A decade back, I remember the srinivasa kalyana conducted by TTD @ Coimbatore. It was a grand celebration and a great treat for eyes and ears! It’s a visual treat!!! Dasara padagalu, wedding rituals, people’s bhakthi all together took us to a new world !!!
I was searching for the songs to post in this blog in the same order. I finally got some time to find the collections of dasara padagalu for various wedding rituals right from mangala snana, aarathi, nandi, alankara, mangalya dharana composed by various Hari dasaru and I am posting the same in English and Kannada format in the attached PDF
I wish to write a post on Marathi deshasthas for a long time. When someone sees us in Mutt/Temple speaking Marathi, The immediate question they ask with raised eye brows “Oh! neevu deshasthara?” And in Common weddings/Functions, Majority of Kannada people will start trolling Desasthas(As we are in minimum numbers). Though its funny most of the times, It is not sometimes. Few people pass comment on us as “Kayre kottre janagalu” (Sometimes I feel like, am i looking like an Alien or what? 😉 😉 )
And Those who did studies in Tamilnadu, Would have faced even more such situations from friend’s circle. “Oh you look Tamilian and You speak very good Tamil, How come you speak Marathi @ home and how you can be a Maharashtrian?” .
And those who have lived near Mumbai area, will start interviewing you in Marathi( who claim it as purest)as if you are submitting your PhD thesis.
I have answered many people around me @ Every stage of life,” I am Marathi desashtha, My roots are from Thanjore. Somehow migrated across south India for work long back (Three to four generations atleast) ” . In recent years I came to know the exact history of who we are?
Disclaimer: And the above statements are out and out my personal experience and I am not talking about everyone 🙂
When i was studying Middle school, we went on a family Yatra to Kolhapur Mahalakshmi Mandir(Our family deity) and pandrapur vittobha by Road Travelling through Karnataka(We Visited so many moola brindavanas). I was in the mindset as We know Marathi, We are going to easily manage our stay in Maharashtra. But it is not. Though we can understand the language, It was so hard to reply in a perfect sentence. Whatever we speak is a mix of Marathi + Tamil(And in these recent years,influence of English + Kannada also)
Yes We exists! We are Marathi speaking Madhwa Deshasthas. We are Dvaitha followers. Just because we speak a different language doesn’t mean we are different. We follow all the rituals and procedures and Philosophy of our Great Madhwa Doctrine
Who are We?
Ekoji-I or Venkoji was the younger half-brother of Shivaji and founder of Maratha rule in Thanjavur. The Marathi inscriptions of the Thanjavur temple dates the capture of Thanjavur to January 1676
WHEN the Mahrattas ruled Tamil Nadu from Thanjavur (their dynasty was founded by Chatrapati Shivaji’s half-brother Venkoji) for nearly two centuries from 1675, they encouraged a large number of settlers from the Deccan and Karnataka to consolidate their power in the South. Many Brahmins and Kshatriyas, known as Deshasthas, found their homes in the fertile Cauvery delta, Thanjavur and its neighbourhood.
The Hindu, Jan 15, 2000
A larger part of the migration of these people from their homeland to Tamil Nadu took place between 1712 and 1726, when Serfoji I invited the brahmins from his homeland and offered them vast lands. Records showed that the migrations ceased after 1855, says Yeshwanth Rao, a member of the Mahratta Education Fund (MEF), an organisation of this community.
The Times of India, Aug 7, 2012
Look at the origin of Sambhar:
One of the stories is that it originated in the kitchen of Thanjavur Marathas ruler Shahuji during the 17th century from the southern Indian state of Tamil Nadu. Shahuji trying to make a dish called amti, experimented with pigeon peas instead of mung bean, and tamarind pulp for kokum and the court named it sambhar after the guest of the day, Sambhaji, second emperor of the Maratha Empire
(Proud inventor of Sambhar)
I have seen most of the Marathi speaking Madhwa, easily learns and adapts kannada language. Why not the same in reverse?
I am going to post few of the commonly used words and sentences in Marathi. Those who want to learn Marathi, Can start learning and impress your near and dear ones!!!
Let us learn Marathi
How are you
I am fine
Me besha ayen
What is your name(Addressing to elder one/with respect)
Tumcha nama kaaya?
What is your name(Addressing to younger one/without respect)
I remember few of the rhymes in Marathi My grandfather used to tell us:
Jhoola hatthi jhoola re
hathi soonda phoola re
devakicha moola re
hathi kasha jhoolatha
raama kasha bolotho
Kasha hasto ha!ha!ha!
Motha paan maanduna
bhaat galuna ( while holding your palm up as a plate and holding baby’s hand to mash the imaginary cooked rice).
thejantha kadi galuna
kadi paal phutla, phutla, phutla (tickling hand)
Finally I got some time to create index page for the dasara padagalu posted in this blog. This page is viewed best in Desktop/Laptop(It is also compatible to use in Mobile/Tablet/Ipad). If you want to search for a song, Press Ctrl + F in your keyboard. a pop up search box appears. Start typing the first few words of dasara pada.
You can find all the songs are sorted in Alphabetical order for easy use. And I have added another column to shortly denote what the song is about. Most of the lyrics are published in both, Kannada and English.
Though i have already categorized Dasara padagalu based on God/Yati/Dasaru/ topic, I Just wanted to compile it as one whole post for easy reference. Your feedbacks are always appreciated.
I am receiving multiple requests everyday for adding Mp3/Audio songs for Dasara pada. Because of Copyright problems and The blog interface(Which I am using is free) is not letting me to add audio formats. However I have posted youtube links for familiar songs as and when available in the lyrics page itself.
HarikathamrutasAra is the magnum opus composition of Sri Jagannatha Dasaru. This great composition is written in Bhamini Shatpadi and consists of thirty two chapters explaining both jnana and its means. It starts with a benediction prayer to all deities as per the hierarchy.
The phala sruthy of this great work is written by Srida vittala dasaru.
Its been a long time, I want to compile a blog on Pavana Yatra. Back to My school days, I remember like my father bought a kannada book titled “Tulu naatinalli Madhwa Paryatane”. He asked me and my brother to transliterate the book. My father, A frequent traveler & explorer(yatra)has already took us various divine trips in Karnataka, Andhra pradesh and Maharashtra. This Book sparked him the idea of exploring a new Yatra.
This is a travel itinerary around udupi, kasargod area , the places madhwacharyaru has visited and which were mentioned in sumadha vijaya.
I thank my father for contributing all the pictures which he had captured in his recent year yatras.
Madhwa Vijaya : (sarga 2 -sloka 10)
It is the place where Acharya Madhva born, and where his parents lived
An old house where the Acharya Madhva spent his infant life and childhood is still there.
