circuit tourism

BIDAR – GULBARGA – BONAL CIRCUIT

From To Distance Approximate time to

Tourist Place

To Travel To seeBidar Local 15 K.m 1 hour 4 hours Gavan Madarasa, Bidar Fort,

Nanak Jhara, narashimha Jharani,Deva deva vana

Bidar Narayanpur 45 k.m 45 min 30 min Hoysala Temple (shiv mandir)Narayanpur Basava kalyan 03 k.m 05 k.m 30 min Arivina mane, Anubhava

mantap, Akkamahadevi Cave, Sadananda Matha, Basvaklayan fort

Basavaklayana Humanbad 75 k.m 2 hours 30 min Chalakapur ( Sanjeevini Hill)Humanbad Jalsangi 10 k.m 15 min 30 min Darpana Sundari StatuesJalsangi Humanbad 15 k.m 20 min 30 minHumanbad Kalgi 80 k.m 1.1/2 hour 1 hour Suryanaryana TempleKalgi Malkhed 40 k.m 1 hour 1 hour Malkhed fortMalkhed Chittapur 30 k.m 30 min 1 hour Nagavi Temple, PushkarniChittapur Sannati 50 k.m 1 hour 1 hour Chandrala parmeshwari TempleSannati Shirval 08 k.m 10 min 1 hour Vastu Shilpa artsShirval Shahpur 15 k.m 20 min 1 hour Sleeping BuddhaShahpur Shorapur 30 k.m 30 min 1 hour Venugopal swamy TempleShorapur Bonal 10 k.m 15 min 1 hour

morning or evening

Bonal tank Bird sanctuary

Bonal Mudnoor 30 k.m 40 min 30 min Jedar Dasimayya PushkarniMudnoor Gulbarga 120 k.m 2 hour Sharnbasveshwar Temple, Khaja

Banda Nawaz Darga. Gulbarga Ganagapur 50 k.m 1 hour 1

hour(11.pm to 1.00 p.m)

Dattareya Temple, Triveni Sangam

Ganagapur Gulbarga 50 k.m 1 hour Stay/Back

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Required Facilities:

Accommodation

1) Basvakalyan

Size Food facilities Type of Accommodation

200 students Simple vegetarian 4 -Guide Dormentry, Dharam shala or Suites

2) Sedam:

Size Food Facilities Type of accommodation

300 students Simple vegetarian 6 -Guide Dormentry, Dharam shala or Suites, Hotels, tourist bungalows

3) Surpur

Size Food Facilities Type of Accommodation

300 students Simple vegetarian 6 -Guide Dormentry, Dharam shala or Suites, Hotels, tourist bungalows

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Bidar

Bidar is a walled fortress town lying 673 meters above sea level on a red laterite plateau in northern part of the Indian state of Karnataka. Although only a small regional centre today, it was once a flourishing capital of two major Sultanates of the Deccan – the Bahmanis and the Barid Shahis. The ninth ruler of the Bahmani kingdom, Ahmad Shah I, shifted his capital from Gulbarga to Bidar in 1424. He rebuilt the old Hindu fort to withstand cannon attacks, and laid out beautiful palaces and gardens. As the Bahmani capital declined, the Barid Shahi family took over the reins of the state from 1487. They continued to hold power till 1619, when Bidar was annexed to Bijapur. The town and the surrounding area fell to Aurangzeb in 1656. The Asaf Jahi dynasty, founded by Nizam-ul-Mulk took over Bidar. It continued as part of Hyderabad state till 1956, when it became part of the expanded state of Mysore, later named Karnataka.

Although Bidar’s period of glory lasted for less than 200 years, it still attracts travellers with its haunting beauty, modesty and lack of pretension as well as old-world charm. It lies a little over 100 kilometres to the northwest of Hyderabad, and about 25 kilometres north of Mumbai-Hyderabad national highway.

Nanak Jhira

The famous Nanak Jhera - the largest Sikh temple atleast in Karnataka, carries the tale that Guru Nanak - the first guru of the Sikhs visited this place and got rid of the scarcity of drinking water in the region. A popular spot is the Sikh temple, Guru Nanak Jhera, where fresh crystal clear spring water appears from nowhere.During his second 'Udasi' (missionary tour) of South India, Guru Nanak after sojourning through Nagpur and Khandwa visited the ancient Hindu Temple of Om Kareswar on the Narbada and reached Nanded (where 200 years later Guru Gobind Singh spent his last days). From Nanded he proceeded towards Hyderabad and Golkonda where he met Muslim saints and then came to Bidar to meet Pir Jalaluddin and Yakoob Ali.

Origin

The Guru accompanied by his companion Mardana stayed in the outskirts of the Bidar town where 'Nanak Jhira' Gurdwara is now located. Nearby were huts of Muslim fakirs, who took keen interest in the sermons and teachings of the great Guru. The news soon spread throughout Bidar and its surrounding areas about the holy Saint of the North and large number of people started coming to him to have his "Darshan" and seek his blessings. There used to be acute shortage of drinking water in Bidar. All efforts of the people to dig wells were of no avail. Even when wells produced water the water was found to be unfit for drinking.

The Guru was greatly moved by the miserable condition of the people. With divine name on his lips and the mercy in his heart he touched the hillside with his toe and removed some rubble from the place. To the utter surprise of all, a fountain of sweet, cool water gushed out of the hillside. The place soon came to be known as 'Nanak-Jhira'.

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A beautiful Gurdwara has now been constructed by the side of the fountain. The water of the fountain is collected in a small 'Amrit-Khud' built in white marble. There is a free kitchen (guru ka langar) where free food is given to pilgrims 24 hours night and day. A Sikh museum has been built in the memory of Guru Tegh Bahadur, depicting the important events of Sikh history through pictures and paintings. The birthday of Guru Nanak and the Hola Mohalla festival attract large numbers of devotees from all over India.

At the spot where the spring originated, the management had an Amrit Kund built with the contributions of devotees. With the water channeled into a sarovar close by, the devotees now take dips in the sacred water which is thought to cure several ailments.

The management of Gurdwara Sri Nanak Jhira Sahib now runs a free hospital, an engineering college, a Polytechnic, a college and two schools, one of them being in Hyderabad.

About 4 to 5 lakh (half a million) pilgrims and tourists visit Nanak Jhira every year. During the three melas held during Holi in March, Dashera in October and Guru Nanak’s birthday in November, the numbers of visitors swells to about 30,000 a day.

