By paying the amount through e-payment at any post office, devotees can receive e-prasada at their doorsteps.
Post offices in Karnataka. (Photo | Special Arrangement)
DAVANGERE: People need not rush to Talakaveri on the “Tula Sankramana” day to get the Kaveri Theerthodbhava, the gushing of Cauvery water from ‘Brahma Kundike’ at Talacauvery. India Post in association with the Hindu Religious Institutions and Charitable Endowments Department will be delivering the ‘Sri Talakaveri Temple Prasada,’ at your doorsteps through the post at just Rs 300.
By paying the amount through e-payment at any post office, devotees can receive e-prasada at their doorsteps. The prasadam is handed over to any of the remotest houses through the branch post office network of India Post.
Speaking to TNIE Superintendent of the Post offices Davanagere division, Chandrashekhar said, “Under the diversified business undertaken by the India Post, we are supplying the prasad to the devotees’ doorsteps. Understanding the importance of the auspicious ‘Tula Sankramana’, India Post has taken the initiative of supplying Kaveri Teertha to the devotees,” he added.
Further, he said that the devotees need to come to the nearest sub-post offices or Davanagere head post office for booking for the E-prasada after which our postmen will deliver the Prasad to their homes.
source: http://www.newindianexpress.com / The New Indian Express / Home> States> Karnataka / by G. Subhash Chandra / Express News Service / September 15th, 2023
According to an estimate, all the discovered inscriptions belong to a timeline of 7th century AD – 18th century AD.
A heroic stone in broken condition, was discovered in Chikka Aluvara village of Kushalnagar taluk. Credit: DH Photo
The Department of Archaeology, Museums and Heritage has discovered 69 new stone slab inscriptions in Madikeri, Kushalnagar and Somwarpet taluks. The work on the transcription of the text is in progress.
Somwarpet tops the list with 34 stone slab inscriptions, followed by Kushalnagar with 18 slabs and Madikeri with 17.
Since these stone slab inscriptions have not been documented to date, they are considered rare.
According to an estimate, all the discovered inscriptions belong to a timeline of 7th century AD – 18th century AD.
During the course of the survey, the department has also found other stone slab inscriptions which have been documented in its publications earlier. Rekha, the curator in the department, has visited 406 villages from 2020 till date, discovering 69 stone slabs in the process.
During the period, apart from the stone slab inscriptions, she found other monuments dating back to the period of the Stone Age.
She said the newly discovered stone slab inscriptions were found during the village-wise survey work. The inscriptions are being studied by scholar H M Nagaraj of Mysuru, with the transcription to be available soon.
She meanwhile stressed the need to preserve the palaces in Kanthuru and Aikola, the Mahavishnu temples in Kaggodlu and Singatturu, Ishwara temple in Kundacheri, Neelyatu Sarthavu temple in Kokeri, Sri Durga Bhagavathi temple in Bavali and Sri Vishnu temple in Kuyyangeri, among the 175 memorials in Kodagu district.
Rekha said the 12 ‘heroic stones’ (Veeragallu), 11 ‘Sati’ stones, 21 ‘kole’ stones are peculiar to the region. She added that five other stone sculptures discovered in Kushalnagar taluk are in need of protection.
As many as 246 ‘kole’ stones are found in Somwarpet taluk. The monuments in the 15 villages of the taluk are vulnerable to danger, she wrote in a report submitted to the government.
source: http://www.deccanherald.com / Deccan Herald / Home> India> Karnataka / by K S Girish / September 14th, 2023
Bacharaniyanda Appanna teaching I M Muthanna’s script at the Kodava Sahitya Academy in Madikeri.
Featuring unique words and vowels not found elsewhere, the Kodava language, spoken in Kodagu, is an independent Dravidian language. According to the most recent data from the Karnataka Kodava Sahitya Academy, there were 21 castes living in Kodagu who spoke the Kodava language: the Kodavas, Amma Kodavas, Kodagu Heggades, Kembattis, Airis, Koyuvas, Boonepattas and the Gollas (Eimbokalas), to name a few.
