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Sri Satyatma Tirtha

 

Shri Shri Satyapramoda Teertha Swamiji, the then Peethadhipati of Shri Uttaradi Matha, discovered the latent attributesof a great genius, a dynamic leader, a compassionate benefactor of humanity and a devotee of a high order in him. Inshort , all the great qualities one must possess in order to become a Peethadhipati. He therefore, decided to induct him to sanyasashrama in the name of Satyatma Teertha and thus made him the heir to the Uttaradi Matha.

Shri Shri 1008 Satyatma Teertha, the present pontiff of the Uttaradi Matha took over "Vedic samrajya" from 3-11-1997after Shri Shri 1008 Satyapramoda Teertharu attained "Haripada Sannidi" on 3-11-1997. Shri Shri 1008 SatyatmaTeertharu was ordained to sanyasa ashrama on 24-4-1996 at Tirukoilur by Shri Shri 1008 Satyapramoda Teertharu. Heis the 42nd pontiff of the Matha since Sri Madhwacharya. Known by the name Sarvagnyacharya in his poorvashrama, heis the son of the the great scholar "Sudha Visharada" Pandit Rangacharya Guttal, purvashrama son of the late Shri Shri1008 Satyapramoda Teertharu and the present kulapati of Shri Jayateertha Vidyapeetha, Bangalore. His mother's nameis Smt. K.S. Rukmabai, daughter of Pt. Mahuli Gopalachar. He was born at Mumbai in 1973 and was named"Sarvagnya".  Sarvagnyacharyas great grandfather, i.e the father of Shri 1008 Satyapramoda Tirtharu was also a greatscholar and virakti shikhamani. It is as if with his great punya that the guttala family has seen such a series of scholarsfor successive generations, two of them being the pithadhipathis of this great Matha in succession. The shastra lakshmiseems to have made the guttala family her permanent home.  It is an accepted fact that no ordinary soul has occupiedthe Uttaradi Matha Peetha. Many gurus who had appeared ordinary in purvashrama have astounded everybody by thespiritual heights they reached after gracing the Uttaradi Matha Peetha by the mere blessings of the guru. 

Shri ShriSatyapramoda Teertha Swamiji, the then Peethadhipati of Shri Uttaradi Matha, discovered the latent attributes of a greatgenius, a dynamic leader, a compassionate benefactor of humanity and a devotee of a high order in him. In short , all thegreat qualities one must possess in order to become a Peethadhipati. He therefore, decided to induct him tosanyasashrama in the name of Satyatma Teertha and thus made him the heir to the Uttaradi Math.  Thus at the youngage of 24 he joined the group of great peethadhipatis of the Uttaradi Matha who had the privilege of accepting Sanyasadirectly after Brahmacharya (the second or third in the history of the Uttaradi Math).  Generally the Peetadhipatis at theUttaradi Matha are 'Grahasthashramis'. After Raghuttama Teertharu, Shri Satyatma Teertharu is the second peethadipatiof Uttaradi Matha who is a Brahmachari (He is the eldest son of his parents which amply demonstrates the sacrifice of his parents and grandparents).  This young pontiff had the full blessings of Shri Satyapramoda Tirtha Swamiji. Afterinducting him to Sansyasashrama, Shri Satyapramodaru passed on to him the heavenly knowledge, the secrets of theVedanta philosophy, the nectar that continuosly flowed in this great parampara from ages and also the necessarystrength to lead a Math of this stature. He transformed him into a great saint, capable of protecting the Hindu dharma andleading the future generations in the light of the Philosophy of Madhvacharya.  He was blessed with sharp intellect, whichhe seems to have inherited from his father Shri Guttal Rangacharya and grandfather Shri Satyapramoda Tirtha Swamiji.