Another version of Guru Nanak's visit to Bidar has him visiting a Sufi saint who lived with his family and followers here - amidst a source of fresh, sweet water - and that is where the Gurudwara eventually came to be. Whatever the origin, the presence of this important Sikh shrine and the sizable Sikh presence is one of the many layers of Bidar that we encounter. In the course of his tours across the area people thronged to hear him. Guru Nanak listened to their complaints that only brackish water could be found in the area.

Pir Jalaluddin and his followers from the nearby Muslim monastery also paid obeisance to the Guru and impressed upon him the need for sweet water in Bidar. In deference to their wishes, the compassionate Guruji uttering Sat Kartar shifted a stone with his wooden sandal, and lo and behold out gushed a spring of sweet water that has flowed to this day.

Narasimha Zarni

The Narasimha Zarni is located in the outskirts of the Bidar city. It is cave temple dedicated to lord Vishnu. The cave temple is linked with purnaic history and it is considered one of the important pilgrimage sites of Bidar. The legend goes that, Lord Narasimha after killing Hiranyakashpu, proceeded to kill a demon named Jalasura. Jalasura was a staunch devotee of Lord Shiva. After he was killed by Lord Narasimha, Jalasura turns into water starts flowing from Lord's feet. And to this day water keeps flowing from lord’s feet and fills the cave. So to reach the lord people has to wade through a 300 feet long cave, with water about 4 feet deep. Lighting and ventilation have been recently installed. The water is a little muddy, since it is flowing water it is not uncomfortable to walk through it.

At the end of the cave Lord Narasimha and also the Shiva linga which Jalasura was worshiping. There is very less place to stand, around 8 people can see the lord at once. If there are more people they have to wait in water.

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Mohammad Gawan Madrasa

One of the attractions of the old town of Bidar is the remains of the ancient theological college, Mohammad Gawan Madrasa. Built in 1472 by Gawan, a Persian exile and scholar of the Bahmani court, this was one of the greatest centers of Islamic learning of its time, attracting students from all over. This Persian-style, massive three-storied building was once surmounted by large bulbous domes and its walls are adorned with exquisite colorful tile work and inscriptions from the Quran. It once housed a world-famous library, a mosque, a laboratory, lecture halls, quarters for the teaching faculty and a students’ hostel. Though it suffered extensive damages, a large portion of the building still remains unharmed.

Bidar fort

The Bidar fort, constructed on the edge of the plateau, has a haphazard quadrangular layout plan of 0.75 miles (1.21 km) in length and 0.5 miles (0.80 km) breadth. The peripheral length of the fort walls measure 4,500 yards (4,100 m). The walls, bastions, gates and barbicans of Bidar, though in ruins, are well preserved and considered as some of the most stylish in India. It is surrounded by a triple moat.

There are seven gates in the fort. The dominant main gate exhibits Persian style architecture. The ‘Gumbad Darwaza’ depicts arches with stilted size, also in Persian style. The ‘Sherza Darwaza’ of Bidar Fort, the second gate of entry, depicts two images of tigers carved on its fascia; according to Shia belief, the tiger decorations are indicative of Ali who was also known as Asadullah-Al Ghalib that assured protection to the building from enemy attack. The other gates are the Fateh Gate on the south (has octagonal towers and drawbridge); the Talghat Gate in the east; the Delhi Gate and the Mandu Gate. The prominent bastion at the entry is known as the ’Munda Burj’ with guns positioned on it.

It is said that the Bahmani Sultanate claimed lineage of the Sasanians and the motifs on their buildings, particularly the crowns of the arches that they built depicted a crescent and occasionally a disk that was closely reminiscent of the crowns of the Sassanian emperors.

Deva Deva Vana

It is situated 10 k.m away from Bidar city and it was protected by Forest Department. Deva Deva vana declared as reserved forest. This is an ideal spot for the nature lovers; here one can see the thousands of different types of flora. Here additional attractions like Navagraha vana, Rasi vana, Navaniketana vana also available. It is one of most mesmerizing eco-tourism destination of Hyderabad- Karnataka.

Narayanpur Dam

It is located 3 k.m away from Basava Kalyan. In this village one can found a beautiful hoysaleswara temple (dedicated to lord Shiva), which was built during the period of Vikaramadithya 6th. There are splendid sculptures on the temple walls. The pardakishina patha contains sculptures of Shilabalika’s and this temple had rich historic value.

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Basavakalyan

Basavakalyan's history dates back to 3000 years with its name being mentioned in Guru Charitra.

Before India's independence, Basavakalyan was called Kalyan. After independence and division of states on linguistic basis in 1956, Kalyana was renamed as BasavaKalyana in memory of Vishwaguru Basavanna, a great revolutionary who established Anubhava Mantapa (spiritual democracy) in 12th Century in India. Basavakalyana was ruled by Western Chalukyas, Kalachuris, Yadavas of Devagiri, Bijapur Sultanate, Bahamani Sultanate (Bidar, Gulbarga), Mughals, Hyderabad Nizams.

Arivina Mane

Arivina Mane of Basavkalyan Taluk of Bidar district is very old maonument, here Akkanagamma cave is very famous. On the way to Anubhava mandatapa there so many caves of saints, this known as Arivina Mane of Basavanna.Inside the arivina mane we can see the meditation hall, outside garden and also a well.

Anubhava Mantapa

Anubhava Mantapa was an academy of mystics, saints and philosophers of the Lingayata faith in the 12th century. It was the fountainhead of all religious and philosophical thought pertaining to the Lingayata. It was presided over by the mystic Allama Prabhu and numerous Sharanas from all over Karnataka and other parts of India were participants. This institution was also the fountainhead of the Vachana literature which was used as the vector to propagate Lingayata religious and philosophical thought. Other giants of Lingayata theosophy like Akka Mahadevi, Channabasavanna and Basavanna himself were participants in the Anubhava Mantapa. The Anubhava Mantapa was originally called the Shivanubhava Mantapa.

One of the monumental works that Basaveshwara did was the establishment of an institution named Anubhava Mantapa. It was a spiritual as well as a social academy presided over by Allama Prabhu. That this rare but monumental institution in the cultural history of India was founded by Basaveshwara is corroborated by the sayings of his contemporaries. It was a nucleus around which gathered persons of all shades and all professions and of all ranks, ranging from the prince to the peasant, to take part in the deliberations of the Anubhava Mantapa.

