Holy
Pilgrimage – Temples in Karnataka State
Mukteswara Temple, Chaudayyadanapura, Karnataka
Chaudayyadanapura is a small village in Ranebennur taluk of Haveri District in Karnataka state of India. All facets of Indian civilisation (religion, art and poetry) are exemplified in an exquisite Mukteshwara temple, with the highest degree of refinement.
Northern Karnataka is one of the richest areas of India in monuments of great artistic value. It was the time of the greatest expansion of the Kalamukha Lakulasaiva movements and of the rise of Virashaivism.Shivapura, the old name of Chaudadanapura (Chaudayyadanapura) saint, a 12th century social reformer Basaveshwara, donated this village to Ambigara Chaudayya (a boatman) So the name is Chaudayyadanapura or Chaudadanapura.
The temple of Muktesvara at Chaudayyadanapura in Ranebennur Taluk is a beautiful representative of the style and the high culture of that time
The Mukteshvara Temple
The Mukteshvara Temple is a single cella temple in Jakkanachari style. Similar temples were built under the patronage of Kalachuri or Seuna dynasties. This temple is a jewel of architecture of the 11th–12th centuries. It was built during the heyday of the kingdom ruled by the Kalyani Chalukyas and the Seunas of Devagiri. It is dedicated to an Udbhava (spontaneously born) Linga named Mukteshvara.The dome of the temple is hollow and is closed by the slabs of the stupi. Sikhara of the Mukteshwara temple is 2.2 m in its axis at the base. The stupi is made of three beautiful lotiform mouldings diminishing in size and a lotus bud with its base.
Kannada inscriptions
History
The history of Mukteshvara Temple at Chaudayyadanapura is known through seven inscriptions in medieval Kannada, engraved on large steles. They provide information on the local rulers, kings of Guttala (Gupta ascendancy), on some constructions in the temple complex, on diverse donations to the deity.They provide the details on a prominent religious leaders. Inscriptions introduce Muktajiyar, a Lakulasaiva saint, and Shivadeva, a Virashaiva saint, who entered the place on the 19 August 1225 and led there a long life of renunciation, asceticism and spiritual elevation. The legacy of this age of intense Shaivism is a jewel of architecture and sculpture.
Conservation and restoration
Narasimha temple Narasapura near ChaudayyadanapuraThere is a need of immediate conservation and testoration for the Narasimha temple Narasapura.
Transport
Chaudadanapura is accessible from Ranebennur. Regular buses ply between Bangalore (295 km) and Ranebennur.
Ramenennur is situated 300 kilometres (190 mi) northwest of Bangalore. Other nearby cities include Hubli (105 km), Shimoga (88 km), and Davangere (37 km)
Cheluvanarayana Swamy Temple, Melkote, Karnataka
Cheluvanarayana Swamy Temple is located in Melkote in the Mandya District, Karnataka, India. The place is also known as Thirunarayanapura. It is built on rocky hills known as Yadavagiri or Yadugiri overlooking the Cauvery valley. It is about 30 miles (48 km) from Mysore and 97 miles (156 km) from Bangalore.Temple complex
The temple is a square building of large dimensions but very plain, dedicated to Lord Cheluva-Narayana Swamy or Tirunarayana. The utsavamurthi, which is a metallic image, representing the deity which is called Cheluvapille Raya or Cheluvanarayana Swamy whose original name appears to have been Ramapriya. According to a legend, this metallic image was lost and was recovered by Sri Ramanujacharya. The annual report of the Mysore Archeaelogical Department states on the strength of epigraphic evidence, that the presiding deity of this temple was already a well known object of worship before Sri Ramanujacharya worshipped at the shrine in December 1098 CE. and even before he came to the Mysore region and that very probably he used his influence to rebuild or renovate the temple. From the lithic records of the period, existence of Tamil influence and Vaishnava worship in the area are also evident.[citation needed]The temple is richly endowed, having been under the special patronage of the Mysore Rajas, and has a most valuable collection of jewels. As early as 1614, the Mysore king Raja Wodeyar (who reigned 1578–1617) who first acquired Srirangapatna and adopted the Srivaishnava faith, handed over to the temple and the Brahmins at Melkote, the estate granted to him by Vijaynagar king Venkatapati Raya. On one of the pillars of navaranga of the Narayanaswami temple is a bas relief about one and a half feet high, of Raja Wodeyar, standing with folded hands, with the name inscribed on the base. He was said to be a great devotee of the presiding deity and a constant visitor to the temple. A gold crown set with precious jewels was presented by him to the temple. This crown is known as the Raja-mudi after his name. A legend says that on the day of his death, he was observed entering the sanctum and was seen no more afterwards. From the inscriptions on some of the gold jewels and on gold and silver vessels in the temple it is learnt that they were presents from Krishnaraja Wodeyar III and his queens. Krishnaraja Wodeyar III also presented to the temple a crown set with precious jewels. It is known after him as Krishnaraja-mudi. Vairamudi or Vajramukuta, another crown of great value, seems to be older than Raja-mudi and Krishnaraja-mudi and it is not known as to who gave it to the temple.
