“All this, whatsoever moves in this moving universe, is permeated and inhabited by God, enveloped by God. Therefore, you should enjoy (the world), only by first renouncing and disowning (the things of the world). Do not covet; whose indeed are (these) treasures (in the universe)?...In darkness are they who worship only the world. In greater darkness are they who worship the Infinite alone. Those who accept both (seen in relationship), save themselves from death by the knowledge of the former and attain immortality by the knowledge of the latter…And one who sees all beings in his own Self and his own Self in all beings, no more loathes and hates." Isha Upanishad 1,6, 9-11“All this, whatsoever moves in this moving universe, is permeated and inhabited by God, enveloped by God. Therefore, you should enjoy (the world), only by first renouncing and disowning (the things of the world). Do not covet; whose indeed are (these) treasures (in the universe)?...In darkness are they who worship only the world. In greater darkness are they who worship the Infinite alone. Those who accept both (seen in relationship), save themselves from death by the knowledge of the former and attain immortality by the knowledge of the latter…And one who sees all beings in his own Self and his own Self in all beings, no more loathes and hates." Isha Upanishad 1,6, 9-11
Monday, April 28, 2008
Principal doctrine of Sanatana Dharma:
Harmony of Religions
Ancient sages affirm that there is no one religion that teaches an exclusive road to salvation. All genuine spiritual paths are valid and all great religions are like the branches of a tree¾the tree of religion. The Bhagavad Gîtã declares, “In whatever way they [human beings] love Me [God], in the same way they find My love. Various are the ways for them, but in the end they all come to Me.” (BG 4.11)
Practical significance: This doctrine lays foundation for the ideal of universal harmony. The attitude of religious acceptance is Hinduism's greatest gift to mankind.
Ishvara (God)
There is but one Ultimate Reality (Supreme Being), Who is absolute existence, absolute knowledge, and absolute bliss (sat-chidãnanda). The Ultimate Reality is both immanent and transcendent, and both Creator and Unmanifest Reality. There is no duality of God and the world, but only unity. The Ultimate Reality can be worshipped and prayed by any name and in any form. A Hindu worships the Ultimate Reality in the form of a chosen deity (Ishta Devatã) in the temples and in home shrines.
Practical significance: Being a God-loving religion and not a God-fearing one, Hinduism relies upon self-knowledge through yoga and meditation rather than on dogma or blind faith.
Non-Violence (Ahimsã)
Ahimsã means non-violence (in thought, word and deed), non-injury, or non-killing. Sanatana Dharma teaches that all forms of life are different manifestations of Brahman (Ultimate Reality). We must therefore not be indifferent to the sufferings of any of God’s creatures.
Practical significance: This doctrine creates love for humans between themselves as well as with other forms of life, and encourages the protection of our environment. “That mode of living which is founded upon a total harmlessness towards all creatures or (in case of actual necessity) upon a minimum of such harm, is the highest morality.”
(Mahãbhãrata Shãntiparva 262.5-6 - a Hindu scripture)
The Doctrine of Dharma
The thought of dharma generates deep confidence in the Hindu mind in cosmic justice. This is reflected in the often-quoted maxims: “The righteous side will have the victory.” “Truth only prevails, not falsehood.” “Dharma kills if it is killed; dharma protects if it is protected.” “The entire world rests on dharma.”
Dharma is the law that maintains the cosmic order as well as the individual and social order. Dharma sustains human life in harmony with nature. When we follow dharma, we are in conformity with the law that sustains the universe. Dharma is of four kinds: universal dharma (rita), human dharma (ashram dharma), social dharma (varana dharma), and individual dharma (svadharma). All four dharmas together are called sanãtana dharma, the eternal philosophy of life.
Universal dharma includes the natural laws associated with the physical phenomenon of the universe, such as the laws of matter, science, and planetary motions. Human dharma means the human actions which maintain the individual, social, and environmental order. Social dharma is exemplified in human actions associated with professional, social, community and national duties and responsibilities. Individual dharma consists of individual actions associated with one’s individual duties and responsibilities.
