The following Sthothram from the ancient Skanda Purana is in adoration of Sri

Mookambika (Kolapureshi). If chanted daily, the sages assure, it will bring Divine guidance,
harmony and prosperity.
Namasthay Jagath-dhaathri sad-Brahma-roopay
Namasthay Haropayndra -daathraadi-vandhyay
Namasthay prapannayshta -daanaika-dakshay
Namasthay Mahaalakshmi Kolaapurayshi
O Mother of the Universe, the Supreme Brhaman, we prostrate before Thee, who is
worshipped by Siva, Upendra, Brahma and other Deities. Prostrations to thee who fulfils
the desires of those taking refuge in Thee. Prostrations to Thee O Mahaalakshmi, the
Goddess of Kolapura.
Viddih Kriththivaasaa Harirvishwamaythath
Srijathyaththi paatheethi yaththath-prasidham
Kripaalokanaadeva thay shakthi-roopay
Namasthay Mahaalakshmi Kolaapureshi
Lord Brahma creates this universe. Lord Siva annithilates it. Lord Vishnu protects it. But
O Mahaalakshmi, it is with the benign look of Thee, whose form is Power itself, they
perform all those acts. Prostrations to Thee, O Mahalakshmi, the Goddess of Kolapura.
Thavayaa maayayaa vyaapthamaythath samastham
Dhritham leelayaa Devi kukshou hi vishwam
Sthitham budhiroopana sarvathra janthou
Namasthay Mahaalakshmi Kolaapurayshi
This whole universe is permeated with Thy Divine Maaya, while, O Devi, Thou bear the
entire universe playfully in thy womb. Thou reside in every being in the form of intelligence.
Prostrations to Thee O Mahalakshmi, Goddess of Kolapura.
Yayaa bhakthavargaa hi lakshuyantha aethay
Tvayaathra prakaamam kripaapoornadrishtyaa
Atho geeyasay Devi Lakshmeerithi thvam
Namasthay Mahaalakshmi Kolaapurayshi
O Devi, as Thou cast thy benign glance on all Thy devotees, Thou art called Mahalakshmi.
Prostrations to Thee O Mahalakshmi, Goddess of Kolapura.
Punar-vaak-patuthvaadi-neenaa hi mookaa
Naraisthair-nikaamam khalu praardhyasay yath
Nijayshtaapthayay thachcha Mookaambikaa thvam
Namasthay Mahaalakshmi Kolapurayshi

Shloka
Bhasvadratanabharanavasanalaankrute Charuhastei:
Shanka chakra varadamabhayam savahanti trinetri
Hema prakeya pranatavarasandhatri padmasanaste
Kaarunyabheste bhagavati Mahalakshmi maaraksha nityam:
Sahapatya sahasraramahapadma vihaarinyam
Chaturbhujam trinayanam vidyuth kotisamaprabham
Shanka chakravarabhitirbhibhrtimatisundarim
Jvalanumkutatatatamkakaanchiharadi Ranjitam:
Pitambarachara mumbam hemabham kamadam shivayam
Srimanamhesha mahishi mahalakshmi mahambhaje:
(According to Skanda Puraana)

History
Mythology:

Compiled by Vishweshwara Rao M Mangalore, Coutesy: ourkarnataka.com

Long ago when a demon called Kaumasura obtained a boon from Lord Shiva was reigning
pompously, Kodachadri became the hiding place for all the gods and divine beings who became
helpless against his harassment. While the
Saptarishis were engaged in prayers and poojas to bring about the end of demon kaumasura,
Guru Shukracharya enlightens him about his impending death at the hands of a woman.
Learning this, kaumasura performs an austere penance t please Lord Shiva. When Lord pleased
with his prayers, appears before him and asks him to name the boon that he wishes, Vagdevi,
the Goddess of speech senses that this could lead to a greater devastation and makes him
speechless. The dumb Kaumasura then becomes unable to verbalise his wishes and then
onwards he is called Mookasura. Soon after, on the request of Kola Rishi, the goddess creates a
mystical power by bringing together the individual powers of all the gods who had assembled.
This Divine Power wages war on Mookasura and brings about his destruction, thereby granting
him salvation. The place where devi killed Mookasura is known as "Marana Katte". Since that
day, the Goddess has resided at this holy place Kollur by the name Mookambika, fulfilling the
wishes of all her devotees. Here resides Sreedevi in the Padmasana posture, of a serene
countenance, and with three eyes, bearing always a shankha, a chakra and with a pleasant
appearance as the embodiment of mantra to bless the devotees.

