Sri Subrahmanya Swamy : The main entrance to the temple lies to the east. The devotees will have to enter courtyard from behind and go before the idol. The sanctuary of Sri Subrahmanya Swamy lies opposite to the main entrance. A Garuda pillar with silver covering towers high between the sanctuary and the newly contructed portico. It is said that the pillar was charmed and errected in order to shield the people from the flames of poisson emanating from the breath of Vasuki residing inside. Devotees have to encircle round including this pillar too. Beyond this pillar the outer Mantapa and then the inner Mantapa and later the sanctuary of Sri Subrahmanya meet our eyes. There is a pedesal in the center of sanctuary. On the upper dais stands the idol of !Sri Shanmukha and then the idol of Vasuki and little lower the idol of Maha Shesha. Panchamrith Mahapooja and ‘Utsava’ of these deities take place daily. More details have already been given in the preceding chapters.
Kukkelinga : To the north of the sanctuary there is a cluster of lingas known as ‘Kukkelingas’. Some believe that the lingas got that name simply because people uset to worship them together kept in a basket. Now of course they have been installed in the back portion of the sanctuary and are being worshipped there. Some argue that the place owes it’s name "Kukke Pattana" to the Kukke linga and they proceed a step further and say that the epithet "Kukke" in ‘Kukke Subrahmanya Devaru’ owes its origin to the curious custom of worshipping images kept in the basket. Also there is a fanciful contention that Kukke must be the Halegannada form of the Sanskrit word "Kukshi" meaning "cave". As the image was installed by Vasukin in the cave it came to be called as Kukkelinga. Moreover as already been referred we come across the phrase ‘Subramanya Ahipeshwara’ in the Lalithagama. The car festival of Kukkelinga takes place every uear on Makara Sankramana. At present many families, worship Kukkelinga as thte titular deity of their families. According to the legendary history, Sri Shanmugaswamy installed Shiva Lingas in three places in order to get rid of the sin resulting from killing Tharakasura. Afterwards many Gods and sages installed many more Lingas and images. In course of time when the place was subjected to the vicissitudes of the ebb and flow of its forutne, people collected these images and Lingas and placed them in the temple. Further particulars of this can be seen in Subrahmanya Mahathmya, the book published by the temple management.
Bhairava Devaru : Now on the south of this sanctuary is the shrine of Lord Bhairava. According to the legend of the place this is Kapaleshwara installed by no less a God than Sri Shanmugha Swamy. This must have been installed in the present place later on, and the origin of the place seems to be uncertain.
Umamaheshwara Devaru : These images can be found in the north-eastern sanctuary on the innere side of the temple wall. Besides these the images of Soorya, Ambika, Vishnu and Ganapathi are also found here. Among them the images of the Sunand Ambika date back of very ancient days. Again according to the legend these were installed here by the great Narada. The devotees of the Bhagavatha tradition must have collected those images in one place. These images are as ancient as they are powerful. Special worships are offered to Ambika during Navarathry. Festivals are conducted on Shivarathry on behalf of Umamaheshwara and on Rathasapthami for the deity of the Sun.
Vedavyasa Samputa Narasimha Devaru : We find this deity in the south-eastern sactuary. It is said that the Vedavyasa Samputa and the image of Lakshmi Narasimha handed over to Sri Madhvacharya by Sri Vedavyasa are of paramount importance. (It is said that Ganapathy had been installed and worshipped in this shrine in olden days. But now the idol of Ganapathy is in the inner Mantapam of the shrine of Sri Subrahmanya. Moreover to the south and the north are situated the temples of Bhairava and Umamaheshwara). Festivals are celebrated here on three days on the occasion of Narasimha Jayanthi in ‘Vaishaka Masa’. The deity belongs to the Swamiars of local Mutt and is worshipped by them.
Ballalaraya Vigraha (The statue of Ballala King) : History tells us that the rule of the Hoysala Ballala King began in our district in the eleventh century. But after a period therir rule in the District came to an end and was replaced by the rule of the Ikkeri dynasty. But in some places the kings of Ballala dynasty continued to rule groups of villages. They were called Ballala’s or Ballala Kings. Subrahmanya was once the capital of one such Ballala Chieftain. On the basis of the study of the ramnants it has been gathered that the place of the king was situated to the south-west of Kulkunda near the place where the cattle fair is conducted now. The statue of the king must have been installed at the entrance in front of the temple during the regime of the Ballala Chieftains. A story has been woven round this installation. It is believed that the Vedavyasa Samputa in possession of the Subrahmanya Mutt is unbreakable. Driven to curiosity a Ballala Chieftain tried to break the Vedavyasa Samputa which was supposed to be unbreakable by making the elephant trample upon it. As a result a burning sensation spread throughout his body and the horrified king prayed to Sri Subrahmanya. Sri Subrahmanya ordered that the statue of the king should be installed at the entracnce and that cotton, butter, mustard and pumpkin should be offered to it. The incident is described in the short history of Subrahmanya Samsthana published by Sri Subrahmaya Mutt in 1927. But no other sources can be tapped to substantiate this legend. One can find the statues of the Maharaja of Mysore installed in the temples of Nanjanagudu and Chamundibetta. So it can also be inferred that the Ballala Chieftain must have followed this custom and have installed the statuein order toenlist the loyalty of his subjects. Custom requires now that every day when the Mangalarathi is over, it should be placed hre. On the Champashasti when the idol of Sri Subrahmanya is takend out for the festival the god proceeds only after acception the offerings of this Ballala King.
Subrahmanya Mutt : A Subrahmanya Mutt belonging to Dwaitha tradition of Madhwa religion is situated to the south-east of the outer quadrangle of the temple. It is said Sri Madhwacharya made his brother Vishnu Thirthacharya his disciple and gave this Mutt to him. This is therefore, sometimes called as Vishnuthirthacharya’s Samshtana.
Sringeri Mutt : This is situated to the north-east of the temple compund. The deity there is Chandramauleshwara. He is regularly worshipped with Panchaparva Nandadeepa. This Mutt is under the management of the temple and the rituals are conducted on its behalf.
Hosaligamma : The mother Goddess Hosaligamma’s temple lies to the south of the Subrahmanya temple. Hosaligamma and Purusharaya are the two most important deities here. Different forms of worship are daily conducted. On two occasions during the festival the deity possess the man appointed for the purpose (on Karhika 30 and Margasira 6). This possession takes place on other auspicious days also. (Margashira 15 and on Jyeshta Shasti). Bhoga (Nadavali) is offered to the deity twice a year. It is supposed that this deity is the bodyguard of Sri Subrahmanya. Devotees make various kinds of offerings here (Kunkumarchana, Mangalarathi, Hannukai). Hosaligamma and Purusharaya are very ancient deities and their names appear in the Kaumarika Khada of the ‘Skandapurana’. It is said that Hosaligamma and Purusharaya are none other that Vatayakshini and Chandila respectively referred to in that book. More details have been given in the book ‘Stala Mhathmya’ published by the temple management.
Darpana Thirtha : A streamlet called
Darpana Thirtha flows from north to south in front