Venu Gopala Krishna, Vyasaraja Matha, Mulabagilu.

 VENUGOPALA KRISHNA, MULABAGILU.

( Photo Courtesy: Vyasaraja Anjaneya, Bengaluru)

Sri Vyasatirtharu was a student of Sri Lakshminarayana Yogi ( Sripadarajaru) at Mulabagilu, before he moved to Kanchipuram. There are at least 3 monuments related to Vyasarajaru at Mulabagilu. he has consecrated Sanjiva Rayaru at Sripadaraja Matha, and at Narasimha tirtha also, There's a cave in Narasimha tirtha vicinity next to Narasimha srine, where he did daily ahnika and manana.

He had a Mutt at the town where he appointed one Sri Prajna tirtha to manage a Gurukulam for students, being one among 9 he started. A beautuful statue of Venugopala is inside the Matha in the town.

ನಮ್ಮೂರು ಮುಳಬಾಗಿಲಿನ ಒಳಗೆ ಮತ್ತು ಹೊರವಲಯದಲ್ಲಿ ಹಲವಾರು ದೇವಸ್ಥಾನಗಳಿವೆ; ಕೆಲವಕ್ಕೆ ನಿತ್ಯ ಪೂಜೆಯಿಲ್ಲದೆ ವಾರ ಪೂಜೆ ನಡೆಯುತ್ತದೆ. ಪ್ರತಿ ಭಾನುವಾರ ಗುಡಿ ಸುತ್ತುವುದು ನಾವು ಕೆಲವರ ಕೆಲಸ. ನಮ್ ಕಾಲದಲ್ಲಿ ಹಿಸ್ಟರಿ ಓದುವುದು, ಬಿಎ ಮಾಡುವುದು ತೀರ ಶ್ರೀಮಂತರ ಸೋಮಾರಿಗಳ ರೀತಿ; ಸೈನ್ಸು ಓದುವರು ಬುದ್ಧಿವಂತರು, ಬಹುಶಃ ಈಗಲು ಹಾಗೆಯೇ ಇದೆ. ಇಂಜಿನೀಯರಿಂಗ್ ಓದಿದವರು ಪರಮ ಬುದ್ಧಿವಂತರು! ಮ್ಯಾಥ್ಸ್ ನಲ್ಲಿ ಅವರನ್ನು ಹಿಡಿಯೋರೇ ಇಲ್ಲದ ಹಾಗೆ!

ಹೀಗಿರುವಾಗ, ದೇವಾಲಯ ಸುತ್ತುವವರಲ್ಲಿ ನನ್ನ ಜೊತೆಗೆ ಎಂಜಿಕೆ ( ಅವರಿಲ್ಲ), ಕುರುಡುಮಲೆಯ ನರಸಿಂಹನ್ ( ಕಾಲೇಜು ಶಿಕ್ಷಣ ಇಲಾಖೆ ಉಪನಿರ್ದೇಷಕರಾಗಿ ಈಗ ನಿವೃತ್ತ, ಆದರೆ ಕಾರ್ಯ ನಿರತ) , ಪ್ರಭಾಕರ ರಾವ್, ಹೀಗೆ ಹಲವರು ಇರುತ್ತಿದ್ದರು. ನಾವು ಪರಮ ಕುತೂಹಲಿಗಳಾಗಿ ಅಲ್ಲಿಗೆ ಹೋದಾಗ, ಬಾಗಿಲು ಮುಚ್ಚಿಯೋ, ಯಾರೋ ಒಬ್ಬ ವೃದ್ಧ ಬೀಡಿ ಸೇದುತ್ತಾ, ತೆಲುಗುನಲ್ಲಿ ಆ ಬಗ್ಗೆ ತನಗೆ ಗೊತ್ತಿದ್ದ ಕಥೆ ಹೇಳುತ್ತಿದ್ದ. ಶಾಸನಗಳು

ಒಗೆಯುವ ಕಲ್ಲುಗಳಾಗಿ ಅದರ ಮೇಲೆ ಬಟ್ಟೆ ತೊಳೆಯುವ ಸಾಧನಗಳಾಗಿದ್ದವು. ಅಕ್ಷರ ತಿಳಿಯುತ್ತಲೇ ಇರಲಿಲ್ಲ.