Significance of Swayambhulinga:
Swayambhulinga manifested itself when Parameshwara drew the Srichakra with his toe and
Kola Maharshi performed a long lasting penance in its vicinity, as a result of which power of
meditation spread far and wide on the earth. Udhbhava linga is the tangible form of Sri Chakra
Bindu that is said to have the proximity of all gods. It has a very high significance since Shri
Mookambika Devi has merged with this Linga and fulfills the desires of devotees. A golden line
has formed in the swayambhu Linga and it is wider on the left side as also taller. It is believed
that Goddess Lakshmi, Parvathi and Saraswathi have all merged in the left side and the Lord
Parameshwara, Lord Vishnu and Lord Brahma resides in the right side of the Linga. Besides the
golden line, it is also said there is an image (carving) of Shiva injured by Arjuna's blow during
the clash of Kiratharjuna, on the right side of the Linga. Towards the left, we may find the image
(carving) of Gopada (foot of the Holy cow) at the Shakthi Peeta. Adi Shankara (Vedic scholar
and saint) has perceived and realized Goddess Mookambika as residing thus. Adi
Shankaracharya appeared here leading Shri Saraswathi with a view to finding a place for
enshrining her. He stopped at this temple, fixed Shrichakram and on it installed the idol of
Mookambika which is the central idol behind the lingam. On the either side of this are idols of
Kali or Parvathi and Saraswathi. The place where sage stayed and did penance and the gate by
which he left are at the back of the Mulasthana and to north respectively. Votaries to the temple
are allowed the privilege of sitting at the place and passing under that gate for a fee. The
temple has been patronized by ancient Hindu Kings and several parts in it are still believed to
contain valuable treasure. This was the state temple for the Nagara or Bednore Rajas and many

of the jewels now adorning the idol are said to have been presented by them and by their
overlords of Vijayanagara.

Sanctum of Shri Mookambika:

The installation of the idol at Mookambika temple has a history as ancient as about 1200 years.
As suggested by Rani Chennammaji, the feudal lord by name Halugallu Veera Sangayya has
covered the inside of the temple with stone. When we look at the temple structure, we find the
sanctorum, then entrance hall and then the Lakshmi Mantapa. There are four pillars at Lakshmi
Mantapa and on upper portion of each of these pillars, we find beautifully carved images of
various gods. Prominently, they have sculpted the images of Ganesha, Subrahmanya, Naga,
Mahishasura Mardini and the goddess in different postures as delineated in Devi Mahatma.
Earlier, this made up the total temple structure and the outer prakara was not present. So Veera
Sangayya also took up the prakara, as per the principles of temple architecture. We may also
find beautiful images of Ganapathi atop the doors situated at the entrance to Garbhagriha,
Lakshmi Mantapa and the Mukhya Dwara (main entrance). It is normal practice in any temple to
depict the main deity over the entrance, and the fact that all three doors carry the carvings of
Ganesha is considered to be of special significance. There are many inscriptions at Kodachadri
that relate the tale of time. The Prakaras, which underwent renovation from time to time, hold a
mirror to the changing mores in architecture during bygone cultures. Specifically the Vaasthu of
Garbhagriha structure is very ancient and extraordinary. The Garbhagriha is single yoni flag size
(Eka yoni pramana dwaja aya). Pre entrance has a three flag proportion and is about 3 feet
wide and 12 feet long. Lakshmi Mantapa measures 134'. 11". Then comes the prakara. Beyond
that, is Navaranga Mantapa. Outside the temple is a large and beautiful Deepa Sthambha ( a
pillar to hold lamps). This has 21 concentric circles in which the lamps can be lighted, and when
viewed from Kodachadri, one would feel as though we were looking at the Divine Makara Jyothi
at Lord Manikanta's Shabarimale. This beautiful Deepa Sthambha rests on a Koorma Peeta (seat
with tortoise head); on this tortoise is a huge elephant upon which Lord Ganapathi is astride,
looking westward and facing Goddess Mookambika Devi. During Navarathri, and during the
Rathotsava on Phalghuni Masa Krishna Paksha Ashtami day (the day after Holi), the age-old
practice of starting the pooja by praying to Lord Ganesha present on the pillar is kept up even
today. In the inner corridor, just beyond the Garbhagriha, as we move around the shrine in a
pradakshina, we will find totally four different idols of Ganapathi being worshipped, beginning
with the Dashabhuja Ganapathi. Of these, the Balamuri Ganapathi idol that is made of white
marble is beautiful and high of significance. Then we have the image of serpent which has
formed on the stone in the south-west corner. It is believed that, as we move in pradakshina, if
we touch this serpent and offer our prayers, it results in several benefits, like warding of
Sarpadosha, averting all doshas, and most importantly, acquiring good fortune.Then we see the
Shankara Peeta, where Adi Shankara Bhagavathpada meditated, and by virtue of his ascetic
powers, visualized the form of Devi in all totality and realized the Devi herself. As we move in a
pradakshina at the outer enclosure, we first find Subrahmanya swamy, then Saraswathi and
then Pranalingeshwara, Partheshwara, the deity of Mukhya Prana (with a bell on the tail)
installed by Vadiraja, Vishnu Brindavana, a beautiful idol of Gopalakrishna within the Brindaana
(Considered as upa-pradhana Devatha), the platform for Tulasi and then the temple of
Veerabhadraswamy who is the presiding deity. Entrance to this shrine being made of wood, we
may see an excellent image, of Nrutya Ganapathi, right at the centre of the arch. It is said that
the deity of Mukhya Prana has been situated right opposite the Veerabhadraswamy shrine with
a view to balance its frightful appearance.

