Kūdali village is a Siddhikṣetra which is 15 km away from the district headquarters of Shimoga in Karnataka. The confluence of the Tuṅga and Bhadrā rivers occurs here. In ancient texts, these two rivers are referred to as the "Yugala Nadī" or "Yamalā Nadī."
So this town is also called “Yamalapuri”. After the confluence, this river is known as “Tuṅgabhadrā”. The glory of Kūdali Kṣetra is described in the Skanda Purāṇa, Bhaviṣyottara Purāṇa, and Brahmāṇḍa Purāṇa.
In Purāṇa, there is a story about the birth of this river. Lord Viṣṇu incarnates in the form of Varāha and kills Hiraṇyakṣa. Then he came to the Sahyadriparvata region, gave up the form of Varāha, and assumed his original form. This place is called 'Vedapada'. (In the Chikmagalur district of Karnataka state, there is also a place called Vedapada and an area called Varahamool in the present Kudremukha mine area). These two rivers originate from the rocks in the shape of wild boar tusks.
Sri Kudali Kshetram
In the ancient past, before the emergence of Tuṅga and Bhadrā rivers as they are known today at their confluence (Saṅgama), there existed an ancient lake in the present Saṅgama Kṣetra. Around this lake, numerous āśrams of munis and Ṛṣis were situated. These sages dedicated themselves to constant meditation, possessed knowledge of past, present, and future (Trikālajñāni), and were well-versed in the Vedas. Once, Śrīmannārāyaṇa (Lord Viṣṇu), accompanied by Garuḍa and Siddha-Gandharvas, descended to the earth and noticed the presence of these sages in this region. Captivated by the tranquil ambiance, Lord Nārāyaṇa assumed the guise of a Brāhmin and arrived near the lake. Siddhas, Gandharvas, and even Garuḍa, who accompanied him, joined as followers of this Brāhmin . The sages, recognizing this new arrival, along with his followers, extended a welcoming gesture through offerings like water (Arghya-Padyadis) and asked the reason for their visit.
The Brāhmin says, "I am a resident of Śvetadvīpa and I am wandering with my companions to have the darśan (sight) of Ṛṣi-munis. Upon seeing your esteemed assembly of munis, this serene lake filled with lotus flowers, and this tranquil place adorned with trees and shrubs, I wish to stay here for a day. Therefore, I have come."
Hearing his words, the sages were delighted. Not only that, since these sages were Trikālajñānis, they immediately recognize that this Brāhmin is none other than Lord Nārāyaṇa himself, and the companions with him are Siddha-Gandharvas. Filled with devotion, the sages honored them with reverence and offered their heartfelt praises.
Pleased with the devotion of the sages, Lord Nārāyaṇa reveals his true divine form alongside his companions. Witnessing this divine and auspicious form, the sages extol him even more, saying, "Our place has been sanctified by the touch of your feet. Therefore, kindly leave the imprints of your feet”.
Ancient Riṣi āsram and Harihar Kṣetram
Saying ‘So be it', Nārāyaṇa shows the sages that next to his footprints are also the footprints of Śiva. When the sages asked how Śiva's footprints came there, Nārāyaṇa replied, 'In the past, Śiva, while roaming around the Trilokas to remove the sin of Brahmahatya, he sat and rested on the banks of this lake; at that time, these footprints were made. Henceforth this region will be forever sanctified by the presence of me and Śiva.’
The installation of Goddess Śāradā Devī in Kūdali-Kṣetra is said to have been performed by Śrī Śaṅkara Bhagavatpāda, as mentioned in the history of Śrī Kūdali Maṭh and other sources.