The doctrine of dharma states that right action must be performed for the sake of righteousness, and good must be done for the sake of goodness, without any expectation of receiving something in return. The question arises as to what is right? Hindu scriptures include the following guidance that should be used to determine what is right under given circumstances:
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Individual actions (svadharma) which are based upon truth, ahimsã, and moral values are considered righteous actions.
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Political, social, and community-related activities, which are based upon unselfishness, truth, ahimsã, and moral and ethical values are defined as right actions.
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Actions that arise as a consequence of one’s stage of life (ashram dharma) are considered good. The dharma of a student is to acquire knowledge and skills, whereas the dharma of a householder is to raise the family, and that of a retiree is to advise and guide the younger generations.
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Actions that are associated with one’s profession (varna dharma) are considered right actions. The duty of a soldier may be to take the life of an enemy, whereas the duty of a doctor is to save the life, including that of an enemy.
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Actions which ensure adherence to the laws of the land are righteous actions. If the laws are unjust, they must be changed through democratic means and non-violence.
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In the event of a conflict between individual and social dharma, the social dharma takes precedence. “He who understands his duty to society truly lives. All others shall be counted among the dead,” declares Tirukural, a Hindu scripture.
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“What you desire for yourself, you should desire for others. What you do not like others to do to you, you should not do to others.” (Mahãbhãrata, Shãntiparva, 258)
Practical significance: Dharma provides a rational approach to distinguish right from wrong and good from evil. In this philosophy, the duties and responsibilities are emphasized more than rights and privileges.
Unity of Existence
Science has revealed that what we call matter is essentially energy. Hindu sages have declared that the cosmic energy is a manifestation of the Universal Spirit (Brahman). The entire universe is a play between Brahman, or the cosmic consciousness, and the cosmic energy. Brahman has become all things and beings of the world. Thus we are all interconnected in subtle ways.
Practical significance: This doctrine encourages universal brotherhood, reverence for all forms of life, and respect for our environment. There is no racial, cultural or religious superiority. There are differences on the surface, but deep down there is perfect unity, as All is in One and One is in all.
Doctrine of Karma
The word karma literally means ‘deed or action,’ but implies the entire cycle of cause and its effects. According to the Law of Karma, every human action—in thought, word, or deed—inevitably leads to results, good or bad, depending upon the moral quality of the action. There is no such thing as action without results. “As we sow, so shall we reap,” is the unerring law which governs all deeds. The Law of Karma conserves the moral consequences of all actions, and conditions our future lives accordingly. We ourselves create our future destinies by our own choices each minute. Every child born in this world is born to work out its own past deeds.
The doctrine of karma is the answer provided by Hindus to the questions of why suffering and inequalities exist in the world: “Why should one person be different from another in his looks, abilities, and character? Why is one born a king and another a beggar? A just and merciful God cannot create such inequalities.” The doctrine of karma, a law of actions and their retribution, can be viewed as the law of causation (cause and effect) applied to the moral realm. The law that every action has a reaction works in the scientific world as well as in the moral world.
The doctrine of karma is based upon the principle of cause and effect. This doctrine of cause and effect differs from the illogical notion that God punishes the wicked and rewards the virtuous. The underlying basis for this difference is that Hindu religion is a god-loving religion rather than a god-fearing one.
Karma is neither predestination nor fatalism. Fatalism and predestination imply that individuals are bound by circumstances or by some outside power and, as such, cannot free themselves with their own effort. That is exactly opposite of karma. The Law of Karma is actually the law of harmony and equilibrium. It adjusts wisely, intelligently and equitably each effect to its cause. But, it is also the law of opportunity, which allows an individual to change his past for a better future. If we understand karma as the law of order and opportunity, we will become self-reliant and understand that we cannot and should not escape responsibility.
The Four Ends of Human Life
The four ends of human life are dharma, artha, kãma, and moksha. Dharma is the first human goal and forms the foundation for the pursuit of the other three goals. Dharmic actions are those individual, social, political, and professional actions which are based upon the four virtues¾truth, ahimsã, morality and ethics. Artha means to earn wealth in accordance with dharma. Kãma is to satisfy one’s mental and intellectual desires in accordance with dharma. Moksha denotes spiritual perfection, which is attained automatically when one leads a life that is dedicated to dharma.
