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Preface:
Introduction:
For the majority of the people who are keen to approach God and do
not posses the wherewithal to go through the texts, saints have left
treasures in the form of hymns. Some of them are embedded with
"Mantras", which praise the qualities of the Almighty and project
how He comes to their help and protection. Daily rendering of these
Mantras and devotional songs will fetch relief from stress and enable
everyone to understand how God has provided various graded steps
to realise Him. There were instances of some of these saints
performing miracles mainly to convince some among the doubting
persons, than to display their own divine stature. In Hinduism, the
saints are the medium through whom God reveals himself. The
Avatar is born with a mission and to accomplish the goal.
(English Translation)
Salutation to the Great Teacher:
The force of Madhva’s personality, the clarity of his thought and the
appeal of his vast learning brought many followers. As is natural
among humans, his sudden rising success also brought great
resistance and even hostile attacks from his opponents.
Madhvacharya had to face a lot of opposition due to his preaching
which were quite opposite to established norms of worship and
belief. His commentaries, on palm leaf books were stolen and
destroyed. His religious and social reforms in the Udipi region, to
avoid animal sacrifice and consumption of liquor during religious
ceremonies, were critisised by vested interests. But Madhva was
undeterred and continued his mission. There are references depicting
his fearlessness in crossing flooded rivers, facing armed robbers in
the forest. There is a story of his argument with a Muslim king who
had no sympathy towards Hindu monks. He spoke to the sultan in
Persian, convincing him that his Allah and his own Narayana are one
and the same. Madhva said to the sultan” We are all citizens of His
Kingdom.” This impressed the King who turned his follower.
• Vishnu is Supreme.
Palimar Mutt
Admaru Mutt
Krisnapur Mutt
Puttinge (Puttige) Mutt
Shiruru Mutt
Sode Mutt
Kaniyuru Mutt
Pejawara Mutt
Sri Raghavendra
Sri Raghavendra (1595 – 1671 A.D.) has a unique place in the
lineage of the Masters, because He is said to be still living in his
‘samadhi’ at Mantralayam on the banks of the Tunga-bhadra River, in
South India.
Days rolled on, Venkathanatha grew up and went to live with Guru
Sudheendra theertha at Kumbakonam. Venkathanatha had finished
the study of Amara Kosha. Venkathanatha daily gave himself to
constant meditation of God. His behavior had also changed. He also
wished to perform the worship of God with all the paraphernalia as
the swami did in the mutt and he was devoted to Mula Rama
(The Moola Rama and Sita idols were believed to be the incarnation
of Lakshmi and Vishnu due to meditation of Bramha. These idols
were later worshipped by many sages as well by Hanuman,
Bhimasena and Madhava). He came to know the story of Madhava
and believed in the uncommon efficacy of the idol.
Venkathanatha was married to Saraswathi Bai. For some time,
Venkathanatha was happy living in the village with his wife, but
found himself in a financial strain as he was not able to earn much.
Venkathanatha after his marriage had two-fold anxiety. He was to
pull on and also take care of his beloved wife. He had an ambition to
become an extraordinary learned man quite well versed in Vedas and
was eager to popularize the teachings of Madhava. Though he was
keen to meditate himself on God, he was engrossed with worries of
the life of poverty. Days and months rolled on.
Saraswathi Bai was a beloved wife of Venkatanatha and was totally
devoted to him and knew his likes and dislikes. She thanked God for
giving her such a wonderful husband and she had all eyes to see the
needs of her husband and cater to them. Both of them were highly
sensitive. During this time Saraswathi soon conceived and gave birth
to a child named Lakshminarayana. The family struggled for survival,
and was literally starving.
Saraswathi got an idea. She told Venkathanatha to meet his Guru and
take his refuge. They went to Kumbakonam. Venkathanatha and his
family were welcomed in the mutt at Kumbakonam. Venkathanatha
mastered all lessons at the Mutt. Swamiji took him to the debates
against Advaita School of philosophy at various King's courts.