All the three crowns are kept in the safe custody of the Government and brought to the temple on specific annual occasion for adoring the image of Cheluvanarayana Swamy. The vairamudi festival, which is the chief annual celebration is attended by more than 400,000 people
Sights
There are other shrines of Ramanuja, images of Alvars and Yadugiriammanavaru etc., in the temple.On the top of the hill is the impressive temple of Yoganarasimha. Krishnaraja Wodeyar III presented a gold crown to this upper shrine. There is a big pond there. Many more shrines and ponds are located in the town.
Melukote has been a centre of learning. It has contributed many literary figures, such as Tirumalarya, Chikkupadhyaya, Alasingachar and Pu. Ti. Narasimhachar.
Sri Vedavedantha Bodhini Sanskrit College is one of the oldest institutions here, established in 1854. An old library founded in 1935, contains large number of Samskrita, Tamil, Kannada, and Telugu books and manuscripts. Recently an institute, the Samskrita Academy is established.
Yathirajamatha, Ahobalamatha and Parakalamatha of the Srivaishnava sect are located in the place.
Melukote has been known for quality handlooms especially weaving dhoties, sarees, etc. An artisans training centre, a dairy unit and a residential school are found in the place.
There is a vast forest land near this place and a wild life sanctuary is opened on 17-06-1974, to protect the species like wolves and black buck which are plenty in the area.
Vairamudi Brahmotsava
Vairamudi Brahmostava is an annual festival which gathers more than 3-4 lakh devotees of Lord Cheluva Narayana. Thirunarayana Puram another name for Melkote adorns a festive grandeur on this day when the Lord adorns the legendary diamond studded crown, the Vaira Mudi. It is believed that Lord Krishna Himself presented this crown to Cheluva Narayana. The Lord is taken in procession on the golden Garuda with His divine consorts Sridevi & Bhudevi, around the main streets of the city.Vairamudi, the diamond crown, was stolen from Sriman Narayana, when he was asleep at his abode in the Ksheera Sagara (Milky Ocean), by Virochana. Virochana was the king of demons and the son of Bhakta Prahlada. Garuda was asked by the lord’s devotees to bring back the crown. Garuda went after Virochana to the nether world, fought with the demon king and flew back with the crown.
According to the legend it is believed that Vairamudi lost its blue gem on the crest while Garuda was bringing it. The blue gem is believed to have fallen near Nachiar Koil, a temple town in Thanjavur district of Tamil Nadu. The gem turned into a stream, called the Manimuttaru, which to this day flows in Thanjavur. On his way, he saw Bala Krishna playing with his friends in the mid day sun at Brindavana. Garuda protected the Bala Krishna from the sun by placing his wings as the shade & placed the crown on his head. The local legends of Melkote claim that Krishna presented Cheluva Narayana with this crown. It is believed that Cheluva Narayana, was also worshipped by Lord Rama, the King of Ayodhya.
Thirunarayan Puram now Melkote has the temple of Lord Narasimha which was consecrated by Prahlada. This has been a birthplace for many Vaishanvite Acharyas. There is a research center for spiritual learning and Sanskrit Academy in the sylvan setting of Melkote.
Large number of devotees throng Mandya district, on the previous night to witness the Procession of the Lord. The whole town of Mandya prepares for the event.
The preparation for the Brahmotsava starts well before 2 weeks. Actual celebrations take place for 13 days. Garudotsava is celebrated a day before the Brahmotsava at Melkote. The district administration of Mandya makes rigorous arrangements for bringing the Vairamudi crown from Mandya treasury to the temple amidst stringent security measures. It is believed that the crown must not be exposed to daylight. Hence it will be placed in a special casket. Under vigilance of Mandya police it arrives at the boundaries of the town. It is from here taken up to the temple with honors in a special palanquin. It reaches the temple by evening.