Kodagu was an independent principality in South India between 1633 and 1834. After the British annexed Kodagu in 1834, it was called Coorg and became a province of British India. After Independence, Coorg was retained as a state and placed under a chief commissioner. In 1956, when the states of the Indian Union were reorganised, Coorg became a district of Karnataka state.
Kannada was the official language in Kodagu for much of its existence. The Kodava language generally uses the Kannada script.
The earliest inscriptions found in Kodagu date back to the 9th and 10th centuries and are in Kannada. But there were two peculiar 14th-century inscriptions of Kodagu, dated around 1370-1371 AD found in the Bhagandeshwara temple of Bhagamandala and the Mahalingeshwara temple of Palur. Many have dismissed the inscriptions as a mixture of scripts and languages. In 2021, my work involved isolating letters used in both. I labelled the script used ‘thirke’ (meaning ‘temple’).
Several scripts
There have been a number of scripts invented for the Kodava language in the last 150 years or so. Koravanda Appayya, a doctor in the erstwhile Mysore State, had invented one with around 50 letters in 1887.
Kodagu scholar Iychettira M Muthanna invented another alphabet for the language in 1970. Appaneravanda Kiran Subbaiah, a sculptor in Mysuru, invented one in 1980. In 1983, he introduced a variant of the Kannada script to accommodate the Kodava language. Often, Kannada or Roman characters (the script used for English) were adapted, sometimes with additional changes.
Ponjanda S Appaiah, a professor, used the Roman script with his own transliteration system in 2003 to write in the Kodava language. In his Kodava-English dictionary, Appaiah used combinations of English letters for the Kodava language. He authored the entire book in the Roman script.
On the other hand, the ‘Kodava Arivole’ (Kodava dictionary) by Boverianda Uthaiah is in the Kannada script and makes use of 35 of the 49 Kannada letters.
In 2005, German linguist Gregg Cox introduced the Coorg-Cox script. Three years later, Charles Henry Kumar, a teacher from Mandya brought out another script to write the Kodava language.
Extra sounds
Boverianda Nanjamma and Chinnappa say that in addition to the five rounded Kannada vowels (with both long and short forms), the Kodava language has four unrounded vowels in their short and long forms and a nasal sound which accompanies some of the consonants. They have used five diacritical marks (symbols added above letters to indicate accent, tone and stress) in their works to accommodate these extra sounds.
In February 2022, under the presidentship of Ammatanda Parvathi Appaiah, the Karnataka Kodava Sahitya Academy discussed the various scripts used for the Kodava language. Bacharaniyanda Appanna, a former president of the academy, taught those assembled the script invented by I M Muthanna.
Upon comparison, it was declared that Muthanna’s script was the easiest to learn. The Kodava Sahitya Academy then recommended the Muthanna script to the Central Institute of Indian Languages to be made official.
Muthanna was of the opinion that his script was to be taught to children below the age of 15-16 years, says Appanna. “They will learn with passion and help promote the script when they write in it and inspire others,” he adds.
On why a script is important, Appanna says: “A script adds strength to a language, like how pillars strengthen a house. Yet, there are many prominent languages which do not have their own script. English uses Roman, Hindi uses Devanagari.” Having a native script is also important as it accommodates native sounds otherwise not found in other scripts.
Nerpanda Prathik Ponnanna, a language activist, has been popularising the Muthanna Kodava script by creating awareness about it through social media videos. He has also been getting signboards in the script for various shops, ancestral houses, and hockey tournament family teams.
source: http://www.deccanherald.com / Deccan Herald / Home> Spectrum / by Mookonda Kushalappa / May 10th, 2023
Kodava traditions and celebrations are centred around a rich oral folk tradition. Mookonda Kushalappa tells the stories of those that kept it alive.
During the times of the Rajas, writing was not popular among the Kodavas of Kodagu, who were paddy farmers and cattle herdsmen.
In the absence of literature, the region was rich in oral folklore. A song was sung for every occasion — songs were sung during the annual village festival and during the harvest festival Puththari. Songs were sung for weddings and funerals. Four singers would carry small hourglass drums called dudi and beat them with small, curved sticks. These rustic songs often had the same rhythm.
