Bijapur and the Gandhi connection

There is new addition to the history of Bijapur, the capital of the Adil Shahis. Already known as the City of Gol Gumbaz and Ibrahim Rouza, Bijapur now boats of a new addition and one that it closely connected to the Father of the Nation.

A few days ago, the Defence Ministry gifted the Sainik School of Bijapur with a Bofors Gun. This is a 5.5 inch Howitzer gun and it is placed within the vast campus of the Sainik School.

It is a medium range gun and it has seen action in several wars and for the first time in India in the India-Pakistan conflict of 1947-48. Subsequently, it was in the thick of action such in the 1965 and 1971 wars with Pakistan and also the 1962 war with China.

This gun has played a vital role in destroying Patton tanks of the Paikstan Army at the Khem Karan sector in the Punjab in  the war against Pakistan. In 1965, Pakistan captured the border town of  Khem Karan, pushing hundreds of tanks into India.

India retaliated and one of the largest tank battles was fought from September 8 to September 10. This is called the battle of Asal Uttar. The Pakistanis lost 110 tanks and the Indians 10 tanks.

Pervez Musharraf, who later became President of Pakistan, was a lieutenant of 16 (SP) Artillery field Regiment, 1st Armoured Division.

After the battle, a new town was set up called Patton Nagar. This was the very place where a large number of Patton and Sherman tanks belonging to Pakistan were either captured or destroyed. Khem Karan is just five kms from the border with Pakistan. Guru Tegh Bahadur (1621–1675) visited it during his wanderings.

The small town was in Lahore district before  the partition of India. It then became a part of Amritsar district. Now it is in Tarn Taran district.

This Bofors gun also played a role in knocking out the Pakistani tanks. It was first introduced in the Indian Army in 1942 by the British and the Indians inherited it. It was finally decommissioned in 1998. Since then it had been lying in Jabalpur in Madhya Pradesh.

What makes this gun different is that it is this very apparatus that was used to carry the ashes of  Mahatma Gandhi in 1948. Let me make it clear. This is a gun and not the gun carrier that carried the body of Mahatma Gandhi (The same carrier was used to carry the body of Jawaharlal Nehru and Mother Theresa).

Mahatma Gandhi was shot dead at 5-10 p.m., on January 30, 1948 when he was walking to a prayer meeting at Birla House in Delhi. The last Congress leader to see and speak to him was Sardar Vallabhai Patel, the then Home Minister.

Gandhi was late for the prayer meeting as the discussion with Patel had ended late. Gandhi was walking slowly to the venue of the meeting, supported by Manu and Abha.

Though he had been warned about attacks on him, Gandhi had chosen to disregard pleas by Prime Minister Nehru, Patel and others for security to him. The year 1948 was seeing communal tensions and India and Pakistan were not on very friendly terms. There was revulsion and hatred over the mass killings on both sides of the border.

Nathuram Godse and some of his friends had held Gandhi responsible for the ills of partition. They had hatched a plan to eliminate Gandhi and had chosen the venue of the daily prayer meeting at Birla House for the act.      

Godse came forward, pushing his way through a throng of 500 people, and bent towards Gandhi as if doing a pranam. He then shot Gandhi and point blank range,

Gandhi collapsed and died. His body was taken to Raj Ghat in a  gun carriage. Later, his ashes were immersed and this Bofors Gun had the honour to carry his ashes.

The gun is on display in the Sainik School and you need permission from the school authorities to enter the campus.

The gun as an equipment (not the gun at Sainik School )was first introduced in the European sector during the middle of the  second world war. It was completely manufactured in Britain. It was introduced in 1941 and later in north Africa. It was later inducted into the Indian Army.

The gun was in production from 1941 to 1945. Apart from Britain and India, it was used by Australia, New Zealand, France, Poland, Canada, Portugal, Iraq, Malaysia, Burma ,Oman and Pakistan.

South Africa used this gun extensively in the Bush war or Border war from 1966 to 1989 with Angola.  

If you have the time and interest contrast this gun with the massive Malik-I-Maidan Tope which is placed on the ramparts of outer fort of Bijapur.

Mailk I Maidan means the monarch of the plains,. It weighs 55 tonnes and it is placed on a specially made platform called Shah Burz. It is 4 metres long and 1.5 metres in diameter. The gunner, after firing, would remain underwater as the sound was deafening.

It was cast in 1549 in Ahmednagar by Mohammad Bin Hassan  Rumi and captured by the Bijapur General Murari Pandit who  brought it to Bijapur as a war trophy. Aurangzeb, the Mughal Emperor,  wrote that he subdued the Malik-I-Maidan in 1686.

Well, this is the story of the 5.5 Howitzer Gun and its earlier Indian ancestor The Malil- I- Maidan..

All kudos for the Army in tackling the enemy and making maximum use of the artillery. But is not ironical that a piece of artillery is associated with a man who preached non-violence and ahimsa.

Gandhi always shunned violence. He believed in the saying, “Show your other cheek, if you get slapped on the first cheek.”  Mother Teresa too believed in peace and non-violence. The bodies of  Gandhi and Teresa were taken on  a gun carriage. Let us think if they would have approved of such an act.

Once again, let me make it clear that I have nothing against the Indian Army or any Defence or para-military force They have been doing and are doing a wonderful job, safeguarding our nation amd protecting our borders. Three cheers to them and may their tribe increase.

But what galls me is the insensitivity of the political class in making use of the armed force for civilian use. The armed forces are meant for external use and they must not be made use of for internal security and for carrying out such tasks. This is my personal opinion and I hold no prejudice against any body. 

  

  

A day in the life of Raghavendra Swamy

There have been reams of  print and now television and video footage on the life, times and miracles of Raghavendra Swamy, the Bard of Mantralaya and the Kalpavriksha Kamadhenu of Kailyuga.

Much is known about the “Mahime” of Rayaru as he is affectionately called. His works are classics, his miracles all encompassing and his Brindavana a source of inspiration and devotion to one and all.

When I began reading books on Raghavendra Swamy and the contemporary accounts of this great seer, I slowly realised that apart from being a gentle and humane person, he was a true task master and he set himself high standards which he, however, easily breached.

Whether in private life or in public, Raghavendra always radiated calm and peace, scholastic demeanor and even temperament. I went  through the sayings of his cook who accompanied him on his many travels and also books such as Raghavendra Vijaya and family accounts and found out that he practiced what he preached.