 He was very studious from the beginning and never showed any interest in worldly matters (A pointer to his future course of action).  Kind, and compassionate , he was quite unlike the other students. His grasping capacity was extraordinary and earned him the sobriquet , “Ekapathi” (meaning a single reading is sufficient to learn a lesson). His rapt attention was seldom found in any other student. He was able to understand and digest the most complex lessons of philosophy at his young age.  Shri Guttal Rangacharya who is himself a great scholar sent Shri Sarvagnyachar to study at Mumbai under a renowned scholar, Shri Mahuli Gopalacharya, his maternal grandfather, the founder of Satyadhayana Vidyapeetha and Vani Vihar Vidyalaya. He completed his formal education under the guidance of his uncle Vidya Simhacharya. Thus he had the privilege of getting the best education from his father's as well as mother's side.  His brilliance was evident at a very young age. An erudite scholar, he has studied the Vedantas , especially the Dwaita school of phiolosophy. Besides Vedanta, and Mimamsa , he is an authority on Nyaya, Vyakarna, Sahitya , Tarka Sarvamoola Shriman Nyasudha and Vysasatraya. He has good knowledge of English and contemporary religions. His qualities like a sharp memory, abundant courage, have made him a great debater in Vedic Philosophy. His intellectual honesty is matchless and seldom offends people. It is a great honour to listen to his speeches : they are profound, yet simple; strong but not conservative; touching but not offending.  His genius and brilliant oratory were clearly evident when he delivered a scholarly discourse on a difficult subject like "Swapna" (The elucidation on dreams in Dvaita Philosophy) in an international meeting on different philosophies held at Bangalore in 1993. Hardly 20 at this time, he impressed scholars who were much older than him. They were astounded by his deep knowledge and his brilliant exposition . At the religious seminar held in Chennai in 1995 at the time of Mahasamaradhana of Shri Satyabhigna Tirtha Swamiji, he spoke very convincingly on "Samya Vada" and earned praise from the pundits in the Sabha.  Again, all his capabilities were clearly evident in the Mahasamaradhana held at Kurnool in 1997, where he chaired the proceedings on ‘gnana Satra ‘ a religious seminar conducted at that time.  He had the unique opportunity of teaching Shri108 Vidyaballabha Teertha Swamiji, the pontiff of Kaniyuru Matha, one of the 8 Mathas of the Udupi Mathas founded by Shriman Madhwacharya.  His efforts to foster friendly and cordial relations with all the Peetadipatis need special mention. Some of his concepts and ideas to involve the wider spectrum of our community, like imparting religious knowledge to the non resident shishyas residing abroad need special mention.  He has so far successfully trained several scholars in the renowned Shri Jayteertha Vidyapeetha, founded by his Guru in 1989, in a true gurukula style. Students personally trained by him are doing great service to the society by organizing several programmes like Dharma Jnana Vahini, Youth workshops, conducting regular shastra classes and creating dharma jagruti in one and all.  His fortitude and foresight, helped him found Vishwa Madhwa Maha Parishad (VMMP), an organisation for instilling dharma jagriti at the grass root level.  Through Shrimad Uttaradi Math, of which he is the present Head, through Jayateertha Vidyapeetha of which he is the cheif patron, through Vishwa Madhwa Maha Parishad, which is his brain child, and through Jaya Satyapramoda Nidhi a registered charitable body, founded by his predecessor Sri Satyapramoda Tirtha Swamiji, of which he is now the Chief Trustee, he has carved a niche in the field of service to humanity.

Sri Satyaatma Theertaru

Shri Shri 1008 Satyatma Teertha, the present pontiff of the Uttaradi Matha took over "Vedic samrajya" from 3-11-1997 after Shri Shri 1008 Satyapramoda Teertharu attained "Haripada Sannidi" on 3-11-1997. Shri Shri 1008 Satyatma Teertharu was ordained to sanyasa ashrama on 24-4-1996 at Tirukoilur by Shri Shri 1008 Satyapramoda Teertharu. He is the 42nd pontiff of the Matha since Sri Madhwacharya.

Known by the name Sarvagnyacharya in his poorvashrama, he is the son of the the great scholar "Sudha Visharada" Pandit Rangacharya Guttal, purvashrama son of the late Shri Shri 1008 Satyapramoda Teertharu and the present kulapati of Shri Jayateertha Vidyapeetha, Bangalore. His mother's name is Smt. K.S. Rukmabai, daughter of Pt. Mahuli Gopalachar. He was born at Mumbai in 1973 and was named "Sarvagnya".

Sarvagnyacharyas great grandfather, i.e the father of Shri 1008 Satyapramoda Tirtharu was also a great scholar and virakti shikhamani. It is as if with his great punya that the guttala family has seen such a series of scholars for successive generations, two of them being the pithadhipathis of this great Matha in succession. The shastra lakshmi seems to have made the guttala family her permanent home.

It is an accepted fact that no ordinary soul has occupied the Uttaradi Matha Peetha. Many gurus who had appeared ordinary in purvashrama have astounded everybody by the spiritual heights they reached after gracing the Uttaradi Matha Peetha by the mere blessings of the guru.

