Korse is a tiny hamlet in Uttara Kannada district, while Yadakuria is an island-village in Chamarajanagar district. Even as Korse has seen positive action by way of a solar energy project, Yadakuria is waiting for a bridge that will make life better for its residents.

This is a tale of two villages, miles apart from each other. While one is a remote village in Uttara Kannada district, the other is in Chamarajanagar district. Yadakuria is an islet surrounded by the waters of the Cauvery and the Kabini.

Life is immensely difficult for its residents. A bridge will solve much of their problems, but that doesn't seem to appear on the horizon anytime soon. Meanwhile, at Korse, another village that you will find difficult to spot on the map, there has been positive change. Solar energy has changed the life of villagers here.

Going the solar way

Korse is a beautiful Malnad village nestled in the Bedti river valley. The village is largely populated with tribals such as the Marathis. The main occupations of these tribals are paddy cultivation, dairy farming and collection of non-timber forest produce. The tribe depends on firewood for cooking, bathing and processing of agricultural produce. Forest timber is thus an important source of fuel for them. The community uses kerosene lamps to light up their homes at night.

This was the story of the village till not so long ago. Today, the story has changed, though. The tribals who were known to frequent the forest for collection of timber now spend fewer hours to gather firewood. They utilise the free hours to earn their livelihood by other means. The lack of electricity is not much of a bother either.

It is solar energy that has brought about this change. The Marathi tribals have been encouraged to use alternate energy and reduce dependence on the forest for their firewood needs. The burden on the nearby forest has reduced by 50 per cent.

A pilot project taken up by the Western Ghats Task Force in association with the Department of Forests and the Medhini Education and Rural Development Organisation, to highlight the concept of green energy, has met with huge success in Korse, which is part of Bisalakoppa Gram Panchayat.

The project, started five months ago, is the first of its kind in the whole region, because it is an integrated project implemented with active participation of tribals. This project has coved all 32 Marathi tribal families in the hamlet. Under the project, domestic solar light, firewood-efficient chulha (stove) and solar light to school children for reading have been provided to all 32 families. Three community solar street lights have also been installed.

According to a survey, worldwide firewood consumption for energy amounts to nearly 12X1012 kilowatt hours. That amounts to almost 50 per cent of total wood used in the world per year. Over 95 per cent of firewood is used in developing countries. Even today, nearly 90 per cent of the country's rural families depend on firewood for their various needs including cooking, bathing and processing of agriculture produce.

Indiscriminate firewood harvest contributes to deforestation, soil erosion and other factors related to eco-climatic disasters. Firewood shortage is often called the 'second energy crisis'. It primarily affects the poor in rural areas.

According to a survey conducted by Prof Keshav Korse of Medhini, before the implementation of the project, each tribal family used 60 kg wood per day out of which 20 kg was used for cooking and 40 kg for bathing.

By introducing fuel-efficient stoves, he says, it is possible to reduce usage to nearly 30 kg of firewood out of which 10 kg is used for cooking and 20 kg for bathing. It is possible to save nearly 116.8 tonnes of firewood every year. According to Keshav Korse, the first phase of the project has been implemented; in the second phase, the tribals themselves will be taught to install biogas units and oven/stove for heating water, which can save many tonnes of firewood.

Western Ghats Task Force Chairman Anant Hegde Ashisar points out that a separate eco-friendly fuel project should be implemented in the Malnad region. Using alternative fuel sources could reduce the burden on forests. Today, firewood is still a major source of domestic energy in rural areas. The task force has planned to provide solar systems for 10,000 families with financial assistance from the government.

Alternative energy projects can successfully be implemented with the involvement of village forest committees and the active participation of local people, especially tribals, he explains.

Sandhya Hegde AlmaneA bridge is all they need
Yadakuria is a small village in Chamarajanagar's Kollegal taluk. The village is under the Sattegala gram panchayat limits. The village, just two kw away from Sattegala, has turned into an island, surrounded as it is by the water of the Cauvery and the Kabini. The island has over 100 houses, with a population of nearly 900 people.

