The Fifth Delight
Shri Raghavendra Gurusarvabhauma
101. Śrī Mūla Rāma
The one who is delightful with infinite auspicious qualities (ananta-kalyāṇa-guṇa-ābhirāma - ಅನಂತ-ಕಲ್ಯಾಣ-ಗುಣ-ಆಭಿರಾಮ), the servant of the foremost among deities, Hara (Śiva) and Virin̄ci - ವಿರಿಂಚಿ (Brahmā), the emperor of all the fourteen worlds (caturdaśa-bhuvana-sārvabhauma), the crest-jewel of the Solar dynasty (Ravi-vaṁśa-lalāma - ರವಿವಂಶ ಲಲಾಮ), the glorious warrior Rāma (Śrīmad-Yodhā-Rāma - ಶ್ರೀಮದ್ ಯೋಧಾ ರಾಮ), dark like a blue raincloud (nīla-nīrada-śyāma), beloved of the sages (muni-jana-prema), the one who fulfills the eightfold desires of devotees (bhakta-aṣṭa-pūraṇa-nima - ಭಕ್ತ ಅಷ್ಟ ಪೂರಣ ನಿಮ), the delight of Jānakī’s heart (Jānakī-hṛdaya-ābhirāma), the most auspiciously named (parama-maṅgala-nāma - ಪರಮ ಮಂಗಳ ನಾಮ),
Śrī Rāma—the ideal deity of the world, the ideal emperor, ideal son, ideal disciple, ideal brother, ideal husband, ideal father—and above all, the very embodiment of ideal humanity! All this is proclaimed in the vast literature of the Vedas (śruti), Purāṇas, Itihāsas (epics), poetry, drama, and more.
For ages upon ages, people have been worshipping Him. For thousands of years, the rulers—especially in India and also in other countries—have put great effort to walk in the footsteps of that ancient, supreme being Puruṣottama, and make their lands peaceful and prosperous by emulating His ideals.
Even in this 20th century—advancing rapidly due to the influence of material sciences, and seemingly pervaded by atheism—the leaders and people of all countries continue to sincerely respect the ideals of Śrī Rāma. More than that, they eagerly long to witness again the divine Rāma-rājya, the ideal rule of Rāma.
Thus, the universally revered Śrī Rāmacandra Deva was worshipped even by Himself, and from that time onward, known as Mūla Rāma (the Original Rāma), He has been worshipped by divine beings, sages, emperors, and royal sages. Later, He was worshipped by Śrī Madhvācārya, then worshipped for a long time by Śrī Rāghavendra Guru Sārvabhauma, who was the pontiff of that chief and great seat (Mahāsaṁsthāna).
Thereafter, He was served by the great ascetics who ruled in the sacred Mahāpīṭha lineage, and now, being worshipped by the sacred hands of Paramapūjya 1008 Śrīmat Jayīndra Tīrtha Śrīpādāṅgalavaru, the illustrious successor of Śrīmat Suyamīndra Tīrtha Śrīpādāṅgalavaru, this Mūla Rāma—the deity manifesting all four yugas (Chaturyuga Mūrti)—continues to bless the world.
The history of this form is exceedingly beautiful, enchanting, and highly significant.
The account of this extraordinary divine figure is richly narrated in many sacred texts including:
Vasiṣṭha Rāmāyaṇa
Ādhyātma Rāmāyaṇa
Mārkaṇḍeya Purāṇa
Vāmana Purāṇa
Śrī Sumadhva Vijaya
Śrī Jayatīrtha Vijaya
Śrī Vibudhendra Vijaya
Śrī Vijayīndra Vijaya
Śrī Rāghavendra Vijaya
Śrī Rāghavendra Maṭhagata Ārchāgati - ಶ್ರೀ ರಾಘವೇಂದ್ರ ಮಠಗತ ಆರ್ಚಾಗತಿ Krama
Also, this is beautifully portrayed in the compositions and songs (padas) of the realized mystics such as Śrī Purandara Dāsa, Vijaya Dāsa, Gopāla Dāsa, and Jagannātha Dāsa, as well as in the stotra-verse forms composed by Śrī Vijayīndra Tīrtha and Śrī Vādīndra Tīrtha.
From all these sources, the following account of the Śrī Mūla Rāma–Sītā idol history is known—
The four-faced Brahma Deva, who is the creator of the universe and the forefather of all worlds, who is full of infinite auspicious qualities and is supreme, daily worships Śrī Hari—who is both his father and master—with deep devotion and joy.
One day, when Śrī Hari in the form of Śrī Rāma manifested before Brahma to accept his worship, Brahma desired to worship that form as an idol (pratimā-rūpa) and thereby demonstrate to the people of the world the greatness of idol worship. Śrī Rāma, the auspicious Lord, accepted his worship and blessings and, along with Sītā Devī, ordered Viśvakarma to fashion the idol in the very same form in which they had appeared to him. They also described the specific features of the idol.
Accordingly, Viśvakarma crafted exceedingly beautiful idols of Śrī Rāma and Sītā—featuring:
Rounded pedestals (vṛtta-pīṭha),
Long ears (lamba-karṇa),
A tribhaṅga posture (a gentle S-shaped curve at three places—neck, waist, and knee),
Feet adorned with anklets,
Embodying all auspicious signs,
Radiating the symmetry and beauty of a divine bride and groom.
These Śrī Sītā-Rāma idols, thus crafted, were worshipped for a long time by Kamala-sambhava (Brahma, born from the lotus) with great devotion and faith, filling him with supreme bliss.
“śuddhāṁ tāmramayīṁ śastrāṁ brahmaṇā cirapūjitām |
sarva-lakṣaṇa-saṁpannāṁ pāde dvirada-saṁyutām ||”
— Śrī Vāsiṣṭha Rāmāyaṇa
Translation:
Pure, made of copper, adorned with ornaments, long worshipped by Brahmā,
endowed with all auspicious marks, and with elephant-like feet (i.e., feet adorned like those of royal elephants).
“vṛtta-pīṭhā lamba-karṇā tri-vakraā sītayā saha |
mameyaṁ pratimā devi! yathāhaṁ nātra saṁśayaḥ ||”
— Śrī Archāgatikrama
Translation:
With a round pedestal, long ears, and a graceful triple-bend posture, along with Sītā—
this idol is exactly like Me, O Devī! In this, there is no doubt.