ನಮ್ಮ ಮನೆಯ ಸ್ವಲ್ಪ ದೂರದಲ್ಲಿ ವ್ಯಾಸರಾಜ ಮಠವಿತ್ತು, ಅಲ್ಲಿನ ವೇಣುಗೋಪಾಲ ಕೃಷ್ಣ ಅತಿ ಸುಂದರ ವಿಗ್ರಹವಾಗಿ ಪೂಜೆಗೊಳ್ಲುತ್ತಿದ್ದ. ಅಲ್ಲಿ ತುಳಸೀ ಕಟ್ತೆಯೋ ವ್ರುಂದಾವನವೋ ಇದ್ದು, ಅದರ ಮುಂದೆ ಕರವ ಮುಗಿದ ಮುಖ್ಯಪ್ರಾಣ ವಿಗ್ರಹ ಮುದ್ದಾಗಿತ್ತು. ಶ್ರೀ ವ್ಯಾಸತೀರ್ಥರು ಮುಳಬಾಗಿಲಿನಲ್ಲಿ ಶ್ರೀಪಾದರಾಜರ ವಿದ್ಯಾರ್ಥಿಯಾಗಿದ್ದಾಗ ಇಲ್ಲಿ ವಾಸ ಮಾಡುತ್ತಿದ್ದಿರಬಹುದು. ಈಗ ಕಟ್ತಡ ಹಳೆಯದಾಗಿದ್ದರೂ, ಸ್ವಲ್ಪ ದುರಸ್ತಿಯಾಗಿ ವೇಣುಗೋಪಾಲನ ಸ್ಥಳ ಸ್ವಲ್ಪ ಬದಲಾವಣೆಯಾಗಿದೆ; ಮುಂಭಾಗದಲ್ಲಿ ಪೀಠದ ಹತ್ತಿರ ಮುಖ್ಯ ಪ್ರಾಣನಿದ್ದಾನೆ. ಸುಮಾರು 1550-80 ರ ಅವಧಿಯ ಈ ಸುಂದರ ವಿಗ್ರಹ ಸುಮಾರು ಜನರ ಕಣ್ನಿಗೆ ಬಿದ್ದಿಲ್ಲ. ಯಾಕೆಂದರೆ ಇದು ಮಠದ ಒಳಮನೆಯಲ್ಲಿದೆ.

ಫೋಟೋ ಕೃಪೆ: ಶ್ರೀ ವ್ಯಾಸರಾಜ ಆಂಜನೇಯ . ( ಬೆಂಗಳೂರು)

KANCHI SUBBARAYARU

I was attending annual Sabhas at SMSO Tiruchanur, till my PUC. It was a lovely experience to face tests given by Panditas on Madhvavijaya, Shastra texts, Grammar and Nyaya. In fact i had won I prizes two years, 1961, 1963. When asked to repeat Slokas from Madhvavijaya and Tirthaprabadha, I could repeat them error free!

Aa a beneficiary, I must mention the name of Sri Kanchi Subbarao, a donor who founded SMSO in 1881. Though he had diffrence of opinion with Uttaradi Matha, during Sri Satyaveera swamiji, by banning SMSO for Matha students/ scholars, he continued his Scheme to help merited/poor students of Madhva commnity, after paying Matha a fine of 2000/ for his sin in the eyes of those who complained about him. Sadly enough nobody remembers him except people like me who cannot forget him , when I see the Prices from SMSO,a silver set for Sandhyavandanam! Public Memory is hopelessly short indeed!

MADHVA SECTS - SHASTIKAS

 Madhvas in Karnataka are mainly comprised of Deshastha and Aruvattokkalu sects. While some Deshasthas spoke Marathi in those areas, others spoke onlly Kannada. Shasthtikas are 60 families of various Gotras migrated to Karnataka from Ahichatrapura, Punjab, during Pre-Vijayanagar period.

ಷಾಷ್ಟಿಕ ವಂಶ ಪ್ರದೀಪ ( Aruvattu Okkalu) of Dr Ranya Raja rao, published in 1981 says Madhva Gurus like Sri Akshobhya tirtha, Jayatirtha, Sripadaraja, Vyasaraja, Vijayindra, Vibudhendra- Raghavendra Tirtha  (Bigamudre - of keeping keys ) were  born in the celebrated families of Ministers of Jamakhandi Province, ruled by various rulers. 

The ancestors of Yatis, belonging to 27 Gotras were highly intelligent, wise, some warriors, finance advisors, Commandants of the Empire. Sri Akshobhya was paternal uncle of  Jayatirtha, Rajendra Tirtha,  Sripadaraja, Brahmanya Tirtha, Vyasatirtha were born in matrilineal line of the family. The 227 Page book is now relegated to the background.

Sri Vedavyasa Avatara.

 

वेदव्यास गुणावास विद्याधीश सतां वश |

मां निराशं गतक्लेषं कुर्वनाशं हरेनिशम् ||

Sri Madhvacharya describes Vyasa Avatara in 10th chapter of MBT. nirnaya. Sage Vasishta had 100 sons, of which Shakti is one who is the father of Parashara. He performed Tapas to get Sri Hari himself as son. He married Sattyavati, daughter of chief of fishermen. Varna system in Dwaparayuga was different. Satyavati is the daughter of Vasu, hence called Vaasavi. Sri Hari was born to her as Dvaipayana. He was dark in complexion, called Krishna, born in an island, hence the Name Krishna Dwaipayana. Some call him as a Virgin's child, Kaaneena, which is incorrect. HeVedavyasa revealed himself amidst river Yamuna.

Krishna was a bright child and he immediately asked his father Parashara to perform Upanayana. His Upanayana went on for 7 days, which was graced by all Rishis.Soon after, the LOrd went to Meru, with Brahma and Rishis and immediately began arranging Vedas which were distorted by Asuras. HEnce called Arranager- Vyasa. He composed Vedanta Sutras, Mahabharata, Bhagavata and Puranas.All DEvatas learnt these from the LOrd. Vedavyasa toured along three worlds to enlighten noble people.

