Topics

Kannada, Karnataka,Kannadiga Topics
Royalty

• Kannada Kings
• Kannada Queens
• Ashoka 's Swarnabhoomi
• Legends of Ganga Dynasty Origin
  
• Eastern Gangas Origin
• Early Rashtrakuta
• Rastrakutas
• Vijaynagar Empire
  
• Seuna
• Nandas of Nandavar
• Rajput Origin
• Satavahana Origin

Foreign Affairs

• Lanka and Karnata
• Greek and Kannada 
• Karnatka and Persia (Iran)
• Karnata(kannada) and Anatolia(Altaic)
• Karnataka and Arabia
  

Regional

• Capitals
• Kuntala Janapada

Pre -Historic

• Hallur Site
• Brahmagiri, Maski and other Archeological Sites
• Rock Music by Early Kannadigas
• Navilthirtha: Karnata Link to Indus Valley
  

Performing Traditions

• Folk Dances
• Janapada Tradition
• BhavaGeethe 
• Gamaka - Art of Story Telling 
• Technical Literature on Music

Heritage

• Handicrafts
  
• Kasuti Embroidery
• Masters of Temple design and Building
• Wootz
• Environment Friendly Mining in Ancient Karnataka
• Idly Origin
• Soup Shastra
• Gi Tags from Karnataka

Inscriptions

• Earliest Full Length Kannada Inscription
•  Inscriptions and Artifacts List 
• Kannada Inscriptions outside Karnataka
• Noble Persian in Service of Kadamba Maharaja in Ancient Gandhara  

Language

• First Administrative Language of South
• Most Respecting Language
• Origin of Word Tulu
• Badaga Origin
• Gadegalu - Kannada Proverbs
• Bangalore Kannada Slang's

Literature

• Kannada Literature
• Kannada Grammar Works
  
• List of Kannada Dictionaries
• Lost Works of Kannada Literature
• Oral Epics
• Ancient Technical Publications

Great Personalities

• Anti-colonial uprisings in Karnataka 1800-1860
• Most Jnanapith Awards
• Sahitya Academy and Pampa Awardees
• Vijnaneshwara - Pioneer Ancient Hindu Jurist
• Ancient Woman Poets of Karnataka

Spiritual

• Buddhist Legacy

Holy Places

• Temples
• Kollur Mookambika
  

Soopa Shastra: Did soup flow from Karnataka ?

King Mangarasa III proved himself more of a chef than a king. His treatise named ‘SoopaShastra’ on cookery of medieval Karnataka stands out to be the only compilation in a regional language during the medieval ages. King Mangarasa III belonged to the Chengalvu dynasty who were subordinate kings ruling under the suzerainty of Hoysala kings in the 16th century Karnataka. Mangarasa’s palace once stood in the present day Kallali in HunsurTaluk in Karnataka.

Mangarasa being a well-knownpoet, versified SoopaShastra in 385 stanzas running into six chapters during 15-16th century. The first chapter, ‘Pistakadhyaya’ describes as many as 50 wheat preparations. The next chapter called ‘Panakadhyaya’ deals with food-drinks. Mangarasa in old Kannadameant a good king (manga=good, beautiful; rasa=king). So there were Kings with the same name ruling the same kingdom but they were not related to each other - Mangarasa I wrote on poison; Mangarasa II came up with a dictionary; and Mangarasa IV became a chronicler of Kings in Kashmir.

The existing palm leaf manuscript of SoopaShastra, a poetic treatise in old Kannada was transcribed into prose by S.N. Krishna Jois around sixty years back and later published in 1969 by Mysore University. And now it has been translated into English by MadhukarKonantambigi under the patronage of INTACH, an organisation working towards art and culture. ‘Soopa’ in Kannada means cooked pigeonpea (arhar/tur dal)in semi-liquid form with salt, chilli and turmeric. However, SoopaShastra in general means the science of cooking. The present day English word ‘soup’ may have arisen from this soopa of Karnataka.

Only two Sanskrit books - Bhima and Nala are devoted on cookery but fall short in being called profound works. Mangarasa has obtained help from both these books and besides got inspired by a character of an adept chef, Gouri, Hindu God Shiva’s spouse as mentioned in SkandaPurana. Two earlier Kannada literatures, Lingapurana and Lokopakara have more than fifty stanzas devoted on cookery. However, unlike Soopashastra they are not entirely devoted to cookery. Soopashastra stands apart from all other work done till then in Kannada.

Prodigious culinary acumen
The king uses a hundred items, as spices in his cooking. N.P. Bhatt co-editor of the English translation says, ‘Things change as spices as if magic in his hand. He roasts a coconut in full and uses the contents as a spice. He grates a coconut, puts the contents after a spiced rice is cooked, on top of it and closes for some time and then removes the same and it gives the effect of a wonderful spice!’ Mr Bhatt confesses, ‘The poetry is so eloquent. I was never interested in cookery.’

Mr Bhatt goes eloquent on the king’s strategies - ‘He packs the contents of an item into the leaves of turmeric or plantain or beetle tree and brings the effect of an aromatic spice’. And for all this the king devices vessels right from the mud pot up to the golden vessel to render the desired effect. Mangarasa made use of an impressive array of spices (other than the regular ones) such as cooked semolina, flowers of Bengal gram (chicken pea) and green grams. He also contrived spices for instance by roasting coconut on burning coals with its shell.

Vegetable preparations
Seven types of cooking methods are mentioned in SoopaShastra  - roasting, seasoning or tempering, burning or baking, boiling in water, steam baking and subjecting to prolonged heat to refine.Mangarasa though a practicing Jain where onion is not allowed, describes food items where onion is used liberally. Interestingly, we find many preparations of bamboo from a chef king in the southern part of India. As such, bamboo preparations in south India are perhaps unheard of. But Mangarasa cooked bamboo sprout porridge, bamboo sprout fry, bamboo sprout milky way and variant preparations of bamboo sprouts.

The book contains several quaint  and quirky though ingenious preparations. For instance, Flowered vermicelli, rice flower bloom and umpteenth of Mangarasa’a innovations.

Rice preparations
Several exotic names crop up in SoopaShastra - butter treated rice, coconut treated mixed rice, milk porridge, macaroni porridge, butter porridge, coconut porridge, cream porridge, cream rice, mango rice, tamarind rice, mustard rice, spiced butter milk rice, milk wheat porridge and curd wheat porridge.

Soft drinks
In the chapter Panakadhyaya devoted on soft drinks, Mangarasa dwells on various types of butter milk. In one preparation, he advises, salt, mustard powder, fresh ginger, onion, coriander leaves and flavours of fragrant screw pine (ketaki). In one other type, he advises, ‘Put the raw butter, crushed mango to flavor it.’  The preparation, milky bloom on the sling uses milk cream, curd cream, thickened cream, juice of sooji, juice from grated coconut, milk, pepper powder, salt and ghee.