In terms of amenities too, the village is an island; the village has not seen a bus, car, or any other mode of transport.

Villagers have to cross the river by way of a small makeshift coracle (theppa). There is no bridge that connects the village to other parts. Though some residents here own bikes, they park them on the banks of the river. The village has only one government school, from Standard I to V. For further studies, students have to travel to Sathanur or Kollegal by the coracle. Sometimes, because of the absence of a boatman, school students have to double up as boatmen. Deterred by this, many parents have stopped their children's education, especially of girls, midway. Even finding a marriageable partner for youngsters here is a problem because no one is willing to marry those living on this island-village, owing to the problems involved.

No medical facilities

The village doesn't even have medical care. Even during medical emergencies, the theppa is the only mode of transport. "We literally lead our lives on the theppa. We have to rely on it for everything. There are times when we experience floods too. In 1991, when there was a flood situation, food was supplied to us by way of helicopters. There were promises of a bridge, which never materialised," explains resident Umesh.

"In 2005, because of heavy rain, a part of the village was inundated. The then district incharge minister, H S Mahadev Prasad, and Kollegal taluk's legislator Balaraju had commissioned a boat. Owing to irregular supply of diesel, even that boat is not of much use," he explains.

Though the village has a verdant green cover and is surrounded by a vast blue expanse, the residents are in no position to enjoy nature's beauty. The rigours of daily life on this island are just too many, for them to think of anything else. When it rains, their problems worsen. Meanwhile, they wait for that elusive bridge.

Chandravalli, a cave temple near Chitradurga, is also a pre-historic site. Amrith Jogi visits the cave temple and is spellbound by the many secrets it holds.

We were sitting 80 feet below ground level inside the Chandravalli cave temple when our guide asked us, "do you know what absolute darkness means?"

Without waiting for our reply, he switched off his six-battery torch. It turned pitch dark and the silence that enveloped us added to the excitement. My eight-year-old held me tight, scared of the darkness.

The cave temple is around three km from Chitradurga district. It is a pre-historic site which is semilunar in shape. This temple is located in the midst of three hills, Chitradurga, Cholagudda and Kirubanakallu. A lake adds to the charm of this picturesque cave temple. The cave is located between two giant monolithic rocks. One of these rocks is also a rock climber's favourite. The cave is also known as the Ankali Mutt. Legend has it that saints from places such as Ankalagi and Belgaum came here to meditate here.

Its religious importance apart, the cave is also a treasure house of stories. Having stepped into the cave, at no point will you feel that you are below ground level. Except for a few entrances you can pass almost every entrance without ducking.

Surprisingly, though it is difficult to see a ray of light, breeze welcomes you. There are corridors to ensure ventilation in this cave. One simply can't help but wonder at the amazing engineering that has gone behind this creation. This cave has been created under huge boulders about 120 feet high and has withstood the test of time. If you enter the cave without a guide, the chances of your losing your way are high. The cave has a different exit route.

The cave consists of a place of worship with a Shiva linga, visitors' room, rooms for sadhus, shelves that can hold belongings, carvings and paintings on the walls. It has a pooja place, bathroom, bedroom and even a library.

The cave also has a water outlet. There are many niches inside the cave that can hold lamps. There is a spot where one relax inside the cave and it has been designed in such a way that the person inside can see the visitor but not vice versa.The cave has many secret doors and resembles a maze. But a guide can help you take the right path.

On reaching the rahasya sthala, the last point which is a secret spot, our guide turned off his torch. He explained to us that this place was used as a hiding spot for kings. Secret meetings were known to take place here. The guide warned us about the many bats that abound this place.

Chandravalli is an ancient archaeological site. Historians have found painted pottery and coins from the Shatavahana empire and the pre-historic period. Excavation reports show that human habitation existed here even during the Iron Age.

There is also a rock inscription of King Mayurasharma, the founder of the first Kannada dynasty, the Kadambas, dating back to 450 CE.

A rock inscription can be found in the Bhairaweshwara temple at Chandravalli. Stone carvings indicate both Hindu and Buddhist influences.

