About Kollur Shri Mookambika

May 28, 2005

Long ago when a demon called Kaumasura obtained a boon from Lord

Shiva was reigning pompously, Kodachadri became the hiding place for

all the gods and divine beings who became helpless against his

harassment.

While the Saptarishis were engaged in prayers and poojas to bring

about the end of demon kaumasura, Guru Shukracharya enlightens him

about his impending death at the hands of a woman. Learning this,

kaumasura performs an austere penance t please Lord Shiva. When Lord

pleased with his prayers, appears before him and asks him to name the

boon that he wishes, Vagdevi, the Goddess of speech senses that this

could lead to a greater devastation and makes him speechless. The

dumb Kaumasura then becomes unable to verbalise his wishes and then

onwards he is called Mookasura. Soon after, on the request of Kola

Rishi, the goddess creates a mystical power by bringing together the

individual powers of all the gods who had assembled. This Divine

Power wages war on Mookasura and brings about his destruction,

thereby granting him salvation. The place where devi killed Mookasura

is known as " Marana Katte " .Since that day, the Goddess has resided at

this holy place Kollur by the name Mookambika, fulfilling the wishes

of all her devotees.

Here resides Sreedevi in the Padmasana posture, of a serene

countenance, and with three eyes, bearing always a shankha, a chakra

and with a pleasant appearance as the embodiment of mantra to bless

the devotees.

Significance of Swayambhulinga:

Swayambhulinga manifested itself when Parameshwara drew the Srichakra

with his toe and Kola Maharshi performed a long lasting penance in

its vicinity, as a result of which power of meditation spread far and

wide on the earth. Udhbhava linga is the tangible form of Sri Chakra

Bindu that is said to have the proximity of all gods. It has a very

high significance since Shri Mookambika Devi has merged with this

Linga and fulfills the desires of devotees. A golden line has formed

in the swayambhu Linga and it is wider on the left side as also

taller. It is believed that Goddess Lakshmi, Parvathi and Saraswathi

have all merged in the left side and the Lord Parameshwara, Lord

Vishnu and Lord Brahma resides in the right side of the Linga.

Besides the golden line, it is also said there is an image (carving)

of Shiva injured by Arjuna's blow during the clash of Kiratharjuna,

on the right side of the Linga. Towards the left, we may find the

image (carving) of Gopada (foot of the Holy cow) at the Shakthi Peeta.

Adi Shankara (Vedic scholar and saint) has perceived and realized

Goddess Mookambika as residing thus. Adi Shankaracharya appeared here

leading Shri Saraswathi with a view to finding a place for enshrining

her. He stopped at this temple, fixed Shrichakram and on it installed

the idol of Mookambika which is the central idol behind the lingam.

On the either side of this are idols of Kali or Parvathi and

Saraswathi. The place where sage stayed and did penance and the gate

by which he left are at the back of the Mulasthana and to north

respectively. Votaries to the temple are allowed the privilege of

sitting at the place and passing under that gate for a fee. The

temple has been patronized by ancient Hindu Kings and several parts

in it are still believed to contain valuable treasure. This was the

state temple for the Nagara or Bednore Rajas and many of the jewels

now adorning the idol are said to have been presented by them and by

their overlords of Vijayanagara.

Sanctum of Shri Mookambika:

The installation of the idol at Mookambika temple has a history as

ancient as about 1200 years. As suggested by Rani Chennammaji, the

feudal lord by name Halugallu Veera Sangayya has covered the inside

of the temple with stone. When we look at the temple structure, we

find the sanctorum, then entrance hall and then the Lakshmi Mantapa.

There are four pillars at Lakshmi Mantapa and on upper portion of

each of these pillars, we find beautifully carved images of various

gods. Prominently, they have sculpted the images of Ganesha,

Subrahmanya, Naga, Mahishasura Mardini and the goddess in different

postures as delineated in Devi Mahatma. Earlier, this made up the

total temple structure and the outer prakara was not present. So

Veera Sangayya also took up the prakara, as per the principles of

temple architecture. We may also find beautiful images of Ganapathi

atop the doors situated at the entrance to Garbhagriha, Lakshmi

Mantapa and the Mukhya Dwara (main entrance). It is normal practice

in any temple to depict the main deity over the entrance, and the

fact that all three doors carry the carvings of Ganesha is considered

to be of special significance.