Śrī Śaṅkara Bhagavatpāda defeated Mandana Miśra, an incarnation of Brahma, and Ubhaya Bhāratī Devī, the wife of Mandana Miśra, an incarnation of Saraswati. Mandana Miśra, after his defeat, accepted the role of a disciple and became a sannyasi (monk) named SureśwarĀcārya. As her husband took up sannyasa, Ubhaya Bhāratī prepared to go to her world. Then Śaṅkara Bhagavatpāda prayed to her with Śrī Vanadurga mantra and requested her to stay and bless the establishment of Dakṣiṇāmnāya Pīṭham. Agreeing to this, Śāradā said,
“I will follow you. You must not look back at me. Wherever you happen to turn back and look I will stop there.' Śrī Śaṅkara accepted this stipulation and left for the south. On reaching the confluence of the Tuṅgabhadrā, Śrī Śaṅkara realised the greatness of this Kṣetra decided that Dakṣiṇāmnāya Pīṭham should be situated here. Devī stood at the same place. Śrī Śaṅkara Bhagavatpāda then established her in the same standing form and that form of Goddess Śāradā Devī became the presiding deity of Dakṣiṇāmnāya Pīṭham. This form of the Goddess is still worshipped here.
Sri Sharadamba temple
One shadow had his own likeness, while the other had the form of a monkey. Seeing this unusual sight, he went to Sage Vaśiṣṭha to seek an explanation. Sage Vaśiṣṭha explained that the monkey's shadow was that of Vāli; he advised Lord Rāma to go to the sacred Tuṅgabhadrā confluence and perform a ritual to install a Śiva Liṅga to remove pretatva of Vāli. Immediately, Lord Rāma accompanied by Ṛṣi Vaśiṣṭha went to Kūdali, the sacred confluence of Tuṅgabhadrā river. There, after taking a holy dip and consecrating a Śiva Liṅga, he offered prayers. Vaśiṣṭha named the Śiva Liṅga as ‘Śrī Rāmeśwara’. Afterward, Vāli's jīva found liberation left Lord Rāma, and ascended to the heavens in a celestial chariot. To this day, people who suffer from ghostly afflictions believe that by taking a dip in the Tuṅgabhadrā confluence, performing rituals, and offering pūjas to Śrī Rāmeśwara, they can be relieved from such afflictions.
Sri Rāmeśwara Temple
In the Rāmeśwara Temple, there are deities of Śrī Śaktī Gaṇapati and Śrī Cāmuṇḍīśwarī. It is said in the Skanda Purāṇa that Lord Rāma himself consecrated the Rāmeśwara Liṅga.
There is a legend associated with this. After his coronation, Lord Rāma was ruling the kingdom of Ayodhya according to Nyāya and Dharma. One morning, while he was in the garden, he saw two shadow forms following him.
The Bhaviṣyottara Purāṇa states that Prahlāda consecrated Lord Narasimha in this temple. The Purāṇa also mentions that Lord Kṛṣṇa informed Yudhiṣṭhira about the greatness of this place.
Prahlāda, the son of Hiraṇyakaśipu, rules the kingdom with happiness and contentment. Once, he desired to take Mahāmantropadeśa, do a purascaraṇa, and please Lord Viṣṇu. He visits the āśrama of Gālava Ṛṣi. He was welcomed, given a seat, and asked why he came to the āśrama. Prahlāda expresses his longing to receive the mantra that will lead him to Viṣṇu's abode (Viṣṇu-pada). The Ṛṣi then imparts the thirty-two-syllable mantra. The Ṛṣi of the mantra is Prajāpati, it is Gāyatri Chandas, and Devata is Śrī Lakṣmī Narasimha. He further explained that by doing purascaraṇa of this mantra near Tuṅgabhadrā Saṅgama, which has Brahma Tīrtha, Viṣṇu Tīrtha and other Divya Tīrthas, he would swiftly gain siddhi.
Prahlāda, guided by the Gālava Ṛṣi, arrives at Yamalapuri Kṣetra (Kūdali), the confluence of the Tuṅgabhadrā river. Here he takes a bath (sacaila-snāna) and gives pitritarpaṇa and worships the devatas. Then Prahlāda sits reciting the Śrī Lakṣmīnarasimha mūla-mantra which was given as dīksha by Gālava Ṛṣi. After some time Śrī Narasimha appeared in the water in the form of Śālagrāma Śila.
Prahlāda brought the śila out of the water, placed it at a spot, and worshipped it. Taken in by Prahlāda's devotion, Narasimha emerged from the Śālagrāma Śila, appearing in his true form, and offered him a boon. Prahlāda prays, "May I remain your devotee in every birth. Bless this Tuṅgabhadrā Saṅgama Kṣetra to always have your presence, bringing blessings to all. Grant liberation to those who remember you, freeing them from the cycle of birth and death, and bestow peace upon them.
