Tappugaḷellava oppugoḷḷayya Shrī Chappara Srīnivāsa | Pavanje Lakshmi Narayanappa

Pallavi 

Tappugaḷellava oppugoḷḷayya śrī | cappara śrīnivāsa ||

Anupallavi 

Sarparājagiriyappa timmappane | darpakatātane tā | sajjanaprīta ||

Refrain (Pallavi & Anupallavi) Forgive and accept all my shortcomings and mistakes, O Lord of the pavilion, Chappara Srinivasa! O Thimmappa residing on the serpent-king hill (Seshachala), father of Cupid (Kamadeva), beloved of the righteous!

Charaṇa 1 

Mādhava ninnaya mahime tiḷiyarapa-| rādhava māḍide dāridryada || Bādheyinda tava pāda daruśanada | hādiya kāṇadāde | nā drōhiyāde ||

O Madhava, failing to comprehend Your divine glory, I committed grave errors. Tormented by extreme poverty, I lost the path that leads to the sight of Your lotus feet and became a betrayer.

Charaṇa 2 

Trāṇaviruvāda kāṇike hākide | dīnadāridryada hottinali || Mēṇadarindali tegedu tegedu pañca- | prāṇakkāhutīya koṭṭe | aparādhapaṭṭe ||

When I had the physical strength and means, I set aside coins as offerings to You. But when destitute poverty struck, I reached in, took that money back piece by piece, and spent it to feed my five vital breaths (to survive). Thus, I incurred a terrible sin.

Charaṇa 3 

Mandavāra dinakkondūṭava sattva- | dindiruvāga nā nēmagaide || Mandabhāgya jvaradinda pīḍitanāda- | rinderadūṭavanū | māḍide nānu ||

Back when I was healthy, I took a solemn vow to eat only once a day on Saturdays (Lord's day). But unfortunate as I am, when struck down by illness and fever, I broke my vow and ate two meals instead.

Charaṇa 4 

Śanivārakkondāṇe kāṇike hākutta | minuguva ḍabbiya nā māḍide || Enage dāridryava koṭṭa kāraṇadinda | haṇavella guṇanuṅgitu | pādake gottu ||

I had kept a shining box, resolving to drop an anna as an offering every Saturday. But because You visited such poverty upon me, the saved money was swallowed up just to nurse my health—a truth well known to Your feet.

Charaṇa 5 

Doḍḍa dāridryada guḍḍe biddudarinda | duḍḍella tegede nā daḍḍanāgi || Aḍḍabiddu kaiyoḍḍi bēḍuve svarṇa- | guḍḍeya mēliruva | mahānubhāva ||

When an overwhelming mountain of poverty collapsed upon me, I acted like a fool and spent all the dedicated coins. Prostrating before You with outstretched hands, I beg for forgiveness, O Supreme Being dwelling upon the golden hill!

Charaṇa 6 

Bhaṇḍāradrōha brahmāṇḍa pāpāgniyu | maṇḍeyoḷurivudu khaṇḍitadi || Puṇḍarīkākṣanē karuṇāmṛta rasa- | kuṇḍadoḷ mīyisayya | veṅkaṭarāya ||

The cosmic fire of sin from misappropriating the Lord's treasury burns furiously in my head. O lotus-eyed Lord Venkataraya, cleanse me by immersing me in the nectar reservoir of Your boundless mercy!

Charaṇa 7 

Dṛḍhabhaktiyanu koṭṭu salahabēkallade | keḍuku māḍuvudēnu jaḍajanābha || Kaḍalaśayana lakṣmīnārāyaṇa na- | mmoḍeya paḍutirupatīśa | ravikōṭibhāsa ||

Should You not bless me with steadfast devotion and protect me, instead of bringing ruin upon me, O Lotus-naveled Lord? O Lakshmi Narayana reclining upon the ocean, ruler of Western Tirupati, radiant as ten million suns!

Pavanje Lakshmi Narayanappa | A Life Sketch

Translated from - kendasampige.com. Original Article in Kannada by Dr. B. Janardhana Bhat

Haridasa Pavanje Sri Lakshminaranappayya was born in 1854 at Attur near Mulki in Dakshina Kannada as the second son of Sri Venkatakrishnayya of the Sthanika Brahmin community. Because he made the Pavanje temple his abode in his advanced age, he came to be known as 'Haridasa Pavanje Lakshminaranappayya.' When this temple was built (constructed by the family into which Haridasa had married his daughter), he settled there upon the insistence of his community members and eventually willed all his property to the temple. The 'Satsanga Seva Samiti' established by his family continues to conduct commemorative and culturally significant activities centered around this temple.

His early life unfolded as follows: At the age of eight, young Lakshminarayana was given in adoption to his paternal uncle, Sitaramayya, who performed his sacred thread ceremony (Brahmopadesha). When he was ten, his biological father Venkatakrishnayya passed away. Traumatized by this loss, the boy became inert like Jadabharata. His adoptive uncle and aunt neglected him. One day, without informing anyone, the boy left home alongside a group of pilgrims. His family made no effort to search for him. Wandering with bairagis (itinerant ascetics), Lakshminarayana reached Kashi (Varanasi), where he found shelter at the Kashi Math. News of his spiritual rebirth there never reached his native village.

His Guru: Bhuvanendra Tirtha Swamiji

Pavanje Lakshminarayana was a disciple of Sri Bhuvanendra Tirtha of Sri Kashi Math. Sri Bhuvanendra Tirtha was a pontiff of the Madhva (Dvaita) tradition. Sri Kashi Math of the Gowd Saraswat Brahmin (GSB) community is a monastic seat with a glorious heritage. In this lineage, Srimad Bhuvanendra Tirtha Swamiji (1837–1886) was a renowned, multifaceted scholar. For nearly eighteen years, from around 1864 to 1882, the Swamiji gave shelter to Pavanje Lakshminarayana, educated him, and initiated him into the Haridasa order.

In several keertanas, Haridasa praises his Guru, Sri Bhuvanendra Tirtha, and propounds his Guru's Dvaita philosophy and the supremacy of Lord Hari (Hari Sarvottamatva), even though his birth community (Sthanika or Shiva Brahmins) adhered to the Advaita tradition.

One Keertana - Kandu kritarthanade, Bhuvanendraranghriya | Pavanje Lakshminarayanappa

Young Lakshminarayana received instruction from Sri Bhuvanendra Tirtha Swamiji in Sanskrit language and classical poetry. Later, presumably under the direction of the Kashi Math pontiff, he received Harikatha training from the Harikatha exponent Siddhapura Venkataramana Prabhu.

