Madaga Falls at Masur

One of the finest old tank, situated between fort hill and forest, and feeds to irrigate more than 10000 acres of land. The tank is quite an ancient one but has come under rejuvenation during various periods. It is known as Madaga Lake is a beautiful huge lake in a place called Madaga near Masur, Hirekerur Taluk.

 The river Kumadvathi which originates in the Agastya Parvata near Humcha in Sagar flows north near Shikaripura continues towards Masur and forms this huge beautiful lake.  A small waterfall is formed at the out flow of this Lake.

 The 20 feet height 30 feet wide waterfalls plunges into a deep pool and further it continues and joins to River Tungabhadra near Ranibennur. We can actually get down to the bottom of the waterfall and have a beautiful view of the falls. We need to do a bit of rock climbing to reach base. The roaring sound of the falls which created fumes all over were relaxes my body and soul. To have a look at the full majesty of the falls you need to visit the place in rainy season.

This place has a beautiful story behind its formation. Few centuries back there lived 2 big Land Lords - Mallana Gouda from Masur and Puttana Gouda from Rattihalli. Since there was no irrigation in this land, once they both decided to help the people of this region by building a big lake and irrigate the surrounding area. There were no equipments like JCBs, it was all by the human labour, both the land lords, pulled hundreds of people to build the lake and it took few years to form mountains and finally built a big lake. But unfortunately, there was no source of water to this lake, they waited and waited but there was no trace of water to this lake, everybody was very sad and worried.

 Finally they decided to enquire an Astrologer (Bhavisha Kelsidru) then they came to know that, to get water to that lake they have to sacrifice the life of the youngest daughter-in-law Kenchamma (not sure daughter-in-law of Mallana Gouda or Puttana Gouda) It became a very tough decision for them, but looking at the benifit to many people, they took the painful decision to sacrifice the life of Kenchamma. To execute this they made a plan to have a fair in that lake place and have a gold/silver idol of Kenchamma at the centre of Lake.

The ruins of an old fort can also seen, the western face fort-hill offers a commanding view of the surrounding plains. 

Kenchamma was not aware of the plan. After the fair got over, everybody went back to their homes. Then Mallana Gouda / Puttana Gouda asked Kenchamma to go & get the gold/silver idol of her from the lake (plan was to sacrifice her life during this time) It was God's blessings the moment Kenchamma reached the centre of the lake, water flooded in to the lake & Kenchamma was washed away. Since then, Madagh Masur Lake is always filled with water with no scarcity of water. Hence this lake is also called as Kenchamma Lake, there is a Temple of Godess Kenchamma in the centre of the Lake. This temple is only visible if there is a continuous draught in this region for 7-8 years. Hence there is one more temple of Godess Kenchamma on the bank of the lake.

Mysterious Magical Trees, Savanur

Savanur is famous for its Archaeological site, Baobab tree (Local says Dodda Hunse Mara) is one of them which is well maintained by ASI. This is the only place in the state of Karnataka or rather in whole India which boasts of having three big Baobab trees on the outskirts of the town. These are special trees with girth varying from 12.63 - 15.70 meter and height varying from 16.40 - 18.50 meters. Specialty of these trees is that they have a huge base (girth) with branches tapering at the top, giving it a bottle shape.

Parts of the tree is said to have medicinal properties. These trees are famous in different parts of the world for its medicinal use. Local people believe that the any food item kept under these trees remain fresh for long duration.

The Baobab Tree is one of the oldest trees on earth with some trees living to be over 1000 years old originally from Africa .Baobabs have massive cylindrical trunks, up to three meters across, covered with smooth, reddish-grey bark, green palmate leaves, dark brown floral buds or spectacular flowers with white petals. The large, dry fruits of the baobab contain kidney-shaped seeds within an edible pulp.

These are said to be more than 5000 years old and according to mythology Lord Krishna brought the seeds of the same from Africa and planted them here. These are planted in a triangular shape and stand together closely. The state government has put up a fence to protect the trees and a board briefly describing the history of the trees, which also gives the statistics about height and girth.

 The fruit is nutritious, possibly having more vitamin C than oranges, and exceeding the calcium content of cow's milk. The dry fruit pulp separated from seeds and fibers is eaten directly or mixed into porridge or milk, and is also known as "sour gourd" or "monkey's bread". In Malawi, the fruit pulp is used to make a nutrient-rich juice. In Zimbabwe, the fruit is known as mawuyu in the Shona language and has long been a traditional fruit. In the coastal areas of Kenya, baobab seeds are called mbuyu and are cooked with sugar, colored, and sold as a snack. Mabuyu is also the term used in Tanzania for seeds of the calabash gourd, which are prepared in a similar fashion.

