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{{short description|16th-century Indian philosopher}}
{{good article}}
{{Use Indian English|date=July 2018}}
{{Use dmy dates|date=March 2015}}

{{Infobox religious biography
| honorific-prefix   = Sri
| name               = Vyasatirtha
| image_size         = 180px
| religion           = [[Hinduism]]
| school             = [[Vedanta]]
| birth_name         = Yatiraja
| birth_date         = 22 April 1447
| birth_place        = [[Bannur]], Karnataka
| Brundavanasta_date         = 8 March 1539
| Brundavanasta_place        = [[Hampi]]
| resting_place      = [[Nava Brindavana]]
| predecessor        = Bramhanya Tirtha
| guru               = [[Sripadaraja]], Bramhanya Tirtha
| disciples          = [[Purandara Dasa]]
*[[Kanaka Dasa]]
*[[Vijayendra Tirtha]]
*[[Vadiraja Tirtha]]
*Srinivasa Tirtha
| honors             = ''Chandrikacharya'', ''Vyasaraja''
| image              = 
| philosophy         = [[Dvaita]]
| free_label         = Language
| free_text          = Sanskrit, Kannada
}}
{{Vaishnavism}}
{{DvaitaInfobox}}
''' Vyāsatīrtha''' ({{circa|1460|1539}}{{Sfn|Stoker|2016|p=2}}), also called ''Vyasaraja'' or ''Chandrikacharya'', was a [[Hindu]] [[philosopher]], scholar, polemicist, commentator and poet belonging to the [[Madhwacharya]]'s [[Dvaita]] order of [[Vedanta]]. As the rajaguru of [[Vijayanagara Empire]], Vyasatirtha was at the forefront of a golden age in Dvaita which saw new developments in dialectical thought, growth of the [[Haridasa]] literature under bards like [[Purandara Dasa]] and [[Kanaka Dasa]] and an increased spread of [[Dvaita]] across the subcontinent. He himself composed many kīrtanas in [[Kannada]] and [[Sanskrit]].<ref>{{Cite web |title=Royal Carpet Carnatic Composers: Vyasaraya |url=https://karnatik.com/co1083.shtml |access-date=2024-03-04 |website=karnatik.com}}</ref> 

Three of his polemically themed [[doxography|doxographical]] works ''Nyayamruta'', ''Tatparya Chandrika'' and ''Tarka Tandava'' (collectively called ''Vyasa Traya'') documented and critiqued an encyclopaedic range of sub-philosophies in [[Advaita Vedanta#Post-Shankara – early medieaval times|Advaita]],{{refn|group=note|Quote from Sastri: It was Vyasatirtha, who, for the first time took special pains to collect together from the vast range of Advaitic literature, all the crucial points for discussion and arrange them on a novel, yet thoroughly scientific and systematic plan.{{Sfn|Sastri|1982|p=36}}}} [[Vishishtadvaita#Tenkalai and Vadakalai schools of thought|Visistadvaita]], [[Early Buddhist schools|Mahayana Buddhism]], [[Mīmāṃsā#History|Mimamsa]] and [[Nyaya#Literature|Nyaya]], revealing internal contradictions and fallacies. His ''Nyayamruta'' caused a stir in the [[Advaita]] community across the country requiring a rebuttal by [[Madhusudhana Saraswati]] through his text, ''Advaitasiddhi''. He is considered as an amsha of [[Prahlada]] in the Madhva ''Parampara''.<ref>{{cite web | url=https://www.sumadhwaseva.com/yatigalu/vyasaraja-mutt/vyasarajaru/ | title=Vyasarajaru – Sumadhwa Seva | date=29 March 2013 }}</ref>

Born into a [[Brahmin]] family as ''Yatiraja'', Bramhanya Tirtha, the pontiff of the [[matha]] at [[Abbur, Bangalore Rural|Abbur]], assumed guardianship over him and oversaw his education. He studied the [[Āstika and nāstika#Āstika|six orthodox schools]] of [[Hinduism]] at [[Kanchi]] and subsequently, the philosophy of Dvaita under [[Sripadaraja]] at [[Mulbagal]], eventually succeeding him as the [[pontiff]]. He served as a spiritual adviser to [[Saluva Narasimha Deva Raya]] at [[Chandragiri]] though his most notable association was with the [[Tuluva]] king [[Krishna Deva Raya]]. With the royal patronage of the latter, Vyasatirtha undertook a expansion of Dvaita into the scholarly circles, through his polemical tracts as well as into the lives of the laymen through [[Carnatic music|Carnatic]] classical devotional songs and Krithis. In this regard, he penned several ''[[kirtana]]s'' under the [[pen name]] of ''Krishna''. His famous compositions are ''[[Krishna Nee Begane]]'', ''Dasarendare Purandara'', ''Krishna Krishna Endu'', ''Olaga Sulabhavo'' and many more. 

Politically, Vyasatirtha was responsible for the development of irrigation systems in villages such as Bettakonda and establishment of several [[Vayu]] temples in the newly conquered regions between [[Bengaluru]] and [[Mysore]] in-order to quell any rebellion and facilitate their integration into the Empire.

