Vyasatirtha

Vyāsatīrtha (c. 1460 – c. 1539[1]), also called Vyasaraja or Chandrikacharya, was a Hindu philosopher,
Sri
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 Vyasatirtha
developments in dialectical thought, growth of the Haridasa literature under bards like Purandara Dasa and Personal
Kanaka Dasa and an increased spread of Dvaita across the subcontinent. He himself composed many kīrtanas Born Yatiraja
in Kannada and Sanskrit.[2] 22 April 1447
Bannur, Karnataka
Three of his polemically themed doxographical works Nyayamruta, Tatparya Chandrika and Tarka Tandava
Resting place Nava Brindavana
(collectively called Vyasa Traya) documented and critiqued an encyclopaedic range of sub-philosophies in
Advaita,[note 1] Visistadvaita, Mahayana Buddhism, Mimamsa and Nyaya, revealing internal contradictions Religion Hinduism
and fallacies. His Nyayamruta caused a stir in the Advaita community across the country requiring a rebuttal School Vedanta
by Madhusudhana Saraswati through his text, Advaitasiddhi. He is considered as an amsha of Prahlada in the Organization
Madhva Parampara.[4] Philosophy Dvaita

Born into a Brahmin family as Yatiraja, Bramhanya Tirtha, the pontiff of the matha at Abbur, assumed Religious career
guardianship over him and oversaw his education. He studied the six orthodox schools of Hinduism at Guru Sripadaraja, Bramhanya Tirtha
Kanchi and subsequently, the philosophy of Dvaita under Sripadaraja at Mulbagal, eventually succeeding him Predecessor Bramhanya Tirtha
as the pontiff. He served as a spiritual adviser to Saluva Narasimha Deva Raya at Chandragiri though his
Disciples
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 Purandara Dasa

into the lives of the laymen through Carnatic classical devotional songs and Krithis. In this regard, he penned Kanaka Dasa
several kirtanas under the pen name of Krishna. His famous compositions are Krishna Nee Begane, Vijayendra Tirtha
Dasarendare Purandara, Krishna Krishna Endu, Olaga Sulabhavo and many more.
Vadiraja Tirtha
Politically, Vyasatirtha was responsible for the development of irrigation systems in villages such as Srinivasa Tirtha
Bettakonda and establishment of several Vayu temples in the newly conquered regions between Bengaluru
Honors Chandrikacharya, Vyasaraja
and Mysore in-order to quell any rebellion and facilitate their integration into the Empire.
Language Sanskrit, Kannada
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".[5]

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.[6] 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,[7][8] others question the claim citing a lack of evidence.[9][10]

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 (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.[11] 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.[12] The early years of Dvaita were spent spreading its basic tenets including participating in debates with the Advaita scholars.[13]

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.[5] 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').[14]

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 turbulent political atmosphere of India at the time,
penetration of Dvaita into the cultural collective of the subcontinent was limited.[15][16] It was not until Sripadaraja, the 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.[17] But the Smartha Brahmins, adhering to the principles of Advaita, and Sri Vaishnavites, following the Visistadvaita philosophy of
Ramanuja, controlled the Shiva and Vishnu temples respectively, thus limiting the influence of Dvaita.[16]

Early life
Vyasatirtha was born Yatiraja into a Madhva Brahmin family [18] 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.[19] 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.[20]

After the death of Bramhanya Tirtha during the famine of 1475–1476, Vyasatirtha succeeded him as the pontiff of the matha at Abbur in 1478[21] and proceeded
to Kanchi, which was the centre for Sastric learning in South India at the time, to educate himself on the 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.[20] 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.[22]

At Chandragiri
Vyasatirtha was received by Saluva Narasimha at Chandragiri.[22] 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.[23] 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.[24] Some scholars argue against the claim that Vyasatirtha acted as a
Vyasatirtha served as the head
spiritual adviser to Saluva Narasimha, Narasimha II and Vira Narasimha due to the lack of inscriptional evidence.[25][10] priest at the Venkateswara Temple,
Tirumala.

At Hampi
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.[26]
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.[27] Sharma also contends that it was
around this time that Vyasatirtha had begun his work on Tatparya Chandrika, Nyayamruta and Tarka Tandva.[27] 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.[28][note 2]

Vyasatirtha was also sent on diplomatic missions to the 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.[29] Somanatha writes of an incident where Krishnadeva Raya was sent a work of criticism against
Vyasatirtha maintained cordial
Dvaita by an Advaita scholar in Kalinga as a challenge. After Vyasatirtha retaliated accordingly, Krishnadeva Raya
relationships with the royalty,
awarded Vyasatirtha with a ratnabhisheka (a shower of jewels) which Vyasatirtha subsequently distributed among the especially Krishnadevaraya, who
poor. [30][31] The inscriptions speak of grants of villages to Vyasatirtha from Krishnadeva Raya around this period, considered Vyasatirtha as his guru.
including Bettakonda, where he developed large irrigation systems including a lake called Vyasasamudra.[22] 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 Haridasas or devotees of Vishnu) such as Purandara
Dasa and Kanaka Dasa.[32]

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.[33]

Later years
There was a period of "temporary estrangement" from the royalty due to internal political friction, during which Vyasatirtha retreated to Bettakonda.[31] 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.[34] 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.

