Kudalasangama (also written as Kudala Sangama) in India is an important center of pilgrimage for people of the Lingayat faith. It is located about 15 km from the Almatti Dam in Bagalkot district of Karnataka state. The Krishna river and Ghataprabha river merge here and flow east towards Srisaila (another pilgrim center) in state of Andhra Pradesh. The Aikya Mantapa or the holy Samādhi of Basavanna, the founder of the Lingayat faith along with Linga, which is believed to be self-born (Swayambhu), is situated here. The Kudala Sangama Development Board takes care of the maintenance and development of this place.

Tourism

The main attractions in and around Kudala Sangama are

• Sangamanatha Temple, it is in Chalukya style.
• Aikya linga of Basaveshwara
• Basava Dharma Peetha's Mahamane Campus
• Poojavana. The Poojavana with neat paths amidst trees, a mini forest.
• The colossal Sabha BhavanaIt is a spacious auditorium with a seating capacity for 6,000. The exquisite doorways on four sides named after Gangambike, Nilambike, Channabasavanna and Akka Nagamma, surround the huge grey dome in the centre.
• The tall Basava Gopura slated to house the Basava International Centre, 200 ft high symmetrical tower looks imposing.
• Museum: The ashrama meant for visitors to stay also has a museum and a collection of sculptures related to Basavanna and history of Karnataka state.

Vishwaguru Basavanna

Lord Basava the great prophet and social reformer. He was born in Bagewadi(Basavana Bagewadi), a small village in Bijapur District, in North Karnataka, also called as Ingaleshwara Bagewadi. Agrahara was an important place in town. The house of Madiraja the chief of the township was situated here. Basaveshwara was born to Madiraja and Madambike on third day of Vyshakha month of Anandanama year in Rohini star, according to the hindu calendar. [The year coincides with 1134 A.D.] Basavanna was a great saint, is considered Guru by some and some believe in him as an incarnation of Nandi, Lord Shiva's greatest devotee. This great soul lived in the 12th century. A true visionary of his time and a revolutionary who started a new religion Ligayatism or also known as Veershaivism, which literally means 'The brave followers of Shiva'. Basavanna's ultimate aim was to make this fundamental right available to each and everyone. Basavanna, keeping Welfare as the ultimate aim, he expedited programmes to take religion to the people. By preaching and writing religious literature in (Kannada). His samadhi is at Kudalasangama.

Photo Gallery:







Photos: Manohar,Mayur,Pavan,Praveen,Shridhar,Sandesh(Sutthona Banni Team-Sirsi) & Manjunath Kulakarni-Gulbarga (SB Team)
Information Courtesy: Wikipedia

Mahakutesvara temple (painted white) in the dravida style (rear) and Sangamesvara temple in nagara style (front)

The Mahakuta group of temples is located in Mahakuta, a town in the Bagalkot district of Karnataka state, India. It is an important place of worship for Hindus and the location of a well-known Shaiva monastery. The temples are dated to the 6th or 7th century and were constructed by the early kings of the Chalukya dynasty of Badami. The dating of the temples is based on the style of architecture which is similar to that of the temples in nearby Aihole and the discovery of two notable inscriptions in the complex: the Mahakuta Pillar inscription dated between 595–602 CE (written in the Sanskrit language and Kannada script); and an inscription of Vinapoti, a concubine of king Vijayaditya, dated between 696–733 CE and written in the Kannada language and script.

Basic plan

The Karnataka artisans of the 7th century achieved a certain eclectism in their architecture by building south Indian dravida style temples adjacent to north Indian nagara style temples. Further, their dravida and nagara styles were local, indigenous variants and unrelated to the architectural styles that prevailed in modern Tamil Nadu to the south and Central India ("Madhyadesha") to the north. They achieved this by combining the basic plan of one style with characteristics of the other. The dravida style temples here have a tiered tower over the shrine which is capped with a dome like structure. The nagara style temples use a curvilinear tower over a shrine which has a square plan, and is capped by a ribbed stone. The development of this hybrid style, achieved by combining the typological features of the two basic architectural styles, is considered a peculiarity of the Karnataka region and defines the beginnings of the Vesara style of architecture.

