Ancient Hoysala Shri Sadashivaswami Temple/ Sri Sadashivaswamy Temple/ ஸ்ரீ சதாசிவ சுவாமி கோயில், ಪುರಾತನ ಹೊಯ್ಸಳ ಶ್ರೀ ಸದಾಶಿವಸ್ವಾಮಿ ದೇವಸ್ಥಾನ - (ನುಗ್ಗೇಹಳ್ಳಿ), Nuggehalli, Hassan District, Karnataka.

The Visit to this Shri Sadashiv Swami Temple at Nuggehalli, was a part of “Karnataka State, Hoysala Period Shiva and temple’s visit”- on 30^th July 2023, organised by தொண்டை மண்டல வரலாற்று ஆய்வு சங்கம் "திருக்கச்சி" FB Group. Nuggehalli is a village 18 Kms. North-East of Channarayapatna.  It was once a flourishing town as seen from the inscription. This place was called as Vijaya Somanathapura during Hoysala period. ( This article was prepared before the visit to this temple, but yet to Visit the Temple. )

Moolavar  : Shri Sadashiva Swami

Consort    : Shri Parvati

Some of the salient features of this temple are….

The temple is facing east with a unfinished Rajagopuram base, on the banks of Nuggehalli lake. Dwarapalakas are in the form bas-reliefs on the stone slabs kept on the both side of Rajagopuram base in slanting position. Rishabam is in the mandapam, in front of sanctum sanctorum. Moolavar in the sanctum is a Shiva Linga on a square avudayar. Two stone elephants and Dwarapalakas are at the entrance of sanctum sanctorum. 

Ambal Parvati is in a separate sannidhi with a recently built sanctum sanctorum and Vimana. Ambal is in standing posture, holding pasa angusam in the upper hands and lower hands are in abhaya varada hastam.

The maha mandapa has Veerabhadra, Channakeshava, Subramanya, saptamatrikas, Chamundeeswari, Kala Bhairava, Vinayagar, Navagrahas and Surya. 

ARCHITECTURE

The total temple was built with chloritic schist, more commonly known as soapstone. The Temple consists of Sanctum sanctorum, antarala / vestibule/ sukanasi and maha mandapa ( Ardha mandapa ). The ardha mandapa is supported with 4 nos of lathe turned pillars with square base. The sanctum sanctorum is on a stallate form in octagonal star shaped platform. The 3 tier Vimana over the sanctum sanctorum is of North Indian nagara style ( Bhumija..?).  The Hoysala emblem of Sala Killing the tiger is on the sukhanasi of Vimanam.

At a later date very probably during the Vijayanagara period, the present Navaranga with its square granite pillars was constructed in front of the original mukha mandapa / porch which has lathe turned soap-stoned pillars.   The Hajara in front and the Patalankana with 18 sided high fleeted pillars are possibly still later constructions belonging to somewhere about 1700 CE.

There is no sculptures on the out side walls and Vimana. 

HISTORY AND INSCRIPTIONS

The inscriptions records that in the reign of Someshwara Hoysala Bommanna Dannayaka made Nuggehalli into an Agrahara under the name Somanathapura and got installed in Saka 1168 Parabhava and Vijayaor 1246 CE. the Gods Keshava, Narasimha and Gopala and in 1249 CE. Kilaka got installed Sadashiva.  It will thus be seen that the original temple was a Hoysala structure built about 20 years before that of Somanathapura in T.Narasipura Taluk.

Hale Kannada Inscriptions are found on the entrance lintel and the wall.

Ref:

Epigraphia Carnatica Volume SIX.

HOW TO REACH

This place Nuggehalli is on Tiptur- Channarayapatna, 13 KM from Hirisave, 20 KM from Channarayapatna, 23 KM from Shravanabelagola, 51 KM from Hassan, 118 KM from Mysore, Bangalore and 139 KM from Bangalore.

Nearest Railway Station is Hirisave.

