Sri Janardana and Sri Mahakali Temple is located in Ambalpady ward of Udupi town at Karnataka. This temple is dedicated to lord vishnu and mahakali. Sri Janardhana is the tutelary deity of the family. Thereafter, Sri Janardana was regarded as the principal Deity of this temple, and Sri Mahakali, described as VISHNU-MAYA on the scriptures, was worshipped as the divine consort of Sri Janardhana.
About The Temple
Around seven to eight centuries ago, Ambalpady was under the reign of Jain Ballals. The Jain rulers of this place were known as Nidambaru and the place was called Nidamburu. The king was called Ballal and the palace where he lived was called Beedu.
The jurisdiction of this Nidambas was sufficiently big. The area bordered by Udyavar river in the south, Arabian see to the west, and Kallianapura river to the north and hills in Manipal to the east was under their control. Ambalpady was their kingdom. It was the practice then to worship shakthi for the success of the rulers and Ballals of Ambalpady started worshipping Mahakali and considered her the mother goddess of the Palace. History says that around a thousand years ago, shakthi worship was prominent in South Canara and a number of shakthi kendras in this area provide proof to this belief. It is believed that people of this region were worshipping goddess Mahakali and later Jain Ballalas also considered her as their goddess.
A legend in this place says: Once a son of Ballal king, who was to rule the region after him lost interest in the life, left the palace and became a Jain sanyasi and he could not be found even after searching for him. The King announced that whoever brought back his son would get a good reward.
Legends and stories
At the point when Udupas took up organization of Ambalpady, there was just a single temple of Mahakali. This was the focal point of loving Shakti. Later the family god of Udupas, Janardana Swamy, additionally came here and settled here. As the Udupa Ballalas were pupils of Acharya Madhwa, they changed over the land to a Vaishnava Kshethra, and later they began the act of adoring Mahakali as Goddess Durga as indicated by Vaishnava custom. The legend of Janardana Swamy who took after the Udupas is additionally exceptionally intriguing. When one group of Udupas of Kandavara left the place and settled in Kadekar, their family god Janardana Swamy was at Kandavara. The temple of Janardana Swamy was at Amtakudlu in Ullur magane of Kandavara.
The Udupas of Kandavara who settled at Kadekar had the act of going by Kandavara and their family god amid the yearly auto celebration and return subsequent to tolerating prasadam of Lord Janardana Swamy. Be that as it may, attributable to a few reasons they couldn't go to the celebration one-year and achieved the temple late. They were vexed that they couldn't take an interest in the celebration. On that night, Lord Janardana showed up in the fantasy of one of the Udupas and said I have tailed you. There is no requirement for you to come to Kandavara to venerate. Rather, god requesting that he built a temple at Kadekar and worship him.
The Udupa was satisfied with this bearing and fabricated a little temple at Kadekar to Lord Janardana. After they got control and got to be Ballalas they assembled a lovely temple by the side of Mahakali mandir for Janardana Swamy and introduced the Lord there. Consequently Lord Janardana took after his fans and ensured them.
This was six or seven centuries back. Later the family divinity of the Udupa family turned into the gramadevatha (God of Village) and got to be distinctly focused of love and conviction of Ambalpady-nidambur magane. A verifiable engraving of sixteenth century having a place with the time of Shridhara Nidamburaya Ballala of Ambalapadi Beedu, says that Shridhara Nidamburaya fabricated an exceptionally alluring temple to Janardana swamy, which was in harmed condition. The engraving says in the memory of his fruition of journey, he had remodeled the hallowed place of the temple in 1571 A. D. with Granite stone. The temple engineering and balipeetha give the evidence that while remodeling they had used the before structure and did not hurt the first design.
Sixteenth Century was the brilliant period ever. It was the period when Vadiraja of Udupi Astamath spread Madhwa rationality everywhere throughout the nation. Vadiraja Theertha had unique thought towards the Ballal group of Ambalpady, and as an image of his affection, he gave over the icon of Bhuvaraha to Ballalas of Nidambur. The icon is being venerated even now at the Beedu of the Ballalas as the central god. While remodeling the temple Nidamburaya got cut Anjaneyas picture in the mainstay of theertha mantapa and made courses of action to offer pooja as per Vaishnava rationality. He likewise got the icon of Ganapathi introduced.
