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.

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

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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.

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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.

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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.

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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.

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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.

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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.

History | Shri Lakshmi Venkatramana Temple, Udupi

India is a land of temples. It is said that, Indian is a born philosopher. To this perhaps it may be added that Gowda Saraswath Brahmin is a born worshipper. It is because of this attitudinal inherence the Gowda Saraswats on their exodus from Goa constructed Temples wherever they settled. This was to meet the cultural, social and spiritual needs independently. The GSB settlers in and around Udupi, thus were compelled, being anxious and enthusiastic to construct a temple at Udupi. As if by God’s grace at this juncture the gift of land by late Smt. Kaveri Amma alias Sathyabhama Amma (Sridevi Nayak) through an endowment deed on 11.7.1883 was of great avail. By the gift it was intended that Pooja (scriptural form of worship) to her family Deity “Sri Lakshmi Narasimha” be performed on installation at the proposed temple along with the temple Deity. For this purpose she gifted two sets of properties to meet the expenses of Poojas to “Sri Lakshmi Narasimha” and the temple Deity separately.

Shri Lakshmi Narasimha vigraha from SLVT, Udupi

The names of the 9 members of GSB Community articulated in the original gift deed of Smt. Kaveri Amma are:

1. Sri Chinivartha Ananthayya Shanbhag – Shroff and Land Lord
2. Sri Ananthayya alias Sheshagiri Pai – Land Lord and Merchant
3. Sri Ammembal Krishna Pai – Advocate
4. Sri Kumble Subba Rao – Advocate
5. Sri Vasudeva Prabhu – Advocate
6. Sri Haradi Upendra Pai – Taluk Supervisor
7. Sri Krishna Padiyar – Merchant and Land Lord
8. Sri Manjunatha Anantha Baliga – Land Lord
9. Sri Shroff Venkat Rao – Shroff.

Later these became the hereditary trustees vested with powers of construction and administration of the Temple. They being ardent devotees of Lord Venkatesha, with the assistance and co-operation of the members of the community and also of a group of dedicated and devoted volunteers, expeditious construction of a Sanctum Sanctorum (Garbha Griha) made of granite stone and copper plated roof was accomplished. For this the foundation stone had been laid by H.H. Srimad Bhuvanendra teertha Swamiji of Sri Samsthan Kashi Math. 

The idol of Sri Venkatesha was sculpted by the then celebrated sculptor of Karkala Sri Laxman Shanbhag. Standing on a one foot pedestal the idol is of 3 feet height. The serenity of beauty on the countenance is divinely spectacular. The hinder arms holding conch and disc (chakra) and the frontal arms showing assurance of security (Abhayahasta) and the other scretched upto knee (depicting that the ocean of life will be knee deep to His worshippers) 

Shri Venkatesha

The installation ceremony of the idol was performed by Srimad Varadendra Thirtha Swamiji of Sri Kashi Math on 29.4.1896 (Shalivahana Era – 1818), “Durmukhi Samvat”, “Vaishakha” month – 2nd of dark half) with the participation of thousands of devotees. 

Srimad Varadendra Thirtha blessed the congregation and predicted that the temple will acquire unexampled prominence and will foster enormous spiritual advancement in future. The enchanting “Namaskara Slokam” (the verse describing utmost obeisance) composed by the scholarly Srimad Varadendra Swamiji is on the pillar on the left hand side of the sanctorum. This supplicatory verse eulogises Lord Venkatesha as the God of Gods and destroyer of sins and can be deciphered in its replicated form, rendered in a very intelligent manner. 

Maala bandha, as described, on the left pillar.

वन्देऽहं देवदेवं सुरनरवरदं वेइ्कटाकल्पकल्पं । आवासं वासवादि त्रिदशदरदहं श्रीकरं कम्बकण्ठम् ।।

दासार्च्य सारसास्यं परतरशरणं गौरचीरप्ररम्यं । कञ्जाक्षं जाल्मजात- क्षतिकृतिकृतिनं भूपतिं पक्षिपत्रम् ||

Translation

I bow to the God of gods, the bestower of boons upon gods and men,
the wondrous Lord of Veṅkaṭa, incomparable in splendour;
the abode of auspiciousness,the destroyer of the fears of the gods, beginning with Vāsava (Indra),
the bringer of prosperity,whose neck is beautiful like a conch.

[I bow to] Him who is worshipped by His servants, whose face is like a lotus,
the supreme refuge, exceedingly beautiful, clad in a white garment;
the lotus-eyed Lord, the skilful destroyer of the wicked and their evil deeds,
the Lord of the earth, who bears the bird-banner / the emblem of Garuḍa.

The below inscription is on the right pillar, and it is a commemoration plaque.

