Temple History

Shri Kshetra Sigandur

Sigandur Kshetra of Goddess Choudeshwari of Sagar Karuru Hobali in Shimoga Shakti District of Karnataka State is an important area in the abode of deities. Sigandur Kshetra lies in the lap of the backwaters of Sharavati, in a beautiful and serene environment of lush greenery.It is famous as a rare religious field where there is no distinction between any caste and religion, and it is not seen from the point of view of rich and poor..Thousands of devotees come to the presence of Chaudamma who has a firm belief that she will never give up on those who are defeated. By placing their hardships and pains in the lap of the goddess, they get relief from their evil deeds.

Original position of Devi

There is a hill on one side, a river on the other, and a dense forest called Shige Valley with a Kovu in the middle. It is called Devikanu. It is a traditional belief that the goddess roams in this forest as a forest deity. In this forest, Devi Bana is covered with bamboo, cane, shige, different species of trees. The base of Sigandur Chaudamma was the shapeless stone under the tree of Brahat Naga Sampige there. This stone was installed and worshiped in Sigandur temple in 1990 AD.

In Linganamakki Reservoir, the original position of Jalodala is submerged to a depth of 25-30 feet when the reservoir is filled with water. Usually in April and May, when the water recedes, the origin of the goddess is visible.

Origin of the Goddess

There is a belief that Chaudamma, who had been invisible for thousands of years, was a deity of power who came to the elders of the farming family of the Deeva community of Sigandur in Kalasavalli village.

Kalasavalli- Shiragalle are neighboring villages geographically. Between the two flows Haradur stream, a tributary of Sharavati. There were 25 Divar families in Shiragalle across the river. Most of them were smugglers

The joint family of Kollanayaka of Hakkalamane of this town was an Adya family with own land holdings in Sigandur, Devikanu, Shiragalle of Kalasavalli village.

At the upper part of his Devikanu land, there was a chaudi bana under the tree of Brahat Sampi. The Hakkalu family worshiped Chaudamma as their house deity for many generations.

In course of time, Chaudamma's power came to be known to all the surrounding races and they started to act with fear and devotion.

It was customary to ask for prasadam and pray to the chaudamma to get rid of their hardships. If the villagers lost cattle, if things were stolen, if there was a problem in the barn, they used to pay off on the full moon, Amavasya by offering fruit, milk, new harvest to Chaudamma so that the crops would not be harmed by animals. It was customary to say that if Sigandur Chaudamma loves mother, Munid means death.In the highlands, there was more fear than devotion towards this deity. There were instances where the thieves brought the stolen goods to the doorstep after hearing the news that Siganduri had been reported in theft cases. It was heard everywhere that those who knew what they had done but ignored it faced many difficulties. Special puja and food offerings were held in the Chaudi Bana of the Kollanayaka family during the rainy season of the year and Makara Sankranti.Apart from the local villagers like Sigandur, Shiragalle, Kalasavalli, Linganamane, the surrounding villagers were enthusiastic and participated. Those without children, those who were in trouble like injustice, fraud, theft, crop protection, etc., used to come to pay their dues.

Hakkalu Mane Family. Kollanayakar family lived in Sigandur for seventeen generations. 28-30 people lived together in this joint family. The family owned about 25-28 acres of land on their own account in Sigandur and Sulagale.

The master of the family, the Kollanayaks, held sway in the Deeva race of the entire Karuru region. Other communities also respected that family. He had the heart to share in the hardships and happiness of the people without the need for wealth.At that time, it was common for the economically powerful farmers of the region to give usurious loans to those who had lost their hands, to give them money, and to take advantage of the loans given, but Kollanayaka's family felt that it was not a good practice. Even if financial assistance was given, it was taken interest-free when it was given without forced recovery. He had no enemies. It was common for the younger people around to fall on their feet and seek blessings when they saw the elders of this family.

Seshappa Nayak

When Kollanayakar grew old, his son Sesappanayaka took over the ownership as per the family system of the time. He is an emotional person. He used to laugh when he saw the poor and those who were in trouble. Unwavering loyalty to him in the chaudamma of protecting his family. Nitya would not touch even a drop of water without remembering her. His eyes were filled with tears as he prayed to the Goddess in ecstasy of gratitude.It is popular in this part of the hill country that the goddess gave darshan to Sesappanayaka. Although the accuracy of the truth is not accurate, it is still spreading from mouth to mouth.

The valley was densely forested at that time. In it, there were animals like tigers, leopards, wild goats, wild sheep, berkas, hares, boars and wild boars. There is a celebration called Iladi on the day after the festival in Malenada. At that time, the men of the farming family used to hunt till recently. Also, on the day when Hookey arrived, a group of four people, with batteries strapped to their heads and holding guns, were bringing a couple of animals. Seshanayakas had a hobby of hunting.