Sadanda Matta

Sadanada Matta was situated in the center of the Bidar city; it was one of the important cultural center of Bidar. Here one can see the Shrine of Sadanada Maharaja and there is a facility of accommodation for the devotees as well as a Kalyana Mantapa (Marriage Hall). In the outer veranda a splendid seven rounded well which is proving the craft men ship of this region and it can be considered one of the architectural wonder of this region.

Basava kalyan fort

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Basavakalyana, with its fort as its headquarters, was the royal capital of the Western Chalukya (Kalyani Chalukya) dynasty from 1050 to 1195. The fort is strategically built as a defense structure in a camouflaged setting, which is not discernible till the enemy is at close quarters of the fort. This gives advantage for the defense forces holed up in the fort to repulse enemy attacks. This strategy of locating the fort in naturally camouflaged locations was popular in the forts built in the Deccan.

In the Basvakalyan fort, as an economy measure, the defenses of the fort were built by inter-connecting large boulders scattered on the hills with strong fort walls. The fort was made defensively complex with guard rooms and barbicans, which was a novelty at that time. The fort consisted of three concentric irregular fort walls.

The fort has seven gates, out of which five are in good shape. At the entrance to the fort, there is solid arch with balconies on the flanks accessed by series of steps on either side. The fort walls encircling the central courtyard have guard rooms, which are also combined with many bastions and mounted by canons (some of the canons are also ornamented). Canons are also lined along the approach path to the citadel. The fort walls are engraved with images of Yalis. At the top of gateways, openings are seen, which were likely used to douse the enemy with boiling oil. Another defense measure is the deep moat that surrounds the fort. The citadel is centrally located within the fort, on a high ground.

The main door to the citadel is known as the 'Akhand Darwaza' built with four red stone slabs. From the door way, up a flight of steps is the passage to the Rajmahal palace (mostly in ruins). However, the ceiling in the palace hall displays colorful designs. The central wall in the hall has patterns of vases and urns. Adjoining the palace is a temple that does not have any deity. However, at its entrance the vertical stone columns depict well-carved sculpture. There is a square pond in front of the temple. Behind the temple to the west is the Rani Mahal (queen's palace), from where there is an exclusive approach to the temple.

Humnabad

Chalkapur

Chalkapur is a small village coming under Bidar district Humanbad Taluk. The history of this village is associated with Indian great epic Ramayana. In Ramayana While Hanuman taking Sanjivini Hill towards Lanka a piece of hill was dropped on the earth and it became Chalkapur hill(Chaluke means a Piece). Here one can see the Hanuman temple and lakhs together devotees visit round the year, the village has played vital role in Hyderabad Karnataka Liberation.

Jalasangi

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Jalsangi is a village situated 10 K.m away from Humanbad; the beautiful Mahadeva temple is noteworthy to see here. Temple belongs to Badami Chalukya ‘s period and this temple is the best example of craftsmanship of the Badami Chalukya, on the temple walls one can see the beautiful sculptures of God and goddess.

Kalgi

Kalgi is on the Gulbarga-Chincholi road, 50 km north-west of Chitapur, the Taluk headquarters, and 60 km east of Gulbarga. Referred to as “Kaluge” in ancient inscriptions, it was the capital of the Mannedadi-1000 division. So far 11 inscriptions are reported from here. Half a km. south of the village, in front of the Kalinga temple complex, on its right flank is the ruined Karideva (Surya-Narayana) temple. A 13th_Century inscription here refers to Adityabhattopadhyaya, the worshipper of the feet of god Jayalingeshvara; it gives scope to suspect that this Kalinga temple is the Jayalingeshvara temple referred to in the inscription. Consisting of three separate garbhagrihas, an open antarala, a navaranga at the centre and a mukhamandapa on its east, this large trikiga temple stands facing north on a high jagati and decorated adhishthana. But today only garbhagriha and antarala portions are partially preserved and the remaining portions are destroyed. The garbhagriha doorways are very attractive with sapta-shakha decoration. The principal garbhagriha and the eastern garbhagriha contain Shivalingas with right and left lustral water chute respectively; the third is badly dilapidated and retains nothing whatsoever. The exterior of the wall of the temple carries images of Vishnu, Brahma, Ishvara, Bhairava, Nataraja, UmaMaheshvara, Mahishamardini, Ganapathi, beautiful Sil.abalikas in various postures, and varieties of miniature shikharas. The ceilings of the garbhagriha and antarala have unusual decorations. It can be stated that this is a unique construction of the time of Vikramaditya VI. The Kaleshvara temple beside this temple is the same as the Svayambhu Kaleshvara temple referred to in the inscriptions, the earliest to refer to it being dated 1103. This is a temple complex comprising the east-facing Nilakantheshvara, Kaleshvara (Svayambhu Kaleshvara), Revana Siddhesvara and Ishvara temples, and the north-facing Someshvara and Virabhadra temples which together have a large open sabhamanelapa. By its side is the pusbkarani (sacred tank) and not far away from it is the stream. The Someshvara, Bibbeshvara and Kaleshvara temples are in its vicinity. In its compound are the sculptures of four-faced Ganesha, Kartikeya, kirana-stambha and hero-stones. The Someshvara temple has a linga with its lustral right water chute. In the roof of the antarala of this temple is an inscribed stone slab of Kalyana Chalukya period which a beautiful carving of an elephant at top. The spacious .cabhamandapa has kakshasana along its brim and attractive ceilings. By the side of this temple are the temples of Kahivishvanatha, Ramalinga, and Nandi. A beautiful image of Surya is found near the Ramalinga temple. To the north of the Kalagi rivulet, near the pushkarani are a Ishvara temple and in another temple adjacent to it are the Narasimha and Ishvara sculptures. This has stellate plan and is beautiful. To the right of this temple is the Sahasralinga Netreshvara temple whose beautiful garbhagriha doorframe is decorated with six Shakhas. The ceiling of the antarala has a star-shaped chhatri. Here are loose sculptures of Shaivdvarapalakas and Rati-Manmatha. In the centre of the village there is a dilapidated rikuta Basadi in front of the Banasakari temple. Consisting of three separate garabhagrihas with open antaralas and a common ravaranaga and mukhamandapa, this is dedicated to Parshvanatha. Its principal garbhagriha enshrines a Parshvanatha image scatcd in padmasana. The garbhagriha doorways arc trisakha variety while the principal doorway is decorated with saptasakhas. The remaining two garbhagri has retained