“vṛtta-pīṭhā lamba-karṇā tri-vakraā sītayā saha |
karṇato varṇataścaiva pīṭhataḥ parimāṇataḥ ||”
— Śrī Archāgatikrama
Translation:
Round in pedestal, long in ears, curved in three parts, accompanied by Sītā—
equal in ears, color, pedestal, and dimensions.
To educate the world that idol worship is indeed a necessary duty, Brahma Deva, with compassion for the upliftment of the world, worshipped the Śrī Sītā-Rāma idols for a long time and then graciously gifted these idols to the Jābāli sages.
Later, Śrī Rudra Deva, the Lord of Kailāsa, worshipped these idols and gave them to his consort Śrī Pārvatī. She worshipped them for a long time and, due to their divine influence, became celebrated as the most auspicious among women, one who possessed the power to grant auspiciousness (saumangalyam) to all virtuous women of the world.
At another time, when Mārkaṇḍeya Ṛṣi pleased Rudra Deva and asked for liberation (mokṣa), Rudra said:
“Ahaṁ bhogaprado vatsa! Mokṣaṁ tu Janārdanaḥ” –
“Dear one, I am capable of granting worldly enjoyments. It is only Śrīmannārāyaṇa who can bestow liberation.”
Then Rudra taught him the Tāraka Mantra.
Regarding the attainment of Tāraka Mantra Siddhi, Rudra Deva told Mārkaṇḍeya that he himself had worshipped these Śrī Sītā-Rāma idols, and by chanting the Rāma Tāraka Mantra, had attained siddhi (spiritual perfection). He instructed that liberation is attained by the worship of these idols and the chanting of the Tāraka Mantra.
Even now, Rudra Deva, at Kāśī (Vārāṇasī), during the final moments of those nearing death, gives the upadeśa (initiation) of the Tāraka Mantra, thereby granting salvation to the worthy. This is known from texts like Kāśī Khaṇḍa and the Mārkaṇḍeya Purāṇa.
These Śrī Sītā-Rāma idols, worshipped by Śiva and Pārvatī, later came into the possession of Dakṣa Prajeśvara, who also worshipped them. Then, Saurabha Ṛṣi received and worshipped them.
After some time, they shone again in Satyaloka, receiving worship.
Vivasvān, through his penance, obtained and worshipped these idols. He passed them on to his son, Vaivasvata Manu. In the same Sūrya Vaṁśa (Solar Dynasty) lineage, Ikṣvāku revered these priceless idols as his family deity.
Later, his descendants like Māndhātā, Anaraṇya - ಅನರಣ್ಯ, Triśaṅku, Hariścandra, Sagara, Bhagīratha, Ambarīṣa, and Dilīpa, all emperors, worshipped these idols and attained spiritual merit.
Emperor Daśaratha worshipped these idols with great devotion. After Śrī Rāmacandra incarnated, Daśaratha named his son after the idol. From that moment, the idol came to be known as Śrī Mūla Rāma Candra.
As Bhagavān Śrī Rāmacandra himself worshipped these idols, even though there is no difference between that Rāma and this Rāma, for practical purposes, since the idol was worshipped by Rāma himself, it came to be called Mūla Rāma—the original Rāma, adorned with the most auspicious name and famed across the world.
Since Śrī Rāmacandra remained in his court for a long time, engaged in the welfare of the world, the joy of the people, and the accomplishment of their well-being, he decided to console Sītā Devī, who was suffering from the pain of separation from her husband. Śrī Rāma, explaining to her the significance of these idols, gave them to Sītā Devī, saying:
“Vṛtta-pīṭhā lamba-karṇā tri-vakraā sītayā saha,
Mameyaṁ pratimā devī nātrakārā vicāraṇā”
“With a round pedestal, long ears, and a three-bend posture, along with Sītā,
this idol is mine, O Devī! Do not doubt it!”
Then he told her: “This idol is related to me. I consider this idol to be myself. Worship it in my absence and be content, for there is no need to be distressed during my absence.” Upon hearing this, Sītā Devī began to worship the idols.
Later, Lakṣmaṇa also worshipped these idols, followed by Jāmbavān, who worshipped them with full devotion.
In Ayodhya, there lived a Brahmin named Vēdagarbha, who had the custom of dining only after seeing Śrī Rāma every day. However, once Śrī Rāma's presence was unavailable for four days due to some external reason. In his absence, Vēdagarbha, unable to accept food without seeing his Lord, began fasting and wandering, seeking Śrī Rāma’s divine sight.
Seeing this, Śrī Rāma appeared to him and said: “You need not wait for my personal sight any longer. I am giving you these Mūla Sītā-Rāma idols. Worship them, and accept your food.”
Vēdagarbha, after worshipping these idols for a long time and attaining satisfaction, finally offered them back to Śrī Rāma.
Later, Śrī Rāma gave these idols to Hanumān. Hanumān worshipped them until the end of the Tretā Yuga, and when the Dvāpara Yuga began, he passed them on to Śrī Bhīmasena Deva, who was an incarnation of his own divine essence. He instructed Bhīmasena to worship them, saying: “These idols should be worshipped even during the Kali Yuga when you incarnate as a sage.”
Thus, after being worshipped by the Pāṇḍavas, the idols were reverently honored by numerous kings. In the Kali Yuga, they were preserved and worshipped by the Kṣēmakarāja - ಕ್ಷೇಮಕರಾಜ (the beneficent king). Eventually, the idols found their final resting place in the treasury of the Gajapati rulers of Kalinga.
Sanskrit Verse (from Śrī Archāgatikramaḥ - ಅರ್ಚಾಗತಿಕ್ರಮಃ):
“Arjātu Rāmacandra nirmitā Viśvakarmaṇā |
Vṛtta-pīṭhā lamba-karṇā tri-vakraā Sītayā saha ||
Tām arcayitvā vidhivat Raṅganāthārcayā saha |
Vidhir ikṣākave prādād arcayām āsa te ca saḥ ||
Nijānvaya-napair akṣām arcitāṁ Jānakī-pateḥ |
Arcā Daśarathaś cakre tannāmātma-tanūbhavaḥ ||
Rāma-svām arcayitv ārcāṁ skopāsthi manuṣyate |
Prītyā Jāmbavate prādāt arcayām āsa tāṁ ciram |
Sa ca daiva-vaśād arcā Raghu-nāthasya viśrutā |
Jagannātha Gajapateḥ kośam evābhyapadata ||”
English Translation:
The idol was originally made by Viśvakarma at the request of Śrī Rāmacandra,
with a round pedestal, long ears, and a triple-bend posture, accompanied by Sītā.
