CENSUS OF 1961

VOLUME II

ANDHRA PRADESH

PART VII-B (11)

(11 District)

A. SEKHAR OF TIlE INDIAN ADMINISTRATIVE SERVICE Superintendent of Census Operations, A.ndhra Pradesh

PUBLISHED BY THE MANAGER OF PUBLICATIONS, -8.

1963

Plico: Rs 5, 9() DP or 13 sh ,10 d or $ 2. J3c. 1961 CENSUS PUBLICATIONS,

(All the Census Publications of this State will bear Vol. No. II).

PART J General Report (with Sub-parts) .. 1Report on Vital Statistics l Subsidiary Tables • PART II-A General Population Tables

PART U-B(i) Economic Tables [B-1 to B-1 V ]

PART IJ-B(ii) Economic Tables [B-V to B-IX]

PART II-C Cultural and Migration Tables

PART III Household Economic Tables

PART IV-A Housing Report and Subsidiary Tab ....)s

PART IV-B Housing Tables

PART V Special Tables for Scheduled Castes and Scheduled Tribes

PART VI Village SU,fvey Monographs

PART VII-A Handicraft Survey Reports and Tables

PART VIl-B Fairs and Festivals

PART VrU-A Administration Report-E::mmeration 1 (Not for PART VIII-B Administration Report- ~Tabulation j Sale)

PART IX Maps

PART X. Special Report on City

PRINTED AT THE CITIZEN PRESS, SECUNDERABAD, ANDHRA PRADESH Photo Plate I G o puram at the entrance of Sri MalJikarjunaswamy temple, , Atmakur S u b -Taluk

- Courtesy Director of Public Relations, A.P., H yderabad. FOREWORD

It is indeed very gratifying that Shri Chandra Sekhar should have found time so early to publish his first Survey of Fairs and Festivals in of Andhra Pradesh. The scope of the Survey and an account of the material presented for each fair and festival have been stated by Shri Chandra Sekhar in his Preface.

I do not have the slightest doubt that this volume and its companions for other districts will be immediately acclaimed by scholars in many fields of research. It is for the first time that an attempt has been made to present a geographical fabric of the distribution of religious beliefs and their influence on rural, social and economic life. This account will serve to throw light on the relationship and inter-dependence of cas­ tes and communitie::::, the economy which holds them together and the net work of transport and communication which unites as well as keeps them apart. This indeed is one of the most detailed social maps ever to be produced for any part of India.

New Delhi, A. MITRA, January 8, 1963. REGISTRAR GENERAL, INDIA.

PREFACE

I must acknowledge that the inspiration for attempting a survey of Fairs and Festivals of Andhra Pradesh came from a note that the Registrar General of India, Shri Asok Mitra, circulated on the efforts he made to bring out a compendium of Fairs and Festivals of West Bengal, following on the 1951 Census. 2. The Survey was somewhat ambitious in scope. It was proposed to make a complete and comprehensive collection of informa­ tion on every fair and festival celebrated in all the villages and towns of the State. The fairs and festivals celebrated by the community in different areas truly reflect our culture, history and tradition. In the present tempo of change of the ways and values of life, several of the ancient institutions and practices were fast disappearing or falling into disuse. Before man's memory would completely lose traces of these important links in the cultural history of the people, it was felt that it would greatly help if a record was made, to the extent possible, of all the fairs and festivals conducted even in the remotest villages, forests or hills of the &tate and give whatever account that could be obtained on their signific:mce, the description of the , the details of the ritual etc., connected with every festival. There could not be a more opportune occasion than the Census to launch on a scheme such as this when it would be possible to reach the nooks and corners of the State through the Census Organisation. A questionnaire was finalised in advance on the advice of the Registrar General. The questionnaire forms (given as an annexure to this preface) together with an appeal which is reproduced below were distributed amongst the Census enumerators to be answered and r,_;turned. " I am sure you will agree with me that there are big gaps in our knowledge of our own country. It is a vast land with different regions, each having peculiar customs and cultures which if studied would reveal a more comprehensive picture of our ancient land. Coming to our own State, Andhra Pradesh, we must admit that half the State is not fully conversant with details of habits, customs and languages of the other half. Each bit has its own beauty and variety to reveal in the form of hitherto unexplored knowledge to the other half. It is my endeavour during the Census Operations of 1961 to study different aspects of the culture and civilisation of the people of the entire State and publish in one common volume an integrated account of what now forms the popUlation of Andhra Pradesh. As part of the studies of 1961 Census I am presently engaged in a survey of Fairs and Festivals of Andhra Pradesh for which detailed and exhaustive information is being collected. The material so collected will be compiled and edned in a volume to be pablished by the Census Office. In order to obtain a complete picture of festivals and worship of gods and goddesses all over Andhra Pradesh, it is imperative that we should obtain as detailed information as possible about all fairs and festivals that are observed throughout the year in every village of Andhra Pradesh. I shall be much obliged if you will be good enough to help me in the collection of information on festivals and worship of gods and goddesses observed through­ out the year in your village/town in the questionnaire enclosed. I trust Y,ou will agree that if we should succeed in obtaining full information for each and every village of Andhra Pradesh, I shall have prepared a volume remlrkable for its high degree of thoroughness and comprehensiveness. Such a volume \'vill be of very great importance to m:my types of scholars. But this aim cannot be achieved without your help and co-operation. I am aware that you are already under heavy pressure of your own work and responsibilities. Nevertheless, I believe that you will not hesitate to undertake this burden in order to help me to obtain a full and truthful picture of our own country. I shall gratefully acknowledge your honorary labour by keeping the information permanently recorded under your name as the correspondent and shall be obliged if you will be good enough to send me your reply directly by post or through the Census enumerator who visits your house or the Tahsildar of your taluk." 3. The enumerators were mostly village school teachers or in a few cases village officers. They had local knowledge of the area they were covering. The Census Charge Superintendents were requested to issue the Fairs and Festivals questionnaire to the enumerators at one of the training classes and collect them back at a subsequent training class or at the end of the enumeration period after the enumerators had answere~ ~he questionnaires on the basis of their personal knowledge and by local inquiries. The appeal was also addre;,sed to various other authOrItIes such as the Commissioner of Hindu Religious Endowments Board, Municipal Commissioners, Executive Officer;. of Pan­ chayat Boards etc. Lists of recognised and scheduled fairs and festivals for which special arrangements are made annually were also ob­ tained from the District Collectors, District Superintendents of Police and District Health Officers etc. A press relea~e \'vas abo issued announcing the scheme and appealing to all interested to send whatever information they could. 4. The response was most encouraging. About 15,000 questionnaires were returned filled. The quality of the replies of course varied from • excell~nt ' to • indifferent' depending on the interest that the correspondent himself had in an enquiry of this nature. By and large there was eVIdence of the considerable trouble that the Census enumerator took to ascertain first hand, the details of the fairs and festivals in each village. All this meant extra effort outside the normal Census duties of the enumerators. I cannot certainly claim that the survey was complete and comprehensive in every detail. There may have been several fairs and festivals that escaped the notice of the enumerator or about which the information he was able to gather and present scanty. But it can certainly be claimed that whatever information that has been gathered at the survey was authentic and served as a mine of knowledge about little known things in the life of the commu_ nity. There are innumerable religious festivals connected with certain Gods and Goddesses of particular significance in particular areas; there are festivities in commemoration of historical and legendary heroes . there are interesting and inspiring anecdotes connected with various saints that walked our land whose samadhis have continued to be piaces of worship and veneration to this day and had greatly in_ fluenced the life of the people in certain areas; the holy rivers had their own legends and beliefs attached; a variety of curious and interest­ ing rituals of worship are practised. The present survey has helped to present all these in the form of a compendium. 5. The filled up questionnaires were sorted out district-wise and then taluk-wise. Rejecting those in which the information was either extremely scanty or insignificant, whatever information that could be collected from other answers was compiled into a short note or mono­ graph for each village or town. An acknowledgment is made to the correspondent or source that provided the information at the e~d of the comnilation for each village. These compendia will be presented in a few volumes, each volume containing 2 or more dlstricts. The Kurnool District Volume which is the first to be published has, however, been broughtout independently. These will IV form a part of the 1961 Census series of publications. All the Census publication series of Andhra Pradesh State will bear a common Volume No. J[ (the All India Series being allotted Volume No. I) and the Fairs and Festivals reports of this State will form Part VII-B of Volume II i.e., the Amlhra Pradesh series of Census publications. Part Vll-B will consi,t of a few volumes each representing 3 or 4 dis­ tricts and will bear seri:ll numbers within brackets which will correspond to the location code number of the districts covered by the volume·

The location code numbers adopted for the districts are: No. I Srikaku!am District No. 11 Kurnool District No. 2 District No. 12 Mahbubnagar District No. 3 No. 13 Hyderabad District No. 4 No. 14 No. 5 District No. 15 Nizamabad District No. 6 No. 16 No. 7 No. 17 District No. 8 No. 18 Warangal District No. 9 Cuddapah District No. 19 District No. 10 District No. 20 District

6. In each volume, the matter is arranged by district and taluk. At the beginning of the compendium of each taluk, a pictorial map indicating the location of the village where a fair or festival is held, the name of the and the period of the fair or festival is shown. The serial number of each village covered in the compendium is indicated in the map for easy reference. It may, however, be cautioned that the pictures given on the map may not exactly represent the actual deity existing in the village. The pictures are only symbolic. 7. The note covering each village will first give the location of the village, the composition of population, and legend, if any, connect­ ed with the village, a list of temples or other places of worship in the village and description of the deities and it then relates the details of the fair and festival, if any, celebrated in the village. It is not as though each temple and deity will necessarily have a festival connected with it. Only those important festivals and fairs that are celebrated by the community are therefore described. 8. The dates of the festival in the compilation are mostly given in terms of Telugu calendar in vogue in the area, as recorded by the COfr.!spondents. The Telugu calendar, as in Bengal, follows the lunar month consisting of 30 lunar days, beginning on the day of the new moon. The following statement gives the Telugu months and the corresponding period as per the English Calendar.

LIST OF TELUGU MONTHS WITH THEIR CORRESPONDING ENGLISH MONTHS

Telugu Months English Months

Chaitram March-April Vaisakham April-May Jaistham May-June Ashadham June-July Sravanam July-August Bhadrapadam or Bhadra August-September Asviyujam or Asvin September-October Kartikam Oetober-November Margasiram November-December Pushyam or Pausa December-January Magham January-February Phalgunam February. Maroh

9. A calendar of common festivals celebrated in the district together with their description has been appended. An abstract of the fairs and festivals has also been given in a tabular statement taluk-wise at the end of the compilation of each district. 10. The extraction of information from the filled in questionnaires was entrusted to Sri M.K. Nagappa, a retired District Registrar who had a sp~cial aptitude for the work, whom I selected in consultation with the Commissioner of Hindu Religious Endowments Board and appointed as a Research Assistant in my office. Information was also gathered from other published literature, district gazetteers, articles published in newspapers and journals such as ' Aradhana ' and 'Andhra Prabha Weekly' etc. The Research Assistant also con­ ducted local enquiries in a few cases. One recent publication which was found useful in compiling information on the larger temples of Al1dhra Pradesh was a publication of the Bharatiya Vidya Bhavan entitled' Temples and Legends of Andhra Pradesh' by Sri N. Ramesan, I.A.S., an officer serving on the cadre of Andhra Pradesh State. 11. I wish to record my thanks to the host of Census enumerators for their fullest co-operation and the unstinted trouble taken by them in collecting the information on the prescribed questionnaire purely as a labour of love. I wish to also thank the various other offi­ cials and non-oflkials such as the Executive Officers of the temples etc., who assisted me in compiling the information. I may also take this opportunity to record my appreciation of the services of my Deputy Superintendents Shri K. Purushotham Naidu, M.A., and Shri K.V.N. Gowd, B.Com, (Hons.') who helped me in finalising the questionnaire and the monographs, and the hard and sustained efforts put in by the Section Head Shri P. Pattayya and the devoted attention that the Research Assistant Shri M. K. Nagappa gave to this work and the excellent work done by my offi;;e artist Shri M. Krishnaswamy in producing the fairs and festivals maps and the other illustrations. A. CHANDRA SEKHAR, SUPERINTENDENT OF CENSUS OPERATIONS, ANDHRA PRADESH ANNEXURE FAIRS AND FESTIVALS OF ANDHRA PRADESH Questionnaire

Name of ViJlage 11. Arc vows of offering made by people to the deity in ful­ filment of prayer answered? If so, what are the things or objects Name of Firka '- that are usually offered and dedicated as votive offerings? How Name of Taluk and when are bird or animal sacrifices made? What part of the rituals do these sacrifices constitute? Name of District 12. To what class or caste do the principal patrons and followers of the deity and the festival belong? Give the name A. The Village : of the sect (" "), clan (" Gotra "), and the hereditary title (" Padavi ") of the priest (" Pujari "). 1. Indicate the location of the village and the chief means of communication with the village? Mention the name of tha 13. Do non- participate in the festival associated nearest Railway Station and its distance and also the motor with ? Do the Hindus participate in non-Hindu or boat route and its distance. Give distance by road from Taluk festivals? What is the extent of such participation? Are there and sub-divisional Headquarters. any festivals celebrated in common by all castes and communities in the village ? 2. Give an account of the history or legend, should there be any, connected' with the origin of the village. 14. Is there any congregation of " " and saints of 3. What are the castes and classes that live in the village? any particular religious sect on the occasion of the festival? What are the chief means of livelihood of the various sections If so, why do they congregate ? of the populatLon? 15. What is the general ritual of observation of religious 4. Give details of places of common religious worship? festivals at home? Is fasting or feasting or keeping awake in the night, sea or river bath etc., observed on any particular festival days? 5. What is the religion which majority of the villagers profess?

B. The Worship of deities and festivals in the village and fairs (ii) The Fair : in connection with them. 16. Where is the fair held? On how much land? To whom does the land belong?-- to an individual owner, or is it dedi­ (i) The Wo~hip of Deities & Festivals: cated land? Are taxes, rents, gifts, etc., collected from the fair and festival? At what time of the day or night is the fair usually 6. Name of the festival, its occasion and the ·time. (Give held? Is there any particular reason why the fair is held on this the English as well as Telugu dates). particular site? 7. How ancient is the festival? If there is any history or 17. How ancient is the fair? For how many days is it held? legend connected with this particular festival, please narr~te it. How many people attend? What are the main castes or classes Is this festival a particular festival of the particular vIliage/ from which the largest numbel> of people are drawn? Name area/caste(class, and limited within its fold? Or, is this festival the neighbouring villages or unions from which people assemble ? commonly and universally held and observed throughout the How many usually attend? What is the average ratio of males entire district and region? and females who attend the fair? What are the main conve­ yances by which the people and pilgrims travel to the fair ? 8. Is the festival connected with the worship of any deity? Mention the name of the deity with a brief description of the 18. From which places do the shopkeepers and stallholders image. Is this a comm0n village deity or a personal or family come? Do the same sellers come regularly every year? What deity? Is there any temple or " Sthan" (Sacred abode) for the are the articles or commodities that are brought and sold most ? deity in the village? If so, give a description of the same. If the deity has no anthropomorphic' or zoomorphic2 image, then 19. How many shops, stalls, booths etc., are opened in the in what form is it worshipped? What other temples or places fair? How many sellers sit in the open spaces? What is the of worship are there in the Village? Do all communities have figure of hawkers and pedlars? access to the temple? 20. Of all the shops, stalls, booths and pedlars, how many 9. Is the f0stival observed in commemoration of the birth sell : or death anniversary of any saint or • Pir'? Give a detailed report on the life and religious preachings of the saint or the • Pir " and also narrate the history or any traditional story asso­ (a) Foodstuffs-sweetmeats, fried chips and other varieties of ciated with his life. food. 10. From what date does the worship of the deity and the (b) Utensils-copper, brass, iron, glass, earthenware, etc. festival begin? For how many days does it continue? When do the pre):l1r.ltions for the festival begin? Mention if there is any (c) Stationery-lanterns, torchlights, looking glasses, combs, special felture about the preparatory work of the Jestival. Give and various other assorted goods. a detailed chronological description date by date, of the method and procedure of the worship and ceremonies. What is the chief (d) Medicine-Ayurvedic herbs, kaviraji, hakimi, etc. characteristic of the entire ceremony? Are communal feasts, free kitchens (annasatra) and common distribution of • prasad' (e) Books & Pictures-What are the most common types of organised during the festival? books and pictures that sell best?

1. Human form. 2. Animal form. VI

(f) Clothing materials-mill made, handloom produ~ts, piece­ matic or entertainment party in the village _itself ~ Give name cloths, ready made garments, 'lungis " sataran]as, mats, and address of the leader of the party. Is It pOSSIble to coll~ct etc. songs and themes of the jatra and theatres? Do the same part.Ie;s come every year? How many people do see or hear and partiCI­ (g) Agricultural and artisanry implements-What are .the pate in aU the amusements? articles and implements? Are sales of cattle, goats, bIrds and other animals transacted ? 23. Is it a necessary religious ritual to dri~k alcoho! or any other intoxicant during the ceremonies of worship and festIval ? (h) Arts and crafts-Handloom products, cane and bamboo products, clay and wooden dolls, earthenwar~, basketry 24. Other remarks: Describe any other features. etc. Which are the places from where these articles of arts and crafts usually come for sale? Do the sellers come regularly every year?

(i) Other miscellaneous articles. 21. What facilities are available for the boarding and lodging of pilgrims or visitors? Are there any. choult!ies? Are: an~ special pandals erected? Is any publIc feedmg orgamsed . Do outside visitors and pilgrims stay for more than a day fOf the festival or fair ? Name of correspondent : 22. What are the principal arrangements for catering recreation and amusement to the people coming to the fair? Give details Address: of snorts sea-saw, circus, magic, gambling, lotterY,jatras, theatres, musical ~oirees, etc., that are organised in the fair. What are ~he Occupation : most common themes of the jatra and theatres etc.? WhICh parties come and from where do they come? Is there any dra. Date of sending the reply:

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-:0:- KURNOOL DISTRICT "0 z . ~ :;: :2: ~ " '" ~'O u'" W I- ~';'J ~ I- a w 0:: c '0 a: 0 0~ 0 ~ .. ::J_ ~ .~ 0 - ~ u, ~ ~ Q tl 0 ~ io a:: ). '" >- '"~ ~ "l 1-0:: '" ~ .. ~ ....J ,_ '" '">- - ::J .. ~ ~ -' (J) ~ Q a 0 '">- Q >: Q .. '" 3:: '" :J(f) W . , ~ "~ Ie >: 01. ~ 01 '" \) '" 0 '" ). ~ ~ 0 (,!)- - ... "w >- ~ '" ~ ). " <; Z 0 !! '" u ..>: ~ 3:.. 3: a ot ~ 0 '" ...¥ .. '" ;: \:: ~ U I': 3 3 ".. '" o! ~ ~ ~ !!! '2 ;': .. \. '< :1._ 0 >- a '5 ~ ot >: ~ ~ '" '" '" "

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I­ U 0:: I­ (f) ~ ".. 0- ,'- l) I 0::: <{ I­ 0. (f) <{ o o o a:: ::J « U C) « z III ::J III I <{ ::;;

~ 0::: ~ ,_'" :::::>1- w r a.U '"w E- -' ~ <{- r '" 1-0:: U 'I- I­ <; Z(f) :I: ~ «­ V) - i:': w p.. zO Q r:fl 2 ;; « < 0::: 0 - ~ 0.- « ~ ~ 0 :I: Q 0 Z Z « 0:: ::> ~ CONTENTS

Section Pages

I KURNOOL TALUK 1- 8 II TALUK 9- 12 III ATMAKUR SUB-TALUK 13- 22 IV TALUK 23- 31 V GIDDALUR TALUK 33- 37 VI TALUK 39- 44 VII TALUK 45- 50 VIII SUB-TALUK 51- 54 IX KOILKUNTLA TALUK 55- 66 X TALUK 67- 74 XI TALUK 75- 85 XII ALUR TALUK 87- 98 XIII TALUK 99-109---

APPENDICES

I Calendar of Festivals commonly observed in Kurnool District 111-123 II Statement of Fairs and Festivals in Kurnool District 124-167

MAPS

Kurnool District Facing COil tents Pacing Page Kurnool Taluk 1 Nandikotkur Taluk 9 Atmakur Sub-Taluk 13 Markapur Taluk 23 Giddalur Taluk 33 Allagadda Taluk 39 Nandyal Taluk 45 Banganapalle Sub-Taluk 51 Koilkuntla Taluk 55 Dhone Taluk 67 Pattikonda Taluk 75 Alur Taluk 87 Adoni Taluk 99 x

ILLUSTRATIONS

Plate I Gopuram at the entrance of Sri Mallikarjunaswamy temple, Srisailam, Atmakur Sub-Taluk Frontispiec~ Facing Page Plate 11 Presiding Deity of Sri Mallikarjunaswamy, Srisailam 14 Plate III Sivaji Gopuram, Srisailam. 15 Plate IV Mahanandeeswara temple, . 48 Plate V Manchalamma temple, 104 Plate VI Manchalamma and a Lingayat Pujari ,Mantralayam. 104

GLOSSARY Pages 169-172

INDEX Pages173-174 __./. KURNOOL TALUK zGW'll.o"I - ~ It :J ., ~ - w .. I- ~ ':: ~ ;: 0 :::J - til ~ ....I ~ ..J ~ ...; ~ 0i < ....J f-- .< ~ > v E= < ,_.; -. E0- u ~ ..:..... ~ ...J ~ M ~ eI CI ! Z 0 _, "'( 0 ! 0 0 ~ z: 0 Z 0:: oJ! ~ => 0 C( :.c: " .. :;( ~ :? ~ " ~ ~ ~ ~ :::> ~ ~ i ~ 0 ..'" .. z .0 ~ ~ ~ ~ ~ ~ I ~ .. u ~ i ~ i ~ • .. 2:.. t ~ '" ~ I! ~ ~ .. .. ~ "~ .. < ";1 ~ j 2: ~ ~ ...... ~ .. ~ t v .. ~ :, ~ a ~ > \ \ \\ !® G ~\ U~\ :x::

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~ vI oIukallu - Situated ~t a dista.nce of 22 miles Sri Gokaramaiah's Urs is celebrated for 3 days :j ~- from Kurnool RaIlway StatlOn and between from Chaitra Bahula Panchami to Saptami (March­ .'''' IW(~ and Belgal at a distance of 5! miles April). This festival is being celebrated for the past - from Gudur. 30 years and is of local significance only. 600 people The total popuhtion of the village is 4,737 and local and from the neighbouring villages congregate it is made up of the following communities: Caste without distinction of caste or creed. The mujavar Hindus; Scheduled Castes (466) and Scheduled Tribes is a Muslim. Animal sacrifice is prevalent. (7). The chief means of livelihood of the people is When rains fail, Hanumayya festival and proces­ agriculture. sion are celebrated. This is a traditional observance Someswaraswamy is worshipped in the form of a with no temple or dcity. A Kalasam* is taken in stone Sivalingam. procession, worshipped and offerings are made. Sri Someswaraswamy car festival takes place for 3 days in Phalgunam (February-March). This festival SOURCE: G. Ananthaiah, Assistant Teacher, Remata, is of ancient origin but of local significance. 1,000 Kurnool Taluk. residents of the village congregate without distinction of caste or creed. 4. Kurnool- The Gazetteer of Southern India, 1855 SOURCE: Collector, Kurnool. gives the following description of Kurnool town which largely holds good even today: 2. GundrevuIa - Situated at a distance of 261 miles "Kurnool is the chief town of the district, from Kumool Railway Station and 41 miles from 290 miles from Madras and is situated in 15· 48' north latitude, and 72° east lon.gitude, upon Polukallu on the Kumool--Belgal bus road, on the an angle of land formed by the junction of the bank of the . rivers Hindry (Hundri) and Toomboodra The total population· of the village is 1,756 and (Tungabhadra). Its elevation above the level it is made up of the fullowing communities: Caste of the sea is 900 feet. It is distant from Bellary 95 miles and from Hyderabad 128. Hindus; Scheduled Castes (21); Scheduled Tribes The pettah is on the tongue of land where (13) and Muslims. The chit:f means of livelihood the Hindry (Hundri) and Toomboodra (Tunga­ of the people are agriculture and agricultural labour. bhadra) meet. The fort is joined to it on the There is a tomb of Bade Saheb in the village. north-west being about 850 yards in length Sri Bade Saheb's Urs is celebrated for 4 days in from north to south, and 690 in breadth. from east to west; its walls are built of limestone Chaitram (March-April) in memory of Bade Saheb, a and sandstone, are 17 feet high, and 9 feet grt)tlt sage. This festival is of ancient origin but of thic~, the norther)} face is washed by the Toom­ local significance. 4,000 people from the village and boodra (Tungabhadra) and a deep and broad the neighbourhood belonging to all communities dry ditch runs from west to south. Several large circular bastions are placed at certain congregate. distances, there are three gate-ways, one open­ SOURCE: Collector, Kurnool. ing to the westward, another towards the Toom­ boodra (Tungabhadra) on the east and a third communicating with the pettah to the south­ 3. Remata-Situated at a distance of 5 miles from east. This fort is so built as to be out of reach Gudur on Kumool- bus route and 16 of direct cannon shot. The glacis near the ditch is as high as the walls and slopes gra­ miles from Kumool Railway Station, is so called after dually outward to a great distance.'" Sri Revana Siddheswara Swamy, a great Veerasaiva Saint, who lived in that place. It is also situated on the Secunderabad-Drona­ The total population of the village is 2,426 and chalam Central Railway Metre Gauge Section, con­ it is made up of the following communities: Caste nected by bus to all the important towns of the district Hindus-, Vaisya, Kapu, Vadla, Kuruva, and to Cuddapah and Anantapur. The word Kurnool Chakali (Washerman), Mangali (Baber), Boya; Sche­ is a corrupt furm cof Kandenavolu, the name described dul':d Castes (697); Scheduled Tribes (28); Muslims,. in books and inscriptions. Pinjaries and Christians. The chil;f means of liveli­ "According to tradition, in the time of the hood of the people are agriculture, agricultural labour Chalukyas (the 11th Century) the waddars who and other traditional occupat.ons. carted stone for the construction of the temple Th~re are temples (If Revana Siddheswara, Veera­ at Alamnur about 8 miles north-east of Kur­ bhadraswamy and M(lola Rameswara. There is a nool used the site on which the town now stands, as a halting place before crossing the tomb of Sri Gokaramaiah in the village. There are a Tungabhadra River and greased their cart church and a mosque. wheels with oil supplied by an oil-moni:er who

• An empty vessel with five betel leaves arranged round the mouth of 1 Pdge 75 of Gazetteer of S.Juthern India, 1855 . the vessel with tips upwards and a cocoanut placed on them.

(1) 2

worked a mill here. This circumstance led to (3) In Chitambararao street in the fort, there the formation of a small settlement on the soot which gradually sprang up into a town, he'nc~ are the. Nagareswara temple with stone Sivalingam and the name of Kandenavolu, the town of Kandena the AnJaneyaswamy temple with the stone images of or grease." 1 lx?th and Venugopalaswamy (Sri Krishna WIth the flute); Subsequently, it was called Kuroool. The theory that as the place was the scene of a battle (kadanam) (4) Sankar~m~n~ir contains the photos of Adi between the of Gadwal and Kuroool it was Sankar~ and hIS dISCIPl~s. There is a Siva1ingam still called Kadanavolu and then Kurooo! does not find to be. mstall~d. Occa.slOnalIy, there will be lectures any support. on Hmdu phIlosophy 1D the Mandir' Kuroool is one of the earliest settlements of (5) In the Sri temple in th~ main road there is a stone and the stone images of Rama, Telugu (holas. It gradually went to the Chalukyas Siv~ then to the Kakatheeyas, the Delhi Sultans, the Konda~ , Slta and Hanuman. A car festival was veeti Reddies and lastly to Vijayanagar kings. The being held previously for Sri Rama at this temple but it has now been discontinued. There appears t~ ruk-rs c,f Bijapur conquered this area and Abdul Wahab Khan was appointed as the Goveroor. On be an atte~pt to renew the festival by building a new temple car III the place ofthe 'old one which was pre­ 15th March, 1751, Bussy, the French Commander viously sold away. captured the Kuroool fort. In 1755, the of . Kuroool made peace with Hyder Ali, the ruler of (6) The marble images of Rama, Lakshmana and in the Medam choultry are attractive; . After Hyder Ali was defeated by tht" British (7) There is a Sivalingam in Malavandla Choul­ the latter shared the country with the Nizam of try; Hyderabad, their supporter and in 1799 Kuroool be­ (8) Kalamma temple with stone image; came a part of Nizam's area. In 1800, it was added (9) In Veerabhadraswamy temple there is the stone to the British in lieu of the expenditure boroe by image of Veerabhadra in human furm; them in protecting the Nizam's territory. The British Government kept Kurnool undEr the Nawabs of (10) Kummar~ Naganna h.as installed in a temple, Kurnool for an annual tribute of one lakh of rupees. the black stone Image of Sn Pandurangaswamy with The last Nawab, Gu1am Rasool Khan made secret Sankhu, Chakra, Gadha, and Padma; attempts to put an end to the English lule in 1838. (11) There is a Sivalingam in Narsimharao's He was deposed and killed and from 1839 the area temple; was ruled by a British Commissioner. Finally it was (12) The latest addition is Lakshminarayana temple included in the during the British constructed by the Birlas on the bank of the Kurnool­ administration. It was the Capital of the Andhra State Cuddapah canal with the marble images of ­ from 1-10-1953 to 31-10-1956 till the Andhra Pradesh krishna, Hanuman and also a Sivalingam; was formed. (13) There are two temples for Sri Kanyakapara­ The total population of the town is 100,815 and meswari and the Vaisyas perform special pujas in both it is made up of the following communities: Caste the temples during Dasara in Asviyuja (September­ Hindus - Brahmin, Vaisya, Kshatria (Raju), Telaga, October); Kapu, Settibalija, Yadava, Kuruva, etc.; Scheduled (14) Nimishamba with her stone image in Sakthi Castes (10,305); Scheduled Tribes (368); Muslims and form is housed in a temple in Chittari Street; Christians who forma big part of the population, being (15) Rambhotla Devalayam, constructed with the 34.1 % & 6.1 % respectively. The majority of the popu­ ~fforts of Sri Rambhotlu, is at the confluence of the lation is, however, Hindu. The chid means of liveli­ rivers Hundri and Tungabhadra. It is a spacious and hood of the people are agriculture, agricultural labour, strongly built temple between the two rivers attract­ factory labour, trade, and Government and Local Board ing devotees in big numbers. Besides the stone Siva­ Service. Kurnool is the trading centre for the taluk lingam there is the marble image of Gayatridevi. and a few villages on the other side of Tungabhadra There is a small stone image of Hanuman also; river and a good number of the inhabitants live by (16) In the Nagareswara temple there are the stone trad~, big and small. images of the Navagrahas, namely , Chandra, Angaraka, Budha, Guru, Sukra, Sani, Rahu and Kethu, PLACES OF WORSHIP the nine constellations. (17) The Anjaneyaswamy temple is in the peta The following are the Hindu temples in the area, Kurnool. The image of Hanuman is carved on place: a black stone slab 2 ft:et wide and 4 feet high. This (1) Kothapeta Sri Anjaneyaswamy temple with is said to have been installed by Sri Narahari Teertha the stone image of Hanuman. Navarathri pujas are Swamy of Uttaradi mutt during his tour in these parts performed in this temple; , about 600 years back. Because of the installation by (2) Kothapeta Kodandaramaswamy temple con­ such a great Swamiji, great prominence was attached taining Eswara in the form of stone Sivalingam and to the deities and its worship and festivals were com­ the images of Rama, Lakshmana, Sita and Anjaneya menced. But Hanuman is a Rama bhaktha, reputed in Sa/igram Sila (Stone). The Navagrahas are installed to have great satisfaction to remain a bhaktha of Lord in the temple with their stone images in human Rama who is an incarnation of Lord . After form; about a couple of centuries it was deemed proper to

I. Page I of KurnooJ Dhtncl Manual, 1886 3 instal the image of Lord Venkateswara also called Church, S.P.G. Church, Roman Catholic Church, Lord Srinivasa. Right about and just behind the image and the C.S.I. Church of Jerusalem (believers gather­ of Hanuman in a hollow place in the wall 2 feet wide ing). and 4 feet high, we find the image of Lord Venkates­ Kurnool by its association with the medieval wara with four hands with Sankhu (Conch) and Chakra Muslim rulers has considerable Muslim population. (Disc) in two hands, the third a Abhayahastam assur­ Some important mosques had sprung up. Once ing protection '»~.,the fingures turned downwards Kurnool was believed to have had three hundred with the palm facing the devotees and the fourth a and sixty five mosques for namaz or worship equal Vaikuntha hastam promising heaven to those that to the number of days in the year. Perhaps the wor­ trust Him. The images face west. There are the ship was once a year in each of them. Even now, brass images of Lord Venkateswara, Sridevi, and there are about 60 mosques of which 40 are well main­ Bhudevi, about 2t feet high which are taken in pro­ tained with prayers five times a day. The biggest cesion on vahanams during the period of festival and of them is Jamia Mosque near King's market built a metal image of Hanuman about 9 inches high is placed by the Bijapur Governors about 300 years back. on the vahanams in front of the above images to justify Several were built by the Nawabs of Kurnool. the popular name that it is Sri Anjaneyaswamy's Some of the tombs of the Muslim saints with a festival. brief note about them deserve mention. In fact, Within the same temple compound there is a Kurnool is considered to bt the seat of 52 Muslim Sivalingam housed in a small room to the north of saints who exhibited several miracles and led the dis­ the Hanuman temple, facing east. There is a stone cipks in spiritual path. Hazarat Syed Mia, the first bull in front of the Sivalingam. In the north-east Muslim who came to Kurnool early during the Hindu corner of this temple, there are, on an elevated plat­ reign, resided on the banks of the Tun ga bhadra. His ft)rm, the stone images of the Navagrahas. In front tomb is still there, and his death anniversary is cele­ of the sanctorum, within the temple compound, there brated by the Muslims on the 29th of Shahban (January­ is a Dhwajasthambham 12 feet high in a cylindrical February). Another Muslim saint is Hazarat Syed form with a cuboid base. On the four sides of the Mohammed Bokhari alias Moula Mishkin. His base, there are the images of , Garuda, tomb is also on the banks of the Tungabhadra river. Hanuman and Venkateswara carved. By the side He guided the Nawabs of Kurnool to prosperity. of the Dhwajasthambham, there is a stone image of His death anniversary is celebrated by Muslims on Sunkulamma. the 18th of Ramzan month (February - March). (18) A new addition to the temples of the place Hazarat Allah Bakash Mia Saheb is a very great Vali which has assumed some importance is that uf Sri (Saint) of Kurnool known as the saint of Jo' _".rapur. Saibaba on the banks of the Tungabhadra river, with On the 11th c,f Rabi-us-sani (September - O,tober) the marble statue uf the famous modern Indian saint his annual Urs is celebrated. About 10,00(J people Sri Saibaba of Shirdhi, greatly worshipped throughout including Hindus c0ngregate. Hazarat Masum Basha the length and breadth of India. Sri Saibaba was born Kadri's tomb is near the red-mosque. Every Thurs­ as a Muslim, transcended all the narrow limits uf caste day and Friday devotees perform fatihah i.e. they repeat and creed, developed divine powers, guided and pro­ verse~ from the Holy Qllran in praise of God. The tected millions uf devotees exhibiting superhuman Urs is in the month 0f Jamadi-ul-avval (October­ powers. Late Sri Veeraswamy constructed this spac­ November). The tomb of Hazarat Yahu Pasha is ious temple at a cost of about 2 lakhs of rupees and by the side of this tomb. Hazarat Sha Syed Latif installed the marble statue of the saint on a raised Laobali has his Masoleum near the red-mosque and platform. Sri Veeraswamy started his life in Kurnool his descendants go there once a year on the 7th of as an ordinary bus driver, prayed Lord Saibaba that Zilhaj (May - June) with hundleds of his disciples he would construct a temple f(lr him if he flourished in procession fur worship. and prospered in business whioh he started himself. He flourished by leaps and bounds. When he was FESTIVALS contemplating to construct the temple he had instruc­ tions in his dream as to where the temple was to be The Car festival of Sri Anjaneya Swamy is cele­ constructed. Baba t(;ld him in a dream that he brated for eight days ffOm Margasira Suddha Triodasi was in the f)rm (If a Naga (Cobra) in an ant hill on (November - December). On the first day there is the banks of the Tungabhadra. He began to perform Ankurarpanam and Dhwajarohana (Inauguration of to the ant hill and to construct the present temple. the ft;stival); on the s(;c0nd, third and fourth days, The Tungabhadra water and the rows (If rooms all the procession d the deity on Gaja, Sesha and Garuda round the compound (.f the temple, the pleasant at­ vahanams respectivdy (dtphant, st;rpent and the sacred ml}sphp.re and the well-established reputation of Baba kite); the car ft;stival on the fifth day and the Aswa­ attracts hundreds from several places of the neigh­ prclcession on the sixth day; Dhwajarohanam bouring districts. In fact no pilgrim to the several on the seventh day; and on the morning c,f the eighth pilgrim centres of the district misses to visit the temple. day there is Vqsanthothsavam. On the car ft;stival Kurnool is also the centre of considerable Chris­ day, Madhwa are f\,;d. Sri Atmakuru Nara­ tian missionary activity and naturally a number of smga Rao is the trustee (,f the temple. Sri Munjee Christian institutions have sprung up. The chllrches Lakshmanacharyulu, a M2.dhwa Brahmin (,f Kasyapa of the place are the C()les Centennial American Baptist gorram is the pujari in Sri Anjaneya Swamy temple Church, Good Shepered Church, Stanturn Memorial and Sri Nagalakshm~ Lh a Smartha Brahmin worships 4 the Sivalingam. The 120 acres of inam land appears The total population of the village is 1,121 and to have been given away on patta about a century back it is made up of the following communities: Caste to some ryots and even the sum of Rs. 52/- of annual Hindus - Brahmin, Vaisya, Kapu, Golla, Kuruva, contribution by the revenue department is reported Boya and Vadde; Scheduled Castes (71); Scheduled to have been stopped for the last 4 years. The expendi­ Tribes (15); Muslims and Pinjaris. The chief means ture for the festival, the daily lighting and puja is met of livelihood of the people is agriculture. by public subscriptions particularly from the rich There is a temple of Sri Bugga Rameswaraswamy merchant class in this and adjoining streets. Sri Munjee with the deity in the form of a stone Sivalingam, at Lakshmanacharyulu, the devoted pujari, himself offers a distance of one mile from the village. daily naivedyam to Lord Venkateswara and Hanuman. The f, stival of Sri Bugga Rameswaraswamy is As the town is interspersed with mosques, before celebrated for 3 days from Magha Bahula Chaturdasi which, by convention, music or beating of drums has (January - February). This festival is of ancient origin to be stopped by the Hindus, scope and enthusiasm but of local Significance. 300 people of the village and for Hindu processions and f0stivals is very much limi­ from the neighbourhood congregate. Only Hindus ted. It is perhaps the single occasion of common take part. Hmdu religious procession, when deities from all the There are choultries. There is a pond with a temples are taken in procession to the Semi tree on spring and a big banyan tree, covering about an acre Vijayadasami day i.e. the tenth day in the bright fort­ of land. Except during the festival days nobody steps night of Asviyujamasa (Seplembel - October). But there as there is a bdkf that great sages come there pujas on a special scale are perfurmed locally within every night to worship Siva and the glare of their the compound of all Hindu temples during the ten days presence would kill any human being. There is also of Dasara i.e. from Asviyuja Suddha Padyami to Dasami a popular version that bells are heard ringing there (September - October). late in the night. The functions during the period are attractive SOURCE: C. Kesavaramaiah, Karnam, Kannamada­ in one of the two temples of Sri Kanyakaparameswari kala, Kurnool Taluk and District. (Pedda Ammavari Sala). The image is itself attrac­ tive with 4 arms holding Pasankusa Pushpabana (the cord, the spear, the flower and the arrow). The 6. Orvakal - Situated at a distance of 15 miles from image was sclupturcd according to the description of Kurnool town and 30 miles from Nandyal town on the renowned poet Kalidasa in the following sloka, the Kurnool - Nandyal road. which forms part of the mantram adopted for the The total population of the village is 2,186 and worship of the deity: it is made up of the following communities: Caste Hindus - Brahmin, Vaisya, Kapu, Sale, Vadrangi "Chathurbhuje, Chandrakalavathamse, Kuchon­ nathe, Ku,nku,nlrag ISvne, Pundrekshu P.lshankusa (Carpenter), Blacksmith, Kummari (Potter); Muslims Pushpabana haste, Namasthe Jagadekamathaha" and Christians. The chit[ means of livelihood of the people are agriculture, agricultural labout and meaning, hereditary professions. "Sole mother of the Universe with four shoulders The temples of the village are of Sri Chennakesava­ having the tender moon as an ornament on the head with the broad chest and the body brilliantly red swamy, Sri Anjaneyaswamy and Eswara. The image as KUmkunt, and holding (in your four hands) of Sri Chennakesavaswamy is a stone image of Vishnu. Ikshu (Sugarcane). Pasam (de.lth-dealing cord), Anjaneya is in the furro of Hanuman. There is a Ankusa (spear) and Pushpabana (flower arrow)­ Sivalingam in the Eswara temple. Besides the stone Salutations to thee" image installed in the temple, Sli Chennakesavaswamy's During Dasara there are harikathas, idol (Utsava vigraham) is prepared with metal for pur­ Parayanam and Kumkumarchana, chanting Lalitha­ poses of processions. There are also his various sahasranamas (the thousand names of the ) vahanams in wood. Sri Anjaneyaswamy temple has and several such rituals arranged at the temple, the chief no roof, owing to the popular belief that the image maxim being "Loka Samasthan Sukhino Bhavanthu" is growing. Actually it is more than 15 fl:et high. (the welfare (Jf the whole universe). Sri Chennakesavaswamy Kalyanothsavam is cele­ The management of this temple is by a board of brated fur 3 days from Vaisakha Suddha Chaturdasi trustees of Vaisyas and the pujaries are Brahmins (April - May). This festival is of ancient origin but of of Harithasa gotram with no heriditary rights. local Significance. 1,500 people local and from the Prasadam is distributt:d for all the devotees. neighbouring villages congregate, without distinction of caste or creed. SOURCE: 1. P. Venkatarama Sarma, Hindi Pandi!, There is poor feeding during the festival days. Municipal High School, Kurnool. Two miles from Orvakal towards Kurnool and 2. Personal inquiries of the Research about 200 yards from the Kurnool - Nandyal road Assisstant, Fairs & Festivals, Kurnool. on the western side there is a small range of rocks 40-50 ft.)et high paralld to the road with the western end projecting into the middle of a small tank. At 5. Kannamadakala - Situated at a distance of 17 that end th~re is a rock supported on three sides by miles from Kurnool town and 3 miles away from boulders. the rock itself forming the ceiling. Within Kurnool - Nandyal road which distance is covered the small enclosed space and in front of the space only by a f.)ot p'lth. It is believed that once Kanva towards west a very strange phenomenon is observed }4aharshi lived here. by the residents of the surrounding villages for the 5 last several decades and no publicity is given to it, 8. Gudur - Situated at a distance of 18 miles from perhaps due to the superstitious belief of the villagers Kurnool Railway Station and on the Kurnool­ that such superhuman occurrences would cease to Yemmiganur road. continue if narrated. A couple of tiny feet marked The total population of the village is 9,078 and it by small dots on the rocky floor form themselves. is made up of the following communities: Caste They look very pretty in the initial stages as if they are Hindus; Scheduled Castes (1,269); Scheduled Tribes the foot prints of young babies. They go on develop­ (42); Muslims and Christians. The chief means of ing to the size of the feet of normal human beings. livelihood of the people are agriculture, agricultural Afterwards they begin to deepen slowly forming rocky labour and weaving. pits of a little over a human foot in size and six to nine The legend about Thimma Gurudu goes to say inches deep. It is believed that after a few years, the that he was born in RoUapadu of Gooty Taluk, Ananta­ length and breadth of the pits increase to such an extent pur District in a Viswakarma (Goldsmith) family. that no form of foot remains. A visitor can thus see Nothing more is known about his parentage. Though at a time besides the disappeared foot marks, clearly he engaged himself in his hereditary profession he was visible fo~t prints of two or three sizes. There is not always meditating on his soul and searching for the remotest scope to doubt their natural and voluntary a Guru who could guide him. Leaving his profession formation and development. The spot can, however, and the place of birth he went in search of such a be visited only during summer when the tank is dry Guru. Sree Sadanandayogi of Gadwal cleared several as the range of rocks is surrounded by deep water and of his doubts and gave him proper guidance. He soft mud, during the other seasons. returned to his native village and commenced penance SOURCE: A. Mukunda Rao, Karnam, On'aka!. under a Plm'a tree or Juvvi tree (Ficus infectoria). After a severe penance of twelve years according to 7. Narnoor - Situated at a distance of 8 miles from the instructions of the Guru, he acquired superhuman Kurnool on the Kurnool - Nandyal road. powers and the capacity to know the events of his past The total popUlation of the village is 3,978 and it life and the way to extricate himself from the wordly is made up of the following communities: Caste bondage. He left the place, reached Konthalapadu Hindus - Brahmin, Vaisya, Reddy, Balija, Kammara 17 miles from Kurnool towards Nandyal, put up a (Blacksmith), Kummari (Potter), Vadrangi (Carpenter); small cottage and lived there, spending most of his Scheduled Castes (628); Scheduled Tribes (20); Muslims time in meditation. One evening another sage Yagan­ and Christians. The chief means of livelihood of tiah came and both of them spent the night the people are agriculture and agricultural labour. together. In the morning Yagantiah spoke in glee Sri Nagareswaraswamy temple has a SivaJingam, " '§::5:l';;)"c2! OJ)" r;,)(!:;'v ;;)"~:;s:,l;;)"~! )b::J>; 6";:D);;)",!" (Thim­ the image of Parvathi, that of Vighneswara with the mann"'a! this cottage is min;' you may no~ leave). While elephant head, and Basavanna the bull, all in stone. he was leaving the place, the residents of Konthalapadu Sri Rama temple has the stone images of Srirama: expressed their deep sorrow at his departure. But he Lakshmana, Sita and Anjaneya. The temple of Sn consoled them that he was leaving behind one equal Veerabhadraswamy contains the stone image of the to him. Having an inclination to have a darsan of his deity in human form. Madhavaswamy in the form of Guru, he went to Gadwal, got his blessings and was wan­ Sri Vishnu with four hands holding Sanku, Chakra, dering there. The Raja's men took him to be a lazy vaga­ Gadha and Padma is in stone housed in a temple. bond an d brought him before the King who appointed There is a temple exclusively for Basayeswara with the him to guard the arsenal. He was at the arsenal rarely stone bull in it. There is a koneru (pond) 4 furlongs conscious of the outside world. Negligence of his duty from the village where a small temple is recently built was reported to the Raja who found out that he was and a stone Sivalingam is installed. It is in an elevated a saint and left him free. He built an Ashram near place with a spring in the pond. Munugala in the erstwhile Hyderabad State and enga­ Sri Nagareswaraswamy festival takes place for ged himself in Atma Tatwa Alokanam (meditation. abo'-_lt 4 days during Phalgunam (February - March) commen­ the soul). The Reddy King of the place was takmg his cing from Bahula Chathurdasi. On the first day, horses for water by the side of the Saint's Ashram. Prabhathotsavam, on the second the car festival, on the Thimma knew that the horses were very thirsty third Pariveta and on the fourth Vasanthothsavam are and that water was not available in the vicinity. He the rituals. The celebration of this festival is of very lifted his hand and called out for Ganga (The goddess recent origin, starting only from 1960 and is of local of water) to come immediately. At once water flowed significance. About 3,000 people, local and from the towards the Ashram and the thirsty horses quenched neighbouring villages, belonging to all communities their thirst. Thimma Yogi asked the Raja who was of Hindus congregate. The pujari is a Brahmin. standing in amazement whether he would give him his Sri Ramanavami is specially observed here in Sri golden bangle. The Raja removed the bangle and gave Rama temple from Chaitra Suddha Navami (March­ it to the Yogi who threw it into the water. While the Raja April) for 3 days with Prabhathotsavam on the first stood confounded at this action, Thimma Yogi asked day, Pariveta on the second and Vasanthothsavam on Ganga to lift up her hand out of the water. There the third. The festival is of ancient origin and is purely appeared the arm above the water wearing the golden of local significance. The pujari is a Brahmin. bangle of the Raja. The Yogi took the bangle back SOURCE: K. Subba Rao, Karnam, Narnoor, with addi- from the upstretched hand and gave it back to the Raja. tional information collected by the Re­ The news of this incident spread like wild fire far and search Assistant. wide and crowds of people thronged the Ashram to (1 A) 6 have a darshan of Thimma Yogi and to get their several treated by Dummugadu. The sage remained with problems solved. All were given relief. He realised Dummugadu till his past was repudiated and that he was slowly getting attached to the wordly then left him one midnight without informing him. affairs, that his further stay there would be an obstacle He reached Ganjihalli of Pattikonda TaJuk where he for the achievement of his aim of getting liberated was treated with great devotion and hospitality by Bade from the material world and left the place one mid­ Saheb, Tippa Reddy and others. One day Tippa night without informing anyone. After a long journey, Reddy was bitten by a snake while cutting the crop he sat under the shade of a mango tree and engaged in his field. He consoled his weeping wife that the himself in deep meditation. He realized that liquida­ bite was to the Guru and proceeded with his work. tion of Poorva janma karma (the result of the actions The Guru amidst the other devotees exclaimed of previous births) was the primary need for salvation. "Oh! a snake bite". However, ignoring it, he With his yogic power he could see what that karma proceeded with his preaching. He passed. through was and set out to discharge it. He reached Bellary Belgal and finally reached Gudur in Kurnool Taluk forr, had a darsan of and prayed her for libera­ where he became the guest of Pranavasani, a prostitute, tion. A thoughtless goldsmith of Bellary made him with an idea to reform her; but the public mistook bend in the middle of the road and placed burning him and tried all means of harming him which proved charcoal on his back with an idea to prove that he futile, then they realized his greatness and became was only an idle wanderer and not a yogi. The yogi's his devotees. Having reached his goal he died at back was least affected by the fire and the goldsmith's Gudur. A samadhi (tomb) was constructed over his family became extinct. From Bellary he went to grave. Golla Mallappa of Devanakonda, a great Yemmiganur in Adoni Taluk of Kurnool District and devotee of Thimma Gurudu, who knew about his had the darsan of Lord Neelakanteswara there. Then Guru's death, rushed to Gudur from his native village he went to the toddy shop and began an anxious search Devanakonda in Pattikonda Taluk and determined for an individual. He was happy when he detected to break his head against the tomb unless the Guru amidst those drunken persons one Boya Dummugadu gave him his last darsan. The tomb gave way into who was engaged in the game "head or tail". He two parts. Thimma Gurudu gave his darsan to his stood behind Dummugadu and from that time the latter devotee and got back into the grave. Another stone began to win every time in the game. He looked at was placed on the grave. A mutt and a temple Thimma Guru, took him to be a starving beggar and were constructed and improvements made in several enquired of his name. The yogi gave out his name directions. A great incident after the Guru's death as Thimmadu. Dummugadu asked him to follow him was the visit to his samadhi of Siddarudhaswamy, to his cottage which Thimma Guru happily complied one of the greatest Veerasaiva saints of Kamataka with. Dummugadu engaged the sage for service. whose mutt is at Hubli in Dharwar District of Mysore He had to go to the village and beg food, fetch State, which is a great religious centre, even now. him toddy from the shop every evening and follow Sri Thimmaguruduswamy car festival is celebrated him like a monkey for exhibition so that he could for 6 days in Chaitram (March - April). This is a famous collect some money. To attract crowds and collect festival of ancient origin. The festival is managed by money from them, Dummugadu used to make Thimma legally constituted tjustees from the collections made Gurudu, who appeared and was taken to be one with during that period. 25,000 persons, local and from no sense or feeling, lie on a thorny bush or burning char­ surrounding villages of Kurnool and Mahbubnagar coal. He used to whip him, strike his head with toddy Districts congregate without any distinction of caste pot and harass him in several ways with a stony heart. or creed. One day Dummugadu went to the toddy shop as usual There is also a cattle tair organised on the occa­ with the money earned by him and partook in the sion. A few temporary sheds are put up and sanitary gambling. He lost every game and to the last pie. arrangements are made by the temple authorities. When he turned back, he found that Thimmadu was The public wells in the village afford water supply. not standing behind him. After a search he found him at the same place where he had found him before, SOURCE: Collector, Kurnool. took him home and asked him to get him food by beg­ ging. In the evening, as he had no money for toddy, he took him to the toddy grove, made him stand under 9. Kodumur - Situated at a distance of 22 miles the toddy trees, stood on his shoulders, removed the from Kurnool Railway Station and town on the Kur­ toddy pots from the trees and began to drink. In nool - Bellary road and 10 miles from Veldurthy. the night he took him to a rich man's house, got upon The total population of the town ;s 9,859 and it his shoulders and breaking open a window stole enough is made up of the following communities: Caste money for his night's gambling. Early the next morn­ Hindus; Scheduled Castes (6); Muslims and Chris­ tians. The chief means of livelihood of the people ing Thimma Gurudu was again sent for begging' food. are agriculture, agricultural labour and weaving. On his way back a group of the villagers who had Sri Anjaneyaswamy temple with the image of known his greatness requested him to explain his sub­ Hanuman, Sri Chowdeswari temple with the stone ordination to Dummugadu, a man with all vices. The image (If Chowdeswari (in female fvnn), a mosque and yogi explained to them that it was the only way of liqui­ a church are the places (,f worship in the Village. dating his past karma. In his previous birth Dummu­ Sri Chowdeswari Devi car festival takes place gadu had served him as a monkey and the yogi had for 6 days from Pushya Suddha Purnima (December­ treated him in the manner in which he was now being January). This is a famous festival of ancient origin. 7

50,000 people, local and from the neighbouring villages sect. Only cocoanuts, camphor etc., are offered to congregate, majority being Hindus. The pujari is the God. The temple is maintained by the Hindu a Nambi of Hatakara gotram. Fruits and flowers Religious and Charitable Endowments (Administra­ are offered to the deity. Intoxicants are used as a tion) Department. part of the ritual. Timber, wooden agricultural implements of all Another festival of the village is Sri Anjaneya­ kinds, bangles, clothes and utensils are brought and swamy festival. sold in the fair held at the time of the festival. Thou~ SOURCE: M. Md. Ibrahim, Teacher, Kodumur, Kur­ sands of bullocks, cows and buffaloes are brought nool Taluk. and sold. Select pair of bulls sell at the price of 4 to 5 thousand rupees. Bulls, well-fed for the purpose, take part in a competition to drag huge stone blocks. 10. Budidapadu - Situated at a distance of 4 furlongs Prizes are awarded for the ablest pair. from Nagalapuram which is on Kurnool - Adoni A few mantapams are supplemented by a good State Highway. number of sheds to shelter the visitors. Zilla Parishad The total population of the village is 1,211 and makes sanitary arrangements. There is free feeding by it is made up of the following communities: Caste local devotees. The river Hundri affords water facilities. Hindus; Scheduled Castes (88) - Adi Andhra; Scheduled Tribes (4); Muslims and Christians. The chief means SOURCE: I. Collector, Kurnool. of livelihood of the people are agriculture and agri- 2. Y. Krishna Reddy, Village Level Wor­ cultural labour. . ker, Kurnool District. Sri Anjaneya temple, Sunkulamma temple with the stone image of Sunkulamma in human form, a church and a mosque are the places of worship in the 12. Laddagiri - Situated at a distance of 9 miles village. from Kodumur and 6 miles from Ulindakonda Rail­ The festival of Sri Sunkulamma is celebrated for way Station. 1 day on Chaitra Sliddha Vidiya (March - April), which The total population of the village is 2,769 and is of ancient origin and local significance. 100 persoll'>, it is made up of the following communities: Caste local and from the neighbouring villages of all communi­ Hindus; Scheduled Castes (331); Scheduled Tribes (8); ties, congregate. Pujari is a Bestha (Fisherman com­ Muslims and Christians. 'The chief means of liveli­ munity) with hereditary rights. Animal sacrifice is hood of the people are agriculture and agricultural observed in addition to the offerings of cocoanuts, labour. camphor etc. Intoxicants are taken. The temple of Sri Rama Dasu with the tomb of SOURCE: A. P. David, Headmaster, Special Samithi the saint, the temple of the village goddess Sunkulamma, Elementary School, Budidapadll, Kurnool a church and a mosque are the places of worship in Taluk. the village. The festival of Sri Rama Dasu takes. place for 5 days from Karthika Bahula Ekadasi (October­ 11. Gorantla - Situated at a distance of 23 miles November) in memory of Rama Dasu, a great saint, from Kurnool connected partly by State Highway and who died here. This festival has been taking place for partly by minor district road. The place'can be reached the past 80 years and is of local significance. by bus. Ulindakonda, the nearest Railway Station On the first day of the festival, there is Aradhana, which can be reached by a cart track, is at a distance on the 2nd Nandikolaseva, on the 3rd Prabha or of 8 miles. Theru (car festival), on the 4th Paruveta and on the 5th This village was originally named after Goru Vasantho thsavam. Vanka Mahamuni (a great sage). Cocoanuts, flowers and fruits are offered. Devo­ The total population of the village is 2,554 and it tees also observe the occasion in their houses by taking is made up of the following communities: Caste bath, wearing new clothes and having special dishes. Hindus - Brahmin, Vaisya, Lingayat, Boya, Kuruva; 800 people, local and fiom the neighbouring villages, Scheduled Castes (352) - Adi Andhra and Muslims. congregate. The chief means of livelihood of the people are The annual festival of the village goddess Sunku­ agriculture and agricultural labour. lamma is observed on Chaitra Suddha Vidiya (March­ The temples of the village are of Sri Madhava April). Animal sacrifices are made in fulfilment of Swamy, Sri Veerabhadraswamy, Sri Eswara and Sri vows. The pujari is a Kummara (potter community) Anjaneya. Sri Madhava Swamy, a stone image in the wi: h hereditary rights. form of Vishnu, was installed by the King Janamejaya SOURCE: A. Virupakshappa, Teacher, Laddagiri. in the presence of Sri Goru Vanka Mahamuni. The festival of Sri Madhava Swamy is celebrated for 11 days from Phalguna Suddha Panchami to Purnima 13. N. Konthalapadu - Situated at a distance of (February - March). This festival is an ancient and 19 miles from Kurnool town and Railway Station famous one. The festival is managed by an Executive and 4 miles from Orvakal which is on the Kurnool­ Officer from the income received from the festival Nandyal bus route. collections and the inam land of Ac. 300-00. More The total population of the village is 505 and it than 50,000 Hindus, local and from far off places in is made up of the following communities: Caste HiTl~ the district and the neighbouring district of Anantapur, dus - Linga Balija, , Ediga, Boya; Scheduled congregate. The pujari is a Sri Vaishnava of Castes (121) - Madiga, Mala; Scheduled Tribes (3); 8 and Muslims. The chief means of livelihood of the (March - April). Animal sacrifices are prevalent. people are agriculture and agricultural labour. The pujari is a Madiga (Harijan). There is a tomb of Sri Yaganteswaraswamy upon SOURCE: K. T. Naganna, Hussainapuram, Kurnool which a Sivalingam is installed. Taluk. The festival of Sri Yaganteswaraswamy is observed for 3 days from Phalguna Suddha Navami (FebruaIY­ 15. Kalva - Situated at a distance of 20 miles from ~arch). Abo~t one hundred years ago Sri Yaganta­ lah, a goldsnuth, was worshipping the Sakthi, Amba Kurnool. A distance of about 19! miles has to be Devatha. After his death, the devotees built a tomb covered by bus on the Kurnool - Nandyal road and and on it they installed a Sivalingam. This festival the remaining half-a-mile by a cart track. is being celebrated in his memory and is confined . . The total population of the village is 1,417 and to this and the neighbouring villages. About 500 per­ It IS made up of the following communities: Caste sons, local and from the neighbouring villages, of all Hi~~us - Brahmin, Vaisya, Linga Balija, Thota communities congregate. The pujari is a Viswa Brah­ Bahja, Kuruva, Boya, Kammara (Blacksmith), Vadla; min (goldsmith). Scheduled Castes (83) - Madiga, Mala; Scheduled Tribes (176) and Muslims, Muslims being predominant. The SOURCE: K. Seshagiri Rao, Karnam, N. Konthala­ chief means of livelihood of the people is agriculture. padu. Sri Malleswaraswamy temple and Sri Bugga Rameswaraswamy temple are the places of worship 14. Hussainapuram - Situated at a distance of 18 in the village. The deity is in the form of a Sivalingam miles from Kurnoo! town and 27 miles from Nandyal, in Bugga Rameswaraswamy temple. of which about half a mile has to be covered by foot The festival of Sn Bugga Rameswaraswamy is path from the bus stop on Kurnool- Nandyal road celebrated for 3 days from Magha Bahula Triodasi The total population of the village is 2,595 and to Amavasya (January - February). This lestival is it is made up of the following communities: Caste of ancient origin and widely known. The festival is Hindus - Brahmin, Vaisya, Kshatria (Raju), Kapu, managed by an Executive Officer from the income Linga Balija, Thota Balija, Kuruva, Thogata, Boya, derived from 104.92 acres of Inam land, supplemented Kammara (Blacksmith), Vadrangi (Carpenter), Mangali by festival collections. 4,000 people from Kumool (Barber), Chakali (Washerman), Vadla; Scheduled Castes and Nandyal towns and from the neighbouring villages (243) - Madiga, Mala; Scheduled Tribes (64) - Sugali and belonging to Hindu religion participate in this (Lambadi), Yerukala; Muslims and Dudekulas, Hindus festival. The pujari is a Brahmin. being predominant. The chief means of livelihood of Dramas, Harikathas etc., are the entertainments the people is agriculture. arranged to the visitors during the occasion. Sri Sita Ramaswamy temple, Sri Kasivisweswara­ Free feeding, natural water springs and spacious swamy temple, Sri Anjaneyaswamy temple, Sunku- accommodation are the main facilities for the pilgrims. 1amma temple and the tomb of Sri Meerasavali, are The Kurnool - Nandyal buses are diverted via the tem­ the places of religious worship in the village. ple during the festival. Zilla Parishad makes sanitary Sri Meerasavali Urs is observed for 3 days in arrangements. Pushyam (14th to 16th January). This festival is This is a pleasant place for week-end picnics for of ancient origin and of local significance. 500 people residents of Kurnool town. . . local and from the neighbouring villages congregate There are very spacious mantapams for cele­ without distinction of caste or creed. brating marriages. The festival of Sunkulamma is celebrated on ·SOURCE: Karnam Nageswara Rao, Kalva, Kurnool Telugu New Year's day i.e., Chaitra Suddha Padyami Taluk. 4

