Udupi:-
Udupi is the seat of the Sri Krishna Mutt, set up by the Vaishnavite saint, Madhvacharya. As the legend goes, sometime in the 13th century, idols of Lord Krishna and Balarama from Dwaraka were covered in sandal to such an extent that they were indistinguishable from sandalwood logs, and were mistakenly loaded aboard a ship carrying sandalwood. The ship was caught in a storm near the Karnataka coast. Meanwhile, the saint, Madhvacharya, who lived in this area, had a dream of Lord Krishna asking to be rescued from the ship. He hastened to the beach at Malpe, where, by waving his saffron robes, he guided the ship to safety. The sailors were so glad to be saved that they offered him anything from the ship that he wanted. Madhvacharya chose two logs – those containing the idols of Lord Krishna and Balarama. The idol of Balarama he installed at Malpe beach, in the Vadabhandeshwara temple. The Krishna idol, he brought to Udupi, and installed in his mutt there. It was he who set up the temple, and the method of puja there, which are being followed to this day. Madhvacharya handed over the charge of the temple and prayers to his 8 disciples, who went on to form their own mutts around Udupi. These 8 mutts are known as the Ashta Mathas, and they take turns in managing the mutt every two years.
Lord Krishna graces the devotees in the temple facing west which has a five tiered Rajagopuram. The entrance is through the gate facing south. There is a tank on the eastern side made by the Acharya with a mandap made of stone at the centre. Mother Gangadevi graces from a shrine in the southwest corner. This was called Viraja theertha in Krutha Yuga, Ananda Sarovam in Thredha and Dwapara Yuga and now Madhwa Sarover in Kaliyuga.
Nirmalya Puja is performed from 4.30 a.m. to 5.00 p.m. Shri Madhwacharya was the first pontiff of the Mutt. Sri Vidyasakara Theertha Swamigal is the 37th pontiff heading the mutt. Of all the festivals, Madhwa Navami in February is celebrated very devotionally in the temple.
Sri Bariyaya Swamigal in the chamber near the temple kitchen graces the devotees. The government of Karnataka supplies 4 tonnes sandal to the temple to meet puja requirements.
As prayer commitments, devotees offer choice things equal to their weight (Tulabaram), cow donation and perform Car Festival to the Lord.
Sri Chandramouleeswarar and Anandeswarar temple are near the main temple. There is a shrine for Lord Shiva in Sri Krishna temple and a shrine for Navagrahas. Feeding is done both at midday and night. There is very big Cow Shed in the temple.
About Legend:-
The holy town of Udupi lies on the Arabian Sea in the South Indian state of Karnataka. The town is famous as a place of pilgrimage because of the temple Sri Krishna Matha. This temple was founded by Srila Madhvacharya (A.D. 1238-1317), one of the greatest saints, philosophers, and religious reformers of India. Udupi is said to have attained the status of Vaikuntha, the kingdom of God, because the Supreme Personality of Godhead came and stayed there in response to the desire of His pure devotee Srila Madhvacharya.
Even before Madhva’s time Udupi was renowned as a holy place. People throughout South India frequently went there on pilgrimage because it was a center of Vedic scholarship and the site of two ancient temples, Sri Ananteshvara and Sri Candramauleshvara. In the Sri Ananteshvara temple, the more famous of the two, Lord Vishnu and His personal expansion Lord Ananta-shesha are said to reside within the Siva-linga, the deity form of Lord Siva, who is the most powerful demigod and the greatest devotee of Lord Vishnu, or Krishna. Sri Candramauleshvara is a temple of Lord Siva, so named because he carries the crescent moon (candra) on his head. Not much else is known about Udupi prior to Madhva’s advent, except that the town is named after Lord Siva, “Udupi” being derived from “Udupa,” another name of Lord Siva meaning “he who carries the moon on his head.”
Srila Madhvacharya, in the years before he founded the Sri Krishna Matha, was affiliated with the Sri Ananteshvara temple. Here he used to hold audiences spellbound with his learned discourses on the science of Krishna consciousness. Within the temple compound he would regularly hold debates with scholars opposed to pure devotion to Lord Krishna as the ultimate end of Vedic knowledge. Madhva never lost a debate. After founding Sri Krishna Matha, Madhva made it the center for all his activities. Tradition still has it, however, that pilgrims go first to Candramauleshvara and offer their respects to Lord Siva, then to Ananteshvara to offer respects to Lord Vishnu, and finally go across the street to Sri Krishna Matha to worship Srila Madhvacharya’s original Deity of Lord Bala Krishna, the Supreme Personality of Godhead as a young child.
The amazing story of how the Bala Krishna Deity crossed the ocean from faraway Dvaraka in Northwest India to Udupi in the south is told in Madhva-vijaya,the biography of Srila Madhvacharya. Madhva wanted to have a temple of Lord Krishna in Udupi; the devotees could then worship and serve the Lord and ennoble their souls. Well, it so happened that in Dvaraka, one of the main places of Krishna’s pastimes on earth five thousand years ago, a Deity lay concealed within a large mass of gopi-candana clay (the yellowish clay Vaishnavas use daily in marking their freshly bathed bodies as temples of Lord Vishnu). No one knew the Deity was there, but because the lump of clay was exceedingly heavy, some sailors loaded it onto their merchant ship as ballast. On the ship’s southward journey, just off the coast of Udupi, a tempest blew the ship aground on a sandbank.
On that very day, Srila Madhvacharya absorbed in composing Dvadasha-stotra, his famous twelve-part poem praising Lord Krishna, had gone to the beach to bathe or, as some say, to receive the Lord. Upon seeing the ship caught fast on the sandbank and hearing the cries of the sailors in distress, Srila Madhvacharya waved his cloth in their direction. This calmed the stormy seas, and the ship floated free. Madhva then guided the vessel to safety. Eager to show his appreciation, the captain offered Madhva whatever he wanted from the ship’s cargo. Madhva chose the heavy lump of gopi- candana clay.
Disciple attendants of Madhvacharya had just started back to Udupi with the large lump of clay when, but a short distance from the beach, the lump broke in two, revealing the handsome Deity of Lord Bala Krishna. But now the combined effort of thirty of Madhva’s disciples could not budge the Deity. Only when Madhvacharya himself embraced and lifted the Deity as if He were a child did the Deity consent to be moved. In great transcendental ecstasy Madhva carried the Lord the four miles back to Udupi. On the way he completed the remaining seven parts of Dvadasha-stotra, reciting the verses out loud. Back in Udupi, Madhva bathed the Lord in the lake known as Madhva-sarovara and enshrined Him in the Sri Krishna Matha. Srila Madhvacharya instituted rigorous standards for worshipping Sri Krishna, and whenever he was in Udupi he would personally perform the thirteen daily worship ceremonies for the Lord.
How the Deity of Bala Krishna had come to be buried in Dvaraka is told in Prameya-navamalika-tika, a work from the seventeenth century by Raghuvarya Tirtha, an acharya in succession from Srila Madhvacharya. Once, during the time of Lord Krishna’s manifest pastimes on earth, mother Devaki lamented to the Lord over her misfortune at never having witnessed the Lord’s childhood pastimes in Vrindavana. She entreated the Lord to make her happy and fortunate, like mother Yashoda, by showing some of His childhood feats and frolics.
