vyasayogicaritam /302
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8
of Hindu political influence shifted, especially after the
fall of Seringapatam and still more after the fall of the
Peishwas, to Mysore where the headquarters of all the
principal Mutts are located. His Highness Sri Krishnaraja
Wodeyar III and Dewan Purnaiya were the patrons of the
Indian learning of their time. The thinkers and pontiffs
of the Madhwa school of thought which believes in the
reality of the world and of effort and progress, moved their
headquarters from the time of Madhwacharya in the thir-
teenth century from country to country in India as conditions
changed, receiving support even from the adherents of alien
faiths on account of the love and reverence they command-
ed in the country from the mass of the people. The history
of these thinkers and pontiffs is a history of the culture and
thought of later India in the South including Maharashtra.
If we have to understand the problems of modern India
aright in this sphere of culture and thought, we have to
study the history of these pontiffs and the works they have
left behind, because these pontiffs lived and moved among
the people and won their respect and love in transition
times and they live even to this day in the realm of Indian
philosophical thought; and the problems of society, culture
and thought which they had to solve are not, after all, far
different from the problems of our transition times to-day.
This history has yet to be explored and studied in detail.
of Hindu political influence shifted, especially after the
fall of Seringapatam and still more after the fall of the
Peishwas, to Mysore where the headquarters of all the
principal Mutts are located. His Highness Sri Krishnaraja
Wodeyar III and Dewan Purnaiya were the patrons of the
Indian learning of their time. The thinkers and pontiffs
of the Madhwa school of thought which believes in the
reality of the world and of effort and progress, moved their
headquarters from the time of Madhwacharya in the thir-
teenth century from country to country in India as conditions
changed, receiving support even from the adherents of alien
faiths on account of the love and reverence they command-
ed in the country from the mass of the people. The history
of these thinkers and pontiffs is a history of the culture and
thought of later India in the South including Maharashtra.
If we have to understand the problems of modern India
aright in this sphere of culture and thought, we have to
study the history of these pontiffs and the works they have
left behind, because these pontiffs lived and moved among
the people and won their respect and love in transition
times and they live even to this day in the realm of Indian
philosophical thought; and the problems of society, culture
and thought which they had to solve are not, after all, far
different from the problems of our transition times to-day.
This history has yet to be explored and studied in detail.