Every
temple
has
more
than
one
murti
of
the
Divine.
Some
have
two
or
three
four
or
five
murtis.
The
temple
of
Srinivasa
on
the
Tirumalai
has
five
forms.
The
number
of
forms
varies
with
the
importance
of
the
temple
or
the
Agama
which
it
follows.
The
five
forms
of
the
Lord
on
the
Hills
are,
according
to
the
Vaikhanasa
Agama
which
is
followed,
Mulavar
(dhruva),
the
Ugra
(snapana),
Utsava
(malayappan),
the
Bali
(koluvu)
and
the
Kautuka
(bhogar).
These
five
forms
are
stated
to
be
analogically
the
part
of
the
Brahmavriksa,
the
root,
is
the
Mulavar,
the
stem
is
the
Bali,
the
Utsava
and
Ugra
are
the
leaves
and
the
Kautuka
is
the
flower.
These
five
forms
have
different
uses
(functions)
in
the
temple
worship.
The
Mulavar
is
the
most
important.
All
worship
really
is
of
Him
through
the
worship
of
the
other
murtis.
The
Kautuka
is
intended
for
all
abhisekas
including
the
sahasrakalasabhisekam
and
also
for
the
sayana
(Night).
The
Mulavar
on
the
Hills
has
abhisekas
on
Fridays
only.
The
Utsava
murti
is
for
all
festivals
and
all
adornments.
Excepting
on
one
occasion
when
the
Ugra
murti
is
taken
out
of
the
temple,
on
every
other
occasion
the
Utsava
murti
is
taken
out
into
the
streets
of
Tirumalai
so
that
He
could
be
worshipped
by
all.
The
Ugra
murti
is
taken
out
on
the
early
morning
before
sunrise
on
the
Kaisika
Dvadasi
day.
He
is
also
worshipped
inside
the
temple
specially
dvadasaradhana
on
the
Sri
Jayanti
day
(Sri
Krishna’s
Birthday)
The
Bali
murti
is
daily
to
hold
Court
in
front
of
the
Main
Grha
Mantapam
and
hear
the
recitation
of
the
daily
stellar
time-table
and
accounts.
In
the
Pancharatra
worship
followed
at
other
places,
there
are
recognized
usually
the
Vishnu,
Purusa,
Satya,
Acyuta
and
Aniruddha
corresponding
to
the
Mulavar,
Kautaka,
Utsava,
Ugra
and
Bali
forms
of
the
Lord.
The
philosophy
of
Pancaratra
upholds
the
theory
of
Vyuhas
of
the
Lord
to
be
four,
namely,
Vasudeva,
Samkarsana,
Pradyumna
and
Aniruddha,
the
last
three
forms
having
the
pairs
of
auspicious
qualities
of
Satya-jnana,
Virya-tejas,
and
Sakti
and
bala,
respectively.
The
Lord
as
avatara
has
five
forms
such
as
the
para,
vyuha,
vibhava,
arca
and
harda.
The
representation
of
these
five
forms
in
the
icons
in
the
temples
is
much
more
important
than
the
four
vyuha
forms.
The
Mulavar
corresponds
to
the
Para,
the
transcendent,
the
Immutable.
The
Ugra
corresponds
to
the
Vyuha,
or
the
Aniruddha,
the
cosmic
creator-sustainer-destroyer
who
has
all
the
six
auspicious
qualities,
the
Utsavar
corresponds
to
the
Vibhava
or
the
avatars,
and
the
Kautuka
corresponds
to
the
Arca
form.
The
Bali
form
corresponds
to
the
Antaryami
or
the
Harda.
The
aim
of
the
ancient
teachers
of
the
path
of
worship
both
of
the
Vaikhanasa
and
Pancaratra
systems
seems
to
be
to
represent
correspondentially
at
first
the
various
levels
of
the
Divine
Nature
and
Form
both
within
the
world
and
beyond.
To
provide
for
their
worship
in
the
five
times
(Kalas)
is
the
aim
of
proper
worship.
On
the
Tirumalai
the
worship
is
conducted
in
the
five
times
reckoned
as
the
five
bells
of
the
day.
Sri
Ramanuja
emphasized
the
fact
that
Vaikhanasa
and
the
Pancaratra
are
in
fact
one
sastra
or
one
agama
in
so
far
as
they
conformed
to
the
worship
of
the
five
forms
in
the
five
times.
Sri
Venkatanatha
expounded
this
occult
correspondence
between
the
five
times
and
the
five
forms
in
his
famous
Pancaratra
raksa.
This
is a
matter
for
contemplation
and
meditation
of
the
corresponding
form
of
the
Lord
in
the
respective
forms.
All
the
forms
of
the
Lord
are
emanations
of
the
One
Transcendent
Form,
out
of
Grace
to
the
devotees
and
creation.
According
to
the
Agamas
to
see
difference
between
these
five
forms
is
not
only
wrong
but
also
delusive.
Every
man
must
worship
each
form
as
the
Supreme
who
has
condescended
to
appear
to
the
devotee
suitable
for
the
preservation
of
cosmic
destiny
and
purpose,
individual
enjoyment
and
service,
social
welfare
and
dharma,
individual
enjoyment
and
service,
social
welfare
and
dharma,
and
for
the
grating
of
knowledge
and
liberation.
To
one
who
has
awakened
to a
sense
of
the
Supreme
in
His
heart
and
has
realized
the
Antaryami,
is
open
the
experience
of
the
five
forms
in
undivided
and
indivisible
glory
and
puissance.