The crown is placed in front of sanctum of Sri Acharya Ramanuja and the head priest places the Vaira Mudi and fits it to the statue of the Lord Cheluva Narayana. It is tradition that even the head priest should not look at the Vaira Mudi in naked eyes till it is fitted to the Lord. Hence the priest covers his eyes with a silk cloth while fitting the crown.
This takes place in the night and then the Lord and his consorts are traditionally decorated and procession continues to the dawn of the next day. The quiet town of Melkote comes to life with the grandeur and majesty of the procession. Rajamudi, another crown studded with precious stones is adorned on the Lord on the next day of the Brahmotsava.
During the 13-day celebration, Kalyanotsava, Nagavalli Mahotsava will be held in the Holy Kalyani, followed by Maharatotsava.
Vairamudi highlights
Vairamudi Brahmotsava is one of the most important festivals for Sri Vaishnavas. The others are the Garudotsava at Kancheepuram (Tamil Nadu), Kotharotsava at Srirangam (Tamil Nadu) and Brahmotsava at Tirupati (in Andhra Pradesh).The Mandya District Administration makes elaborate arrangements for the annual festival, as this is one of the major religious events in South India. Special transport services are making in wake of the celebration to Mandya and Mysore by the Karnataka State Road Transport Corporation.
There are not many food outlets at Melkote, one should pack their food and water for this trip. The weather at this time of the year will be very hot.
Yoga-Narasimha Swamy Temple in Melkote
On the top of the hill is an attractive Melkote Narasimha temple dedicated to Lord Yoga Narasimha. It is believed that the image of Yoga Narasimha temple at melkote was installed by Prahlada himself. Krishnaraja Wodeyar III presented a gold crown to Lord Yoga Narasimha.Other attractions ( Melkote)
From here visitors can also visit Tondanur a nearby temple town, the location of the famous Nambi Narayana, Parthasarathi, Yoganarasimha and Ramanuja temples. This is approximately 20 km (12.4 miles) from Melukote. Tourists may need to arrange personal transport as public transport to this place has been rare.
The private library of his holiness the Yatirajaswamigalu of Melkote contains a large number of Sanskrit and Kannada works bearing on the Vishishtadvaita school of philosophy, a few works bearing on logic, rheotic, mathematics, astronomy, astrology, ritual, architecture, Panchatantra, Dharmashastras, Grihya and Dharmasutra. There is also a Sanskrit college here named Sri Veda Vedantha Bodhini Sanskrita Mahapatashala (Govt. Sanskrit College) which was established as early as in 1854 and which is one of the oldest institutions of its kind in the state. Melkote has contributed many literary figures like Pu Ti Narasimhachar, Tirumalaraya, Chikkupadhyaya and Devashikhamani Alasingachar.[citation needed]Jaggu Vakulabhooshana, Areyar Srinivasa Iyangar, Areyar Srirama Sharma...Kalyani or Pushkarani
The temple infrastructure boasts of a large pond called as Kalyani. The beauty of the steps leading to water and the mantapas built all around are such that it has been captured in many Indian films.Accommodation and Annadanam
Devotees can find various mathas in and around the temple. However, some of the mathas have provided accommodations to the devotees. Most of the mathas provide free annadanam every day to the devotees, and devotees can offer donations to mathas towards annadanam. A donor can opt the date to perform annadanam to the devotees. There is a matha called MTPA Samithi (Tridandi Chinna Jear Ashramam), behind the Chaluvanarayana Temple, which provides accommodation and food for the devotees.Iskcon has a guest house facility and prasadam facility at Melkote, and travellers can contact them at 9980106108 to book rooms
Iskcon and Vanaprasta Ashram
Since December 2010, Iskcon has established a Vedic old age home and preaching center at Melkote, near the Travellers bunglow. The ashram houses the deities of Sri Jaganath baladev and Subdradevi. The ashram also has 6 cows where the milk is sent daily for the Abishek of Sri Yoga Narashima Swami.From Akshayatritya 2011, Iskcon has started anadannam at the Yoga Narashima temple for the piligrims and the needy
Since Melkote being the place where Ramanuja charya residual for 12 years & Propagated the visistadvaita philosophy, naturally most of the research work in the academy center around Vedanta & its relevance to the present. The broad theme of research are as under :
Critical examnition of
& analysis of selected list
Critical reviews of the
works of individual authors
Comparative study of
various system of Vedanta philosophy
Study of un published
works
Study of biography of Acharya
Chennakesava Temple, Belur,
The Chennakesava Temple, (Kannada: ಶ್ರೀ ಚೆನ್ನಕೇಶವ ದೇವಸ್ಥಾನ) originally called Vijayanarayana Temple (Kannada: ವಿಜಯನಾರಾಯಣ ದೇವಸ್ಥಾನ), was built on the banks of the Yagachi River in Belur, by the Hoysala Empire King Vishnuvardhana. Belur, which was an early Hoysala capital is in the Hassan district of Karnataka state, India. It is 40 km from Hassan city and 220 km from Bangalore. Chennakesava (lit, "handsome Kesava") is a form of the Hindu god Vishnu. Belur is well known for its marvelous temples built during the rule of the Hoysala dynasty, making it and nearby Halebidu favored tourist destinations in Karnataka state. These temple complexes have been proposed to be listed under UNESCO World Heritage Sites
