It is Vijayadashami here in Karnataka, a hallowed tradition that celebrates both the victory and renewal of the spirit of Sanatana Dharma in South India. A tradition handed down to us from the time Harihara established the Vijaynagar empire after defeating the marauding Islamic armies that threatened to sweep the entire South India. It won’t be off the mark to say that the form of Hindu traditions as we know them today in South India largely follows the pattern set in the time of the Vijaynagar empire. And we fleetingly remember the man who inspired it all. The poet, saint, seer, statesman and scholar par excellence, Madhava-Vidyaranya.
A few scattered thoughts remembering him.
In the secular annals of Indian history, the chapter on Vijaynagar is hurriedly dismissed. Simply because it is an outstanding testimony of a vigorously renewed Hindu spirit, which perhaps had a parallel only in the age of the Guptas. But mainly because secularism implies an automatic anathema to anything good in Hinduism. Understandably, the Vijaynagar empire stands out like an eyesore. The spark he lit blazed continuously for more than 200 years. Hindu society steadily sped downhill ever since but his legacy is alive till date.
In what is another enactment of government-sponsored shamelessness, a few years ago, the Hampi (Kannada) University published a multi-volume series on the history of Karnataka. Vidyaranya figures there as a probability: he might have existed–if he did, he was a minor figure, our information about him is mainly through legends, in any case, he does not play a prominent part in the history of Vijaynagar. The narrative also paints the rise of the Vijaynagar kingdom as owing to economic reasons, the standard Marxist template for writing Indian history.
Yet, we know that Harihara and his brother, Bukkaraya were reconverted to Hinduism from Islam, which they had embraced as the Delhi sultan’s prisoners. It was Vidyaranya’s teachings that propelled their hearts to reconvert, save, and uphold their ancestral religion. Vidyaranya was perhaps one of the first persons to fully understand Islam as a philosophy of imperialism and simultaneously, formulate a strategy to combat it. Islam’s conquest of the Deccan from Khilji to Muhamad Bin Tughlaq left the landscape in its wake burnt and bloody, a fact that didn’t escape the notice of the conquered. No resisting Hindu king could understand what motivated such barbarism. Inter (or intra) religious feud in India till Islam’s advent comprised furious verbal debate. Physical violence occurred but between individual debaters, and that on philosophical matters. India took a few hundred years to even try and decipher why Islam’s soldiers rent such wanton destruction on temples and other Hindu religious symbols and institutions. Vidyaranya understood this. As surviving examples, contrast the temple structures built by Vijaynagar kings and those that were built before them. Vijaynagar-style temples are typically built like fortresses with huge ramparts, tall towers, and easily defensible. Older temples are in this sense, “defenceless” because nobody could fathom the idea that a temple would be destroyed in wartime.
Vidyaranya was a voracious composer of mainly philsophical works like the monumental Panchadashi, a treatise on Advaita. Born Maadhava (not to be confused with Madhvacharya, the founder of the Dwaita school), he was ably accompanied in all his pursuits by his younger brother, Saayana. Saayana was himself a soldier, scholar, and philosopher. Apart from his active military participation, he wrote treatises and other philosophical works numbering more than a hundred. His major work remains the Vedartha Prakasha (Light on the meaning of the Vedas) while his Sudhanidhis (Treasures of Ambrosia) include manuals on ritual, ayurveda, music, prosody, and grammar. Maadhava at some stage in his life renounced material life and became a Sanyasi. He was subsequently appointed as the 12th Shankaracharya at Sringeri. He is said to have replaced a Sharada idol made of sandalwood with a stone idol covered in gold in the main Sharadamba temple in Sringeri.
Vidyaranya’s works are the best evidence of his accomplishments as a philosopher-writer-spiritual guide. His Sarvadarshana Sangraha (Compendium of all philosophical schools of thought) is a good example. While it upholds Advaita by comparing it to other schools, it does so in a tone of inquiry. His Paarasharamaadhaviiya (Exposition by Madhava on the Parashara Smriti) can be called as an encyclopedia of the Dharma sutras of Parashara. This tone of inquiry rather than confrontation/rude refutation set the pattern for posterity. The need of the hour was unity in the Hindu society and confrontational works/speeches would wreck it. We have on record that majority of the philosophical works produced during the Vijaynagar period were mostly commentaries and expositions. No new philosophical schools sprung up during the period.
