Holy
Pilgrimage – Temples in Karnataka State
Chennakeshava Temple, Aralaguppe, Karnataka
The Chennakeshava temple, dedicated to the Hindu god Vishnu is located in Aralaguppe, a small town in the Tumkur district, Karnataka state, India. Aralaguppe is located 60 km from the city of Hassan. The temple was built around 1250 A.D. during the rule of the Hoysala Empire King Vira Someshwara. This temple is a protected monument under the Karnataka state division of the Archaeological Survey of India.
Temple plan
Though the temple is a simple yet elegant one, its is highly articulate example of Hoysala architecture. Architecturally, the plan is 16-star pointed (stellate) with an well design sikhara (tower) over the vimana (shrine). The kalasa on top (decorative water-pot at the top of the tower ) is missing though. The tower starts with a topping roof which is also 16-star pointed and is followed by four tiers of square roofs, some of which still have their decorative kalasa.This is a ekakuta plan (single shrine with a tower) with the temple raised on a platform called jagati. The decorative plan of the walls of the shrine and the mantapa (hall) is of the "new kind", a plan in which the temple has two eaves. The first heavy eaves runs below the superstructure and all around the temple with a projection of about half a meter. The second eaves runs around the temple about a meter below the first. In between the two eaves are the well chiselled miniature decorative towers (Aedicula) on pilasters. Below the second eaves are the wall panel of images of Hindu deities and their attendants in relief. Below this, at the base are the six equal width rectangular moldings (frieze). Starting from the top, the friezes depict; hansa (birds) in the first frieze, makara (aquatic monsters) in the second, epics and other stories in the third (which in this case is from the Hindu epic Ramayana and stories of Krishna), leafy scrolls in the fourth, horses in the fifth and elephants at the bottom. The cella (sanctum) contains an image of Keshava (a version of the Hindu god Krishna) raised on a large pedestal
Aralaguppe
Is a place in Tumkur districtt., 6 km from Banasandra railway station where there is a famous Kalleshwara temple in the Ganga-Nolamba style of the 9th century A.D. Its ceiling has wonderful dancing Shiva sculpture with musical accompanists and eight Dikpalas surrounding him with all their paraphernalia.
There is a Chennakeshava temple of the Hoysala style. The image of Vishnu in the garbhagriha is magnificent. There are four Ganga temples at the place
Tumkur is situated at a distance of 70 kilometers northwest of Bangalore, along National Highway 4.
Chennakesava Temple, Somanathapura
The Chennakesava Temple (Kannada: ಶ್ರೀ ಚೆನ್ನಕೇಶವ ದೇವಸ್ಥಾನ) located at Somanathapura is one of the finest examples of Hoysala architecture. The temple was built by Soma, a Dandanayaka (lit, "commander") in 1268 C.E. under Hoysala king Narasimha III, when the Hoysala Empire was the major power in South India
Deity and sculptures
The ceiling of the mantapa (hall) is supported by lathe turned pillars, a standard feature in Hoysala constructions. Between pillars, the ceiling is domical and intricately decorated. These decorations could include multi-petalled lotuses, banana bud motifs based on stepped ponds and snake like (ananta) knots (symbolising eternity) Of the three shrines, one shrine has the image of the god Keshava, but the image is missing from the sanctum. The other two shrines house images of Janardhana and Venugopala (all three images are forms of the Hindu god Vishnu). This is strictly a Vaishnava temple and there are no depictions of any forms of the Hindu god Shiva. Other sculptures include of depictions of affluence of that age including members of the royal family riding richly decorated chariots, soldiers and commoners riding horses, camel drawn vehicles, dancers, musicians, hunters armed with bows and arrows and accompanied by their dogs, all heading for a hunt. There are sculptures of royal palaces protected by armed guards, intricate carvings of jewellery, such as pendants, necklaces, waistbands and rings and of woman sporting hair styles that were in vogue. The names of many architects and sculptors are etched on stone from which it is evident that the artists were both local and from outside the region. Famous among them are the locals such as Ruvari Mallithamma, Masanithamma, Chameya, Rameya, Chaudeya and Nanjeya while Pallavachari and Cholavachari are prominent artists from Tamil country.Architecture
The temple is housed inside an impressive high walled enclosure and the entrance to the complex is through a porch with tall lathe-turned pillars. The material used for the temple is soapstone (Green schist). The Keshava temple standouts out as one of the finest the Hoysala architects produced. Its symmetrical architecture, fine sculptures on equally prominent shrines, and panel sculptures form a cloister that speak of good taste. While there are Hoysala temples with better sculpture and others with better architecture, this temples satisfies all requirements. According to the Mysore archaeological reports, it was built by the famous architect and sculptor Ruvari Malithamma who was well known for his expertise in ornamentation