The Supreme Personality of Godhead, just to give pleasure to His pure devotee, at once assumed the form of a small child and clambered all over Devaki’s lap. Later, when Devaki went to churn butter, Krishna, acting like an ordinary mischievous child, broke the churn, ate the lumps of butter, and even smeared butter all over his transcendental body. He then snatched the churning rod and rope from Devaki’s hands. After sporting like this for some time, the Lord again assumed His usual form of eternal youth. Mother Devaki was thrilled beyond measure to see this childhood pastime of the Lord.
Queen Rukmini-devi, Lord Krishna’s consort, witnessed these pastimes, and the Lord’s mischievous behavior and childhood features enthralled her. To preserve the memory, she had a Deity made of child Krishna holding a churning rod and rope. Queen Rukmini began to worship this Deity regularly. Later, after the Lord returned to the spiritual sky with His retinue, Arjuna deposited the Deity in a place called Rukminivana. In the course of centuries the Deity became completely covered with clay, and it remained in that condition near Dvaraka until merchant sailors brought it to Madhvacharya at Udupi.
Before his departure from this world, Srila Madhvacharya appointed eight of his sannyasi disciples to take charge of the worship at Sri Krishna Matha and to continue propagating Krishna consciousness in the region. Today the responsibility for the worship is rotated in two-year periods called paryaya among eight sannyasis in disciplic succession from the original eight. During the fourteen-year interim period between turns at paryaya, each sannyasi travels and preaches and raises funds for use when his turn for worship comes. During his paryaya,he personally performs the thirteen daily ritual services to the Deity.
Each sannyasi also heads his own matha, where other Deities, ones given by Madhvacharya to the original eight sannyasis, are worshipped. These eight mathas are located along Car Street, a road that circles the Candramauleshvara and Ananteshvara temples and runs right past the main entrance to Sri Krishna Matha. Car Street is where parades such as the one pictured at the opening of this article are held. According to the significance of the festival being observed, sometimes only one cart and sometimes all three are used. A fourth cart, completely covered in silver, is used for special festivals.
Replete with a decorated elephant and a musical band, a parade on Car Street is an almost nightly event in Udupi. Residents and pilgrims alike turn out en masse to see the Lord riding high upon His cart and smiling beneficently upon the adoring devotees. The procession stops at intervals along the route, and the Lord is entertained by fireworks displays or worshiped by offerings from His many devotees. The parades start at eight and are usually over by nine-thirty.
Seeing the enthusiastic devotion of the residents of Udupi engladdens the heart of any devotee. Even a hardened nondevotional heart would be touched. Udupi is one of the few places left in India where devotional, spiritual traditions, for which India is famous, are still practiced intact. Such a pure devotional atmosphere is the principal symptom of the spiritual world. Thus a fitting epithet for Udupi is “the Kingdom of God on Earth.”
Madhva:-
For twelve years Madhyageha Bhatta would regularly travel the eight miles north from his village of Belle to Udupi. There at the Ananteshvara temple he would pray for a son. One day a devotee in a trancelike state climbed the temple flagpole and announced that to reestablish the purest principles of religion, a male child, an incarnation of Vayu, the demigod in charge in air, would soon be born. Madhyageha understood within his heart that this would be his own child. Soon his wife, Vedavati, gave birth to a son. The happy couple named him Vasudeva.
From infancy Vasudeva showed extraordinary intellect, so much so that he was given brahminical initiation at age five, three years early. Whatever he heard of read, even just once, he could remember. His body was unusually strong, lustrous, and beautiful. At age eleven, Vasudeva left home for Udupi, to live with Acyutapreksha, an ascetic widely respected for his scholarship and saintly character. After one year, despite strong protest from his father, Vasudeva renounced the world. Acyutapreksha named him Purnaprajna.
Less than forty days after taking sannyasa,Purnaprajna defeated Vasudeva Pandita, a famous wandering scholar, in a public debate. The pandita was known for his hair-splitting dialectical ability, but he was no match for young Purnaprajna. The pandita spoke for three days and then dared anyone to refute his conclusions. Purnaprajna shocked the crowd when he accepted the issues, he repeated almost verbatim the pandita’s arguments. Then, one by one, he smashed them all. His victory was the talk of Udupi. Acyutapreksha gave him the title Anandatirtha, in recognition of his mastery of Vedanta.
Word spread far and wide about the debating skill of the young ascetic in Udupi. Challengers and admirers converged on the town. Buddhisagara and Vadisimha, two Buddhist monks who had converted many to their fold, challenged Anandatirtha. After a day-long skirmish, they promised to return the next day. That night, however, they secretly fled from Udupi.
Anandatirtha went on a tour of South India. The most notable events on this tour were two encounters with Vidyashankara Svami, the lineal successor to Sripada Sankaracharya, who was the original propounder of the monistic theory of the Absolute Truth. Some basic tenets of Sankaracharya’s philosophy are as follows: God and the soul are identical; the formless, senseless, impersonal Absolute is the only reality; all else is illusion; and the incarnations of God are all products of illusion. Anandatirtha was thoroughly familiar with this doctrine, so he knew all its weak points. With firmness and courage he challenged the venerated Vidyashankara, and a fierce debate ensued. Vidyashankara could not defeat his opponent, yet he refused to accept defeat. They met again, in Rameshvaram, during the monsoon season, at which time Vidyashankara taunted and harassed Anandatirtha. But the young saint tolerated the abuse.
On his return journey, while addressing an assembly of learned men, Anandatirtha stated that every Vedic utterance conveyed a triple meaning, that each verse of the Mahabharata had ten meanings, and that each of the thousand prominent names of Lord Vishnu had a hundred meanings. When the astonished assembly demanded he prove his statement, Anandatirtha explained a hundred meanings of Vishva, the first name of Vishnu. Before he could proceed further, however, they begged him to stop, admitting they didn’t have the intelligence to comprehend his elaborate explanations.
Back in Udupi, Anandatirtha, who was now known as Madhva, wrote a commentary on the Bhagavad-gita and gave a copy to Acyutapreksha for his approval.
Madhva’s next tour was to Badarinatha, high in the Himalayas. In Badarinatha he met Srila Vyasadeva, the author of the four Vedas and their voluminous supplementary literature. In preparation for this meeting, Madhva had observed complete silence and complete fasting for forty-eight days. He learned the full meaning of the Vedanta- sutra, the distilled essence of Vedic wisdom, from the transcendental author himself and promised to write a commentary on the sutras, one that would be faithful to Srila Vyasadeva’s original intent and purport. By the time he came down from the Himalayas, his commentary, Sutra-bhashya, was completed. He sent a copy ahead to Udupi for Acyutapreksha’s approval.