Return and Spontaneous Devotion

Having attained the gift of extempore poetry through his Guru's grace, Haridasa Lakshminaranappayya reappeared in his native region after eighteen years—in 1882—around the Karkala Venkataramana Temple, performing Hari-keertana looking like a mendicant and an avadhuta. When inspired, he composed and sang keertanas dedicated to deities like Srinivasa and Lakshminarayana. At times he entered meditative trances (bhava-samadhi) right where he sat; when hungry, he ate whatever was served, and at other times went without food for days. The people of Karkala initially regarded him as an avadhuta or an eccentric, unaware that the songs he sang were his own compositions.

After two months, following a divine indication from 'Kalabhairava' of the Venkataramana Temple (as recorded by Belle Bhujanga Rao and Divakara Bhat), the temple trustees (moktesaras) brought Haridasa before the deity. There, he spontaneously composed and sang a keertana. 

From that day onward, Haridasa received the support of the trustees of Karkala Venkataramana Temple and the Gowd Saraswat Brahmin community. The Harikatha discourses he began at the sanctum captivated the people of Karkala, and his fame spread across Dakshina Kannada and Uttara Kannada districts through the GSB community. He was invited to major centers of the community—such as Karkala, Bantwal, Mulki, Kumta, Bhatkal, and Mangalore—to conduct week-long Harikatha sessions (saptahas). His discourses served as a soothing balm for souls weary of worldly life.

He resided in Karkala for many years, traveling voluntarily through the villages of Karkala, Mulki, Mangalore, and Udupi taluks to spread devotional culture. His Harikatha performances were held across Dakshina Kannada, Uttara Kannada, and even distant Bombay (Mumbai).

During his travels, Haridasa visited local village temples, composed songs praising the resident deities, and prayed for divine grace upon the village. Deeply moved, local villagers began inviting him, arranging his discourses, and transcribing by hand all the devotional compositions he sang to integrate them into daily household singing. However, there is no record of Haridasa himself ever documenting or compiling his own compositions.

His deep knowledge of Sanskrit, spontaneous poetic gift, musical command over raga, tala, and rhythm, mastery of the Vedas and Puranas, and above all, his intense love and devotion toward God led him toward a life of renunciation and detachment, elevating him to the rank of a true 'Haridasa.'

The Householder Haridasa

Haridasa had no interest in worldly domestic life. However, yielding to the pressure of relatives, he entered householder life (grihastha) at age 36 (in 1890). Four years after marriage, his first wife passed away. Relatives persuaded him to marry a second time. Through his second wife, he had two daughters (Seetha and Krishnaveni) and a son; the son passed away in infancy.

Haridasa grew completely detached from domestic life and traveled the country for seven to eight years without informing anyone. Wandering with bands of ascetics, traveling with the entourage of the Kashi Math pontiff, and occasionally visiting home briefly, he gradually lost the affection and regard of his family and kin. Records show he performed Harikatha in distant cities like Bombay during this period. Over time, having depleted all his resources, he was reduced to begging like a mendicant.

His life was burdened by suspicion, neglect, slander, reproach, and the sorrow of having no one to rely upon. During such trials, he composed numerous keertanas seeking divine refuge.

Haridasa wandered in this manner for nearly eight years. After those difficult days passed, he returned to his hometown around 1905. Upon his return, he stayed for eight months in the sanctum of the Karkala Venkataramana Temple. In the past, he had faithfully set aside offerings (mudipu) every Saturday for Tirupati; however, due to extreme poverty, he was forced to spend even that reserved offering, which broke his Saturday single-meal vow (ekabhukta vrata). The realization that he had consumed the money dedicated to Venkataramana for his own sustenance—and that his succession of hardships had stemmed from this act—began gnawing at his mind. Standing in the presence of Karkala Venkataramana, recollecting all his transgressions and seeking forgiveness, he sang a song of repentance.

Tappugaḷellava oppugoḷḷayya Shrī Chappara Srīnivāsa | Pavanje Lakshmi Narayanappa

Reflecting the adage "Repentance itself is the atonement," he laid bare all his faults without concealment. It is said that Kalabhairava of the temple appeared in his dream and instructed him that if he composed verses describing the Karkala Deepotsava (Festival of Lights), the fear of sin would be washed clean from his mind. Inspired by Kalabhairava, Haridasa composed nearly a hundred vivid verses portraying the Deepotsava celebrated from the first lunar day (Pratipada) to the full moon (Purnima).

After this, his mind attained tranquility.

Return and Public Service

Upon returning home for the second time, he arranged the marriages of his daughters. From around 1905–06 for nearly eighteen years across the undivided Dakshina Kannada district, he dedicated himself to conducting Harikatha discourses. He addressed the worldly afflictions of common folk, imparted teachings on both temporal and spiritual life, and guided people onto the righteous path. Consequently, he earned the reverence of everyone from the illiterate to celebrated scholars.

Haridas Lakshmi Narayanappa

Pen Name (Ankita)

Pavanje used his own name, "Lakshminarayana," as his ankita (signature line). Regardless of which deity a keertana was addressed to, in alignment with the Dvaita philosophical tenet of Hari Sarvottamatva (the absolute supremacy of Lord Hari), he would address that deity as Sri Hari's companion, consort, servant, sister, brother, or grandchild, concluding the song with the signature "Lakshminarayana." Across all four languages—whether composing bhajans, Harikatha songs, rhyming letters, lullabies, or playful wedding tease songs—he consistently appended the ankita Lakshminarayana.

In his daily household worship, he concluded his prayers with keertanas rather than Vedic mantras. His compositions clearly reflect his mastery of Sanskrit acquired at Kashi. While appearing as simple Kannada bhajans on the surface, understanding the exact import of the words he selected demands deep contemplation or guidance from scholars. Despite this erudition, he humbly stated: "I possess not even an ounce of the virtue found in great Haridasas like Kanaka and Purandara."

Around 1914, when the construction of the Sri Jnana Shakti Subrahmanya Swami Temple began in Pavanje, he yielded to the persuasion of well-wishers and made it his base, continuing his itinerant Harikatha tours across villages as before.

One night, a massive tree collapsed onto his house while he was asleep, and it was a miracle that he and his wife survived. A keertana composed on that occasion exists as well.