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only pithas. Navaranga has four a’evakoshthas, while its central pillars are beautiful and ceiling is decorated with lotus carving. The mukhamandapa has kakshasana and the chandrasila is very attractive

Malkhed fort

Malkhed today has the remains of a fort with four entrances and 52 bastions and in the village there is a Mallinarha Basadi which may be described as ancient, considerably renovated, this Basadi consists of a garbhagriha, a navaranga and a hazara. In the garbhagriha there are images of Neminatha and Mallinatha Tirthankaras. The doorframe has four decorated shakhas with Gajalakshmi in the lalata. The doorframe of the’ navaranga consists of five shakhas and shaivadvarapalakas. In the man tapa in front of the temple there are numerous beautiful Jaina images and in a nearby room there are some more stone and bronze sculptures. The pillars of this temple recall the pillars of the Rashtrakuta period and as such they may be considered to have continued from that period. Some 59 manuscripts in Prakrit, Sanskrit and Kannada languages have been found in this Basadi. The Ishvara temple here, which belongs to about 11-12th Century and consists of a garbhagriha, an antarala and a navaranga, is renovated. In the garbhagriha of this east-facing temple is a huge Shivalinga and its doorframe is decorated with five shakhas. Above, in the architrave are five small superstructure models. On either side of the antarala are jalandras (lattice windows) and a makaratorana. In the navaranga are four devakoshthas and the central ceiling is decorated with lotus surrounded by ashthadikpalakas. There are entrance doorways From the east and north sides while the superstructure of the temple has disappeared. In the compound of the Hanumanta temple are found pillars, UgraNatasimha, Shivalinga, Nandi, makaratorana, pitha of Aditya, Masti stone and nine images of Ganapathi belonging to the Kalyana Chalukya period. In the khilla (fort) there are a Jumma Masjid, and Ashurkhana. Further there are Sayyad Zaffer Husseini, Khalif Fatar Rehman, Sheik Phari Sakat Ganj and Ladle Mashak dargahs. Outside the village on the Gulbarga road, on the bank of river Kagina, is the Uttaradi Matha of the Madhva ttadition.Akshobhyatirtha, who was the last among the disciples of Madhvacharya to have adorned the Madhva pitha, is understood to have composed a work called ‘Vcdasara-stotra’. His vrindavana is located here. Similarly the vrindavana of his disciple, Jayarirrha (1365-88), famous by the epithet of Tikacharya, who enriched the field of Dvaita Vedanta through his more than 22 works comprising Thtva Sankhyana Tika, Vishnu Thtva Nirnaya Tika, Tatvaprakasika, Nyayasudha etc., is also located here. In addition to these there are the vrindavanas of R.aghunathatirtha (1502-57), Vyasatirtha (c.1350-1410), Satyanidhitirtha (1560-80) and others and the Madhvas from various parts of the State frequent this place through out the year. Apart from these, there are temples of Venugopala, Hanumanta, Lakshmi, etc. besides the Gangadharamutya Matha and Karanika-mutya Matha.

Chitapur

Nagavi

Nagavi is a place of historical importance situated three km south-east of Chitapur, the Taluk headquarters. Mentioned as “maha agrahara Nagavavi” and sarvanamasyada agrahara Nagavavi”, it was in the past the capital of Aralulation division. Five inscriptions belonging to the period of Chalukyas of Kalyana are reported this place. The oldest of these is a pillar

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inscription in the compound of aravattu-ka gudi (Temple of sixty pillars) and belongs to the regin of Kalyana Chalukya king vikramadity VI it informs that in 1126 Ganada Mallisetti (Mallisetti of the oil mill) caused to be constructed, the Mulsathandeva temple in Nalvara and made grant of a site for the satra and two matters of land for annadana (boarding). On the same occasion a gift of one Lokkiya huaga for each okkalu was made by the people of the place, Nakharas, Telligas, manikaras, Binagas and Ankakaras. It is also revealed by the inscription that a fort rising to the sky’s height existed as Nalvara. The present temple containing the inscription itself is the Mulasthanadeva temple referred to in it. It has been renovated partially. The place is now famous for the Shri Kori Siddheshvara Matha.

Sannati

Sannati is situated 48 km south-west of Chitapur, the Taluk headquarters, 56 km north-west of Yadagiri and 19 km from Nalwar Railway Station. Located 19 km north of Shahpur, this place can be reached easily by a boat from Shirival on the river bank. Locally called ‘Sonthi’, this village is a significant pre-historic and historic site situated on the left bank of the river Bhima. Old Stone Age tools, and Major Rock Edicts of Ashoka have already been reported from here, and Buddhist Stupa remains of the Satavahana period have been discovered in good numbers in the recent excavations; these discoveries have certainly added to the fame of the place but it is the Chandralamba temple that is the chief centre of attraction for the tourists. Being one of the chief Buddhist centres in the State, Sannati is the oldest Buddhist centre of Karnataka, and the credit of bringing to light this site goes to Kapataral Krishnarao. Since then by the efforts of several scholars four inscriptions of Ashoka’s time (B.C.3rd Century) and 77 inscriptions of the Satavahana period (2n14r5 Century AD) (total 81), all in Prakrit language and Brahmi script, have so far been reported from Sannati and it is noteworthy that this is the only site where Brahmi inscriptions are found in such large numbers. The oldest of the Brahmi inscriptions reported from here are the four fragmentary inscriptions of Ahoka’s reign and .of these two are Ashoka’s Major Edicts No.12 and 14, while the remaining two are Special Edicts. In Karnaraka so far only Minor Edicts had been discovered and since the Sannati Ashokan inscriptions include Major Edicts and Special Edicts they assume significance. Though the edicts are damaged they can be recognized, on the analogy of similar epigraphs found elsewhere, as Dharmahipis (inscriptions relating to Dharma). This apart they prove that the Bhima valley was under the rule of Ashoka.