Having worshipped it in proper form, alongside the worship of Raṅganātha,
Brahmā gave it to Ikṣvāku, who also worshipped it reverently.
Later, the idol, worshipped by the descendants of that lineage,
was installed by Daśaratha in honor of Jānakī's Lord (Śrī Rāma),
naming the idol after his own son, born of his body.
Rāma Himself worshipped the idol and instructed that humans should continue its worship.
With affection, He gave it to Jāmbavān, who worshipped it for a long time.
Due to divine will, this idol—famous as belonging to Raghunātha (Rāma)—
eventually came into the treasury of the Gajapati King of Jagannātha Puri.
From the Royal Court of the Gajapati to the Spiritual Seat of the Ascetic!
In the Kali Yuga, under the command of Śrī Hari, Śrī Vāyu Deva incarnated as Śrī Madhvācārya to spread the true knowledge of Tattva (philosophical reality) and established the doctrine of Tattvavāda. After completing his first pilgrimage to Badarī, he graced the Kaliṅga region during his return.
There, two renowned scholars—Śobhana Bhaṭṭa and Śyāma Śāstrī—challenged him in debate over the meanings of sacred texts. Śobhana Bhaṭṭa, defeated in the debate, became the disciple of Madhvācārya. Śyāma Śāstrī then engaged in debate with Śrī Sarvajña, a disciple of the Ācārya.
Śyāma Śāstrī was a scholar of great brilliance, descended from a noble political lineage, an excellent administrator, poet, and thinker, holding a prestigious position in the worldly, Vedic, and royal spheres of the Kaliṅga kingdom. Even he, unable to withstand the profundity of the Ācārya’s knowledge, accepted defeat, became Śrī Sarvajña's disciple, and around 1262 CE, came to Uḍupi, where he accepted paramahaṁsa sannyāsa from Śrī Madhvācārya and became renowned as Śrī Narahari Tīrtha.
Śrī Madhvācārya, just as he had worshipped the Śrī Mūla Rāma–Sītā idols in his earlier incarnations as Hanumān and Bhīma, desired to worship them in this incarnation as well. He sent Śrī Narahari Tīrtha to Kaliṅga to retrieve the idols.
By divine providence, at that time, the king of Kaliṅga had passed away, and his queen was pregnant. When Narahari Tīrtha arrived, everyone in the royal court—including ministers and nobles—recognized him as the same Śyāma Śāstrī, formerly their own countryman, famed political leader, eminent scholar, able administrator, and beloved figure among the people.
The queen and all dignitaries of the court pleaded with him: “You must now take over the affairs of the kingdom and safeguard the welfare of the royal lineage.” Since this opportunity aligned naturally with the command of his Guru, Śrī Madhvācārya, Narahari Tīrtha joyfully agreed.
He ruled as regent of the kingdom for many years, skillfully administering governance:
He defeated enemies (including forest-dwelling Śabaras),
Protected the people,
Promoted the growth and welfare of the state.
When the prince was born and came of age, he conducted his coronation, transferred all authority, and prepared to return to his Guru's presence.
Out of gratitude, the king and the royal court offered him a gift of honor and requested him to accept something significant. Narahari Tīrtha, in response, accepted the Śrī Mūla Rāma–Sītā idols from the royal treasury. With full royal honors, he journeyed to Śrī Kūrmam - ಶ್ರೀ ಕೂರ್ಮಂ, and from there to Uḍupi.
On the Asvina month of the Dvārapiṅgala year, on October 23, 1317 CE, he formally presented the Śrī Mūla Rāma–Sītā idols to Śrī Madhvācārya.
Commemorative Verse by Śrī Mādhava Tīrtha, disciple and successor of Śrī Narahari Tīrtha:
“Sa Sītā Mūla Rāmārcā Kośe Gajapateḥ Sthitā |
Yenānītā Namas Tasya Śrī Mahari Bhikṣave ||”
ಸ ಸೀತಾ ಮೂಲರಾಮಾರ್ಚಾ ಕೋಶೇ ಗಜಪತೇಃ ಸ್ಥಿತಾ |
ಯೇನಾನೀತಾ ನಮಸ್ತಸ್ಯೆ ಶ್ರೀಮಹರಿಭಿಕ್ಷವೇ ||
Translation:
That Sītā–Mūla Rāma idol which resided in the treasury of the Gajapati King—
Salutations to him, to Śrī Narahari Tīrtha, the great devotee-beggar of Śrī Hari, who brought it forth.
Even in the Śrī Jayatīrtha Vijaya, it is described that Śrī Madhvācārya instructed Śrī Narahari Tīrtha to bring the Śrī Mūla Rāma–Sītā idols from the treasury of the Gajapati king. This is narrated as follows:
“Tatrāsta Rāmadevaḥ sakala-surapati-brahma-pūjyāṅghri-kañjaḥ |
Sītāyuktaḥ tam enaṁ caturatara-dhiyā hānayetu āsīt ||”
Translation:
There resided Lord Rāma, whose lotus feet are worshipped by all the gods and by Brahmā Himself,
together with Sītā; it was ordained that someone of extraordinary intellect should bring Him forth.
After Śrī Narahari Tīrtha brought and offered the Śrī Mūla Rāma–Sītā idols to Śrī Madhvācārya, the Ācārya worshipped them for eighty days and, out of compassion, entrusted them to his beloved and chief disciple Śrī Padmanābha Tīrtha.
He instructed him to:
Worship these idols as a sacred tradition within the maṭha (monastic institution),
Continue scriptural teaching, philosophical debates, establishing Siddhānta (the doctrine),
Compose commentaries, and
Guide disciples in accordance with the tradition.
Śrī Padmanābha Tīrtha administered the Mahāsaṁsthāna (main seat of Madhva tradition) from 1317 to 1324 CE, worshipping the Śrī Mūla Rāma–Sītā idols, and then handed over the leadership to Śrī Narahari Tīrtha.
Subsequently, the seat was occupied as follows:
Śrī Narahari Tīrtha (1324–1333),
Śrī Mādhava Tīrtha (1333–1350),
Śrī Akṣobhya Tīrtha (1350–1365),
— all worshipped Śrī Mūla Rāma Deva.
