Thursday, October 17, 2024

தென்இந்தியாவின் தொன்மையான கோவில் தாளகுண்டா ப்ரணவேஸ்வரர் கோவில்

  கர்நாடகத்தில் ஷிமோகா அருகில் உள்ள தாளகுண்டா சிவன் கோவில் தூணில் உள்ள கன்னட கல்வெட்டு பொஆ.5ம் நூற்றாண்டு பிற்பகுதியை சேர்ந்தது.

https://www.karnataka.com/shimoga/talagunda-pranaveshwara-temple/ 

Pranavesvara Temple, Talagunda

 தாளகுண்டாவிற்கு வடகிழக்கே 7 கிமீ தொலைவில் உள்ள மாலவல்லியில் கிடைத்த சாதவாஹனர் கால பிராகிருத கல்வெட்டு, கி.பி 1-2 ஆம் நூற்றாண்டிலிருந்து அந்த இடம் சாதவாகனர்களின் ஆக்கிரமிப்பில் இருந்ததை நிரூபிக்கிறது. இங்கு காணப்படும் புனித ஆதிகால கடவுள் பாவா, சாதகர்ணிகளால் வணங்கப்பட்டதாக ஒரு கல்வெட்டில் கூறப்படுகிறது.
தாளகுண்டா என்பது ஒரு பழமையான அக்ரஹாரா நகரமாகும், இது கடம்ப கல்வெட்டுகளில் ஸ்தானா-குந்துரா என்று அழைக்கப்படுகிறது, இது கர்நாடகாவின் முதல் பழங்குடி இராச்சியமான பனவாசியின் கடம்பர்களின் அசல் இல்லமாகும். தலகுண்டாவைச் சுற்றியுள்ள ஆங்காங்கே ஆய்வுகள் செங்கல் கட்டமைப்புகளின் வடிவத்தில் ஆரம்பகால வரலாற்றுச் சின்னங்களை வெளிச்சத்திற்குக் கொண்டு வந்துள்ளன. 
கடம்ப அரசர் காகுஸ்தவர்மரின் தாளகுண்டா தூண் கல்வெட்டு:
கடம்ப அரசர் காகுஸ்தவர்மரின் தாளகுண்டா தூண் கல்வெட்டு (பொ.யு.455-470) கர்நாடக மாநிலத்தின் ஶிமொக்கா மாவட்டத்தில் உள்ளது.இக்கல்வெட்டு ப்ராணலிங்கேஶ்வர சிவாலயத்தின் முன்பு நிறுவப்பட்டது.
"நமஶ்ஶிவாய" என்று தொடங்கும் இந்தக் கல்வெட்டின் சிறப்பு என்னவென்றால் இது மஹரிஷி பாணினி வகுத்த இலக்கணப்படி அமைந்துள்ள சிறந்ததொரு ஸம்ஸ்க்ருதக் கல்வெட்டாகும்.இதில் பல்வேறு சந்தஸ்கள் பயன்படுத்தப்பட்டுள்ளன.மேலும் ப்ராணலிங்கேஶ்வர ஸ்வாமியை ஸாதகர்ணி முதலான அரசர்கள் வழிபட்டனர் என்று கூறுவதால் அக்கோவிலின் தொன்மையும் தெரியவருகிறது.
அக்கல்வெட்டின் முதல் ஸ்லோகம்,
"ஸித்தம்||
நமஶ்ஶிவாய||
ஜயதி விஶ்வதேவஸங்காத நிசிதைகமூர்த்திஸ்ஸநாதன:|
ஸ்தாணுரிந்துரஶ்மி விச்சுரித த்யுதிமஜ்ஜடாபார மண்டன:||
ஸித்தம்.நமஶ்ஶிவாய.
அனைத்து தேவர்களாலும் ஆன பெருவடிவான ஒரே தேஹத்தை உடையவரும்,பிறைச்சந்திரனின் ஒளியினால் ப்ரகாசிப்பவரும்,ஜடாபாரத்தைத் தரித்திருப்பவரும்,ஸநாதனருமான அந்த ஸ்தாணுவுக்கு வெற்றி.
 