Vadiraja introduced Pranadevaru inside the Beedu of Ballala for their private family adore. With this the connection between Krishna Mutt and Ballalas of Ambalpady was reinforced further. Ballalas love Pranadevarau and Vadiraja in their family unit adore. The Pranadevaru or Prana Pratheeka introduced by Vadiraja is interesting in the nation. The signs portray Hanuma , Bheema and Madhwa all the three avatharas of Mukyaprana, Hanumantha in the Veerasana with Japamala and Book, with gadha - image of Bheemavathara morally justified and Danda, to one side, (image of Madhwacharya) and the copy of Vadiraja in the base in the position of collapsing hands. There is no other case of such an icon in the nation. Bhutharaja is revered at the encompassing of Pranadevaru. This is the commitment of Vadiraja to the development of Ambalpady as an extraordinary religious focus.
Consequently, amid the time of Shridhara Nidamburaya, Ambalpady thrived and turned into a Bhakti focus drawing in lovers from better places. The stone engraving in the Janardana Swamy temple tosses light on this angle. It gives an unmistakable picture of political circumstance of the locale amid that period. The engraving makes it clear that as Ballalas recieved control from Jains the family was called Brahma Kshathriyas.
The term Brahma Kshatriya was being utilized both in Brahmin and in Jain gatherings. The Brahmins who play out the obligation of Kshatriyas were called Brahmakshtriyas. Chavundaraya who shaped the icon of Gomateshwara of Shravanabelagola was Brahma Kshtriya. He was a Jain.
There are two essential Beedus in Udupi (Shivalli Village) - Ambalpady and Chittupadi Beedu. It is hard to say in regards to the source of Chittupady beedu. Be that as it may, the word Chittu is extremely old shape, which means little. The Chittupady beedu was with Mudillaya family, the place under their control was called Mudillara Desha, and references to this name could be found in the engravings. An engraving having a place with Alupas of Udyavara of ninth century has a specify Sambu Kalla devargambulverakkampalliyodeya which says that there were two beedus notwithstanding amid ninth century in the locale and they were co-working with Alupas in organization. At that point it could likewise be implied that Ambalpady is a focal point of organization. Ambala implies patio, lobby and it is certain that Ambalpady, which was a piece of Nidambur magane, had been a truly critical territory since 11-12 centuries.
There are clear recorded references in the twelfth century to Nidamburu Ballalas. One engraving, which had a place with Bankideva, an Alupa King, was a social and political understanding, in which the tussle between two gatherings at Kuttupady was settled, and an assention was marked at Mangod close Udyavara. The assention was affirmed in the meeting in which Narasimha Heggade, Oddamadeva, Parapalli, Kappuru, Mudalas, and Nidamburas were available. The engraving likewise says that after the Alupa rulers, Nidambura and Mudilla were working for Governors of Barkur of Vijayanagara Kingdom. An engraving of 1383 AD has a specify that after the demise of Anna Nidambur in the Rajakarya, the Governor of Barkur, Jakkanna Odeyar, gave the rights to gather assessments of a few towns to the child of Anna Nidambur, Shiva Nidambur. It is said in the engraving that Anna Nidambur was holding an essential position under the Governor of Barkur. (what's more, he was helping later in the organization and along these lines Barkur Governor favored him).
Another engraving of 1387 AD at Udupi says that Mallappa Odeyar, Governor of Barkur, assembled a Mantap with copper cover and fabricated tulasi brindavan with metal and furthermore gave place toward the south of Madhwa Sarovar to Krishna Math and for this he had taken authorization of Mudillas and Nidamburs. Another engraving of 14 century found at Bantakallu says that Kinnika Heggade of Elluru Seeme and Sheemanthuru seeme, held hands with Nidambur Ballalas. With this unmistakably Nidambur was solid politically too. An engraving found at Krishna Math of 1396 AD says that Mudela and Nidambur towns were having a place with Shivalli and Udupu was in the middle of them. The real commitment of Nidambur Beedu, having Ambalpady as their inside, was a redesign of Ambalpady Sri Janardana Swamy Temple with stone.
Janardana Swamy is the celebrated divine force of Tulu Nadu. Indeed, even before Madhwacharya supported Vaishnavism in seaside belt, the logic was in presence here. It is trusted that Sri Janardana would give salvation, he is head of pithru devatha, and obliterates the fiendish people. He is being loved in many places in this seaside territory.