Meanwhile Rudradeva performed Tapas to be born as his son, as SEva to Him to preach noble thought on the world for mortals. he was granted the boon, and Rudra is born as Shuka to Vyasadeva. He was born to Vyasa without contact of a women. Vayudeva entered him and is the driving force to preach Shastras to all deserving Souls. Hence Vyasadeva could directly impart the core knowledge of Vedic lore directly to him. Similarly the 4 shishyas of Vyasadeva are inspired by Sesha, Garuda, Brahmaa, and Indra in Paila, Sumantu, Vyashampayana and Jaimini.

The Lord began putting Puranas straight by editing them. Based on their content, they were classified as Satvika, Rajasa and Tamasa Puranas. THere ae 6 Satvika Puranas- Vishnu, Narada, Bhagavata, Garuda, Padma and Varaha. 6 Rajas Puranas- Brahma, Brahmanda, Brahmavaivarta, Markandeya, Bhavishya and Vamana puranas. Matsya, Kurma, Linga, Shiva, Skanda and Agni Puranas are Tamasa Puranas based on their content. Satvika Puranas are based on Pancharatra, Rajasa on suerficial referenes in Vedic lore and Tamasa ones are based on Pashupata Agama.

All reactions:

2Vishnu Shanbhag and 1 other

Sri Jayatirtha ( Teekakritpaada) ( 1365- 1388)

 

Anyone desirous of keeping thoughts of Madhvacharya intact, will have to be highly grateful to his second generation successor Sri Jayatirtha. He is the Master Commentator on 18 works of Acharya Madhva which are the only source now to us to understand the cryptic style of Madhvacharya, unlike other Acharyas.

We have only some stories about the great Saint’s life. Though we have 3 Vijaya Granthas, two by Vyasatirtha, his disciple(?) and another by Chalari Sankarshan Acharya have more fiction than facts. Even his place of birth is not properly recorded, Mangalvedhe, near Pandharpur or  as Vrishtiketha instead of Manyakheta! He is believed as son of a local ruler, and himself a horse rider. He is said to have got married at about 17 to two girls from rich families. We have to believe it as a story and move on!

Sri Jayatirtha is author of 22 books, out of which 18 are commentaries on Madhva texts. Nyayasudha,  Vadavali and Padyamala are his independent works. He is a master logician, grammarian and presenter of Madhva thought of all times, honoured rightly as Teekacharya. He is remembered with utmost respect by Sri Vyasaraja as:

चित्रैः पादैस्च गंभीरैः वाक्यैः मानामखन्दितैः  

 गुरु भावं व्यञ्जयन्ती भाति श्री जयतीर्थवाक् |

( Nyayamritam)

 

 

 

 

 

Cases of unidentified Brindavans

 

There are 25 Madhva mathas, with the present head as 34 or 35th in line of succession. Madhvas have a tradition of daily Puja, Naivedyam and Aradhanas. In case of vrundavanas in field, temples, river banks, which are occassionally under water, it is dificult to maintain daily rituals.

. There are at least 50-60 unidentified such monuments, earlier possibly pujas done by local teacher/ archak, scholars or retired person of our community. with changed circumstances, youngsters have shifted to cities, and Puja stopped, or once a week. Only respective Mathas have a list of Gurus, and are supposed to take care of them. Government will not fund such things, Particularly in TN, AP, TS, Karnataka villages, we cannot expect any support. Each place needs atleast 20000/ month to manage such monuments. It is upto Mathas to take up such projects so that tradition is not ignored.

Sri Svaapna Vrindavanakhyanam,

 लक्ष्मीकान्तं भूवराहं भजेऽहं बादरायणम्

वादिराज ह्रुदंभोज मन्दिरं वाजिकन्धरम् ||

Sri Svaapna Vrindavanakhyanam, is a highly spiritual effective Paarayana Text, an esoteric work on Sri Sri Vadiraja Swamiji and his immediate Mahimas, revealed in a Dream-experience, in 22 chapters composed by himself, after his disappearance from public view to a mooka brahmana, later brought to light by Sri Vedavedya tirtha, a later pontiff of Sode Vadiraja Matha, Udupi-Sode. This edition is published by Sri Vadiraja Matha, during Paryaya of Sri Vishvottama Tirtharu, in 1997. The Book serves as Parayana Book for daily chanting by ardent devotees of Sri Vadiraja Gurusarvabhoumaru.

Manimanjari

 वन्दे गोविन्दमानन्द ज्ञान देहं पतिं श्रियः |

श्रीमदानन्द तीर्थार्य वल्लभं परमक्षरं ||

MANI MANJARI of Narayana Panditacharya, is a Primer for Madhva students, giving a brief history of Dvaita School of thought, evolving from Bhagavata Vaishnava faith. The poem in 8 chapters with about 450 shlokas, gives a summary of concept of Creation of Universe, basic Tatvas, Prakriti, and nature of Jivas. It continues to narrate stories of Ramayana and Mahabharata leading to Bhagavata tradition with sages- Sanaka and others asV early Gurus, flowing down to teachers of Kaliyuga, Prajna Tirtha and disciples of Hamsa form of Vishnu. They are pious, meditating on banks of Ganga, later to Yamuna and Prayag, being troubled by followers of Advaita teachers in all inhuman ways, leading for them to hide out for spiritual practice. They were in fear of Advaita group, who invariably attack them, even killing a few among them, they moved to South, waiting for a crusader to be born as Madhva.