இந்த கல்வெட்டு கடினமான சாம்பல் நிற கிரானைட் தூணில் பொறிக்கப்பட்டு 5 ஆம் நூற்றாண்டின் சிவன் கோவிலின் முன் நிறுவப்பட்டுள்ளது. இருப்பினும், 19 ஆம் நூற்றாண்டின் பிற்பகுதியில் தூண் மீண்டும் கண்டுபிடிக்கப்பட்டபோது கோயில் பெரும்பாலும் அழிக்கப்பட்டது மற்றும் இடிபாடுகள் மட்டுமே எஞ்சியிருந்தன. தூண் 1.635 மீட்டர் (5.36 அடி) உயரத்தில் 0.4 மீட்டர் (1.3 அடி) சதுர மேல் கொண்டது.[2] இது எண்கோணத் தண்டு, மேலே செல்லும்போது சிறிது சிறிதாக குறுகி சுருங்கும். எண்கோண முகத்தின் அகலம் 0.178 மீட்டர் (0.58 அடி) ஆகும். கல்வெட்டு அனைத்து முகங்களிலும் உள்ளது, ஆனால் 8 முகங்களில் 7 இல், இது தூணின் அடிப்பகுதியில் தொடங்கும் இரண்டு செங்குத்து கோடுகளைக் கொண்டுள்ளது. எட்டாவது முகத்தில், ஒரே ஒரு குறுகிய கோடு மட்டுமே உள்ளது.இந்தியாவில் உள்ள பல ஆரம்பகால கல்வெட்டுகளைப் போலவே இந்த கல்வெட்டு சித்தத்துடன் தொடங்குகிறது, மேலும் இது "நமோ சிவாய" என்று அழைக்கிறது.
மொழி சிறந்த செவ்வியல் சமஸ்கிருதம் (பண்டைய மொழியியலாளர் பாணினியின் விதிகளைப் பின்பற்றுகிறது). ஸ்கிரிப்ட் கன்னடம் மற்றும் எழுத்துரு மலர் பெட்டி வகை.
கல்வெட்டில் சமஸ்கிருதத்தின் சந்தா விதிகளை மதிக்கும் 34 கவிதை வசனங்கள் உள்ளன. இருப்பினும், இது புஷ்பிதாக்ரா, இந்திரவஜ்ரா, வசந்ததிலக, பிரச்சிதா மற்றும் பிற மீட்டர்களின் கலவையைப் பயன்படுத்துகிறது. ஒவ்வொரு வசனமும் நான்கு பதங்களைக் கொண்டது. கல்வெட்டின் முதல் 24 செய்யுள்கள் மாத்ரசமகா மீட்டரின் ஆரம்பகால பயன்பாடாகும். தென்னிந்தியாவில் இந்தக் கல்வெட்டின் ஆசிரியர்(கள்) செவ்வியல் சமஸ்கிருதம் மற்றும் வேத இலக்கியங்களில் உரைநடை பற்றிய நெருக்கமான நிபுணத்துவம் பெற்றிருந்ததாக இந்த அம்சங்கள் தெரிவிக்கின்றன.
Pranaveswara Temple pillar at Talagunda by Saurabh Saxena
1. Talagunda pillar inscription :-
Epigraphia Indica vol VIII – datable to fifth century CE on paleographic basis – language Sanskrit, characters box-headed southern alphabet – The record is written by poet Kubja, under the order of the Kadamba king Santivarman. Its immediate object is to record that Santivarman’s father Kakusthavarman constructed a great tank near a Shiva temple at Sthala-kundura where Satakarnis and other kings had formerly worshiped. Then the record mentions about the Kadamba family who belonged to Manavya gotra and descended from Haritiputra. It mentions that the Kadambas were a Brahmin family devoted to the study of Vedas and performer of sacrificial rites. They got their name from the fact that they carefully tended a Kadamba tree which grew near their home. Now once upon a time a member of this family, Mayurasharman, went with his guru, Virasimha, to the city of the Pallavas (Kanchipuram) to study sacred writings. Mayurasharman became exasperated with a Pallava horse-rider (soldier) that he abandoned his priestly vocation and took up sword. Mayursharman defeated the frontier-guards of the Pallavas and occupied the forest stretching to the gates of Sriparvata (Srisailam). He levied tribute from the Great Banas and other kings, thus caused much trouble to the Pallava kings. The Pallavas, recognizing his valor and ability, made a compact with him by which he entered in their service and eventually received a territory of his own, bounded on the west by the sea and on the east by the Prehara. Mayurasharman was anointed as a king of this territory. His son was Kangavarman, and his son was Bhagiratha. Bhagiratha’s son were Raghu and Kakusthavarman. Kakusthavarman’s daughter was married to the Gupta kings.
2. Pranaveshvara temple right door jamb inscription – Archaeological Survey Report of Mysore 1911 – The record starts with invocation to Pashupati and mentions a certain Kakustha belonging to Bhatari dynasty. His mother, Lakshmi, is said to be born in the Kadamba family. It registers a grant of money for feeding thirty residents of Sthana-kunja-pura. This Kakustha of Bhatari family might be a feudatory under the Kadambas.
3. Pranaveshvara temple left door jamb inscription – Archaeological Survey Report of Mysore 1911 – the record mentions queen Prabhavati, the wife of the Kadamba king Mrgeshavarman, and the mother of Ravivarman. She is said to belong to the Kekaya dynasty.
One of the oldest Shivalingas in South India, possibly from Satavahana period, but documented to mid fifth century because of the Pillar Inscription is housed in this Pranaveswara Temple of early Kadamba architecture. We already know such refined Shivalingas were created during Gupta period and so probably the Pranaveswara temple Shivalinga also might be from same period. But what happened to the Linga worshipped by Satakarnis?
Talagunda is situated about 45 km from Banavasi, 20 km from Soraba and 7 km from Siralkoppa town and very close to Balligave.