There are many inscriptions at Kodachadri that relate the tale of

time. The Prakaras, which underwent renovation from time to time,

hold a mirror to the changing mores in architecture during bygone

cultures. Specifically the Vaasthu of Garbhagriha structure is very

ancient and extraordinary.

The Garbhagriha is single yoni flag size (Eka yoni pramana dwaja

aya). Pre entrance has a three flag proportion and is about 3½

feet

wide and 12 feet long. Lakshmi Mantapa measures 134'. 11 " . Then comes

the prakara. Beyond that, is Navaranga Mantapa. Outside the temple is

a large and beautiful Deepa Sthambha ( a pillar to hold lamps). This

has 21 concentric circles in which the lamps can be lighted, and when

viewed from Kodachadri, one would feel as though we were looking at

the Divine Makara Jyothi at Lord Manikanta's Shabarimale. This

beautiful Deepa Sthambha rests on a Koorma Peeta (seat with tortoise

head); on this tortoise is a huge elephant upon which Lord Ganapathi

is astride, looking westward and facing Goddess Mookambika Devi.

During Navarathri, and during the Rathotsava on Phalghuni Masa

Krishna Paksha Ashtami day (the day after Holi), the age-old practice

of starting the pooja by praying to Lord Ganesha present on the

pillar is kept up even today. In the inner corridor, just beyond the

Garbhagriha, as we move around the shrine in a pradakshina, we will

find totally four different idols of Ganapathi being worshipped,

beginning with the Dashabhuja Ganapathi.

Of these, the Balamuri Ganapathi idol that is made of white marble is

beautiful and high of significance. Then we have the image of serpent

which has formed on the stone in the south-west corner. It is

believed that, as we move in pradakshina, if we touch this serpent

and offer our prayers, it results in several benefits, like warding

of Sarpadosha, averting all doshas, and most importantly, acquiring

good fortune.

Then we see the Shankara Peeta, where Adi Shankara Bhagavathpada

meditated, and by virtue of his ascetic powers, visualized the form

of Devi in all totality and realized the Devi herself. As we move in

a pradakshina at the outer enclosure, we first find Subrahmanya

swamy, then Saraswathi and then Pranalingeshwara, Partheshwara, the

deity of Mukhya Prana (with a bell on the tail) installed by

Vadiraja, Vishnu Brindavana, a beautiful idol of Gopalakrishna within

the Brindaana (Considered as upa-pradhana Devatha), the platform for

Tulasi and then the temple of Veerabhadraswamy who is the presiding

deity. Entrance to this shrine being made of wood, we may see an

excellent image, of Nrutya Ganapathi, right at the centre of the

arch. It is said that the deity of Mukhya Prana has been situated

right opposite the Veerabhadraswamy shrine with a view to balance its

frightful appearance.

Pooja practices:

Here pooja practices are based on two disciplines- one as per

vathula, which is one of the 28 vedas of Shaivagama, and which

includes the rituals of Bali (sacrifice); secondly, as per Vijaya

yagama Shastra. The five different poojas performed at the temple

everyday are during Dantadavana (brushing the teeth), morning,

afternoon, evening (pradhosha) and night. Pradosha Pooja is also

called as " Salam Mangalarathi " . It is said that Tippu Sultan, the

ruler of Srirangapatna, once arrived here during pradosha pooja,

witnessed the Mangalarathi, and became so impressed with the Devi,

that he offered a Salaam in Muslim tradition to the Goddess, hence

the name came into use. Complementary to this account is the practice

observed every year, when the Muslim brethren visit the temple on a

specific day for the darshana of the Goddess. This special feature

has been in vogue for many years now. Of the various festivals and

other celebrations held at the temple, " Sharannavarathri " which is

held usually during October, and " Brahma Rathotsava " held usually in

the month of March are both very prominently observed. There are

several instances of childless couples, the dumb, the blind and many

such other people making a vow to the Goddess and realizing their

desires.

Ornamental jewels of Sri Devi Mookambika:

There is vast collection of jewels at the temple received as gifts

of acknowledgement from the community of devotees who have realized

their dreams and desires with the blessings of the Goddess. Of the

various jewels of the Devi, the one in emerald is very valuable.

Emerald represents knowledge. This temple has two processional

deities of gold. One is offered by Rani Chennamma as a substitute for

the missing of original one. But subsequently the missing one found

and thus there are two processional idols. Former Chief Minister of

Tamil Nadu Sri. M.G.R. gifted a god sword, which weighs one kg. And

are 2½ feet long. The former Chief Minister of Karnataka - Sri

Gundu

Rao, has gifted a similar type sword made of silver. The facial mask

of Goddess Mookambika is completely of gold and gifted by Vijaya

Nagara Empire. The gold face mask of Jyothirlinga gifted by

Chennammaji of Keladi is another unique ornament.