Every child born on this earth is required to repay three debts in his (or her) lifetime. These three debts are akin to the three mortgages on one’s life. The first debt is to God and the repayment requires regular prayers and worship, and selfless service to all of God’s creatures.
The second debt is to the sages and saints, who have revealed truths in scriptures. The repayment of this debt arises from service to the needy, handicapped, sick and poor, and less fortunate. The third debt is to one’s ancestors, parents and teachers. The repayment of this debt means raising one’s family in accordance with the moral and ethical principles of dharma. To help an individual repay the above three debts, Hindu sages have organized life into four stages: studentship (Brahmachãrya Ãshrama), householder stage (Grhastha Ãshrama), retirement (Vãnaprastha Ãshrama), and renunciation (Sannyãsa Ãshrama).
During studentship one must acquire knowledge and skills necessary to perform duties and responsibilities in adult life, i.e. the householder stage. Retirement means a life of spirituality and gradual withdrawal from active life, to pass on skills to the next generation and begin devoting time to meditation and contemplation. Renunciation is the last stage of life in which one devotes full-time to meditation and contemplation on one’s own self.
Practical significance: The concept of the four ends and three debts generates awareness of one’s duties and responsibilities, provides moral and ethical direction to life, encourages family values, and helps one to organize life for individual accomplishments. The Hindu concept of the four stages (ãshramas) of life provides a road map for life’s journey from the first stage of learning to the final stage where the Divinity alone is the focus and support.
The Divinity of Ãtman (individual spirit)
Each human being, regardless of religion, geographic region, color, or creed is in reality Ãtman clothed in a physical body. An individual is not born a sinner, but becomes a victim of mãyã (cosmic ignorance). Just as darkness quickly disappears upon the appearance of light, an individual’s delusion vanishes when he gains self-knowledge.
Practical significance: This doctrine eliminates fear of God, encourages divine love, promotes freedom of thought, and removes fear and guilt which are psychological barriers to human growth.
Religious Discipline
Hindus believe that wisdom is not an exclusive possession of any particular race or religion. Since a laborer requires a different kind of religion than a scholar, Hinduism allows an individual to select a religious discipline in accordance with one’s own religious yearning and spiritual competence. Hindu religion recommends the guidance of a spiritually awakened master (guru) for attaining perfection in life. If a devotee on the spiritual path is likened to a traveler, then the guru is the traveler’s guide who provides the road map and other helpful information needed to reach the destination successfully.
Practical significance: This doctrine minimizes religious manipulation and control and provides everyone with absolute freedom of thought in religious matters. One is free to question any belief and practice until one is convinced of the truth behind it.
Moksha
The ultimate goal of Hindu religious life is to attain spiritual freedom (moksha, i.e. freedom from the cycle of birth and death in the phenomenal world), or union with God. Moksha is the birth right of every individual and is automatically attained when one leads a life dedicated to dharma, artha, and kãma. Moksha is akin to the top of a three-step ladder, and after taking the three steps of dharma, artha, and kãma, one will automatically reach the top.
Practical significance: This doctrine encourages individual effort and understanding for attaining perfection in life. Each soul evolves toward union with God by his own effort. No savior can achieve this for him. There is no supernatural power that randomly determines our destinies. We are the makers of our own destinies. Self-effort and Divine grace together lead to spiritual perfection.
The Doctrine of Avatãra (Incarnation)
Hindus believe that God incarnates Himself on earth (avatãra) to uphold righteousness, whenever there is a loss of virtue. The Bhagavad Gîtã thus declares, “Whenever there is a decline of righteousness and predominance of unrighteousness, I (God) embody Myself. For the protection of the good and for the destruction of the evil-doers and for the re-establishment of righteousness, I am born from age to age.” (Bhagavad Gîtã 4.6-4.7)
Practical significance: This doctrine encourages righteousness and fosters hope for mankind, since divine intervention eventually destroys evil and restores balance in the world.
Sanatana Dharma
Poornam-adah, poornam-idam, poor-nath poornam-udachyate.
Poor-nasya poornam-adaya, poornam-eva-va-sishyate.