The inscription is engraved into a hard grey granite pillar and installed in front of a 5th-century Shiva temple. However, the temple was largely destroyed and only ruins had survived when the pillar was rediscovered in late 19th-century. The pillar is 1.635 metres (5.36 ft) high with a 0.4 metres (1.3 ft) square top.[2] It is octagonal shaft that slightly tapers and narrows as it goes up. The width of the octagonal face is 0.178 metres (0.58 ft). The inscription is on all faces, but on 7 of the 8 faces, it consists of two vertical lines that start at the bottom of the pillar. On the eighth face, there is just one short line.[2] The inscription begins with Siddham like numerous early inscriptions in India, and it invokes "Namo Shivaya".[2]

The language is excellent classical Sanskrit (follows the rules of ancient linguist Panini). The script is Kannada and the font is floral box-type.[1][2]

The inscription consists of 34 poetic verses that respect the chanda rules of Sanskrit. However, it uses a mix of meters such as Pushpitagra, Indravajra, Vasantatilaka, Prachita and others. Each verse has four padas. The inscription's first 24 verses are the earliest known use of matrasamaka meter. These features suggest that the author(s) of this inscription in South India had an intimate expertise in classical Sanskrit and Vedic literature on prosody.[2]

Translations[edit]

The earliest translation of the inscription was published in a prose form by B.L. Rice.[3] A more detailed verse by verse translation was published later by F. Kielhorn.

B.L. Rice 1902 translation (Epigrahica Carnatica, Volume 7 Part 1, Inscription 176)

https://en.wikipedia.org/wiki/Talagunda_pillar_inscription 

F Kielhorn 1906 translation (Epigraphica Indica, Volume 8)[2]



Inscription on the Tālagunda pillar.

(Be it) accomplished ! Obeisance to Shiva

(Verse 1.) Victorious is the eternal Sthanu, whose one body is framed by the coalescence of all the gods ; who is adorned with a mass of matted hair, lustrous because inlaid with the rays of the moon.

(V. 2.) After him, (victorious are) the gods on earth, the chief of the twice-born, who recite the Sama-, Rig- and Yajur-vedas; whose favour constantly guards the three worlds from the fear of evil.

(V. 3.) And next, (victorious is) Kakusthavarman, whose form is like that of the lord of the gods (and) whose intelligence is vast; the king who is the moon in the firmament of the great lineage of the Kadamba leaders of armies.

(V. 4.) There was a high family of twice-born, the circle of whose virtues, resembling the moon's rays, was (ever) expanding; in which the sons of H&riti trod the path of the three Vedas, (and) which had sprung from the gotta of Manavya, the foremost of Rishis.

(V. 5.) Where the hair was wet from being constantly sprinkled with the holy water of the purificatory rites of manifold sacrifices; which well knew how to dive into the sacred lore, kindled the fire and drank the Soma according to precept.