King Mangarasa devised several methodologies for making curd, ‘Rasaladahi’ that is citron tinged or made by mixing cardamom, dry ginger and sometimes onion which makes it last longer than otherwise curds last. Again by mixing processed mango juice with milk while curdling, ‘one can get exquisite mango coloured and flavoured sweet curd. Red saffron can also be mixed in the same way and it will be saffron flavoured excellent curd called kumkuma (kashmirs) RanjithaDahi.’ Mangarasa also mentions of curd with bael fruit essence.

The present relevance and feasibility of SoopaShastra holds aplomb

Dr B Manjula in her book, KannadadalliSoopaShastra or SoopaShastra in Kannada Literature comes up with several interesting corroboration to adjudge Mangarasa.

In the chapter, Pishtakadhyaya, items made with flour such as rotti, mandige, garige, dose, iddali have been described. What is mentioned as rotti, rotiks in Sanskrit and rotti, rotte, rottia in Dravidian languages has been in practice in India for centuries and the term ‘katorti’ mentioned in ‘RamcharitaManasa’ by Tulsidas resembles ‘roti’. Again, in the 16th century, the work ‘BhavaPrakasha’ by Bharata Mishra has mentioned the Sanskrit term ‘rotiks’. Ancient Kannada poetry has used ‘rotika’ even earlier.

The much sought after dish, mandige has been in vogue right from the seventh century. Mangarasa has dealt upon preparing dose (dosa)using different corns and grains that still goes on using mediums like gramdal, green gram, wheat, rice, jowar, ragi and sooji. Mangarasa has mentioned a type of dosa called ‘chandramandala’ that bears close resemblance with the present day iddali prepared on steam in small plates. Mangarasa describes a dish called veiled vada whose preparation is exactly same as the modern blackgramvada.

Surprisingly, Mangarasa has not mentioned the proportion of ingredients. Perhaps, it has been left to the sense of the cook. Certain vegetables like cabbage, ladyfinger, potato and green chillies do not find any mention. Strange enough, bitter gourd which grew in abundance in the area at that time is nowhere mentioned by Mangarasa.

Reading the book will sizzle epicurean taste buds. Do not feel morbid to set the platter. Although some of the dishes, and the procedures the poet describes, may not appear useful or practicable, his works remain epochal. There is mention of innumerable delicious items that could be successfully cooked with judicious changes according to modern tastes and trends. Amazingly, Mangarasa’s work can serve as a very good guide to cooking even today. Bon appétit!

(The writer RatnadeepBanerji is a senior journalist with varied interests, reachable at ratnaub@gmail.com)

[Source:TheSoopaShastraoh of Mangarasa III; Edited in English by N.P.Bhatt, N Modwell] 

Source
PTI 

Related Topics
Topics
Idly Origin
Kannada Kings

Origin of Rajput - Karnata Link

Rajputs are a community in northern India and Gujarat consisting of a number of clans such as the Gujjars. While present-day Rajasthan Rajasthan and Gujarat have been the main centers of the Rajputs, their clans have had a long and significant presence in other states. This page examines certain facts regarding the origins of the Rajputs, based on information gathered from inscriptions, copper-plates, contemporary Prashastis and texts.

Rajput Origins
The term Rajputra first emerged as a title used by some of the rulers referring to their royal ancestors. The term was first used at the time of Harshavardhana and later by the Sena king Vijayasena, a Chahamana Chauhan officer named Jojal and by certain descendants of the Shahi clan of Kashmir. The term was used in inscriptions for the crown princes of the Kalachuri dynasty and by dynasties in Orissa, Bengal and Assam.

Any speculations as to the origins of the Rajputs has to be presaged with the caveat that in general, no single origin-theory can be held to be authoritative. The traditional occupations of the Rajput are war and agriculture. Many scholars have pointed out that these areas lend themselves uniquely to the ingress of groups that were not formerly affiliated with those professions. The gradual accommodation of the new entrants into the social and family circle of the traditional community is the essential quid pro quo of the sanskritization that the aspirant community essays. This phenomenon of gradual inclusion has indubitably obtained in the case of the Rajputs.

The Agni-kunda Legend
The Agni-kunda legend is the best-known traditional account that deals with the origin of the rajput Rajputs. This account begins with the puranic legend wherein the traditional kshatriya Kshatriyas of the land were exterminated by Parashurama, an avatara of Vishnu. Later, sage Vasishta performed a great Yagya or fire-sacrifice, to seek from the gods a provision for the defense of righteousness on earth. In answer to his prayer, one or more youths arose from the very flames of the sacrificial fire, according to different versions of the legend.

Sometime during 16-17th century, the legend came to be applied to the Pratiharas , Chauhans , Solankis , and Paramaras , Rahevars clans. The Gurjara-Pratiharas established the first royal Rajput kingdom in Marwar in southwestern Rajasthan in the 6th century 6th century, the Chauhans at Ajmer in central Rajasthan, the Solankis in Gujarat , and the Paramaras at Mount Abu. Evolution of the legendA large number of inscriptions and texts have come to light since the mid-19th century 19th century that allow us to trace the evolution of this legend in detail.

The Agnikunda story is first found in the Nava-sahasanka-charita by Padmagupta, a fictional romance where the hero is identifiable as Sindhuraja, the patron of the author Padmagupta. This work mentions that the progenitor of the Paramaras was created from fire by sage Vashishtha. During the period of decline of the Paramaras of Dhar, the story finds mention in several royal inscriptions. Later, the story is expanded to include two or three other Rajput clans. Eventually, some scholars proposed that all of the Rajputs were created from the Agnikunda.

Early Paramara Chronology
949 AD: First known Paramara copperplate Harsola copperplate. Mentions Paramara Siyaka as a feudatory of Rashtrakuta Akalavarsha. It mentions the Paramaras as being of the same clan ' as the Rashtrakutas.
975, 986 AD: Vakpati Munja assumes Rashtrakuta name Amoghavarsha and titles Srivallabha and Prathvivallabha, indicating that he regarded himself as being a succesor of the Rashtrakutas of Manyakheta.

Thus, there is no mention of the Agnikunda legend in the early records; the Paramaras appear as a branch of Rashtrakutas, as proposed by D.C. Ganguli.

Chronology:
Gradual Evolution of the Myth

• 1005 AD: Padmagupta writes the fictional Navasahasanka-charita during the rule of the Parmar king Sindhuraj of Dhara. This is the first mention of the legend wherein the first Paramara is created from an Agnikinda by Vashista.
• 1000-1055 AD: Bhoja Bhoja no mention of Agnikunda in his copperplates or inscriptions.
• 1042 AD: Vasantgarh inscription mentiones Paramara origin from Agnikunda.
• 1070-1093 AD: Udayaditya, Udayapur prashasti mentions Paramara origin from Agnikunda.
• uncertain date: The Prathviraj Raso is composed, the oldest copies of which do not mention the Agnikunda legend. It is attributed to poet Chand who lived during the rule of Prithviraj Chauhan Prithviraj III , however the language of available manuscripts appears to be much more recent.Ain-i-Akbari by Abul Fazl mentions creation of a Dhanji from an Agnikunda, somewhere in the Deccan Deccan Plateau, to fight Buddhism Buddhism. That fire-born warrior goes to Malava and establishes his rule. When Puraraj, fifth in line from him, dies childless, a Paramara is selected to succeed him.
• 16th-17th century: Agnikunda legend inserted into the Prithviraj Raso, where three clans, Pratihar, Chalukya and Panwar, are mentions as having been created from the Agnikunda. The legend is not present in the Udaipur manuscript of 1585 CE.
• Uncertain date: Agnikunda legend in Bhavishya Purana. It mentions four clans: Paramara, Chauhan, Chalukya and Parihara, as having been created from fire to annihilate the Buddhists during the time of Ashoka.
• 1832 AD: James Tod presents his theory that the Agnikunda legend symbolizes the elevation of Sakas Indo-Scythians, etc. to the status of being Kshattriyas; by implication, all the Rajaputs are descendants of central Asian invaders.
• 1954 AD: Tod's view is repeated by A. L. Basham in his "The wonder that was India". By now, the view becomes accepted.

