Muddling through life: How to perform Sankalpa Seva of Raghavendra Swamy

This article describes the procedure to perform Sankalpa Seva of Raghavendra Swamy. It is based on previously published books on the subject, information on the Mutt website, conversations with archakas and the author’s personal experiences.

Who should and should not perform Sankalpa Seva

Everybody who believes in Raghavendra Swamy can perform Sankalpa Seva. All are dear to him, with no preference to religion, sect, istha devata, caste, gender, age or profession.

In the past, Raghavendra Swamy has graced Nawab Siddi Masud Khan of Adoni, he accepted the lands of Mantralayam from him. He gave Moksha to a Harijan by accepting mustard seeds and offering Moola Rama Prasada. He had a face to face conversation with Sir Thomas Munroe, the then district collector, who had come to take back the Mutt lands. Volga C. Mega of Venezuela, a Christian woman, received his grace after Sankalpa Seva.

Sankalpa Seva requires the strict practice of Madi. Those who cannot maintain Madi, irrespective of the cause, must not perform Sankalpa Seva. Some clear instances are people who are in the Asaucha period, are very sick, or have open bleeding wounds. Someone else like their spouse, adult children, parents, relatives, friends or other well-wishers, who can maintain Madi, should perform the Seva on their behalf.

Understanding Madi

Madi is the Hindu concept of body cleanliness. It is to be maintained during the entire Seva period. Madi practices differ amongst different sects. The Raghavendra Mutt is part of the Madhwa tradition. Madi stipulations state how to bathe, what to wear, how to interact with others, what to eat, what to do and not do.

Married men must wear a pancha-kacha . Unmarried men must wear the pancha-kacha cloth, folded into half, lungi style. Wearing of an anga vastra by men inside temples is prohibited. In practice, some men wear an anga vastra while performing seva, but remove it in the garbha griha. Women should wear a saree. Leather accessories like slippers, belts, purses, wallets, mobile covers, bags etc. must not be touched throughout the entire Sankalpa Seva period.

A head bath must be taken in the Tungabhadra, either by immersing oneself in the flowing waters, or by using a water-pot . Every inch of the body must be wetted. Soap or shampoo must not be used. An option is to bathe earlier in the room with soap and shampoo and then to take the bath in the river.

Clothes washed and dried previously are not regarded as Madi, they must be dipped in the Tungabhadra, squeezed and flapped dry and then worn. Each cloth must be flapped 11 times. Both inner and outer wear must be maintained as per Madi. Clothes must not to be washed with soap in the river; they must be washed with soap and dried earlier in the room.

Only Satvik food prepared by cooks who are in Madi must be eaten. The Mutt provides such food as Annadana at the Annapurna Bhojana Shala. A full meal must be taken only at lunch. In the evening fruits and milk must be taken. Eating at hotels, public places or in others homes is not permitted.

The body must not be decorated. Haircutting, shaving, applying powder, cosmetics, perfume etc. are not permitted. Flowers may be worn after being offered to Manchala-amma, Hanuman or Raghavendra Swamy.

Physical contact with people not in Madi is prohibited. There must be no marital relations between husband and wife. If both husband and wife are in Madi, they can help each other perform seva. Similarly help can be offered to parents, children, friends and fellow devotees, provided they are following Madi.

Eating, going to the toilet and sleeping break Madi. A Madi bath must be taken and fresh clothes worn before restarting seva. Tirtha, pancha-amruta or prasadam, if offered, should never be refused.

Practicing Madi while taking care of small children, sick or physically challenged individuals is difficult, help from other adults must be taken. There is no need to lose heart, a less stressful Seva, performed sincerely, will still lead to Raghavendra Swamy’s grace.

Understanding the types of Seva

No activity that may permanently damage the body should be taken up as Seva. Simple acts of worship, like a prayer with folded hands, recitation of stotra’s, flower or fruit offerings, as long as they are heartfelt and sincere, performed with discipline and Madi are enough to get Raghavendra Swamy’s grace.

Most seva’s offered to Raghavendra Swamy are a combination of anga namaskaras and pradakshinas. Anga namaskaras and pradakshinas are of different types.

Anga Namaskaras

Anga namaskara’s are of six types. The first, Ekaanga, is a bowing with the head. The second, Dvidanga, is raising the right hand while bowing, similar to the modern “Hi”. The third, Thrividanga, is joining both the hands and bowing, the normal namaskara position. The fourth, the Panchanga, consists of kneeling down, the forehead touching the floor, with both hands in front of the head with the palms joined together. The fifth, the Asthanga, consists of lying down on the floor, with the eight limbs – two toes, two knees, chest, two hands and chin touching the floor. The sixth, the Shastanga is effectively a stretched out Panchanga or Asthanga, with the body prostrate on the floor, the hands joined and stretched in front of the head.