Sowparnika River:

The two rivers Agnithirtha & Sowparnika which flow in the sanctuary

of mookambika descend from Kodachadri hills. The wee spring of cool

water situated in between the temples of Kalabhairava and

Umamaheshwara is the source of river Sowparnika. Legend says that

Suparna (Garuda) did a penance on the banks of this river praying to

the Goddess for the abatement of his mother Vinutha's sorrows. When

the Goddess appeared before him, he prayed that the river be

henceforth known after him, Suparna, and therefore came to be called

as Sowparnika. At the location where he is said to have sat in

penance, there is a small cave even today which is known as " Garuda's

Cave " .

This holy river takes birth at the Kodachadri and flows up to the

edge of Anthargami (now oluru) region where two more streams called

Bhrungisha and Pippalada join it. Then it flows westward, surrounding

Kollur in the name of " Sampara " , and proceeds to join the sea near

the temple of " Maharajaswamy " (Varahaswamy) at Maravanthe. It is

believed that river absorbs the elements of 64 different medicinal

plants and roots as it flows, therefore it cures all the diseases of

those who bathe in it. Hence a bath in this river assumes

significance and is considered sacred.

How to reach temple:

Since the Kollur Mookambika is one of the very famous temples,

transport facility from all over the Karnataka state is available.

There are frequent bus services from Mangalore and Udupi. From

Mangalore it takes 3 hrs journey by bus. Many tour operators also

included the visit of the temple in their conducted package tour

programs.

Postal Corresponding Address:

Executive Officer

Sri Mookambika Temple

P.O. Kollur - 576 660

Udupi dist.

Karnataka State

INDIA

Phone: 91-8254-758221

July 13, 2008

Om Mahaganathipthaye Namaha..

Shuklam Bharatharam Vishnum Sashi Varnam...

Ithi.. Prathishabyam... Rudra Chamakam.. Vishun Sahasra Namam.. Ithihasa Puranam.. Upanishads.. Ramayana.. Mahabharatha... Gita Puranam...

Sakhala... Sarvam.. Sthotran Samarpaayami...