Rastrakuta origin
Parmar
There are three schools of thought about the origin of the Paramara clan. The most widely accepted school of thought is that the Paramaras – along with the Chauhans, the Pratiharas (Parihars) and the Solankis (Chalukyas) – were one of the four Agni kula ("fire-born") clans of the Rajputs. In a second school of thought, the Parmar clan is said to have been a tribe of central India that rose to political prominence as the feudatory of the Rashtrakutas. In a third school of thought, the Parmar clan is said to have originally been an inseparable part of the Rashtrakutas, which later branched out from the Rashtrakutas (Rathore)and declared themselves to be a distinct Rajput clan.

Rathore (earlier known as Rastrakutas)
At Hathundi, in what was formerly the princely state of Jodhpur , 10th century inscriptions have been found mentioning kings Harivarma, Vidagdha, Mammata, Dhavala and Balaprasada, all of the Rashtrakuta dynasty. This is not in fact surprising, since the Rashtrakutas held sway over Marwar in that era. However, as we have seen above, the Rathores first emerge in Rajasthan shortly after that same era; therefore, there have been some recent efforts to impute to the Rathores a connection with the Rashtrakutas. The connection is tenuous to say the least, being based mainly upon the similarily of the two names; it is dismissed by historians as being fanciful. One can only await further research into this question.

Chalukya Origin
Solanki
The Solanki (from Chalukya, an ancient Indian dynasty) are a Hindu clan who ruled parts of western and central India between the 10th and 13th centuries AD. The Solanki are a branch of the Chalukya dynasty of whose oldest known area of residence was in present-day Karnataka. The Solanki clan-name is found within the Rajput and Gurjar communities.

Kalachuri Origin
Kalachuris ruled North Maharastra during 6th century AD , Pulikesin defeated them and made them feudataries of Chalukyan Empire. After the death of Harshavardhan vinayaditya defeated the successor to Harsha and annexed his kingdom , kalachuries were given charge of vindyas and north of Vindyas. They had martial relationships with other kannada dyansties like Rastrakuta, Chalukya, Solankis , Sena, Malla and pala dynasties. Ruling from the centre of India they are one of the major contributors to Rajput Clan.

Conclusion
The Rajputs did not originate as a tribe or a single community. They emerge from history as a collection of clans ruling different regions. The term Rajput as it is used today refers to the set of intermarrying royal clans mostly with karnata roots. Two lists of 36 clans are found in Kumarpala Charita and the Prithviraj Raso, apparently compiled in the Gujarat/Rajasthan region with its own historical claim to aristocratic Gurjara or Gujjar titles. But as History shows the Rajput are of Kannada origin to start with with Rastrakuta, Chalukya background, when they ruled Rajasthan, Gujarat and North India.

Lanka and Karnataka over the Ages

Sri Lanka also known as Simhala and Ceylon is familiar to Indians as the abode of Ravana who was killed by Sri Rama in the Tretha Yuga. Its nearness to South India had practically made it a part of the Peninsula politically and culturally for the past two thousand years and more. Though now a days we feel as if it is far away, in the ancient period, our kings treated Sri Lanka as a next - door neighbour and waged wars frequently.

Ramayana
Earliest link is Gokarna Mahabaleshwar. Where Ravana on his way to Lanka with the Jyotirlinga given by Shiva himself stopped at this place, where Ganesha took the Jyotirlinga from him on some pretext and kept it on ground. As per Shiva's words the Jyotirlinga once kept on ground cannot be moved and however Ravana tried he could not move it, hence the name "Mahabaleshwar'. The pull exerted by Ravana, is said to have caused the Shivalinga to resemble the shape of a cow's ear and hence the name Gokarn. Interestingly Trincomalee is also called Gokarn and inscription in Koneswaran temple says it was ruled by vaduka's (Karnata's) and will return to vadugar rule after 500 years. " The Konesvaram shrine itself was demolished in 1622 by the Portuguese (who called it the Temple of a Thousand Columns), and who fortified the heights with the materials derived from its destruction. Some of the artefacts from the demolished temple were kept in the Lisbon Museum including the stone inscription by Kulakottan (Kunakottan). It has an emblem including two fish(Alupa Emblem) and is engraved with a prophesy stating that, after the 16th century, westerners with different eye colours will rule the country for 500 years and, at the end of it, rule will revert back to Vadugus"

Buddhism:
Karnataka's contact with Sri Lanka is more than two thousand years old. Karnataka had attained great fame in the Buddhist world for its patronage to Buddha's religion as early as the third century B.C, as evidenced by the statement that Ashoka had sent a Buddhist monk Rakkhita to Banavasi in Karnataka for the propagation of Buddhism. Mahavamsha, a great Buddhist work furnishes the other important connection. A huge Buddhist Stupa was built in Ceylon and a grand inaugural function was arranged, for which invitations were sent to all parts of the Buddhist world. One of the invitees was Chandra Gupta from Karnataka (Banavasi). He accepted the invitation and went to Sri Lanka with 80,000 Buddhist monks. The Sri Lankans took care of the monks from Karnataka and showed them great respect. This happened more than two thousand years ago.


Hala Satavahana in Lilavati
Lilavati Parinayam(Prakrit) of Kutuhala a kavya work. It deals with the romance and Marriage between king Satavahana and princess lilavati daughter of king Silamegha of Simhaladvipa(Sri Lanka). Lilavati describes Hala with an expedition in the sapta Godavari region, modern Draksharama, in Godavari district and clears the air about Satavahana origin. Had Andhra been original home of Satvahana, what was the necessity, on the part of satvahana king to take fresh military campaign there, unless temporarily occupied by another power, for which we have no evidence. Lilavati says Vijayananda, the commander-in-Chief of Hala's army led a successful campaign in Ceylon. Acharya Nagarjuna is said to be Minister of Hala Satavahana.

Mahavamsa
Mahavamsa says that King Elara secured Mysore Army help in capturing Lanka throne.

Kadambas seems to be  a major influence in Lanka in 5 th century AD. The present day Malwatuoya  river was called Kadamba Nadi as per Mahavamsa.

