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Another interesting aspect of the temple complex is the local water system. Generally, we find that ponds and tanks exist below the level of temple, but in Kadri, there are seven tanks sitting 20 feet above ground level of the temple. Above and in front of the temple, near a Ganapathi shrine, is a water source known as the Cow's Mouth cavern, from which, just below the feet of Lord Ganapathi, flows a crystal clear stream of water into the tanks below. Known as Gomukha Bhageerati Teertha (holy water), the source of this stream is unknown. Devotees consider it to be none other than a stream from the Holy Ganga, flowing down from Kashi Kshetra (Varanasi), in the north. On the hill behind the Kadri temple are a number of caves, known as the Pandava caves, because the brothers are said to have spent a night here during their exile. Behind the temple of Manjunatha, on the west, is the temple of Goddess Durga. Many festivals and events are held at Manjunath and the surrounding temples. During Kartikka maasa, Deepothsava is held here. There is Ganesha chathurthi, Navarathri, Rathothsava, Dhanurmaasa pooja, Shivarathri, Ugadi, etc. In 1988, a week-long Brahma Kalashothsava was held, the first in a long time. A 40 feet tall Garuda is hoisted up a 62 feet tall flagpole during the annual fair.
A Convergence of Religious Influences
In order to better understand how the Vaisnava, Shaivite and Buddhist influences converge at Khadri Manjunatha temple, we present below a selection of interesting texts. The first describes Parasurama and Manjunatha, and how Sri Manjunatha is seen as Lord Shiva. The second describes the Nepali Buddhist Natha cult influence, and how the Shiva influence came to be associated with the Buddhist Brahma-Lokeswara deity. The third briefly describes how Lord Brahma is understood and worshipped in Thailand.
Parashurama and Manjunatha
From the Manjunatha Temple website:
"Kadri has its own story from Puranas regarding its sanctity and abode of Lord Manjunatha. This story is in Sanskrit and available in Bharadwaja Samhita. In ancient days Kadarika was a part of Siddhashrama were many sages, saints were often practicing meditation and penance. There was no fear of sin or wrong deed. Once a discussion regarding Lord Manjunatha's sanctity and greatness were held between two great sages viz. sage Brigu and sage Kapila. Sage Bharadwaja heard this discussion and told the same to one of his follower viz. Sumanthu. Hence this called as Bharadwaja Samhita. The story is as follows:
Lord Parashurama who is an incarnation of Lord Vishnu destroyed egoistic Kshatriya kings and donated the confiscated land to sage Kashyapa. Thinking of that taking a shelter in donated land is not virtue, Parashurama made rigorous penance and meditation of Lord Shiva on Sahyadri Mountain region seeking a new land for his shelter. Lord appeared before him and told that he will incarnate as Manjunatha for a good of mankind and suggested to meditate upon him at Kadalivana (today's Kadri). Parashurama gazed at Kadalivana, which was ten-yojana distance from Sahyadri Mountain and also was occupied by ocean.
He asked Ocean King to leave that Kadalivana for him. But Ocean King did not granted his wish. Becoming angry upon this act of Ocean King, Parashurama took his axe (weapon) and roared upon Ocean King. Frightened King left behind by giving land and Parashurama got his shelter. As per the order of Lord Shiva Parashurama visited the new land and found there a Kadalivana (plantain field) and one Rasakoopa (well). In that Rasakoopa Lord Shiva appeared before Parashurama and ordered to construct a temple there with a help of Vishwakarma (a divine sculptor). Accordingly Vishwakarma constructed a temple and town. In course of time various scholars, sages, saints, philosophers came here and took shelter.
Later Goddess Parvathi, wife of Lord Shiva decided to settle here. As per the Order of Lord Shiva, Saptakoti Mantras (seven crore holy enchants) settled here as Sapta Teerthas (seven ponds).
After incarnating as Manjunatha, Lord Shiva decided to incarnate as Navanathas in order to fulfill the wishes of his devotees. He himself incarnated as first Adinath of Natha cult. From his Yogic power he obtained Matsyendranath as his first son. Lord Shiva also playfully incarnated as Kandalanath, Chowranginatha, Gorakshanatha, Ravalanatha, Ananganatha, Jalandharanatha, Bhujaganatha and Arunachalanatha. Later Lord Shiva erected new Pantha (cult) called Natha Pantha (cult)."
Nepal/Buddhist Connection
At Tulu-Research.blogspot.com we find the following description, which gives some indication of how and why the Shiva aspects may have been attributed to the Buddhist Brahmadeva.
"In Nepal, Macchendra Nath is being worshipped as an incarnation of Avalokitesvara, a form of Buddha modeled after Shiva. It appears that Alupe King Kundavarma installed the bronze idol during ca.968-1068 CE posthumously in honour of Macchendra Nath, whose cult was absorbed into Vajrayana Buddhism and was worshipped as Avalokitesvara in Nepal and other areas. The date of installation of the idol written in the inscription at the bottom of the idol has been interpreted as 968 CE by Dr. Gururaja Bhat, whereas Manjeswara Govinda Pai reinterpreted the date as 1068 CE.