A natural mountain spring flows within the temple complex and feeds fresh water into a large tank called the Vishnu Pushkarni ("Lotus pool of god Vishnu") and an ablution tank called Papavinasha Tirtha ("Tank of Ablution"). Among the several shrines in the complex, the Mahakutesvara temple, built in the dravida style, and the Mallikarjuna temple are the largest. There is a small shrine in the centre of the Vishnu Pushkarni tank and in it is a Shiva linga (universal symbol of god Shiva) called Panchamukha linga ("five faced linga"), one face for each direction and one on top.

Inscriptions

The Mahakuta complex has provided historians with two important 7th century inscriptions. The Mahakuta Pillar inscription, dated variously between 595–602 CE records a grant made by Durlabhadevi, a queen of Pulakesi I, the father of king Mangalesa. The queen supplemented an earlier grant with an endowment of ten villages, including Pattadakal and Aihole to god Mahkutesvara Natha. In addition, the inscription provides important information about the Chalukyan lineage, their military expeditions, their conquests and early monuments. The pillar goes by the name Dharma-jayastambha ("Pillar of victory of religion") and is on exhibition at a Bijapur archaeological museum. The other inscription, ascribed to Vinapoti, king Vijayaditya's concubine, is inscribed in the porch of the Mahakutesvara temple. It describes a grant of rubies and a silver umbrella to the deity Mahakutesvara in addition to a piece of land.

Photo Gallery:

Mallikarjuna temple (at rear), a dravida style temple at Mahakuta

Vishnu temple with nagara superstructure (left) and a shrine with Kadamba superstructure (right) at Mahakuta

Sangamesvara temple with nagara superstructure at Mahakuta

7th century Kannada inscription of Vinapoti

Courtesy: Wikipedia

Durga Temple at Aihole


Aihole (Kannada ಐಹೊಳೆ) is a temple complex in the Bagalkot district of Karnataka, India. It is a very popular tourist spot in north Karnataka. Aihole is to the east of Pattadakal, along the Malaprabha River, while Badami is to the west of both. Aihole has the potential to be included as a UNESCO World heritage site.

History

Early inscriptions call this town Āryapura and Ārya-vole. According to hindu mythology Aihole is the place were parshuram washed his axe after killing Kshathriya's. He saw a pond(Hole in Kannada) with exclamation he called it as "Ayyo Hole" thus the name Aihole came to existance since from then. Aihole has its own historical significance and is called as cradle of Hindu rock architecture. Many temples and caves of historical importance can be found at Aihole.

Aihole was the first capital of the early Chalukyas. Here they built over 125 temples in various styles and is said to be a laboratory of experiments in rock cut architecture. Pulakesi I, one of the greatest rulers of this dynasty, moved the capital to Badami nearby. Badami was then known as Vatapi. It is from these temples that the Chalukyas gained their experience and went on to build the great temples of Pattadakal. The first phase of temple building in Aihole dates back to the 6th century CE, the second phase up to the 12th century CE. Some temples were even built as early as the 5th century CE.

Aihole inscription

The famous Badami Chalukyas King Pulakeshi II (during 610-642 A.D.) was follower of Jainism. The Shilalekh of Ravikirti in praise of Pulakeshi is still available in Meguti temple, Aihole inscription dated 634 CE, in Sanskrit language and old Kannada script.

In Aihole inscription which mentioning achievements of Pulakeshi II, he defeated king Harshavardhana.

Aihole inscription of Pulakesin II mentioned as akrantatma-balonnatim Pallavanam patim, that means the Pallavas had attempted to nip in the bud the rise of the Badami Chalukyas. The conflict of the two powers before the campaign of Pulakesin II against the Pallavas.

Inscription which prepared by Pulakeshi II (634 AD) found in the Jain Temple at Aihole, that all the scholars have relied on this inscription related to Mahabharath War and Kaliyuga.

In the Aihole inscription referred that Mangalesha's (Paramabhagavat) victory over the Kalachuris and the conquest of Revatidvipa.

According to the Aihole inscription of Pulakeshin II, a civil war between Mangalesha and Pulakeshin II, due to Mangalesa's attempt to secure the succession for his own son, which was the end of Mangalesha's reign.

In inscription of Amoghavarsha I found at Aihole, mentioned about his new administration (navarajyam geyye).