The compiler
A key force in chronicling these oral traditions was Nadikerianda Chinnappa. Chinappa was born in 1875 in Karada village.
In 1899, he joined the revenue department and wrote an English poem “My position as Shanbhog”. In 1900, he became a Revenue Inspector. In 1902, he joined the Indian Army’s Coorg Regiment and became a Subedar Major. Two years later, the regiment was disbanded and he joined the police department.
Subedars Codanda Ayyanna, Bolachanda Nanjappa and Nadikerianda Chinnappa of the Coorg Regiment, Fraserpet (Kushalnagar), 1902. Photo courtesy Boverianda Nanjamma Chinnappa
After his training from Vellore, he became an SI in Kushalnagar. Thereafter, he was transferred to Napok, Srimangala and Virajpet until he was made prosecuting inspector in Madikeri.
In 1917, he created a Kodava prayer called ‘Sri Moola Kanniye’, addressed to ‘the first maiden’ or Parvathi who was incarnated as Kaveri. This came to be known as the Kodava anthem. He also composed a Kannada poem in honour of the deity of Chomamale hill, Somagiri Deva.
During his free time, he would ride through the countryside on horseback. He would visit folk singers and every time he heard an interesting song, he would bring the singer home. His wife would cook food for the singer, while Chinnappa would offer him toddy. The singer would beat the dudi and sing the song while Chinnappa wrote it down.
By 1922, he had extensively collected several folk songs which were sung during various ceremonies and festivals such as the Kaveri Song, the Wedding Song, the Funeral Song and the Puththari Harvest Song, along with 750 proverbs and idioms.
The folk songs were divided into categories based on when they were sung or in praise of whom they were sung — customs and ceremonies, festivals, heroes and deities. He published a compilation, titled ‘Pattole Palame’ in 1924. The Pattole Palame is one of the earliest compilations of folklore in India.
The name Pattole Palame was originally used for old palm-leaf records kept by astrologers in Kodagu. It comes from the words ‘patt-ole’ (silk leaves) ‘palame’ (lore), meaning oral traditions recorded on palm leaves, which were like silk.
Between 1894 and 1928, G A Grierson, a civil servant, conducted the Linguistic Survey of India. A knowledgeable speaker was invited from every known Indian language. The person had to narrate a translated biblical parable and either sing a song or narrate a story in the language.
In 1922, Chinnappa was recorded narrating the ‘Prodigal Son’ in Kodava language. He also sang his own composition, ‘Sri Moola Kanniye’. These gramophone recordings were sent to the British Library’s Sound Archives and the Madras Museum.
The language was recorded as ‘Kodaga’ and wrongly identified as being from Madras. The narrator was uncredited and the song was called ‘Coorg national anthem: Swadesi priya kirtane’. It was in the 1970s that Chinnappa’s voice was identified by his son Subbayya when he listened to the Madras Museum recording.
In 1929, Chinnappa translated the Bhagwat Gita into Kodava and called it ‘Bhagvathanda paat’. Krishna was called by his Kodava name Kuttappa in this book.
The translators
Chinappa’s legacy has been kept alive by his descendants, including his grandson Boverianda Muthanna Chinnappa, fondly nicknamed Bobjee. After working as an engineer in India and various countries abroad, Boverianda Chinnappa became an entrepreneur in Canada. He married his cousin Nadikerianda Nanjamma, another grandchild of Nadikerianda Chinnappa.
Nanjamma worked as a statistician and taught statistics in India and Canada. She co-authored a book on Business Survey Methods. In 1993, she was elected a fellow of the American Statistical Association.
After their retirement, Boverianda Chinnappa and Nanjamma returned to India. Their translation of Pattole Palame into English was published in 2003. Nanjamma’s brother renowned cartoonist N Ponnappa illustrated the cover of the book.
The Pattole Palame book cover
The couple visited nearly 1,720 clans in Kodagu over the years to research ainmanes. Their work was compiled into a book called ‘Ainmanes of Kodagu’ and an online website.