LOCATION OF THE TEMPLE  : CLICK HERE

All the Photos are taken from Web site and thanks to the unknown Photographers. 

--- OM SHIVAYA NAMA---

Chitramezhi Inscription Stone and Thorana Vayil, Thondanoor, தொண்டனூர் / Thondanur, Mandya District, Kantaka.

The Visit to this Thondanoor Chitramezhi Stone, was a part of “Karnataka State, Hoysala Period Shiva and temple’s visit”- on 30^th July 2023, organised by தொண்டை மண்டல வரலாற்று ஆய்வு சங்கம் "திருக்கச்சி" FB Group. This place is now called as Thonnur. The Chitramezhi Stone and Thorana vayil are installed before the Sri Venugopalaswamy Temple also called as Shri Parthasarathi and Shri Gopalakrishna Swami Temple at Thondanoor, in Karnataka.  It is believed that the saint Ramanuja stayed in this temple during the renovation of Sri Nambi Narayana Perumal Temple.

The inscription on the thorana Vayil records the name of the Thiruvayil as “Svathi Sri Veera Vallalan Thiruchopuram- ஸ்வஸ்திஸ்ரீ வீர வல்லாளன் திருக்கோபுரம்". From this it is presumed that this Thorana Vayil was constructed during Veeravallala’s period.

On the other side of the road there is a Chitramezhi Stone over which there is an umbrella is shown. Narasimhachariar records the local legend about this connection between the two. As per the Local Legend, due to conflict between the kal thatchers ( sthapathis ), the Thorana vayil was constructed by Vellalars without the help of Kal Thatchers. The Vira Ballalan happened to see the Gopura and was very happy. He ordered that Kalthatchars should hold the umbrella to Vellalars at the time of completion of the Thorana.

As per the experts, the legends like this may be created due to the conflicts between Idangai and Valangai groups, which was on the peak during King’s rule. The Vellalars calls themselves as they are the sons of this Bhumi and Parameswari as Kula Deivam. The merchant Groups like “Chitramezhi Periya Nattar’s Sabha”, “Pathinen Bhumi Nattars” “Pathinen Desa Vishayathar”also Joined hands with Vellalars. The Vellalars used these merchant group names as meikirthis, like kings used to do. There are many evidences found in the form of inscriptions in Karnataka region.   Epigraphia carnatica…

Inscription No: 78 (XIV - 244) Epigraphia Carnatica Volume SIX.

This Tamil record in Tamil Grantha Characters of the 13^th Century refers to the Viravallalan Gopura Named after Hoysala Viravallala.

மாண்டியா மாவட்டம் பாண்டவபுரத்திலுள்ள தொன்னூர் என்னுமிடத்தில் ஹொய்சாளர் காலத்திய கற்றளிகள் அமைந்துள்ளன ( தொன்னூர் அக்காலத்தில் தொண்டனூர் என்கிற யாதவ நாராயண சதுர்வேதிமங்கலம் என தமிழ் கல்வெட்டுகளில் குறிப்பிடபடுகிறது. இராமானுஜர் இங்கு சில காலம் தங்கியிருந்தது வைணவ சமய பணியாற்றியதாக கூறப்படுவதுண்டு ) இங்குள்ள கோபாலகிருஷ்ணசுவாமி கோயில் வளாகத்தில் கருங்கல்லில் அழகிய வேலைப்பாடுகளுடன் கூடிய தோரணவாயில் அமைந்துள்ளது இதில் "ஸ்வஸ்திஸ்ரீ வீர வல்லாளன் திருக்கோபுரம்" என்று தமிழ் கல்வெட்டு பொறிக்கப்பட்டுள்ளதால் இது இரண்டாம் வீரவல்லாளன் காலத்தியது என உணரலாம் மேலும் இதனருகே கோயில் வலதுபுறத்தில் மதிற்சுவரை ஒட்டியவாறு மேற்புறத்தில் அரைவட்ட வடிவும் நீள் சதுர அமைப்பும் கொண்டு சுமார் 51/2 அடி உயரமும் 3 அடி அகலமும் உடைய ஒரு கல்லில் புடைப்பு சிற்பங்கள் காணப்படுகின்றன அதில் ஏர்கலப்பையும் அதன் மேல் வெண்கொற்றக் குடையும் வடிக்கப்பட்டுள்ளது. கல்வெட்டு எதுவும் இல்லை!