The paintings have been done using vegetable colours and they have managed to stand the test of time.

Mythological significance

Chandravalli was earlier known as Chandanavati. Mythology has it that this place was once ruled by Chandrahasa, a king of Kuntala. The name, Chandravalli, is attributed to this king by some scholars.

Another explanation has it that the place was named Chandravalli because it was moon shaped. Experts such as R Narasimhachar, B L Rice and R Shamashastry carried out excavation work here in the year 1909. It gathered momentum after the significant contribution of M H Krishna between 1929-30.

Mortimer Wheeler who was the director general of the Archaeological Survey of India completed the work in 1947.

These findings and some inscriptions found in the surrounding areas have revealed that Chandravalli has been home to human habitation ever since the megalithic age and neolithic age.

It also was the home of kings belonging to Kadamba, Shatahavahana and Hoysala dynasties.

Some of these relics have helped in taking the ancestry of Chandravalli to at least two thousand years.

The place is now under the protection of Archaeological Survey of India (ASI).

The antiquity of Gokarna goes back to the time of the great epics Ramayana and Mahabharatha. It is the only one of its kind in the whole country as it contains the atmalinga, whereas there are 12 jyothirlingas across the country.

The beaches with their golden sands are an added attraction for pilgrims.

It is difficult to ascertain when the first temple was built. However it is said the Kadamba monarch Mayurasharma (325-345 AD) arranged for daily worship at the temple. There are no records showing when and how the temple came to be what it is now.

Visvesvaraya of Halasunadu-Kundapura built the Chandrasala pavilion and Nandi pavilion when Queen Chennammaji and her son Somasekharanayaka were ruling Keladi. In 1665, the Maratha emperor, Shivaji, came here to offer prayers to the deity.

The temple is a vast complex of shrines and much of it belongs to the later Vijayanagar period. On the left of the sanctum is a temple of Chintamani Ganapati and on the right, the temple of Durga. Other temples here include Tamra Gauri (Parvati) temple, Mahaganapati temple, Bhadra Kali temple and Kotithirtha, southeast of Mahabaleshwar temple.

Travel tips

Avoid the monsoons. From October to April, there is a rush of foreign tourists.
By air: The nearest airport is Panjim, which is about 185 km. Mangalore airport is 250 km.

By rail: The nearest railhead is Gokarna Road Station on the Konkan Railway, eight km from the town. However, as all trains do not stop here, make sure before you take the train. It is better to go to Kumta, 32 km from Gokarna.

By road: Gokarna is well connected by road to other towns and cities, both by State government buses as well as private buses.

Send your comments to: spectrum@deccanherald.co.in or Spectrum c/o Deccan Herald, #75 M G Road, Bangalore-560001

Shravanabelagola near Hassan is one of Karnataka's most popular tourist attractions, but there are several other such massive Jain monoliths and numerous ancient Jain temples elsewhere in Karnataka, especially along the Arabian Sea coast, writes Yoginder Sikand

Although this is not widely known, Jainism has had a very long history in Karnataka, spanning almost two thousand years. Some historians date Karnataka's first contact with Jainism to the second century AD. The gigantic Gomateswara statue at Shravanabelagola, near Hassan, is, of course, one of Karnataka's most popular tourist attractions, but there are several other such massive Jain monoliths and numerous ancient Jain temples (called basadis) elsewhere in Karnataka, especially along the Arabian Sea coast. Surprisingly, these are still quite off the conventional tourist trail.

Almost all the literally dozens of centuries'-old Jain shrines in coastal Karnataka are linked to the Digambara Jain sect. Perhaps the best way to see the major shrines is to base yourself, as I did, in Kundapura town, in Udupi district, and then travel around, most of the major shrines being well-connected by bus with Kundapura.