On his return trip, Srila Madhvacharya converted Sobhana Bhatta and Sami Sastri to Vaishnavism. They later became successors to Madhva, as Padmanabha Tirtha and Narahari Tirtha. Madhva refused to let Narahari take sannyasa, ordering him to remain in his high governmental position, in return for which he was to obtain the Deities of Mula Rama and Sita, lying in the King of Kalinga’s treasury. For many years Narahari remained in that service, until finally, just three months before Madhva’s departure from this world, Narahari brought the ancient images of Sita-Rama to his guru. These were the original Deities of Rama and Sita, worshiped by Maharaja Ikshvaku and then by Maharaja Dasharatha, the father of Lord Rama. Then during the time of Lord Krishna’s advent, the Pandavas gave them to the Gajapati kings of Orissa. Eventually the Deities were kept in the king’s treasury.
While still in his twenties, Srila Madhvacharya undertook a second tour to Badarinatha, this one after he had founded Sri Krishna Matha in Udupi. On the way, a tyrannical king pressed Madhva’s party into digging a reservoir for the city of Devagiri. Madhva, however, persuaded the king himself to take part in the digging and then left with the party. The pilgrims had many other hardships and misadventures, but Madhva always saved them with his quick thinking and mystic powers. In Badarinatha, Madhva again heard from Vyasa, who gave him eight sacred Salagrama stones.
On his return trip Madhva stopped in Goa, where he enacted an amazing gastronomical feat. Previously he had eaten a thousand bananas in one sitting. But in Goa, he outdid his earlier record. He ate four thousand bananas and then drank thirty pots of milk. When asked to prove that plants indeed respond to music, Madhva took a few seeds in his palm and began singing in his melodious voice. The seeds sprouted. Madhva continued singing, and the plants grew, swaying to the melody. Madhva continued singing. The plants grew into full maturity and yielded the fruits and flowers. News of this feat spread everywhere.
From Udupi Madhva traveled south again. In Vishnumangalam he debated with Trivikramacharya, a logician and grammarian of remarkable skill, who was able to make the Sanskrit language convey any meaning that suited his purpose. The debate lasted fifteen days, and in the end Trivikrama surrendered at Madhva’s feet. A full account of that debate is given in the Madhva-vijaya,written by the son of Trivikramacharya. News of Trivikrama’s conversion brought hundreds more men and women into Madhva’s fold. His life’s mission thus became firmly rooted in India.
Srila Madhvacharya wrote thirty-nine books clarifying the tenets of Vaishnavism and showing Vaishnavism to be the true Vedic religion. In many of his works he attacked the monistic creed of Sankaracharya’s followers, exposing to impede Madhva’s mission by less honorable means. They tried to defame him, declaring him a heretic and all his followers outcasts. They even stole his writings and his valuable collection of ancient books, thinking that without literature his mission would be finished. Somehow, King Jaya Simha of Vishnumangalam acquired the books and returned them to Madhvacharya.
Madhva had appeared in two other incarnations. During the time of Lord Krishna’s appearance on earth he appeared as the warrior Bhima, one of the five Pandava brothers. During the time of Lord Rama, he incarnated as the beloved Hanuman, the ideal servant of the Supreme Lord. And, as in those incarnations, Madhva performed many feats of strength and displayed mystical perfections. As a child he would appear suddenly in one mighty leap from anywhere in mighty leap from anywhere in response to his mother’s call. In school he cured a friend’s headache by blowing in his ear. To help his father out of debt he turned tamarind seeds into money. On two occasions he made seeds sprout into plants by his singing. An enormous rock in Ambu Tirtha, requiring at least fifty men to move it, bears an inscription stating that Madhvacharya placed it there with one hand. Many times Madhva made small quantities of food increase for distribution to hundreds of people. At the age of seventy-nine, his mission well established, Srila Madhvacharya passed away. His devotees say he went to Badarinatha to join Srila Vyasadeva.
About Temple:-
Shree Krishna Temple Udipi is first among the seven places of pilgrimages. Thousands of pious devotees throng the Udupi Krishna temple all round the year to catch a glimpse of Lord Krishna. The unique feature of Shree Krishna Mutt temple is that the Lord is worshipped only through a window with nine holes called the Navagraha Kitiki. The window is exquisitely carved and silver - plated. It has been a tradition in this temple to worship the Lord only through this window.
Situated to the west of this is the Kanakadasa Mandapa. When Kanakadasa came to this village, he was not allowed to enter the shrine as he belonged to a low caste. He continued to worship the Lord standing outside and singing His glory. One day, to the surprise of all, the western wall gave way on its own and the Lords image turned towards this opening. Kanakadasa had the special privilege of worshipping Sri Krishna in full view. Since then the tradition here has been to worship the Lord only through this window.
Pujas & rituals:-
The temple opens at 4 am to the accompaniment of conch and Nagari sounds and Vedic chants. A series of pujas and abhisekas are performed to the Lord. The Nirmalya Visarjan is followed by Ushatkala puja, Panchamritha puja, Udhwardhana puja, Kalasa puja, Go (cow) puja, Alankara puja and Maha puja. After these, Brindavana puja takes place. Devotees are fed at the end of the pujas. Evening pujas start at 4.30 pm. These include Samara Seva, Ranga Seva and Seevili Seva. The deity is then kept on a silver palanquin and taken in a procession round the sanctum. This is known as Ekanta puja, when the Lord is kept on a silver bed.
Chenna Keshava shrine:-
It is situated behind the main sanctum. Here, the Lord is seen with Shanku, Chakra, Gadha and Lotus in His hands, as He gave darshan to Kanakadasa. Behind this is the eastern entrance of the sanctum, which is open only on Vijayadashami day. On the corridors, there are images of Garudalwar and Hanuman. The two corridors, Suryachala and Chandrachala, are used for cultural and religious purposes. A Tulsi Brindavanam, situated near the Dwajasthamba, is held in high reverence.
Krishna temple udupi a 12-day festival is held during November- December.
Madhwa shrine: The shrine of the founder of Udupi temple is situated next to the sanctum. There are images of Sri Vadiraja and Lord Subramanya on the outer corridor. The silver Simhasana, used by Sri Madhwa, is held very sacred. Only the Paryaya Swamiji will be seated on this while blessing the devotees.
Madhwa Sarovar:-
Behind the shrine is a tank known as Madhva Saroovara. Sri Raghavendra Tirtha of Sri Puttige Mutt renovated it with stone slabs in the sixteenth century A.D.
The Swamijis have to bathe in this tank before they commence the worship at the shrine. If we go round the tank on the northern side bhoojana sale is visible, where hundreds of poor people are fed every day. Special arrangements are made in the first floor of this building for feeding the students and guests.
In the Northeast corner we can notice a chariot-shaped heaps pf logs of wood. The firewood needed for two years Paryaya term is stored artistically in the shapes of a ratha .Here again the credit goes to Sri Vadiraja Swamiji for starting this tradition. This is an example to show how one can produce a piece of art with the piece of wood. Like the chariots of Udupi, this firewood chariot is also an object of attraction to the pilgrims.
When we go round the tank we come across a small shrine in the South West corner. There is a beautiful idol of Bhagirathi seated on crocodile. The 29th pontiff of Sri Adamar Mutt by name Vibudhapriya Tirtha installed the idol.