Before Madhva’s manifestation, the evils of followers of Shankara are narrated, as a passing reference. This is not an abusive text as believed by some. Some details of birth of Shankara at Kaladi find a place here only as per Shankara Vijayam of Anandagiri, and not Panditacharya’s creation.

The text in general is a beautiful example of a Primer in Madhva learning and Sanskrit language, giving Noun, Verbs and usage of this language to learn to understand Shastras. early Gurus, flowing down to teachers of Kaliyuga, Prajna Tirtha and disciples of Hamsa form of Vishnu. They are pious, meditating on banks of Ganga, later to Yamuna and Prayag, being troubled by followers of Advaita teachers in all inhuman ways, leading for them to hide out for spiritual practice. They were in fear of Advaita group, who invariably attack them, even killing a few among them, they moved to South, waiting for a crusader to be born as Madhva.

Before Madhva’s manifestation, the evils of followers of Shankara are narrated, as a passing reference. This is not an abusive text as believed by some. Some details of birth of Shankara at Kaladi find a place here only as per Shankara Vijayam of Anandagiri, and not Panditacharya’s creation.

The text in general is a beautiful example of a Primer in Madhva learning and Sanskrit language, giving Noun, Verbs and usage of this language to learn to understand Shastras.

WHY SCREAM NOW?

 

Of late, there is a growing intolerance among Advaitins against Madhvas, for instigating hatred in the name of Vishnu- Shiva. One can see a video where an Advaita scholar is prompting people to protest against those who sing Haridasa Kritis, which calls Advaitis by names, and Shiva as subordinate or inferior to Vishnu! They have gone to the extent of creating Shiva Sahasranama chanting groups like that of Vishnusahasranama recitation groups. they could do it as well! Nothing stops them..

Even while both are found as form of Mahabharata text, one is not popular among people as the other, there is a commentary of one Shankaracharya on Vishnu Sahasranama published. More than this, total absence of Kannada Kritis to sing set to Music, on lines of Advaita thought, as Bhakti has inferior place than Jnana.

Except few songs in Kannada by Advaita Guru Sachidananda Saraswati of Holenarasipur, none have composed in Kannada on Advaita line of thought. Instead of setting this right, there is no use in shouting against Haridasa Kritis, which link all devatas to Vishnu family. There is no Kriti or literature which equals Haridasa Compositions save those of Sadashiva Brahmendra songs, as he was an Advita pithadhipati, composed in Samskritam.

MADHVA MATHAS

The earliest text on Madhvacharya and his thought, is perhaps Madhva vijaya of Narayana Panditacharya. It is historical and traditional record of Sri Acharya’s lineage of disciples, at least during immediate post-Madhva time. Udupi the original place of Madhvacharya was supposed to have 8 Sanyasins, all of them in their boyhood, except Sri Padmanabha Tirtha, Vishnuti tirtha and later by Narahari Tirtha. Apart from 8 Mathas, we have institutions developed by Padmanabha Tirtha, to propagate Madhva thought. He is followed by Madhava, Akshobhya tirthas from North of Karnataka. They are denoted by their prominent Gurus such as Sripadaraja, Vyasaraja and Vijayindra – Raghavendra Swamins. The direct line of plane land shishyas of Madhva later branched out. In coastal belt, we have Achuyaprajna & Satyatirtha Mathas ( Bhandarakere & Bhimana Katte)

Uttaradi & Raghavendra Mathas have a common root of Sri Jayatirtha lineage. Akshobhya Tirtha has 2 Mathas, one at Balagaru, and Kudli. Kanva Matha is a later development from Shirooru line of Udupi. Thus we have 25 Madhva Mathas, including 2 Gowda Saraswat Mathas of Paragali and Kashi. The simple logic of formation of these 25 Mathas, is just a geographical proximity of Gurus and followers.

Brindavanas of Madhva Yatis

 Many Brindavanas of Madhva Yatis may not be located now. Our Yatis were touring most of the time around their place or other pilgrim centres. Though there is a clear reference to Bhu-Stapana interring under soil in Yatipranava Kalpa/ Sanyasa Paddhati, there are instances of them being flown into running water/sea and rivers. This explains many missing monuments of our Yatis, particularly pre-vadiraja Udupi Swamis and even later also. However, there are 54 Brindavans of Swamis of 8 Mathas behind Krishna Matha, Udupi.

Direct disciples of Madhva at 8 Mathas of Udupi have no monument left in their name anywhere, while that of Padmanabha Tirtha and later exist on the banks of Tungabhadra at Anegondi. Some among them are blessed with Surplus Punya, ( like Rijus ) which they distribute to those who sincerely pray them observing minimum austerity and discipline. Some of them are Brindavanas of Sripadaraja, Vadiraja, Rahuttama, Satyabodha and Sri Raghavendra Tirtha, most popularly called celestial tree- Kalpavruksha and Kamadhenu of our times.

Brindavanas of Aniruddha tirtha, Vijayadhvaja Tirtha, and Vagisha Tirtha, earler than Vadirajaru are found and Nityapuja done thee.

Brindavanas of Aniruddha tirtha, Vijayadhvaja Tirtha, and Vagisha Tirtha, earler than Vadirajaru are found and Nityapuja done thee. Many instances are recorded by beneficiaries of Sevas done at these places. My personal experience of getting some Gurukripa at Sripadaraja, Vadiraja and Raghavendra Brindavan places may humbly be recorded here. Others might have such experiences. Brindavan of Jitamitraru is a tree, since his remains were unable to trace on banks of Krishna-Bhima rivers.