Lord Narasimha grants his boon and merges with the Śālagrāma stone. Content with the darśan of Śrī Narasimha, Prahlāda returns to his kingdom with his heart full of joy.
In addition to this Purāṇic reference, there is another popular folk tale. Pleased with Prahlāda's bhakti, Lord Narasimha emerges from the Śalagrāma stone and gives him darśan in His Virāṭ-rūp. At this point, Prahlāda prays, "May you take a form that is worthy of being worshipped by humans, one that reflects your grace." Responding to his prayer, Narasimha instructs him to place his hand on his head. Then Prahlāda raises his right hand. Śrīswāmi takes upon the Kubjāvatāra (smaller form) that sits in Vīrāsana so he fits into space between his palm and earth. Seeing this adorable little form of Narasimha, Prahlāda ecstatically placed his palm on Śrī Narasimha's head. Even today, the scalp of this idol is flat. There is a slightly raised part in the middle. There is a chakra symbol on it. It is said that Prahlāda had a cakra symbol on his palm and that symbol is the mark here on Narasimha's head. That's why another name for this vigraha is called 'Śiraścakra-mūrti'. As a symbol of Prahlāda's promise to fulfill the wishes of the devotees, there is a 'cintāmaṇi' in the right hand of Śrī Mūrti. Narasimha is the presiding deity of this place. That is why Kūdali is also called Śrī Narasimha Kṣetra in Purāṇas.
Chintaamani Narasimha
In the Purāṇas, there is a story about the establishment of the deity Brahmeśwara.
Once, Lord Brahma decided to perform tapas to gain the grace of Śiva and chose the Tuṅgabhadrā confluence (Saṅgama-Kṣetra) as the location. He installs a Śivaliṅga here, bathes in the Saṅgam daily, comes in wet clothes, and worships the Śivaliṅga. Here he worships Śiva for three thousand years and attains Siddhi. Pleased with his devotion, Lord Śiva appeared before Brahma and fulfilled his wishes. This miraculous event occurred on the auspicious day of Aśvayuja Śukla Pūrṇimā. Śiva said, ‘On Aśvayuja Śukla Pūrṇimā, in this place, I will be present both at night and day. Those who worship me on this day will attain all their desires.
Furthermore, when Monday coincides with Amāvāsya (new moon), observing Trayodaśi (13th day of the lunar fortnight) on the previous Saturday, keep the fast during day-time and do Pūja in the evening, fasting all day on Caturdaśi (which would be on Sunday) and doing jāgaraṇa (staying awake whole night), and on Monday, during the time of the Amāvāsya (new moon), take Saṅgam snāna at Kuhūyoga time and in wet clothes come and worship Lord Brahmeśwara. Those who do so will also attain all siddhis. Having said this, Śiva disappeared.
As a reminder of the direct appearance of Lord Śiva to Brahma, even today, a Rathotsava is celebrated at this place on the day of Aśvayuja Śukla Pūrṇimā.
Brahmeshwara
Vidyāśaṅkara Temple
Candramoulīśwara Temple
Bhavāni Śaṅkar Temple
Mātrubhūteśwara Temple (Ammāji Swāmigalu's vedika)
Kivuda Venkannaeśwara Temple
Rāja Rāmeśwara Temple
Rāmaliṅgeśwara Temple
Kāśi Viśweśwara Temple
Saṅgameśwara Temple
Ādi Bhairava Temple
Rāmeśwara Temple (part of the four main temples mentioned before.
Apart from the four main temples mentioned earlier, there are a total of eleven ancient temples dedicated to different forms of Lord Śiva in this region
Along with these eleven Śiva temples, there are also shrines dedicated to other important devatas present in this Kṣetra:
Kondaṇḍa Rāmaswāmy Temple (within the enclosure of Śāradāmba temple)
Kāla Bhairaveśwara (on the top of Bhairava Hill)
Swayamvar Pārvatī Ammānavaru Temple (within the enclosure of Brahmeśwara Temple)
Durgā Devī Temple (Grāma Devata)