Doddamallur Temple

Rajagopuram

Srimathe Aravindavalli nayika samedha Sri Aprameya Parabrhammane Namaha

In Doddamallur there are three temples to be visited. 1) Sri Aprameya Perumal/Navaneetha Krishnan temple. 2) Sri Ramar temple and 3) Sri Nadhi Narasimhar temple. Seeking the blessings of these deities, I am recording here, my observations and appreciation of our forefathers’ efforts in propagating our religion. It is also my desire to pass on to those who may visit these temples, the pleasure I got in my visit.

There are very few temples, which date back not in years, but in yugas. Sri Aprameya perumal temple in Doddamallur is one such temple. In fact, one could go to the extent that this temple is beyond period. Thinking about period, I am compelled to say a few words about period/time.

Our celestial calendar or the Hindu Cosmological Time Cycle measures time in relation to the life of the creator Brahma. Citing Vishnu Purana or Surya Sidhdhantha (Chapter1 Sloka 11 to 23), one day (i.e. sunrise to sunset) for Brahma is one Kalpa. There are thirty kalpas, one for each day of Brahma.  Kalpa consists of fourteen Manvantharam, each Manvantharam consisting of 71 Mahayuga, each Mahayuga consisting of four yugams (Kritha-17,28,000 solar years,Thretha-12,96,000 solar years, Dwapara-8,64,000 solar years and Kali yuga-4,32,000 solar years) One Mahayuga is equivalent to 43,20,000 solar years..1000 such Mahyuga is a day for Brahma. His life of 100 years is divided into two Paraardhas. He has completed 50 years and is on the first day of 51st year. We are living in His Dwidheeya Paraardha (2^nd half) in Swetha Varaha Kalpam (first kalpa), Vaivaswatha Manvantharam (7^th manvanthara) and first

North Madal

part of Kaliyugam. As per the Proleptic Julian Calendar, our Kaliyugam began during the midnight 17^th/18^th Feb.3102 BC.

In our conventional Hindu calendar, we use a sixty year cycle, called Samvatsaram. We are in Khara (25^th) year. To put all this in a simplified manner, one may recollect our sankalpam during puja. 

“Dwidheeya Paraardhe, Sri Swetha Varaha Kalpe, Vaivaswatha Manvanthare, Kaliyuge, Prathame

South Madal

paadhe--- khara naama samvathsare, followed by ayana (2), rhuthu (6), vasaram (7) and nakshathram (27)".

I Sri Apprameya Perumal Temple.

Puranik records mention that the Aprmeyar vigraham was installed by Vyasa Maharishi and,Rishi kapila (some say Raja Vijayapalan), worshipped this deity in Krithayugam.Kanva Mahirishi worshipped in Threthayugam,Rishi Lambhashrava worshipped in Dwaparayugam and worshipped in Kaliyugam.

Northface Gopuram

It is obvious that neither the temple nor the deity could have lasted this long. They would have been damaged and re-constructed a number of times. From the present available records, as per the local version this is 3000 years old, but other evidences point out that the present deity could be 1500 years old. This could be possible, as there is an inscription in the temple, mentioning that Sri Ramanuja had worshipped here and initiated a Nandaa Vilakku, (which is still kept burning). Sri Ramanuja (AD 1017-AD 1137), during his life time had visited the temples in this region and stayed in Melkota for 12 years.

Rajagopuram

From the archaeological records, we find that it is of 6^th century, built by Hoysala / Vijayanagara kings. There are also evidences like the Gopuram and vimanam which points to Chola type of architecture. It is possible as cholas were in exile during this period. Unlike most of the Hoysala structures, this temple does not have a peetam. The most unique feature is that the Main Gopuram has no foundation. The Gopuram rests on sand. (I guess they might have used the principle of uniformly distributed load.). Interestingly, if you carefully observe the Gopuram, it appears like a typical Chola type of architecture. That is rectangular. But, if you look at the south & north faces, you will notice, that in the centre, there is another rectangular projection, concentric with the main face. This is a common feature in the Hoysala/Vijayanagara constructions.On the north (left) side of the Main Gopuram (known as Madal) we can see Mathsya, Koorma, Varaha, Narasimha and Vamana