Madhvacharya's younger brother- Sri Vishnutirtha. ( c. 1250)

 Sri Madhvacharya was visible for 79 years to all, and left for Badarikashrama when he was about 79 years of age. He is believed to be in an invisible form at Sri Ananteshvara temple, Udupi and visible in upper himalayas- Badarikashrama. He had a brother, whom he gave sanyasa deeksha, when the latter was struck by ill fate, death of parents as Vishnu Tirtha, head of Sonda Vadiraja Matha later. 

Nothing is known about Sri Vishnutirtha, except his Sanyasa Paddhati now published, earlier copied by one Dasacharya, Udupi, available in print format from 2008. Madhva Vijaya has some elaborate information on his character as a Saint, Tapasvi disciple of SRi Madhva. 

Sri Vishnutirtha was away from Udupi, engaged in meditation and Silence, and came back to Udupi after Madhva left the place on request of his disciple Aniruddha Tirtha.  श्रवणेन अनुवादेन मननेन अव्रुथा करोत् |

कालं वेदान्त शस्त्रस्य वेदान्त गुरुसोदरः |

प्रेमामृत प्रसन्नास्य स्मितन्गपङ्ग पूर्वकं 

श्री विष्णुतीर्थ नमास्मै प्रीति तीर्थः प्रदत्तवान् 

चतुरोसौ प्रवचने मनुसम्सिद्धिमान् मनः 

संख्या मां पूरणी मागान् मध्व दासमिति व्यधात् 

( म. वि. १५, ९८-१०२) 

tena samprartitho yatam Rupyapithamimam punah |

Krutajnam Kripaya sveshu sampraptam menire Prajaah ||

it is very difficult to track the history of Vishnutirtha, once he was back and disappeared from there again to the hills of Kumara Parvata. 

About 10 slokas are available in Madhva Vijaya of Narayana Panditacharya, but nothing personal information is known about him. 

His only available text has practically no information about him , his family lateron, as is the case with any sanyasi from a Matha. 

Sanyasa Paddhati - Sri Vishnutirtharu,

A view of Kumara Parvata, where Sri Vishnutirtharu is believed to be in Tapas. 

 

Image of Laksminarayana worshipped by Sri Vishnutirtharu at Sri Samputa Narasimha Swami Mutt, Subrahmanya.

आनन्दतीर्थं विभुमप्रमेयं विद्यासुपूर्णं परतः परेशं |

नारायणं दैवतवन्द्यपादमनन्तभोगे शयितं नमामि ||

श्यामं नितंबार्पित तन्तुमेखलं विद्यानिधिं ज्ञानमहा गुनाड्यं 

निर्देशित ज्ञान महा सुमार्गं व्यासं मुनीनामहमानतोस्मि ||

( सन्यास पद्धतिः - श्री विष्णु तीर्थाः )

Sanyasa Paddhati is a text written by Sri Vishnutirtha, younger brother of Sri Madhvacharya. He is the first pontiff of Sonda- Subrahmanya Mutts. Sanyasa Paddhati deals with the rituals of recieving Sanyasa Deeksha, qualities of a disciple initiated into the 4th Ashrama.

It is a Manual for Madhva Yatis, brahmacharins, Grihasthas and Viraktas. there are 4 Chapters, 158 topics, running to 113 pages . In this Book, recently published ( 2008) by Sri Tirumala Kulkarni, PPVP. Bengaluru. it is an elaborate text on selection of a disciple by Guru, his qualities, tests to be conducted, preparedness for Sanyasa, Vaishnava Deeksha, Sri Madhva's philosophy neatly summarised,

The routine of new pontiff, Pujas to be conducted, fasting rules, types of food to be consumed, not to be consumed, rules for travel outside a Mutt, up to Brindavan rituals after death , to be observed, conducted by his by disciples.

Surprisingly, there is no shloka dedicated to Sri Krishna at Udupi, but Vedavyasa, Madhva are prayed respectfully. Maybe it was written before Krishna Pratishta, at Udupi.

Trekkers' Delight near Bengaluru

 

 

 

 

SAVANA DURGA

Trekkers’ Delight

Savana Durga is a well-known trekking hill near Bengaluru.  This Asia’s largest mono-lithic rock mountain is located 60 KMs West away from Bengaluru, capital of Karnataka. It was for some time,  a second (summer) capital of many local royal chieftains. Rulers of Hoysala, Magadi, Vijayanagar, Mysru wodeyars,  and other dynasties ruled here ever since AD. 1350. The name, Savina Durga’, ‘fortress of death’ seems to be the appropriate name of the hill.  Even today, local elderly people remember the older name as Dabbugundu-  rock to push an enemy, invader or a culprit. 

Lavanis or folk songs of this region refer to many heroic deeds of local pallegars, chieftains, who used the tough and steep rocks for dumping anti-social or criminal war detainees. Even to this day, the two hills- Karigudda (black hill), and Biligudda, white hill, are well known for steep mountaineering adventures. Trekkers quite often visit this place on Holidays and weekends to try their sport. The hill is about 1226 meters above sea level, and a part of Deccan Peninsula. River Arkavathi flows through nearby Thippagondana Halli lake, earlier main water source for the ever-growing city of Bengaluru, until river Kaveri made her way into the IT Town.