The icon of the Anantasana, Acharya’s ancestoral Kuladevata (heritage-diety) is still being worshipped here in this house.
A stone slab where the Acharya, when he was Vasudeva (his name prior to his Sannyasa) performed his Aksharabhyasa is also seen preserved there
There is one more stone slab here, which was used as a lid by Vasudeva to close the vessel so as to preserve the milk when he was asked to keep the vessel closed by his mother in her absence.
Vasudeva Tirtha, a holy water pond dug out by Vasudeva himself in his house- courtyard is very much there for the disciples to take a holy dip.
Angry Manimanta, a demon taking the form of a snake had bitten this plant so as to kill it. Nothing happened to it. Then the snake bit Vasudeva to kill him when he was on the way to Kunjaru Durga hill, But Vasudeva, with his toe-finger, stamped the snake and killed it. An impression of the snake’s hood which was stamped is seen to remain even now on the ground in Pajaka. You would come across this place on the way to Durga hill from Pajaka.
On one day when Vasudeva’s mother from the house called him to take food while he was prostrating before the Durga Devi over the hill (Durga is Tamobhimani form of Lakshmi) he jumped from above the hill in one step onto the granite ground below the hill near his house. His tender foot had made a replica of it on this stone. This holy foot-replica is visible by the right side of the house even today, being adoringly worshipped by all.
Vasudeva, as a child, cleared the debt of his father by handing over the tamarind-seeds. The spot where this took place is just by the side of Vasudeva Tirtha.
Pilgrims and the Sadhakas visiting Pajaka are welcome by the Parashurama Hill (a complete granite block) on the right side and by the Durga Hill on the left side of Kunjaru, a place just half a mile away before reaching to Pajaka
How to reach?
Katapadi is a place which you come across at about 6 miles away from Udupi on the National Highway leading to Mangalore. Here taking the road which goes to the left and covering a distance of about 3 Km.s on that road, we would get a place called Subhashnagar where again we have to take a left turn. By this road, after driving for a distance of about 2 Km.s, Kunjaru is reached, from where half a mile (3/4 Km) of journey would take us to Pajaka, the holy birth place of Acharya Madhva
When Acharya was Vasudeva (prior to Sannyasa) it was here where he studied Veda from Totantillaya
In front of this Matha a sacred pond called Dandatirtha exists.
Once at the time of Acharya Madhva, this Sarovara had dried up and hence was without any trace of water. Vasudeva using a stick dug a small pit (Kundike) in the South-west corner of (Nairutya) the pond. It is said, that the water started flowing abundantly from this small pit and spilled over to the entire pond from where it flew over to the surrounding fields filling them with water required for cultivation.
How to reach?
After covering a distance of 10 Kms. from Udupi in the Udupi-Mangalore Highway route you would be crossing a bridge over Pangala river. Beyond this on the rightside of the road you would find Dandatirtha High School. Just about 200 yards before this Highshool you would see Bharath Canning Company on the same side. A 100 yards before this BCC, there is a lane on the left side of the road. Take this lane and after a few yards of walk when you take a right tun, there you would see Dandatirtha Matha
Pangala Katte :
Vasudeva while walking through the distance from Pajaka to Dandatirtha (where he was studying the Vedas) used to have the Darshanam of Lord Janardana of Pangala. He used to sit on this Pangala Katte and pray Janardana. This Katte can be found just one furlong before the present Pangala Temple premises on the Udupi
Sandalike Padi – Bhuta Sthana :
Infant Vasudeva was taken to Anantasana (of Ananteshvara temple at Udupi) by his parents on one fine day. The family was returning to Pajaka on foot by walk. It was night time. Then a Pishaacha (a ghost) entered into one of the family members body and started praising Vasudeva (Vayudeva). Sandalike Padi, is the place where this incidence occurred. This Kottige can be seen at the starting point of Sandalike Padi on the road leading to a place called Kukkikatte.
Bannanje Mahalingeshvara Temple:
At the age of only three years, Vasudeva (Sri Madhva’s name before Sannyasa) was taken by his mother to attend a marriage of their relative at Kodavuru. There, he just slipped away from the sight of his mother who was engrossed with her relatives, visited Shankaranarayana temple at Kodavuru and from there came to Bannanje Mahalingeshvara temple. After offering his salutation to Sri Mahalingeshvara’s Antaryami Sri Narasimha, the kid Vasudeva was guided by the same Narasimha-roopa till Udupi’s Chandramoulishvara temple.
How to reach?
Bannanje is situated at a distance of about 3/4 Km. from Udupi to the west of City Bus Stand on the road leading to Adi Udupi.
It is a place which is said to have got its name because a small ship had wrecked here. It is the place where Acharya Madhva picked up the statue of Sri Krishna arrived from Dvaraka
How to reach?
You can reach this place via Malpe. Malpe is at about 5 Km. to the west of Udupi. From Malpe, take the road leading to Tottam. Vadabhandeshvara could be reached at about 2 Km. on this road.
Kodavuru Shankaranarayana temple:
It is the place where Vasudeva giving a slip to his mother prostrated to Sri Narayana residing as the Antaryami in Shankara. From there he was lead by Sri Narayana to Bannanje from where Rudrantargata Narasimha was with him till Udupi.
Kodavuru temple is refered as Kanangi in Sri Madhva Vijaya (3-12).
How to reach?
Kodavuru can be reached either via Malpe on Tottam road going to the East or directly from Adi Udupi taking a deviation road to North
Kanteshvara temple of Kantavara
Madhwa vijaya: ch-16 sloka 25-35
Sri Madhva Vijaya refers to Kantavara Kanteshvara temple (16-26). Gandavata and his brother were great wrestlers during that period.
These two brothers had tried to test the wrestling strength of Acharya Madhva. This narration has lead the researchers to believe that Gandavata must have belonged to Kantavara and he would have dared to test Acharya Madhva’s physical strength here at Kantavara in Kanteshvara temple. It is here where Gandavata along with his brother tried to choke the neck of Acharya Madhva; he also tried in vain to lift Acharya’s finger which was held against the ground
Another incident took place here was Acharya, to show his capacity to become lighter. Acharya made himself so light that a young boy could carry him going around the Narasimha temple
Here the Antaryami of Rudra is Narasimha who is the presiding diety of the temple. Thus, the Kantavara temple occupies a prominent place in Acharya’s life history since it was here where Acharya exhibited his Yogik powers of his body
How to reach?