Once he took up Sanyasa, the life of Raghavendra underwent a sea change. He devoted more and more time to training and teaching disciples, writing books and debating with scholars.

He kept up a punishing schedule which he followed even when he went on tour. Whether it was Kumbakonam where he spent his formative years as a Sanyasi under the guidance of Sudhindra Theertha or Bikshalaya or Bicchale where he spent 13 years, his schedule was almost the same.

I take this opportunity to write a few words on the daily life of our beloved Rararu in Kumbakonam. Please remember that there is perhaps no eyewitness account and the events have to be pierced together from different sources. The most authentic source continues to remain Raghavendra Vijaya. Another book is by Korti Sreenivasa Rao.

One indisputable aspect that we can reconstruct from the daily life is that Raghavendra Swamy was always at hand to help those in distress, teach his Shishyas, bless his devotes, write books and commentaries in his clear and lucid style and  spread the message of Dwaitha Siddhanta (philosophy).  

Raghavendra Swamy enjoyed a busy schedule and this part deals with his daily life in Kumbakonam. He had just been anointed the successor of the Sri Matha by Sudhindra Theertha and he had taken charge of the Matha and its affairs.

Sudhindra Theertha had entered Brindavana at Nava Brindavana in Hampi and Raghavendra had come back after personally overseeing the arrangements at Nava Brindavana. Sudhindra Thertha himself had asked Raghavendra to take charge of the arrangements for his final journey and Rayaru had done it.

At Kumbakonam Matha (now it is called the Vijendra Theertha Matha. It has several areas associated with Raghavendra Swamy and the priests and matha officials will be happy to tell you), Rayaru would get up much before dawn.

Hr would then commence his daily routine with a prayer to his Moola Rama and Hanuman. He would read the sacred texts and then come out of the room to see the devotees and matha officials who had already queued up for a darshan of  Rayaru.

He would meet the devotees and accept their offerings and bless them. While the devotees went back satisfied, Rayaru would head to the Tulasi Thota (Garden of Tulasi) in the matha. Here he would pray to Goddess Lakshmi and Prana Devaru.

Rayaru then got into the palanquin and set out to Cauvery river which is a short way from the Sri Matha. (Even today, some people of  Kumbakonam can guide you to the route that Rayaru to the Cauvery) All along the way, Rayaru would be reciting Gajendra Moksha Shloka.

( Gajendra Moksha is one of Shkolas in the Bhagavath Geetha. It is believed that if anyone recites this early morning, it can give us the same power as the Vishnu Sahasranama. This sloka deals with the episode of the crocodile and the elephent).

The palanquin with Rayaru and some of his followers would reach the banks of Cauvery. (This spot can still be seen in Kumbakonam).The palanquin would be gently lowered and the palanquin bearers would step back with respect. Rayaru would emerge with the sacred beads in his hands and a prayer on his lips.

He would then walk towards the Cauvery for his daily ritualistic bath. He would put mud on his hands and feet and wash it away in the Cauvery.

Then would begin the sacred bath. He would chant the name of Narayana thrice and sprinkle water over his head.He would also offer Argya to his beloved gods. He would chant Shadakshara and Dwadasha mantras. Rayaru would then step out of the Cauvery and wear a fresh set of clothes. These clothes would be washed a day earlier and hung out to dry.

Rayaru would sit down and anoint himself with the Gopichandana. Raghavendra Vijaya gives a beautiful account of the bathing scene, the Cauvery and Rayaru appearing from the water. It also speaks of how Rayaru looked after putting on the Gopichandana.

Now would come the Gayatri Mantra Japa and Pranava Mantra.He would then walk upto a small platform near the rover side where an idol of Narayan was placed. He would worship the idol with water and honey in the prescribed manner.

The next ritual was the pooje and Namaskara to the Brindavana of  Vijendra Theertha. This saint was the teacher of  Sudhindra Theertha. After spending some time at this Brindavana, Rayaru would walk to the Sri Matha,

On the way was the temple of Kumbeshwara, which is the presiding deity of  Kumbakonam, Rayaru would pray here and then move to the Sri Matha. His walk to the Sri Matha was heralded by the blowing of conch shell, beating of drums and playing of Nadaswara.

People lined up on both sides of the street to watch Rayaru walk with his wooden Padukes.The brisk walk of Rayaru elicited the admiration of one and all.

He would walk into the matha even as hundreds of people were waiting to see him. After meeting them, Rayaru would start the daily academic calendar with Bramasutra Bhashya. An expert on this subject, the audience listened spellbound to his commentary and interpretation of the Bhashya. (Pleas remember that in his earlier avatar as Vyasa Theertha, he was considered to be an expert on the Bhashya). He would also give a discourse on the Upanishads,

These discourses would go on till afternoon. Rayaru also took on scholars for a debate during this time. He would ask his disciples to reflect on what they had learnt from his discourse.

Next would be the afternoon rituals. Rayaru would now proceed to the tank adjoining the Sri Matha for the afternoon bath. He would then start performing the pooja to his favourite Moola Rama Devaru. This was an elaborate ritual and it included performing Abhisheka to the Saligramas and to Lord Rama and other deities of  the Matha.               

Rayaru would then take Theertha and do Mangalarthi to the deities. Naivaidya would be offered to the god and Rayaru would head to a small room in the matha for his frugal food.

Afternoons after lunch would be devoted to discourses and teaching his disciples grammar and logic.

The evening pooje commenced after a bath at the tank. Rayaru would perform Abhisheka to the Saligramas  He then offered milk and fruits to Moola Rama and other deities. He also lit the camphor for the deities himself.

It was now time for his Shishyas to lead Rayaru onto a small but decorated stage in the matha. There was a white umbrella placed to cover the elevated seat on which Rayaru sat. People would gather in large numbers to hear and listen to the words of Rayaru.

Once this was over, the people would disperse and Rayaru would retire to his room and continue with his reading. It was also around  this time that he wrote his works.             

Let me interpolate one aspect here After every bath, Raghavendra Swamy performed Sandhavandhana. Only after Sandhavandhana did he perform other poojes.

During his prayers to Rama, Raghavendra often lost himself in a trance and sang Indu Yenage Govinda. He was an  accomplished veena player as was his father and grandfather.

