Vyasa Madhwa Pratishtana
Sri Madhwaachaarya was the first to recognize the spiritual wealth of Mahabharatha and establish that it was essentially a spiritual work of profound depth. In the second chapter, he explains the significance of the terms, Manvaadi, Astikaadi, Upacharaadi and establishes with quotations from scriptures as to how Kauravas, Paandavas and their followers personify the various spiritual principles.
Sri Madhwaachaarya composed this work as per the directive of Sri Vedavyaasa, when he went to Badari the second time.
Mahabharatha and Ramayana are two epics, which give us an insight into the Vedic culture. These provide gripping story content to the laymen and profound spiritual truths to the scholars, which make them equally popular with both.
Mahabharatha, with its mammoth size and profound thought provoking truths, is considered as the spiritual encyclopedia. Its wide interpretation potential, will keep it ever enigmatic.
Ramayana is another unique work. Though Rama's story is depicted in various works like Vaalmeeki Ramayana, its origin is Moola Ramayana authored by Lord Hayagreeva containing Hundred Crore verses. It is also known as Hayagreeva Ramayana. It is a unique work. Vaalmeeki Ramayana is the condensed version of Hayagreeva Ramayana. According to Matsya Puraana, Lord Hayagreeva preached it to Chaturmukha Brahma and through him, Naarada got the sermon, who in turn transmitted it to Vaalmeeki. Vaalmeeki condensed it and presented it in Twenty-four Thousand Shlokas. The very first Shloka of Vaalmeeki Ramayana supports all these details, but nobody except Srimadaachaarya had noticed these.
Aachaarya Madhwa is the only spiritual teacher who provided comprehensive interpretation and information on these epics. The others have dwelt only on certain sentences here and there, without even touching on the spiritual import of the passages. Thus the help rendered by Sri Madhwaachaarya's Kruti, to the thinkers, is immense. MahabharathaTaatparyanirnaya is the largest of all Aachaarya Madhwa's Krutis, containing more than Five Thousand Shlokas. Such a massive work in Shloka form is very rare in Sanskrit literature. It explains entire Mahabharatha and Ramayana in Thirty-Two chapters.
There are very few works which have attempted to present Moola Mahabharatha of One Lakh verses, concisely without omitting any portion of significance and. no one has been as successful in this endeavor, as Sri Madhwaachaarya. The only noteworthy work in this area could be, Kshemendra's Bhaaratamanjari. Though it is an elaborate work, it has failed in capturing the essence of the Moola. The depiction is too mechanical, not comprehensive and in several places unsatisfactory. Srimadaachaarya's work, in striking contrast, is amazing and holds the reader spellbound with its narration - especially the, description of the war episodes. Perhaps, after Mahabharatha this is the only work, which excels in clarity, neatness of depiction and unambiguous interpretation.
As already mentioned Moola Ramayana is a mammoth epic extending, over Hundred Crore verses. Before Sri Madhwa, even the existence of the work was not known, to the people, let alone the matter of bringing out commentaries or explanatory works. Kshemendra's Ramayanamanjari covers only Vaalmeeki Ramayana. But, just as in the case of his Bhaaratamanjari, it limits itself to the story content of the work and does not touch the fields of interpretation or analysis. Even the other works like Anantabhatta's Champubhaarata, Bhoja's ChampuRamayana suffer from the same limitations. Considering all these, Aachaarya Madhwa's Shree MahabharathaTaatparyanirnaya is the only work, which analyses and explains every intricate situation in both Ramayana and Mahabharatha and has no parallel.
Another unique feature of this work is the way in which it has utilized related works like Hari Vamsha, Bhaagavata, and Vishnupuraana. It should be noted that such a feat was never attempted before. This has made it an interpretative work on these works as well, in addition to Mahabharatha and Ramayana. It highlights the importance of the characters of Hanumantha and Bhimasena in the epics and therefrom the Vaayu Jeevottamatva (the primacy of Vaayu among all Jeevas)