இருப்பினும் நரசிம்மாச்சாரியார் தமது 1905-6 ஆம் வருடத்திய தொல்லியல் ஆண்டறிக்கையில் இது குறித்து தொன்னூர் மக்கள் கூறிய மரபு வழிச்செய்தியை குறிப்பிடுகிறார் அதாவது இரண்டாம் வீரவல்லாளன் ஆட்சி காலத்தில் இங்கு தோரண வாயில் அமைப்பது குறித்து கட்டிடதச்சர்கள் மற்றும் வேளாண்குடியிடையே கருத்து பேதம் ஏற்பட்டதால் தச்சர்களின் உதவியின்றி உழவுக்குடியினரே தங்கள் முழு உழைப்பையும் கொண்டு தோரண வாயிலை கட்டத் தொடங்கினர் எனவும்

வேளாண்குடியினரின் இந் நற்செயலின் பால் பெரிதும் மகிழ்ச்சியுற்ற அரசன் வீர வல்லாளன் இந்த கட்டிடபணி முடிவடையும் நன்னாளில்  தச்சர்கள் உழவர்களுக்கு குடை பிடித்து வர வேண்டும் என்ற நிபந்தனையை விதித்ததாகவும் அப்படியே நடந்ததாகவும் இந்நிகழ்வை குறிக்கும் வகையில் இச்சிற்பம் அமைக்கப்பட்டது எனவும் அக்காலத்தில் இவ்வூர் மக்கள் கூறியதாக அந்த ஆண்டறிக்கையில் விவரித்துள்ளார். மேலும் இதை உறுதிபடுத்தும் முகமாக இந்த கோபாலகிருஷ்ணசுவாமி கோயில் கல்வெட்டுகளில் இரண்டாம் வீரவல்லாளன் காலத்திற்கு பின்னர் வந்த ஹொய்சாள மன்னர்களின் கல்வெட்டுகளோ அல்லது விஜயநகரப் பேரரசு கால கல்வெட்டுகளோ காணப்படாததை குறித்தும் வியப்புடன் குறிப்பிடுகிறார்.

இந்நிகழ்வு அக்காலத்தில் நடந்த வலங்கை இடங்கை பிரிவினருக்கிடையேயான பூசலின் அடிப்படையில் தோன்றிய செவிவழி செய்தி என கருதலாம். மேலும் அழகிய ஏர்கலப்பை என்ற பொருள்படும் இந்த சித்திரமேழி சின்னம் உழவுத் தொழிலை அடிப்படையாக கொண்ட வேளாண் மக்கள் கூட்டமைப்பின் அதிகார குறியீடாக கருதப்பட்டது எனவும் இவற்றில் வேளாண் உற்பத்தி சார்ந்த வணிக குழுக்களும் இணைந்து சித்திரமேழி பெருநாட்டார்சபை எனவும் வழங்கலாயிற்று இவர்கள் தங்களை பூமி புத்திர்ரகள் என அழைத்து கொண்டனர் பரமேஸ்வரியை குல தெய்வமாக கொண்டனர் என்பதையும்" பதிணென் தேச விஷயத்தார்" மற்றும் பதிணென்பூமி நாட்டார் எனவும் தங்கள் மெய்கீர்த்திகளில் குறிப்பிடுகின்றனர் ( ஹல ஆலூர், மங்கலம், கொள்ளேகாலா ) கர்நாடகத்தில் நூற்றாண்டு கால சோழர் ஆட்சியில் பெரும் செல்வாக்கு பெற்றிருந்த இவர்கள் நிலை ஹொய்சாளர் ஆட்சியிலும் தொடர்ந்தது தமிழக கல்வெட்டுகளில் வேளான், நாட்டார் என அழைக்கப்படும்  இவர்கள் கர்நாடகத்தில் நாட்டு காமுண்டா, ஊர் காமுண்டா பிரபு காமுண்டா என குறிப்பிடப் படுகின்றனர்