This routine of Raghavendra did not change when he was on tour or when he went on Sanchara. The only change was that when on tours, he would honour scholars who had impressed him in debates with cash prizes.

Though he toured extensively, Rayaru rarely ,if ever, deviated from his set schedule. This routine too remained unchanged when he settled down for 13 years at Bhikshalaya or Bichale near Mantralaya. The onloy difference was that Appanacharya personally cooked food for Rararu and prepared Naivaidya for Moola Rama Devaru and other gods.

If you happen to visit Kumbakonam, pleas edo not miss the Vijendra Theertha Matha, It is here that Ragjhavendra Swamy spent his early years as a Sanyas.

There are idols of Krishna and Hanuman which he worshipped. There is also a place near the Brindavana of  Vijendra Theertha from where he gave discourses on Brahmasutra Bhashya. The idol of Lakshmi Marayana was installed in the matha by Sripadaraja, another great saint of the Madhwa order.

Rayaru worshipped all these idols daily.   

          

  

A jeweller's son who became a monk

He is the fourth and last of the direct disciples of Madhwacharya. A native of a small village near Jamkhandi in  Bijapur district, he was attracted by the Dwaitha philosophy expounded by Madhwacharya when he was 30 years of age.

Son of a jeweler called Keshava Bhatta, he decided to join the monastic order of Madhwacharya (Acharya). Known in his Poorvashrama as  Govinda Bhatta, he was named Akshoba Theertha by the Acharya.  

One of the most unassuming of the Acharya’s disciples, Akshoba earned the respect of  other disciples with his simplicity and devotion. Like his predecessors, Padmanabha Theertha and Narahari Theertha, he was also an Adwaitha. He was won over by the Acharya’s philosophy.

He gave up his comfortable life and also bid adieu to his family business and took to a life of sanyas. He is believed to have joined Madhwacharya near Udupi.  

Once when Madhwacharya and his disciples and this group included Padmanabha Theertha, Narahari Theertha and Madhava Theertha among others, were near the sea, Madhwacharya asked them to jump into the swirling waters.

None of the disciples dared to enter the sea. Akshoba Theertha, did not even think for a minute, and jumped into the sea. He came to the Dwaitha kingdom after Madhava Theertha. He ruled over the Madhwa pontificate for 15 years from 1350 to 1365.

Born in 1282, he belonged to a well-to-do family. He is believed to be an Amsha of Rudra. He wrote a manual on Dwaitha tenets called Madhwa Tattva Saarasamgraha. Unfortunately, the book has disappeared and we are only left with references.

He was such an erudite scholar that he won the debate of Dwaitha versus Adwaitha when he defeated Vidyaranya at Mulabagal, Even today, there is a pillar in Mulabagal which speaks of his victory.

What makes Akshoba’s victory all the more creditable is that the arbitrator of the debate, Vedantha Dikshit, was a close friend of Vidyaranya. This debate took place sometime in 1336 after the Vijayanagar kingdom was founded by the brothers Hakka and Bukka,

Vedanta Dikshit or Desikar was a poet, philosopher and a brilliant teacher. He was himself a noted scholar and he was a disciple of Athreya Ramanujacharya. He was born in 1269 and he lived for 101 years.

Both Akshoba and Vidyaranya had chosen Vedanta to arbitrate over the argument. Vedanta’s students and contemporaries believed that he was an incarnation of the divine bell of Srinivasa  Temple in Tirupathi.

While Akshoba camped at a cave near the Shiva Temple on Hanchukallu Betta, Vidyaranya stayed in another cave which even today is called Vidyaranya Guhe.

Vedanta Desikar wrote his decision in the form of a beautiful sloka and sent it to the two seers. The sloka read “Asinā Tattwamasinā Parajīvaprabhedinā  Vidyāraṇyaṃ Mahāraṇyaṃ Akṣobha Muniraccinat.|

The debate and Desika’s sloka can still be seen on a pillar post called Jayasthamba.

The debate was on the meaning, interpretation and Tatvam Asi. While one line of scholars hold that there was a debate, the other group says there were written arguments exchanged between the two scholars. Whatever it is, there is no doubt that Akshoba Theertha scored over Vidyaranya.   

References to this victory exists in the works of Jaya  Theertha or Teekachar and Vyasa Theertha, one of the disciples of  Jaya Theertha and works of other Dwaitha scholars. There is even a text by Vidyaranya to suggest this victory.

The Jaya Theertha Vijaya of Vyasa Theertha records the victory of Akshoba Theertha. However, it does not mention the name of Vidyaranya but says a great Adwaitha scholar lost out in the debate. The 17th century work, Raghavendra Vijaya also talks about this incident.  

The debate can be termed as a seminal event in the history of Dwaitha philosophy. The victory is reckoned to be so comprehensive that there has not been any more such scholarly debates.      

Akshoba Theertha  is the founder of two mathas-the Koodli Akshoba Matha and Bagalur matha. He gifted an idol of  Vaikuntharama idol to the Akshoba Matha and Trinetra Narasimha idol to the Bagalur Matha.

One of the finest achievements of  Akshoba Theerta is identifying Dondu Panth  and taking him as a disciple. He once saw a horseman riding on the banks of the Bheema river near Pandrapur. The horseman appeared thirsty. Instead of getting down from the horse, he bent down towards the river and quenched his thirst.

Akshoba Theertha, who was watching the incident keenly, called out to Dondu Panth Theertha and asked him whether he was a horse in his earlier avatar. The query by Akshoba Theertha triggered Dondu Panth’s interest and he became a disciple.

Akshoba named Dondu Panth as Jaya Theertha. He took Jaya Theertha under his personal tutelage and spent his entire lifetime in making him the unrivalled scholar of his time. This is borne out by several writings of Jaya Theertha himself.  

Some scholars suggest that Jaya Theertha was a nephew of  Akshoba Theertha. There is not much information on this aspect. Akshoba Theertha spent his last days at Malkhed. When Vidyaranya came to Malkhed to visit and see Akshoba, he was told by Jaya Theertha that Akshoba had already entered Brindavana.

Akshoba had entered Brindavana at Malkhed on December 4, 1365. The Aradhana Thithi is Margashira Krishna Panchami.