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Gi J angameswaram - Situated by. the si~e of the Virgin and a large number of pilgrims resort to ~ . forest on the bank of the Knshna nver from the place on that occasion to wash away their sins by bathing in the sacred water"" 'S~~~ where the Nallamalai hills start upto Srisailam. "- The river Bhavanasijoins Krishna here. It is at Another legend is that in olden days this place a distance of 22 miles from Nandikotkur (6 miles to was un-inhabited and great rishies were doing penance Moorvakonda by cart and from there 16 miles by bus here. A sage witnessed the strange sight of a black to Nandikotkur) and 34 miles from Kurnool Railway crow bathing in the water of the river everyday, turn Station. itself into white and fly back. The rishi was surprised When the Bhavanasi joins the Krishna at Sanga­ and one day he questioned the crow about the mystery meswaram, the latter has already in her the waters of her change in colour. The crow told him that she of the other five rivers viz. Veni, Tunga, Bhadra, was "Ganga Devi" of Benares who was bound to Bheemarathi and Malapaharini and as the sixth tribu­ purify every sinner that bathes in her at Benares ab­ tary, Bhavanasi meets here, the village goes by the name sorbing the sins of the person bathing; that one Brah­ Sapta Nadi meaning the place of min girl of Benares was committing prostitution every mixing of the waters of seven rivers. night with a Pariah (untouchable) and then bathed in The total population of the village is 594 and it Ganga as a result of which she (Ganga) herself was is made up of the following ccmmunities: Caste turned black by pollution. The only way in which she Hindus - Brahmin, Tclugu, Kapu, Balija, Golla, Boya, could relieve herself of the pollution of so great a sin Mangali (Barber); Scheduled Castes (19) - Madiga, of the Brahmin girl, which had fallen to her lot, was Mala and Scheduled Tribes (23). The chief means of­ to take a bath there, the Saptanadi Sangamam (the livelihood of the people are agriculture, agricultural meeting place of 7 rivers) having eleven thirthams. labour, and forest labour. Ganga Bhavani requested the rishi to go to Benares There is the temple of Sri Sangameswara Swamy, and wean out the Brahmin girl from her sinful act. with a rough stone Sivalingam. There is a compound The rishi did accordingly and Ganga Bhavani was wall around the temple. In Sangameswara temple, saved from her daily trip to Sangameswaram. That there is a group of small temples one of which has its is why the place is called Nivruthi Sangamam (place gopuram built in the form pf a car or . There of convergence of rivers, which relieves the individual is also a mutt of Satyaleelaswamy. A church also that bathes in it). exists for Christians. In the neighbourhood of Sangameswaram there The legend goes that in Dwaparayuga ­ are 4 more sacred places which go by the name of raja, during his pilgrimage along with his blOthers, Kapileswaram, Siddheswaram, Malleswaram and visited this place and desired to instal Eswara Lingam Someswaram. There is a popular ~tory that once there. For this purpose, Dharmaraja sent his brother Sangameswara quarrelled with Malleswara, went to Bhimasena to Benares for getting the Lingam. As the top of the hill and settled there with the name of Bhima did not ,eturn with the Lingam betOle the Pidigundla Veerabhadra Swamy. Agastheswara auspicious time fixed for the installation ceremony, Swamy at Malleswaram is also of prominence and a Dharmaraja cut out a Neem tree which was nereby, minor festival is held there during Sivarathri. Pil­ shaped the trunk into a Lingam and performed linga grims coming to Sangameswaram also visit Agasthes­ prathista (installation of the Sivalingam). Imme­ wara. Besides the wooden car, there is a stone car at diately after the prathista by Dharmaraja, Bhimasena Sangameswaram. The legend goes that the car was who returned with the Sivalingam grew wild and threw travelling to Srisailam every night. This came to a the Kasilingam brought by him into the flowing waters stop when this strange fact was revealed to the villagers of the river Krishnaveni on the Western side of the by a shepherd boy who slept in the car one night and temple. Dharmaraja pacified Bhimasena, plunged had the experience of travelling to and from Srisailam. into the river water for searching the Kasilingam thrown The boy's head was blown to pieces and he died. by Bhimasena, brought it out and installed that also Pilgrims also visit Goddess Bilamu Kamakshi temple in the river bed. Thus, two lingaprathistas were per­ situated in a cave which is at a distance 0' 4 furlongs formed by the Pandavas during Dwaparayuga in from Sangameswaram. Sangameswaram. The linga prathista made by The festival of Sri Sangameswara Swamy is cele­ Dharmaraja is named as "Dharmalingam" and the brated for 5 days from Magha Bahula Chaturdasi lingam thrown by Bhimasena in the river is named as (January - February) to Phalguna Suddha Vidiya. "Bhimalingam" . The importance of Sivarathri is that, when the "Once in twelve years the water of the two rivers Devathas and churned the ocean of milk i.e. Krishna and Bhavanasi is supposed to rise by with Adisesha as the churning rope, Halahalam (Poison) the influence of Jupiter's entering the constellation, was one of the products that came out along with

1 P. 146 of Kurnool District Manual, 1886. 10

Amrutham (Nector) and other products. Lest the waraswamy temple. Moksheswaraswamy is wor- poison should destroy his devotees, Sankara swallowed shipped in the form of stone image. and retained it in his throat. Devathas and Rishies The festival of Sri Chowdeswari is celebrated for (Sages) prayed the whole night for Sankara's welfare. 1 day on Asviyuja Suddha Dasami (September - That night is observed annually as a sacred one. October). This festival is of ancient origin though of This is one of the famous and ancient shrines local significance. The pujari is a Veera in Andhra Pradesh. The festival is managed by legally because this festival is mainly confined to only the constituted trustees, from the income derived from Thogata Veera Khsatriyas. Animal sacrifice is offered 41.07 acres of inam land and other festival collections. to the deity. 5,000 people, local and from other parts of the State as The other festival of the village is Sri Nageswara­ well as from Mysore and Bombay States, congregate. swamy festival celebrated for 5 days in Pushyam Only Hindus participate. The pujari is a Brahmin. (December - January) during the Sankranti period. On the first day, there is Rudrabhishekham, on the 2nd This festival is also of ancient origin but of local signi­ Enuga vahana utsavamu, on the 3rd Rathothsavam, ficance. The residents of the village of all communities on the 4th Aswa vahana utsavamu and on the 5th participate. The pujari belongs to Thambala caste Vasanthothsavam and Vahana Utsavam. Cocoa­ with hereditary rights. Cocoanuts and Camphor nuts, fruits and flowers are offered to the God. Prasa­ are offered to the deity .. There is a benefice of 120 dam is distributed to all the devotees present. acres of land. There is a fair held in connection with this festival One more festival of the place is of Sri Mokshes­ for 5 days near the temple area. 5,000 people take waraswamy occurring in Magham (January - Febru­ part. Eatables, utensils, glassware, pictures, books, ary) on the occasions of Vaikuntha Ekadasi and agricultural implements and fancy goods are sold. Mahasivarathri. The festival is of ancient origin but Weight lifting, dragging of heavy loads by bulls, of local significance. Only Hindus observe this festival. , musical soirees and harikathas afford enter­ Cocoanuts, camphor etc. are offered to the deity. The tainment. prasadam is distributed to one and all. Poor feeding There are choultries and free feeding is arranged. is arranged from the last three years. Except double bullock carts, there is no other means SOURCE: 1. P. Hussain Saheb, Prathakota village of conveyance. The temple is spacious enough for and Post, Nandikotkur ta/uk. the visitors and there are a few mantapams. Zilla 2. Sri D. Hussain Saheb, Teacher, Pratha­ Parishad looks to the sanitary arrangements. The kola, Nandikotkur ta/uk. which flows by the side of the temple 3. Sri C. Siva Reddy, Teacher, Prathakota, affords water facilities to the pilgrims. Nandikotkur taluk. SOURCE: 1. P. Mary Rathnamma, Head Mistress, S.P.L. Elementary School, Sangameswaram, 3. Tangadencba - Situated on the Kurnool - Nandikotkur Taluk. Srisailam road at a distance of 6 miles from Nandi­ kotkur town and 25 miles from Kurnool Railway 2. E. Ranga Reddy, Trustee, Nandikotkur Station. Taluk. Prior to 1946 the old village was at a distance of 4 furlongs from the present village. In 1838, the 2. Pratbakota - Situated at a distance of 11 miles Kurnool - Cuddapah canal was dug. This canal ran from Nandikotkur town and 29 miles from Kurnool by the side of the village. The waters of this canal, Railway Station and town. the stream on the west and Pagidicherla vagu met at In olden days this village was known as 'Veera the village resulting in stagnation of water. Crops Narayana Puram'. It is believed that there were 101 were destroyed due to this and the health of the villagers temples, 101 wells and 101 rocks in this village. Due was badly affected. Diseases became prevalent. to some reason , not known, this village was going to Death rate increased day by day and the village popu­ ruins and the elders of the village named it as Pratha­ lation which was about 3,000 was reduced to 500 kota. by 1945. In 1946, when the village was going to ruins, The total population of the village is 3,661 and it the villagers constructed this new village, Tangadencha. is made up of the following communities: Caste The total population of the village is 931 and it Hindus - Brahmin, Vaisya, Kapu, Kamsali (Goldsmith), is made up of the following communities: Caste Hin­ Balija, Jangama, Bestha (Fisherman), , Tham­ dus - Brahmin, Vaisya, Kapu, Parijatham (Settibalija), bala, Vadde, Kummari (Potter), Kammari (Black­ Golla, Kuruva, Ediga, Valmiki, Pichiguntla, Medari; smith); Scheduled Castes (493) - Adi Andhra, Bariki, Scheduled Castes (30); Scheduled Tribes (6); Muslims Madiga, Mala; Scheduled Tribes (22) - Yerukalas, and Christians. The chief means of livelihood of the Sugalis (Lambadis); Muslims, Dudekulas and Chr~s­ people are agriculture and agricultural labour. tians. The chief means of livelihood of the people are There are temples of Siva, Anjaneya, Sunkulamma agriculture, agricultural labour and trade. and also other religious places of worship such as a The temples of the village are of Sri Vinayaka, Peerla Chavidi and a Church. In the old village there Anjaneya Swamy, Veerabhadrudu, Chennakesava, are the temples of Sri Venkateswara, Veerabhadra, Brahmamgaru, Moksheswaraswamy, Chowdeswari Anjaneya, Eswara, Sunkulamma and a Gokaramaiah and Nageswaraswamy. There are also a mosque and Darga. There is a big temple of Lord Siva with a a church. big compound around it. There are a huge Dhwaja­ The deity Sri Chowdeswari is a stone image in sthambam (Pillar), Kalyana-Mantapam and a Ratham human form. There is a stone Sivalingam in Nages- () ~n the temple. The deity Parvathi i~tone, 11

image in human form. Nandeeswara is in the form with the figure of a bull carved on the top. There seems of a bull and Eswara is a marble stone image in the to be a prediction that the village will spread to the full form of a Lingam. There is a big tank near the area of the circle formed by these Nandulu (bulls). temple. As this village is on Kurnool - Srisailam road, The total population of the town is 12,130 and pilgrims halt here on their way to Srisailam. As it it is made up of the following communities: Caste gained importance, Sri Yellappa Gowd in 1950 cons­ Hindus; Scheduled Castes (952) and Scheduled Tribes tructed a big tank, a Kalyana Mantapam and choultries (17). The chief means of livelihood of the people at a cost of about 30 to 40 thousand rupees. He also are agriculture and agricultural labour. built a temple car and a shed to house it. Besides Rama temple with the images of Rama, . Sri Kasi Vis\yanatha Kalyana Mahothsavam fes­ Lakshmana, Sita and Anjaneya, there are two Siva tIval takes place for 3 days from Magha Bahula Cha­ temples with Sivalingams, an Anjaneya temple with turdasi (January - February). This festival is of recent the stone image of Hanuman and a Vighneshwara origin taking place from 1948 and is widely known. temple. People, local and from the neighbouring villages of The festival of Sri Rama is celebrated for 10 days all communities, congregate. The pujari is a Brahmin in Chaitram (March - April). This festival is of ancient and the trustee is Sri Chagapuram Chinna Yellappa origin but of local significance. 6,000 people, local Gowd of Kurnool under whose management the festival and from the neighbouring villages, congregate. Only is conducted every year. On the first day of the festival, Hindus participate. there is Rudhrabhisekhamu, Dwajarohanamu, Hari­ SOURCE: Collector, Kurnool. katha Kalakshepam, Kalyanothsavam, on the 2nd day Samaradhana, Rathothsavam with music and dance and bhajans and on the 3rd, Vasanthothsavam 6. Vaddemanu - Situated at a distance of 21! miles and Nakabali and Paruveta mahothsavam. Cocoanuts, from Kurnool Railway Station, and 3! miles from camphor etc. are offered to the deity. Nandikotkur. There is free feeding during these days. Prasadam The total population of the village is 3,246 and is distributed to all. On Sivarathri day, people at it is made up of the following communities: Caste home observe fast, have bath in the pond, worship Hindus; Scheduled Castes (56) and Scheduled Tribes God with offerings of cocoanuts, camphor etc. (170). The chief means of livelihood of the people and keep awake the entire night. They enjoy a feast are agriculture and agricultural labour. on the next day. The festival of Yellamma is celebrated for 3 days The temple, the well and the choultry have assumed in Chaitram (March - April). This festival is of ancient great importance at present in the neighbourhood. origin though of local significance. 1,000 Hindu Several marriages are now being performed at this residents of the village congregate. temple because of the facilities and a big garden in the SOURCE: Collector, Kurnool. vicinity. SOURCE: Akuthota Chinna Subbaiah, Panchayat 7. Nagalooty - Situated at a distance of 23 miles Board Vice-President, Tangadencha, Nandi­ from Kurnool Railway Station and about 5 miles kotkur Taluk. from Kurnool - Atmakur road from Nandikotkur. The total population of the village is 996 and it is made up of the following communities: Caste 4. Konidyala - Situated at a distance of 24 miles from Hindus; Scheduled Castes (209); Muslims and Chris­ Kurnool Rail", ay Station and 6 miles from Nandikotkur tians. The chief means of livelihood of the people on Nandikotkur - Moorvakonda district road. are agriculture and agricultural labour. The total population of the village is 2,385 and it The festival of Nasrulla Vali is celebrated for 2 is made up of the following communities: Caste days in Chaitram (March - April), in memory of Nas­ Hindus; Scheduled Castes (244) and Scheduled Tribes rulla, a Muslim saint. This festival is of ancient origin (10). The chief means of livelihood of the people are but ()f local significance. 1,000 Muslims and a few agriculture and agricultural labour. Hindus congregate. There is a temple of Sri Mallikharjunaswamy with SOURCE: Collector, Kurnool. a stone Sivalingam. The festival of Sri Mallikharjuna­ swamy is celebrated for 7 days in Chaitram (March­ April). This festival is of ancient origin though of 8. Midthuru - Situated at a distance of 24 miles local significance. 500 people congregate. Only from Kurnool Railway Station and 7 miles from Nandi­ Hindus take part. kotkur on the Nandikotkur - Nandyal bus route. The total population of the village is 3,831 and it SOURCE: Col/ector, Kurnool. is made up of the following communities; Caste Hindus - Brahmin, Vaisya, Jangam, Telaga, Reddy, 5. Nandikotkur - One of the taluk headquarters Balija, Sale (Weaver), Golla, Thambala, Kuruva, Tho­ situated at a distance of 18 miles from Kurnool Railway gata, Boya, Chakali (Washerman), Mangali (Barber); Station. This place was previously known as Nava­ Scheduled Castes (24)- Madiga, Mala; Scheduled Tribes nandikotkur because of the fact that it has got Nava­ (45); Muslims, Pinjaris and Christians. The chief nandulu (nine bulls) one in the heart of the village means of livelihood of the people are agriculture, and eight more forming the circumference of a circle agricuIturallabour and weaving. with the first mentioned being at their centre. These The temples of the village are of Sri Chenna­ Nandulu (bulls) are vertical stone pillars five feet high kesava Swamy, Rameswara Swamy, Anjaneya Swamy, 12

Ramaswamy, Veerabhadra Swamy, Siva, Vinayaka, Besides this, festival the annual festivals of Venka­ Maremma, Sunkulamma and Chowdamma. There teswara, Srirama and Siva are held on the occasions are also a mosque and 2 Churches. of Dasara, Srirama Navami and Maha Sivarathri The deity Chennakesava Swamy is a stone image respectively. in human form. The temple is in the midst of the SOURCE: Papireddygari Seshi Reddy, Head master, village with a compound wall. Samithi Elementary School, Peerushaheb Sri Chennakesava Swamy Kalyana Mahothsavam Peta, Nandikotkur Taluk. is celebrated for 5 days from Vaisakha Suddha Triodasi to Bahula Vidiya (April - May). This festival has 10. Tarturu - Situated at a distance of 24 miles been taking place for the last 300 years according to from Kurnool town and Railway Station, and 3 miles the inscription of Sadasivaraya of Vijayanagar dynasty from Mandlem as also from Nandikotkur on the and is of local significance only. The Hindu residents Kurnool - Atmakur road. - of the village congregate. The pujari is a Brahmin The total population of the village is 1,646 and without hereditary rights. On the first day of the it is made up of the following communities: Caste festival, there is Kalyanothsavam and Hanumadvaha­ Hindus and Scheduled Castes (12). The chief means nothsavam, on the 2nd Garudothsavam, on the 3rd of livelihood of the people are agriculture and agricul­ Rathothsavam, on the 4th Paruveta and on the 5th tural labour. Vasanthothsavam. Cocoanuts, sugar, new clothes, There is Rangaswamy temple in the village with umbrellas etc. are offered. Animal sacrifices are also a stone image of Rangaswamy in human form. made. It is said that once upon a time the daughter-in-law SOURCE: T. S. Devaraj, Teacher, Samithi Elementary of one Pujari Rangaiah returned to her house at School, Midthuru, Nandikotkur Taluk. Tartur after receiving vadibiyyam (rice and raw turmeric placed at one end of the saree) in her mother's house. While removing the vadibiyyam, a doll of 9. Peerushaheb Peta - Hamlet of Midthuru, situated Sri Rangaswamy was found in the vadibiyyam. The at a distance of 6 furlongs from Midthuru, 25 miles doll was taken out and thrown in the cattle-shed of from Kurnool Railway Station and 7 miles from the house. Subsequently the residents of the house Nandikotkur town. tried to remove the doll from the spot. But the doll The then Nawab of Nizam visited the village during came back and remained in its original place in the the course of his itinerary and constructed a well and cattle-shed. The God appeared in the dreams of the a mosque which was named after Peerusaheb. Hence people and revealed that he would remain forever the village goes by the name 'Peerushaheb Peta'. in the same place as Sri Rangaswamy. It is said that The total population of the village is 3,831 and they tried to construct a new temple by dismantling it is made up of the following communities: Caste the old cattle shed which was in a collapsing stage, Hindus - Brahmin, Kapu, Vadde, Boya; Scheduled but in vain. This is attributed to the unwillingness Castes (24); Scheduled Tribes (45) and Muslims. of the God for a change. The chief means of livelihood of the people is agricul­ Since then a fair and festival are conducted here ture. annually for 6 days commencing from Chaitra Suddha Sri Rama temple, Eswara temple, Venkateswara Purnima (March - April). This festival is of ancient temple and Peeru Pakshavu Darga are the places of origin and widely known. 50,000 people, local and religious worship in the village. There is a stone tomb from distant villages of Nandyal, Kurnool, Pattikonda, of the saint Peeru Pakshavu. Dhone, Alur and Adoni Taluks, congregate without One of the Nawabs of Nizam's dominions visited any distinction of caste or creed. this village. He constructed a well with a strong Utensils, glassware, clothes, kambadis (woollen parapet wall and a Darga (mosque). He named the rugs made locally), carpets, fancy goods, forest produce, Darga after Peeru Pakshavu. He then toured the particularly timber for all purposes and wooden and village inspecting the lands. Some people held bamboo agricultural implements in huge quantities umbrellas to the Nawab as protection against Sun. On are brought and sold at the fair. the completion of his tour he named the lands so covered A cattle fair is a special feature attracting thousands by him as Godugu Manyam lands (Godugu = Umbrella; of cattle from several districts of Andhra Pradesh. Manyam = Inam) and gave them away as a gift to Cattle worth lakhs of rupees are sold, at times paying those people. prices of over 4,000/- rupees a pair. There are competi­ Sri Peeru Pakshavu Urs is celebrated for 1 day tions for the bulls in dragging stone pillars. The once in 2 or 3 years as fixed by the villagers. This Agricultural department awards prizes for the best­ Urs is of ancient origin but of local significance. The fed bulls, cows, etc. residents of the village congregate without distinction SOURCE: 1. Col/ector, Kurnool. of caste or creed. The mujavar is a Muslim. 2. Superintendent of Police, Kurnool.

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0 ~ ::::::> :: -J < C/) E- ~ ,[ -l < 0..: > CQ ..;_ f= ~ ,_; C/) rJ) lr U t.LJ t.L...... g "" ~ 0 '"Q 5 ! Q a:: , ~ ~ . ~ 0 ;z: Z _, ::> ~ < ~ 0 > ~ ~ 0 ~ : > g 0 0 < 0 :s::: , < < i,i ~ 0 0 ~" ~ ~ Z ~ ~ l' ~ 1: rf} r- ~ \j u - < ~ ~ " 0:: ~ ~ :::> 3 ~ ~• ~ 0:: "" :::l ~ j :.:: 0 ""~ ~ ~ ~ ::J ~ :. . 0 ~ :; ~ :;;: _j • c... ~ if :L ....<1:; E proper c~mm~- SOURCE: G. Sundara Singu, Teacher, Zilla Parishad _' - mcatIOns. The nearest Ratlway StatIOn IS Elementary School, Kokkerancha Village, KumooI at a distance of 33 miles. Atmakur Sub-ta/uk. The total population of the village is 1,442 and it is made up of the following communities: Caste Hindus - Brahmin, Vaisya, Telaga, Kapu, Kammari 2. Srisailam - The Srisailam temple is one of the (Blacksmith), Kummari (Potter), Sale, Ediga, Boya; most ancient and sacred places of Southern India. Scheduled Castes (301) - Madiga, Mala; Muslims and It is situated at latitude 16° 12' North, Longitude 78 0 Dudekulas. The chit.;f means of livelihood of the peo­ 5' East and 1,500 feet above the sea level amidst rugged ple are agriculture and agricultural labour. hiIIs and thick jungles with beautiful natural scenery There are temples of Lingamayya Swamy, Kesava in the northern most plateau of the Nallamalais, over­ Swamy, Anjaneya Swamy, Eswara and Veerabhadra. looking a deep gorge through which river Krishna flows. Swamy. The Krishna river flows round this plateau except on the South, where Bheemunikolanu, a hill stream, joins In Lingamayya Swamy temple, the deity is in the Krishna. It is 61 miles from Markapur Railway Station form of a stone Lingam and the temple is surrounded via Dornala, 100 miles from Nandyal Railway Station by a compound wall on all the four sides. Lingamayya via Atmakur and Dornala, and 112 miles from Kurnool Swamy is said to be a hero of the war of Palnad Railway Station via Atmakur and Dornala. Buses ply and a descendent of Naidu. He defeated the from Srisailam to Ongole, Guntur, Markapur, Kur­ army of Nagamma and is known to have had divine nool and . Mahanandi, another important powers. In the presence of the whole army, he trans­ Saivaite shrine in Nandyal Taluk of Kurnool District formed himself into a stone Lin gam. He is, therefore, is also connected to Srisailam by bus service. V(;l1eratcd and worshipped by several people and festi­ vals in his memory are held here and there. Previous to the laying of the motorable road from The festival of Sri Lingamayya Swamy is cele­ Domala, this sacred shrine could be reached by pilgrims brated for 15 days from Phalguna Bahula Padyami only by covering considerable distance through difficult to Chaitra Suddha Padyami (March - April). The terrain by foot. Pilgrims used to normally visit the celebrations are according to the following sequence: place only once a year during Mahasivarathri, when On Phalguna Bahula Padyami there is Talambralu the district authorities used to make some temporary (Marriage ceremony), on the 2nd Nagavalli, on the 3rd arrangements for water supply, sanitation, and security Dasari Thanthu, on the 4th Paruveta, on the 5th Kodi of the large oongregation of pilgrims. Temporary Gopanna Barugu, on the 6th Jothu Barugu, on the 7th boarding arrangements were also made. Now the Makhari Pebbuli, on the 8th Koithi Thanthu, on the place is approachable by a first class road from 9th Thagurla Pandemu, on the 10th Kola Potlata, on Kurnool via Atmakur and Dornala in any season of the the 11 th Rayabharamu, on the 12th Pula Orugu, on the year and there are all the facilities available for the 13th Pedda Orugu, on the 14th Kampa Orugu, and on boarding and lodging of the visitors at Srisailam. the 15th day Paruveta. Daily an expwditure of Rs. 100/- is incurred for these celebrations. It is said that there are four gate-ways to the sacred Srisailam, Tripurantakam on the East, Alampur on This festival is of ancient origin and of local signi­ the West, Umamaheshwaram on the North and Sidhout ficance. The pujari is a Boya who is appointed tempo­ on the South. rarily with~ut any hereditary rights. The patrons of the festIVal are the villagers, Edigas, Barbers, Srisailam is rich in legend and religious tradition Dhobies, and Boyas being the chief among them. and associated historically with such great names as The temple servants are ftd free. Prasadam is distri­ the Chalukyan Emperors, the great buted to all. Th('re is animal sacrifice and intoxicants of Vijayanagar and Chatrapati Sivaji. Renowned are used. religious preachers as Adi Sankara are said to have . There is a fair held near' the temple for 15 days. sojourned at this place of sanctity. Dally 1,000 people (males and females in equal propor­ The legend goes that Parvatudu, son of Silada, tions) belonging to neighbouring villages of Atmakur pleased Lord Siva by his penance and took a boon and Nandikotkur Taluks visit the fair. Glassware, from Him to dwell on his body (hill). handloom clothes, sweet-meats, books, pictures and Another legend connected with this is that 'Sri', toys are sold. Cattle and birds are c.lso brought and a daughter of a sage, also performed penance on the sold. Nearly 40 shops are opened. Heroic stories hill and when Siva was pleased requested Him to prefix. are narrated by Suddulu every day and that is the only her name to the name of that hill. From that time 14 onwards the place is known as 'Srigiri', 'Srisailam' the population left it in the time of Manauwar Khan in the eighteenth century, when Desamukhi Sitaram or 'Srisaila Parvatam'. collected a band of robbers and looted it. "This important and religious shrine is situated, In 1794 the temple was visited by Colonel Colin on what is called the 'Rishabhagiri' hill, on the Mack~nzie, who has left a description of it in the southern bank of the sacred river Krishna. The Asiatic Researchers of Bengal for 1798. It is sanctity of this place is claimed both by the Hindus 660 feet long by 510 feet broad. The enclosure as well as by the Buddhists. In the samkalpas, is of an oblong form and is surrounded by thick i.e., the recitations on the occasion of religious baths, walls, varying from 20 to 26 feet in height, built the name of this sacred place is mentioned along of hewn blocks of greyish stone from 6 to 7 feet long with the other holy places of India. Even the by 3 feet high exactly squared and laid together. declare this as the place where Vrishabha or The walls are elaborately sculptured. The first the sacred bull of the Lord Siva himself performed or lowest row of these stones is covered with figures penance and that to please him Lord Siva appeared of elephants harnessed in different ways, as if led in the form of Mallikarjuna with his consort in proxssion, many of them twisting up trees with as Bhramaramba."1 their trunks. The second row represents horses and hunting scenes. Some horses are led ready The total population of the place at present can saddled and their names ornamented; others are be assessed at about a thousand, comprising temple tied up to pillars; while many others are ridden by officials, manager and the staff of the private choultries, ho:-se:nen engaged in fight at full gallop armed with pikes, swords and shields; others are seen shop-keepers, hotel keepers, artisans, cowherds and hunting tigers and running them through with long the tribals - the Chenchus. The population of the spe'lrs. "All these figures" says Colond Mackenzie Scheduled Castes and Scheduled Tribes is 56 and 18 "are accurately designed. It is remarkable that several figures are represented galloping off, as in respectively. They are all Hindus, professing Hindu­ fight, and at the same time, drawing the bow at ism. full stretch, these Parthian figures seem to have entirely dropped the bridle both hands being occu­ "Srisailam may be traced back to the Buddhist pied by the bow; some of them are seen advancing period and perhaps ~ven earlier than to the Maha­ at full speed and drawing the bow at the same yana schoo] of the which is known to time." In the third row a variety of figures are have flourished during the 1st century A.D. The represented. Many of them are shown as hunting Buddhist pilgrims, Fahiyan and Hieuntsang have tigers, and in one place figures a lion attacked by made references to the Sriparvatha hill which is in several persons. Crowds of people appear on foot, the N agarjunakonda valley of the same river Kri shna. some armed with bows and arrows like the Chenchus. After thO! decline of Buddhism the Hindu religion Figures of bairagis or jogis are also seen, distinguished would appear to have re-established its authority. by large turbans, some carrying their sticks, pots probably due to the efforts of Adi Sankara and and bundles, as if returning from a journey; some Srisailam which is a seat of Hinduism, is now coun­ leaning on their sticks, as if tired or decrepit from ted as one of the sacred Kshetras with an impor­ age; and others approaching with a mien of respect tant seat for Sakti in the name of Madhavi which and adoration. The remaining rows are also filled later on came to be called as Bhramaramba.'" with numerous carvings repre~enting various scenes "The earliest record w~ have of this temple relates from the , the Ramayana, and other to a visit by the Chaluxya Prince, Trailokya, in moral and religious books of the Hindus, the top­ A.D. 1058. It was rich.y endowed by Hindu princes most row being cut into battlements. Among and nobles, and was in a prosperous cond:tion the figures may be noticed Brahma balancing Vishnu till the arrival of the Mlhammadans in the seven­ and Siva and a figure of a naked female approach­ teenth century, who resumed Inams and levied ing the lingam with a japamala (a string of beads) tax on pilgrims."· in her right hand, and a hand issuing forth from the "The lithic records, preserved in the temple, lingam. however, do not take us back earlier than the 14th century A.D. when the Kakatiya king, Pratapa­ In the centre of this enclosure is the temple of was ruling at Warangal. The earliest ins­ Mallikariuna, the cheif deity worshipped here. It criptions of the temple refer only to his reign. The is square in form with the usual gopuram or pyramid Kings greatly improved the temple, and of steps about 30 feet high. The walls and roof the second in 1405 A.D., constructed are covered over with brass-plates gilded, but the the Mukhamantapa in front of the shrine chamber. gilding is now w -3T11 O'lt. The plates are joined Proudhadeva Raya of the same dynasty, also visited by smaller bars and lockets so that they may all the temple. The Saluva line of kings built some be taken off without damage. tanks in the temple. Krishnadeva Raya, the famous There are a few embossed figures of women and Vijayanagara king visited the temple, and built a some smlIl ornaments on the friezes of the doors, row of hO:lses on either side of the Car street, and the panels of which are also plated. From an ins­ presented tax-free villages to the temple and also cription it would appear that these gilded plates remitted the toll on horses, bullocks and asses. were presented in Salivahana Sakha 1435 (A.D. His subordinate Chandrasekhara Raya presented 1513) by Krisbnadeva Raya of Vijayanagar on golden images of Nandi and Bhringi to the shrine his return from his northern conquests. Opposite and a certain chief named Santhalinga constructed to the temple is a large bull, a monolith, which a water channel for the benefit of the pilgrims and according to the popular belief, once ate b,mgal­ al so bestowed many viIJages to the Jangam Brahmins. gram."5 He 'llso re;:Hirej with g)IJ the eaves of the Mukha­ "It contains several beautifully sculptured stone mantapa and also repaired the doors at th.,. pillars and ornamental stone eaves. The most valua­ gateways. ". ble .:md sacred object within the temple is an exqui­ "Srisailam was the residence of a chief named sitely carved bronze image of Lord Siva, in the Sayappa in the fifteenth century and is said to form of NHaraja. The idol is a masterpiece of hwe been de~erted after the conquest of the coun­ craftsmanship, and induces and devotion trv by the M'lhamm'tdans. The la~t remnant of bv it, mere pre-epce.

l. and 2. pages 11,23 and pages 15-16, Temples and Legends cf AndhTa Pradesh by Sri N. Ramesan, 1962. 3. Page 144 Kurnool District Manual. 1886. 4. Pages 16-17, Temples and Legends of Andhra Pradesh by Shri N. Ramesan, 1962. 5. Pages 181-182 of Kurnool District Manual, 1886. Photo Plate II Presiding Deity of Sri Mallikarjunaswamy, Srisailam

- I

-Courtesy: Commissioner for H.R. & C.E. (Admn.) Dept., A.P., Hyderabad. 15

Between the Mallikarjuna temple and the eastern night Makha, Virodhikrutu S.S. 1293 (A.D. 1371) gate-way of the courtyard are two handsome by Anavema Reddi. pillared halls one of which contains the Nandi. On 2. The same Anavema Reddi built a large the northern side of the temple under the shade of mantapam in A.D. 1377. a 'Vafa Vriksha' is another shrine dedicated to 3. Steps from Srisailam to Patalaganga or the Mallikarjuna and local legends say that this shrine bed of the Kistna, were built on the 15th Makha, Sri­ contains the original Iinga over which the black mukha S.S. 1315 (A.D. 1393) by Harihara cow of the princess Chandravati gave its milk. Maharaja or his wife Vithalamba. On the northern side of the pillared mukha­ 4. The south mantapam was built and dedicated mantapa, is a little Siva temple containing a carved on Monday, the 14th dark fortnight Makha month stone Linga called the Sahasra Linga. This famous in S.S. 1326 (A.D. 1404), by Harihara Deva Maharaja representation of the Lord is made by the stone being of Vijayanagar. divided into twenty-five facets each of the litttr 5. The steps from the south gate of Sri Malli­ having a representation of forty lingas thus ma'king karjuna's temple to Sikhareswaram were built a total of one thousand Lingas. The three-headed and dedicated on the 10th dark night of Chaitra, Naga is coiled round the breast of the Linga and Parthiva year S.S. 1327 (A.D. 1405) by Katama is mounted on a beautiful stone pede:>taI. A Reddi Vema Reddi, son of Kumara Vema Reddi. remarkable feature of this temple is that originally 6. The flight of steps from the south temple down the stepped tower over the shrine chamber, the to Durga Deva was built and dedicated on the 5th door frames and the eaves of the pillared hall in Kartika, Subhakrit S.S. 1344 (A.D. 1422), by Appa­ front of it, and the figure of the bulls etc., were naiyyar of Udayagiri, son of Devanayyar."· aJl encaged in copper gilt plates and ornaments. In the temple in addition to the stone carvings, Historically several great sages of Navanatha there is .an important bronze image of Siva. Sidda Clan such as Prabhulinga , Chaitanyanatha This is one of the most exquisite bronze and Siddha Nagarjuna made Srisailam a fitting abode images· of Andhra Desa. It represents Lord Siva in the dancing pose. A mere photograph of with the temple prakaram and the gopuram gives one a very poor idea of the surprising covered with gold sheets under the patronage of beauty of this image. The superb modelling the Chalukya emperors. It is also historically re­ of the body, limbs, hands and feet, and the corded that Thrilochana Pallava of Pallava Dynasty artistic treatment of the flowing girdle around the waist, could hardly be surpassed. It represents made this his capital. Sri Thelugu Rayalu of the Reddy Lord Siva, in the Tandava pose. The right upper dynasty laid the steps and constructed the Nandimanta­ hand is holding the Damaruka, while the lower pam. Sri Krishna Rayalu made several offerings presents the raised palm of protection or Abhaya and is responsible for the construction of two rows Iffl8ta. The left upper hand holds a flame of fire, and the lower arm is inclined across the breast in of maniapams on both sides of the car street. Steps the Gaja hasta pose. The right foot stands on the to reach Pathalaganga safely were constructed by a back of the demon, Apasmara and Lord Siva is seen princess. Chatrapati Sivaji constructed whirling around wearing a lofty head-dress. This the gopuram which even today goes by his name. The dance of Lord symbolises the action of cosmic energy in creating, preserving and destroy­ Kalyanamanjapam on the northern side of the temple ing the visible universe. There is also another bronze was built by Chandrasekhara Raya, a Governor of image of Lord Siva as Somaskandha, which shows Srisaila. There is ample proof that Adi Sankara­ Siva and seated together on a lotus pedestal, charya spent two years in penance here. The two with the child Skandha standing in between them.'" springs Paladhara (milk spring) and Panchadaradhara All the popular forms of Siva and the legends (sugar spring) near Hatakeswaram between the temple connected with them are finely carved. Special mention and Sikhareswaram owe their origin to him. Sikha­ must be made of one-horned rhinoceros with large reswaram is tht? highest peak of Srisailam hills. A spots denoting the peculiar hide ot the animal. The visit to the Siklzaram and seeing the gopuram of Malli­ varied forms of Siva like Bhikshatana, Kiratarjuniya, karjuna temple from there is popularly believed to save Bhujanga-Lalita, marriage of Siva with Parvati, Siva a person from the pangs of re-birth. as Gajaha Murthy i.e. slayer of the demon in the form "The Sthalamahatmyam of the temple has a very of an elephant, Siva saving Markandeya from the interesting story, regarding the origin of the temple, death noose of are magnificient. The well­ where a princess called Chandravathi who was the executed stone image of Bhringi out-side the front daughter of a Gupta king called Chandraguptha, is said to have offered daily a garland of Jasmine entrance arrests the attention of the pilgrims. Sri flowers to the God in Srisailam and eventually Mallikarjuna Swamy is a Sivalingam. married him. This legend embodied in the Sthala­ The Bhramaramba's temple is located in a separate mahatmyam is partly represented in detail iii. one enclosure to the west of this temple. Her stone image of the stone records of the 16th century in this is really a form of and is said to be one of the temple. The popular story runs as follows: "Years ago, there lived a princess named Chandra­ eighteen leading Sakthis of India. vathi who was the daughter of a rajah who ruled The Veerabhadra temple with the stone image of from the Chandragupta patnam, on the northern of the deity in human form is another temple within bank of the Krishna river. Her father was a valiant the main temple enclosure. warrior who used to be absent from his court quite often due to his other pre-occupations. The princess "The dates at which some of the buildings connec­ Chandravathi grew up into a beautiful maiden. ted with the temple were constructed, as ascertained She was very pious and devoted by nature and due to from the inscriptions kept by the Jangam high a domestic calamity, she went to the forest of priest of Srisailam, are given below:- Srisailam on the southern side of the river for prayer 1. The mantapam in front of the temple was and penance. She took nothing with her except built and dedicated on Monday, the 14th dark fort- a faithful herdsman and some cattle.

1. Pages 18-19. Temples and Legends of Andnra Pradesh by Sri N. Ramesan. 1962. 2. Page 183 of Kuroool District Manual, 1886. 16

The princess was living with the herdsman and parliament of Veerasaiva religion) at Kalyana presided the cattle, and living mainly on the forest produce, and upon the milk produced from the cows. She over by Allamaprabhu and preached her gospel of noticed that, one black cow out of her herd, was universal religion. Finally she reach{,d Srisailam, not giving any milk at all. She thereupon instruc­ performed puja and attained Mukti by merging herself ted the herdsman to find out the reason for this, with the divine Lord. and to watch the cow. The herdsman hid himself behind the cow, and watched its movements and Another great devotee is Hemareddi Mallamma, came back and reported that it was not yielding the third daughter-in-law of Hemareddy of Sidda­ any milk, because it gave up all its milk during puram near Srisailam, the present site of Siddapuram the course of its wanderings, on a black stone settlement. Misr(-prcsent('d by the other daughters­ image of Siva in the form of a Linga. The princess also witnessed the scene. That night Lord Siva in-law of Hemareddy, she was ill-treated and driven appeared in a dream before her and told her, that into the Srisailam forest to graze the cows. There the black stone lying in the forest was nothing but she pleased Mallikarjunaswamy of Srisailam by her a manifestation of the Lord Himself. He enjoined constant devotion. When the repentent family mem­ UPIJP the princess, the necessity for building a temple rGund his own linga. This is said to be the origin of bers came to her after ruin, she grew cholam in abun­ the first temple in Srisailam. dance by sowing sand, as she had given away the seed Among the numerous bas-reliefs that were built to a hungry Jangam. The family became prospe­ on the outer side of the courtyard there are two rous once again and Mallamma covered the Mukha­ panels which illustrate this legend in stone. There is another legend concerning the origin mantapam with thin leaves of gold and got a boon from of this temple, among the tribal population, called the Lord that there should be no famine within a radius Chenchus, who live in this part ofthB. hills. Accor­ of three amadas or thirty miles from Srisailam. ding to this legend prevalent among the Cherchu Experience of centuries has proved that there has been tribes, Lord Siva came once to Srisailam on hunting expedition, and fell in love with a beautiful Chenchu no famine in the vicinity of Srisailam. woman, whom he married, and Who used to accom­ It is the Hindu belief that great sages come there pany him in his hunting expeditions to the unseen to worship the Lord and add sanctity to the neighbouring forests. Hence even today Lord place. Puja done to Siva on Sivarathri is bdieved to Mallikarjuna is known among these tribes as "Chenchu Malliah." This tribal legend is beauti­ surely yield fruit. A story is relatt:d of a hunter on fully borne out by an interesting bas-relief, on the a bi/va (aegle marmelos) tree removed bi/va leaves to prakara of the temple, in which a tiger is shown watch and shoot the deer on a Sivarathri day and by as being killed by Lord Siva with a thrust of his chance the hi/va leaves feU on the stone Sivalingam trident. In this Lord Siva is shown as being followed at the foot of the tree as a result of which after his by Parvati dressed as a forest woman with arrows and four dogs. It is interesting to note, that the death, he attained salvation. There are several such Chenchus have free permission, even today, to go legends about the fruits of worshipping Siva on Siva­ into any part of the temple, including the Garbha rathri, as it is believed to he the occasion when Eswara Griha, enshrining the sacred Linga. It is in fact, swallowed halahalam (poison). to save the universe. this tribal people, that help to drag the car in the big ratha festival of the temple and also at other Srisailam has special spiritual significance not only minor services within the temple. During the great to the Hindus, but even for the Buddhists. Sivarathri festival, when thousands of people are of five classes akin to the five natural elements viz., congregate here, to bathe in the sacred waters of the earth, water, light, air and sky (Pruthvi, ap, thejo, Pathalaganga and worship Lord Mallikarjuna, the Chenchus also go and worship inside the Garbha and akasam). The lingam at Srisailam is one Griha independent of all the priests. To this day, of the 12 Jyothirlingams or Thejolingams of the country caste, creed or sex, does not prohibit anyone, namely, providing he or she is a Hindu, from doing Abhiseka 1. Somanatha Lingam in Sourashtra to the Lord from the waters of the Pathalaganga or to do Archana with flowers directly. Such a 2. Mallikarjuna in Stisailam catholic form of worship is unknown anywhere else in 3. Mahakal in Andhra, except at Srisailam, and this custom 4. Amaleswaram in Omkaram probably dates back to the Buddhist period when 5. Vydyanatha in Amalayam caste rules were not so rigid. "1 6. Bheemasankaram in Paralya Akkamahadevi, the great Veerasaiva devotee of 7. Ramesam in Sethu bandha Sri Mallikarjuna, travelled on foot covering her bare 8. Nagesam in Darukavana body with nothing but her profuse hair, worshipped 9. Viswesa in or Benares the Lord and attained Aikyam with Him. She was 10. Thryambakam in Gowthamithata born in a Veerasaiva family and the Jain King of the I I. Kedaram in Himalayas; and place who was enchanted with her beauty forced her 12. Ghrushneecham in SivaJayam to marry him, threatening to put her parents to death The Panchabhoota Lingas (the five lingas representing if she refused to marry him. She married him on the five natural elements), in Andhra are (1) Pruthi­ condition that she should not be approached when veeswara Lingam in Nadakuduru, Divi Taluk of Krishna she was engaged in puja or prayer. The King had District, (2) the Jaladupeeswara Lingam in Ghantasala to keep his word and had to allow her to seek her Laid of the same tal uk, (3) the Thejoli~gam of Srisailam, at Srisailam as she was always immersed in her prayer (4) the Vayu Lingam at Kalahastl on the banks of to God. Her vachanas (sayings and maxims) are very Suvarnamukhi in Chittoor District, and (5) the famous in Kannada literature. She left Vuthadi, her Akasa Lingam in Palakol, Narasapur Taluk, West native place, attended the Anubhabamantapam (The Godavari District.

1 Pages 13-15, Temples and Legends of Andhra Pradesh by Sri N. Rame,an, t962. 17

"The main festivals of the temple last from on their bodies. Even ladies can have this initiation. February to the end of May and during this period, Both the Brahmins and the Lingayats called as the temple is under the management of the Push­ Jangams worship the Swayambu Linga of Malli­ pagiri Math of Cuddapah District, whereas on the karjuna calling it as Linga chakravarthi. The other days, the management is left to a Jangam priest Jangams have one of their five important monas­ assisted by the local Chenchus. The festivities teries on the Srisailam hill, the most prominent of Sivarathri as at present conducted, are not, of which appears to have been the Veerasaiva Siddhi as is seen from the inscriptions that are available, or Bhikshatana vrithi monastery mentioned in the as magnificient as in olden days. On the festival inscriptions. Even today, the Lingayats wear night, a big piece of unbleached cloth over a hundred around their necks, the Linga stones obtained yards in length is wrapped round the prominent from the bed of the Pathalaganga at Srisailam, figure of the Nandi along the roof line and the preserving them in little caskets made of wood or pinnacle of the temple, unobserved by the expectant silver.'" crowds. The Chenchus take the leading part in the festivals both before and after Sivarathri."l These temples are administered by an Executive Sri Mallikarjuna Swamy car festival is celebrated Officer appointed by the Hindu Religious and Charita­ for seven days from Magha Bahula Chaturdasi (Febru­ ble Endowments (Administration) Department. The ary - March). The main observances, whether during expenditure for the celebration of the festivals and the festival or on other days, are to go to the temple maintenance of these temples is met from the annual immediately after reaching the temple and to have income of about Rs. 40,000 derived from the fees col­ Dhooli Darsanam i.e., going straight with no formality lected for Archana and transport provided by the of bathing etc., and embracing the Sivalingam. The temple buses. Another source of income is the benefit next day, the pilgrim goes down on foot to Pathalaganga, derived from 30 acres of inam land. takes bath in the Krishna and gets a potful of water At present protected water is supplied from the and does Abhishekham himself to the Sivalingam. The, river Krishna, three miles down below the place other pujas and formalities are as usual as in any other through pipes besides a big pond and wells sunk in temple. The following is the stothram adopted for some of the choultries. Zilla Parishad, Kurnool, the worship of Sri Mallikarjuna Swamy. makes sanitary arrangements. During Sivarathri, hitherto, pilgrims used to take shelter in the several "Vande Shambhu mumapathim suragurum mantapams inside and outside the temple compound, vande jagathkaranam in the temporary sheds put up by the temple authorities Vande Pannaga Bhooshanam Shashidharam and in a few buildings constructed by some rich people Vande Pashunam pathim of Karnataka whose family members or friends in­ Vande Soorya shashanka vanhinayanam Annasatrams Vande Mukundapriyam variably visit the place annually. Temple feeding only Brahmins, and the free feeding Annasatrams Vande bhakta janashrayancha varadam Vande Sivam Sankaram." of Vaisyas and Lingayats were available. A few hotels were available to others. But now, comforts for the But there is practically a stampede on the Siva­ pilgrims have grown. Spacious accommodation for rathri day and the following morning. More than some hundreds is available free in some choultries and 50,000 people from all over India congregate. for rent in some other choultries built by the Veerasaiva The other festival at Srisailam is that of Sri Bhra­ Community, Vaisya Community and the authorities maramba for 3 days on the Telugu New Year's day. of Sri Devasthanam. The temple authorities This is of all India importance and a particular sect have a big choultry for the average visitor, special of Lingayats called Kavadi Jangams visit the place set of rooms and a guest house for the richer class of on foot. Locally, it is the festival of the Chenchu tribe visitors. They have a canteen of their own supplying and animals are sacrificed to Sri Bhramaramba by them. food at moderate rates maintained very decently. More The visitors will be about 5,000. This festival as also that hotels and choultries are springing up. About 50 of Sivarathri festival is celebrated from times immemorial. permanent shops cater to the needs of the pilgrims at reasonable rates. During the festival days there "Srisailam is also a principal seat of Veerasaivas. To the north-west of the temple and within a distance will be utensil shops and no pilgrim generally misses of one mile are situated five important matams, to return home with a utensil purchased at the fair. which are said to be the original Gurukula peetams Milk is supplied by bringing herds of cattle during the of the five Jagadgurus of Veerasaivism. The festival by the owners. At present the supply is supple­ term 'Veerasaiva' itself shows that their sect came into existence at a time when the people had to defend mented by cansful of milk brought by buses. their faith with valour. Veerasaivas used to wear There is no time or scope for any entertainment. the Sivalingas in open defiance of the Jains who The beautiful natural scenery, the several places of persecuted them, and hence the lingas came to be importance to visit, chief of which, particularly for called as Pranalingas, since they had defended them with the very prana of the wearer. Veera­ Veerasaivas being the Balevana plantain garden where saivas do not accept the Advaita theory of Sankara Akkamahadevi spent her time in penance before merg­ and regard the Visistadvaita theory of Ramanuja ing herself with Mallikarjuna, exhaust the time and also as self-contradictory. They believe that Pasu energy of the pilgrims. or Jeeva is tried to the three impurities of Mala Karma and , and that liberation means freedon:. It may be of interest to know that close to from these impurities only. Their initiation or Srisailam a Hydro-electric project is proposed to be Diksha is by the Siva Panchakshari after constructed across the Krishna river. The project which they have to wear the Sivalinga continuously works camp-site buildihgs are fast coming up. Erelong, 1. Page 17, Temples and Legends of Andhra Pradesh by Sri N. Ramesan, 1962 . •. Pages 16,22 & 23, Temples and Legends of Andhra Pradesh by Sri N. Ramesan. 1962. (2) 18

Srisailam will be buzzing with activity never known Hindus - Brahmin, Vaisya, Boya, Ediga, Kammara before. (Blacksmith), Kummari (Potter), Mangali (Barber); SOURCE: 1. Manual of Kurnool District, 1886. Scheduled Castes (45)-Madiga, Mala; Scheduled Tribes 2. Brochure on the sacred Srisailam by Sri (5); Muslims and Christians. The chief means of B. Joogappa, M.A., I.A.S., (Retired). livelihood of the people are agriculture and wood 3. Places of interest in Andhra Pradesh pub­ cutting. lished by the Information and Public Rela­ There are temples of Eswara, Anjaneya Swamy, tions Department, Hyderabad. Sri Kantha Swamy, Lingamaiah, Sunkulamma, Kar­ 4. Hemareddy Mallamma Charitra (Kannada remma, Jambulamma and also a mosque and a Darga Prabhandam) by Dyampura Chennakavi. of Dastagiri Swamy. Two miles from the village in the 5. Life of Akkamahadevi (Kannada booklet). forest area, is located "Bharathi Kshetram", where 6. Aradhana magazine for June, 1957. there were seven (Saptha) Siva temples, Bharathi Devi 7. Sri T.v.G. Chari, Article in 'The Hindu', temple and Janardhana Swamy temple. The temples dated 12-2-1961. together with the deities were destroyed. King Thri­ 8. Article in the 'Andhra Patrika', dated bhuvana Malla Deva of re-established 7-11-1961 by Sri Anumala Ramasastry. the temples and there is an inscription to that effect. 9. Article in the 'Andhra Prabha Weekly', Again the temples went into ruins about a hundred dated 13-6-1962. years back. 10. Temples and Legends of Andhra Pradesh Recently, the temples of Bharathi and one of the by Shri N. Ramesan, 1962. Siva temples have been renovated by public SUbscrip­ tion. It is said that there is a tunnel from here to Sangameswaram. One Gattu Seshappa claims that 3. Gokavaram - Situated at a distance of 9 miles he acquired the power of composing poems by the from Atmakur connected by cart track. This village grace of Bharathi (Goddess of learning) after puja lies in the Nallamalai Hill ranges towards the west. and prayer here. Eswara in 'Bharathi Kshetram' The village appears to have been named after Goka­ is a stone Sivalingam and Saraswathi Devi, the Goddess ramaiah, a Muslim saint who died here. His Samadhi of learning, is in human form. A water spring coming was built in a Darga. from the hill valleys runs upto the temple. The re­ The total population of the village is 1,535 and it maining six temples of Siva and the temple of Janardhana is made up of the following communities; Caste Swamy are still in dilapidated condition. Hindus - Vaisya, Te1ugu, Kapu, Balija, Boya, Kamsali A festival connected with Lord Siva takes place (Goldsmith), Vadde, Kummari (Potter); Scheduled for 2 days annually on Magha Bahula Chaturdasi and Castes (214) - Madiga, Mala; Scheduled Tribes (30); Amavasya (February - March). This festival has Muslims and Christians. The chief means of liveli­ been taking place for the past 20 years and is con­ hood of the people are agriculture, agricultural labour fined to the village and some neighbouring villages. and other traditional occupations. 2 to 3 hundreds of people of all castes congregate. There are the following religious places of worship Pujari is a Brahmin with hereditary rights. The ryots in the village viz., Darga with the tomb of Hussain of the village celebrate the festival by collecting subs­ Saheb or Gokaramaiah and stone images of Sunku­ criptions. There is a choultry where poor feeding is lamma and Lingamaiah, and an Eswara temple which arranged. Cocoanuts etc., are offered to the deity. is still under construction. The festival of Sri Gokaramaiah takes place for SOURCE: Sri V. Subba Rao, Head Master,Zilla Parishad 3 days in Ashadam (June - July), in memory of Goka­ Elementary School, Sivapuram, Gokavaram ramaiah, a great saint. This festival is being celebra­ Post, Atmakur Sub-Ta/uk. ted from the inception of the village and is confined to it only. The residents of the village of all communities 5. Kothapalle - Situated at a distance of 38 miles congregate. The mujavar is a Muslim with hereditary from Nandyal Railway Station, 48 miles from Kumool rights. Railway Station and 6 miles from Atmakur town, The pujari for Sunkulamma is a Kummari (Potter) unconnected by any road and cut off from Atmakur and for Lingamayya, a Telaga. Animal sacrifice is during rainy season. offered to all the deities. Usage of intoxicants during The total population of the village is 1,789 com­ the festival is customary. prising of several usual sub-communities of Hindus, SOURCE; Sri B. John, Headmaster, Special Zilla their chief means of livelihood being agriculture. The Parishad Elementary School, Gokavaram, population of the Scheduled Castes and Scheduled Atmakur Sub-Taluk. Tribes is 104 and 29 respectively. The nearby forest affords labour to several persons during summer. There is a temple of Mallikarjunaswamy with a stone 4. Sivapuram - Situated at a distance of 40 miles Sivalingam. The festival of Shri Mallikarjunaswamy from Nandyal Railway Station and 8 miles from Atma­ takes place for 15 days from Karthika Suddha Padyami kur by bus. It is said that formerly there were 101 (October - November). This festival is of ancient Sivalingams in this village and that because of that fact origin but of local significance. 800 people residing the village goes by the name Sivapuram. It is very in this village and the neighbouring villages congre­ near the forest. gate. This festival is confined to Hindus only. The total population of the village is 1,120 and it is made up of the following communities; Caste SOURCE: Collector, Kurnool. 19

6. Guvvalakuntla - Five miles from Atmakur at timely rains during the previous years. This function the foot of the Nallamalai hills unconnected by any invariably takes place when rains fail and when the road beyond Kurukunda (3 miles from Atmakur) and village is threatened with famine. The belief persists 50 miles from Kurnool Railway Station. that it rains without fail soon after the function and two The total population of the village is 2,222 and inches of rain which fell soon after Kondagurappa it is made up of the following communities: Caste puja in 1960 saved hundreds of acres of paddy, strenghth­ Hindus - Brahmin, Vaisya, Telugu, Kapu, Thota ening the belief of the villagers. Balija, Boya, Balija, Mangali (Barber); Scheduled Eswara car festival takes place for five days from Castes (80)- Madiga, Mala; Scheduled Tribes (143); Vaisakha Suddha Triodasi to Bahula Vidiya (April­ Muslims and Christians. The chief means of liveli­ May). The marriage of Eswara with Parvathi is the hood of the people are agriculture and wood cutting. first day's celebration, prabhothsavam (Procession of There is a temple of Eswara in which the deity the deity on a decorated carriage) on the second; car is in the form of a stone Sivalingam. There are images festival on the third; paruveta, on the fourth and of Parvathi, Nandi, Vighneswara and Veerabhadra­ on the fifth day the festival concludes with Vasan­ swamy also installed in the temple. Outside the main thothsavam. The festival is eighty years old and is temple there is a small Mantapam with the stone image confined to the village only. About a thousand people of Anjaneya in the form of Hanuman. This temple of the village take part in the festival without any dis­ was constructed by the Uppu family members during tinction of caste or creed. The patrons are Lingayats their prosperous days and lands had been granted in belonging to Uppu family and pujari is a Jangam of inam for maintaining temple services such as lighting Poduvadi gothram appointed by the patron. the oil lamps day and night throughout the year, play­ There is no fair. But fancy goods, bangles, earth­ ing music and preparing Naivedyam. Special inams en toys and sweets are sold during the five days in the were also given for carrying the palanquin, performing vicinity of the temple in shops put up temporarily. the annual festival and feeding the Chenchus for a day SOURCE: Sri P. Seetharamaiah, Teacher, Zilla Parishad during the festival. Sri Chennakesavaswamy temple Elementary School, Guvvalakuntla. has the stone image of the deity in human form. Supplemented by the Research Assistant Sunkulamma temple has the stone image in female for fairs and festivals. form with four hands holding Thrisoolam, and Dhamarugam, in two of the hands. Outside the village, there is a small temple of Rameswara with a stone image in human form. Long 7. Kurukunda - Situated at a distance of 35 miles ago, it is told, bullocks would not move beyond a parti­ from Nandyal Railway Station of which 32 miles can cular point for which the villagers felt helpless. Rames­ be covered by bus upto Atmakur and the rest 3 miles by wara revealed through a young boy his identity, told road from Atmakur. that he came from the Nizam's dominion to settle The total population of the village is 2,485 compri­ in that village. He also told them that a temple should sing of several usual sub-communities of Hindus. be built and that annually the villagers should come Agriculture is their chief means of livelihood. The there with their bulls decorated and worship him. population of the Scheduled Castes and Scheduled Every Telugu New Year's Day or on the following day, Tribes is 302 and 39 respectively. the villagers go to the temple taking their bulls in proces­ . One of the festivals of the place is that of Sri sion with music. The belief still persists that if one Ramachandramurthy celebrated for 4 days from Chaitra particular Kapu family fails to observe this annual Bahula Chaturdasi (March - April). This festival is puja, there is sure to be some disease or loss of cattle of ancient origin and of local significance. 2,000 in the family during the following year. Similar is people belonging to this village and the neighbouring the story of Lakshmamma, who claimed, through a villages congregate without distinction of caste or creed. boy, that she is the sister of Rameswara who Sri Natha Swamy festival is observed for 3 came to settle in the village and that a temple days in Kartikam (October - November). He is in the should be constructed for her, when the villagers were form of a stone image. This festival is of ancient origin surprised at the strange. phenomenon of all the bulls and of local significance. 1,000 people of all castes yoked to the plough refusing to move even a step. congregate. Cocoanuts and food are offered to her on all festival SOURCE: Collector, Kurnool. days. Lingamayya is another deity of the village for whom small temples are put up in different parts of the fields and the adjoining forest and hill. He is wor­ 8. Krishnapuram - Situated at a distance of 37 miles shipped every year just before the commencement of from Nandyal which is connected by bus and 4 miles the harvest. The deity is a stone fixed to the earth from Atmakur. without any definite form. One more deity claiming The total population of the village is 1,351 and it the homage of the villagers is Konda Gurappa. There is made up of the following communities: Caste is a very small temple with stone image of the deity Hindus - Brahmin, Vaisya, Telugu, Kapu, Balija, Golla, having no form in the hill, seven miles from the village. Ediga, Vadde, Medari, Chakali (Washerman), Mangali Once in two or three years the leaders of the village (Barber), Kummari (Potter), Kammari (Blacksmith); collect subscriptions and go to the hill with music, Scheduled Castes (160)- Madiga, Mala; Scheduled worship the deity, offer goats or rams, cook and take Tribes (9)- Sugali (Lambadi), Yerukala; Muslims, their food there alone and return to the village in the Pinjaris and Christians. The chief means of livelihood evening as a mark of veneration for blessing them with of the people are agriculture and agricultural labour. 20