The temple which is built on a jagati (platform) is a trikuta (triple shrine) and fully satisfies that terminology as all shrines (vimanas) have a superstructure (tower) that is intact. Inside the temple, each vimana has a vestibule that connects it to the main rectangular mantapa (hall). Like the shrines, all three vestibules also have their own tower called the Sukanasi (or nose), though it is shorter and hence looks like a low extension of the main superstructure over the shrine. The outer walls of all three shrines, their towers and Sukanasi are equally well decorated, making it overall a very well balanced design. The temple stands on a jagati (platform) and the three vimanas are located at the back and are connected by a common rectangular closed mantapa. The jagati closely follows the plan of the temple exterior and there is a gallery with lathe-turned pillars all along the enclosure of the temple complex which adds to the effect. There is one flight of steps that leads to the jagati and one that leads from the jagati to the mantapa. The wide jagati invites devotees to follow the ritualistic clockwise circum-ambulation before entering the hall. The full effect of the rectangular hall is seen only when the temple profile is viewed. The hall has sixteen bays The moldings on the outer wall of the mantapa has well decorated reliefs and friezes, with pierced windows screens above them.All the three shrines are 16 pointed stellate (star-shaped) in design and their towers follow the same pattern. Hence the whole structure looks like a rhythmic progression of well decorated projections and recesses (called architectural articulation). The number of points make the towers look circular in shape
The lion at Somnathpur
The temples in Somnathpur are not as widely known as the ones in Belur and Halebid, though they all are from the same period. Somnathpur is more representative of the age, since it did not suffer destruction as much as Belur and Halebid did and hence offers a better view of the period's architecture. Often it is referred to as the poor cousin of Belur and Halebid. Somnathpur's temples adhere to the typical Hoysala style of architecture, where the temple is designed as a mini cosmos with scenes carved on the walls including Gods, Goddesses, dancing girls, musicians, gurus and all kinds of animals including elephants, lions, cows and monkeys.Its unique design and perfect symmetry are ignored amidst the farms and agricultural lands of surrounding villages. It is visited more by foreign tourists than domestic.
At the temple, the outer walls are decorated with a series of star-shaped folds and the entire surface is covered with carved stone plaques. The walls above the plinth are also carved with exquisite figures of gods and goddesses, taken from the Hindu puranas, and meticulously arranged in vertical panels.
The most widely known temple is the one dedicated to Keshava, built around 1268 AD by which time the Hoysalas had completed 260 years in power. However, the temples of Somnathpur were not built by the king, but by popular army commander Somnath. He founded a village on the banks of the Kaveri River and then embarked on constructing temples in a bid to further his immortality.
The temple itself, stellar in shape, has three profusely carved pinnacles with a common Navranga and stands on a raised platform.
The three sanctum sanctorums once housed beautifully carved idols of Kesava, Janardhana and Venugopala. Today, the idol of Lord Kesava is missing but the other two still adorn the sanctum sanctorums in their original form
Horizontal treatment
According to the art critic Gerard Foekema, the temple is of the "New style" because it has two eaves running around the temple and there are six moldings at the base of the outer walls. The upper eaves is where the tower meets the wall of the shrine. The lower eaves is about a meter below the upper eaves. Between the two eaves are decorative miniature towers (called aedicule). Below the lower eaves are a panel of Hindu deities in frieze and their attendants. There are nearly two hundred such panels. Below these panels are six horizontal moldings or friezes of equal size with ornate decorations. The six mouldings of the base are divided into two sections. In the lower section, where the jagati meets the temple wall, the orderly placement of friezes starts with sculpted procession of elephants in the lowest molding, horsemen in the second and a band of foliage in the third. In the upper section, the lowest molding has depictions from the Hindu epics and puranic scenes executed with detail, yalis in the second (or makara, an imaginary beast) and hamsas (swans) at the top. The Ramayana is depicted on the friezes on the south wall, stories of the Hindu God Krishna on the rear and depictions from the epic Mahabharata on the north wall. The overall effect of the decorated towers, wall images and friezes is well balanced.