Vanavasi School
There was Buddhist School called Vanavasi, which tutored monks and several monks with high literary knowledge came out of the school. The Scholars from this school were called Vanavasi Sect. Ananda author of Mulatika came from Vanavasi and became head of this sect. Ananda was also called Vanaratna Tissa.


Chalukya
When Pulikesin II was defeated by Pallava king, the Lanka prince sat in the court of Pallava monarch to form strategies. Because the Lankans knows if the Pallava fall to chalukya , Lanka will be next.

Pulakesi II's grandson Vinayaditya invaded Ceylon in 690 AD and defeated King Manavarman who agreed to pay tribute to the Chalukyas.

Rastrakuta
Rastrakuta Govinda III (793 - 814 AD) who was a great warrior had practically become the master of South India. Agrabodhi, the King of Ceylon feared that Govinda III would invade Sri Lanka and voluntarily surrendered to him through a novel method. He sent his own statue and also that of his Minister to Rastrakuta Govinda as a symbol of submission. The next Rastrakuta King Krishna, suffered an initial defeat, but was able to defeat the Ceylonese King Mahendra IV. The latter met Krishna and bowed down to his feet as a mark of submission. It is said that Mahendra fled from his Capital and Karnataka soldiers occupied parts of Sri Lanka. These victories of Karnataka encouraged many Karnataka soldiers and heroes to make Ceylon as their homeland and they continued to stay there for generations, and became Ceylonese themselves. 

Kalyana Chalukyas
Vikramaditya VI (1076 - 1126 AD), the great Chalukya King of the Kalyana branch, invaded Sri Lanka during the reign of Jayabahu. He sent choice gifts to Vikramaditya VI as a mark of friendship and kept many heroes of Karnataka as mercenaries. There developed a rivalry between the two Ceylonese kings, and Gajabahu, who was his cousin, requested the soldiers from Karnataka to help him against his rival Parakramabahu and paid them rich remuneration. Thus the brave soldiers of Karnataka began to play an important role in Sri Lankan politics. During this period, Karnataka imported large quantities of precious stones, pearls and emeralds from that island. The Sri Lanka kings became closer to Karnataka and began to use names and titles like Trailokyamalla and Tribhuvanamalla, which were quite popular in Karnataka. The Goa Kadamba ruler Shasthadeva (1005 – 1050 AD) was a great hero of many naval battles. In one such battle, he went to Ceylon and extracted tribute from the Ceylonese king.


Hoysalas:
The Hoysalas also tried their luck against Ceylon and obtained success. A Hoysala naval commander by name Gopayya went to Ceylon by a sea route and in a naval battle killed a Chief Parakramabahu of Ceylon. Because of this victory, he became famous as “Samudra Gopayya” in the land of the Hoysalas. Later the Hoysalas suffered a defeat. The Ceylonese soldiers cut off the trunk of the Hoysala elephant when it tried to destroy the Sri Lankan soldiers. A matrimonial alliance was made. A Sri Lankan prince by name Manabharana married a Hoysala princess.


Later Kadambas and Silharas
The inscription of Narendra describes that Kadamba King Jayakesi (1104–1148 AD) built a bridge with a line of ships reaching as far as Lanka and conquered Lanka and Kavadidvipa, probably Kavaratti Island of Lakshadweep. The inscription reads: Chattayyadevam devaraja prakatita vibhavam Svikritaschayya saurayyam Kavadi dvipamum adiage palavum dvipamgalam kondu (He was Chattayadeva, the exalted Lord of the Western Ocean, who displayed the majesty of the King of Gods and possessed miraculous heroism. As he took Kavadi-dvipa and many other regions, built a bridge with lines of ships reaching as far as Lanka (and) claimed tribute among grim barbarians, exceedingly exalted was the dominion of the Kadamba sovereign, which many called a religious estate for the establishment of the worship). This shows that rulers of the Kadamba dynasty maintained an efficient navy. Besides inscriptions, the literary sources also mention the construction of ships meant for naval warfare.

Vijayanagar Empire
With the establishment of the Vijayanagara Empire, contacts between Karnataka and Sri Lanka became more prolific. King Harihara II's brother Yuvaraja Virupanna invaded Sri Lanka, defeated its king and established a pillar of victory there. Actually, he killed the Sri Lankan King Vijayabahu ruling at Jaffna. With this, many Karnataka soldiers, their families and merchants settled down in the Jaffna area. Hence some contemporary visitors refer to Jaffna as a city of Karnataka. Thus by 1385 AD, Jaffna area was well known as a Karnata land.


Marital connections:
Vijayanagara King Devaraya II invaded Ceylon again in 1460 AD and won a victory. The Sri Lankan King gave his daughter Simhaladevi in marriage to Devaraya II. Actually, Lakkanna Dandanayaka was the real hero of this battle. After Lakkanna's return to Hampi, the Sri Lankan King became independent and they were again defeated. The Sri Lankan kings continued to accept the suzerainty of Krishnadevaraya, Achyutaraya and Sadashivaraya. A Vijayanagara prince by name Vithala was appointed as the Viceroy of Sri Lanka.


Commerce:
More than political relations, the Vijayanagara kings had a commercial interest in Sri Lanka. This is confirmed by the discovery of a large number of Vijayanagara gold coins in different parts of Sri Lanka. Vijayanagara art made some impact on Sri Lankan architecture and sculpture. Goods which reached Sri Lanka from Europe and other countries were purchased by Vijayanagara merchants. With the decline of the Vijayanagara Empire, contacts between Sri Lanka and Karnataka began to decline because of the development of the Portuguese power in Ceylon. Thus Karnataka from very early times had political, religious and commercial contacts with Sri Lanka. Now it is limited to tourism only.

Sources

Prof. A.V. Narasimha Murthy,

Origin of Vijaynagara Empire

what is the origin of Vijayanagar Rulers , Major claims are kannadigas and Telugu, Let us see the facts.

The Vijaynagara kingdom was established by Harihara and Bukka in 1336 in Anegundi in koppal district of Karnataka. Later the capital was shifted to Hampi. The dispute has been on the origin of these two people. Let us what are the claims

Telugu Origin

• Robert Sewell said the founders Harihara and Bukka were Kakatiya guards and of Kuruba/Golla origin
• Saletore surmised that Hampi was lying outside the Hoysala territory and supported the Telugu origin of Vijayanagara kings
• Telugu Nayaks (Kamma, Balija, Velama and Reddy) for revenue collection throughout the empire also supported the Telugu affinity

Muslim origin
Muslim historians and scholars of the time such as Ziauddin Barani, Isarni and Ferishta and foreign visitors like Ibn Batuta and Nuniz also recorded that the brothers were serving the King Prataparudra and were made captive after the fall of Warangal. According to another historian who based his research on evidence culled from inscriptions such as Gozalavidu record, "the founders of Vijayanagara were at first in the service of the last Kakatiya king Prataparudra of Warangal, and that when that monarch was defeated by Muhammad bin Tughluq and taken prisoner, they fled to Kampili and took refuge in the court of Kampilideva” . On the outbreak of a rebellion in Kampili the brothers were sent by Tughlaq with an army to Kampili to reconquer it from the rebels and rule the province as his deputies. They successfully accomplished the task but under the influence of Vidyaranya they renounced Islam, and threw in their lot with the Musunuri Nayaks who had just then succeeded, under the leadership of Kaapaya, in expelling the Muslims and re-establish the national independence. Harihara and Bukka then reverted to their ancient faith and having declared independence, assumed the leadership of the Hindus of Kampili in their fight against the Muslims.