October 29, 2008

, "onlyyourfriend2001" <kris wrote:>> Long ago when a demon called Kaumasura obtained a boon from Lord > Shiva was reigning pompously, Kodachadri became the hiding place for > all the gods and divine beings who became helpless against his > harassment.> > While the Saptarishis were engaged in prayers and poojas to bring > about the end of demon kaumasura, Guru Shukracharya enlightens him > about his impending death at the hands of a woman. Learning this, > kaumasura performs an austere penance t please Lord Shiva. When Lord > pleased with his prayers, appears before him and asks him to name the > boon that he wishes, Vagdevi, the Goddess of speech senses that this > could lead to a greater devastation and makes him speechless. The > dumb Kaumasura then becomes unable to verbalise his wishes and then > onwards he is called Mookasura. Soon after, on the request of Kola > Rishi, the goddess creates a mystical power by bringing together the > individual powers of all the gods who had assembled. This Divine > Power wages war on Mookasura and brings about his destruction, > thereby granting him salvation. The place where devi killed Mookasura > is known as "Marana Katte".Since that day, the Goddess has resided at > this holy place Kollur by the name Mookambika, fulfilling the wishes > of all her devotees. > > Here resides Sreedevi in the Padmasana posture, of a serene > countenance, and with three eyes, bearing always a shankha, a chakra > and with a pleasant appearance as the embodiment of mantra to bless > the devotees.> > Significance of Swayambhulinga:> Swayambhulinga manifested itself when Parameshwara drew the Srichakra > with his toe and Kola Maharshi performed a long lasting penance in > its vicinity, as a result of which power of meditation spread far and > wide on the earth. Udhbhava linga is the tangible form of Sri Chakra > Bindu that is said to have the proximity of all gods. It has a very > high significance since Shri Mookambika Devi has merged with this > Linga and fulfills the desires of devotees. A golden line has formed > in the swayambhu Linga and it is wider on the left side as also > taller. It is believed that Goddess Lakshmi, Parvathi and Saraswathi > have all merged in the left side and the Lord Parameshwara, Lord > Vishnu and Lord Brahma resides in the right side of the Linga. > Besides the golden line, it is also said there is an image (carving) > of Shiva injured by Arjuna's blow during the clash of Kiratharjuna, > on the right side of the Linga. Towards the left, we may find the > image (carving) of Gopada (foot of the Holy cow) at the Shakthi Peeta.> > Adi Shankara (Vedic scholar and saint) has perceived and realized > Goddess Mookambika as residing thus. Adi Shankaracharya appeared here > leading Shri Saraswathi with a view to finding a place for enshrining > her. He stopped at this temple, fixed Shrichakram and on it installed > the idol of Mookambika which is the central idol behind the lingam. > On the either side of this are idols of Kali or Parvathi and > Saraswathi. The place where sage stayed and did penance and the gate > by which he left are at the back of the Mulasthana and to north > respectively. Votaries to the temple are allowed the privilege of > sitting at the place and passing under that gate for a fee. The > temple has been patronized by ancient Hindu Kings and several parts > in it are still believed to contain valuable treasure. This was the > state temple for the Nagara or Bednore Rajas and many of the jewels > now adorning the idol are said to have been presented by them and by > their overlords of Vijayanagara.> > Sanctum of Shri Mookambika: > The installation of the idol at Mookambika temple has a history as > ancient as about 1200 years. As suggested by Rani Chennammaji, the > feudal lord by name Halugallu Veera Sangayya has covered the inside > of the temple with stone. When we look at the temple structure, we > find the sanctorum, then entrance hall and then the Lakshmi Mantapa. > There are four pillars at Lakshmi Mantapa and on upper portion of > each of these pillars, we find beautifully carved images of various > gods. Prominently, they have sculpted the images of Ganesha, > Subrahmanya, Naga, Mahishasura Mardini and the goddess in different > postures as delineated in Devi Mahatma. Earlier, this made up the > total temple structure and the outer prakara was not present. So > Veera Sangayya also took up the prakara, as per the principles of > temple architecture. We may also find beautiful images of Ganapathi > atop the doors situated at the entrance to Garbhagriha, Lakshmi > Mantapa and the Mukhya Dwara (main entrance). It is normal practice > in any temple to depict the main deity over the entrance, and the > fact that all three doors carry the carvings of Ganesha is considered > to be of special significance.> > There are many inscriptions at Kodachadri that relate the tale of > time. The Prakaras, which underwent renovation from time to time, > hold a mirror to the changing mores in architecture during bygone > cultures. Specifically the Vaasthu of Garbhagriha structure is very > ancient and extraordinary. > > The Garbhagriha is single yoni flag size (Eka yoni pramana dwaja > aya). Pre entrance has a three flag proportion and is about 3½> feet > wide and 12 feet long. Lakshmi Mantapa measures 134'. 11". Then comes > the prakara. Beyond that, is Navaranga Mantapa. Outside the temple is > a large and beautiful Deepa Sthambha ( a pillar to hold lamps). This > has 21 concentric circles in which the lamps can be lighted, and when > viewed from Kodachadri, one would feel as though we were looking at > the Divine Makara Jyothi at Lord Manikanta's Shabarimale. This > beautiful Deepa Sthambha rests on a Koorma Peeta (seat with tortoise > head); on this tortoise is a huge elephant upon which Lord Ganapathi > is astride, looking westward and facing Goddess Mookambika Devi. > During Navarathri, and during the Rathotsava on Phalghuni Masa > Krishna Paksha Ashtami day (the day after Holi), the age-old practice > of starting the pooja by praying to Lord Ganesha present on the > pillar is kept up even today. In the inner corridor, just beyond the > Garbhagriha, as we move around the shrine in a pradakshina, we will > find totally four different idols of Ganapathi being worshipped, > beginning with the Dashabhuja Ganapathi.