The author (extreme left) with Boverianda Chinnappa and Nanjamma in 2018. Photo courtesy: Iynanda Dinesh Monnappa, Cauvery Studio, Ammathi
In 2006, Nanjamma received a Mangalore University honorary doctorate from the Governor of Karnataka. That same year, she won the ‘Coorg Person of the Year’ award.
Boverianda Chinnappa passed away on March 10 this year. He is survived by his wife, two daughters and their families.
source: http://www.starofmysore.com / Star of Mysore / Home> Spectrum / by Mookonda Kushalappa / April 05th, 2023
Coorg: Stories and Essays by CP Belliappa. Rupa. Pages 264. Rs 395
‘Coorg: Stories and Essays’ draws from and builds on CP Belliappa’s earlier works on Coorg (officially known as Kodagu).
The book begins by tracing the progress of the land and its people during the rule of the Haleri rajas; the British annexation and their administration of the territory and the events that culminated in Coorg becoming a part of the Kannada-speaking state of Karnataka.
The essays and stories also offer the fascinating illustrated story of Princess Victoria Gowramma, the lost princess of Coorg.
Belliappa delves deep into antiquity, covering a wide range of topics relevant to understanding the ethos of Coorg.
source: http://www.tribuneindia.com / The Tribune / Home> Backflap> Book Reviews / April 23rd, 2023
Boys in sari and girls in traditional male attire at the Puthu Bhagwathy temple. Photo courtesy Nellira Ananya
The months of March, April and May witness many annual village temple festivals happening in Kodagu. The temple idols called ‘thadamb’ are carried by a priest on the head, in processions. ‘Therays’ (shaman dances), where performers wear colourful red costumes and imitate deities or ancestors, are organised in temples and ancestral homes of some clans.
The main festivals are the Bhagwathi Namme and the Boad Namme, which are held in honour of village deities. Two such temple festivals were held in the second week of April this year. One was at the Puthu Bhagwathy temple in Birunani village. The other was at Pannangalatamme in Yavakapadi village.
During the Puthu Bhagwathy festival, the people of Birunani make vows to the goddess in order to fulfil their wishes, often for the good health of their children. The celebrations include a ceremony similar to a wedding ritual, with the boys dressed as brides and the girls as grooms.
Legend has it that once five sibling gods — two brothers and three sisters — came to South Kodagu from Kerala. The eldest brother Mattlappa settled in Mathur near Ponnampet. The eldest sister Puthu Bhagwathy settled in Birunani. The younger brother Ogerelappa settled in the forests of Ogerelappa. The youngest sisters, twins, settled in Rudraguppe near the Kammaratappa temple and hill. They were known as Rudraguppelamme or Jodi Bhagwathy.
Members of the Kembatti, Kodava, Airi, Kudiya, Kaniya and other communities participate in the Pannagalatamme festival. They bring ‘bolle kall’ (toddy), umbrellas and other articles to the festival. A few members of the Kembatti community wear red or white ‘kuppyas’ (native coats) and perform ‘thirale’ or go into a trance.
The tale behind this festival goes as follows. Long ago, seven sibling gods — six brothers and one sister — lived in Kerala. The eldest brother settled in Tali Parambu and built a famous temple there. He sent his younger siblings eastward towards Kodagu to establish temples. Today, three of these other temples are in Kodagu, while the other three are in Kannur and Wayanad.
Four siblings came to Kodagu. The farm they were camping in belonged to the Pardanda joint family in Kunjila. The sister milked a cow belonging to the family which was grazing there. She used the milk to cook the rice. The rice was placed in a clay pot and buried in the hot sand beside a stream.
There were banana trees growing on the farm. The siblings cut a few leaves to use as plates. Ummavva of the Pardanda family saw this and scolded them. The sibling gods then cursed the family that no bananas would thereafter grow on their farm.
Muthanna, the head of the Pardanda family, then came and sought their forgiveness. But the curse took effect. However, the Pardanda were made the ‘deva thakka’ (hereditary temple managers) of the Igguthappa temple which was built in the nearby Padi hamlet.