Venkathanatha began to write commentary on all the Vedas
following Acharya's Rig Bhasaya, which was his ambition. But
circumstances did not favour his fulfillment. Shri Sudheendra Swami
set his eyes on Venkathanatha and wanted him to take over the
mutt. One day, Shri Sudheendra Swami dreamt, when Shri Mula
Rama ordered that Venkathanatha alone could fit to rule the Mutt. He
called Venkathanatha and after preliminary discussions of worldly
interest, began to reveal his intentions. Swamiji started telling
Venkathanatha that God was pleased with him and he deserves a
post as the head of the Mutt. Venkathanatha could not understand,
and requested Swamiji to be clear of his intentions. When he
explained clearly, Venkathanatha expressed his inability of
renunciation, since detachment was essential. Venkathanatha
explained about his wife, son and expressed his apprehensions of
shouldering the responsibility and administration of the mutt. One
day Venkathanatha had the blessing of Sharada Devi, the goddess of
learning which led him to realize of himself. He narrated his
experience of Sharada Devi to Swamiji and decided to do Upanayana
to his son and accept sanyasa. When he took sanyasa his Guru
named him Guru Raghavendra Theertha. Saraswathi was shocked of
the sudden decision of her husband, and out of frustration fell into
the well. She turned a ghost and appeared in front of Guru
Raghavendra. As he sprinkled the holy water on the ghost it attained
Moksha by purification.
One day, Sri Raghavendra was sitting outside under a tree, teaching
Dvaita philosophy to his disciples. He suddenly stood up, looked up at
the sky and folded his hands in reverence. His disciples were
surprised by this, but they also stood up and did exactly as he was
doing.
The initial inspiration of the Dasas was derived from Madhva himself,
who has given devotional lyrics in Sanskrit such as Dvadasa-stotra,
Sumadhva Vijaya (XV 84) composed by him though we have no trace
of any compositions in Kannada or Tulu by Madhva. The name of the
Haridasa sect is a contraction of the compound word formed by two
words Hari and Dasa meaning “servants of God or Hari.”
Sri Vyasaraya
Sri Vyasaraya is one of the most reputed among the propagators of
the Dvaita philosophy. He was born of pious parents called
Seethamma and Ramacharya. He had his early education from Sri
Sripadaraya. Later he adorned the pontific seat of the Dvaita School
of Philosophy, a repository of the teachings of knowledge, devotion
and detachment. In appreciation of his deep devotion, Lord Krishna
would converse with him and even dance before him. As his teacher,
Sri Sripadaraya had seen this with his own eyes, his affection for Sri
Vyasaraya swelled all the more. Sri Vyasaraya wrote celebrated
works such as "Tatparyachandrika" “Tarakatandavamu” and
"Nyayamrutamu".
Once while Sri Vyasaraya was at the shrine of Tirumala, the worship
of Sri Venkateswara was hampered. He was asked by King Salva
Narasimha Raja to offer worship on his behalf (to Sri Venkateswara).
In pursuance of this expressed desire, Sri Vyasaraya conducted
worship of Sri Venkateswara for twelve years according to the
traditions and rites sanctioned by the Vedas and the sastras and
earned the grace of the Lord.
During the reign of Sri Krishna Deva Raya, once the ruler was
afflicted with a disease named "Kuhu" and he was restless with
suffering. He consulted some astrologers who examined his
horoscope and suggested that he would be rid of it if he forsook his
throne.
Sri Krishna Deva Raya decided to relinquish his throne and was in
search of a proper person to take his place to rule. He sent out his
state elephant with a garland in its trunk and offered to appoint as
king whomsoever the elephant garlanded. The elephant left the city
reached the forest and trumpcated before a cave where Sri Vyasaray
was performing penance. When he came out of the cave the elephant
garlanded Sri Vyasaraya.
The royal servants who accompanied the elephant informed Sri
Vyasaraya of the king’s order. Considering the elephant's action as a
divine command, Sri Vyasaraya agreed to ascend the throne. With
great exultation, Sri Krishna Deva Raya offered the throne as a gift to
Sri Vyasaraya Swami.
Some time after Sri Vyasaraya had commenced his reign; there were
impending signs of the king being slowly recovering from the
disease. Sri Vyasaraya descended from the throne and leaving his
upper garment on it, stood at a distance. At once, the cloth caught
fire and was soon reduced to ashes. The courtiers were astonishes.
They praised the greatness of the Swami. The danger of the "Kuhu"
disease was averted and Sri Krishna Deva Raya's life was saved. Sri
Vyasaraya told the king that he was freed from the dangerous effects
of the disease and asked him to re-ascend the throne and rule the
people according to Dharma.