Shri Shri Satyapramoda Teertha Swamiji, the then Peethadhipati of Shri Uttaradi Matha, discovered the latent attributes of a great genius, a dynamic leader, a compassionate benefactor of humanity and a devotee of a high order in him. In short , all the great qualities one must possess in order to become a Peethadhipati. He therefore, decided to induct him to sanyasashrama in the name of Satyatma Teertha and thus made him the heir to the Uttaradi Math.

Thus at the young age of 24 he joined the group of great peethadhipatis of the Uttaradi Matha who had the privilege of accepting Sanyasa directly after Brahmacharya (the second or third in the history of the Uttaradi Math).

Generally the Peetadhipatis at the Uttaradi Matha are 'Grahasthashramis'. After Raghuttama Teertharu, Shri Satyatma Teertharu is the second peethadipati of Uttaradi Matha who is a Brahmachari (He is the eldest son of his parents which amply demonstrates the sacrifice of his parents and grandparents).

This young pontiff had the full blessings of Shri Satyapramoda Tirtha Swamiji. After inducting him to Sansyasashrama, Shri Satyapramodaru passed on to him the heavenly knowledge, the secrets of the Vedanta philosophy, the nectar that continuosly flowed in this great parampara from ages and also the necessary strength to lead a Math of this stature. He transformed him into a great saint, capable of protecting the Hindu dharma and leading the future generations in the light of the Philosophy of Madhvacharya.

He was blessed with sharp intellect, which he seems to have inherited from his father Shri Guttal Rangacharya and grandfather Shri Satyapramoda Tirtha Swamiji. He was very studious from the beginning and never showed any interest in worldly matters (A pointer to his future course of action).

Kind, and compassionate , he was quite unlike the other students. His grasping capacity was extraordinary and earned him the sobriquet , “Ekapathi” (meaning a single reading is sufficient to learn a lesson). His rapt attention was seldom found in any other student. He was able to understand and digest the most complex lessons of philosophy at his young age.

Shri Guttal Rangacharya who is himself a great scholar sent Shri Sarvagnyachar to study at Mumbai under a renowned scholar, Shri Mahuli Gopalacharya, his maternal grandfather, the founder of Satyadhayana Vidyapeetha and Vani Vihar Vidyalaya. He completed his formal education under the guidance of his uncle Vidya Simhacharya. Thus he had the privilege of getting the best education from his father's as well as mother's side.

His brilliance was evident at a very young age. An erudite scholar, he has studied the Vedantas , especially the Dwaita school of phiolosophy. Besides Vedanta, and Mimamsa , he is an authority on Nyaya, Vyakarna, Sahitya , Tarka Sarvamoola Shriman Nyasudha and Vysasatraya. He has good knowledge of English and contemporary religions. His qualities like a sharp memory, abundant courage, have made him a great debater in Vedic Philosophy. His intellectual honesty is matchless and seldom offends people. It is a great honour to listen to his speeches : they are profound, yet simple; strong but not conservative; touching but not offending.

His genius and brilliant oratory were clearly evident when he delivered a scholarly discourse on a difficult subject like "Swapna" (The elucidation on dreams in Dvaita Philosophy) in an international meeting on different philosophies held at Bangalore in 1993. Hardly 20 at this time, he impressed scholars who were much older than him. They were astounded by his deep knowledge and his brilliant exposition . At the religious seminar held in Chennai in 1995 at the time of Mahasamaradhana of Shri Satyabhigna Tirtha Swamiji, he spoke very convincingly on "Samya Vada" and earned praise from the pundits in the Sabha.

Again, all his capabilities were clearly evident in the Mahasamaradhana held at Kurnool in 1997, where he chaired the proceedings on ‘gnana Satra ‘ a religious seminar conducted at that time.

He had the unique opportunity of teaching Shri108 Vidyaballabha Teertha Swamiji, the pontiff of Kaniyuru Matha, one of the 8 Mathas of the Udupi Mathas founded by Shriman Madhwacharya.

His efforts to foster friendly and cordial relations with all the Peetadipatis need special mention. Some of his concepts and ideas to involve the wider spectrum of our community, like imparting religious knowledge to the non resident shishyas residing abroad need special mention.

He has so far successfully trained several scholars in the renowned Shri Jayteertha Vidyapeetha, founded by his Guru in 1989, in a true gurukula style. Students personally trained by him are doing great service to the society by organizing several programmes like Dharma Jnana Vahini, Youth workshops, conducting regular shastra classes and creating dharma jagruti in one and all.