Proceed from Padubidri on the road towards Karkala for about 15 Kms. When you come across a place called ‘Belmannu’, go further, beyond Belmannu for a distance of about 3 Km. on the same road. There is a place called ‘Manjara Palke’. Here, take a turn to right and travel for about 10 Kms. There you get Kantavara and Kantavara temple.
Madhwa Vijaya: sarga-12-sloka 54
Acharya Madhva after defeating Pundalika Puri and Padma Tirtha at Kavu Matha, Madhwaru took up Chaturmasya Vrata at the Kodipadi Janardana Temple. This place is refered as ‘Praagrya Vaata’ in Sumadhva Vijaya
On the full moon night (Poornima) that is the final day of Chatrurmasya Vrata, Padma Tirtha ran away from Kodipadi stealing away Acharya’s library books. But the residents of the village caught hold of him and collected back those stolen books and offered to Acharya. But Acharya refused to take them to possession. He wanted to make known the thief Padma Tirtha’s misadventure in the King’s court and then take possession of books. So he left those books with the mediator at the village.
A stone seat which Acharya is believed to have used to sit for Japa, Dhyana and conducting teaching and discourses, still remains there as a silent testimony to this.
How to reach?
Take the road running from Mangalore to Puttur. In this road, from B.C. Road when you cover a distance of 7 kms two cross roads would appear at a place called Maani. Out of these two, a road on the right side is Puttur Mysore Road. Covering a distance of 18 kms in this road, a cross road with an arch at this point takes you to Kodipadi Janardana Temple at a distance of 3 kms from the arch.
ADOOR MAHALINGESHVARA TEMPLE
Madhwa Vijaya(sarga-5 sloka 50,51)
Acharya came to Adoor temple which is on the bank of Payasvini, after he completed Chaturmasya Vrata in Rameshvara. Madhva Vijaya mentions this in its 5.49.
There, many great Brahmins- Veda scholars who had studied Veda with Shadanga, came to meet Acharya. In the conclave of Vidwans, an aged Pandit challengingly invited Acharya for explaining the meaning of an Itareya Sukta. Acharya promptly described the meaning. Then, the Vidwans assembled there described a meaning different to Acharya’s denying the meaning of Acharya. Acharya then quoted some messages from Skanda Purana and proved that the meaning what he described was in conformity with it. He also professed that all the Shrutis have minimum three meanings, to Mahabharata minimum ten meanings and to each and every Nama of Vishnu Sahasranama a minimum of hundred interpretations.
Hearing this, the scholars there challenged Acharya to define hundred meanings if that is the case to a Nama of Vishnu Sahasranama. As a rejoinder to their challenge, Acharya cast at them a counter challenge to repeat all the meanings what Acharya would be going to explain. Acharya started defining the meanings etymologically one by one analysing the word ‘Vishva’ with its Pratyaya, Prakrti etc. Before he was to finish giving hundred meanings the Vidwans felt unable to recaptivate them in their mind, they surrendered to Acharya and praising his unuique brilliant talent begged pardon. The foremost Vaishnava, Sri Mahalingeshvara at Adoor temple must have been quite pleased with Acharya’s exposition of hundred meanings to the Nama, ‘Vishva’.
How to reach?
Adoor is at about 100 Km.s distance from Mangalore. From Mangalore in the first leg Kasargod has to be reached. From there take the Sullya-Madikeri road. After passing through Mulleriya and Adoor on that road you would get a place called Kolyadi. There by going in a road towards South direction, after 4 Km.s distance you would seet the Adoor Mahalingeshvara Temple. From Kolyadi at 2 Km.s distance Payasvini River is reached and from there the temple is at 2 Km.s distance further. A journey for 1 Hr. 15 Mts. from Kasargod in frequently run buses would bring you to Adoor temple
Ujire is refered as Uchhabhuti in Sri Madhvavijaya (16.41).
Acharya Madhva had visited this Janardana Templa. At this place he invited the haughty and audacious scholars for an argument in order to tame and contain them. Those scholars, assuming that Acharya being a Sannyasi might not know the ritualistic procedures and system of ‘Yajna’ performance, asked Acharya to explain the meaning of a Brahaman Khanda (A portion of Brahmana Seciton of Rigveda). Acharya readily explained it. But the scholars argued that its meaning was not as explained by the Acharya. Acharya then challenged them saying if so the meaning what was in their mind might be put forward. Having been incapable of giving any other meaning the scholars vacated the place.
But, again, after some time, they approached Acharya demanding explanation for another Khanda’s meaning. Acharya explained even that. He asked them to record whatever he explained to them in writing so that it could be passed on to generations. Thus what was put in writing at the time of his narration came to be known as ‘Khandartha Nirnaya’ (Karma Nirnaya). The place where this composition was recorded is Ujire Janardana Temple.
A stone-seat which is being recognized as sacred since Acharya is said to have seated himself exists in the temple as a proof that Acharya had visited this place. .
How to reach?
In the Mangalore-B.C. Road route, you would reach B.C.Road Bus-stand. At a distance of about 200 yds. from this Bus stand you would come across Beltangady Road. After 5 Km.s of distance in this road Ujire town is reached. Here, on the road leading to Charmadi, at a distance of say about 60 yds. on the leftside You can see Sri Janardana Temple.
Kavu Matha of Kasaragodu
Kavu Matha is the place where Acharya Madhva’s direct disciple, a Gruhastha Shishya, Sri Trivikrama Pandita, his famous son Sri Narayana Pandita (the author of Acharya Madhva’s biography – Sri Madhvavijaya) and Sri Vamana Pandita and many more great men of that hereditary lived, composed great works and performed their Sadhana Anushthana.
We can have the sacred Darshana of the deity Sri Vatsa Narayana Murthy which was worhipped and presented to his affectionate disciple Sri Trivikrama Pandita by the Acharya. On the Agneya corner (South-East) of the Kavu Matha at about 100 yds. distance near the Pond is Brindavana said to be of Trivikrama Pandita and on the North side, attached to Matha is the Brindavana said to be of Narayana Pandita.
This place is refered as Swarama in Sri Madhvavijaya (12.54)
How to reach?
Kavu Matha is at a 45 Km.s distance from Mangalore and 2 Km.s from Kasaragodu. On the Mangalore Kasaragodu route alight at a Bus stop named ‘Chowki’. Take a mud road in the left side of the main road. A few yards walk in the palmgrove (coconut-tree rows) Kavu Matha becomes visible. The postal address is ‘Kavu Matha, Kudlu Post, Kasaragodu-671 124. Tel: 21965.