(V. 6.) Where the interiors of the houses loudly resounded with the sixfold subjects of study preceded by the word Om; which promoted the increase of ample chaturmasya sacrifices, burnt-offerings, oblations, animal sacrifices, new- and full-moon and sraddha rites.

(V. 7.) Where the dwellings were ever resorted to by guests (and) the regular rites not wanting in the three libations; (and) where on a spot near the house there grew one tree with blooming Kadamba flowers.

(V. 8.) Then, as the (family) tended this tree, so there came about that sameness of name with it of (these) Brahman fellow-students, currently (accepted) as distinguishing them.

(V. 9.) In the Kadamba family thus arisen there was an illustrious chief of the twice-born named Mayurasarman, adorned with sacred knowledge, good disposition, purity and the rest.

(V. 10.) With his preceptor Virasarman he went to the city of the Pallava lords, and, eager to study the whole sacred lore, quickly entered the ghatika as a mendicant.

(Vv. 11 and 12.) There, enraged by a fierce quarrel with a Pallava horseman (he reflected): Alas, that in this Kali-age the Brahmans should be so much feebler than the Kshatriyas! For, if to one, who has duly served his preceptor's family and earnestly studied his branch of the Veda, the perfection in holiness depends on a king, what can there be more painful than this? And so

(V. 13.) With the hand dexterous in grasping the kusa-grass, the fuel, the stones, the ladle, the melted butter and the oblation-vessel, he unsheathed a flaming sword, eager to conquer the earth.

(V. 14.) Having swiftly defeated in battle the frontier-guards of the Pallava lords, he occupied the inaccessible forest stretching to the gates of Sriparvata.

(V.15 and 16.) He levied many taxes from the circle of kings headed by the Great Bana. So he shone, as with ornaments, by these exploits of his which made the Paliava lords knit their brows — exploits which were charming since his vow began to be fulfilled thereby and which secured his purpose — as well as by the starting of a powerful raid.

(V.17 and 18.) When the enemies, the kings of Kanchi, came in strength to fight him, he — in the nights when they were marching or resting in rough country, in places fit for assault — lighted upon the ocean of their army and struck it like a hawk, full of strength. (So) he bore that trouble, relying solely on the sword of his arm.

(V. 19.) The Pallava lords, having found out this strength of his as well as his valour and lineage, said that to ruin him would be no advantage, and so they quickly chose him even for a friend.

(Y. 20.) Then entering the kings' service, he pleased them by his acts of bravery in battles and obtained the honour of being crowned with a fillet, offered by the Pallavas with the sprouts (pallava) of their hands.

(V. 21.) And (he) also (received) a territory, bordered by the water of the western sea which dances with the rising and falling of its curved waves, and bounded by the (?) prehara, secured to him under the compact that others should not enter it.

(V.22 and 23.) Of him — whom Shadanana, whose lotus-feet are polished by the crowns of the assembly of the gods, anointed after meditating on Senapati with the Mothers — the son was Kangavarman, who performed lofty great exploits in terrible wars, (and) whose diadem was shaken by the white chowries - of all the chiefs of districts who bowed down (before him).

(V. 24.) His son was Bhagiratha, the one lord dear to the bride — the Kadamba country, Sagara's chief descendant in person, secretly born in the Kadamba family as king.

(V. 26.) Now the son of him who was honoured by kings was the earth's highly prosperous ruler Raghu, of widespread fame ; who, having subdued the enemies, by his valour, like Prithu, caused the earth to be enjoyed by his race.

(V. 26.) Who in fearful battles, his face slashed by the swords of the enemy, struck down the adversaries facing him ; who was well versed in the ways of sacred lore, a poet, a donor, skilled in manifold arts, and beloved of the people.

(V. 27.) His brother was Bhagiratha's son Kakustha, of beautiful form, with a voice deep as the cloud's, clever in the pursuit of salvation and the three objects of life, and kind to his lineage; a lord of men with the lion's gait, whose fame was proclaimed on the orb of the earth.

(V. 28.) Him, to whom war with the stronger, compassion for the needy, proper protection of the people, relief of the distressed; honour paid to the chief twice-born by (the bestowal of) pre-eminent wealth, were the rational ornament of a ruler (who wished to be) an ornament of his family, kings thought to be indeed Kakustha, the friend of the gods, descended here.