श्रीमद्भुवनेन्द्रतीर्थगुरुभ्यो नमः ।

शाके नागाब्जनागावनिपरिगणिते 

दुर्मुखाब्दे च राघेमासे 

कृष्णद्वितीयायुत बुधदिवसे 

युग्मलग्ने जनेभ्यः ।

प्रासादे गौडसारस्वतधरणिसुरैः 

कारिते रौप्यपीठे 

श्रीलक्ष्मीवेङ्कटेशो वितरतु 

वरदेंद्रेण संस्थापितः ॥

Translation

"Salutations to Guru Śrīmat Bhuvanendra Tīrtha.

In the Śaka year counted as Nāga-Abja-Nāga-Avani (1818), in the Durmukhi naama Samvatsara, in the month of Rādhā (Vaiśākha), on Wednesday combined with Kṛṣṇa Pakṣa Dvitīyā, during Yugma Lagna (Gemini ascendant);

In the temple constructed by the Gauḍa Sārasvata Brahmins at Raupyapīṭha (Udupi), may Lord Śrī Lakṣmī Vēṅkaṭēśa, consecrated by Śrīmat Varadēndra Tīrtha, bestow auspiciousness and well-being upon all people."

This foundation plaque commemorates the installation (Pratiṣṭhā) of the deity Lord Śrī Lakṣmī Vēṅkaṭēśa at the Śrī Venkataramana Temple, Udupi by Śrīmad Varadendra Tīrtha Swamiji on April 29, 1896 (Śaka 1818, Durmukha Samvatsara, Vaiśākha Kṛṣṇa Dvitīyā).

Note - Nāga-Abja-Nāga-Avani (1818) - This is called a Bhuta Sankhya, a code to indicate the Shaka year in a reverse order. The digits are derived from a lookup, a sample of which is given below;

Srimad Varadendra Teertha camped at the temple after the installation ceremony and regulated the routine of the temple. His Holiness selected suitable priests from respectable families and entrusted them with the daily Pooja duties.

Sources

1. https://www.udupipages.in/temples/sri-lakshmi-venkatesha-temple-udupi/

2. https://www.kashimath.org/origin/

3. https://www.instagram.com/slvtudupi/?hl=en

Shri Bhuvanendra Dayavanadhi | Talacheri Vasudeva Shanbhag

As  given in Gaud Saraswat Brahmanakhyan book, by Talacheri Vasudeva Shanbhag

Composer: Taḷacēri Vāsudēva Śyānubhāga, Mūlki

Rāga: Mukhāri | Tāḷa: Ēkatāḷa (Tune: Śrī Voḷalaṅkēśāya Namō)

Pallavi:

Śrī Bhuvanēndra dayāvānadhi | sujanābdhi kalānidhi ||

Meaning:

O revered Guru Bhuvanendra Thirtha, an ocean of compassion! You are like the full moon that causes the ocean of noble and virtuous people to swell with joy.

Kāśīmaṭha paramparēyoḷati prakā | śīsiha Sumatīndratīrtha yati niya ||

maśīla karāmbujabhava nirata ja | rāśiravyāsa Rāma caraṇārcaka || 1 ||

Meaning:

Born from the lotus hands (karāmbujabhava / initiated as a disciple) of the disciplined ascetic Sri Sumatindra Thirtha, who shone brightly in the lineage of the Kashi Math Samsthan, you constantly worshipped the lotus feet of Sri Vyasa and Sri Rama.

Dhikkarisutta viṣayasukhavanu tā | pakkoḷagāgi sadyōdhēyiṁ mūrkhara ||

Tikkutuddharisalājñānāṭhavi huta | bhukkenisida dvijakamala divākara || 2 ||

Meaning:

Firmly rejecting sensual pleasures and embracing spiritual austerities (tāpa), you guided the ignorant with true righteous instruction. Like a forest fire that consumes the woods of ignorance, and like the sun that makes the lotus of the twice-born (dvija) blossom, you uplifted society.

Vandya nipuṇakōmala rūpada vada | nēnduvirācita vaibhavadi surēṁ ||

drandivadōḷu merediruvōl dvijaroḷa | guṁ diṅgēśadi kīrtiya beḷesida || 3 ||

Meaning:

Endowed with a venerable, skilled, and gentle form, and a countenance luminous like the moon, you shone like Indra reigning in the heavens, spreading your fame in all directions among the community.

Ratavirakti kīlakābdadoḷage sa | vvatiyāśrama hondutālapaḷḷeya ||

Natarājana satkāradoḷātana | matadiṁ kelakālamalli nelasida || 4 ||

Meaning:

Devoted to deep detachment, in the cyclic year Kilaka (1848-1849 A.D), you accepted the holy order of sannyasa (chaturthashrama). Honored by the ruler (natarāja) of Alappuzha (Aalappuzha/Alleppey), you resided there for some time according to his devout wishes.

Bhēdadoḷipa Vasudhēndrara cittada | krōdhanivārisi vinaya beḷasu tavar ||

Mēdiniyanu toreda vārteyiṁ duḥ | khōdadhiyoḷu muḷugida yamiratnavē || 5 ||

Meaning:

Resolving the differences and quelling anger in the mind of Sri Vasudhendra Thirtha, you fostered humility and harmony. When the news arrived that he had departed this mortal world, you—the jewel among ascetics—were plunged into an ocean of sorrow.