His fortitude and foresight, helped him found Vishwa Madhwa Maha Parishad (VMMP), an organisation for instilling dharma jagriti at the grass root level.

Through Shrimad Uttaradi Math, of which he is the present Head, through Jayateertha Vidyapeetha of which he is the cheif patron, through Vishwa Madhwa Maha Parishad, which is his brain child, and through Jaya Satyapramoda Nidhi a registered charitable body, founded by his predecessor Sri Satyapramoda Tirtha Swamiji, of which he is now the Chief Trustee, he has carved a niche in the field of service to humanity.

Sri Madwacharya

Birth and childhood
Madhvacharya was born on Vijaya-daśami day of 1238 CE at Pājaka, a tiny hamlet near Uḍupi.Nārāyaṇa Paṇḍitācārya who later wrote Madhvacharya's biography has recorded the names of Acharya's (Ācārya) parents as Narayana Bhaṭṭa (Naduilaya in Tulu) as name of the father and Vedavati as Ācārya's mother. They named him Vāsudeva at birth. Later he became famous by the names Pūrṇaprajña,Ānandatīrtha and Madhvācārya (Note: In this article, Acharya is transliterated as Ācārya). Before the birth of madhvacharya ,when his parents had gone for a purchase in the market, a beggar climbed a dhvaja stambha and announced:-"Bhagavan vaayu deva is going to take birth in Paajaka kshetra to a couple".The prediction made by the beggar was discussed by the parents of acharya till they reached home. Even as a child, Vāsudeva exhibited precocious talent for grasping all things spiritual. He was drawn to the path of renunciation and even as a young boy of eleven years, he chose initiation into the monastic order from Acyuta-Prajña (also Acyuta Prekṣa), a reputed ascetic of the time, near Uḍupi, in the year Saumya (1249 CE). The preceptor Acyuta Prekṣa gave the boy Vāsudeva the name of 'Pūrṇaprajña' at the time of his initiation into sannyāsa.
A little over a month later, little Pūrṇaprajña is said to have defeated a group of expert scholars of tarka (logic) headed by Vasudeva-paṇḍita. Overjoyed at his precocious talent, Acyuta Prekṣa consecrated him as the head of the empire of Vedānta and conferred upon him the title of Ānanda Tīrtha.
Thus Pūrṇa-prajña is the Ācārya's name given to him at the time of sannyāsa (renunciation). The name conferred on him at the time of consecration as the Master of Vedanta is 'Ānanda Tīrtha'. Madhva, a name traceable to the vedas (Balittha Suktham), was the nom-de-plume assumed by the Ācārya to author all his works. Madhvacharya showed that Vedas talk about him as "Madhva" and utilized that name for himself. However, he used Ānanda Tīrtha or Sukha Tīrtha also to author his works. Madhvacharya was the name by which he was to later be revered as the founders of Tattva-vāda or Dvaita-mata.

Tour of South India
Still in his teens, Madhvacharya set out on a tour of South India. He visited several places of pilgrimage like Anantaśayana, Kanyākumāri, Rameśvara and Śrīraṅga. Wherever he went, he preached his Tattvavāda or religious truth to the people. He attacked superstitions and declared that they should not be mixed with spirituality. While his Tattva-vāda initiated frenzied discussion among scholars all over India, it also attracted severe criticism and attacks from the orthodoxy. But Madhvacharya remained unperturbed and soon after returning to Uḍupi, he proceeded to write his commentary (Bhāṣya) of the Bhagavad-gītā. The authentic records show that he wrote 37 works on Tattva-vāda and they are collectively called as Sarva-mūla granthas. He established his school of thought by giving concrete proofs using three platforms called pratyakṣa, anumāna and āgama (see, infer and also refer the vedic text).

Visit to Badri
In course of time, the urge to spread his philosophy far and wide took him north. In Badri, he bathed in the holy Gaṅgā and also observed a vow of silence of 48 days. From there, he traveled to Vyāsa-Badri where he met Vyāsa at his hermitage and presented him with his commentary of the Gītā. Veda Vyāsa changed the word that claimed "I have written with all His capacity" to "I have written with little of His capacity"
Upon his return from there, he authored his celebrated commentaries on the Brahma-sūtras. Though he authored several works, he never wrote any work with his own hands. Instead, his disciples transcribed his dictation onto palm leaves. Satya-tīrtha was one of the disciples who served as the scribe for most of his works.
In the meantime, his influence had spread far and wide throughout the country. Scholars all over India paid tribute to his unique analysis and commentaries of the scriptures. The circle of his disciples grew bigger and several got initiated into sannyāsa under him. Acyuta Prekṣa who had until then been skeptical about Ācārya's philosophy soon became a whole hearted adherent of Tattva-vāda.