History:

Savanna Durga has seen ups and downs in the history of Karnataka. This hill fort was an important part of III Anglo-Mysuru war in 1791, when the fort was captured by Lord Cornwallis. The names that appeared earlier was Savandi, in a Hoysala inscription of 1340 AD. The earliest record of the name of the hill is from 1340 AD by Mummadi Ballala, ( Ballala III ) of Hoysala dynasty, from Madabalu village, where it is called Savandi.  Another view is that the name originated from Samantadurga.

A fort built or developed by one     Samantharaya, a governor under King Ahchutaraya at Magadi, says a local legend,  although there is no inscription confirming this. This was the secondary capital of the Magadi rulers like Veera Kempegowda. From 1638 to 1728, Mysore Wodeyars took over this place and a local leader, a dalavayi  occupied this place with a palace built at   Nelapattna, a town down the hill.  In 1780, lord Cornwallis seized the fort   from solders of Tippu Sultan,  during the III Mysore war.  Later the British Sergeants might have used this as summer resort. Siege of Savandoorg happens to be a very important event in the  history of Karnataka, establishing the supremacy of colonial rulers overpowering the new and weak Mysore Wodeyar dynasty then, just founded by Yaduvarayaru. This fort was later used by others for storing defence armoury, and waging war with the enemies, using the local hilly tribe soldiers. Human habitats are sparingly found in downtown.

Savandi Veerabhadra and Savandi Lakshmi Narasimha Swamy temples were built downhill, during this time. It is very curious to know that though Shiva- Vishnu were given equal priority in worship those days, their fierce forms of Veerabhadra and Narasimha are installed in temples of Bengaluru- Tumkur and Kolar Districts of this period. We find Yoga Narasimha at Devarayan durga, in nearby Tumkur district, and several Kala Bhairava or Virbhadra temples in Kolar and other nearby places.  Some people here worship both as house deities. That the hill was a place of residence for tribal people, is evident from the fact that during annual car festival, the members of this community are the first to draw the chariot of Bhagavan Shiva Virbhadra and Narasimha Swamy. A large number of local people gather each year for the annual festivities in Shravana, and Magha ( August & March)   months of the year.

Early humans lived here:

Excavations carried out in  this area have revealed that human beings lived here as early as Megalithic civilization (4500-1000 B.C.)  A large number of urns, small pots found here in caves are known to have used as vessels used in cremation of the dead. A number of caves have been discovered in nearby hill areas. Rivulets and streams dot this area during rainy season. Settlements of early man is also found in Devarayan Durga and Magadi, nearby places. Megalith or large stone and mortar structures are found near this place.

Trekking place:

Earlier, there were no steps to reach the hill top and it was covered by bamboos and other trees forming a barricade. Later rulers made a crude approach road to reach the top of hills. There are stories in local folklore about using large sized Chameleons to lift heavy material top from foothills.

Professional Trekkers identify trekking routes from simple to hard ways. There is about 750 to 900 ft of technical climb, to South of the monolith by routes- Moon light (Beladingalu), Kothi Dina (Simple monkey day), Deepavali (trade route).  Each route is followed by a distinct group of Trekkers. Easiest among this is named Cloud Nine’. The entire trekking journey can be completed by half a day or so depending on time of the year and other factors.  Every trekker will carry sufficient water and something to munch, as they are not available here. Skandagiri, Bidadibetta, Nandi hills, Bannerughatta  are places for trekking. Trekking camps are held regularly to educate, promote and encourage this adventure sport. the time This place welcomes tourist most months of the year except rainy days of August, when the road and hill is very slippery. Public transport is available from Bengaluru though sparingly.

Parking for vehicles is available near the temple premises. Nearby places of tourist interest are Magadi town, about 18 Kms from here,  with several temples, Thippagondanahalli reservoir, also called Chamaraja sagar, located at the meeting place of two rivers- Arkavati and Kumudvati, which supply water to parts of West Bengaluru, and also a major source of drinking water.

Savana Durga is about 90 Kms from Bengaluru International Airport, 66 Kms from KSRTC Bus Station and KSR Bengaluru City Railway Station. November to June is best time of the year to visit this place.

 

 

Kigga

 Once we reach Sringeri, abode of Goddess of learning Sharda, and Adi Shankara, great spiritual master of our country, the place is bound to enchant us with serenity, greenery, scenic beauty, natural water falls and the like. The intriguing word ‘entrusted to Kigga ‘  means a narrow cliff in native Kannada, located in Chikkamagalur ( earlier Kadur) District.  

This place is connected to sage Rishyashringa, (son of Vibhandaka), who had never seen a woman in his life till he was invited by King Dasharatha, Sri Rama’s father,  to bring rains to the parched Ayodhya, during his rule. Arduous task of bringing this strange lad was entrusted to divine damsels- Apsaras. The story concludes with the king giving his daughter ( foster) Shanta, in marriage to Rishyashringa. Later the sage is believed to have observed Tapas at this cliff-Kigga, hence the name Rishya Shringeshvara to Lord Shiva, who blessed him.