There is a legends behind this. It is believed to have happened during the period of Sri Madhvacharya. The Acharya was still a boy. He wanted to undertake a tour of Badari. His preceptor Achuta Prajna did not want to be separated from his disciple. He heard a divine voice starting that the Acharya need come to the North in search of the Ganges. The sacred river itself will come towards the South in search of the Acharya Accordingly the people witnessed a column of white stream springing up in the South West corner of the tank. All people took bath in the sacred waters along with the Acharya. Madhva Vijaya records that once in every twelve years the sacred Ganges flows into this tank.
This continues even now. The white waters of the Ganges sprang up during the Paryaya of Sri Vibudhapriya Swamiji and a small shrine was constructed to commemorate the event. The Swamiji who come to the tank for oblation worship this idol.
There is a beautiful mantapa in the middle of the tank. The ritual of pouring milk on Tulasi ksiiraabdhi takes place here on the twelfth day of the white fortnight of Kartika month.
The beauty of this tank must be witnessed during the teppootsava, the boat festival. With thousand of lamps around the mantapa and their reflection in the water it is a delightful sight providing a fantasy of Lord Varuna waving Aarti to the great god.
About Ideal:-
The Krishna Deity in the temple is called Bala Krishna. In order to display different pastimes for his devotees, Udupi Krishna has over 50 different dresses such as Cowherd Boy, Mohini Murti, Lakshmi and Durga. He wears a diamond crown worth over one crore rupees ($300,000). Sometimes Krishna is dressed with a diamond dress. The temple is small, with black granite walls, sculptures and silver carvings. Lord Krishna was originally installed facing east, but he turned west to see his devotee, Kanaka das, who wasn't allowed to enter the temple. One can have darshan from outside the temple from the same spot where Kanaka stood, through the crack/window on the western wall.
There are deities of Garuda and Hanuman on each side of the temple's interior. They were brought from Ayodhya and installed by Vadiraja Tirtha.
Prasada is served twice daily. Visitors who wish to take the temple's prasada must make arrangements with the priest. There is worship (puja) in the temple from 5.30 am to 8.45 pm. This temple is open to non-Hindus.
Lord Krishna himself made the Udupi Krishna Deity from a shalagram-shila, with the help of Visvakarma. It is said that the Deity was worshiped by Rukmini in Dwarka. He is Lord Krishna in child form. The Deity was worshiped by and eventually given to Arjuna, who hid the Deity. After a lapse of time, the Deity was covered in gopi-candana (clay).
This temple is open from morning 4 o'clock till night 11 o’clock; Sri Madhvacharya established proper worship procedures according to the Vedic scriptures in this temple. The deity here attracted devotees of the "daasa" tradition The deity is worshipped fourteen times a day starting at 4 a.m., the main worship rituals known as The Maha Pooja every noon and The Raathri Pooja in the nigh
History About Udupi:-
Parasurama, the incarnation of Lord Vishnu, defeated all the kings and donated the entire land to Brahmins. When he decided to perform a yagna, he realized that he didn't have any land. So, he threw his axe towards the ocean. The ocean moved backwards till the place where the axe fell down and thus the reclaimed land by Parasurama was named as Parasurama Kshetra. Parasurama Kshetra includes some regions in Karnataka and some regions in Kerala states of India.
He appointed Rambhoja as the ruler of his newly claimed land. The king while digging the land for doing ashwamedha yagna, killed a snake accidently. As per the advice from Parasurama, he installed a silver peetha with snake carved in it, in order to get rid of his sin. Parasurama's spiritual power was also installed in the peetha. From then onwards, the place was called as Rajatha Kshetra, which later became 'Udupi'.
It is widely believed that the name of Udupi was derived from its Tulu name Odipu. The Tulu name in turn is associated with a temple at Malpe, devoted to Vadabhandeshwara. Another story is that the name Udupi came from the combination of the Sanskrit words Udu and Pa, which mean "stars" and "lord." According to legend, the moon's light was once reduced due to a curse by King Daksha, whose 27 daughters (the 27 stars, according to Hindu astrology) were married to the moon. The moon prayed to Lord Shiva to get back its original shine. Lord Shiva was pleased with the moon's prayer and restored its shine. Legend says that the moon and his wives made their prayer at the Chandramouleeshwara temple at Udupi, creating a linga that can be seen even today. According to this story, therefore, Udupi means the land of the "lord of the stars," the moon.
Saint Kanakdas:-
In the sixteenth century there lived a saint-poet called Kanakdas, an ardent devotee of Lord Krishna. As the legend goes, thesaint, an untouchable being unable to enter the temple, sang the glories of the Lord, standing behind the temple. Pleased with his devotion, the idol facing the direction of east turned to west and there was a crack in the wall through which Kanakdas could have the darshan to his heart’s content. In the place of the crack, there is a window known as Kanaka’s Window. To commemorate this event, every Swamiji who is going to ascend the paryaya peetha should first have a darshan of the Lord through this window. A few years ago not far away from the window, a life-size statue of Kanakdas’ was installed. Now the saint receives pooja in Udupi, every day. Glory to God and His devotees!
Eight Maths:-
Among the several disciples of Sri Madhva, eight monks were jointly and severally made responsible for conducting the daily worship of Lord Krishna at Udupi, besides the usual duties of monk hood. These eight direct disciples of Madhva established separate lines of their own by ordination, and these eight lines of ascetics came to be known as the Eight Maths or Ashta Math of Udupi.
In the beginning, the Swamijis of the Eight Maths used to be in charge of Lord Krishna's worship, by turns, for two months each. The system of worship in its present form is believed to have been established in the 16th century by Sri Vadiraja Swami, a celebrated pontiff of one of the Eight Maths called Sode Math. According to the present practice, the Swamijis of Eight Maths conduct worship, by turns, for two years each. This tenure of worship by rotation is known as paryaya. The Swamiji, who is in charge of the worship, is called the Paryaya Swamiji, and his Math called the Paryaya Math. The ceremony of handing over the charge of worship by one Math to another is known as the Paryaya festival. This festival, held once in two years, in the month of January, attracts thousands of pilgrims, from various corners.
Kanityoor Mutt:-
Emerging from the temple of Lord Shri Krishna, the first Mutt to be seen is the Kaniyur Mutt. The main branch of the Mutt is Kaniyur, a place near Kukke Subramanya, 145 kms from Udupi. The original head of the Mutt was Shri Rama Theertha. Shri Narasimha is the presiding deity. The present pontiff of the Mutt is ShriVidhyavallabha Theertha Swamy.
sodhe mutt:-The second Mutt to be encountered on Carstreet is the Shri Sode Mutt. The deity is Shri Bhoovaraha. Earlier this Mutt was attached to a place called Kumbashi and called the Kumbhashi Mutt. It was later during the time of Shri Vadiraja Swamiji that the Mutt came to be known as Shri Sode Mutt. Sode or Sonda is a place near Sirsi(North Kanara) and is 224 kms from Udupi. The original head of the Mutt was Shri Vishnu Theertha, the younger brother of Shri Madhwacharya, It is believed that he is still engaged in penance in Kumaradri hills. The present pontiff the Mutt is Sri VishwaVallaba Theertha.