Early Chalukya style of architecture

Aihole, was the cradle of ancient Hindu temple architecture. It has more than 70 temples. The experimentation with different styles was undertaken by the artisans. The artisans worked on the rocks to create the earliest rock cut shrines. The artisans graduated to the full fledged Chalukya style of architecture.

The early Chalukyas inherited architectural styles largely from their neighbours to the north and south of their kingdom. Usage of curved towers decorated with blind arches came from northern India. Pilastered walls with panel inserts are a southern Indian style. The usage of Deccan style is in their balcony seating, angled eaves and sloping roofs, and elaborately carved columns and ceilings (George Michell,1997). In short, they artistically brought together the prevailing styles in their neighbourhood to create the Chalukya style.

Typical features unique to Badami Chalukyas architecture include mortarless assembly, an emphasis on length rather than width or height, flat roofs, richly carved ceilings, and, sculpturally, an emphasis on relatively few major figures, which tend to be isolated from each other rather than arranged in crowded groups. The aesthetic sensibility of sculpture from this period also seems to retain a certain classical quality whose impulse does not carry over into later periods of Indian art (Susan Huntington, 1985).

Tourism

The prominent temple groups at Aihole are the Kontigudi group and the Galaganatha group of temples, although historians have divided all the temples into 22 groups.

A group of three temples is referred to as the Kontigudi group of temples. One of these is the Lad Khan temple(The oldest temple at Aihole is the Lad khan temple dating back to the fifth century), named after a mendicant that lived in this temple in the 19th century , another the Huchiappayyagudi temple and the Huchiappayya math.

• Lad Khan temple consists of a shrine with two mantapas in front of it. The shrine bears a Shiva lingam. The mukha mantapa in front of the sanctum has a set of 12 carved pillars. The sabhamantapa in front of the mukha mantapa has pillars arranged in such a manner as to form two concentric squares. There are also stone grids on the wall carrying floral designs. The temple is built in a Panchayat hall style, indicating a very early experiment in temple construction. The windows are filled with lattice style which is a north Indian style. The temple was built in late 7th or early 8th century.

• Huchappayya (gudi) temple has a curvilinear tower (shikhara) over the sanctum (unlike the Lad Khan temple). The interior of the temple has beautiful carvings.

• Huchimalli (gudi) temple at Aihole, built in the 7th century shows an evolution in the temple plan, as it shows an ardhamantapa or an ante-chamber annexed to the main shrine.

• Galaganatha group temples is one of nearly thirty temples on the bank of the Malaprabha River. The main shrine of the Galaganatha temple enshrining Shiva - Galaganatha has a curvilinear shikhara, and has images of Ganga and Yamuna at the entrance to this shrine.

• Durga temple or fortress temple is the best known of the Aihole temples and is very photogenic. It is apsidal in plan, along the lines of a Buddhist chaitya, a high moulded adisthana and a tower - curvilinear shikhara. A pillared corridor runs around the temple, enveloping the shrine, the mukhamantapa and the sabhamantapa. All through the temple, there are beautiful carvings. The temple appears to be of the late 7th or early 8th century.

• Meguti Jain temple stands on a hillock. It is the only dated monument built in 634. The temple sits on a raised platform, and a flight of steps leads one to the mukhamantapa. The pillared mukhamantapa is a large one. A flight of stairs leads to another shrine on the roof, directly above the main shrine. From the roof, one can have a panoramic view of the plain with a hundred temples or so. The temple which was possibly never completed gives important evidence of early development in dravidian style of architecture. The dated inscription found on the outer wall of the temple records the construction of the temple by Ravikeerthi, a scholar in the court of emperor Pulakeshi II.

• Ravana Phadi cave is one of the oldest rock cut temples in Aihole, is located south east of Hucchimalli temple. This temple dates back to the 6th century, with a rectangular shrine, with two mantapas. There is a Shivalinga in the inner room or sanctum sanctorum. This is a Shaivite cave temple with a sanctum larger than that of the Badami Cave Temples. The sanctum has a vestibule with a triple entrance and has carved pillars. The walls and sides of the temple are covered with large figures including dancing Shiva.

• Gowda temple is built on similar lines as the Ladh Khan temple but earlier. It has sixteen plain pillars and is dedicated to goddess Bhagavathi.

• Suryanarayana temple has a 0.6 m high statue of Surya along with his consorts Usha and Sandhya being drawn by horses. The temple dates from the 7th or 8th century, has a four pillared inner sanctum and a nagara style tower over it.