Motoring down the Tunga and Bhadra

Tunga Paana, Ganga Saana

I had just completed my degree and I came to visit my grandparents at Mysore. After spending some time, I decided to go  to Shimoga where I met a few friends of mine.

All of us had enough time on our hands and we decided to drive down the Tungabhadra river and visit the tourist and pilgrim spots en route to our final destination of  Sangameshwaram in Andhra Pradesh.

We decided to follow the trail of  the Tunga and Bhadra rivers from its origin in Chikamagalur. In the first part of  trip, we split up into two teams and went down the two rivers from their source of origin. We met at Kudli or Koodli near Shimoga where both the Tunga and Bhadra meets and travelled together on the onward jurnet.  So here are some details of the trip.

The Tungabhadra is a river in South India flowing through the states of  Karnataka and Andhra Pradesh. During ancient ages, it was called Pampa.

The Tungabhadra is one of the major rivers of Karnataka along with the Cauvery and the Krishna. The Tungabhadra is made up of two rivers-Tunga and Bhadra and both originate in Chikamagalur district in Karnataka.

It has a length of 531 kms and covers a basin area of 71,429 kms. The Tunga and the Bhadra merge at Kudli in Bellary district. The Tungabhadra then joins the Krishna and flows into the Bay of Bengal.

The Tunga originates at Varaha Parvata near Gangamoola. It then flows through Chikamagalur and Shimoga taluks. This river is  147 km long. The water of  the Tunga is very sweet and you can see a lot of ants at the banks of the Tunga in Shimoga. Hence, the adage, “Tunga Paana, Ganga Snaana.”  It means drink Tunga water and bath in the Ganga.

The Tunga merges with the  Bhadra river at Kudli, a small town in Shimoga district.

The Bhadra too originates at Gangamoola but at a different place from Tunga near  Kudremukh. On its downward course it is joined by several smaller tributaries,  Somavahini near Hebbe, Thadabehalla, and Odirayanahalla.

The Bhadra flows through the towns of Kalasa, Horanadu, Balehonnur and N R Pura.

The beautiful Bhadra resrervior is at Lakavalli. The Bhadra then flows towards Bhadravathi and then joins the Tunga at Kudli. It is from this place the river is called Tungabhadra. It then flows eastwards and merges with the Krishna in Andhra Pradesh before emptying itself into the Bay of Bengal.

There re some important pilgrimage and tourist spots on the banks of the Tungabhadra.  The river was a lifeline for the mighty Vijayanagar Empire.

Today, the most important pilgrim spot on the banks of Tungabhadra is Mantralaya. This holy town is home to the Brindavana of Raghavendra Swamy. The Tungabhadra here is wide and also deep.

Lakhs of people visit Mantralaya for a darshan of Rayaru and also to perform Seve. Mantralaya is approachable by road but till recently the road used to get flooded during the rainy season. The nearest railway station is Mantralaya Road from where you have to take a taxi or auto to Mantralaya.

Mantralaya is also motorable from Raichur which is on the banks of the Krishna river. The land between Tungabhadra and Krishna is called the Raichur Doab and it was the bone of contention between the Vijayanagar Kings and Bahamani Sultans.

Please remember that Mantralaya is in Andhra Pradesh but it is very near to Raichur.   

Let me take you to other pilgrim centres across this river.

   

Anegondi

The first capitals of the Vijayanagar Kingdom before it was shifted to Hampi. Anegondi is located on perhaps the most ancient geological land formation. It is just across Hampi.

Anegundi is also known as Kishkinda. Check out the many spots associated with the Ramayana such as the place where Rama first met Sugreeva, the place where Vali and Sugreeva battled, the ash mound of  Vali, the cave where Vali vanished for a long time after which Sugreeva blocked it with a boulder, the place where Rama killed Vali.

Climb the Anjanadri Hill to pray at the post where Hanuman is believed to be born.    

Hampi

The world famous ruins of the Vijayanagar Empire which dominated South India from 1336 to 1565. The entire city is in ruins and very little of the glorious Hampi that foreign travelers described as the most fabulous city in the world is left. Check pout the Hazare Rama Temple, the Vijaya Vittala Temple, the Virupakshi Temple, Kodandarama Temple, King’s Balance, Loctus Mahal, Elephant Stables, Stone Chariot,  Chakratheertha where there is an idol of Yantrodharaka Hanuman and brindavana of Narahari Theertrha.

Other places of interest in Hampi are the Mahanavami Dibba from where the Vijayanagar kings watched Dasara processions,  Queen’s Bath, idols of  Ganesha (Sasvekalu Ganesha).

Hampi is approachable either by road or train. The nearest city is Hospet or Bellary.

Nava Brindavana

Is one of the small islands of Tungabhadra. It is located between Hampi and Anegundi. It is home to nine revered Madhwa saints including Vyasa Theertha. The nine brindavanas belong to Padmanabha Theertha, Kavindra Theertha, Vageeshe Theertha, Raghuvarya Theertha, Vyasa Theertha, Rama Theertha, Srinivasa Theertha,  Sudhindra Theertha, Govinda Odeyar.

Nava Brindavana can be approached either from Hampi or Gangavathi or even Anegundi. Take a coracle ride (called Theppa in Kannada).  

Ankasamudra

It is a small village in Bellary district. It is 25 kms from Hampi and it has many monuments and temples dating back to the Vijayanagar period.

Hospet

The gateway to Hampi. This town was built by Krishna Deve Raya.There is the beautiful Ananthashayana temple on way to Hampi.    

Ganga and Tunga Moola

This areas is in the Western Ghats and it is the place which gives birth to three rivers-Tunga, Bhadra and Netravathi. While the Tunga and Bhadra flow eastwards towards Shimoga, Netravathi flows westwards and joins the Arabian Sea.

Kudremukh is nearby and all the places are a trekker’s delight.

Kalasa

The Bhadra here is majestic. Kalasa is 92 kms from Chikamagalur. It has the famous temple of Kalleswara or Shiva.The name Kalasa is mentioned in Skanda Purana.

Other temples are of Chandranatha Swamy, Hanuman, Venkataramana and Mahalakshmi. Legends say Vasistha had his ashrama here. Check out this spot.

Khalasa contains five theerthas. They are called Pancha Theerthas and they are Vasishta Theertha, Naga Theertha, Koti Theertha, Rudra Theertha and Amba Theertha.