Puttige mutt:-After the Sode Mutt, is the Shri Puttige Mutt. Upendra Theertha was the original Swamiji of this Mutt who was given the idol of Shri Vittala by Shri Madhwacharya. The main branch of this Mutt is at Puttige, 21 Kms from Udupi. The present pontiff is Shri Sugunendra Theertha Swamiji.
Admar Mutt:-The next Mutt to be seen is Shri Admar Mutt. The main branch of this Mutt is at a place called Admar, 21 Kms from Udupi. The original head of this Mutt was Shri Narasimha Theertha who worshipped a Kallinga Mardhana Shri Krishna Idol given to him by his Guru Shri Madhwacharya. The present Senior & Junior pontiffs are Shri Vibhudesha Theertha Swamiji and ShriVishwapriya Theertha Swamiji respectively.
pejavar mutt:-Next to Admar Mutt is Shri Pejavar Mutt. The original Swamiji of this Mutt was Shri Adhokshaja Theertha. Shri Vittala is the presiding deity of the Mutt. The main branch of this Mutt is at Pejavar 55 Kms from Udupi. The present senior & junior pontiffs are ShriVishwesha Theertha Swamiji and Shri Vishwaprasanna Theertha Swamiji respectively.
palimar:-The first Swamiji of this Mutt was Shri Hrishikesha Theertha whose handwritten scripts, are still preserved at the Mutt. For his worship, Shri Madhwacharya gave the idol of Shri Rama. The main branch of this Mutt is at distance of 30 Kms. from Udupi. The present pontiff is Shri Vidhyadeesha Theertha Swamiji.
krishnapur nutt:-Shri Krishnapur Mutt is on the Northern side of the Carstreet, next to Shri Palimar Mutt. The first head of this Mutt was Shri Janardhan Theertha. He was given an idol of Kaliya Mardhana Shri Krishna. the main branch of this Mutt is at Krishnapur near Surathkal 45 kms from Udupi. The present pontiff is Shri Vidhyasagara Theertha Swamiji.
Shiroor:-Next to Shri Krishnapur Mutt and on the right side of Shri Krishna Temple we see Shiroor Mutt. Shri Vamana Theertha was the original Swamiji of this Mutt. He received Shri Vittala idol from Shri Madhwacharya for his worship. The main branch of this Mutt is at Shiroor, a place 21 kms. from Udupi near Hiriyadka. The present pontiff is Shri Lakshmivara Theertha Swamiji.
The preliminary rituals for paryaaya begin a year before the actual paryaaya. The four main rituals are:
baaLe muhuurta
akki muhuurta
kaTTige muhuurta
bhatta muhuurta
baale muhuurta:-
During his term of paryaaya, each Swamiji will use untold amounts of tuLasi leaves for the daily services in Krishna Mutt and plantain leaves for daily meals and for the many special feasts held during this period. To ensure this, about one year before the paryaaya, on an auspicious day, plantain and tuLasi groves are established.
On the day of muhuurta the Mutt priests first pray to the nine planets. Then the MaTha workers carry tuLasi and plantain seedlings in procession to Krishna Mutt. On the way they are accompanied by the Krishna Mutt elephant and other paraphernalia. Prayers are first offered in the Chandreswara and Ananteshwara temples before the procession enters Krishna Mutt. Coins are offered to Sri Krishna and then prayers are offered so that there will be no shortage of tulasi leaves for pooja or plantain leaves for meals. After offering prayers to Sri Mukhya PraaNa (Hanuman) and Sri Madhvacharya, the workers then return their MaTha before going on to plant the seedlings.
akki muhuurta:-
During the two year period of paryaaya, many thousands of people are fed. During special festivals up to 15 thousand people are fed at a time.
It was estimated that up to 30 thousand were fed on that day. To cater for huge crowds such as this, as well as the many hundreds, sometimes thousands, who visit Krishna Mutt daily, special arrangements are made to stockpile the rice needed. This collection of rice begins from the harvest of the year preceding the paryaaya. To ensure an adequate supply of rice the ritual of akki muhuurta is performed. This ritual is performed by the Swamiji himself.
kattige muhuurta:-
This ritual is conducted some six months before the commencement of paryaaya.
Once the collection of rice has begun it is time to begin collecting the firewood used in the cooking of foodstuffs during the paryaaya. Some of the firewood is stored in a very artistic manner and the way it is stored is specialty of Udupi. The firewood is cut into varying lengths and then artistically piled up in the shape of the Brahma ratha.
This ritual commences in the Mutt of the incoming paryaaya Swamiji where prayers are offered to the nine planets. A procession then sets out with the Mutt workers carrying loads of firewood. After the ritual of purifying the ground, the artists commence the construction of the firewood rath. The firewood rath is some fifty feet in height and remains in place until the wood in it is used for cooking just before it is time to construct the rath for the next paryaaya.
bhatta muhuurta:-
This ritual is performed some seven or eight weeks before the new paryaaya. It is the ritual of gathering paddy from the new crop before the commencement of the paryaaya. Prayers to the nine planets are offered in the Mutt and then the paddy is placed on a palanquin, covered in a silken cloth, and carried in procession to Krishna Mutt. The paddy is placed on a platform and the Mutt priests offer rituals of worship. The Mutt manager then offers fruits and remuneration to the scholars gathered there. From this time onward the incoming paryaaya Mutt takes charge of the baDagu maaLige.
On this day, another ritual takes place. By this time the construction of the wooden rath is completed and a decorated dome is carried in procession to the rath where it is ceremoniously handed over to the chief architect who has it placed on the top of the rath. This is the last of the preliminary rituals of paryaaya.
Festivals:-
1. Seven Utsavas:-
Saptotsava or the seven Utsavas can be considered to be the annual festival in Sri Krishna Temple. It commences 5 days prior to Makara Sankramana and carries on daily. The sixth utsava takes place on the night of Makara Sankramana and on the next day, utsava takes place during daytime. (These Utsavas take place about the middle of January every year).
2. Sri Madhwa Navami:-
Sri Madhwa Navami is celebrated on a grand scale in Udupi. It is on this auspicious day on the ninth day of the bright half of the month of Makara (February) that Sri Madhwacharya disappeared from mortal sight.
3. Holi Kamadahana:-
On this day in March, in the evening a procession starts from Sri Krishna Mutt, proceeds upto Kadiyali and returns. At night there is another procession and program consists of the burning of an effigy of ‘Kama’. Next morning there is another procession where the members smear themselves with colored water.
4. Sri Rama Navami:-
This festival falls on the ninth day of the bright half of the month of Chaitra (April).
5. Mesha Sankramana:-
This is the New Year day. The celebration consist of a chariot utsava, cradle pooja, etc. at daytime.
6. Vasanthotsava:-
This is the spring festival. Every year in Chaitra, Vasantha Pooja continues for 2 months every night. Light refreshment, in the form of prasadam, is distributed to the public after it is offered to God during the Pooja.