Panchalingeshwara Temple, Paranthi:
SSV-Sarga 16-sloka 36 ,37
Once Acharya Madhva visited this Paranti Panchalingeshvara Temple. On his visit he learnt the daily rituals like Naivedya and Pooja to have not been taking place for the diety since long. Acharya, with his Vashitva power (a divine capacity to attract and conquer) was able to collect the concerned village authorities and within a matter of half a day, saw that all the daily rituals were started right then and arranged to continue the same further. Sri Madhvavijaya (16.36,37) refers to this incident stating that Acharya recollected and made known on reaching Paranti Temple, that, as Bhimasena, he, (because Bhima is the second incarnation of Vayudeva) along with his the then brothers, Yudhishthira and others, installed and worshipped here the Pancharupi Sri Hari in the Panchalinga medium. He even recollcted that Droupadi as wife used to carry water and joined him in the worship.
In Sanskrit this place is Paranti Sura Sadana. It’s name in local country language was Kevuda Devala .This is stated in Bhavaprakashika. Now this place is known as Mudya
Here are five Lingas (Ovel shaped icons) which do not seem to have been carved out of stone but seem to be of originally of Linga shape in natural Salagrama stone. They are of short height with broad base indicating clearly that they are icons of Vishnu.
How to reach?
On the Uppinangadi-Bangalore road, at 11 Km. distance from Uppinangadi, on the left side, a cross road is seen leading to a place called Kanchana. A road indicator is seen erected here. On covering 2 Km.s on this road, another cross road on right side, leads to ‘Periyadka’. There, on the right side, Mudya Temple is seen. To its right, a mud road takes us to Paranti Temple after a walk of 1/2 Km and a samll distance on the footpath. There is a shorter distance route to reach to Paranti Temple. From Uppinangadi at 9 Kms distance, a place called ‘Olalu’ is reached. By the side of ‘Kanike erected in the name of Bhuta a small footpath is seen. One Km of walk in this footpath takes us to the Paranti Temple.
Kokkada Mahalingeshvara Temple
Kokkada is referred as a prominently sacred place where the presiding deity is Tribhuvan Vaidyanatha i.e., the point made out by this description is that, in the Mahalingeshvara icon of this temple, the really present governing deity is Dhavantri (Tribhuvana Vaidyanatha).
As Rudra was considered as the presiding deity (at his time of visit) here at this temple Acharya Madhva (being a Parama Bhagavata) did not agree to take Bhiksha (the food offered to a Yati) there. The devotees insisted prayed him to somehow take the Bhiksha. Then Acharya, approving their request, installed an icon of Lord Vishnu on the left side of Mahalingeshvara temple.
Acharya Madhva visited this place and here, for the benefit and uplift of general devotees and as begged by one devotee of the clan named ‘Idepadittaya’, he composed Sri krishnamrutha maharnava
How to reach :
Take the Mangalore-Bangalore Highway. Reach Uppinangadi. Go further beyond for 10 Km.s when place called Nelyadi is reached. After covering about 3 Km.s on the same road you would rach a road on the left side leading to Dharmasthala. After 5 Km.s’ drive Kokkada town circle is reached. There, on a road left after say about 250 yards you would be reaching to Kokkada Bazar street. There on the left side little away from the street you can see the Kokkada Mahalingeshvara Temple premises.
At a distance of about 250 yards from this Matha you can see a Prakara (a compound wall). In the middle of this Prakara is seen enclosed a small pond/well (Kundika). The depth of this is only about 2 feet. The traditional history says that manuscripts of Acharya’s Sarvamula works are kept buried here in this Kundika.
Because these works are inscribed on copper sheets and buried the water in the well used to smell like that of copper (copper sulphate)
“Acharya Madhva had ordered Sri Vishnutirtha (first head of presently known Sode Matha and then he was asked to take over the reigns of Subrahmanya Kshetra by the Acharya. He is said to be still in a cave in Kumaradri at Subrahmanya in an unseen form) (Acharya Madhva’s Poorvashrama younger brother took Sannyasa Diksha from Acharya Madhva and was named as Vishnutirtha) that he should appear from the Kumara Hills at the time when Acharya’s Satsiddhatna (the real eternal doctrines) and the Dharma become polluted due to bad-time, resurrect the burried Granthas from the pond where they were buried and revive them through propogation to people atleast to some extent (That is how the place has come to be known as and called Setutila i.e., Kat-thila. (‘Katta’ in Tulu is a small earthen barrier for confining water out flow)
How to reach?
This place is at about 25 Km.s distance from Mangalore. Catch a bus which is bound to a place called Salettur. Elite at the salettur Syndicate Bank Bus-stop. A mud road to the left when a Km. distance is covered from Busstop would take you to the Kathila Adamaru Matha.
Madaneshavra Temple of Madhur
As per the humble request from King Jayasimha inviting him to his kingdom Acharya Madhva was on the way to Kasaragodu which now is a part of Kerala State. Bhavaprakashika mentions the name of this place as Kabenad.
Acharya madhva had stayed in Madaneshvara temple overnight on his way to Kasaragodu. Completing the rituals in the morning (Ahnika) taking the ringing of the bell in the temple by a devotee as an agreement to his intention to leave the place by Madaneshvara, Sri Madhva started towards Kasaragodu. King Jayasimha personally came to Madaneshvara temple along with attendants to take Acharya Madhva to his place with honour. Acharya being followed with honour by Jayasimha entered Vishnumangala temple at Kasaragodu
How to reach?
After covering a distance of about 50 Km.s on the Mangalore Kasargod road, on the left side an indicator shows the road leading to Madhur. After covering 2.5 Km.s from this indicator-location there is a cross road to left. Do not take left but continue straight. After again a coverage of about 2 Km.s Madhur Madaneshvara temple is reached.
Vishnumurthy temple at Vishnumangala :
Sri Madhva entered the temple and offered his profound salutation to the presiding diety Sri Maha Vishnu. The householder or housemaster who offered Bhiksha (Lunch/meal offered to Sannyasi) to Acharya wanted to test the capacity of Acharya. He offered lots of plantains (more than 200) which Acharya ate without any difficulty. Sri Achyutaprajna, Ashrama Guru of Acharya Madhva (Poornaprajna) was astonished with this act of his Shishya and enquired in confidence about as to how he could consume such a huge quantity of food (plantains) even when he had just finished his meal without the slightest sign of his stomach getting bloated up. Acharya replied him, ‘I have a fire of the thumb-size burning always inside my stomach. It is always beneficial to me. But it can burn to ashes the entire universe during the days of total annihilation (Pralaya)
A historical debate between Acharya Madhva and Sri Trivikrama Panditacharya (A famous Advaita Pandita of that time) took place in this temple for several days. Sri Panditacharya surrendered, at last, and took up the studentship of Acharya Madhva. He begged of Acharya to discourse on his Sutra Bhashya in the same temple and he heard it. Panditacharya praised the greatness of Acharya Madhva’s works. On the plea of Panditacharya, Sri Madhva composed Anuvyakhyana here itself
There is one pond called Chakratirtha to the right of the temple. Due to lot of mud in the pond there is scarcely any water during summer months (Vaishakha). Rain water in the rainy season when fills the pond swirls like Chakra (wheel) and hence it is called Chakratirtha
How to reach?