Kannada Origin

• Inscriptions prove that Harihara I and Bukka Raya I were in the Hoysala service a decade before their arrival at Kampili (in modern Bellary district).
• Not only did the widow of Hoysala Veera Ballala III participate in the coronation of Harihara I in 1346, her name appears before that of the Vijayanagara King Harihara I in a 1349 inscription indicating he gained legitimacy for being a devoted heir of the Hoysalas.
• original founding of Vijayanagara was in 1320 by Veera Ballala III, then known as Vijayavirupaksha Hosapattana. By 1344, the transfer of power from the Hoysala Empire to the emerging Vijayanagara empire seems to have been gradual and without bloodshed, as ex-Hoysala officers melted away from a crumbling Hoysala power now to support the Sangama cause.
• In 1346, Harihara I made a grant to Bharati Tirtha in the presence of Krishnayitayi, queen of Hoysala Veera Ballala III, who herself made a grant on the same day. Harihara I was a commander in the Hoysala Kingdom and had been appointed by Veera Ballala III with autonomous powers after the fall of the Seuna and Kampili kingdoms, to administer the northern territories.
• The very first fortress Harihara I built was the fort at Barakuru in coastal Karnataka in 1336, when he was a Hoysala commander in charge of its northern territories from his seat in Gutti, modern Ananthapur district in Andhra Pradesh, at that time a Hoysala territory.
• He assumed the Kannada titles Purvapaschima Samudradhishvara (Master of eastern and western and occeans), Arirayavibhada (fire to the enemy kings) and Bhashegetappuvarayaraganda (punisher of the ruler who failed to keep a promise).
• It has been pointed out that even famous Telugu scholars Vallabharaya and Srinatha, in their works called the Sangama brothers Karnata Kshitinatha, indicating they were a Kannada family.
• An early inscription of Harihara II called him , Lion to the scent elephant of the Andhra king, demonstrating their anti-Telugu propensity. Persian author Ferishta of Vijayanagara days wrote the emperors as "Roies of Karnataka".
• The Kannada writings of that time Chikkadevaraya Vamshavali and Keladinripa Vijayam state that the Sangama brothers were Kuruba by caste making them people of Karnataka.
• Almost half of the Vijayanagar inscriptions are in Kannada out of a total of about 7000 available today and use surnames which are pure Kannada titles such as Bhashegetappuva - rayara - ganda, Moorurayaraganda and Arirayadatta. The remaining inscriptions are in Sanskrit, Telugu and Tamil.
• The Karnataka Empire or Vijayanagar Empire was originally of the Karnataka region and it drew its inspirations from the Hoysala Empire and the Western Ganga Dynasty of the Karnataka. Inscriptional evidence shows that Ballappa Dandanayaka, a nephew of Hoysala Veera Ballala III was married to a daughter of Harihara I, the founder of the empire. This is claimed proof enough of the association Sangama brothers had with the Hoysala family.
• It is also asserted that the theory of capture of Harihara I and Bukka Raya I by the Sultan of Delhi and conversion to Islam is false and that the testimony of epigraphs proves that the area around Hampi constituted their homeland. The empire never had a Telugu origin. The patron saint of the early kings was saint Vidyaranya, the 12th Shankaracharya of Sringeri in Karnataka and this is proof enough of their unquestionable identity with the Kannada country.
• great devotion the founders of the empire had in Lord Chennakeshava of Belur and Lord Virupaksha of Hampi testifying to their origin from Kannada country
• Sangama brothers even signed their Sanskrit records in Kannada as Srivirupaksha and used their Kannada titles even in Telugu, Tamil and Sanskrit records. No such Telugu titles were used by them.

Robert Sewell
while on a visit to Beidur in Mysore (Karnataka) in 1801, was shown by one Ramappa Varmika a Sanskrit book in his possession called the Vidyaranya Sikka, which mentioned that the founders of Vijayanagar were Harihara and Bukka, guards of the treasury of the Kakatiya King Prataparudra of Warangal. These young brothers met a spiritual teacher, Vidyaranya, the sage of Sringeri monastery, who guided them to establish the kingdom in 1336 and Harihara was made first king. Robert Sewell concluded that Harihara and Bukka were treasury officers of Golla/Kuruba caste, in the court of Warangal (Kakatiya dynasty). As you can see Robert conclusion is based on hearsay and does not carry any firm evidence.
Vidyaranya
Though controversies over the role of Vidyaranya in the founding of the empire exist, Vidyaranya was an important Sanyasi at the Sringeri order, though not the head of the monastic order until 1380. Vidyaranya Kalajnana (in Sanskrit), Vidyaranya Vrittanta, Rajakalanirnay written by Vidyaranya terms the two as working in gaurds in Kakatiya Tresaury,but it also says they are Kuruba lineage. Kurubas are kannadigas and Kaktiya is Telugu kingdom. And he also say they worked for Chalukyas, Now is the Saint trying to get support of both kannadigas and telugu?

Sivatatva Ratnakara
This book was written in 1709 well after all the legendary stuff has been created. It has Said Vijayangara kings as rulers of Andhra ,not rulers from Andhra

Scholars like Prof. K. A. Nilakanta Sastry, Dr. N. Venkataramanayya and B. Surya Narayana Rao are known for anti-kannada roles. Their theory of Telugu and Tamil older than Kannada and both are sister languages is well known. They are proposed that Kannada region spoke tamil before 1oth century. So their comments cannot be taken seriously.

Idli Origin

Simple dish Idly has been in controversy regarding the origin.

Idly in literature
‘iddalige’, first mentioned in a Kannada work Vaddaradhane of Sivakotyacharya in 920 AD. The Sanskrit Manasollasa of 1130 AD has ‘iddarika’. Tamil apparently only first mentions ‘itali’ in the 17th century.

Gujarati origin
Gujarat have IDADA which is steamed dhokla made from same ingredients as Idly.Namely Urad dhaal and Rice which are fermented overnight and next day steamed.Gujarathis claim Idaly is a dish which came to south from Gujarat during 10/12th century AD.when lot of silk weavers from saurashtra came to south via Maharashtra.The dukkia is first mentioned in AD 1068 in Gujurathi Jain literature, and dhokla appears in AD 1520 in the Varanaka Samuchaya. Besan flour is fermented overnight with curd, and steamed in slabs which are then cut into pieces and dressed with fresh coriander leaves, fried mustard seeds and coconut shreds. A coarser version is khaman and both are popular breakfast and snack foods in Gujurat. But we have to note that Gujart was ruled by chalukyas and Rastrakutas for many centuries before that and Idada may be from iddalige. Since we dont find references to that before that.