7. Narasimha Jayanthi:-
The deity of Sri Krishnapur and Sri Kaniyoor Mutts is Sri Narasimha. If these deities happen to be in the Sri Krishna Mutt, special Abhishekha, feeding of Brahmins and chariot utsava take place on this day in the month of May.
8. Bhagirathi Janmadina:-
On this day in June, there is special pooja in the ‘Bhagirathi gudi’ in the Madhwasarovar. A car festival for Lord Sri Krishna takes place at night and Mantapa pooja is specially held before Bhagirathi gudi in Madhwa Sarovara.
9. Chaturmasa:-
The word Chaturmasa means four months. It refers to a period from the bright half Ekadashi of Ashada to the same day in Kartika Masa. There is a special Abhishekha to the idol of Shri Krishna.
10. Jagaranaseva:-
On the Ekadashi nights, during Chaturmasa, there is a special pooja at night and a program till the early hours of the morning are arranged with a view to keep the pious people awake during the night. The program consists of instrumental music, dancing and Sankeertana, reading of Puranas etc.
11. Sri Krishna Jayanthi:-
This festival comes off on the Shravana Krishna Ashtami, in the month of August or September every year. Complete fast is observed on that day and when the moon rises at about midnight, the swamijis take their bath and offer special pooja and ‘Argya’ to Sri Krishna. A golden chariot taken around the car street on this occasion.
12. Ganesha Chathurthi:-
This festival, which is celebrated to mark the birthday of Lord Ganapathi, comes off on the fourth day of the bright half of Bhadrapada in the month of September.
13. Anantha Chathurdhashi:-
This festival comes off on the 14th day of bright half of Bhadrapada in the month of September. On this day there is Kalashapratishte, special pooja and sumptuous feast for Brahmins in the mutt.
14. Navarathri (Dasara):-
This comes off usually in the month of October. Commencing with the first day of the bright half Ashwija, this festival lasts for 10 days. During the first nine days, the idol of Sri Krishna is decorated in the feminine form of Lakshmi.
15. Panchami Jagarana Pooja:-
This special pooja takes place every morning for one month from Ashwija Shuddha Ekadashi till Kartika Shuddha Dwadhashi.
16. Deepavali (Balindra Pooja):-
This festival comes off in the month of October or November. On the thirteenth day of the dark half of Ashwija, Pooja is offered to water. Next morning at moon rise, a pooja offering oil to Krishna is performed. On the New Moon day, Pooja is offered to the image of Bali, which is artistically drawn on the ground in front of the gopuram. A large number of wick lamps are lighted on this occasion.
17. Laksha Deepotsava:-
From the first day in the month of Kartika, till Dwadhashi, a special pooja is offered to the Tulasi plant after the night pooja.
18. Subramanya Shashti:-
On this day celebration consists of special pooja in the Sri Subramanya Shrine, Chariot Utsava during morning and mass feast to Brahmins at noon. A car festival for Lord Krishna takes place at night and Mantapa pooja is held in Subramanya Shrine.
19. Dhanu Pooja:-
Everyday throughout the month of Dhanu, a special pooja takes place at dawn. Pongal and many other sweets are prepared as an offering for this pooja which is later on served to the few invited people.
20. Guru Samaradhana:-
The Paryaya Swamis celebrate the Aradhana or Death Anniversary of their immediate Gurus on a grand scale.
21. Paryaya Mahotsava:-
The Paryaya festival is the biggest of all the festivals in Udupi. This festival, which occurs on the 17th or 18th of January of alternative years, attracts huge crowd from all corners of India. Prior to Sri Vadiraja Teertha Swami it was customary for each swamis to be in charge of the Sri Krishna Mutt and its poojas for a period of two months only. But Sri Vadiraja changed this into a period of two years each. This handing over and taking over ceremony of the charge of Sri Krishna Mutt is known as Paryaya. The entire responsibility of carrying on the customary poojas and festivals of Sri Krishna Mutt during these two years rests with the Paryaya Swami.
Daily Puja Performed to Sri Krishna:- The day's activity commences exactly at 4 a.m. with the blowing of the conch and the beating of the 'Nagari' in the gopuram outside the Mutt premises. With this the Swamiars and other employees of the Mutt wake up, attend to their ablutions and take their bath. With the ringing of the bells outside, they open the door of the garbhagriha. Then they open the door of the inner room to the beating of 'Jaghante.' The assistants get things ready for the early morning puja and take the Utsava Murthi to the Madhwasarovara and give it a bath by pouring water over it. Cooks start on the preparation of Rice, Payasam and Dosas for Naivedya. Other assistants start on the grinding of sandal paste for the puja.
(The Karnataka Government sends a little more than 4 tons of sandal wood every year for this purpose).
Nirmalya Visarjana:-By about 5 a.m. the Swamiyar having completed his daily japa and tarpana commences the first puja. After removing the decorations, ornaments, apparel, flowers and tulasi of the previous day, the idol is bathed and bedecked with Tulasi garland. Soaked Bengal gram, Curd and Beaten rice, Jaggery, Ginger, Coconuts, plantains and betel leaves are offered as naivedyam and the puja is performed as per instructions laid down in Tantrasara.
Ushahkala Puja:-Immediately after this, the next puja commences. Holy water for the God's abhishekha which is stored in silver vessels is then worshipped and with that water, the idol is bathed again and bedecked with Tulasi, flowers and sandal paste. Pots of cooked rice, coconuts, plantains, curds, milk, betel leaves are again offered for naivedyam and mangalarathi is raised to the accompaniment of pipe music.
Go-Puja:-After this, an offering of puffed rice, ordinary rice and jaggery is made to the God and another arathi is raised to the God. The same arathi is raised to a Cow also and this offering of puffed rice, jaggery etc. is distributed to the cows which crowd inside the mutt at this time everyday.
Panchamrita Puja:-After this, the balaroopa decoration of the Lord is removed and to the accompaniment of recitation of the three Vedas and the music of pipes, drums, nagari etc., an abhishekha in gold coins is performed and a mangalarathi is raised. Then the idol is bathed with ghee, milk, curd, honey and jaggery one after the other. It is then bathed with tender coconut water and bedecked with Tulasi and flower garland, Sandal paste etc., and after the usual offerings of pots of cooked rice etc., mangalarathi is raised. Beating of the nagari indicating this abishekha starts even 15 minutes before the commencement of the abhishekha. Small portions of these Panchamritha abhishekha material are sent to Sri Mukhyaprana and Sri Subrahmanya temples for their abhishekha.
Udvartana Puja:-The idol is then bathed in perfumed water and cleaned of all greasy matter by washing it with green gram flour. Offerings of tender coconuts, milk and butter are made and a mangalarathi is raised. Again the idol is bathed in water from silver Kalasha and bedecked with Tulasi, flowers and sandal paste. Offerings of coconuts, plantains, milk, curds, pots of cooked rice are made and mangalarathi is raised.
Kalasha Puja:-Thereafter, in front of the idol, Kalasha puja is performed to gold vessels full of water. The offering of cooked rice of this puja is re-offered to Garuda and then thrown into the Madhwasarovar as a feed for the fish.