Vidyaranya lived for a little more than ninety years, and left behind an everlasting legacy. A priceless philosophical and spiritual inheritance, which he bequeathed for free. The sun, which set on the Vijaynagar empire rose as brilliant flares down time in several parts of South India. The Mysore Wodeyars were perhaps the last to carry it, and pass it on to the democratic government of Karnataka, which continues to make a mockery of Dasara year after year.
The man who ignited it remains in relative oblivion.
My father was an avid reader and he had his own collection of books. I remember reading the Vijaynagar series of historical novels in Gujarati, most probably by Gunvantrai Acharya, when I was a kid. And the Vijaynagar empire has always fascinated me ever since. I still vividly remember Harihar, Bukka, Madhava and Sayana. They came to life for me thru the pages of the fiction. Strangely, nothing comes up when I try to google for either the author or the series of novels.
Vijaynagar has been badly short-changed by the Marxist-secularist gang of historians. Robert Sewell’s translation of Domingos Paes and Fernão Nunes (http://www.gutenberg.org/etext/3310) must be made mandatory reading in every Indian school, specially in the South.
The ruins of the Vijaynagar empire formed the first understanding of the Indian tragedy (and I dare say the consequent lament) for V.S Naipaul. In the initial pages of “A Wounded Civilization” he talks of the “ruin upon ruin” and also the intellectual depletion that came to India as a result of the Muslim invasion. Very moving passage
of course he also notes that in Bangalore university students have not even heard of the Vijaynagar empire - you wonder why!
Sandeep,
On a different note, did you come across this story? I somehow feel really bad that the United States empire is about to crumble. After all, it is probably the only country that can take on these Islamic terrorists around the world.
http://timesofindia.indiatimes.com/US_economic_crisis_equals_Muslim_victory_Al-Qaida/articleshow/3560819.cms
Sandeep, any recommendations of a good book(s) on Madhava Vidyaranya or Vijayanagar Samrajya with Vidyaranya’s life in it?
Great Post . “It is Vijayadashami here in Karnataka, a hallowed tradition that celebrates both the victory and renewal of the spirit of Sanatana Dharma in South India.” , but why just South India ? I guess , it is the whole of India . I am sorry , but I felt kind of left out as my home state is not one of the 4 southern states of India . Anyways , a very informative piece .
I was amidst the magnificent ruins of Hampi a couple weeks ago for the umpteenth time. I love to wander and get lost there. There’s a Kannada university nearby. One guide (very knowledgeable) told me that profs from the university are teaching that the tales of destruction of Vijayanagar are all fabrications of Robert Sewell & co at the instance of the British government, meant to divide Hindus and Muslims.
Great post, Sandeep…thanks.
Ghostwriter: thanks for the link…
Chandra,
Sorry for the delayed response. There are few books on Vidyaranya but they are mostly in Kannada.
Not to forget Sayana, his brother– soldier as well as bhaashyakaara. To the extent that I know, his (with some help from Vidyaranya) is the only extant bhaashya on Rigveda.
Arguably, these two brothers were perhaps, one of the most, if not the most, important duo in the last thousand years for Sanaatana Dharma.
Good Post Sandeep.
Vidyaranya was perhaps one of the first persons to fully understand Islam as a philosophy of imperialism and simultaneously, formulate a strategy to combat it.
Well, perhaps. But the attempt was certainly made a couple of centuries before this time, during the period of rAjA bhojadeva paramAra of dhAravatI who had encountered the islamic barbarism first hand, and as the Military Leader of the armies of the confederation of Hindu princes he had combated and eventually crushed the late invasions from mahmood of gazna. In reaction not only a total annihilation of the islamic invaders was accomplished, but in retrospect bhoja also ordred a study of Islam by deputing some of the scholars of his retinue. So, back in 11th century you find a Hindu trying to make a head or tail of Islam, and as an evidence you find bhaviShya purANa making an assessment of it, probably first ever in saMskR^ita and explicitly connecting bhojadeva with it in an archaic way. Although, the assessment of islam by bhaviShya purANa is very shallow we can now say, and far from thorough. Inidentally kR^iShNadeva is aptly called bhoja of south / telugu-bhoja.