Installation of Krishna (Kṛṣṇa) and return to Badri
After his return from Badri, Madhvācārya stayed in Uḍupi for some time and wrote his bhāṣyas or authoritative commentaries on all the ten Upaniṣads. He also composed glosses on forty hymns of the Rig Veda and wrote a treaties Bhāgavata-tātparya highlighting the essential teachings of the purāṇas. Apart from these, he authored several topical handbooks and a on devotional song.
It was also during this time that he installed the deity of Kṛṣṇa which he found in the western ocean near the Uḍupi sea-coast. After sometime, after appointing some disciples to take care of worshiping the deity of Kṛṣṇa that he had installed, he undertook his second tour to Badri.
On the way, he had to cross the River Gaṅgā. The other bank was then under the rule of a Muslim king. Unmindful of the threats of the Muslim soldiers against crossing the river, the Ācārya boldly crossed the river and reached the other bank. He was taken before the Muslim ruler who was taken aback at the boldness of the ascetic. The Ācārya said: 'I worship that Father who illumines the entire universe; and so do you. Why should I fear then either your soldiers or you?'.
Hearing such words, the Muslim king was greatly impressed. He was filled with reverence for this unique monk. He made offers of several gifts and riches which Madhvacharya politely declined and continued on his way to Badri. Once there, he met with Vyāsa and Nārāyaṇa yet again. On his way back to Uḍupi, he visited Kāshi where he defeated an elderly Advaita ascetic, Amarendra Purī in a philosophical debate.
Then came Kurukṣetra where a strange episode is said to have occurred. The Ācārya got a mound there excavated and demonstrated to his disciples the buried mace of (the epic hero) Bhīma therein; and once again had it buried under the ground. Later on he visited Goa on the way back to Uḍupi. Here he is said to have enthralled audiences with his music. His musical expertise is attested by contemporaneous writers.

Last days
After returning home from his second tour, the Acharya took to initiating social reforms in and around Udupi. A section of orthodoxy however, was still active and opposed to his views. Pundarika-Puri, an advaita ascetic was also humbled by the Acharya in a debate. It was around this time that Padmatirtha, a monk jealous of Madhvacharya's erudition and popularity, arranged to have his works stolen from the custody of Pejattaya Shankara Pandita in Kasaragod. Madhvacharya now traveled to Kasargod and defeated Padma-tirtha in a philosophical debate. The essence of this debate was reduced to writing by his disciples and published as the Vada or Tattvoddyota. The stolen works were eventually returned to Madhvacharya in a felicitation ceremony arranged by Jayasimha of Kumbla, the king of southern Tulu Nadu
The acharya also had an intense debate for about 15 days with Pejattaya Trivikrama Panditacharya, the royal preceptor of the time, and emerged victorious. Trivikrama Panditacharya eventually became a disciple^[1] himself and went on to write a commentary called Tattva-dipika on the Acharya's Brahma-sutra-bhashya and thus paid his tribute to the guru.
The Acharya too was equally fond of Trivikrama pandita. In deference to the request of the devoted pupil, he wrote an extensive commentary in verse, viz, Anu-vyakhyana on the Brahma-sutras. The Acharya was dictating this work-to four disciples simultaneously, on each of the four chapters, without any break. At the same time, the composition of the work Nyayavivarana was also completed.
Nearing his seventies now, Madhvacharya initiated his brother into the monastic order. He was to be known as Sri Vishnutirtha^[2], the first pontiff of the present day Sodhe Matha and Subramanya Matha. About the same time, Sobhana-bhatta received initiation into sanyasa from the Acharya. He later came to be known as Padmanabha Tirtha^[3].
Both before and after the initiation of these two, several disciples form various regions of the country got their initiation into sanyasa from the Acharya. Among them, the names of eight disciples who chose to stay on in Udupi as pontiffs of different mathas are as under, in the order of their initiation":
1. Hrisikesa-tirtha (Palimaru matha) 2. Narasimha-tirtha (Adamaru-matha) 3. Janardana-tirtha (Krsnapura-matha) 4. Upendra-tirtha (Puttige-matha) 5. Vamana-tirtha (Sirur-matha) 6. Vishnu-tirtha (Sode-matha) 7. Srirama-tirtha (Kaniyuru-matha) 8. Adhoksaja-tirtha (Pejavara-matha)
The other two celebrated sanyasin-disciples of the Acharya are - 9. Padmanabha-tirtha 10. Narahari-tirtha
When Padmanabha-tirtha was initiated into sanyasa is not definitely known. There were several who had got initiation before him. It appears that he should have been initiated into the order some time between the dates when these eight pontiffs were initiated into the order.
After initiating several into the monastic order and installing pontiffs to the various mathas, he toured all over the district and engaged himself in educating the general public. He also composed the literary work "Krsnamrtamaharnava". His discourse to Brahmins at Ujire, where he delved upon the spiritual aspect of ritualism came to be published under the title of Khandartha-nimaya (Karmanimaya). Next he visited Panchalingesvara temple at Paranti, which he found in a dilapidated condition, without any worship or festivity. He made arrangements for the resumption of proper worship there according to the rituals prescribed by the ancient scriptures (agamas).
In the 79th year of his life, he decided to take leave of his disciples and proceeded to assign to them the responsibility of carrying on the tradition of his Tattvavada. Having done that, on the ninth day of the bright half of the month of Magha in the Kali year 4418(1317 CE), he betook himself to Badri, all alone. The day on which he thus proceeded to Badri is celebrated as Madhvanavami to this day.