Take the road to Kasaragodu from Mangalore. About 3 Km.s before Kasaragodu a Bus-stop called Chowki is found. From this point, taking the road leading to Madhuru walking for about 2 Km.s you get Azad Nagar. In Azad Nagar by a mud road, only a few yards away is Vishnumangala temple
Kanva Matha of Kanva Tirtah
SSV _sarga 16 -sloka 11
Name of this place is mentioned as ‘Sanmatha’ in Sri Madhva Vijaya (15.140). It is known as ‘Tantya in Bhava prakashika
Sri Madhva Vijaya refers to an incident. (16.10-23). It was a solar eclipse day during the Chaturmasya Vrata period. Acharya took a dip in the Sarovara of this Matha. Then, he went to take a dip in the ocean in the nearby beach. There, he gave a discourse on Itareya Shakha Suktas. He just looked with his eyes’ side glance at the ocean which was roaring with its high tide waves. The ocean withdrew its waves and became as calm as a pond having still-water. Under the holy tree in the back yard of Kanva Matha, it is said, Acharya Madhva initiated the system of Dvandva Matha (four sets of two Mathas out of eight Mathas of Udupi).
How to reach?
Kanvatirtha is at a distance of 20 Kms. from Mangalore and 80 Kms. from Udupi. Reach Talapadi from Mangalore by bus. From Talapadi bus-stand take the road going to Kasaragodu. Covering only half a Km. in this road one could see on the right side the welcome-tower of Kanvatirtha erected on the road side. Crossing this and walking for 1/2 Km. a railway crossing comes across. On crossing this railway track walking on the left side of the track for about 100 metres the above mentioned Ashvattha Katte is reached. Behind this is the Kanvatirtha Matha.
Postal Address of the Matha – Kanvatirtha Matha, Kunjattoor P.O., Via Manjeshvara, Kerala pin-670 323
In the season of Greeshma, he ‘created’ rain here. There is a pond at this place as a witness to the event. Another speciality of this place is that the head of the matha here has the authority (granted by Sri Madhva himself) to perform “Tapta Mudra Dharana” on Shayana Ekadashi
How to reach?
Erki matha is located on the Uppinangadi – Kadaba – Subramanya road. From Uppinangadi, Aatoor is located about 10kms away. Erki matha is close to this place.
Sri Madhva used to rest while on his way to Naddanthadi Matha(Madhyavata mutt)
How to reach?
It is located on the Mangalore Dharmasthala road. From Mangalore, it is about 39kms and the name of the stop is itself Madhva.
Naddanthadi Matha/Madhyavata mutt:
Sri Madhva used to travel very frequently between Udupi and Subramanya. During this journey, he used to stop at Naddanthadi. There is a matha here today and a “Madhva Mantapa” at the place where Sri Madhva used to sit down.
How to reach?
On the Dharmasthala Ujire road, one needs to get down at Moorje. The place is about 45kms from Mangalore.
Kuthyadi Karnoor Mutt
This is the place where vasudeva tore his upper garment and wore it as a Kaupeena (loin cloth) and He replies his father threat on death by doing this act. This is the place where vasudeva was staying with Achyta preksharu and was waiting to become an ascetic. This place is very near to Adoor temple
SSV sarga 15 Sloka:140
Madhwacharyaru did one Chathur Maasa here. This place is called as Thanthya in Sumadhwa vijaya. There is a mahavishnu devasthanam located here
Madhwa Vijaya:Sarga 16, Slokas 7 to 9
Once Madhwa saw a large high boulder capable of stopping the force of rushing (falling) water from a high bank of a river, brought by thousands of persons as a step and abandoned by them on the way. To the words of Madhva – Why has this rock not been placed in the correct position for the benefit of the people, the crowd of people present replied – Oh great ascetic, no human beings can lift this rock. Even for Bhimasena, it would be doubtful, if he tried it. In the same manner as he had carried the Gandhamadana mountain in his incarnation as Hanuman, Madhva lifted up the rock by his auspicious hand and carried and placed it at the correct place. This extraordinary event is indicated by the rock which is even now on the banks of Thunga (Bhadra) river.
This Sloka says that Pradakshina will destroy all sins. Pradakshinam is a way to bow down to the Aathma residing inside your physical body. By doing so all your sins are cleansed. It also helps you to be feel the presence of divine energy with in you.
Leg(should touch each other), Hands, tongue, heart(Dhyana) should be in control and should be in complete dedication
Dont do Namaskara directly in front of Sannidhana nor at the back side; nor on the left side of Lord, also very near to the deity and never inside the Garbha-Griha.
Do Namaskara, Japa and Homa on the right side of the Sannidhana and outside the Garbha Griha.
The number of Namaskaras should be in multiples of four; i.e., 40, 36, 24, 16, 12 or at least a number exceeding 5 Namaskaras
The correct performance of prostration of Lord is eight-fold. The chest, the head, the eyes, the feet, the hands and the knees should touch the ground. The mind must think of the attributes of the Lord and we must do prayers by speech
This is my 200th post 🙂 As a special milestone, I am blogging a handy calendar or checklist for the important festivals in every month paksha wise and some important concepts in Madhwa calendar including chaathur Maasa and Adhika Maasa
*On Every Tuesday of Shravana Maasa, Married ladies for the first five years after wedding should do Mangala gowri pooja Chathur Maasya:
These four months are said to be pleasing to Lord Sri Maha Vishnu when He enters into Yoga Nidra (Divine slumber) on Aashada Sukla Ekadasi day called Deva Sayani or Hari Sayani Ekadasi.and He gets up from Yoga Nidra on Kartheeka Sukla Dwadasi day called Uttana Dwadasi.
SHAKA VRATHA – Ashada Shudda Ekadashi to Shravana Shudda Dashami
DADHI VRATHA -Shravana Shudda Ekadashi to Bhadrapada Shudda Dashami
KSHEERA VRATHA – Bhadrapada Shudda Ekadashi to Ashwayuja Shudda Dashami
DVIDALA VRATHA – Ashwayuja Shudda Ekadashi to Karthika Shudda Dashami
Dakshinayana and Uttarayana:
Uttarayana starts on Makara Sankramana Day, usually January 14 or 15th and Dakshinayana starts usually on July 15th or 16th.