The idol reflects the art of bronze casting that was perfected in Tamilnadu during the Chola period of ca.850-1150 CE. The bronze might have been cast in situ at Kadire or brought from the Chola kingdom.
Macchendra Natha
A chronological recapitulation: Macchendra Natha, a disciple of Adinatha, who founded the Shaiva Natha cult, a school of Hatha Yoga, came from Chandragiri in Bengal to Kadire by walk around the early tenth century CE, with his disciple Gorakh Natha and settled near the Buddhist monastery known as Kadarika Vihar, near Kadire, in Mangalapura. Natha historians claim that Macchendra and Gorakh along with some of their contemporaries discovered the Kundalini system of Yoga which was advancement over the older Patanjali Yoga. The Jogis of Natha cult are known for traveling widely all over the country. Natha cult was practiced by 'split-ear mendicants' who wore large circular rings in their ears.(Victor M Fic, 2003) Macchendra also founded the Kaula cult at Triambakeswar, in present Maharastra. During the Tenth century Karnataka, according to Kavi-raja-marga, is said to have spread from River Kavery to River Godavary, encompassing the present Maharastra.
After his death, the Natha cult of Macchendra was absorbed into Vajrayana Buddhism, which was also known for experiments in Tantra. The Natha cult also influenced the Baula cult (Sufism). Jnaneswar or Jnanadeva (b.1275 – d.1296 CE) was a disciple of Natha cult, but later his disciples founded the Warakari cult
Manju Natha Macchendra while at Kadire installed a memorial stone in memory of his departed son Manju Natha in the tradition of spirit worship that was vogue in the region. The selection of the name 'Manju' shows combined influence of native Tulu word 'manji' (=dew, snow, fog) and Buddhist Pali word 'manju'(=beautiful, charming). Following Macchendra's incarnation as Avalokitesvara, the Manju Natha was regarded as an incarnation of Manjusri, the Buddha of Wisdom, or Buddhist equivalent of Lord Brahma of Hindu pantheon. A bronze idol of Manjusri was installed. The township around the temple was designated Manjarur. The name Manjarur has been recorded by Arabian travelers like Ibn Battuta during 1342 CE.
Manjunatha With passage of time the native spirit worship was absorbed into the mainstream Hinduism and Manjunatha was regarded as a form of Lord Shiva. The Manjunatha temple is estimated to have been built around 14th century CE by Dr. Gururaja Bhat.
Thus Kadire Manjunatha temple is a window to the theological heritage of Mangalore, a convergence of cascading transitions of overlapping religious cults of Buddhist, Natha, Spirit and Shaiva traditions."
Lord Brahma on Hamsa, Thailand Brahma in Thailand At ThaiWorldView.com we find the follow brief description of Lord Brahma's influence and worship in Thailand, which is primarily a Buddhist country. "Brahmanism has been present in Thailand since the influence of the Khmer people starting in the 10th century. In Thailand, many Brahminic statues can be seen in old Khmer temples. Thai people seized Angkor, in Cambodia, in 1431, and there are many images of Lord Brahma found there. In Thailand, the Lord Brahma representation graces the lintels of Buddhist temples as a supporter and defender of Dharma, or, in mural painting, joining other deities in respectful adoration of the Buddha. Brahmanism was the religion reserved for high rank people. Still nowadays there are some Brahminic priests taking part in royal ceremonies such as the Royal Ploughing, royal events (marriage, birth, coronation, death, birthday), the cut of the topknot. The child's head is shaved except for a topknot. This topknot is supposed to keep the child's soul inside the corpse. It cannot flee. When the child is old enough, the topknot is cut by Brahmins. Brahmans are always dressed with white clothes and have knot hair. The Brahmans are using a conch-shell during their ceremonies in order to call the gods. Many Brahma shrines can be found in Bangkok in front of major buildings or on skyscrapers' roof. In Thailand, the Lord Brahma images are represented in many places and are highly venerated by Buddhists. Brahma is known for his great boon-giving power. The Suphanahongse Royal Barge has a huge swan carved into its bow. The swan is the mount of Brahma. The royal barge enforced the image of the king as the equivalent of the trinity of gods known as Trimurti, a symbol that would ensure victory in times of war. Trimurti is the trinity of three gods - Vishnu the Protector, Shiva the Destroyer and Brahma the Creator. The Lord Brahma, the creator, is almost always represented with four arms in Thailand. The four-headed Brahma represents the four Brahma Viharas of Buddhism -- the four divine emotions to strive for and develop."