(V. 29.) As herds of deer, oppressed by the heat, when they enter a cluster of trees, have their minds delighted by the enjoyment of the shade and find comfort, so kinsmen with their belongings, who were waylaid by the stronger, had their minds relieved and found shelter, when they entered his territory.

(V. 30.) And in his house which contained manifold collections of choice wealth, the gateways of which were perfumed with the rutting juice of lordly elephants in rut, (and) which gaily resounded with music, the lady Fortune delighted to stay steadfast, for very long.

(V. 31.) This sun of a king by means of his rays — his daughters — caused to expand the splendid lotus-groups — the royal families of the Guptas and others, the filaments of which were attachment, respect, love and reverence (for him), and which were cherished by many bees — the kings (who served them)?

(V. 32.) Now to him, favoured by destiny, of no mean energy, endowed with the three powers, the crest-jewels of neighbouring princes bowed down (even) while he was sitting quiet — they who could not be subdued by the other five measures of royal policy together.

(V. 33.) Here, at the home of perfection of the holy primeval god Bhava, which is frequented by groups of Siddhas, Gandharvas and Rakshas, which is ever praised with auspicious recitations of sacred texts by Brahman students solely devoted to manifold vows, sacrifices and initiatory rites, (and) which was worshipped with faith by Satakarni and other pious kings seeking salvation for themselves, that king Kakuathavarman has caused to be made this great tank, a reservoir for the supply of abundant water.

(V. 34.) Abiding by the excellent commands of that (king's) own son, the wide-famed glorious king Santivarman whose beautiful body is made radiant by the putting on of three fillets, Kubja has written this poem of his own on the surface of the stone.

Obeisance to the holy Mahadeva who dwells at Sthanakundura ! May joy attend this place, inhabited by men come from all the neighbourhood ! Blessed be the people !

Pranavesvara Temple, Talagunda

DISTRICT: Shimoga; TALUK: Shikarpur LOCALITY: Talagunda (Lat. 15O 35’ n; Long. 74o 18’ E)
APPROACH: AIRPORT: Bengaluru; RAILWAY STATION: Shimoga; BUS STATION: Shiralakoppa

Talagunda was an ancient agrahara town called as Sthana-Kundura in Kadamba inscriptions, the original home of the Kadambas of Banavasi, the first indigenous kingdom in Karnataka. Sporadic explorations around Talagunda has brought to light Early Historic vestiges in the form of brick structures. An inscription in Prakrit of the Satavahana period found at Malavalli, 7 km north-east of Talagunda, proves that the place was under the occupation of the Satavahanas right from  1st- 2nd  century AD. The holy primeval god Bhava, found here, was said to have been worshipped by the Satakarnis in an inscription.

The Pranavesvara temple is a small square austere building with a garbhagriha and a sukanasi. The garbhagriha houses a large Siva-linga on a Bhadra pitha. The epigraphical evidence says that the Shivalinga in the garbhagriha was worshipped from the rule of Satakarni rulers and it appears to have been constructed around 4th century AD.  A Sanskrit inscription in box-headed characters with an invocation to god Pasupati engraved on the right door-jamb of the Pranavesvara temple, registers a grant of money for feeding thirty residents of Sthanakunjapura by Kakustha of the Bhatari family who was a feudatory of the Kadamba king.

Praneshwara Temple Talagunda.

Talagunda was known as Sthanagundur and it was a place of religious learning or agrahara. This place is the earliest agrahara found in the state of Karantaka.

Pranaveshwara Temple- Overview

Talagunda was a place where subjects like Vedas, Vedanta, grammar and philosophy were taught under a Gurukul system. The Kannada language was taught here at the primary level. Students and teachers were also distributed food and clothes over here.

Pranaveshwara Temple – History

This temple is a highly respected shrine of Lord Shiva. There is a stone slab with inscriptions next to the temple. There is also a pillar with inscriptions in Sanskrit in front of the temple. The inscriptions were made in the mid 5th century under the rule of Santivarma by Kubja, a court-poet.

The inscriptions describe Kadambas as Brahmins who had turned into conquerors and they praise Brahmins as “Gods on Earth”, and speakers of Rig, Sama and Yajur Vedas. The Kadambas, the foremost Kannada dynasty, were Hindu in origin and the earliest known temples in Karnataka are connected to them. The town of Talagunda in the Shimoga district is believed to be the original home to the Kadambas.