One night, a group of 3-4 members of Sheshappa Naikara entered the Sheige Valley forest to hunt. As he moved forward in search of animals, he became increasingly isolated from the rest of the group. Sesappa's hands and feet, who were never afraid of the crowd, the darkness, the roaring of animals, began to tremble. Mai Bevery, wanted to shout but could not shout.Immediately they prayed that you should wait for their trusted God. Mamparu sat like a poet leaning against the foot of a tree. He started to feel like thunder and lightning. A bell rang in the silent atmosphere, and a divine aura appeared as it tore through the darkness. In it appeared the form of Goddess Shanka Chakra Gadhadaria.Looking at Sesappa who was trembling with fear, it seemed that the child should not be afraid, why should he be afraid when I am the mother who will protect him. Excuse me if I'm wrong, terrified leaders. I am a person who does not know Vidya Buddhi. He begged me that I believed in you.. I, the forest deity roaming in this forest, now have a desire to have mercy on the faith of those who have believed in one place. I am in the rock of yesterday. It is your duty to worship.This place became a place of power, a place of refuge to protect those who believed with devotion. When Mamparu is torn, it is just dark around. But the form of the goddess, the spoken words were imprinted. The fear disappeared and it was the way home.

He confided this experience to one of the venerable senior Brahmins. He has given you the vision of the goddess of your forefathers by virtue of your virtue. He pointed out that it is healthy to act according to the orders of the goddess. Around 1938, Sesappa had a silver mask made for the goddess and at the time of its dedication, a hundred chantiyags were performed at Chaudi Bana.

He wanted to make arrangements for regular puja at Gudikatti in Devi Bana. But his wish was thwarted by drowning. Shiragalle town was submerged in the Hirebhaskara Reservoir built around 1946. Although the Devi river did not sink, the family's lands of Sigandur, Devikanu and Shiragalale were submerged. The affected families were shown a place in Shettihalli forest area. Seshanayak's family moved to Sugalle downstream of the dam as there was enough land left to live on.From there, they used to come to the place of the goddess and offer pooja. Later, Sulagalle also drowned in Linganamakki Reservoir.

The government gave land to 10-12 households of Sesappanayaka family of Hakkalumane in Kasanur forest area of ​​Soraba taluk. He cut down the forest and built a town. Today that town is called Holekoppa.

The goddess who came up from the river

With the construction of Linganamakki reservoir, the original settlement of Chaudamma of Sigandur was added to the watershed.

Seshanayaka, who drowned in the backwater and cut down Hokluballi, built a temple in Holekoppa where he rebuilt his life and tried to enshrine Chaudamma. But no matter how much effort was made to build the temple, there was always a problem. In the presence of God, asked the question of the astrologers.But there was an opinion that Chaudamma was not coming beyond the river. The astrologers, believing in the words of the divine presence, used to perform the annual ritual rain festival, Makara Sankrimana puja on the banks of the stream. He died in 1980. Later, whenever his son Ramappa came to perform the puja, he lamented that it was as if the house god had left his hands in the middle of the water.They were praying that you would show them the way. Around 1985, he began to dream repeatedly that he worshiped Chaudy's Kallittu in a cove in the backwaters of Sharavati. Another year when he came to worship, the place he saw in his dream became a hut. He told his relatives about this matter.She encouraged him to build a Chaudi Gudi and showed him the place. He said, "Walk in the drowned area and see if there is such a place as you saw in your dream." When searching, he found a place similar to the place he had seen in his dream at Sigandur Mazire of Kalasavalli village, at the top of the former inhabited area, 2 km from the original place. Started in 1987.There was no road to the temple construction site. At the bottom of the hill, cement, stone and sand had to be collected and carried in a head load. Ramappa, as well as some of the villagers, started as laborers. They carried stones and sand. The sanctum sanctorum of the temple and a verandah were built next to it.