This hamlet is on the outskirts of Sringeri 4.5 Kms away perching on an elevated land with a Jain basadi looking structure of  Malahanikarshvara ( remover of sins)  Lord Shiva, in an unusual shape of Shiva Linga emerging out of a bearded Rishi, and later added by his consort Parvati. The solitary shrine of Shiva has about 30 steps to climb on the left of Sringeri- Sirimane natural waterfalls. It can be reached by autorikshas with not so bargainable rate.

The temple is open up to 12 noon and pujas are performed by a resident archak on request. It is a country-tiled stone structure, with a central hall, pillars and sanctum sanctorum of Shiva. Shrine of Parvati is a later addition with nava grahas and roughly structured image of Ganesha ( drawn by mystic saint of Sringeri Sri Chandrashekhara Bharati Swamiji, a mystic with a turmeric root, now sculpted) and Kshetrapala Virabhadra shrines. Generally, local villagers regularly visit this place, often dotted by tourists.

A little further, we find Sirimane natural water falls, maintained by the Department of Forests. Usually, only youngsters visit this falls to play in water and have a natural shower, after getting down nearly 800 steps, of course, guarded by strong metal grills on either side. We can have a beautiful view of malanadu, with blue sky on top and cloud covered greenery on either side. It is a great fun and pleasure to bathe in cool, refreshing  natural waters from atop the hills of Tunga belt. A nominal entry fee of Rs. 50/ is to be paid, and children are not allowed to visit this place for safety. A great place to visit, when you are near Sringeri Sharada temple.

 

Nancharamma

• 

•  Gramadevata of Mulabagilu 

 I have been occasionally visiting  a small cave temple, dedicated to Nancharamma ( Nacharamma) at the hill outside y home town, Mulabagilu, Kolar District on Bengaluru -Chennai, Tirupati Highway. (NH4), since from my boyhood at Mulbagal.    My understanding is Nachiyar- Goddess in Tamil. Many times, we used to reach out this almost open temple, (now closeted), on our way to Vinayaka temple, on the other side at be Kurudumale. A rock edict, in Kannada  was discovered dated- 1416, where some grants are made by Proudhadevaraaya to the shrine, fetching some grains and money. 




we even have a temple devoted to her sister, Ranabheramma, in town, during Vokkaliga rulers of this area. We have more Nacharamma, as mother goddess, is one among them in neighbouring Andhra Pradesh- Kadapa ( now YSR ) districts. Nacharamma is also related to Sankethi (Shenkottai) Brahmin community of Kaushikas / Bettadapura also in a different way. They have some narratives about her. 

• it is very curious to know that the name, Nachiyar- goddess or female deity, Lakshmi/ Parvati is common in southern part of our nation. Even some village deities are also referred as Nacharamma.. Since there is at present, no shrine of Vishnu/Shiva, it might not be that of their consorts also, hence it shall  a Gramadevata of the town, during later Chola period,  we were told that some bali, was offered to Devi on certain Pournima days. Devi with 4 hands, in seated posture, has simple ornaments, with a small crown on a rock. 

• Mulabagilu- Eastern door to Vijayanagar from South, was usually a Military granary/ weaponry since several centuries. It forms a safe town either from Tamil country or Andhra province then. A dry land, this town was never rich in history of Karnataka. There is no water resource, hence certain crops are seldom grown here. 

• Nachiyar could be a brave lady of the locality, now elevated as Goddess, who gave her life to save the land from some unwanted occupation. But, honours to this deity is on a par with other shrines, during Navaratri Utsava, each year, when a small metal image of the Devi is taken in a procession on Vijayadashami day.  it is very difficult to say who installed the image. However, taking Chola and earlier Tamil rulers and the name, we can say she is a vernacular version of a female deity.  

Shiva Parshadas

 Shiva Parshadas, close servants of Shiva,  are very commonly seen in all Shiva shrines, particularly in Dakshina Bharata. It is a traditional custom to offer Deeparati to them, to make the Principal deity and their Master Lord Shiva happy. We notice a fact that all attendants of Lord Shiva are directly linked to rural regions of our nation, signifying a popular connection to Pashupati form of Shiva as guardian of Agriculture and farming life. Nandi is seen invariably in the premises to take out Utsava Murtis of Shiva-Parvati after Girija Kalyanam, Rathotsavam and other festivities during Makara Sankranti, and Kartika.

Shiva is one among Vedic trinity. Brahma God of Creation, Vishnu the protector and Shiva the destroyer of this universe. Srishti, Sthiti and Laya are three aspects of our eco system. Lord Shiva is very popular God who can be easily pleased- Kshipra Prasada. His form is very simple, mostly as a lump or Lingam, he is pleased with ablution of water. “Abhishekapriyo Rudrah’ say scriptures.

Shiva group of Gods has Parvati, his consort, Ganapati, Skanda his sons, and a host of attendants named Pramatha Ganas.  All temples of Bhagavan Shiva have shrines of Parvati, Ganapati, Skanda, and Pramathas. Shiva’s  attendants are called Pramathas. They are quite a few in number, mainly Nandi, Bhringi, Rita. Virabhadra, Chandisha, being  main among them. They have been mentioned and described in Shiva, Linga, Brahmanda and Skanda Puranas.

