This enormous world, created by the Paramatma who induces the noble souls to incessantly work for attaining liberation, is the truth. Doing, not doing, doing against, supporting etc. are all the marvels of the omniscient omnipotent Parameshwar. He is always, in all states, the most powerful of all. This knowledge of the supreme-most status of SriHari is itself the path of liberation. Such knowledge can be found only in our country Bharata, the karma-bhumi.
This is kaliyuga. Since it is full of bristles and thorns, it hides the path of liberation and the noble people have to struggle very hard for their practice. Adharma, which feeds power to the misdeeds of the ignoble ones is performing its war-dance everywhere.
The Gods, who were desirous of-the welfare of the noble ones in this world, placed a fervent appeal before SriHari to assuage the suffering of the noble ones. Then, SriHari, who had declared that He would take an incarnation only in three Yugas and knowing that He had no avatar in the Kaliyuga, planned a way of unravelling the secret scientific knowledge hidden in the Vedas and to show that it is the means towards the ultimate tremendous effort of attaining Moksa. He then ordered his most favourite jivottama, Sri Vayudeva to take an incarnation on the Earth for the alleviation of all the noble ones and for attaining moksa in the form of bliss coming from the stabilisation in the true form of the Self.
Mukhyapranadeva, the most favourite of SriHari, appeared as Hanuman, a veritable deluge of devotion, during the Ramavatar; as the gigantic, valorous Bhima during Krishnavatar, and again, as ordered by SriHari, to address the state of affairs in Kaliyuga, appeared ideally as Sri Madhwacharya in the Pajaka Kshetra and guided the noble ones on the path of Moksa. After having completed the assignments given by the Gods, on the ninth day of Magha, nearly eight hundred years ago, the Gods showered flowers from the heavens upon Sri Madhwacharya while he was teaching his disciples the Aitareyaopanishad. He disappeared bodily from the heap of flowers in which he had been submersed. After Sri Madhwacharya, his preachings were dispersed by his disciples and followers. That tradition of Dwaita Vedanta continues unbroken to this day. Our hero Sri Raghavendra Swami is-one in the lineage of disciples in this tradition.
In the olden days, common knowledge of the Vedas was destroyed due to sage Gautam’s curse. SriHafi, the supreme ocean of benevolence, intent upon the welfare of the noble ones, appeared as Sri Vedavayasa and accomplished the task of compiling the decisive meaning of the Vedas, as if sowing a seed, in the form of 564 Brahmasutras, known as the principle in the realm of Vedanta. This seed developed sprouts in the form of compositions including ‘Brahmasutrabhashya’ by Sri Madhwacharya. This sprout grew into a plant thanks to the contributions by his disciples known as the early Acharyas, namely, Sri Padmanabhatirtha, Sri Narahari- tirtha, Sri Madhawatirtha, Sri Akshobhyatirtha. Later owing to Sri Jayatirtha’s excellent commentaries it developed branches. This plant became lush with leaves due to the effort of Yatisarvabhouma Sri Vyasatirtha, the predecessor avatar of Sri Raghavendraswami. Further during the times of Sri Vijayindrairtha, this tree of Vedanta developed several fruits. During Sri Raghavendraswami’s times this fruit-bearing Vedanta tree became full of excellent fruits and even to this day is like a guiding light for the noble ones in their varied effort, including that for attaining moksa. This is the purport of the sloka towards the end of the stotra composed in praise of the Guru Gururaja by Sri Vadindratirtha, own grandson of Sri Raghavendraswami.
The Dwaita Vedanta thus described has proved true literally in this world. Thereby the entire philosophy of Sri Madhwacharya has become accessible to all and the noble ones, with the knowledge that SriHari is the sarvottama, are into devoted practice on the path of moksa.
Having been formed in the tradition and at the hands of the great sages like Sri Vibudhendratirtha, Sri Surendratirtha, Sri Vijayindratirtha, their disciples like Sri Raghavendratirtha and Sri Sudhindratirtha have come into our Vedic world. All these sages were greatest devotees of the Bhagavat, always working towards the welfare of one and all, and progressive reformers of the society. Their contemporary Knights and Kings patronised them, impressed with their service in the uplifting – of the society and encouraged them to broadcast their devotion to Vishnu. During Sri Raghavendra’s times the hold of the Dwaita philosophy of Sri Madhwacharya reached its peak and was spread all over.
In the history of religion in South India, if we were to observe the tradition of Gurus in the period of Sri Raghavendra Swami, it becomes apparent that although SriGitacharya, who in his preachings had proclaimed “dharmasansthapanaya sambhavami yuge yuge’; i.e., T shall appear again and again to re-establish dharma’, did not incarnate himself for the uplifting of the noble ones. He was committed to allow the eligible souls to merge with the Supreme, through the other Gods and Demi-Gods.
SriHari is committed to the welfare of devotees who have become eligible through Sri Raghavendra- swami. The reason why Sri Raghavendraswami appeared on this Earth is the benevolent grace of SriHari upon him. Working on the commitment of that Bhagavanta is his only motto. Sri Raghavendraswami who is endowed with the entire force of Mukhyapranadeva, happens to be the servant of Sri Ramachandra’s messenger.