History
The temple was commissioned by King Vishnuvardhana in 1117 CE. Scholars are divided about the reasons for the construction of the temple. The military successes of Vishnuvardhana is considered a probable reason. Some scholars believe Vishnuvardhana commissioned the temple to surpass his overlord, King Vikramaditya VI of the Western Chalukya Empire (who ruled from Basavakalyan), after his initial military victories against the Chalukyas. According to another theory, Vishnuvardhana was celebrating his famous victory against the Chola dynasty of Tamil country in the battle of Talakad (1116 C.E.), which resulted in the annexation of Gangavadi (modern southern Karnataka) by the Hoysalas Another theory points to Vishnuvardhana's conversion from Jainism to Vaishnavism (a sect of Hinduism) after coming under the influence of saint Ramanujacharya, considering this is a predominantly Vaishnava temple in sculptural iconography The Hoysalas employed many noted architects and artisans who developed a new architectural tradition, which art critic Adam Hardy called the Karnata Dravida tradition. In all 118 inscriptions have been recovered from the temple complex, covering the period 1117 CE to the 18th century, giving historians details of the artists employed, grants made to the temple and renovations committed during later times.Temple complex
The main entrance to the complex is crowned by a Rayagopura (superstructure over entrance) built during the days of the Vijayanagar empire Within the complex, the Chennakesava temple is at the centre, facing east, and is flanked by the Kappe Channigraya temple on its right, and a small Sowmyanayaki (form of the goddess Lakshmi) temple set slightly back. On its left, also set slightly back is the Ranganayaki (Andal) temple. Two main sthambha (pillar) exist here. The pillar facing the main temple, the Garuda (eagle) sthambha was erected in the Vijayanagar period while the pillar on the right, the Deepa sthambha (pillar with lamp) dates from the Hoysala period. This is the first great Hoysala temple, though according to the art critic and historian Settar, the artistic idiom and signature is still Western Chalukyan. Hence, the over-decoration which is seen in later Hoysala temples (including the Hoysaleswara temple at Halebidu and the Keshava temple at Somanathapura) is not visible here. According to Settar, during later years, the Hoysala art took an inclination towards craftsmanship, with a weakness for minutia. The Chennakesava temple has three entrances and their doorways have decorated sculptures called dvarapalaka (doorkeepers) on either side. While the Kappe Channigraya temple is smaller than the Chennakesava temple, it is architecturally significant, though it lacks any sculptural features. The Kappe Chennigraya temple became a dvikuta (two shrined temple) with the later addition of a shrine to its original plan. The original shrine has a star-shaped plan while the additional shrine is a simple square. The image inside is also that of Kesava ( a form of the god Krishna) and was commissioned by Shantala Devi, the noted queen of King VishnuvardhanaTemple plan
The building material used in the Chennakesava temple is chloritic schist, more commonly known as (soapstone) or potstone, nd is essentially a simple Hoysala plan built with extraordinary detail. What differentiates this temple from other Hoysala temples of the same plan is the unusually large size of the basic parts of the temple. The temple is a ekakuta vimana design (single shrine) of 10.5 m by 10.5 m size. A large vestibule connects the shrine to the mandapa (hall) which is one of the main attractions of the temple. The mandapa has 60 "bays" (compartments). The superstructure (tower or Sikhara) on top of the vimana has been lost over time. The temple is built on a jagati (platform for circumabulation). here is one flight of steps leading to the jagati and another flight of steps to the mantapa. The jagati provides the devotee the opportunity to do a pradakshina (circumambulation) around the temple before entering it. The jagati carefully follows the staggered square design of the mantapa and the star shape of the shrine. The mantapa here was originally an open one. A visitor would have been able to see the ornate pillars of the open mantapa from the platform. According to art critic Gerard Foekema, the mantapa is perhaps the most magnificent one in all of medieval India. he open mantapa was converted into a closed one after about fifty years, during the Hoysala rule. This was done by erecting walls with pierced window screens. The window screens are on top of 2 m high walls. There are twenty eight such windows, with star-shaped perforations and bands of foliage, figures and mythological subjects. On one such screen, King Vishnuvardhana and his queen Shanatala Devi are depicted. Another icon depicts the king in a standing posture.