Tradition
The disciples of the Acharya, both pontifical and lay, continued his tradition with devout zeal. Hundreds of dialectical treatises came to be written. Among the writers belonging to this school we may roughly classify some outstanding ones in the following chronological order: Vishnu Tirtha, Padmanabha-tirtha, Narahari-tirtha, Trivikrama-panditacharya, Narayana Panditacharya, Vamana-Panditacharya, (Traivikramaryadasa), Jayatirtha (Tikacharya), Vijayadhvaja-tirtha, Visnudasacharya, Vyasatirtha, Vadiraja, Vijayindra-tirtha, Raghavendra Swami, Yadupati-acharya, etc.
His philosophy Tattva-vada also eventually inspired the Haridasa cult who heralded the Bhakti movement for centuries to come. Seminal contributions were also made by the Haridasas in fields of music and literature. Narahari Tirtha, one of the direct disciples is also responsible for the resurgence of Yakshagana^[4] and other forms such as Kuchipudi. Raghavendra Swami of Mantralaya was a saint in this tradition who lived in the 16th CE and is revered and worshiped to this day. Several Dvaita mathas and Raghavendra mathas in particular, continue to be established all over India and also in some places in US, UK and other countries^[5]. All these Madhva mathas continue to further the propagation of Vedic studies and are also involved in social and charitable activities.
Madhva, commenting on the Vedānta-sūtra (2.1.6), quotes the Bhaviṣya Purāṇa as follows: ^[6] "The Ṛg Veda, Yajur Veda, Sāma Veda, Atharva Veda, Mahābhārata [which includes the Bhagavad-gītā], Pañcarātra, and the original Rāmāyaṇa are all considered Vedic literature.... The Vaiṣṇava supplements, the Purāṇas, are also Vedic literature." We may also include corollary literatures like the Saṁhitās, as well as the commentaries of the great teachers who have guided the course of Vedic thought for centuries.^[7]

Religious establishments
The main icon (vigraha) in Udupi of Lord Krishna was established by Madhvacharya. The 8 monasteries (ashta mathas) of Udupi have been following his philosophy since then. The Eight monasteries (Ashta Mathas) are Krishnapura, Pejavara, Puttige, Sodhe (Sondhe), Kaniyooru,Adamaru, Shirur and Palimaru.

Avathars
Hanuman
Bhima: Madhvacharya declared, in his work "Vishnu-tatva-vinirNaya:" that he was the one who took the avatars of Hanuman and Bhima. Significantly, the only other person who openly makes such a declaration about his original form is
Sri Krishna, (in bhagavad-gita).

Works of Madhvacharya
The Works of Madhvacharya are many in number and include commentaries on the Vedas, Upanishads, the Bhagavadgita and the Brahma Sutras. Sri Madhvacharya also composed many works on the philosophy of Tattvavada.