Sandeep,
Thanks for the post.But I have an issue with it on one point.There is a strong viewpoint held by one school that Madhava and Vidyaranya were different.While Madhava was the minister of Harihara,Vidyaranya was a sanyasi.Honestly,i am not competent to judge.RC Majumdar thinks that they were one and the same.Just wanted to record the other view held by a section of devotees.
Also mention must be made of Sri Vidyatheertha, the Guru of Vidyaranya.The famous Vidyasankara Temple(a protected ASI monument) in Sringeri is on the spot where he entered into Lambini Yoga.I know this is a blog discussing contemperory issues,but i couldnt resist the mention of this great Master.Two inscriptions,one in Hampi and the other in Sringeri,show the reverence Harihara II and Bukka had for this Master.They refer to him as “The Supreme Light Incarnate,whose Very Breath are the Vedas-Yasya Nishvaasitum Vedaah”.Perhaps,you can post the verse.The inscription is dated to Harihara II.
What is astonishing is even in those times when mohammedans had overrun the country ,the regeneration owed itself to a great practical seer who was a disciple of a solitary yogi.Tells something about our culture.I am not trying to generalise or extrapolate.There is no doubt about the need for a healthy social discourse and a shared culture.But i am just stating a fact.
The great saint Sri Chandrashekhara Bharati Svaminah had said that Sri Abhinava Vidyatheertha Mahasvaminah was cast in the same mould. In fact Sri Abhinava Vidyatheertha Mahasvaminah was the first acharya to be given the same Ashrama naama after the great saint in the 12th century.
Any one who comes from an orthodox background and at the same time wants to make sense of the modern world,who face concrete problems,points of conscience can benefit from the wisdom of these sages.
There cannot be one organised church or guru for the entire world.Gurus vary according to the competence of the indviduals.This is so obvious in the secular world.
For those with an orthodox background,’Dialogues with the Guru’published by the shankara Vidya Kendra,Paschimi Marg,Vasant Vihar,New Delhi-57 is a wonderful starting point.It cannot be described by the catchall phrase ‘liberal’.It is politically incorrect(by modern standards) at some places as well.These are conversations with HH Chandrashekhara Bharathi.
Sri Abhinava Vidyatheerthas discourses-Exhilarating Elucidations,Edifying parables,Divine Discourses and the ‘Crest Jewel of Yogis’ are a veritable treat.
I repeat there cannot be one Guru for all.Some will be attracted to Sri Ramana or Sri Ramakrishna Parahamsa or Shirdi Sai or Jnanadeva or Sri Ramanuja or Sri Madhva or Sri Basava or Azhvars or Tirumoolar (Tamil saint) or the Buddha or Christ or Mohammed or Krishna Chaitanya or some other contemperory saint.
I have taken the liberty of a long rambling post.Because Time does not stand still.We try to see how relevant these great figures are to our times.
Sandeep,
In this regard, you might be interested in this:
http://groups.yahoo.com/group/kamakotimandali/message/1556
“Inter (or intra) religious feud in India till Islam’s advent comprised furious verbal debate. Physical violence occurred but between individual debaters, and that on philosophical matters. India took a few hundred years to even try and decipher why Islam’s soldiers rent such wanton destruction on temples and other Hindu religious symbols and institutions. Vidyaranya understood this. … Older temples are in this sense, “defenceless” because nobody could fathom the idea that a temple would be destroyed in wartime.”
Excellent elucidation, thanks!
I’ve felt the same thing, but could never explain it like this. A quick look at the history of India would reveal a glaring absence of inter-kingdom wars for several centuries before the Muslim invasion. Disagreement was rampant of course. People weren’t exactly hugging one another all the time. Disagreements however manifested mostly in the form of debates and witty sarcasm.
The primary mindset with which the world is seen is very different between traditional Indian culture and the traditional forms of European/West Asian cultures.