Karkala is a short bus drive from Kundapura. It boasts of an enormous, 42-ft-high statue of Bahubali, the son of the first of the 24 Jain spiritual masters or tirthankaras. Built in the mid-15th century and carved from a single rock, it is located atop a rocky promontory, which commands a majestic view of the densely-forested Western Ghats and endless forests of coconut trees. Bahubali stands perfectly calm and unshakeable in his resolve under the open sky. He appears wholly impervious to the noisy tumult of the world around him, so much so that he is supremely unconcerned about the creepers that grow over his feet and the cobras that have intertwined themselves around him. His sublime face indicates that he has gone far beyond the snares of the sensual world.

Architectural marvel

The nearby flat-roofed Chaturmukhi (four-faced) temple, so called because it has four entrances that lead into its sanctum sanctorum, is an architectural marvel. It dates to the mid-16th century, when Karkala was ruled by a Jain ruler, Immadi Bhairava. Its walls and pillars are profusely decorated with intricate sculptures. Inside, it is silent, dark and cool.

An ancient brass lamp casts pale flickers of light on the life-sized black granite statues of three Jain tirthankaras, which seem indistinguishable from each other, and several smaller images of other Jain spiritual masters.

There are more than a dozen more centuries'-old Jain basadis in and around Karkala, most of them well-preserved. Not to be missed, in particular, are the 15th- century Neminatha basadi in Hiriyangadi, with its intricately carved 54-ft-high pillar, and the Kere basadi, which is located in the middle of a lake.

All of them are constructed in the distinctive coastal Karnataka style. The enormous statues of the tirthankaras that they contain display local influences and motifs that clearly mark them from Jain images from northern India.

Not far from Karkala, and surrounded by forested hills, is the sleepy town of Moodabidri. For centuries, Moodabidri was an important centre for Jain scholars, earning for itself the name of 'Jain Kashi', because it was considered the Jain equivalent of the Hindu town in north India believed to be a leading centre for Hindu learning. The town hosts 20 Jain basadis, all dating to medieval times.

The most celebrated of the basadis of Moodabidri is the gigantic Tribhuvan Tilak Chudamani basadi, or the 'Thousand Pillar Temple'. It is an exquisite work of art, with, so it is said, a thousand ornately-carved pillars, each distinct from the others. Like the other old Jain temples in coastal Karnataka, it is built in a distinctive local Jain style. Its enormous slanted wooden roof is decorated with numerous stunningly beautiful wooden sculptures. The temple houses several dozen statues of various Jain tirthankaras, made of stone as well as different precious and semi-precious metals. You might, if you have the time, make a quick round of the other basadis in Moodabidri, most of which are located in a separate quarter, where many of the town's Jain families still live. Each of these is an impressive work of art. Some of them, however, seem to be closed—perhaps because there possibly aren't as many Jains left in Moodabidri as there must have been when, centuries ago, the town was ruled by the Chowtas, a Jain dynasty. The Chowtas' palace, which dates back to the 17th century, is now in a state of considerable ruin, though you might wish to drop by just to see the remnants of what must once have been an enormous structure.

Wandering in Varanga

Located a short drive away from Moodabidri is Varanga, set amidst placid countryside at the foot of densely-wooded hills. Centuries ago, Varanga must have been a thriving Jain settlement, although today it is a small, unassuming hamlet. Meandering down a path that cuts through paddy fields, I rested for a while in the cool comfort of the courtyard of the quiet Jain monastery attached to the Chandranatha basadi, and chatted with a friendly priest about Jain history and traditions. The monastery has halls for visiting monks (who are meant to be almost constantly on the move, and barefoot at that), and beautifully-carved pillared corridors that lead to a little temple.

Close by is a delightful 13th century Jain temple, guarded by two stone elephants. It contains intricately decorated pillars and houses dozens of exquisite Jain statues. At the far end of Varanga's Jain settlement is the Kere basadi, situated in the middle of a large lake bursting with lotuses in bloom, which you must definitely visit—but only if you can manage to find a boatman to ferry you across.

