Kedareshvara
Temple, Balligavi – History
Balligavi / Belagami / Balagame was called as Baligrama
/ Dakshina Kedara / Valliggame / Valligrame / Ballipura in ancient times. The
word Balli in Kannada refers to creepers grown in forests or gardens. Gavi
means cave. Balligavi was under the control of Satavahanas in 2nd
century CE and under Kadambas in 4th century CE. Balligavi reached its
golden period under Western Chalukyas during the 10th – 12th
centuries CE.
The name Balligavi was mentioned in an inscription dated
to 685 CE dated to Western Chalukyas. Balligavi was mentioned as Anadi
Rajadhani (ancient capital) in medieval inscriptions attesting its
significant antiquity. Balligavi houses six mathas, three puras (extensions),
five vidyapithas (places of learning) and seven Brahmapuris connected
with temples during the rule of Western Chalukyas. The mathas belonged
to Shaivas, Vaishnavas, Jains and Buddhists.
Balligavi is the birthplace of the
great Virashaiva saint Allama Prabhu and is closely
associated with Vachana poet Akka Mahadevi who was born in
nearby Udugani (also known as Udutadi). She was a contemporary of Allama
Prabhu and Basavanna, the founder of the Virashaiva movement. She
was married to a merchant hailing from Balligavi. Allama Prabhu, with Akka
Mahadevi and Basava constitute the Trinity of Veera Shaivas.
Allama Prabhu was born to a temple performer and grew
up in the village. He went insane after the death of his wife. He came back to
his senses after meeting his guru, Animisha. There are places around Balligavi
known as Animishaiyanakoppalu, Giggaiyanachauki and Ekadanta Ramaiyanagudda,
named after the Veera Shaiva teachers Animishaiya, Goggaiya and Ekadanta
Ramaiya. Balligavi is also the birthplace of Shantala Devi, queen of Hoysala King
Vishnuvardhana.
Many famous Hoysala sculptors like Dasoja & his
son Chavana, Malloja, Nadoja, Siddoja hailed from here. As per Archaeological
survey report of Mysore for the year 1911 mentions about six Veera Shaiva
mathas in the village namely Hosa Matha, Aridre Matha, Virakta Matha, Kallu Matha,
Kashi Matha and Samayachara Matha. Most of the Mathas were in ruined state
during that time. The tomb of Allama Prabhu is located in Virakta Matha.
This temple is situated on the banks of the Tavarakere
(lotus tank). This tank is also mentioned in the Talagunda pillar
inscription. Though, there is no foundation inscription, the
temple can be safely dated to 9th century CE. The
temple received extensive patronage from the western Chalukyas, Kalachuris,
Seunas and Hoysalas. This temple was the
epicenter of the Kalamukha sect.
The priests of the
temple were from the Muvara Koneya Samtati of the Parvatavali of Sakti Parshe
(Sakti Parishad). The first priest was Kedarasakti Pandita. He was succeeded by
his disciple Srikanta Pandita. His disciple and successor was Somesvara Pandita
who attained the status of a Raja Guru. His younger brother was Vidhyabharana.
Vidhyabharana passed handed over the matha to his senior Vamashakti Deva.
Vamashakti Deva was the Raja Guru
of the Kalachuris and the Hoysalas. An inscription, referring to the reign of
the Kalachuri king Bijjala II, mentions that the Raja Guru Vamashakti Deva and
his disciple Jnanashakti Deva, will maintain the land and three houses in the
town, granted on the specified date to a dancing girl, Mallave and the drummer
Madiga as a temple endowment.
The mandapa of the
temple was completed in 1103 CE as per an inscription. The Rajaguru was happy
in the completion of the mandapa within the contract time. The Rajaguru rewarded
the architects, Bisadoja, Chavoja and Singoja with certain grants. A small but
significant shrine was mentioned in the Mysore Archaeological Report of year
1911.
As per report, it was situated
outside the
temple to the left side. It houses a naked female figure with a lotus in
place of head seated in peculiar posture exposing the private parts somewhat
similar to Lajja Gowri. This idol was called as Udutadiyamma / Kamalamma and
was worshipped fervently by the locals. As per the tradition among the Lingayats,
the image represented the daughter of the king of Udutadi. It is said that her
head disappeared, and lotus took its place when she appeared naked before
Shaiva devotees during Basava’s time.
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