The sands of time

There has been much debate on the sands that covered Talakad, the once magnificent capital of the mighty Gangas who ruled over several areas of what is today known as South Karnataka.

Talakad or Talakadu is today a small town on the left bank of the Cauvery, 45 kilometres from Mysore, 29 kms from T. Narsipura and just a few kilometers away from Somanathapura.

A few decades ago, Talakad was home to more than 30 temples, most of which are now buried in sand. A few temples have been excavated and retaining walls built to keep away the sand away.

The sands to this famous temple town are brought by the Cauvery, which flows just across the town. The sands, over centuries, have acquired mystical proportions and thousands of tourists and pilgrims visiting Talakad are told a fascinating tale of why and how the town came to be buried under sand.

Though the origin of Talakad is lost in the maze of antiquity, it is an undeniable fact that it gained prominence only after the Gangas (the Western Gangas, 350-1100 AD) made it their capital. Madhava, the first ruler of the Gangas, proclaimed Talakad as his capital in 350 AD.

The Gangas were initially feudatories of the Chalukyas and then the Rashtrakutas of Manyakheta or Malkhed.  They were overpowered by the Cholas during the 11th century and  Talakadu was renamed as Rajapura. In 1117, the Hoysala Emperor, Vishnuvardhana, seized Talakad from the Cholas and assumed the title of Talakadugonda. He is said to have ground Talakad to dust and killed scores of people. In commemoration of this achievement, he built the Keerthinarayana temple at Talakad.
Today, most of the temples are submerged in sand. Many of the stone pillars  of these temples lie scattered across Talakad which today is better known for the Pathaleshwara, Maruleshwara, Arkeshwara, Vaidyanatheeshwara and Mallikarjuna temples which together is called the pancha linga temples.

A fair is held every 12 years for these five temples of Shiva and this is called Pancha Linga darshana, which was last held in 2005.

Apart from these five temples, historians and archaeologists aver that there are several other temples buried under sand. While scholars and historians are debating how so much sand came to Talakad and how they could bury an  entire city, geologists and scientists say it was an ecological incident or rather accident that left Talakad battling the sands of time.

Localites, guides and others claim that the sands are a result of a curse. This fascinating tale of sands covering temples and burying a town is closely linked to the Wodeyars of Mysore.

As we all know, Raja Wodeyar defeated Sriranga Raya, the Viceroy of Srirangapatna, which was a province under the Vijayanagar dynasty. Sriranga is supposed to have left Srirangapatna and gone towards Malangi, a small village on the opposite banks of Talakad.

Raja Wodeyar was desirous of getting hold of the jewels of Alamelammaa, the second wife of  Sriranga Raya, alo known as Tirumala. Hearing of this, Alamelamma went towards Malangi. She was hotly perused by Raja Wodeyar. When Raja Wodeyar was on the verge of taking her captive, an angry Alemelamma cursed the King thus: (ತಲಕಾಡು ಮರಳಾಗಿ; ಮಾಲಿಂಗಿ ಮಡುವಾಗಿ, ಮೈಸೂರು ದೊರೆಗೆ ಮಕ್ಕಳಾಗದೆ ಹೋಗಲಿ!)

The English translation of the Kannada words mean: “Talakadu Maralagi, Malangi Maduvagi, Mysuru Dorege Makkalagadirali.”

The curse was the beginning of the end of Talakad which subsequently came to be buried under sand. While Malangi became a whirlpool, the Mysore Emperors did not have direct descendents and they had too adopt a son to carry on the lineage. 

Howsoever interesting and fascinating this tale of curse, there appears to be a more scientific and geological reason for the sands to bury Talakad and this can be traced to an event during the Vijayanagar period.

Talakad and all of Mysore and south Karnataka were once part of the famed Vijayanagar Empire. Bukka was the ruling Emperor of Vijayanagar. One of his many ministers was Madhava Mantri. 

Madhava Mantri was a Brahmin. He was as apt at debates as he was at war. Buka deputed him to conquer Goa from the Bahamanis. Madhava Mantri seized Goad and built the Gomanteshwar Temple.