For his contribution to the Dvaita school of thought, he, along with [[Madhva]] and [[Jayatirtha]], are considered to be the three great saints of Dvaita (''munitraya''). Scholar [[Surendranath Dasgupta]] notes, "The logical skill and depth of acute dialectical thinking shown by Vyasa-tirtha stands almost unrivalled in the whole field of Indian thought".{{sfn|Dasgupta|1991|p=viii}}

== Historical sources ==
Information about Vyasatirtha is derived from his biography by the poet Somanatha Kavi called ''Vyasayogicharita'' and inscriptional evidence. Songs of [[Purandara Dasa]] and traditional stories yield important insights too. Though ''Vyasayogicharita'' is a [[hagiography]], unlike other works in the genre, it is free of embellishments such as performance of miracles and some of its claims can be corroborated with inscriptional evidence.{{sfn|Stoker|2016|p=24}} Somanatha mentions at the end of the text that the biography was approved by Vyasatirtha himself, implying the contemporary nature of the work. While some scholars attest the veracity of the text to the claim that Somanatha was a [[Smartha]] hence free of sectarian bias,{{sfn|Sharma|2000|p=252-253}}{{sfn|Rao|1926|p=xviii}} others question the claim citing a lack of evidence.{{sfn|Sarma|2007|p=157}}{{sfn|Verghese|1995|p=8}}

== Context ==
The philosophy of Dvaita or Tattvavada was an obscure movement within [[Vedanta]] in [[medieval India]]. Philosophically, its tenets stood in direct opposition to [[Advaita]] in that its progenitor, [[Madhva]], postulated that the self ([[Ātman (Hinduism)|Atman]]) and god ([[Brahman]]) are distinct and that the world is real. As Advaita was the prevailing sub-sect of Vedanta at the time, the works of Madhva and his followers came under significant attack and ridicule.{{Sfn|Dalmia|2009|p=158}} Madhva deployed his disciples to promulgate the philosophy across the country, which led to the establishment of a small and diffuse network of ''[[mathas]]'', or centres of worship, across the subcontinent.{{Sfn|Sharma|1961|p=255}} The early years of Dvaita were spent spreading its basic tenets including participating in debates with the Advaita scholars.{{Sfn|Sharma|1961|p=183}}

Philosophical improvements were pioneered by [[Padmanabha Tirtha]] and subsequently perfected by [[Jayatirtha]]. Dasgupta contends that the latter's contributions brought Dvaita up to the standards of intellectual sophistication set by Advaita and [[Visistadvaita]].{{Sfn|Dasgupta|1991|p=viii}} By imbuing the nascent philosophy with structure and expanding upon Madhva's terse texts, he reinforced the intellectual position of Madhva and set the standard for [[Dvaita literature]] through his seminal work, ''Nyaya Sudha'' ('Nectar of Logic').{{Sfn|Sharma|2000|p=330}} 

Subsequent authors such as Vishnudasacharya further expanded upon these texts and authored commentaries branching into diverse fields such as [[Mimamsa]] and [[Navya Nyaya]], a tradition which would continue for centuries. Despite the intellectual growth, due to the [[Persecution of Hindus#Delhi Sultanate (13-16th century)|turbulent political atmosphere of India]] at the time, penetration of Dvaita into the cultural collective of the subcontinent was limited.{{Sfn|Rao|1959|p=101}}{{Sfn|Stoker|2016|p=3}} It was not until [[Sripadaraja]], the [[Pontiff#Other religions|pontiff]] of the matha at Abbur, who aligned himself with the [[Vijaynagara]] king [[Saluva Narasimha Deva Raya]] and served as his [[guru]], that Dvaita would receive royal encouragement and a certain degree of power.{{sfn|Jackson|2000|p=802}} But the [[Smartha]] Brahmins, adhering to the principles of Advaita, and [[Sri Vaishnavism|Sri Vaishnavites]], following the Visistadvaita philosophy of [[Ramanuja]], controlled the [[Shiva]] and [[Vishnu]] temples respectively, thus limiting the influence of Dvaita.{{Sfn|Stoker|2016|p=3}}

== Early life ==
Vyasatirtha was born Yatiraja into a [[Madhva Brahmin]] family<ref>{{cite book|title= The Sri-Krsna Temple at Udupi: The History and Spiritual Center of the Madhvite Sect of Hinduism|url=https://archive.org/details/SriKrsnaTempleAtUdupi|first=B.N|last=Hebbar|publisher=Bharatiya Granth Nikethan|year=2005|page=93|isbn=81-89211-04-8|quote=Vyäsatirtha was a deśastha Madhva and not a Taulava. He was the fifth pontiff of the Dakşinădi Matha (which was later renamed after him as the Vyāsarāya Matha as it is known today).}}</ref> to Ballanna and Akkamma in a hamlet called [[Bannur]]. According to Vyasayogicharita, the childless couple approached saint Bramhanya Tirtha, who granted them a boon of three children with the condition that the second child, who would turn out to be Yatiraja, be handed over to him. After Yatiraja's [[upanayana]], Bramhanya Tirtha assumed guardianship over the child.{{sfn|Jackson|2000|p=902}} Bramhanya was surprised by the precocious intellect of the child and intended to ordain him as a monk. Yatiraja, anticipating the ordination, decided to run away from the hermitage. While resting under a tree, he had a vision of [[Vishnu]], who urged Yatiraja to return, which he did. He was subsequently ordained as Vyasatirtha. [[Indologist]] B.N.K Sharma contends that Vyasatirtha would have been 16 years of age at this time.{{sfn|Sharma|2000|p=26}}