Part 2 - Pushkar, Rajasthan Part 3 - Chinch & Asotra, Rajasthan Part 4 - Eklingji, Udaipur, Rajasthan) Part 5 - Vasantgarh, Rajasthan) Part 6 (Rajasthan: Bijoila, Mewar; Chandravati, Sirohi; Kiradu & Sevadi, Jodphur) Part 7 (Khokhan, Himachal Pradesh) Part 8 (Tihri-Uttarsal, Himachal Pradesh) Part 9 (Una, Himachal Pradesh) Part 10 (Dudhahi, Lalitpur, Uttar Pradesh) Part 11 (Gaya, Bihar) Part 12 (Tirupati, Andhra Pradesh) Part 13 (Alampur, Andhra Pradesh) Part 14 (Kaleshwar, Karimnagar, Andhra Pradesh) Part 15 (Sampradaya Acarya - Lingampally, Andhra Pradesh) Part 16 (Manthani, Andhra Pradesh) Part 17 (Gurramguda Village, Andhra Pradesh) Part 18 (Tirusulam, Tamil Nadu) Part 19 (Kanchipuram, Tamil Nadu) Part 20 (Kanchipuram, Tamil Nadu) Part 21 (Kanchipuram, Tamil Nadu) Part 22 (Kanchipuram, Tamil Nadu) Part 23 (Kanchipuram, Tamil Nadu) Part 24 (Syncretistic Forms of Lord Brahma) Part 25 (Thirupachur, Tamil Nadu) Part 26 (Pancheshti/Pancheti, Tamil Nadu) Part 27 (Pallavaram, Tamil Nadu) Part 28 (Chengalpattu, Tamil Nadu) Part 29 (Mandagappattu, Tamil Nadu) Part 30 (Mahabalipuram, Tamil Nadu) Part 31 (Mahabalipuram, Tamil Nadu) Part 32 (Thirumukkoodal, Tamil Nadu) Part 33 (Thiruvannamalai, Tamil Nadu) Part 34 (Thirunaraiyur, Tamil Nadu) Part 35 (Thirunaraiyur, Tamil Nadu) Part 36 (Thiruvengadu, Tamil Nadu) Part 37 (Thiruvelliyankudi, Tamil Nadu) Part 38 (Kuthanoor, Tamil Nadu) Part 39 (Lalgudi, Tamil Nadu) Part 40 (Kulithalai, Tamil Nadu) Part 41 (Tiruchirapalli, Tamil Nadu) Part 42 (Thirupattur, Tamil Nadu) Part 43 (Pullamangai, Tamil Nadu) Part 44 (Kumbakonam, Tamil Nadu) Part 45 (Sri Rangam, Tamil Nadu) Part 46 (Tanjore, Tamil Nadu) Part 47 (Kumbakonam, Tamil Nadu) Part 48 (Kumbakonam, Tamil Nadu) Part 49 (Darasuram, Tamil Nadu) Part 50 (Thirukkannapuram, Tamil Nadu) Part 51 (Malayadipatti, Tamil Nadu) Part 52 (Thiruvadi, Tamil Nadu) Part 53 (Thirukandiyur, Tamil Nadu) Part 54 (Thiruparangundram, Tamil Nadu) Part 55 (Kodumudi, Tamil Nadu) Part 56 (Thottiyam, Tamil Nadu) Part 57 (Nallur, Tamil Nadu) Part 58 (Kanniyakumari, Tamil Nadu) Part 59 (Purusha Sukta - The Hymn of Creation) Part 60 (Kottakkal, Kerala) Part 61 (Thirunavaya, Kerala) Part 62 (Triprayar, Kerala) Part 63 (Kodakkal, Kerala) Part 64 (Chottanikkara, Kerala) Part 65 (Thiruvananthapuram, Kerala) Part 66 (Thiruvallam, Kerala) Part 67 (Tulunadu to Ur - Proliferation of Brahma Cult) Part 68 (Lord Brahma and Abrahamic Cult) Part 69 (Kolar, Karnataka) Part 70 (Mullur, Karnataka) Part 71 (Somnathapur, Halebid & Belur, Karnataka) Part 72 (Sringeri, Karnataka) Part 73 (Palli, Udupi, Karnataka) Part 74 (Brahmalingeswara - Kanajaru, Karnataka) Part 75 (Brahmalingeshwara - Maranakatte, Karnataka) Part 76 (Brahmalingesvara Temples, Karnataka) Part 77 (Brahmalingesvara Temples, Karnataka) Part 78 (Aihole & Badami, Karnataka) Part 79 (Lakkundi, Karnataka) Part 80 (Sravanabelgola, Karnataka) Part 81 (Kambadahalli, Karnataka) Part 82 (Jain Brahma Yaksha Temples, Karnataka) Part 83 (Savadi, Karnataka) Part 84 (Shimoga and Megunda, Karnataka) Part 85 (Lord Brahma in Buddhism, Karnataka)
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