Works
Vyasatirtha authored eight works consisting of polemical tracts, commentaries on the works of Madhva and a few In his later years, Vyasatirtha
donated a Narasimha idol to the
hymns. Visnudasacharya's Vadaratnavali, a polemical treatise against the tenets of Advaita, is considered to have
Vittala Temple indicating his
influenced him.[36] By tracing a detailed and historically sensitive evolution of systems of thought such as Advaita, continued participation in the temple
Vyakarana, Nyaya and Mimamsa and revealing internal inconsistencies, McCrea contends that Vyasatirtha created a new affairs.
form of doxography.[37] Ramanuja's Visistadvaita as well as Nagarjuna's Madhyamaka is dealt with in Nyayamruta.[38]
This style of polemics influenced Appayya Dikshita, who authored his own doxographical work titled
Śātrasiddhāntaleśasaṃgraha.[37]

Nyayamruta
Nyayamruta is a polemical and expositional work in four chapters.[39] Advaita assumes that the world and its multiplicity
is the result of the interaction between Maya (sometimes also characterized as avidya or ignorance) and the Brahman.[40]
Therefore, according to Advaita, the world is nothing more than an illusory construct.[41] The definition of this falsity of
the world (called mithyatva) varies within Advaita with some opining that the world has various degrees of reality[42] for
example Appayya Dikshita assumes three degrees, while Madhusudhana Saraswati assumes two.[43] The first chapter of
Nyayamruta refutes these definitions of reality.[39]

In the second chapter, Vyasatirtha examines role of pramanas in Dvaita and Advaita.[44] Pramana translates to "proof" or
"means of knowing".[45] Dvaita assumes the validity of three pramanas: pratyeksha (direct experience), anumana
(inference) and sabda (agama).[46] Here, Vyasatirtha argues that the principles of Dvaita can be supported by the relevant
pramanas and demonstrates this by verifying Madhva's doctrine of five fold difference accordingly.[44][note 4] The tomb or Brindavana of
Subsequently, the Advaita concept of Nirguna Brahman is argued against.[39] While the third deals with the critique of Vyasatirtha in Anegundi [note 3]
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).[39] 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.[47] In response, Ramacharya rebutted with Nyayamruta Tarangini [48] and
Anandabhattaraka with Nyayamruta Kantakoddhara.[49] The former is criticised by Brahmananda Saraswati in his commentary on Advaitasiddhi,
Guruchandrika.[50] Vanamali Mishra composed a refutation of the Bramhananda Saraswati's work and the controversy eventually died down.[51] 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.[16]

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 Shankara, Madhva and
Ramanuja on the Brahma Sutra but also their respective sub-commentaries.[note 5] 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.[52] Only the first two chapters of the Brahma Sutra are covered. The rest was completed by Raghunatha Tirtha in the 18th century.[53]

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.[54] Jayatirtha's Nyaya Sudha and Pramana Paddhati were the first reactions against the Nyaya school.[36]
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.[55] 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.[56]

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".[57]

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".[58] His role as an adviser and guide to the Vijayanagara emperors, especially Krishna Devaraya, has been notable as well.[1]

Spread of Dvaita
Sharma credits Vyasatirtha of converting Dvaita from an obscure movement to a fully realised school of thought of
philosophical and dialectical merit.[59] 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
[note 6] idols across Karnataka. Vyasatirtha is also considered as a major influence on the then burgeoning Chaitanya

movement in modern-day Bengal.[60] 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– Hampi became the center of Dvaita
1539).[61] Stoker postulates that his polemics against the rival schools of thought also had the effect of securing royal under Vyasatirtha.
patronage towards Dvaita.[1]

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,[62] 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.[63]

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".[64]

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.[65] 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 ,[66] who was not a Brahmin and Purandara Dasa[67] 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.[1] Stoker contends that Vyasatirtha, cognizant of the power of Smartha and the Sri Vaishnava Brahmins in
the court, targeted them through his polemical works.[16] 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.[68]

In his role as a diplomat, he interacted with a variety of people including tribal leaders, foreign dignitaries and emissaries from the North India.[69] By
establishing mathas and shrines across the subcontinent, patronizing large scale irrigation projects at strategic locations[69] 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.[70] 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.[71] According to a legend, he isconsidered to have taken over the throne of Vijayanagara for two years on behalf of the king.[72]

Notes
1. 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.[3]
 2. 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).[28]
3. In 2019, his tomb was dismantled by miscreants in search of a treasure. [35] It was rebuilt the subsequent day by the devotees.
4. 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.
5. 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.
6. Madhva along with Hanuman and Bhima are considered to be the avatars of Vayu.

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44. Sharma 2000, p. 40. 69. Stoker 2016, p. 4.
19. Jackson 2000, p. 902.
45. Lochtefeld 2002, p. 520. 70. Stoker 2016, p. 33.
20. Sharma 2000, p. 26.
46. Sharma 1961, p. 181. 71. Stoker 2016, p. 136.
21. Sharma 2000, p. 286.
47. Nair 1990, p. 21. 72. "Vyasarajaru – Sumadhwa Seva" ([Link]
22. Jackson 2000, p. 903. [Link]/yatigalu/vyasaraja
48. Sharma 2000, p. 145.
23. Sharma 2000, p. 27-28. -mutt/vyasarajaru/). 29 March 2013.

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External links
Biography of Vyasatirtha ([Link] Archived ([Link]
scholars/vyasaraja/) 28 March 2016 at the Wayback Machine
Bhedojjivana (Sanskrit text) ([Link]
Tarka Tandava (Sanskrit text) ([Link]
niversityOfMysore)
Nyayamrta and Advaitasiddhi ([Link]
Tatparya Chandrika (Sanskrit text) ([Link]

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