My travels on the coastal Karnataka Jain circuit had been hurried and unplanned, but, really, the best way to do it is to give yourself at least a week to see all the many major shrines, and the numerous other, smaller ones that I missed out. And, most of all, it ought to be done more in the way a Jain pilgrim might do it—slowly and meditatively, so that you can drink in the beckoning silence of the temples, forgetting, at least for a while, the frenzy of the world beyond, and turning, at last, to trying to know your own self. And that's when you might come to really appreciate the hidden message of the Jain tirthankaras and the enormous, centuries'-old shrines dedicated to them.

Marching to the beat of time

The exploits of Mysore State troops form an interesting episode in the history of pre-independent Karnataka. The princely state of Mysore had its own army consisting of the infantry, cavalry and a transport corps.

The Mysore army assisted the British in their wars, both inside and outside India, supplemented the State police during emergencies, guarded taluk and district treasuries, accompanied dignitaries during their itineraries and performed ceremonial duties.

A majority of men in the army belonged to the Maratha and Muslim communities. The Marathas were in a majority in the cavalry while the Muslims formed a majority in the infantry and transport wing. These two communities apart, there were also Brahmins, Rajputs and Christians in the crew.

During 1872-73, the pay of a cavalryman was Rs 26 a month and that of a first class sepoy in the infantry was Rs 7.

There was also a military band where trumpeters, drummers, fifers and buglers were given regular instructions by European musicians. In April 1892, the cavalry of Mysore State Troops was re-organised into two corps. Mysore lancers was for the Imperial service and was stationed in Bangalore. Another was the Mysore Horse which was stationed at Mysore with outposts in the frontier taluks of Jagalur and Pavagada. With regard to pay, discipline and equipment, Mysore Lancers was similar to Her Majesty's native cavalry.

There was one riding school at Mysore while the other was at Bangalore. The government stud farm at Kunigal provided the horses for the State cavalry. In August 1894, a school was started to teach English to those in the Mysore Lancers troop. The Mysore State Force had three infantry units. Its first battalion was stationed in Bangalore and Kolar, the second in Shimoga, Hassan, Kadur and Chitradurga and the third battalion in Mysore and Tumkur.

The Animal Transport Corps was formed to assist the Mysore Lancers. Apart from ferrying troops and supplies, the Transport Corps services helped in harvesting, collecting and carting of grass at the Hesaraghatta grass farm. However, in 1930 it was disbanded and in its place the Mechanical Transport Corps was formed. It had six lorries and 14 men.

Achievements & laurels

During the First World War, the Mysore Lancers under the command of B Chamaraja Urs, chief of regiment, left for service overseas. They were employed in guarding important lines of communication, constructing strong field works for the defence of Suez Canal and also in actual combat. Their performance satisfied their British superiors.

Similarly, the Mysore Transport Corps did much useful work in Mesopotamia as well. But unfortunately, their commandant, Furzulla Khan, died in July 1917. They were honoured with awards like Military Cross, Indian Order of Merit and the Gandabherunda Order for their distinguished services and gallantry.

They also took part in polo, horse racing and rifle shooting competitions held across the country and bagged cups and prize money. Since they won the Ootacamund Gymkhana Polo tournament for consecutive times, the cup remained with them as a prized possession.

Similarly, in the Raja of Bobbili Open Handicap Polo Cup, they emerged winners three consecutive times and the cup became a property of the regiment. They also participated in the Mysore Dasara military sports, Bangalore and Ootacamund horse shows and won cups, medals and cash prizes.

In 1925, they won high scores in the North Indian Rifle Association matches. In the South Indian Rifle Association meet held at Bangalore, they won the Kitchner Cup, the Indian Officers Pistol Cup and prize money of Rs 625.

In Febuary 1926, five officers, 72 men and 64 horses of the Mysore Lancers took part in the Madras Naval Military and Air Force tournament.

The officers won five cups and three lances. Men from other ranks also won two cups, one lance and three medals besides the first, second prize cups and four medals in tent pegging competitions.

Since the Mysore lancers was formed to serve British interests, senior officers from the British Indian Army used to inspect the State troops for their combat efficiency and discipline at regular intervals.

Merger move

In November 1940, the first infantry battalion received training in British India and left on service overseas in March 1941. In the ensuing campaign, they were taken as prisoners of war by the Japanese.

