Kedareshvara Temple, Balligavi – History

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 2^nd century CE and under Kadambas in 4^th century CE. Balligavi reached its golden period under Western Chalukyas during the 10^th – 12^th 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 9^th 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.