அக்கால சமூகத்தில் முதன்மை நிலை பெற்றிருந்த இவர்கள் அரசு அதிகாரிகளாகவும் ஊர் மற்றும் கிராமத்தை நிர்வகிக்கும் பங்கும் பெற்றிருந்தனர் அரசின் பிரதிநிதிகளாக கற்றளியெழுப்பி பழுதடைந்தவற்றை சீர் செய்து தானங்கள் வழங்கினர் ஏரி,குளம் வெட்டுதல் போன்ற நற் காரியங்களை செய்தனர் இதனால் அரசருக்கிணையாக மெய்கீரத்தி, படை, வெண்கொற்றக் குடை பயன்படுத்தி கொள்ளும் அதிகாரங்களை பெற்றிருந்தனர் இதை தான் ஏர் கலப்பை மேல் வெண்கொற்றக் குடை தாங்கி நிற்கும் இந்த சிற்பம் குறிப்பிடுகிறது என கருதலாம்.

Ref

Annual Report 1905-06 of Archaeology, by Narasimhachariar

Epigraphia Carnatica Volume SIX.

John Peter’s article on Face book

HOW TO REACH

This place is 14 KM from Pandavapura railway Station, 20 KM from Srirangapatna, 69 KM from Mysore and 150 KM from Bangalore.

Nearest Railway station is Pandavapura.

LOCATION OF THE TEMPLE          : CLICK HERE

--- OM SHIVAYA NAMA ---

Thondanur Lake & Ramanujar Statue / தொண்டனூர் ஏரி மற்றும் ராமானுஜர் சிலை, Thondanur / Thondanoor, Mandya District, Karnataka.

The Visit to this Thondanur Lake & Ramanujar Statue, one of the Tourist spot of Thondanoor was a part of Karnataka State, Hoysala Period Shiva and temple’s visit on 30^th July 2023, organised by தொண்டை மண்டல வரலாற்று ஆய்வு சங்கம் "திருக்கச்சி" FB Group.

The Lake is Spread over 2200 acres, surrounded by the small mountains. Many claims that this lake was man made during Vishnuvardhana period under the guidance of Saint Ramanujacharya. ( 1017 – 1137 CE ). But the fact may be different. Rain water from the small mountains around this lake might have gone waste and a bund might have been constructed to store water with a sluice Gate to regulate the water flow. The out flow was used for irrigation and drinking. The lake was called as ‘Thirumala sagara” during Vishnuvardhana’s period.   

A Narasimhar temple was also constructed on one the hill around the Lake during Saint Ramanuja. The saint Ramanuja’s statue, in sitting posture is installed during recent years on the out flow side of the lake.

Sluice Gate 

HOW TO REACH

The Lake is about 14 KM from Pandavapura railway Station, 20 KM from Srirangapatna, 69 KM from Mysore and 150 KM from Bangalore.

Nearest Railway station is Pandavapura.

LOCATION OF THE TEMPLE          : CLICK HERE

Mandapas built during recent years to carry out the last rites 

--- OM SHIVAYA NAMA ---

Sri Venugopalaswamy Temple / Ancient Hoysala Shri Parthasarathi ( Shri Gopalakrishna ) Swami Temple, Thondanur / Thondanoor, தொண்டனூர் / Thondanoor, Mandya District, Karnataka State.

The Visit to this Thondanoor Shri Venugopala Swamy Temple, was a part of “Karnataka State, Hoysala Period Shiva and temple’s visit”- on 30^th July 2023, organised by தொண்டை மண்டல வரலாற்று ஆய்வு சங்கம் "திருக்கச்சி" FB Group. This place is now called as Thonnur. Moolavar Shri Venugopala swamy is also called as Parthasarathy and this place is now called as Thonnur.