In Karnataka, the highest number of Shatavahana inscriptions is found in Sannati. These inscriptions mention the Sharavahana kings Sin Satakarni Vasishthiputra Sin Pulamayi and Shatavahana Agnisarma, who ruled during 4th Century, along w:th the amatyas (ministers), the officers and important traders and record the activities of that period. Some of these inscriptions are accompanied by interesting sculptural carvings which attract our attention. Sculptures depicting a cart with yoke freed from bullocks and resting bullocks of this period are found in large numbers in several places and they are considered to be the memorial stones of Buddhist laity; some of them carry inscriptions also. The inscribed sculpture depicting the touching scenes of Gautamiputra Sarakarni in his death-bed and Vasisthiputra Pulamayi suffering the pangs of separation from his father is another noteworthy sculpture. Several such sculptures may be seen

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in the State Government Museum in Gulbarga and several similar sculptures are found in the collections of various museums in the State. Worthy of mention are a beautiful Buddhist sculptured panel depicting the Bodhi tree, the empty throne and the foot-prints found near a tree in front of Chandrala- Parameshvari temple as also inscribed hero-stones nearby. Archaeologists have discovered the remains of Stupas and brought to light several important facts in Kanaganahalli, two km away from Sannati.

The Chandrala-Paramesvari temple at Sannati is on an elevated mound and the excavation of this temple complex is likely to reveal impoirant aspects of the Mauryan rule. The Central and State Archaeology departments have already taken up scientific excavation of the environs of Sannati and already a pre-Mauryan stone pendent depicting a Buddhist Yakshi and a jade pendent depicting Roman emperor Tiberius have been discovered. In Hurasagundagi a village located opposite Sannati on the other bank, two Budhist mounds have been noticed and of the Buddhist remains reported from here, the sculpture of a Yaksha wearing a beautiful necklace containing the figure of a seated Gajalakshmi is the most important and it is noteworthy that this happens to be the earliest

Instance of Gajaiakshmi available in South India. These excavations have confirmed the existence of stupas in Sannati and Kanaganahalli. Aparat from this, several objects including lead, potin and copper coins of the Shatavahana period have been found in Sannati. In ‘Ranamandala’ area, about one and half km south on rivet Bhima’s bank, the State Archaeology Department conducted excavations and successfully brought to light, apart from remains of Old Stone Age and Microlithic cultures, remains of a two row brick fortification said to be of the Shatavahana period, royal enclosure and a structure of brick consisting of eight granaries and five square cells. Since the Roman potsherds are found with the Maurya-Satavahana pottery it becomes clear that in addition to being a Buddhist place of pilgrimage, Sannati was an important commercial ceItre. The Roman pendent and Roman pottery reported from here confirm the important fact that Sannati had contacts with Rome.

A platform at the spot where the river Bhima is to be crossed to reach Sannati via Shiraval is locally called ‘Seturajana-katte’ (Satavahana Platform). It is opined that this could be” a corrupt form of ‘Satavahana-kote’ (Satavahana Fort). A puranic legend has it that when Sri RaTna and Sita having been born as Narayana and Chandravada were living here, Seturaja having fallen in love with Chandravada (Sita) tried to rape her and that goddess Chandraladevi having appeared in the form of a bee killed the demon; after that she attained union at the feet of the goddess. Even today the local people show the five holes near the feet of the goddesss the spots marking the merger of the bees. On the way froti Sannati to Shiraval, on the bank of the river is the Someshvara temple belonging to circa 10th. 1h Century. The temple, which has undergone several additions, has noteworthy doorframe and pillars. Beside this temple, there is another temple of the same period which comprises a garbhag? ha, an open antarala and a navaranga. The garlihagriha contains only a pitha at present. Its doorframe has five decorated shakhas. The navaranga has entrances from both sides and its front part is covered with jalandras decorated with elephant, lion, hamsa etc.

About a km away from the village on the bank of the river Bhima is the temple of Chadralaparameshvari. Located on a mound likely having the remains to the Maurya period, this

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temple appears to have been erected during the Rashtrakuta period and enlarged during the rule of the Chalukycs of Kalyana. The mahadvara and the raja-gopura of the prakara of this temple was gotconstructed in 1990 as a service to the goddess by Annasaheb Deshpande of Bijapur. The gopura, which is in dravida style, is very attractive on account of the beautiful sculptures. This east-facing temple located within a large compound consists of a garbhagriha, an open antarala and ‘a navaranga with a spacious sabhamandapa attached to it. The garbhagriha, having a plan of Srichakra, is decorated with a lotus shaped superstructure. In the garbhagriha is a bronze prabhavali carved with Sarpa, Mahakali, Lakshmi and Sarasvati as also dhvaja (flag), sankha and charka. In front of this, are small sculptures of Mahakali at the right end, Srichakra ir the centre and at the left is Chandralaparamesvari, the last one being the chief deity here. The doorframe of the garbhagriha is decorated with four shakhas and contains carvings of Ganapathi and Mahishamardini. The entrance, to the’ navaranga also has four .chakhas. In the sabhamandapa before it are beautifully decorated pillars which attract attention. The mantapa in the prakara of this temple has been reconstructed by using Rashtrakua-Kalyana Chalukya pillars and behind the temple may be seen the stone carrying Ashoka’s inscription, a sculpture of Kali and numerous sculptures of the Shatavahana period. The kshetra is famous for bathing at the Sankramana, Kumkum-arhcana in Sharavana month and illumination festival during the Shravana month. In the compound of t4he temple, but slightly behind to the left it the renovated temple of Adishakti. In fact the damaged Ashokan inscriptions on the pitha of the goddess Kalika were discovered during renovation of this temple and these are now protected in the mantapa of the rakara by the Archaeological Survey of India. This almost eight feet high image of goddess Kalika is broken into two and appears to be a sculpture of the Rashtrakuta period. There are Shatavahana remains in the region of Hurasagundagi, Anabi and Shiravala on the other side of the river and in Kanaganahalli region on this side of the river; being located amidst t4hese sites, Sannati has great historical significance and to bring to light its significant aspects, it is necessary to undertake large scale excavations of this site before its submergence.

Surpur

SRI VENUGOPALASWAMY TEMPLE

The temple of Lord Venugopala swamy is located on an elevated place on the foot of the hillock of Surpur. The temple is an architectural feat and stands for the traditional Vastu art of Surpur artisans. The main temple is built by using beautifully carved granite stone available locally. The pillars in the front of the temple are beautifully erected on the shoulders of elephants carved out of monolithic granites. In precincts of the temple also every pillar has a unique carving which reminds us of architectural acumen of Vijayanagara carvings.