In 1945, nearly 517 of these prisoners returned to the State and efforts were made to trace the remaining personnel. The State government also sanctioned the re-instatement of the Indian National Army personnel (formed by Subash Chandra Bose from the Indian prisoners of war under Japanese control) in the ranks which they would have got had they continued in state service.

This suggests that some personnel of the Mysore Army had probably joined the INA. In September 1948, personnel of the first battalion, Mysore Infantry and the Mysore Lancers participated in the police action against Hyderabad. On first April 1950, the entire administrative control of the Mysore State Troops except the Maharaja's personal infantry and body guards, a portion of the General Transport Company and the Mysore Infantry Band was merged with the Indian Army.

On January 26, 1950, units of the Mysore state troops had taken part in the Republic Day celebration held at Mysore and Bangalore and taken an oath of allegiance to the new Indian union.

The Maharaja's personal infantry and body guards were integrated with Mysore Armed Reserve Police and brought under the Police Act. Their administration was controlled by the IGP.

In addition to normal duties, the unit members worked as sentries in the palace, Palace treasury, Chamundi temple and Parakal Mutt.

They also participated in various ceremonial functions.

As an institution, the military provided employment for adventure seeking young men of Mysore, helped them cultivate discipline, develop sportsmanship and obtain combat training.

It also offered them opportunities for interaction with men in the British Indian Army and an experience in fighting overseas by putting them on the battleground during the two World Wars.

Reliving a centuries-old tradition

Lore of B'LORE The annual groundnut fair in Bangalore's Basavanagudi has a history of nearly four centuries.The 'kadalekaayi parishe' continues to draw crowds even today, writes Shankaranarayan.

The annual groundnut fair, popularly known as kadalekaayi parishe, is held on the last Monday of the kaarthika maasa at Basavanagudi, Bangalore. The groundnut crop grown in the surrounding areas of the City, is brought to this place by vendors. Farmers even arrive from far off places like Tamil Nadu with groundnuts. The venue of the fair is a tiny hillock on which a temple is built for the bull. This temple houses a giant statue of a bull, which is offered special worship on this day.

The area in which this temple is located is known as Bull Temple area or Basavanagudi. This temple is one of the historical landmarks of the city. During the fair, groundnuts are first offered to the sacred bull in the temple as naivedya.

Also, truck loads of groundnuts are spread out all over the venue in anticipation of a brisk sale. People wade through heaps of groundnuts on their way to the temple atop the hillock.

The groundnut fair has a history of more than 400 years. Memories of how the fair has been celebrated over the past decades are still green in the minds of people who have been living in the City from a long time.

The story of a wild bull is associated with this fair.

Lore has it that centuries ago, there used to be a bumper crop of groundnuts, every year for farmers in this area. But one day, a wild bull arrived from nowhere and started grazing the fields and destroying the crop.

The worried farmers tried their best to capture the bull. But the bull eluded them. One day, at the harvest time, a few villagers spotted the wild bull in the darkness of the night, grazing in the fields. When they slowly and stealthily advanced towards the bull, the bull vanished. The incident shook the villagers.

They believed that the wild bull was the sacred Nandi, the vehicle of Lord Maheswara. The villagers then took a solemn oath that they would offer a portion of the groundnut crop every year to Nandiswara, the sacred bull without fail. The tradition continues even now.

Boiled beans

The name of the city, actually, was 'Bendakaaluru', which means a place of baked beans. It is said that once when Kempegowda, the ruler of Magadi province, was on a tour of his province, he began to feel hungry and tried to find something to eat. However, he could not find a place offering him food. He, then, entered a small hut in which an old woman lived. This woman is said to have offered him a plate of baked beans. Kempegowda felt immensely happy and named the place as Bendakaaluru, after this incident. Subsequently, the city acquired the name of Bangalore.

This story, of course, remains in the realm of legend and has no historical evidence attached to it.On the day of the fair, Bangaloreans make a beeline to the venue to enjoy the taste of fresh groundnuts. Even people from far off moffusil areas come in large numbers to take part in the fair. Boiled and fried groundnuts are sold in nook and corner of the venue. People relish the nuts along with jaggery.