Avatharams of Vishnu. On the south (right) side we can see Balaraman, Krishna dancing on Kaalinga, and Hayagreevar. There are two more sculptures, disfigured. I couldn’t identify them. Surprisingly on both ends of the madals, Vishnu’s Dwarapalakas Jayan & Vijayan are standing guard. On the front, south & north sides of the Gopuram, replica’s of the deities inside the temple can be seen. In all our Hindu temples, this is a common feature. This is with a purpose, that whenever, the main doors are closed, a devotee can see the idols on the Gopuram and worship. Once inside, facing the main Gopuram is Purandaradasa Mandapam. It is said, that sitting here the saint composed the famous krithi “Jagadho dhaarana”. After offering prayers to the Dwajasthambam we enter the Shukanasika Mandapam where the main sannithi is located. The moolavar vighraham of Apprameyar is of salagramam. Ninra thirukkolam (standing posture). The upper right-hand holding Sudarsanam (Chakram -anugraha chakram), and in the upper left-hand Panjajanyam (Sangam). The lower left-hand holds a Gadhayudham and the lower right-hand as Abayahastham. Thereafter, on the left is thayar sannithi. Aravindavalli Thayar is seated on padhmasanam. She is holdind lotus flower in her upper hands. Her lower left-hand is in Varadhahastham (surrender to me) and upper right-hand in Abhayahastham (I will protect you) postures. Uthsavar is also similar to moolavar, but with Sridevi & Bhoodhevi.

Coming round in the inner praakaaram, we worship Sri Andal and the other11 Azhwars. Next there is a sannithi for Ramanujar, Koorathazhwar, Vedantha Desikar, Pillai Lokacharya and Manavala Mamuni.

Going round, we come to the sannithi of Navaneeta Krishnan, locally known as Ambegalu Krishna. He is so dark and beautiful. Bedecked in jewellary like chain, araignnan (on the hip) thodu, thandai, Golusu and what not! The chain with Puli Nagam is supposed to be to prevent dhrishti. He is crawling towards you, with his right hand raised and holding a lump of navaneetham. You get an urge to lift him and hug him. (approx.  140 years ago the then Mysore Maharaja did it. But he took Him to his palace and for that suffered a punishment.) That’s a legend.

II Sri Ramar Temple

On the aghraharam road facing the Apprameya/Krishna temple, about 100 meters away Ramar Temple is located. As you enter, there is a big mandapam. Facing this mandapam are three sannithis. The center is of Sri Rama. Rama and Seetha Devi are sitting. Lakshmanan with folded hands is standing left side of Seetha Devi Anjaneya is sitting at the feet of Rama. On the right side of Ramar sannithi, is Sri Lakshmi Narasimhar Sannithi. Sri Lakshmi Narasimhar vigraham is two sided. In the front side, SriLakshmi Narasimhar and in the back Sri Sudarsanar. One the left side of Ramar Sannithi is Sri Venugopalan. Unlike in other places, He is standing with four arms, two upper arms holding Sangam, Chakram and in the other two, his venu. 

III Sri Nadhi Narasimhar 

After getting back to the Bangalore- Mysore highway, crossing the road, there will be a sign board pointing the country road leading to the temple. (Though the board says 1 km, it is slightly more than 2 km, through the fields.) This will ultimately lead to the temple, which is on the bank of Nirmala nadhi. (In earlier days it was known as Kanva Nadhi. Here Sri Narasimhar appears as Yoga Narasinhar. On the outer praakaram there are two idols. One of Anjaneya, and the other I presume to be one of the Dasrau. Of course, there is a name plate in Kannada, but I couldn’t read it.

 

The trip to Doddamallur is so satisfying that there is an urge visit it again and again. Let the other visitors also derive the same pleasure, which I have received.