That is full; this is full. The full comes out of the full.
Taking the full from the full, the full itself remains.
This verse expresses the mystery of creation. This universe comes forth from the Divine, yet the universe takes nothing from the Divine and adds nothing to It. Divine remains ever the same. Since the universe has come forth from the Divine, all things and beings are sacred and must be treated so in human thought and action. The Divine sleeps in minerals, awakens in plants, walks in animals and thinks in humans.
Sanatana Dharma looks upon a person as a part and parcel of the mighty Whole, but never regards him as “the Measure of all things.” In the West, “person” is a supreme and final value, while Sanatana Dharma regards person as a part of the Whole, having the same vital essence as all other human and sub-human creatures of the universe. This cosmic view of Hinduism transcends the sectarian or group dogmas and paves a way for the coexistence of all creatures under the Vedic principle of Vasudev Kutumbhkam, meaning “The Universe is One Family.” This principle guides the humankind towards universal harmony through acceptance and tolerance.
Sanatana Dharma recognizes that the Ultimate Reality, which is the ground of infinite potentiality and actualization, cannot be limited by any name or concept. The potential for human wholeness (or in other frames of reference, enlightenment, salvation, liberation, transformation, blessedness, nirvana, moksha) is present in every human being. No race or religion is superior and no color or creed is inferior. All humans are spiritually united like the drops of water in an ocean.
Therefore:
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Don't enforce one belief, one way of worship or one code of conduct for all. Do not attempt to destroy different forms of worship, claiming your own way to be the only right one. Such enforcement of uniformity would be un-natural and contrary to the Divine Law. It hinders the progress of a human being in his/her journey to the state of divinity.
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Give importance to sincerity of heart and nobleness of conduct in the field of religion. Do not claim to have obtained from God, exclusive and irrevocable power of attorney to be a dictator and to persecute others on behalf of God, because they do not agree with you.
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Don't claim to have bound the Boundless God. Do not create inter-religious wars and massacres, forcing your claims and dogmas on others.
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Give a person freedom to think, freedom to believe, freedom to disbelieve and freedom to adopt a way of worship, which suits his/her temperament. After all, what is important in worship of God is the sincerity of heart, not the outer form of worship.
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Don't divide the human race into conflicting armies and camps of Holy believers and Unholy Others.
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Sunday, April 27, 2008
Kumaarasambhava - The birth of Skanda
Kumaarasambhava - The birth of Skanda
This legend narrates the story of the destruction of Kaama by Shiva and the birth of Skanda.
Sati, the consort of Shiva immolated herself at the site of the Daksha Yanjanawhich was later destroyed by Shiva. Sati was reborn as Uma, or Parvati the daughter of the mountain king Himavaan (the
In the meanwhile, the demon Surapadma ravaged the earth and tormented its beings. It was realized by the gods that only the son born of Shiva and Parvati could lead the gods to victory over Tarakaasuran, Surapadman and their demon companions. They plotted with Kaama, the lord of desire, to shoot a flower arrow at Shiva, as he sat in meditation, so as to make him fall in love with Parvati. When Kaama aimed his arrow at Shiva, he opened his third eye and burned him to ashes instantly. Upon hearing the pleas of
His penance disturbed, Shiva fell in love with Parvathi. However, the sparks of the fiery seed of Shiva were unbearable; even the fire God Agni could not bear them; this fire was then transported by the river
Tirikurukkai in Tamilnadu near Thanjavur, enshrines Kaamari Murthy, the destroyer of Kaama, in the Veeratteswarar temple which is one of the 8 Veeratta stalas celebrating Shiva as the destroyer of evil.