The temples of the village are those of Sri Venka~ Sri Anjaneya Swamy festival is celebrated for teswara Swamy, Anjaneya Swamy, Rameswara Swamy 10 days from Asviyuja Suddha Padyami to Dasami and Maremma. The stone image of Venkateswara (September - October). This festival is of ancient is in human form. origin but of local significance. The Hindu residents The festival of Sri Venkateswara Swamy is cele~ of the. village congregate. The pujari is a Madhva brated for 10 days from Asviyuja Suddha Padyami to Brahmm. Prasadam is distributed to all. Dasami (September ~ October). The devotees of the village congregate. The pujari and the patrons are SOURCE: Sri N. Ambi Reddy, Village MunsifJ, Sripati­ Brahmins. The deity is taken in procession every night raapet, Atmakur Sub-Taluk. during the period of festival. SOURCE: Sri Mahanandi Ramireddy, Truine Officer, 11. Dudyala - 28 miles distant from Nandyal and 4 Krislirzapuram, Atmakur Sub-Taluk. miles from Atmakur to both of which this village is connected by road. 9. Atmakur - Sub-Taluk headquarters situated at The total population of the village is 2,761 and a distance of 32 miles from Nandyal Railway Station it is made up of the following communities: Caste and 43 miles from Kuruool Railway Station connected Hindus ~ Brahmin, Vaisya, Kapu, Boya; Scheduled by bus on the Kuruool - Guntur road. Castes (35)- Madiga, Mala; and Muslims. The chief The total population of the town is 15,556 and means of livelihood of the people is agriculture. it is made up of the following communities: Caste Venugopala Swamy temple in a big open place Hindus - Brahmin~, Vaisyas, Sudras; Scheduled Castes a~d Siva temple are the centres of worship in the (816); Scheduled Tribes (281); Muslims and Christians. vIllage. Venugopala Swamy's image is of black marble The chief means of livelihood of the people is agriculture. stone with copper covering and a crown made of silver. There are a Darga with the tomb of Thikkayya The pictures of Gods are carved on the top of the Swamy alias Habibul1ah Quadri and the temples of . A marble Nandivahanam is installed before Kodanda Ramaswamy and Veerabhadra Swamy in Lord Siva in Siva temple. The wooden pictures on the village. the beams of the temple narrate the stories of Ramayana. Sri Thikkayya Swamy Urs occurs in Asviyujam The festival of Sri Venugopala Swamy is celebra­ (September - October), for a period of 2 days in ted for 6 days from Chaitra Suddha Vidiya ta Saptami memory of Thikkayya Swamy. Thikkayya Swamy (March ~ April). Kalyana mahathsavam on Vidiya, was a great sage. He came to this village nearly 100 Prabhala Utsavam on Tadiya and Rathathsavam on years back and showed some miracles. He was be­ Chaviti are the rituals. Every day, procession is taken having like a lunatic and entered Jeeva Samadhi at out on one of the vahanams. Land measuring 100 12 0' Clock in the night. Because he was behaving acres yielding an income of Rs. 5,000/- per year is as a mad man, he was called Thikkaiah Swamy. His dedicated to this temple. Daily pujas are performed original name was Habibulla Quadri as written in a and Naivedyam is offered. Animal sacrifices are offered stone inscription. This festival is being celebrated on the day of Rathathsavam. The chief patrons are for the past 5 or 6 years and is widely known. 20,000 Kapus and a Brahmin of Bharadwajasa gatram is the people belonging to all communities of the village and pujari. This is an ancient festival of local significance. the neighbouring taluks congregate. 2,000 people from the neighbouring villages belonging A fair is held in connection with the Urs. Sweet­ to the Hindu community attend the festival. All meats, utensils, glassware, bangles, pictures and clothes, the castes participate without any distinction. Free toys and fancy goods are brought and sold. Nearly feeding is arranged for three days. 20 to 30 shops are opened. Music parties, games A fair is held for 4 days during day time. 6 shops etc., afford entertainment to the visitors. are erected. Street hawkers are very few. Sweet­ Pandals are erected on the occasion. There is meats, utensils, mirrors, combs and agricultural imple­ free feeding for one day. . ments are chiefly sold. Another festival of the place is Sri Kodanda Rama SOURCE: Sri K. Venkata Subba Raa, Village Karnam, Swamy festival which is celebrated for 2 days from Dudyala, Atmakur Sub~Taluk. Chaitra Suddha Navami (March ~ April). Hindus numbering about 2,000 congregate. SOURCE: Sri S. Ramachandraiah, Head Master, Atma­ 12. Iskala - Situated at a distance of 2 miles from kur. Kambalapalle on Kuruool ~ Atmakur road, 8 miles from Atmakur and 38 miles from Kuruoa! Railway

10. Sripatiraopet - Hamlet of Atmakurj situated at Station. a distance of 3 miles from Atmakur by road. The total popUlation of the village is 1,991 and The total population of the village is 2,339 and it is made up of the following communities: Caste it is made up of the following communities: Caste Hindus - Vaisya, Kapu, Balija; Scheduled Castes (214)­ Hindus; Scheduled Castes (595); Scheduled Tribes Madiga, Mala; Muslims and Christians, Hindus and (120); Muslims and Christians. The chief means Muslims being in equal numbers. The chief means of livelihood of the people are agriculture and agri· of livelihood of the people is agriculture . . cultural labour. There is a Nandeeswara temple with a stone Siva­ The only temple of the village is that of Sri Anjaneya lingam and a stone Bull. The other temples of the Swamy with the image of the deity in the form of village are of Chennakesava Swamy, Nageswara Swamy, Hanuman. There is also a church for Christians. Veerabhadra Swamy and Anjaneya. 21

The festival of Sri Nandulu also known as Nandees­ The total population of the village is 3,362 and wara festival takes place for 4 days from Magha it is made up of the following communities: Caste Bahula Triodasi to Phalguna Suddha Padyami (February­ Hindus - Brahmin, Vaisya, Kshatriya (Raju), Sud­ March). ras; Scheduled Castes (148); and Muslims. The Once Arjuna, the great Hero of Mahabharata, chief means of livelihood of the people are agriculture, on his tour of holy places, took bath in the holy agricultural labour and trade in timber and firewood. Bhavanasi river and installed there a Sivalingam and There is a temple of Ankala Parameswari in which Navanandulu. Thus the place came to prominence the idol is in female form in stone. There is also a and Sivarathri is observed here. This festival is of mosque in the village. ancient origin and confined not only to this village The festival of Sri Ankala Parameswari is cele­ but also to the neighbouring villages. 2,000 people brated for five days from Phalguna Suddha Ekadasi to especially Lingayats from Mysore. State congregate Purnima (February - March). It is being celebrated without any distinction of caste or creed. Pujari for the last one hundred years. With Sri Vengala is a Jangam with hereditary rights. Cocoanuts are Reddy, a young, enthusiastic and philanthropic village offered to the God. The devotees take bath, observe headman taking interest in the festival, there used to fast and keep awake throughout the night on the be a large congregation of worshippers at the festival Sivarathri day. exceeding 5,000 in number. There was regular feeding There is a fair held with a few shops in connection of the poor in a choultry, of the friends in his house and with Nandeeswara festival. Dragging of carts by bulls special arrangements were made for the boarding and and dramas afford entertainment to the visitors. lodging of distinguished guests of the neighbourhood and officers of Nandyal, Atmakur and Nandikotkur. SOURCE: 1. Sri K. David, Headmaster, Zilla Parishad Competitions for judging strength of bulls were being Elementary School, Iskala, Atmakur Sub­ organised. Noted Telugu stage artists were being Taluk. invited to enact dramas during the festival period. 2. Sri G. Venkata Reddy, Headmaster, Zilla After Sri Vengal Reddy's untimely death, the congre­ Parishad Elementary School, Iskala, Atma­ gation has become small again. kur Sub-Taluk. Offerings are made in cash and kind by the devo­ tees to fulfil thei\ vows. The pujari is of Sivapujari sect. 13. Kambalapalle - Situated at a distance of 6 miles Even after the death of Sri Vengala Reddy, the fair from Atmakur. that was held on a large scale is continued now on a The total population of the village is 48 made up modest scale. The sale of vessels and utensils and of entirely of Caste Hindus - Brahmin, Kamma, Kapu, glassware is however considerable. Though the village Uppari and Boya. The chief means of livelihood of is remote, the villagers are flourishing as there are the people is agriculture. fertile lands round about. The villagers have enough The only temple of the village is that of Eswara money but opportunities to visit Nandyal and Kurnool which is located in the river Bhavanasi. The image are rare. They make good purchase of metal utensils of Eswara is in the form of a Sivalingam. and glassware and fancy goods at this fair. Encoura­ Nandula Utsavam (Thirunala) is celebrated for 3 ged by the business, as many as forty utensil days from Magha Bahula Triodasi (February - March). shops and fifty glass-ware shops are run in the fair. It is being celebrated from ancient times. The local About a dozen shops sell pictures, photos and books. devotees and those from 10 neighbouring villages Thirty shops sell cloth of all kinds and ready made congregate. Only Hindus take part in the festival. clothes. Pujari is a Brahmin of Sridhara gotram. On Sivarathri day the devotees take bath in the river Bhavanasi, SOURCE: 1. Collector, Kurnool. worship the God, observe fast and keep awake through­ 2. Sri R. Venkatasivaiah, Karnam, Vel­ out the night doing bhajans. Nandikola Utsavam is punur via Velgodu. celebrated before Eswara and Nandi in the night. Offerings are made. The next day, people have feast 15. Guntakandala - Situated at a distance of 25 in their houses. miles from Nandyal Railway Station, and 15 miles from Atmakur which can be covered by bus. SOURCE: Sri Ch. Chella Reddy, Truine Officer, Kam­ A Kamma of Kandala family built a fort and balapalle, Atmakur Sub-Taluk. resided here. He was a great devotee of Sri Rames­ wara Swamy. He had under his reign, some neighbour­ ing villages also. Because of this and as the village 14. Velpunur-Situated at a distance of 20 miles was situated in low level area, it got the name Gunta­ from Nandyal and 4 miles from Velgodu on the Nandyal­ kandala (Gunta means a pit). Atmakur road. The nearest Railway Station is Nand­ The total population of the village is 948 and it ya1. In olden days this place was called Sivanandula­ is made up of the following communities: Caste kota. Sree Ankam Parameswari, a Goddess in the Hindus - Gandla, Thota Balija, Ediga, Golla; Scheduled form of Shakthi, is believed to have entered the village Castes (216)-Madiga, Mala; Scheduled Tribes (87)-Sugali and granted the highest desire of several devotees, (Lambadi); and Muslims. The chief means of liveli­ namely . The place was recognised as the hood of the people is agriculture. place of Velpulu (Devatas) and got the name Sri Rameswara Swamy temple is the only place Velpunur. of worship in the village. The deity is in the form of (2A) 22 a stone Sivalingam. There is entrance for all into the Castes (594); Scheduled Tribes (183)-Sugali (Lamba­ temple. di); Muslims and Christians. The chief means of Sri Rameswara Swamy festival is celebrated for livelihood of the people are agriculture, agricultural 2 days from Magha Bahula Chaturdasi (February­ labour and trade. March). The rituals are as follows: There is Rudrabhi­ There is a Darga constructed over the tomb of shekam on the first day i.e., on the Sivarathri one Rokhiya Bi in the village. The legend goes that Day and Pallaki Uregimpu on the next day (pro­ a cowherd who came to this village in search of his cession of the deity in a Palanquin). The deity is cattle slept in disappointment near the tomb of taken out in procession on and Dasara festivals Rokhiya Bi. Rokhiya Bi appeared in his dream and also. revealed him the place where the cattle were safe. This festival is being held since the inception of The cowherd went to the place indicated in his the village. The devotees of the village congregate dream and to his astonishment found the cattle without any distinction of caste or creed. Pujari is a there. He constructed a roof over the tomb as a Jangam. The pujari is appointed temporarily by the mark of gratitude and arranged from then onwards devotees. If the villagers feel that he is not discharging worship of the tomb on every Thursday. his duties properly, they are at liberty to appoint some The Urs of Srimathi Rokhiya Bi takes place for other person. 3 days from Magha Bahula Navami (February-March ), As Monday is considered an important day to in memory of Rokhiya Bi, a saint. On the first night Lord Siva, special pujas are performed on that day by there is Gandham, on the 2nd Urs and on the third· the devotees. The devotees fast, take bath in the nearby day holding of competitions and distribution of prizes. nippalavagu, a rivulet and perform Abhishekam to This festival is taking place for the past 8 years and the deity. The next day, feasts are generally held in though of local significance, 6,000 people from the neigh­ every home. bouring villages of all communities congregate. The SOURCE: Sri A. Venkata Subbaiah, Karnam, Guntakan­ mujavar is a Muslim. Prasadam is distributed to all dala, Atmakur Sub-Taluk. present. The visitors are generally entertained by their relatives to a good non-vegetarian feast on the occasion. A fair is held for 3 days in connection with this 16. Velgodu - Situated at a distance of 54 miles festival. Nearly 50 shops are opened. The shop­ from Kuroool town, 21 miles from Nandyal Railway keepers come from the neighbouring Kuroool, Nandyal Station and 36 miles from Nandikotkur. This village and Atmakur towns. Glassware, mirrors, combs etc., was once under the rule of a Palegar. are sold. The total population of the village is 8,270 and Cycle races, weight lifting, competitions in music it is made up of the following communities: (Khavali), dragging of huge stone pillars by bulls, horse­ Caste Hindus - Brahmin, Vaisya, Kshatriya (Raju), riding etc., afford entertainment to the visitors. Telugu, Kapu, Balija, Thogata, Rangaraju, Boya, Chakali (Washerman), Mangali (Barber); Scheduled SOURCE: Sri S. Venkata Ramana, Teacher, Velgodu. MARKAPUR TALUK· ~ o G z ~ :: o ::J g ::L ..J ::J ~ ; "" ~ ~ ~ " ~ Q ~z ~ " "- 0 :=:r ~ ~ ~ ~ ~ z < ""a " ;; ~ ~ ~ ~ ., ~ (l "- e" ~ ~ ;,: ~ :;; "' c:: ~ ':l 'll e 8 ® @ @ ::L ~ ~ (f) ::J >- cr. ..J o « ~ z

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uttala Chenu (or) Guttalacheruvu-Situated in There is no temple in the village except the one a valley in Palanka area of the Reserve constructed to house the Samadhi of one Mallayapalem q r Forest in Nallamalai Hills. River Krishna Subba Reddy. On Chaitra Suddha Panchami and flows 5 miles to the north of this Shasti (March - April) Mallayapalem Subba Reddy vi11a~e. The .village itself is located in a very remote festival is celebrated for 2 days by his descendants of and maccessIble area in the midst of the forest. The MaUayapalem and only Hindus participate in the festi­ ~earest ~ailway Station is Markapur Road which val. There is nothing worth mentioning regarding IS 54 mIles. away. A bus service runs upto Benjavari­ Subba Reddy except that he was a Village Munsiff. palle, 35 miles form Markapur Road Railway Station SOURCE: Sri K. Joseph, Teacher, Endrapalle, Endra- and thereafter the village is connected by a forest tract. palle Post, Markapur Taluk. . The total population of the village is 113 and it IS. made up of the following communities: Caste 3. VenkatareddypaUe hamlet of Rachakonda-Situated Hmdus; Scheduled Castes (3); Scheduled Tribes (106)­ at a distance of 35 miles from Markapur Road Chel1:ch~ and Sugali (Lambadi). The chief means of lIvelihood of the people is collection of forest Railway Station and 2 miles from the Markapur­ produce for sale. Pullalacheruvu bus route. . The .only temple The total population of the village is 2,300 and of the place is at the foot of a it is made up of the following communities: Caste hill, 5. mIles fr~m Guttalacheruvu, with a stone image of the deIty Palankl Veerabhadrudu in human form. Behind Hindus and Scheduled Tribes (122). The chief means of livelihood of the people is agriculture. the temple t~ere is a big stone slab about a furlong square standing slantingly in the form of the hood of There is a temple in the village which has a beauti­ a serpent. A mound stands on this slab and there fully sculptured stone image of the village deity­ are temples under the slab. The centre of the slab Bangaramma Devata, in female form. resembles the breast of a woman. On Ashada Suddha An annual festival is celebrated in the name of the deity Bangaramma. Nearly 1,000 people take part Ekadasi da~ (towards the end of June) issueless couples, after observmg the fast the whole day, take a bath in a in this festival. The festival commences on Phalguna nearby pond and try to mark dots on that portion of the Suddha Chathurdasi (February - March) and lasts for rock. Only those that are destined to have children are 3 days. The festival is chiefly of local significance. said to succeed in marking the dots. There is complete The villagers offer gifts to thc deity. There is no specific faith that the prediction would come true. pujari. Hindus alone perform the puja and people of all communities take part in the procession. On . Due to th~ re~oteness of the place and difficul­ the first day of the festival a he-buffaloe is sacrificed. t!es of commum~atlOn, the importance of this place is Devotees thereafter offer money and animals. Bhajans lIttle ~nown outSIde the village and at present the impor­ tance IS confined perhaps to the inhabitants of the few and kolatams (a dance to the beat of short sticks held in the hands) are organised by the people. A fair is su~rounding villages and celebrated on one day. It is also held near the Bangaramma temple. The shops ~emg ~elebrated for the last three centuries. The pujari IS a Lmgayat and animal sacrifice and use of intoxi­ mostly sell eatables for the gathering. Articles such cants are prohibited. The devotees whose desires are as mirrors, combs and buttons are also sold. fulfilled carry Prabhas and offer small silver umbrellas Besides the festival described above, a festival is to the deity. also celebrated annually in the name of Sri Rama for Some devotees feed the Chenchus and Lambadies 3 days, commencing from Chaitra Suddha Navami on Dwadasi, the day after the festival. (March - April). A wedding ceremony for Lord Rama is celebrated and thereafter, soaked green gram (Vada­ SOURCE: Shri N.P. Veeraiah, Forest Guard, Guttala pappu) and Sharbat (Panakam) are distributed. Chenu Beat, Venkatadripalem Post, Markapur Taluk. SOURCE: Sri Sorakayala Sundaram, Headmaster, Samithi Elementary School, Venkatareddypalle hamlet 2. Endrapalle-'The residence of an ancient Poligar*' of Rachakonda, MarJwpur Taluk. situated at a distance of 30 miles from Markapur Town and Markapur Road Railway Station and six miles from the nearest bus route viz. Markapur-Pullala­ 4. Manepalle-Situated at a distance of 40 miles cheruvu Road. from Markapur town. It is at a distance of 18 miles The total population of the village is 1,459 and it from Railway Station and 20 miles from is made up of the following communities: Caste the Gundla Kamma Railway Station. The Vijaya­ Hindus - Kapu ; Scheduled Castes (16) and Scheduled wada - Srisailam road runs at a distance of 8 miles from Tribes (334). Kapus are in majority. The chief the village and the Vinukonda - Pullalacheruvu road means of livelihood of the people is agriculture. at a distance of 2 miles. Originally the village was

• Page 8 of Kurnool District Manual, 1886. 24 the Manyam or Inam of Shrotriumdars and hence the Kandaleru passes at the foot of the hill. The stone name Manepalle. Two mountain rivulets Chinna­ image of Sri Narasimhaswamy is 3 feet high with human kandaleru and Peddakandaleru join towards the North­ body and lion's face. In the centre of the village, there West of the village. Kandaleru appears to have been are temples of Sri Rama, Goddess , Sri called in olden days as Nethravathi as it was believed Tripurantakeswaraswamy and Sri Veerabhadraswamy. that a blind man who bathed every day in the river Sri Lakshminarasimhaswamy festival is held for got back his sight. 3 days from Chaitra Bahula Panchami to Saptami (April - The total population of the village is 644 and it May). The Kalyanam (Marriage) is celebrated on is made up of the following communities: Caste the first day, Garudasem (procession on Garuda) on Hindus - Brahmin, Vaisya, Kapu; Scheduled Tribes (8) the second and Rathothsavam (car festival) on the third. and Christians. The chief means of livelihood of the The festival is of ancient origin though of local signifi­ people is agriculture. cance. The size of the congregation is 1,500. People There are temples of Rama, Siva and village deities gather to fulfil their vows. Prabhas are brought. Poleramma and Bangaramma. Two years ago a finely Animal sacrifice is prohibited. The Archakas are sculptured stone image of Sri Anjaneyaswamy 5 feet Brahmins. Only Hindus take part in the festival. long and 2 feet broad was discovered in the reserve There is free feeding during the three days of the festival. forest, 3 miles from the village. Though no temple SOURCE: Sri A. Somasekharam, Teacher, Annasamud- has been erected as yet for Shri Anjaneyaswamy, the ram, Markapur Taluk. place has come into prominence ever since the discovery of the deity. Every Saturday people from the neigh­ bouring villages gather at the place, take their bath in 6. Medapi - The bus route from Markapur to Vinu­ Kandaleru river and break cocoanuts and offer prayers konda runs within two furlongs from the village but to Anjaneyaswamy. Some devotees believe that their the nearest Railway Station is 10 miles away at Gundla­ requests had been fulfilled as a result of the prayer. kamma on the Vijayawada-Guntakal meter gauge section An annual festival has also been started to be celebrated of the Southern Railway. on the Saturday nearest to Phalguna Suddha Purnima Medapi occupies a prominent place in the history (February - March) and continues for three days. of PaIn ad whose warriors have been immortalised in The festival is being conducted since the last two years. the noted Telugu poet Srinadha's work, "Palanati Veera On the day of the festival the devotees come by 8 in the Charitra". It is believed that Badam Brahmanaidu, morning and disperse the next morning after praying Pedavali Devaraju etc., after suffering a defeat for the Lord's grace. Sick cattle are also brought and at their favourite sport, the cock-fight, and having taken round the deity. wagered and lost almost every thing to Nalagamaraju The Anjaneyaswamy festival is of local interest and Nagamma, reached Medapi with nothing more and there is a congregation of seven to eight hundred than the clothes that they wore. There they constructed people from the neighbouring villages. No pujari a township using mostly the wood of the country, fig has been appointed as yet, as the festival is of recent trees (Medi Chettu) which abounded in the area. The origin. Devotees bring Prabhas and offerings to the habitation was apparently named 'Medapi' after the deity. medi trees with which most of the houses were built. For the other deities in the village also annual An irrigation tank was also constructed and wells dug pujas are performed. Special pujas are also performed and a temple was raised for Chennakesavaswamy, the in Srirama temple on the Srirama Navami day and in household deity of the chieftains. It is said that the Siva temple on the Sivarathri day. For the village marriage of Brahmanaidu's son, Balachandrudu, who deities Poleramma and Bangaramma, the devotees distinguished himself in the battle of Karampudi later, who believe that their prayers had been answered was also celebrated at Medapi. Though victory was bring Probha carts and sacrifice goats annually. achieved at the Karampudi battle, Balachandrudu The above celebrations are of local significance died there. After that Brahmanaidu and his and no special facilities are available for visitors. followers including their families left Medapi SOURCE: Sri T. V. Raman, Manager and Headmaster, for Gooty Fort. The association of these great Aided Elementary School, Manepalle, Marka­ warriors with this village is naturally remembered with pur Taluk. pride by the villagers who annually celebrate a festival for the household deities of the heroes, namely, Chenna­ kesava Swamy and AnkaDl)1la, at which the ancient . 5. Annasamudram - Situated on the Markapur­ heroes are also honoured. Vinukonda road, 30 miles from Markapur town. The The total population of the village is 2,072 and it nearest Railway Station is Vinukonda which is at a is made up of the following communities: Caste distance of 18 miles. Hindus - Brahmin, Vaisya, Reddy, Kamma, Chakali The total popUlation of the vjJ}age is 1,52'3 and (Washerman), Mangali (Barber), Golla, Vadde, Balija; it is made up of the following communities: Caste Scheduled Castes (123)- Madiga, Mala; Scheduled Hindus - Brahmin, Vaisya, Kamma, Golla, Chakali Tribes (32)-Yenadi, Yerukula; Muslims and Chris­ (Wa~herman); Scheduled Castes (41)-Madiga, Mala; tians. The chief means of livelihood of the people Scheduled Tribes (31); Muslims and Christians. The are agriculture and agricultural labour. chief means of livelihood of the people is agriculture. The main temple in the village is that of Sri Lakshmi The chief deity of the village is Sri Lakshminara­ Chennakesava Swamy. The deity sculptured on stone simhaswamy whose temple is situated on a hill, which takes the form of Lord Vishnu with four hands is at a distance of 3 miles from the village. A hill stream bearing Sankhu (Conch-shell), Chakra (Disc), Gadha 25

(Mas e) and Divya (Divinity). Next in importance The total population of the village is 2,320 and it is is the Goddess Ankamma's temple. The Goddess made up of the following communities: Caste Hindus - also of stone sculpture bears the form of Sakthi. Brahmins, Vaisyas, Kapus, Chakalis (Washermen); The temples are in a SJmewhat ruined state. There are Vaddes, Mangalis (Barbers), Boyas; Scheduled Castes also other places of worship such as the Anjaneya (165)-Madiga, Mala; Scheduled Tribes (41); and Mus­ temple, Poleramma temple and Tripuranthakeswara lims. The chief means of livelihood of the people is temple. agriculture. The main festival of the village is Chennakesava About a mile to the West of the village there is a Swamy festival. The origin of the festival dates hill named Kumaradri. On it is the temple of Tripu­ back to 1100 A.D. It is celebrated for 5 days from rantakeswara. The deity, Tripurantakeswara is in Kartika Bahula Triodasi to Margasira Suddha Vidiya human form in stone. There is also a stone image of (November - December). The celebrations consist of Tripurasundari in female form. Kalyanothsavam or marriage celebration of Sri Chenna­ "It is a very ancient temple and is locally known kesava Swamy, processions with praMa carts for God­ as the eastern gate of Srisailam. It was visited desses, Ankamma and Poleramma and celebrations in in the eleventh century by JayapQla, a general memory of the ancient warriors, Brahmanaidu and of the Chalukyas.'" others. A few thousands of people are said to gather Annual festivals are celebrated both for Tripuranta­ at the festival. The weapons of the heroes are worship­ keswara and Tripurasundari. Tripurantakeswara festi­ ped. The people put on costumes of the old heroes val is celebrated for 5 days commencing from Maglza of Medapi and arrange cock fights. To demonstrate Bahula Triodasi (February - March). It is an ancient thdr reverence for the great departed heroes, some of festival where 5,000 men and women from the neighbour­ the devotees strike their chests hard with sharp swords ing villages of Markapur Taluk congregate. The 3 feet long after worshipping Chennakesavaswamy pujaris are Brahmins with hereditary rights and both and it is believed that they are neither hurt nor de they Hindus and non-Hindus take part in the festival. Tri­ even suffer pain. All these present a very interesting purasundari festival is celebrated during the Dasara­ and awe-inspiring spectacle. The Harijans attach Asviyuja Suddha Dasami (September - October). The great importance to these festivities. It is believed festival lasts over 11 nights. Animal sacrifices are that Brahmanaidu took the Harijans into his fold and made. There is a small fair held in connection with uplifted them. Limited offerings are made of silver this festival wherein bangles, toys, earthen dolls, umbrellas, clothes and money by devotees in fulfilment rubber and plastic dolls, brass, bronze and aluminium of their vows. Animal sacrifices are made before utensils are brought and sold. Goddess Ankamma and in the name of honouring The Executive Officer and the hereditary trustees the ancient heroes. manage the fair and festival with the income from One Sri' Sridhara was the hereditary Ac. 188-07 of Inam land dedicated to the temple. trustee of the temple. After his relinquishing the Separate choultries for the different castes of post the Government have appointed three trustees Hindus are opcned during the festival. There are a who are changed once in three years. The pujari is few mantapams. Free feeding for the visitors is also a Brahmin-Vaishnavite. arranged. Markapur Panchayat Samithi makes sani­ A fair is also held for 5 days during the Chenna­ tary arrangements and a public tank affords water kesava Swamy festival. Thousands of the pilgrims supply. who gather at the festival attend the fair. Foodstuffs, Nasar Saheb Urs is celebrated annually in this fruits and cocoanuts are the main articles that are village by the Muslims on Karthika Bahula Panchami sold. Other articles of common usage such as combs, (October - November). safety pins, etc., are also sold. Dramas are enacted SOURCE: Sri V. Balaiah, Headmaster, Samithi Elemen­ for the entertainment of the visitors. There are no tary School, Tripurantakam, Markapur Taluk. particular facilities available for the lodging of the 2. Sri P. Moses, Headmaster, Tripurantakam visitors to the fair or festival. Those who stay for the Post, Markapur Taluk. period of 5 days normally are put up in their rriends' or relatives' houses in the village. 8. Chennampalle HamJet of Chapalamadugu - Two miles from Chapalamadugu and also from the SOURCE: Sri Sreedhara Ramakrishnayya, Headmaster, Markapur - Pullalacheruvu Road. The village Medapi, Annasamudram Post, Markapur is named after one Chennamarayudu, an army Taluk. Commander, who was sent as a gift by Gajapathiraju to his daughter Varadarajamma at the time of her 7. Tripurantakam - Located at a distance of 10 marriage with the Vijayanagar King Sri Krishnadeva­ miles from Vinukonda Railway Station. It is connec­ raya. She chanced to fall out with her husband and ted by State Highway to Vinukonda. There is an return to her village but immortalised her name by approach road of 2 miles from Tripurantakam which constructing the Cumbum Tank. In appreciation of connects the bus-route running from Vinukonda - the faithful services of Chennamarayudu to the queen Pullalacheruvu. Legend goes that it is at this place this village was named after him; and his descendants that Lord Siva killed the Tripuras (the three Rakshasas are still receiving family pension from Government. that had constructed their capital in the air) and that The fairs and festivals of this village have, however, it is for this reason the place got this name. no connection with its historical past. '",_

1. Page 186, Kurnool District Manual, 1886. 26

The total population of the village is 4,385 and it of the great sage Pothuluri Veera Brahmam for three is made up of the following communities: Caste days in a year, namely, from Vaishaka Suddha Dasami Hindus- Vaisyas, Reddys, Yadavas and Scheduled Castes to Dwadasi (April - May) needs special mention. (17)-Madiga, Mala. The chief means of livelihood of the The sage, Veera Brahmam was born in the Viswa people is agriculture. Brahmin (Goldsmith) community in the Papagni Mutt There is a temple of Sri Rama with a stone statue of Mysore State. He is said to have done penance and also a picture depicting Sri Rama Pattabhishekam in a cave at Yaganti in Banganapalle sub-taluk, Kumool (coronation of Sri Ramachandra). There are also District and is further reported to have entered Jeeva­ temples of Poleramma, Ankalamma and Kanaka Dur­ samadhi in Kandimallayapalem village of Cuddapah gamma and a Samadhi of Rama Yogi, a renowned District. This Kandimallayapalem village is a pilgrim devotee and yogapurusha, housed in a mutt. centre for many in . The book 'Kala­ Yogayya festival is celebrated for 3 days in Pushyam gnanam' by this sage has forecast the shape of things (January - February) commencing from the 20th of to come. Almost all his predictions have come true. January in commemoration of Shri Ramayogi. About For example, his prediction that the State would be 2,500 people from the neighbouring villages, without ruled in tents at Kurnool came strikingly true when the distinction of caste or creed, congregate and Yadavas temporary capital of Andhra State was established are prominent among them. A Verrigolla (a sub-caste at Kumool between 1953 and 1956. The ballads by of Yadavas) is the. pujari. There are the usual Prabhas him and in his name are very popular in Rayalaseema. and fastings. Poor feeding is arranged by the villagers The chief trustee of this mutt is Ramaveeraiah of Reddy during these three days in choultries temporarily erected community with hereditary rights. The festival is for the occasion. largely attended by the local population. There is Besides the above festival, a Jatara (festival) takes poor feeding and distribution of prasadam during this place for 3 days to the tutelory goddesses viz., 'Pole­ festival. Animal sacrifices also are resorted to. ramma' and 'Ankalamma'. On the first day of the celebrations, the villagers offer Chaldi (Boiled rice re­ SOURCE: Sri MundlaAbraham, Headmaster, Gollavidipi, tained in a container from night till the next morning), Yerragondapalem Panchayat Samithi, Marka- butter milk and Kudumulu (a sweet-meat prepared with pur Taluk. rice flour and jaggery) and propitiate the goddesses, 10. NarasayapaJem hamlet of Gollavidipi - Situated to the accompaniment of the customary village music at a distance of 4 miles from Yerragondapalem, the Melathalalu. The Prasadam is later distributed to the Revenue Firka headquarters and 24 miles from the gathering. Decorated Poleramma carts and Prabhas Markapur Road Railway Station. (a long vertically projected stand with a cone shape at The total population of the village is 2,297 and it the top covered with a designed cloth) go in a procession is made up of the following communities: Caste on the second night accompanied by the usual village HIndus - Brahmins, Vaisyas, Kshatrias (Rajus),Vish­ Melathalalu and dances. The devotees offer sheep and wabrahmins (Goldsmiths); Reddys, Kammas, Balijas, food to the goddesses and later continue the procession Chakalis (Washermen), Mangalis (Barbers); Scheduled in the main streets of the village with much gusto. Castes (178); Scheduled Tribes (57)- Sugalis (Lambadis), To the goddess Kanakadurga the festival celebration Yerukulas, Yenadis; Muslims and Christians. The is for two days. He-buffaloes and fowls etc., are sacri­ chief means of livelihood of the people are agriculture, ficed on the second day and the proceedings culminate agricultural labour and other traditional occupations. with a Vanabhojana (dinner arranged in a garden or There are the temples of Sri Rama, Poleramma, picnic) in the precincts of the village. and Ramayogi, with their stone images in human form. SOURCE: Sri V. Surya Prakasa Rao, Headmaster, Sri Ramayogi Urs is celebrated for three days Samithi Elementary School, Chapalamadugu, from Pushya Bahula Tadiya to Panchami in January, Markapur Taluk. in memory of the saint of that name. It is of local significance with a congregation of about 1,500 com­ 9. Gollavidipi - Situated at a distance of 3 miles prising of all communities, irrespective of caste or from Yerragondapalem (the Revenue Firka Headquar­ creed. Further particulars of the yogi are not availa­ ters) on the Markapur - Yerragondapalem bus route. ble. Markapur Road Railway Station at a distance of 26 The trustee of the Ramayogi temple is the village miles is the nearest Railway Station for this village. Munsiff of Kamma community with hereditary rights. The total population of this village is 2,297 and All Hindus are fed free during the festival. Animal it is made up of the following communities: Caste sacrifice is practised. Hindus - Vaisyas, Telagas, Kammas, Chakalis (Washer­ SOURCE: Sri Katikala John, Teacher, Narasayapalem men), Kummaris (Potters), Viswabrahmins (Goldsmiths), Yadavas, Medaras, Pamulas; Scheduled Castes (178); Post, Markapur Taluk. Scheduled Tribes (57); and Christians. The chief means of livelihood of the people are agriculture and 11. Yerragondapalem - Headquarters of the Revenue agricultural labour. Firka of that name situated at a distance of 36 miles A Rama's temple, a Pothuluri Veera Brahmam's from Vinukonda Town and 24 miles from Markapur Matham and a Church are the three places of worship Road Railway Station. Prior to the laying of the road in this village. The festival known as Shri Virat Pothu­ to Srisailam pilgrims passing through Vinukonda­ luri Veera Brahmam Aradhana celebrated in memory Tripurantakam and Chukkala Parvatam used to halt 27 in ~his village for a day en-route to Srisailam. Annama Venugopalaswamy is brought in procession and kept RaJu, the local Landlord, used to provide free food seated at the Utla Stambham. Some persons climb for all the pilgrims that used to halt there. But with to the top of the Utla Stambham and hold a bundle of t~e c?mpletion of the laying of the road upto Srisailam, 1riselu (sweetmeats) and tempt the crowd below which pllgruns have. ceased making journeys on the former IS made up of mostly Yadavas (Cowherds - the tradi. route. The vIllage appears to have received its name !ional companion.s o~ Krishna) to reach it by letting by virtue of its location at the foot of hill with red stones It down and pulhng It up. The Yadavas jumping on kn,o~ as E,rrakonda. There is also a legend that the. ground which is made slippery by wet mud and the VIllage IS named after an individual Erragonda trymg to reach the Ariselu makes an amusing spectacle. the builder of the tank in the village. ' Paruveta is another ritual, organised on Asviyuja "The village was formerly the seat of the poligar Suddha Do;san:i during Da.sar~ (September-.October). As wh? ~uled over this part of the country. The part of this ntual, the deIty IS taken out 10 procession CUrIosIty of the place is a stone slab 4 yards by 5 yards and at one place in the presence of the deity a strong and 1 ft. in thickness lying in the middle of the village on which it is said the ancient rulers of the sheep with its tail cut and chunam (lime) applied to the country took their seat when administering justice. cut portion is let go. It naturally tries to move away :\-1. prese~t this stone has developed nine cracks and as fast as it can. The competitor who catches hold of IS In a rUIncd.stat~. There are three big square wells it is rewarded with a portitm of its flesh. Several young­ (Konerus) bUIlt wIth dressed stone by the poligars still in existence." ' sters compete for the prize, presenting an amusing sight. . The total population of the village is 4,735 and it The pujaris of Venugopalaswamy temple belong to two Vaishnava families, one of Kowsika Gothram IS • made up of the following communities: Caste Hmdus-Brahmins, Vaisyas, Kapus, Balijas, Boyas, Gouds and the other of Koundinya Gothram, with hereditary Pamulas; Scheduled Castes (273)-Madigas, Malas; rights. Scheduled Tribes (176) - Chenchus Yerukalas On Chaitra Suddha Padyami i.e., the New Year's Yenadis; Muslims and Christians. The' chief mean~ day, the God's idol is taken in a procession and after of livelihood of the people are agriculture, agricultural the procession returns to the temple, a Brahmin labour, weaving and trade. foretells the coming events of the Year by going thro­ Besides a mosque and a church an:l the temple of ugh the Almanac of the New Year. Mahalakshmi, there is a temple of Siva and a Mutt of The sculptural work on the main entrance of the Veera Brahmam in the village. Sree Venugopalaswamy Venugopalaswamy temple, though small in dimen­ t~mple is situated in the area of Millampalle, a deserted sions, is superb. vllI~ge in the vicinity of Yerragondapalem, but all the A feature of the procession of Venugopalaswamy fes.tlvals. and proces~ions take place in Yerragondapalem. to be noted is that while it passes by the mosque, the ~t IS a bIg temple WIth doors and Dwajasthambam (pillar musical instruments accompanying the procession are III front of the temple) covered with metal sheets. In not played. This is a tradition observed in several the temple there are the stone images of Sri Venugopala­ places when Hindu religious processions pass by the swamy, and Satyabhama in human form. mosques. Beside~ these stone images fixed in the temple, there are The second festival of the place is Sri Veerabcahmam metal I~ages of the three deities for being taken in or Veerabrahmaswamy festival, celebrated for the last proceSSIOn (Utsava Vigrahas). In the mutt of Sri Veera­ brahmam, there are the stone images of Sri Veera­ 12 years in this village in memory of Sri Veerabrahmam brahmam and his devotee Govindamma in human for 3 days from Vaisakha Suddha Navami (April - May). Sri Veerabrahmam was a great yogi born in a Viswa­ form. karma (Goldsmith) family in Papagni mutt, Mysore The festival, Brahmothsavam, connected with Sree State. He did penance in a cave at Yaganti, Bangana­ Venugopalaswamy is held for 8 days, commencing from paUe Taluk, Kumool District and taught universal Vaisakha Suddha Purnima i.e., in May. It is an ancient equality and self knowledge. He wrote a book Kala­ festival attracting a congregation of more than 5,000. gnanam (forecastes of future happenings); one of the Several Hindus of the neighbouring villages participate forecasts was that the State would be ruled at Kurnool in in it. During the eight days of celebration, the Deities tents, which became strikingly true. According to him, are taken round in procession on Simha (Lion), Sesha­ all are equal in the view of God; and salvation can be panpu (Serpent bed), Hanumanthavahana (Anjaneya), obtained by controlling the mind and self-realisation. Garu~a (The sacred kite), Gajamu (Elephant), Theru Even the beggars sing his songs of enlightenment. (Chanot), Aswam (Horse) and Hamsa (Swan). A About 5,000 people of all castes and creeds from the special feature of the festival is that the marriage of neighbouring villages take part in the celebrations. On Venugopalaswamy with Rukmini and Satyabhama is Navami there is kalasasthapana and abhishekam, on performed very realistically and with great enthusiasm Dasami worship and procession and on Ekadasi dis­ following all the Hindu ritual, the Annamaraju family tribution of maha prasadam. Viswabrahmins and representing the bridegroom's side and the Ekkali Vaisyas feed the poor on Ekadasi. Ghee and rice are family the bride's side, the families having the hereditary offered by the devotees on this festival. The patrons rights to do so. of this festival are Viswabrahmins, and Vaisyas and There is Utla Stambham (a high wooden pillar) other Hindus are the followers. in the middle of the village at which an amusing cele­ bration takes place annually on the Krishnashtami day SOURCE: Srj Sirasanagund/a Rangaiah, Teacher, Zilla (Sravana Suddha Ashtami) in the month of August. Parishad High School, Yerragondapalem. 28

12. Venkatadripalem-Situated at a distance of 33 Srisailam to the village and caused the outbreak of a seri­ miles from Markapur Town and 38 miles from Markapur ous epidemic. They, being afraid of her, built a temple Road Railway Station. It appears to have been for her and started worshipping her regularly by sacrifi­ founded earlier than 1536 Sali Vahana Saka (About cing animals. The authenticity of both is still an un­ 1614 A.D.) and named after its founder Venkatadri solved problem. However, the local people believe Naidu, Zamindar of Bommalapuram. that she was worshipped by the leader of the 'Kirata The total population of the village is 3,690 and dynasty as his community deity and by the erstwhile it is made up of the following communities: Caste Zamindar. Hindus-Vaisya, Balija, Reddy, langam, Kamma, Chakali There are no historical points worth mentioning (Washerman), Mangali (Barber), Peddagolla, Boya; regarding this festival. It is believed that this festival Scheduled Castes (129); Scheduled Tribes (142)-Chenchu; is being celebrated for the past 100 years and nothing is and Muslims. The chief means of livelihood of the known before that. This may be considered as a local people is agriculture. festival. Sri Gopalaramaraju who served the then Zamindar There is an Amba Devi temple in the fort of erst­ Venkatadri Naidu was such an ardent devotee of Sri while Zamindar with an idol three feet in height in female Chennakesavaswamy that he built a temple for the Lord form and is worshipped as the village deity. with the funds of the Zamindar without the latter's per­ The festival of Amba Devi is celebrated for 5 days mission. The Zamindar grew wild at this. He, in Vaisakham (April - May). About 3,000 people however, became convinced of the truthfulness of the from this and the neighbouring villages congregate. former's devotion when the God himself appeared Rural folk immersed in superstitious beliefs and in his dream. Afterwards, he became a devotee of out of fear of the displeasure of the deity perform the the said god and granted agraharams to those who festival. There is no particular ritual observed. conduct festivals in the name of this God. Women believed to be possessed by the spirit of Amba There is an inscription stating that Gangayya run about in the streets in an awe-inspiring form shouting Naidu, the son of Venkatadri Naidu donated this aloud and terrifying the public. Whenever the children village as Inam Agraharam to the local God, Sri Lakshmi or animals of the neighbouring villages are attacked Chennakesavaswamy in 1536 of Salivahana Saka. with some disease or other they propitiate the goddess There are several temples in the village including by offering fowls and goats. Animal sacrifice is the its hamlets. Sri Chennakesavaswamy temple is of special feature of this festival. The residents of the ancient construction covering an area of 80 x 50 yards village along with the friends and relatives invited for or 400 sq. yards. The Gopuram (Tower) is 180 Ft. the occasion indulge in taking non-vegetarian food and in height on an area of 20 sq. yards. The stones in drinking without restraint. used for the construction weigh 5 to 25 tons and the No fairs are held on this occasion. But variety stone Dhwajasthambham (pillar in front of the temple) of eatables are brought from the neighbouring villages, is 48 Ft. high on a base of 1 yard square with artistic kept in stalls and sold on a vast open land owned by carvings on it. The image of the deity is in human the Government which was once a fort of Palaigar as form. The second important temple is that of can be seen from the ruined foundations of the fort, Amba Devi in which her stone image in human form bathing lake and the defaced idols. No rent or cess is installed. The other temples in the place are those is collected from the stall owners. Bangles and other for Veerabhadra Swamy, Malleswara Swamy, Prasann­ minor requirements of the village folk are also sold. anjaneyaswamy, Satyamma Devi, Matam Siddilingam, Digambara Swamy and Rama Swamy. SOURCE: Sri K. V. Rami Reddy, Headmaster, Samithi The festival of Sri Chennakesavaswamy was Elementary School, Veerabhadrapuram, being celebrated for 9 days in Chaitram (March-April) Markapur taluk. with great pomp, for about 346 years till the year 1949 when it was discontinued. During the 9 days' cele­ 13. Jangamavaripalle hamlet of Venkatadripalem­ brations the deities were being taken round in procession Situated in hilly tract at a distance of 38 miles from on different vahanams (1) akshatarohanam (2) simha Markapur Road Railway Station. There is a bus route (lion) (3) sesha (serpent bed) (4) ananta (5) garuda one mile from the place and Yerragondapalem, the (the sacred kite) (6) gaja (elephant) (7) telu (scorpion) revenue firka headquarters, is 9 miles away. The (8) aswam (horse) and (9) hamsa (swan). original settlers of the village happened to be of Jangam But unfortunately for the last 15 years due to pau­ community and the village was called after them. city of funds, cessation of Government financial help The total population of the village is 3,690 and and apparent general decline in the devotion of people it is made up of the following communities: Caste towards God, the festival has not been celebrated. Hindus-Reddy, langam, Kamma, Chakali (Washer­ Only the temple priest by name Sri Karempudi Venkata man), Boya; Scheduled Castes (129)-Mala: ~cheduled Chenna Charyulu possessing a donated property of Tribes (l42)-Chenchu; and Muslims. The chIef means 150 acres is still conducting puja in the temple regularly. of livelihood of the people is agriculture. Sri Amba Devi festival is the second in importance There are two temples in the village, namely, in this village. Some say that the present Amba Devi Sri Rama temple in an open space and Mallikarjuna­ is the same as the Amba of the Mallikarjuna swamy temple situated in a grove of trees temple of Srisailam. She was also the home deity of covering an area of one acre. The temple has got a the erstwhile local Zamindar. There is another version stone compound wall. The stone statue of Digambara saying that She (Amba) accompanied the local people Mallikarjunaswamy is installed in the temple and there in the form of Sakti on the return journey from is also a metal image of the Swamy. 29

In memory of Sri Digambara MaUayya, a devotee The total population of the village is 2,415 and of Mallikarjunaswamy, a festival is held for 16 days it is made up of the following communities: Caste from Kartika Purnima to Amavasya (November­ Hindus - Kapu, Kamma, Kummari (Potter); Sche­ December). About 2,000 people including visitors duled Castes (56) - Madiga; and Scheduled Tribes from the neighbouring villages congregate every day (24). The chief means of livelihood of the people without distinction of caste or creed. Sri Digambara is agriculture. Mallayya was a bachelor sanyasi. He was a Jangam The only temple of the village is that of Ankalamma who earned 25 acres from the Government for the in which there is an image of Ankalamma, 3 feet high, Srisaila Mallikarjunaswamy. He came to this village in an awe-inspiring female form (in stone). The entrance from Srisailam, earned the veneration of the people into the temple is restricted for Hindus only. and entered Jeevasamadhi. The festival is celebrated The festival is Ankalamma's festival, which is for the last 60 years and the devotees bring clothes performed for 7 days in Vaisakham (April - May): .The and other offerings. On the day of procession several festival is being held for the last 400 years and It IS of people undertake fast for the day and ?bserve Jagarana local significance. Animal sacrifice is practised. Usu­ i.e., keeping awake the whol~. mg~t. Issue-l~ss ally 1,500 people of all communities take part in it. couples from various places VISIt thiS place WIth The pujari is a Yadava having hereditary rights. The the fond hope that the God woul~. bless them .with patrons and managers are of Peddakapu Community. children. Visitors of all commumtles are fed 1D a choultry by persons whose desires are fulfilled. SOURCE: Sri B. Neelakantha Rao, Teacher, Gangu- palle, Markapur Taluk. SOURCE: Sri T. Joseph, Head-master, Ganjivaripalle, Markapur ta/uk. 16. Gurizepalle-Situated on the Markapur-Yerra­ 14. Kolukula-Situated at a distance of 36 miles from gondapalem road at a distance of 17 miles from Marka­ Markapur Road Railway Station and 2 mil~s fro~ pur town and 20 miles from the Markapur Road Ganjivaripalle connected by bus route. There IS a bIg Railway Station. pond (ko/anu) near the village which is the source of drinking water for the inhabitants and cattle of the The total population of the village is 1,667 and it place. On that score the village goes by the name is made up of the following communities: <:aste Kolukula. Hindus - Brahmin, Vaisya, Reddy, Kamma, Viswa­ brahmin (Goldsmith), Kapu, Balija, Golla, Kummari The total population of the viIIage is 2,379 and (Potter), Chakali (Washerman); Scheduled Castes (66)­ it is made up of the following communities: Caste Mala' Scheduled Tribes (5); Muslims; and Christians. Hindus - Brahmin, Vaisya, Viswabrahmin (Gold­ The ~hief means of livelihood of the people are agri­ smith), Kummari (Potter), Yadava; Scheduled Castes culture, agricultural labour, trade and other traditional (45); Scheduled Tribes (20); and Christian~. The occupations. chief means of livelihood of the people are agnculture and other traditional occupations. The only temple of the village is that of Sri Rama which has an image of the deity Sri Rama. There is There are 3 temples in the village viz., Rama temple, a mosque and a church also in the village. There is Hanuman temple and Poleramma temple. There is al~o also the mutt of Sri Ramayogi with his picture painted a Church. There is a pial with a Veerasila (stone slab 1D by an artist. memory of the heroes of the place). The image of Poleramma is in stone in female form. The festival is the vardhanti of Sri Ramayogi, celebrated for 2 days from Pushya Suddha Panchami The Poleramma festival is celebrated for 2 days (December - January). The picture of Sri Ramayogi in the dark fortnight of Bhadrapadam (September­ is taken in procession during the festival. About a October). The celebration is of ancient origin and thousand people from this and the neighbouring villages of local significance. Usually 1,500 people partake congregate for the fes~ival. About 80 yea~s back in it. People of all communities take part in the festival. Sri Ramayogi was born ill Potlapadu of Dam Taluk, The pujari is a Yadava, having hereditary rights. There Nellore District. He was a Yadava and a shepherd is animal sacrifice besides offerings of payasam, pongali, by profession till a sage gave him upadesamu (enlighten­ and rice with curds. ment). He practised and anthrasa_stra. (sci.ence In connection with this festival, a fair is held in pertaining to talisman). When any epIdemIC eIther the village for 2 days in which, people from neighbouring for people or cattle broke out, he would ~isit the place villages take part. Toys, aluminium utensils, bamboo and fix up boddurayi (a stone before the village), chant­ articles and agricultural implements are sold here. ing and preve~t. the e:p~demics. The ~oncx:p­ tion was that the preSIding deItIes for the epideilllcs SOURCE: Sri Kasu/anati Subbaraya Sastri, Kolukula Village (Post), Markapur Taluk. were prevented from entering the Village. The belief that issueless women are blessed with children attracts gathering to pray the Yogi for children. They come 15. Gangupalle hamlet of Gurrapusala - Situated on generally in the evening and disperse on the next morn­ the Markapur - Dornala bus route at a distance of 22 ing. The devotees offer animals. The pujari is of miles from Markapur town. The nearest Railway Station Yadava Community. is Markapur Road at a distance of 20 miles. The village is said to have been built by a lady SOURCE: Shri J. James, Headmaster, P.S.E. School, named Gangamma and hence the name Gangupalle. Gurizepalle, Markapur Taluk. 30

17. ChatJamitta - Situated at a distance of 14 miles He entered Jeevasamadhi. Even now villagers believe from Markapur town and 18 miles from Markapur Road that their desires would be fulfilled if they pray to him. Railway Station. It can be reached by bus from Guntur, They keep their houses clean, take bath and do fasting Srisailam, Ongole and Kuroool. and keep awake on the festival day. The total population of the village is 1,596 and SOURCE: Sri C.H. Nagaiah, Headmaster, S.E. School, it is made up of the following communities: Caste Tangiralapalle, Markapur Taluk. Hindus - Brahmin, Vaisya, Kapu, Kummari (Pot­ ter), Chakali (Washerman), Mangali (Barber ), Yadava; Scheduled Castes (71) - Mala and Scheduled 19. Pedda Araveedu - Situated at a distance of 8 Tribes (10). The chief means of livelihood of the people miles from Markapur town on the Atmakur - Markapur is agriculture. road and 12 miles from the Markapur Road Railway The temples of the village are Rama temple, Anka­ Station. mma temple, Poleramma temple and Tirumalanatha­ The total population of the village is 3,107 and it swamy temple which is situated near the village boun­ is made up of the following communities : Caste dary. In this temple there is an image of Lord Vishnu Hindus; Scheduled Castes (191); Scheduled Tribes with four hands. (87); Muslims and Christians. The chief means of The Thirumalanathaswamy festival celebrated livelihood of the people are agriculture and agricultural for 7 days from Jaistha Suddha Purnima (May­ labour. June), is of ancient origin but of local interest. About The temples of the village are of Ramaswamy 1,000 people of all communities take part in it. The and Siva. There are a church and a mosque also. There pujari of Tirumalanathaswamy is a Nambivaishnava is an image of Sri Rama in human form in the Rama­ with hereditary rights. swamy temple. No animals are sacrificed in the name of ­ Naguruswamy festival is celebrated in memory nathaswamy. of Naguruswamy, a saint, on Chaitra Suddha Navami The villagers clean and decorate their houses (March - April), for one day. The celebration is on the festival day, take oil bath and perform pujas taking place for the last 40 years and is of local signi­ in their houses. ficance only. Usually 2,000 persons of all communities Free feeding is organised for certain communities. take part in it. There is no specific pujari. There is no image or picture of Naguruswamy. A SOURCE: Shri P. Labanu, Headmaster, Chatlamitta flag will be hoisted in the name of Naguruswamy. Post, Markapur Taluk. There is free water supply for the visitors. During the festival days, there are bhajans and kolatams. 18. TaogiraJapalle - A remote village unconnected by road situated at a distance of 9 miles from Markapur SOURCE: A Teacher, Pedda Aral'eedu, Markapur Taluk. by the shortest route which is a foot path. Gajjalakonda Railway Station is to the east of the village and can be 20. Markapur - Situated on the Vijayawada-Guntakal reached by a foot path of 9 miles. The bus route to section of the Southern Railway. The Railway Sta­ Markapur is reached by a famine road of 6 miles to tion named Markapur Road Railway Station is about 3 the south of the village. It is said that a Tamilian miles from the town. It is the Headquarters of the Muslim who halted (Tangi) at the place found Taluk and Revenue Division of that name. The town this original forest place fit for establishing a village and is connected by bus route with the District Head Quar­ it was named Tangiralapalle. ters. The total population of the village is 1,292 and " Markapur (Marika's town), is named after a it is made up of the following communities: Caste shepherd g rI, by whom the temple here is said to Hindus - Brahmin, Vaisya, Viswabrahmin (Gold­ have been founded in the fourteenth century A. D. smith), Kapu, Settibalija, Yadava, Uppara; Muslims An dficer of Gajapati Raja by name Telugu Rayadu and Christians. The chief means of livelihood of the built the tank here as well as the large Telugu Raya­ people are agriculture, agricultural labour, weaving, dicheruvu in the NaJlamala valley in the north-west corner of the taluk. "1 carpentry and other traditional occupations. There are a Rama temple, an Anjaneyaswamy tem­ The total population of the town is 17,536 and ple, a church and a peeda chavidi in the Village. A mutt it is made up of the following communities: Caste with the Samadhi of Sri Malakondaswamy is of impor­ Hindus; Scheduled Castes (790); Scheduled Tribes(108); tance. Muslims and Christians. The chief means of liveli­ Malakondaswamy festival is celebrated in memory hood of the people are agriculture, agricultural labour, of Sri Malakondaswamy for 2 days from Kartika Suddha selling forest produce and other traditional occupations. Purnima (October - November). About 800 residents There is a temple of Chennakesavaswamy, in of the place comprising of all castes and communities which there is the stone image of Sri Lakshmi Chenna­ take part in the festival, which is being celebrated for kesavaswamy in human form. "Chennakesavaswamy is the past several years. About 90 years back Mala­ held very sacred and has acquired local celebrity. The kondaswamy, a great devotee, performed several idol is said to have restored to life certain shepherds miracles and earned the veneration of the villagers. who had been beheaded and made the heads talk.'"

1. Page 216, Kuroool District Manual, 1886. 2. Page 184, Kuroool District Manual, 1886. 31

"He (Chennakesavaswamy) is a great favourite both sides of the door way are several indecent of the Pariahs, who are called Channayya Dasaris. figures; at the top are the representations of Rama Through the influence of a Satani priest Kurmayya, cutting seven palm trees with a single arrow, of the the Malas have become Vaishnavas and are known fight between Vali and Sugriva, and of Rama strik­ throughout the district as Channayya Dasari or ing down Vali with five arrows. The other carvings servants of Chennarayudu, the name of the idol are those of- worshipped here. The building has all round a colonrn­ de which is used as a halting place during the festivals. (1) Arjuna striking down matsyayantram The first temple garbhagriha is said to have been esta­ (2) Rama's combat with seated in blished by a milk-maid named Marika, but the Indra's chariot brought by Matali building was erected under an order of Telugu­ (3) Churning Mount Mandara by the gods and rayadu during the reign of the Gajapatis in the demons fitteenth century. Its chenchus or projecting ledges (4) The army of Manmadha (Cupid). are admired by natives as one of the seven curio­ (5) Krishna playing with milk-maids who were sities· in this part of the country. bathing and the like."I. The mukha -mantapam, supported by forty stone The Chennakesavaswamy festival is observed for pillars,is carved with the figures of Krishna,Anjaneya, 10 days, commencing from Chaitra Suddha Purnima Garuda, Lakshmi, Vinayaka, with their or (March - April). Nearly 30,000 persons gather from vehdes,such as elephant, lion, sarabha,sardula (tiger), and drivers. One of the figures represented the neighbouring villages and taluks. People of all is that ofa maya mrigam, the upper half of which is in communities participate in it. the form of a woman and the lower half that of a beast. On two of the pillars opposite the idol are Bangles, toys of earth, rubber and plastic, utensils carved two beautiful gopurams, which are much of brass, bronze, and aluminium are the chief admired by natives, and to which they have given the commodities that are brought and sold in the fair. epithet of 'brothers' because of their striking re­ semblanr_e to each other. Two choultries are run on the 8th day of the festival. In the four corners, as well as in the centre of the mantapam are depicted the following figures; on SOURCE: Collector, Kurnool.

1. Pages 184-185, Kurnool District Manual, 1886. • The other six curiosities are:~ (1) The gopuram or tower of Venkatadripa1em temple. (2) Gadde or the altar of Tripurantakam temple. (3) The carvings in Millampalli temple. (4) The waters of the Arvitamma well. (5) The women of Bommalapuram as being once beautiful. (6) The durbar seat in Yerrakondapalem.