After the death of Bramhanya Tirtha during the [[Famine in India#Ancient, medieval and pre-colonial India|famine of 1475–1476]], Vyasatirtha succeeded him as the pontiff of the ''matha'' at Abbur in 1478{{Sfn|Sharma|2000|p=286}} and proceeded to [[Kanchi]], which was the centre for Sastric learning in South India at the time, to educate himself on the [[Astika and Nastika|six orthodox schools of thought]], which are: Vedanta, [[Samkhya]], Nyaya, Mimamsa, [[Vaisheshika]] and [[Yoga]]. Sharma conjectures that the education Vyasatirtha received in Kanchi helped him become erudite in the intricacies and subtleties of [[Advaita]], [[Visistadvaita]], [[Navya Nyaya]] and other schools of thought.{{sfn|Sharma|2000|p=26}} After completing his education at Kanchi, Vyasatirtha headed to [[Mulbagal]] to study the philosophy of [[Dvaita]] under [[Sripadaraja]], whom he would consider his guru, for a period of five to six years. He was subsequently sent to the [[Vijayanagara]] court of [[Saluva Narasimha Deva Raya]] at the behest of Sripadaraja.{{Sfn|Jackson|2000|p=903}}

== At Chandragiri ==
[[File:Tirumala 090615.jpg|thumb| Vyasatirtha served as the head priest at the [[Venkateswara Temple, Tirumala|Venkateswara Temple]], Tirumala.]]

Vyasatirtha was received by Saluva Narasimha at [[Chandragiri]].{{Sfn|Jackson|2000|p=903}} Somanatha speaks of several debates and discussions in which Vyasatirtha was triumphant over the leading scholars of the day. He also talks about Vyasatirtha giving spiritual guidance to the king. Around the same time, Vyasatirtha was entrusted with the worship of the [[Venkateshwara]] deity at [[Tirupati]] and undertook his first South Indian tour (a tour entailing travelling to different regions in order to spread the doctrines of Dvaita). After the death of Saluva Narasimha, Vyasatirtha remained at Chandragiri in the court of [[Narasimha Raya II]] until [[Tuluva Narasa Nayaka]] declared himself to be the ''de facto'' ruler of Vijayanagara.{{Sfn|Sharma|2000|p=27-28}} At the behest of Narasa, Vyasatirtha moved to [[Hampi]] and would remain there for the rest of his life. After the death of Narasa, his son [[Viranarasimha Raya]] was subsequently crowned.{{Sfn|Farooqui|2011|p=121}} Some scholars argue against the claim that Vyasatirtha acted as a spiritual adviser to Saluva Narasimha, Narasimha II and Vira Narasimha due to the lack of inscriptional evidence.{{sfn|Verghese|1995|p=8}}{{sfn|Sarma|2007|p=156}}

== At Hampi ==
[[File:Vijayanagara.jpg|thumb| Vyasatirtha maintained cordial relationships with the royalty, especially [[Krishnadevaraya]], who considered Vyasatirtha as his [[guru]].]]

At [[Hampi]], the new capital of the empire, Vyasatirtha was appointed as the "Guardian Saint of the State" after a period of prolonged disputations and debates with scholars led by Basava Bhatta, an emissary from the Kingdom of [[Kalinga (historical region)|Kalinga]].{{sfn|Stoker|2016|p=29}} His association with the royalty continued after [[Viranarasimha Raya]] overthrew [[Narasimha Raya II]] to become the emperor. [[Fernão Nunes]] observes that "The King of Bisnega, everyday, hears the teachings of a learned Brahmin who never married nor ever touched a woman" which Sharma conjectures is Vyasatirtha.{{sfn|Sharma|2000|p=29}} Sharma also contends that it was around this time that Vyasatirtha had begun his work on ''Tatparya Chandrika'', ''Nyayamruta'' and ''Tarka Tandva''.{{sfn|Sharma|2000|p=29}}
After the accession of [[Krishnadeva Raya]], Vyasatirtha, who the king regarded as his ''[[kuladevata]]'', greatly expanded his influence by serving as an emissary and diplomat to the neighbouring kingdoms while simultaneously disseminating the philosophy of [[Dvaita]] into the subcontinent. His close relationship to [[Krishnadeva Raya]] is corroborated by inscriptions on the Vitthala Temple at Hampi and accounts by the Portuguese traveler [[Domingo Paes]].{{Sfn|Sewell|2000|p=249-250}}{{refn|group=note|Quote from Paes: Raya being washed by a Brahmin whom he held sacred and who was a great favourite of his. Sharma conjectures that the washing of the disciple by the guru is found only among the Brahmins adhering to the Madhva tradition (mentioned in Madhva's ''Tantrasara'').{{Sfn|Sewell|2000|p=249-250}}}}