Many decades ago, it was not as easy to raise the stone of the united goddess as it was when the temple was built. The first attempt to bring the original stone of the goddess was made by the Brahmin priests who were versed in the Vedas and Agama, the priests who used to worship before, who did daily chanting and penance in the divine presence, but it was not possible to lift the original stone of the goddess.When I asked the question again, I was told to call Ramappa. Ramappa was brought to worship at the place where the goddess was installed. After Ramappa stood and prayed in front of the goddess, the priest Vrinda tried to raise the original stone of the goddess, but it was not possible. When asked again, the answer was that the goddess was asking for a word from Ramappa and Ramappa should lift the stone.Accordingly, Ramappa, who had never touched the goddess before, knelt down in front of the mother and created the idol of the goddess with his own hands in ecstasy."Mother, it is my responsibility to worship you every day. I myself stand in front of you and do your worship. I will protect you from any kind of trouble." Please come with us, mother, give us the opportunity to serve you always, mother, the rock of the goddess shook and the people gathered there were shocked, then with the help of the priests who were nearby. Then the mother's headstone was lifted up like a flower.On February 12, 13, 14, 1990, he ordained a Brahmin priest at Sigandur and arranged for daily worship.

There was no adequate way to reach the temple. The road extending from Linganamane, Kalasavalli Marg was the way to the temple. Those coming here had to get off the bus at Sigandur Khatri and walk a distance of about 2 km, there were no basic facilities for the devotees.

In 1993, Ramappa left his family in Holekoppa and settled alone in Sigandur. Apart from field development, he had no idea of ​​writing

Since 1995, the sanctum sanctorum, which was first built, is surrounded by a spacious darshan place, performance prakara, parayana place, yaga school, etc. Later on, offices, a separate function room for priests, service counters, a fruit shop, a hotel for tourists were started.To prevent the increase in the number of devotees, a queue line was built. Kalyana Mantapa, Pilgrims Rest House, well-equipped kitchen for Annadasoh, Bojana School etc. were constructed. Shop fronts started.

Until 2005, Sigandur Pavada, which was known only to locals, has grown into a field and is known throughout the state. A hamlet of Karuru Hobli, which witnessed many angsts, has appeared on the global map. The Prime Minister of the country Narendra Modi has also mentioned the name of Sigandur Constituency Choudeshwari Devi several times in his speech.


Generally, deities like Chaudi, Bhuta, Jataka are worshiped by the lower castes and it is customary to tie sheep and chicken haraka.

Even among the backward class devotees in Sigandur constituency, Chaudamma has a tradition of eating chicken, sheep and harake as blood food. There was a bhutappa block under a huge tree near Chaudi Bana in the east of the submergence. If there was a need for blood-meal, they would get a gift of adornment from the priest and offer animal sacrifice in Bhutanakatta. This legacy continues even now.

Sigandur Bhutappa is enshrined under a jackfruit tree outside the Chaudamma temple premises. Believers believe that Bhutappa Bhutappa, who is believed to be Chaudamma's Bhanta, solves problems, waits for the devotees, and punishes the wrongdoers as per the orders of Devi Chaudeswari.

Devotees who arrive at Siganduri go to Bhutarayana Katte after darshan of the goddess and offer prayers. Traditional worship is performed to Nitya Bhutaraya by the priests of the goddess. Then Bhutappa's priest takes Prasad of the Goddess and performs Bali Puja. The animal is sacrificed by the priest. There is no practice of cooking the sacrificed animal around the temple. Most devotees take the sacrificed animal home and use it. Some devotees from far away cook and cook in back water.

In cases of theft, if the stolen property is not returned, there is a universal fear that Bhutaraya will suck blood. On hearing the news that thieves have come to Siganduri, they take the stolen goods near the owner's house and surrender to the goddess.

Specialties of Sigandur

There is no caste difference in the presence of Sigandur Chaudeswari. There are no provisions for Puja Punaskara. There is no criteria for contribution. The method here is to pray with devotion, to make a confession, and to make a strong effort.

Progeny, health, prevention of harm. Aspirants such as Kankanbala and others come to the Sannadhi and pray at Chaudamma. After seven months, Ishtartha will come back and pay the price. Devotees also perform rituals such as puja, Tulabhara etc. There are thousands of instances of people who have been married for many years and have no children. There are some patients who were close to death when the doctors gave up and survived and are still living strong.

Trikala Puja and religious programs are held daily in Sigandur Constituency.

Before sunrise perform abishekam to the original stone of Chaudamma. Wear saree, silver/gold mask. Dressed in golden dagaine, decorated with various flowers, worshiped ritually.

Chandikayaga happens every day. Midday Naivedya Mahamangalarati takes place. Devotees have the opportunity to perform puja by flower arrangement, kumkumarchane, saptashiti parayana. Apart from the chief priest, a team of more than 30 Vedic scholars are involved in the daily worship of the goddess.

Since a long time, in most of the farming families of the hill country, the practice of devoting to Chaudamma's presence has been a tradition. When a new garden is planted, the harvest of the year is offered to the goddess. It is a service to offer milk when a cow calves, to take an offering in the name of the goddess when building a house, before conducting a marriage and other auspicious ceremonies.