Sri Krishna Deva Raya obeyed the Swami's command and began to
rule over his empire.
Sri Vyasaraya who had performed great penance won the grace of
the Lord and has written various works of philosophy and founded
many shrines of Sri Anjaneya
Devotees very well know that the Yanthroddhara Pranadeva's image
was consecrated by Sri Vyasaraya at Hampi which shrine is called
'The giver of all boons to devotees'.
Sri Vyasaraya preached to the world for many years that "Lord Hari
is the greatest God" and "Vayu is the greatest Jeeva" and, after
winning universal fame, being worshipped by his devotees and
adorning the supreme seat of the Dvaita philosophy for ninety years,
attained the Brindavan on the banks of the Tungabhadra River, near
Anegondi on the fourteenth day of the dark fortnight in the month of
phalguna of the year Hevilambi. At this place besides him eight
pontific heads of the Dvaita School have entered Samadhi. So this
place is called "Nava Brindavan".
It was around this time that the eight mutts known as "Udupi ashhta
Mathas" were established in the vicinity of Krishna Mutt.
This two year system also allows each of the swamijis to conduct the
important daily duties concerning the welfare of their disciples and
the worship in their own Mutts. It also allows them the time
necessary to accumulate the enormous amount of money needed to
perform the worship in the Krishna Mutt.
Sri Hayagriva was the form of the Lord Vishnu that Sri Vadiraaja
Tirtha worshipped, and the Lord Himself used to appear in the form
of a white horse to please His devotee. He offered food to God during
his worship. God as ``Hayagriva'' approached him only from behind
and accepted it. It so happened that a goldsmith was trying to make
a gold statue of Ganapati. To his surprise, the idol kept taking the
shape of Lord Hayavadana. The goldsmith tried many times, and each
time the cast was taking the shape of Lord Hayavadana. The
goldsmith got tired and frustrated, and started hitting the idol with a
hammer. To his surprise, however hard he hit, no damage happened
to the statue. Then, one day the goldsmith had a dream. In the
dream, he saw the Sri Hayavadana Himself telling him to give the
statue to the saint who would be approaching him the next day. Sri
Vadiraaja Tirtha then went to the goldsmith, as directed by Sri
Hayagriva, and asked for the promised icon. The goldsmith
prostrated at the feet of Sri Vadiraaja Tirtha and offered the icon of
Lord Hayavadana, which the saint then consecrated and used for
worship.
Every day, Sri Vadiraaja Tirtha would offer a sweet dish called
Hayagriva (a preparation consisting of jaggery, almonds, ghee and
kadale (lentil) and keep it in a tray and hold it on his head while
seated and meditate Lord Hayagriva. Lord Hayavadana taking a form
of a white horse, would put his feet on the shoulders of Sri Vadiraaja
Tirtha, and eat the sweet, then play for some time like a horse, and
disappear into the Hayavadana icon. It is said that Sri Vadiraja Tirtha
would sing the 'Dashavataara-stuti', set to an 'ashvaghati' (literally,
a horse's trot) beat, to please the Lord, and the latter Himself would
appear and dance when His devotee sang to Him.
The great Sri Vadiraja Tiirtha the contemporary of Sri Vyaasa Tiirtha
and also his disciple is considered to be another pillar of Dasa
movement. He is renowned as a great leader of both the Vyasakuta
and Dasakuta. Sri Padaraja, Sri Vyaasaraja and Sri Vadiraja are
called 'yathi trayaru' three great saints in Dasa movement. Sri
Padaraja is the beginner and grandfather of Dasa's, Sri Vadiraja
promoter of dasa sahitya by his scholarly contribution and Sri
Vyaasaraja has made dasa movement more popular by his esteemed
disciples.
The songs try to rouse the spirit of man from a life of worldly
attachment and turn it to God. They deal with all aspects of spiritual
discipline taught by the scriptures and take us along the path of self-
realization. Their philosophical system is just the same, as that
presented by the great writers of the Dvaita Vedanta in their original
works in Sanskrit.
The Haridasas were the first saints in the world to whom Bhakti
through music was the only mode of attaining salvation. All these,
inclusive of Sripadaraja, Vyasaraja, Purandara, Vadiraja and Kanaka
and others accept the religion of Madhva and his dualistic
philosophy. Purandara was a devout follower of Madhva philosophy.