Pradakshinas

Pradakshinas are of three types. The first and simplest is the Pada Pradakshina – the regular walk. The second is the Urulu Seva – rolling on the ground. It is also known as the Anga Pradakshina. The third is the Adi Pradakshina – moving forward by placing one foot in front of the other, leaving no gap. Adi Pradakshina, combined with the normal namaskara is the Hejje Namaskara.

Seva Method

There are three traditions of offering namaskaras. The first, recommended by the Mutt is the “Twelve Namaskara” method. Here nine namaskaras are offered in the Maha Praakara – the main temple, and three are offered at the Pancha Brindavana, where the subsequent Guru’s are interred.

In the second tradition, recommended as the alternate method by the Mutt, pradakshinas are offered only to Maha Prakaara first, while performing namaskaras at the nine points. Subsequently, the same number of pradakshinas are offered at the Pancha Brindavana, while offering namaskaras at three points.

The third and the most popular tradition, is the “Nine Namaskara” method. The method does not find mention in any of the instructions or guidelines provided by the Mutt. However, it is the method that is most frequently followed. Here only nine namaskaras are offered to at the Main Praakara.

Schematic diagrams for the twelve namaskara and nine namaskara method are provided below:

Types of Seva

The most popular seva at Mantralayam is the pada pradakshina combined with 9 or 12 namaskaras. The namaskaras are usually either the shastanga or panchanga namaskara.
The Urulu Seva is to roll on the ground, with the body stretched in the shastanga namskara position.
The Hejje Namaskara is to perform the adi pradakshina (one foot in front of the other, with no gap) along with the regular namaskara at every step.
The Danda Pradakshinam involves moving forward by performing shastanga or panchanga namaskara, one after the other.
The Pada Pradakshina is the regular pradakshina, as performed in other temples.
Reciting the Sri Poornabodha Stotra or other Hari, Vayu or Raghavendra Stotra’s 108 times, sitting at one place, twice a day, for the pre-decided number of days, while following the Madi restrictions, is an accepted way of performing Sankalpa Seva.

Choosing the Seva

The number of pradakshinas and the type of namaskaram must be chosen carefully, ensuring that the body is not stressed beyond its limits and enough time and energy is left for other day to day activities.

Unlike other temples, performing 108, 54 or even 27 rounds of pradakshina is difficult at Mantralayam. A regular pradakshina with panchanga namaskara takes around 6 minutes, which is 10 pradakshinas in an hour. Other more difficult sevas take longer.

Time and energy must also be reserved for going to the Tungabhadra for the Madi bath twice a day, washing of clothes and the walk to the Annapurna Bhojana Shala for food. The one way walk to the Tungabhadra for a bath takes around 12 minutes. Overall around 40 minutes are required for each Tungabhadra visit.

The Hejje Namaskara takes the longest time while the Danda Pradakshina is the most physically demanding. The Urulu Seva is particularly painful and is next to impossible for those not used to it. The floor is of stone and is often covered by broken Mantra Akshatas. First timers experience extreme pain and multiple rests become necessary.

The Urulu Seva and Shastanga Namaskara are prohibited for women. The anga for giving life and the anga for sustaining life should not touch the ground.

Preparations to go to Mantralayam

The objective of the seva must be set. Some common ones are getting a job, a loved one’s health, getting married, saving a troubled marriage, begetting children, peaceful family life, relief from enemies, winning court cases & solving disputes. The seva is usually done for one’s own benefit; however the effort can be dedicated to someone else. The objective and beneficiary of the seva must be clearly stated while taking sankalpam before starting the seva.

Decide the number of days of the seva. Conventions differ, any number can be chosen based on body condition and time availability. Recommendation is to do seva for 42 days (one mandala, three moon cycles), 14 days (one moon cycle), 7 days (half of a moon cycle), 5 days or 3 days. Even a 1 day seva is acceptable.

The stay at Mantralayam must be for both the day and the night. If the sankalpam is for a three day seva, then the stay must be for three days and three nights. A stay of three days and two nights is not acceptable, even if the rituals of seva are complete before the night sets. One must sleep at Mantralayam that night, continuing with the Madi restrictions.

A typical seva requires around 2½ hours of moderately intense physical activity, twice a day. The body must be prepared to take this strain. Options are to perform 54 or more pradakshina in the local temple, or to have a brisk walk for an hour or more in the morning and evening, or to walk up and down the stairs. The body must be cleansed by taking a light Satvic diet, with plenty of fluids, for at-least three days before seva.

Dhoties, anga-vastrams, sarees, plastic or cloth wallets, footwear, belts etc must be purchased before travel. A water-pot is required to take bath in the river. Medicines for BP, diabetes or others should be stocked up. Coconuts of both types are available at the shops around the Mutt.