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(" "1"] iddalur - A Taluk headquarters. It is a Railway river, Jlear the Muslim grave yard, on the Giddalur­ ,~ ,,' Station on Vijayawada - Guntakal section of Cuddapah road. There will be a few shops selling ~ "'%' r the Southern Railway (Metre gauge) with sweetmeats, combs, pottery and glassware. '=' communication facilities to the towns of Ongole, Vinukonda, Guntur, Kurnool, Nandyal, SOURCE: Sri D. Eswara Reddy, Teacher, Giddalur. Cuddapah and Markapur by bus. It was described even" in 1855 in the Gazetteer of the Southern India 2. KrishnamsettipaUe - Situated at a distance of two (page 139) as " a large village at the eastern flank of miles from Giddalur Railway Station. Nulla Mulla (Nallamalai) hills between Cumbum and The total popUlation of the village is 4,159 and the Nundi (Nandi) Cunnama pass. It is situated on it is made up of the following communities: Caste the banks of Suggleair (Sagileru) stream which runs to Hindus; Scheduled Castes (233) and Scheduled Tribes the Pennaur". It is believed that the village was (144). The chief means of livelihood of the people originally constructed by Siddhas (Rishies who gained is agricu1ture. efficacy by penance) and named it Sidduluru. In course The only temple in the village is that of Sri Brah­ of time it changed to Giddalur. meswaraswamy and his festival occurs for 2 days in The total population of the town is 12,084 Vaisakham (April - May). It is of local significance and it is made up of the following communities: with a congregation of about 1,000. Caste Hindus - Brahmin, Vaisya, Kshatriya (Raju), Sudras; Scheduled Castes (409); Scheduled Tribes SOURCE: District Superintendent of Police, Kurnool. (152); Muslims and Christians. The chief means of livelihood of the people are agriculture, forest pro­ duce and forest labour. 3. Mundlapadu - Situated at a distance of 4 miles Th~ temples of the village are of Kanyakapara­ from Giddalur Town and Railway Station on the meswan, Nageswaraswamy, Sri Rama, Anjaneya­ Giddalur - Cuddapah bus route. The legend about swamy and Narasimhaswamy for Hindus, churches the village is that munis (sages) established the Datta­ and mosques for Christians and Muslims respectively. treya tempJe here, which now goes by the name of Kusuma Haranath and Saibaba are also worshipped Sri Bhavani temple. Hence the place was called Mu­ by Hindus. nulapuri (the place of the sages) and now goes by the Kanyakaparameswari festival is celebrated for corrupt name of Mundlapadu. 12 days from Asviyuja Suddha Padyami (September­ The total population of the village is 4,315 and October). The deity Kanyakaparameswari is held it is made up of the following communities: Caste in very great reverence by the Vaisya community. Hindus - Brahmi!!, Vaisya, Viswabrahmin (Gold­ The le~end is that for the welfare and prosperity of smith), Kapu, Balija, Chakali (Washerman), Manga­ the Valsyas she refused to marry a king. To avoid Ii (Barber), Sale (Weaver), Boya, Yadava, Sathani; forced marriage with him, she burnt herself to death. Scheduled Castes (l)-Adi Andhra; Scheduled Tribes T~e festival is of ancient origin. The congregation (147)-Yerukulas; Muslims, Dudekula and Christians. wI!1 be about 1,500 persons of the village and from the The chief means of livelihood of the people is neIghbourhood. The pujari is a Brahmin of Bhara­ agriculture. dhw~ja Gotram appointed by the Vaisya Sangham. There are 3 temples of Rama, one of Chenna~ Hankathas and bhajans afford entertainment to the kesava, one of Anjaneya, one of Poleramma and one visitors. Poor feeding is also in practice. of Ankalamma. There is a mosque, an A.B.M. Another festival of the place is Hazarat Khader Church and a S.P.G. Church. The chief temple of the Vali Urs. It is in memory of the YaH who place is the Bhavani Sankaraswamy temple with the belonged to Muslim community. This is held two image of Narasimhaswamy with human body and months after Moharram festival, the dates of which lion's face. The legend goes that the door of the keep changing, but round about Asviyujam (Septem­ temple was kept closed lest any person, animal or bird ber - October). should be burnt before the glaring eyes of Karala Another festive occasion is the celebration of (furious) Narasimhamurthy. To avoid the tragedy, the preaching of Hinduism by Kusuma Haranath Baba, a Sivalingam was established in front of the door to in Asviyujam (September - October). attract and counteract the fiery sight of ­ swamy. A fair is held in connection with Hazarat Khader "Here the chief engraving is Gajendra Moksham VaH U_rs for. a day which is largely attended, the con­ or deliverance of the elephant by Vishnu from gregatIOn bemg about 11,000 on the bank of Sagileru trouble"l

1. Page 1&7 of Kurnool District Manual, 1886. (3) 34

Sri Bhavani Sankaraswamy festival is in connec­ The total population of the village is 1,608 and tion with this Sivalingam or Eswara. The festival it is made up of the following communities: Caste is held from Magha Bahula Triodasi to Phalguna Hindus - Brahmin, Vaisya, Kapu, Reddy, Chakali Suddha Padyami (February - March) for 4 days. (Washerman), Kummari (Potter), Yadava, Mangali About 8,000 people from the neighbouring villages (Barber) and Scheduled Castes (3). The chief means congregate and they are mostly Hindus belonging of livelihood of the people is agriculture. to all sub-communities. A Thamballa (Sivabrahmam) The only temple of the village is Mukteswara­ by name Kamaduri Subbarayudu appointed by the swamy temple in which the deity is in the form of present trustee performs puja, and enjoys the temple Sivalingam. Mukteswara means the Lord that gives lands. The festival is of ancient origin. The festival Mukti or Salvation. is celebrated on Magha Bahula Triodasi (February­ The festival of Mukteswara Swamy is celebrated March) by the pilgrims keeping awake throughout from Magha Bahula Triodasi (February - March) the night. Bangle shops and cart loads of sugarcane for 3 days. The festival is of ancient origin but of are the attractions during this festival. . local significance. About one thousand people belong­ Whenever there is an epidemic in the village the ing to all communities congregate. The festival of inhabitants perform the puja of Sydu Miah who was Ramanavami is celebrated on Chaitra Suddha Navami considered to be capable of curing people suffering for one day (March - April). On both the occasions, from evil spirits and bad stars and offerings of rice, Prasadam and Panakam (Jaggery solution) are distri­ jaggery and ghee are made by one house each day by buted to all. The pujari is a Brahmin, appointed turns. The belief is that after 10 days of worship, on the basis of monthly salary by the trustee-in-charge, the epidemic subsides. People having no issues ob­ the present trustee being one Sri T. Ankireddy. serve fast, take bath and with wet clothes on, have Choultries and free feeding for pilgrims exist. some kind of amulet. It is believed that those who Dramas, harikathas and burrakathas afford enter­ wear such amulets beget children. They then offer tainment to the visitors. to Sydu Miah silver umbrellas and waist-belts. The festival of Ankalamma is celebrated once in Yet another festival of the place is Peddamma a year or 3 years as fixed by villagers. For this festi­ Jatara celebrated once in three years for 3 days, the val, the residents of every house take a ram along with occasion being fixed by the elders of the village. An a cart decorated with vermilion and sacrifice it to Anka­ earthen image in female form is brought from a potter's lamma. After this ritual is over they return home that house with music and kept near the house of a washer­ night and feed the people. Likewise Poleramma man. It is then kept in a temporary abode covered festival is celebrated. with a coloured cloth prescribed to the deity. Buffa­ Two more festivals of Maremma and Sunkalamma loes and sheep are sacrificed in an open space at the are celebrated every year on Magha Bahula Triodasi centre of the place. Intoxicants are taken. Thou­ and Sankranti day. Prasadam and Panakam are dis­ sands of Hindus congregate, Chakalis (Washermen) tributed to the devotees. being conspicuous. The Peerla festival is also observed every year In connection with this festival, a small fair is in the Hijri month of Moharram (June-July) for 15 days'. held. Earthen pots, combs, Ayurvedic drugs, books, pictures, clothes, mats of various colours, iron rings SOURCE: SriT. Ankireddy, Mokshagundam Post, Gid­ for cart wheels and ploughshares and other dalur Taluk. agricultural implements, cows, hens and ducks, coloured earthen images of deities are brought and sold. Nearly 100 shops will be opened for the occasion 5. Vendutla - Situated on the Gidda!ur - Kurnoo! and about 10 to 12 hawkers come to the fair. There road at a distance of about 15 miles from Giddalur. are a few choultries and chavidis providing free lodging The total population of the village is 252 and it facilities to the visitors. Kolatams, bhajans, dramas is made up of the following communities: Caste and cattle competitions and dragging stone pillars Hindus-Kapu, Balija, Boya and Muslims. The chief afford entertainment to visitors. means of livelihood of the people are agriculture and agricultural labour. SOURCE: Sri Rag/zupati A lluraiah , Mundlapadu, Gid­ dalur Taluk. There are the temples of Bhrugu Malleswara and Anjaneyaswamy in the village. The temple of Bhrugu 4. Mokshagundam - Situated at milestone 94 on Malleswara is situated on the hillock at a distance of the Nandyal - Ongole road, 28 miles from Markapur t mile from the village. The deity is a ston~ ima~e in town and 11 miles from Cumbum Railway Station. the form of a Lingam. The saint Bhrugu IS be~eve.d The locality was considered a part of Dandakaranya, to have installed the Lingam and hence the deIty IS touched by Sree Rama during his exile of fourteen called Bhrugu Malleswara. The other temple of Sri years. Once he wanted to perform the annual death Anjaneyaswamy is at a distance of 1 furlong from the ceremony of his father and as water was not available village. The deity is a stone image. there, he shot into the earth with his arrow. A spring The festival of Bhrugu Malleswaraswamy is of water appeared and a pond ( Gundam) was formed. celebrated for 2 days from Magha Bahula Triodasi The pond is believed to give Moksham (Salvation) (February - March). The festival is of ancient origin but to the devotees that bathe in it. As Sree Rama of local significance. Three to four hundred people be­ performed here the annual ceremony of his father to longing to all communities take part. The prasadam and get him salvation, it is called Mokshagundam. panakam (jaggery solution) are distributed to one and 35 all. The present patron for the festival is Shri Turaga rulers. The resourceful minister wrote to each of the Ramachandra Rao. Free feeding is arranged on the sixteen rulers a letter asking them to help Krishnadeva­ next day of the festival. raya to victory. Along with the letters he handed There is a fair held in connection with this festival. over sixtcen boxes filled with money to the servants Utensils, lanterns, torch lights, Ayurvedic medicines, and instructed them to manage to deliver the letters toys, pictures and photos, clothes etc., are the chief and the boxes not to the sixteen kings but to Gajapathi commodities brought and sold in the fair. himself. The servants allowed themselves to be caught On Chaitra Suddha Navami the festival of Anjaneya by Gajapathi's soldiers and taken to the king's presence. and Sree Rama are celebrated. It is said that the people Gajapathi doubted the loyalty of the minor kings and who have no children perform Akupuja i.e., a puja disappeared from the battle field. His supporters performed with special offerings of betel leaves and found him absent and receded from the battle field. worship Anjaneya. Instead of pursuing the opponents, Thimmarusu went to Gajapathi with peace offers. Gajapathi agreed SOURCE: Sri M. Kola Reddy, Vendutla, Giddalur Ta/uk. to hand over the southern portion of his kingdom to Krishnadevaraya and pay tribute for the northern portion which he retained. His daughter, Thukkamba 6. Cumbum - Situated at a distance of one was given in marriage to Krishnadevaraya. Accord­ and half miles from the Cumbum Railway Station ing to the practice in Royal family of Vizianagar on the Vijayawada - Guntakal section of the Southern Gajapathi's daughter was married to the dagger of Railway. It is connected by bus to Ongole town, to Kur­ the king and renamed Varadarajamma. The king nool town via Giddalur and Nandyal, and to Guntur received her with all honours. But she yielded to the via Vinukonda. The Gazetteer of Southern India, ill advice of her retinue and decided to do away with 1855 describes the place as follows: Krishnadevaraya, thereby hoping for the fall of Karna­ "It was the former capital of a sub-division of the taka and the rise of Gajapathi kingdom. A dagger Balaghat in the Soubah of Cuddapah and is to the was prepared in the form of a waist-belt and worn by present day a place of some size and importance. It stands in latitude 15° 34' and longitude 79° 11'. Varadarajamma to be used against Krishnadevaraya, The fort is situated distinct from the town, and unawares. The watchful Thimmarusu could detect is now in a ruinous state. It is commanded by the that all was not normal with the servants of the queen high ground, north of the town; but otherwise the and through spies found out the form of the waist-belt position is strong being surrounded by paddy fields and water courses supplied by the adjacent tank. worn by the queen; he approached Sri Krishnadevaraya, The tomb of Mir Sahib, a connexion of Tippoo, who and begged for the gift of the belt to him. Thimma­ fell at Raichoty, a neat erection covered by a small rusu was more than a father to him and the queen tomb is seen here. One of the finest artificial lakes in had to remove the belt. It was detected that it was a this part of India irrigates and fertilizes the land around the forest and town. It is almost surround­ sharp edged dagger and the benevolent king did not ed by picturesque hills, contains several rocky islets like to kill a woman. He spared her life and asked and is about 5 miles long by 3 to 4 in breadth. A her to go back to her father. Thimmarusu arranged singular tradition is related regarding the formation to send her back the same night in a palanquin with of the lake which is much admired by the natives. The King of Golkonda, Mahomed Koottub Shah, on proper retinue and huge wealth lest the queen of Vijaya­ his march to invade this part .~f the country, sent nagar should suffer. On the way Varadarajamma ambassadors to the Royal of Bljanaggar, to say that compared within herself the treachery of Gajapathis he had quitted his own dominions, solely to see the and the magnanimity of the Vijayanagar family and celebrated lake at Cumbum. "1 decided not to return to her father. She took this There is a popular legend with historical back­ decision amidst the hill forests ncar Cumbum and ground about this lake or tank known as the Cumbum began to do penance in the caves. She was moved tank, the biggest in Rayalaseema. It was constructed by the suffering of the people. She decided to construct by Varadarajamma, queen of Sri Krishnadevaraya of a tank. She bunded up the gorge between two long and Vijayanagar who was renowned for his sagacious high ranges of hills and formed the tank with the waters minister Timmarusu, his proficiency iIi Kannada and of Gundika, Jampaleru and Nallavagu rivers. But, Telugu, his maintenance of Astadiggajas (eight protec­ water was oozing out. Varadarajamma was praying tive elephants of the eight quarters of the Compass for a solution when a Yadava girl possessed by Siva­ of ) namely, the eight poet laureates told her that she had to sacrifice two human beings Allasani Peddana, Bhattumurthy, Mukkuthimmana to stop the water from oozing out. Varadarajamma Pingali Surana, Ramakrishna, Ayyalaraju Rama~ refused the human sacrifice and went on doing penance bhadrudu, Mallana. and Dhurjati. With the in a cave. But two young men Pedda Cumbadu and parental protection and guidance of the able and most Chinna Cumbadu volunteered themselves for self loyal and loving minister Thimmarusu, his kingdom was sacrifice. They were buried under the earth in the being extended. Once Rayalu was faced with a diffi­ bund and all went well with the bund thereafter. The cult situation. He found Gajapathi of Kalingadesha bigger and the smaller villages on either side of (area covered by the present and Simha­ the bund were named Pedda Cumbum and Chinna chalam) invincible, after waging war against him inspite Cumbum. The forest below the bund was cleared, of the dissuasion of Thimmarwm. Thimmarusu the land cultivated and the people flourished. Krishna­ detected that Gajapathi was supported by 16 minor devaraya was surprised to hear from spies that a

1. Page 135 of Gazetteer ofSoutnern India, 1855. 36 had constructed a tank and was worshipping his pic­ to have been previously Hindu temples converted ture along with those of the Lords Siva, Rama and into mosques. The chinna (small) masjid was cons­ Krishna. Thimmarusu managed, with the pretext tructed a hundred years back and the Taki Masjid of hunting wild animals, to take Krishnadevaraya to 70 years back. All these are run by public donations. the hilly abode of the Yogini and show him the noble There is a Darga in the town. The Christians of the soul engaged in meditation before the picture of the place have two churches. On the tank bund, Anjaneya­ King. When the Yogini opened her eyes, she was swamy, Vinayakaswamy and Varadarajamma are surprised to see her husband. Each repented the past housed in small temples. The latest addition on the faults, got reconciled and led a happy life. tank bund added about 15 years back is a stone slablet Even history does not discredit the share ofVarada­ in the form of squareoid about 8 feet high and 4 feet rajamma in the construction of the Cumbum tank. broad fixed up by a saint to serve as a talisman against It is Gundlakamma river that is feeding the tank. The drought and famine for a decade. The words of the height of the dam is 57 feet. There is the traditional saint came true and the tank has never dried up for belief that the tank was built by , a rishi. the last 15 years. The ryots fixed up the slablet verti­ It is also said to have been constructed or considerably cally and constructed a building for it. At its inaugu­ improved by the Gajapathis of Kalinga. The tank has ration, the slablet was worshipped, 100 cocoanuts were a capacity of 3,696 million cubic feet. About 5,500 broken and 100 poor people were fed. acres are irrigated under the tank. As many as seven Sri Pattabhi Ramaswamy festival is celebrated hillocks are surrounded by water in the tank when the for 11 days from Chaitra Suddha Padyami to Ekadasi tank is full. One of them is known as Dhanamu Thippa (March - April). It is an ancient festival confined (Hillock of wealth) where, it is believed, the balance to the villages. About 2,000 people take part in the of wealth, after the construction of the tank, was pre­ festival every day. A Committee of 5 members manage served under-ground by Varadarajamma. Another the festival and income of the temple is from Ac. 4-01 is known as Peyyala Thippa. When the tank went of wet land. The Pujari is a Brahmin. dry once, a cow and a bull chanced to stay back on Sundara Malleswaraswamy festival is celebrated this Thippa (hillock), when the hillock was surrounded for 10 days from Asviyuja Suddha Padyami to Dasami by deep water owing to heavy rains. For years there (September - October). Special pujas are offered during was water in the tank and a big herd of cattle grew the whole month of Kartikam (October - November), on the hill. The hillock thus got the name Peyyala 30 devotees meeting the expenditure of the puja every Thippa (hillock of calves). The height of the bund day at the rate of one per day. The pujari is a Jangam is such that if the back waters of the tank touch the enjoying 14 acres of wet land and 20 acres of dry land. mouth of the stone cock on Kalpanna temple at Moha­ There is a choultry attached to the temple for the stay deen Thippa, water would overflow the bund and there of the visitors. would be danger to the bund itself. Sri Venkateswaraswamy Car festival is celebrated The total population of the town is 9,305 and it is for 12 days from Vaisakha Suddha Chaviti to Purnima made up of the following communities: Caste Hindus­ (April - May). The management is done by a trustee, assisted by four members. The pujari is a Brahmin Brahmin, Vaisya, Kapu, Balija, Jangam; Scheduled and he is paid Rs. 230/- by the Government. Castes (117); Scheduled Tribes (52); Muslims and At Sri Veeranjaneyaswamy temple, Dasara is Christians. The chief means of livelihood of the people celebrated for 10 days from Asviyuja Suddha Padyami are agriculture, agricultural labour, trade, weaving to Dasami (September - October) and pujas are held and other traditional occupations. for a month during Dhanurmasa i.e., Pushyam (Decem­ Sri Veeranjaneyaswamy temple was constructed ber - January). The Brahmin Pujari manages the' about 400 years back during the reign of Sri Krishna­ affairs of the temple and maintains himself with the devaraya after the construction of the tank. The income of 4 acres of wet land and the contributions and image is of stone. Sri Venkateswaraswamy temple offerings from the devotees. constructed about 100 years back has the image of At the Darga of Mir Ashkar Ali, Urs is held once Sri Venkateswaraswamy in stone with four hands a year in March for one day fixed by the Muzavar. holding Sankhu (conch-shell), Chakra (discus), Gada The Darga has four doors and four Moulvies read (Mace), and Khadga (sword). The procession images every morning Quran at all the four doors. Each of (Utsava Vigrahams) of Lord Venkateswara and His them enjoys 4i acres of wet land for the services ren­ consorts, Alivelu Mangamma and Lakshmi Devi are dered. 20 acres of dry land is allotted for lighting of brass. There is the Pattabhi Ramaswamy temple and other services at the Darga and the Muzavar is with the (natural origin) stone statue of given 5 acres of wet land for his maintenance. Meer Lord Sri Rama. The procession images (Utsava Ashkar Ali appears to have been a big landlord of Vigrahams) of Rama, Lakshmana and Sita are of Gurrapu Konda in . He desired brass. Sundara Malleswaraswamy temple of 60 years that after his death the body should be carried in the standing contains a stone Sivalingam. Sri Kanyaka­ direction of Cumbum and buried at the place where parameswari temple was constructed by the Vaisyas it was found too heavy to be carried further. It was of the place about 50 years back. The image is in buried in the present spot and a Darga was constructed female form. The temple is managed by a Committee over it. of Vaisyas and arrangements are made for daily puja. SOURCE: 1. Sri V. Ramamurthy, Executive Officer, Special pujas and processions are held on all Hindu Cumbum Panchayat. festival occasions at the temple. There are also the 2. Personal inquiries of the Research Assis­ Gustinala mosque, the Jumma Masjid which appear tant for Fairs & Festivals. Kurnoo/. 37

7. Pitikayagulla - Situated at a distance of 5! miles but with only two hands. The Ankalamma temple from Besthawarpet Bus route and 10 miles from is at a distance of! a mile to the west of the village. Cumbum Railway Station. There is a temple of. Peeti­ . The festival of Ankalamma is celebrated for 4 days keswara to the west of the village and the village appears m Vaisakham (April-May). The celebration is of to have been named after this temple. ancient origin but of local significance. The Pujari The total population of the village is 3,705 and it is a Thamballa with hereditary rights. Animal sacri­ is made up of the following communities: Caste fices are made by the v:Uagers in fulfilment of their Hindus - Brahmin, Vaisya, Kapu, Gamulla, Chakali vows. (Washerman), Mangali (Barber), Golla, Uppara, There is a fair held in connecti:m with this festival Mutracha, Thamballa; Scheduled Castes (68)-Madiga, near the Ratchabanda (Common place for d.iscussion and Mala; Scheduled Tribes (12) and Dudekula. The decision of village problems) of the village. Torch lights, chief means of livelihood of the people are agriculture, toys, bangles and sweetmeats are the chief commodities agricultural labour and other traditional accupations. that are brought and sold in the fair. About 1,500 There are 3 temples in the village namely Sri Rama­ people bebnging to all communities take part in this swamy temple, Siva temple and Sri Anjaneyaswamy fair. Show of strength of bulls in pulling stones and temple, the deities being Rama, Siva and Anjaneya lotteries are the entertainments at the fair. respectively. There is a temple to the village deity SOURCE: Sri D. Venkata Reddy, Teacher, Parishad Ankalamma in which the deity is in the form of a Sakti, Middle School, Pitikayagul!a, Giddalur Taluk.

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eebaguhtla - Situated at a distance of 8 miles The total population of the village is 1,538 and from Nandyal Railway Station and t a mile it is made up of the following communities: Caste from the Chittoor - Kurnool Highway at Hindus-Kapu, Boya, Golla, Vadde, Kummara (Potter); 172/3 mile. Scheduled Castes (167) and Scheduled Tribes (52). The total population of the village is 1,651 and The chief means of livelihood of the people are agri­ it is made up of the following communities: Caste culture and forest labour. Hindus - Brahmin, Vaisya, Kapu, Balija, Jangam, There are the temples of the village Goddess Pole­ Boya, Thamballa and Scheduled Castes (386)-Madiga, ramma in human form and of Sri Rama in the village. Mala. The chief means of livelihood of the people Poleramma festival is celebrated once in three are agriculture and agricultural labour. years for 3 days from Chaitra Suddha Vidiya (March - There are the temples of Sri Veerabhadraswamy April). This festival is of ancient origin but of local and Sri Anjaneyaswamy. The image of Sri Veera­ significance. bhadraswamy is in an awe-inspiring human form. The residents of the village of all communities The legend goes that Maharaj Veera Sankara congregate. The pujari is a Kummara (Potter). of Ujjain decided to go on a tour of his kingdom along Animal sacrifice is observed on the Aradhana day. with his vassals. He prayed and brought with him Sri Veerabhadraswamy (son of Eswara) for help. When SOURCE: Sri B. Chirranna, Teacher, Sreerangapuram, the troop came to Deebaguntla, the devotees prayed Allagadda Taluk. Sri Veerabhadraswamy to stay there. Their desire was fulfilled and the God settled in this village. The festival of Sri Veerabhadraswamy is celebra­ 3. Vallur - Situated at a distance of 41 miles from ted for 4 days from Chaitra Suddha Vidiya to Panchami Siruvel on Nandyal - Allagadda bus route and 18 (March - April). In fulfilment of vows the devotees miles from Nandyal Railway Station. Allagadda carry ganda deepams and arrange for abhishekams, is also 18 miles from this village. nandh'ahana decorations and aku pujas. The devotees The total population of the village is 3,496 and make offerings in cash and kind. Tonsure certmonies it is made up of the following communities: Caste are conducted. Tfle festival is also celebrated in Hindus; Scheduled Castes (461); Scheduled Tribes (7); the houses by observing the same rituals as in the temple. Muslims and Christians. The chief means oflivelihood During the days of festivals, the deity is beautifully of the people are agriculture and agricultural labour. decorated. Cocoanuts, sweetmeats and flowers are . The temples of the village are - Siva temple offered to the God. The Pujari is a Thamballa by caste (Neelakanteswara), Vaishnava temple (Madhava), of Koundinya Gothram with hereditary rights. Prasadam Chowdeswari temple, Thella Bhyrava temple, a mosque, is distributed to all the devotees. a darga and a chur~h. This festival is of ancient origin and confined to this and the neighbouring villages within a radius of In Hazrat Moulali Darga, there is the symbol 10 miles. About 10,000 Hindus congregate. of the VaU in the form of a hand (Peeru) made out of There is a fair held for 4 days in an open Govern­ Panchalohams (5 metals). Madhava temple of ment land, connected with the festival. About 10,000 the place having a beautiful pond is reputed to people congregate. Eatables, sugarcane, melons, utensils, have been constructed by Janamejaya Maharaja of lanterns, pictures, books and toys of all kinds are the the Pandava dynasty. Provision is made for daily chief commodities that are brought and sold in the worship in Madhava temple by the income derived fair. The number of shops will be nearly 30 and from the Inam lands. Sri Neelakanteswaraswamy hawkers 20. temple is another ancient temple with a big banyan Dragging of heavy stones by bulls, bicycle races, tree, a well and a flower garden nearby. Within the horse races, music parties etc., afford entertainment precincts of the temple, there is a choultry for pilgrims to the visitors. and destitutes. Chandramouleswara temple is situated on There are choultries where shelter and feeding the bank of the Cuddapah-Kurnool canal at a distance facilities are provided. of one mile from the village, with mango and banyan trees around the temple and a pond in its vicinity SOURCE: 1. Sri M. Veeraiah, Teacher, Deebaguntla affording a pleasant site for travellers to take rest. Post, Allagadda Taluk. Hazrat Moulali Urs is celebrated for one day on the 2. Sri R. Madduletaiah, Assistant Teacher, 12th day of Moharram (June-July) in me;mory of ~azrat Allagadda Taluk. Moulali (Rajiyallahu Anhu), a great samt. He IS the son-in-law of Hazrat Mohammad, another great 2. Sreerangapuram - Situated at a distance of 7 miles Muslim preceptor. Though he held the post of J from Gajulapalle Railway Station and 20 miles from Caliph (salaried appointment) he did not touch Allagadda via Narasapuram and Rudravaram. a pie of the fUl1ds, but lived the simplest life by 40 h~rd labour. He is a noble soul that fastl"d, foregoing simhaswamy with lion's head and human body are hIs food for the sake of the guests. He is of Arabi.ln the temples of the village NarasapUlam. descent, who lived in the 6th century. , In the hamlet of Thimmanapalle, there is only This festival is beiJlg celebrated for the Idst 100 a Maremma temple. years and is confined to this village and to the neigb­ Sri Ahobila Narasimhaswamy Paruveta Utsa­ bouring villages. The people of the area congregate, vamu is the festival, common for both the villages, without distinction of caste or creed. The Mujavar occurring for 4 days in Pushyam (December-January). is a Muslim of Shaik sub-community with hereditary It is a very ancient festival said to have been commenced rights and th~ chief patrons for the festival are Hindus from the time of Narasimhavataram. Vishnu assuming of the village. On the festival day night, the devotees the ferocious form of a man with a lion's head, killed offer sugar, sweetmeats etc. At about 10 O'clock in Hiranyakasipa, wandered here and there in fury till the night, th~ deity is taken out in processbn through Sri Mahalakshmi, in the form of Chenchulakshmi the viUage. Every house offers Fatihah to the deity. married him and appeased his wrath. The festival When the deity returns to Darga by 10 O'clock the is to commemorate that great incident. This festival next day, prasadam is distributed to all present. is being celebrated in about 30 villages round about On the night of the festival there will be poor feeding. . In fulfilment of their vows, the people offer blankets, The residents of the village and people from the silver umbrellas etc., to the deity. Some persons neighbouring villages of all sub-communities of Hindus arrange animal sacrifice in their houses and feed the congregate. The pujari is a Brahmin of Kumbha­ poor. konam. Poor and destitute persons arc provided with A fair is held in connection with this festival for free food. Customs and habits like baths, Japathapas, two days in front of the Darga. People from the wearing new cloth",s are observed in the houses. neighbouring villages also numbering about 10 to 12 SOURCE: 1. Sri B. Obulapathi, Assistant Teacher, Sa- thousand congregate. Sweetmeats, fruits, flowers, mithi Elementary School, Narasapuram, bangles, utensils, pictures, lanterns, clothes and toys Allagadda Taluk. are brought and sold in about 150 shops and by about 2. Sri B. Devasikhamani, Headmaster, Sa­ 80 hawkers. mithi Elementarv School, Narasapuram, The villagers decorate their houses and invite their Allagadda Taluk. relatives for the observance of this festival in their houses. The entire night, the houses are kept lit with 5. Alamur - Situated at a distance of 6 miles from lamps decoratively. Allagadda and 32 miles from the nearest Railway SOURCE: Sri S. M. Yar, Teacher, Yallur Post, AlIa­ Station, N.lndyal. The village appears to have some gadda Taluk. historical importance. There are 4 water springs in the vicinity of the village affording facilities for the 4. Narasapuram - Situated at a distance of 8 miles cultivation of 400 acres of land and if repaired about from Ahobilam, 5 miles from Allagadda and 31 miles 1,500 acres can be brought under cultivation. There from Nandyal Railway Station. The Kakatiya King is Seela Boyanna tank very near the village which appears Pratapa Rudra camped here during one of his hunting to have been constructed by one Seela Boyadu for expeditions in and took possession irrigation purposes. This village appears to have been of the neighbouring villages. During the construction the capital of certain kings and the scene of some wars. of Sri Ahobilam temple he selected this place as a central Alamu in telugu means war. ,Hence the village is called one and settled all the workers of the temple in this Alamur (village of wars). The names of certain locali­ Village. Thus the village came to prominence. ties such as danduthrova (the army road), enugulamitta Thimmanapalle, hamlet of Narasapuram, is situa­ (place where elephants were kept) and rani thota ted at a distance of 7 miles from Allagadda, 6 miles (queen's garden), support this conception. from Ahobilam and 33 miles from Nand)'al R lilway The total pJpulation of the village is 2,959 and Station. Thimmarusu, the reputed Prim, Minister it is made up of the following communities: Caste of Sri Krishnadevaraya, once having come to Nallamala Hindus - Brahmin, Bestha, Chakali (Washerman), for.;st for hunting, visited Sri Lakshmi Narasimha­ Mangali (Barber); Scheduled Castes (261); Scheduled swamy of Ahobilam. On his return journey to Tribes (69) and Muslims. The chief means of liveli­ Vijayanagar, the sun was severe and he felt hood of the people are agriculture and hereditary very thirsty. The villagers there offered him water professions. of the palmyra fruits and quenched his thirst. He was There are Rama temple, Chennakesava temple, very much pleased with them and encouraged the Anjaneyaswamy temple, and Narasimhaswamy tem­ construction of the new village by subsidising the ple with the bronze image of Sri Narasimhaswamy expenditure and naming it as Thimmanapalle. having lion's head and human body. The total population of the village is 1,584 and. The festival of Sri Nara~imhaswamy is celebra­ it is made up of several sub-communities of Caste ted for 4 days in the dark fortnight of Pushyam (Janu­ Hindus; Scheduled Castes (524) - Adi Andhra; ary - February). This festival is of ancient origin but Scheduled Tribes (7) and Muslims. The chief means of local s-ignificance. People, local and from the neigh­ of livelihood of the people are agriculture, agricultural bouring villages, congregate. Pujari is a Vaishnava labour and forest labour. . Brahmin. Poor feeding is arranged. Sri Anjaneyaswamy temple, Siva temple and Sri SOURCE: SriG. VeerabhadraReddy, Headmaster, P.S.M. Narasimhaswamy temple with the image of Sri Nara- Elementary School, Alamur, Allagadda Taluk. 41

6. Ahobilam-A noted pilgrimage centre situated at a in the famous puranic story of , the pillar di5tance of 42 miles from Nandyal Railway Station and which Hiranyakasipu kicked asking his son whether Lord Vishnu was immanent in that pillar 16 miles from Allagadda, the route: from Nandyal too was this same pillar, and that out of this pillar being by State Highway upto i 70th mikstone and then Lord Vishnu finally emerged as Ugra Narasimha, and by District road via Siruvel, Rudravaram and Narasa­ killed the demon. Three furfongs from this shrine puram. This motorable road rllns upto the foot of is the shrine of Kroda Narasimha, where the Lord is worshipped in the form of a boar. It is stated the hill. There is a short route from Rudravaram but that if Narayana satakshari and parayana only by cart track. A regular bus service has been of Varalzakanda is done at this shrine for three recently introduced between AUagada and Ahobilnm. days, it bestows immense spiritual benefit to the "Ahobalam is an ancient and sacred place and devotee. there is a passage in the PI/ranas which mentions that Two miles from thereof is a famous shrine of the entire Nallamalai hills from Kurnool to Chittoor Malola Narasimha. The deity here is a Sallta­ District are a personification of Lord Adisesha roopa,alwaysin sport with the divine mother Lakshmi. himself whose tail end is Srisailam, whose middle The famous Kakatiya King Prataparudra has donated is Ahobalam and whose head is Tirupati. The the Ulhsava vigraha made of gold which is under place is a sacred place and sung by the famous worship by the great spiritual seers of Ahobalam Vaishnavite saints of the South called Alwars. The called the Ahobala jeers. Then higher up, is the Tirumangai Alwar, who was a famous Vaishnavite lwala Narasimha shrine, where the Ugrakala of the saint, has sung the glory of this Lord in ten immortal Lord is seen, and this is said to be the actual spot, verses in his famous Tiruvaimozhi. As the nine where the fierce anger of the Lord reached its climax shrines are situated within a radius of five krosas or 10 when he tore asunder Hiranyakasipu. Nearby, miles, this tirtham is known as Panchakrosa lirtham."l is the Pavana Narasimha, where worship in the "This place is also known as SingaveJ Kundram, Slzakta form of the worship of the Lord, is said and is dedicated to Lord Narasimha, i.e., the lion to be done. Thus all the Nava namely aspect of Lord Vishnu, which he took on, in order 1. Prahladavarada Narasimha or Lakshmi Nara­ to kill the demon Hiranyakasipu. There are a simha, 2. Chatravata Narasimha, 3. Karanda number of places in which the Narasimhavatara of Narasimha, 4. Yogananda Narasimha, 5. Guha Lord Vishnu is worshipped but it is only at Ahobalam Narasimha, 6. Kroda Narasimha, 7. Malola Nara­ that all the nine forms of the Lord Narasimha i.e., the simha, 8. lwala Narasimha and 9. Pavana Nara­ Nava Narasimhas arc worshipped. simha are worshipped here. As soon as the foot of the hills is reached there is the The Lord in upper Ahobalam is said to be a temple of Prahhdavarada Narasimha, i.e., the aspect swayamblzu i.e., self manifest."3 "Near it, in a verandah, is the Chenchu bride of the Swamy on of Lord Narasimha as bles~ing Prahlada. This temple lies in the centre of three prakaras which whose account the Chenchus became votaries of are built in the Vijayanagara style. About a furlong Vishnu, near to this is a deserted room of Vishnu's from this temple is the Alwar Koneru, which sup­ lawful wif~, Lakshmi, who being offended at her plies, good drinking water. About a mile and half husband's faithlessness, went up the hills and took from the temple is the Chatravata Narasimha. her abode on the top of the Momukonda peak. The deity here is surrounded by thorny bushes and Here, upon one of the precipitous sides of a deep the im:lge is installed under a pippal tree."2, and dangerous ravine, is an iron pillar which barren women solicitous for children move round (Pro­ The Kanchu Sthambham or the interior tower and dakshinam) and adore.'" "There are two popu­ the monolythic Jayasthamba (Victory pillar) of 40 feet lar legends for the derivation of the word Ahobalam. high constructed by Srikrishnadevaraya in the Lower It is stated that the Devas, while witnessing the Ugrakala of the Lord and the terrific aspect he took Ahobilam· are objects of interest. on in order to tear to pieces Hiranyakasipu, sang "From the foot of the hill one has to ascend in his praise up the hill, to reach what is called Upper Ahobalam. The hill path is about six miles, and is cut across "Narasimham Paramam Devam virgin hills and forests, and served by several cas­ Aho Balam Aho Balam" cades of exquisite natural beauty. Several shrines and hence the place has come to be known as Aho­ of Narasimha are installed here. There is a shrine balam. The other version is that because of the of Karanda Narasimha and another called Yoga­ great cave the Ahobila, where Garuda worshipped nanda Narasimha. The popular legend is that and realised the Lord, the place itself is come to after destruction of Hiranyakasipu, Lord Narasimha be called Ahobila. There are a number of popular taught Prahlada his disciple, several yogic postures legends about the Lord which are prevalent among and the Lord in this aspect is called Yogananda Nara­ the Chenchus who are a peculiar tribal people that simha. At this sacred spot the Gobhila and Bharad­ live in these hills. The Chenchus are associated waja rishis are also said to have done tapascharya with Srisailam as well as Ahobilam. The popular in order to rid themselves of the sins that they had legend is that when Lord Narayana took on Narasim­ committed. havatara, the Goddess Lakshmi was born in the The upper Ahobalam is a plateau 2,800' above sea Chenchu tribe and both were living here happily. level. The two crests of the hill are being called On account of this, the Lord is said to have refused Vedadri and Garudadri, through which the sacred to go back to Vaikuntam also. This love of Lord Bhavanasani tirtham flows. The tirtham divides Narasimha with Goddess Lakshmi as Chencheta, a ,into two and joins Kumadavati and Pennar. The Chenchu bride, is famous in many folk songs of tirtham is said to be an Antarvahini i.e., a river which the place. flows inside during part of its course. In a south­ There are a number of holy tirthams round the ern slope of the hill the Lord in his fierce aspect called place, the most important of which is Raktha­ Ugra Narasimha is worshipped. The temple is kundam. It is stated that Lord Narasimha after a magnificent one, with a mantapa and gopura. Very killing the demon Hiranyakasipu washed his gory near is the shrine of Guha Narasimha at the entrance hands at this tirtham, and hence the water is still of which is a huge pillar. The popular belief is that reddish in appearance. There is another hill tirtham

1. Page 29, Temples and Legends of Andhra Pradesh, by Sri N. Ramesan, 1962. 2. Pages 24-25, Temples and Legends of Andhra Pradesh, by Sri N. Ramesan, 1962. 3. Pages 25 -26, Temples and Legends of Andhra Pradesh, by Sri N. Ramesan, 1962. 4. Page 145 of Kurnool District Manual, 1886. 42

called Lanjakoneru, which is two miles to the north­ (193)-Madiga; Scheduled Tribes (216)-Chenchu; and east of the shrine, enroute to Bhargava. It is said Muslims. The chief means of livelihood of the people that once upon a time a courtesan, on having the mere darshan of the Lord here, repented of her ways are agriculture and forest produce. and built the tirtham to wash off her sins. This had The festival of Sri Lakshmi Narasirnha Swamy its own sanctity. The Ramatirtham is a tank that (brahmothsavam) is celebrated for 11 days from has sacred associations and is five miles from lower Phalguna Suddha Panchami (February-March). Ahobalam. The temple goes back in its history to ancient "This festival which has a peculiar custom, shows days. There are inscriptions to say that the great clearly the love of the people towards their Lord. Vikramaditya of the Western Chalukyan Kings of The Padmasalis of the place claim the divine consort Kalyan (1076-1106 A.D.) worshipped the Maala as a maiden of their own class, and so they claim vigraha of this temple. As already stated above, the right to perform the kalyanathsava to the Lord. Prataparudradeva, who was the last and most An interesting custom has grown around this legend. powerful of the Kakatiya kings installed the Uthsava­ The uthsava vigrahas of both the Lord and the God­ vigraha of this temple. On his return from Sri­ dess are brought out to the Kalyanamantapam, and sailam, Prataparudra halted at a place called Rudra­ negotiations for the marriage of the Goddess who varam which is sixteen miles distant from Ahobalam. is said to be born among their class are started bet­ It was at this place that the idol of the Lord was cast, ween the; representatives of Padmasalis and the and in order to commemorate his devotion the divine Lord himself. The Padmasalis have formed famous poem called Prataparudriyam was com­ themselves into a group, and lots are cast to select posed. King Krishnadevaraya had also visited a person who should perform the marriage ceremony this shrine on his return from the conquest of Kalinga of the Goddess and the Lord. If the lot falls to and made offerings to the deity of a diamond necklace, anyone, it is considered to be the most divine arid wristlet, a gold plate and thousand pieces of gold. auspicious event in the life of that person. "f The popular legend about Prataparudra is that the King wanted to cast a gold Sivalinga but whatever be This festival is of ancient origin and widely known the cast, the final figure that emerged was the figure throughout the country. About 20,000 Hindus, local and of Lord Narasimha. The King was deeply from very distant places, congregate. The pujari is a perturbed at this experience and during his medita­ Brahmin. The rituals in the lower Ahobilam are - tion the Lord appeared before him, and told him ankurarpanam on the first day, dhwajarohanam and that it was futile to make a distinction between Siva and Vishnu and asked him to worship the Lord hheripuja on the 2nd, surya prabha on the 3rd, hanu­ in Upper Ahobalam, as the Lord was the same in mantha vahanam on the 4th. The rituals in the Upper whatever shape he has worshipped."l Ahobalam are ankurarpanam, dhwajarohanam, process­ "In the fourteenth century, a fine Kalyana man­ sion, seshavahanam, procession, aswavahanam, hanu­ tapam (wedding hall) was built by the Reddies of Kondavidu. It is supported by sixty four pillars, mantha vahanam, kalyanothsavam, procession, garu­ each of which is beautifully carved into several minia­ dothsavam and avarohanam, one item on each of the ture pillars. In front of the temple is a fine un­ eleven days. The dhyanams adopted for the worship finished mantapam with its large pillars made of of Sri Lakshmi Narasimhaswamy are as follows:- white sandstone (said to have been bought from Talamanchipatnam in the Cuddapah District) "Hiranya Kasipuchchedana hetho about 3 feet in diameter, elaborately sculptured. Prahaladabhaya dayaka hetho Nammalvarikunta, a large tank with stone rivetment Nrusimhachyuta roopa namu about 156 feet by 138 feet, is another monument Bhakthanthe Paripalayamam." of piety. It was apparently intended for the floating festival. "Z "Ksheerabdow Vasumukhya Deva nikarai "Ahobalam is a great centre of religious and Agradi Samveshtithah spitirual activities. It is a seat of a famous Math Shankham Chakra gadambhuja nijakaraih which has extensive following among Vaishnavite Bibhram thrinethra sthithaha devotees. The spiritual heads of this are called Jeers. Sarvadheesha Phanathapathra lasitho The first spiritual Jeer of this Math is stated to have Peethambaralarikrutho been born in 1379 A.D. to one Kesavacharya a Lakshmyalingitha Uamabhagalasitho Srivaishnava of Tirunarayanapuram near Melkota Lakshminrusimhavathu." Devagiri. The Lord revealed himself to this boy, "Satyagnana Sukhaswarupa mamalam Srinivasacharya, who, at the bidding of the Lord, Ksheerabdhi madyastitham - came to Ahobalam where Sri Mukundaraya, the Swangarudha Ramaprasanna vadanam then Chieftain, received him. The Lord himself Damstrakaralongvalam in the shape of a Yogi initiated him and hence the Tryaksham Sankhapinaka Sabhaya Karambi jeer is known as Satagopa Yati. This is comme­ Bhrana matchya chavim morated in the following Mangalasloka: Chatribhuta Phanindra mindu dhavalam "Ahobalae Srinrusimha ha Lakshminrusimham bhaje Preshamantram Swayam Dadow Manikyadri samaprabham Nijarucha Santrashtha Y ogirupena Yasyasmai Rakshoganam Sathakopaya Mangalam." Janunyastha karambhujam Trinayanam The jeers of the Math, who are spiritual heads, are Bhusha sahasrojvalam a source of spiritual benefit to all people. Tallapaka Tarkshyam Sankha pinaka Sabhaya Karambi Annamacharya, the great Telugu musician, also Bhrana matchyachavim received initiation from the jeers of Ahobalam. "3 Chatribhuta Phanindra mindu dhavalam The total population of the village is 1,077 and Lakshminrusimham bhaje." it is made up of the following communities: Caste The following is the dhyanam adopted lOr the wor­ Hindus - Brahmin, Kapu, Golla; Scheduled Castes ship of Lakshmi in the same temple.

I. Pages 2b-28, Temples and Legends of Andhra Pradesh, by Sri N. Ramesan, 1962. 2. Pages 183-184 ofKurnool District Manual, 1886. 3. Pages 28-29, Temples and Legends of Andhra PradeSh, by Sri N, Ramesan, 1962. 4. Page 29, Temples and Legends of Andhra Pradesh, by Sri N. Ramesan, 1962. • 43

"Lakshmeem Ksheerasamudrarajathanayam nity being in majority in the place, it was named Yadava­ Sreerangadhameswareem da. Daseebhootha samasthadeva vanitham Lokaika deepankuram The total population of the village is 462 and it Sreemanmandakata kshalabhdha vibhava is made up of the following communities: Caste Brahmendra gangadharam Hindus - Brahmin, Kapu, Yadava, Boya, Ediga, Vadla, Thwam thrailokya kutumbineem sarasijam Bogam, Chakali (Washerman); Scheduled Castes (55)­ Vande Jaganmatharam." Madiga; Scheduled Tribes (9); Muslims and Chris­ The festival is organised by the Manager of the tians. The chief means of livelihood of the people tempb with the income from 459.75 acres of inam are agriculture and agricultural labour. land and festival collections. The temples of the village are of Sri Ramaswamy, Temporary sheds are attached to the mantapams Anjaneyaswamy and Siva. There is a bronze image and choultries during the festival. There are also two of Ahobileswaraswamy. rest houses one managed by the Public Works Depart­ Sri Ahobileswaraswamy Paruveta is celebrated ment and the other by the Forest Department.. Zilla for 2 days on Magha Suddha Tadiya and Chaviti Parishad makes sanitary arrangements. There IS pro­ (January - February) by taking the bronze image in tected water supply. Free feeding is arranged in the procession. The festival is of ancient origin and of choultries. local significance. The residents of the village congre­ gate without distinction of caste or creed. Fruits and SOURCE: 1. Sri E. Venkata Subba Reddy, Engineer­ flowers are offered to the deity. The Pujari is a ing Overseer, Rudravaram. Srivaishnava Brahmin. There is poor feeding financed 2. Places of interest in Andhra Pradesh by subscriptions from the villagers. published by the Information and Public SOURCE: Sri M. Devaraj, Headmaster, Samithi Ele­ Relations Department, Hyderabad. mentary School, Yadavada, Allagadda 3. Aradhana, Vol. III No.6, June 1957 Taluk. edition. 4. Kurnool District Manual, 1886. 9. S. Lingamdinne - Situated at a distance of 26 5. Temples and Legends of Andhra Pradesh miles from Nandyal Railway Station and 2 miles 3 by Shri N. Ramesan, 1962. furlongs from Allagadda. 6. Power Agent to the Hereditary Trustee The total population of the village is 859 and it is of Ahobilam temple. made up of the following communities: Caste Hindus - Brahmin, Kapu, Balija, Boya, Vadde, Chakali (Washer­ 7. R. Krishnapuram - Situated at a distance of 34 man), Kummari (Potter); Scheduled Castes (3)-Mala ; miles from Nandyal Railway Station and 7 miles Muslims and Dudekulas, Muslims being predominant. from Allagadda ,by cart route. Ahobilam is only six The chief means of livelihood of the people is agricul­ miles from this village. ture. The total population of the village is 1,647 and it The temples of Sri Ramaswamy, Siva, Sanjeeva­ is made up of the following communities: Caste raya, Dharani Sitaramaswamy with his tomb and a Hindus - Brahmin, Vaisya, Yadava, Chakali (Washer­ church and a darga of Mahboob Subhani are the places man); Scheduled' Castes (155)-Madiga, Mala; Sche­ of religious worship in the village. duled Tribes (6) and Muslims. The chief means of Sri Dharani Sitaramaswamy Aradhana who entered livelihood of the people are agriculture and agricultural jeeva samadhi is celebrated for one day on ~arga~ira labour. Bahula Vidiya (November - December). ThIS festlval Narasimhaswamy temple and Puttalamma temple is taking place for the last 100 years and is only of local of the village are at a distance of one mile. The significance. The residents of the village of all commu­ image of Narasimhaswamy is with lion's head and nities, except Christians, congregate. Pujari is a Brah­ human body. min of Sitaramaswamy family with hereditary rights. The festival of Sri Ahobila Narasimhaswamy is Cocoanuts, camphor, flowers etc., are offered to the celebrated for 2 days in Pushyam (December - Janu­ deity in fulfilment of vows on the festival day. Brahmins ary). This is in commemoration of the marriage o~ are fed free and prasadam is distributed to all present. Sri Lakshmi Narasimhaswamy with Chenchulakshml i.e., Sri Mahalakshmi born as a Chenchu maid. This SOURCE: Sri S. Fakuruddin, Headmaster, S. Lingam- festival is of ancient origin and of local significance. dinne, Allagadda Taluk. The Hindu residents of the village congregate. 10. Allagadda - The Taluk headquarters situated at a This is practically a part and parcel of the festival distance of 27 miles from Nandyal Railway Station, on at Ahobilam. Pujari is a Vaishnava Brahmin. Cocoa­ Kurnool - Chittoor road and has communication faci­ nuts, camphor, rice and dhal are offered to the deity. lities to Cuddapah and Kurnool towns. SOlJlicE: Sri Nerella Yeliyas, Teacher, Panchayat Samithi The total population of the village is 6,888 and it School, R. Krishnapuram, Allagadda Taluk. is made up of the following communities: Caste Hindus - Brahmin, Vaisya, Viswa Brahmin (Gold­ 8. Yadavada - Situated at a distance of 5 miles from smith), Kapu, Balija, Golla, Boya, Ed.iga, Sale, Mondi, Allagadda by cart route and 31 miles from Nandyal Kammara(Blacksmith) ; Scheduled Castes (193)-Madiga, Railway Station. Originally the village appears to Mala' Scheduled Tribes (72)-Yerukala, Yenadi; Mus­ have been the abode of many Yadavas i.e. cowherds. lims 'and Christians. The chief means of livelihood One flourishing family had used 101 churns each morn­ of the people are agriculture, agricultural labour and ing. It is said that on account of the Yadava Commu- hereditary professions. 44

The temples of the village are of Gangamma, The temples of the village are of Sri Prasanna Ven­ Anjaneya, Ramaswamy, Lingamaiah, Kanakadurga, katcswaraswamy, Sri Kodanda Ramaswamy, Sri Eswara, Narasimhaswamy with the stone image of Sri Narasimha­ Sri Anjaneyaswamy, Vighneswara and Madduramma. swamy in human form and Sankarananda Ashramam Sri Prasanna Venkateswaraswamy is worshipped in the and Ammavarisala. In addition, there are a church form of a cocoanut. and a mosque. The festival of Sri Prasanna Venkateswaraswamy The festival of Sri Ahobila Narasimhaswamy is is celebrated for 4 days from Chaitra Suddha Padyami celebrated for 2 days in Magham (January - Febru­ (March - April). This festival is said to have been ary). This festival is of ancient origin and of local inaugurated by Sri Ramaraju and Sri Ramarayalu, significance. The residents of the village and people descendents of Sri Krishna Deva Raya in the year from the neighbouring villages of all castes congn;gate. 1469 of Salivahana Saka. This festival is of ancient Pujari is a Brahmin with hereditary rights. origin but of local significance. The Hindu residents A fair is held in this connection where about 10,000 of the village congregate without any distinction of people congregate. Magic, lotteries, dramas, gambling caste or creed. etc., afford entertainment to the visitors. Sri Sankara Jayanthi taking place for 7 days and There is no animal sacrifice except on the occasion Gangamma Jatara sponsored by Gollas (shepherds) of Madduramma Jatara, the village goddess, for which are the other festivals of the village. During the the pujari is a Kummari (Potter). Sankara Jayanthi his disciples congregate and have dis­ SOURCE: Sri M. Venkatagiri, Karnam, Madduru, cussions on Geeta. Animal sacrifice is in vogue during Allagadda Ta/uk. Gangamma Jatara. There are choultries and hotels in this place. 12. Ramateertbam - Situated at a distance of 40 SOURCE: 1. Sri G. Prakasa Rao, Teacher, Market miles from Nandyal Railway Station and 6 miles from Street, Allagadda. Peddabodanam, which is on the State Highway leading 2. Sri M. Sura Reddy, Bill Collector, from Kumool to Chittoor. From Allagadda, it is Panchayat Board, Allagadda. 13 miles by District road and 6 miles by cart route. 11. Madduru - Situated at a distance of 5 furlongs The car festival of Sri Narasimhaswamy is cele­ from the Chittoor - Kumool road at 145/5th mile, brated for 3 days in Chaitram (March - April). This 10 miles from Allagadda and 37 miles from the nearest festival is of ancient origin and of local significance. Railway Station i.e., Nandyal. About 5,000 people from the neighbouring villages There is an old rampart (buruzu) in the village of all communities congregate. which has some historical importance. Details are not The Kurnool District Manual of 1886 records that known. was noted for a small pagoda, called The total population of the village is 1,147 and it Puttalamma or large ant-hill, which people worshipped is made up of the following communities: Caste Hin­ with great reverence. It is not clear if this worship dus - Brahmin, Kummari (Potter); Scheduled Castes still continues. (159)-Adi Andhra, Mala; Muslims and Christians. The chief means of livelihood of the people is SOURCE: 1. Col/ector, Kurnool. agriculture. 2. Kurnool District Manual, 1886. NANDYAL TALUK GIDDALUR TALUK

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"i. adigarevula-Situated at a distance of 10 miles give relief to his suffering subjects, went into the forests ,; 'l~, from Nandyal Railway Station. on a hunting expedition. On return to the palace at ~ ~ r Th~ total population of the village is 1,066 about 10.00 P.M. fully tired and exhausted because and it IS made up of the following communities: of the hunting expedition, the king went to bed imme­ Caste Hindus; Scheduled Castes (98) and Scheduled diately and fell into a deep slumber. By mistake he Tribes (18). The chief means of livelihood of the slept on the cot of his daughter who resembled his wife. people is agriculture. While thus fast asleep, he embraced his daughter who cried out in horror. The king woke up, saw his daugh­ Sri Bhogeswaraswamy temple is in the midst of a ter and realized his blunder. He spent the rest of the forest in Mahanandi range of hills, at a distance of 3 night sleepless. In the morning he arranged a darbar miles from the village. The deity is in the form of a which was attended by his ministers and other subordi­ Sivalingam in stone. nates including the elite of the capital. He narrated The legend about Sri Bhogeswaraswamy goes the unhappy incident of the previous night with his head to say that a boy and a girl, children of a poor couple bent in shame and requested the audience to pronounce were so poor that each of them had to eke out their liveli­ the appropriate punishment that should be inflicted hood under a different landlord and they were thus on him. It was unanimously decreed that the arms finally parted for ever. When they grew up, they were that committed the sin should be cut off. He submitted married together not knowing that they were brother himself to the punishment and thus earned the respect and sister and a son was born to them. Destiny had of his subjects for his sense of justice. That night he so ordained that their mother joined them later and began to wander in the forest unable to bear the pain. recognising them revealed their relationship. Though Seeing a big ant-hill he thrust both his amputated hands the sin of their marriage was out of ignorance, they wan­ into it, hoping to be stung by the snake and then fell ted to get themselves absolved of it. Entrusting the on it unconscious. In the morning the king woke up boy to his grandmo.ther they went on foot to many and pulled out his hands. Lo! His arms had grown. sacred places, worshIpped several gods and bathed in With amazement and extreme joy he immediately several rivers and ponds, weeping over their blunder returned to the capital and narrated what had fasting and praying. When they bathed in the pond happened. The joy of the people of the land knew no before Bhogeswaraswamy and stood repentant turning bounds. The king returned to the particular spot in towards the Sivalingam, they heard a voice that their the forest with his subjects and got the ant-hill dug. sin was absolved and that they could continue to live A Sivalingam was traced out. Immediately a temple as brother and sister. and a tower were constructed over it. It was an occasion of rejoicing for all. The learned persons The festival of Sri Bhogeswaraswamy is celebrated called the Lord Panikeswaraswamy because he gave for 3 days in Magham (January-February). About 1,000 pani (hands) to the King. A Rama temple was also people belonging to all communities of Hindus of the constructed there. A town was constructed to the south village take part in the festival. of the temple and the capital was shifted to that place. With the Yerramalai forest nearby a koneru was cons­ Choultries are available. tructed on the east and a big pond on the west. In the name of the Lord Panikeswaraswamy the king named SOURCE: Collector, Kurnool. the town as and ruled it for a long time. He arranged for the celebration of a festival annually 2. Panyam -Situated at a distance of half a mile for three days, during Mahasivarathri. The place is from Kumool - Nandyal road and I! miles from Pan­ a spot of beauty surrounded by fruit and flower gardens. yam Railway Station on Vijayawada - Guntakal metre gauge section of the Southern Railway. Buses from The total population of the village is 5,919 and it Nandyal and Kurnool towns to Koilkuntla via Ban­ is made up of the following communities: Caste ganapalle, Sanjamala, Tadpatri, Cuddapah via Alla­ Hindus - Brahmin, Vaisya, Kshatria (Raju), Thamballa gadda, Giddalur pass at a distance of l a mile from this and other Sudras; Scheduled Castes (292); Scheduled village. Tribes (262); Muslims and Christians. The chief means of livelihood- of the people are agriculture, trade and The legend about the village has it that King Vishnu other traditional occupations. Fruit gardening being Vardhana was once ruling over the area, now known as an important occupation, limes, mangoes and oranges Pan yam, with his capital at Boodidapalle. To the north are exported not only to various centres in the State of his kingdom, a very extensive area. was covered but also to other States. by dense forests known as Yerramalais which abounded in wild beasts. His subjects, who were being harassed Apart from the temples of Shri Panikeswaraswamy by the wild beasts sought the help of the ruler who, to and Srirama, the other temples viz., Veera Narasimha- 46 swamy, Anjaneyaswamy, Satyanarayanaswamy, Kan­ (turmeric powder) and kumkum. Afterwards they sacri­ yakaparameswari, Sunkulamma, Maremma, Ankal­ fice the animals to the deity. lamma, Chennakesavaswamy, Bhrungeeswara, the dar­ The other festival of the place is Sri Ganga Katama­ gas of Dasthagiriswamy and Moulaliswamy and a mos­ rayuni Jatara or Avula Pahbamu or Bolleddu Tirunala que are the places of worship in the village. on Vaisakha Suddha Purnima (April - May). The term The Panikeswaraswamy festival is celebrated for Katamarayudu means a cowherd. In his herd, a single 3 days during Mahasivarathri i.e., from Magha Bahula horned cow of divine influence was born. It is said Chathurdasi (February - March). Fast is observed on that he had put up a heroic fight to retain it for himself. the first day with jagaram (keeping awake throughout The pujari is one Lanke Subbarayudu, a Golla by caste the night) followed by feasts and feeding of the poor with hereditary rights. the next day. The second night is spent in bhajans The pujari for the Eswara temple belongs to Tham­ and harikathas and on the morning of the third day balla Caste and he enjoys the produce of the Inarn there is abhishekam to Sivalingam and the marriage lands of the temple. of Siva with Parvathi followed by car festival in the SOURCE: Sri T. Seshaiah, Headmaster, Samithi Ele­ evening. Cocoanuts and ornaments are offered to mentary School, Pusuluru, Nandyal Taluk. the deity. It is a very ancient festival confined to Pan­ yam and the neighbouring villages. Shri P.V. Bhima­ sena Rao and the members of his family are the trustees. 4. Kanala - Situated at a distance of 5 miles from Hindus of the village and from the neighbourhood cong­ Nandyal. regate. Pujari is a Thamballa with hereditary rights. The total population of the village is 2,161 and Prasadam is distributed to all. it is made up of the following communities: Caste Competition among villagers and weight dragging Hindus - Brahmin, Vaisya, Chakali (Washerman), competition for bulls to test their strength afford enter­ Mangali (Barber), Valmiki; Scheduled Castes (178); tainment to the villagers. Scheduled Tribes (9) and Muslims. The chief means Besides the above festival Srirama Kalyanam is of livelihood of the people are agriculture and agricul­ also celebrated for 3 days from Magha Bahula Ekadasi turallabour. (February - March). Keeping awake the whole night The places of worship in the village are Linga­ with bhajans, harikathas and dramas on the first day, murthy mutt, Sri Rama temple, Sri Chennakesava­ free feeding on the next day with bhajans and harikathas swamy temple and Sri Bugga Rameswaraswamy temple. in the night followed by marriage of Sri Rama with Sri Lingamurthy Aradhana takes place for 1 day Sita in the early hours of Triodasi, abhishekam, free on Kartika Suddha Ekadasi (October - November) in feeding and car festival in the evening are the rituals memory of Lingamurthy, a great saint. The legend observed during this festival. goes that Lingamurthy came to Kanala with his dis­ SOURCE: Sri B. Venkata Swamy, Headmaster, ciples on one night. He felt very hungry and asked S. E. School, Kotakonda Via Kodumur. one of his -disciples to go and get some food from the village. The disciple replied that it was 10 O'clock in the night and that every body in the village would be 3. Pusuluru - Situated at a distance of 8 miles from asleep and queried as to who would give him food. Nandyal town, 6 miles from Nandyal Railway Station Lingamurthy told him to ask for food in the house and 18 miles from Koilkuntla. Kundu river flows on where light would be burning. When the disciple the north-western side of the village. went into the village, he found light burning only in a The old village was inundated by the floods of Vaisya house in which the bridegroom who was married of the river Kundu and this village was built anew, 64 only that morning was lying dead with his marriage years ago. clothes. The mother of the late bridegroom was weep­ The total population of the village is 1,046 and it ing in distress. The disciple went to that house and beg­ is made up of the following communities: Caste ged for food. Some persons told him that they are all Hindus - Vaisya, Telugu, Kapu, Balija, Golla, Boya, in distress and that there is nobody to give him food. Kuruva; Scheduled Castes (212) - Madiga, Mala; But, the mother of the boy brought out a pot full of Scheduled Tribes (2)-Yerukala; and Muslims. The rice, together with the other sweets, savouries and chief means of livelihood of the people are agriculture, curds and gave it to the Lingamurthy's disciple, who agricultural labour and other traditional occupations served them to his guru. Lingamurthy, immensely like basket making and fishing. pleased, blessed the house wife with a happy life, and The common places of religious worship in the asked the disciple who that house wife who gave him village are the temples of Sunkulamma, Gangamma, such good meal at that part of the night was. Eswara and Bolleddu. Gangamma temple is situated The disciple narrated the tragic event in the family. to the north of the village on the other side of the Kundu Lingamurthy then got the bride and the body of the river. Sunkulamma latara takes place for 1 day on bridegroom, tied them together with a rope, and threw Chaitra Suddha Padyami (March - April). This fes~ them into a nearby well. After a while, the bridegroom tival is of ancient origin and of local significance. The who got back his life came out of the well with his bride residents of the village belonging to all communities and prostrated before Lingamurthy. As a mark participate. The pujari is one Dollu Sunkanna of of gratitude and veneration, the parents of the boy built Golla caste with hereditary rights. Animal sacrifice a mutt in the name of the yogi and assigned some acres is observed. The devotees having vows take bath and of land for its maintenance. Lingamurthy after staying with the wet clothes on, worship the goddess with pasupu in the village for some time went to the sacred Sanga- 47

meswaram in Nandikotkur taluk and entered jala­ 3 legs, going round and round the darga. It appears samadhi (water tomb) voluntarily. This festival is that there is a drum in the darga and the very hearing of ancient origin. Local persons and people of Ban­ of its sound, cured several people from their diseases. ganapalle and belonging to the Hindu Once the drum was given to a tanner to fix up leather to community observe this festival. it. The tanner brought it after some delay. On that People spend the Ekadasi day by praying God with day pujari heard a great noise and found the drum lea­ bhajans and on the next day poor-feeding is arranged. ther torn out. Suddenly a Brahmin appeared and re­ vealed that on account of past sins, he had to be born SOURCE: Sri M. Narayana Rao, Teacher, Kanala as a cow, whose leather was used for the drum. He Village, Nandyal Taluk. said that the great Swamy touched the leather and ab­ solved him of his past sins. He went round the tomb S. Nandyal- The Taluk and Sub-Divisional head­ and disappeared. A stay for 21 or 40 days beneath quarters situated on the Guntakal- Vijayawada metre the Kanuga (Pongamia glabra) trees near the darga is gauge section of the Southern Railway. Originally said to give relief to many persons suffering from various the place appears to have gone by the name of Nandi diseases. The prasadam and vibhoothi of the sacred Alayamu during the reign of the Nanda Kings who had place is also said to give relief to sufferers. this place as their capital. The town is at a distance of Shehinsha Vali Urs is celebrated for 4 days from one mile from the Railway Station. It is situated in Magha Bahula Padyami (January - February) i.e. in the the Nandikshetram or the locality of Navanandulu Muslim month of Shahban. On the first day there is within a circle of about ten miles radius, the approxi­ no ritual except for the arrangements. On the next mate centre being Mahanandi. In fact, three of the two days of the festival there is gandham (sandal paste) Navanandulu are on the outskirts of Nandyal.They puja to the deity and on the last day there is the proces­ are Prathamanandi, Brahmanandi and Somanandi. sion of the Swamy, otherwise known as urs. During The total population of the town is 44,248 and it is the festival days, poor feeding is arranged. The chief made up of the following communities: Caste Hindus­ patrons for the festival are the local Muslims and the Brahmin, Vaisya, Kshatria (Raju), Kapu, Vadla, mujavar is a Muslim by name Syed Mohammad Shah Kummari, Kammara, Settibalija, Yadava, Kuruva; Vali with hereditary rights. Scheduled Castes (2,912); Scheduled Tribes (300); A small fair is held during the four days of the Muslims and Christians. The chief means of liveli­ festival where, utensils, glassware, pictures, clothes, hood of the people are agriculture, agricultural labour toys of clay and rubber are brought and sold. About and other traditional occupations. 2,000 people from Nandyal and the neighbouring villa­ Sri Mahanandeeswara temple, Sri Brahmanandees­ ges congregate. The festival is being celebrated from wara temple, Sri Prathamanandeeswara temple and Sri 1935. Somanandeeswara temple and Basavanna temple are Another festival at Nandyal is Prathamanandi the Saivite temples of the place. All these except the festival. Prathamanandi is one of the Navanandulu last have the deity Siva, a stone image in the form of round about Mahanandi midway between Nandyal lingam. There is a stone bull in the last temple. Town and Railway Station. The deity is in the form A big temple of Anjaneya with a spacious compound of Sivalingam in stone. It is held for a day in Marga­ has the stone image of the deity in the form of Hanuman. siram (November - December). It is of ancient origin The Vaisyas have Sri Kanyakaparameswari temple and of local importance. About 5,000 persons of with her image in female form. The darga of Shehinsha Nandyal and the neighbouring villages congregate. Vali at Nunepalle, the 28th Ward of Nandyal Munici­ They are all Hindus. pality, contains the tomb of the Vali. Krishnanandi festival is celebrated for 3 days in Shehinsha Vali is also called Thikkaswamy. The Mahgam (January - February) from Bahula Chaturdasi. Vali was born in Gurrapukonda of Chitto or District. It is another of the Navanandulu in the neighbourhood He led a simple life. He lived practically bare-bodied. of Mahanandi and Nandyal. The pilgrims to Maha­ Even if any body offered clothes or food he would give nandi, numbering about 50,000 visit this forest them away to the poor. If he actually ate anything shrine with Sivalingam during Sivarathri. People from from anybody, it was an indication of prosperity to all over Mysore, Bombay a:t;ld Andhra Pradesh States the giver. To quote an instance about his greatness, visit this place. it is said that once the driver of a bus that was plying Though the celebrations during Dasara by the from Atmakaur to Nandyal refused to give Thikka­ Vaisyas of Nandyal cann0t be called a public festival, swamya lift in his bus, because of the Swamy's outward the decorations to the image of Sri Kanyakaparames­ mad appearance. It was the only bus running from wari during the ten days and the harikathas during Atmakur to Nandyal at that particular time. Before the ten nights attract several visitors from the neigh­ the bus could climb the tank bund of Nandyal, the bouring villages. driver saw the Swamy coming in the opposite direction Equally attractive is the celebration of Dasara in to the bus. The driver realised the greatness of the the Mahanandeeswara temple at Nandyal. These two Swamy, prostrated before him and begged his pardon. celebrations have been attracting most of the villagers It appears that Swamy never minded any ailment to his in the taluk to visit Nandyal during Dasara. body even if some open wounds were sprawling with worms, just as Sri Rama Krishna Paramahamsa. After SOURCE: 1. Collector, Kurnool. his body was buried, people began to worship the darga 2. Sri V. Krishna Reddy, Teacher, M. H. gradually. Some appear to have seen a donkey with School, Nandyal. 48

