama. Jayatirtharu went to write several teekaas for Srimadacharya’s work.
(Source : Sri Korate Srinivasarao’s book on Sri Jayatirtharu)
Brahmahatya Dosha parihara by Sri Akshobhya Tirtharu :-
Once in Koodli, Ranganna and Dhamanna hit a brahman’s son who tried to steal coconut from one of his trees. But while hitting they had hit in a dangerous place and that Brahman had died. As such, they both got Brahmahatya dosha. The two repented , did many daana, dharma, but still could not get peace. At that time Sri Akshobhya Tirtha came to his ashrama in Koodli. The two approached swamiji and asked for remedy. Swamiji asked them to claimb one Ashwatha Tree and jump. The too agreed and claimbed the tree. Then Swamiji told them to stay in the tree for some time holding a branch of a tree. The too were waiting for the Swamiji’s directions to jump. Swamiji told them “ You have done inadvertently. You have repented. Repent (pashchaatapa) can itself burn so many sins). “ Then Swamiji asked them to jump from the tree and did the prokshana of theertha, gave them phala mantraakshate and told that their Brahmahatya has been removed. The brothers were happy that their sin is removed.
Then Mahadeva Bhatta, one of the vidwan questioned and challenged the swamiji as to how do you confirm that their Brahmahatya Dosha has been removed. Swamiji asked him to bring the white cloth. He dipped that in the oil. The cloth became black and gave it back to Mahadeva bhatta and asked him to wash the cloth it in any punya teertha. He tried to do so in many punya tirthas, but in vain, as the colour of the cloth didn’t changed at all. He returned back to Swamiji and challenged him to make it white.
Sri Akshobhya Tirtharu asked him to keep that Vastra in front of him and did the prokshana of teerthodaka by chanting Narasimha Mantra. As soon as the Swamiji did the prokshana of Teertha the cloth lost all its oil contents and turned pure white. Then Swamiji told him that Narasimha devaru can make flowers from stones, bring fire in flowers. Because of his achintya mahatmye only, these two had Brahmahatya dosha, now the same is removed. Since then Mahadeva Bhatta got vairagya immediately. He left all his property, got sanyasashrama from the swamiji and became the shishya of Sri Akshobhya Tirtha with the name Trailokyabhooshana Tirtha. He is the moola purusha for Akshobhyatirtha Mutt, Koodli.
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we live in pune and are followers and disciples of His Holiness Srirangam Srimad Andavan. When H.H Andavan Swami told us to name my grand son AKSHOBYA , and that too when my dr in law was only 14 weeks in her pregnancy we were truly wondering how our Acharya could know the gender of the child and more so suggest a name which we have not heard before, we being tamilians. when the male child was born to my dr in law on 30 april 13 I promptly informed my Acharya and he reminded me that we name him AKSHOBYA. When he has so many thousands of devotees He still remembered to remind me the name to be given to my grandson which we dutifully followed.
Thereafter I started looking into the net to get the meaning of AKSOBYA. It is very impressive and interesting to read about Sri Akshobya Theertharu and we are very gratefull to you for the detail reading about The Great Saint.
It is very interesting to learn about Akshobya Theertharu Swamigalu. Definitely the Banyan tree of Hindu religion deeply rooted by these seers and Hindus will follow their foot print so that they will not face any hurdle in their dharmic activities.
Always like to born in India.