Having lost his house to the fallen tree, Haridasa was given shelter at the Pavanje Subrahmanya Temple. Vasu Bhat, the temple's founder, arranged for him to stay in the room at the northeast corner of the outer veranda (pauli). Until the temple's renovation in 2005, this room was called "Haridasara Kone" (Haridasa's Room). Inside a large wooden chest (kalembi—a bench-sized wooden box that could double as a bed), Haridasa kept a secure iron box where he stored the money collected during his travels.

One day, when the collected money disappeared, he discovered that the culprits were six relatives who had posed as his close confidants. Instead of growing angry, he viewed the six individuals as the six internal vices (arishadvargas) and reflected that his own unruly five senses had deceived and punished him.

In 1922, Haridasa willed all his movable and immovable properties to the temple. He passed away (attained Vaikuntha) in 1924.

History of the Collection of His Songs

Pavanje Haridasa Lakshminaranappayya was a rare multilingual poet fluent in Sanskrit, Kannada, Konkani, and Tulu. He rarely wrote down his compositions; songs flowed spontaneously in rhythm and meter when inspiration struck, and listeners transcribed them.

Between 1910 and 1920, community members often invited him for meals, prepared his favorite dishes (such as patrode), and noted down the verses he recited.

Major print compilations through which his works have been preserved include:

1. Karkala Deepotsava Padagalu (Verses on Karkala Deepotsava) – Compiled by K. P. Kamath, Maruthi Press, Karkala, 1922 (Price: 6 Annas).

2. Sri Hari Keertanavali – Compiled by B. Krishna Prabhu, Victoria Press, Bantwal, 64 pages, 1926.

3. Haridasara Keertanegalu – Compiled by K. Venkatacharya, Ondanne Male (175), Prabhatha Office, Car Street, Mangalore, 1958.

4. Biography of Haridasa Pavanje Lakshminaranappayya and Selected Bhajans – Belle Bhujanga Rao, B.A., Ondanne Male (206), Prabhatha Office, Mangalore, 1958.

5. Haridasara Keertanegalu (Part 1) – Compiled by K. Venkatacharya, Ondanne Male (270), Prabhatha Office, Mangalore, 1960.

6. Haridasara Keertanegalu (Part 2) – Compiled by K. Venkatacharya, Ondanne Male (271), Prabhatha Office, Mangalore, 1960.

7. Bhajan Songs of Haridasa Pavanje Lakshminaranappayya (Part 4) – Belle Bhujanga Rao, B.A., Ondanne Male (328), Prabhatha Office, Mangalore, 1961. (Note: Classified as 'Part 4' taking into account the three compilations by K. Venkatacharya. If counting Belle Bhujanga Rao's initial short biographical booklet containing keertanas, this represents the fifth collection in the Ondanne Male series).

8. Pavanje Haridasavani – Compiled and published by Satsanga Seva Samiti, Haleyangadi, 1978.

9. Haridasa Keertana: Collected Works of Pavanje Haridasa – Edited by Prof. Heranje Krishna Bhat and Dr. Padekallu Vishnu Bhat, H.K.B. Felicitation Committee, Udupi, 2005.

10. Pavanje Haridasa Lakshminaranappayya: Renowned Haridasa and Extempore Poet – Dr. H. Divakara Bhat, Kannada Sangha, Kantavara, 2018.

The Pavanje Sri Subrahmanya Temple administration established the 'Pavanje Haridasa Lakshminaranappayya Cultural Forum', which honors aging artists and provides financial assistance. The early preservation work by K. P. Shenoy, Krishna Prabhu, K. Venkatacharya, Belle Bhujanga Rao, Kudpi Vasudeva Shenoy (Ondanne Male), and the Satsanga Samiti of Haleyangadi, followed by modern scholarly editions by Prof. Heranje Krishna Bhat, Dr. Padekallu Vishnu Bhat, and Dr. Divakara Bhat Yaji, ensured that his legacy remains accessible today.

Kandu kritarthanade, Bhuvanendraranghriya | Pavanje Lakshmi Narayanappa

From https://www.kashimath.org/h-h-shrimath-bhuvanendra-thirtha-swamiji/

Pavanje Laxminaranappayya was another personality, who studied Dwaita Vedanta at the feet of H.H Shri Swamiji and with the grace of H.H Shri Swamiji became a famous Kirtankara. He composed many Kannada Bhajans on various Gods especially those in Karkala and one with Shrimath Bhuvanendra Thirtha Swamiji.

From: A History of the Dakshinatya Saraswats by Shri. V. N. Kudva

The songs sung during the pradakshina of the temple [towards] the end of the utsavas were composed by a Shivalli [Brahman], Haridas Lakshmi Naranappa of Pavanje. Haridas, [who] was a disciple of Haridas Siddapur Venkataramana Prabhu, [fell] ill when he went for his livelihood across the Western Ghats [in] the last quarter of the nineteenth century; he prayed to [Srinivasa] and was cured. When he later came to the Karkal [temple], he was directed to compose these songs for the Laksha Deepotsava.

Rāga: Br̥ndāvana [Dhāṭi: Nutisalaḷave kīrtiya | Bhuva] Trivuḍe Tāḷa

Kaṇḍū kṛtārthanāde | Bhuvanēndraraṅghriya | kaṇḍū kṛtārthanāde ||

Meaning:

I have attained ultimate fulfillment and blessedness upon beholding the holy lotus feet of Sri Bhuvanendra Thirtha.

Anupallavi

Kaṇḍū kṛtārthanāde bhūmaṇḍaladi pesargoṇḍu merediha |
Puṇḍarīkadaḷākṣa satatākhaṇḍa sukha mārtāṇḍatējara ||

Meaning:

I have attained fulfillment by beholding the venerable Guru, who shines with glorious renown across the entire earthly realm; whose eyes resemble delicate lotus petals, who ever dwells in unbroken bliss, and who radiates with the luminous splendor of the sun.

Charana 1

Vāriruhabhavāṇḍada | bhūmadhya vistāra jambūdvīpada |
Navakhaṇḍadoḷ | sāra bharatakhaṇḍada ||
Himagiriya pārśvada || tōru vindhyācalada madhyabhāgīrathiya
Paścimabhūbhāgada | tīra kāśīmaṭha saṁsthāna ecāraśāstraviśāradara pada ||

Meaning:

Within this cosmic creation born of the Lotus-born (Brahma), in the expansive center of Jambudvipa among the nine realms, lies the sacred land of Bharata. Between the majestic slopes of the Himalayas and the prominent Vindhya mountains, along the western bank of the sacred Bhagirathi (Ganga), resides the spiritual pontiff of Sri Kashi Math Samsthan, a master of profound scriptures and wise conduct—I have been blessed by beholding his holy feet.