Bukka then ordered Madhava Mantri to look after the Mysore province. Madhava Mantri then decided to build a dam across the Cauvery a little upstream Talakad. He did so as he wanted to divert the water for irrigation purposes.

The dam led to the river bank splitting into two. The swift south-westerly winds that blow across this region regularly began depositing sands at Talakad which lat directly in the path of the wind. Thus, we see that the fist incident of the sands blowing towards Talakad occurred sometime in 1336 and they continued for several decades.

In just a mater of sixty years, Talakad lay buried under sand and it came to be abandoned. Malangi, which is on the opposite bank came into prominence.

Centuries later, and this was sometime after 1610 when Raja Wodeyar defeated Sriranga Raya, the tale of the curse came to be told and today the curse is believed to be the reason for the Wodeyar Kings inability to produce a male heir.

While the dam will easily explain the sands, what scientific explanation can one give to the Wodeyar Emperor’s inability to produce a male heir. If a Wodeyar King has a son, the son will have to adopt a male as he will not be able to produce a son. This has continued for centuries after Raja Wodeyar.

Whatever the curse, Talakad is best explored for its temples that lie scattered across sands. The temples are worth a visit and each one of them is an architectural marvel. Apart from the Gangas, the Cholas and Hoysalas have also contributed to the temple construction. By the way, it was the Gangas that gave us the Gomateshwara statue in Shravaanabelogala.

The swirling Cauvery at Talakad makes for a great boat ride. The royal city of Mysore is a little more than a hour away. All in all, Talakad makes a great picnic spot.   

A cure for Kalasarpa Dosha

This is one of the holiest pilgrimage spots of one of the oldest religions of the world. It is barely 54 kilometers away from the royal city of Mysore and yet it is not as widely heard of as other pilgrim centres.

Emperors and Kings patronised the shrine on the hill here and monks and seers performed penance for decades, seeking salvation and nirvana. shrine and pious monks lived here doing their penance for centuries.

The pilgrim centre is all the more famous as Mahaveera, one of the Jain theerthankaras, is believed to have passed through this place, Today, this centre, which is surrounded by lush green forests and captivating wildlife, is slowly emerging from obscurity and it is becoming a major tourist and wildlife attraction.

This is Kanakagiri, one of the holiest of  pilgrim places for the Jains and an unmatched tourist destination which offers a little bit of everything-wildlife, ancient temples, legends and local myths, trekking, Nature and  ever green forests. Add to this good, clean and fairly reasonable accommodation and excellent food at the Jain centre and you have the perfect picnic spot.

Kanakagiri in Chamarajanagar district is 53 Kms away from Mysore and it is adjoining  Maleyuru, the small village which is connected by bus from Mysore,  Nanjangud and Chamarajanagar.

The Kanakagiri hill centuries ago was known as Hemanga Desha and Jain accounts speak of Mahaveera once having passed through this place during his southern sojourn.

What sets this place apart fro other Jain centres such as Shravanabelagola and Moodabidari is its relative seclusion and evergreen surroundings. Set 18 kms from Chamarajanagar, this pilgrim spot was the very place where one of the most famous Jain author, grammarian and scholar, Ācārya Pūjyapāda, lived. The acharya belonged to the Didambara sect of the Jains and before initiation as a Jain ascetic, he was known as Devanandi.

Jains believed and still do that as the Acharya was worshiped by demigods on account of his  scholarship and deep piety, he was named Pūjyapāda.

He was heavily influenced by the writings of his predecessors like Ācārya Kundakunda and Ācārya Samantabhadra. He is rated as among the greatest of the early masters of Jain literature.

He wrote in Sanskrit, in prose as well as verse form. He was a pontiff of the Nandi sangha, which was a part of the lineage of Ācārya Kundakunda. He was the tenth guru of the Sangha. What makes the Acharya and his association with Kanakagiri all the more important to Kannadigas is that he was from a Brahmin family from Karnataka and his parents were Madhava Bhatta and Shridevi.