Pooja practices:
Here pooja practices are based on two disciplines- one as per vathula, which is one of the 28
vedas of Shaivagama, and which includes the rituals of Bali (sacrifice); secondly, as per Vijaya
yagama Shastra. The five different poojas performed at the temple everyday are during
Dantadavana (brushing the teeth), morning, afternoon, evening (pradhosha) and night.
Pradosha Pooja is also called as "Salam Mangalarathi". It is said that Tippu Sultan, the ruler of
Srirangapatna, once arrived here during pradosha pooja, witnessed the Mangalarathi, and
became so impressed with the Devi, that he offered a Salaam in Muslim tradition to the
Goddess, hence the name came into use. Complementary to this account is the practice
observed every year, when the Muslim brethren visit the temple on a specific day for the
darshana of the Goddess. This special feature has been in vogue for many years now. Of the
various festivals and other celebrations held at the temple, "Sharannavarathri" which is held
usually during October, and "Brahma Rathotsava" held usually in the month of March are both
very prominently observed. There are several instances of childless couples, the dumb, the blind
and many such other people making a vow to the Goddess and realizing their desires.

Ornamental jewels of Sri Devi Mookambika:

There is vast collection of jewels at the temple received as gifts of acknowledgement from the
community of devotees who have realized their dreams and desires with the blessings of the
Goddess. Of the various jewels of the Devi, the one in emerald is very valuable. Emerald
represents knowledge. This temple has two processional deities of gold. One is offered by Rani
Chennamma as a substitute for the missing of original one. But subsequently the missing one
found and thus there are two processional idols. Former Chief Minister of Tamil Nadu Sri. M.G.R.
gifted a god sword, which weighs one kg. And are 2 feet long. The former Chief Minister of
Karnataka - Sri Gundu Rao, has gifted a similar type sword made of silver. The facial mask of
Goddess Mookambika is completely of gold and gifted by Vijaya Nagara Empire. The gold face
mask of Jyothirlinga gifted by Chennammaji of Keladi is another unique ornament.

Sowparnika River:
The two rivers Agnithirtha & Sowparnika which flow in the sanctuary of mookambika descend
from Kodachadri hills. The wee spring of cool water situated in between the temples of
Kalabhairava and Umamaheshwara is the source of river Sowparnika. Legend says that Suparna
(Garuda) did a penance on the banks of this river praying to the Goddess for the abatement of
his mother Vinutha's sorrows. When the Goddess appeared before him, he prayed that the river
be henceforth known after him, Suparna, and therefore came to be called as Sowparnika. At the
location where he is said to have sat in penance, there is a small cave even today which is
known as "Garuda's Cave". This holy river takes birth at the Kodachadri and flows up to the
edge of Anthargami (now oluru) region where two more streams called Bhrungisha and
Pippalada join it. Then it flows westward, surrounding Kollur in the name of "Sampara", and
proceeds to join the sea near the temple of "Maharajaswamy" (Varahaswamy) at Maravanthe. It
is believed that river absorbs the elements of 64 different medicinal plants and roots as it flows,
therefore it cures all the diseases of those who bathe in it. Hence a bath in this river assumes
significance and is considered sacred.