Since it is the main temple of the Samsthana, it has an elaborate plan which consists of all components of the temple such as Garbagriha (Sanctum-Sanctorum), Antarala, Ardhamandapa, Sabhamandapa, pillared mukhamandapa, rectangular pillared veranda, a vahanamandapa and dvajastamba. The temple is enclosed by prakara walls. A broad flight of steps on the east leads to the temple. The Adhistana of the temple consists of Upana, Jagati, Tripatta, Kumuda moldings. The tripatta moldings of the garbagriha antarala and sabhamandapa are plain, while those of

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mukhamandapa contain series of sculptural panels. These sculptures include processions, stories of Krishna, horses, birds, erotic scenes etc. The exterior walls of the sabhamandapa and mukhmandapa have sculptures of snakes, monkeys, elephants and square medallions with lotus figure. The dvarpalas are in tribhanga posture bearing Vaishnava attributes such as Sanka, Chakra, Gada and Abhymudra.

The Sabhamandapa is square on plan and it has four main pillars in the center and has three doorways on the east, south and north. The northern and southern doorways are simple and contain a lotus figure on the lintel. The eastern doorway which leads to the mukhamandapa is more elaborately decorated. It has five sakas which are decorated with petals, scrolls, diamonds and the fifth has horizontal bands. The lintel is a rectangular block which has Vaishnava symbols such as chakra, sanka and ‘V’ shaped Vaishnava mark.

The mukhamandapa is rectangular on plan and consists of a total of 38 pillars, raised kaksasana, and three entrance passages. The tripatta bands of the pillars a series of sculptural panels depicting the scenes of processions, log snakes, elephants, Hanuman, floral, geometric motifs, etc.

In the front of the temple is a large stepped well (Pushkarni). It measures 50meters on each side. It has a large flight of steps on four sides. There are rectangular arched corridors on the northern and eastern sides of the tank. The arched corridors are plastered and have the circular medallions and a pair of fish facing each other.

Bonal Bird Sanctuary

The Bonal reservoir is the second largest bird sanctuary in Karnataka after Rangantittu bird sanctuary near Mysore. The reservoir is situated about 1 l0kms south of Gulbarga and covers an area of 40.96 Sq. miles. The reservoir was built in 17th century by Shorapur King Raja Pam Naik, and later Captain Meadows Taylor a Captain in British rule increased the capacity of fank from 4ft to 1 2ft depth.

The name Bonal reservoir is established primarily on Bonal Village. The reservoir was under the control of irrigation department, Govt of Karnataka, Gulbarga Division till 1998. It is an ornithologist’s paradise. The Bonal reservoir is one of the most favorite hubs of rare and endangered Aquatic Migratory Birds. Some of the birds flock here from Himalayas and even some birds come from snow-kissed hills of Siberia. October to January is time for travelling birds such as Painted Storke, Brahminy duck, Flamingo etc. early morning and mid-evening are best viewing time. The best option to reach the reservoir is by foot, a one and half km walks because most of the species of birds are spotted on the track.

The Bonal reservoir attracts 22 residents, 8 non residents and 8 migratory birds because of its perennial nature and availability of food through out the year. It is a favorite nesting place for these birds because of its full vegetation, there is an increased protection of fish population and

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attraction of various birds from around the world. The most notable and migratory birds’ species in the sanctuary include Cotton Teal, Twin tail Duck, Bar Headed Goose, White Necked Storke, Black Necked Storke, Painted Storke, Flamingo and Little Grebe. Apart from these migratory birds the local migratory birds which are found here are Large Egret, Brahminy Duck, Common Teal, Common Pochard, Little Ringed Plover, and Lesser Whisting Teal. Including migratory and local migratory birds one can also find resident birds in the Bonal reservoir which occupy about 33% of bird population. Commonly you can Duck etc. find Herons, Moorhen, Coot, Kingfishers, Spot Bill Fish fauna is one of the major components of the Wetland eco-system of Bonal reservoir. Millions of fry enter the Bonal reservoir along with the water every year. And as the fry reach the reservoir the fish-eating birds began to congregate in large numbers and breed. The fish fauna of Bonal reservoir consists 24 species belonging to 10 different families. The major types of fish found in reservoir are Gibelion catla, Rohu (Labeo rohita), Cirrhina mrigala and these fishes are used for food by local fishermen.

Narayanpur Dam

Narayanapur Dam (Basavasagara) situated five km from Narayanpur in Surpur Taluk, 22 km from Lingasugur and 30 km from Muddebihal, it is located in the area of Siddapur village in Muddebihal Taluk of Bijapur District and it is a lovely place enjoyed by tourists. Because of the dam constructed here to the river Krishna under the Upper Krishna Project several areas of Bijapur and Gulbarga districts are expected to get benefits of irrigation and electricity. The dam runs about half a km and the tourists crossing the dam will experience, even in the hot sun, an explicable amount of pleasure from the cool breeze floating across the reservoir. Near, the dam a fine rose garden is being raised. July-August is the most suitable period to visit this place. There is a government tourist bungalow for the use of tourists. There is much scope for tourism development here.

Mudanuru

Mudanuru is 35 m north-west of Surpur, the Taluk headquarters, and 10 km south-west of Kembhavi, and is located on the Kembhavi-Hunasagi road. So far 21 inscriptions are reported frOm. this village which was the birth-place of Jedara Dasimayya, a pre-Basava period vachanakara. This was the original centre of the Abhinava Pasupata tradition of the Yalamela Simhaparshe and the founder of this tradition, Maleyalapandita, hailed from this place.

Gulbarga

Gulbarga the melting pot of culture where one can see the unique cultural diversity and rich historical monuments if you want to trace the history of Gulbarga than you have to go to the bygone era of Neolithic and Mesolithic ages (sites like Sannati is the best example).

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Dynasties like Maurya, Shatavahana, Rashtrakuta’s, Kalachuri’s, Chalukya’s of Kalyana,

Bahamani ruled Gulbarga and philosophers and saints like Lord Sharnabasaveshwara, Khaja

Bande Nawaz, enriched the culture and tradition of Gulbarga. Gulbarga had an university, T.V.

Station, Radio station, Agriculture research station.