Another brother settled in Palur and became known as Palurappa. The last brother settled in Thirunelli across the Kodagu border in Wayanad and is called as Pemmaiah.
source: http://www.deccanherald.com / Deccan Herald / Home> Spectrum / by Mookonda Kushalappa / April 20th, 2023
Can the upcoming Census 2021 and the Karnataka assembly polls bring the spotlight on the decades-old demand of the Kodavas?
Kodavas participate in cultural competitions organised as part of Kodava Namme at Balugodu near Virajpet in October 2017. Credit: DH File Photo
What is a common thread that runs through the following names: Field Marshal KM Cariappa, former Indian hockey team captain MP Ganesh, former Union minister CM Poonacha, sprinter Ashwini Nachappa, and actor Rashmika Mandanna? More than being celebrities in their chosen field of work and belonging to Karnataka, they all trace their origins back to Kodagu district, about 250 kms west of Bengaluru.
Kodavas are a group of people who have a distinct identity — a distinction that is no longer recognised by the State! For decades now the Kodavas have been demanding they be categorised as a distinct group, and two upcoming events could bring to the spotlight on the Kodavas’ cause: the delayed 2021 Census, and the Karnataka Assembly elections.
Unique Identity
The Kodavas were recognised as a distinct ethnic group, even during and much before the reign of the Lingayat rajas who ruled the Kodagu province since the sixteenth century AD. From 1947 till 1956, Kodagu was included in the list of Part C states along with Ajmere, Bilaspur, Bhopal, Tripura, Manipur, Delhi, Kutch, Himachal Pradesh, and Vindhya Pradesh. In 1956, on the recommendations of the States Reorganisation Commission, Kodagu merged with the then Mysore (now Karnataka) state as a separate district.
We do not have evidence as regards the Kodavas’ antecedents, and it is widely believed that they were migrants to the region during the third or fourth century AD. Little is known as to where they migrated from, and what made them settle down in the place they have done so. Going by their physiognomy, and compared with the other communities that inhabit the Kodagu district, the Kodavas are quite distinct and different in many ways.
Language, Religion, Customs
The language they speak, Kodava takk, is undoubtedly a Dravidian language in terms of its grammar and syntax, and is replete with words from the other Dravidian languages, besides words from Urdu, and Farsi.
Their religious practices, traditions, and customary laws too vary a great deal vis-à-vis the other religious groups and castes that are the Kodavas’ co-habitants. The Kodavas’ primary, and almost solitary, religious pursuit has been ancestor propitiation. Every Kodava okka (lineage) traces its descent from its Guru Karanava (common male ancestor) for whom they have a kaimada (shrine) in the vicinity of their ain mane (ancestral house).
The Kodavas do not have temples, nor do they solicit the services of any priests, Brahmin or otherwise, in any of their religious practices or rituals. Their marriages, births, naming ceremonies, deaths, etc, is officiated and performed by one of their own elders, and there is no place in these ceremonies for any Hindu rituals or recitations in Sanskrit or any other language.
In effect, they have no link whatsoever with the practices of the chathur varnas (Brahmin, Kshatriya, Vaishya, Shudra) nor do they have any caste affiliation or internal caste divisions among them, but for a miniscule subgroup known as Amma Kodavas who are, ideally, considered to be vegetarians and teetotallers.
Martial Tradition
The Kodavas have had a martial tradition and have been part of the armies of the Lingayat rajas and later of the British. From the time of the rajas, the Kodavas, along with some other communities, have been the beneficiaries of the lesser taxed jamma land tenure, which mandated that they offer their services to the palace for a few days every month. Details as regards these as also many other matters concerning living conditions and life in general vis-a-vis the rulers were notified as 53 decrees/orders by the penultimate raja of Kodagu, Lingarajendra Wodeyar, in the Hukumnama published in 1811. Jamma landholding conferred the right to possess firearms without licence. This practice is prevalent even today.
The 1941 Census came and went, with most of the Kodavas not realising that they had lost, unreasonably, their unique identity. More about that in Part II.