Nandi, also called Vrishabha happens to be  Shiva’s vehicle, looking like a white bull, but he is very wise among his staff. Nandi is the son of Shilada Muni,  is fortunate to serve Lord Shiva as his door keeper and vehicle, always very close to the Shiva couple. He is highly blessed. He is also depicted as the monkey-faced (Kapimukha)

We have an interesting story of the powerful king of Lanka- Ravana confronting Nandi by his strength. When Ravana was returning after defeating Kubera, his vehicle stops at the birth place of Skanda, Sharavana forest. He tries to barge into  Kailasa to meet Lord Shiva who is in his private palace with Parvati. Nandi obstructs him.

Raged by this, Ravana fights with him and gets defeated in the fight. Nandi curses the proud Ravana for making fun of him, mocking him as monkey-faced  and ugly,   that if so …he will be destroyed by ugly looking monkeys and bear. The form of Nandi is sometimes human and finds a place in all Shiva temples facing towards the Lord.

Veerabhadra is another attendant who emerges out of Shiva’s form, when Shiva’s father in-law Daksha Prajapati performs a great Yajna without inviting Shiva. Parvati  as Sati immolates herself in self-created   fire, as she is insulted by her father, later to get married as Parvati, born as daughter of Himavan. Virabhadra shrines are found in many parts of South India. He carries weapons and always fierce  (Bhikara) in appearance.

Riti or Rita  is son of Uddalaka Muni, and a great devotee of Lord Shiva from his childhood. He serves the lord in the form of a horse. He is a musician like Tumburu, who usually  plays on  stringed ( tantrivadyas) instruments.

Bhrungi is another close attendant of Lord Shiva, who takes the form of a Bee to serve him. He is always singing the praise of Lord and kills a demon, who tries to approach Parvati to disturb her deep in penance. Some Parvati temples, and Vanadurga shrines are common with Bhringi, in coastal areas.

Chandisha or Chandikeshvara is another close attendant of the lord whose shrine is invariably built outside the temple in a cave looking structure,in the inner premises of the main temple. It is a well-known custom to Shiva  devotees to clap before him 3 times to mark their attendance of having visited Shiva. He is believed to have born an innocent shepherd boy, and an ardent devotee of Lord Shiva. He used to worship a heap of soil (Mrittika Lingam) as Shiva Lingam, with utmost devotion.

 Pleased by his devotion, the Lord makes him as one of his personal attendants in Kailas. He also accompanies Veerabhadra in destroying Daksha Yajnam, by pushing hard Pooshan, one among forms of Suryadeva ( Sun god),  by breaking his teeth, since he mocked at him by showing his teeth.

 

Ajamila - Greatness of Nama Sankirtanam

The Sixth  Skandha of Srimad Bhagavatam begins with the story of  Ajamila, who lived in Kanyakubja, lead a wayward life in spite of his good parentage and learning. He was a man of  good character till his early youth, performing daily vedic rituals, prayers, affectionate to his parents and children and very helpful for many others. He was a committed householder, having a loving wife and children. 

When he had gone out of town with some of his friends, he met a beautiful woman, and   was very badly attracted to this woman of doubtful character. She appeared  to him extremely  beautiful and voluptuous.  In spite of his early efforts to move away from her, he fell into a trap of carnal pleasures. He left his parents, noble wife and family, and permanently joined his new found women of bad character, due to his ego and lust which blinded him. 

Ajamila forgot his parents, loving family, people who respected him, and good friends only to be with this woman forgetting all his responsibility. He began his new life with her, spent all his time, wealth, and youth with her. He had children with her also. Now the once good  person had turned alcoholic, lazy and irresnow ponsible for what he did. He had forgotten all his daily chores of worship to Devatas, scholars and noble souls. Women, wine and wealth had spoiled him very badly. However, by choice as it were, named his youngest son among his ten children from his new women as Narayana. 

Ajamila was now aged, crippled with sickness and bed ridden. He liked his youngest son and used to call him often for anything he needed. He was nearing his death each day due to old age and sickness. He was 88 now, unable to walk freely or help himself. Ajamila’s time to die was nearing. His health deteriorated each day. Messengers of the lord of death, Yama appeared to him in his semi-conscious state. They were red eyed, looked ferocious and the old man, as usual called his son’ Narayana!’, in agony and pain. 

When this name was called out louder and louder, messengers of Gods rushed towards him. There was a heated discussion and quarrel among both the messengers of Yama and gods. Finally, Yama’s messengers had to return disappointed though since they were not supposed to touch and carry anyone who utters the sacred name of Narayana. 

Messengers of Devas have a message: . 

वेदप्रणिहितो धर्मः धर्मस्य प्रभुरच्युतः 

वेदो नारायणः साक्षात् स्वयम्भूरिव शुश्रुम || 

 One has to follow conduct as per Vedas, not against them, which is termd adharma. Veda is only the Knowledge of Supreme, Narayana. 

तस्मात् संकीर्तनं विष्णोः जगन्मङ्गलमम्हसाम् 

महतामपि कौरव्य विध्येकान्त विनिष्क्रुतं।।

Hence, the easiest and certain way of reaching God is repeating his sacred name as and when it is possible. It removes our sins effectively. This applies to all, whether great, mediocre or mean beings. This episode of Ajamila conveys a strong message of the greatness of Nama Sankirtanam, as a regular habit, which makes us morally and spiritually strong.