The Significance of Skanda Sashti
Foreword: Skanda Sashti, the sixth day in the bright half of the month of Aippasi (Oct 15 - Nov 15), is celebrated in Saivite temples all over Tamilnadu, and with an extra measure of grandeur in temples dedicated to Subramanya. Skanda Sashti commemorates the destruction of evil by the Supreme General Kartikeya, son of Shiva, and is celebrated with the dramatic enactment of Soora Samhaaram. Mention must be made of the grand celebrations at Tiripparankunram , Tiruchendur, two of the 6 'Padai Veedu' temples of Murugan. At Sikkal the festival image of Subramanya receives a spear, from the Ambal shrine, and breaks out in sweat, a day before the climax of the festival. Vijay Raghavan, in this article explores the background of this festival. Skanda: Skanda is an ancient deity mentioned in stone inscriptions and shown on coins ( 1st cent. To 5th cent CE) . The story of Skanda is found among others in the Mahabharatha, Siva Purana and is retold in Kalidasa's Kumara Sambhavam. Chandogya Upanishad identifies Skanda as Sanat Kumara. In Tamil, Arunagiri's Thiruppugazh, Nakkeerar's Thiru Murugaatrupadai, and scores of other literatures praise the glory
of Muruga in devotional poetry.
The Story of Skanda Shasti is the story of the birth of Skanda or Kumara and the fulfillment of the purpose of His divine incarnation. "Tormented by the asura ( demon/anti God) Tarakasura, the devas with Indra at their head went to the world of the self born the creator" (Kumara Sambhava 2.1) The creator said " only the spark of Shiva can produce the hero who will defeat the powers of the evil" Unfortunately, Shiva The king of yogis was lost in a deep state of meditation and samadhi. None of the Devas dared to disturb him... least of all convince him to create a progeny.
Upon Brahma's suggestion, they sought the help of Parvathi and Kama (the god of love). Parvathi agreed to help and engaged herself in severe penance to attract Shiva's attention.
The penance of Parvathi and the sacrifice of
nursed by six mothers. When Parvathi came and gathered all the six babies, He became Shanmukha - the one with the six faces and one body.
Shanmukha became Kumara - the powerful virile adolescent who was also the beautiful and the handsome ( Muruga) . He was made the General (Deva Senapathi) of the God's army. "....Of the army generals I am Skanda."..(The Gita). Skanda received from his mother Parasakthi an all powerful Vel (lance). Hence He is also Sakthi Velan. He engaged the armies of Simhamukha, Surapadman and Tarakasura on a six day battle and vanquished all of them on the sixth day. The Asuras were annihilated and the Devas were liberated. The sixth day (Sashti) of the waxing moon ( sukhla) in the month of Ashada ( Oct/Nov) is celebrated as Skandha Sashti.
Indra was restored to his kingdom and gave his daughter Deivayanai or Devasena in marriage to Skanda. In order not to discriminate between the rich and the poor, Muruga also married Valli the gypsy damsel.
Skanda Sashti Celebrations
Corresponding to the six days of the war over the evil forces, devotees undertake fasts, prayers and devotional singing to Lord Muruga. Most of the devotees stay in the temples during these six days. In Tiruchendur and Tiruparankundram events leading to the conquest of the Asuras are dramatized and enacted. Offering of Kavadi on Skanda Sashti is a form of popular worship.
According to Swami Sivananda " the Lord spent His childhood in Tiruchendur and took Mahasamadhi at Kathirgamam. If anyone goes to Kathirgamam (
Mookambika (Kollur)
Mookambika (Kollur)
The Mookambika shrine at Kollur is one of the most revered pilgrimage centers in Karnataka (and in Kerala). It is located at a distance of 147 km from Mangalore. The nearest railhead is Udupi, and it is well connected with tourist centers such as Mangalore and Shimoga in Karnataka and Kannanur in Kerala.
Kollur is regarded as one of the seven moksha sthalaas [ Mukti sthalaa ] pilgrimage sites in
Deities: The swayambhu lingam in front of the image installed by Adi Sankara, has a golden rekha (line) approximately at the center, and is considered to be a Shiva-Shakti manifestation. The image of Mookambika is in a seated posture, bearing the conch and the discus. Also enshrined near this image are those of Mahakali and Saraswathi. There are also shrines to Veerabhadra, Subramanya, Naga, Vinayaka and Anjaneya. Veerabhadra is worshipped first by devotees before entering the shrine to Mookambika.