(MA Kalam, a social anthropologist, is Visiting Professor, Centre for Economic and Social Studies, Hyderabad. The author has been researching in Kodagu since the early 1970s.)
Disclaimer: The views expressed above are the author’s own. They do not necessarily reflect the views of DH.
source: http://www.deccanherald.com / Deccan Herald / Home> Opinion / by MA Kalam / February 23rd, 2023
When Karnataka is on the cusp of Assembly polls, Social Welfare Department and Backward Classes Minister Kota Srinivasa Poojari has stated that Rs. 5 crore will be released for the development of ‘Ain Mane’ (ancestral houses) in Kodagu and also, Rs.25 lakh will be released for the genealogical study of 18 Kodava language natives.
The Minister was speaking after inaugurating ‘Othorme Koota’ (get-together) and an exhibition at a gathering of 18 Kodava-speaking groups organised by the Kodagu Heggade Community Organisation and Kodava-Speaking Communities Association recently at Kodagu Heggade Community Hall in Bittangala. The issue of ‘Ain Mane’ is an emotional one for Kodavas and the community has been critical of successive State Governments for doing nothing to protect the ancient tradition and ancestral houses. Dejected by lack of Government grants, many families have contributed money, resources and time on their own to restore many ‘Ain Manes’ at their native villages.
Even the genealogical study by the Mysuru-based Karnataka State Tribal Research Institute (KSTRI) in 2016 has come in for intense criticism for a ‘biased and unscientific survey’ and there is a demand for a fresh order to conduct a comprehensive, unbiased, judicious and a meticulous ethnographic study.
“At the Government level, we can give reservations through genealogical analysis to the most unrecognisable ethnic groups. I will discuss with Chief Minister Basavaraj Bommai and release Rs. 25 lakh for the study. It will be entrusted either to the University of Mysore or Hampi University. Later, reservation will be announced for the communities that are economically weaker in Kodagu,” the Minister assured.
He also said that implementing the Sadashiva Commission Report on internal reservation will be taken up with the CM. Virajpet MLA K.G. Bopaiah has made a request at the Government level to release Rs. 5 crore for the development of ‘Ain Mane,’ Poojari said and added that five acres of Government land will also be allotted to construct a community hall.
Former State Advocate General and Congress leader Ajjikuttira S. Ponnanna said that though the Government has been planning to study Kodava genealogy for over six years, it has been of no use. “The study of genealogy, reservation, and political reservation is subject to legal struggle under the Constitution,” he noted, asking the Government to take concrete and concerted measures to uplift marginalised communities in Kodagu.
State BJP President Nalin Kumar Kateel inaugurated the book stalls and said that Kodava community is facing a stark reality of dwindling numbers and a rapid decrease in geographical areas owned and occupied by them. He criticised the Congress Governments for neglecting the marginalised communities.
MLA Kombarana G. Bopaiah, MLC Mandepanda Suja Kushalappa, head of History Department of Hampi University Tambanda Vijay Poonacha, President of Kodava-Speaking Communities Association Dr. Mechira Subhash Nanaiah, former Karnataka Western Ghats Conservation Task Force Chairman Shantheyanda Ravi Kushalappa and others were present.
source: http://www.starofmysore.com / Star of Mysore / Home> News / February 24th, 2023
The cave was found accidentally while levelling the land for plantation purpose.
Potteries collected from a cave found at Kallembi village in Kadaba taluk of Dakshina Kannada | Photo Credit: SPECIAL ARRANGEMENT
The study of potteries, which were found in a cave at Kallembi village under Yadamangala gram panchayat, Kadaba taluk in Dakshina Kannada some time ago, indicated that the cave could be that of the iron age-Megalithic period, according to T. Murugeshi, Associate Professor in Ancient History and Archaeology, Mulki Sundarram Shetty College, Shirva, Udupi district.
“They resembled grave potteries of Mudukonaje near Moodbidri, and burial potteries of Heggadehalli and Siddalingapura of Kodagu. In addition, they were more akin to the Kerala Megalithic burials in construction and style. But side opening and underground passage with top opening, which is a common feature of Kerala burials, are not traced. It will be known by excavation only,” he said in a statement.