Vyasatirtha was also sent on diplomatic missions to the [[Adil Shahi Dynasty|Bijapur Sultanate]] and accepted grants of villages in newly conquered territories for the establishment of Mathas. Stoker conjectures that this was advantageous to both the king and Vyasatirtha as the establishments of Mathas in these newly conquered regions led to political stability and also furthered the reach of [[Dvaita]].{{sfn|Stoker|2016|p=39-40}}
Somanatha writes of an incident where Krishnadeva Raya was sent a work of criticism against Dvaita by an Advaita scholar in Kalinga as a challenge. After Vyasatirtha retaliated accordingly, Krishnadeva Raya awarded Vyasatirtha with a ''ratnabhisheka'' (a shower of jewels) which Vyasatirtha subsequently distributed among the poor.{{sfn|Stoker|2016|p=30}}{{sfn|Sharma|2000|p=33}} The inscriptions speak of grants of villages to Vyasatirtha from Krishnadeva Raya around this period, including Bettakonda, where he developed large irrigation systems including a lake called ''Vyasasamudra''.{{sfn|Jackson|2000|p=903}} This period of Vyasatirtha also saw the establishment of ''Dasakuta'' (translated as ''community of devotees''), a forum where people gathered and sung hymns and devotional songs. The forum attracted a number of wandering bards (called [[Haridasa]]s or ''devotees of Vishnu'') such as [[Purandara Dasa]] and [[Kanaka Dasa]].{{Sfn|Karmarkar|1939|p=40}}

== Time Period of Kuhu Yoga ==
Kuhu yoga parihara –  Once Krishnadevaraya had Kuhu yoga.  Sri Vyasarajaru, noticing that the kingdom is in trouble, asked the king to donate to Vyasarajaru, who ruled the state before the kuhuyoga period and during the period.  When the Kuhuyoga came in the form of Krishna sarpa, he kept his kaavi on the simhasana which was burnt into ashes.  Then after the Kuhuyoga period was over, the very next day itself, he asked the king to take back his kingdom.  King Krishnadevaraya was reluctant to take back the kingdom, as he himself had donated the same to Sri Vyasarajaru, which would amount to Dattapahara dosha.  But Sri Vyasarajaru insisted and ordered him to take back, so he took it.<ref>{{cite web | url=https://www.sumadhwaseva.com/yatigalu/vyasaraja-mutt/vyasarajaru/ | title=Vyasarajaru – Sumadhwa Seva | date=29 March 2013 }}</ref>

== Later years ==
[[File:The elegant stone chariot.jpg|thumb|right| In his later years Vyasatirtha donated a Narasimha idol to the Vittala Temple.]]
There was a period of "temporary estrangement" from the royalty due to internal political friction, during which Vyasatirtha retreated to Bettakonda.{{sfn|Sharma|2000|p=33}} After the death of Krishnadeva Raya, Vyasatirtha continued to advise [[Achyuta Deva Raya]]. Inscriptions speak of his donation of a Narasimha idol to the Vittala Temple at Hampi indicating he was still an active figure.{{sfn|Stoker|2016|p=78}} His disciples [[Vijayendra Tirtha]] and [[Vadiraja Tirtha]] furthered his legacy by penning polemical works and spreading the philosophy of Dvaita into the [[Chola]] and the [[Malnad]] region, eventually assuming pontifical seats at [[Kumbakonam]] and [[Sodhe]], respectively. He died in 1539 and his mortal remains are enshrined in [[Nava Brindavana]], near [[Hampi]]. His remembrance day every year (called ''Aradhana'') is celebrated in the month of [[Phalguna]]. He was succeeded by his disciple, Srinivasa Tirtha. 
[[File:Vyasatirtha tomb.jpg|thumb|right|alt=Vyasatirtha tomb|The tomb or Brindavana of Vyasatirtha in Anegundi{{refn|group=note|In 2019, his tomb was dismantled by miscreants in search of a treasure.{{Sfn|Hindu|2019}} It was rebuilt the subsequent day by the devotees.}}]]

== Works ==
Vyasatirtha authored eight works consisting of polemical tracts, commentaries on the works of [[Madhva]] and a few hymns. Visnudasacharya's ''Vadaratnavali'', a polemical treatise against the tenets of Advaita, is considered to have influenced him.{{sfn|Williams|2014}} By tracing a detailed and historically sensitive evolution of systems of thought such as Advaita, [[Vyakarana]], [[Nyaya]] and [[Mimamsa]] and revealing internal inconsistencies, McCrea contends that Vyasatirtha created a new form of [[doxography]].{{sfn|McCrea|2015}} [[Ramanuja]]'s Visistadvaita as well as [[Nagarjuna]]'s [[Madhyamaka]] is dealt with in ''Nyayamruta''.{{Sfn|Sharma|2000|p=105-111}} This style of polemics influenced [[Appayya Dikshita]], who authored his own doxographical work titled ''Śātrasiddhāntaleśasaṃgraha''.{{sfn|McCrea|2015}}