Horanadu

The temple of Annapoorneshwari is perhaps the most famous in this part. It was originally installed by Agastya.  The deity is made of  gold. The surroundings are beautiful. This is 100 kms from Chikamagalur.

Balehonnur

This is a small town on Bhadra river. It is famous for spices.  It is the junction for Sringeri, Chikamagalur, Kudremukh.It is the home of the Rambhapuri Matha. It is 45 kms from Chikamagalur.

The Rambhapuri matha is a Veerashaiva institution with a link with the celestial dancer Ramba and the demon Rambasura.

Many of the films featuring Kannada actor Dr Raj Kumar was shot here. Locals will show you the spots.

NR Pura

Better known as Narasimharaja Pura. It has the beautiful temple of Simhanagadde Jwalamalini. This is a Jain temple and the deity is of Jwalamalini. The idol is black in colour.

Shimoga

Across Tunga river. Shimoga has so many spots of tourist and religious importance that it is difficult to pen them down. A few kms from Shimoga is its twin town Bhadravathi.

The palace of Shivappa Nayaka in Shimoga is worth a visit. The Gajanur dam which is 15 kms away is a beautiful picnic spot. The Tyarakoppa Lion safari is 12 kms away from Shimoga and located on the road to Sagar.

Bhadravathi

It is 20 kms from Shimoga. It gets its name from the Bhadra river that flows through it.

Bhadravathi has several Hoysala style temples. The Lakshmi Narasimha Temple was built by the Hoysalas in the 13th century. The  Hallammadevi temple in the heart of Bhadravathi is the largest temple of Malnad.

Bhadravathi is famous for the VISL steel plant set up by Sir M V Visvesvaraiah.

      

Sringeri

It is on the banks of Tunga.

The seat of the Sringeri Peetha and one of the mathas started by Shankaracharya. The Sharada Temple here is well-known. Legend has it that Shankaracharya was on his Sanchara when he spotted a snake spreading its hood and protecting a pregnant frog.

Sringeri is easily accessible from Shimoga, Bangalore and Mysore.

The Dasara festivities of Sringeri rivals that of Mysore and Madikeri.

  

Kudli

It is also called Koodli. It is in Shimoga district and this is the place where Tunga and Bhadra meet.

The place where these two rivers meet is beautiful. There are three temples here-Rameshwara, Chintamani Narasimha Swamy and Sabgameshwara. Prahalada came and worshipped the idols here.

A Nandi is installed at the place where Tunga joins Bhadra. The Koodli Arya Akshoba Matha was started by Akshoba Theertha, the fourth and the last direct disciple of  Madhwacharya. There is also a Shankaracharya Matha.

Check out the  many inscriptions in the area.     

Harihar

This industrial town is famous for the Harihareswar temple. The idol here is unique as it has the forms of Hari (Vishnu) and Hara (Shiva).

During the Puranic age, this place was known as Guharanya as it was ruled by a demon of that name. Vishnu and Shiva took the form of Harihara and killed Gujasura. This combined entity came to be known as Harihara. The city too got the name.

Kurnool

 
It was the first capital of Andhra Pradesh before Hyderabad. The river Indravathi also called Handri joins Tungabhadra here.

It is called the gateway to Rayalseema. It is 212 kms from Hyderabad and the seventh most populous city in Andhra Pradesh.

The Konda Reddy fort here is worth seeing. There is tunnel leading from the fort to Gadwal. It was closed in 1900. Part of the tunnel is under the Tungabhadra river. This city is home to several ancient temples, mosques and nearly 60 dargas.

Alampur

Not many tourists know that this was once an important centre during the period of the Chakulyas. Alampur is famous for the Nava Brahma temples constructed during the Chalukyan period.

As the name itself suggest, the temples are dedicated to the nine forms of Brahma.

There is also a temple to Jogulamba.

Alampur is 25 kms from Kurnool.   

Sangameswaram

This is the town where the Tungabhadra joins the Krishna. There is a Shiva temple here called Sangemashwaram.

The Sangameshwara temple is accessible only when the water level of the Srisailam dam comes down. Sangameshwaram is 10 kms from Alampur.

When you cruise down the Tungabhadra from Sringeri to Kurnool, you find stone structures acting as embarkment and flood protection walls. These were built by Krishna Deve Raya, the Vijayanagar Emperor between 1525 and 1527. These walls also prevent land erosion during flooding of the river.

PS: The drive through the districts of  Chikamagalur and Shimoga was through some of the most beautiful countryside we have ever seen. Food and accommodation was never a problem as we depended on temples and mathas.

We started our trip from Chikamagalur and motored down to Shimoga and from there turned towards Bellary and Raichur.We were eight friends on four bikes. While four of us went the Tunga way, the others follwed the Bhadra. We met at Koodli and continued the journey from there.

 Of course, we did not follow the river in its line but deviated at several places. The total ride was more than 1400 kms one way. It took us more than a fortnight to reach Sangameswaram.  I did not write about the roads and the manner in which we drove as I thought that these details are not that interesting as the places we covered. I wil uplaod a map and photos later.               

The Hari Dasas and their compositions

 There are scores of  Bhakti traditions or movements in India but perhaps the most unique of them is the Haridasa system. It is also known as the Vaishnava system and it flourished from 1350 to 1850 AD.

This movement was confined almost exclusively to Karnataka (the old Mysore state which also comprised parts of Maharashtra, Andhra Pradesh and Tamil Nadu) in the beginning before it spread to other states.The Haridasa movement traces its origin to the teachings of Madhwacharya and his followers.

Hari means Vishnu and Dasa means servant. There is a huge volume of devotional songs and compositions called Devaranamas under the Haridasa genre and they are mostly devoted to Rama, Krishna, Srinivasa, Vittala and Narasimha.

The Dwaitha philosophy of Madhwacharya (1238-1317) had a great bearing on the Haridasa movement. Many of the Dwaitha saints were also Haridasas of note.

Though Madhwacharya wrote several works, all of them were in Sanskrit. There is a belief that Madhwacharya wrote two  books in Kannada, not much is known about them and even their veracity is not proved. His followers did write hymns and devotional songs but they were primarily in Sanskrit. Many saints who came after Madhwacharya tried to simplify his teachings and also wrote in the language known to the common man.