Both outerwear and inner wear must be selected carefully. Around five hours of moderately intense physical activity per day is to be performed while wearing damp clothes. Ill-fitting inner wear will cause irritation, chafing, sore skin and may even lead to infection. Clothes and towels that are thin, lightweight and quick drying must be used. Heavy clothes stay damp longer and require more effort to wash.

Appropriate reading material must be brought. Stotras to Hari, Vayu and Raghavendra are recommended. The Sri Poornabhodha Stotra by Appanacharya must be memorised, so that it can be recited during the seva. At the minimum, the shloka “Pujyaya Raghavendraya Sathya Dharma Rathayacha, Bajatham Kalpa Vrukshaya Namatham Kamadehnave” must be committed to memory.

Performing the Seva

Materials Required

The materials required for seva are minimal. Two coconuts are required. One is the regular puja coconut and the other is the Purna Phala. The Purna Phala is a coconut from which only half of the outer layer has been peeled, the remaining husk being left on the coconut . This type of coconut does not spoil even if stored for long time. Both are available in the shops that line the way between the Mutt and the Tungabhadra.

The only other requirement is for a small glass containing water required for performing achamanam during sankalpam. The modern practice is to use a disposable plastic or paper glass.

Sankalpa Seva Procedure

The Madi bath must be taken and fresh Madi clothes worn. The blessings of Manchala-amma must be taken and her kum-kum applied. Raghavendra Swamy promised Manchala-amma that he would bless devotees only after they had visited her. A coconut may be offered to Manchala-amma. The main temple opens at 6:00 am while the Manchala-amma temple opens earlier.

The Sankalpam Seva ticket must be purchased from one of the two ticket counters. The official timing for the Sankalpam is 9:30 am. Since the archakas have other conflicting activities during this time, they will be busy and will start the sankalpams at around 10:15 am. The archakas will continue to administer the sankalpam till the Mutt closes for the afternoon.

The sankalpam is performed inside the garbha griha, between the brindavana’s of Raghavendra Swamy and Vadeendra Thirtha. The entrance to the garbha griha is immediately to the left of the VIP Gate. Only archakas, Mutt officials and special seva ticket holders use this gate. Entry is allowed on production of the Sankalpa Seva ticket. The gatekeeper will refuse entry if the archakas are busy and ask the ticket holders to come back later. While waiting for sankalpam, blessings must be taken at the Hanuman temple and all the brindavanams, asking for successful completion of the seva.

Inside the garbha griha, the archaka administering the sankalpams must be told of the purpose of the seva and the beneficiary clearly. The archaka will need the Gotra and Name of both the performer and the beneficiary to formulate the right sankalpam. The coconuts are to be handed over to the archaka. The half portion of the regular coconut will be returned while the Purna Phala will be retained. After the seva is completed, the Purna Phala will be returned on production of the Sankalpa Seva ticket.

The seva can be started once the sankalpam has been taken. The Sri Poornabodha Stotra must be chanted mentally while performing the seva. The pradakshinas should be tracked on paper or other means, so that the mind is free to dwell on Guru and God instead of being busy counting. After the seva is complete the Hanuman temple and the brindavanams must be visited again.

Once the morning seva is complete time must not be spent away pointlessly. Parayana of Raghavendra Swamy stotras or other devotional literature must be taken up. Rama Namas may be written. The Venkateswara temple can be visited. The Peethadipati, when in Mantralayam, performs the Moola Rama puja and gives personal blessings. There is no fixed timing for this and can happen anywhere between 10:30 am and 12:30 pm. This puja must be attended. Brahmins can volunteer to pack the Parimala prasadam.

Lunch must be eaten at the Annapurna Bhojana Shala only. Brahmins can dine at the Brahmin Bhojana Shala. The time post lunch must be spent carefully, without falling asleep. The temple is closed between 2:00 PM and 4:00 PM. This is the most difficult time as the body will be exhausted, the stomach full and the afternoon sun oppressive. A nap will be very tempting.

In the evening, the Madi bath must be taken, fresh clothes worn, blessings from Manchala-amma, Hanuman and the Brindavanams taken and the seva started. Taking the Madi bath and wearing fresh clothes in the evening is optional for women. On completion of the seva Hanuman and all the Brindavanams must be visited again. Subsequently the Gold, Silver, Wooden Pallaki Seva’s and the Unjal Seva must be attended.

Any personal activities should be completed before proceeding to sleep. Sleeping on cots, beds or a mattress is not permitted. Sleep must be on the floor, either on a traditional straw mat (saapa), or one’s own pancha-kacha, saree or similar cloth placed in between.

On the final day of seva Hastodaka must be given to Raghavendra Swamy through the “Archana Sahita Hastodaka” seva. The sankalpam for this seva is performed between 10:30 am and 11:00 am, next to the Hanuman temple. The archaka must be told why the seva is being done. The archaka will do the sankalpam and explain what to do with the Poorna Phala. The Archana starts at approx. 12:00 noon or later. One has to wait between the Hanuman temple and Raghavendra’s Swamy’s Brindavanam until the the Archana starts.