How to Get There ?
Somnathpura Temple is located in the south western direction from Bangalore, India. From Bangalore we can reach this place via Mysore Road or via Kanakapura Road. The Mysore Road would be the most recommended route to take.
Somanathapura ಸೋಮನಾಥಪುರ (also known as Somnathpur) is a town located 35 km from Mysore city
Chitrapur Math, Shirali, Karnataka
Chitrapur Math is the central Math (community temple) for the Chitrapur Saraswat Brahmin sect. This Math is located in Shirali in North Kanara area of Karnataka and has been there since 1757. The other Maths of this community are located in Gokarn, Karla, Mangalore and Mallapur. All the Maths have the insignia of the saffron flag as shown above.
The chief deity worshipped in this Math is Shri Bhavanishankar (shown in the picture above) who is a form of Lord Shiva. The other 6-7 sanctorums of the temple are reserved for the Samadhis of the previous GuruSwami's of the community. Daily Puja is carried out at the shrine of Lord Bhavanishankar as well as the other Swamis.
H.H. Sadyojat Shankarashram Swamiji is currently the Head of the Math having ascended the Peetha in February 1997. Shree Sadyojat Shankarashram Swamiji is the eleventh Guru of this illustrious lineage of Gurus which began in 1708.
History
Swami Parijnanashram I is said to be a direct avatar of Lord Shiva himself and he came down from somewhere in North (probably Varanasi). Not much details are known about this Swami since record keeping within the Math started only in about 1722.Swami Shankarashram hailed from the Harite family. He was consecrated by Shri Parijnanashram Swami in 1720 (Sharvari Chaitra Sh-15). He was a learned saint and a great Sanskrit scholar, having had the good fortune of long training under His Guru. A solemn promise was made to Him by Chitrapur Saraswat people in writing that they would be faithful to Him and would follow all His religious observances. This Swami gave up his mortal coil and attained Samadhi in 1757 (Ananda, Phalgun Sh-5).
At this point the issue of location of his Samadhi was drawn up, and the Nagarkatti family willingly offered their house in Chitrapur, Shirali for construction of the Samadhi and the Temple. This selfless contribution is the Math which stands till today.
Shri Shankarashram-I had not adopted any disciple which caused some concern as to the continuity of this illustrious lineage. The threat of property takeover by the regional authorities loomed large over the Math at this point in time and hence a saintly person from Pandit family, was touted to be a worthy person for this position. Upon fervent requests by the members of the community, he graciously agreed to ascend the Peetha. He was ordained Shri Parijnanashram-II. However he developed extreme detachment and did not like to be associated with a throne that bore immense power and authority. As a result, he adopted a disciple from the priestly family of Shukla assigning him the name of Shri Shankarashram-II and he spent his life in Kollur in Dhyan(intense meditation), though He often visited Shirali. The holy Samadhi of this saint is located to the right of the Main Samadhi.
The Samadhi of Swami Shankarashram-II is located in Mallapur. He was a great scholar, a yogi and was aptly considered an avatar of Shri Dattatreya.
The disciple chosen by him hailed from the Talgeri family and was given the name of Shri Keshavashram. This saint was an excellent administrator and as a result, He began acquiring land and other agricultural assets for the Math. Swami Keshavashram ordained a young disciple once again from the Shukla family under the name Shri Vamanashram.
Being of a simple and quiet nature, and because of an intense spiritual bent of mind, He entrusted all the day to day matters of the Math to the priests, who were the managers. He died in Mangalore.
A disciple was adopted by him from the Nagarkar family. He was found to possess some a majestic glow on his face. Hence he was ordained a disciple for Sannyasa under the holy title of Shri Krishnashram.