Charana 2

Vara rājēndrayatīndrara | karakamala sañjātaru guru sūrēndrara |
Karavadmamūrdhvadi | dharisīrda vibudhēndrara || karakamalajātara ||
Parama sumatēndrara sarōruha | karasañjāta mahānubhāvāra |
Karuṇanidhi kamanīya sadguṇabharita śrībhuvanēndraraṅghriya ||

Meaning:

Tracing the revered lineage: initiated from the lotus hands of the supreme ascetic Sri Rajendra Thirtha arose Guru Sri Surendra Thirtha; upon whom Sri Vibudhendra Thirtha placed his holy hands; from whom arose Sri Sumatendra Thirtha, whose divine lotus hands initiated this exalted soul—I have attained blessedness upon beholding the feet of Sri Bhuvanendra Thirtha, a treasure-house of compassion and an embodiment of graceful virtues.

Charana 3

Sundaramukhaśōbheya | pūrṇami śubha candrananibha kāntiya |
Śōbhipa nava kundaradana paṅktiya || tilakada chāyā ||
Mandahāsānanda purajana | vṛndapūjita pādapadma dvanda
Satatānanda sadguṇasāndra śrībhuvanēndraraṅghriya ||

Meaning:

Beholding his radiant countenance shining with the auspicious grace of the full moon, his gleaming smile displaying teeth resembling delicate jasmine buds, the graceful sacred tilaka on his forehead, and his gentle, blissful smile—I have attained fulfillment by beholding the twin lotus feet of Sri Bhuvanendra Thirtha, who is worshipped by multitudes of devotees, ever immersed in spiritual ecstasy, and replete with sublime virtues.

Charana 4

Śr̥ṅgārarasatējara | yamanamiyādy aṣṭāṅga yōga sarvajñara |
Pāpātmara | kaṅgaḷigagōcara || satyāvatāra ||
Maṅgaḷātmaka saṅga sumanasa | raṅga sādhyavēdāṅga karuṇāpāṅga
Vibhudoḷittuṅgavaṅgaja bhaṅga śrīyatipuṅgavara pada ||

Meaning:

Luminous with divine grace and charm, a master omniscient in the eightfold path of Yoga (Ashtanga Yoga) starting with Yama and Niyama, beyond the perception of sinful minds, a veritable incarnation of Truth; one who associates only with the auspicious and pure-minded, proficient in the sacred limbs of the Vedas, bestowing compassionate glances, exalted among the wise, and victorious over worldly desires (Kama)—I have attained fulfillment by beholding the feet of this supreme ascetic.

Charana 5

Eṣṭendu nā hēḷalī | sadguruvara riṣṭakke tōṣa tāḷalī |
Dāridryada | kaṣṭavellapaharisali || dayavirali yannali ||
Śrēṣṭha gauḍasārasvatāsā | saṣṭhi koṅkaṇa dēśa vipraviśiṣṭavaḍetana
Paṭṭavāḷuva śrēṣṭha yativararaṅghri kamalava ||

Meaning:

How can I adequately describe the greatness of this noble Guru? May he find delight in fulfilling the pious wishes of devotees and remove the suffering of poverty and hardship. May his mercy ever rest upon me! I have found fulfillment beholding the lotus feet of this pre-eminent ascetic, who presides over the spiritual throne guiding the distinguished brahmins of the Gowd Saraswat, Sasti, and Konkan regions.

Charana 6

Āśeyoṇṭunege | kāvyavavōdābhyāsagaiyyuvadu mige |
Sannidhānadi | pōṣisi enna hīge || rakṣisalu kaḍege ||
Yēsu dhanyanu nānu karuṇārāśi sajjanapōṣi nigamavilāsaraṅghriya
Dāsadāsara dāsanānu dayāśaradhiyara ||

Meaning:

I cherish a deep desire to study and master literature in your divine presence. Nourish and sustain me in this manner, and protect me unto the end! How utterly blessed am I to serve as a humble servant to the servants of this ocean of mercy, who protects the virtuous and delights in the sacred wisdom of the Vedas.

Charana 7

Satata sadyatidharmavā | pratipālita kṣitigati prativāsavānantesavutā |
Mita bhāgya saṁpadavā || vikhyātavā ||
Ratipatiya pita kr̥tupālita su | nr̥tabhāṣita lakṣmīnārāyaṇa |
Satata vēdavyāsa śrīraghupati caraṇa pūjitarapada vanu ||

Meaning:

Steadfastly upholding the righteous vows of the ascetic order, shining with radiant glory like Indra across this earth, bestowed with boundless spiritual wealth and renowned fame; speaking pure and truthful words in devotion to Lord Lakshmi Narayana (the father of Manmatha) and the protector of sacrifices, and ever engaged in the sacred worship of the lotus feet of Sri Vedavyasa and Sri Raghupati—I have attained eternal fulfillment by beholding the divine feet of this exalted saint.

Shrimat Sudhindra Tirtha Mission | Satyavijaya Shenoy, Mumbai

Reproduced for archival reasons

Lord Vedavyasa says that one who rejoices in the welfare of all living beings ("Sarva bhoota hite ratah") possesses the true nature of an elevated spiritual soul.

From his very childhood, the natural disposition of Shrimad Sudhindra Tirtha Swamiji was inclined in this noble direction. His life's objective was to partake in others' joys and sorrows and strive to alleviate their pain.

For 50 to 55 years, Swamiji has consistently practiced and conducted daily worship, archana, parayana, pilgrimage, Chaturmasya Vrata, the Sri Vyasa Mahotsava, scriptural study, penance, and meditation, generating an immeasurable power of spiritual austerity. Numerous examples show how families devoted to the service of the Sadguru found relief from their afflictions and witnessed the spiritual revitalization of their lives.

A Few Teachings Brought into Practical Application:

1. At the holy center of Haridwar, during the consecration (Prana Pratishtha) of Sri Vedavyasa, Swamiji commanded that everyone should endeavor to make this sacred pilgrimage place a supreme abode of spiritual worship (Upasana Brahma Dhama).

It is said: Tirupati Lord is Veda Brahma, Pandharpur Vitthala is Nada Brahma, and Puri Jagannatha is Anna Brahma.

One year has passed since the consecration of the deity Sri Vedavyasa. The “Sri Vyasopasana” spiritual program was initially commenced as a personal endeavor by two dedicated disciples of the Guru.