Following them, the great ascetic, incarnation of Indra and commentator of Dvaita works, Śrī Jayatīrtha, held the seat from 1365 to 1388. During his time:
He worshipped Śrī Mūla Rāma,
Engaged in victorious debates,
Gave discourses,
Guided many disciples,
And handed over the seat to his disciple Śrī Vidyādhirāja.
In this great lineage, the Mahāsaṁsthāna was led and the Śrī Mūla Rāma–Sītā idols were worshipped by:
Śrī Vidyādhirāja (1388–1392)
Śrī Kavīndra Tīrtha (1392–1398)
Śrī Vāgīśa Tīrtha (1398–1406)
Śrī Rāmacandra Tīrtha (1406–1435)
His principal disciple Śrī Vibudhendratīrtha (1435–1490)
These luminaries administered the Mahāsaṁsthāna and expanded the teachings of Śrī Madhvācārya in manifold ways.
After Śrī Vibudhendratīrtha, in the Vedānta empire established by Śrī Sarvajña Tīrtha, the following saints succeeded and continued worshipping Śrī Mūla Rāma:
Śrī Jitāmitra Tīrtha (1490–1492)
Śrī Raghunandana Tīrtha (1492–1504)
Śrī Surendra Tīrtha (1504–1575)
Śrī Vijayīndra Tīrtha (1575–1614)
Śrī Sudhīndra Tīrtha (1614–1623)
All of them ruled the Mahāsaṁsthāna of Śrī Madhvācārya, worshipping Śrī Mūla Rāma, and spread the banner of victory of the Dvaita Siddhānta throughout the land.
Once, when the Supreme Being incarnated as Śrī Vāmana, he asked Bali Chakravarti for three paces of land. Growing into the form of Trivikrama, he spanned the entire universe with those three steps, pushing Bali to the netherworld (Pātāla). There, he stood as Bali's protector, guarding his home as an act of divine grace.
At that moment, Śrī Prahlāda Rāja approached Śrī Hari in the form of Vāmana and asked:
"Deva! What immense grace you have bestowed upon Bali! Why have you not granted me such grace?"
Śrī Vāmana Deva replied:
"O sinless Prahlāda! The grace I have shown to you has not been shown to anyone else. Indeed, it is for you—my devotee—that I have bestowed such grace upon your grandson Bali. But for you to attain my direct presence, you must wait a long time. I shall now tell you when that time shall come. Listen:"
“yudha-samātmani namanaḥ
yacchānti me chānti me ||”
— Vāmana Purāṇa
Translation:
When your final incarnation takes place in the yuga of strife (Kali Yuga),
In that final ashrama of renunciation (sannyāsa),
You will worship Me in the form of the Mūla Rāma idol, consecrated by Brahmā’s own hands.
Then you shall forever rejoice in My divine presence!
Thus instructed by the Lord, Śrī Prahlāda, in obedience to His divine command and as part of the Lord’s supreme will, incarnated in the Kali Yuga in his final birth as Śrī Rāghavendra Yatīndra, to:
Worship Śrī Mūla Rāma,
Establish and spread the Dvaita Siddhānta,
Compose spiritual texts,
Disseminate truth and dharma,
And engage in the welfare of the world.
To prepare for these divine missions, he accepted paramahaṁsa sannyāsa. It was Śrī Vāgevī Devī herself (the Goddess of Speech) who directly manifested before him and gave the following revelation:
“śrīrāmārcā pūjyate yena tasmin
vāso yan me kalpayat sā devaḥ |
karmādīndrareva pūjāpi kalptā
tasmāt sāhaṁ teṣu nityaṁ vasāmi ||
tasmād aṅgīkṛta karmandhi-bhāvaṁ
rājā vidyā-rājyalā bhavatvam ||”
— Śrī Rāghavendra Vijaya
Wherever Śrī Rāma is worshipped with devotion,
That is where I, the Goddess (Vāgevī), reside.
Even worship offered by Indra and other gods is surpassed by this.
Hence, I dwell eternally with such a devotee.
Therefore, having accepted this sacred mission,
You shall become the sovereign of the kingdom of knowledge (Vidyā-Rājya).
Śrī Mūla Rāma, consecrated by the hands of Lord Brahmā himself, has been appointed by Śrī Vedavyāsa to be the deity in whom I (the Goddess of Speech) permanently reside during worship. That same Mūla Rāma must be worshipped only by ascetics (sannyāsis)—this is a divinely ordained rule.
Therefore, I dwell permanently with them.
You, in order to worship Śrī Mūla Rāma, must accept paramahaṁsa sannyāsa and become the emperor of the spiritual kingdom (Vidyā-sāmrājya) founded by Śrī Sarvajña.
I will abide within you and fulfill all your noble desires.
This divine command was given, and accordingly, Śrī Rāghavendra Swāmī—the incarnation of Prahlāda and Vyāsarāja—received paramahaṁsa sannyāsa from Śrī Sudhīndra Tīrtha, and ascended as the head of the Mahāsaṁsthāna of Śrī Madhvācārya.
He:
Composed commentaries (ṭippaṇis) on all the sub-commentaries (ṭīkās) written by Śrī Jayatīrtha,
Authored original works,
Engaged in philosophical debates,
Established and protected the Dvaita Siddhānta,
Promoted universal welfare,
And daily worshipped Śrī Mūla Rāma, thereby making the Dvaita tradition immortal and globally known.
This is well known to all spiritually wise and virtuous souls.
After Śrī Rāghavendra Guru Sārvabhauma, in that unbroken great lineage, every subsequent saint has faithfully worshipped Śrī Mūla Rāma Candra Deva.
To this day, He is being worshipped and venerated by the current pontiff of the Mahāsaṁsthāna of Śrī Madhvācārya, Pūjya Śrīmat Sushamīndra Tīrtha Śrīpādāṅgalavaru.
This divinely marvelous deity Śrī Mūla Rāma Candra, with such an extraordinary history, has also been glorified by all the realized Haridāsas (divine bards).
It is recorded that once, in Vijayanagara, when Śrī Candraikarāya - ಶ್ರೀ ಚಂದ್ರೈಕರಾಯ and Śrī Surendra Tīrtha were together and performing worship, and Śrī Surendra Tīrtha was worshipping Śrī Mūla Rāma, the sight of this deity filled Śrī Purandara Dāsa with such overwhelming joy that he spontaneously composed the following hymn in praise—
Rāga: Bilahari
Tāḷa: Jhampa
"Today has become a truly auspicious day!