During the auspicious reign of Shri Krishnashram, the affairs of the Math were set right. Most of the disciples were brought round from Vaishnava practices, fresh land was purchased and reforms introduced. The Rath Utsava (chariot festival) was started during His auspicious regime. He was an acclaimed scholar in Sanskrit and the shastras. The disciple ordined by him was Shri Pandurangashram.
Shri Pandurangashram was the Eighth saint and hailed from the Nagarkar family. He was ordained into Sanyasa at 12 years of age and was trained under the Guruswami for five year. His reign on the Holy Peetha was quite long. The greater part of the Math was rebuilt and all the Samadhis of His predecessors were reconstructed with silver under this tutelage. He carried out several developmental activities in the village, such as building of a school, a post office and other structures of necessity.
It is said that he had immense powers and once he showed in himself the entire frame of Lord Dattatreya, by the dint of this powers. He was a great scholar of Vedic astrology and the Vedas. He attained Samadhi in 1915 A.D.
The peetha was then ascended by Shri Anandashram Swamiji, who hailed from the Haridas Family was ordained hardly 8 days prior to the Mahasamadhi of Shri Pandurangashram Swamiji. Since his initiation in Sanyasa took place at very tender age, he was deprived of being personally guided by the Guruswami. Yet he sought knowledge from all quarters. His pleasing persona and intense discourses won over the community who started coming back into the folds of the Math again. He managed to correct the financial position of the Math which had dwindled during his early years by making payments of Vantiga(Donation) almost mandatory. He reigned for 51 long years and traveled widely to bring the members of the community closer to the Math. He attained Samadhi in Bangalore in 1966.
After 1950
A disciple was adopted by Sri Anandashram Swamiji in 1959, once again, from the Shuklakar family. Shrimat Parijnanashram-III was the nomenclature of this illustrious boy (shown in the photo above is the young shisya and the older GuruSwami). He was an intelligent boy with a great interest in Vedic as well as technical studies. The Rathotsava was restarted by him since it had been discontinued by previous Swamis on account of poor economic reasons. The illustrious Swami collected antiques and artifacts to set up a Museum. He started a school for the handicapped in Bolinj at Virar near Mumbai, which is regarded as a unique institution of its kind.Swami Parijnanashram-III died in Bangalore in 1991 and His Samadhi is located at Karla near Lonavla in Maharashtra. The samadhi enclave also contains a temple of Goddess Durga and Shree Ganesh just like the other Swamijis.
Shree Sadyojat Shankarashram Swami
The previous Swamiji had not adopted a disciple (shisya). Thus, the community faced a similar crisis as it had faced earlier. It was then that some members of the community found out that a certain Saraswat youth had taken Sannyas and was in Mount Abu. They requested him to ascend the illustrious Peetha.Upon his agreement and subsequent ascension to the peetha, he now stands as the 11th Guru of this glorious Guru-Parampara.
Lineage of Swamis
The lineage of all Swamis of this Math is called Guru Parampara.- H.H. Parijnanashram-I Swamiji (1708–1720)
- H.H. Shankarashram-I Swamiji (1720–1757)
- H.H. Parijnanashram-II Swamiji (1757–1770)
- H.H. Shankarashram-II Swamiji (1770–1785)
- H.H. Keshavashram Swamiji (1785–1823)
- H.H. Vamanashram Swamiji (1823–1839)
- H.H. Krishnashram Swamiji (1839–1863)
- H.H. Pandurangashram Swamiji (1863–1915)
- H.H. Anandashram Swamiji (1915–1966)
- H.H. Parijnanashram (III) Swamiji (1966–1991)
- H.H. Sadyojat Shankarashram Swamiji (1997-)
Shri Chitrapur Math is the beacon of spirituality to the Chitrapur
Saraswat Samaj which has spread all over the globe today. Lord Bhavanishankar
is the Aradhya Daivat (presiding Deity) of the Math.
The Advait philosophy enunciated by Shri Shankara Bhagavatpada (Adi
Shankaracharya) is the foundation of Sanatana Dharma for us. The resplendent
Guru Parampara of the Math traces its origin from Lord Dakshinamoorti Himself.