Every year, devotees visiting Mumbai during Deepavali travel to take the holy bath in the Ganga on the day of Taila Abhyanga (sacred oil bath), followed by observances conducted under Swamiji's spiritual guidance. From this year onward, Swamiji suggested that the G.S.B. Sabha organization situated along the Western Railway line should bring 5 to 10 youth delegates to participate on that occasion. Those who wish to participate are kindly requested to contact us.

At the time of Sri Vyasa Mahotsava, Swamiji instructed the dissemination of the prayer beginning with the words "Deva, Paramatma", distributing it as sacred prasada in Kalyanpur. To this day, we have printed and distributed 18,000 copies of it. Sri Swamiji expressed immense satisfaction regarding this work.

• This prayer is to be recited daily, both individually and collectively. Through this, 1) Unity, 2) Harmony, and 3) Satisfaction will inevitably be attained. Those who organize daily collective prayer gatherings and inform us will have their group's name registered and acknowledged by us.

• Following the 1994 Mumbai Chaturmasya, during his stay in Nasik before departing for Haridwar, an incident occurred wherein a dedicated Guru Sevak was blessed with the "gift of life" (Jeevadan). This miraculous occurrence will be detailed in an upcoming article. Thirty-eight miraculous instances of Swamiji's divine grace have been compiled so far. Devotees who have experienced wonders through Swamiji's grace are requested to write to us.

A Matter for Everyone to Know:

"The vision (Darshan) of the Supreme Being happens in three ways:"

1. Prateeti-prada (Experiential): During the Prana Pratishtha of Lord Vedavyasa at Haridwar, Swamiji stated that he directly experienced the awakening of the divine presence within the idol.

2. Bhavana-prada (Devotional/Meditative): During worship at Indore, he felt the devotional perception (Bhavanaprada Darshana).

3. Nija Darshana (Direct True Manifestation): A dedicated disciple who constantly serves the Swamiji remarked that our Swamiji is truly a "Living God".

Broad-Based Volunteer Organization:

As commanded by Sri Swamiji, the "Shrimat Sudhindra Tirtha Mission" has been organized on a broad-based platform centered on:

1. Sri Vyasa's Philosophy

2. Sri Ramachandra's Purushartha

3. Swamiji's 12 Commandments

All guidelines received under Swamiji's direction have been consolidated and offered in writing to Swamiji, encompassing:

1. Code of Conduct

2. Various Public Welfare Services

3. Diverse Support Available to Devotees/Volunteers

4. Special guidance for children aged 8–12 and youth aged 13–25. Youth from Mumbai wishing to take an active role are requested by the committee to correspond with us.

Sri Sudhindra Vani:

“When we implement the ideals of Sri Vyasa, our lives become culturally enriched. Let us unite the youth, traditional householders, and experienced elder devotees of Hari and Guru under Sri Vyasopasana, draw upon their wisdom and experiences, and sprinkle the sacred waters of our 'Ganga' across society.” Swamiji stated at Haridwar that this noble endeavor commenced as a most auspicious work.

Tanu – Mana – Dhana (Body, Mind, and Wealth):

Everyone is requested to dedicate their physical effort, mental devotion, and material wealth to support this sacred mission according to their capacity.

• Individual contribution: ₹21/- (Om Ganapataye Namah), or as per one's means. The committee requests all to earn the spiritual merit of serving Hari and Guru. Contributions may be remitted in the name of Sri Vyasopasana Seva Samiti. For donations of 80g or higher commodities/funds, cheques may be drawn in the name of Bhagavan Vedavyasashram.

• To initiate all these service activities, the use of Computers is essential. Efforts are underway to make Swamiji's divine voice (Divyavani) and grace accessible globally via computer and the World Wide Web (WWW). On this occasion of the Amrit Mahotsava, everyone is invited to readily partake in this divine service.

Sri Walkeshwar Kashi Math | Satyavijaya Shenoy, Mumbai

From - Saraswati Prabha Deepavali Special Issue 1993, reproduced for archival reasons

Sri Walkeshwar Kashi Math is situated in the holy pilgrim center called Walkeshwar, on the banks of the sacred tank named Banganga. History tells us that this Matha was established some two hundred years ago. At that time, a prominent, wealthy gentleman who held a high post in the East India Company, Sri Rama Kamath, invited the 7th pontiff of Sri Kashi Math, Shrimad Madhavendra Tirtha Swami, from Kashi and donated this sacred plot of land to him, as recorded in history. Around that water body stand several temples. The Matha was founded by Shrimad Madhavendra Tirtha Swami on this very site. This spot is exquisitely scenic, located right on the seashore.

The stories associated with Banaganga

There is a mythological legend behind why this place is named Walkeshwar. It is also called Valukeshwar. Valuka means sand. Because of the Linga made of sand (renuka), it came to be known as Valukeshwar. Once, after the abduction of Sita, Lord Rama and Lakshmana stepped out from Panchavati in search of Sita and arrived at this very Banganga. At that time, Sage Gautama and other Brahmins resided here. Hearing the grief of Sita's abduction and seeing Lord Rama's sorrow, Sage Gautama advised him that he should bring a Shiva Linga from Kashi and worship it, whereby his mission would be accomplished successfully. Immediately, Lakshmana set out to bring a Linga from Kashi. However, as the auspicious time was passing and the Linga had not yet arrived. Lord Rama fashioned a Linga out of sand (renuka) from the seashore, performed its Prana Pratishtha (consecration), and worshiped it. Through that worship, Lord Sri Ramachandra obtained the direct vision (darshan) of Lord Shiva, who granted the boon of fearlessness, assuring that his mission would succeed. For this reason, the place came to be called Valukeshwar. Similarly, Banganga is a sacred lake. The lore holds that this holy water source (Ganga) sprang forth when Parashurama—the sixth incarnation of Lord Vishnu—shot an arrow from the Sahyadri mountains.

There is another version of the legend: when Lord Ramachandra, the seventh incarnation of Vishnu, was wandering in search of Sita after her abduction, he arrived here feeling intensely thirsty. Since no sweet water was found despite searching, he shot an arrow directly into the netherworld (Patala Loka), from where the Ganga emerged. The Skanda Purana mentions that his thirst was fully quenched by that sacred Ganga water.