6. - Situated at a distance of 14 miles "The temple is unique in many respects. The vimana over the garbhagriha is built purely in the from Nandyal R[ ilway Station and 4 miles from Nagari style, which is characteristic of the North B.(Bandi) Atmakur on major district road from Nandyal India. Like the several Jain temples it has a sikara to Atmakur. Pilgrims can reach the place by walking at the top, shooting up to the skies in vertical lines. The popular legend is that a Rasasiddha of the north about 5 miles from Mahanandi temple. built the vimana and to pay the wages for the The total population of the village is 2,095 and it labourers, he made the workers put up sand mounds is made up of the following communities: Caste and by his mantra sakthi produced wealth equal to the services rendered by them. Consistent with Hindus; Scheduled Castes (221) and Scheduled Tribes this version, the main gate of the temple faces the west (6). The chief means of livelihood of the people is which generally is indicative of Deva or Rishi agriculture. Prathishta. The popular legend also says that the temple was built at the time of King Nanda The temple is situated actually in the Mahanandi under the direction of a Himalaya Rasasiddha. forest area, with stone Sivalingam and the images of Mention is made of Mahanandi as Mahanandi Parvathi and Vighneswara. Omkaram Mahasivarathri in a copper plate inscription of Krishnadeva­ festival is celebrated for 7 days from Magha Bahula ,. raya of the Vijayanagar line of kings, where it is stated that Mahanandi tirtha is one of the sacred Chaturdasi (February - March)' This festival is of places to which the King's brother Narasimhadeva­ ancient origin and widely known. It is managed by raya made valuable gifts. There are references legally constituted trustees from the income derived to this place in the inscriptions of also. There from 33.77 acres of Inam land. About 9,000 persons, is an inscription of Sivananda dating back to A.D. local and from Mysore and Bombay States, congregate. 1046 and it mentions Manhanandi tirtha. The architectural beauty of the temple, the arrange­ Only Hindus take part. ment of the tank in front and such other peculiari­ The choultries and mantapams provide shelter ties that we find in the temple show that it is an and a big koneru (pond) with a perennial spring affords ancient temple dating back to the hoary past and that it was repaired and rebuilt through successive water supply. ages by many kings. Mahanandi formed part of Adjoining this pond, there is a big pial said to have Kurnool Circar over which the Nawab of Kilrnool been constructed by some great man. Hysteria patients was exerclSlng sway in the 17th and the 18th centuries. The Nawab used to spend from are said to have been cured by a visit to the place and his treasury money for the Sivarathri festival at a bath in the pond on 3 or 5 or 7 Mondays. The trus­ Mahanandi. This speaks volumes to the sanctity tees of the place repaired the pial recently and the cura­ and popularity of the temple to which even Muslim tive effect of the place is said to have been lost. Visitors governors of the province paid some attention. Mahanandi is not only a place of pilgrimage but to Srisailam and Mahanandi visit this place usually. also a picnic spot, in view of the natural scenery in which the temple is set. By its proximity to tbe SOURCE: 1. Collector, Kurnool. hills, by the presence of perennial mineral courses 2. Personal inquiries of Research Assis­ all round the temple, and by its air of detached tant for Fairs and Festivals, Kurnool. sanctity, the place attracts pilgrims all through the year. It is rightly called the beauty spot of the NaHamalais. 7. Mahanandi - A famous pilgrim centre situated The tirtha of the temple is famous for its cura­ at a distance of 3 _ miles from Gajulapalle Rail­ tive properties, and it contains warm or tepid mine­ way Station and 10 miles from Nandyal Railway raI water right through the year. The main tirtha is in front of the mukhamantapa of the Lord's Station on the Guntakal - Vijayawada section of the temple. It is a sixty feet square tank with a mantapa Southern Railway towards the east of Nallamalai in the centre. The inlets and outlets of the tank are hill ranges. The place lies in a natural gorge of ravish­ so arranged, that the depth of the water is constantly ing beauty surrounded on all sides by green foliage of kept only at five feet, thus enabling all pilgrims to have a plunge. The source of supply of water to this thick forest and served by a sacred tirtha. Buses are tank has not been traced up to now. The water is available to carry the pilgrims. State Buses, recently seen flowing into the tank through some inlets that introduced by the Government of Andhra Pradesh, have been built. But their exact location is still a have started plying between Srisailam and Mahanandi matter of doubt. The five springs from out of which the thirtha is supplied with water are called, which can, therefore, be conveniently visited in a couple Srisailadhara, Narasimhadhara, Daivodhinidhara, of days. Nanditirtha and Kailasatirtha. The water is Mahanandi is one of the more important Saivaite crystalline pure and is ever tepid. shrines of the country. In the initial stages it was The mula vigraha of the Lord in lingakara is very unique and unlike any of its counterparts in India, known after the deity Mahanandeeswara. Excepting it is like a rough un-cut rock, with two sockets. a score of temple officials, servants and pujaris who are But it is considered to have great spiritual value since the only permanent residents at the temple, there is no it contains saligramas which are of immense value village as such. Tourists numbering from 100 to 300 to the Vaishnavas also. As at Srisailam here also the linga is seen just above the earth's surface (except during the festival days) are found daily at the without the three peethams underneath. All can place. Mahanandi temple is built at the foot of a hill, touch and worship the Lord to their hearts con­ tent. "from under which perennial mineral springs flow out The Sthalapurana of the temple contains interest­ into the fields. There are as many as five such ing information about the present form of the Lord. springs, which flow from beneath the Linga of The legen~ runs as follows. Nanda was ruling over the temple into the tank in front of it. The sacred the domam of Navanandis in which Mahanandi shrine is surrounded by mantapas on all sides." 1 is situated. The King once conceived the idea of

1. Page 50, Temples and Legends of Andhra Pradesh,by Sri N. Ramesan. 1962. Photo Pl ate IV M a h ananuee&wara temple, Mal,analldi

--Courtesy : Director of Public Relali() /l s, A.P., Hyderabad. 49

anointing the idol of the Lord and performing (the foremost or first), after Brahma (Creator), Vishnu abhishekam in milk te it. Herds of cows were there­ (Protector), Rudra (Destroyer), Vinayaka (Boon-giver), fore brought from far and near to supply the re­ quired milk. A herd of cows from Gopavaram Soma (Moon), Surya (Sun), Garuda (the sacred kite which came there contained a black cow. It used and the vahanam of Vishnu), Naga (Adisesha, the ser­ to be the main supply of milk to the king. This pent king who is said to be bed on which Lord Vishnu cow used to travel freely and graze in the fore"t. reposes) and Maha (the greatest). The interpretation In course of time, it was noticed that the cow was absenting itself for long perio~f time in the forest that can possibly be given is that these Sivalingams were and that its milk supply also tended to decrease called nandulu as they were installed by Nanda and the considerably. One day the cowherd followed the prefixes may be due to the fact that Brahma, Vishnu, cow to the forest to find out why the milk supply Rudra and Vinayaka are the creator, protector, des­ was diminishing. He found the cow grazirg round an ant-hill and, after some time, it stood troyer and boon-giver of the world, that Soma and Surya right over it. The milk was flowing into the ant-hill are responsible for night and day, that Garuda is the and, at last the form of a young child in the form vahanam of Vishnu and that Naga is the ornament of Lord Krishna peeped out of the ant-hill and gave of Siva as well as the bed of Vishnu. Prathamanandi darshall to the cow, after which the cow returned to the cowherd. The news was carried to the must have got its name by the fact of its having been king and the king guessed correctly that the child established first. was the Lord himself who had come to test his faith. The next day the king also followed the cow and, "There are two popular legends as to why the hiding himself in a dense bush, was lying there deep place came to be called Navanandi. One version is in meditation, and eXlJCcting to have a glimpse of that in the beginning of Kritayuga one Parvata the Lord. The cow arrived and circled round the had two sons called Silada and Nandi. The eldest ant-hill, being wrapped in devotion to the Lord. son Silada got his name due to his strict ­ The Lord in the form of child appeared and charya in which he gave up eating any food except accepted the offering of the milk from the cow. sila or stone. The Lord was so pleased that he The king in his amazement trampled upon some converted Silada into a holy hill and began to leaves and. being disturbed in its devotion, the live upon him. Thus it is said that Silada as a famous cow became nervous and stepped on the ant-hill shrine in the same range of hills came into exis­ in its fright. The child disappeared and, as tence. In the same manner, the second son Nandi though the ant-hill was made of moist clay, the also meditated upon the Lord Siva, and the hoof of the cow was imprinted on the ant-hill. Lord converted him as his nandi or his The king being frightened that he had unwittingly I'ahana. The place where Nandi conducted his committed Devapachara, prayed for forgiveness to fapascharya is considered to be the portion where the Lord, and the Lord being pleased with the the present Mahanandi exists. The other version king's repentance, ordained that the ant-hill trodden is that a dynasty of local kings, known as Nandas, by the cow would cool down itself and would ruled here in the 11th century A.D. and they built become a Swayambhulinga at Mahanandi. Hence it a number of temples and worshipped their tute­ is that the two signs-".,the top t1r the Linga at lary deity namely the Nandi. Temples here have Mahanandi are still visibb. received the patronage of kings of several dynas­ A huge Nandi lies in front of the Lord's shrine ties including those of the famous Vijayanagar and possibly the place is called as Mahanandi tirtITa kings."! because of this Nandi. The tank lying behind is "The Sivarathri is the most important of the festivals known as Rudragundam and there are two more here and pilgrims who come to Srisailam usually visit tanks called Vishnugundam and Brahmagundam. this place. In the Kartika masa, devout pilgrims By the side of the main shrine is the shrine of start in the elrly morning, first worship in the shrine the Goddess. The srichakra in front of the deity of Mallikarjunaswamy and then worship in the is said to have been installed by Adisankara him­ shrine of Prathamanandi which is two miles thereof. self. - The popular belief is that if one concentrates They then~ome to the Naganandi which is a mile and meditates upon the god and at the eyes of the to the west and from there proceed to Brahma­ Mother, he gets a darshan befitting his samskara. nandi, Somanandi and Sivanandi which are all The mukhamantapa of the Devi is a recent near about. They then go to Krishna or Vishnu­ CO'lstruction at the instance of Bairavajosyula nandi, three miles to the north east and from there Mahanandayyagaru. complete the pilgrimage by worshipping Vinayaka­ Behind the main lihrine are three small sub-shrines nandi, Mahanandi and Suryanandi. The tradi­ each containing a Sivalingl. It is st1ted that these if tional belief is that the worship of these Navanandis wo.shipped will take one beyond the sthoola, should be finished in a day before sun-set."3 sookshma and karana dehas to the tllriya stage. "I The festival of Mahanandeeswara is celebrated for In olden days, the locality was used to be called over 7 days. The important ritual of fasting commences Nandimandalam because of the fact that within a radius on Magha Bahula Chaturdasi (February - March). The of 10 miles from Mahanandi there are 9 more places, night is spent without sleep and in worshipping the lord the group going by the name of Navanandulu. Nandulu doing , listening to the puranas and attending means bulls or Basaveswara, the vahanam of harikatha perfJrmances. The next day is the day of Eswara. It shQuld not be mistaken that at Mahanandi worship and feast. Car festival marks the important and at the other nine places the deities viz., 1. Prathama­ function. The other festivals like Dasara, Ugl:ldi etc., nandi, 2. Brahmanandi, 3. Vishnunandi, 4. Siva (Rudra) are also important. The Executive Officer appointed nandi, 5. Vinayakanandi, 6. Somanandi, 7. Suryanandi, by the Hindu Religious & Charitable Endvwmcnts 8. Garudanandi, 9. Naganandi, 10. Mahanandi are (Admn.) Department manages the temple and the festi­ nandulu or bulls. In all the tcn placcs, there are Siva­ val with the income derived from the inam lands measu­ lingams in stones. These Lingams are called Prathama ring Ac. IOO-8Ic. supplemented by the collections rea-

1. Pages 50-54, Temples and Legends of Andhra Prades '. by Sri N. Ramesan, 1962.

2 & 3. Pages 54-55. Temples and Legends of Andhra Pradesh, by Sri N. Ramesan, 1962. (4) 50

Used during the festival. Only Hindus from different during the festival days. Nandyal Panchayat Saroithi parts of the country particularly from Andhra Pradesh, during the festival days and the Executive Officer during Mysore and visit the place, the daily the other periods look after the sanitary arrangements congregation being about 20,000 for over a week during in and around the temple. Sivarathri. The merry-go-round, petty lotteries, dramas now The other temples worth visiting at Mahanandi and then, afford entertainment to the pilgrims. are of Parvati and Kodandarama. Utensils, glassware, fancy goods, books and relic The 3 ponds afford profuse supply of water to gious pictures are brought and sold in a few shops. the visitors. A bath both in the morning and evening in Rudragundam is tempting and refreshing. Manta­ SOURCES: 1. Places of Interest in Andhra Pradesh, pams inside and outside the big temple compound and ad­ Information and Public Relations De­ ditional rows of mantapams afford shelter for the visitors. partment, Hyderabad. Besides the temple choultry, there are the Vaisya choul­ 2. Aradhana, Vol. III No. 6 Edition of try and the Lingayat chouItry where there is free feeding June, 1957. to the visitors. One or two well maintained hotels 3. Temples and Legends of Andhra Pra­ from Nandyal open temporary branches at Mahanandi desh by Sri N. Ramesan, 1962. BANGANAPALLE SUB-TALUK w -",

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,. ,. W 0: ~ '"Q ~ Z :l ~ a '" 0 0 III III I l< '"\) :l ...'( 0 -J t-'" ~ I I I Section VIII BANGANAPALLE SUB-TALUK

~_ (audavaram-Lying on Kumool - Banganapalle evening observances and entered the village where '~!~ bus route, is situated at a distance of 10 he knew none. ~",l_'\I! miles from Banganapalle and 5 miles from He sat on a pial before the house of Garimireddi -~~ Panyam Railway Station. Achamma. He looked like Sankara in his The population of the village is 2,499 comprising (sacred ash) and people took him to be a mad man and mostly of Hindus and the chi{~f means of their livelihood nobody spoke to him. After night fall, he slept on is agriculture. The population of the Scheduled Castes the pial. Achamma got up in the morning, opened the is 459. door to wake up the servants. She saw Veerappaiah There is a temple of Chowdeswari Devi with her sitting on the pia] and was struck by his figure. She stone image in female form. The Goddess is said to herself was not only rich but very kind and pious. He have come from Bcn:lres and settled there in appreci­ replied to her questions in his own way. He said that ation of Nandanachakravarty's visit to Benares daily he belonged to Brahmandapuri (Universe), was parent­ through yoga. less, that all good peSringeri to be his guest for 3 days. Nityakaram sakalajagath. m S )othra daththaramadyam To play the host to the great sage and religious leader Bhava theetham Thrigunarahitham Tathevamasyadi was no joke as his retinue cost no less than Rs. 10,000 gamyam a day. The Pitadhipathi came to know the greatness Veerabrahma mahani bhajami Sathatham Sachidananda of Lingamurthy and invited him through his secretary roopam." for religious discussions. Lingamurthy pleaded that he had no leisure and that he would be able to receive The congregation of about 5,000 consists of the the Pitadhipathi jf he came alone. An engagement residents of the place and the neighbouring villages. was fix(;d and the Pitadhipathi entered the. residence Except Muslims, all take part in the festival. of Lingamurthy only to get disappointed. Lingamurthy 53

could not be seen there because the Pitadhipathi did Lord Siva approached by Narada informed the latter not come alone but was followed by his shade. The that he too, being at Srisaila since the inception of essence of Indian philosophy, at any rate of Veerasaiva Kaliyuga, was worried of the sins absorbed by Him from philosophy, is that there is a ~had~ of an indiv~dual His devotees and that He could not find peace of mind only till he conquers maya or IlluslOn. By the dIsap­ until He observed penance at Yaganti Kshetr3. Hence pearance of Lingamurthy the Pithadhipathi of Sringeri He was staying at Yaganti together with His consort realized what real spiritual greatness was. Parvati. Then Lord Venkateswara also observed pen­ A Public Works Department contractor was per­ ance at Yaganti Kshetra and it is believed that He forming daily puja at the mutt and most unexpectedly performs the annual kalyanamahothsava (marriage found his tender accepted against great competition and ceremony) of Parvati and Paramcswara . This is all the good profit he realised from the contract was attributed to the fact that a superb idol of Lord Venka­ utilised for putting up rooms in Lingamurthy ashramam. teswara is found in one of the caves nearby. There Sri Lingamurthy Aradhana is observed for one day are four caves viz., (1) Lingamayya guha (cave); (2) on Kartika Suddha Ekadasi (October - November) by the Venkateswara guha (cave); (3) Srisailapu guha (cav.e); local Hindus in commemoration of the great saint. and (4) Chitteppa guha (cave). There is a great belief that Venkateswara guha leads to Tirupati whereas SOURCE: 1. Life of Sri Veerabrahmam (in Telugu) Srisailapu guha leads to Srisailam. Published by Sri C. V. Krishna Depot, At the beginning of Kaliyuga a preceptor with his Madras. followers viz., Lakshmappa and Chittappa, was doing 2. Collector, Kurnool. penance at Yaganti Kshetra. One day as usual Laksh­ mappa and Chittappa served food in three leaves, offered the third one to Lord Siva, and while taking 3. Yaganti or. - Picturesquely situated their food, Lord Siva came in the form of a lion which on a hillock commanding a beautiful scenery of caves was allowed to eat the food in the third leaf. After and water falls at a distance of two miles from the completing it, the lion roared and when Chittappa bent 5th mile on the Banganapalle - Peapally bus route, 19 his head, it ate him up completely and disappeared. miles from Bethamcherla Railway Station, six miles Thus seeing that Chittappa attained salvation, Laksh­ from Rangapuram Railway Station, on the Vijayawada­ mappa wept and prayed God who appeared before Guntakal section of the Southern Railway. The village him and told him that it would take him some more derives its name from Yagantiswamy, another name time to attain mukti, final emancipation. Later Laksh­ of Uma Maheswaraswamy. mappa continued his penance and attained salvation. . The total population of the village is 815 and it is It is rumoured that some rishies have taken thcIr made up of the following communities: Caste Hin­ abode in the caves of the picturesque hill and they come dus - Thamballa, Balija, Ediga; and Scheduled Castes to the temple in the nights for praying Lord Uma (171). The chief means of livelihood of the people Maheswaraswamy. Even now many sadhus come is agriculture. and do penance here. It is believed that there are some It appears that the Yagantiswamy temple was herb leaves which if eaten would make the person free originally constructed for installing Lord Venkateswara from hunger and that copper could be turned into gold and bv the time the idol of Venkateswara was with the help of the liquid juicc of some leaves here. brought to the temple, the bhaktas surprisingly saw It is said that if people with pollution such as an image of Lord Siva and Parvati sprung up in the ladies during the period of menses or persons with place intended for installing the idol of Venkateswara. contagious diseases like leprosy try to enter the temple This legend appears to be proved as even to-day, we wasps will chase them out by stinging them even if can see a very beautiful idol of Lord Venkateswara they should drown in water. in one of the caves near the temple premises. The There is a gigantic stone Basaweswara (bull) which specia1ity in the temple is that the idol of Lord Uma is said to have been nailed with a stone not to allow it Maheswara is in the form of a statue consisting of for grazing. It is also believed that it will bellow out Ardhanareeswara (half in the form of Siva and the other loudly at the end of Kaliyuga. half in the form of Parvati); unlike in other Siva temples Yaganti can be termed as the crown of Bangana­ where Siva is generally found in the shape of lingam. palle Sub-Taluk. Its commanding water facilities, the The following are the other legends connected with tank before the temple, the choultries around the tank Lord Uma Maheswaraswamy of Yaganti: and the promenades are so attractive that the pilgrims In Dwaparayuga, Suras (Devathas) and Rishies forget their tiresomeness and fatigue soon after they see visited Lord Vishnu reposing in the midst of ocean the Kshetram. The temple has a big and beautifully sheltered by the thousand hooded snake-king, Adisesha sculptured galigopuram (tower). The wooden chariot and with Lakshmi sitting at His feet and prayed Him is so grotesquely carved that it is said that people reju­ to let them know the easy way of invoking Him in venate by first sight and so educative that even ignorant Kaliyuga. Lord Vishnu told them that He would be newly weds can learn the intricacies of Kamasastra by found at Tirupati and people can perform bhajans and thus get their sins redeemed. Many devotees visited looking at the erotic designs chiselled on the chariot. Lord Venkateswara and got rid of their sins. But It is now badly in disrepairs. Lord Venkateswara turned black by taking in all the The Yagantiswamy festival is celebrated for four sins of the people. To divest himself of this great days from Magha Bahula Chaturdasi, i.e., Mahasiva­ disease (blackness) He asked Narada to go to Kailasa rathri day (February - March). It is of very ancient and request Lord Siva how to find a way out of it. origin and about 10,000 people from the neighbouring (4':"A) 54 villages without distinction of caste and creed congre­ Cement, yellow, white and red colour earth is found gate. On the first day, the ka/yana mahothsava (mar-­ here. riage function) is done. Abhishekam and bilvarchana are on the second day, rathothsavam (car festival) on the SOURCE: 1. Sri Jakka Manikyam Eswarayya Setty. third day in a specially prepared car and vasanthothsa­ Agriculturist, Rangapuram (P.O.). yam on the last day of the rituals. All fast on the first 2. Sri H. Narayana Murthy, Executive day and keep awake the whole night. Officer, Banganapalle. The specific mantra adopted for the worship of Lord Vma Maheswaraswamy of Yaganti is quoted 4. Owk - Situated at a distance of 14 miles from below: Banganapalle on the Banganapalle - Tadpatri bus Vande Shambhu Umapathim, Suragurum route and 29 miles from Panyam Railway Station. Vande Jagathkaranam Legend goes to say that this village was built by Vande Pannagabhushanam Mrugadharam Pochamraju Thimmaraju, a close relative of Sri Krishna­ Vande Pasunampathim Vande Suryasasanka Vanhinayanam devaraya. Vande Mukundapriyam The total population of the village is 4,680 and it Vande Bhakthajanasrayancha Varadam is made up of the following communities: Caste Vande Sivam Sankaram." Hindus - Brahmin, Vaisya, Kshatria (Raju), Telugu, A fair is held in the temple premises in about an Balija; Scheduled Castes (316) - Madiga, Mala; and extent of ten acres which is partly dedicated to the temple Scheduled Tribes (67). The chief means of livelihood and partly belonging to Government. The fair and of the people is agriculture. festival are organised by legally constituted trustees. There is a temple of Sri Lakshmi Chennakesava­ The temple has an Inam land of Ac. 77-50c. Besides swamy, where a stone image of the God in human form the income from the lands, collections are made during was installed. The other temples in the village are the period of festival. Both males and females visit of Anjaneyaswamy, Vigneswara, Veerabhadraswamy in equal numbers, the communi~ations being and Mulamma. carts, buses, and double bullock-carts. Ncarly 200 About 300 years back, when Pochamraju Thimma­ shops are opened. Clothes, pictures of gods and raju was constructing a tank, an image of Sri Lakshmi leaders, and bangles, domestic utensils, toys etc., are Chennakesavaswamy was dug up. He appeared in brought and sold. Thimmaraju's dream and asked him to perform an The spacious koneru (tank) 'with a perennial spring annual festival. Accordingly it is being celebrated affords ample supply of water for the visitors and they for the last 300 years, for 9 days from Vaisakha Suddha are fed free in choultries separately organised for Triodasi (April - May). Rathothsavam is held on the Brahmins, Vaisyas, Lingayats and others. There are last day and Brahmins are fed free. All Hindus take a few manfapams. The Panchayat Samithi, Bangana­ part in the festival. The pujaris are Brahmins and they palle, makes sanitary arrangements. change in alternate years. About a thousand of the . On the first two days harikathas and dramas are locality congregate. organised for the entertainment of the visitors. On all the 9 days of the festival, the images of Some of the facilities and requirements that have Chennakesavaswamy and Lakshmidevi are carried in been suggested for immediate implementation are procession by the Besthas of Devunipalle and hence metalling the roads from Rangapuram Railway Sta­ there is a custom to allow them to fish iJ.1 the Thimmaraju tion to the temple and from Yaganti to Madduletiswamy tank, free of cost. , (6 miles); depicting the picture of the Kshetram at There is a small fair on the car festival day in connec­ the Railway Station; extending electric supply from tion with this festival, where glassware, pictures, Banganapalle; protecting the wooden chariot by having toys and clothes are sold. Weight-lifting contests it in a permanent shed and attending to urgent repairs. are organised at the fair and prizes awarded. The temple is now under the administration of the Hindu Religious and Charitable Endowments (Adminis­ SOURCE: Sr; K.C. Krishnamurthy, Revenue Inspec­ tration) Department. tor,Owk. KOILKUNTLA TALUK o £ 3'

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. ~ unukuntla - From Koilkuntla the buses run There is a magnificent temple of Sri ~~~ upto Owk at a distance of 20 miles and Lakshminarasimhaswamy in the village in which is b (. ~fJlf housed an image of the deity in human form (uthsava , I from Owk, a distance of abOl!t 6 miles has -- to be covered by foot through a valley to vigraham). To the west of the village at about 8 miles rC3ch this village. Panyam on the Guntakal-Vij2yawada lies the temple of the presiding (original) deity in the section of the Southern Railway at a distance of 36 miles form of Narasimhaswamy (lion's face), is the nearest Railwav Station. The total population of the village is 825 and it is "established in a rock-cut caYe or rather a hole formed by the denudation of a subjacent rock. Its m::ldc up of the following communities: Caste Hindus­ gopuram in brick and chunam about 60 feet high is Kapu, Boya Dasari; Scheduled Castes (183); Scheduled said to have been built by a dancing girl of Sura­ Tribes (204)-Sugali; Muslims and Christians. The chid puram. There is a fine colonnade on the south means of livelihood of the people is agriculture. and n0rth of the temple. The north row W2,S built by Gadwal Rajas, probably when they held Koil­ There are the temples of Eswara, Chennakesava­ kuntla Taluk in the time of Tanisha of Golkonda. S\\l

1. Page 137 of Kurnool District Manual, 1886. S6 present trustee. Both the temples possess Inam lands 4. Kolimigundla - Situated on the Nandyal - Tad­ for their worship, maintenence etc. The pujari for the patri bus road at a distance of 20 miles from Tadpatri temple in the village is a Vaishnava and for the temple Railway Station. inside the hill is a Boya with no hereditary rights. The total population of the village is 1,360 and it A fair is held in connection with this festival for is made up of the following communities: Caste 3 days at the hill temple from Chaitra Suddha Triodasi Hindus - Brahmin, Vaisya, Kummari (Potter), Chakali to Purnima in an area of about 40 acres and for 2 days (Washerman), Ediga, Boya, Golla, Gandla, Kapu, in the village site on Chaitra Bahula Padyami and Balija, Mangali (Barber), Lingabalija, Bhatraju, Sale Vidiya. About 8,000 people gather at the hill temple (Weaver), Valmiki; Scheduled Castes (89)-Madiga, while 4,000 people gather at the village temple. Mala; Scheduled Tribes (76)-Yerukula; Muslims, People assemble not only from the neighbouring Dudekula and Christians. The chief means of liveli­ villages but also from Cuddapah, Anantapur, Kumool, hood of the people are agriculture, weaving and Bellary and Nellore Districts as also from the neigh­ carpentry. . bouring districts. About 200 and 50 shops There are the temples of Eswara and Kesavaswamy. managed by two persons are respectively organised There is another temple of Sri Lakshmi Narasimha­ at both the places. The figure of the hawkers and swamy in which is a stone image of Sri Lakshmi Nara­ pedlars is about 50 and 20. Sweetmeats, utensils, simhaswamy with human body and lion's head. glass-ware, photos, novels and other books and fancy The festival of Sri Lakshmi Narasimhaswamy is goods are brought and sold in the fair. celebrated for 15 days from Vaisakha Suddha Vidiya Music and danee parties, lotteries, dramas etc., to Bahula Vidiya (April - May). This festival is of afford entertainment to the visitors. There are choul­ ancient origin and is of local significance. People tries at the hill temple and a pandal is also erected during belonging to all communities from the neighbouring the festival season. Public feeding is arranged at the few villages congregate and offer CQcoanuts, camphor hill temple on car festival day and in the village on the etc. The patrons for the festival are local people and next day when the deity is brought back. the pujari is a Srivaishnava Brahmin of Kausika goth­ ram. The temple of Sri Lakshmi Narasimhaswamy SOURCE: Sri Karnam Venkataseshaiah, Uppalapadu was built 250 years ago, by the Hanumagundla Doralu Village, Koilkuntla Taluk. (descendants of the Palegars). Besides this festival of Sri Lakshmi Narasimhaswamy, the inhabitants of the village customarily worship Lord Siva and Kesava­ 3. Abdullapuram - Situated at a distance of 16 miles swamy as well. from Tadpatri Railway Station. There are no roads To the west of the village, there is a stone struc­ connecting the village except the scattered foot-paths ture, actually partitioned into 4 small towers but look­ in all directions. At least a distance of 5 miles has to ing like having only 3 towers from a distance. There be covered by foot to reach the village. is an inscription on a stone which is said to contain The total population of the village is 560 and it the information that huge wealth is buried under the is made up of the following communities: Caste stone and that a huge serpent is guarding the treasure Hindus - Brahmin, Kammara (Blacksmith), Kapu,Ba­ though nobody has actually deciphered it. lija, Thogata, Lingayat, Kummari (Potter); Scheduled Castes (54); Scheduled Tribes (9) and Muslims. The SOURCE: Sri B. Kambagiri Raju, Headmaster, Samithi chief means of livelihood of the people is agriculture. Elementary School, Kolimigundla, Koi/­ The festival of Nela Bilam is celebrated in the name kuntla Taluk. of Lord Siva for 3 days, beginning from the last Mon­ day in Kartikam (October - November). The festival 5. Singavaram - Situated at a distance of 25 miles is of ancient origin but is of local significance. The pil­ from Tadpatri Railway Station. Tadpatri - Bangana­ grims attending the festival take a dip in the nearby palle bus route is at a distance of I! miles from the vil­ pond and fulfil their vows. There is a belief among the lage. At one time Golla (Yadava) was the majority inhabitants of the village and the neighbouring villages community here. Golla Singanna was said to be res­ that as a result of the dip in the pond and worshipping ponsible for the existence of this village and hence it the God Siva, they will be freed from evil spirits and went by the name Golla Singavaram. In course of some may beget children. The prasadam is distributed time, the village went to ruins and the Golla communtiy to all. The patrons for the festival are local ryots and also dwindled. On its eastern side a new village was the pujari is a Lingayat. built and named Bilam Singavaram. A fair is held for all the 3 days near the temple The total population of the village is 444 and it is and about 10,000 persons belonging to all communities made up of the following communities: Caste Hin­ from the neighbouring villages within a radius of 10 dus - Kapu, Boya, Thogata, Chakali (Washerman); miles congregate. All kinds of food-stuffs, utensils, Scheduled Castes (lO)-Adi Andhra; Muslims and stationery and fancy goods are brought and sold in the Christians. The chief means of livelihood of the people fair. Free boarding and lodging facilities are provided' ana agriculture and agricultural labour. for the visitors and some entertainments are conduc­ There are the temples of Veera Papamma and ted. Srirama in the village. Veeranna and Papamma, a Motadi Kapu couple chanced to halt by the side of the SOURCE: Sri G. Nagi Reddy, Abdullapuram, Koilkuntla village on their tour, near a pond. They wanted fodder Taluk. for their cow for the night. Veeranna wen.t into the 57 village where hay is stored, arranged 2 stones one above "The Chennakesavaswamy's temple was built in the other, placed 2 two anna coins on the upper stone the beginning of the sixteenth century by Jagaya Raju Rama Doss. a relative of the Vijayanagar to make them easily seen evidently as the price for the Rajas. The pillars are all beautifully carved fodder taken in the absen::e of the owners. Thinking with representations of legends from the Ramayana that he was a thief, the watchman cut off his head while and other books. Among them the following Veeranna was attempting to remove the fodder and may be mentioned:- removed the body to the village. Papamma having 1. Rama kiIIs Tataki. waited, in vain, long enough for the return of her hus­ 2. Viswamitra performs asvamedhayaga (horse band entered the village and enquired about her hus­ sacrifice) with the aid of Rama. band. The villagers confessed their fault and arranged 3. Kalikavataram or Vishnu's incarnation of for cremation of the body. But, Papamma wearing Kalika. a new sari and the time-honoured vadi biyyam (rice in 4. Bali gives lands to . the lap) with kumkum and thambulam, attempted to 5. Sita presents her ring to Anjaneya. .enter the funeral pyre. The villagers apprehending 6. Figures of Anjaneya and Surpanaka . bad omen and misfortune for the village by the self­ 7. Figures of vanaras (monkeys) building a sacrifice of so noble a lady, begged her to desist from causeway. her attempt. Papamma allayed their fear and directed 8. Anjaneya enters a pond and is devoured by a crocodile from which he issues forth tear­ them to place 2 stones on the spot to represent her ing its body. husband and herself and to worship them for the vil­ 9. Anjaneya pro;;eeds to Sanjivi mountain to lagers' prosperity. Her directions are being carried fetch the nector of life and is obst~ucted by a gan­ out even to-day. the villagers believe that with the dlzarva whom he successfully repels. grace of that protecting angel, they are safe from pesti­ 10. Anjaneya on his way back from the Sanjivi lences and the village is prospering. The temple erec­ m:mntain is attacked by a , whom he ted on the spot is at a distance of a furlong from the overthrows.'" : village. There are 200 acres of Ina.m lands for the temple Sri Veera Papamm~ Devatha festival is celebrated and twelve profeSSional castes cultivate the lands. The for a day on Chaitra Suddha Padyami (March - April). produce of the land is enjoyed by the PlIjari. A wooden toy known as bomma is taken round Sri Chennakesavaswamy festival is celebrated for the village in procession. On the same night the toy 10 days from Chaitra Suddha Triodasi to Bahula Sapthami in human form is fixed to a vertical rod or spear. Fire­ (March - April). The festival is of ancient origin works are tied and fixed to the wheel of the toy and taking place from 12th century and is of local significance. when they are lit up the toy whirls round. If the toy About 2,000 people of all communities, local and from faces either the village or Papamma, when it stops, the neighbouring villages, participate. it is considered to be a good omen for the village during O~ the first day, there is the celebration of kafyaf1a that year. Animal sacrifices are made in fulfilment mahothsavam, on the 2nd simh 0 thsa l'am , on the 3rd of their vows. Residents of the village of all communi­ seshothsavam, on the 4th hanumant/zofhsal'L7lJl, on the ties congregate. The festival is taking place for the 5th garudothsavam, on the 6th gajot/zsal'am, on the 7th past 500 years and is of local significance. There is chiluka vahanam, on the 8th aswa valzanam, on the 9th no particular pujari appointed. rathothsavam. There is the procession of the deity from the second to the eighth day on the corresponding SOURCE: Sri B. M. Rangaiah, Teacher, Panchayat Ele~ vahanams of lion, serpent, hanuman, garuda, elephant, mentary School, Singavaram village, Bilam parrot and horse. Only cocoanuts and sugar are offered. Village Post, Koilkuntla Taluk. Houses are decorated. Delicious food with sweet­ meats are taken after having bath and observing reli­ -6. Perusomula - Situated at a distance of 17 miles gious rites. Some persons observe fast during nights. from Koilkunthi and 3i miles from the Iammalama­ The pujari is a Brahmin with hereditary rights. dugu-Tadpatri road. There is a fair held in connection with this festival, The total population of the village .i~ 2,067 and it for 2 days. About 2,000 people congregate here. Bangles, is made up of several sub-commumtIes of Caste toys, utensils, glass-ware, books, clothes and bamboo Hindus; Scheduled Castes (191); Scheduled Tribes (65); baskets are brought and sold in the fair. Entertain­ Muslims and Ch~31ns. The chief means of liveli­ ments like kolatams, bhajans, dramas and some musical hood of the people~agricu1'ture and agricultural labour. performances will be conducted. Drinking water facili­ There is a very big temple of Sri Chennakesava­ ties are provided for the visitors. Poor feeding will be swamy in the village where there is a stone image of the arranged during the festival days. Hitherto Govern­ deity, Sri Chennakesavaswamy in h~man form, ment used to grant aid to this festival but this has since covered with brass sheets. The temple IS constructed been stopped. in a very strong rampart fifty one yards square. In a circumference of 300 feet from the rampart, a big fort SOURCE: Sri K. Linga Reddy, Teacher, Samithi Elemen­ was built. The entrance has a pagoda 60 feet in height tary School, Salljamala, Koilkuntla Taluk. with puranic figures on it. There are 4 mantapams in the temple, in which 12 stone images of sages are 7. Sanjamala - Situated at a distance of 33 miles installed. from Nandyal Railway Station and 9 miles from Koil-

1. Pages 187-188, Kurnool District Manual, 1886. 58

kuntla. It was formerly in 'the Banganapalle Sub­ wanted only his release so that he might see the great Taluk but now transferred to Koilkuntla Taluk. soul. But Aurangazeb told him that she was no more F~rmerly, there was a village known as Ullipaile and sent with the Reddy, a black marble stone on the at a dIstance of two furlongs from this village and it elephant for the construction of her samadhi (tomb). cam~ to ruills after some period. Later, this village The Reddy Raju came back to his place only to (Sanjamala) was constructed by its side. There was know. that the great soul had made the extreme sacrifice no proper water supply in the village and the residents for hIS sake a~d. for the sake of his subjects. He em­ ?f the vipage used to dig OLlt some small pits (chalimas) ?raced the rehglOn of Islam, transformed his temple In the flver beds for water. The water was removed m the, fort into a mosque and constructed a tomb for frequently by sprinkling out and hence the vilb,ge went her WIth the black marble stones. The mosque goes by thi~ name Challu ChalimeIa (water pits from which by the name, the 'fort mosque' even to-day. wuter is sprinkled out). During the reign of the Nawabs The Tanishabibi festival is, however, of local signi­ of B2nganap:dle it was called Chenchelamala and during fica!lCc. ~oth Hin~us and Muslims take part in ~the survey and resettlement, Sanjamala wa,s adopted as the fest,IvaI ~1.th a feelmg of brotherhood irrespective of name of the village and continues to be called by that their relIgIOUS beliefs. There is public fetOd.ing for a name. day.

. The total population of the village is 3,390 and it SOURCE: Sri K. Joji Reddy, Asst. Teacher, Samithi IS made up of the following communities: Caste Elementary School, Sanjamala, Koilkun tla Hindus - Brahmin, Vaisya, Rangaraju, Viswabrahmin Taluk. ( Goldsmith), Padmasale (Weaver), Kapu, Balija, Yadava, Gandla, Kurni, Kummari (Potter), Boya, Chakali (Washerman), Mangali (Barber); Scheduled 8. Kanala - Situated at a distance of 10 miles from Castes (532)-Madiga, Mala; Scheduled Tribes (58)­ Koilkuntla town and 32 mil'.:s from Nandyal Railway Yerukuh; and Muslims. The chief means of livelihood Station. Formerly, this was like a Dandakaranya and of the people are agriculture, agricultural labour wea­ hence known as Kanala. (Kananamu in Telugu means ving, basket making, trade and other traditional' occu­ forest). pations. , The total popu,)ation of the village is 2,586 and it IS made up of several sub-communities of Caste The temples of the village are Kanyaka Parames­ Hindus; Scheduled Castes (282); Scheduled Tribes wad temple, two Anjaneyaswamy temples, two Eswara (2); Muslims and Christians. The chief means of temples, Venkateswaraswamy temple, Ankalamma tem­ livelihood of the people are agriculture and agricultural ple, Kuntamma temple, Bangaramma temple, Chennu­ labour. swamy temple, Muni Ranganiswamy temple, Neela­ Madhavaswamy temple, Anjaneyaswamy temple, k::mteswaraswamy temple, Yellamma temple, Namaju Ramaswamy temple, Sunkulamba temple, a mosque Katta, and two mosques. To the south-west of the and a church are the places of worship in the village. village, there is a samadhi (tomb) which is called Tanisha­ There is the deity Sunkulamba, a stone image in the bibi samadhi in and Masanamma samadhi in form of Sakthi in the temple. The statue of Sunkulamba Teluga. Tanishabibi or Masanamma festival takes was found in the river Paleru and later it was installed place for one day in Vaisakham (April - May). This in a temple outside the village by the villagers. feslival is celebrated in memory of Tanishabibi. Sri Sunkulamba festival takes place for 2 days on Jayar:lmi Reddy, w11') was the ruler of the Sanjamala Chaitra .Sudqha Vidiy? and '{a_diya (March - April). The Estate, and Sri Jayakrishna Reddy who was the Chief celebratIOn IS of anCIent ongll1 though of local signifi­ of the Police forces in that Estate were brothers and were cance. The residents of the village belonging to all the feudatories of the Nawab of Golconda. One day communities participate in this ft:stival. Rice, dhal and Sri Jayarami Reddy dreamt that Aurangazeb defeated cocoanuts are offered. Animal sacrifice is also in the Nawab and took him as prisoner. The Reddy Raju, practice to Sunkulamba. Palur family members arc keeping the dream in his view, went to Tanishabibi who pujaris with hereditary rights. Beside.s Sunkulamba w::.s then residing at Sanjamala and desired to know festival, Madhavaswamy festival is performed on San­ about the future of Golconda which was by then under kranti (January). On that occasion, prasadam is dis­ seize by Aurangazeb. She informed him that the Nawab tributed among the votaries. of Golconda was defeated and taken prisoner by Auran­ gazebo When Aurangazeb summoned the Reddy Raju SOURCE: Sri G. Subba Reddy, Headmaster, Samithi to go over to Golconda, Tanishabibi predicted that he Elementary School, Kanala Village and would be imprisoned without trial. Her prediction Post, Koi/kuntfa Taluk. came to be true. The Bibi who was pregnant undertook a fast for 7 days for the welfare of the Reddy and on the 8th day she summoned the residents of all communi­ 9. Bondaladinne - Situated at a distance of 30 miles ties, told them she was going to sacrifice herself and her from Panyam Railway Station, 5 miles from Koilkuntla children in the womb for their welfare, predicting that town and 2 miles from the Mudigodu bus road. th'!ir king would return safe, and asked. them not to The total population of the village is 418 and it get disheartened. She was then delivered of a son and is made up of the following communities: Caste a daughter, but al1 the three died immediately. She Hindus - Brahmin, Vaisya, Thogata; Scheduled Castes appeared in the dream of Aurangazeb and asked him (4) and Christians. The chief means of livelihood to release the Reddy. Aurangazeb sent for the of the people are agriculture, agricultural labour and Reddy and asked him what he wanted. The Reddy weaving. 59

The temples of the villge are 1. Chowdeswari­ instal him again. She did accordirgly and built the cevi, 2. Chennakesavaswamy and 3. Eswara. In the sanctum sanctorum as also the Laksluni, and Anj2Ecya Chowdeswari temple there is the deity, Chowdeswari temples. She constructed a compound wall hj ti'.csc in human form. temples. In front of the temple she built a kOi!cru The festival of Chowdcswaridevi is held for 3 days (tank) with stone revetment. She also set apart lands from Chaitra Suddha Padyami to Tadiya (March - April). for the several services to the temple and the Lord, such The festival is of ancient origin and is of local signifi­ as puja, lighting, drums, pipes, dance etc. The place cance. The residents of the village of all communities was obviously named after her as Koyilakuntla. participate. Cocoanuts are offered to the deity. The There are several stone inscriptions that king Pratapa­ prasadam is distributed among the votaries. The pat­ rudra, the kings of Vijayanagar and other rulers rons for the festival are Thogatas. visited the temple and endowed inam lands to the tem­ ple. The terms of the proclamations or gift deeds SOURCE: A Census Enumerator. inscribed on stone are interesting. As an example, an English translation of one of such stone inscriptions in 10. Saudaradinne - Situated at a distance of 24 miles Telugu, is given below: "On Kartika Suddlza Dlradasi from Nandyal Railway Station and 2 miles from Koil­ of Prajothpatti, the year 1493 of Salivahanasaka (1571) kuntla to the east. The village is on an elevated place and during the reign of Sriman Rajadhiraja Narasimha, made up of chowdu (saline loamy soil) and hence Sree Veerapratapa, Sree Tirumaladevamaharaju on called Saudardinne. In course of time, it has come to the ratna simhasanam (throne with precious stones), be known as Saudaradinne. at Penukonda, Sreerangarajumaharajulungaru son of The total population of the village is 1,087 and it Thimmayadevamaharajulungaru and grand son of is made up of several sub-communities of Caste Sriman Akhilandeswara Nandyala Narasingadevamaha­ Hindus; Scheduled Castes (237) and Muslims. The rajulungaru of Sama dynasty, Athreyasa gothram and <:hief means of livelihood of the people is agriculture, Ap~sthambha soothram makes the following dlzarn:a­ and spinning is a subsidiary occupation. sasanam in favour of Sri Akhilandakc,ti Brahmanda­ There are Janardhanaswamy temple, Siva temple, nayaka Veda Vidya Purana Purushoth"dTIwn into the tank and for centuries nobody thought marble images of Sita, Rama, Lakshmana and Hanuman ()f it. Pandurangaswamy revealed, in her dream, his is a recent addition by Sri Guddeti Mallakkagari Rami­ identity and asked her to remove him from the tank and reddy. The tomb of Noorsha Vali at the confluence of 60

Kundu and Jurreru rivers near the Sangameswara tem­ of Mahishasuramardani on the eighth, of Sreemaha­ ple is of great importance. There is a church for Chris­ lakshmi on the ninth, of Vijayalakshmidevi on the tenth, tians and three mosques for Muslims. and of Vasavi Kanyakaparameswari on the eleventh. The festival of Sri Pandurangaswamy is celebrated The important functions during the festival are Durga­ for 12 days from Vaisakha Suddha Astami (April­ stami on the eighth day, poornahuthi and samidarsha­ May). The festival is of ancient origin though of local nam on the tenth, Vaisya samaradhana on the eleventh interest. About 15,000 people of the town and from and thotla uthsavam and panpuseva on the concluding the neighbouring villages congregate. Though only day. Hindus take active part in the worship and rituals, The following is the man tram for Sri Kanyakapara­ people of all castes and creeds take part in the procession mesw2.fi worship. and other celebrations, the fair and the entertainments. On the first day there is kOla tirunala, the proces­ "Sreemadhavya Suvarnakhachita graiveya barojvatam sion of the images from the fort area to the fixed desti­ Brahmendrasuravandhitanghri Kamalam Vande nation and back and the peta tirunala is on the second Parandevatam, day. The procession is taken out in the bazaar area; Bhaktabheeshtaphalapradam Trinayanam Sowdaminee Sannidham on the third day dwadasa kumbha tirunala and koneti Thambalam Bhuvaneswaree Thrijagatham Madhava tirunala; on the fourth akshatharohanam, on the fifth bhootham Sevam" hanumadvahanam, on the sixth simhavahanam, on the seventh sarpavahanam, on the eighth brahmanasamara­ dhana and garudothsavam, on the ninth gajendrothsavam, Veeramma Jatara or Peddamma Jatara is another on the tenth poornahuthi and car festival, on the eleventh festival observed in this town once in about 5 to 12 myla tirunala and on the twelfth vasanthothsavam during years. The interval cannot be fixed. Soon after the day and nakabali during the night. festival is over, the initial impetus for the next festival The Lord is worshipped with the following mant­ is dedicating a young he-buffalo to the Goddess. As ram. it advances in age, it reminds the residents of the place to think of celebrating the festival. The leaders of "Kalyanadbhutha Gathraya Kamithartha Pradayane the town meet, decide upon a Tuesday for celebrating Sreemadvenkatanathaya Srccnivasaya Mangalam" the f0stival and announce the day well in advance. The rich and poor send out invitations to friends and rela­ A fair is held in connection with this festival for a tives even at distant places. Special budgets of expendi­ p'Criod of 12 days. Fancy goods, glassware, sweets and ture are prepared by all and preparations made. It is flowers are sold. Competition in physical strength incumbent on every resident that he or she should is the main entertainment. Stone lifting, lifting the not leave the place from the day after official chatimpu sand bag and lifting the pot filled with sand are the (announcement by tom tom) till the day of conclusion items. Then comes the trial of strength of bullocks. of the festival. Even relatives and friends that visit The items are dragging the stone pillar and dragging the place a day or two before the celebration on some the cart filled with sand and the cart wheels tied up not business do not leave the place b::fore the conclusion allowing them to roll. of the jatara. Sree Kanyakaparameswari Sal'annavarathra Mahoth­ The celebrations commence with the bringing of savam is celebrated for 12 days from Asviyuja Suddha the image from the potter's house in procession with P~7yami (September - October). Sree Kanyakapara­ d.rums and music on Tuesday night. There is neither mes"ari was a maid belonging to the Vaisya community. a temple nor a permanent deity. An image of the God­ Her beauty attracted the ruling prince, but she refused dess is made for the occasion with earth by the potters. to marry him. When the prince tried to marry her It is brought and installed in the centre where four roads by force, she burnt herself to death. Members of the meet. It is decorated with pasupu (turmeric), kumkum, community followed her example to save themselves flowers and margosa leaves. Early in the morning from_ the wrath of the prince and out of veneration for the buffalo is sacrificed. This is a very grave function. the girl who made the extreme sacrifice to save her com­ No outsider, be he the hight:;st official, nearest relative munity from disgrace and ruin that she would bring by or closest friend, is allowed to be anywhere there. The vQrnasankara (inter-communal marriage). Only a few function is for the prosperity of the village during the cowards escaped. The descendants of them are looked years to come and even a drop of blood escaping the down upon as of inferior blood and go by the name town is believed to carry away all the fruits of the func­ Berikomatis or Berivaisyas. As a rule, they are poor. tion. In fact, it is believed that agents are secretly The surviving boys and girls of those that sacrificed sent from the other villages to smuggle a d.rop on their themselves with Kanyakaparameswari are flourishing garments and there they stand the risk of being cut to and are respected. Her admirers believe that she is pieces then and there if detected of smuggling blood the incarnation of Parvathi who came down to earth d.rops. Pots of boiled rice is mixed with the blood of to establish dharma. The Vaisya community where,.. the s2crificed buffalo and this is called polio It is ever they exist in good numbers spend lakhs of rupees sprinkled throughout the village and round the village for the maintenance of Kanyakaparameswari temples. without a.nything being allowed to be smuggled out. On the fir~t day of the festival is kalasastapanam. In the evening the image is taken out in proct:ssion to The deity is decorated in the form of Rajarajeswari the limits of the town and. left there. on the second day, of Annapoorna on the third, of Noorshavali Urs is yet another celebration of the Savithri on the fourth, Bilva Vrikhshanivasini on the place. It is celebrated for 6 days from Magha Bahula fifth and sixth, of Saraswathi Devi on the seventh, Triodasi (January - February). The festival has gained 61

importance for the last 40 or 50 years and besides the of a few rupees unless he appeared in person at the local devotees, people from the neighbouring Taluks treasury to receive it. Narasimha Reddy felt it a per­ also congregate and take part in the festival. sonal insult, looted the Treasury and killed the Treasury Noorshavali came to Koilkuntla from Mecca. Officer. To terrorise the public, the British ordered He was impressed with the sanctity of a place about a temporary court at Koilkuntla which sentenced a mile from Koilkuntla at the confluence of Kun'du and Narasimha Reddy to death. When his limbs were Jurreru rivers. Sangameswara temple was an addi­ cut bit by bit, the earth below was soaked with his tional influence for his settling down there. There blood. He was considered a martyr and the spot was a dog with him. He used to spend the days wan­ as sacred. dering about and the nights in deep meditation in the presence of Lord Sangameswara. The dog used to SOURCE: 1. Collector, Kurnool. sleep near him. A disciple of his, who used to sleep 2. Sri Sama Rao, Retired Taluk Office with him in the temple, found him disappearing on Head Clerk, Koilkuntla. several occasions and appearing again. Several took 3. Sri Raja Venkata Subbaiah, Merchant, the vali to be a mad man for a long period but gradu­ Koilkuntla. ally people began to recognise his greatness. When 4. "Sri Noorsha Vali Mahatyam" by Sri a devotee began to send him food, he used to feed B.C. Hanumantha Rao and Srimati the dog first an~ then himself. He told a disciple B. C. Seethabayamma. that he would gIVe up the mortal coils and attain 5. Copies of inscriptions in Panduranga­ samadhi in the immediate presence of Lord Sanga­ swamy temple. meswara ~nd asked him to bury the body of his dog at hiS feet. The tomb (samadhi) of the vali and that of the dog are now in front of Sri Sangames­ 12. Bijinivemula - Situated at a distance of 2 miles wara temple and it is this samadhi that is worshipped from Koilkuntla on Koilkuntla - Lingala earthen road now in the vali's name and the annual festival held. by the side of the rivulet Jurreru. Though the vali appears to have been born a Mus­ This village was built by Bijjanna, a fisherman and lim he was not bound by any narrow ideas of religion was named after him as Bijinivemula. or caste. He was a great saint and showed The total popUlation of the village is 1,153 and it several miracles of which the following are some of is made up of the following communities: Caste the instances. When carts got struck in the river, he Hindus - Brahmin, Kapu, Kamma; Scheduled Castes appeared to some people as a mad man and to some as (96); Muslims and Christians. The chief m(ans of a villager and exhibited enormous strength in helping livelihood of the people are agriculture and weaving. the carts out. Once both the rivers were in floods The temples of Sri Chennakesavaswamy, Sri and water level rose three feet above the bridge and Chowdeswari, Siva, Rama, and Dastagiriswamy darga washed away sevetal buildings. The tomb of the vali are the places of worship in the village. In Sri Chenna­ remained intact though it was expected to have been kesavaswamy temple, the deity is an image in human completely washed away. form. One Masha Shaik came to Koilkuntla and told The festival of Chennakesavaswamy is celebrated the people that there was a great saint by name Noor­ for one day in Pushyam (December - January). The shavali living there and promised to show him if they festival is of ancient origin though of local significance. dug up the samadhi in which he was doing penance. The residents of the village belonging to all communi­ One Mulla Hayath Khan and Abdul Khader, a peon ties participate. The pujari is a Brahmin. The temple of the local High School, began to dig the tomb. Seve­ is governed by three trustees belonging to Kamma, ral villagers thronged at the place. After it was dug Kapu and Brahmin communities. to the depth of three feet they found some hair removed The other festivals of the village are Sri Chow­ fresh from the head. After a while, they found five deswaridevi Jyothi mahothsavam, held for one day in jagg'!ry pieces which tasted sweet, insipid, saltish, sour Bhadrapadam (August - September) and Sri Dastagiri­ and bitter. A little deeper, a red scorpion, half a foot swamy festival. long, made its appearance and miraculously disappear­ SOURCE: Sri K. Anki Reddy, Headmaster, Zilla ed. The diggIC'rs were discouraged and they refused Pa~ishad Elementary School, Bijinivemula, to proceed CHther. They were once again encouraged KOllkuntla Taluk. to resume digging. After a little while, sweet scent of several flowers spread out to a radius of a furlong and the diggers began to perspire. The crowd that had 13. Revanuru - Situated at a distance of 18 miles gathered were convinced that Noorshavali was still from Nandyal Railway Station, and 8 miles from Koil­ living. They gave up digging and constructed a sama­ kuntla on the Koilkuntla - Nandyal Road. dhi on the spot. The total population of the village is 1,591 and it A margosa tree in the village is held in reverence is made up of several sub-communities of Caste Hindus; and is considered to have healing qualities to the disea­ Scheduled Castes (178); Muslims and Christians. The sed cattle when they were taken round it. It is said chief means of livelihood of the people are agriculture to be the tree to one of the branches of which one and ::J.gricultural labour. Narasimha Reddy was hung and his limbs cut bit by Hassan Vali Urs is celebrated in memory of Hasan bit. Narasimha Reddy was a military pEnsioner of a Vali for 3 days in Chaitram (March - April). The neighbouring village who was refused the small pension festival is of ancient origin. About 2,000 people, local and 62 from the neighbouring villages belonging to all commu­ Mastanswamy temple (darga with a temple-like com­ nities, participate. pound) there is the samadhi of Mastan Vali. The festival, Mastanswamy Urs, takes place for SOURCE: Collector, Kurnool. 2 days from Phalguna Suddha Padyami (February­ March), once in 3 years or 5 years or 10 years as deci­ 14. U. (UppuneeUa) Govidinne - Situated at a distance ded upon by the villagers. Kasanuru Mastan Vali of 4 miles from Revanuru, 15 miles from Nandyal appeared in a dream to Gurrareddy of Burrareddipalle, Railway Station and 8 miles from Koilkuntla on Nand­ who was sick and asked the latter to pray him. Gurra­ yal - Koilkuntla road. reddy went to Kasanuru, visited the Swamy and brought The total population of the village is 2,329 and it some photos of the Swamy to his house. By the power is made up of the following communities: Caste· of Mastanswamy, the doors of the house were auto­ Hindus - Brahmin, Vaisya, Totabalija, Boya; Scheduled. matically opening. They then kept the photos in a Castes (315); Scheduled Tribes (8) and Muslims. temple of Siva. There also the same thing happened The chief means of livelihood of the people is agricul­ (i.e., the doors which were closed, opened automati­ ture. cally). The villagers then realising the greatness of There are the following temples in the village viz., the Swamy, kept all the photos in a samadhi and cons­ 1. Janardhanaswamy temple, 2. Gouri Nageswara­ tructed a temple. From that time there were no fevers, swamy temple, 3. Mula Peddamma temple and 4. diseases and pestilences in the viUage. The people, Satyanarayana temple. Mula Peddamma is the village whose ailments are cured, offer umbrellas and flags deity. Though there is a temple in her name She has made of either silver or gold and also animal sacrifice. no image or form. Only with the conception of a Shakti, Even from the neighbouring villages people come and she is worshipped. offer their prayers in fulfilment of their vows. The fes­ The festival of Mula Peddamma is observed once tival is of ancient origin and is of local significance. in five years for five days from Vaisakha Suddha Dasami About 2,000 people of all communities congregate. There to Purnima (April - May). The festival is of ancient is no specific pujari, but a Dudekula man offers presen­ origin though of local significance. The pujari is a tations brought by people whose desires are fulfilled. Boya of Pikkili gothram. On the first day, the devotees There is a procession of flags. During the festival fast and wash the heads of the he-buffaloes. On the days, the devotees fast in their houses, offer presenta­ 2nd day, the buffaloes are sacrificed to the goddess by tions, prepare food, and feed a few relatives. beheading them and during the other days they prepare A fair is held for 2 days where about 2,000 people good dishes and enjoy a feast. gather. Three to four sweetmeat shops are opened. A fair is held before the Government chavidi. SOURCE: Sri N. S. Venkatapathi, Burrareddipalle Usually 3,000 people, local and from neighbouring village, Chakarajuvemula Post, Koilkuntla villages, belonging to all Hindu communities congre­ Taluk. gate. A significant feature of this fair is that the males and females that attend the fair will be nearly equal 16. - Situated at a distance of 26 miles in number. Utensils, lanterns, torchlights, mirrors. from Nandyal Railway Station and at a distance of 10 combs, pictures, photos, mill cloth, handloom cloth miles from Koilkuntla. Cuddapah - KoilkuntIa, etc., are the chief commodities that are brought and Allagadda-Tadpatri, Allagadda-Gooty, Allagadda­ sold in this fair. Nearly 60 shops will come into exis­ Jammalamadugu buses run through the VIllage. tence on the occasion. Majority of shopkeepers will Once in this village, there was a Golla by name .Dori. be from the nearby villages and they bring sweetmeats, He was digging a well. Even at a depth of cocoanuts, bangles etc. 100 feet, there was no spring. One night Ganga Devi Lotteries, dramas, swings etc., are the main enter­ appeared in his dream and ashd him to sacrifice his tainments. There is free feeding, during the festival 7th daughter-in-law to her, after decorating her with days. jewels and informed. that water will spring (lut in the During the ordinary days, the villagers leave some· well then. The next day, the Golla decorated his buffaloes in the name of the deity and feed them free daughter-in-law with jewels, and asked her to get a pot, without harnessing for agriculture purpose and sacri­ which he had forgott(:;n, in the well. She went into the fice them during the festival days. wdl to bring the pot and suddenly water from the well flew up in a fountain and she had her watery-grave SOURCE: Sri V. Sadaiah, Teacher, Elementary School, there. That well is known as gadi bhavi. Even to-day, U. (Uppuneella) Govidinne. that well is in a good condition. The woman was known as gadi bhavi Akkamma. There was a belief 15. Burrareddipalle - Situated at a distance of 33 that if any body attending a marriage function went to miles from Nandyal, 8 miles from Koilkuntla and the weII and requested hl;r to spare her jewels by crying Allapdda. loudly standing near the well, jewels used to come out The total population of the village is 293 and it.is of water on to the steps. The people after returning made up of the following communities: Caste Hindu&. - from the marriage functions, kept the jewels back on Kapu, Kamma, Thogata, Boya; Schedukd Castes (44)­ th~ strps and they would be takm back into the water. Mala; Muslims and Dudekulas. The chief means of Of late this practice has become extinct. People, who livelih00d of the p,~ople is agriculture. want to learn swimming also pray her and offer naiveid­ The temples of the village are of Mastanswamy, yam etc., even to-day. The village goes by the name Siva, Anjaneya, and Dastagiriswamy darga. In the Dornipadu, after the Golla Dori. 63