Shankara Bhagavatpada who came in the 8th century and the eleven Yateeshwars,
who have graced the Peetha of our Math over the last 300 years, have devoted
their life time to rejuvenate the community spiritually and guide people in
their Sadhana, which has the attainment of Moksha as its ultimate goal.
A Vaidik Pathshala and a Goshala, are just two of the many activities initiated
by the Math to propagate Sanatana Dharma and all-round welfare of the Samaj.
The Math also reaches out to help through charitable and developmental
activities such as Annadan, promoting education, health care, offering
vocational guidance, opportunities and assistance to become self-reliant and so
on.
Location
SHRI CHITRAPUR MATH
SHIRALI, Uttara Kannada Dist. Pin Code - 581 354
Karnataka State
Transportation
Road
Shirali is on the National Highway No. 17 (the highway that runs from Mumbai to Thiruvananthapuram). A large number of Karnataka and Maharashtra State Transport buses pass through Shirali. Private transport buses using NH17 also provide facility to reach Shirali. From the main road (highway) of Shirali, Shri Chitrapur Math and the Maha Ganapathi Temple are about 2 km in the interior, for which auto-rickshaws are available. Distances to Shirali from some of the major cities are:Rail
On the Konkan Railway line, the nearest railway stations are Murudeshwar and Bhatkal (both about 6 km from Shirali to the north and south respectively). Autorickshaws, buses and other modes of road transport are available to reach Shirali from either of the railway stations. The Mangalore-Verna stops at Chitrapur station at 9.39 a.m.and Verna-Mangalore trains stops at 17:03 p.m.Air
The nearest airport is Mangalore (156 km) and the next closest is Dabolim, Goa (200 km).Chowdeshwari Temple, Tiptur, Karnataka
Chowdeshwari Temple is a temple at Dasarighatta, near Tiptur of Tumkur district, Karnataka, India. A panchaloha idol in the temple replies to question asked by supplicants.Dasarighatta Chowdeshwari Temple Phone No:08134-259522
Dasarighatta Chowdeshwari Temple History
Hundreds of years ago, it is said, that there was a kingdom called Nandavara on the banks of the river Tunga in Karnataka near Raichur district. According to a legend the king of Nandavara was a Shakti Upasaka. With the help of Mantra Shakti, the king used to wake up at 4 'O' Clock in the morning, reach Kasi, bathe, in the holy Ganga and return to his Kingdom before dawn and offer worship to Devi at Nandavara. This was his daily practice. Maharani becoming suspicious of his absence and questioned the king. The king revealed everything in detail. She having made up her mind to test the king compelled him to take her also with him. The king reluctantly accepted. The next day, he took her to Kasi along with him. Rani had her monthly course (menses) during their stay at Kasi. This affected the king and he lost his Mantra Shakti. As he was unable to return to his kingdom as usual, the King became restless and worried.While walking along the banks of Ganga being unable to find a solution, he saw a group of Brahmins performing Chandi Homa and went near them. The Brahmins, having learn the reasons for his restlessness promised to pass on to the king one fourth of what they had acquired as punya by offering Arghya to Lord Surya every day at the appropriate time which would purify Rani and enable them to return to their kingdom. They asked the king what he would give them in return for their help. The king promised to give Jahagirs to them for purposes of their performing Dharmic deeds whenever they approached him. Thus the king got the power from the Brahmins and returned to his kingdom. He did never again make use of Manthra Shakti.
Years rolled on. There came a terrible famine in Kasi. The Brahmins having remembered the king's promise went to Nandavara and met him. They reminded him of his promise. The king had totally forgotten his promise. He abused the Brahmins and incurred their displeasure. From that day onwards all the efforts of the king started yielding negative results. The Brahmins worshipped Sri Chowdeshwari and requested her to come down to Nandavara as the lonely witness for the king's promise. Devi did as they desired. The king realised his mistake. He appealed to Devi and Brahmins.
The dynasty of Brahmins thus settled at Nandavara came to be known as Nandavariks and Chowdeshwari became their Kuladevatha, she is also the family deity of Togataveeras. There still exists a beautiful temple of Chowdeshwari at Nandavara on the banks of Tungabadra and she is being worshipped on all the days of the year.