Starting from Makara (Capricorn) up to Mithuna (Gemini), the travel of Sun is called as Uttarayana and starting from Karkataka (Cancer) up to Dhanus (Sagittarius) it is known as Dakshinayana.
It is believed and said that Uttarayana represents Devathas and Dakshinayana represents Pithrus.
It is also said that Uttarayana is the day time and Dakshinayana is the night time for devathas.That is one human year is equal to one day for devathas
Adhika Masa is the thirteenth month in a Calender year followed by Lunar Calender,i.e., Chandramana reethya.
The concept of adding one extra month after every 33 months is known as Adhika Masa.
Ekadashi is the 11th day of the moon cycle, both from the full moon and from the new moon.
Na Kaashi na Gaya Ganga na rewa cha Gowthami
Na Chaapi KauravamKshethram, thulyambhoopaHaredrinaath.
– Padma Puraanam
Padmapuraanam says that sacred rivers like Ganga, Narmada, Godavari etc. and holy places like Kashi, Gaya, Kurushetra etc., cannot equal the merit of Ekaadasi Vratha.
“Vratagallelavu ekadashi vratava hinde”
Whether one following any vrata/anushtana or not that doesnt matter, Definitely one should do fasting on ekadashi
Purandara dasara lyrics says as follows:
“Hari dinadali unda nararige
Kora naraga thappudhendhu sruthi saruthalidhe”
The lines say, one who ate on ekadashi day will definitely will go to Naraka as told by vedas
What is Dinathraya:
Ekaadasi Vratha begins with the sankalpaon the Dasami day, fasting on the Ekaadasi day and parane on Dwaadasi day. Since it is spread over three days it goes by the name Dinathraya or three-day Vratha.
All together for three days, you will be forbidden four meals. Even on Dasami and dvadasi, You are not allowed to eat meals for the dinner
Science behind Ekadashi
Meanwhile according to modern science, it is known that the air pressure on our planet varies to extreme limits on both the new moon (Amavasya) and the full moon (Purnima) day. This is because of the orbital path combination of the sun, moon and earth.
This can be observed by the change in the nature of the tidal waves on the new moon and full moon days. The waves are very high and rough, but from the next day onwards, the waves become calm, an indication that the pressure has also receded.
Now, based on this fact, the significance of Ekadashi fasting can be explained in 2 ways:
1) According to science, it takes about 3-4 days for the food that we eat today to reach our brain. Now, if we eat light/fast on Ekadashi days, that intake will reach the brain correspondingly on the New moon/full moon day.
On both of these days, the earth pressure is at its maximum, thus leading to imbalance in everything, including ones thought process.
So, if the input to the brain is at a minimum, the chances of the brain indulging in any wayward activity due to the high pressure imbalance also becomes minimum.
2) Another explanation for the Ekadashi fasting is that compared to any other day of the moon cycle, the atmospheric pressure is the lowest on the Ekadashi days. Thus, this is the best time to fast and cleanse the bowel system. If we fast on any other day, the high pressure/strain may damage our system. Thus, it is advisable that after fasting on the Ekadashi, on the immediate next day (Dwadashi), we get up early and eat as soon as possible.
As per both the above theories, the fasting practice on the Ekadashi days have a strong scientific base.
Mostly people fear that by fasting one will become weak. Such a fear is not genuine. A day’s fast gives rest to the machinery of stomach and thereby helps it to function better in the future. Not only that the undigested food material gets proper opportunity for its further digestion, but also by fasting the digestion power increases, better assimilation of food takes place helping in more production of blood and other necessary chemicals, and thereby helping better health and better nutritional effects. It is both a good measure for would be stomach troubles and a cure for a number of ailments. It helps better functioning of the liver, pancreas, intestines and kidney etc., thereby reducing the chance of any ailment relating to these organs.
WHY EKAADASI FASTING?
It is Haridina-meant for spritual activity only.
Food will not be digested since the moon is not in full glory.
Shrimad Acharya has prescribed fasting, so it is mandatory to us.
Its observance reduces all sins to ashes.
Fasting tones up our health and keeps the body and the mind trim.
Normally 24 (12 x 2) Ekaadasis occur in a calendar year. When in a year there is an Adhikamaasa(According to Vashishta philosophy Adhika Masa comes in 32months, 16days, 3hrs, and 12mins) 2 more are added.
1. DASAMI SANKALPA
Dashamee divase Parapte Vrathastoham Janaaradan
Thridinam Devadevesha Nirvigham Kuru Keshava
– Brahmavaivartha Puraanam
Janaardana! Today being Dasami I am ready for the three day vow. Oh, Lord! Deva Deva! Keshava! see that no obstacles come in the way of my vow.
2. EKAADASI SANKALPA
Ekaadashyam Niraharaha Sthithvahani Parehyaham
Bhookshyaami Pundareeksha Saranam Me Bhavaachyutha
– Brihannaaradeeya Puraanam XXI – 15
After fasting on Ekaadasi I will eat on Dwaadasi, Please be my reguge Oh, Achyuta!
TWO DAY FASTING SANKALPA
Adyashvasheha Niraahaaro Bhootvaaham Dwaadashee Dine
Vidhaasye Paaranam Deva Preetho Bhava Ma maanisham
I will be on a fast today and tomorrow and break the fast on Dwaadasi. Lord! may you be pleased!
“Madhwa mathave mathavu sakala smurthi sammathavu”
As the line says, madhwa philosphy is the only one which is accepeted by vedas. Being a Madhwa,one should understand the principles of dvaitha philosophy.
Five fundamental, eternal and real differences are described in this system:
Between the individual soul (or jīvatma) and God (Brahmatma īshvara or Vishnu).
Between matter (inanimate, insentient) and God.
Among individual souls (jīvatma)
Between matter and jīva.
Among various types of matter.
Tharathamya or hierarchy among gods:
Vishnu is the Supreme Lord and Lakshmi is His eternal consort. Brahma and Vayu occupy the same next level. Their wives (Saraswati and Bharathi respectively) occupy the next level. Garuda-Sesha-Shiva, Indra-Kamadeva, Surya-Chandra, Varuna, Agni, Ganesha-Kubera and others successively occupy the lower ranks in this hierarchy.
Madhva propounds that life in the world can be divided into two groups: kshara and akshara. Kshara refers to life with destructible bodies, while akshara refers to indestructible bodies. Laxmi is akshara, while others from Brahma and lower are ksharas or jīvas. Possessing no body, Vishnu is exempt from this classification.