=== Nyayamruta ===
''Nyayamruta'' is a polemical and expositional work in four chapters.{{Sfn|Nair|1990|p=20}} Advaita assumes that the world and its multiplicity is the result of the interaction between [[Maya (religion)|Maya]] (sometimes also characterized as ''[[Avidya (Hinduism)|avidya]]'' or ''ignorance'') and the Brahman.{{Sfn|Timalsina|2008|p=63}} Therefore, according to Advaita, the world is nothing more than an illusory construct.{{Sfn|Timalsina|2008|p=67}} The definition of this falsity of the world (called ''mithyatva'') varies within Advaita with some opining that the world has various degrees of reality{{Sfn|Timalsina|2008|p=10}} for example Appayya Dikshita assumes three degrees, while [[Madhusudhana Saraswati]] assumes two.{{Sfn|Timalsina|2008|p=66}} The first chapter of Nyayamruta refutes these definitions of reality.{{Sfn|Nair|1990|p=20}}

In the second chapter, Vyasatirtha examines role of [[pramanas]] in Dvaita and Advaita.{{Sfn|Sharma|2000|p=40}} Pramana translates to "proof" or "means of knowing".{{Sfn|Lochtefeld|2002|p=520}} Dvaita assumes the validity of three ''pramanas'': ''pratyeksha'' (direct experience), ''anumana'' (inference) and ''sabda'' ([[Āgama (Hinduism)|agama]]).{{Sfn|Sharma|1961|p=181}} Here, Vyasatirtha argues that the principles of Dvaita can be supported by the relevant ''pramanas'' and demonstrates this by verifying Madhva's doctrine of [[Madhvacharya#Metaphysics|five fold difference]] accordingly.{{Sfn|Sharma|2000|p=40}}{{Refn|group=note|According to Madhva, there exists five kinds of differences (called ''panchabheda'') in the world.  According to this doctrine: 1. no two individual souls or Atmans are alike. 2. Atman and Brahman are distinct and separate 3. Atman is distinct from Matter (called 'jada'). 4. No two particles of matter are alike 5. Brahman and matter are separate and distinct.}} Subsequently, the Advaita concept of [[Para Brahman#Advaita Vedanta – Nirguna Brahman|Nirguna Brahman]] is argued against.{{Sfn|Nair|1990|p=20}} While the third deals with the critique of the [[Advaita]] view on the attainment of true knowledge (''jnana''), the fourth argues against [[soteriological]] issues in Advaita like ''[[Moksha]]'', specifically dealing with the concept of ''Jivanmukti'' (enlightenment while alive).{{Sfn|Nair|1990|p=20}} Vyasatirtha asks whether, for an Advaitin, the body ceases to exist after the veil of illusion has been lifted and the unity with the [[Brahman]] has been attained.

''Nyayamruta'' caused a furore in the Advaita community resulting in a series of scholarly debates over centuries. Madhusudhana Saraswati, a scholar from [[Varanasi]], composed a line-by-line refutation of ''Nyayamruta'' titled ''Advaitasiddhi''.{{Sfn|Nair|1990|p=21}} In response, Ramacharya rebutted with ''Nyayamruta Tarangini''{{Sfn|Sharma|2000|p=145}} and Anandabhattaraka with ''Nyayamruta Kantakoddhara''.{{Sfn|Sharma|2000|p=150}} The former is criticised by [[Brahmananda Saraswati]] in his commentary on ''Advaitasiddhi'', ''Guruchandrika''.{{Sfn|Nair|1990|p=22}} Vanamali Mishra composed a refutation of the Bramhananda Saraswati's work and the controversy eventually died down.{{Sfn|Sharma|2000|p=155}} Stoker conjectures that the strong responses Vyasatirtha received were due to the waning power of Advaita in the Vijayanagara empire coupled by the fact that as an administrator of the ''mathas'', Vyasatirtha enjoyed royal patronage.{{Sfn|Stoker|2016|p=3}}

Vyasatirtha's disciple [[Vijayendra Tirtha]] has authored a commentary on the ''Nyayamruta'' called ''Laghu Amoda''.