Once the Archana is over, the Poorna Phala can be collected. The best option is to collect it on the day of return. It is available for collection at garbha griha on production of the Sankalpa Seva ticket. The Poorna Phala should never touch the ground and must be treated with respect during the journey home.

The following is a pictorial representation of the key locations at the Mutt.

The Purna Phala must be kept in the puja room at home until Thursday. On Thursday, it should be broken after worshipping Raghavendra. It should be grated and mixed with jaggery and flattened rice (poha/atukulu). This prasad must be eaten only by the person who did the seva and his/her immediate family. It should not be offered to others. The Parimala Prasad bought at the prasadam counter can be offered to non-family members.

General Advice

Archakas of all the Mrittika Brindavanams across the world have first-hand information about Madi and Sankalpa Seva procedures and are happy to provide guidance. In fact Sankalpa Seva can be performed at the local Raghavendra Swamy Mutt or even at home after taking their guidance.

It is recommended that the seva should be done for a period of three days or more. It takes a minimum of three days and three nights for the energies of a place to be transferred and assimilated into the body fully.

Ekadasi fasting is strictly followed at the Mutt. Devotees not used to Ekadasi fasting should plan appropriately. Thursdays draw large crowds since it is important for Vaishnavites and is also for Guru worship. The seva dates and timings should be selected suitably.

The Tungabhadra is fairly shallow at Mantralayam, with a moderately rapid water flow. The river bed is rocky, with some being tiny and sharp, while others being a few meters across and covered with slippery moss. Bathing inside the river is moderately difficult. Only those who are physically fit and strong should venture carefully into the river. Both the river bank and the river itself are not always clean. Many places are filled with discarded clothes, litter etc. and finding a clean place takes time.

Manchala-amma must be worshipped first. She is an avatar of Renuka, wife of Jamadagni, mother of Parashurama, whose idol is next to her on the left. She is the Kshetra Palika of the area. Raghavendra Swamy asked the permission of Manchala-amma to setup the Mutt and promised her that he would ensure that the first worship would always be to her.

The Venkateshwara temple must be visited before and after completing the Seva. Lord Venkateshwara is the Kula Devata of Raghavendra Swamy. He was born to his parents after they had performed seva at Tirupati. He is the God to whom Raghavendra Swamy intercedes on our behalf.

Pradakshina’s must be performed slowly, while mentally chanting the Sri Poornabodha Stotra. Rushing at top speed, pushing away others etc is discouraged. On the other hand, one should be sensitive and not block or slow down other devotees. The Panchanga and Sashtanga namaskaras, when done incorrectly, lead to injury. Each step must be performed slowly, with no sudden movements.

Pancha-amruta is served at the pancha-amruta counter approximately between 9:30 am and 10:30 am. A small amount of pancha-amruta is served to all, even if one does not have a pancha-amruta or special seva ticket. It can be consumed after completing the morning seva.

Raghavendra is an avatar of Prahalada Raja. The Mutt is constructed at the site where Prahalada had conducted a Yagna. Performing or watching a yagna here is of tremendous benefit. An interesting fact is that during the evening, the Palliki and Unjal Sevas are to Prahalada and not to Raghavendra Swamy.

Raghavendra Swamy’s Tirtha and Akshatas can be brought back back home. Containers for the same are sold at the shop inside the Mutt.

Visiting Bicchale, Panchamukhi Anjeneya and other temples during the seva period is permitted, as long as Madi is maintained. Reaching the Panchamukhi temple is easy as shared autos are available. However, there are no shared auto services to Bicchale. The way to Panchamukhi Anjeneya Temple and Bicchale is common till Gillesugur Camp. However, even dedicated autos from Gillesugur Camp to Bicchale are not available. A dedicated auto from Mantralaya to Bicchale has to be taken. Both places are closed between 2 pm and 4 pm – the same as Mantralayam. Schedules must be planned accordingly.

Lockers are available at the Sri Ranga Sabhangana. It is behind the Vyasa Mandira, close to the entry stairs of the Manchala-amma temple. Traditional straw mats can be rented from here. Free toilets and bathrooms are located here. One can sleep on the floor at this facility, or in the open, either in the front of the temple, or on the steps leading to the Tungabhadra.

Keep up the tradition by wearing a pancha-kacha. Most people of the current or even the previous generation do not know how to wear a pancha-kacha. It is moderately confusing and complex skill, but is definitely attainable. It takes two or three 10 minute attempts to learn it. Unlike a lungi, it does not restrict movement and it does not slip off at the most awkward moment. Both video and pictorial guides are available on the internet.

Muddling through life

Sunday, 21 June 2015

How to perform Sankalpa Seva of Raghavendra Swamy