• The Museum & Art Gallery is a sculpture gallery maintained by the Archaeological Survey of India in the Durga Temple complex.

Photo Gallery:

Poetry on stone at the Meguti temple (Aihole inscription) dated 634 CE, in Sanskrit language and old Kannada script

Inside the Ravana Phadi cave, Aihole

Ravana Phadi cave at Aihole

Galaganatha Group of Temples at Aihole

Konti Gudi at Aihole

Lad Khan Temple at Aihole

Aihole Temple

Courtesy: Wikipedia

Pattadakal (Kannada - ಪಟ್ಟದ್ಕಲ್ಲು) is a town in the Indian state of Karnataka The town lies on the banks of the Malaprabha River in Bagalkot district of North Karnataka region. It is 22 km from Badami and about 10 km from Aihole. The group of 8th century CE monuments in Pattadakal are the culmination of the earliest experiments in the vesara style of Hindu temple architecture. They were designated a World Heritage Site in 1987. The town displays both Dravidian (Southern) and the Nagara (Northern, Indo-Aryan) styles of temple architecture.

World Heritage site

UNESCO (United Nations Educational, Scientific and Cultural Organisation) in 1987 included Pattadakal in its list of World Heritage sites.

History

Pattadakal, the capital of the Chalukya dynasty of Southern India, who built the temples in the seventh and eighth centuries. There are ten temples including a Jain sanctuary surrounded by numerous small shrines and plinths. Four temples were built in Dravidian style, four in Nagara

style of Northern India and the Papanatha temple in mixed style.

Chalukya style of architecture

Aihole is considered a School of Architecture, Badami a Degree College, and The University of architecture is Pattadakal.

The Chalukya style originated in Aihole (450 CE), Architects experimented with different styles, blended the Nagara and Dravidian styles, and evolved their own distinctive style^{[citation needed]}. At Pattadakal, the Chalukya kings were crowned, in the middle of the 7th century, temple building activity shifted from Badami to Pattadakal. There are 10 temples here, 4 are in Nagara style and 6 are in Dravidian style.

Kannada Inscription

At Virupaksha Temple, there is 8th (733–745 CE) century Old Kannada inscription on victory pillar at Pattadakal.

Tourism

Group of monuments in Pattadakal

The group of monuments in Pattadakal was designated a World Heritage Site in 1987.

• Virupaksha Temple

The best known is the Virupaksha temple, built by Queen Lokamahadevi (Trilokyamahadevi)in 745 to commemorate her husband's victory (Vikramaditya II) over the Pallavas of Kanchi. The temple closely resembles the Kailasanathar Temple in Kanchi which served as a model for this temple. The Kailasanathar Temple also served as an inspiration for the Kailashnatha (Kailash Temple) temple built by the Rashtrakuta (During 757 -783 A.D. by Krishna I) dynasty in Ellora because of marital relations between the Pallavas and the Rashtrakutas between 753-765 AD. The Virupaksha temple is rich in sculptures like those of lingodbhava, Nataraja, Ravananugraha and Ugranarasimha. Virupaksha is the earliest dated temple with the sukanasika, being closely followed by the Mallikarjuna temple.

• Sangameshvara Temple

Sangameshwara Temple (was called Vijayewara) is oldest temple in Pattadakal, built by Chalukya King Vijayaditya Satyashraya ( 696-733 AD), it has no sukanasika. The temple is in Dravidian style and it consists of a Sanctum, Inner passage and a Hall. On the outer wall there is Ugranarasimha, Nataraja sculptures. Both the Sangamesvara temple and the Virupaksha temple are similar to each other in being square on plan from the base to sikhara. The main vimana is of three storeys. The lowermost storey is surrounded by two walls. The second storey being an upward projection of the inner wall. While the outer wall encloses the covered circumambulatory round the sanctum.

• Mallikarjuna Temple

Mallikarjuna Temple is a smaller version of the Virupaksha temple and was built by Vikramadiyta's second queen Trilokyamahadevi in 745. This temple is also was constructed by Rani Trilokyamahadevi to celebrate the victory (by Vikramaditya II) over the Pallavas. The Mallikarjuna temple was built immediately after and close to the Virupaksha temple (It has a similar plan), with a 4 storeyed vimana with a circular griva and sikhara. Mallikarjuna temple in Dravidian style.