=== Tatparya Chandrika ===
''Tatparya Chandrika'' or ''Chandrika'' is a commentary on ''Tattva Prakasika'' by Jayatirtha, which in turn is a commentary on Madhva's ''Brahma Sutra Bhashya'' (which is a ''[[bhashya]]'' or a commentary on [[Badarayana]]'s [[Brahma Sutra]]). It not only documents and analyses the commentaries of [[Adi Shankara|Shankara]], Madhva and [[Ramanuja]] on the Brahma Sutra but also their respective sub-commentaries.{{Refn|group=note|''Bhamati'', ''Panchapadika'', ''Vivarana'' and ''Kalpataru'' of the Advaita school, ''Srutaprakasha'' and ''Adhikaranasaravali'' of the Visistadvaita school and ''Tattva Prakasika'' and ''Nyaya Sudha'' of the Madhva school.}} The goal of Vyasatirtha here is to prove the supremacy of Madhva's ''Brahma Sutra Bhashya'' by showing it to be in harmony with the original source, more so than the other commentaries. The doxographical style of Vyasatirtha is evident in his copious quotations from the main commentaries (of Advaita and Visistadvaita) and their respective sub-commentaries under every ''adhikarna'' or chapter.{{sfn|Sharma|2000|p=45}} Only the first two chapters of the Brahma Sutra are covered. The rest was completed by Raghunatha Tirtha in the 18th century.{{Sfn|Sharma|2000|p=301}}

=== Tarka Tandava ===
''Tarka Tandava'' or "The Dance of Logic" is a polemical tract targeted towards the [[Nyaya]] school. Though Vyasatirtha and his predecessors borrowed the technical language, logical tools and terminologies from the Nyaya school of thought and there is much in common between the two schools, there were significant differences especially with regards to [[epistemology]].{{Sfn|Potter|1972|p=240}} Jayatirtha's ''Nyaya Sudha'' and ''Pramana Paddhati'' were the first reactions against the Nyaya school.{{sfn|Williams|2014}}
The advent of [[Navya Nyaya]] widened the differences between the two schools especially related to the acquisition of knowledge or ''[[pramanas]]'', triggering a systematic response from Vyasatirtha through ''Tarka Tandava''. Vyasatirtha refers to and critiques standard as well as contemporary works of Nyaya: [[Gangesha Upadhyaya]]'s ''Tattvachintamani'', ''Nyayalilavati'' by Sri Vallabha and Udayana's ''Kusumanjali'' and their commentaries. The work is divided into three chapters corresponding to the three ''pramanas'', and a number of topics are raised, including a controversial claim arguing for the supremacy of the conclusion (''upasamhara'') as opposed to the opening statement (''upakrama'') of the ''Brahma Sutra''.{{Sfn|Sharma|1972|p=508}} [[Purva Mimamsa]] and Advaita adhere to the theory that the opening statement trumps the conclusion and base their assumptions accordingly. Vyasatirtha's claim put him at odds with the [[Vedanta]] community with Appayya Dikshita being his most vocal opponent. Vyasatirtha's claim was defended by Vijayendra Tirtha in ''Upasamhara Vijaya''.{{sfn|Sharma|2000|p=53-54}}

=== Mandara Manjari ===
''Mandara Manjari'' is the collective name given to Vyasatirtha's glosses on three (''Mayavada Khandana'', ''Upadhi Khandana'', ''Prapancha Mithyavada Khandana'') out of Madhva's ten refutation treatises called ''Dasha Prakarna'' and one on ''Tattvaviveka'' of Jayatirtha. Vyasatirtha here expands only on the obscure passages in the source text.

=== Bhedojjivana ===
''Bhedojjivana'' is the last work of Vyasatirtha as it quotes from his previous works. The main focus of this treatise is to emphasise the doctrine of difference (''Bheda'') in Dvaita as is evident from the title, which can be translated to "Resuscitation of Bheda". Sarma notes "Within a short compass, he has covered the ground of the entire Monistic literature pushed into contemporary prominence and argued an unexpurgated case for the Realism of Madhva".{{sfn|Sarma|1937|p=15}}

== Legacy ==
Vyasatirtha is considered to be one of the foremost philosophers of Dvaita thought, along with [[Jayatirtha]] and [[Madhva]], for his philosophical and dialectical thought, his role in spreading the school of Dvaita across the subcontinent and his support to the Haridasa movement. Sharma writes "we find in his works a profoundly wide knowledge of ancient and contemporary systems of thought and an astonishingly brilliant intellect coupled with rare clarity and incisiveness of thought and expression".{{sfn|Sharma|2000|p=97}} His role as an adviser and guide to the Vijayanagara emperors, especially Krishna Devaraya, has been notable as well.{{Sfn|Stoker|2016|p=2}}