One such saint is Naharahi Theertha, one of the four direct disciples of Madhwacharya. The other three direct disciples are Padmanabha Theertha, Madhava Thertha and Akshoba Theertha.

Narahari Theertha wrote two books so that the common man can understand the Haridasa concept preached by Madhwa. He is also the pioneer of the Yakshagana system in Karnataka and the Kathakali dance form in Kerala. (See earlier article in the archive for the contribution of Madhwacharya and Narahari Theertha to the origin and development of Yakshagana).

He has written a few Kannada songs on Vishnu which are available today. The Srikumam inscriptions credits the origin of Haridasa Sahitya to him.

The Haridasa tradition, as it is today, owes much to Sripadaraja Theerha (1404-1502) of Sripadaraja Matha in Mulabagal. This seer was the first to write or compose songs in Kannada. His song Baroo Namma Manege caught the imagination of the people. Soon, Dasas realised the importance of composing songs and singing them in Kannada. Sripadaraja is, therefore, rightly called the pioneer of the Haridasa movement.

A disciple of Sripadaraja was Vyasa Theertha, This seer, who was born in Bannur in Mysore was a major influence on the Bhakti movement and Dwaitha tradition in South India during the period he lived. Vyasa Theertha entered Brindavana on 1539 at Nava Brindavana in Hampi. He was a friend and guide to Purandara dasa, Kanaka Dasa and perhaps even to Vaikunta Dasa.

Vyasa Theertha had a large number of  disciples such as Sudhindra Theertha. Govinda Wodeyar, Srinivasa Theertha and  Vadiraja each of whom made valuable contrinution to Haridasa and Dwaitha literature.  

His Krishna Nee Begane Baro is commonly and ofcourse mistakenly attributed to Purandara Dasa.   

Vadiraja Theertha (1480-1600) was also a great composer. The saint, whose Brindavana is at Sode, was perhaps the most notable and eminent disciple of the redoubtable Vyasa Theertha and his works gave a fresh impetus to Dwaitha philosophy and literature.  

A peculiar feature of the Haridasa sahitya or literature is that it is almost exclusively devoted to Hari or Vishnu and the tenets of Dwaitha philosophy as propounded by Madhwacharya.

 This literature is very similar to the Jain literature that flourished in Karnataka several centuries prior to the birth and spread of  Haridasa literature.

The Jain literature in Karnataka has produced some of the most magnificent works in Kannada and poets such as Pampa, Ranna, Chavundaraya, Naga Chandra and others. The Haridasa literature or Sahitya had a direct bearing on Carnatic music and even the growth of Yakshagana and Vaishanava prose. A Vaishnava, Narayannappa of Gadag, wrote Kumara Bharata and he was called Kumara Vyasa by Vyasa Theertha. Another Vaishnava, Kumara Valmiki, wrote Torvi Ramayana. Both these authors were deeply influenced by the Haridasa movement.

The compositions of Purandara, Kanaka, Jaggantha Dasa, Vijaya Dasa, Gopala Dasa and others was a harmonious mix of litearrture and lyricism and they became the new cornerstone of  Carnatic music.  

Some of the Dasas are:

Purandara Dsa (1480–1564)

Kanaka Dasa (1509–1607)

Vijaya Ddasa (1687–1755

Gopala Dasa (1721–1762).

Jagannatha Dasa (1727–1809)

The most famous of the Dasas and perhaps the most prolific is Purandara Dasa. His riches to rag story is too well known to repeat here. An ardent devotee of Vittala of  Pandrapur (now in Maharashtra), he was greatly influenced by Vyasa Theertha or Vyasa Raja, the preceptor of Krishna Deve Raya and Achuta Deve Raya of the Vijayanagar Kingdom.

His original name was Srinivasa Nayaka and he was given the name Purandara by Vyasa Theertha.

He has written hundreds of devaranamas and all his compositions are based on the Ramayana, Mahabharata or Bhagavatha Geeta.

The Purandara Mantapa which is built in the Tungabhadra river in Hampi was the place where he composed hundreds of songs. He composed Jaggadodharana after seeing the Ambegallu Krishna idol at the Apremaya Temple in Doddamalur which is near Chennapatna on the Bangalore-Mysore highway. Bhagyada Lakshmi Baaramma, his composition, has been made famous by Bheemsen Joshi. Innu Daya Barade, Yaare Rangana, Yaadava Ne Baa, Taarakka Bindige, Amma Nimma Mane Gallali, Bandhidella Barali, Dayamado Dayamado,  are some of his compositions.

Purandara is also called the father of Carnatic music. He also influence Hindustani music. Swamy Haridasa, the Guru of Tansen, was a disciple of Purandara.   

He not only sang in temples but also in the court of Krishna Deve Raya. He was also a notable personality who taught Devaranamas to students of Vijayanagar University of which Vyasa Theertha was the Chancellor. This University was headquartered in Hampi and it had 11,000 students.   

Vyasa Theertha, in one of his compostions, says “Dasarendere  Purandara Dasaraiha”