• Kashivisvanatha Temple

Kasivisvesvara temple was the last to be built in early Chalukya style. This temple was built by the Rashtrakutas in the 8th century. Kashi Vishwanatha temple in Nagara style

• Kadasiddhesvara and Jambulingeswara' temples

Kadasiddhesvara and Jambulingeswara temples both attributed to 7th century A.D. Kadasiddeshvara temple which has a sculpture of Shiva holding a Trident or Trishul in his hands and its twin temple, the Jambulinga Temple are all built in Nagara style and resemble the Hucchimalli' Guddi at Aihole.

• Galganatha temple

Galaganatha temple was built a century later in the architecture style of Rekha Nagara Prasada. Temple contains a sculpture of Lord Shiva killing the demon Andhakasura.

• Jain Temple

Jain Temple located on the Pattadakal-Badami Road, is built in the Dravidian style by the Rashtrakutas of Manyakheta. It has some very beautiful sculptures & probably dates from the 9th century and was built by either King Amoghavarsha I or his son Krishna II.

• Papanatha temple is built in the vesara style dated to 680. The temple was started in nagara style but later changed to a more balanced Dravidian style. Sculptures here speak of scenes from Ramayana and Mahabharatha. This temple has many similarities with the Navabrahma temples in Alampur, Andhra Pradesh, which were also built by Badami Chalukyas.

• Museum of the Plains and Sculpture gallery is maintained by the Archeological Survey of India on the Bhutanatha temple road.

Other important monuments here are the monolithic stone pillar bearing inscriptions, Naganatha temple, Chandrashekara temple and inscriptions in the Mahakuteshwara temple.

Photo Gallery:

Old Kannada inscription on victory pillar, Virupaksha Temple, Pattadakal, 733–745 CE

Jain Narayana temple at Pattadakal

Mallikarjuna and Kasivisvanatha temples at Pattadakal, built 740 CE

Papanatha temple at Pattadakal

Sangameshvara temple 725 CE Pattadakal

Virupaksha temple at Pattadakal

Courtesy: Wikipedia

Banashankari Amma Temple (Kannada: ಬನಶಂಕರಿ ಅಮ್ಮನ ದೇವಸ್ಥಾನ) or Banashankari temple is a Hindu shrine located at Cholachagudd near Badami, in Bagalkot district, Karnataka, India. The temple is popularly called Banashankari or Vanashankari since it is located in the Tilakaaranya forest. The temple deity is also called the Shakambhari (Kannada: ಶಖಮಬ್ರಿ), an incarnation of the goddess Parvati.

The temple attracts devotees from Karnataka as well as the neighbouring state of Maharashtra. The original temple was built by the 7th century Kalyani Chalukya kings, who worshipped goddess Banashankari as their tutelary deity. The current 18th century structure was built by a Maratha chieftain. The temple celebrates its annual festival called Banashankari jatre, in the months of January or February. The festival comprises cultural programmes, boat festival as well as a Rath yatra, when the temple goddess is paraded around the city in a chariot.

Etymology and other names

Banshankari or Vanashankari is made up of two Sanskrit words: vana ("forest") and Shankari ("the consort of Shiva, Parvati"). The temple is popularly called Vanashankari since it is located in the Tilakaaranya forest. The transformation of vana- to bana- reflects a common loanword adaptation in Kannada from Sanskrit words. The other popular name given is Shakambhari, which means the "Vegetable Goddess". It is formed by joining of two words Shaka and Ambari. In Sanskrit, Shaka means vegetables or vegan food and Ambari means "one who wears or bears to the hungry". A further elaboration is that "Shakambhari" comes from Shakam joined with the root Bhri (Shaka = vegetables or food and root bhri = to nourish).

Locals also call the temple goddess as Balavva, Banadavva, Sunkavva, Shiravanthi, Chowdamma and Vanadurge. It is said that Banashankari is the sixth incarnation of the warrior-goddess Durga.

History

Historians have dated the original temple to the 7th century AD - the Kalyani Chalukya period to Jagadekamalla I in 630 AD (according to epigraphic inscriptions) who installed the image of the goddess. The present refurbished temple was built in 1750, by Parusharam Agale, a Maratha chieftain.