For I have beheld the lotus feet of Indireśa’s Mūla Rāma Candra!
These lotus feet, once worshipped by Brahmā,
along with Sītā, were given by Him to King Ikṣvāku,
within His own heavenly abode.
The kings of that lineage, with deep devotion,
worshipped them — and thus came to be seen by Raghu Nātha
and by the sage Vedagarbha.
These same lotus feet, preserved within the treasury of the Gajapati kings,
were worshipped with reverence by countless saints.
Recognizing their divine nature with true knowledge,
Narahari Muni, revered as the guru of Brāhmaṇas
and praised by all noble souls,
retrieved the sacred idol in the darkness of night.
Beholding the radiant idol of Śrī Mūla Rāma Candra,
full of beauty and grace,
he, the beloved son of Pavana (Wind God),
became immersed in supreme devotion.
Then Nandatīrtha, composing with compassion,
enshrined this sacred story in his lineage.
To make this wonder known,
Purandara Viṭṭhala, servant of Surendra Muni,
brought forth and revealed this divine vision to the world."*
— Śrī Purandara Dāsa
"Śrī Jagannātha Dāsa, who attained an unparalleled position in the Haridāsa tradition and became world-renowned, once witnessed his kulaguru (family preceptor), Śrī Vasudhendra Tīrtha, worshipping Śrī Mūla Rāma. Overwhelmed with devotion, he spontaneously composed this hymn:"
"Behold Rāma! O devotees, just behold Him!
Desire nothing else—your every wish shall be fulfilled!"
He, who is the abode of Lakṣmī, born in the lineage of the lotus-born,
Worshipped even by Brahmā, constructed by the gods,
Consecrated with devotion by Jābāli Muni,
Revealed through tapas to fulfill all desires.
In the abode of the Lord of beings (Śiva), He is worshipped—
He, the wielder of the Kodaṇḍa bow.
To the sage Janaka, who was wise like a lord of elephants,
He became the shining ornament of intellect.
He granted bliss to Sage Soubhari,
Watched over the world, and walked into Sagara’s royal abode
Born from the navel of the Unborn One,
He stood as the guardian of dharma in Ayodhyā, glowing with virtues.
To his noble wife, He was the embodiment of sovereign self-respect,
To Jāmbavanta, He was the supreme inner light.
With great joy, He revealed Himself to Vedagarbha,
Granting liberation in a single gaze.
He resided for long within the treasury of the King of Kumbhinī,
Then was joyfully served by Narahari Muni, who praised Him with faith.
Alavabodha Muni, filled with supreme bliss,
Worshipped Him with reverence and loving acceptance.
He who is worshipped by the hands of countless great ascetics,
Playful in divine līlā,
Is the remover of sins of Kali Yuga for those who worship Him with deep faith,
And purifies the hearts of devotees.
A treasure-house of sublime virtues,
Dear to the noble Vasudhendra Ārya,
He is sung by poets who cherish Him.
The one who led the monkeys across the ocean,
Who destroyed the demon kings,
Whose lotus feet were worshipped by sages like Nārada,
He is beyond the three guṇas.
To His true worshippers, He grants all that is desired,
Removes all suffering and obstacles.
Śrī Jagannātha Viṭṭhala, with eyes like blooming lotuses,
The carefree beloved of Sītā—that Lord is mine.
— Śrī Jagannātha Dāsa
The sacred song “Śrī Narahari Tīrthara Mahimā”, composed by Śrī Purandara Dāsa, who is the crest-jewel of the Haridāsa tradition, presents the arrival story of Śrī Mūla Rāma and Sītā Devī in a way that is charming, wondrous, and profoundly devotional.
Rāga: Mukhāri
Tāḷa: Jhampa
"Listen to the glory of Śrī Narahari Tīrtha—
He made his human birth truly meaningful!"
He instructed Karasabrahma (Brahmā seated on the lotus)
To consecrate the idol and give it in worship
To the noble Jābāli Muni, who received it with joy.
With his consort, Śiva worshipped the idol,
Then gave it to Sage Soubhari with blessings.
For the Solar dynasty, Rāma and Sītā descended—
And were worshipped by Jāmbavanta,
Then handed over to Vedagarbha.
The idol resided in the treasury of the King of Kumbhīnī,
And was eternally worshipped by Brahmā himself.
The kingdom, where it was later found, was famous across the earth.
Taking paramahaṁsa sannyāsa from Guru Ānandatīrtha (Śrī Madhvācārya),
Śrī Narahari resided in a cave by the divine river, in a secret place.
Hearing the cries of the people, he came out of the cave,
And was appointed as ruler—crowned with honor—
To govern the land justly and wisely.
For twelve years and three months,
He enjoyed the duties of kingship with delight.
On a sacred Saptaṁī day in the month of Āśvina,
He revealed his greatness to the prince of that land.
The queen and the prince asked,
“What do you desire as a gift?”
He pointed to the Mūla Rāma–Sītā idols,
Which were shining gloriously on a royal seat in the treasury.
Receiving them with full royal honor,
He mounted a horse and journeyed to Śrī Kūrmam,
Then presented them to Śrī Padmanābha Tīrtha.
Padmanābha Yati worshipped them with joy,
And after ten days in bliss,
He offered the idols to his own tenth successor.
After that, the worship continued:
Madanānayya - ಮದನಾನಯ್ಯ worshipped them and passed them on.
The line of worship was carried on for:
Six years,
Two hundred and ninety days by Guru Padmanābha under his order,
Then nine years,
And fifty-three days more.
Along with the goddess Sītā, this Mūla Rāma has been lovingly worshipped.
The same divine narrative was later beautifully retold by Śrī Vijayadāsa, a realized saint and great scholar, in one of his sulādis, where he described how Śrī Mūla Rāma Candra came to Śrī Madhvācārya through the devoted service of Śrī Narahari Tīrtha.
The sulādi “Śrī Mūla Rāmaru Banda Sulādi”, composed by Śrī Vijayīndra Tīrtha, is a devotional composition that narrates the glorious journey and divine arrival of Śrī Mūla Rāma–Sītā idols. It beautifully captures the spiritual lineage, miraculous events, and philosophical triumphs in the Dvaita tradition.
