Idol of Udupi Shri Krishna- Mythology and History According to a folklore, there was a storm in the sea at Malpe, which is a seashore, about 7 kilometers from the center of the town. Shri Madhvacharya was on the shore at the time and saw a ship that was in trouble. He helped the ship reach the shore to safety. The sailors were very grateful and gave him idols of Lord Krishna and Lord Balarama that they found in a rock of gopi-chandan ( a fragrant mud, with significance in Hindu vaishnava culture). He did the pratishte (installation) of the deity of Lord Balarama near Malpe. This temple is known as Vadabandeshwara. He brought the deity of Lord Krishna and did the pratishte at Udupi. This temple is known as Krishna Mutt (pronounced ‘ma-ta’ meaning a temple by swamijis i.e. saints)

The idol was not made by man. The story of the idol is covered in the Hindu mythology. Devaki, Krishna’s mother asks Krishna to show her his form as a child, as he was brought up by Yashoda devi. Stories of Krishna’s childhood are known for their sentimental beauty. Lord Krishna is known to have shown wonderful innocence, love, beauty and mischief along with courage and dharma to his devotees. These are known as ‘baal-leela’. The Lord becomes a child instantly and Goddess Rukmini, wife of Krishna, a form of Goddess Laxmi, sees this. She calls Vishvakarma, the architect of devatas, to make such an idol, and Krishna promises his presence in this idol- holding a Kadagolu ( a wooden ladle/ rod used in olden days to churn butter), its rope held in his left, curling around his young form, and a halo behind his head, to his devotees (who a

Learning about the work undertaken by Narayana Guru in establishing social equality through his temples in Kerala, a prominent Billava leader from the community Sahukar Koragappa visited the Guru along with the leaders of the community in 1908. The delegation appraised Narayana Guru about the problems faced by the Billawas.

Narayana Guru visited Mangalore on invitation from this delegation and ascertained for himself the exactness of the prevailing situation. After visiting, Narayana Guru selected the place in Kudroli and advised the community elders about a suitable location to build their temple; work began under his direction. Elders such as Sahukar Koragappa, B.R.Karkera took the initiative in ensuring smooth progress in the temple’s construction.

Gokarnanatha Kshethra, Mangalore, foundation stone was originally laid by the couple Siri Amma Poojaarthi and Chennappa Poojaary in 1908. They were foster parents of Koragappa Poojaary. Chennappa Poojaary is the son of Ugga Poojaary who was responsible to build Brahma Baidarkala Garadi Kshethra, Kankannady, Mangalore in the year 1882. Later the divine Shiva Linga was consecrated by Narayana Guru in Gokarnanatha Kshethra.^[1]

This temple has Hindu and Buddhist history. Buddhism was practised here till the 10th century AD.^[1] But after the fall of Buddhism the devotion of Manjusri and Avalokiteśvara continued in this region. The Nath cult was embraced towards Buddhism and continued there Tantric Shiva tradition as well. As a result many Buddhist temples came in Hindu vortex. According to M. Govinda Pai this temple was known as Kadri Manjunatha where is Manjunatha relates to Shiva and Kadri is derived from Kadri Vihara which was Buddhist monastery of Vajrayana cult.^[2]

King Kundavarma of Alupa dynasty has left an inscription on the base on Avalokiteśvara image stating he was devotee of Shiva. This image was not of Buddha, but of Bodhisattva who was being worshiped as integrated form of Shiva. Further M. Govinda Pai has concluded this was center of Bodhisattva Manjusri’s cult. And later on this Bodhisattavs were identified as Saivite deities.^[2] Shiv linga and Bodhisattva were worshipped together for centuries at this place until this was converted completely to Saivite temple. Knadarika Vihara provides firm inscriptional evidence for this transformation.^[2] After the 11th century Brahimins took forcible possession.^[3]

The village is known for its Dharmasthala Temple which houses the shrine of Shiva, Manjunatha, Ammanavaru, Chandranath and the Dharma Daivas (guardian spirits of Dharma) namely Kalarahu, Kalarkayi, Kumaraswamy and Kanyakumari. The temple is unusual in that it is run by a Jain administration and poojas are conducted by Hindu priests of Madhva order. Lakshadeepa, the festival of lights, is the annual festival of Dharmasthala in November–December.^[5] On an average the flow of pilgrims is about 10,000 people a day. A mechanised kitchen provides free food for all pilgrims and there are guest houses with modern amenities.

Dharmastala represents religious tolerance. A Jain Tirthankara is worshipped beside Daivas and Lord Manjunatha (Shiva). The priests are Vaishnavite Brahmins and the guardian of the temple a Heggade (Jain). To those who come here for justice, the Heggade dispenses judgements that are said to represent the will of the deities

His earlier life is shown in the first three panels from the rear, the paintingsinclude:-

• Aloysius as a child promising at the Altar of Mary in Florence to dedicate his life to God.
• Aloysius preaching about God to his townsfolk.
• Aloysius’ first communion.
• Aloysius seeking admission to the Jesuit Order.

The rest of his life is depicted on the wall above the altar. The central picture depicts him serving the plague stricken in Rome. Aloysius volunteered to help the plague stricken. He contracted the disease and died, at the age of 23. The sloping ceiling panels portray the Apostles, with garlands weaving through the different panels. No two garlands have the same flowers. The angels who hold the garland are life size. The upper arches, depict saints of the Church. The lower arches depict Jesuit saints.
These paintings include