Moolavar  : Shri Venugopala Swamy

Consorts  : Shri Satyabhama and Rukmini

Some of the salient features of this temple are….

The temple is facing east with an entrance from east side. A mandapam is on the right side after the entrance. A balipeedam is in front of the temple. Vijayanagara period paintings are on both side of the entrance to the sanctum sanctorum. Moolavar Sri Venugopalaswamy in the sanctum sanctorum is in standing posture with Satyabhama and Rukmini. Utsavars are in front of the moolavar. There is no sannidhi for Thayar.

A Chitramezhi kalvettu is in front of the temple compound wall. ( a separate post is written on this )

ARCHITECTURE

The temple consists of sanctum sanctorum, antarala / sukhanasi, Navaranga mandapam and Maha mandapam.  The Sanctum sanctorum is on the padabandha adhistanam with 3 patta kumudam and pattika. The bhitti starts with vedika. The niches are provided on the bhitti and are empty now.  An eka tala Dravida Vimanam is on the sanctum sanctorum.

HISTORY AND INSCRIPTIONS

11^th to 12^th Century Tamil and Hale kannada inscriptions are found on the Compound wall and on the adhistanam. Most of the inscriptions records the endowment and gifts given to this temple. There is no inscriptions found after Veera Ballala-II and Vijayanagara Period.

It was told that, during his stay at Thondanoor, Shri Ramanuja stayed in this temple and involved in the reconstruction of Sri Nambi Narayanaswamy Temple. Moolavar of this temple was called as "Virriruntha Perumal- வீற்றிருந்த பெருமாள்" and during Mysore King's period Yadhava Narayana- Vasantha Gopala. 

Inscription No: 75 (XIV ಶ್ರೀಪ 241)

This Tamil record in Tamil and Grantha characters of c. 11^th  century, registers an endowment of money to god Virrirunda-perumal, by Udaiya-pillai, younger brother of Kunikkum biran, son of Narayana-baṭṭan of Mudigondasolapuram. From the interest upon this sum a gift of copper and silver vessels and other worship objects like taligai, tiruvadi, kendi, mani, cup (vettil  ), etc., were made to god. Some details are lost.

Inscription No: 76 (XIV 242)

This damaged Tamil record of the same period seems to register a gift to god Virrirunda perumal by an individual of Kuningil. Other details are lost.

Inscription No: 77 (XIV - 243)

This fragmentary inscription record of c. 12-13^th century seems to register a grant by Malle-savanta.  It mentis Balaladasa of Tondanur and refers to the village Sirakuballi, Boganahalli, Chettahalli and Bagesettihalli

Inscription No: 78 (XIV - 244)

This Tamil record in Tamil Grantha Characters of the 13^th Century refers to the Viravallalan Gopura Named after Hoysala Viravallala.

Inscription No:  79 (111: XIV 61)

This record of the reign period of Hoysala Ballala, registers a grant of pannaya on betel leaves by Marana, described as nayaka-heggade, at the instance of mahapradhana, tantradhishthayaka, heggade Surigeya Nagayyn.

It is dated the year Manmatha, Chaitra su. 1. The year corresponds to 1175 CE, in the reign period of Ballala- II. But there was an intercalary month of Chaitra in that year. be either February 23^rd or, March 25.  

Inscription No: 80 (XIV ಶ್ರೀಚ 233)

This record refers to the rule of Hoysala Viraballaladeva-II and registers a grant of the village Bhoganahalli with its hamlet and the income from taxes on loom (magga) and houses, for the service of god (Virrirunda )-perumal (Krishna) by mahapradhana, sarrādhikāri tanträdhishthayaka, mahāpasayita, Machamayya along with heggade Kekiyanna, heggade Kommanan, heggade Mahadevanna and a mahapradhana whose name is lost.