His system Bhajana as described in the Vedas is called
Taratamyapaddati. Sri Purandara and Sri Kanaka Dasa made Dvaita
philosophy to spread all over through the common language,
kannada.
Sri Purandara is the founder of Karnataka Music and his songs range
from the most homely to the most philosphical. In fact the learners
of Karnataka music will start his compositions first.
The Dasas of Karnataka were the first to develop the cult of devotion
to Vitthala and make it a living faith and a powerful instrument of
mass uplift through the aid of their soul-stirring music and bhajana
in the language of their province. Their example was subsequently
taken up and carried further by the saints of the neighboring
province of Maharashtra like Ramadasa, Tukarama and others. The
Haridasas of Karnataka were preachers of devotion to God and made
distinctive contribution to the religious life of Karnataka. They
conveyed great and sacred truths in Kannada in a very simple and
clear style so as to be understood by common people. Haridasas
moved from place to place and toured the whole towns and villages
singing and dancing with single- stringed “tambura” instrument, foot
bells- kalgejje - and castanets – chatike - being their only musical
accompaniments. Although it is very rare to see such devoted and
noble Haridasas in the present century, we still find a few of them
during temple festivals
UDIPI
It has been a tradition and the unique feature of this temple, that the
Lord is worshipped only through a window with nine holes, called the
Navagraha Kitiki, which is exquisitely carved and silver plated. It is
also called 'Kanakana Kindi' - through which Krishna is believed to
have given darshan to his ardent devotee, Kanakadasa. In front of
the window there is a small 'gopuram'. The main entrance to the
temple is on the southern side. As on enters, on the right side is a
tank called Madhwa Pushkarani. This tank has stone steps all round
and a mantapam in the center.
Sri Madhvacharya waved his upper cloth and quieted the storm.
Seeing a holy man on the sea shorewho entreated him and save him
from disaster, the grateful captain offered all the riches in his boat to
the Acharaya but Madhvacharya from out of the lot accepted only the
lump of 'gopichandana' which was used as ballast. On breaking this,
Sri Acharya found the beautiful and perfect idol of Sri Krishna. He
carried the idol to Udupi, a distance of four miles, singing the praise
of Lord Narayana in ecstasy. These hymns under twelve chapters are
called "Dwadasa Stotra". He washed the idol of Sri Krishna in
Madhwa Sarovara and installed it in the temple nearby and started
worshipping it. These poojas have been going on since then till this
day in an unbroken continuity.
At 4:00 A.M. the door of the shrine is opened. The Swamiji in charge
of the two-year paryaaya takes his bath in the Madhva Sarovara, and
after his meditation and tarpana in the room adjacent to the garbha
gudi, he enters the shrine. While the priests chant the Vedas and the
bells ring, the Swamiji removes the flowers, sacred tulasi leaves,
sandalwood paste, etc., from the icon.
He then removes the ornaments used for dressing the icon on the
previous day. The bare icon of Krishna holding a churning rod, which
was originally revealed to Sri Madhva, can now be seen. This view of
the unadorned Lord is known as vishvaruupa darshana.
The dishes offered at this service are flat rice and curd, groundnuts,
ginger, jaggery, coconut, betel leaves and nuts.
Ushakaala pooja
Then the Swamiji performs puja to the akshaya paatra and the cows.
The akshaya paatra and ladle were presented to Krishna Mutt by Sri
Madhva himself, with the blessing that the annadaana, or mass
feeding of devotees, would continue in this holy place forever. This is
the reason behind the worship of these items to this day.
Cows have free access and freedom of movement in the precincts of
Sri Krishna Mutt. This is to commemorate the sport of Krishna who,
in the form of a young boy, used to graze cows while sporting with
the gopa youth and maidens in Vrindavan. The cows which come out
of the cow-shed in the morning move about inside the shrine. A cow
specially selected for the worship stands at the doors of the sanctum
sanctorum and the Swamiji worships her.
Fried rice, laddus of country sugar, banana, etc, are offered to Sri
Krishna and then aarati is performed. The same lamp used for
offering aarati to Krishna is then waved around the akshaya paatra
and the cow. The dishes are offered to the cows.
