Fast Facts :

Location : Karnataka, India.

Known For : Ancient stream and places of worships.

Myths :

Long before a devil known as (Kaumasura) acquired an advantage from God Shiva swayed away arrogantly, The place of (Kodachadri) turned out to be the concealing place for the divine and gods who turned out to be powerless against the demon’s harassment.

Whilst the (Saptarishis )were busy in poojas and prayers to carry the closing stages of the devil kaumasura,The famous and powerful Guru Shukracharya informed the devil about his looming demise at the dispense of a lady. Learning this, devil kaumasura carried out a strict reparation to gratify God Shiva. As soon as the Lord got satisfied with his prayer, he came in front of him and ordered him to ask for a boon. Goddess Vagdevi who is believed to be the Goddess of our speech realized that if his boon got fulfilled then that could lead to a greater destruction. So she took away his ability of speech and as a result he couldn’t convey his wish to God Shiva.Thats why he got the name of Mookasura.. Almost immediately after the appeal of (Kola Rishi), the divinity created a spiritual supremacy by carrying together the entity control of all the spirits who had gathered. This heavenly Power wages conflict on (Mookasura) and this brought his annihilation, thus giving away salvation. The location where Devi slayed the Devil Mookasura was called as the ("Marana Katte").

Ever since that very day, the divinity has existed at this sacred place (Kollur) by the forename (Mookambika), rewarding the desires of all the followers.

Here inhabits Sreedevi in Padmasana stance, of a tranquil expression, and with 3 eyes, demeanor forever a (shankha), a (chakra) and with enjoyable look as the personification of hymn to sanctify the followers.

Implication of Swayambhulinga :

(Swayambhulinga) patented itself whilst Parameshwara illustrated the (Srichakra) with his toenail and (Kola Maharshi) executed an everlasting reparation in its surrounding area, because of which influence of contemplation extended far-off on the world. Udhbhava linga, the touchable structure of (Sri Chakra Bindu) which is believed to have closeness of all the divine powers. It also has an extremely towering implication seeing (Shri Mookambika Devi) has amalgamated with this holy Linga and executes the prayers of followers. A fair line has shaped in the (swayambhu Linga) and is also broader on the leftside as also more improbable. It is said that Divine Saraswathi, Lakshmi,and Parvathi have all amalgamated in the left-hand side and God Vishnu,God Brahma and God Parameshwara, exists in the right-hand side of the sacred Linga. Moreover the fair line is also supposed there is a deity (carving) of Lord Shiva hurt by Arjuna's gust  during the fight of Kiratharjuna, present on the right handside of the sacred Linga. On the lefthand side, you might find the figure (carving) of (Gopada) which is believed to be the feet of a sacred cow placed at Shakthi Peeta.

One of the saint and a vedic scholar Adi Shankara has professed and understood (Goddess Mookambika) as the inhabiting deity. Adi Shankaracharya came into view foremost Shri Saraswathi, by a sight to find a sacred place for preserving her. He clogged at this place of worship, set Shrichakram on it established the statue of (Mookambika) that is the vital idol at the back of the sacred lingam. On either side placed are the deities of Saraswathi Parvathi and Kali. The location where divine sage resided and did reparation and the entrance by which the sage went out are placed at the reverse side of the( Mulasthana )and to northern side in that order. Adherents to the place of worship are permitted the freedom of sitting over the area and fleeting beneath that entrance for a charge. The place of worship has been utilized by early Hindu Maharajas and numerous divisions in it still are supposed to enclose precious wealths. This was also the state place of worship for the Bednore or Nagara Maharajas and lots of the jewelry now embellishing the statue are believed to be have been offered by them, by their masters of Vijayanagara.

Chamber of (Shri Mookambika) :

The fitting of the statue at Mookambika place of worship has a narration as early as about (1200 years). As recommended by (MahaRani Chennammaji), the feudalistic lord by forename (Halugallu Veera Sangayya) has enclosed the indoors of the place of worship with marble. When we take a glance at the place of worship construction, we find a holy sanctorum, after that the opening hall and after that the (Lakshmi Mantapa). There are 4 props at (Lakshmi Mantapa) and on better segment of every pillars, we uncover marvelously carved imagery of diverse gods. Importantly, they have carved the imagery of Mahishasura Mardini, Naga, Subrahmanya, Ganesha, and the idol in diverse stance as outlined in (Devi Mahatma). Earlier, this ended up the whole place of worship structure and external (prakara) was not in attendance. So (Veera Sangayya) also obtained the (prakara), as  the main belief of place of worship construction. You might also find gorgeous descriptions of (Ganapathi) at the top of the doors located at the doorway to Laksmi Mantapa,Mukhya Dwara also called as the major entrance and the Garbhagriha. It is usual practice in several holy places to portray the major divinity over the entry, and the reality that all 3 doors bear the sculptures of Lord Ganesha is measured to be a extraordinary implication.

There are a lot of writing at (Kodachadri) which narrates the story of the era. The (Prakaras), that underwent renewal from point in time, held a reflect to the varying society in structural design at the time of past society. Specially the (Vaasthu) of Garbhagriha construction is very antique and astonishing.