The
Legends: Kollur is referred to in the Skanda Purana. It was originally known by the name Maharanyapura. It is said to have been home to several sages and yogis. A sage by name Kola was advised to worship Shakti at Kollur. A lingam appeared on its own accord then at Kollur, and Shiva requested Kola rishi to worship it and that in due course Shakti would manifest herself as Mahalakshmi there. The name Kolapura eventually changed to Kollur.
Further, the ravages of the demon Kamha bothered the ascetics of Kollur. Upon being requested by Kola and other sages of Kollur, Shakti cursed the demon to become mooka or dumb. Undaunted, the demon continued his attrocities, and an enraged Devi vanquished him. Upon vanquishing Mookasura, Devi is believed to have merged into this self manifested Lingam in this temple. 24 km from Kollur is Maarana Ghat where it is believed that the demon Mookasura was destroyed. In the temple at Maarana Ghat, there is a Sri Chakra symbolizing Devi.
A trek to the peak of the Kudashadri peak and a hike to the Govinda Theertha waterfalls are noteworthy trips from Kollur.
Historically, Kutachadri is a very important landmark in Indian mythology.
Kutachadri has its place in mythology since the Tretayuga. During the Tretayuga, this mountain was in the Himalayan ranges. The Saptarishis had under taken penance for several days and Goddess Saraswati had appeared pleased with their penance. The temple was present since then.
During the Ramayana, when Hanuman carried the
KARNATAKA MONUMENTS
MONUMENTS OF KARNATAKA
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Kudremukh is trek's territory. The richness of its flora and fauna waiting to be discovered. Caves asking to be explored. Ruins and traces of old civilizations inviting a study. Lovely, unspoiled places to camp….can any trekker resist Kudremukh . Panoramic View, Kudremukh Situated at 1,894.3 meters above sea level, Kudremukh is rich in iron ore deposits. The Kudremukh Iron Ore Company conducts mining operations, benefaction and transportation of the ore as slurry through pipelines to the post at Panambar near Mangalore. This has given a new life to the region into a humming modern township, without taking its natural beauty.
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Madikeri is a great place to walk, winding lanes meander off the main street, Mountain trails promise visual delights. The Tadiyandamol, the tallest peak in the area, stands patiently, waiting to be climbed. |
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Kemmanagundi
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Wild Life in Karnataka
Wildlife In Karnataka
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India - Karnataka - Major Cities
Karnataka – Major Cities
Banglore
In the year 1120 AD, the Chola King, Veera Ballalla ruled the
Belur
elur is 222 Kms from
Manglore
angalore city falls in the coastal Karnataka region & has some of the finest & clean beaches one can find anywhere in India, also lined up are the number of temples & churches one can find in the city.
Hassan
Hassan is the Headquarters of the Malanad District. The original town was adjacent to the Village Channapatna. It was founded in the 11th century, by Channa Krishnappa Naik, a Palegar. The place is called Hassan after the Goddess "Hasanamba", the smiling Goddess, presiding deity of the town. The
Halebid 
The great city of
Hampi
ampi covers an area of about 26 sq. Kms. Hampi is located at an altitude of 467meters & has a population of only 1000-1200 people. Hampi is set in a bit strange though a beautiful landscape -hill country strewn with enormous, rounded boulders-with the Tungabhadra river running along its northern edge.
Shravanabelagola
Wedged between two star rocky hills, this legendary pilgrim center and shrine of the Jains. The monolithic statue of Lord Gomateshwara, a Jain saint and an object of worship for centuries, standing atop one of the hills (Indragiri) is 18 meter high and is said to be the tallest monolithic statue in the world. The symmetry in stone was created around 983 AD by Chamundaraya, a general and minister of the Ganga King Rachamatta. The Mahamastakabhisheka festival, an elaborate ritual, held here once every 12 years, attracts devotees from all over the World. Priests climb up to pour pots of coconut water, turmeric paste, vermilion powder over the statue head. Just opposite is the smaller Chandragiri hill where some Jain temples and tomb of Chandra Gupta Maurya, famous patron of Jainism can be seen.