Sajeeva Samadhi

In this Sri Valukeshwar Kashi Math of ours, Shrimat Madhavendra Tirtha Swami entered Sajeeva Samadhi (live samadhi/Vrindavan). In all of Hindustan (India), there are only three such Sajeeva Samadhis:

1. Saint Sri Jnaneshwar at Alandi

2. Sri Raghavendra Swami at Mantralayam

3. The third Samadhi is here at Walkeshwar Kashi Math.

Even to this day, the divine effulgence (divya tejas) of Shrimad Madhavendra Tirtha Swami comes daily in the morning to bathe in Banganga. Shrimad Sukriteendra Tirtha Swamiji himself personally stated that the distinct sound of his wooden sandals (padukas) can be heard as he comes and goes. Because Madhavendra Swami was an exalted ascetic (Maha Tapasvi), while he was taking a bath in the Ganga at Kashi, the idol of Bindu Madhava manifested in his hands, which was later consecrated at Mulki and achieved great renown.

Srimad Varadendra Tirtha Swamiji

Close to the Samadhi of Shrimad Madhavendra Tirtha Swami is also the Samadhi of Shrimat Varadendra Tirtha Swami. Shrimad Varadendra Tirtha Swami entered Samadhi at this sacred site in the year 1914. After Shrimad Varadendra Swamiji attained Samadhi, Shrimad Sudhindra Tirtha Swamiji had his divine vision (darshan) in Bantwal. The late priest Venkatesha Bhat Mam also experienced his divine vision here.

Not only that, his astrological birth chart (Jataka) is regarded as one of the most supreme in the entire Guru Parampara. The chart revealed his charismatic presence, gravitas, nature of having no enemies (Ajatashatru), and that he was a great yogi, profound scholar, and master of diplomacy (Chanakya). He was proficient in 15–16 languages and possessed mastery over 10–15 diverse fields of arts and sciences—such as the science of mantras (Mantra Vidya), printing/typography, music, telegraphy, photography, and more.

Considering what an extraordinary blessing it is for the disciple community of Mumbai that the Samadhis of two great Swamijis are present at Sri Walkeshwar Kashi Math, a marble statue of Shrimat Sukriteendra Tirtha Swami was installed facing the Samadhi of Shrimad Varadendra Tirtha Swami. Gazing at the statue evokes the divine experience of having the living, direct audience (pratyaksha sajeeva darshan) of Shrimad Sukriteendra Swamiji.

Activities at Kashi Math, Walkeshwar

At this sacred site, various religious observances, bhajans, and non-stop chanting of the Lord's names (Akhanda Nama Smarana) are conducted on relevant occasions. Most notably, an Akhanda Bhajana Saptaha (week-long continuous bhajan) is celebrated on Margashirsha Shuddha Panchami. on that same day, the Aradhana / Punya Tithi of Shrimad Madhavendra Tirtha Swami is celebrated with immense grandeur. Likewise, at other designated times, the Aradhanas and Punya Tithis of respective Swamijis are commemorated.

Currently, in view of the upcoming Chaturmasya of 1994, the Matha has undergone complete renovation. Granite flooring has been laid on all four sides, and the circumambulation pathway (Pradakshina marga) has been fitted with marble. Preparations are in full swing with the objective of providing all possible facilities to ensure maximum convenience for every visiting devotee and disciple during the sacred Chaturmasya period.

Rebuilding the Sanctuary: The 1613 CE Saraswat Endowments at Udupi Sri Krishna Matha

Carved into the western stone wall of the Sri Krishna Matha in Udupi is an epigraph from 1613 CE: Inscription No. 302 (South Indian Inscriptions, Vol. VII, page 154). Documenting a milestone during one of the most consequential architectural renovations of the temple complex, this record captures the intersection of regional history, community migration, and spiritual patronage in early 17th-century coastal Karnataka.

The Historical Setting: Shaka 1535

By the turn of the 17th century, Sri Krishna’s original wooden sanctum in Udupi had aged significantly. During his biennial paryaya turn, Sri Vedavedya Tirtha—the direct disciple and successor of Sri Vadiraja Tirtha of the Sode Matha—undertook a complete restoration (jirnoddhara) of the shrine.

Sri Vedavedya Tirtha temporarily relocated the deity to an outer pavilion, dismantled the deteriorating woodwork, rebuilt the garbhagriha and the matha structure in stone, covered it with a two-tiered copper roof, and consecrated the golden pinnacle (kalasha). The formal re-consecration (punah-pratishtha) took place on April 21, 1613 CE (Shaka 1535/1536 Pramadi, Vaishakha Shukla 12/13).

The Donors: Saraswats of Mathagrama (Margao)

Against the backdrop of this grand reconstruction, Inscription 302 records two significant endowments executed by brothers belonging to the Saraswat Brahmin community: Damarsa Prabhu and Govinda Prabhu.

Inscription Text from Source

The inscription explicitly records their lineage and geographic origins:

• Ancestral Home: Mathagrama (modern-day Margao, Goa), identified in the epigraph as the principal town among the Ashta Grama (Eight Villages) of Sasashti (Salcete).

• Lineage: Sons of Dama Prabhu (Damodara Prabhu), belonging to the Kaushika Gotra and the Rigveda Shakha. 

• One of their ancestors, also named Dama Prabhu had received stupendous honors from the king of Vijayanagara, 160 years before this grant, as documented in this blogpost.

• This means that the family continued to be prosperous for a long period of time. They were possibly settled in Bhatkal during this time.

Having migrated south to coastal Kanara amidst 16th-century Portuguese religious pressures in Salcete, the family maintained their ancestral identity while emerging as prominent patrons in the Vijayanagara–Keladi administrative sphere.

The Endowments

The inscription is divided into two distinct grants executed on the same day:

1. The Grant of Damarasa Prabhu (160 Varahas)

• Purpose: Dedicated to securing eternal heavenly merit (akshaya-punyaloka-prapti) for his uncle (Ranga Prabhu) and his (Ranga Prabhu's) son (Malayya / Mallya).

• Daily & Festive Offerings:
  • Daily Platter Offering (Nitya-harivana Naivedya): 2 1/2 hanes of rice per day (14 mudes per year).
  • Festival Rations: 2 mudes for special feasts.
  • Ascetic Alms (Yati-bhiksha): 1/2 mude per instance on Ekadashi/Dashami days (12 mudes per year).
  • Total Grain Volume: 32 mudes and 55 hanes of rice annually.

• Capital Sum: A permanent cash endowment of 160 large Varahas (Gadyanas) deposited as hiriya rokkha on the revenue of the Aruvara estate, sealed with the traditional libation of gold and water (sahiranyodaka-dharapūrvaka).