Theertha Puja:-The holy water from the gold vessel is used for the main abhisheka. The idol is then dried with a clean piece of cloth and bedecked with tulasi garlands, flowers and Sandal paste. Offerings of cooked rice, payasam, dosai, coconuts, plantains, betel leaves etc. are made and mangalarathi is raised. The holy water from this abhisheka is available as theertha for the devotees and hence this puja is known as theertha puja. The offerings of this puja are re-offered to Sri Mukyaprana and served to brahmins in the general dining hall (Bhojana shaja).
Alankara Puja:-The idol is then decorated with various gold ornaments and laced silk apparel and bedecked with tulasi and flowers in a very attractive way. This decoration time is indicated by the continuous beating of nagari outside. Offerings of pots of cooked rice, sweets, laddu, milk, curds, coconuts, bananas and betel leaves are made and to the singing of hymns and songs by the mutt musicians, mangalarathi is raised. This puja is known as alankara puja. On Fridays and during Navarathri festival, the idol is decorated in feminine form. On other auspicious occasions, the decorations take the form of many avatars of the lord depicting some puranic or mythological incidents. In fact, this decoration of the idol which is in a most attractive way is one of the peculiarities of this math. The offerings of this puja are served to guests in the Mrishtana pankti.
Avasara Puja:-This puja is also known as Sanakadi puja, After making the usual offerings of cooked rice, coconuts etc, arathi is raised.
Maha Puja:-Mahapuja or the most important puja of the day follows immediately after Avasara Puja. It is performed by the Paryaya Swamiyar himself who starts with the usual offering of sandal paste, Tulasi and flowers to the God to the recitation of Brahmasutra, Vishnusahasranama, Krishnastotra etc. Then the naivedya articles such as pots of cooked rice, many varieties of sweets and eatables, payasam, panchakajjaya, laddu, coconuts, plantains, betel leaves etc. are placed before the God. The Swamiji then comes outside and closes the door of the sanctuary. It is believed that Sri Madwacharya himself makes the offereings to God and worships Him. At this time pipe music goes on and drums and nagaries beat ; Math musicians sing bhajans and Dwadasa Stotra; purohits perform a homa called Anuyaga in a room nearby and brahmins are fed in Mrishtanna. After some time Swamiji goes in and performs many mangalarathis. At this time two country guns are fired as signal of this puja. People in the neighbourhood come to know from this that Lord Krishna's Mahapuja is going on and pious people usually take their meal only after this.
The beating of the nagari is different for Panchamrita, Alankara and Mahapuja and a trained ear can always find out from this which puja is going on at any particular time and come to the Mutt accordingly.
Barring the Kalasa puja, the other nine pujas described above are performed to Lord Sri Krishna during day time. Of these the Paryaya Swamier has to do personally the Pancharmrita puja, Avasarapuja and Mahapuja. In any case Avasara puja and Mahapuja are to be performed by the Paryaya Swamier himself. Other pujas can be performed by Swamies of any of the other Maths who generally stay in Udupi to assist the Paryaya Swamier.
The Swamies then performs Uttarapuja and dedicating all the morning pujas to the God, comes out to perform the puja of Sri Mukhyaprana. At this time Vedic hymns are chanted and Keertanas are sung.
Sri Mukhyaprana Puja:-The naivedyams offered to Sri Krishna during the Mahapuja are reoffered to Sri Mukhyaprana and the paryayam Swamier performs mangalarathi. Besides, the Swamiers who perform the other pujas of Sri Krishna also raise arathies for Sri Mukhyaprana and Sri Madhwacharya.
Sri Madhwacharya Puja:-Then the Paryaya Swamier comes to the idol of Sri Madhwacharya and making the same offering of Sri Krishna's Naivedya, performs a puja.
Simhasana Puja:-Then he comes to Simhasana and making the usual offerings to the gods there, raises a mangalarathi.
Pradakshina Namaskara:-Then as the chanting of hymns, playing of music and singing of songs are going on, the Swamier goes round the idol four times and after namaskaram or prostration, proceeds to the Madhwasarovar where he offers oblations to the departed souls of his line. After performing the puja of Goddess Bhagirathi and throwing the offerings to the tank as a feed for the the fish, he proceeds to the Vrindavan.
He then worships the vrindavana of this ancestors and after going round the Ashwatha tree, returns to Simhasana. There cows are fed. This is known as Gograsa.
In the simhasana, he takes his seat on a raised platform which is reputed to be the original seat of Sri Madwacharya. He then distributes Teertha, tulasi and sandal paste to all the Swamiers assembled there in the order of seniority and also to all the invited guests. Sri Madhwavijaya is recited on the occasion. Then he proceeds to the dinning hall called chouki and when every one is seated and served, he commences his meals. A sumptuous meal is served here to all the invitees. During meal time,- portions of Ramayana purana is read by a pandit and translated into Kannada. After meals the Parayaya Swamier comes back to Simhasana, takes teertha and nirmalya, and going round the idol completes his work for the noon.
In the general dining hall, after all people and students are fed, the left over is given to bairagees and beggars. Nagari is beaten to indicate the time once at 12 noon and again at 6 P.M.
Chamara seva:-At about 7 P.M. every night the Paryayam Swamier himself perfoms this puja after his evening bath, tarpana and japa. The puja is offered to sacred books, shaligram and a vigraha which are kept on a peeta on the mantapam in front of the idol of Sri Krishna. The Swamier starts the puja with the Chamaraseva with two gold chamaras. Pipe music goes on at this time. Math musicians sing Keertanas. Two boys holding gold sticks (dandas) keep on waving green silk cloth on either side. Two huge basket full of puffed rice, jaggery, coconut, laddus, betel etc. are offered for naivedyam. Two big torches burn on either side. A mangalarathi is raised first for the Lord, then the same thing is raised to Sri Mukhyaprana. Then he worships the god inside Simhasana. Beating of nagari commences outside indicating that the next puja is about to begin.
Ratri puja:-Some other Swamier, by this time gets ready for the next puja after his bath and daily tarpana and japa. He worships the God by floral and tulasi offerings, The naivedyam consists of pots of cooked rice, ghee, jaggery, tender coconut and milk. A number of mangalarathi is raised on this occasion as the music and chanting of hymns continues.
Ranga puja:-After this, four pots of panchakajjaya are spread on plantain leaves in a line in front of Sri Mukyaprana. Rows of wick lamps are lighted on either side and mangalarathi is raised. After Sri Madhwacharya's puja, the Utsava murthi is kept in a palanquin and taken outside if there is any chariot Utsavam. Otherwise it is taken round the Math in the inside itself and kept on a silver cradle fixed in the mantapam. With the usual offering, a mangalarathi is raised as green silk "cloth on either side is waved by dandadharies and chamaras are waved. Bhaktas engage themselves in Sankeertana. Then the singing of ashtaka songs and recitations from scriptures Continues for some time. After this, mangalarathi is raised to the Swamiers on important occasions manthrakshata is distributed by the Swamier to the assembled persons. The Utsava murthi is then placed in the palanquin and taken round the Math slowly to the sweet music from the flute and again a mangalarathi is raised as Uttarapuja.