Along these lines, Nidamburu Beedu Ballalas constructed temples for Mahakali and Janardana Swamy at Ambalpady and have been directing the temple for a long time. Indeed, even before the passage of the British to India they were administering the Nidambur Magane (covering Amblapady, Kidiyur, Kadekaru, Kuthpadi, Kannarpadi, and Kodavur towns).
Shridhar Nidambura, who redesigned Sri Janardana Temple was around 17 eras back of Vijaya Ballal, who is heading the Beedu now. Balabadhra Ballal who introduced wooden symbol of Mahakali in around 1750 AD was seven era behind of the present Ballal. The Ballalas of Nidambur Beedu safeguarded every one of the reports after Balabadhra Ballal methodicallly. The names of later Beedu Ballalas were Haridasa Ballal, Ballal Narayana Acharya, Vyasaraya Ballal, Narayana Ballal, Laxmi Amma Ballal and Annaji Ballal. The Ballala family had the unique energy to choose the religious practices and customary practices in Taulava desha (Tulu Nadu) till nineteenth century and a letter from Mysore Diwan Purnayya in 1802 AD written to Ballal Ananthacharya of Nidambur Beedu affirms this power. The record is saved in the Beedu even at this point.
Pouli encompassing Janardana swamy temple, copper cover to the top of Mahakali temple, a well before the temple were given by Sri Narayana Ballal, the then Ballal of Beedu. Prior to Land Reforms Act the Ballals had given substantial territory of developing area to the temple. Be that as it may, at present, the wage of the temple has expanded and it has come to upto Rs 1 crore.
Sri Vadiraja of Krishna Mutt, Udupi had called this Beedu place of Ballalsas Paschimalaya (western house), and introduced Bhutharaya and Mukhyaprana here. There is the tradition that before tolerating puja rights (paryaya) of Lord Krishna, Swamiji visits both the Janardhana and Mahakali temple and the Beedu. Shrichakra and Rajarajeshwari are loved at Beedu and along these lines there is close connection amongst Beedu and Goddess Kali. Kali of Beedu is called Aramane Kali.
At present Ambalpady has developed as the religious focus of the general population in the encompassing territories and Nidambur beedu as the focal point of conviction and respect. Consistently the yearly auto celebration will start after Ballal offers prarthana. For this, the customary agents of different towns in a parade would convey him to the temple and Kattepuje closes at Ballal beedu. Dur.
The important festival is Annual Festival ( Rathothsava ) and Navarathri Festival
How To Reach Sri Janardana Temple
Ambalpadi bus stop is the nearest for City service buses. Udupi KSRTC main bus stop is located at a distance of 2 Km from the temple. The Nearest railhead is Udupi (Indrali) railway station. The Nearest Airport is Mangalore (Bajpe) domestic airport.
Sri Janardana Temple,
Janardana Swami Marg,
Karnataka - 576103.
Devotees visit this temple to seek fulfillment of the following:-
- Relief from diseases
- Purchase of vehicles
- Gain Knowledge
Achutham Keyshavam Rama Narayanam Krishna Damodaram Vasudevam Harim Shridharam Madhavam Gopika Vallabham Janaki Nayakam Ramachandram Bhajey
Meaning -Oh Lord who cannot be perished, who also has names like Keshava, Rama, Damodara, Narayana, Sridhara, Madhava, Krishna, Ramachandra the beloved of Janaki, let me say your name regularly.
Vasudeva Sutham Devam Kamsa Chanoora Mardhanam Devaki Paramanandham Krishnam Vande Jagathgurum
Meaning -I bow to you O Krishna, the ultimate guru, Devaki and Vasudeva's son, and the destroyer of Kamsa and Chanur.
Adharam Madhuram Vadanam Madhuram Nayanam Madhuram Hasitam Madhuram Hridayam Madhuram Gamanam Madhuram Mathuraa Dhipate Rakhilam Madhuram
Meaning -Meaning - Sweet are Your lips, sweet is Your face, sweet are Your eyes, sweet is Your smile, sweet is Your heart, sweet is Your gait, O Lord of Mathura, everything about You is sweet.
Alokya Mathur Mukha Madarena Sthanyam Pibantham Saraseeruhaksham Sachinmayam Devam Anantha Roopam Balam Mukundam Manasa Smarami
Meaning -I think of this Balamukundan as the one who looks lovingly at his mother's face while taking milk from her, who has eyes similar to the red lotus, who is the embodiment of truth and intelligence and other forms.
The temple is open from 5:30 AM to 12:30 PM and 3:00 PM to 8:00 PM