It is also said that the original temple was in existence even before the reign of the Chalukyas who gave royal favour to the beliefs of the Vaishnava, Shaivaite, Jain and Shakta religious orders. They worshipped Banashankari as a form of Shakti, their Supreme Goddess. Epigrahic inscriptions mention that Jagadekamalla I renovated the temple with several additions. Another inscription in Kannada language on a pillar located on the northern side of the temple dated to 1019 AD, describes the bravery of the Rashtrakuta king Bhimadeva. The Deepa Stambas (lamp pillar) are seen at the entrance to the temple; the construction of these, as per an inscription, are ascribed to the warrior Ketimayya.

Structure

The temple was built initially in the Dravidian architectural style. The rebuilt structure is in the Vijayanagara architectural style. The temple is enclosed by a high wall on all sides. The main structure has a mukha mantapa (portico), ardha mantapa (entrance porch/chamber in front of the sanctum) and a sanctum topped by a Vimana (tower). The main sanctum of the temple has the image of goddess Banashankari diefied in it. The black stone sculpture depicts the goddess seated on a lioness trampling a demon under her foot. The goddess has eight arms and holds a trishul (trident), damaru (hand drum), kamaalpatra (skull cup), ghanta (war bell), Vedic scriptures and khadg-kheta (sword and shield). The goddess was the Kuladevi (tutelary deity) of the Chalukyas. The local weaver community in particular, holds this goddess in great reverence. Banashankari is also the tutelary deity of some Deshastha Brahmins.

There is a 360 ft (109.7 m) square water tank in the forefront of the temple at the entrance, which is locally called as Haridra Tirtha, a corrupted version of the name Harishchandra Tirtha. The pond is enclosed with stone mantapas (halls) on three sides. A pradakshina or circumambulatory path surrounds the tank.

Lamp towers (Deepa stambhas) are seen in the foreground of the temple on the west bank of the pond and also at the entrance. The tower on the bank of the tank is also an uncommon guard tower which is "reflects the Vijayanagara blend of Hindu and Islamic style". It is called the Victory Tower.

Legend

The scriptures Skanda Purana and Padma Purana state that the demon Durgamasura harassed the local people constantly. Answering the prayers of the Devas (demi-gods) who appealed to God through a sacrifice to protect them from Durgamasura, the Lord directed the goddess Shakambari to help the people. The goddess appeared through the fire of the Yagna (fire-sacrifice) in the form of the goddess Shakambari. She then killed the demon after a fierce encounter and restored peace in the region. Banashankari is considered as the incarnation of goddess Parvati, who is the consort of god Shiva.

The forests around the temple have coconut, plantain and betel leaf plants and trees. Hence, it is also said that during a severe famine, the goddess provided vegetables and food for the people to survive and thus, the goddess was given the name Shakambari.

Banashankari jatre

Banashankari jatre ('jatre' means a “fair”) is held as a religious cum cultural festival, at the temple precincts every year on the occasion of the Rath yatra, for a period of about three weeks starting from the Rath yatra. No past data is traceable confirming the beginning of such a festival, but it is inferred that it was started some two hundred years back. Pilgrims from across Karnataka and also the neighboring state of Maharashtra belonging to different religious beliefs, congregate here in large numbers to celebrate the festival. The time is considered auspicious to even fix marriages and purchase agricultural implements. Cultural programmes (music, drama and circus) are held to entertain the largely rural community who flock the venue to not only worship their favorite deity but also for fun and frolic. It symbolizes cultural bonding between people of different communities here. A unique feature is that many shops and kiosks set up during the festival selling vermilion, clothing, sacred threads and sweets are operated by Muslims who also display a portrait of goddess Banashankari in their shops. Another interesting marketing activity seen at this venue is of the sale, by artisans of Holeyalur and surrounding areas, of elaborately engraved door frames and doors made in teak, acacia and other varieties of wood. Cattle fair is also held during this festival. Speciality of the cattle fair is the focus on sale of white bulls.

During the festival, the temple and town are decorated with hundreds of varieties of leaves and flowers. In the fair, which starts on Bandhashtami day, a Palleda Habba or the Vegetable Utsava or festival is also held when at the start itself 108 varieties of food items (called ‘bazi’ in local language) made of vegetables are offered to the deity.