Ekantaseva:-Inside the garbhagudi\s a golden cradle with a silken bed in it. The murthi is kept in it. Puffed rice, laddu, milk, fruits and betels are offered; scents and perfume are offered; arathi is raised and lullaby is sung thus putting the god to sleep. The Paryaya Swamier then honours the other Swamiers present, with sandal paste, sandalwood oil and flowers and thus completes the day's work. The blowing of a conch indicates that all the daily rituals have been completed.
Places around Udupi:-Other temples at and near Udupi include the Ananteshwara and Chandramouleeswara temples mentioned above, Shakti temples at Puttur, Kannarpadi, Bailur and Kadiyali, and Subramanya temples at Tangodu, Mangodu, Aritodu and Muchilkodu and the Balarama temple at Vada Pandeshwara.
Ananteeswara Temple:-
The temple located diagonally opposite to Krishna's temple can be considered as both Shiva as well as Vishnu temple. Although the main deity is Shiv Linga, it is believed that Parasuram, the incarnation of Vishnu, is found in the form of Shiv Linga. The Linga idol is unusally found with a face with prominently big eyes. The conneciton of Parasuram with Udupi is already described in this article.
A small Ganesha idol is found at the entrance of the main shrine. The prakara (corridor) is full of wall paintings. There are other small shrines such as Prasanna Someswara (Shiv Linga), Naga and Ayyapa located in this temple.
As per the legend, the childless couple in Vedaranyam got the darshan of Lord Vishnu. As per his advice, they visited Udupi and pured milk inside the silver peeth found with serpent images on all the four sides. Immediately, Parasuram was found in the form of Shiv Linga on this peeth.
The temple is also connected with the life of Madhvacharya. It is the site where Madhva took upanishad classes to his disciples. While taking the class one day, he disappeared in this temple.
Chandramouleeshwarar Temple:-
The small beautiful temple located opposite to Krishna temple is Chandramouleeswarar temple. Shiv Linga with the face and prominent eyes is the main deity of the temple. A small Ganesha idol is found at the entrance of the main shrine. The temple is small, well maintained and beautiful. The structure resembles Kerala temple architecture.
As per the legend, the lead ('pa') of stars ('udu') - Chandra (the Moon God) worshiped Shiv Linga in this site to get rid of his curse. Hence, the site was named as Udupa which later became Udupi. Thus, this temple is the reason for this town being named as Udupi.
Raghavendra Muth:-
Facing the tower of Krishna temple behind the Kanaka Dasa statue lies the small picturesque Raghavendra temple.
Vadapandeswara Temple:-
As indicated in the beginning of this article, Madhvacharya got two idols - Krishna and Balram. He installed Krishna idol in Udupi. He installed Balram's idol is Malpe located at a distance of aorund 7 kms from Udupi. The temple dedicated Balram, the elder brother of Krishna, is a rare one. Balram is found in the main shrine; he is called as Vadapandeswara in this temple. The temple has old structure which was built on the basis of Kerala temple style. Ganesha and Durga idols are found at the entrance of the main shrine. The Navagraha shrine and Linga shrine are also located in this temple.
The religious rites for those who die due to suicides or accidents are performed in the temple tank located outside the temple premises.
Golden Chariot:-
The beach in Malpe is a prominent tourist location. It is located at a distance of around 1 km from the temple. It is the site where Madhvacharya calmed the storm and got the idols of Krishna and Balram in return.
If you are interested in pilgrimage, Udupi is an important site which should be visited. It is one of seven multistala pilgrimage sites in Karnataka state of India.
Brahmavar:-
located about 13 kms north of Udupi is an ancient cultural centre. The three main temples here are 9th century Mahalinga temple, Gopinatha temple and the Janardhana shrine. The image of the deity in the Gopinatha temple is Hoysala architecture.
Kaup:-
is a renowned beach located in Udupi District, Karnataka.The beach has a ruined fort and an old 100 ft light house. The place is also famous for the two temples of Goddess Mariamma.It is one of the cleanest beaches in Karnataka.
Sri Krishna temple:-
Udupi krishna Udupi is a divine shrine in the coastal region of Western Ghats. Situated about 60 kms from Mangalore, it is a fairly large and upcoming town that was sanctum of Madhvacharya, the great Sanskrit Philosopher. The famous temple here, has a fascinating idol of Lord Krishna that is richly adorned with jewels.Another attraction of this temple is the 'Kanakana Kindi' -a small window through which Krishna is believed to have given darshan to his ardent devotee, Kanakadasa.
Anegudde Vinayaka Temple:-
is an ancient shrine situated at Kumbasi.The temple situated on the hill enshrines Lord Ganesh as the presiding deity.Anegudde is the combination of two words - 'Aane' meaning Elephant and 'Gudde', which stands for 'hillock.
Kollur:-
It is located about 80kms from Udupi. The famous temple of goddess Mookambika is located here on top of Kodachadri hill, at the foot of the Western Ghats. Though the temple has a long history, the present building was erected in 1616 by Venkatappa, one of the Ikkeri Nayakas. The goddess takes the form of a 'Jyotirlinga' incorporating aspects of Shiva and Shakti. It is a famous pilgrimage centre attracting lot of devotees.
Mookambika Wildlife Sanctuary:-
spans over 247 sq km and is thick with evergreen, semi-evergreen and moist deciduous forests of the Western Ghats, and small patches of teak plantations. It is contiguous with the Sharavathi Valley Wildlife Sanctuary.The sanctuary offers ample opportunities for trekking and nature camping. Kollur and the Mookambika Temple are nearby places of interest.
Someshwara Wildlife Sanctuary:-
Located in the Western Ghats,This 88 sq km sanctuary is consists of semi-evergreen and evergreen forests. Wildlife species include tiger, leopard, wild dog, jackal, gaur, wild pig, sambar deer, spotted deer, barking deer, lion tailed macaque, bonnet macaque and common langur.
Maravanthe:-
About 42 km from Udupi. The NH-17 is flanked on the left side by the Arabian Sea and on the right side by the Souwparnika River. However, due to continuous sea erosion, the Arabian Sea has come dangerously close to the NH-17.Still the road exists miraculously between sea and river and after this spot, river makes a U turn and goes eastwards and meets sea at Kundapura, after a journey of about 10 km.
Manipal:-
3km east of Udipi, is a progressive industrial and educational centre famous for its Medical college.The house of Vijayanath Shenoy is a small museum displaying Household objects in a typical architectural setting.
End Point:-
is a picturesque spot located in Udupi District. It is named so because the road reaches a dead end on a cliff, overlooking the valley of Swarna River.
How to Reach:-
By Road:-
Udupi is well connected by road to both, Bangalore as well as Mangalore. There are frequent buses from both cities - Bangalore and Mangalore, both, Volvos as well as regular ones.
By Train:-
Udupi falls on the Konkan Railway line, and is well connected by trains from all over India. Trains from the north going to Mangalore halt at Udupi.
By Air:-
The nearest airport is at Mangalore.