Srirangapatna
Srirangapatna is an island town encircled by river Cauvery. The
Udupi
Udupi is more like a pilgrim city in fact one can refer to Udipi as "THE
Aihole
Once the capital of the early Chalukyan dynasty (6th to 8th centuries), Aihole is a picturesque village on the banks of the Malaprabha river. Variously called Ayyavole & Aryapura in the inscriptions, Aihole is historically famous as the cradle of Hindu temple architecture. There are about 125 temples divided into 22 groups scattered all over the villages and nearby fields. Most of these temples were built between the 6th & 8th centuries and some even earlier.
Badami
adami,the one time capital of the Chalukyas , is noted several temples, some structural & other rock-cut, of the 6th & 7th Centuries. The foundations of Badami, or Vatapi as it was called, were laid by Pulakeshi I (535 - 566 AD) his son Kirtivarman, the Ist (567 - 598 AD), beautified the town with temples & other buildings. Caves of Badami Mangalesha (598 - 610 AD) brother of Kiritavarman I completed the construction of the cave temples & endowed the temples with the village on the occasion of the installation of the image of Vishnu. The greatest ruler of the dynasty was Pulakeshi II (610-642 AD) who among others defeated the Pallava King Mahendra Verman I. The Pallava later captured & destroyed Badami to avenge their defeat Badami was also in the possession of the Vijayanagar Kings, The Adil Shahis, The Savanur Nawabs, The Marathas, Hyder Ali & finally the British who made it part of the Bombay Presidency.
The District Headquarters,
Bidar
In the northern -most part of Karnataka lies Bidar-a tiny district steeped in history. The fort, the cannons, palaces in ruins, the magnificent tombs and the massive monuments, all combine to make a visit to the one-time capital of the Bahamani and Barid Shahi dynasties, truly memorable.
Bijapur
Bijapur is the "Agra of the South", full of ruins & still-intact gems of the 15th-17th century muslim architecture. One can still find mosques, palaces & fortifications spread all over the city.
Bijapur city is spread over an Area 14.56 sq. Kms. & stands at Altitude of 593 meter. Common languages spoken & followed are Kannada, Hindi & English.
A Hindu city before the Muhammadan conquest,
Hospet
Hospet is a typical Karnataka country side city with dusty roads plenty of bullock carts,bicycles,dilapidated buses & an unobtrusive industrial area near Tungabhadra dam.
Hubli
Hubli is important to the traveler principally as a major railway junction on the routes from Mumbai to
Pattadakal
The tiny
India - States - Karnataka - Basic Facts
Karnataka
| Area : 1,92,000 sq. kms. |
Karnataka is well known for producing some of the country's foremost statesmen, scholars and sportspersons, and is one of the major revenue rakers through its strong tourism industry. The landscape is very varied, with a beautiful coast, flatland plains and a lot of mountains. It is dotted with hill stations, beach resorts and architectural excavations, making it a great vista for tourists with every kind of interest.The people are known as Kannadigas, which are the Kannada speaking peole, there are also the Coorgis of the Coorg hills and the Tulus of the Udipi regions.
Climate: Semi-tropical Seasons Summer, March to May (18oC to 40oC); Winter December, March to May (14oC to 32oC);
Seasons, South-West Monsoon: June to August; North-East
Monsoon: October to December
Rainfall: 500 mm to over 4000 mm.
Traditional Products: Coffee, silk, sandalwood, agarbathis, ivory carvings, inlay work, badriware, lacquerware
Rivers:
The
The Kaveri System- Kaveri, Hemavati, Harangi,Kapila, Shimsha. West-flowing rivers - Kalinadi, Gagavali, Aghanashini, Sharavati, Varahi, Netravati.
Other rivers - Manjra and Karanja (tributaries of the
Major Industries: Electronics, Computer Engineering, Aeronautics, Machine Tools, Watch-making, Electrical Engineering, Aluminum, Steel
Major Crops: Ragi, jowar, rice; sugarcane, coconut, groundnuts; coffee; cotton
Major Minerals: Gold (90% of India's production), iron ore, manganese, maganesite
Main Educational Centres: Indian Institute of Science, Raman Research Institute, National Institute of Mental Health and Neuro-Sciences, Central Food Technological Research Institute, Indian Space Research Organisation, National Aeronautical Laboratory, National Institute for Sports (South).