Sri vyasarajaru theerhtaru consolidates dvaita (madhwa philosophy in single sloka
Sriman Madhwa Mathe
1 . Harih para tarah – Hari is the Supreme Being.
2 . Satyam Jagat – The world is Real, not Mithya or illusion.
3 . Tatvato Bhedah – Difference is Real.
4 . Jeeva Gana Hare ranu charah – All the Jivas are Hari’s Servants.
5 . Neecho cha bhavam gatah – with gradation among them.
6. Muktirnaija sukhanubhutih – Mukti is the enjoyment of (the soul’s) innate bliss.
7. Amala Bhaktischa tat Sadhanam – pure bhakti is the means of attaining mukti.
8. Akshadi Tritayam pramanam – there are three sources to gain knowledge namely :-
Knowing things through “Eyes and other Indriya Prathyaksha”,
knowing by inference, “Anumana” , and
By Shastras ‘Agama”. Tru Knowledge of the world can be gained by the above three means. It is “Tritayam”.
9. Akhilamnaiyaika Vedyo Harih -Lord Sri Hari can be known by Amna (or, Veda) only.
Dasara padagalu on dvaita philosophy and taratamya
ಹೃದಯಾಬ್ಜ ಮಿತ್ರ ಘೃಣೀ ಎಂದು ಸ್ತ್ರೋತ್ರ
ತ್ರಿಕೋಣದೊಳು ಹ್ರೀಂ ಶ್ರೀಂ ಕ್ಲೀಂ ಮಾತ್ರ
ಮುದದಿಂದ ಜ್ಞಾನೇಛ್ಛಾ ಕ್ರಿಯಾ ಶಕ್ತಿ ತ್ರಯಗಳು
ತದಭಿಮಾನಿಗಳ ನೆನೆದುದಳದಿ ಸೂರ್ಯ
ಸೋಮಾಗ್ನಿಗಳ್ಮೇಲೆ ಕರಿ ಅಜ ರಥ ವೀಥಿಗಳಧಕರಿಸಿ
ಅದರ ಮೇಲೊಂದು ಮಂಡಲ ನಿರ್ಮಿಸಿ ಷÀಟ್ಸರೋ-
ಜದಳಗಳನೆ ರಚಿಸಿ ಇದರೋಳು ಪೂರ್ಣ ಜ್ಞಾನ್ವೆಶ್ವರ್ಯ
ಪ್ರಭಾನಂದ ತೇಜ ಸತ್ಯಮೂರ್ತಿಗಳ್ಚಿಂತಿಸೀ
ವತ್ಸರ ಋತು ಮಾಸ ತಾರಾರಾಶಿಗಳ ಗುಣಿಸಿ
ಬದಿಯಲಿ ಏಕಾ ಪಂಚಾಶದ್ವರ್ಣ ತಿಳಿಯೋದಿದು ವ್ಯಾಪ್ತಿ ||1||
ಮೇಲೊಂದು ಮಂಡಲದ ಅಷ್ಟದಳಗಳಲಿ
ಅಷ್ಟ ಬೀಜಾಕ್ಷರಗಳನೆ ರಚಿಸೀ ಶನಿ ರಾಹು ಗುರು
ಬುಧ ಶುಕ್ರ ಸೋಮ ಮಂಗಳ ಕೇತುಗಳ ನಿರ್ಮಿಸಿ
ವಲಯದಿ ಪ್ರಣವದಷ್ಟಕ್ಷರಗಳ ನಿರ್ಮಿಸಿ
ವಿಶ್ವಾದ್ಯಷ್ಟರೂಪನನೆ ಚಿಂತಿಸಿ ಅದರಿಂದಭಿವ್ಯಕ್ತ
ವರ್ಣಗಳ್ಭಜಿಸೀ ವರ್ಗಕೆ ತತ್ವತನ್ಮಾನಿಗಳನೆ ಚಿಂತಿಸಿ
ಅಷ್ಟಾಕ್ಷರಾತ್ಮಕನ ದೃಢಮನಸಿನಿಂದ ಸ್ತುತಿಸಿ
ಕಾಲ ಅಧಿಕಾರಭೇದದಿಂದುಪಾಸನ ಯೋಗ್ಯತೆಯಂತೆ
ಮೇಲೊಂದು ಮಂಡಲ ದ್ವಾದಶದಳದೊಳ್
ದ್ವಾದಶ ಬೀಜಾಕ್ಷರ ಕೇಶವಾದಿ ದ್ವಾದಶನಾಮ
ವರ್ಣವಿಭಾಗವು ರಾಶಿಗಳ ವಿವರ ವಲಯದಿ
ಚತುರ್ವಿಂಶತಿ ಬೀಜಾಕ್ಷರ ಕೇಶವಾದಿನಾಮ
ತಾರೆರಾಶಿಗಳೆಣಿಸೀ ಮೇಲೆ ಐವತ್ತೊಂದು
ಅಜಾದಿಗಳ ಚಿಂತಿಸಿ ಅಲ್ಲಿಹ ಶ್ರೀ ವೇಂಕಟೇಶಾತ್ಮಕ ಶ್ರೀ ಉರಗಾದ್ರಿವಾಸವಿಠಲ ||3||