The record is dated Saka 1089, Hemalambi, Ashadha śu. 11. Friday. If the tithi was ba. 11 the details would regularly correspond to June 24, 1177 CE.

Inscription No: 81 (XIV ಶ್ರೀಪ 234)

This record of Hoysala Narasimha registers a grant of the villages Beṭṭahalli, Sirimakkanahalli Märürumhalli, along with income from taxes like olavāru, horavāru, hole-sunka, etc., to god

Inscription No: 82 (XIV ಶ್ರೀಪ 236)

This and Nos. 83-87 are Tamil records in Tamil and Grantha characters. This inscription of c. 12^th century records the gift of half a share as tiruvilakkuppuram ( for maintaining lamp ) to god Virrirunda-perumal in the temple of Kuttandivinnagar at Yadavanarayana-chaturvedimangalam by Kodaiyandal-ammai.

The record is dated in the month of Ani in the year Partiva. These details cannot be verified

Inscription No: 83 (XIV ಶ್ರೀಪ 237)

This record of a 13^th century registers the gift of 20 gadyanas by the mahajanas for a critti from out of the interest on the endowment in the month of Panguni of the year Dugmati.

Inscription No: 84 (XIV ಶ್ರೀಪ 238)

This record of the same period registers a gift of a vritti to gold Virrirunda-perumal for worship, by a lady Kunjappavil Sitaiyandal. It states that the mahajanas of Yadavanarayana-chaturvēdi mangalam endowed it as iraiyili.

It is dated the month Panguni, in the year Dunmati. The details cannot be verified.

Inscription No : 85  

The incomplete inscription records, also of the same period as 83 - 84 above refers the year Dunmati.

Inscription No:  86 (XIV ಶ್ರೀಪ 239)

This record in characters of c. 11^th century, states that this temple of Tillaikutta-vinnagar was caused to be built by Tillaikküttan, son of Karikudi Ulagamundan'

Inscription No:  87

The incomplete inscription record of the name period refers to the temple of ……… Vinnagaram and an individual Karikudi Guna….. Details are lost.

Inscription No:  88 ( III  ಶ್ರೀಪ 62)

This inscription refers to the rule of Jagadeva malla Narasimhadevan and records the construction of the temple and consecration then of god Virrirunda-perumal as also the goddesses Lakshmi and Bhumi, by Küttandi dandanayaka of Karikudi, who also made a grant the village Bettahalli, after purchase from the (prabhu-gades )…? of thirty Villages. It further registers a grant of land by him to the same god after purchase from Kesava dakshina for 80 (…..?) The members of the subhas of Maduru and Tailuru are cited as witnesses.

The record is dated Šaka 1030, Isvara, [AS] . 8, Friday. These deails are irregular.  The king may be identified with Narasimha-I. The Saka year for the corresponding cyclic years would then be Saka 1079 when the other details regularly corresponds to 1157 CE September 27.

Inscription No:  89 (III ಶ್ರೀಪ 55)

This and No. 90 below are Tamil inscriptions in Tamil and Grantha characters of 13^th  Century. This refers to the Krishna temple as Aiñnurṛuva-vinnagar.

Inscription No:  90 (III ಶ್ರೀಪ 56)

This inscription records the gift of …   as interest for food offerings in the early morning serviceto god Virrirunda-perumal

Inscription No:  91 (III ಶ್ರೀಪ 57)

This fragmentary record of Hoysala Viraballala (II) is dated the year Virodhikrit, Asvayujaba.2, Wednesday. The tithi corresponds to 1191 CE, October 6. But the weekday was Sunday,

The extant portion seems to register a gift to god Gopinatha Details are lost.

Inscription No:  92 (III ಶ್ರೀಪ 63)

This fragmentary record refers to a Hoysala king and to an individual (name lost), son of a mahapradhana, sarvadhikari. The purport of this inscription is not clear.