Sri Lord Sharnbasveshwar Shrine

Maha Dasohi Sharnabasaweshwara was born in the year 1746 in the village of Aralagundagi in Jewargi Taluk 0f Gulbarga district came propagating Virashaivisim and stayed in Gulbarga. He belongs to noble Veerashiva family his parents were “Sangamma and Malakappa. His parents deep love and valuable guidance gave the initiation of Dasoha culture to infant Sharnbasweshwara, the couple sangamma and Malkappa had considered kayaka of agriculture as worship of the “Trinity” (Guru, Linga, Jangama,) He made it his area of activity and having devoted himself to the Dasoha , he passed away here. A tower was later raised for the sacred Shrine of Sharanabasaweshwara and this is now called the Sharanabasaweshwara temple. Adi Doddappa Sharan had become the beloved disciple of Sharanabasaweshwar in Karburgi (Gulbarga) and stood by him. Their joint effort resulted in founding the Sharanabasaweshwar Mahadasoha Peetha. After Sharanabasaweshwar, Adi Doddappa Sharana (1822-46) remained on the holy throne for 24years. Though he took up the project of constructing a tower over Sharanabasaweshwara’s sacred Shrine on the model of the tower over the Siddarameshwara’s Shrine in Sholapur, it could be completed only during the time of Sharana Basavappa Appa II (1846 – 71). Though the temple assumed its present form during 1912-15 in time of Dodda basappa Appa VII, the lower two tiers of its superstructure and miniature mortar sculptures over the low wall of the upper storey were added in 1977. The Sharanabasaweshwara temple built incorporating the Samadhi of Lord Sharanabaweshwara is an excellent piece of architecture of the 20th century. In the Garbagriha containing the Samadhi of Sanaranabasweshwara, on the Gadduge a pair of images of Sharanabasaweshwar and his preceptor with gold faces are installed to indicate symbolically the inseparable relationship of the preceptor and his disciple. This is the central spot for worship by devotees today. Incorporating this are a large sabhamantapa and a pradakshinapatha. The sabhamantapa, which is constructed by using pilasters, independent pillars, pillar-pairs and 36 arches, is very attractive and its pillars are decorated with peacock, garuda, naga, parrot, elephant, lion, flowers and creepers. Its ceiling is distinctive. In front the garbagriha they are splendid sculptures carved out of stones recapturing the glorious architectural tradition of fabulous heritage sites of Belur and Halebid which depicts the life story of Lord Sharanabasaweshwara. The sculptures are installed by Poojya Dr. Sharanabasavappa appa 8th Peethadipathi of Sharanabasaweshwara maha samsthana. The sabhamantapa may be entered from three sides. The pranala of the garbagriha is noteworthy for being in form of cow feeding its young. The superstructure includes small stucco figures of various divinities, while on the parapet wall stucco sculptures representing the miraculous deeds of Sharanabasaweshwara. Of these the elephant carrying howdah on their back depicted at the corners of the superstructures are excellent. In front of this temple are six gadduges of Adi

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Doddappa Sharana and others who were successors of Sharanabasaweshwar for Mahadasoha Peetha. The left side building of the Sharanabasaweshwara Mahasamstana standing to the left of the temple is old temple and it was here that Sharanabasaweshwara performed Dasoha after coming over to Kalburgi. This has a beautiful shrine where perpetual lamp burms. The legacy and tradition left behind Sharnbasweshwar continued afterwards relentlessly and a strong tradition was introduced of granting the “prasadabattalu, Lingasajjike, Mudre Ungura” (Sacrament plate, case for linga, spiritual Ring) to the Peethadipathis and they were given the peeta (the throne). This is how coronation ceremony and tradition continued, following this system after Sharnbasweshwar Adi Doddappa Sharana became the MahaDasoha Peethadipathi. The throne occupied by the Peethadipathis becomes the “Dasoha peeta”, wherein the devotees come seeking the Darshana and Holy audience of the Peethadipathis. It is also called ‘Dasoha Simhasana’ or ‘Dasoha Gadduge’. As the days change the tastes and thinking of devotees too changes, Poojya Dr. Sharanabasvappa Appaji yielded to the intense desire and pressure of devotees to give Gold coating to the Peetha made out of silver. This indeed enhanced its lustrous look not only from spiritual angle but also materialistic angle. This Peetha has a glorious history of witnessing seven peetadhipatis, right now the 8th peetadhipathi has occupied it. The lineage of peethadipathis is as follows.

1. Mahadasohi Sharanabasweshwar (1746 to 1822)2. Adi Doddappa Sharanaru (1822 to 1846)3. Poojya Sharanabasvappa Appa (the second 1846 to 1871).4. Poojya Basavannappa Appa (1871 to 1878)5. Poojya Lingabasavappa Appa (1878 to 1897)6. Poojya Sharanabasvappa Appa (thr third 1897 to 1903)7. Poojya Doddappa Appa (the second 1903 to 1983)8. Poojya Dr. Sharanabasvappa Appa (Present 1983……….)

Poojya Dr. Sharanbavappa Appaji Explains Mahamane as follows

In our day-to-day life we do use terms like house, home, monastery. The moment we utter the term ‘home’ we will not get that feeling of sublimity or chastity. It is being built to be just a means or an instrument to dwell in for one’s own safety. But the term monastery does not give this kind of feeling. It gives a different feeling; it stands as acenter of culture,religion,and as aspiritual land of holy people,saints,and seers. It also appears as a place where we get ourselves absolved. The basic difference in this context we have to realize is the kind of life we lead; here our life acts as a background. Here we have both the possibilities either we can change our house into monastery or monastery into house. If we live just for the sake of our own life it becomes house; if we live for the higher life, higher cause, for the sake of god, then the house becomes a Mahamane- Spiritual adobe. The dwelling place,which facilitates to attain higer things in life and accomplish wealth of spiritualism, becomes a spiritual house or Mahamane.

The Makara – Sankranti and Vijaya- Dasami festivals are specially celebrated in the Sharanabasaweshwar peetha for promoting social and religious amity among the people. On the middle Monday of the month Sharavana, people participate in thousands in the palanquin festival of Sharanabasaweshwara. The Sharanabasaweshwara Mahadasoha fair also takes place for more then one month commencing from Chaitra Bahula Panchami. A cattle fair and

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car festival also takes place on that occasion. Mahatma Gandhiji had visited the Temple when he was in Gulbarga in around 1927. During the freedom movement the Sharanabasaweshwara Mahadasoha peetha had played an important role. The Sharanabasaweshwara Mahadasoha peetha is presently also engaged in Jnana-dasoha (spreading education) through the institution called “Sharanabasaweshwara Vidya Varshak Samsthe”.