The Garbhagriha construction is lone yoni flag length (Eka yoni pramana dwaja aya). Before the entrance it has 3 flag part and is aproiximately ( 3½ feet) broad and (12 feet) elongated. Lakshmi Mantapa amounts (134'. 11"). Then arrives the (prakara). afar from which, is( Navaranga Mantapa). In the outer surface of the place of worship is a huge and gorgeous (Deepa Sthambha) which is a carved pillar to clutch the lighted lamps. This has Twenty One concentrical loops in which all the oil lamp can be illuminated, and when it is sighted from the (Kodachadri), you would experience as if we were glancing the heavenly (Makara Jyothi )at (God Manikanta's Shabarimale). This gorgeous (Deepa Sthambha) respite on a (Koorma Peeta)that is a seat featuring head of a Tortoise; on this animal placed is a vast elephant ahead of which (Lord Ganapathi )is straddled, gazing to the west direction and in front of (Goddess Mookambika Devi).During the festival of Navarathri,Rathotsava or Ashthami, the ancient practice of commencing the prayers by entreating to God Ganesha there on the mainstay is set aside up even these days. In the central passage, just away from the (Garbhagriha), as we budge around the place of pilgrimage in a (pradakshina),ie encircling the temple we will come across totally 4 different statues of (Lord Ganapathi) being revered, commencing with the (Dashabhuja Ganapathi).

Out of all these, the idol of (Balamuri Ganapathi) which is readied out of (ashen marble) is gorgeous and elevated of implication. Then we also have the figure of a snake that has fashioned on the sandstone in the southern west angle. It is said that, while we budge in (pradakshina),and we stroke this snake and proffer our plea, it fallout in numerous reimbursement, like guarding of Sarpadosha, avoiding all (doshas), and prominently, obtaining good luck.

Then we observe the (Shankara Peeta), where (Adi Shankara Bhagavathpada) had contemplated, and by asset of his austere powers, envisaged the appearance of (Devi) in all sum and comprehended the (Devi) herself. As you move in (pradakshina )at the external area, we first hit upon (Subrahmanya swamy), then (Saraswathi) and after that (Pranalingeshwara) and (Partheshwara), the divinity of (Mukhya Prana) set up by (Vadiraja, Vishnu Brindavana), a gorgeous statue of (Gopalakrishna) surrounded by the (Brindaana )(measured as the upa-pradhana Devatha), the display place for (Tulasi) and then place of worship of (Veerabhadraswamy )who is also the head divinity. Entry to this place of pilgrimage being completed of wood, you may perceive an outstanding picture, of (Nrutya Ganapathi), at the middle of the curve. It is beleived that the divinity of (Mukhya Prana) has been positioned right contrary the (Veerabhadraswamy) place of pilgrimage with a vision to poise its appalling manifestation.

Pooja performance :

Here pooja performance are stranded on 2 restraint- one according to the vathula,that is 1 of the twenty eight vedas of (Shaivagama), and that comprises the ceremony of sacrifice also called as Bali; secondly, according to the (Vijaya yagama Shastra). The 5 diverse poojas executed at the place of worship daily are at the time of Dantadavana which is brushing teeth, daybreak, afternoon, sunset (pradhosha) and at night. Pradosha or the sunset Pooja is known as ("Salam Mangalarathi"). It is believed that the great Tippu Sultan,who was the king of Srirangapatna, once came here at the time of pradosha pooja, observed the (Mangalarathi), and befallen to be very overwhelmed with the (Devi), that he presented a (Salaam) in Muslim ritual to the deity, therefore the forename came into being. Harmonizing to this story is the pooja observed annually, when the (Muslim religious sects visit the place of worship on a precise daytime for the darshan of the deity. This particular trait has been a trend for numerous years. Of the diverse fiestas and other revelry held at this place of worship, ("Sharannavarathri" ) that is celebrated regularly throughout (October), and the fiesta of ("Brahma Rathotsava") celebrated normally in March are together very highly pragmatic. There are more than a few examples of (childless couples), blind, the dumb, and other impartial people with body defects making a swear to the divine Goddess and comprehending their wishes.

Decorative jewelry of (Sri Devi Mookambika) :

Nearby is a vast compilation of jewelry at the place of worship acknowledged as aid of recognition from the society of followers who have comprehended their imaginings and wishes with the sanction of the (Goddess). Of the diverse jewelry of the Divine Devi, the1 in bright green is very precious. Emerald symbolizes understanding. This place of worship has 2 Presidion divinity of gold.1 is presented by (Rani Chennamma) as a alternate for the lost of unique one. But consequently the lost one was established and as a result there are 2 processional deities. The facial facade of (Goddess Mookambika) is totally of (gold) and indued by the Empire of Vijaya Nagara. The golden face facade of (Jyothirlinga) gifted by Keladi’s (Chennammaji) is one more sole decoration.

River Sowparnika :

The 2 streams Sowparnika and Agnithirtha that runs in the haven of mookambika goes down from (Kodachadri hills). The teensy springs of chilly water located in amid the place of worship of Umamaheshwara and Kalabhairava is the foundation of stream Sowparnika. Myth says that Garuda (Suparna) did reparation on the river banks of Sow parnika imploring to the divinity for the hiatus of his ma Vinutha's grief. When the deity come into sight, he implored that the stream be from now on known after his name Suparna, and for that reason it came to known as (Sowparnika River). At the site it is believed to be the place of his penance, there locates a diminutive cavern even nowadays which is called as ("Garuda's Cave").

This sacred stream origin at the (Kodachadri) and runs up to rims of oluru or Anthargami area where 2 more rivulets called Pippalada and Bhrungisha unite it. After that it flows in to the west direction to connect the sea close to the place of worship of Varahasswamy or Maharajaswamy.It is said that stream soaks up the rudiments of sixty four different therapeutic roots and plants as it gushes, as a result it heals all the sickness of folks who cleanse in it. For this reason a wash in this stream supposes implication and is measured to be sacred.