Indonesia origin
Acharya notes:the use of rice grits along with urad dhal,the long fermentation of the mix, and the steaming of the batter to fluffiness. Only after 1250 AD are there references to what seem to be idlis as we know them. Achaya’s contention is that this absence from the historical record could mean that idlis are an imported concept — perhaps from Indonesia which has a long tradition of fermented products, like tempeh (fermented soy cakes), kecap (from where we get ketchup) or something called kedli, which Achaya says, is like an idli. This is plausible enough given the many links between Southeast Asia and South India, through rulers and traders. Acharyra also adds many legendary stories ,but there is no basis for them.
Heuan tsang says no steaming vessels south india in seventh century.But steaming vessels are not required for steaming dishes , steam can be produced using cloth over the vessel, still this method is used in south India.

Karnataka origin
Vaddaradhane by Shivakoti Acarya ( Rashtrakoota times)of the 10th century names Iddalige ( Idli ), Holige (Poli) and Savige ( Vermicelli). The 12th century encyclopedia Manasollaasa of Somashekhara Ballala III (Kalyani Chalukya) is a veritable treasure house of recipes and cooking styles. Lets not forget that these were empires with catholic tastes and wide trading hinterlands.

Tulu and kannada dishes
Many old words appearing in the Vaddaradhane,but extint now in modern Kannada, are existing still in Tulu even now.Like "muttukadi","baikam"(Baikampadi) etc. Hale(Old) Kannada and Tulu shared many words. They also should have shared rice dishes like iddli(<-iddalige). We are handicapped by the absence of Tulu texts dating back to 10th C. AD or older ones.Compare this with the numerous leaf based steam cooked Tulu rice dishes similar to iddli in technology.However it is difficult to trace the antiquity of these leaf-wraped precursors of iddlis. Since,leafy vessels are more primitive designs than the more modern iddli cooking vessels, Tulu disheslike moode,gunda,kotte etc., can be said to be actual ancestors of the modern iddlis.

The first appearance of the term in the literature need not mean the origin of the dish around that time, so the origin of this delicious dish has to be karnataka. So Idli is defintely a Karnataka dish.

Ancient Capitals of Kannada Kings

Gangas
Kuvalala (kolar) ,Talakad, Kalinganagara, Cuttack

Vijaynagara
Hampi,Penukonda ,chandragiri, vellore

Tipu Sultan
Srirangapatna

Chalukyas
Aihole, Badami, Pattadakal, Vatapi, Kalyana, Vengi, Tardavadi,

Hoysala
Belur, Dwarasamudra(Helebid)

Bahmani
Bidar

Bijapur Sultanate
Bijapur

Kadamba
Banvasi - dakshin kashi, Khanapur , Gopakapattana

satavahanas
Paithan

Chutus
Banavasi (Vaijayanti)

Rastrakuta
Malkhed, ManyaKheta, LattalUru, Berar

wodyars
Mysore

Alupa
Mangalore Barakura

Kalachuri
Dahala, Mangalavada, Tripuri (Tewar), Gorakhpur, Ratnapur ,Rajpur(eastern Gujarat)

Nayakas
Chitradurga, Keladi

Sena
Nabadip

satraps
Ujjain

Seuna
DevaGiri, Shrinagara, Chandradityapura,

Solanki (chalukya)
Jodhpur,Anhilvad pattan

Rathore (Rastrakuta)
Jodhpur,Bikaner, Ratlam

Gahadvala
Kannauj, Varanasi

Malla Dynasty
Lalitpur, Kantipur,Bhaktpur,Pradamnapur, Bishnupur, Simroangarch

Temples of Karnataka

Temple Complex
Aihole Temples
Located 43 Kms from Kudala Sangama, Aihole was the ancient capital of Chalukyas. Famous as the cradle of "Indian 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. 

Pattadakal
Pattadakal Situated on the left bank of the Malaprabha River, Pattadakkal is a World Heritage Centre. The town has 10 major temples representing early Chalukyan architecture and several minor ones. This place reached its pinnacle of glory under the Chalukyas from the seventh to the ninth centuries functioning as a royal commemorative site. The biggest temple here, dedicated to Virupaksha, has a massive gateway and several inscriptions.

Badami Complex
This is Cave Temple complex. The capital of the Early Chalukyas, Badami is picturesquely situated at the mouth of a ravine between two rocky hills - all carved out of sand stone on the precipice of a hill. The largest and most ornamental is the third cave temples dedicated to Vishnu. Overlooking the cave temples is a reservoir dotted with temples dedicated to Vishnu and Shiva.

Belur - Halebid complex
Southern Banaras Belur, the temple town is located 34 kms from Hassan. Famous for its exquisite temple, Belur is known as the Dakshina Varanasi or Southern Banaras. The serenity of Belur is attributed to the celebrated Chennakesava Temple built by the Hoysala King Vishnuvardhana in 1117 A.D to commemorate his conversion from Jainism to Vaishnavism. Located 17 kms from Belur, Halebid was known as Dwara Samudra, the wealthy capital of the Hoysalas. The great city of Dwarasamudra flourished as a Capital of the Hoysala Empire during the 12th & 13th centuries. Each region has a temple complex.

Hampi Temple city
Hampi, the land of surprises was founded in the middle of 14th Century by two local princes, Hakka & Bukka. The Vijayanagar Empire came to be celebrated for its might and wealth and as a show piece of imperial magnificence. The city has large number of temples.

Mysore
Located 770m above sea level and 140 Kms from Bangalore, Mysore, the imperial city, was the erstwhile capital of the Wodeyars. Also known as the city of Palaces, Mysore has never failed to mesmerise the tourists with its quaint charm, rich heritage, magnificent palaces, beautifully laid-out gardens, imposing buildings, broad shady avenues and sacred temple. There is a large number of temples in and around Mysore.

Gokarna Temples
An Ancient Centre of Learning. Has many temples particularly many employ kavi Art. Mahabaleshwar temple and Ganesha temples are the most famous. Surathkal, Dhareshwar, Gunavanteshwar, Murudeshwar and Shejjeshwar temples make the legendary Atmalinga circuit.

Mudabidri Temples
Mudabidri has the largest number of Jain temples and monuments.  Tribhuvana Tilaka Chudamani basadi. is the largest and the most flamboyantly designed Jain temples of Mudabidri. The natives there also refer to it as Thousand Pillared temple or Savira Kambada Basadi.