This can be an exciting time for the devotee. There is nothing like
having your reverie broken when a very pushy cow brushes past you
on her way to receive the remnants of the dishes offered to Sri
Krishna. These cows have the uncanny ability to stand still for what
seems like forever, while having their necks and throats rubbed and
scratched by the Lord's devotees.
Panchaamrtaabhisheka pooja
Udvartana pooja
Sri Krishna is then cleansed of oil and ghee, etc, and this fifth ritual is
known as udvartana pooja Sri Krishna is rubbed with the powder of
green gram to remove the grease, and then warm water is poured.
Sandalwood paste, flowers and tulasi are offered and then hot rice,
milk, butter, and tender coconut are offered. Arati is then waved on a
round plate.
Kalasa pooja
The sixth poojais when Sri Krishna is bathed in pure water. Before
this ritual begins, two golden pots are filled with clean water and the
presiding deities of kalasa are invoked. This is known as kalasa pooja
the golden pots are decorated with tulasi and sandalwood paste and
the Swamiji sanctifies this water with the chanting of
pranavamantra, moolamantra and the Krishna-mantra.
Up until the tirtha pooja one can have the vishvaruupa darshana of
Krishna.
Tirtha pooja
Now the ritual of abhisheka takes place. While the priests chant the
Purushha suukta, the Swamiji pours holy water on Sri Krishna from
the golden pots. After collecting the poured water in the tirtha pot,
the icon is gently wiped with a silken cloth.
Sandalwood paste and flowers are offered and then naivedya of pan
cake, butter, jaggery, pudding, coconut, banana, and betel leaves
and nuts is offered. Eight aaratis are then waved.
Alankaara pooja
The next ritual is the decoration of Sri Krishna with various kinds of
ornaments, armours, and halo-like arches. Rice, pudding, laddus, flat
rice, curds, kosumbari, etc., are offered and sixteen aaratis are
waved. During alankaara (decoration), the navagraha window is
closed to devotees.
The reason for this ritual is that Sanaka, Sanandana, Sanatana and
Sanatkumara are the originators of the lineage of Srimad Ananda
Tiirtha. It is known as the Sanaka lineage. Starting from these four
divine beings, the lineage continues through Duurvaasa, Paratiirtha,
Satya Prajna, Prajnatirtha and other saints. Saint Achyuta Prajna
also belongs to this tradition. Then comes Sri Madhva. The lineage
continues through the eight Swamijis of the Udupi ashhTa-maTha-s
and also through Padmanabha Tiirtha. Thus Sanaka and others are at
the head of the Maadhva guru-paramparaa.
When Sri Madhva installed the icon of Sri Krishna which came from
Dwaarakaa, the Sanaka-s also wanted to worship the icon which had
been worshipped by Rukmini herself. Sri Madhva permitted the
Sanaka-s to offer services to Krishna in privacy before he himself
performed the main puujaa Thus the tradition of worship by Sanaka
and others has continued daily for the past seven centuries.
Maha pooja
After the saints Sanaka and others complete their services to the
Lord, it is believed that Sri Madhva himself performs the main pooja
through the agency of the paryaaya Swamiji. The mahaa pooja is the
last service in the forenoon.
The Swamiji places tulasi leaves onto the dishes and then comes out
of the shrine for some time. It is believed that Sri Madhva himself
comes into the shrine now to offer the dishes to Krishna.
After this offering of naivedya, aaratis are waved by the Swamiji and
the assembled devotees ring bells and play different kinds of musical
instruments such as shankha and taala. This mahaa pooja is a feast
to the eyes and ears of the devotees assembled in the shrine.
The Swamiji then makes his way to the shrine of Mukhya Praana and
offers worship. The naivedya which was offered to Sri Krishna is now
offered to Mukhya Praana. The Swamiji performs aarati both to
Hanuman and Garuda.
The Swamiji then offers pooja to the icon of Sri Madhva at the
entrance to the main shrine. He stands at the steps and performs
panchopachaara and waves aarati.
From the main shrine, the Swamiji now goes to the tank and offers
oblation to the preceptors and saints and worships the icon of
Bhaagirathi (the river Ganga). Then the naivedya is thrown into the
tank for the benefit of the fishes.
After lunch the Swamiji sits for a while in his simhaasana, offers
mantraakshatam to devotees and then returns to his room. He
engages himself there in teaching and scholarly discussions with
students and professors and also grants interviews to devotees.