பல்கலைக்கழகம் தமிழகத்தில் கல்வியிற் சிறந்த காஞ்சி மாநகரத்தில் இருந்தது.
கட்டிடங்கள் இப்போ இல்லை. அழிந்தோ அழிக்கப்பட்டோவிட்டது.
தொல்லியல் தரவுகளும் வரலாற்று ஆவணங்களும் காஞ்சி கடிகையை பதிவுசெய்கின்றன.
கதம்ப அரசகுலத்தைத் தோற்றுவித்த மயூரசன்மன். இவனது காலம் கி.பி. 345 - 370.
இவர் தனது ஆசிரியருடன் காஞ்சிக்கு வந்து ..
காஞ்சியில் உள்ள பல்கலைக்கழகத்தில் கல்வி கற்றான்.
( தாளகுண்டா கல்வெட்டு..
The kadamba kula
Page 14.
Au - moreas)
ஆக.. 4 ஆம் நூற்றாண்டிலே காஞ்சியில் உள்ள கல்லூரியில் படித்தார் என்றால்.. அக்கல்லூரி குறைந்தது 400 வருட பழமை என்றால்..
2000 ஆண்டுகளுக்கு முன்பே காஞ்சியில் மிகச்சிறந்த பல்கலைக்கழகம் இருந்துள்ளது. நாளந்தாவிற்கும் முன்பே...
காஞ்சிக்கு சீன அறிஞர் யுவான் சுவாங் வருகிறார்.
காஞ்சியில் ஏராளமான கல்வி நிலையங்களைப் பார்த்தேன். 80 க்கும் மேற்பட்ட மகாதேலர் கோவில்கள் பார்த்தேன்.( Deva temples ) ஏராளமான பௌத்த ஸ்தூபிகளைப் பார்த்தேன். அசோக ராஜாவால் கட்டப்பட்ட 100 அடி உயரமுள்ள பௌத்தஸ்தூபி என்னை வியப்பில் ஆழ்த்தியது.
இவ்வாறு யுவான் சுவாங் கூறுகிறார்.
மேலும் ஒரு சான்று..
கங்கமன்னன் சிம்மவர்மனின் ஹல்கிரி செப்பேடு.
( Huligere copper plates)
சமந்தபத்திரர், பூஜ்ஜியபாதர் போன்ற ஆசிரியர்கள் முதலான பெரும்புலவர்கள் காஞ்சிகடிகைக்கு வருகை தந்தனர்.
(Ganges of talakad.
Page - 257 - 258.
Au - m.v.r.rao)
இச்செய்தியை குறிப்பிட்டு வரலாற்று அறிஞர் ராவ் இவ்வாறு கூறுகிறார்.
" மதுரை தமிழ் சங்கம் போல காஞ்சியில் சிறப்பான கடிகை இருந்தது.."
கதம்பஅரசனின் தாளகுண்டா கல்வெட்டு.. கங்க அரசனின் செப்பேடு காஞ்சி கடிகையை சிறப்பிக்கிறது. இதனுடன் மதுரை தமிழ்
சங்கத்தை வரலாற்று பேரறிஞர்கள் ஒப்பிட்டுகின்றனர்..



How to Get to Pranaveshwara Temple

Talagunda is located in the Shikaripura taluk of Shimoga district in Karnataka. The village of Talagunda is located around five kilometers away from Balligavi. Balligavi is around 72 km from Shimoga and 12 km from Shikaripura town in Shikaripura taluk.

The Talagunda is a very popular tourist spot in the Shimoga district with hundreds of devotees visiting the Pranaveshwara temple every year. The best time to visit Shimoga is in October as the weather gets especially pleasant at this time.http://asibengalurucircle.in/pranavesvara-temple-talagundahttp://asibengalurucircle.in/pranavesvara-temple-talagunda

https://en.wikipedia.org/wiki/Talagunda_pillar_inscription#/media/File%3A455%E2%80%93470_CE_Talagunda_Pillar_Sanskrit_inscription%2C_Pranavesvara_temple_ruins%2C_Karnataka.jpg

https://www.karnataka.com/shimoga/talagunda-pranaveshwara-temple/

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