About 300 years ago, there lived a paleyagar called Jasavantharaya near Tiptur. He desired to extend his kingdom. Having come to know of the powers of Sri Chowdeshwari, he went to Nandavara and prayed and worshipped her sincerely with all devotion. Devi appeared before him and asked what he wanted. The paleyagar revealed his desire. He requested her to follow him as a protector during all his expeditions. Devi agreed on the condition that she would stay permanently at a place of her choice. Paleyagar continued his expeditions and conquered kingdom after kingdom. While marching in this way, Devi came across a plain land surrounded by beautiful dales and mountains with lush green patches of forestland. Devi decided to stay there and informed the Paleyagar accordingly. This place came to be known as the town of Jasavantharaya. The same Jasavantharaya town is now called Dasarighatta. Devi is installed here on an anthill. The unusually long vertical wild date tree (eechalu) in front of the temple is a special feature here. A Samivruksha too has added significant beauty to the temple.
During a gathering, two illiterate spiritual villagers pick up the deity and write as if possessed. The question can be posed in any language- Hindi, English, Konkani,Telugu etc. The head of the deity writes down the answers in the Kannada language- a rice flour or ragi flour base.
Every day hundreds and hundreds of devotees visit Mathikare and offer worship. Not only people of Karnataka but also from other parts of India and Abroad, irrespective of caste and creed, have obtained the blessings of Devi and have come under her protective umbrella. Calling herself as 'Sevakara Sevaki' (Servant of Devotees) this kindly Goddess is offering all boons and fulfilling the desires of thousands of devotees who surrender to her.
Sri Chowdeshwari Devi has been showering on her devotee grace and blessings at all times and more so when they encounter with specific problems and seek her guidance for rightful solutions. All works and the temple management are going on according to her directions, suggestions and guidance. The divine mother is receiving with open arms all those coming in search of her help and blessings. This is really a rare divine opportunity open to public to grace her blessings
Travel
Road
Dasarighatta is about 10 km from Tiptur. One can reach Tiptur via Tumkur from Bangalore. Bus service is provided from Tiptur to Dasarighatta by the KSRTC Karnataka State Road Transport Corporation.Rail
One can reach Tiptur via Tumkur from Bangalore.Service is provided from Bangalore City Railway Station & Yeshwanthpur Railway Station by the IRCTC Indian Railways Catering and Tourism Corporation.To Reach Dasarighatta From Tiptur
There is no railway service from Tiptur to Dasarighatta.To reach Dasarighatta,KSRTC provided bus from Tiptur to Dasarighatta.Distance is about 10 km from Dasarighatta to Tiptur.Temple Working Hours
Week Days & Week ends(Except Tuesday): 9 a.m. to 9 p.mTuesday :9 a.m to 9.30 a.m & 12 p.m to 9 p.m
Special Sevas
Every Tuesday - Special Pooja.Vishesha Pooja -NavaRaathri Pooja during navaraathri(Check out navaraathri videos).
Chowdeshwari Devi Utsava on specific festival days i.e. during Ayudha Pooja & Chowdeshwari Devi Fair.
INVOCATION
Sri CHOWDESHWARI, our Titlark DeityRadiates her divine grace from the temples
In Mathikere, Dasarighatta and Nandavaram which was once the
Capital of King Nanda who is gratitude for
Having been saved once by Brahmins
On the banks of River Ganga at Kasi,
Willingly gifted his capital to them by a solemn
Declaration in the presence of Sri Chowdeshwari.
Eshwari, O Devi Sri Chowdeshwari graciously wended
Her way from Kasi to Nandavaram
Where, on her testimony, Nanda gave
Away his capital to the Brahmins.
Rejoicingly we are children of immorality
Illustrious nomenclature of NANDAVARIKS
Divine Mother Chowdeshwari!
Endow thy abundant grace on us, thy
Votaries, who in ecstatic fervor
Invoke thy benigh blessings!
Om Tat Sat
(Continued...)
(My
humble salutations to the great devotees
, wikisources and Pilgrimage tourist guide for the collection
)