=== Spread of Dvaita ===
[[File:Le temple de Virupaksha (Hampi, Inde) (14255857272).jpg|thumb|Hampi became the center of Dvaita under Vyasatirtha.]]
Sharma credits Vyasatirtha of converting Dvaita from an obscure movement to a fully realised school of thought of philosophical and dialectical merit.{{Sfn|Sharma|2000|p=103}} Through his involvement in various diplomatic missions in the North Karnataka region and his pilgrimages across South India, he disseminated the precepts of Dvaita across the sub-continent. By giving patronage to the wandering bards or Haridasas, he oversaw the percolation of the philosophy into the vernacular and as a result into the lives of the lay people. He also contributed to the spread of Dvaita by establishing 732 [[Vayu]]{{Refn|group=note|[[Madhva]] along with [[Hanuman]] and [[Bhima]] are considered to be the avatars of [[Vayu]].}} idols across Karnataka. Vyasatirtha is also considered as a major influence on the then burgeoning [[Chaitanya Mahaprabhu|Chaitanya]] movement in modern-day [[Bengal]].{{Sfn|Sharma|2000|p=104}} [[Chaitanya Mahaprabhu]](1486–1534) is said to be a disciple of Isvara Puri who was a disciple of Madhavendra Puri who was a disciple of Lakshmipati Tirtha who was a disciple of Vyasatirtha (1469–1539).<ref>https://gaudiya.com/pdf/Is_the_Gaudiya_Vaishnava_sampradaya_connected_to_the_Madhva_line.pdf Connection between Gaudiya and Madhva Sampradayas (pdf)</ref> Stoker postulates that his polemics against the rival schools of thought also had the effect of securing royal patronage towards Dvaita.{{Sfn|Stoker|2016|p=2}}

=== Scholarly Influence ===
Vyasatirtha was influenced by his predecessors such as Vishnudasacharya, Jayatirtha and Madhva in that he borrowed from their style and method of enquiry. He exerted considerable influence on his successors. Vadiraja's Yuktimalika derives some of its arguments from Nyayamruta,{{Sfn|Bhatta|1997|p=366}} while subsequent philosophers like Vijayendra Tirtha and Raghavendra Tirtha have authored several commentaries on the works of Vyasatirtha. Vijayadhwaja Tirtha's ''Padaratnavali'', a commentary on the [[Madhva]]'s ''Bhagvata Tatparya Nirnaya'', borrows some its aspects from Vyasatirtha's oeuvre. His influence outside the Dvaita community is found in the works of Appayya, who adopted his doxographical style in some of his works and in the works of [[Jiva Goswami]].{{Sfn|Vilas|1964|p=162}}

In his dialectics, Vyasatirtha incorporated elements from such diverse schools as Purva Mimamsa, [[Vyakarana]] and Navya Nyaya. His criticism of Advaita and Nyaya led to a severe scholarly controversy, generating a series of exchanges between these schools of thought, and led to reformulations of the philosophical definitions of the respective schools. Bagchi notes "It must be recognised that Vyasatirtha's definition of reasoning and his exposition of its nature and service really register a high watermark in the logical speculations of India and they ought to be accepted as a distinct improvement upon the theories of Nyaya-Vaisesika school".{{Sfn|Bagchi|1953|p=125}}

=== Contributions to the Haridasa Movement ===
The contribution of Vyasatirtha to the Haridasa cult is two fold: he established a forum of interactions for these bards called ''Dasakuta'' and he himself penned several hymns in the vernacular language ([[Kannada]]) under the pen name ''Krishna'', most notable of those being the classical Carnatic song ''[[Krishna Ni Begane Baaro]]''.{{Sfn|Karmarkar|1939|p=40-42}} Vyasatirtha was also the initiator of social change within the Dvaita order by inducting wandering bards into the mainstream Dvaita movement regardless of caste or creed. This is evident in his initiation of [[Kanaka Dasa]] ,{{Sfn|Karmarkar|1939|p=68}} who was not a Brahmin and [[Purandara Dasa]]{{Sfn|Karmarkar|1939|p=49}} who was a merchant.

=== Political influence ===
The political influence of Vyasatirtha came into view after the discovery of ''Vasyayogicharita''. The court of Vijayanagara was selective in its patronage thereby creating competition between the sectarian groups.{{Sfn|Stoker|2016|p=2}} Stoker contends that Vyasatirtha, cognizant of the power of Smartha and the Sri Vaishnava Brahmins in the court, targeted them through his polemical works.{{Sfn|Stoker|2016|p=3}} Though his works targeted the philosophy of Ramanuja, Vyasatirtha maintained a cordial relationship towards the Sri Vaishnavites, often donating land and money to their temples.{{Sfn|Stoker|2016|p=74}}

In his role as a diplomat, he interacted with a variety of people including tribal leaders, foreign dignitaries and emissaries from the North India.{{Sfn|Stoker|2016|p=4}} By establishing [[mathas]] and shrines across the subcontinent, patronizing large scale irrigation projects at strategic locations{{sfn|Stoker|2016|p=4}} and forging productive relationship across various social groups, he not only furthered the reach of Vaishnavism but smoothed the integration of newly conquered or rebellious territories into the empire.{{Sfn|Stoker|2016|p=33}} In doing so, he exported the Madhva iconography, doctrines and rituals into the Telugu and Tamil speaking regions of the empire. The establishment of Madhva Mathas, apart from serving as a place of worship and community, led to fostering of economic connections as they also served centers of trade and [[redistribution of wealth]].{{Sfn|Stoker|2016|p=136}}
According to a legend, he isconsidered to have taken over the throne of Vijayanagara for two years on behalf of the king.<ref>{{cite web | url=https://www.sumadhwaseva.com/yatigalu/vyasaraja-mutt/vyasarajaru/ | title=Vyasarajaru – Sumadhwa Seva | date=29 March 2013 }}</ref>