The festival also marks another unique event namely, the Teppotsava (the boat festival) held in the temple tank. During this event, parents use boats made of banana stems to ferry newly born children blessed by the grace of the goddess around the pond seeking good luck to their children.

Rath yatra

The Rath Yatra or car festival of the goddess held every year starts on the full moon day of the Hindu month Pausha (January) in which the temple goddess Parvati is taken in the chariot (a movable shrine) in a procession along the streets of the Cholachagudd village from the temple gate to Padhkatte, another near by sculpture. The Rath yatra is witnessed by thousands of people, irrespective of their caste and creed from across the state. To see this cultural and religious extravaganza, people from adjacent villages come in colorfully decorated carts.

During the religious celebrations in Hindu temples, images of the gods and goddesses worshipped in the temples, are taken on large wooden chariots called rathas and drawn in a pageant by the devotees. The chariots are generally 5–6 m (16.4–19.7 ft) in height and weigh several tonns. Huge wheels of solid wood are fixed to the chariot. The chariot is pulled by specially trained men. The chariot appears like a mini temple or shrine as it invariably has figurines of gods and goddesses carved on it.

Location and access

The Banashankari temple located to the south of Badami and the Badami town itself are enclosed between two gorges. The valley formed by the two gorges has steep sand stone ridges. The soil formation is termed black cotton soil.

The temple is located at Cholachagudd about 5 km (3.1 mi) from Badami on the road to Gadag. Badami Railway Station, served by the South Western Railways, is the nearest railhead. Badami is well connected by a good network of roads to all parts of Karnataka and is 495 km (307.6 mi) from Bangalore and 125 km (77.7 mi) from Hubli, which is the nearest airport. in the fair all type of arnaments, jewellary, walldoor, cloths and bangle, sweets are available it is fair of 12 months

Photo Gallery:

Courtesy: Wikipedia

Badami (Kannada: ಬದಾಮಿ), formerly known as Vatapi, is a taluk in the Bagalkot district of Karnataka, India. It was the regal capital of the Badami Chalukyas from 540 to 757 AD.It is famous for rock cut and other structural temples. It is located in a ravine at the foot of a rugged, red sandstone outcrop that surrounds Agastya lake.

Etymology

The name Vatapi has origin in the Vatapi legend of Ramayana relating to Sage Agastya. There were two demon siblings Vatapi and Ilvala. They used to kill all mendicants by tricking them in a peculiar way. The elder Ilvala would turn Vatapi into a ram and would offer its meat to the guest. As soon as the person ate the meat, Ilvala would call out the name of Vatapi. As he had a boon that whomsoever Ilvala calls would return from even the netherland, Vatapi would emerge ripping through the body of the person, thus killing him. Their trick worked until Sage Agastya countered them by digesting Vatapi before Ilvala could call for him, thus ending the life of Vatapi at the hands of Ilvala. Two of the hills in Badami represent the demons Vatapi and Ilvala.

History

Badami was the capital of the Early Chalukyas, who ruled much of Karnataka and Andhra Pradesh between the 6th and 8th centuries. It was founded in 540 AD by Pulakesi I(535-566 AD), an early ruler of the Chalukyas. His sons Kirthivarman (567-598 AD) and his brother Mangalesha I (598-610 AD) constructed the cave temples. The greatest among them was Pulakesi II (610-642 AD) who defeated many kings but failed to capture Pallava's capital Kanchipuram.

The rock-cut Badami Cave Temples were sculpted mostly between the 6th and 8th centuries. The four cave temples represent the secular nature of the rulers then, with tolerance and a religious following that inclines towards Hinduism, Buddhism and Jainism. cave 1 is devoted to Shiva, and Caves 2 and 3 are dedicated to Vishnu, whereas cave 4 displays reliefs of Jain Tirthankaras. Deep caverns with carved images of the various incarnations of Hindu gods are strewn across the area, under boulders and in the red sandstone. From an architectural and archaeological perspective, they provide critical evidence of the early styles and stages of the southern Indian architecture.