Inscription No:  93 (XIV ಶ್ರೀಪ 235)

This and No. 94 below are Tamil records in Tamil and Grantha characters. This damaged record of 12^th century seems to register a gift of the village Yadavanarayana-chaturvedimanga lam by Berradiyan Tiruvarargadasan, a servant of Ilaiyälvan (Ramanuja), for the food-offerings to god Virrirunda-perumal in the temple of Kuttandi-vinnagara at Yadavanarayaṇa-chaturvedi mangalam. The donor had obtained the village from Narasimhadeva by his service to him.

It is dated Amavasya, Thursday, Anila (Anusha)-nakshatra. These details are insufficient for verification.

Inscription No:  94 ( III – ಶ್ರೀಪ 58 )

This is in characters of 12^th Century. It refers to the (consecration  …? ) of the temple of Tillaikkutta Vinnagar by Kuttandi Dandanayaka son of karikudi Ulagamudayan.

Inscription No:  95 (III ಶ್ರೀಪ 59 )

It states that Tirumuttam ( Shrine ) of karikudi Vinnagara was got constructed by Karikudi Kuttandi dandanayaka. It is in  c. 12^th Century Characters  Cf No 94 above.

Inscription No:  96 (III ಶ್ರೀಪ 60)

This record is dated Šaka 1062, Pramathi, Asvayuja śu. 13 Sunday, Uttara bhadrapada, Tula sankramana. These details are irregular. If the Saka year is taken as correct, the other details would tally with 1140 CE, September 26, Thursday, the cyclic year being Raudri.

It states that while Hoysala Narasimha was ruling the kingdom from Kodalla, a grant of land was made to god Narayana of Yadavanarayana-chaturvedi mangala, probably by the king himself.

Inscription No:  97

This label inscription of c,. 12- 13^th Century reads as Gopinatha

Inscription No:  98

This is another label inscription just below No 97 above, It states that it is the writing  of Allappa. It is in c. 16^th-17^th Century Characters.

Inscription No:  99 (II: 64)

This is a record engraved in Kannada on a set of fifteen copper-plates. Sanskrit and Kannada languages are used. It gives the genealogy of the donor, Krishnaraja (II), the king of Mysore who made a grant of two villages Yadavapura alias Tondanur and Attikuppa in Kuruvanka-nād of Hoysala-desa, which were converted into an agrahara. The gift was made in order that the daily rites and festivals might be performed in the temples of Lakshminarayana and Yadava- narayana-Vasanta-Gopala. The agrahara lands were divided into 112 erittis and are distributed among Brahmaņas whom he invited from many countries to reside there permanently. Details of the vrittis and names of the donees are mentioned. The donees also received welfurnished houses for their living. Details of rnished houses

Ref:

Epigraphia Carnatica Volume - SIX

"Virriruntha Perumal- வீற்றிருந்த பெருமாள்"

LEGENDS

As per the Legend, The Hoysala King Pitty Deva’s daughter was got by a sprit. The Jain monks tried their level best to drive away, but couldn’t succeed. The Saint Ramanujar who came to Thondanoor, to escape from Kulothunga Chozha’s order of accepting Shiva as supreme god. Saint Ramanujar drew away the sprit, which has got the king's daughter. Pitti Deva as a Jain, converted himself to Vaishnavism and built 5 Narayana Temples, as per the request of Ramanujar and  the Nambi Narayana Perumal Temple is one of them, which is on the other side of the road. The Saint Ramanujar was involved in re-construction of Nambi Narayana Perumal Temple, staying from this temple.

HOW TO REACH

This place is 14 KM from Pandavapura railway Station, 20 KM from Srirangapatna, 69 KM from Mysuru and 150 KM from Bengaluru.

Nearest Railway station is Pandavapura.

LOCATION OF THE TEMPLE          : CLICK HERE

Paintings - May be Vijayanagara period 

Paintings - May be Vijayanagara period 

Petroglyph

Petroglyph ( Hanuman )

--- OM SHIVAYA NAMA ---