2. The Grant of Govinda Prabhu (55 Varahas)

• Purpose: Undertaken to earn eternal merit for his parents and to ensure the growth and continuity (putra-pautrabhivriddhi) of his lineage.

• Direct Contribution to the Renovation: Govinda Prabhu provided direct funds for the structural masonry of the garbhagriha, including:
  • Foundation stones and base slabs (gundottara talagallu)
  • The pedestal seat (panipitha)
  • Square perimeter facades (chaukada bhatti)
  • Door frames (dvarabandha), cross-beams (tole), and stone ceiling slabs.

• Perpetual Offerings & Eternal Lamp:

  • Daily naivedya to Sri Krishna and subsequent offering to the Acharya (7 mudes, 10 hanes of rice annually).
  • Daily coconut oil for the perpetual lamp (nitya tenginenne nandadipti) burning before the sanctum (4 mudes of rice equivalent).

• Capital Sum: 55 large Varahas, dedicated as a perpetual endowment (dharma-shasana) yielding interest for the temple's daily upkeep.

Significance

Inscription No. 302 provides essential chronological and cultural insights:

• Paryaya Chronology: It anchors the two-year paryaya system initiated by Sri Vadiraja Tirtha, placing Vedavedya Tirtha firmly in office during the 1612–1614 CE cycle.

• Cross-Regional Patronage: It highlights that while Saraswat Vaishnavas maintained their own institutional allegiances (such as the Kashi Matha and Gokarna Matha), they actively participated in major architectural and spiritual undertakings across coastal Karnataka.

• Linguistic & Social Integration: The use of hybrid titles—combining traditional Konkani names with Kannada administrative suffixes (e.g., Dama -> Damarsa)—demonstrates how seamlessly these merchant-administrators integrated into the broader socio-economic fabric of Tulunadu.

• Naming: The popular practice of naming the grandson with grandfather name explains why their father's name was also Dama Prabhu. Also, their Kuladevata is Lakshmi Damodara, in Jambavali.

Reference:

1. Itihaasada RashmigaLu - Shri H.L. Kamath

Gurus of Kashi Math | Guru Pravara manjiri

Source - Notes of Shri H.L. Kamath

Copied from a book written by Sri Udupi Raghavendra Acharya (son of Panduranga Acharya).

[Currently, the grandson of Sri Raghavendra Acharya, resides in the Acharya Math, Udupi]

The Gurus of Kashi Math are:

1. Sri Narayana Tirtha

Vrindavana: Bhatkal.
Punyatithi (death anniversary): Chaitra Bahula Amavasya.

2. Sri Raghuchandra [Tirtha]

3. Sri Samyamindra [Tirtha]

Note - As per a theory in Gokarna Math, Raghuchandra Tirtha had attempted to create 8 Maths like Srimad Madhavacharya. But it was stopped by divine guidance.

One of his shishyas, Srimad Samyamindra moved to Kashi Math and started the Cochin Math. There is no official documentation for establishment of "Cochin Math" by this swami, but mere speculation, and has been repeated in some well known books.

This is a non feasible theory as due to accepted dates, this happened into the future, compared to even the recorded official history of Kashi Matha.

The upper two names seem to be added due to this theory.

4. Sri Vidyanidhi Tirtha

His native place was Varkat/Varkata, Vipinapura.

He [is said to have] installed Sri Mulki Narasimha Deva on Shalivahana Shaka 1346, Krodhi year, Margashira Shukla 15.

[ This seems to be deduced from an inscription at Mulki Venkatramana Temple, inscribed on the mirror situated in the Vasanta Mantapa of the temple;

शालीवाहाख्य भूभृद्वरकर शरदामिदुमान क्रमेण ।
षट्चत्वारिंशदब्दे त्रिशते सहस्रेणाचिते मार्गशीर्षे ।।
विद्यारत्नाकराख्यं यतिकुलमणिभिः स्थापितोमोवमूर्तिः ।
पायाद्वो नारसिंहो त्रिभुवनविजयी मूलिकापदणस्थः ॥

]

He established a Matha at Rameshwar and installed Ramadeva there.

His Vrindavana is at Kashi.

[This makes Vidyanidhi Tirtha distinct from Srimad Vijayeendra Tirtha. The story of Vidyanidhi Tirtha is also given in the Gaud Saraswat Brahmanakhyana of Tellicherry Vasudeva Shanbhag.

The details of Math at Rameshwar and Vrindavana at Kashi are also interesting.]

5. Sri Yadavendra Tirtha

Vrindavana: Kashi.

[As per official records, the samadhi is in Bhatkal, and was moved to its current location by Srimad Sudhindra Tirtha as the original samadhi mandir near Gopi River [a rivulet flowing into Chowtani River] was getting flooded.]

6. Sri Keshavendra Tirtha

Vrindavana: Basrur.

(It appears that he was living in Shalivahana Shaka 1530.)

7. Sri Upendra Tirtha

Vrindavana: Kashi.

He was living in Shalivahana Shaka 1590 [the final digit is unclear in the source].

Punyatithi: Phalguna Bahula 3.

8. Sri Devendra Tirtha

Vrindavana: Bantwal.

He was living in Shalivahana Shaka 1597.

9. Sri Raghavendra Tirtha

Vrindavana: Kashi.

He was living in Shalivahana Shaka 1603.

Native place - Tripunithura 

Punyatithi: Phalguna Shukla 14.

10. Sri Jnanendra Tirtha

Vrindavana: Nashik.

11. Sri Madhavendra Tirtha

Vrindavana: Bombay.

Native place: Alapalli [Allepy]

Punyatithi: Shravana Shukla 5.

[Installed the Varadaraya Venkatramana idol at Gurupura. The idol was brought by him from an old temple in Basrur, which was built by the GSB community there.

Entered Sajeeva Samadhi at a Vrindavan he built at Walkeshwar, Mumbai. This place was donated to him by Shri Rama Kamath in early 1700s, when he was returning from a Kashi yatra.]

12. Sri Yadavendra Tirtha

Vrindavana: Hemapura, Honavar.

13. Sri Rajendra Tirtha

Vrindavana: Turavur.

Punyatithi: Vaishakha Bahula [date missing/unclear].

14. Sri Upendra Tirtha

Vrindavana: Kashi.

Punyatithi: Phalguna Bahula 2.

[The source then appears to mention Prayag, perhaps as the Vrindavana/place, but the line is unclear.]

15. Sri Vishnu Tirtha

Vrindavana: Prayag.