Ācārya Pūjyapāda was the guru of Emperor Durvinita of the Ganga dynasty and we can, therefore, date his period as having lived between 464 - 524 AD.

He later chose this hillock for his penance and attained salvation here itself. The inscriptions, engravings of footprints, samadhi mantapas and nishadi caves in the hill here throw much light on the heritage of the place as well as the history of Jain religion.

There is an interesting story on how the hill got its name. The Acharya’s nephew Nagarjuna, who lived here, was driven to poverty after the death of his father. He undertook rigorous penance in a cave on the hill and acquired the power to convert everything he laid his hands on into gold. Ecstatic with newly found magical powers, he began to convert the entire hill into gold. However Goddess Padmavathi Devi, who had granted him the boon, prevented him from misusing the boon further and directed him to build a temple.

Nagarjuna then built the present temple of Sri Parshwanatha on the hill. Locals to this day swear that fragments of gold could be seen around the hillock and hence the name Kanakagiri or the hillock of gold. When the temple was completed, it came to be known as Athishaya Kshetra Kanakagiri.

When Hoysala Emperors worshiped here and won a major battle,
they called this place as Vijaya Parshwanatha. The Gangas, Emperors of Vijayanagar and Wodeyar Kings all came here.

Coming to the hill, 370 steps have been cut out from the rock face to enable the devotees to climb up to the hill shrine. A motorable road is also being laid, side by side, to the top. The flight of steps passing through the arches leads to the northern entrance of the temple.
The sanctum has an attractive three foot image of Parshwanatha. The images of Kushmandini and Padmavathi Devi face each other. A rare feature of the images is that the goddesses are believed to be embodiments of Rahu and Kethu respectively.

They are believed to have a special force, Divyashakthi, between them to eliminate the ill-effects of Rahu and Kethu, known as Kalasarpa Dosha. Thus Kanakagiri is the only place where Rahu and Kethu face each other. Thousands of people troubled by planetary effects visit the place and seek solace and solution.

Even Queen Deveerammanni of  the Wodeyars from Mysore visited the temple to find a solution to her problems. Once her problems were solved, she presented a specially made snakehood with the figures of Dharanendra and Padmavathi to the temple.
A walk behind the temple takes you to Nagarjuna Guhe, the cave where Nagarjuna sat in meditation. The pond nearby has fresh water all through the year and this water is used for abhisheka in the temple.

The hill is punctuated by small, pink coloured cells with the footprints of twenty four Jain Thirthankaras. In the centre of the footprints is a large mantapa bearing the footprints of  Pujyapada. The view of the surrounding forests from the top of the hill is panoramic.
The Jain math, at the base of the hill, serves free meals as prasada for all the visitors everyday. Accommodation is also available here.

Maleyuru
Maleyuru village is just three kilometers from Kanakagiri and both share a close bond. It was once one of the important Jain centres in the world and it is well known for its sandalwood.

According to a legend, Princess Jevandara of the Ganga dynasty attained sainthood at the behest of Mahaveera when he visited this place. Many saints undertook penance and attained Kevala Jnana and salvation atop the hill.

Jain ascetics Supratishta Munivarya of Suryapura and Jnanachandra Munivarya preached here to the devotees and thus propagated the principles of Jain religion.

The nearest railway station to approach Kanakagiri is Chamarajanagar.  For accommodation and other details contact  Sri Digambar Jain Mutt, Sri Kshetra Kanakagiri, 571128, Chamarajanagar district, Karnataka: Phone - 91 08226 296786

Nearby is the Survarnavathi reservoir. Large herds of elephants can be seen in the waters of this reservoir during May-June. The scenic beauty of Nature around the dam is breathtaking and is a spot worth visiting.

A devout Jain who was a military genius, poet and builder

Chavundaraya is synonymous with the construction of the Gomateshwara in Shravanabelogala. A Jain, he is also known as one of the ministers of the Western Ganga Emperors who ruled over large tracts of south Karnataka.