The total population of the village is 2,844 and it caped death after the sacred ash, turmeric powder and is made up of the following communities: Caste vermilion were applied to the wounds after removing Hindus - Brahmin, Vaisya, Viswabrahmin (Goldsmith), from the gummatam. The custom has brought into Kapu, Lingayat, Balija, Boya, Golla, Chakali (Washer­ vogue the proverb in Telugukondlupeekitechalu, bandaru man), Mangali (Barber); Scheduled Castes (399)­ pettakunte mane which means it is enough if the cause Madiga, Mala; Scheduled Tribes (21) - Yerukula; and of suffering is removed and it is immaterial if no sacred Muslims. The chief means of livelihood of the people ash is applied. The festival has been taking place for are agriculture, agricultural labour and other tradi­ the past 150-200 years and is of local significance. tional occupations. The residents of the village of all communities parti­ The temples of the village are 1. Sri Malleswara cipate. Pujari is a Pedakanti Kapu of Ankala family Bhajana Mandiram, 2. Sri Sai Baba Bhajana Mandiram, with hereditary rights. Cocoanuts, fowls and goats 3. Venkatadri Bhajana Mandiram and 4. Mahakalika are offered. Panaka pannaram is distributed and ganda temple in which is the deity Kalika, carved on stone deepams (an oil lamp is carried on the head, the lamp with 4 hands in human form. In one hand, she has being a big hollow earthen plate filled with oil with a sword and in the other, a thrisulam. A rough white thickly twisted wicks of cotton thread) are carried. sari clothes the deity. The eyes and teeth, made of Hair is offered in fulfilment of vows. silver are studded. There are choultries in front Another festival of the place is Sri Erukulaswamy of and behind this temple. Usually beggars reside in AradhanaoccuringonPushya Bahula Navami (December­ these choultries. January). Erukalaswamy was a great saint. He en­ The festival known as Mahakalika Devi Aradhana, tered samadhi here. There is a garbha gudi, in which takes place for 3 days in Chaitram (March - April) com­ a Sivalingam is installed on the samadhi. He was mencUlg from Tuesday preceding the full moon and a resident of Alur in Koilkuntla Taluk of Kurnool concludmg on Thursday. On Thursday, sudimanu District. Krishnadas, a disciple of Erukalaswamy, uthsavam takes place. comes from Bellary annually and celebrates the fes­ The legend goes to say that when some coral mer­ tival, with the help of the villagers. On every Pushya chants were pa::.::.ing through the Galikonda Ghat in Bahula Navami pujas and bhajans are performed. Nallamalai lulls, the area round about the present In the night they arrange a meeting and lectures on Bogada Railway Station on Nandyal - Vijayawada line, Vedantha and the greatness of Swamiji are delivered. Mauankah Dt:vatha appeared btJore thf>m in a female On the next day there is poor feeding in the name of form and sekcted a neCKlace of corals and asked them the Swamiji and in the night, a procession is taken out. to reCelVe its cost from Paidda family of Pedakanti When rains fail, the villagers go round the village KapLls, Reddys of Dornipadu VIllage in which family chanting "Athma paramathma Alluri Erukalaswamy" she was born. The merchants accordingly wt.nt to the and it is believed that it is certain to rain. Kapu faIDlly and when they were told about the story, Utlu thokkuta is a special entertainment here. they Were surpnsed at it. The Reddy gave them food A swing with two lofty wooden pillars is fixed to the and went to ::.kep. A female appeared m the Reddy's earth and 4 ropes prepared of leather form the swing. dream, told hIm that her name was Ankalamma, and Enthusiastic youths swing in it, to a very great height that It was she, who purchased the necklace and asked and the sound of the bells above is heard day and him to pay its cost to the merchant. She also informed night. This provides great amusement to the onlookers. rum that she was n:siding in the temple of Sri Ganadhi­ patlli Chowdtswari. When the Reddy and the merchants SOURCE: Sri D. Chinna Subbaiah, Teacher, Dornipadu, went to the temple next day, the image of Ganadhipathi Koilkuntla Taluk. Chuwdeswan WaS in a wall pit, vacating its usual seat, where Ankalamma had established hersdf in the form of a Shaktl in stone WIth the coral necklace round her 17. Harivaram - Situated at a distance of 8 miles neCK. All were surpnsed and the Reddy paid the cost from Koilkuntla on the Kampamalla - Uyyalavada of the necklace to the merchants. The merchants bus route. rt:turned the money to be spent for Ankalamma, along The total population of the village is 2,060 and it WIth some more necklaces. The necklace is preserved is made up of the following communities: Caste till to-day. After sometime, the Reddy got another Hindus - Brahmin, Kapu, Boya, Chakali (Washerman). dro.:am, 1D which Ankalamnia instructed him to c("kbrate Mangali (Barber); Scheduled Castes (249); and Sche­ her thirunala after bringing the root of a thangedu (cassia duled Tribes (5). The chief means of livelihood of auriculata) of the unusual length of 100 fed from the the p,~ople are agriculture and agricultural labour. GdliKonda valley, and tying It to the car. She also There are the following temples in the village viz., deJ>lfed that a hvmg goat should be tied to the gumma tam 1. Janardhana temple, 2. Ramalingeswara temple, 3. (top of the car in the form of a balloon) on Tuesday, the Vinayaka temple, 4. Srirama temple, 5. Anjaneya temple first day of the thirunala and perform sudimanu uthsavam and 6. Sunkulamma temple. The deity Sunkulamma is on Thursday. To the wonder of all, the root was found a stone image in human form. at the place mdicated. Accordingly, a gummatam was pre­ The festival of Sunkulamma is celebrated for two pan:d at the end of the sudimanu and a goat which was days from Chaitra Suddha Vidiya (March - April). pIerced with iron, nails was tied to the sudimanu. Then the Cocoanuts, sheep and fowls are offered. The use of sudimanu starting from the outskirts of the village was intoxicants is a necessity acc0fding to custom. The takt:n to the car where the deity was instalkd and it festival is of ancient origin and of local significance. was taken round the deity thrice. Even the goat es- The residents of the village belonging to all communities 64 congregate. A unique feature is that the pujari belongs The Swamy descends from the hills in a palanquin to a Scheduled Caste. carried by 40 Boyas on Sankranti day, and is taken round the neighbouring villages, in the month of Janua~y. SOURCE: Sri B. C. V. Subbaraju, Headmaster, Zilla The residents of the village welcome the Swamy wIth Parishad Junior Basic School, Harivaram, music from the outskirts of the village where festivals Koilkuntla Taluk. are celebrated. Sri Ahobila Narasimhaswamy visits this village on the above two days. The festival is of 18. Bodemmanur - Situated on the bank of Kundu ancient origin and is of local significance. The pujari is river at a distance of 16 miles from Koilkuntla. As a a Brahmin, who comes along with the Swamy and the Brahmin lady with a clean shaven head is said to have cbief patrons for the festival are Vaisyas. On the constructed the viJlage it goes by the name of Bode­ first day the villagers take the Swamy to a pond in a mmanur. garden at a distance of 4 furlongs from the village, do The total population of the village is 1,723 and it abhishekam and decorate the deity. The villagers es­ is made up of the following communities: Caste pecially Vaisyas (who are the descendants of those who Hindus - Brahmin, Vaisya, Kammara (Blacksmith), granted the Inam lands) offer cocoanuts and harathi Golla, Chakali (Washerman), Kummari (Potter), to the Swamy and afterwards pongali and prasadam Mangali (Barber), Vadla, Thogata, Sale (Weaver); are distributed to all. Thereafter, they leave a sheep Scheduled Castes (194)-Chalavadi; Muslims, Dudekulas in the name of Swamy, and whoever catches it has a and Christians. The chief means of livelihood of the share in its flesh along with the Boyas, who have carried people are agriculture and other traditional occupa­ the palanquin of the deity. Beggars and sadlzus accom­ tions. pany the palanquin of Narasimhaswamy. During the The temples in the village are 1. Siva temple, 2. festival days, the house-wives decorate their houses Venkateswara temple, 3. Veerabhadraswamy temple, with colours and muggulu (drawings on the floor with 4. Dastagiriswamy temple, 5. Chowdamma temple and flour). a church. The image of Chowdamma is carved on a There is a fair held in the centre of the village for stone. The other goddesses in the village viz. Gangamma 2 days. Five to six hundred people gather from Alla­ and Ankalamma are stone slabs without any form. gadda, Lingamdinne, Kondapalle and Pedda Emmanur. The festival of Ankalamma and Gangamma is Nearly 100 shops come into existence. About 50 celebrated for 3 days from Chaitra Suddha Triodasi to hawkers attend the fair. Utensils, lanterns, torchlights, Chaitra Suddha Purnima (March - April). It is believed mirrors and combs, toys and wrist watches, shoes, that Ankillamma being carried away in Kundu pictures and photos, religious books, mill cloth, hand­ river gave darshan to a man and asked him to install loom cloth etc., are brought and sold in the fair. her in the village. The festival is of ancient origin Swings, circus, magic, lotteries etc., afford enter­ and is of local significance. Besides local people, people tainment to the visitors. There is free feeding for the from the neighbouring places like Pedda Emmanur, beggars who come to the village along with the Swamy. Kondapalle, Injedu, Uyyalawada, Kakarawada, etc., belonging to all communities congregate. The SOURCE: Sri K. Swamynathan, Teacher, Special Zilla pujari is a Golla with hereditary rights. On the first Parishad Elementary School, Sarvayapalle day of the festival, banalu jyothi, on the 2nd ganga village, Kondapalle Post, Koilkuntla Taluk. veshamu, and on the 3rd day, avula pannayaramu and car festival are celebrated. Cocoanuts, rice, and a 20. Pedda Emmanur - Situated on the bank of river ram are offered. Those who have to fulfil their vows Kundu at a distance of 35 nliles from Nandyal Railway observe fast during the festival days and take food after Station. There are no proper communications to this the fulfilment of their vows. Poor feeding is arranged place. by the villagers. The total population of the village is 1,840 and it is made up c.f the fullowing communities: Caste Hindus­ SOURCE: Sri A. Swamynathan, Teacher, Bodemmanul' Kapu, Golla, Thamballa, Thouta; SchGdukd Castes village and Post, Koilkuntla Taluk. (157) and Schedukd Tribes (50). The chief means of livelihood of the people is agriculture. 19. SarvayapaUe - Situated at a distance of 30 miles The festival of the village deities An kalamma , from Nandyal Railway Station and 5 miles from Chowdamma and Gangamma, is celebrated for 6 days Allagadda in the Southern direction. Bullock cart is from Chaitra Suddha Triodasi (March - April). Exc(;pt tne chief means of transport to this village. the images got ready for the festival, there is no temple The total popUlation of the village is 924 and it or deity in the village. The festival is of ancient origin is made up of the following communities: Caste and of local significance. The residents of the village Hindus - Brahmin, Vaisya, Kapu, Balija, Vad.la; Sche­ bp-Ionging to all communities congregate. The pujari duled Castes (156)-Madiga, Mala; and Dudekula. The of Gangamma is a Golla, of Ankalamma a Thamballa, cheif means of livelihood of the people are agriculture and of Chowdamma a Thouta. On the third day of and agricultural labour. festival, the deity Gangamma is beautifully decorated. The temples of the village are Srirama temple, Siva The devotees fulfil thdr vows. Animal sacrifices are temple and Anjaneyaswamy temple. made. The festival of Sri Ahobila Narasimhaswamy is There is a fair held in connection with this festival. celebrated felr 2 days on Magha Suddha Panchami The villagers spf;nd enormous amounts on feasts for and Shasti (January - February). The Vaisyas of the 4 days. Some of the pilgrims stay with their relatives. village have granted Inams for the worship of the Swamy. Free feeding is arranged by a rich Kapu ryot. Utensils, 65

lanterns, torchlights, pictures and photos, mill cloth. persons, handloom cloth, bamboo fans. toys of earth handloom cloth etc., are brought and sold in the fair etc., are sold in the fair. in about 100 shops. . Dramas, dr~gging of huge stones by bulls, drag­ SOURCE: Sri B. Basiah, Teacher. Nossam. Koilkunt/a gmg of carts wIth heavy loads, horse-racing weight Taluk. lifting, horse riding etc., afford entertainmen't to the visitors. 22. Akkampalle, hamlet of Nossam-Situated on Nand­ Intoxicants ar(! l~sed during this period. yal-Jaromalamadugu road at a distance of 14 miles from KoilkuntIa. The nearest Railway Station is Muddanur SOURCE : Sri B. Ranga Raju, Assistant Teacher, Pedda on the Madras - Bombay broad gauge railway line Emmanur, Koilkuntla Taluk. at a distance of 20 miles from the village. Formerly this village was called Munipalle, because of the fact that munis or sages who had developed Rasasiddhi, 21. Nossam - Situated at a distance of 25 miles from lived there. These sages were known as Rasasiddhulu, Muddanur Railway Station. The legend goes to say as they had mastered the medical efficacy of the rasams that in olden days this place was calkd Jedium' or juice of several herbs. They had cured several ailing later it went by the name Brahmana Agraharam as it persons by ayurvedic medicines and were renowned was given in charity to Brahmins who were acting as as Raja vydyulu. They resided in and around the priests (mahants) to Sri Ahobilaswr,my. Subsequently Umamaheswara temple. The site of Munipalle after it came under the rule of the Vijayanagar kings. As the village went into ruins was known

1. Page 29. Kurnn,,] District Manu"l. 1886. (5) 66 wife and took her into his arms with the idea of enjoy­ Nainalappa kshetram. In the compound of the Veera­ ing her. Luckily for him and the girl, the wife made her bhadraswamy temple, there is a vibhoothi (sacred ash) appearance and prevented the catastrophe that would mine. There is an inscription on the wall which runs have resulted, inspite of the protestations of the girl thus: that she was his daughter. He felt sorry and ashamed "In the year 1677, with the permission of Chenna­ basappa alias Nainalappa, 177, 111 maunds of vibhoothi of himself and pierced both his eyes with thick needles, was buried by Sujatappa." as he felt that the eyes have misled him. He prostrated Some thousands of people belonging to all commu­ before his daughter, entrusted the management of the nities, local and from neighbouring villages, congregate. family to his wife and spent the rest of his life in prayer The devotees take bath and fulfil their vows by offering in Umamaheswara temple. Afterwards, as he took cocoanuts and camphor. out his nayanams (eyes) he was known as Nainalappa and the place where he did penance came to be known as SoURCE: The Census Enumerator of the Village. DHONE TALUK N FAIRS AND FESTIVALS ""'J'JOHAL NOH'WAyS

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osanapaue, hamlet of Cherukulapadu­ foliage) in fulfilment of vows, Prasadam is distributed '\ I situated at a distance of 3 miles from Vel­ to all. durthy Railway Station which is on the Kur­ The function on the night of the second day is very H_' - nool-Dhone section of the Central Railway interesting and music players (usually barbers) from and on" the National Highway, 14 miles from Dhone. the neighbouring villages come in about 4 to 5 batches The total population of the village is 2,009 and it and take part in the function. People from the neigh­ is made up of the following communities: Cast~ bouring villages numbering about 3 to 4 hundreds also Hindus - Brahmin, Vaisya, Kuruva, Boya, Chakah attend the function. lWasherman); Scheduled Cast~s (235) - Ad~ Andhra; A small fair is held in connection with this festival Scheduled Tribes (4) and Mushms. The chIef means and sweetmeats, fruits, bangles and toys are brought of livelihood of the people is agriculture. and sold. The deity of the village is Anjaneyaswamy in the form of Hanuman carved on a vertical stone slab 6 SOURCE: Sri K. Venkata Siva Reddy, Karnam, Cheru­ feet high and 3 feet wide. There is, however, no tem­ kulapadu Village and Post, Dhone Taluk. ple in the village for Sri Anjaneyaswamy. It is believed that whoever undertakes to construct the temple would 2. Shotrium Gundala - Situated at a distance of 5 die unless he brings the water of the Tungabhadra, miles from Pendekal and MaUiyala Railway Stations the'timber from the and the stone from and 8 miles from Peapally. Shotrium Gundala can be Chillubanda, 15 miles from the village and constructs reached only by a cart track from any of these places. the temple, all in one day. Nobody has attempted The total population of the v~ll.age is 211 an~ it is this impossible task. made up of the following commumtIes: Caste Hmdus­ The festival of Sri Anjaneyaswamy is celebrated for Brahmin, Vaisya, Kapu, Ediga, Golla, Boya, ~ummara 3 days from Magha Suddha Chathurdasi to. M,!gha (Potter), Chakali (Washerman); Sched.uled ~nt:>es (11) - Bahula Padyami (January - February). The festtvalls of Yerukula; and Muslims. Boyas are m maJonty. The ancient origin but of local significance. About 300 or chief means oflivelihood of the people is agriculture. 400 persons belonging to all communities, loc~l and from There are 2 temples for Sri Chennakesavaswamy. neighbouring villages, .cong~egate. The ~hlef patrons [n the temple outside the vjlJage, the deity is a s~o?e for the festival are the mhabltants of the VIllage and the image in round form believed to be of natural ongm. festival is celebrated under the management of the Village The pagoda of the temple inside the village has. 7 storeys. Munsiff or the Karnam of Cherukulapadu. The A stone image of Sri Chennakesavaswamy ill human pujari is a Srivaishnava Brahmin with hereditary rights form is in this temple. To the west of this temple, enjoying the Inam lands. . there is a temple to the deity Lakshmamma, with a On the first night, the marriage of Lord Rama WIth beautiful pagoda and in it, .the image of Lakshmamma Sita is celebrated before the deity Sri Anjaneyaswamy in stone is installed. To the east of Chennakesava­ commencing at about 10 P.M. By the time the func­ swamy temple, there is the temple of Eduru Perumallayya tion is over it will be 4 O'clock in the morning when the with the image in the form of naturally born ston~, images of Sita, Rama and Anjaneya ~re taken in p~o­ An inscription on a stone within the compound of thiS cession in a palanquin through the Village roads WIth temple is yet to be deciphered. . music. On the full moon day at about 8 P.M., the The festival of Sri Chennakesavaswamy IS cele­ Village Munsiff and/or Karnam of the main village, brated from Chaitra Suddha Navami to Bahula Padyami are brought to the outskirts of the village where they (March - April) for 8 days. The festival is of an~ient are garlanded and taken with music to the place where origin and of local significance. Legally appoll_lted the deity is installed. Both or one of the Village Offi­ trustees manage the festival with the income denved cers would take up the management of the festival. from cultivable lands and the grazing of plots of. a The guests and other congreg'ltion are then fed. At Shothriyam village. The pujari is a Vaishnava Brah~m 10 O'clock in the night they perform nandikollaseva and of Satamarsana gotram and atreyasutram. The chief from 3 O'clock in the morning (Bahula Padyami) the patron for the festival is Sri Appala Pat.nireddy of Kapu deities Rama, Sita and Anjaneya are placed in a prabha community. Garudothsavam, car festIval and ~asan­ and the prabha is carried by the devotees upto 3 or 4 thothsavam are the chief rituals. Cocoanuts, and Jewels furlongs to the east of the village where cocoanuts are made of silver and gold are offered to the deity in ful­ offered and then the prabha is taken back to the village filment of vows. by about 4 or 4-30 A.M. At 5 A.M. the Village Munsiff There is a fair held in connection with this festival and/or Karnam are given a send off to their village with near the temple for about 5 days. About 4,000 music. On the evening of the third day i.e., on Padyami, people belonging to all castes of Hindus, local and they celebrate paruveta and kankana visarjana. The from neighbouring villages, congregate. Foodstuffs. devotees offer borugulu (puffed rice), fried dhal and bangles, lanterns, torches, utensils, drugs, pictures of jaggery to the deity and arrange akupuja (worship with Gods , mill cloth, agricultural implements,, iron-ware, timber and cattle, etc., are sold in the fair. Gadwal 4. Pothedoddi - Situated at a distance of 7 miles rugs are also brought for sale. from Gooty Railway Station on Bombay - Madras line Prizes are awar~ed for those who lift heavy weights and 4i miles from Peapally. and. for bulls,. WhICh drag huge stones and pillars. . The total popuhtion of the village is 1,226 and it Hank(!th.a~, CIrcus and dramas afford entertainment IS. made up of the following communities: Caste to the VlsItors. Hmdus - Kapu, B'llija, Yadava, Valmiki Mano-ali (Bar­ Ther~ are choultries and a pandal is erected on ber),. Chakali (W(l_she~man); Scht;duled Cast~s (l29)~ t~e ?CCaslOn. Free feeding is also arranged for the Madlga; Sc~eduled Tnbes (40); Muslims and Dudeku~ pIlgnms. Wells afford drinking water. las.. The chIef means of livelihood. of the people are agnculture and agricilltui·aJ labour. SOURCE: Sri G. Gaddaiah, Karnam, Eddupenta VillcGe Th~re a~e 2 temples, namely Ramaswamy temple Dhone Taluk. b and Sn AnJaney~swamy teIJ!ple: There is a mosque on the t?P of a hilI. The deity III the mosque Moulali 3. PeapaUy - Situated on the Kumool - Anantapuf Swamy 18 represented by an image in the form of the bus road, 12 miles from Gooty Railway Station and palm of a hand. 15 miles from Dhone Railway Station. It is a cool . Moul!lli Swamy Urs is celebrated on any day which and healthy place, 2,000 feet above sea level. Previous­ IS convement to the people and is being observed ly the PalQigars (Boya Doras) ruled this village, cons­ for t~c past 100 years. It is of local significance, and ~ructed a fort and houses on the top of a hill and hence !he Villagers of all communities take part in it. Mujavar It was called by the name Py-palle (a village above). ~s a Dudek~la without hereditary rights. The deity The village gradually extended to the bottom of the IS t.aken out. 111 ~roctssion on a horse on the Urs day. hill and it is now called Peapally. :\lllmal sacnfice IS also prevalent among other offerings . The total popUlation of the village is 7,615 and it Jll fulfilment of vows. IS made up of the following communities: Caste There is free fedding on the day of the Urs. Hindus - Brahmin, Vaisya, Jangam, Balij1., Kapu, BOYlI on a hIll rock, somewh:il re embling the livelihood of the people are agriculture, trade, br;:siness figure of a g:mna and of small b0ulders one of in ba,:xite ore from mines, motor lorry transport, oil the.n haviGg L10 LutrJrints of a ho~se ~n which Vishnu is said to have ap;Jeared thereJ'l factones and factory labour. There are 4 tempks in the town, viz., Srirama Venkatareddy Tirunala is celebrated from Magha temple, Anjaneyaswamy temple, Eswara temple and Bahula Chariti (February - March) f, ,r 2 days. The Kanyakaparameswari temple, two churches and two festival is of 100 years standin'5 confined to the vilkgc mosques. On the outskirts of the town, there is only and all castes take part in it. Besides the rcsi­ patha (old) Bugga Rameswaraswamy temple ~ t a dis­ dcnts of Peapally, crowds from neighbouring viIIag.;s tance of ! mil'~ and kotta (new) Bugga Rameswaraswamy attend the festival, forming a congn;gation of 3 to 4 temple at a dIstance of 1 mile. The deities, Kanyaka­ thousands. The pujari is a Boya Dusari (Valmiki). parameswari, Srirama and Sita, Anjanfyasw,my and After the conclusion of the Bolckonda Rangaswamy Eswara are stone im~.ges in the form of Sakthi, human festival in Thondapadu, Gooty tltluk, the Swamy's forms, Hanuman and Sivalingam respectively. kalasam is brought in procession on prabha to Venkata The festival of Sri Bugga Rarr eswaraswamy is Reddy samadhi oJ! the first day. Maougu theru (dragging celebrated from Magha Bahula Triodasi (February­ the temple car WIth wet clothes on) is on the 2nd and March) for 4 days. On the first day are celebrated the regular car festival is on the 3rd day. Cocoanuts, mahakumbhabhisheka, shodasopachara, akhandadeep­ fruits and flowers are offered to the c.city. ' othsavam, nruthya brahmothsavam, distribution of Bangles and some fanc), goods, clothes, utensils panakam (jagn-I'ry water tastefdly spiced) and panneram etc., are brought and sold during the fGstival days. with harikat,' ak 'lakshepam and Srivari kalyanothsavam in tte night; on Chaturdasi is held mahabhisheka, SOURCE: Sri T. V. Subbaiah, S. G. Assistant, Parishad shodasopachara, akhandadeepothsavam, nruthyabrahmoth­ High School, Peapally (Post), Dhone Taluk. savam, with nandivahanothsavam in the night; pasu bala

1. Page 144, KJrnool District Manual, loi6. 69

pradarsanam in which the bull that .dr!lgs a big s~one snanam to the Devatha and rasanthothsaram on the 11 th slab for the maximum distance wIthm a prescnbed day with free feeding and thotlothsaram on the last time would be presented with the go~d medal, is ~lso night. The deity is worshipped by chan.ting t.he follow­ held on that day besides free feedmg of Brahmms, ing stotram which is the English transhteratlOn of the Vaisyas and the poor. Harikatha is also arranged verse:- on that day. Similarly on Amal'asya are celebrated mahabhisheka shodasopachara, akhandadeepothsava, "Sreemaddivya Suvarnarathna Khachilha graiveyaharojwalam nruthyabrahm~thsavam and rathothsavam besides free Brahmendrasura vandiyanghri kamalam J·eeding of Brahmins, Vaisyas and the poor. On Phal­ vandem param devatham gunG Suddha Padyami i.e., 011 the last day are held Bhakthabheeshtaphalapradam trinayanam avabhruthasilanam, mahabhisheka, akha.ndadeepothsava, Sowdaminee sannibham Thamboolam bhuvaneswareem trijagatha sllOdasopachara pujas and the Lord IS taken round Madhara Bhootham Sivam." the village in procession on asvavahanam (horse bac~) in the evening. Free feeding is also arranged on thIS There is a fair held in connection with Sri Bugga day. k' Rameswaraswamy festival, near Kotta Bugga Rames­ The following is the transliteration of the Sans nt waraswamy temple for 4 or 5 days. There are Inams for stotram adopted for the worship of Rameswaraswamy: Bugga Rameswaraswamy temple and in these Inam "Sreemadronapurarajath lands, the fair takes place. About 5,000 people ~ost]y Kanchanadri dhanurdharaha Hindus gather there from the surroundmg VIllages Slyathkalyana Peetastham within a radius of five miles. Eatables, utensils of Namonamassankara Parvatheebhyam Namassivabhyam Nava Yowvvanabhyam aluminium, brass and bronze, bangles, lanterns, torch Parasparaslishta Vapurtharabhyam lights, mirrors and combs, pictures of Gods as also Nagendrakanya Vrushakethanabhyam cine stars, earthen and wooden toys are brought and Namonamassankara Parvatheebhyam." sold in the fair. The festival is of ancient origin but of local signi­ There is a choultry, in which the people are fed ficance only. About 5,000 Hindus, local and from the free for 3 days. neighbouring villages, congregate. Besides the usual entertainments of rankularatnam Sri Ramachandraswamy or Srirama Janma Nava­ (merry-go-round) and harikathas, tholubommalata (lea­ rathra Kalyanothsava Pattabhisheka Mahothsavam ther puppet show) is a special feature among the enter­ popularly known as Sriramanavami festival is cele­ tainments. Weight dragging competition for bulls brated for 12 days from Chaitra Suddha Padyami to is another notable entertainment. Dwadasi (March-April) in Srirama temple. Sankal­ In spite of scientific advancement, the belief that pam, ruthvikkasanam and parayanam are celebrated each human and animal epidemic has a presiding deity from Chaitra Sltddha Padyami to Ashtami. Srirama persists. Pedda Devara is one such female deity and jananam is celebrated on the Navami day with to keep her in peaceful mood, once in two or three purnahuthi at 11.00 A.M., Kalyanothsavam at 12.00 years her jatara is performed at a time decided upon by noon followed by the distribution of panakam (jaggery the villagers. The chief offering is that of a he-buffaloe water tastefully spiced) and panneram. On the Dasami let loose in advance for two to three years to graze freely day there would be parayanam and visarjanam at 11 on the harvest lands till the day of its sacrifice. This O'clock and Brahmanasamaradhana (free feeding of sacrifice is followed by the sacrifice of several he­ Brahmins) and Sriramulavari meravani (procession) buffaloes, sheep, goats and fowls by private individua~s in the night. On Ekadasi day vasanthothsavam and according to their oaths at the time of plague or pestl­ vaisya samaradhana (free feeding of Vaisyas) are lence. This Pedda Devara jatara otherwise known observed. On Dwadasi day there is pasu bala as Uramma jatara (festival of the mother of the village) pradarsanam (i.e., the competition in which bulls are is common in several villages and the practice is preva­ made to drag stone slab and awarding of the silver lent in this town. Yellamma is another deity claiming bracelet to that bull which drags the stone slab the such homage from the inhabitants of the place. longest distance) and tholla utsavam at 8.00 P.M. Throughout the year, she has devotees wors~ippin~ her . The following is the transliteration of the Sanskrit on Tuesdays and Fridays outside the VIllage m a stotram adopted for the worship of Srirama:- selected place very near a neem tree. Goats and sheep are sacrificed to the deity. Pujaris of Pedda Dcvara "Sri Ramlchandra Sritha Parijlthaha are potters with hereditary rights. This is a common Samastha Kalyana gunabhiramaha festival in which Sudras take great interest. All these Seetlamukhambhoruha Chanchareeko practices are said to be in vogue from the inception Nirantharam Mangalamathanothu." of the place. For 12 days from Asviyuja Suddha Padyami to SOURCE: Sri N. C. Narasimhacharlu, Teacher, Dwadasi (September - October) is celebrated Dasara S.KP. High School, Dhone. festival in the Kanyakaparameswari temple. Every day in the morning there would be rudrabhishekam, paraya­ 6. Lanjabanda - Situated at a distance of 6 miles to nam and kumkumarchana and in the night purana the east ofVeldurthy Railway Station on the Secundera­ sravanam. Durgastami is observed on the 8th day, bad - Dhone Railway section of the Central Railway Maharnavami and poornahuti on the 9th day, Vijaya and 12 miles from Dhone by a cart track. The legend Dasami and Shami pooja on the 10th day with the pro­ goes that the village was formerly known as Bhuja­ cession of the image of the deity in the night, avabhrutha- banda. A palaigar lived with his wife in a fort cons- (Sa) 70 tructed on the top of a hill known llS Peddabanda to There are temples of (1) Sri Amruteswaraswamy the cast of the village. He was a dacoit, having many and Veerabhadraswamy, (2) Madddetiswamy, (3) Lord persons under his control and onc day he went on an Siva, (4) Srirama and (5) Ankalamma. Out of these, expedition of robbery along with others. When he the temples of Madduletiswamy, Siva, and Ankalamma returned, he saw his wife committing adultery with one are at a distance of 2 furlongs from the village. Both of his servants. Immediately he killed both his wife Amruteswaraswamy and Vc-erabhadraswamy are housed and her paramour and with that blood he painted in the same temple. The deity Amruteswaraswamy two pictures i.e., lanja (harlot) and mindadu (paramour) is a stone image in the form of a Lingam with a panu­ on a big stone representing his wife and her paramour. vattam (base). The entire image is covered by a face Hence the village acquired the name Lanjabanda made of silver, with a silver snake-hood on it. Veera­ (harlot stone). The figures are not washed away by bhadraswamy is a stone image six feet high in an awe­ rain water and hence they are still visible on the stonc. inspiring human form. In the temple of Srirama, the The total population of the village is 1,909 and it images of Srirama, Lakshmana, and Sita are carved is made up of the following communities: Caste on a single stone 4 feet high. Madduletiswamy is a Hindus-Brahmin, Vaisya, Kapu, Kamsali (Gold­ stone imrge in the form of Narasimha i.e., human body smith), Golla, Kuruva, Vadde, Boya; Scheduled Castes with a lion's head. There is a big talavala mantapam (130) - Madiga; Scheduled Tribes (94) - Yerukula; (a stone IT antapam where the marriage of the Swamy Muslims and Pinjaris. The chief means' of livelihood is celebrat\ d). The temple is in a dilapidated condition of the people arc agriculture and agricultural labour. at present. There are temples of Anjaneyaswamy, Chenna­ It is said that till about eighty years back the fes­ kcsavaswamy, Veerabhadra, Eswara, Sunkulamma. tival of Narasimh8 Jayanthi was being celebrated every Maremma, Savaramma, Madduletiswamy, Gunti Ranga­ year for about 200 years and there had been a belief swamy and Karremma, and also mosques in the vilhge. that the God used to fulfil the desires of his devotees. There are also Gundlakota Hanumantharayudu, Chinn a There is a strange belief that the God having been tired Bugga Anjaneyaswamy, Muni Rang<:swamy temples, of the cries of the crows and the noise of the pounding outside the village. Sri Chennakcsavaswamy is a of foodgmins, left the place and settled in the valleys stone image in human form. of Rangapuram hills of Dhone Taluk on the borders The festival of Chennakesavaswamy is celebn,ted of Bangn.napalle T<:lluk! Hence, apparently the cele­ on both Chaitra Suddha Padyami (March - April) bration of the festival to the deity was given up. and Asviyuja Suddha Dasami (September - October) The festival of Sri Amruteswaraswamy is cele­ for one day on each occasion. The festival, though brated for one month in Kartikam (October - Novem­ of ancient origin, is only of local significance. There ber). The festival is of ancient origin and of local is only local congregation and only Hindus participate significance. The congregation is purdy local. Rudra­ in it. The pujari is a Srivaishnava of Bharadwaja bhishekam is done throughout the month. On the suc­ gothram with hereditary rights. ceeding day of Sivarathri i.e., on the night of Phalguna Whenever there is a failure of rains the villagers Suddha Padyami (February - March), the Swamy is offer varadapayasam to Bugga Anjaneyasw2.my and. taken Ollt in procession. Pancharla Timmappa and then the deity, Chcnnakesava­ The other festival is of Sunkulamma held on swamy is taken in procession. On that day free fced­ Chaitra Suddha Vidiya (March - April) for one day. ing is arranged in a garden nearby. Thus the belief The festiwl is of ancient origin and of local significance. goes among the villagers. There is only local congregation. A Kummari (Potter) The speciality [tbout the observance of Mohar­ is the pujari of Sunkulamma. The devotees take ram in this pla.ce is that sheep and goats arc taken panneram carts with music to the temple and animal round the fire pit in front of the peerla chavidi and then sacrifice is also made. Intoxicar.ts are used as a part sacrificed before the peerlu. of the ritual on that day.

SOURCE: 1. Sri R. Ramachandraiah, Headmaster, z.P. SOURCE: Sri Dharani Sivarama Rao, Karnam and Elementary School, Lanjabarr.da. Branch Post Masler, Pendekal,Dhone Taluk. 2. Sri Desai Panduranga Reddy, Village MunsijJ, Lanjabanda. 8. VeldurthY - Situated on the Dhone or Dronacha­ lam - Secunderabnd section of the Central Railway. 7. Pendekal - A Railway Station on the Vijayawada­ By road, it is 20 miles from Kurnool town and 12 miles GuntakaI section of the Southern Railway at a distance from Dhone town on the Kuroool - Dhone section of of 10 miles from Vddurthy and Bethamcherla Railway the National Highway. Stations. The total population of the village is 6,921 and it The total population of the village is 1,930 and it is made up of several sub - communities of Caste is made up of the fJIlowing communiti,;s: Caste Hindus; Scheduled Castes (1,430); and Scheduled Tribes Hindus-Brahmin, Vaisya, Kapu, Boya, Vu:.la (Car­ (38). The chivf means of livelihood of the people are penter), Kammara (Blacksmith), Kamsali (Gddsmith), agriculture, and labour in the local oil mills and in the Kummari (Potter), Mangali (Barber), ChakuJi (Washer­ iron ore mines of the neighbouring hills. A few man); Schcdukd Castes (360) - Adi Andhra; Schedukd labourers are eng:l,g~d in tmde and road transport also. Tribes (16) and Muslims. Boyas are in majority. The temple of the place is that of Sri Chennakesava­ The chid means of livdihood of the peopk are agri­ swamy with the stone image of the deity in human form. culture, agricultural labour and other traditional occu­ There is the temple of Brahmeswaraswamy with the pations. image of the L0rd in the form of a Sivalingam at Brah- 71 magundam, a hamlet of Vcldurthy located at a distance engage th.;;mselves in bhajans and hearing to Izarikathas. of 3 miles from it. In front of the temple, there is a The next day is a day of feasting and on the third day pond which is considered very sacred. the car festival takes place. Visitors from Veldurthy The legend about Brahmagundam is to the effect and the neighbouring villages of Dhonc, Pattikonda. that Armili Devi, wife of Dharmangada, King of Kash­ Kurnool and Gooty taluks disperse en the night of mir, begot, not a son, but a serpent. Wise men gave t~e ~hird day. o~ on the morning of the fourth day. them courage that the princess married to their serpent· Pdgnms to SnsaIiam and Mahanandi from Karnataka son would change the fate of their son. The parents and the Telangana for Mahasivaratri do not fail to sent Brahmins to different parts of the country to select pay a visit to this sacred place on their return journey. a princess for their son, concealing the fact that the son The festival is organised by an Executive Officer of the was only a serpent secretly kept in D. box. Thrailokya Hindu Religious and Charitable Endowments (Admn.) Sundari, the daughter of Ratnanga, King of Manikya­ Department with the income derived from 41.64 acres puram in Sowrashtra was selected on account of her of Inam land and collections made during the festival. extraordinary beauty. When Ratnanga sent his puro­ About a thousand persons congregate during the hits to see the son of King Dharmangada of Kashmir. festival. Only Hindus participate in it. The plljari is a they were shown by Minister of Kashmir, the latter's Brahmin. Both on the night of Cizathurdasi and on the son as the prince of the land. The Brahmins on return morning of Purnima, prasadam is distributed to all the to th",ir kingdom told the King Ratnanga that his devotees present. daughter could be given in marriage to the prince of Buses are arranged to Brahmagundam during the Kashmir. According to the custom of those days in festival. Small mantapams :::.nd temporary sheds afford royal families, the princess was married to the royal shelter to the visitors. The Panchayat Samithi of Dhone sword and when later she came to her mother·in·law's makes sanitary arrangements and natural springs proy-ide house, she realised to her horror that she was married water supply. to the serpent. She, however, remained true to her lord, took the serpent husband on her head in a box SOURCE: ). Collector, Kurnool. and went on a pilgrimage visiting sacred places and 2. Assistant Commissioner, Hindu Reli­ rivers. She smeared the sacred ash to her forehead, gious & Charitable Endowments(Admn.) Department, Kurnool. wore the saffron cloth~s of a sanyasini, had beads round her neck and wrist, and proceeded from place to place praying for the mercy of God. Inspite of a series of 9. Embayi - Situated at a distance of 10 miles from disappointments she did not get disheartened. She Bethamcherla Railway Station on Dhone or Dronacha· finally came to Brahmagundam and as usual dipped lam - Vijayawada section of the Southern Railway in the pond (Bruhmagundam) in front of the Sivulingam, and 25 miles from Dhone. It is situated in a hilly along with the box of her serpent·husband on her head region. The Kurnool - Bethamcherla bus route passes and to her ecstatic surprise, she found a prince standing at a distance of 5 miles from the village. by her side, purified of his sins, and changed in form The total population of the village is 2,245 and it from a serpent to a youthful prince. He began to is made up of the following communities: Caste question who she was and why she wa., approaching Hindus - Brahmin, Vaisya, Lingayat, Kapu, ThambaIIa; him with so much of joy and affection. She related Scheduled Castes (510); Scheduled Tribes (24) and their past story. But he refused to believe her story Muslims. The chief means of livelihood of the people and acknowled.ge her as his wife. She cried out and is agriculture. prayed lord Siva for help when a voice was heard from There are temples of Lord Siva :md Sri Venugopala­ the heavens addressing the prince that she was his wife. swamy at a distance of one mile from the villa.ge on the The prince anQ the princess both v:ent to Manikyapuram, bank of a rivulet. Thcir images are made of pancha­ the kingdom of the father of the princess, Ratnanga, lohams (5 metals), that of Venugop['Jaswamy being in who conveyed the happy news to Dharmangada the human form. There is a fresh water pond near the father of the prince. Dharmangada at first could not temple of Siva. believe the narration of his daughter·in·law; but he The festival of Sri Venugopalaswamy is celebrated was convinced by the testimony of akasavani from Sravana Bahula Ashtami (August-Septemper) for. (celestial voice), that the handsome prince was his son. a period of 3 days. The festival is of ancient origin All lived happily, the pritlce being named as Rukman· but of local significance. Local people and people gada. from the neighbouring villages belonging to Hindu com­ Chennakesavaswamy festival is performed once munity take part in it. Pujari is a Vaishnava Brahmin a year for three days from the full moon day in Chaitram of Parankusa gothram with hereditary rights. The (March - April). It is an ancient festival with local management of the f..:stival rests with a board of trustees congregation of about three thousand people. Only appointed by the temple committee. Hindus participate in it. Another festival of the pl[',ce relating to Parvati The Brahmeswaraswamy festival takes place for and Parameswara is celebrated for 4 days from Magha three days from Magha Suddha Chathurdasi (February­ Bahula Triodasi (February - March) in connection Marc}">). The festival is of ancient origin. People from with Sivaratri. The festival is of local significance the neighbouring villages reach Brahmagundam by the and of ancient origin. Local people and people from evening, spend the night in fasting and observing the neighbouring villagp.s belonging to Hindu community jagarana (keeping awake the whole night). In the night take part in this festival. Pujari is a Thamballa of they worship God with offerings of cocoanuts, panakam Parasharya gotram with hered.itary rights. Panakam Uaggery water spiced) and panyaram. They also and prasadam are distributed to all the devotees. 72

There is a fair held in connection with the latter Scheduled Tribes (7). The chief means of livelihood festival in the open space in front of the Siva temple. of the people is agriculture. About 600 people from the neighbouring villages, There are temples of Eswara, Rangaswamy, Anja­ Lingayats being in majority, congregate. Only small neyaswamy and Maremma. The deities in the temples shops selling cocoanuts, sugar - cane are opened during are stone images with human form, except that of the occasion. Eswara which is a Sivalingam. There is poor feeding for 2 days. Harikatha is The festival of Maremma is celebrated for 2 days arranged for affording entertainment to the pilgrims. from Chaitra Suddha Padyami (March - April). The Both the festival and the fair are important for the celebration is of local significance and the residents of Lingayats of the place and of the neighbouring villages. the village of all communities take part in it. The SOURCE: Sri S. Jailabddin, Headmaster, Z. P. Ele­ pujari is a Madiga for Maremma, a Jangam and also a mentary School, Embayi, Dhone Taluk. Brahmin for Eswara, and Nambis for Rangaswamyand Anjaneyaswamy temples. Animal sacrifice is observed for Maremma in fulfilment of their vows. 10. Rudravaram, hamlet of Embayi - Situated at a distance of 9 miles from Bethamcherla, 25 miles from SOURCE: Sri M. Balaswamy, Headmaster, Muddavaram Dhone and 5 miles from the Bethamcherla-Kurnool Post, Dhone Ta/uk. bus route. The total population of the main village is 2,245 12. Bethamcherla - Situated on Guntakal - Vija ya­ and it is made up of the following communities: Caste wada section of the Southern Railway, 20 miles from Hindus - Thota Balija, Yadava, Boya, Kummari (Pot­ Dhone, 32 miles from Kurnool town and 12 miles from ter); Scheduled Castes (510) - Madiga; and Scheduled Banganapalle. This village along with a fort is said Tribes (24). The chief means oflivelihood of the people to have been constructed during the reign of Vijayanagar are agriculture and agricultural labour. kings. Within the fort is a Siva temple where there is There are the temples of Sunkulamma, Maremma a Sivalingam by name Betheswara. Therefore, it goes and Hanuman in the village. In Sunkulamma's tem­ by the name Bethamcherla. ple, there is the wooden image of Sunkulamma in The total population of the village is 8,491 and it is human form. made up of the following communities: Caste Hindus - The festival of Sunkulamma is celebrated for one Brahmin, Vaisya, Reddy, Boya, Vadde, Chakali day on the Telugu New Year's day i.e., on Chaitra (Washerman), Mangali (Barber); Scheduled Castes Suddha Padyami (March - April). The festival is of (1,120) - Madiga, Mala; Scheduled Tribes (89) - Yeru­ ancient origin but of local significance. People kula; and Muslims. The chief means of livelihood of of all communities take part in it. The pujari of Sunku­ the people is agriculture. Next to agriculture, industry lamma is a Kummari (Potter) and that of Maremma a provides employment to large numbers as several ores Harijan with hereditary rights. Animal sacrifice is exist in the neighbouring hills and forests. Stone slabs observed in fulfilment of vows. Chakalis (Dhobies) are exported to different parts of the country and the only are the persons who sacrifice animals before the Panyam Cement Factory at Cement Nagar nearby deity. gives employment to several labourers of the place. An interesting featur~ is that, whenever rains fail, There are temples of Sri Chennakesavaswamy, the residents of the village and of the neighbouring Anjaneya, Srirama, Venugopalaswamy, Eswara, Veera­ villages, go to a small hill 3 miles away from the bhadra, Vighneswara, Siddeswaraswamy, Kanyaka­ village where there is a big rock, in close proximity parameswari and Sunkulamma and Lingamurty mutt. to which there is a tiny column of water flowing at all The temple of Chennakesavaswamy was built by the times. They offer incense, sweets and animals for being Rajas of Gadwal. The image of Chennakesavaswamy, blessed with rain. The legend about the place is that Sridevi and Bhudevi are carved on stone in human form. long ago, 2 siddhas performed penance there and as a Sri Kanyakaparameswari and Sunkulamma are in result of the sanctity attained by the place thereby female form. when one calls aloud, he would get water sufficient for The festival of Sri Chennakesavaswamy commen­ him only. Even if a thousand repeat the request, the ces on Chaitra Suddha Purnima (March - April) every entire crowd would get water sufficient for them all. year and is celebrated for a period of 5 days. On the Now and then some sadhus go there to observe 40 days first day of the festival, there is akshatharohana (invoca­ of silence, taking only milk. tion), on the 2nd hanumadvahana uthsavam, on the 3rd SOURCE: Sri P. Alluriah, Headmaster, Z. P. Elementary garudothsavam, on the 4th rathothsavam and on the 5th School, Rudravaram, Embayi Post, Dhone paruveta. The festival is of ancient origin b~t of local Ta/uk. significance. Only Hindu residents of the VIllage t~ke part in it. Prasadam is distributed to all. Free feedmg 11. Muddavaram - Situated at a distance of 5 miles is arranged during the period. from Bethamcherla Railway Station by cart track There is a fair held in connection with this festival, and 7 miles from Bethamcherla - Kurnool road via in the vicinity of Sri Chennakesavaswamy temple, for Sitarampuram. a period of 5 days where about 5,000 people congregate. The total population of the village is 2,338 and it Utensils, sweetmeats, pictures, photos, toys, bangles, is made up of the following communities: C~st~ sugar cane etc., are sold in the fair. Hindus - Vaisya, Kapu, Jangam, Golla, Valmlkl, Kolatams, Bharatanatyams, swings etc., afford Nambi; Scheduled Castes (275) - Madiga; and entertainment to the visitors. 73

Apart from the above festival, the village goddess It is believed that their desires would be fulfilled jf Sunkulamma is propitiated on the Telugu New Year's during their prayer to God, some of the flowers ,lid~ day i.e. Chaitra Suddha Padyami (March - April) when down; otherwise, it is presumed that their wishes are animals and fowls are sacrificed in fulfilment of their negatived. vows. The pujari for Sllnkulamma belongs to Anakali The festival of Narasimhaswamy or Madduleti is family of Kapu caste having hereditary rights. celebrated for one day on the last Saturday of Magham (February - March). From Maglza Suddha Pad)'ami SOURCE: Sri V. Seetha Ramaiah, Karnam, Betham- to Ashada Suddha Panchami (February - July) there is, cherla. however, a constant stream of pilgrims, to and from the temple, maintaining a daily congregation of about a 13. Gollagutta - Situated at a distance of 50 miles thousand from all comers of this district as well as fr?m Kurnool on Kurnool - Banganapalle road, 5 from Anantapur district. Even during the other miles from Bethamcherla Railway Station and 23 m~:mths, th.e l?ilgrims visit .the place but the congregation miles from Dhone or Dronachalam Railway Station. wIll be lImited to a lIttle over a hundred. This The total population of the village is 746 and it is congregation will however be more marked on Satur­ made up of the following communities: Caste Hindus­ days. The devotees praise the Lord as a sakshathu Brahmin, Reddy; Scheduled Castes (328) and Muslims. varapalakudu (One that immediately grants the desires The chief means of livelihood of the people are agricul­ of the devotees). It is believed that the issueless ture and agricultural labour. are blessed with children, bachelors and maids get married and prayers for success in business are readily . The~e is a. temp~e of Sri ~ug~a Rameswaraswamy granted. It is also believed that even the barren cattle m the Village III which the deity IS worshtpped in the form of a Sivalingam. The deity's name takes would give milk if the Lord is prayed to and as an the appendage "Bugga" as the chief patrons of the tem­ offering the temple lamp is lighted utilising the ghee ple belong to Buggana family. from the butter produced from the milk of such cows The festival of Sri Bugga Rameswaraswamy takes after they start yielding milk, for three weeks. Several place from Maglza Bahula Chathurdasi (Febuary­ [unctions such as offering of hair, marriages and carry­ March) for a period of 2 days. The festival is of mg ganda deepam are performed there. Pilgrims usually ancient origin but of local significance. Only the reach the place on a Friday evening, fulfil their vows Hindu residents of the village take part in this festival. on Satu~day. an~ leave the place on ~unday morning. The pujari is a Brahmin. Prasadam is distributed to all. T~e festIval IS bemg celebrated from tIme immemorial. Free feeding is arranged during the festival days Hmdus and Muslims take part in the festival. The in the pandals erected before the temple. pujari is a Boyadasari (Valmiki). There are inam lands to the temple. Sacrifice of goats, rams and fowls is conspicuous. ' SOURCE: Sri K. Suryanarayana Rao, Karnam, Golla­ gutta village, Dhone Taluk. There are a few buildings and choultries. The nearby mountain river with a water fall affords W2.ter facilities for the pilgrims. Sadhus, sanyasis and 14. Rangapuram - Situated at a distance of 4 miles fakirs gather for free feeding and alms. Intoxicants from Rangap~ram Railway Station on the Vijayawada­ such as toddy and arrack are used. Guntakal sectlOn of the Southern Railway and 3 miles There is a fair held, in connection with this festi­ from Banganapalle - Gooty road. va.1. Sweets, earthen pots, lanterns, torch lights, combs, . . The total population of the village is 3,314 and mIrrors, etc., are brought and sold in the fair. It IS made up of the following communities: Caste Improvement of roads and sanitary arangements Hindus - Vaisy~, Boyadasari (Valmiki) ; Scheduled Cas­ are the immediate requirements for this pilgrimage tes (646) - MadLga; Scheduled Tribes (17) and Muslims. centre. ~:adigas are in majority. The chief means of live­ hhood of the people are agriculture and agricultural SOURCE: Sri Kakka Manikyam Eswarayya Chetty, labour. Rangapuram, P.O., Dhone Taluk. There are temples of Narasimhaswamy or Mad­ duleti, Lakshmidevi, Eswara and Alwarlu in the 15. GutupaiJe - Situated at a distance of H miles village. from Rangapur3:m Railway Station, 16 miles from Dhone and 50 mIles from Kurnool. To the east of the "Madduleti is l!- si~ple. stone and being the fo:m left after Vishnu s disappearance from his v~llage .there is Rangapuram, to the west of the village faithful votary, a Boya, the founder of the temple high hills, to the north Hussainapuram and Thavisi­ and ancestor of the present Pujari."l konda, and to the south Naga Mallakunta and Rahmanpuram villages. The legend g?es that in times gone by, the God ap­ :r~e total population of the village is 2,722 peared before hLs devotee Chinnamma and at her a~d It IS made up of th~ following communities: Caste request pr?mised that he would appear there as Maddu­ HU;ldus - Brahmm, VaIsya, Viswa Brahmin (Gold­ let! NaraslDl~aswamy, fulfil the desires of devotees and smIth), !Capu, Kamma, Ba.lija, Golla, Kuruva, Valmiki, stay there .tLlI t~e end of Kaliyuga. The pujaris deco­ Mangah ~Barber), Chakah (Washerman), Ediga, Nese. rate the deity WIth the flowers offered by the devotees. Kumman (Potter), Bestha; Scheduled Castes (334) and

I. Page 144, Kurnool District .Manual. 1886. Muslims. The chief means of livelihood of the people August) from 25th of Safar (July - August). The are agriculture and agricultural labour. festival has been taking place for the last 300 years and There are no temples in the village, except a small is of local significance. darga of Idrus Basha. There is a tomb of Idrus Basha. The residents of the village and a few from the in the darga, who enteredjeeva samadhi there. neighbouring villages belonging to all communities The legend goes that 500 years ago, Idrus Basha congregate. Mujavar.is a Muslim of Shaik sect and alias Pedda Raju Swamy was born to Abu Bakar Shak­ he is also the trustee enjoying Inam lands. The cele­ rana Idrus in Arabia. Within 10 or 11 years of age, brations take place for 3 days. On th~ first day, there Idrus Basha learnt bhranthi vidya and brahma vidya is gandha mahothsavam, on the 2nd urs and on the 3rd and he began preaching the oneness of God. When he jartha and kisthi etc. Animal sacrifices are strictly arrived in India during the course of his tour, Auranga­ prohibited. In fulfilment of vows, the devotees offer zcb was reigning. In his search for a suitable place for sugar etc. Prasadam is distributed to all those present. jecva samadhi, he passed through Bijapur and AdQni and There is no particular fair held in this connection. finally came to Gutupalle which he found quite suitable. But about 50 shops are installed in the open sp2ce ad­ He settled along with his disciples in that desolate place joining the darga which will be kept open during the which is now called Gutupalle. The King Aurangazeb three days of the festival selling sweetmeats, fruits, having come to know of his greatness granted 5 villages mirrors, combs etc. More than 2,000 people belonging viz., 1. Gutupalle 2. Hussainapuram 3. Rahmanpuram to all communities congregate. 4. Thavisikonda and 5. Naga Mallakunta as Jagir to the Musical entert:linments, khawwalis, bhajans, dra­ Swamy. There are Inam lands for every category of mas etc., are the chief means of entertainment for the worker in the darga. The successors of the Swamyji's visitors. family are still in existence and they are the trustees of There is one choultry. The trustee of the darga the darga in Gutupalle. There are no caste feelings feeds the fakirs and guests for 3 days during the festivnl. inside or outside the darga area. Idrus Basha alias Pedda Raju Swamy Urs is cele­ SOURCE: Sri P. Idrus Saheb alias Sher Ali Sharafay. brated for 3 days in the month of Sravanam (July- Gutupalle P.O .. Dhone Taluk. PATTIKONDA TALUK F AIRS AND FESTIVALS PATTIKONDA TALUK VlU..Act 8OUNOM'r KURNOOl DISTRICT, A. P.