Kanaka Dasa was a contemporary of Purandara Dasa. His earlier name was Thimmapa Nayaka and he belonged to a family living in Kaginale.
He belonged to the shepherd community (Kurubas) and he is believed to have been born in Bada in north Karnataka. Purandara held him in high esteem and both were in the court of Krishna Deve Raya.
Kanaka Dasa too composed several songs. Once when he was denied entry to the Krishna temple in Udupi and the door of the Garba Gudi was closed on him, he sang so sorrowfully that Krishna turned and a hole appeared in the wall, enabling him to see Krishna. This hole exists even today and  is called Kanakana Kindi. Devotees to the temple have to see Krishna through this hole.
Some of his compositions are Nammama Sharade, Yallaru Madhuvudhu, Heggiddu Heggade, Nee Maayeyo. He wrote 240 Kirtanas, mundigas and Ugabhogas.  His five major works are Nalacharitre, Haribhaktisara,  Nrisimhastava,  Ramadhanyacharitre, a rare work on class struggle and Mohanatarangini..
In his last days, he lived in Tirupathi.
The next Dasa in importance is Vijaya Dasa (1687–1755). The second important development in Haridasa movement began with this Dasa. Born as Dasappa, it is believed that  Purandara Dasa appeared to him in a dream and wrote his ankita or kavyanama  ‘Vijaya Vitthala’, on his tongue.
The tradition of  Dasa Sahitya set by Vijaya Dasa was continued by Gopala Dasa, Prasanna Venkata dasa, Mahipathi Dasa and Jagannatha Dasa. The Harikathamrutasara of Jagannatha dasa is a major work in Dwaitha literature and it is being read, interpreted, discussed and written bout even today.
The advent of Raghavendra Swamy (1595 to 1671) and his miraculous powers gave a new meaning to Hari Dasas of the period. Jagannatha Dasa and Prasanna Venkata Dasa were highly influenced by Raghavendra Swamy. Several dasas visited Mantralaya, the abode of  Raghavendra Swamy, and sang his praises.
Some of the other Dasas who have enriched Kannada literature and contributed to the vast body of Haridasa Sahitya Mohana Dasa, Timmanna Dasa, Rama Dasa, Yogendrappa (Pranesha Vitthala), Karajagi Dasappa (Srida Vitthala), and Ananda Dasa.
It would be grossly unfair to say that only men contributed to Haridasa Sahitya. Women too were in the forefront  and poets and composers such as Helavanakatte Giriyamma, Harapanahalli Bhimavva and others who have made significant contributions.
The Haridasa movement was not confined to Karnataka only. It spread to north India under Chaitanya and to Gujarat (Vallabhacharya), Tamil Nadu and Andhra Pradesh. Thereare two major forms of Dasa Sahitya- Dasa Kooata
Each Haridasa had his own pen name or Ankita Nama. Narahari Theertha wrote under his pen name  Narahari Raghupathi. The other  writers and their Ankita Nama are as follows: Sripadaraya: (Ranga Vitthala), Vyasatirtha  (Sri Krishna), Vadiraja Teertha (Hayavadana), Raghavendra ( Dheera Venu Gopala),  Purandara Dasa ( Purandara Vittala), Kanaka Dasa ( Adi Keshava),Vijaya Dasa  ( Vijaya Vittala) Gopaladasa (Gopala Vittala), Helevanakatte Giriyamma (Helevanakatte Ranga), Jagannatha Dasa ( Jagannatha Vittala), Mahipathi Dasa (Mahipathi), Prasanna Venkatadasa (Prasanna Venkata), Venugopala Dasa ( Venugopala Vittala), Mohana Dasa ( Mohana Vittala).
 The mention of  the word (not the movement ) Haridasa  or Vaishnava can be traced during the period of the Gangas and Kadambas. The records of these two dynasties speak of them as such.
One of the earliest Kannada work, Bhaktivijaya speaks of a Dasa named Achalananda Dasa.
Though not much is known of this Dasa, he is believed to have been a follower of Lord  Narasimha. He lived in the ninth century during the time of the Rashtrakutas. He was a native of a small village near Bangalore and lived most of his life in Turvekere.
He once went to Pandrapur where he sang the glories of Vishnu. He was then named as  Narasimha Dasa.
Another earlier Haridasa was Pundalika. He is mentioned as a poet in the time of Chalukya King Someshwara. He is mentioned in an inscription dated 1237.
(This is the first article in the series on Haridasas and Haridasa literature. I  will write separate articles on the Haridasas and their contribution as otherwise the article would be too long.)

The Thonde Kai Swamy

India is home to numerous systems of medicine and perhaps the most popular among them is Ayurveda.

Ayurveda as system of medicine is mentioned even in the Puranas and ancient Indians had mastered the art of Ayurveda. The God of healing, Dhanavantari, was an expert in Ayurveda.

Legendary figures in Hindu mythology such as Ravana were experts in Ayurveda. Ravana has also authored books on Ayurveda. Hanuman carrid the Sanjeevanai hill which was full of medicinal plants.

The study of  shastars in ancient days included the study of Ayurveda and this perhaps made several religious leaders, saints and seers masters of the Ayurveda.

Medicines and tablets till the 18^th century in India were made out of plants and creepers and mathas and homes grew shunti (ginger), sweet potato, saffron powder or turmeric, soppu (leaves), vegetables not only for coking but also for preparing Ayurvedic products.

The close connection between mathas (religious institutions), religious heads and Ayurveda continued from the ancient times till recently. It was only with the advent of the British that the allopathy made headway in India.

One of the seers who was also an expert in Ayurveda was Lakshmipathi Theertha of Sripadaraja Matha, Mulabagal.

Lakshmipathi Theertha  succeeded Lakahmi Manohara Theertha as the pontiff of Sripadaraja Matha.

Lakshmipathi Theertha had a deep interest in Ayurveda and he became a expert at dispensing Ayurvedic medicines. He himself prepared the medicines from herbs and plants

He continued treating people even after he headed the Sripadaraja Matha. He was the matha head till 1715.

Lakshmipathi Thertha had become such an expert in Ayurveda, he knew the medicinal value of plants, herbs and even vegetables. The seer had realized the  nutritional and medicinal value of certain vegetables centuries before researchers and food scientists had zeroed in on them.         

 The Madhwa Mathas have a rigid system of diet  where some  vegetables cannot be consumed at all. Certain types of vegetables and fruits can be consumed only during certain periods of the year or masas as they are called, All the Madhwa mathas follow this system and the Sripadaraja matha is no exception.

 Lakshmipathi Theertha, however, managed to distinguish between Sampradaya (tradition) and need. He realized the value of certain vegetables in Ayurveda and felt that they had to be used in the herbal decoction or paste. He thus used Thonde Kai extensively in preparing Ayurvedic preparations.

Thonde Kai is known as Coccinia or Manohi. It is a small greenish vegetable with high nutritional value. Lakshmipathi Theertha realized the invaluable medicinal properties of Thonde Kai and used them in almost all his regular Ayurvedic preparations.

Even as his fame as an Ayurveda expert spread far and wide, his use of Thonde Kai was grudgingly accewpted by the orthodox Brahmoi community then. This is because Thonde Kai is not prepared by followers of the Uttaradi and Ragjhaveendra Swamy Matha.  To these two mathas, Thonde Kai is a nishidda tarakari  (banned vegetable).

Indeed, so famous did Lakshmipathi Theertha become, that he came to be better known as Thonde Kai Swamy. Even today, the Sripadaraja Matha serves Thonde Kai in memory of this saint.  