BAOBAB TREES HAVE A LONG HISTORY OF PROVIDING NUTRITION AND HEALTH FOR HUMANS AND THEY ARE REVERED AS “THE TREE OF LIFE” BECAUSE OF ALL OF THE HEALING PROPERTIES OF THE FRUIT, LEAVES, SEEDS AND BARK.

Muktheshvara Temple, Chaudadanpura

The east facing Muktheshvara Temple is one of the important monuments built by the Kalyana Chalukyas. Malla or Mallugi a feudatory of the Guttarasas of Jatacholavamsha datable to 1115-1120 AD., the temple was renovated by the Kalamukha Saint Sivadeva the Guru of Guttarasa in 1225 AD. According to an inscription o 112 AD, the architect of this temple was Ravoja.  Chaudadanpura would have been an important pilgrimage site in the medieval times however at present it is reduced just to a small village.

A local tradition assigns the present name, Chaudadanpura, to 12th century CE. As per the legend Shivadeva Wodeyar, who was living here, donated this place to Chaudayya who was a great devotee of Shiva and belonged to the community of boatmen. As the place was donated to him hence it was called as Chaudayyadanpura.

This temple consists of a Garbhagriha, an Antarala, and a Navaranga with two Mukhamanddapas in front. The sanctum has indented plan enshrines a Linga installed on a high pedestal. Navaranga has two doorways of which the eastern one is ornate. While the south an open porch with Kakshasana. The Navaranga has two Devakosthas. The doorways and Navaranga are flanked by elephant balustrade.

Mahishamardini is installed in one Kostha and another is found with a sculpture o Ganesh. Apart from these are the sculptures of Saptamatrikas, Parvathi and Surya with seven hooded serpent above. The centre of the Navaranga is embellished with four polished pillars.

The main attraction of this temple is the Adhisthana. The Upana moulding with relief of creeper scrolls and the Jagati has frieze of peacocks. The eastern entrance of Navaranga is flanked with the Dvarapalaka images, as well as sculptures of a devotee, A Shivayogi, female door guardians on south entrance. Ganesh, Maheshvara, Dancers, Yaksha, Virabhadra, Sarasvathi, Vishnu, Venugopala and Surya are among the noteworthy sculptures. Garbhagriha supports a tall Kadambanagara tower having loose sculptures of a nude Nagini, Ganesh,Surya,Kama,Yaksha etc.

There are few other shrines in the complex however none has any considerable style or architecture. All are small in proportion with their major features already lost. All are made up on a single cell having a Shivalingas inside. A permanent shed has been recently constructed where all the stele inscriptions are put at single place.

There is no proper foundation inscription about this temple. The earliest inscription found here talks about construction of a Shiva temple by Attiraja during the reign of the Chalukyan king Vikramaditya VI. This inscription is not dated however the event would have taken place in between 1105 and 1115 CE. As the place mentioned in that inscription is Muktikhstera hence it is not very certain whether the temple mentioned in the inscription was the main temple or a subsidiary shrine

Another inscription dated in 1225 CE mentions that Shivadeva repaired a dilapidated temple from its base to top till finial. If this was the same temple built by Attiraja, was it possible that within 100 years it had to be repaired in such a large scale.

Chaudadanpura is located in Haveri district of Karnataka. From Ranebennur, take Guttal Road (SH57), you need to cross Devaragudda cross & Honnatti village. After travelling about 21 km, there is a small bus stop at the left, this is actually a bus stop for Chaudayyadanapura. Take right just after this bus stop & go for about 3 km, you reach the destination

Siddheswara temple, Haveri

The Haveri district dates back to the pre-historic era. There have been evidences about civilizations that existed on the Varada and Tungabhadra river basins. The Siddhesvara temple boasts of 1300 stone carvings. These carvings clearly reflect the style of the rulers then the Rastrakutas and the Chalukyas.

Haveri has been associated to the legendary king Nala of Krtayuga. According to an inscription Nala excavated a tank but a snake came up as an obstruction to the running water. Nala tried to control the snake. When the latter came on the surface of water, the king said ‘Pav-eri’ (Pav = snake, eri = mounting up) and the snake climbed up. Following this event, the town came to be called as ‘Pavari’ which later became ‘Haveri.