Giant wheels and merry go round games are installed to entertain youngsters and children. Stalls selling toys, fun games, cosmetics and fancy items lure women and children.The fair has not lost its sheen and continues to attract crowds even today. It is a slice of tradition holding its sway over the minds of the residents of a rapidly transforming urban conglomeration, called Bangalore.

Heaps of broken images

HERITAGE Mookonda Kushalappa visits Moribetta in Kodagu and discovers that the hilltop has numerous megalithic structures. It is thought that these were more of commemorative value, built in remembrance of the dead.

In the north of Kodagu district, on the way from Madikeri towards Hassan is Moribetta, the 'hill of the Maurya'. Local people are, however, not very familiar with that name. They know well the name of a sacred lake and a temple near the same hill, both dedicated to Goddess Honnamma.

As one approaches the place, one can spot two huge granite hills touching the sky. The bigger one is Gavibetta, while the smaller one is Moribetta. Green foliage surrounds the serene place. Coffee and other plantations make up the agrarian areas. The road leads one towards the large lake that lies between the two hills. This lake happens to be the largest one in the district. It is called Honnammana Kere, the lake of Honnamma. On the right side of the road are a couple of temples; the larger one is newly built and painted while the smaller one is in ruins. In fact, the older one is hardly distinguishable from the rocky background.

The ancient temple is built of stone blocks. Amidst these blocks which are overgrown with plants is an open doorway which is not quite discernable. In the darkness within is a stone nandi, the bull that carries Shiva, and a linga. The more modern temple is the temple of the goddess in front of the lake. Both the lake and this temple are named after the local goddess, Honnamma.

The lake temple

Legend has it that Honnamma was the youngest among an influential man's daughters-in-law. When the father-in-law told his daughters-in-law that one of them had to sacrifice her life for the common good, it was only the youngest, Honnamma, who complied. She jumped into the lake and drowned. Ever since, the lake has never gone dry. It is after her death that she was revered as goddess Honnamma, the golden deity.

On the occasion of Gowri habba, a day before Ganesh Chaturthi, the place has throngs of people. As part of the festival, a bagina or an offering is made to the goddess. This is left afloat on the lake.

During this annual temple festival, pilgrims trek up Moribetta until they reach a spot marked by a flag near its summit. The lesser-known name of the village is Doddamalte. Gavibetta has a few caves and a stairway that leads to the summit. Villagers refrain from speaking much about the 'other hill', Moribetta, because of talk about it being an ancient site for human sacrifices.

Shrouded in mystery

Mystery shrouds the Moribetta hill. There are numerous megaliths, although in disarray, on the hilltop. There are 50 short dolmens or portholes on the granite hill. Each of them is an arrangement of four upright flat stones with a capstone and the eastern wall has a circular porthole. These granite slab dolmens stand around four or five feet high and the circular portholes are a little more than a foot in diameter.

While some are intact, others have been broken down. Many of these dolmens have been dismantled and destroyed by treasure hunters, grave diggers, stone cutters or neighbouring farmers. Some of them have taller orthostats (large stones standing upright) beside them. Interspersed between them are cairns or piles of stones.

No human remains were found in the portholes. Broken stone circles can also be found on the granite hilltop.

These structures on Moribetta didn't hold any remains of the dead nor were they habitable. They were like miniature houses, but these abodes were too small to live in. They contained miniature utensils and goods. Some claimed that a pygmy race lived in them. In a 19th-century published article titled 'Rude stone monuments in all countries', Fergusson was mesmerised by these 'miniature toys' of Moribetta but doesn't give an explanation for their size.

However, as no human remains were found in the place, it is thought that these were more of commemorative value, built in remembrance of the dead. To reduce expenses, all these that were built for the dead would have been made on a miniature scale, as they were not used for practical living purposes. Historians like B L Rice, Mackenzie, Rob Cole and K K Subbayya have already explored the hill extensively. Some locals call the structures on Moribetta Kodava Kote, 'fort of the Kodavas'.