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,~ ",)'<>eddamari~eedu - Situa.ted .at a d.istance from Goncgondla which is connected by road from ;. ~ ~~.. of 4 m~lcs from Dalvamdmne on. Kurnool - Kuroool. ',"", ih0;~ Yemmlganur road and 3! mIles from The total population of the village is 1,928 and it _'fk Gonegondla village. is made up· of the following communities: Caste The total population of the village is 1,447 and it Hindus - Kapu, Sathani, Kuruva; Scheduled Castes is made up of several sub-communities of Caste (372) and Scheduled Tribes (5). Kuruvas are in majo­ Hindus; Scheduled Castes (197); Scheduled Tribes (17) rity. The chief means of livelihood of the people are and Muslims. Sales ;]re in majority. The chief means agriculture and agricultural labour. of livelihood of the people arc weaving, agriculture Sri Chennakesava temple, Eswara temple, Anjancya and agricultural labour. temple and Kasi Veerappa mutt are the places of There are Eswara and Anjaneya temples and a worship in the village. t/arga in the village called Dastagiraiahswamy darga Kasi VeeTa Reddy was born in a Reddy family where there arc two tombs of Dastagiraiahswamy and in Medicherla Krishnapuram of Golkonda samsthanam. Alii Saheb's wife. His parents died in his childhood, and the burden of There is a legend attached to Dastagiraiahswamy bringing him up fell on his elder sister. After attaining darga. One Mahboob Subhan alias Dastagiraiah was his sixteenth year, he approached an expert sculptor living with his mother near this darga. Once cholera for teaching him the art and in due course attained broke Ollt in the village in a virulent form and the death proficiency in that art. His sister wanted to get Kasi rate was 16 tf) 20 persons a d3Y. Da<;iagirniah was pat­ Vcer9. Reddy married but the latter did not relish rolling the village every night crying out dhin-dhin from th~ idea and requested his sister for permission to the day the village was attacked with cholera. The go about touring in the villages and towns. As she villagers knowing that he was a pious man requested • djd not agree, he left the house one night without infor­ him to get relief from the pestilence. He advised the ming anybody, leaving behind his ;;istcr and a big villagers to construct a darga round his cottage and landed property of about 400 acres. He toured many offer cocoanuts and incense regularly. They did accor~ places constructing some temples here and there d.ingly. There were no fresh attacks of cholera, and and lastly reaching this village Alavala, erected a small the persons already attacked by cholera also recovered. cottage in the open space to the east of the village After his death, he was buried within thl~ darga and a and was residing there. He constructed the temple of tomb was constructed. The wire of Alii Saheb who Sri Chennakesavaswamy with the help of the then lea­ fed him and who desired that her tomb must be by the ders of the viIl8.ge. That temple can be seen even today ~ide of Dastagiraiah's tomb was also buried accordingly in a good condition. It is said that even animals forgot :md a tomb was constructed. The place is held in great their Datura 1 animosity towards one another in his pre­ reverence and hence the annual Vrs is celebrated by all sence and th:1t cats and rats, snakes and mangooses, communities of the village. The very name Dasta­ tigers and deers, dogs and cats, lived, drank and ate giraiahswamy indicates that the Hindus are as much together f0fg'::tting their natural enmity. All diseases attached to the shrille as the Muslims. were cured within h6urs with the power of his vibhuthi. Dastagiraiahswamy Vrs takes place for two days Forty years back he entered jeeva samadhi in his own on Pushya Bahula Ashtami and Narami (January­ mutt. Before he entered samadhi, he gave initiation February). The rituals arc gandham puja on Ashtami to a disciple and gave the message to the villagers that and Vrs on Navami. if they would open his samadhi after 12 years, he The celebration of the Vrs has been taking place would givc them an aadesham or bidding. for the past 35 years and is of local significance. The The festival of Kasi Veerappa is celebrated for residen.ts of the village belonging to all communities onc day on Chaitra Suddha Vidiya (March - April) congregate. The mujavar is a Muslim. The chief in memory of this noble soul. It is taking place for patrons for the Vrs an~ (1) Mastan Saheb (2) Khaja Bhai the last 20 years and is of local significance. The (3) Madin Sahcb and (4) Nabi Sahcb, each one of residents of the village of all communities congregate. whom celebrates the Vrs every year by turns. Poor feeding is arranged for the blind and disabled The pujari is a Sathani by caste. On Chaitra Suddha persons during the two days and the expenditure is met Vidiya, there is prabhothsavam. This fustival is cele­ from the funds colkcted in the village. brated with the help of donations collected from the villagers. SOURCE: Sri M. Govindaiah, Headmaster, Samithi Ele­ A few shops selling sweetmeats, cocoanuts and mentary School, Peddamariveedu, Patti­ other articles of worship are installed on the festival day. konda Talule. SOURCE: Sri D. Naganna, Headmaster, Samithi Ele­ 2. AJavala - Situated at a distance of 3! miles from mentary School, Alavala village and post, Belgal on Kuroool - Yemmiganur road and 6 miles Pattikonda Talule. 76

3. Peddanelaturu - Situated at a disance of 36 miles move till he was duly worshipped. After the babe was from Kurnool Railway Station, 40 miles from Patti­ worshipped, the car moved. Even today the self­ konda and 4 miles from Kurnool - Yemmiganur road. manifested figure of Chintalamuniswamy in human form The total population of the village is 1,749 and it can be seen in the crack of the hillock. is made up of the following communities: Caste Chintalamuniswamy once wanted to cross the Hindus - Brahmin, Vaisya, Kamsali (Goldsmith), Jan­ Tungabhadra river to go to Nagaladinne. The boat gam, Kapu, Balija, Golla, Kuruva, Kammara (Black­ men there with due reverence readily obliged him. He smith), Kummari (Potter), Vadla, Valmiki, Chakali blessed that boat journey would be safe in that parti­ (Washerman), Mangali (Barber), Nambi, Thamballa; cular route. Though the river there, is full of hidden Scheduled Castes (268) - Bariki, Madiga, Mala; boulders and rocks, there has not been a single accident Muslims and Christians. The chief means of livelihood so far. On another occasion when he had to cross the of the people are agriculture, agricultural labour and same river again at Nagaladinne at a different point, trade. the Brahmins who had earlier occupied the boat refused The temples of the village are of Eswara, Anjaneya, to take him in. Cursing that boat drowning would be Maremma, Virupakshaswamy, Srirama and Sri an annual feature, he spread his deer skin on the water Chennakesavaswamy. The image of Sri Chennakesava­ sat on it, crossed the river safely and went to Ramapu­ swamy is in human form in sky-blue colour, wearing ram. It is said that the curse is coming true every year. sankhu (conch), chakra (disc), gada (mace) and dumdum One person by name Mallappa of Rama­ (drum) in his four hands. puram tried to murder Muniswamy with the help of Sri Maha Vishnu had to assume Narasimhavata­ the villagers. Muniswamy cursed that the family of ram to destroy Hiranyakashyapa for his atrocities. Agni Mallappa would become extinct and that none in His fury could be abated only by marriage with Maha­ the village would survive beyond his youth. This curse lakshmi. Mahalakshmi had to be born as a daughter also is coming true and the villagers are having premature of a Chenchu, by name Chenchulakshmi. The legend deaths. Even now the villagers are trying to invoke the goes that it is here that the divine wedding took place. grace of several Gods to rescue them from the pangs Sri Chennakesavaswamy festival is celebrated for of the curse but all their efforts are in vain. 3 days from Chaitra Suddha Padyami to Tadiya (March­ The way in which Nalla Reddy, son of Obula Reddy Apri]). The festival is of ancient origin but of local of Tangaradona of Alur Taluk, became his disciple is significance. Prabhothsavam, Paruveta and Vasan­ desoribed as follows: Muniswamy became the cow­ tlzothsavam are held on the first, second and third days herd of Nalla Reddy and kept the herd on an extensive of the festival respectively. The devotees offer cocoa­ and barren rock. This fact reached the ears of the nuts and camphor to the deity. Only Hindus of the Reddy who wanted to verify personally whether Chin­ village take part. The pujari is a Nambi with heredi­ talamuniswamy was really so heartless as to starve a tary rights. whole herd of cows on a barren rock. When he actu­ ally reached the place, he found to his astonishment the SOURCE: Sri C. Narayana Setty, Teacher, Peddane­ herd grazing in a meadow on the rock which exists even laturu, Pattikonda Taluk. today irrespective of the fact whether there is rain or drought. The rock is known as pasuvula metha banda (the rock of cattle pasture). One day Nalla 4. Gonegondla - Situated at a distance of 41 miles Reddy saw Muniswamy fast asleep not on the ground, from Pattikonda town, 27 miles from Adoni Railway but on the bed of sesha (serpent king). Thereupon Station and connected by bus to Kurnool town, the Nalla Reddy immediately caught hold of the feet of distance being about 33 miles. Muniswamy begging to make him his diSCiple, The total population of the village is 4,535 and it and did not leave hold of his feet though he was dragged is made up of the following communities: Caste across a rock and though he began to bleed. Fresh Hindus - Brahmin, Vaisya, Golla, Kuruva, Valmiki, blood marks are seen even today on Raktha banda Nese (Sale); Scheduled Castes (701); Scheduled Tribes (blood-stained rock). Powder of the blood is scrapped (24) and Muslims. The chief means of livelihood by persons suffering from chronic diseases and taken of the people is agriculture. as a medicine with the belief of positive cure. After The temples of Sri Nalla Reddy, Sri Anjaneya­ such trials, Nalla Reddy was accepted as a disciple swamy, Eswara, and Chintalamuniswamy with a stone and taken to a cave known as Brahma rakshasi guha image in human form are found in this village. (cave of a demon). The demon was driven out from The legend about Sri Chintalamuniswamy is that the cave on the condition that apnually one c~ndy of there was a maiden Lakshmamba belonging to Chennu­ rice and seven he-buffaloes should be offered to the dasari community in. the village, Munichintalapalle, demon. The Village Headman is keeping up the tradi­ situated in the erstwhIle Hyderabad State. It is said tion. that she was ostracized by the society for illegitimate When the saint was passing on a hill with his disci­ conception. She, therefore, sought refuge in the cave ple, a huge boulder which slipped down and was about of a hillock near Maldakallu in erstwhile Hyderabad State. At the time of delivery the hillock gave a crack to crush them to death was stopped with his thumb. and simultaneously the car (ratha) of Thimmagurudu­ This is standing there under the name Guruvugari swamy in Maldakallu village refused to move and an Konda. unknown voice explained that the cause was the ". negli­ Varapareekshagundu is a huge boulder which moves gence of the villagers towards the great soul that was to and fro if it is pushed with both hands indicating born just near their village and that the car would not that the boon of Muniswamy would not fail. 77

When epidemic breaks out or rains fail, the image or COmmUl1ltlcs but by their knowledge. He knew of Swamy is taken in procession to Maddikera tama­ the day and hour of his death and in the presence rind grove to avert the evil consequences. of his disciples, he entered samadhi. The festival has When there are rains in excess resulting in fiouds oc.en taking place for the past 200 years and is of local the villagers go to the spot known as Athiyrushti katta ~ignificance. Usually 20 to 30 thousands of people of (excessive rain bund), perform puja to the SWamy and all communities congregat0. put up a miniature mud bund. The clouds clear and The ft:stival of Sri Sadguru Bade Saheb takes place rains stop. Rains commence again after the miniature for 3 days on Phalguna Suddha Sapthami, Ashtami and bc:nd is removed with due ceremony and puja, when the Navami (February - March). The devotees fulfil their villagers require rain again. vows by offering cocoanuts while others have the rams The festival of Sri Chintalamuniswamy is celebrated and goats sacrificed in the name of the saint on the festi­ for 6 days from Bhadrapada Bahula Panchami to Dasami val day. The food prepared with the meat of these (September - October). The festival is of ancient origin animals is distributed not only to friends and rclative~ but of local significance. A note-worthy feature is but also to beggars. The mujavar is a Muslim belonging that the pujal'i is a Harijan. The devotees fulf1J their to Bade Saheb's family. Prasadam is distributed to a11. vows by offering silver and gold ornaments to the deity. There is a practice among the devotees to offer There is a fair held for 5 days and some thousand~ intoxicants to the heirs of the Guru i.e., Bade Saheb and of people, local and from the neighbouring villages, drink them aftGr they are tasted by the latter. congregate, women predominating. Only Hindus take Other festivals of this place are those of Sri Yan­ part. Sv.cetmeats, bangles, flowers, cocoanuts, metal kappa from Margasira Suddha Shasti (November­ utensils, glassware, cloths, etc., are brought 8.nd sold. 'December) for 3 days and Sri Chintalamuni Bhajans, kolatoms, dram:ls, bamboo and sword Rangaswamy on Chaitra Suddha Purnima (March­ feats, weight lifting, etc., afford" entertainment to the visi­ April), both of ancient origin but of local signifi~ance. tors. The blind are fed free. There is a fair held in connection with the festival of Bade Saheb and about 20 to 30 thousand people SOURCE: Sri T. Nagappa, Teacher, GOl1egondla. Patti­ belonging to all cOIID11Unities, local and from neigh­ konda Taluk. bouring villages, congregate. Sweetmeats, drinks, utensils, cloth, pictures and books, fancy goods etc., are 5. GanjahaUe - Situakd at a distance of 22 miles brought and sold. from Pattikonda. 40 miles from Kurnool on the Kurnool~ There is a dram::tic troupe named after Sri Sadguru P2.ttikonda-Kandanathi Road. A distance of 3 miles Bade Saheb in the village. from Ternekallu lying on this bus route has to be covered by foot. SOURCE: 1. Sri G.K. Hanumantha Rao, L.I.C. Agent. The total population of the village is 1,529 and it GOllegondla. is made up of the following communities: Caste 2. Sri K. V. Narasimha Rao, Kal'llam, Gone- Hindus - Brahmin, Vaisya, Telugu, Kapu, Ediga, Jan­ gondla post, Pattikonda Taluk. gam, Kuruva, Valmiki; Scheduled Castes (305)-Adi Andhra, Madiga, Mala; Muslims and -Christians. 6. Kandanathi - Situated at a distance of about 21 are in majority. The chief means of live­ miles from Pattikonda which is connected by bus from lihood of the people are agriculture and other heredi­ Kandam1.thi. tary occupations. The total population of the village is 2,512 and it There is a darga with the tomb of Sri Sadguru Bade is made up of the following communities: Caste Saheb,~. temple of Sri Chintalamuni Rangaswamy Hindus - Brahmin, Ka.pu, Boya; Sche.duled Castes with a stone image of the deity and a temple for Sri (309); Muslims and Christians. The chief means of Yankappa. livelihood of the people is agriculture. Sadguru Bade Saheb was a poor weaver of Ganja­ There is the temple of Sri Chennakesavaswamy in halle ekir.g out his livt.1it.ccd by weaving. He became the village vlith a stone image. For the last 400 years a disciple of a learned philosopher Thimma Gurudu Sri Chcnnakesavaswamy fe~tival is held for 1 day on or Thimma Reddy of Gadwal, 40 miles from Ganja­ Asviyuja Suddha Dasami (September - October). The halle, and became proficient not only in philosophy but local Hindus congregate without distinction of caste also in other fi::lds of education. First he attract~d or creed. The p:ltrons arc the villagers, at present the attention of the public by his presence at Gadwal led by Sri R. V. Subba Reddy. The pujari is a Nambi. during night for he:lring philosophic preachings apd SOURCE: Sri Reddy Narasimha Reddy, Kandanathi, at his home in Ganjahalle during the day attending to Pattikonda Taluk. weaving. It is bdieved that under the Guru he learnt vayugamanamu (travel in the air) and jalasthambhanam 7. Mulugundam - Situated 8.t a distance of 12 miles (living under water) and several such extraordinary from Adc.ui Railway Station and 2! miles from the powers. There were several who could testify to his Adoni - Pattikonda road. presence at Gadwal during nights and at Ganjahalle The total popUlation of the village is 2,468 and it during day time, attending to his daily routine. He not is made up of the following communities: Caste only er.rn<-d the veneratic n of several Maharajas Hindus - Brahmin, Vaisya, Kapu, Sale, Golla, Kuruva, and Palaigp.rs but gathered several disciples by exhibi­ Boya; Scheduled Castes (3) - Bariki, Madiga, Mala; ting his enchanting powers on several occasions. He Sch8du1e.d Tribes (I 16); Muslims, Pinjr.ris and used to treat pr:rsons of all communities equally. He Christians. The chief means of livelihood of the people taught that people should be distinguished not by castes is agriculture. 78

There are a darga of Dastagiraiah Tata with the The chief means of livelihood of the people is agri­ tomb of the saint and a temple of Sri Anjaneyaswamy. culture. Sri Dastagiraiah Tata Urs takes place for 2 days There are the temples of Sri Chennakesavaswamy, in Magham (February 22nd & 23rd). This festival is Eswara, Someswaraswamy and Sunkulamma. The being celebrated for the past 80 years in memory of deity Sunkulamma is a stone image in human form. Sri Dastagiraiah who was a great saint. He used The Gutali Prabha festival is held for 1 day on to foretell future happenings which were turning out Chaitra Suddha Purnima (March - April) in the name to be true. The festival is of local significance. Local of the village goddess Sunkulamma. The festival is people and those from the neighbouring villages parti­ taking place for the past so many years and is of local cipate, irrespective of caste or creed. The mujavar significance. About 1,000 local people congregate with­ is a Muslim with hereditary rights. Animal sacrifice out distinction of caste or 'creed. The pujari is a Boya. is observed by the devotees at their houses. Cocoanuts, camphor etc., are offered to the deity. The festival of Anjaneyaswamy is celebrated on Margasira Suddha Padyami (November - December). SoURCE: Sri B. K. Hanumantha Rao, Karnam, Banava- A fair is held in connection with the Urs for two nuru, Pattikonda Taluk. days. People of all communities, local and from neigh­ bouring villages, congregate, Muslims being in majo­ 10. Temekallu - Situat~d on the bank of Hundri rity. Sweetmeats, utensils, bangles, toys and fancy river at a distance of 40 miles from Kurnool on the goods are brought and sold. Weight lifting and dramas Kurnool - Pattikonda - Kandanathi road and 16 miles afford entertainment to the visitors. from Adoni Railway Station. The village is surrounded by strong fort walls SoURCE: Sri K. George, Headmaster, Special Samithi and bastions to show that this village is an ancient Elementary School, Mulugundam, Pattikonda one. It is said that the inhabitants of this village did Taluk. not recognise the sovereignity of the British rule and refused to pay them land revenue. The British Gov­ 8. Peddapeodekal, hamlet of Chinnapeodekal - ernment authorized Ganjahalle Sunki Reddy, Village Situated at a distance of 8! miles from Adoni Railway Munsiff of the neighbouring village to collect the land Station and 2 miles from Adoni - Yemmiganur road. revenue of this village. He tried his best to collect the To the south of the village, there is a big hill. Formerly, land revenue but in vain. On the suspicion that he this village was on this hill. was secretly conveying the affairs of this village to The total population of th-:: village is 1,230 and the British Government, the people of the village killed it is made up of the following communities: Caste him and tied his body at the village entrance, upon Hindus - Brahmin, Vaisya, Kapu, Boya, Uppara;Sche­ hearing which the British sent their army to capture duled Castes (121) - Madiga; Scheduled Tribes (22); the fort. But the villagers were able to withstand the Muslims, Pinjaris and Christians. The chief means of attack for about 22 days as the village had strong fort livelihood of the people are agriculture and agricultural walls and as the villagers had stored enough of food labour, and fodder for themselves and their cattle. By finding The temples of the village are of Veera Anjaneya­ out the movements of British army through spies swamy, Gunti Anjaneyaswamy, Siva, Maremma, Sunku­ sent through secret passages, they were able to make lamma, Lakshmamma, Guraipalle Lakshmamma and necessary arrangements for guarding the fort. They Chatragudi Anjaneyaswamy with the stone image in the were, however, betrayed by a Muslim of the village form of Hanuman (Monkey). who revealed the secret passage to the British officer The festival of Sri Chatragudi Anjaneyaswamy who marched tht" soldiers to the village through the takes place for 2 days on Margasira Suddha Padyami secret passage. The soldiers killed all the people of and Vidiya (November - December). The arrangements the village old and young. The present residents except are made 10 days in advance, This festival is being those of that Muslim family which gave information celebrated for the past 100 years and is of local signifi­ about the secret passage to the village are settlers from cance. The residents of the village of all castes con­ outside who had come to the village after the above gregate. The patrons for this festival are the local incident which happened more. than 150 years ago. Vaisyas. The pujari is a Madhwa Brahmin with heredi­ The total population of the village is 3,859 and it tary rights. Prasadam is distributed to all. On Marga­ is made up of the following communities: Caste sira Suddha Padyami and Vidiya free feeding is arranged. Hindus - Brahmin, Balija, Kapu, Boya, Golla, Kuruva. Uppara, Vadde; Scheduled Castes (533); Scheduled SoURCE : Sri K. Ramakrishnaiah, Teacher, Samithi Tribes (62) and Muslims. The chief means of liveli­ Relief Scheme School, Peddapendekal, Mulu­ hood of the people is agriculture. gundam post, Pattikonda Taluk. The temples of the village are of Ramaswamy, Anjaneyaswamy, Konda Madhavaswamy, Eswara and 9. Banavaouru - Situated at a distance of 15 miles Sri Chennamadhavaswamy in which is the stone image from Adoni Railway Station and 6 miles from the of Sri Madhavaswamy in human form. There are Adoni - Kurnool bus road. stone mantapams and a stone car shed in the t~mple. The total population of the village is 1,056 and it Sri Chennamadhavaswamy Rathothsavam (car fes­ is made up of the following communities: Caste tival) is the festival (If the place, celebrated for 5 days Hindus - Kapu, Jangam, Golla, Kuruva, Boya, Cha­ from Phalguna Suddha Navami to Triodasi (February­ kali (Washerman), Mangali (Barber), Mondi; Sche­ March). The rituals are kalyanothsavam and garudoth­ duled Castes (259) - Madiga, Mala; and Muslims. savam on Phalguna Suddha Dasami, prabhothsavam 79 on Ekadasi, purnahuti and rathothsavam on Dwadasi, There is a small fair held in connection with this paruveta on Triodasi and vasanthothsavam on Chatur­ festival. Sweets and other eatables, earthenware, dasi. Throughout the year, pujas and abhishekhams glassware, fancy goods, bangles, medicines, books would be held daily. Cocoanuts, fruits and flowers useful for children, ready-made clothes, and wooden only are offered to the deity in fulfilment of vows. toys are brought and sold. There is poor feeding This festival is being celebrated for the past hundred during the festival. years and is of local significance only. About 10,000 people, local and from the neighbouring villages, SOURCE: Sri K. Subbiah, Teacher, Special Samithi School, Naraduppala. congregate irre~pective of caste or creed. The pujari belongs to Ramanujachary sect and Sathani gotram with hereditary rights. The present patron of the 12. Bodipadu, hamlet of Thippanur - Situated beside festival is one Sri P. Somi Reddy. Kuroool - Bellary road. The nearest Railway Station There is a fair held for 5 to 6 days in the place is Kuroool at a distance of about 24 miles. near the temple. About 10,000 people from all the The total population of the village is 1,203 compri­ villages around congregate. Utensils, sweetmeats, glass­ sing of various sub-communities of Hindus, the popula­ ware, torchlights, pictures, mirrors and clothes are sold. tion of Scheduled Castes and Scheduled Tribes Dramas etc., afford entertainment to the visitors. being 302 and 9 respectively. The chief means of There are choultries and mantapams for pilgrims to livelihood of the people is agriculture. cook their food and stay during the festival. Thele The festival is of Thimmaguruduswamy occurring is also poor feeding for two days. for 4 days in Magham (January - February). The festi­ val is of ancient origin but of local significance. About 1,000 local people of all communities participate. SoURCE: Sri G. K. Hanumantha Rao, Life Insurance Corporation Agent, Gonegondla, Pattikonda SoURCE: Collector, Kurnool. Taluk. 13. Machapuram - Situated at a distance of 1 mile from the 26th mile on Kuroool - Bellary road. 11. Naraduppala - Situated at a distance of 2 miles The total population of the village is 1,098 and it from Gonegondla. There is a bus route connecting is made up of the following communities: Caste Kuroool to Gonegondla via Kodumur. Hindus - Vaisya, Kapu, Jangam, Vadla, Kammara The total population of the village is 719 and it (Blacksmith), Boya; and Scheduled Castes (166). The is made up of the following communities: Caste cheif means of livelihood of the people is agriculture. Hindus - Brahmin, Vaisya, Boya, Kummari (Potter), There is a darga in the village with the tomb of Kammara (Blacksmith), Kuruva, Thamballa, Mangali Sri Dastagiriswamy. (Barber); Scheduled Castes (194) - Madiga; Muslims Dastagiriswamy Urs takes place for 1 day in and Pinjaris. The chief means of livelihood of the peo­ Pushyam, five days after Sankranti festival in January. ple are agriculture and agricultural labour. This festival is of ancient origin but of local significance. The temples of the village are of Sri Ramalinga­ The residents of the village congregate without dis­ swamy and Anjaneyaswamy, besides the darga of Fakir tinction of caste or creed. Eswara Reddy is the trustee. Saheb. Sri Gunti Rangaswamy festival was being celebra­ Fakir Saheb who first came to this village as a , ted previously, but for the past 4 or 5 years it has been attracted the attention of the people by displaying some stopped for want of funds. miracles. He used to make some insects emerge from his body and take them back again into his body. When SOURCE : Sri K. Kaliswaraiah, Karnam, Nellibanda, he died, there was no Muslim in the village to bury the hamlet of Machapuram, Pattikonda Ta/uk. body. With the body thus lying here, he appeared in the neighbouring village of Ontithadu and bade the 14. Kappatralla - Situated at a distance of 18 miles Muslims of that village to go to the village and bury from Pattikonda town, 25 miles from Tuggali Railway his body. Station, 15 miles from Malyala Railway Station and Fakir Saheb Urs is celebrated for 2 days com­ 1 mile and 4 furlongs from the Kurnool - Adoni road. mencing from Pushya Suddha Ashtami (December­ The total population of the village is 1,625 and January). Gandham, flowers, bukka flour and a pot­ it is made up of the following communities: Caste ful of water are taken to the darga by devotees with Hindus - Brahmin, Vaisya, Nambi, Lingabalija, Setti­ music at 12 O'clock on the first day night and on the balija, <;Jolla, Kuruva, Valmiki, Nese (Sale), Chakali second day marugandham (gandham for second time) (Washerman), Mangali (Barber), Bestha, Kummari is offered. Several people during their ailments or (Potter), Kammara (Blacksmith); Scheduled Castes (78); troubles seek the blessings of Fakir Saheb. Some Scheduled Tribes (50) and Muslims. The chief means people propitiate the sage on auspicious occasions also. of livelihood of the people is agriculture. The devotees offer silver umbrellas and headgears There is the temple of Sri Koulutla Chenna­ to the shrine. kesavaswamy with the stone image of Sri Vishnu in The festival is of ancient origin and of local signi­ human form, in the thick of a forest 3 miles from the ficance. The local people belonging to all communities village of Kappatralla. There is an Anjaneyaswamy and from the neighbouring villages congregate. The temple with the image of Hanuman in stone with a mujavar is a Pinjari by caste with hereditary rights and striking size of 8 feet wide and 15 feet high. There is the present one is Dastagiri. Prasadam is distributed also a Maremma temple, with her wooden image in to all. female form. In the neighbouring village of Kota- 80

konda are the temples of Vecrabhadraswamy with the ksheerabhishekam (milk bath) on the ~ecoi1d, aswa­ image in stone, Eswara with a Sivalingam in it, Rama­ l'ahanam (procession on horse) on the third, nagasesha­ swamy with the images of Rama, Lakshmana, Sita and vahanam (procession on serpent king) on the fourth. Anjaneya in stone. There is a temple of Sri Chenna­ pikkiliputamu (procession in a wooden pagoda) on the kesavaswamy with a stone image in human form in fifth, teppothsavam (boat procession) on the sixth and Kappatralla also. "In Kappatralla temple is seen a the car festival on the seventh. figure of four monkeys with two heads so designed The festival is of ancient origin. On account of as to be connected with each of the animals figured." I a quarrel between the residents of this village and those The place more secluded and peaceful than now, of a neighbouring village of Kotakonda, for the owner­ is reputed to have been the ashram am of Koundinya­ ship of this forest temple, the car W:lS burnt and the muni who took part in sarpayagam performed by Jana­ festival was discontinued. The present trustee Sri mejaya of the Pandava dynasty. After the yagam, Dharani Ramachandra Rao, B.A., B.L, of Kumool Janamejaya visited Kishkinda, Malyavantham and who is now managing the festival took. gre~lt interest Pampa Sarovaram of Ramayana fame (the present in renewing the car festival an.d is trying to improve it Hampi) and came to Koundinyasramam where he and hold a cattle fair also. People arc evincing inte­ installed Sri Chennakesavaswamy at the behest of rest and holding the festival for the last eight years. Koundinyamulli. Puranas reveal that it must have fncome from the Hundi is spent for festival expenses. been about 5,000 years ago. the inam lands being enjoyed by th.e archakas (pujaris). In course of time the temple fell into ruins and Sri Pujari is a Nambi. The following is the dhyanam Chennakesavaswamy got into a nearby valmikam or man tram for Sri Koulutla Chennak<:savaswamy: (white ant-hill). A boy named Koulutla was born in "Koundinyasrama Va,aya a Golla (Cowherd) family in a village towards the East. Sri Chennakes:.lVaya Owing to a great famine in his village, he migrated with Pa\'ithra Valmika Vasaya his herd to this place which he saw in his dream. Brahmandapada Nirupithaya Koulutla found that the best among his cows Sri Koulutla Swaminae Sri Vishnu Rupaya Nan,astae Narnaha." yielded no milk, but was always by the side of an ant-hill nearby. One night Koulutla saw a strange occurrwce In connection with this festival, a small fair is . in a brilliant divine light. A boy got out of the hill, held. About 4 to 5 thousand people beJ0nging to all fed himself with the cow's milk and got back into the sub-communties of Hindus, local and from neighbour­ ant-hill. Koulutla stopped him there. Sri Ch"nna­ ing villages, congregate. Sweetmeats, bangles and mis­ kesavaswamy appeared before him and asked him to cellaneous articles are brought and sold. Harikathas instal in the temple his image that was hidden in the and burrakathas afford entertain.ment to the visitors. bush. Koulutla did accordingly, with the wealth found Devanakonda Panchayat Samithi looks after the when the ant-hill was dug up at the behest of Chenna­ sanitary arrangements. Shady trees afford shelter kesavaswamy and hence it is named. after him as Koulutla and three konerus (ponds) supply water to the pilgrims. Chennakesa vaswamy. SOURCE: 1. Sri R. Sankaraiah, Headmaster, Kappa- In a stone inscription this place is described as tralla, (via) Kurnool. Diguva Tirupati as the greatness of both Sri Chenna­ 2. Sri Dharani Ramachandra Rao, B.A., kesavaswamy and Sri Venkateswaraswamy are alike. B.L., Advocate, Narasimharaopet, Kur­ Historically also the place is recorded as one of the 108 nool. Diguva Tirupaties or sacred plJ.ces equal to Tirupati. 3. Sri P. Kesavachar, Kotakonda, Patfi­ Veeranarasimharayulu of Vijayanagar has recorded konda Taluk (Attender with the Research in an inscription in Swabhanu year of 1445 Salivahana Assistant for' Fairs and Festivals). Saka, making provision for the attendents of the temple of Sri Kodutla Chennakesavaswamy, of Diguva 15. Devarabanda, hamlet of Kappatralla - Situated Tirupati. about 25 miles from Tuggali Railway Station. The following are some of the strange occurrences The total population of the main village is 1,625 noticed at the place. There is a dona (a big hollow in comprising of several sub-communities of Hindus, a rock with water) called thodeludona which goes by whose chief means of livelihood is agriculture. The the name of Koundinya . It is five feet population of the Scheduled Castes :lnd Scheduled deep and two feet wide. Even when the best of tanks Tribes is 78 and 50 respectively. and water source') dry up, there is water in this dona. The Urs of Khasim Sahcb takes place for 3 days The most recent mirack is of S~turda)', the first of in Chaitram (March - April). It is of ancient origin August, 1959, when just in front of the sanctum sancto­ but of local significance. About 1.000 people of all rum, the traces of the feet of the Lord, 18t inches in communities congregate. length were found. SOURCE : Collector, Kurnool. Sri Koulutla Chennakesavaswamy festival is the common festival of both Kappatralla and Kotakonda 16. Kottapeta, hamlet of Potlapadu - Situated at celebrated for seven days from Magha Suddha Dwada..si a distance of 2* miles from Kuroool - Pattikonda road, (January - February). The rituals are garudothsavanz about 14 miles from Pattikonda and 42 miles from Kur­ (procession on a garuda (kite) vahana) on the first day, nool.

1. Page 188, Kurnool District Manual, 1886, 81

The total population of the village is 1,109 and it There is a fair held for 3 days at a place 3 furlongs is made up of the following communities: Caste f~ the village. Sweetmeats, bangles, fancy goods, Hindus - Kapu, Lingabalija, Golla, Kuruva, Ediga, pIctures,. metal and earthen utensils, clothes and agri­ Uppara, Boya, Vadde, Chakali (Wahserman); Scheduled cultural Implements are brought and sold in the fair. Castes (248) - Madiga; and Muslims, Muslims being Kolatams, folk songs, magic, lotteries and dramas predominant. The chief means of livelihood of the afford entertainment. Some devotees cook the meat people is agriculture. of animals sacrificed to the vali and feed the fakirs and There is the darga of Sri Mastanvali with the great the poor. saint's tomb in it. Sri Mastanvali, though a Muslim saint, is also SOURCE : Sri G. Pandurangacharyulu, Teacher, Sam ith i referred to by such other names as Swamy Thikkaswamy Elementary School, Kottapeta, Pattikonda and .Thikka Mastanswamy. He came 'to Potlapadu, Taulk. 3 ml~es from Kottapeta .. When he. was being given food III the house of the VIllage Munslff of the village by 17. Gadderalla, hamlet of Kunkanur - Situated at name Hanumantha Reddy he chewed a portion of the a distance of about 3 miles from Devanakonda on the bread and offered this bread with saliva to Hanumantha Kurnool - Bellary road and about 43 miles from Kur­ Reddy. The Reddy grew angry and sent the saint nool. out of the village immediately. Mastanvali then came The total population of the village is 2,635 and it and resided in Kalibanda, 2 miles from this village is made up of the following communities: Caste for some time. He showed some miracles. When Hindus - Vaisya, Boya, Golla; Scheduled Castes (402)­ Sri Hanumantha Reddy was going to Kottapeta to Madiga; and Scheduled Tribes (63). The chief means collect the land revenue, on the way he met the saint. of liyelihood of the people are agriculture and agricul­ who appeared very nasty to look at with wounds all tural labour. over the body filled with worms and crows pricking at There is a sila (stone) mantapam for Maremma, the wounds for the worms. The Reddy on his return the village deity, with a wooden image in the form of journey again met the saint, and to his astonishment the Sakthi (Kalikadevi). saint was having a neat and clean body. On that night Maremma Jatara is celebrated for one month it rained but in the place where this great saint was commencing on a Tuesday in Phalgunam (February­ sitting, there was not even a single drop of rain. Then the March) once in every odd English year. On every Reddy thought that he was a great sage and invited him Thursday in Phalgunam (February - March) the devo­ to the village. Sri Mastanvaliswamy rejected the invi­ tees instal a pot filled with country liquor and perform tation. After some days, the saint himself went to pujas to that earthen pot. This wiI1 continue for 3 Kottapeta village. Sale Sandole Venkanna, a resi­ weeks and in the 4th week, a he-buffffalo, which was dent of the village became the first disciple of the Swamy. left in the name of the deity, is offered. This festival has He was feeding the Swamy in his own house. One been taking place for the past 200 years and is of impor­ day, Venkanna asked his wife to look after the comforts tance for five or six districts adjoining Kurnool District. of the vali. She grew wild and began to abuse Mas­ About 15,000 people, local and from the neighbouring tanvali. Mastanvali, with his spiritual powers, made districts and of all communities, congregate. The pujari her understand his true perspective. From that time was formerly a Talari. Since the last six years a Madiga onwards the members of that family became his chief (Harijan) is the pujari. In fulfilment of vows, cocoa­ disciples. When the Swamy was entering samadhi, nuts, sweets, fruits and flowers are offered to the deity he gave away his lungie, shirt and handstick to them, in addition to animal sacrifice. Intoxicants are used and the descendents of that family are worshipping as a part of the ritual. . them even to-day. Sri Mastanvaliswamy knew in There is a fair held near the temple. About 200 advance the date and time of his death, which he com­ shops are put up selling sweetmeats, toys, utensils of municated to the· Reddy. The Reddy constructed a several metals, glassware, bangles, books, clothes darga and a samadhi which the saint entered. The and agricultural implements and rugs of Nagalapuram. devotees from the neighbouring villages visit this darga, Birds and animals are also brought and sold in the fair. for the fulfilment of their vows. Swings, small circuses, magic etc., are the sources The festival of Sri Mastanvali is celebrated from of entertainment. Magha Bahula Chaviti to Shasti (February - March) There is a choultry. A few people are fed by some for 3 days in memory of the saint. Three to four thou­ devotees. In the olden times, people had a belief that sand people of all communities, local and from the Maremma Devatha would protect them from cholera, neighbouring villages, congregate. The mlljavar is a and began celebrations every year. About 2,000 fowls Pathan Muslim without hereditary rights. The rituals and animals are sacrificed on each occasion. are gandham on the first day, urs on the second and SOURCE: Sri G. Ramalinga Reddy, Teacher, Pancha­ jalthara on the last day. Animal sacrifice is offered yat Samithi Elementary School, Kunkanur, on the urs day. The elder member of the family who Pattikonda Taluk. has a vow to offer animal sacrifice on the urs day observes fast. On that day, they leave a horse in the name of the saint and if the horse reaches the samadhi 18. Khyruppala - Situated at a distance of about 19 straight without stopping here and there, people believe miles from Adoni Railway Station and about 11 miles that there would be good crops and if there is delay in from Railway Station. reaching the tomb, it is considered as a sign of failure The total population of the village is 1,684 com­ of crops due to drought in the ensuing year. prising of several sub-communities of Hindus, agri- (6) 82 cul.ture being their chief means of livelihood. The popu­ cance. The residents of the village of all castes congre­ latlOn of the Scheduled Castes and Scheduled Tribes gate. The chief patrons are Kuruvas. is 427 and 9 respectively. . . Sugar and silver umbrellas are offered to the deity The fes.tival of Sri Veerabhadraswamy takes place In fulfilment of vows. Addicts to drinking take intoxi­ (or 7 day~ In Ch~i!ram (March - April). This festival cants on the second day of the festival. IS of anCIent ongIn but of local significance. It is managed by legally constituted trustees with the income SOURCE: Sri J. Manohara, Teacher, Peddahulthi village from 34 acres of inam land. Ab0ut 5,000 people congre­ Chinnahulthi Post, Pattikonda Ta/uk. gate without distinction of caste or creed. Temple wells afford water supply. 21~ Pattikonda - The headquarters of the Taluk, g~Ing by the same name situated at a distance of 7 SOURCE: Col/ector, Kurnool. 1ll1les from ,Tuggali Railway Station, 22 miles from Adoni and 50 mdes from Kurnool town. It is connected 19. Nalakadoddi - Situated at a distance of 1 mile bl bus to Adoni, Kuroool and Gooty towns. This from Pattikonda - Adoni road and from Kuroool­ VIllage was once ruled by the Mugguru Marateelu. Bellary road, about 8 miles from Pattikonda, 12 miles Forts and ramparts were built by them on the hills from Adoni and 45 miles from Kumoo!. The village surrounding the village. Sir Thomas Munro, Governor goes by the name Nalakadoddi after the village deity o( Madras (1819 - 1827), while touring Rayalaseema Nalla Duggaroma. ~ed here of cholera. There is a stone slab installed The total population of the village is 1,762 and it In the Taluk Office recording this sad incident. is made up of the following communities: Caste . The total population of the town is 10,234 and it Hindus - Brahmin, Reddy, Boya, Kuruva; Scheduled IS . made up of the following communities: Caste Castes (258) - Madiga; Scheduled Tribes (l0) and HIndus - Brahmin, Vaisya, Vadla Kammara (Black­ Muslims. The chief means of livelihood of the people smith), Kummari (Potter), Medar~; Scheduled Castes are agriculture and agricultural labour. (741); Sche~uled Tribes (384)-Lambadi (Sugali), Yeru­ There are the temples of Sri Anjaneyaswamy, Sri­ kula; Mushms and Christians. The chief means of liveliho~d of t~e people are agriculture, weaving and rama, Sri Eswara, Duggamma, Maremma and Sunku­ cottage Industnes. lamma besides a darga in which there is the tomb of Mastan Saheb and a peerla maseedu in the village. The There are temples of Sri Veerabrahmam, Sri Kan­ deities of Sri Anjaneya and Srirama in human form yaka Parameswari, Sri Eswara, Sri Venkateswara, Sri are installed in the respective temples. Veerabhadraswamy, Sri Anjaneyaswamy and dargas The annual Urs of Sri Mastan Saheb takes place for of Hazarat F~kuruddi~, Sri. Ali ~kbar, mosques and a 5 days from Magha Bahula Vidiya (February - March) church. A bIg portraIt pam ted In oils and six other in memory of Mastan Saheb who was a great saint. He statu~s - ~ stationery and 3 for purposes of procession - is said to have displayed several miracles to the villagers. or samt \ eerabrahmam are found in the temple. The This festival is of ancient origin and the residents of VIllage goddesses Ankalamma, Bangaramma and Sunku­ this village including those of the neighbouring villages lamma are worshipped in human forms. of all communities participate. The mujavar is a Muslim. Sri Veerabrahmam car festival is celebrated for 6 The other festival of the village is Sriramanavami days from ~agha Suddha Panchami to Dasami (January­ celebrated for 9 days, commencing from Chaitra Suddha February) In memory of Veerabrahmam, a great saint, Navami (March - April). The festival is of ancient who taught the Ka/iyuga dharma, good conduct and origin. During the festival days, free feeding is arranged true philosophy.. Arrangements are made from M~gha in the choultries and prasadam is distributed to all. Suddha_ Padyaml; the streets are cleaned and decorated. The ntuals are prabha on Chaviti rathothsavam on The pujari is a Vaishnava Brahmin. Panchami, nandikollaseva on Shast/ and vasanthothsa-' SOURCE: Sri N. Ramachandra Rao, Karnam, Na/aka­ vam on the next day. The devotees offer bells, clothes doddi, Pattikonda Taluk. an~ arra~ge aku puja to the d~ity in fulfilment of vows. ThIS festival has been taking place for the past 12 years and is of local si~ificance. About 12,000, people, local 20. Peddahulthi - Situated on Yemmiganur -Gun­ and from the neIghbouring' villages and of all castes tak~l road at a distance of 11 t miles from Tuggali congregate. The pujari is a Vadla (carpenter). Prasada';' RaIlway Station. As the village deity is Hultheppa is distributed to all. and a~ the villa~e _is bigger than the neighbouring village There is a fair held for 8 days in the Pathapeta of ChlllnahulthI, It goes by the name of Peddahulthi. ~herubazar. Sweetmeats, bangles, fancy goods, uten­ . The total population of the village is 1,059 and it SIls, lantern.s, torchlights, medicines, pictures, photos, IS made up of Caste Hindus - Reddy, Balija, Golla, clothes, agncultural implements and cattle are brought Kuruva, Boya;. and Scheduled Castes (242) - Madiga, and sold in the fair. Ma~a. The chIef means of livelihood of the people is Kolatams, bhajans, s~ord feats, weight lifting, street agnculture. dances, burrakathas, magIC, dramas, circuses, whirling There are the temples of Anjaneya, Veerabhadra, wheels, some Bombay tricks afford entertainment to the Sunkulamma, Maremma, and HUltheppa with the visitors. image of Hultheppa in human form sitting on a horse. On the last day, there will be cattle exhibition and The festival of Hultheppa is celebrated for 2 days competitions in music and magic. Prizes are distribu­ from Kartika Suddha Padyami (October - November). ted to the winners. There is poor feeding. The temple The festival is of ancient origin but of local signifi- servants are fed. 83

A Muslim Prophet, Bham Bham Swamy lived (Potter), Uppara, Vadde, Chakali (Washerman) Man­ in this village nearly 80 years ago. He showed gali (Barber), Medara.; Scheduled Castes (209) - Madiga, several miracles and gained the faith of the people. Mala; Scheduled Tnbes (4) and Muslims. The chief Even today on the hill top there is his samadhi with means of livelihood of the people is agriculture. compound walls. His Jayanthi is being celebrated in There is a Sunkulamma temple with the stone image near Guntakal. of Sunkulamma in the form of Kalikadevi. Ankalamma alJ.d Bangaramma festivals were for­ . Sunkulamma Jatara takes place for 3 days in merly taking place in the village. The animal sacrifices Magham (January - February) once in three years. etc., are stopped now. People perform pujas only This festival is of ancient origin and confined to the with kaya and karpuram (cocoanuts and camphor). residents of the village. About 3,000 people, local and from the neighbouring villages of all castes, congregate. SOURCE: Sri B. Rangappa, Teacher, Zilla Parishad Pujari is a Boya. The devotees in their houses fast, Elementary School, Pattikonda. wear new clothes and carry the kagu and kalasamu to the temple with music and offer naivedyam. There 22. Pendekallu - Situated at a distance of about is animal sacrifice in fulfilment of vows. Neera is 10 miles from Pattikonda. It is a Railway Station on consumed' during this occasion. Dhone or Dronachalam - Guntakal section of the There is a fair held for 3 days near the temple in Southern Railway. Boya street with a few shops. About 3,000 people, The total population of the village is 3,634 and it local and from neighbouring villages, belonging to is made up of the following communities: Caste Sudra castes, congregate. Sweetmeats, ribbons, Hindus - Vaisya, Jangam, Lingayat, Nese, Kapu, Setti­ balloons, bangles etc., are brought and sold in the fair. balija, Golla, Boya, Vadla, Chakali (Washerman), Kolatams and street dramas afford entertainment Mangali (Barber), Ediga, Vadde; Scheduled Castes (680) to the visitors. - Madiga, Mala; Scheduled Tribes (9) - Yerukula; and Muslims. Boyas are in majority. The chief means SOURCE: Sri R. K. Subba Rao, Karnam, Ratana, Pattikonda Taluk. of livelihood of the people are agriculture, agricultural labour and other hereditary professions. There are temples of Ramalingaswamy where 24. Peravali - Situated at a distance of 3 miles the deity is Lord Eswara, of Chennakesavaswamy, from Tuggali Railway Station and 10 miles from Patti­ Basavanna, Vighneswara, Anjaneyaswamy, Kalamma, konda. Sunkulamma, Ramamma, Peddamma, Maremma and The place where a temple of Ranganathaswamy a darga of Khasim Saheb with the tomb of the saint in already existed was in a low level, full of trees and peren­ the village. nial water sources. The Maharaja of Vijayanagar by The Urs of Khasim Saheb is celebrated for 3 days name Sri Harihara Bukkarayalu referred to the place from Pushya Bahuia Tadiya (January - February) in as Peravali and the village that was constructed by the memory of Khasim Saheb, a great saint, who appeared side of the Ranganathaswamy temple was named and talked to some devotees after entering samadhi. accordingly. The festival has been taking place -for the last 60 The total population of the village is 4,136 and it years and is of local significance only. The arrange­ is made up of the following communities: Caste ments for the festival are done 8 days in advance and Hindus - Brahmin, Vaisya, Sale, Ediga, Boya, Kapa, the rituals are gandham on Tadiya, urs on Chaviti and Kamma, Golla, Kuruva, Kummari (Potter), Chakali paruveta on Panchami. Animal sacrifice is observed (Washerman), Mangali (Barber), Valmiki; Scheduled on this occasion on Pushya Bahula Tadiya. All com­ Castes (312) - Barik1, Madiga, Mala; Scheduled Tribes munities participate. The mujavar is a Muslim. (79) - Konda Kapu, Yerukula; Muslims and Pinjaris. Sri Ramalingaswamy Aradhana takes place on The chief means of livelihood of the people are the Mahasivaratri day i.e., Magha Bahula Chaturdasi agriculture, trade and hereditary professions. (February - March). Nandikollaseva is also observed Sri Ranganathaswamy is in the form of a salegra­ on that day. The deity is taken out in procession mam in a temple constructed by Sri Harihara Bukka­ on the next day. This is of ancient origin but of local rayalu. The Lord is also worshipped in human form. significance. The pujari is a Jan gam. Prasadam is Within the compound of this big temple, there are distributed to all the devotees present. Poor feeding the temples of Sri Lakshmidevi, Sri Padmavathi Devi, is arranged on the 2nd day of the festival i.e., new moon Sri Mukhya Prana Deva (Hanuman), Sri Sanaka and day. other maharshis. Besides these temples, there are 2 temples for Sri Anjaneyaswamy, three for Eswara and SoURCE: Sri G. Sesha Reddy, Teacher, Pendekallu, one for Mallappa in the Village. There are also Sri Pattikonda Taluk. Venkateswara temple and Kolhapuram Lakshmi Devi temple, near Bhogala Nagaiah kunta (small tank), 23. Ratana - Situated at a distance of 3i miles from Ii miles from Sri Ranganathaswamy temple. There Pattikonda to the south and Tuggali Railway Station, is the temple of Sri Madhavaswamy with a stone image midway between the two. Formerly, this village was in it. known as Ratnagiri and now is known as Ratana. The legend about Sri Ranganathaswamy goes The total population of the village is 2,287 and it that the place is believed to have been the sacred abode is made up of the following communities: Caste of mahamuni who was worshipping Sri Ranga­ Hindus - Brahmin, Vaisya, Lingayat, Kamma, Kapu, natha salegramam. After his death, about 1164 A.D., Boya, Kuruva, Vadla, Kammara (Blacksmith), Kummari the cows of Sri Bukkarayulu were left to graze there. 84

One cow was found to pour out her milk into an ant­ Vaisya, Nambi, Kapa, Boya, Uppara, Kamma, Kuruva; hill, and the king on being informed of the strange Sale; Scheduled Castes (179) - Madiga; Muslims and happening went there with his retinue and witnessed Pinjaris. Kuruvas are in majority. The chief means the unusual sight. As it was too late to return to his of livelihood of the people are agriculture and agri­ capital he halted there for the night. That night, the cultural labour. king had a dream in which Ranganathaswamy appeared There are an Anjaneyaswamy temple and a darga and informed him that he was in the ant-hill in the form of Khasim Saheb in the village. of salegramam and that the place was previously the The Urs of Khasim Saheb takes place for one day ashramam of Kapila mahamuni. He also informed that on Chaitra Suddha Purnima (March - April) - (Muslim to the east of the ant-hill, there was month .. Moharram). This festival has be~n taking with hil; foot prints and asked the king to instal Him, place for the past 80 years and is confined to the village here alone. When the salegramam was taken out, it only. The residents of the village of all communities had within itself bow and arrow, and swarna rekha congregate. The mujavar is a Pinjari. (gold stripe) in it. It was duly installed and provision Another festival of the place is Sri Anjaneyaswamy was made for its daily, fortnightly, monthly, annual Aradhana in the 3rd week of Sravanam (August - Septem­ worship and also for all occasional festivals by granting ber). The festival has been taking place for the last Inams for the temple and for everyone of the esta­ 80 years though of local significance. There is only local blishment. congregation. The plljari is a Nambi. The devotees Sri Ranganathaswamy festival is celebrated for fulfil their vows and offer flowers and cocoanuts to the 10 days from Phalguna Suddha Dwadasi (February­ deity. March). On Dwadasi there is ankurarpanam and Poor feeding is arranged on both the occasions dhwajarohanam, on the 2nd day simhothsavam, on the by the ryots of the village. 3rd seshothsavam, on the 4th hanumanthothsavam and lankaseva (fireworks), on the 5th garudothsavam, on SOURCE: Sri N. Allabakhaslz and Sri K. Venkatareddy, the 6th gajothsavam and kalyanothsavam, on the 7th Putchakayalamada, Pattikonda Taluk. rathothsavam, on the 8th parvetothsm'am, on the 9th vasanthothsavam and hamsothsavam, and on the 10th 26. Hosur - Situated at a distance of 3 miles from dwadasa pradakshanothsavam and sainothsavam. The Pattikonda town. The nearest Railway Station is devotees name their children after the Swamy and offer Molagavalli 6 miles away. This village was built by their hair and also make offerings in kind for decoration Karnams. Its original name was Vasavuru which is of the deity and cash in fulfilment of vows. Sri now known as Hosur. Madhavaswamy car festival also synchronizes with this The total population of the village is 4,175 and it festivals. is made up of the following communities: Caste This festival is taking place from the time of Sri Hindus - Brahmin, Kamsali (Goldsmith), Thamballa, Harihara Bukkarayalu and is of local significance. Kapa, Boya, Golla, Kuruva, Kammara (Blacksmith), It is being managed by legally constituted trustees. Chakali (Washerman), Mangali (Barber); Scheduled The temple has 44.60 acres of inam land which is the Castes (667) - Madiga, Mala; Scheduled Tribes (23) main source of income. About 10,000 people, local and Muslims. The chief means of livelihood of the and from the distant places and of all castes, congregate. people are agriculture and trade. The pujari is a Madhwa of Kasyapa gotram with heredi- There are the temples of Eswara, Veerabhadra­ tary rights. . swamy, Chennakesavaswamy and Anjaneyaswamy. A fair is held in connection with this festival for There are also a mosque and a church. Eswara is 15 days. Ten thousand people gather from distant depicted by a Sivalingam in stone; Veerabhadraswamy places. Utensils of earth and metals, photos, toys, is a stone image in ferocious human form; Chenna­ sweetmeats, glassware, clothes and agricultural imple­ kesavaswamy is also a stone image in human form and ments are brought and sold. Anjaneyaswamy's image is Hanuman in stone. Swings, whirling wheels, lotteries, magic, dramas, Sri Veerabhadraswamy car festival takes place etc., afford entertainment. Choultries are availa­ from Magha Suddha Dasami to Dwadasi for 3 days ble for pilgrims and visitors. Mantapams also afford (January - February) and is confined to this village. shelter. Temple authorities look to the sanitary arran­ On the first day nibbana uthsavam, on the second day gements and the temple wells afford water supply. the marriage and procession, and on the last day vasan· Previously there was free feeding of Brahmins but the practice is extinct now. Theertham and prasa­ thothsavam (sprinkling coloured water) are held. This dam only are distributed to all. festival is being observed for the last 40 years. The pujari is a Jangam (Thamballa) with heredi­ SOURCE: Sri D. Raghavendra Rao, Teacher, Zilla tary rights. Prasadam is distributed to all. Poor Parishad Elementary School, Peravali, Patti­ feeding is arranged by the villagers. konda Taluk. A fair is held in connection with this festival in 1st ward, Pedda Bazaar with a local congregation of 25. Putchakayalamada - Situated at a distance of a thousand. Utensils, glassware, books, pictures and 21 miles from Pattikonda and 7 miles from Tuggali photos, cloth, fancy goods, timber and ironware for Railway Station. carts and agricultural purposes are brought and sold The total population of the village is 1,318 and it here, all on a modest scale during the 7 days of the fair. is made up of the following communities: Caste Hindus- Swings, circus, magic, lotteries, dramas etc., afford 85 entertainment to the pilgrims. There are a few hotels vasya (February - March). On Magha Bahula Ama­ also. vasya, people keep awake throughout the night, on the 2nd day rathothsavam, and on the 3rd day fulfilment of SOURCE: Sri Ch. Amos, Headmaster, Zilla Parishad vows with offerings of silver jewels takes place. There Elementary School, Hosur Post, Pattikonda are bhajans and singing of songs during nights. They Taluk. are being observed for the last 20 years and are of local 27. G. Erragudi - Situated at a distance of 18 miles significance only. People including visitors from Gooty, from Pattikonda and 4 miles from Gooty Railway Guntakal and other surrounding villages of Pattikonda Station. There is a stone inscription relating to the and Gooty Taluks congregate in thousands without period of Ashoka. It has not been deciphered. It is distinction of caste or creed. This is managed by Kapus under the protection of the Government and an official and Balijas every alternate year. There is a belief that is posted for guarding it. diseases are cured if those afflicted with diseases sleep The total population of the village is .3~012 and it for 3 or 5 days near the samadhies of these saints. is made up of the following commumtles: Caste A fair is held and a few shops are opened. Some Hindus - Kapu, Settibalija; Scheduled Castes (282)­ thousands... of people congr~gate. Pictures and photos Adi Andhra; Scheduled Tribes (1,085) and Muslims. of Hindu Gods and great men are sold. The chief means of livelihood of the people is agri­ Dramas are enacted now and then for entertain­ culture. ment. There are one or two choultries for visitors. There are a temple of Sri Anjaneyaswamy and the Feeding is arranged according to the avilability of samadhies of the saints Thimmaguruduswamy and funds. Pakkeerappaswamy at a distance of 3 miles from the village. SOURCE : Sri S. Rasheed Ahmad_, Headmaster, Zilla Thimmaguruduswamy and Pakkeerappaswamy fes­ Parishad Elementary School, G. Erragudi, tivals take place for 3 days from Magha Bahula Ama- Pattikonda Taluk.

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Prepared I.t th, Offic:. or the Superintendenl of Cen~u1 Openrions. "'ndhn "noes"', H,denbad. Section XII ALUR TALUK

OlalagUDdi - Situated at a distance of 16 The fourth festival is Dasara. This is celebrated miles from Alur town, the taluk headquar­ for 10 days from Asviyuja Suddha Padyami to Dasami ters and 20 miles from Adoni town, the (September - October) by most of the Hindus. On -- ~ sub-divisional headquarters. The village is the last day, all the people clothed in new attire worship connected with Guntakal, Adoni (Andhra), Bellary and the Jammi tree. Siriguppa (Mysore) towns by bus. The nearest Rail­ Deepavali is the fifth festival celebrated here. It way Station is Adoni Railway Station on the Madras­ is celebrated for 6 days from Asviyuja Bahula Chaturdasi Bombay line. to Kartika Suddha Panchami (October-November). The tOtal population of the village is 5,560 and Fire works are displayed on the last day. it is made up of the following communities: Caste Moharram is the last festival celebrated. Though Hindus - Brahmin, Lingayat, Boya; Scheduled Castes a Muslim festival, most of the Hindus also take part (356) - Adi Andhra, Madiga, Mala; Scheduled Tribes in it. This lasts for 10 days during the Muslim month (36) and Muslims. The chief means of livelihood of Moharram (June - July). They walk round the fire near the people is agriculture. the mosques on the 7th and 10th days. The Dudekula* There are the following temples in the village: community conducts the urs of Shaik Saheb on Chaitra 1) Siddheswara temple, 2) Anjaneya temple, 3) Ragha­ Suddha Tadiya. vendraswamy temple, 4) Sunkalamma and Maremma A fair is held in connection with the Siddheswara temples and 5) a darga of Shaik Saheb. The deities festival on 20 to 30 acres of land situated near the car Siddheswara (Siva) in human form and Anjaneya in the festival ground. This has been taking place since the form of Hanuman are sculptured while the images of last 2 centuries. Nearly 7 to 8 thousands of people, Sunkalamma and Maremma, the village deities are kept irrespective of caste and creed, congregate. in temples. There is a tomb of Shaik Saheb in the Petty merchants from Adoni, Bellary, Siriguppa darga. and other places put up roughly 100 temporary shops The fesitival- of Siddheswara though ancient is of and sell foodstuffs, utensils, stationery goods, glass­ local significance and is celebrated mostly by Lingayats. ware, bangles, medicines, books, pictures, etc., in this One Shri H.S. Sidda Mallanna Gowd, whose family fair. There will be some hawkers and pedlars. deity the God is, seems to take particular interest in the Sports, sea-saw, circus, magic, gambling, musical celebration of this festival. The festival lasts for 3 days soirees, kolatams, street dramas, etc., are arranged for from Magha Suddha Dasami (January - February). catering recreation and amusement to the people coming The residents of the village and people from the neigh­ to. the fair. Some of the drama parties come from the bouring villages congregate. The pujari is a Lingayat. neighbouring villages and enact every year. Nearly A temple car is drawn on D_asami .. On the next day two to three thousand people participate in the amuse­ fire works are exhibited. There is no free public ments. feeding but Lingayats and the poor are fed by private SOURCE: Sri H.~' Venkoba Rao, Assistant Teacher, individuals at their houses. Parishad High School, Alur. The second festival, the Aradhana of Raghavendra­ swamy, purely a religious one, is celebrated by Madhwa 2. Yellarthi - Situated at a distance of nine miles Brahmins for three days, i.e., on Sravana Bahula Pad­ in a direct line north-west of Alur. Adoni is the nearest yami, Vidiya and Tadiya (July - August). They raise Railway Station lying at a distance of 25 miles from the subscriptions for this . purpose. Only the Brahmins village. are freely fed and prasadam is given to others. The total population of the vjJ1age is 1,660 and it The third one, the , is celebrated for 10 days is made up of several sub-communities of Caste Hindus; by two or three groups from Phalguna Suddha Padyami Scheduled Castes (357) and Muslims. The chief to Dasami (February - March). Some people put on a means of livelihood of the people is agriculture. variety of fancy dresses and exhibit them to the local . There is a tomb of Shaik Saheb VaH built 120 years rich people and village officers like the Reddi, the Kar­ ago. A festival is observed in his name, celebrated nam, etc., and obtain a reward. On the last day they for 3 days in Bhadrapadam (August - September). sprinkle coloured water on each other. They collect It attracts about 5 to 10 thousand people, irrespective subscriptions for the celebration of the festival in all of 'caste and creed, from the neighbouring districts of gaiety. Bellary, Hyderabad and Gulbarga.

... The Dudekula community means "cotton-caste" (the Tamil synonym 'Pinjari') and they live chiefly by cotton-cleaning and the weaving of Coarse fabrics. In appearance they are Dravidian rather than Aryan and they are perhaps either converts from Hindu castes or the produce of mixed unions, Their ways are a curious mixture of Musalman and Hindu elements. They profess to be followers of Islam, attend the mosques, submit to the authority of the Kazis, practise circumciSion, and dine with other Musalmans. Yet they speak Canarese and Telugu far more often than Hindustani, dress like Hindus rathcr than Muhammadans, add Hindu titles to their names (e. g, Hussainappa), consult Brahmins regarding auspicious days, tie talis at their weddings, do occasional worship at Hindu shrines and follow the Hindu law of inheritance. 88

"The saint seems to have made a reputation for them. Sometimes, for instance, it is held only to himself by granting the people the fulfilment of their apply to Tahsildars or only to halts and not to visits, wishes, blessing them with children and so forth but there can be no doubt that it is often seriously and when he died, his followers erected the existing regarded by native officers. In the case of this darga to him. It possesses a landed inam. Stories of Devaragudda (Deveragudem) it apparently covers the miracles the saint performed are still current. oaly visits to the deserted village which stands on It is said for example, that he used to go regularly the stretch of level ground part of the way up the to Adoni (15 miles distant) five times every day so hill to the south of it. This place has a tank with five as to be there at the hours of prayer!"l or six acres of wet land under it and some 200 acres of dry land, a mosque, a mantapam and some The famous Yemmiganur handloom products small temples and houses in ruins. On the hill above are brought and sold at the time of the festival. There it is a temple to Malleswura (Mallikarjunaswamy) are choultries where free food and accommodation is at which an annual festival is held. The feature of the gathering is the pronouncement of a pro­ arranged. phecy regarding the fortunes of the coming year. The hill on which this temple stands is full of caves, SOURCE : The Collector, Kurnool. or rather passages among the boulders of which it is made up, and in the largest of these is a shape­ 3. Ingaladahal- Situated at a distance of 15 miles less protuberance on the rock, variously declared to from Adoni town and Railway Station. A bus route represent a tortoise or a fish, to which worship is paid. On another hill behind it are more small temples runs from Alur to Adoni through this village. and a building said to have been used as a powder The total population of the village is 851 and it is magazine by the poligar of the place.'" made up of the following communities: Caste Hindus­ Brahmin, Vaisya, Reddy, Kamsali (Goldsmith), Kapu, The total population of the village is 2,253 and it Lingayat, Boya, Vadla; Scheduled Castes (301)­ is made up of several sub-communities of Caste Madiga, Mala; Muslims and Pinjaris. The chief means Hindus; Scheduled Castes (380); Scheduled Tribes (438); of livelihood of the people are agriculture, trade and Muslims and Christians. The chief means of liveli­ employment. hood of the people is agriculture. There is a mutt for Rangamma, a family Goddess The festival, Devaragudem Jatara, is celebrated of the village. in the name of Mallikarjunaswamy for 3 days from The festival, viz., Rangamma Aradhana is cele­ Asviyuja Suddha Dasami (September - October). Only brated for 1 day on Pushya Bahula Tadiya (January - Hindus numbering to 10 thousand congregate. Pil­ February). The festival is held in commemoration of grims are freely fed. Rangamma who was a saint upto her 60th year and afterwards entered jeeva samadhi. The festival is of SOURCE: Collector, Kurnool. local significance and has been taking place for the past 20 years. Five hundred Hindus from this and from 5. Muddanageri - Situated at a distance of 6 miles the neighbouring villages congregate. The pujari is a from Alur on the Alur-Holalagundi road. The nearest Veerasaiva, one Shri Palakshayya, who has been atten­ Railway Station is Adoni 22 miles away. ding to the worship from the time this aradhana has The total population of the village is 1,005 and it commenced. On the festival night harikathas and is made up of the following communities: Caste nandidhwajaseva are arranged besides feeding the poor. Hindus - Brahmin, Yaisya, Kapu, etc; Scheduled Castes The prasadam is distributed to one and all irrespective (161); Muslims and Christians. The chief means of of caste and creed. The chief patron of this festival livelihood of the people are agriculture and agricultural is one Shri K. C. Thimma Reddy. labour. The Muslim festival, Moharram is celebrated by the There are the following temples in -the village: Pinjaris (a sect among Muslims) and Hindus also take 1) Srirama temple, 2) Eswara temple, 3) Anjaneyaswamy part in it and in the same way the Pinjaris participate temple, 4) Bangaramma temple, 5) Durgamroa temple, in all the Hindu festivals. and 6) Maremma temple. Most of the Hindus celebrate Sivaratri festi­ Kadu Siddappa festival, occurring for one day i.e., val by fasting and keeping awake the whole night. on the 3rd Monday in Sravanam (July - August), is All the other Hindu festivals like Sankranti, Ugadi, celebrated in memory of Kadu Siddappa, a yogi, who Mahamavami are celebrated without much ado. lived for sometime near a well at the burial ground of the village. People believed it to be a sacred place SOURCE : Sri B. Adinarayana, Teacher, Ingaladahal and worship a Sivalingam in the form of a rough stone Senior Basic School, Ingaladahal, Alur Taluk. kept in a small hole. The main function of the day is to pray for rains by asking the deity for flowers. 4. Neriniki - The nearest Railway Station is Adoni There is a belief that a flower from the right side of the Railway Station, about 23 miles away. deity is auspicious, one from the left is inauspicious "It is eight miles to the north-west of Alur. The and one from the head is an indication of a catastrophe. hamlet of this village which the maps call Hosap­ The festival is of local significance and is taking patidevaragudda and the natives Devaragudda place for the last 50 years. People of all communities (Devaragudem) or Kottapeta, and which lies close of the village congregate. under the hill, is one of several places in the Bellary (now in Km;nool) District which are widely believed The saint Siddappa was a contemporary of Gadi to bring misfortune upon the heads of any official Lingappa of Gulyam and Shaik Saheb of Yellarthi above the rank of a menial who ventures to visit who lived 120 years ago.