This sulādi is composed in multiple rhythmic cycles—Druva Tāḷa, Maṭṭa Tāḷa, Tripuṭa Tāḷa, Aṭṭa Tāḷa, and Ādi Tāḷa.
Druva Tāḷa
Victory to Madhva’s beloved, the ever-favored of the Vaiṣṇavas!
The glory of Rāma—beyond compare, unparalleled in this world—shines eternal.
Knower of past, present, and future,
Destroyer of ignorance, Master of the Vedas,
He, the incomparable, unmeasurable, is the only true refuge.
He who stands alone, without a second,
Whose twin lotus feet are hailed as unique,
Revealed by a worthy Guru of profound discipline.
He dwells within the seeker’s heart,
Guiding those immersed in His reflection.
To those who oppose this path—He remains hidden.
To those who embrace it—our Vijaya Viṭṭhala, destroyer of pride, reveals His eternal form.
Maṭṭa Tāḷa
By the Lord’s grace, Viśvakarma crafted this divine form,
The pure-bodied Rāma, expounder of dharma.
He, without deceit, eternally actionless,
Was worshipped by Vijaya Viṭṭhala,
Whose spotless mind adored Him without distraction.
Tripuṭa Tāḷa
For a long time, the Lord of the worlds worshipped Rāma within his home.
The charming idol was venerated with love by Jābāli Muni.
Moved by the sage’s devotion, the Lord gave him the idol.
It was later given to Śiva, who, with delight,
Passed it to His consort, Pārvatī.
For a time, Pārvatī worshipped the idol,
Then, during Dakṣa’s yāga, it was taken up by divine sages.
After being held by heavenly beings,
It returned into the hands of Brahmā (Lotus-born),
Who kept it safe with deep devotion.
Aṭṭa Tāḷa
Ikṣvāku performed penance to please Brahmā,
And through his compassion, received the Mūla Rāma idol.
It was worshipped in Ayodhyā with great reverence,
All the way up to Śrī Rāmacandra himself.
Then, Sītā Devī worshipped it and handed it to Hanumān,
Who later gave it to Jāmbavanta.
In all ages, Vijaya Viṭṭhala Rāma,
Fulfiller of good fortune and well-being,
Was praised by gods and sages.
Ādi Tāḷa
One day, the brāhmaṇa Vedagarbha saw Śrī Rāma’s feet,
And vowed never to eat again without His darśana.
Keeping his promise, even in absence,
He was granted the idol itself as a blessing by Rāma.
He worshipped it for many years and later set out on a pilgrimage.
When he left the idol on earth during his journey,
It came into the hands of Mukundavarma, a virtuous king in Vaḍi-deśa,
After a celestial voice guided him.
A descendant of the Sūrya dynasty,
He worshipped Rāma with fervor,
And the idol came to reside within the royal treasury.
Jati (Conclusion)
The idol then came to Śrī Narahari Tīrtha,
Beloved of Vijaya Viṭṭhala,
Who blesses all who remember him with the grace of Raghurāma.
During the time of Śrī Vijayīndra Tīrtha, at Kumbhakoṇa, he engaged in an eleven-day debate with the Śaiva sannyāsī Śrī Liṅgarājendra, a strong opponent of Vedic tradition. Vijayīndra defeated him and upheld the dignity of the Vedic faith, taking possession of the Śaiva Maṭha, Basavana-Ghaṇṭe, Citrasana, and several prestigious titles.
This event was so monumental that it is forever cherished in the history of the Mahāsaṁsthāna. Present at that event were King Chavvappa Nāyaka of Tanjore, Rāmācārya, author of Tarangiṇi on Nyāyamṛta, and many others including disciples of Śrī Purandara Dāsa.
After the grand pūjā that day, when Śrī Vijayīndra returned to the maṭha and placed the deity to rest, he composed and offered this very sulādi to Śrī Mūla Rāma, capturing in it the glories of Rāma's divine history and power.
Śrī Vijayīndra Tīrtha's Sulādi on Śrī Mūla Rāma
Aṭṭa Tāḷa:
The Lord Hari, assuming human form,
Was born into the household of Daśaratha as a divine prince.
Glorified by the name Śrī Rāma,
He joyfully performed divine līlās (pastimes).
When Sage Viśvāmitra summoned him,
He gladly went to remove the obstacles to the yajña.
After destroying the demons that obstructed the sacrifice,
He roamed in bliss with the sages.
This is the glory of Vijayīndra Rāma—may we always bear his burden with devotion.
Maṭṭa Tāḷa:
He destroyed the obstruction to the sacrifice,
Slaying the fearsome and wicked demons.
His valor was matchless—beyond understanding—
The chronicles of Vijayīndra Rāma spread across the earth.
Rūpaka Tāḷa:
He went to the palace of King Janaka,
Delighted the heart of Sītā, and won her admiration.
Winning the respect of the land, he broke the mighty bow of Śiva—
Thus triumphed Vijayīndra Rāma, unchallenged and majestic.
Jhampa Tāḷa:
Even as a child, he dwelled in the hearts of sages,
The king of all beings, revered even by the wise,
The purifier of all the worlds—
He is Śrī Vijayīndra Rāma, whose name sanctifies existence.
Tripuṭa Tāḷa:
At the wedding of Rāma and Sītā,
He stood firm against Paraśurāma,
Bent his bow and shone in his dark complexion.
Even as a young boy, he stunned Paraśurāma with divine glory.
Amṛta Tāḷa:
As a toddler, he merely glanced at the demoness and destroyed her.
People thought he was just a child, yet he incinerated the demoness and protected the people.
With a single arrow, like a tender lotus petal,
He displayed unmatched valor—the infant yet invincible Vijayīndra Rāma.
Eka Tāḷa:
He defeated the mighty Tāṭakā,
Severed her arms in a flash as commanded,
Though elders were hesitant, his mother consented.
Thus he vanquished the demoness—Vijayīndra Rāma,
Praised by Brahmā seated on the lotus, is our Śrī Mūla Rāma.
Jati (Refrain):
He is the delight of the world, the abode of noble qualities,
The one and only support of the entire universe—Śrī Vijayīndra Rāma.