> > Of these, the Balamuri Ganapathi idol that is made of white marble is > beautiful and high of significance. Then we have the image of serpent > which has formed on the stone in the south-west corner. It is > believed that, as we move in pradakshina, if we touch this serpent > and offer our prayers, it results in several benefits, like warding > of Sarpadosha, averting all doshas, and most importantly, acquiring > good fortune.> > Then we see the Shankara Peeta, where Adi Shankara Bhagavathpada > meditated, and by virtue of his ascetic powers, visualized the form > of Devi in all totality and realized the Devi herself. As we move in > a pradakshina at the outer enclosure, we first find Subrahmanya > swamy, then Saraswathi and then Pranalingeshwara, Partheshwara, the > deity of Mukhya Prana (with a bell on the tail) installed by > Vadiraja, Vishnu Brindavana, a beautiful idol of Gopalakrishna within > the Brindaana (Considered as upa-pradhana Devatha), the platform for > Tulasi and then the temple of Veerabhadraswamy who is the presiding > deity. Entrance to this shrine being made of wood, we may see an > excellent image, of Nrutya Ganapathi, right at the centre of the > arch. It is said that the deity of Mukhya Prana has been situated > right opposite the Veerabhadraswamy shrine with a view to balance its > frightful appearance.> > Pooja practices:> Here pooja practices are based on two disciplines- one as per > vathula, which is one of the 28 vedas of Shaivagama, and which > includes the rituals of Bali (sacrifice); secondly, as per Vijaya > yagama Shastra. The five different poojas performed at the temple > everyday are during Dantadavana (brushing the teeth), morning, > afternoon, evening (pradhosha) and night. Pradosha Pooja is also > called as "Salam Mangalarathi". It is said that Tippu Sultan, the > ruler of Srirangapatna, once arrived here during pradosha pooja, > witnessed the Mangalarathi, and became so impressed with the Devi, > that he offered a Salaam in Muslim tradition to the Goddess, hence > the name came into use. Complementary to this account is the practice > observed every year, when the Muslim brethren visit the temple on a > specific day for the darshana of the Goddess. This special feature > has been in vogue for many years now. Of the various festivals and > other celebrations held at the temple, "Sharannavarathri" which is > held usually during October, and "Brahma Rathotsava" held usually in > the month of March are both very prominently observed. There are > several instances of childless couples, the dumb, the blind and many > such other people making a vow to the Goddess and realizing their > desires.> > Ornamental jewels of Sri Devi Mookambika:> There is vast collection of jewels at the temple received as gifts > of acknowledgement from the community of devotees who have realized > their dreams and desires with the blessings of the Goddess. Of the > various jewels of the Devi, the one in emerald is very valuable. > Emerald represents knowledge. This temple has two processional > deities of gold. One is offered by Rani Chennamma as a substitute for > the missing of original one. But subsequently the missing one found > and thus there are two processional idols. Former Chief Minister of > Tamil Nadu Sri. M.G.R. gifted a god sword, which weighs one kg. And > are 2½ feet long. The former Chief Minister of Karnataka - Sri> Gundu > Rao, has gifted a similar type sword made of silver. The facial mask > of Goddess Mookambika is completely of gold and gifted by Vijaya > Nagara Empire. The gold face mask of Jyothirlinga gifted by > Chennammaji of Keladi is another unique ornament.> > Sowparnika River:> The two rivers Agnithirtha & Sowparnika which flow in the sanctuary > of mookambika descend from Kodachadri hills. The wee spring of cool > water situated in between the temples of Kalabhairava and > Umamaheshwara is the source of river Sowparnika. Legend says that > Suparna (Garuda) did a penance on the banks of this river praying to > the Goddess for the abatement of his mother Vinutha's sorrows. When > the Goddess appeared before him, he prayed that the river be > henceforth known after him, Suparna, and therefore came to be called > as Sowparnika. At the location where he is said to have sat in > penance, there is a small cave even today which is known as "Garuda's > Cave".> > This holy river takes birth at the Kodachadri and flows up to the > edge of Anthargami (now oluru) region where two more streams called > Bhrungisha and Pippalada join it. Then it flows westward, surrounding > Kollur in the name of "Sampara", and proceeds to join the sea near > the temple of "Maharajaswamy" (Varahaswamy) at Maravanthe. It is > believed that river absorbs the elements of 64 different medicinal > plants and roots as it flows, therefore it cures all the diseases of > those who bathe in it. Hence a bath in this river assumes > significance and is considered sacred.> > How to reach temple:> Since the Kollur Mookambika is one of the very famous temples, > transport facility from all over the Karnataka state is available. > There are frequent bus services from Mangalore and Udupi. From > Mangalore it takes 3 hrs journey by bus. Many tour operators also > included the visit of the temple in their conducted package tour > programs. > > Postal Corresponding Address:> > Executive Officer> Sri Mookambika Temple> P.O. Kollur - 576 660 > Udupi dist.> Karnataka State > INDIA> Phone: 91-8254-758221>