ಕೇಶವ ನಾರಾಯಣರು ಶೇಷನ ಮೇಲೆ ವರಗಿರಲು ಆಚಾರ ವಡೆಯರಢವಳಾದರು ಪೇಳುವೆನು||
ಕೋಟಿಬ್ರಹ್ಮಾಂಡವಳಗ ದಾಸಮುಖ್ಯ ಪ್ರಾಣನಾಥ ಕೃತಯುಗದಲಿ ವಾಯು ಅವತಾರನಾದಾಗ ||
ತ್ರೇತಾಯುಗದಲಿ ರಘುಪನ ದಾಸನಾಗಿ ಹನುಮಂತ ತಾ ದ್ವಾಪರಯುಗದಲ್ಲಿ ಭೀಮಸೇನನಾಗಿ ಅವತರಿಸಿದನು||
ಕಲಿಯುಗದಲಿ ಮಧ್ವರಾಯರು ಗುರುಮುನಿರಾಯರಾಗಿ ಅವತರಿಸಿ||
ಹರಿ ಪರದೇವತೆ ಎಂಬೋ ಬಿರುದಾವಳೆಯ||
ಆನಂದಮುನಿ ಅವತರಿಸಲು ಜ್ಞಾನಹುಟ್ಟಿತು. ತ್ರಿಭುವಕೆ ವಾಯು ಮೊದಲಾದ ದೇವತೆಗಳು ನಲಿನಲಿದಾಡೆ||
ಬದರಿನಾರಾಯಣ ಅನೀರೂಪದಿಂದ ರಘುನಾಥನ ನಿಜದಾಸ ಬದರಿ,ಕಾಶಿವಾಸ,ದಕ್ಷಿಣಶರಧಿಗೆ ನಂದಾ||
ದಂಡೆತ್ತಲು ಮಧ್ವರಾಯರು ಭುಮಂಡಲವೆಲ್ಲ ಕದಳಿದವು ಕಮಂಡಲ ನೀರು ಗೋವಿಂದನ ಸಂಭ್ರಮದಾರ್ಚನೆಗೆ||
ಒಣಗಿ ಹೋಗೊ ಬಿತ್ ಬೆಳೆಗೆ ಮಳೆಬಂದಾಯಿತು ಹರಿಭಕ್ತಿ ಪ್ರಕಟಿಸಿದರು ಗುರುರಾಯರು||
ಹರಿಭಕ್ತಿಮದಗಿರಿಯ ಸುಜನರ ಚಿಂತಾಮಣಿಯ ಪ್ರಳಯಭೈರವನೆಂಬೊ ಸಂಕರ ಇದುರಿಗೆ ಬಂದಾ||
ಪ್ರಳಯಭೈರವ ಸಂಕರಗ ಹೃದಯ ಸೀಳಿದ ಮೂರು ಜಗಕ ಧರಣಿ ಮೇಲೆ ಮೆರೆದರು ತಾವ್ ಯತಿಯ||
ಮಧ್ವಶಾಸ್ತ್ರದ ಅತಿ ನಿಪುಣಾ ಪದ್ಮನಾಭನು ಡಿಂಗರೀಯೇ ಬಿರುದಿನ ಚಿಂತಾಮಣಿ ಗುರುರಾಯರು ಹೊರಗಹೊರಟರು ಬೇಗ||
ದಾಸರ ಮೇಲೆ ಕೃಪೆಯಿಂದ ವಾಸುದೇವನು ದ್ವಾರಕೆಯಿಂದ ಗೋಪಿ ಬೆಣ್ಣೆಕೊಡು ಎಂದು ಕಡಗೋಲನೆ ಸೆಳೆಕೊಂಡ||
ಬಲಗೈಲಿ ಕಡಗೋಲು ಪಾಲ್ ಗಡಲಾಗ ತೆಗಿನೀನು ಹಡಗದಿಂದಲಿ ಬಂದು ಗೋಪಿಚಂದನದೊಳಗಡಗಿದನು||
ನಡುಸಾಗರದಲಿ ಆ ಹಡಗು ನಡಿಮುಡಿಮಿಸಗದಲಿರಲು ಎನ್ನೊಡೆಯ ಮಧ್ವರಾಯರಿಗೆ ಅರುಹಿದರಾಗ||
ಆನಂದಮುನಿ ಜ್ಞಾನದಿಂದ ಇರಲು ಆ ಮಾತನು ಕೇಳುತಲಿ ಶ್ಯಾಟಿಕೊನೆಯಲಿ ಬೀಸಿ ಕರೆದರು ಹಡಗು||
ಶ್ಯಾಟಿ ಕೊನೆಯನು ಬೀಸಲು ಆ ಕ್ಷಣ ನಡೆದಿತು ಹಡಗು ಬೇಕಾದವಸ್ತು ಕೊಟ್ಟೆವು ಗುರುರಾಯರೆ ಚಿತೈಸೆಂದರು,ಮುತ್ತು ಮಾಣಿಕ್ಯ ನವರತ್ನ ಘಟ್ಟಿಸುವರ್ಣದ ಖಣಿಯು ಬೇಕಾದವಸ್ತುವು ಕೊಟ್ಟೆವು ಚಿತ್ತೈಸೆಂದರು
ಮುತ್ತುಮಾಣಿಕ್ಯ ನಮಗೇಕೆ ಘಟ್ಟಿಕೊಂಡು ಗೋಪಿಚಂದನವ ಮಿಕ್ಕಾದ ವಸ್ತುನಮಗ್ಯಾತಕ ಕೌಪೀನ ಇದ್ದರೆ ಸಾಕು||
ಮುನ್ನೂರಾಳು ಒಂದಾಗಿ ಗೋಪಿಚಂದನದ ಘಟ್ಟಿ ಎತ್ತಲು ಬರದೆ ನಮ್ಮ ಆನಂದಮುನಿ ಸಂಭ್ರಮದಿ ಕೈಯಲಿ ಪಿಡಿದು
ದ್ವಾದಶಸ್ತೋತ್ರವ ಹೇಳುತ ದೇವರನು ಶಿರಸಿನ ಮೇಲೆ ಇಟ್ಟುಕೊಂಡರು ವಾಯುಬ್ರಹ್ಮರು ಬಮ್ಮನಸ್ತುತಿ ಮಾಡಿದರು ಮಚ್ಛಕೂರ್ಮ ವರಹಗೆ ಜಯತು ಭಕ್ತವತ್ಸಲ ನರಸಿಂಹ ಸೃಷ್ಟಿ ಅಳೆದ ವಾಮನ ತ್ರಿವಿಕ್ರಮಗ ಜಯತು ಜಯತು ದಾನವರ ಕುಲ ಸಂಹಾರವ ಮಾಡಲು ಅಪರಿಮಿತಿ ಬೌದ್ಧ ಕಲ್ಕಿ ಎಂದು ಪೊಗಳಿದರು ಒಡಬಂಡೇಶ್ವರದಲ್ಲಿ ಒಡೆದರು ಗೋಪಿಚಂದನವ ಕಡಗ ಕಂಠಮಾಲೆ ಲಕ್ಷ್ಮೀಸಹಿತಾಗಿ ನಿಂತ ಮಲ್ಲಿಗೆ ಹೂವಿನ ಮಳೆಯ ಚಲ್ಲಿದನು.ದೇವೇಂದ್ರನಲ್ಲೆ ಮಹಾಲಕ್ಷ್ಮೀ ಬಂದು ವನಮಾಲೆ ಹಾಕಿದಳು ಜಾಜಿಹೂವಿನ ಮಳೆಯ ಸೂಸಿದನು ದೇವೇಂದ್ರಕಾಂತೆ ಮಹಾಲಕ್ಷ್ಮೀ ಬಂದು ವನಮಾಲೆ ಹಾಕಿದಳು ಮಂಗಳ ಜಯ ಜಯ ಹರಿಗೆ ಮಂಗಳ ಜಯಶಿರಿಗೆ ಮಂಗಳ ವರದ ಶ್ರೀಪುರಂದರವಿಠಲಗೆ.