After the era of Śrī Rāghavendra Tīrtha, the seat of the Mahāsaṁsthāna was held by several great saints. Among them was Śrī Vādīndra Tīrtha, glorified as "Ubhaya-vaṁśābhi-candramāḥ - ಉಭಯವಂಶಾಭಿಚಂದ್ರಮಾಃ "—the moon of both the spiritual and genealogical lineages of Śrī Rāghavendra.
He was born in the pre-monastic lineage of Śrī Rāghavendra Swāmī and was also the kulaguru (spiritual guide) of Śrī Vijayadāsa.
Śrī Vādīndra Tīrtha composed a beautiful and profound pada (devotional song) describing the history and glory of Śrī Mūla Rāma, which remains cherished in the Dvaita tradition to this day.
1. “Mūla Rāma’s Divine Idol”
Rāga: Kāmbhōdhi Tāḷa: Jhampa
"Let me again and again worship the divine idol of Śrī Mūla Rāma!"
In ancient times, Śiva, with noble conduct, worshipped this form with devotion.
Commanded by Brahmā at the very beginning, this form was created by Vedagarbha (Brahmā) and worshipped with bhakti and yoga in his very body.
Later, it was gifted with delight to Ikṣvāku, who attained liberation through its worship.
The kings of the earth, full of grandeur, continued its worship joyously.
2
Daśarathi (Śrī Rāma), in joy, gave it to Jāmbavanta,
Who served it as a faithful devotee.
Eventually, it entered the royal treasury,
From where Narahari Muni joyfully brought it out.
Desikānanda Tīrtha Ārya (Madhva lineage) worshipped it,
Declaring it to be his personal deity.
Later ascetics of the Kālikāla (Kali Yuga) lineage worshipped it,
Bringing forth the deity’s blessings upon all.
3
This glorious lineage continued through Śrī Vibudhendra Tīrtha,
Whose moonlike face radiated purity and perfection.
Every day, he followed the path taught by Śrī Upendra Tīrtha,
And upheld it with noble conduct.
Vādīndra Tīrtha, full of intense devotion,
Fulfilled the long-cherished desires of the heart
Through the blessings of Mūla Rāma.
4. “What Merit Have I Done?”
Rāga: Kalyāṇa Tāḷa: Jhampa
"What good deeds have I done in the past that I have been blessed to worship You?"
O Mūla Rāma, praised by the Raghukula,
Knower of all auspicious qualities—what fortune has led me here?
Did I once don sacred marks and bathe in holy rivers like the Gaṅgā?
Did I serve temples like Śrīraṅgam and please You with auspicious deeds?
Did I adore Lakṣmī's Lord in the form of Śrī Rāma with intense devotion?
Did I stay in the company of noble gurus and elders, deeply immersed in their lotus feet?
5
Did I, during times of need, offer help with purity of thought and gain blessings?
Did I perform grand yajñas like Vājapeya with unwavering devotion?
Did I attentively hear Hari’s stories, engrave them in my heart,
And with joy meditate upon them in sacred forests?
Did I always contemplate You, O Rāma, from the depths of my heart?
6
Did I understand the profound philosophy appropriate to the renunciate tradition?
Did I grasp the distinctions between doctrines?
Did I serve the feet of Śrī Rāghavendra,
The Vedic seer of the threefold Vedas?
Did I please the magnanimous Upendra Guru with noble virtues?
Have I fulfilled the goal of singing with reverence
Before you, Lord Mūla Rāma, now worshipped by the exalted Vādīndra Yati?
7. “I Saw, I Saw with These Eyes!”
Rāga: Bhairavi Tāḷa: Tripuṭa
"I saw, I saw with my own eyes—on this very earth—"
The assembly of yatis shining gloriously,
At the center stood Vādīndra Guru, of uninterrupted divine glory.
Within that sanctum, he joyfully seated Mūla Rāma,
Worshipping him with utmost concentration and love.
He mastered the science of rituals and mantras,
Offered it through the lineage of Upendra Munis,
And born out of their grace, with great devotion,
He glorified Vijaya Viṭṭhala Rāma, slayer of demons.
Śrī Gopāla Dāsa, in his sulādi titled “Taruni Kulotpanna Taptakāñcana Varṇa - ತರುಣಿ ಕುಲೋತ್ಪನ್ನ ತಪ್ತಕಾಂಚನ ವರ್ಣ | Parama Maṅgala Mūrti Pāvana Sukīrti”, beautifully describes and glorifies Śrī Mūla Rāma, who was worshipped by his kulaguru Śrī Vasudhendra Tīrtha.
In one verse, he sings:
"O glorious and supremely radiant Mūla Rāma!
Your divine name alone, when remembered even once, brings auspiciousness.
You are worshipped together with your divine retinue by my guru Śrī Vasudhendra.
Who knows what merit I have earned in past lives to be present during your worship!"
And in the refrain (jathi), he adds:
"In the lotus hands of Guru Vasudhendra, you are revealed,
O Śrī Rāma, O Gopāla Viṭṭhala, I take complete refuge in you!"
This narrative of Śrī Mūla Rāma's divine history—how He was beloved by Śrī Madhvācārya, how He was brought and installed for worship in the Mahāsaṁsthāna, and how He was continuously worshipped by successors including Śrī Rāghavendra Guru Sārvabhauma—shows that He has always bestowed extraordinary blessings upon His devotees and has worked through His worshippers for the welfare of the world.
Those who understand this divine background, especially devotees of Śrī Rāghavendra Swāmī, naturally develop deeper bhakti and faith, and through the full blessings of Mūla Rāma, Śrī Madhvācārya, Śrī Tīkārayaru (Jayatīrtha) and Śrī Rāghavendra Swāmī, they are sure to receive all auspiciousness in life.
After all, when a deity has been worshipped by exalted beings like:
Lord Brahmā himself,
Vāyu Deva in his incarnations as Hanumān, Bhīma, and Madhva,
Rudra Deva, Pārvatī Devī,
Great sages and kings,
And even Śrī Rāma and Sītā themselves, for the instruction of the world—
Then there is no doubt that Śrī Mūla Rāma is the very manifest Supreme Being.
Just as scriptures declare in Tirupati that “In the form of a stone, Hari stands manifest (śilā-vṛṣyate Hariḥ),”
Here too we may rightly declare:
“In the form of metal (loha), Hari Himself shines forth (lohavat dṛśyate Hariḥ).”
Thus, those who are blessed to worship this most sacred idol are none other than:
Great souls of immense merit,
Divine beings (vibhūti-puruṣas),
And true recipients of Lord Hari’s full grace.