Temples
Adi Narayana Temple at Dodballpur near Bangalore
Adikesava Temple at Kaginelli (Haveri) near Dharwar
Agastyeswara Temple at Tirumukkoodal near Mysore
Ahobala Narasimha Temple at Niratadi near Davangere
Aihole Temples near Dharwar
Akkanna Basti at Sravanabelagola near Hassan
Allanatha (Varadaraja) Temple at Maddur
Amaranarayana Temple at Kaivara near Kolar
Ambamata Temple, Malkhed, Gulbarga
Amritalingamanikeshwara Temple at Nanditavare (Malebennur) near Chitradurga
Amriteshwara Temple at Amritapura near Tarikere
Amriteshwara Temple at Annigeri near Hubli
Anantapadmanabha Temple at Hosa Budanur near Mandya
Ananteshwara Temple at Udupi near Mangalore
Ananthashyana Temple, Belgaum
Anjaneya Temple at Tekal near Kolar
Annapoorani Temple at Kalasa near Chikmagalur
Aprameya Temple at Malur near Kolar
Arkeshwara Templ at Talakad near Mysore
Arkeshwara Temple at Hale Arur (Chamrajnagar) near Mysore
Atmalinga temple, Gokarna
Avimukteshwara Temple at Hoskote near Bangalore
Badami Temples near Dharwar
Badri Narayana Temple at Melkote near Krishnarajpet (Mandya)
Bagandeshwar Temple at Baagamandala near Madikeri
Balakrishna Temple at Udupi near Mangalore
Balarama Temple at Pandeshwar (Udupi) near Mangalore
Banashankari Temple at Annigeri near Hubli
Basappa Temple at Annigeri near Hubli
Basavanna Temple at Haveri near Dharwar
Bhairaveshwara Temple,Shiroor
Bhandari Basti at Sravanabelagola near Hassan
Bhadrakali Temple, Gokarna
Bharateshwara Temple at Avani (Mulbagal) near Kolar
Bhimeshwara Temple at Kaivara near Kolar
Bhrama Jinalaya at Kuppattur near Shimoga
Bhrama Jinalaya at Lakkundi (Gadag) near Dharwar
Bhrammeshwara Temple at Kikkeri (Krishnarajpet) near Mysore
Bucheshwara Temple at Koramangala near Hassan
Cave Temples , Badami
Chamundeswari Temple at Chamundi Hill near Mysore
Chandeshwari Temple at Srinivaspur near Kolar
Chandeswari Temple at Vogata (Hosakote) near Bangalore
Chandralamba Temple , Sonthi ,Gulbarga
Chandramoulishwara Temple at Udupi near Mangalore
Chandramoulishwara Temple at Chintamani near Kolar
Channakesava Temple at Chikballapur near Kolar
Chatteshwara Temple at Chat Chattanahalli (Halebidu) near Hassan
Chhaya Bhagavati cave temple, Gulbarga
Chennakesava Temple at Haranhalli (Arsikere) near Hassan
Chennakesava Temple at Aralaguppe near Tiptur
Chennakesava Temple at Belur near Hassan
Cheluva Narayana temple, Melukote, Mandya
Dattatreya Temple at Koormagadde (Naradagadde) near Raichur
Dharmeshwara Temple at Kondarahalli (Hosakote) near Bangalore
Dineshwara Temple at Hale Arur (Chamrajnagar) near Mysore
Dodda Basappa Temple at Dambala (Gadag) near Dharwar
Durga Temple at Agara (Yelandur) near Mysore
Durgaparameshwari temple, Kateel
Durga Temple, Karwar
Durga temple, Belgaum
Eshwara Temple at Anekonda near Davangere
Ganapathi temple , Belgaum
Ganesha Temple , Idagunji, Karwar Dist.
Gajina Basappa Temple at Annigeri near Hubli
Galageshwara Temple at Heggare near Chitradurga
Gangadhareshwara Temple at Srirangapattana near Mysore
Gangadhareshwara Temple at Shivaganga near Tumkur
Gangadhareshwara Temple at Turuvekere near Tumkur
Gangeshwara Temple at Madhugangur near Shimoga
Gavi Gangadhareshwara Temple at Bangalore
Gopalakrishna Temple at Tonnur (Melkote) near Krishnarajpet (Mandya)
Gopalakrishna Temple at Krishnaraja Sagar near Mysore
Gopalakrishna Temple at Patrenahalli near Kolar
Govindeshwara Temple at Near Hassan
Gowreeshwara Temple at Yelandur near Mysore
Harihareshwara Temple at Harihar (Davangere) near Chitradurga
Hazara Rama Temple,  Hampi
Hidimbeshwar Temple, Chitradurga
Hire Hanuman Temple at Annigeri near Hubli
Hoysala Temple at Mosale near Hassan
Hoysaleswara Temple at Halebidu near Hassan
Hrthareshwar temple, Harthara, Chitradurga Dist.
Ishwara Temple at Arsikere near Hassan
Ishwara Temple at Nandigudi near Male Bennur, Chitaladrug
Ishwara Temple at Arsikere near Hassan
Ishwara Temple at Nanditavare (Malebennur) near Chitradurga
Jagadeka Malleshwara Temple at Belagami near Shikarpur
Jain Temple at Bannikere near Shimoga
Jambunatha Swamy Hill Temple at Hospet
Jwalamukhi Tripurasundari Temple at Uddanahalli (Nanjangud) near Mysore
Jwarahareswara Temple at Kandavara near Kolar
Kalabhairava Temple at Seethi near Kolar
Kalahasteshwara Temple at Kaginelli (Haveri) near Dharwar
Kalaseshwara Temple at Kalasa near Chikmagalur
Kalleshwara Temple at Heggare near Chitradurga
Kalleswari Temple,  Ambali, Near Kottur
Kanakachalapathi Temple at Kanakagiri near Hospet
Kappe Chennigaraya Temple at Belur near Hassan
Kapileshwara temple, Belgaum
Kasi Visweswara Temple at Lakkundi (Gadag) near Dharwar
Kasi Visweswara Temple at Hosa Budanur near Mandya
Kattale Basti (Adinatha Jinalaya) at Chandragiri Hill near Hassan
Kavur Kamakshi Temple, Kumta
Kedareshwara Templ at Halebidu near Hassan
Kengal Anjaneya Swamy Temple , Vandaraguppe village ,Channapatna
Kesava Temple at Somnathapura near Mysore
Kirti Narayana Temple at Talakad near Mysore
Kodandaramaswamy Temple at Kanchankatte (Saligram) near Krishnarajpet (Mandya)
Kolaramma Temple at Kolar
Kumaraswamy Saila Temple at Bangalore
Kumbheshwar temple , Kumta
Lakshmaneshwara Temple at Avani (Mulbagal) near Kolar
Lakshmi Devi Temple at Dodda-gaddavalli near Hassan
Lakshmi Narasimha Temple at Hole Narasipur near Sravanabelagola
Lakshmi Narayana Temple at Chamundi Hill near Mysore
Lakshmi Temple at Kaginelli (Haveri) near Dharwar
Lakshminarasimha Temple at Nuggihalli near Tiptur
Maha Ganapati Temple at Kurudumale near Kolar
Maha Ganapathi Temple, Gokarna
Mahabaleshwar Temple at Chamundi Hill near Mysore