K.B.N. Dargah

Syed Muhammas Hussain commonly known as Hazrat Khwaja Banda Nawaz Gesu Daraz (July 13, 1321 – November 1, 1422), was a famous Sufi saint from India of Chishti Order, who advocated understanding, tolerance and harmony among various religious groups.

Syed Mohammed Hussaini was born in Delhi in 1321. At the age of four his family shifted to Daulatabad in Deccan (Now in Maharashtra). In 1397, he went to Gulbarga, Deccan (Presently in Karnataka) at the invitation of Sultan Taj ud-Din Firoz Shah of the Bahamani Sultanate. Bande Nawaz authored about 195 books in Arabic, Persian and Urdu languages.

At the age of 15, he returned to Delhi for his education and training by the famous Sufi saint Hazrat Nasiruddin Chiragh Dehlavi, who bestowed him with his Khilafath and succession after about fifteen years. He was also a very enthusiastic student of Hazrat Kethli, Hazrat Tajuddin Bahadur and Qazi Abdul Muqtadir. After teaching at various places such as Delhi, Mewath, Gwalior, Chander, Aircha, Chatra, Chanderi, Miandhar, Baroda, Khambayat and Gulbarga in 1397 and died in Gulbarga in the year 1422 in November.

His name as well as patronymic was Abul-fatah and Gesu Daraz his title. Among the scholars and theologians he was Sheik Abul-fatah Sadr Uddin Muhammad Dehlavi but people called him Khwaja Bande Nawaz Gesu-Daraz.

Parentage

He was the descendant of Hazrat Ali (Karam Allahu Wajhu). His forefathers resided in Hirat. One of them came to Delhi and settled down here. Hazrat Sheikh Muhammad (RA) was born here on 4, Rajab, 721 Hijri. His father Hazrat Syed Yousaf or Shah Raju Quatal (RA) was holy figure and devoted to Hazrat Nizam Uddin Aulia (RA).

Sultan Muhammad – Bin Tughlaq once transferred his capital to Daulatabad (Devgiri) and along with him went many scholars, theologians, and mystics. His parents also migrated to the place. He was four years at that time Malik-ul-Umar Hazrat Syed Ibrahim Mustafa, his maternal uncle, was the governor of Daulatabad.

Childhood and Early Education

From the very beginning his father put him on the right track i.e. to learn and to study and gave him his early education. From his childhood he was inclined towards Religion and spent time in meditation and prayer. He was ten when his father died and his maternal grand father assumed the responsibility of his education and training and taught him initial books but he took lessons on "Misbah" and "Qadoori" from another teacher.

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Again in Delhi

On the expiry of his father his mother grew angry with her brother, and returned to Delhi. He was fifteen at the time. He had heard a lot about Hazrat Nizam Uddin Auliya and Hazrat Nasir Uddin Roshan Chiragh Dehlavi from his father and maternal grand father and grew devoted to them. One day he went to say his prayer in the Jama-Majid of Sultan Qutub Uddin, there he saw Hazrat Sheikh Nasir Uddin Mahmud Chiragh Dehlavi and pledged Obedience to him on 16, Rajab. Completion of Outer and intrinsic studies. Under the guidance of Hazrat Nasir Uddin Chiragh Dehlavi he engaged himself in prayers and meditation and so much enjoyed them that lie forbade studies and requested his teacher to allow him to do so. Hazrat Nasir Uddin strictly denied him permission and instructed him to study with attention Usool-e-Bizoori, Risals Shamsia, Kashaf, Misbah so he restarted the studies under the guidance of renowned teachers. Maulana Syed Sheriff Uddin Kaithli, Maulana Taj Uddin Muqaddam and Maulana Qazi Abdul Muqtadir and qualified for the degree at the age of nineteen.

Books

He was a great scholar on material as well as spiritual subjects. He left many books. It is said, he was the first writer of a magazine on mysticism in Urdu. He wrote so many books on Persian and Arabic.

Gangapur

Sri Kshetra Gangapur, One of the most famous Dattatreya Peethas, is associated with Sri Narasimha Sarasvati Swami, an incarnation of Lord Dattatreya. It stands on the bank of the river Bhima in Afzalpur taluka in Gulbarga district of Karnataka. This Nirguna Math is adorned with the Nirguna Padukas. The water of the rivers Bhima and Amaraja, especially at the spot of their confluence, are considered extremely holy. " Bhima-Amarja Sangam at Gangapur is very sacred. There are Koti Theerthas there. The Aswatha Tree at Gangapur is as powerful as tha KalpaVriksha. Near the Aswatha Tree is Narasimha Teertha, and northwards to it are the PapaVinasini Teertha, Varanasi Teertha, Rudrapada Teertha, Chakra Teertha, Koti Teertha, manmadha Teertha etc. There is the Kalleshwara temple there. It is holy as Gokarna.", Sri Narasimha Saraswati lived in Gangapur continuously for a period of 24 years,

Narona

Narona is a place of historical importance 25 km south-east via Kadaganchi from Alanda, the Taluk headquarters, and 34 km north-west of Gulbarga via Chinchanasuru. The local tradition asserts that Rarna, on his way back to Ayodhya after slaying Ravana, came to Narona and having worshipped the Kartika linga here got rid of the sin of having slain Ravana, hence the place came to be known as ‘Na Ravana’. It is also believed that Sage Agastya had rested here. On the basis of inscriptions the antiquity of Narona can be traced back to 1 1_12d Century. Mentioned as ‘Naravani’ in inscriptions, it was an administrative headquarters of 12 villages (kampana) located iti Gonka-120 in Alande-1000 division, as is known from the stone inscription of 1142 from the neighbouring village of Bodhan. But so far no inscription has been reported from this place. However, owing to the presence of temples of Kartikeya and Kshemalingesvara and an underground temple of Vishnu it has assumed fame and has grown into a sacred kshetra named ‘Kshetrapala’.

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Martur- Vijnaneshwara ’s memorial hall

Martur is situated near to Shabad of Chitapur Taluk, Gulbarga district. Martur is famous by the Vijnaneshwara who wrote “Mithakshara” A Book on Law, recently for the researcher and students of law a Research centre was started and also here we can find the a big inscription and Statue of Vijnaneshwara.

Yanagundi

Yanagundi is the Place Where the living legend Matha Manikeshwari lives, since from 50 years she didn’t eat food and water and she is doing so many miracles till today.

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circuit tourism

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