16. Sri Sureendra Tirtha

Vrindavana: Alapalli [Aleppy]

Native Place -  Kalongol.

Regarding him, there is a judgement/order concerning a birudavali (grant/title document) given by Mr. Thomas Munro Sahib on 20-6-1800.

Punyatithi: Jyeshtha Shukla 7.

In the year 1778, he had lent Rs. 12,533/- to the East India Company and obtained a promissory note for it.

17. Sri Vibhudhendra Tirtha

Vrindavana: Manjeshwar.

Native place: Muttath/Cherthala

Punyatithi: Magha Bahula 5, Tuesday.

---

18. Sri Sumateendra Tirtha

Vrindavana: Aleppy.

Native place: Bayde [reading uncertain].

He belonged to a Vaidika Bhatta family.
Gotra: Bharadvaja.

His name in his purvashrama was Venkatesha Bhatta.

Father's name: Nagendra Bhatta.
Mother's name: Dhatri.
His younger sister: Gauri.

His nephew was Sri Bhuvanendra Tirtha, son of Gauri.

The date on which he attained Vrindavana was Pushya Bahula 30 — 1-2-1851, at daytime ghati 22.19 [the exact traditional time notation should be checked against the original].

His elder brother's name was Krishna Bhatta and younger brother's name was Janardhana Bhatta.

In Hevilambi year, Phalguna Bahula 2, he installed a deity at Panemangalore.

In Hevilambi, Ashvija Shukla 5, there was a matter concerning the rights of Vasudhendra Swami, in connection with which the people of the 68 pette were instructed/requested to come to Manjeshwar.

He accepted, by formal deed, the Venkataramana temple at Panambur, which had been built by Sagara Damarsa Pai, on Shalivahana Shaka 1748, Vyaya year, Jyeshtha Bahula 10.

He appointed the same Bhatta to conduct the worship and granted 14 mudis of rice for the purpose.

The record is said to be with that Bhatta.

He established the Kundapura Acharya Matha and brought the image of Lord Venkataramana from Basrur, installing it there.

---

19. Sri Bhuvanendra Tirtha

Vrindavana: Basrur.

Native place: Palliparatte/Pallipuram

The name given for his family/parents is Narasimha Kamath [the Kannada phrase is difficult and may mean his father's/family name].

He was born in Shalivahana Shaka 1759, at Manjeshwar, under the Shravana nakshatra.

He entered Vrindavana in Shalivahana Shaka 1808, Vyaya year, Margashira Shukla 9.

[The following passage is somewhat corrupted:] At the time of entering the ashrama he was 13 years old; seven days after he entered the ashrama, his guru attained samadhi.

At Alapale in 1865, in Rakshasa year, Phalguna, Sri Bhuvanendra Tirtha met Purnaprajna Tirtha of Gokarna Matha at Manjeshwar.

In 1884, Tarana year, at Bilagi, there was a meeting involving Padmanabha Tirtha, Sri Bhuvanendra Tirtha and Sri Varadendra Tirtha.

Sri Bhuvanendra Tirtha and Sri Varadendra Tirtha also met the Swami of Kavale Matha at Khanapur.

At Kashi, he constructed/raised a Vidyamantapa.

He arranged for scholars and Vaidikas of his own community to perform the Shodasha-karmas according to the appropriate ritual procedure.

He established a yantra at Manjeshwar.

---

20. Sri Varadendra Tirtha

Father's name: Ananta Mhāle.
Mother's name: Gangabai.
Purvashrama name: Giri Mhāle.

Born in Shalivahana Shaka 1787, Krodhana year, Ashvija Bahula 4, Sunday night, ghati 9, under Rohini nakshatra, at Cochin.

He entered the ashrama at Manjeshwar, in Dhatu year, Jyeshtha Shukla 10 (6-6-1876).

He attained samadhi in Shalivahana Shaka 1836, Ananda year, Ashadha Shukla 2, Thursday (24-6-1914), at the Abhijit Muhurta, at the Bombay Walkeshwar Matha.

At Udupi, in Shalivahana Shaka 1818, Durmukhi year, Vaishakha Bahula 2, Wednesday, in Mithuna Lagna, he installed Sri Venkataramana Deva.

In Sharvari year, Jyeshtha Shukla Paksha, he installed Sri Krishna Deva in the temple built by Krishna Baliga of Punjalakatte.

---

21. Sri Sukritindra Tirtha

Grandfather: Vitthala Prabhu.
Father: Subba Prabhu.
Mother: Kaveramma.

Purvashrama name: Srinivasa Prabhu.

Born in Shalivahana Shaka 1818, Durmukhi year, on Chaitra Bahula 8, Sunday, under Purvashadha nakshatra, in Dhanus Rashi, corresponding to 5-4-1896.

At the age of approximately 16 years, 3 months and 27 days, he accepted sannyasa/ashrama in Paridhavi year, Shravana Bahula 4, Saturday, at Tiruchirappalli, on the banks of the Kaveri River, on 31-8-1912.

Udyavara installation/renovation installation:
The renovated installation was performed on 29-3-1936, in Dhatu year, Chaitra Shukla 7, Sunday, at daytime ghati 11-36.

At Vile Parle, Bombay, he installed Ramadeva in 1935.

At Kashi, he performed the re-installation (punah-pratishtha) of Lakshmi Venkatesha Deva on 27-4-1936, Dhatu year, Vaishakha Shukla 6, Monday.

He attained samadhi on 10-7-1949, in Virodhi year, Ashadha Shukla 15, Sunday, at 11:30 p.m., at Cochin.

---

22. Sri Sudhindra Tirtha

Purvashrama name: Sadashiva.

Father: Ramadas Shenayi.
Gotra: Vatsa.

He was born and entered the ashrama in Shalivahana Shaka 1896, Tarana year, Vrishabha month, Jyeshtha Shukla 2, corresponding to 24-5-1944, Wednesday, at daytime ghati 11, standard time 11:30, in Karkataka Lagna, at the Sri Venkataramana Temple, Mulki.

At that time he received the name Sudhindra Tirtha.

---

Final note in the manuscript

The above-mentioned guru-parampara, as recorded in the book written by Udupi Raghavendra Acharya, extends up to Sri Sukritindra Tirtha. I have copied it here.

However, it appears that he prepared this succession on the basis of a work called Gurupravaramanjari.

According to the records available in the Matha, the first four Gurus mentioned in that work did not actually exist [in this succession]. It is also apparent from the documents preserved in the Matha that the subsequent succession is not as recorded here either.