== Notes ==
{{Reflist|group=note}}

== References ==
{{Reflist|20em}}

== Sources ==
{{Refbegin|40em}}
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* {{cite book|title = A History of Indian Philosophy, Vol 4 |first = Surendranath| last = Dasgupta| publisher=Motilal Banarsidass |isbn = 978-8120804159 | year= 1991 }}
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*{{cite book |last= Sarma|first= Deepak|title=  Madhvacarya and Vyasatirtha: Biographical sketches of a Systematizer and his Successors |year=2007|publisher= Journal of Vaishnava Studies|pages=145–168}}
*{{cite book |last= Verghese|first= Anila|title=  Religious Traditions at Vijayanagara: As Revealed Through Its Monuments |year= 1995 |publisher= Manohar|pages=145–168|isbn=9788173040863}}
*{{cite book |last= Rao|first= Venkoba|title=  Śrī Vyāsayogicaritam: Life of Śrī Vyāsarāja, a Champū Kāvya in Sanskrit by Somanātha |year= 1926 |publisher=Dvaita Vedanta Studies and Research Foundation|location=Bangalore}}
*{{cite book |last= McCrea|first=Lawrence|title=  Freed by the weight of history: polemic and doxography in sixteenth century Vedānta |year= 2015 |publisher=South Asian History and Culture, Vol 6.|pages=87–101}}
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*{{cite book |last=Dalmia|first=Vasudha |title=  The Oxford India Hinduism Reader |year= 2009 |publisher=Oxford University Press |isbn=978-0-19-806246-2}}
*{{cite book |last= Sastri|first=N.S Anantakrishna |title=  Advaitasiddhiḥ |year= 1982 |publisher=Parimala Pablikeśansa |url=https://archive.org/details/NyayamritaAdvaitaSiddhiEdAnantakrishnaSastriMeharchandLachmanDas}}
*{{cite book |last= Bagchi|first= Sitansusekhar |title= Inductive reasoning: a study of Tarka and its role in Indian logic
 |year=1953 |publisher=Calcutta Oriental Press |url=https://archive.org/details/InductiveReasoningAStudyOfTarkaAndItsRoleInIndianLogicSitansusekharBagchi?q=vyasatirtha
}}
*{{cite book |last=Rao|first=M.V. Krishna |title= A Brief Survey of Mystic Tradition in Religion and Art in Karnataka |year= 1959 |publisher=Wardha Publishing House }}
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*{{cite book |last=Vilas|first=Bhakti |title= Sri Chaitanya's Concept of Theistic Vedanta |year= 1964 |publisher=Sree Gaudiya Math }}
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*{{cite book |last=Karmarkar |first=A. P.|title= Mystic Teachings of the Haridasas of Karnatak |year= 1939 |publisher=Karnatak Vidyavardhak Sangha }}
*{{cite book |last=Nair  |first=K. Maheshwaran |title=Advaitasiddhi: A Critical Study |year= 1990 |publisher=Sri Satguru Publications }}
*{{cite book |last=Lochtefeld |first=James G. |title=The Illustrated Encyclopedia of Hinduism |volume=2 |year=2002 |publisher=The Rosen Publishing Group |isbn=978-0-8239-3180-4  |url-access=registration |url=https://archive.org/details/illustratedencyc0000loch }}
*{{cite book|title= The Sri-Krsna Temple at Udupi: The History and Spiritual Center of the Madhvite Sect of Hinduism|url=https://archive.org/details/SriKrsnaTempleAtUdupi|first=B.N|last=Hebbar|publisher=Bharatiya Granth Nikethan|year=2005|isbn=81-89211-04-8}}
*{{cite news |author=<!--Staff writer(s); no by-line.--> |title=Reconstruction of demolished Brindavana of Vyasaraja begins|url=https://www.thehindu.com/news/national/karnataka/reconstruction-of-demolished-brindavana-of-vyasaraja-tirtha-begins/article28566248.ece |work=Hindu |date=2019 |ref={{harvid|Hindu|2019}} }}
{{Refend|40em}}

== External links ==
*[http://www.dvaita.org/scholars/vyasaraja/ Biography of Vyasatirtha] {{Webarchive|url=https://web.archive.org/web/20160328105033/http://dvaita.org/scholars/vyasaraja/ |date=28 March 2016 }}
*[https://archive.org/details/in.ernet.dli.2015.383479 Bhedojjivana (Sanskrit text)]
*[https://archive.org/details/TarkaTandavaVyasaTirthaNyayaDipaRaghavendraTirthaEd.SrinivasacharyaD.Vol1UniversityOfMysore Tarka Tandava (Sanskrit text)]
*[https://archive.org/details/AdvaitasiddhiVsNyayamrta Nyayamrta and Advaitasiddhi]
*[https://archive.org/details/TatparyaChandrika Tatparya Chandrika (Sanskrit text)]

{{Madhva Religious Figures}}
{{Caitanya sampradaya}}

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