While the Swamiji is engaged in his japa (meditation) after his bath,
the utsava-muurti is brought to the mantapa. A basket filled with
fried rice is placed on each side of the icon. Milk, fruit, coconuts,
betel leaves and nuts, and laddus are placed in front of the icon.
On both sides of the mantapa the rows of oil lamps brighten the area.
The Swamiji completes his evening meditation and arrives at the
passage in between the mantapa and candrashaalaa. Two chowrii-s
(hand-held fans used in worship) made of yak's tail set in golden
handles are kept there. The Swamiji picks them up and waves them
in front of the icon in an intricate manner. This is the first of two
rituals performed in service of Krishna outside the garbha gudi. The
second is the mantapa pooja which takes place after the raatri pooja.
For about five minutes the Swamiji serves the Lord by fanning Him
with the chowriis. The Swamiji then hands over the chowries to his
disciples who continue to wave the chowries in an artistic manner.
From the simhaasana, the Swamiji enters the garbha gudi for the
raatri pooja. After chanting the hundred and eight names of Vishnu,
he offers naivedya consisting of tamarind rice, pancake, tender
coconut, coconut, panchakajjaaya, and betel leaf and nut. He then
waves aarati-s of different kinds.
Rows of oil lamps are lit on both sides of the passage in between the
shrines of Mukhya Praana and Garuda. The panchakajjaaya offered to
Sri Krishna's icon is now spread out on the plantain leaf laid on the
floor between the rows of lamps. The Swamiji offers this dish to the
icon of Mukhya Prana and waves aarati. This is a special service
offered to the intimate devotee of the Lord. The famous prasaada of
Udupi is this very panchakajjaaya dish that has been offered to
Krishna and Hanuman.
Mantapa pooja
When the Swamiji steps down from the mantapa, he goes and sits in
the chandrashaalaa and listens to the eight kinds of sevaa (service)
offered to Krishna. These services are in the form of Rg Veda seva,
Yajur Veda seva, Saama Veda seva, Atharva Veda seva, Vedanta
seva, Itihaasa seva, Puraana seva, and sangita (music) seva.
If a devotee has offered a special service that day he is given the
privilege of honouring the Swamiji by offering sandalwood paste and
waving aarati.
The icon of Krishna is now placed in the palanquin and taken around
the garbha gudi to the melodious accompaniment of the flute.
After the palanquin has gone around the shrine, it stops at the
entrance and Swamiji takes the icon of Sri Krishna into the first
room, where it is placed in a golden cradle. This cradle is situated
behind the entrance guarded by Sri Chenna Keshava. From now until
the dawn Krishna is supposed to sleep here. Only the Swamiji and his
immediate associates participate in this service and for this reason it
is known as ekaanta sevaa, worship in seclusion.
While the Swamiji rocks Sri Krishna in the golden cradle, the
musicians sing lullabies. The Swamiji offers milk, sandalwood paste,
sandalwood oil, holy leaves, nutmeg, cloves, perfume, etc., and
waves aarati.
The eight mutts Kaniyoor Mutt, Sode Mutt, Puttige Mutt, Admar Mutt,
Pejavur Mutt, Palimar Mutt Krishna Mutt, Shirur Mutt, were later
constructed around the temple.
There are choultries with basic facilities in Udipi, and food is served
free to the pilgrims in the temple. For convenience with modern
facilities one can stay in Mangalore and can drive down to Udipi.
Manthralayam
TYPES OF SEVA
ENDOWMENT SEVAS*
TYPES OF SEVA
KANAKA KAVACHA SAMARPANA
SARVA SAMPARNA
RAJATHA RATHOTSAVAM
POORNA SEVA
KANAKA MAHA POOJA
MAHA POOJA
SARVA SEVA
UTSAVARAYA PADA POOJA
PRATHYAKSHA GAJAVAHANA
PANCHAMRUTHAM
KSHEERABHISHEKAM
HASTODAKA ARCHANA
HASTODAKA ARATI
HASTODAKAM
TULASI ARCHANA
MANGALARTHI
GRUTA NANDA DEEPAM (1 MONTH
IN A YEAR)
TAILA NANDA DEEPAM (1 MONTH
IN A YEAR)