Indeed, it is for the worship of this idol—round-pedestalled, long-eared, standing in a tribhaṅga pose—that great incarnations such as Śrī Prahlāda reappeared as Śrī Vyāsarāja and Śrī Rāghavendra Swāmī.
To speak more about this extraordinary manifestation, Śrī Mūla Rāma Candra, is almost unnecessary—his divine glory speaks for itself.
As the eternal embodiment of the divine across all four yugas, Śrī Mūla Rāma Candra Deva continued to receive daily worship from Śrī Rāghavendra Swāmī, who, after residing in Navabrindāvana, set forth on a second great pilgrimage.
This journey was distinct and marked with immense spiritual power. Wherever Śrī Guru Rāja went, he sanctified the land with the dust of his feet. To his disciples, he imparted sacred mantras and mudrās; to devotees and dharmic householders, he offered spiritual guidance, darśana of Śrī Mūla Rāma, distribution of tīrtha prasāda, and delivered profound discourses on tattva and dharma.
This particular journey was unique in its divine results:
People afflicted by diseases—both physical and mental—
Those suffering from planetary afflictions, poverty, and misfortune,
Couples desiring children, and the downtrodden,
All came to him seeking relief. By receiving:
His darśana,
Sprinklings of consecrated water,
Mantra-infused sacred rice (akṣate), and
Blessings,
They were freed from pain, debt, disease, and barrenness,
and experienced great joy, peace, and fulfillment of desires.
Śrī Swāmiji’s vow to uplift the poor and benefit all people became known far and wide. Wherever he went, crowds of people eagerly awaited the opportunity to see him, to receive his blessings and guidance.
Filled with compassion, with a pure sattvic heart, and radiant with divine brilliance, Śrī Rāghavendra tirelessly worked for the welfare of all and became deeply revered by people from all walks of life. They saw him as a living deity, descended to the earth for universal upliftment, and worshipped him with devotion, finding their lives blessed and fulfilled.
As part of this divine journey, Śrī Swāmiji once again visited Uḍupi, where he was honored by the pontiffs of the eight maṭhas (Aṣṭa Maṭhas). There, he had darśana of Śrī Kṛṣṇa, visited the divine leelā-sthalas (sacred sites) of Śrī Madhvācārya, and took a holy dip in the ocean. He stayed in Uḍupi for some days, engaged in pūjā and spiritual practices.
On Caitra Śukla Navamī of the Śobhanakṛtu year, Śaka 1585 (April 1663 CE), in the very presence of Śrī Kṛṣṇa, he conducted a grand Mahābhiṣeka (great ceremonial bath) for Śrī Mūla Rāma Deva and continued his journey toward Mahīśvara Pura.
From there, on the occasion of Vaiśākha Māsā, he arrived at the sacred confluence of rivers at Tirumakūḍalu, where he took up residence near the shrines of Brahmāśvattha and Guñjā Narasiṁha Swāmī. There, he observed daily:
Sangama Snāna (holy bath at the confluence),
Deity worship, and
Scriptural teaching and recitation.
On Vaiśākha Śukla Pūrṇimā, he celebrated the Śrī Vyāsa Pūjā Mahotsava, and from there proceeded on a victorious spiritual campaign (digvijaya) to the original seat of his lineage—Nanjangūḍu.
At Nanjangūḍu, the scholars—belonging to various philosophical traditions (trimata sthas), Vedic and worldly experts, and members of all four varṇas—were deeply moved by Śrī Swāmiji's:
Profound scholarship,
Transcendental aura,
Devotion to the Lord,
Austerity, and
Generous spirit of “Let all beings be happy” (sarvajanaḥ sukhino bhavantu).
They approached him with reverence and became uplifted by his nectarine teachings and divine grace.
Each day, Śrī Rāghavendra Swāmī bathed in the sacred Kapilā River, completed his spiritual duties, and then visited the shrines of Śrī Paraśurāma Deva and Śrī Kaṇṭheśvara Swāmī. There, he offered prayers to Lord Rudra. Afterward, seated in the Śukanāsa Maṇṭapa, he would deliver discourses to the noble and pious on the essence of truth (sattva-sāra) as revealed in the Vedas, Upaniṣads, Gītā, Bhāgavata, Rāmāyaṇa, Mahābhārata, and other śāstras.
These teachings brought profound joy to the faithful and to those with an astik (devotional and believing) mindset.
On the day of Jyeṣṭha Śukla Pūrṇimā, during the Pūrṇimā Ratha Utsava, it so happened that Dodda Devarāja Odeyar, the ruler of Mysore and the Karnataka Ratna Siṁhāsanādhiśvara, arrived in Nanjanagudu.
When he learned that Śrī Rāghavendra Swāmī was residing there and spreading dharma and tattva through spiritual teachings, he was filled with divine joy.
Dodda Devarāja Odeyar was a devoted king, revered among sādhus and saints, loved by his people, and known for his wisdom, humility, and faith. He earnestly desired to have darśana of the Guru, and with a small royal entourage, came to Śrī Maṭha.
The scholars and administrators of the Maṭha, accompanied by recitations of Vedic hymns, auspicious musical instruments, and a ceremonial pūrṇa-kumbha, welcomed the king with great honor and led him to the Guru’s presence.
Upon seeing Śrī Rāghavendra Swāmī, radiant with divine aura and immense spiritual brilliance, the Maharaja prostrated fully, offered fruits, garlands, ornaments, and other traditional gifts, and with folded hands, humbly said:
“Mahāsvāmī! I have been sanctified by your darśana.
I request you with utmost reverence to kindly visit our capital, Śrīraṅgapaṭṭana, and observe the Chāturmāsya Vrata there this year.
Please grace us and our citizens with your divine presence and teachings, and make us recipients of immense merit (sukṛta).”
Seeing the king's humility, devotion, and sāttvic conduct, Śrī Guru Rāja was deeply pleased. Accepting the king’s heartfelt request, he promised to visit the capital and observe Chāturmāsya Vrata there.
He honored the Maharaja in a royal manner, bestowed on him fruits, sacred mantrākṣate, flower garlands, and cloth offerings (khillattu), and gave him his blessings.
After respectfully bowing to Śrī Rāghavendra Swāmī and receiving his divine instructions, the Maharaja returned joyfully to his capital.