Mr. Murugeshi said that the small particles of husk, most probably of ragi, found inside surface of red potteries were carefully collected, and they will be sent to a laboratory for further studies.
He said that one-legged red jar of about 10 inch in height, large red lid of about 7.5 inch in diameter, another large black lid of about 8.5 inch in diameter, three red potteries of about 19 cm, 22 cm and 23.5 cm in height respectively, one small black pot of about 9 cm in height having small mouth of about 2 cm, one small red lid with knob, and black and red bowl pieces with flat bottom, lamps of red and black colour with round base were collected from the site.
Accidental find
The cave was found accidentally while levelling the land for plantation purpose. The site is located on the slope of a small hillock and watered by Kumaradhara river. It is about 16 km away from Yadamangala and just 1.5 km away from Dola. The cave was opened on eastern side by an earthmover, the historian said.
“It looks like a hemispherical dome having a central pillar. Pottery base impressions are visible on the inside surface of the cave. A heap of soil on either side of the pillar was found. Without clearing the debris proper study is difficult, and rain is also an obstacle to continue the examination. There was no trace of metals inside the cave,” he said.
According to the land (site) owner, Vishwanath Gowda Balladka, the cave was found in the afternoon on August 19, 2022. The materials were collected after conducting ‘panchaname’ in the presence of the village accountant. The study team led by Mr. Murugeshi had reached the site on August 21 after the he was informed about the finding of the cave on the evening of August 20.
Adjoining areas of Kallembi like Dola, Yenmakaje, and others are well known in the Tulu folklore, belonging to twin heroes of Tulu Nadu Koti and Chennaya and their sister Kinnidaru, he said.
source: http://www.thehindu.com / The Hindu / Home> News> Cities> Mangaluru / by The Hindu Bureau / November 08th, 2022
An ancient Shiva Temple, said to be about 700 years old, has been discovered at Bollumadu village in Virajpet taluk. The temple, found at a spot behind the Post Office on Kadanga Paraane is in a highly dilapidated state and is on the verge of total collapse.
The temple, said to be built using red stones, first came to be known to the villagers through Tantris in 2008. Subsequently, the villagers had cleaned up the spot by cutting down the trees around the temple. But as the temple was not accessible by road, no renovation works could be taken up and the temple remained in its dilapidated state.
However, the temple exploration resumed two days ago with villagers again cleaning the vicinity by cutting down the bushes and other plants. During the exploration, a Shivalinga stone sculpture was found in the well of the temple premises. Also, the almighty’s Ayudha (weapon) ‘Kadtale’ and small Ganapathi idols have been discovered. This apart, the stone sculptured images of Tripata, Kumuda, Jagatti, Kanta, Pattika and Devakoshta Sopanas were found at the temple foundation. After the discovery of the ancient temple, Bollumada villagers contacted Nayakanda Prakash, who is staying at Mysuru, seeking his help for tracing the history of the ancient temple. Prakash is a former official of Archaeological Survey of India and had also served as a site supervisor at Ram Janmabhumi in Ayodhya, UP.
Prakash, who visited the spot, opined that the temple dedicated to Lord Shiva may be 600 to 700 years old and it may also be a contemporary of the times of the ancient Bhagamandala Temple.
Prakash, who collected some documents regarding the site, observed that an excavation was necessary to trace the complete history of the temple, according to Bollumadu Gram Panchayat President Matanda Arun.
Pointing out that the spot where the temple has been discovered is said to be a Pysari land, Matanda Arun said that a few families are residing in the vicinity of the newly discovered temple. Though the temple was discovered earlier, it could not be reached as there was no access and as such no one bothered to go there. Now a huge tree has fallen on the temple’s ‘Garbhagudi’ (Sanctum Sanctorum), destroying it.
Now, a villager has come forward to part with his land to make way for accessing the temple, Arun said adding that the Kodagu District Administration will be appealed to take up excavation of this centuries old temple.
source: http://www.starofmysore.com / Star of Mysore / Home> News / October 23rd, 2022
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