Raudriyoḷallinda mañjuḷāpura | bhadra nṛsiṁhana kāṇlakkalliya ||

Kṣudravivāda nivārisi sṛjana sa | mudradoḍane mūlikēgāgamisida || 6 ||

Meaning:

In the cyclic year Raudri (1860-1861 A.D), traveling from there to Manjeshwar (Manjulapura) to behold the auspicious Sri Narasimha, you resolved petty disputes, pacified the community, and arrived in Mulki amidst a vast sea of virtuous devotees.

Nantara śiṣya samājada sēveya | nuṁ taḷedallim mundarisi nagara ||

Prāntyadi biridina vāda gelidu śrī | manta rāyariṁ mānyava paḍediha || 7 ||

Meaning:

Graciously accepting the devotional service of your disciples, you journeyed further into the royal city province, triumphing in prestigious philosophical debates and receiving high honors from affluent kings and chieftains.

Gauḍasārasvata dvija caritava | prauḍhararuhuttallalli sthāpaneya ||

Dauḍininda dēvālaya maragaḷa | nauḍettadante gaida mahātmara || 8 ||

Meaning:

Elucidating the noble history and traditions of the Gowd Saraswat Brahmins to elders and scholars, this great soul ensured the steady foundation and restoration of temples and sacred heritage groves without letting them fall into neglect.

Kārakaḷadi dāriyagōsuga vyava | hāra naḍeyalada jaisutta mañjuḷa ||

Ūrali dhātuvinoḷu Varadēndrari | gārādhya caturthāśramavittiha || 9 ||

Meaning:

When a legal dispute arose in Karkala regarding access pathways, you successfully resolved it. Later, in the cyclic year Dhatu (1876-77 A.D) at Manjeshwar, you initiated your disciple Sri Varadendra Thirtha into the venerable fourth ashrama (sannyasa).

Maṅgaḷūrali maṇēlakārara pra | saṅgavēḷe Gōkarṇa Kāśi kala ||

Hangaḷoḷ jātyādhikārava sthāpisi | Gaṅgāsnānake vijayaṁ gaidida || 10 ||

Meaning:

During the assembly of the Manelkar family in Mangalore, you settled contentious jurisdictional disputes between the Gokarna and Kashi maths, reaffirmed religious and social order (jātyādhikāra), and then proceeded on a victorious pilgrimage to take a holy dip in the sacred River Ganga.

Kāśiyoḷiha Kavaḷeya maṭhavanyara | pāśadoḷidduda biḍisuta yātrēya ||

Tōṣadi puraisuta sanvādada | lēsininda Vasupurakke dodagida || 11 ||

Meaning:

In Varanasi (Kashi), you liberated the branch of the Kavale Math from the clutches of unlawful claimants. Completing your holy pilgrimage with great joy and engaging in scholarly discourses, you arrived peacefully at Basrur (Vasupura).

Mārgaśīrṣa sita pāḍya vayyadali | vargada durdaśe īkṣisalārade ||

Nirgamisidare sakalaru gōḷiḍe | svargavāsamaṁ taḷeda suguṇamaṇi || 12 ||

Meaning:

On the first lunar day of the bright fortnight (Shukla Pratipada) in the month of Margashirsha, unable to bear the spiritual decline of the world, this repository of noble virtues attained his heavenly abode (Mahasamadhi at Basrur), leaving all devotees weeping in grief.

Hariyē sarva vidyā guṇa bhāgyada | śiriyannode viyōgaduḥkha maha ||

Śaradhiyoḷaddu kaṅgāṇadēmmanu | ddhṛriste Varadēndrariṁ karuṇadi || 13 ||

Meaning:

O Lord Hari, while we were submerged in the deep ocean of sorrow caused by the departure of our Guru—the treasure of all knowledge and virtues—You compassionately protected and uplifted us through his successor, Sri Varadendra Thirtha.

Satya kṣamāguṇa niyatanītiyā | gatyavāda kramagaḷa ērpāṭu ||

Jātyabhyudayada cintane kīrtiyu | nitya beḷagali prakṛta guruvaḷōḷivu || 14 ||

Meaning:

May truth, forgiveness, moral conduct, necessary institutional arrangements, welfare of the community, and eternal glory forever shine brightly through the grace of our present Guru.

Vāsudēvaśāṇṇavi mūlikeya ni | vāsiyu sakalaranujñeyinda raci ||

Sī sṛtti sabheyoḷu Voḷalāka | dhīśa Nṛhari Śrīramēśagarpisida || 15 ||

Meaning:

Vasudeva Shanbhogue, a resident of Mulki, composed this work with the permission and blessings of all elders, and offered this hymn in the holy gathering to Sri Narasimha and Sri Ramesh (Venkataramana), the sovereign deities of Volalanka.

(Acrostic note: The first syllables of the verses read as "Śrī Rāmacandrana bhaktanāda guruvē namma..." [O Guru who is the devout servant of Sri Ramachandra!]).