Shrine
The vimana (shrine) is at the back of the mantapa. Each side of the vimana measures 10.5 m and has five vertical sections. Each vertical section comprises a large double storeyed niche in the centre and two heavy pillar like sections on either side. The two pillar-like sections adjoining the niche are rotated about their vertical axis to produce a star-shaped plan for the shrine. The pillar-like section and the niche bear many ornate sculptures, belonging to an earlier style. There are some sixty large sculptures of deities from both Vaishnava and Shaiva faiths. From the shape of the vimana it has been inferred that the tower above it would have been of the Bhumija style when it existed and not the regular star shaped tower that followed the shape of the vimana. The Bhumija towers, which are intact on the miniature shrines at the entrance of the hall are actually a type of nagara (North Indian) tower, being curvilinear in shape. This shape of tower is quite uncommon in pure dravidian architecture. The shrine has a life size (about 6 ft) image of Kesava (a form of Vishnu) with four hands. Each hand holds an attribute; the discus (chakra), the mace (gadha), the lotus-flower (padma) and the conch (Shanka), in clockwise direction. The entrance to the shrine is flanked by life size sculptures of door guardians (dvarapalaka).
Pillars and Sculptures
The pillars inside the hall are an attraction and the most popular one is the Narasimha pillar which at one time could have revolved on its ball bearings. ccording to the historian Kamath, there is a rich diversity about the pillar styles here. While all the forty eight pillars are unique and the many ceiling sections are well decorated, nothing surpasses the finish of the four central pillars and the ceiling they support. These pillars may have been hand chiseled while the others were lathe turned All of these four pillars bear madanikas (Salabhanjika–celestial damsels). There are 42 of them in the temple complex, one each on the four central pillars inside the hall and the remaining 38 are outside, between the eaves on the outer walls of the hall. They are also called shilabalika and represent the ideal female form. They are depicted in various forms, such as dancers, musicians and drummers, and are rarely erotic in nature. Some madanikas that usually are popular with tourists are the Darpana Sundari (lit,"beauty with mirror"), "The lady with the parrot", "The huntress" and Bhasma mohini. Other interesting sculptures inside the mantapa are Sthamba buttalika (pillar with an image in frieze) which is more in the Chola style indicating that the Hoysalas may have employed Chola craftsman along with locals. These images have less decor than regular Hoysala sculptures, the mohini pillar being an example.At the base of the outer walls are friezes of charging elephants (six hundred and fifty of them) which symbolize stability and strength, above which are lions which symbolize courage, and further up are horses which symbolize speed. Above the horses are panels with floral designs signifying beauty above which are sculptures with depictions from the Hindu epics, the Ramayana and the Mahabharata. According to Kamath, this style of articulation is called horizontal treatment with friezes. Hoysala artisans preferred to be discreet about eroticism, mingling miniature erotic sculptures in not so conspicuous places such as recesses and niches. Sculptures depict daily life in a broad sense
The doorways to the mantapa have on both sides an image of "Sala" slaying a lion. Historian Kamath claims this is a tiger. Though Sala is known to be the founder of the Hoysala empire in popular legend, there is no support for this theory from scholars such as D.M. Durrett, B.R. Joshi and Hayavadhana Rao. Normally this image is placed on the sukanasi (tower over the vestibule) adjoining the main tower. Legend has it that Sala killed the lion (or tiger) which was about to pounce on a meditating saint who sought Sala's help. Some historians speculate that the legend may have gained importance after King Vishnuvardhana's victory over the Chola dynasty in the battle of Talakad, the tiger being the royal emblem of the Cholas.Other important sculptures here are the Narasimha (a form of Vishnu) image in the south western corner, Gajasurasamhara (Hindu god Shiva slaying demon in form of elephant) on the western side, the winged Garuda, a consort of the god Vishnu standing facing the temple, dancing Kali (a form of Durga), a seated Ganesha (son of Shiva), a boy with an umbrella and a king (the Vamana Avatar or incarnation of Vishnu), Ravana shaking Mount Kailash, Durga slaying demon Mahishasura, standing Brahma, Varaha (avatar of Vishnu), Shiva dancing on demon (Andhakasura), Bhairava (avatar of Shiva), Pandava prince Arjuna shooting a fish seeing its reflection, and the Sun god Surya. The sculptural style of the wall images bear similarities with wall sculptures in contemporary temples of northern Karnataka and adjacent Maharashtra.