Epic connection

These cromlechs were associated with the Pandavas, the demigod heroes of the Mahabharatha. Locals called them 'Pandava Pare' as well, in the past. The same name is used for large stones that were used to lay steps that led to temples and large country houses in Kodagu. Now, however, it's a forgotten place visited only during the annual temple feast of Honnamma on Gowri festival, a day before Ganesh Chaturthi.

Six miles from Somwarpet is another place called Morikallu, also known locally as 'Pandava Bande'. This is a small granite hillock with six dolmens, of which four were well preserved and surrounded by paddy fields. Stone circles surround all these dolmens. The shrine of Male Sartavu, another Kodava temple, has six stones; they are said to have been dedicated to the five Pandava brothers and their wife Draupadi.

In South India, anything ancient or unknown would be quickly attributed to Brahma (Brahmagiri, the 'hill of Brahma' or Brahmadesam, the 'country of Brahma'), the mythical Pandavas (places called 'Pandava Pare' or 'Pandava Bande') or the historical Mauryas (Moribetta 'hill of the Maurya' or Morikallu, 'rock of the Maurya').

According to Rob Cole's book, Kodavas have an ancient belief that the Pandavas were the original owners of the earth who rented out land to agriculturists. On Bisu Changrandi (Vishu), also called Edmyaar 1, the new year of the Kodava calendar, Kodavas start farming their lands without fail. This is because they believed that if they don't, then the Pandavas would come down from their celestial abode to reclaim their lands.

In his 1870-book 'Gazetteer of Coorg', Richter speaks of this picturesque tank, Honnammana kere, which is three miles from Somwarpet, but doesn't mention its name. He talks of a version of the legend associated with the place. Malla Shetty of Yelusavirashime was the father-in-law who vowed to build this tank.

Sacrifice

But after its construction, there was still no water. It was suggested that animals be offered in sacrifice to appease the gods but to no avail. Goddess Ganga appeared in front of the merchant and asked him for a sacrifice. So he approached his daughter-in-law Akkony whose husband was away. Akkony took leave of her child and parents and entered the tank to drown in the rising water.

Her parents and husband got upset upon hearing this. Richter also writes about a stone inscription found in the place. It reads in Kannada, "King Andany has ordered this tank to be built on Tuesday the tenth day of the month of Phalguna in the year Parthiva.

"This was written by Venkadasya Mallia Bomarsia at the time of Basawalinga Deva Raja Vodea".

Lately this stone inscription has been cemented on the ground in front of the new Honnamma temple.

King Andany mentioned here must have been a local ruler while the person mentioned at the end must have been the Lingayat (Basawalinga) Raja Devappa (Deva Raja Wodeyar, 1770-1774) of the Haleri dynasty.

Bustards on the brink

The Great Indian Bustard, which one could spot easily in Haveri district's Ranebennur forest two decades ago, has now all but disappeared from the State. This has given conservationists and bird lovers much cause for concern. According to ornithologists, their numbers have dipped even in Madhya Pradesh's Karera, Rajasthan's Desert National Park and Maharashtra's Great Indian Bustard Bird Sanctuary. The bird is one of the biggest flying bird species, but owing to poaching and loss of habitat, their numbers have plummeted over the years.

In the pipeline

There is a silver lining, though. The Ranebennur sanctuary is making efforts to conserve the bird. Ground work is underway to earmark 30 acres of land to bring these birds together. There are plans to install fencing to save the birds from predators. "We are planning to construct four watch towers and hire personnel to ensure the birds are saved," said Assistant Conservator of Forests Gopal Singh.

He added that the wire fencing would be installed in such a manner that the birds won't be affected. There are also plans to conserve black bucks which the region is famous for. (Bustards and black bucks usually share the same habitat.) The idea is to ensure that the sanctuary matches up to international standards, he added. According to studies conducted by wildlife conservation groups, there are only 300 Indian bustards left. The Forest Department is in talks with both the State and Central governments to ensure that the species is saved.