The Ganga Emperors had Talakad as their capital and they were very faithful vassals of the Rashtrakutas and they fought many wars for the Rashtrakutas. They even took on the Cholas on behalf of the Rashkrakutas.

Chavundraya also known as Chamundaraya (940–989) was also a renowned military commander of the times and he had been given the title Samara Parushurama and Ranaranga Singa . He was a veteran of many wars and his knowledge of military tactics was exceptional.

He played a vital role in the battles fought with Rajaditya, Vajjaladeva, Govinda and the battles of Bageyurakote, Ucchangi and Gonarabayalu which are all  well documented in inscriptitions and literary works

A Brahmin by birth, Chavundaraya himself says he converted to Kshatriya caste. A 10th century inscription in Algodu village in Mysore district and an inscription in Arani in Mandya district sheds light on the genealogy of Chavundaraya.

The inscriptions says that Chavundaya was the son of  Govindamaiah.

It is believed that Chavundaraya owed his scholarship and interest in literature to his initial upbringing as a Brahmin. He was also a patron of art, architecture, literature. But not many know that Chavundaraya was himself a poet of repute and the second oldest works on verse in Kannada language was written by him. He was also adept in Sanskrit in which he has written some works

An ardent devotee of the Jain ascetics, Nemichandra and Ajitasena Bhattaraka, this powerful minister of the Gangas commissioned the Gomata statue in 982.

Chavundaraya exerted immense influence during the rule of the Ganga Emperors, Narasimha, the second, Rachamalla the fourth and Rachamalla the fifth.  

It is really a mystery how this multi-talented personality found time to pen down some of the well-known works of his age.

His Chavundaraya Purana, also known as Trishasthi Lakshana Purana, is a Kannada work which was written in 978. It is very probable that the “Charitrasara” in Sanskrit was written during the same time or a little later.

The Kannada work is important as it is the second work in verse in the language.

Chavundaraya Purana is a summary of the Sanskrit works, Adipurana and Uttarapurana, written by Jinasena and Gunabhadra during the rule of Rashtrakuta Emperor Amoghavarsha.

The prose is written in simple and lucid Kannada and it does not have any reference to complicated Jain philosophy.

It narrates the legends of twenty-four Jain Thirthankaras, twelve Chakravartis, nine Balabhadras, nine Narayanas and nine Pratinarayanas – narrations on sixty-three Jain proponents in all

Apart from being a writer, Chavundaraya personally patronised  the two famous Kannada grammarians Gunavarma and Nagavarma, the first.

Kannada language and literature owes an indelible debt to Chavundaraya for having patronized the poet Ranna whose  Parusharama Charitre is an eulogy of  Chavundaraya.

Charitrasara  is a scholarly treatise  on the subject of the practices of ascetics. He has also written a commentary on Nemichandra’s Gommatasara. If Gommatasara is in Prakit, Chavundaraya’s commentary called Vira Martandai is in Kannada. Unfortunately this book is supposedly lost.

However, we have references to this work by another commentator, Kesava Varni, who is the author of  Kesavavarniya Vritthi.

Chavundaraya’s contribution is acknowledged in an inscription in the Tyagada Brahmadeva pillar in Shravanabelogala where is called a gem in the jewel of Lakshmi and a moon.

He also personally helped out Ranna when the latter came to Talkad from his home in north Karnataka.   

A devout Jain, Chavundaya practiced Jain religion with full dedication. He lived his life according to the Jain tenets. He and his family members- mother Kalala Devi, wife Ajita Devi,  son Jina Deva, younger sister Pullava and younger brother Naga Varma were all strict Jains and they lived the life of austere Jains.

Well, the story of Chavundaraya and the statue of Gomata is too long to write here. Suffice it to say that it is a shining example of his work as a builder.

Chavundaraya thus comes across as an all-rounder. He was a warrior, patron of arts and literature, poet and writer, Minister and adviser, a devout Jain and above all a fine human being.