Artists
The Hoysala artists, unlike other medieval artists, preferred to sign their work in the form of inscriptions. In doing so, they sometimes revealed fascinating details about themselves, their families, guilds and place of origin.] Stone inscriptions and copper plate inscriptions provide more information about them. Ruvari Mallitamma was a prolific artist to whom more than 40 sculptures are attributed. Dasoja and his son Chavana who were from Balligavi in modern Shimoga district made important contributions. Chavana is credited with the work on five madanikas and Dasoja accomplished four of them. Malliyanna and Nagoja created birds and animals in their sculptures. Artists such as Chikkahampa and Malloja are credited with some of the sculptures in the mantapa.Narasimhaswamy Temple
Attached to the outer wall of the Garbhagriha are three elegantly executed chariot like niches in the two storeyes enshrining vishnu images facing the cardinal points.The high platform with pradakshinaptha had flight of the steps on east, north and south flanked by a small tower on either side.
When king vishnuvardhana got the keshava temple constructed, Santaladevi the chief queen made her contribution by causing kappe-chennigaraya temple to be built to the south of the main temple similar to the form of it.
Kappe chennigaraya image which is exactly like that of kesava in the main shrine though small in size bears the name of the queen on the pedestal. The other temples which are added in the later period within the complex are vira narayana, saumyanayaki, andal the goddess and alwars the vaishnava saint. The whole complex is enclosed by a high raised wall with the main towered entrance on the east.
Undoubtedly, the kesava temple of the hoysala style occupies a distinct place amongst the architectural wonders of subcontinent. There is a strong tradition and popular belief in the region that the architecture of this temple is jakanchari about who is an interesting story for which so far no historical evidence has been found. Be that as it may, the temple may be sculptural poetry immortalizing the achievements variously of vishnuvardhana and the sculptors like dasoja, chavana his son, chikkahampa, malliyana, padari malloja, masada and nagoja who bestowed their best in creating this masterpiece,
Lord Garuda
Apart from the list of monuments described below, Some other
conspicuous features of Chennakesava temple Complex are
* Panel of elephants in procession in the outer walls of the temple.
* Lord Krishna Playing flute.
* Lord Garuda facing main shrine.
The Kappe Chennigaraya temple situated to the south of the Keshava temple in the complex has two cells. The main cell has a beautiful sculpture of Chennakeshava. 6.5 feet high over a pitha The Prabhavali has Dasavatara Sculptures The pitha has an inscription of Shantala the senior queen of Hoysala King Vishnuvardana stating that it was consecrated by her in the year 1117 AD. The temple rises over an elevated platform. The perforated jalandras of the temple were got executed by Hoysala Ballala-2 in 1206. The Sukhanasi doorway is beautifully executed and has a figure of Lakshminarayana flanked by makaras on the lintel. The doorway of the Venugopal shrine has the figure of Narasimha killing Hiranyakshipu The niches of the outer walls of the Sukhanasi nas the beautiful sculptures of Laksminarayana Ganesha, Saraswathi and Mahishamardini. The four pillars ot the navaranga, are lathe turned and have bracket figures on them. 1 ne central ceiling has Hoysala emblems and lotus medallions.
Saumyanayaki Temple:
To the south-west of the Keshava temple is the temple of Saumyanayaki. It has a Garbhagriha, surmounted by a tower. According to an inscription the original tower which was damaged was got repaired in 1387 by Muddappa a minister under the Vijayanagara King Harihara II - and a metal Kalasa or finial was fixed on it. The front portion of this temple is a later addition built by the Dalavayi family of Kalale.