The Pallavas under the king Narasimhavarman I (also called Mamalla Pallava) seized it in 642 AD. Vikramaditya I of Chalukyas drove back Pallavas in 654 AD. and led a successful attack on Kanchipuram, the capital of Pallavas [This statement needs reference]. The Rashtrakutas absorbed karnataka including Badami around 757 AD and the town lost its importance. The later Chalukyas of Kalyani defeated them and were able to keep region from 973 AD to 1189 AD, when it was occupied by the Hoysalas.

Then it passed on to Vijayanagara empire, The Adil Shahis, The Savanur Nawabs, The Marathas, Hyder Ali. The Britishers made it part of the Bombay Presidency.

Inscriptions

Badami has eighteen inscriptions, among them some inscriptions are important. The first Sanskrit inscription in old Kannada script, on a hillock dates back to 543 CE, from the period of Pulakesi I (Vallabheswara), the second is the 578 CE cave inscription of Mangalesa in Kannada language and script and the third is the Kappe Arabhatta records, the earliest available Kannada poetry in tripadi (three line) metre. one inscription near the Bhutanatha temple, on a rock, testifies to Mamalla Pallava's victory over the Chalukyas in the year 642 CE. It also has inscriptions dating back to the 12th century in Jain rock-cut temple dedicated to the Tirtankara Adinatha.

Vatapi Ganapati

In the Karnatic music and Hamsadwani raga the Vatapi Ganapatim Bhaje by the composer Mutthuswamy Deekshitar. The idol of Vatapi Ganapati is now in Tiruchenkaatankudi near Thanjavur of Tamilnadu.

In 7th century, Vatapi Ganapati idol was brought from Badami (Vatapi - Chalukya capital) by Sirutondar(General of Pallavas) who defeated Chalukyas.

Culture

The main languages is Kannada. The local population wears traditional Indian cotton wear.

Landmarks

Landmarks in Badami include cave temples, gateways, forts, inscriptions and sculptures.

• A Buddhist cave in a natural setting that can be entered only by crawling on knees.
• The Bhutanatha temple, a small shrine, facing the lake, constructed in 5th century.
• Badami Fort situated on top of the hill.
• Many Shivalayas including the Malegitti Shivalaya with 7th century origins.
• The Dattatreya temple.
• The Mallikarjuna temple dating back to the 11th century, built on a star shaped plan.
• a Dargah, a dome of an Islamic place of worship on the south fort side.
• Vista points on top of the North Fort for the view of the ancient town below.
• Temple of Banashankari, a Kuldevta (family deity) for many families, is located near Badami.
• Archaeological museum, that has collection of sculptures from Badami, Aihole and Pattadakal.

Cave temples

Badami is famous for its sandstone cave temples. Cave temple 1 may be the oldest in Badami. It is made of red sandstone and has a hall with numerous pillars and a square shaped sanctum hollowed in the control back wall. There are paintings of amorous couples on the ceiling. Other features include Shiva and his consort Parvati with a coiled serpent and the 18 armed lord Nataraja in 81 dancing poses.

Cave temple 2 is dedicated to Vishnu (as Trivikrama) with one foot mastering the Earth and the other the sky. Vishnu is also portrayed as Varaha and Krishna.

Cave temple 3 dates back to 578 AD. The façade of the cave is nearly 70 feet wide, with carvings of ganas on the plinth. It contains examples of Deccan art, illustrating the culture and clothing of the 6th century. There are high relief carvings of Vishnu with a serpent, Vishnu as Narasimha, Varaha, Harihara and Trivikrama.

Cave temple 4 relates to 6th century Jainism. There is a carving of the Tirthankara Parshavnatha (with a serpent at his feet). Mahavira is depicted in a sitting posture.

Transport

The nearest airport is Belgaum about 150 kilometers away. It is on the Hubli - Sholapur rail route, and the rail station is 5 kilometers from the town. It is also connected by road to Hubli and Bijapur. Badami is reachable from Bengalooru by a 12-hour bus ride, or by a direct train "Bijapur Express (train no. 6535 and 6535A)" or with a combination of an overnight train journey from Bangalore to Hospet followed by a short bus ride from Hospet to Badami. Another train journey could be from Bangalore to Hubli (8–9 hours) and then a bus ride to Badami (3 hours). Badami is around 130 km from Hubli. Local transport is by Rickshaws, tongas and city buses.

Badami is around 150 km from Hospet which has a decent motorable road. A car journey would take around 4 hours from Hospet to Badami.

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Courtesy: Wikipedia