So, he was also known as Thondekai Swamy.

More than 300 years after he first made systematic use of Thonde Kai, researchers and doctors of the Institute of  Population Health and Clinical Research, Bangalore,  say that regular and daily use of Thonde Kai can normalize your blood sugar levels.

The research said coccinia could reduce post-prandial glucose after a meal by 18 per cent. The sugar count level can come down by sixteen per cent by just ingesting this vegetable.

Some of the findings of this research was first published in the international journal of Diabetes Care.  

Lakshmipathi Theertha used Thonde Kai to cure people of diabetes and sugar urine.

The Thonde Kai is also called Kundru. In Telugu, it is called Dondakai and Kovvaikai in Tamil. In Malayalam, it is called Kovakka.

It was not only Lakshmipathi Theertha who was an expert on Ayurveda. Medhanidhi Theertha, also a pontiff of the Sripadaraja  Matha was an expert Ayurvedic. He was the pontiff of the Sripadaraja Matha from 1908 to 1926.

Thus, long before science came out with the medicinal values of herbs, plants and vegetables, our ancestors discovered them and used them for the good of the people. Let us, at the least,  acknowledge the contribution of Thonde Kai Swamy.

 

The Nava Brindavanas at Erode

The Nava Brindavana at Hampi is so famous that there is no need to write about it or the Madhwa saints who entered Brindavana there.  The first Madhwaq saint to enter Brindavana here is Padmanabha Theertha in 1324. The last saint who entered Brindavana here is Sudhindra Theertha, the Gurugalu of Raghavendra Swamy.

Apart from the Nava Brindavana here there are three other similar Navan Brindavanas in India. These place are not as well known as the Nava Brindavana. The Sripadaraja Matha at Erode (Pallipalayam) has the brindavana of nine of its pontiffs. They all belong to the Sripadaraja Matha. There are nine Brindavanas of Madhwa saints in Shenbakkam in Vellore.

The Vyasaraja Matha at Sosale near Mysore has also constructed a Nava Brindavana for pontiffs of its mathas. All the four Nava Brindavanas are located across rivers.

The Nava Brindavana in Hampi is on Tungabhadra, the Shenbakkam is across Palar, the Sosale Brindavana is at the confluence of the Cauvery and Shimsha and the Erode Brindavanas is at the confluence of Cauvery, Bhavani Sagar and an invisible river called Amudha.

Since I have already written about Nava Brindavana in Hampi, I will come to the Brindavanas at Erode.

The Brindavanas of Erode all belong to one matha-Sripadaraja Matha. This matha is is headquartered at Mulabagal, near Kolar. It is 108 kms from Bangalore.

Many pontiffs of this matha spent time in Erode and other places. Some of them have their Brindavana here. The first to enter Brindavana here is Lakshmi Manohara Theertha in 1715.

The nine saints are as follows:

1 Sri Lakshmi Manohara Theertha (1670-1708)
2. Sri Lakshmipathi Theertha (1700-1715)
3. Sri Srinidhi Theertha(1781-1787)
4. Sri Vidyanidhi Theertha (1772-1795)
5. Sri Sudhinidhi theertha (1888-1908)
6. Sri Sri Medhanidhi Theerth (1908-1926)
7. Sri Thejanidhi  Theertha (1770-1806)
8. Sri Thaponidhi Theertha  (1806-1838)
9. Sri Yashonidhi  Theertha (1840-1856)

Lakshmi Manohara Theertha

The first Brindavana here belongs to Lakshmi Manohara Theertha. He was the pontiff od the Sripadaraja Matha from 1670 to 1708. His Ashrama Gurugalu was Sri Raghunatha Teertha.

He has consecrated a temple to Hanuman in Hosur. He had come to Hosur during his visit to Mulabagal

He spent 38 years at Odapalli, which is the confluence of Cauvery and Bhavani Sagar. He gave Ashrama to Lakshmipathi Theertha and entered Brindavana on Pushya Shudha Poornoima.

Lakshmipathi Theertha

He succeeded Lakshmi Manohara Theertha as the pontiff of the Sripadaraja Matha.  He was the pontiff till 1715.

He was a scholar and also a well-known Ayurveda specialist. He himself distilled medicines from Ayurvedic herbs and treated people. His favourite vegetable for making medicines was Thonde Kai. People, therefore, also called him as Thonde Kai Swamy.

His Aradhane Thithi is Ashada Shudha Dwadashi. Even today, Thonde Kai is used here in his memory.

Srinidhi Theertha

Locals of Erode rate this Swamy highly. He is said to be one of the most popular Hindu pontiffs. He has written several slokas on the life of Sripadaraja.

He took over the matha in 1745 from Srikantha Theertha.

He handed over the reigns of the Matha to Vidyanidhi and entered Brindavana in  1772. His Aradhane Thithi is Ashwayuja Bahula Sapthami.

Vidyanidhi Theertha

He headed the Sripadaraja Matha till 1795. He was known for his extensive and scholarly discouses. He had an abiding interest in science.

His Thithi is on Vaishaka Shudha Padya.

Sudhinidhi Theertha

He was from Mulabagal and he has been immortalised by the great Kanada poet DV Gundappa (DVG) in his poem Mulabagilina Madhava Mahaniyaru.

His Poorvashrama name was Hariyappa Charya. He was given the name Sudhinidhi Theertha by  Sugnananidhi Theertha.

He entered Brindavan in 1908 on Phaluguna Bahula Ashtami on Vishwavasu samvatsa.

Medhanidhi Theertha

He was the brother-in-law of Sudhinidhi Theertha. He was given the name Medhanidhi by Sudhinidhi.

Medhanidhi Theertha was an Ayurvedic expert. His Brindavana Pravesha was on Karthika Amavasya of Vibhava Samvatsara.

Yashonidhi Theertha

His Aradhane is on Pushya Shukla Dashami. He was the predecessor of Taponidhi Theertha. He was the pontiff from 1838to 1840.

Not much is known of the other two pontiffs. I will try to obtain information from the Matha and post them as and when I get them.

Erode is a major railway junction in Tamil Nadu. It is easily approachable from Bangalore, Chennai and other places either by rail or by road. Erode has several tourist and religious places.

The next article will be on the nine brindavanas of the Vyasraja matha at Sosale.