Haveri was also known as Nalapuri according to inscriptions. According to a legend, it is said that king Nala, dreamt a dream in which the local tank burst into flood and the whole town was about to be swept away. At that time a large snake came and lay against the flood forming a bund and stooped the flood. Therefore, the town came to be known as Haveri (Havu + keri = place of snakes).

Haveri was situated inside Banavasi-12000 during the times of the Western Chalukyas and Kalachuris under them. The town was very much patronized by the Suena rulers as many inscriptions of theirs are found here. Surprisingly there is no Vijayanagara inscription found here

The Bombay gazetteer mentions the sprawling cardamom trade in the town. No cardamom was grown locally, but it was brought from Kanara uplands, washed here at Haveri and then sent to Dhundshi, Hubli and Mysore. In Haveri, was a small well of brackish water impregnated with lime and possessing bleaching properties, the bales of cardamom imported from Kanara were washed in this well. When dried, the husks become of a light cream color. This trade flourished till the early fifties, but industrial advancement rung the knell of cardamom trade.

 The prime aspect of the Siddheswara temple is that it faces westwards instead of eastwards. Most of the temples erected during the Chalukyan era face eastwards and it is strange how the Siddhesvara temple was constructed in this particular manner. This west facing temple is a Ekakuta (single celled) structure.

 The temple is comprised of Garbhagrha, Aantarala and Rangamandapa. Around the temple, over the Vimana, are carved various sculptures such as Varahi, Lakshmi, Kali, Bhairava, Surya, Maheshvari, Kaumari, Ganesha etc. Presence of various matrikas suggests the probable Shakti affluence over the temple.

It is still not very clear as to which deity was worshipped here. It is presumed that the principal deity that worshiped was Lord Shiva. As per accounts given by historians, the temple would have previously been a Vaishnava temple and later became a Shaiva temple. This is clearly evident from the various architecture and stone carvings within the temple.

Henry Cousens tells that it is possible that the temple was built as a Vaishnava shrine, later moved to Jains who chipped away all the images, and at last it fell to Lingayats in whose control it is at the moment. The god is referred as Siddheshvara in all Chalukya inscriptions. Since the Suenas, the god is referred as Svayambhu-Siddheshvara. The earliest inscription mentioning the temple is dated 1109 CE however this is not the foundation inscription; therefore it can be safely assumed that the temple was constructed in last quarter of eleventh century CE.

Antarala is as big as sanctum and is square in design. Its western doorway has Hindu trinity, Brahma, Shiva and Vishnu on its lintel. Besides them are shown Ganesha and Kartikeya on either side. All these five gods are enclosed inside a Makara Torana. Two perforated stone slabs are on either side of the door jambs. No Dvarpalas are found on the jambs. Inside the Garbhagrha is a small Shivalinga. Its small size reflects the Svayambhu (self-emanated) character as it does not protrude much from the ground level.

Ranga mandapa is supported on eighteen pillars including four central pillars. Benches with slanting back rests run across the Mandapa. The fourteen pillars are in form of half-pillars supported on these banches. The Mandapa has three openings, on north, south and west, all supported by Bhadramukhas (porches). The Mandapa would have undergone major changes as inscriptions talks about gifts of pillars in about thirteenth century CE.

The ceiling of the Rangamandapa is divided in twelve parts and each part divided into twelve compartments. All ceilings are decorated with hanging lotus buds except north-western part. That part of ceiling is decorated with a sculptural panel depicting Ashta-matrikas and Shiva as Gajantaka in center. Ashtamatrikas are Brahmi, Kaumari, Indrani, Lakshmi, Maheshvari, Varahi, Chamunda and Yami.

In the same complex, on south of the Siddheshvara temple is another temple dedicated to Narasimha incarnation of Vishnu. An exquisite image of Narasimha adorns the Garbhagrha. The temple Mandapa has varied sculptures of Shiva and Parvati (Umamaheshwari. Shiva is superbly depicted with four shoulders holding the attributes like a bean chain, Trishul and Damaru.

 The architecture of the Siddhesvara temple is quite unique and exclusive. Soapstone was used for the construction of this temple. The exclusive work done in the temple is evidence of the Chalukyan rulers who encouraged artisans.