Mahabaleshwar Temple at Gokarna near Karwar
Mahadeva Temple at Itgi near Raichur
Mahalingeshwara Temple, Suratkal
Mahalasa Narayani Temple, Kumta
Mahishamardini Temple, Neelavara, Udupi
Mahishamardini temple, Kadiyali, Udupi
Mallari Temple at Gudda Guddaapura near Ranebennur (Dharwar)
Mallara temple, Bellary
Mallikarjuna Hill Temple at Near Talakkad near Mysore
Mallikarjuna Temple at Basaralu near Mandya
Mangayi Basti at Sravanabelagola near Hassan
Mangala Devi Temple, Mangaluru 
Marikamba Temple, Sirsi 
Markandeshwara Temple at Vokkalery Hill near Kolar
Markandeshwara Temple at Kallur near Raichur
Maruleshwara Temple at Talakad near Mysore
Mookambika Temple at Kollur near Mangalore
Murdeshwar Temple at Murdeshwar (Bhatkal) near Karwar
Maruti Temple, Belgaum
Nagara Jinalaya at Hatna near Tiptur
Nakeshwara Temple at Near Hassan
Nambi Narayana Temple at Tonnur (Melkote) near Krishnarajpet (Mandya)
Nandi Temples at Nandi Hills near Bangalore
Narada Temple at Naradagadde near Raichur
Narasimha Temple at Devaraya Durga Hill near Tumkur
Narasimha Temple at Kaginelli (Haveri) near Dharwar
Narasimha Temple at Kunigal (Tumkur) near Bangalore
Narasimha Temple at Maddur
Narasimha Temple at Savandrurga near Bangalore
Narasimha Temple at Agara (Yelandur) near Mysore
Navalinga Temples at Kuknur near Hospet
Nimishamba Temple , Bengaluru 
Omkareshwara Temple at Madikeri
Paataleswara Temple at Talakad near Mysore
Pakshi Ranganatha Temple at Kumsi near Shimoga
Pampapathi temple, Hampi
Pancha Basadi at Humcha near Nagar Taluk
Para Vasudeva Temple at Gundlupet near Mysore
Parsvanatha Basti at Chamrajanagar near Mysore
Parsvanatha Basti at Heggere near Chitradurga
Pattabhirama Temple at Hampi near Hospet
Pattabhirama Temple at Ramanathapura near Krishnarajpet (Mandya)
Pattadakal Temples at Pattadakal near Dharwar
Prasanna Rameshwara Temple, Devavrunda 
Ramalinga Swamy Temple at Avani (Mulbagal) near Kolar
Ramanatheshwar Temple at Ramanathapura near Krishnarajpet (Mandya)
Ramdeva temple, Ramanadurga or Ramgad
Rameswara Temple at Agara (Yelandur) near Mysore
Ranganatha Nagareshwara Temple at Bankapura near Hubli
Ranganatha Temple at Anegondi near Hospet
Ranganatha Temple at Srirangapattana near Mysore
Ranganna Temple at Biligiri Rangan Hills near Mysore
Sadasiva Temple at Nuggihalli near Tiptur
Sadashiva temple, Suratkal
Sadhalingeshwara Temple, Yediyur, Tumkur Dist.
Sangameshwara Temple at Kaginelli (Haveri) near Dharwar
Sangameshwara Temple at Mekedatu near Bangalore
Sankareshwara Temple at Near Belur near Hassan
Santemallappa Temple at Oderhalli near Chiknayakanhalli
Salt Ganapati , Kumta
Savati Ghandavarana Basti at Chandragiri Hill near Hassan
Shankaranarayana Temple at Shankaranarayana (Agumbe) near Shimoga
Shankar Narayan temple, Kumta
Shanmuka Temple, Gokarna
Shantinatha Basti at Sravanabelagola near Hassan
Shantinatha Jinalaya at Jinanathapura near Hassan
Shantika Parameshwari Temple, Kumta
Shanteri Kamakshi Temple, Kumta
Sharadambe, Sringeri
Sharanabasaveshwara, Gulbarga
Shatrughneshwara Temple at Avani (Mulbagal) near Kolar
Shiva Temple at Paparajanhalli near Kolar
Siddhadeva Temple at Haveri near Dharwar
Siddheshwara Temple at Bankapura near Hubli
Someshwara Temple at Suttur (Nanjangud) near Mysore
Someshwara Temple at Lakshmeshwar near Hubli
Someshwara Temple at Gadag near Dharwar
Someshwara Temple at Hale Budanur near Mandya
Someshwara Temple at Kurudumale near Kolar
Someshwara Temple at Kunigal (Tumkur) near Bangalore
Someshwara Temple at Magadi near Bangalore
Someshwara Temple at Husigala (Hosakote) near
Someshwara Temple at Kaginelli (Haveri) near Dharwar
Someshwara Temple at Kolar
Someshwara Temple at Haranhalli (Arsikere) near Hassan
Soumyakesava Temple at Nagamangala near Mandya
Gomateswara Temple at Sravanabelagola near Mysore
Srikanteswara Temple at Nanjangud near Mysore
Sripathishwara Temple at Seethi near Kolar
Subramanya Temple at Subramanya near Mangalore
Suryanarayana Temple at Lakkundi (Gadag) near Dharwar
Talakad Vaidyeswara Temple at Talakad near Mysore
Terina Basti Jinalaya at Sravanabelagola near Hassan
The Bull Temple at Bangalore
Tamra-Gauri Temple , Gokarna
Tiru Narayana Temple at Melkote near Krishnarajpet (Mandya)
Tirumulasthanam Udayar Templ at Hale Arur (Chamrajnagar) near Mysore
Trikuteshwara Temple at Gadag near Dharwar
Trinishwara Temple at Mysore
Uma Maheshwari Temple, Gokarna
Vaidyeswara Temple at Mambali (Yelandur) near Mysore
Varahaswamy Temple at Mysore
Varadaraj Temple, Gokarna
Veeraanjaneya Swamy Temple at Mulbagal near Kolar
Veerabhadra Temple at Chikballapur near Kolar
Venkataramanaswamy Temple at Guttahalli near Kolar
Venkatramana Temple at Chiknayakanhalli near Tumkur
Venugopalaswamy Temple at Devanhalli near Bangalore
Venugopla Swami Temple, Shorapur, Gulbarga
Vidyashankara Temple at Sringeri near Mangalore
Vijayendra Temple at Bethamangala (Mulbagal) near Kolar
Vira Narayana Temple at Gadag near Dharwar
Vira Narayana Temple at Belur near Hassan
Virabhadra Temple at Kaginelli (Haveri) near Dharwar
Virabhadra Temple at Halebidu near Hassan
Virabhadra Temple at Savandrurga near Bangalore
Virupaksha Temple at Virupakshipura(Mulbagal) near Kolar
Virupaksha Temple at Hampi near Hospet
Virupaksha Temple, Pattadakal , Bijapur
Vithala Temple at Hampi near Hospet
Vithoba temple, Belagavi.
Yellamadevi Temple, Bankapur 
Yoga Narasimha Temple at Tonnur (Melkote) near Krishnarajpet (Mandya)
Yoga Narasimha Temple at Mudgere near Chikmagalur
Yoganarasimha Temple and the Bhoganarasimha Temple, Devarayana Durga