Andal (Ranganayaki temple):
The temple of Goddess Andal situated to the northwest the Keshava temple. It is
also locally known as Ranganayaki temple. The basement has friezes of elephants
in procession and puranic scenes.
Veera Narayana Temple:
The Veera Narayana temple to the west of Keshava temple is a small and compact
structure with the outer walls containing beautiful sculptures of vaishnava and
Shiva faith consist of a Garbhagriha, a Sukhanasi and a Navaranga. The 59 large
images on the outer wall surface consists of Vishnu, Siva, Brahma, Parvati,
Saraswati, Bhairava, Bhima, Ganesha, The temple is raised on an elevated
basement and is contemporary to the Chennakesava temple.
Kalyani (Tank):
Kalyani (tank) is situated on the north east corner of the complex. This tank
known as Vasudeva Sarovara (Vasudeva tirtha) is an inscription was built by
Hoysala Ballala-2 in 1175 AD. At the entrance to this pond are two Elephants at
the sides and two pavilions to the north and south it has receding steps from
all the four sides Periodical temple rituals ore carried out in this tank.
Visiting Hours: 7:30AM and 5:30PM (Everyday). It’s recommended to attend morning or evening prayer.
Belur referred to in inscriptions as velapuri was the first capital of the hoysalas.
How to Reach
From Bangalore:|
|
Distance
(km) |
Fare (KSRTC
BUS-Economy Class)/ Duration |
|
Bangalore-Hassan |
176 |
140 /3
Hours 30 min |
|
Hassan-Belur |
36 |
30 / 1 Hour |
* One can easily get connecting service from Hassan to Belur. All the busses going towards Chickmanglore and Dharmasthala stop at Belur.
From Shravanbelagola:
|
|
Distance
(km) |
Fare (KSRTC
BUS-Economy Class) |
|
Shravanabelagola-
Channarayapatna |
11 |
10 |
|
Channarayapatna-Hassan |
38 |
30 |
|
Hassan-Belur |
36 |
30 |
From others places:
|
|
Distance
(km) |
Time |
|
Chickmanglore-Belur |
27 |
1 hour |
|
Dharmsthala-Mudigere-Belur |
98 |
3-4 hour [A
very scenic road through western Ghats but the road condition is not always
decent] |
By Train: Nearest railway station is Hassan which is having trains to/from Bangalore, Mysore, Mangalore.
Distance from Other major towns:
Mysore [155km], Arsikere[60km], Halebid [18km]
Accommodation and Restaurants
Belur is a small town so does not offer overwhelming tourist facilities however for budget travelers; there are many lodges near temple. It should cost you 150-200 Rs for one night. Karnataka tourism also has its guest house and restaurant near Bus stand. Room tariff in Government guest house is 800-1000Rs.
On the temple street, there are many restaurants where you can get Masala dosa and other typical south Indian food. The Government’s run KSTDC restaurant is a neat place to take meals and the best deal I explored. It’s near bus stand.
Getting Out
Halebid[18km]: Another Famous Hoysala temple
Shravanabelagola [85km]: Tallest statue of Lord Bahubali, A famous Jain pilgrimage
Chickmangalore[27km] : Western Ghats, Trekking opportunities, Coffee plantations, highest peak of Karnataka, Forests.
Dharmsthala, Mudigere: Scenic route offering incredible view of Western Ghats, temples, trekking.
Traveler's Tips
* If you are planning to visit Belur and Halebidu both. I would recommend you to stay in Belur as it provides better tourist facilities, lodges, restaurants. Belur is also having better connectivity with Hassan and other major towns. Its difficult to find busses from Halebidu to Hassan after dusk.
* Try to mark your presence either at evening or at morning arti in Belur temple.
* If your inclination is into temple's archeology, You will need a guide who can ignite the life in those motionless stones.
* The entire region is gifted with innumurous natural and cultural heritage site which will require time to explore. Most of these sites are less traveled but Informative sign boards of Karnataka tourism on the road side can be of
Recommended plan: Hassan - Belur (Stay overnight) - Halebid - Hassan
Passing through dotted picturesque villages in the lap of lush green woodland of western ghats and a scenic lake at one side, the route from Halebidu to Hassan is worth a driving experience. Please be careful on some patches which are muddy and under construction.
Om Tat Sat
(Continued...)
(My
humble salutations to the great devotees
, wikisources and Pilgrimage tourist guide for the
collection )
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