1. Page 213, Gazetteer of the Bellary District, Volume-I, 1904. 2. Pages 212-213, Gazetteer of the Bellary District, Volume-I, 1904. 89

About 50 people are fed by a Kapu ryot on the Vijayanagar ruler Sri Krishnadevaraya, while searching festival day. for a suitable site for constructing the capital city, must During the Dasara festival on the Vijaya Dasami have been attracted by the strategic importance of this day people of all religions enthusiastically visit Devara­ village and camped here for a few days and built gutta (Devaragudda) a hill about 6 miles from the village many temples and pagodas. But because of the to participate in the annual festival. inauspicious word beedu (which means fallow land) with which the name of the village ends he left the place and SOURCE : Sri H. K. Venkoba Rao, Muddanageri Post, built his capital at Hampi on the banks of the Tunga­ Alur Taluk. bhadra river. Alas the place lost the chance of lasting fame and glory in the history of the country which 6. Karidiguddam - Situated at a distance of 5 miles Hampi gained! from Alur town on the Alur-Holalagundi bus route. The total population of the village is 1,433 and it Adoni is the nearest Railway Station about 23 miles is made up of the following communities; Caste away. Hindus - Brahmin, Vaisya, Lingayat, Boya, Kuruva; The total population of the village is 230 and it Scheduled Castes (221) - Madiga, Mala; Scheduled is made up of the following communities; Caste Tribes (6); Muslims, Pinjaris and Christians. The chief Hindus - Vaisya, Boya, Golla, Bestha; Scheduled Castes means of livelihood of the people is agriculture. (14) and Muslims. The chief means of livelihood of Following are the temples in the village. 1. Obu­ the people are agriculture and agricultural labour. leswara temple, 2. Anjaneyaswamy temple, 3. Basanna Following are the temples in the village: 1. Anja­ (Basaveswara) temple. 4. Nagareswaraswamy temple and neya temple, 2. Eswara temple, 3. Devamma temple, 5. Temples of the village deities Duggemma, Devamma, and 4. Mangamma temple. In Mangamma temple, her Sunkulamma, Lakshmamma, Banganimma. There are photo is kept on her samadhi and worshipped. a mosque and a church as well catering to the needs of Mangamma A vva Uthsavam is celebrated for 3 days the Muslims and the Christians of the village. from Phalguna Suddha Dasami (February - March). Obuleswaralayam is a very big temple. The The legend goes that Mangamma was born in a Kapu sculptural work on the hard stone, personifying kind­ family and after marriage she renounced the world ness and sympathy, is unique. There is an inscription and became a yogini, performed severe penance for 12 stating that this temple was built by Ramarayalu and years sitting naked on a stone and ultimately entered Thimmarayalu. There are two nandis (bulls) carved jeeva samadhi (tomb while alive). The celebration is of in stone and two huge Sivalingams in the Basaveswa­ local significance and has been taking place for the last ralayam , which is in ruins for lack of maintenance. 20 years. Usually 6,000 people of the locality and from the neighbouring villages belonging to all commu­ The Anjaneyaswamy temple is situated at a dis­ nities congregate.. The pujari is a Vaisya with heredi­ tance of 2 furlongs north of the village. There are tary rights. The devotees perform anlladanam two huge Sivalingams and a beautiful idol of a nandi (free feeding) to all those who gather at the samadhi. (bull) in a field 'on the north-west of the temple. It is Prasadam is distributed to all. On the festival day widely believed that large treasure hidden under these all the villagers take bath, wear new clothes, and Siva temples was stolen away by removing the idols. prepare and consume choice sweetmeats. There is a belief that the place of the hidden money A fair is held in connection with this festival for is indicated in the inscription on a big stone of 10 feet 3 days in the temple area. Five to six thousand people high, situated at a furlong's distance on the south-east -come from distant places. Utensils of all metals, of the temple, but none has as yet succeeded in deci­ lanterns, torch lights, toys, etc., are brought and sold. phering it. Kolatams, bhajans, and harikathas afford enter­ Ammavari festival is celebrated for 3 days in tainment and enlightenment to the pilgrims. Cards Sravanam (July - August) in the names of Duggemma, playing and gambling are also resorted to by two or Devamma, Sunkulamma, Lakshmamma and Bangar­ three congregations. amma. Cocoanuts, flowers, etc., are offered by devotees in fulfilment of their vows. Animals (buffaloes, he­ SOURCE; Sri Angaskal Bojja Reddy, Angaskal village, goats, cocks) are sacrificed once in three years. They Manekurthi Post, Alur Taluk. wake up early in the morning, take bath, wear new clothes and observe fasting throughout the day. 7. Hulebeedu --" Situated at a distance of 4 miles The second festival, Modin Saheb Urs is celebrated from Alur town on the Alur-Adoni bus route. The for 2 days in Magham (January - February). This is nearest Railway Station is Adoni on the taking place for the last 50 years and is of local signifi­ Madras-Bombay line about 22 miles away. The place cance. Local people of all communities congregate. is reputed for 101 Sivalingams, which are supposed The mujavar is a MlJslim with hereditary rights. to be existing even now indicating the influence of Sai­ Harikathas are organised on the occasion of the vism. There are traces of ruined temples. The village Amrnavari festival for the entertainment and enligh­ is situated on such a hill that it is possible for anyone tenment of the congregation. Playing cards, lotteries, to look round and command a view upto 50 miles. etc., are the chief items' of entertainment. The villagers Due to the altitude and good water supply, the village feed the pilgrims freely in their houses. On the next is considered to be a very healthy place. It is divided day, according to the customs, country liquor is eonsu­ into two parts, viz., Kota and Peta. med freely. This was once a famous village and has a significant There is a famous mutt in the village known as story connected with it. It is believed that the great. Janga/a Matam. There is a step-well by the side of it. 90

People believe that drinking the water of that well and The residents of the village of all communities congre­ wearing talisman prepared in the mutt on Sundays gate. There is no specific pujari. woul~ relieve them of diseases and evil spirits. Another festival of the place is Maremma Specially, on any Sunday combined with new moon Uthsavamu, which occurs on Chaitra Suddha Padyami day, people from distant places come for taking the (March - April) and lasts for 3 days. water of the well. Temporary shops are opened for SOURCE: Sri K. Purushotham Rao, Karnam, Nagaroor, selling several varieties of articles on this day. Alur Taluk.

SOURCE: Sri Kamatham Subba Reddy, Grama Sevak, 10. Chigali - Situated at a distance of 6 furlongs be­ Hulebeedu Post, Alur Taluk. side Adoni-Kumool road, 2 miles from Nagaroor Railway Station and 18 miles from Alur town. 8. Manekurthi - Situated at a distance of 10 miles The total population of the village is 1,804 and it from Adoni town and Railway Station on Adoni-Alur is made up of the following communities: Caste bus route. . Hindus - Reddy, Kapu, Boya, Vadrangi (Carpenter), The total population of the village is 498 and it is Yadava, Kuruva, Kummari (Potter); Scheduled Castes made up of the following communities: Caste Hindus­ (269) and Muslims. The chief means of livelihood Kapu, Boya, Chakali (Washerman), Mangali (Barber), of the people are agriculture and other traditional Lingayat, Settibalija, Yadava, Kuruva; Scheduled occupations. Castes (49) - Madiga, Mala; Scheduled Tribes (5); The festival in honour of a saint Tippanna Tata Muslims and Christians. Kuruvas are in majority. is celebrated for 3 days from Chaitra Bahula Dasami The chief means of livelihood of the people is agricul­ (April - May). People of all communities of the village ture. congregate. The festival is of ancient origin but of The temples of the village are of Siva, Sunkulamma, local significance. Prasadam is distributed to all. Durgamma, Devammavva and Ayyalappa. . SOURCE: Sri K. Munirathnam Reddy, Village Level The festival is connected with Ayyalappa Aradhana, Worker, Benigera, Chigali Post, Alur Taluk. occurring for 1 day on Asviyuja Suddha Dasami (Septem­ ber - October). Ayyalappa is considered as God who 11. Benigera - Situated at a distance of 2 miles from has taken the form of a stone statue and extending his Nagaroor Railway Station and 17 miles from Alur town. benevolent influence over the people who in reverence To the east of the village, there is Adoni-Kumool road, have been celebrating an annual festival. The deity to the west a big hill, to the north Nagaroor road and is in human form. It is the kula devata or community to the south Chigali road. Adoni-Kumool, Adoni­ deity of the Kuruvas. It is of ancient origin though of Alur, Adoni - Pattikonda are the main bus routes run­ local significance. The local people and a few from ning by the side of the village. the neighbouring villages of all communities congngate. The total population of the village is 1,151 and it The Pujari belongs to Kuruva caste, with Kambaluru is made up of the following communities: Caste gotram. Animal sacrifice is still in vogue. Villagers Hindu~ - Kapu, Boya, Lingayat, Chakali (Washennan), on the festival day bathe, fast the whole day and offer Sathalll; Scheduled Castes (102) - Madiga, Mala; and fruits, cocoanuts, flowers, etc. Devotees are freely Muslims. The chief means of livelihood of the people fed by the villagers in their houses. is agriculture. Sick people visit the village on Sundays to wear the The following deities of the village are housed chanted thread issued by the pujari of Ayyalappa on in temples:- those days. There is a belief that by this sickness is 1. Siva, 2. Sunkulamma, 3. Sugurappa and 4. Anja­ cured and the believers also relieved of the evil neyaswamy. In the Anjaneyaswamy temple, there is influence of planets (graha dosham) etc. a stone image of Anjaneyaswamy in human form. There is also a mosque and a. tomb for saint Sachida­ SOURCE: Sri K. Yellamanda, Headmaster, Gonehal nandaswamy. village, Alur Taluk. The Thirunala of Anjaneyaswamy takes place for 1 day on Chaitra Bahula Panchami (March - April). 9. Nagaroor - Situated at a distance of 3 furlongs Prasadam is distributed to all. The pujari is a Sathani. from the Nagaroor Railway Station on the Guntakal­ Tataradhana festival is celebrated for one day on Bellary line, I! miles from the bus road and 20 miles Ashada Bahula Ekadasi (July - August) in comme­ from Alur town. moration of the saint Sachidanan~aswamy who led a The total population of the village is 2,036 and it simple and unostentatious life. This festival is being is made up of the following communities: Caste celebrated for the last 7 years and is of local importance. Hindus - Brahmin, Lingayat, Kapu, Sale (Nese). Golla, It is said that this saint observed absolute silence and Uppara, Kuruva,· Vadde, Pitchiguntla; Scheduled made himself understood only by signs, when he had Castes (616) - Madiga, Mala; and Muslims. The chief' to predict or convey anything. means of livelihood of the people is agriculture. An annual Urs is conducted by the Muslims at The only temple of the village is Someswaraswamy the mosque on 12 th July. temple. There are a tomb of Bade Saheb and a All communities in the village participate in Tata­ wooden image of Maremma. radhana as well as in the urs and free feeding is arranged Bade Saheb Urs is celebrated for 3 days from Magha by the villagers on those dates. Suddha Triodasi to Purnima (January - February). The SOURCE : Sri K. Munirathnam Reddy, Village Level celebration is of ancient origin but of local significance. Worker, Benigera, Chigali Post, Alur Ta/uk. 91

12. Tangaradona - Situated at a distance of 5 miles Uchuveerappa who was a bachelor throughout his from the nearest Railway Station, Nagaroor. life is worshipped in 'Pedda Hothur. He used to wor­ The total population of the village is 1,640 and it ship his blast-furnace on every Amavasya (new moon is made up of several sub - communities of Caste day) without using it. On one new moon day an influ­ Hindus; Scheduled Castes (302); Muslims and Chris­ ential and powerful ryot insisted him to manufacture his tians. The chief means of livelihood of the people is required agricultural implements on the same day. But agriculture. Uchuveerappahadjustthen taken bath and had drenched There is a temple of the saint Chintalaswamy and clothes on him. He squeezed his clothes and with the a festival called Chintalaswamy Jatara is celebrated water that came out, he got the instrument moulded for 3 days in Sravanam (July - August). into the desired shapes. From that time, people deve­ This is of ancient origin. The residents of the village loped reverence for him. as well as the neighbouring villages of Alur taluk, A commander known as Salarjang and a contem­ Anantapur and Raichur districts numbering 3,500 porary of Tippu Sultan camped in this village. with his take part in it. army on his way to Sreerangapatnam. Salarjang was having good faith in saints. He heard the name SOURCE : Collector, Kurnool. of Uchuveerappa and his brother Chaluvappa and tried to test their spiritual powers. He sent some mutton 13. Pedda Hothur - Situated at a distance of 6 miles pieces covered by a costly cloth to Uchuveerappa. from Alur, 21 miles from Adoni and 5 miles from Aspari The servant took the plate, approached Veerappa and Railway Station and on Kurnool - Bellary road, bet­ told him that the Nawab had sent some presentation ween Alur and Aspari. to him. Sri Uchuveerappa was then performing the The total population of the village is 3,884 and it daily rituals (sandhya varchuta). He threw some drops is made up of the following communities: Caste of water used for his sandhya on the plate covered Hindus - Brahmin, Vaisya,. Kapu, Kamma, Kamsali with cloth and asked the commander's servant to (Goldsmith), Kammari (Blacksmith), Golla, Lingabalija, remove the cloth. To the astonishment of the latter, Kuruva, Sale, Kummari (Potter), Lingayat, Chakali fruits and beautiful flowers were seen instead of mutton (Washerman), Mangali (Barber), Boya; Scheduled pieces. Then Uchuveerappa asked the servant to take Castes (374) - Madiga, Mala; Muslims, Pinjaris and the plate back to the Nawab. The servant explained Jains. The chief means of livelihood of the people to the Nawab what happened there. The Nawab rea­ are agriculture, agricultural labour, trade and othel" lised the greatness of Sri Uchuveerappa, went to him traditional occupations. with his army and begged of his pardon. He also pre­ There are the following common places of religious sented a three legged cot, nagaru (the drum), navabhothu worship in the village: I. Uchuveerappa matam. 2. etc., to the Swamy, and conferred on him the privilege Basthi temple (temple of Jains). 3. Siva temple. 4. Anja­ of using yellow flag. Uchuveerappa was the only neyaswamy temple. 5. Lakshminarayanaswamy temple. Hindu to enjoy this privilege during that period. After 6. Virupakshaswamy temple. The deities are Bee­ getting his blessings, the Nawab departed. rappa, Buddha, Anjaneya, Sankara, Veerabhadrudu, There is another legend about Uchuveerappa. It Lakshminarayana, Virupaksha, Devamma, Maremma is believed that he drowned himself in a river and came and Ramamma. In Uchuveerappa's matam, there is out alive after 3 days. In Khyruppala village, he made a tomb with his face carved on it. the stone statue of Sri Veerabhadraswamy to eat food The festival, Uchuveerappa Jatara is celebrated and cursed the villagers of Kappatralla that their houses in the name of Uchuveerappa for 2 weeks from 2nd should be burnt, which proved true. The issueless devo­ Thursday in the bright fortnight of Phalgunam (Febru­ tees were blessed by him with children. ary - March). The legend of Uchuveerappa is as follows: Once all the villagers thought of going to Hampi. Long ago two brothers namely Chaluvappa and Uchu­ But Uchuveerappa could not go with them. However, veerappa who belonged to Viswabrahmana (Goldsmith) by the time they arrived in Hampi Uchuveerappa was community lived in this village. All the iron agricul­ there. tural implements were made by them. They established In Hampi, there is a small pond known as Thirugudu a blast-furnace in a cave. on the hill of Khyruppala madugu otherwise known as Chakratheertham in front village and extracted iron from the iron ore. of Sree Ramaswamy temple where the Tungabhadra Chaluvappa, the brother of Uchuveerappa was a changes its course from one side of a hill to the other Rajayogi (saint, leading a worldly life without getting side, in almost the opposite direction, forming a whirl­ entangled in it). Even now his samadhi, with a human pool at the turning point. It is believed that anyone face carved on it is worshipped at Marakattu, a village who faUs into it, will not come out. Once a small baby one mile away from there. On Chaitra Suddha Padyami was drowned in that pond and Uchuveerappa, who was a small car festival is held there. Local people offer present there, jumped inside and rescued the baby. fruits and flowers and perform regular puja on every Once Uchuveerappa and his brother Chaluvappa Thursday to Chaluvappa who is believed to possess were guarding their cholum field. Kati Siddappa, a supernatural powers. great saint, wanted to test the spiritual powers of Uchu­ They installed' one iron dhwajasthambham (pillar) veerappa. He came to the field, asked them some made by them, in front of Sri Veerabhadraswamy pisikillu (tender cholum grains, 10 days before the actual temple in Khyruppala. Many people even now visit harvest) to satisfy his hunger. They provided him the place to see the pillar. In the same manner, another with pisikillu. After eating them, when there was no dhwajasthambham is believed to have been installed by fresh water to drink, Kati Siddappa removed a small them in Hampi. earthen mound with his hand ; through that hole, a 92

spring of water came out. They then drank the water of 14 miles from Aspari Railway Station, 16 miles from and Kati Siddappa blessed them and departed. Even Adoni Railway Station and 20 miles from Guntakal today, there is good water flow near that cholum field. town and Railway Station. The spring water is available even during famine According to Puranas it is the place, where once days while it ceases to flow in rainy season which is Yadava kings lived. Sri Krishna is of Yadava dynasty; quite noteworthy. cows thrived there yielding plenty of milk. The place The celebration has been taking place for the last was called Ha1uru (Halu in Kannada means milk) 88 years and is of local significance. The pujari is and now goes by the name of Alur. Historically also, a V~swabrahmin (Goldsmith) with Sanaga go tram. this place was noted for the production of milk and cattle In Sravanarn, there will be aradhana, in Phalgunam car prosperity under the Vijayanagar kingdom. festival, and pallakothsavam (procession of the deity The total population of the village is 6,870 and it in a palanquin) on the third Monday in Sravanam and is made up of several sub-communities of Caste from Magha Bahula Amavasya to Phalguna Suddha Hindus; Scheduled Castes (838)-Adi Andhra, Madiga, Triodasi. During the festival days, villagers take bath, Mala; Scheduled Tribes (1) and Muslims. The chief prepare sweets etc., and fast the whole night. means of livelihood of the people are agriculture, agri­ There is a fair held in connection with this festival cultural labour and trade. near Uchuveerappa mutt for 3 days. Usually, 1,000 There are the following temples: 1. Anjaneya­ people of this village and from Marakattu village take swamy temple with Hanuman carved on a vertical part in it. Lanterns, mirrors and combs; clothes, brass, stone slab of 5x3 feet. There is also a copper idol of bronze and aluminium utensils, earthen and wooden Hanuman (uthsava vigraham) for being taken out in toys, etc., are sold in the fair. processions. 2. Siddha Rameswara temple known as Magic, kolatams, bhajans, weight lifting, dragging Siddha Rameswara mutt and the deity is in the form of heavy weights by bulls are the chief items of entertain­ a Sivalingam, covered with copper plate. ment to the visitors. Hanuma Jayanthi is ~elebrated for 4 days from There are 3 choultries and free feeding for the poor Magha Suddha Navami to Dwadasi (January - Febru­ is arranged. ary). This festival is also known as Madhwa Jayanthi, Metalling the road of the bazaar through which the as it is held mainly for celebrating the birth day of Sri car of Uchuveerappa is drawn, and repairs to the well Madhwacharya, founder of Madhwa cult, which and water pump are some of the urgent needs of the represents the Dwaitha . locality. He is one of the three commentators of Sri Bhaga. vadgita, claiming authority for his Dwaitha philosophy. SOURCE: 1. Sri G. Baliah, Teacher, Pedda Hothur. He lived in 13th and 14th centuries, toured the whole 2. Smt. P. Florence Devakarunamma, Tea­ country preaching his philosophy, and finally gave up cher, Pedda Hothur. his body at Badari in the Himalayas. 3. Sri G. Subramanyam, Headmaster, Pedda On the eve of Srirama Navami from Chaitra Hothur. Suddha Padyami to Dasami i.e., for 10 days in March­ 4. Sri P. Nabi Saheb, L.T. Assistant, Pedda April, Puranas or classics are read out and a feast exclu­ Hothur. sively for Brahmins is arranged on the last day. In 5. Sri M. Sunder Rao, Headmaster, Pedda Sravanam (July - August), free feeding is arranged Hothur, Alur Ta/uk. by devotees to all the communities regularly for 15 days in commemoration of Siddha Rameswara. The festival culminates with the procession of the God's idol. 14. Chinna Hothur-Situated at a distance of 6 miles The celebration is from Alur and 21 miles from Adoni, the taluk head­ of ancient origin but of local quarters of the same name. significance. Mainly the local Hindus congregate. The pujari is a Brahmin. Fruits, flowers and cocoanuts The total population of the village is 2,709 and it are offered by the devotees. Usually the villagers clean is made up of several sub-communities of Caste Hindus; their houses, take bath, wear new clothes and prepare Scheduled Castes (387); Scheduled Tribes (20); Muslim~ sweetmeats etc., on the festival day. and Christians. The chief means of livelihood of the people is agriculture. The other religious festivals that are observed by taking sacred bath and fasting in the village are Kartika The festival is Siddheswaraswamy car festival cele­ Suddha Ekadasi, Magha Suddha Ekadasi and Mahasiva- brated for 3 days in Chaitram (March - April). The fes­ ratri. . tival is of ancient origin and of local significance. About Though non-Hindus do not participate in the Hindu 5,000 people, local and from the neighbouring villages festivals, Hindus participate in the Muslim festivals belonging to aU communities, participate in the festival. enthusiastically. The festival that is commonly cele­ SOURCE: Collector, Kurnool. brated by Hindus and Muslims in the village is Mohar­ ram. There is a Traveller's Bungalow and a choultry 15. Alur - One of the taluk headquarters. 'The of Shri Bhaskara Rao for accommodating pilgrims. headquarters of the taluk was moved here in 1805 from Gulyam.'* It is connected by a bus route with SOUR.CE : Sri K. Bheemasena Rao, Teacher, Basic Guntakal and Adoni towns. It is situated at a distance Mixed Elementary School, Alur.

• Pago 209, Gazetteer of Boilary District, Volume I, 1904. 93

16. Arikera - Situated at a distance of 2 miles from Hindus - Lingayat, Valmiki, Chakali (Washerman); and Alur and 14 miles from Aspari Railway Station. The Muslims. Lingayats and Valmikis are equal in number. village can be reached by bus from Alur. The chief means of livelihood of the people are agri­ The village goes by the name Arikera after Hari, culture and agricultural labour. the God who killed a monster known as Ari. There are two temples in the village viz., 1. Anja The total population of the village is 1,787 and it neyaswamy temple and 2. Eswara temple in which is made up of the following communities: Caste Bolugoteswaraswamy is in the form of Sivalingam, a Hindus - Brahmin, Kapu, Lingayat, Boya, Sale stone image covered with a copper plate, the front (Weaver), Kuruva; Scheduled Castes (167) - Madiga, portion resembling a human face. Mala; Scheduled Tribes (92) and Muslims. The chief The festival is Bolugoteswaraswamy Aradhana means of livelihood of the people are agriculture and occuring for 2 days from Chaitra Suddha Purnima agricultural labour. (March - April). The festival has been taking place There are the following temples in the village: for the last 50 years and is of local significance only. 1. Anjaneyaswamy temple, 2. Eswara temple, 3. Banga­ About 4,000 people, local and from the neighbouring ramma temple, 4. Chennakesavaswamy temple. The villages, belonging to all communities congregate. The idol of Bangaramma is in a ferocious female form in pujari is a Veerasaiva. The deity is taken in procession the temple towards the east outside the village. by 5 P.M. on the first day and on the 2nd day parusha Bangaramma is the tutelory goddess of the village. (fair) and lankadahanam are held. Only fruits, flowers The festival, Bangaramma Jatara, occurring for 3 days and cocoanuts are offered. in Pushyam (December - January) is celebrated once in In the parusha (fair) held in connection with this three years. This is of ancient origin and of local sig­ festival, 4,000 people congregate and only few shops nificance. All the communities of the village parti­ of the locality cater to the needs of the visitors. cipate in it. The pujari was formerly a goldsmith, Peerla panduga, Ugadi, Mahasivaratri, Dasara, but now, a Sale (weaver) is performing puja. Arrange­ Gowri purnima and Eruvaka panduga are the other ments are made from one week prior to the festival. common festivals that are celebrated in the village. The festival dates are fixed by the elders of the village. SOURCE: Sri V. Sankarappa, Headmaster, Pan chaya t Prasadam is distributed to all. There is animal sacri­ Samithi School, Virupapllram Post, A/ur fice also. The villagers clean their houses and fulfil Taluk. their vows to Bangaramma. Hindus of the village. participate in the Muslim festival, Peerla panduga. 19. Virupapuram - Situated at a distance of about 25 miles from the nearest Railway Station Guntakal. SOURCE : 1. Sri N. Shaik Ismail, Headmaster, Ari- The total population of the village is 828 and kcra. it is made up of several sub-communities of Caste 2. Sri A. Ramachandra Rao, Karnam, Ari- Hindus; Scheduled Castes (106); Scheduled Tribes (24); kcna, Alur Ta/uk. Muslims and Christians. The chief means of liveli­ 17. Bilahal- Situated at a distance of 5 miles from hood of the people is agriculture. Alur and is centrally located among Alur, Arikera, Viru­ The festival Goluguttaiah Jatara is of ancient origin and is celebrated by 2,000 people of the village and of papuram and Kurahalle villages. neighbouring villages for 2 days in Chaitram (March - The total population of the village is 1,186 and it April). There is free feeding for the pilgrims. is made up of the following communities: Caste Hindus - Brahmin, Vaisya, Lingayat, Boya, Golla; and SOURCE; Collector, Kurnool. Scheduled Castes (139) - Chalavadi, Madiga, Mala. The chief means of livelihood of the people are agricul­ 20. Amruthapuram - Situated at a distance of 15 ture and agricultural labour. miles from Alur. Veerapuram Railway Station is at a There are the following temples in the village: distance of 19 miles and Gulyam - road 1. Anjaneyaswamy temple, and 2. Ramalingaswamy passes at a distance of a mile from the village. Origi­ temple in which a Sivalingam in the form of a stone nally it was called Vankagattunga Amaravati. As it cylinder is installed. went into ruins, a new village was constructed and is The festival of Ramalingaswamy is celebrated for called by the present name without spoiling the implied two days on Chaitra Suddha Purnima and Bahula meaning namely, the abode of Devendra. Padyami (March - April). The festival is taking place The total population of the village is 227 and it is for the last 200 years and is of local significance. The made up of the following communities: Caste Hindus - village people of all communities congregate. The Kamma, Lingayat, Boya, Chakali(Washerman), Kuruva; pujari Sri Jangam Eswarayya is a Lingayat with Muslims and Christians. Kammas form the majority. hereditary rights. The chief means of livelihood of the people are agri­ culture and trade. SOURCE: Sri B. Narasinga Rao, Karnam, Bilahal Post, Following are the four temples in the village: (1) Alur Taluk. Adilingeswaraswamy temple, (2) Thayamma temple, (3) Sunkulamma temple and (4) Anjaneyaswamy tem­ 18. Bolugota - Situated at a distance of 19 miles ple with a stone statue of Hanuman. from Alur on Alur-Holalagundi bus route and 8 miles Anjaneyaswamy festival takes place for 2 days in from Aspari Railway Station. Sravanam (July - August). This is of local signifi­ The total population of the village is 559 and it cance celebrated for the last 15 years. All communi­ is made up of the following communities: Caste ties of the village take part in it. 94

The principal patrons of the festiyal are Ka~as bright fortnight of Sravanam (July - August) with great and the pujari is a Dasari Kuruva wIthout heredItary pomp. . rights. . . Sri Anjaneyaswamy puja IS per~ormed on the 3rd Anjaneyaswamy aradhana IS celebrated o~ce m a Saturday, falling in the dark fortnIght of Sravanam week while Adilingeswaraswamy puja is done dally. (July - August) of every year.. .. A fair is held in connection WIth the Gadihngaswamy SOURCE : Sri R. S. Sugu Gowd, Village Level Worker, Siddhapuram Post, Alur Taluk. festival in the centre of the village. Th~ size of th~ con­ gregation is above 10,000 people commg f~om dIstant places of Mysore State also. Sweets, utens~ls of brass, 21. Gulyam - Situated on the bank of the river Hagari bronze and aluminium, mirrors, agricultural Implements, at a distance of 14 miles west of Alur, 15 miles from combs, lanterns, torchlights, rubber balloons, handloom Veerapuram Railway Station, 7. miles from H~laharvi cloths, mill cloths, ready made clothes, .earthe_n a~d by bus road. It is connected wIth Holalagundl by bus wooden toys etc., are brought and sold 1D: thIS faIr. via Alur. Upto 1805, it was the headquarters of the Dramas, magic, lotteries etc., afford entertamment for Taluk. The village is known for its flower gardens which the visitors. .. Ii . are spread over an area of 25 acres, supplying flowers Peerla Panduga though essentIally a MuslIm est~­ to the neighbouring towns. val is celebrated in common by all castes and commum­ The total population of the village is 2,915 and ties in the village. it is made up of the following communities: Caste Hindus - Brahmin, Vaisya, Kamma, Lingayat, Boya, SOURCE: I. Sri D. Devadanam, Headmaster, Siddha­ Kuruva, Kammara (Blacksmith), Vadde, Sale (Weaver)~. puram Post, Alur Taluk. Chakali (Washerman), Mangali (Barber), .Kumman 2. Sri G. K. Rama Rao, Karnam, Gulyam. (Potter) Ediga; Scheduled Castes (249) - MadIga, Mala; Muslim; and Christians. The chief means oflivelihood of the people are agriculture, agricultural labour, • trade 22. J. (Jangamara) Hosalle - Situated on the bank in flowers, weaving and other traditional occupations. of the river Ragari at a distance of 1 mile from the There are three temples in the village viz., 1. Sri Gulyam - Alur bus route, 7 m!les from Halaharvi, Gadilingaswamy temple with his tomb, 2. Lakshmi 14 miles west of Alur and 15 mIles from Veerapuram temple and 3. Sri Anjaneyaswamy temple. Railway Station. A festival in commemoration of Sri Gadilingaswamy The village goes by the name J. (Jangamara) and Siddheswaraswamy takes place for 7 days from Rosalle, after it was newly constructed. (Hosahal~ Phalguna Suddha Panchami (February. - Marc~). Ga~i­ means a new village in Kanarese). As most of the reSI­ lingappa, a Kuruva by caste, provIdes an lllterestmg dents are Jangams, the village is called J. (Jangamara) instance of the manner in which deities are manufactu­ Hosalle. . red. He died about 120 years ago and people still The total population of the village is 329 and It remember him; his tomb has been converted into a is made up of the following communities: Caste regular temple in which worship !s performed; even Hindus - Jangam, Boya, Chakali (Washerman); and Brahmins and Lingayats pay him due reverence; Scheduled Castes (19) - Madiga. Boyas form the children are named Lingappa, Lingamma and so majority. The chief means of livelihood of the peop~e forth after him; and the annual festival in his are agriculture, agricultural labour and other tradi­ honour is attended, by as many as 10,000 to 12,000 tional occupations. people. He seems to have gained his position in the There are Eswara temple, Anjaneyaswamy temple, public esteem partly by tumi1?-g ascetic having be~n a Basavanna temple and 2 tombs of Patta and Chll;ranti life-long bachelor and renouncmg the world but chie~y enclosed in a compound. Patta. and CharantI ~re by fulfilling the desires of those who made vows to him two religious institutions of the Lmgayat commu.mty. and by the success of his propheci~s. He is declar~d, Each village or a group of villagers, has a mutt WIth a for instance, to have effected the remstatement of a dIS­ head Pattadaswamy or Charantiswamy. Generally missed Tahsildar and to have foretold the great flood of Pattadaswamy is a stationary priest of Lin~yats and 1851. - The pujari is a Kuruva. Arrangements for the Charantiswamy a touring one. These two pnests. must festival are made a week prior to the festival. On always be bachelors. If any ,one of them deCIdes t.o Phalguna Suddha Panchami, two cars are drawn in marry, he has to give up ~he post and.a~other bachelor IS procession. Gold or silver spoons are offered by the appointed in hIS place WIth .the permISSIOn of one of the devotees in fulfilment of their vows. Free meals are Veerasaiva Pancha (five) Peetadhipathies. These five served. Peetadhipathies are at Srisailam, Balehonnur.?r Rambhapuri in Mysore State, Benares, Kedan 1ll "In the temple of Lakshmi Devi is a pillar with Himalayas and Ujjaini in Kudligi Taluk of BelI~ry an inscription which is dated A.D. 1408 and mentions ., Districj:, ()TIe at each place. Some of.the Pattadaswamies King Devaraya of Vijayanagar, but it is said to have been brought from Virupapuram, six miles or Charantiswamies particularly, III Karnataka deve­ to the north-east. A dhwajastambha contains loped great powers 'of self-control, renowned with another inscription. "1 superhuman powers and guided their di~ciples in the attainment of liberation from re-birth so that Pujas are performed daily in Lakshmi temple and they are venerated and worshipped even ~fter their a special puja is performed on the second Friday in the demise. The Pattadaswamy and CharantIswamy of

1. Pago 211, Gazetteer of the Dellary District, Volume I. 1904. 95

Jangamara Hosalle are among the few liberated The festival of Sri Chennakesavaswamy is cele­ devotees. brated commencing from Margasira Suddha Panchami The festival of the village is Sri Pattadaswamy fes­ (November - December) for a period of 10 days. The tival and it is celebrated for 3 days from Phalguna festival is an ancient one. Usually 5,000 people of Suddha Padyami to Tadiya (February - March). The the locality and from the neighbouring villages con­ celebration is 200 years old and of local significance. gregate. All communities take part in it. The pujari All communities participate. The pujari is a Jangam is a Brahmin with hereditary rights. There is also with no hereditary rights. a trustee appointed by the Hindu Religious and Chari­ There is a fair held in connection with this festival table Endowments (Administration) Department of near Pattadaswamy temple. Government of Andhra Pradesh. '. Another festival of the village is Sri Manikya Prabhu SOURCE: Sri K. Bhagavantha' Rao, J. (Jangamara) Jayanthi or Sri Dattatreya Jayanthi in the name of Sri Hosalle. Dattatreya which takes place for 6 days i.e., from Margasira Suddha Ekadasi to Purnima (November­ 23. Kurahalle - Situated at a distance of 3 miles south December). The following legend brought Sri Datta­ of Alur on Kurnool-Bellary bus route and 12 miles treya to prominence. A resident of Kadevalla in from Molagavalli Railway Station. Pattikonda Taluk of Kurnool District prayed Datta­ The total population of the village is 893 and it treya for children and he was blessed with a child. He is made up of the following communities: Caste started to Molagavalli with two carts, one loaded with Hindus - Lingayat, Uppara, Boya, Sathani, Kuruva; fuel and the other with commodities required for the Scheduled Castes (90) - Madiga, Mala; Muslims, Pin­ occasion. The axle of the fuel cart gave way and the jaris and Christians. The chief means of livelihood of cart had to stop. The devotee prayed that the cart the people is agriculture. should reach the destination with the damaged axle, There are Ramalingeswaraswamy temple, Sunku­ and continued his further journey of 25 miles to the lamma temple, Devamma temple and Nagareswara­ temple. As a mark of veneration to the Lord, the swamy temple. There is also one Sri Anjaneyaswamy devotee rolled on the ground a distance of one furlong temple in which the stone statue of the deity in the to reach the temple. There appear to be several such form of Hanuman (Monkey God) is installed. anecdotes about Sri Dattatreya. Religious discourses A festival in the name of Sri Anjaneyaswamy is of all kinds and philosophical discussions are also con­ celebrated for 1 day in Sravanam between August 13th ducted. Shri S. Sankarayya, Shri S. Venkateswara and 20th. The celebration of the festival is for over and Shri S. Narayanaswamy, Telaganapu Brahmins are 100 years and is of local significance. Mostly local the hereditary trustees who are the principal patrons Hindus and from 4 to 5 neighbouring villages congre­ and followers of the deity. gate. The principal patro~s and follo~er~ of the <:ieity A fair is held near the temple for 15 days in connec­ are Kuruvas. The pujari IS a Satham WIth heredItary tion with the former festival. About 5,000 people gather. rights. Cocoanuts, fruits and flowers are offered. Utensils, fancy goods, glassware, rubber and plastic SOURCE: Sri H. Rama Rao, Headmaster, Samithi Ele- toys, lanterns, torchlights, pictures and photos, roots of mentary School, Kurahalle, Alur Taluk. medical herbs, handloom products, cattle etc., are brought and sold in the fair. Musical soirees, gambling, lottery, dramas, bhajans 24. Molagavalli - Situated at a distance. of 3 miles and philosophical discourses are organised for c~tering from the Molagavalli Railway Station on the Bombay­ recreation and amusement to the people commg to Madras Railway line, 8 miles from Alur town and 8 t~ fair. The following are the dramatic parties in the miles from the Mysore - Secunderabad road. village itself and the name of the leader of each party The total p'opulation of the village is 7,203 and is given against it: ,it is made up of the following communities: Caste Hindus - Brahmin, Vaisya, Reddy, Kamma, Jangam, 1. Sri Durga Natyamandali .. Shri M. G. Rangadas, Lingabalija, Kummara (Potter), Kapu, Settibalija, Actor, Molagavalli. Yadava, Kuruva, Valmiki, Boya; Schedu!ed Castes (1,292) - Madiga, Mala; Scheduled Tnbes (58)­ 2. Sri Natyamandali " Shri V. Narasappa, Yerukula; and Muslims. The chief means of livelihood Harmonist, Molagavalli. of the people is agriculture. There are a number of temples and shrines in 3. Sri Prajasakthi Natyamandali .. Sri B. Eswara the village namely Chennakesavaswamy temple, Anja­ Reddy, MolagavaIIi. ' neyaswamy temple, Bhogeswara temple, Narasappa­ gari temple, Sri Vigneswaraswamy mantapam, Maremma In addition, drama parties from outside with famous temple, a temple with the images <;>f Sita, Rama, actors like Shri K. Raghuramaiah, Shri Abburi Vara­ Lakshmana and Anjaneya, Nagalingeswaraswamy prasada Rao, Shri T. Sreeramul~ et~., are brou~ht temple, Mallappaswamy samadhi and. 3 mosques. to the village and puranic and histOrIcal dramas hke The deity Sri Chennakesavaswamy IS a statue Kurukshetram, Ramanjaneya Yuddham, Gayopakhya­ of black stone 4 feet high. In Bhogeswaralayamu nam, Harischandra and. Kanakatara and .so~ial there is a superb idol of Qattatreya, 4 feet high of dramas like Kuliraju (Labour kmg) and Kulamlem PIlla white marble. There are alSo temples of Sri Veera­ (A girl having no community) etc., are enacted every bhadra, Naganatheswara and, of Kasivisveswara with year. bl' fi di . a Sivalingam. There are a few choultries and pu IC ee ng IS 96

organised for 3 to 4 days with the subscriptions gathered all that to her husband on his return and both of them earlier during the year. went to the Swamy and begged his pardon. Swamiji immediately went to the Harijan colony and saw the SOURCE : 1. Sri Bhavani Sankara Rao, Karnam, buffalo's body about to be cut. He questioned the Molagavalli Post, Alur Taluk. Harijans why they were cutting the buffalo. They said 2. Sri K. C. Thimmappa, Teacher, Molaga­ that it was dead. Then the Swamiji hit the buffalo valli. thrice with his hand-stick and sudd.enly the buffalo 3. Sri M. Hussain Saheb, Teacher, Molaga­ came to life. The Marathi family took Swamiji valli Post, (via) Guntakal, A/ur Taluk. home, gave him milk and worshipped him. Even 25. Meedehal - Situated at a distance of about 12 now their children arc named after him. On the day miles from Hagari Railway Station. when he gave life to the buffalo it rained only on the The total population of the village is 872 and it house of Marathis. After some time Sri Vemulawada is made up of some sub-communities of Caste Hindus Bhimakavi went to Gadekal, a village 10 miles from and Scheduled Castes (lll). The chief means of live­ Beldona and entered samadhi. Afterwards the villagers lihood of the people is agriculture. of Beldona erected a Mava samadhi and are still wor­ Chatra Goudaiah Tirunala is celebrated for 2 days shipping it. in Sravanam (July - August). It is of ancient origin Once, this festival came on Sivaratri day. Villa­ but of local significance. About 5,000 people of the gers thought of not giving any animal sacrifices to the village and from the neighbouring villages congregate. Swamy because Sivaratri was a holy day. It was Free feeding is organised. until then a custom to offer animal sacrifices to the Swamiji. A devotee came to the temple with a ram to SOURCE : Collector, Kurnool. sacrifice it. But the elders who were present there did not allow him. He then disappointedly tied the ram 26. Beldona - Situated at a distance of 9 miles from to the leg of an elephant statue and went away. At Guntakal Railway Station, 10 miles from Alur town the time of puja the ram cried loudly and suddenly and 1 furlong fDm the Guntakal - Adoni road. To died. Then the villagers realised their mistake and the north of the village is Nemakal, to the south Yeroor, offered several rams. Sri Bhimalingeswaraswamy wrote to the west Thimmapuram and to the east Kundana­ his auto-biography on palmyra leaves in Gadekal. kurthy village. His contemporaries are Baba Fakuruddin of Penukonda The total population of the village is 2,610 and it and Mastan Vali of Guntakal. is made up of the following communities: Caste The Bhimalingeswaraswamy festival is of ancient Hindus - Brahmin, Vaisya, Viswabrahmin (Gold­ origin. Local people and from the neighbouring villa­ smith), Kamma, Lingayat, Kavali, Ediga, Vadde, ges of all communities congregate. The pujari is a Weaver, Kapu, Settibalija, Yadava, Kuruva, Kummari Bestha of Kasi gotram with hereditary rights. Bindi­ (Potter), Chakali (Washerman), Mangali (Barber), on Purnima, uthsava aradhana on Padyami and Boya, Asadi, Baigari, Uppara, Marathi, Katika, vasanthothsavam and undralla poratamu (mimic fight Bestha; Scheduled Castes (412) - Adi Andhra, Bariki, with balls made of rice and sprinkling coloured water) Madiga, Mala; Scheduled Tribes (24) - Yerukula; on Vidiya are celebrated. and Muslims. The chief means of livelihood of the It is a necessary religious ritual to drink alcohol people are agriculture, agricultural labour, trade and or toddy during the ceremonial worship of Sri Bhima­ other traditional occupations: lingeswaraswamy. There are the following places of common reli­ Another festival of the place is Sri Satyanarayana­ gious worship in the village. 1. Bhimalingeswara­ swamy Aradhana celebrated' for 3 days from laistha swamy mutt, 2. Satyanarayanaswamy temple, 3. Anja­ Bahula Chaviti (May - June) commencing from Sravana neyaswamy temple, 4. Maremma temple, 5. Sunku­ nakshatra. Krishnamachar, the manager of an aided lamma temple, 6. Basaveswaraswamy temple, 7. Mudu Elementary School was losing his children. He was' Lingamulaswamy (Trimurthulu), 8. Gangadharaswamy advised to perform Satyanarayana vratham. He mutt, 9. Born Born Saheb samadhi, 10. Sri Rama bhajan got prepared the idols of Sridevi, Bhudevi and Sri mandlr and 11. Jamia mosque. In the Bhimalingeswara­ Satyanarayanaswamy in blue stone by the sculptors swamy mutt, there is a Mava samadhi (tomb though of Sivarupatnam of Kolar District of Mysore State and not the actual place of burial). On the samadhi installed them on laistha Bahula Chaviti, Friday, of there are his silver idol and a pair of his sandals. It the year Khara. He earned the grace of the Lord. is said that there are 360 bhava samadhis of this great Akshatharohana (invocation) on the first day, procession saint in different parts of the country. of the deities on a cart on the 2nd day and vasanthoth­ The festival of Sri Bhimalingeswaraswamy is savam on the third day are conducted. celebrated for 3 days from Chaitra Suddha Purnima Another festival of the village is Sivaramavadhutha (March - April) in memory of Sri Vemulawada Bhima­ Aradhana celebrated for 2 days from Pushya Bahula kavi. Vemulawada Bhimakavi, one of the great poets in Ekadasi (January - February). Sivaramavadhutha was Telugu, was a very great saint who was residing in a: the son of Sri Appanaryulu who got initiation from wooden temple, 2 furlongs from this village. There is a Yogananda Thimmavadhutha Paramahamsa. He was popular legend which says that one day he went to a a karma yogi from his childhood having faith Marathi family and begged the house-wife for some in doing noble deeds~ In course of time, he became milk. But she denied him saying that she neither had a disciple for many devotees and earned many Inam milk nor she-buffaloes. He bade good-bye and went lands. He erected a mutt and was delivering religious away. Suddenly the she-buffalo died and she informed preachings. 97

A fair is held in connection with this festival. reddyand Sri N. Veerabhadrareddy respectively belong­ Pictures of National leaders and cinema stars, earthen, ing to Kapu community. rubber and plastic toys, mirrors, combs, ribbons and Once Sri Racha Veerabhadrareddy, while digging soaps etc., are brought and sold in the fair. the field, found a Lingam. He constructed a temple Dramas, weight lifting etc., afford entertainment and installed the Sivalingam in it. After a few days for the visitors Thirteen parties of Asadi community a miracle happened when a dead man was brought back of this village provide recreation and entertainment to to life by offering prayers to the Lingam. Th.: same the people by singing songs and giving dance perfor­ Lingam is still worshipped as Sri Veerabhadraswamy. mances etc. Dramatic parties from other districts The festival of Sri Vecrabhadraswamy on Chaitra are brought every year. Suddha Navami, the car festival of Sri Sita Rama Lakshmana on Dasami, banothsavam on Ekadasi and SOURCE: l. Sri P. Nabi Sab, Teacher, Beldona. vasanthothsavam on Dwadasi are performed every year. 2. Sri M. Bheema Lingappa, Teacher, Be/­ Prasadam is distributed commonly among the devotees. dona. Another festival is connected with Satyananda­ 3. Sri Kaminipati Krishnamacharyulu, Tea­ swamy. A woman by name Narayanamma of a Golla cher, Panchayat Samithi Elementary family surrendered herself and became a sanyasini in School, Beldona, Alur Taluk. her faith in Satyanandaswamy as early as her 9th year. She built a small temple on Guntakal-Alur road and 27. Nemakal - Situated at a distance of 1 furlong is still worshipping Satyanandaswamy. Devotees visit from the Alur-Guntakal road, 11 miles from Guntakal this place. Railway Station, 8 miles from Alur town, and 24 miles There is a fair held in connection with Sita Rama and 2 furlongs from Adoni town. To the east of the Lakshmana Rathothsavam for a period of 5 days in the village is Maddikera, to the south Beldona, to the west village. About 2,000 to 2,500 people gather there. Thimmapuram and Ramadurgam, and to the north Religious books, pictures of Gods, earthen, lUbb~r and Molagavalli. plastic toys, and agricultural implements are the chief A legend goes that there was a nelli tree (usirika commodities that are brought and sold. Handloom in telugu, neW being Kannada name - (emblica offici­ products, cane products, wooden dolls and basketry nalis or gooseberry) of 190 yards in height and 70 yards are brought from Bellary, Adoni, Guntakal, Urava­ in circumference. A man known as Racha Veerabhadra konda and Gooty, and sold here regularly every year. Reddy constructed a village under this tree. Because Street dramas, kolatams, swings, feats with sticks the village is constructed under the neW tree it goes by and etc., are the chief entertainments. Sri M. Veeranna, the name of Nemakal. harmonist and songster is the leader of the local village Niyamakallu means a stone set apart for a parti­ drama party. cular purpose. Special stones are available in the hill nearby which are even today extensively used for SOURCE: 1. Sri V. Nagappa, Headmaster, Panchayat constructing houses, temples, wells, etc. The name Samithi Junior Basic School, Nemakal. of the place appears to have been derived from this 2. Sri H. Srinivasa Rao, Teacher, Pancha­ fact also. yat Samithi School, Nemakal. The total population of the village is 4,071 and it 3. Sri G. Aswathappa, Teacher. Panchayat is made up of the following communities: Caste Samithi Elementary School, Nemakal Hindus - Brahmin, Vaisya, Kapu, Kamsali (Gold­ Post, Alur Taluk. smmd. Kammara (Blacksmith), Kamma, Sale (Weaver), Kummari (Potter), Settibalija, Yadava, Kuruva, Jan­ 28. Kundanakurthy - Situated at a distance of 2 gam, Lingayat. Vadde, Boya, Chakali (Washerman), miles 6 furlongs from Chippagiri on Guntakal-Alur Edlp. Mang,:lIi (Barber), Vadrangi (Carpenter); Sche­ road, 4 miles from Namcherla Railway Statio11, 10 duied Castes (318) • Bariki. Madiga, Mala; Scheduled miles from Adoni town and 12 miles from Alur town. Trih(:s (1); Muslims and Pinjaris. The chief means It is bounded by Namcherla on the east, Chippagiri on of livelihood of the people are agriculture, agricultural the south, Beldona on the west, and Nemakal on the labour and other traditional occupations. north. The common places of worship in the village are The total population of the village is 1,600 and it the temples of Eswara, Veerabhadraswamy, Anjaneya­ is made up of the following communities: Caste swamy, Mallikarjunaswamy, Rampuramaiah, Banga­ Hindus - Brahmin, Vaisya, Kapu, Kamma, Lingayat, ramma, Sunkulamma, Sriramanjaneyaswamy, Satya­ Boya. Kammari (Blacksmith), Kamsali (Goldsmith), nancaswamy. Venkata Narasayya, Savaramma, Rama Kummari (Potter), Byagara, Kuruva, Chakali (Washer­ Lahhmamma. Narasimha and Siddappa, a Jumma­ man), Mangali (Barber); Scheduled Castes (92) - Bariki, masjid and a peerla chavidi. Harijan; Scheduled Tribes (23) and Muslims. The A festival called Sri Sita Rama Lakshmana Rathoth­ chief means of livelihood of the people are agriculture savam is celebrated annually for 4 days from Chaitra and agricultural labour. Suddlza Navami (March - April). Sri Veerabhadra­ The temples of the village are 1. Two Eswara tem­ swamy festival is also celebrated on Chaitra Suddha ples; 2. Two Basaveswara temples; 3. Bhairavaswamy Navami. Sri Sita Rama Lakshmana Rathothsavam temple; 4. Anjaneyaswamy temple; 5. Peddamma tem­ takes place on Dasami. The celebrations are of ancient ple; 6. Sunkulamma temple; 7. Pothappa temple and origin though of local significance. Above 2,000 people 8. Devamma temple. of all communities congregate. The pujari is a Brahmin. A festival is celebrated in the name of a saint Sri The principal patrons of the deities are Sri N. Dasi- Sivalingaswamy, occurring for 3 days from Magha Bahu_ (7) 98

la Triodasi (February-March). Sivalingaswamy was born to it, under a big boulder, are three stones bearing in Hirehal in Rayadrug Taluk of Anantapur District. larger images of Jain thirthankaras. The inner He came to this village about 30 years ago and gathered shrines of the two largest temples in the village -those to Bhogesvara and Chennakesavaswamy a number of disciples. In 1924, on a hill, Sri Kasiviswa­ were also obViously originally Jain shrines of the natha temple was built where a Sivalingam was install­ same design which, at a much later date, have ed. He entered samadhi at Hirehal. But here his been added to and converted into Hindu temples. One of these resembles the Jain temple on the hill photo is kept in the temple and worshipped. The fes­ in eXhibiting, on the lowest course of the masonry ti.val is taking place for the past 30 years and is of local of the tower over the shrine, the curious ornamenta­ significance .. People of all communities in the village tion, consisting of a row of little inverted cones, congregate. The principal followers and pujari belong which is to be seen in one of the similar temples at Kurugodu. to Kamma community. The celebrations take place The Bhogesvara and Chennakesavaswamy for 3 days and arrangements will be made 15 days temples have both been enlarged out of all resem­ prior to the festival. The devotees bring naivedyam blance to their original selves by being surroun­ i.e., offerings of cooked food and sweets. ded by a high wall equipped with a gopuram and by the addition in front of the shrine of imposing SOURCE: 1. Sri P. Linganagowd, Teacher, Alur Ta/uk. manfopoms. The four central pillars in each of 2. these are Jain in style but have been heightened in Sri K. Narasinga Rao, Kundanakurthy, an incongruous fashion by placing on top of them Be/dona Post, Alur Ta/uk. a capital of the same Dravidian style in which the other additions are built. The two temples 29. Chippagiri - Situated at a distance of 13 miles face one another and in the square between them stand two of the most graceful dhwajastambhos in south-east of Alur on Guntakal Road. Guntakal all the district. They are unusually tall, being per­ is the nearest Railway Station lying at a distance of haps 40 feet in length, taper very gradually upward about 7 miles from the village. are richly carved throughout and are set in high . The total popUlation of the village is 3,220 and it pediments which add greatly to their effect. In the Bhogesvara temple are two viraka s lS made Up of several sub-communities of Caste Hindus; of the usual pattern and a much damaged Canarese Scheduled Castes (581); Muslims and Christians. The inscription. In that to Chennakesava is an ins­ chief means of livelihood of the people is agriculture. cription dated 1508 A.D. recording a grant of lands to it by a local chief. In the smaller Venkataramana "The low fortified hill just north of the village temple in the village an inscription dated 1528 re­ contains traces of a prehistoric settlement. There cords a grant by King Krishnadeva of Vijayanagar."l ~as evidently also a considerable Jain colony here In days gone by and one of the Mackenzie manus­ cripts says that King Bijjala (apparently the Kala­ Bom Born Saheb's Urs is held for 3 days in Chaitram churya usurper, A.D. 1 J 56-1167, is meant) built (March - April) and Sattar Hajee Vali Urs fot 1 day the furt and lived there with his people the Jains. in Jaistham (May - June). The festivals are of ancient On the hill is a Jain temple-still called 'the basti' origin. About 5,000 people of the locality and from the by the villagers-which has the pyramidal stone roof typical of structures of the kind. The temple neighbouring villages belonging to all communities also contains several representations of seated and congregate .. standing (nude) figures which are clearly Jain in character, and immediately north of the entrance SOURCE: Collector, Kurnool.

1. Page 210, Gazetteer of the Bellary District, Volume I, 1904.

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alvi - Situated at a distance of 12 miles looks after the sanitary arrangements. The Tunga­ from Kosigi Railway Station on the Bombay­ bhadra canal and local wells supply water. ~ Madras line. SOURCE: Health Officer, Kurnool. -The total population of the village is 2,736 and it is made up of several sub-communities of Caste Hin­ 3. Ravaduru - Situated at a distance of 10 miles from dus; Scheduled Castes (278) and Scheduled Tribes (35). the nearest Railway Station, Kuppagallu on the Madras­ Lingayats are in majority. The chief means of liveli­ Bombay line. hood of the people are agriculture and agricultural The total population of the village is 1,069 and it labour. is made up of the following communities: Caste There is a temple of Sri Siddheswaraswamy in Hindus and Scheduled Castes (185). The chief means which the deity is in the form of a stone Sivalingam. of livelihood of the people are agriculture and agricultu­ The festival of Sri Siddheswaraswamy is celebra­ ral labour. ted from Magha Suddha Dasami (January - February) There is a temple of Sri Narayanaswamy. for a period of 5 days. The festival is' of local impor­ The festival of Sri Narayanaswamy is celebrated tance and 4,000 people including those from the from Chaitra Suddha Padyami (March - April) for a neighbouring villages of all communities congregate. period of 3 days. The festival is of local significance and 2,000 local people and from neighbourhood congre­ "Halvi hill is a bold one, towering up conspicu­ gate, all of them being Hindus. ously at the edge of the Tungabhadra alluvium. The village is known for the magnificent well it contains. This is said to have cost five lakhs of SOURCE: Collector, Kurnool. rupees and is the finest work of the kind in the district. A feature of it is the covered flight of steps which leads down to it and which is used as 4. Kallubhavi - Situated to the west of the Adoni­ a halting place by travellers. It was built by one Bellary high road at a distance of 1 mile from Adoni Vyasanna who was a desayi in this part of the coun­ town and Adoni Railway Station. The village was try. It is a common superstition in these parts known by the name Manikupapuram in the olden days. that it is unlucky to quite complete the building 0f a well or tank, the death of the builder following The total population of the village is 2,754 and it soon after, and Vyasanna purposely left part of is made up of the following communities: Caste the parapet wall unfinished"'! Hindus - Valmiki, Sathani, Golla, Vadde, Mangali (Barber); and Scheduled Castes (1,044) - Madiga, SOURCE : Superintendent of Police, Kurnool. Mala. The chief means of livelihood of the people are agriculture and labour in the factories at Adoni. 2. Urukonda - Situated at a distance of 6 miles from There are temples of Eswaraswamy, Gidda Anja­ Kosigi Railway Station on the Madras - Bombay line. neyaswamy, Mare11J.111a and Kandaramma. There is The total population of the village is 1,298 and it also a temple of Sri Anjaneyaswamy in which the image is made up of several sub-communities of Caste Hindus of Sri Hanuman is in standing posture. It is reputed and Scheduled Castes (29). The chief means of liveli­ as having been established by the sage . The hood of the people are agriculture and agricultural temple is said to have been constructed by a Muslim labour. Nawab, Siddhi Mazid Khan Bahadur, the Nawab of There is a temple of Sri Veerabhadraswamy with a Yadagiri with the pillars, beams and rafts of one of his stone image in human form installed in it. It is of very mansions that was got pulled down for the purpose. great importance to the residents of the neighbouring This is due to the veneration the Nawab developed for villages as they have a firm belief that Sri Veerabhadra­ the Swamy during his camp at Kallubhavi. The temple swamy grants their prayers and relieves them at the time was constructed within a week and the Nawab en­ of epidemics, famines and crop and cattle diseases. dowed it with inams for the permanent worship, music The festival of Sri Veerabhadraswamy commences etc., at the temple. There is a stone inscription to this on Sravana Bahula Navami (August - September) and effect. continues for 30 days. It is of ancient origin. The The festival of Anjaneyaswamy is celebrated for festival is managed by legally constituted trustees 5 days from Chaitra Suddha Triodasi to Bahula Vidiya from the income of 2.31 acres of Inam land of the (March - April). There would be kalasasthaptma on temple. About 10,000 people gather from the the first day, prabhavali uthsavam on the 2nd day, neighbouring villages to pay their homage and offerings rathothsavam (car festival) on the 3rd day, prabhathoth­ to Lord Veerabhadraswamy. savam on the 4th day and lastly vasanthothsavam on the Temporary sheds are erected during the festival 5th day. The festival is of ancient origin but of local to afford shelter to the pilgrims. Village Panchayat significance. The inhabitants of the village congregate

L Page 202, Gazetteer of tbe Bellary District, Volume r, 1904. 100 without any distinction of caste or creed. The pujari "There are in the village the tombs of two holy is a Sathani. The chief patrons for the festival are Hari­ men, Ranga Aiyar and Fakir Khadir Linga, the descendants of both of whom still reside there. jans and other devotees of the village and they raise Neither of the buildings are architecturally note­ subscriptions to meet the expenditure of the festival: worthy. Ranga Aiyar, say the local histo­ The people of the village prepare special items of food rians, was a saint of much repute who at the request in their houses during the festival and take their feast: of a ,former ruler brought rain from heaven when there was a sore famine in the land and was in only after receiving thirtham and prasadam of the Swamy recompense given a considerable sum of money. in the temple and even the non-vegetarians abstain from This he devoted to building the Kesavaswamy taking non-vegetarian food during the festival days. temple in the village. . A fair is held in connection with this festival where Khadir Linga had a more eventful existence. earthen and wooden toys, sweetmeats, bangles, etc., One day, while Sidi Masaud Khan was governor of Adoni and Koneri Rao was one of his diwans, are brought and sold. Poor feeding is arranged besides Khadir Linga kissed the daughter of the latter feeding of Brahmins and Veerasaivas. as she was being carried in a palanquin througl;l the Dramas, tholubommalata (puppet show), swings, streets of Adoni. The girl told her father and the etc., afford entertainment. fakir was sent for and imprisoned. He, however, miraculously escaped from his guard and was shortly afterwards found wandering in the bazaars SOURCE: 1. Sri H. Sadanandam, Headmaster, Samithi as usual. He was retaken and thrown from the Elementary School, Kallubhavi. top of the Bandarakal, the high rock at the back 2. Sri K. Hanumantha Rao, Karnam, Kallu­ of Malik Rahman's tomb in the Adoni fort. This punishment had no more effect than the other bhaJli, Adoni Taluk. and he was again found wandering in the town, quite unhurt. The governor had him again arrest­ 5. Isvi - Situated at a distance of 3 miles from Adoni ed and in the presence of himself and the diwan made Railway Station. an elephant stamp on his head. But Khadir Linga was none the worse. Every time the elephant The total population of the village is 966 and it is stamped, the fakir's head sank into the ground, made up of some sub-communities of Caste Hindus; and it bobbed up again serenely directly the animal's Scheduled Castes (331) and Scheduled Tribes (4). The foot was raised! The governor then saw that the chief means of livelihood of the people are agriculture fakir must indeed be a man of much power, and in dread gave him as a jaghir the village of Istalahalu, and agricultural labour. near Kowthalam. This grant, or as much of it as There is a temple of Basaveswara in which Basa­ remains unmortgaged, his descendants still enjoy, veswara is in the form of a stone bull. and they also get an annual allowance from The festi.val of Basaveswara is celebrated on Government of R~. 562/- for the celebration of their Sravana Bahula Amavasya (August - September) for one ancestor's urs. day. The festival is of local significance and 2,000 The small mosque in the village is stated in a manuscript belonging to the karnam to have been Hindus, particularly Lingayats including those from the built and endowed by Masaud Khan. Like others neighbourhood, take part in it. of his mosques, it seems to have been constructed Mantapams give shelter to visitors. largely from the remains of Hindu temples. The big bastion is stated in the $ame paper to have SOURCE : Superintendent of Police, Kurnool. also been erected in Masaud's time."2 "An inscription, indistinct in places but belong­ ing to Vijayanagar times, in the Hanurnan temple 6. Kowthalam - Situated at a distance of 7 miles in the village throws an interesting sidelight on from the nearest Railway Station, KuppagaUu on the revenue administration in those days. It says Madras - Bombay line. that the ryots having emigrated in a body across the Tungabhadra on account of the exactions made "On:: of the Mackenzie manuscripts says that from them, the king promised that if they would the traditional origin of Kowthalam is that it was return and again cultivate their fields they should granted to the court poet of king JagadekamaUa be protected from further maltreatment."3 of Kalyani (perhaps Jagadekamalla II, 1138 - 1150 A.D.) as a reward for a flattering poem he had There is a temple of Sri Mallikarjunaswamy near indited. The name is said to mean 'poet's palm' Kowthalam and the Lord is worshipped in the form of and to refer to the palm trees which abounded in it a Sivalingam. at the time of the grant. The grant was continued The festival of Sri Mallikarjunaswamy is celebra­ by the Vijayanagar kings but resumed by the Musalmans when they became possessors of the ted in Chaitram (March - April) for a period of 5 days. country round about Adoni. Thenceforward Kow­ It is oflocal significance and 4,000 people from the neigh­ thalam was administered, sometimes directly and bouring villages congregate. Only Hindus take part some times through ami/dars and other deputies, in this festival. by the governor of Adoni for the time being."1 SOURCE: 1. Statement of fairs and festivals furnished The total population of the village is 5,384 and it by Collector, Kurnool. is made up of the following communities: Caste 2. Gazetteer of the Bellary District, Hindus; Scheduled Castes (724); Scheduled Tribes (50); Volume I, 1904. Muslims and Christians. The chief means of liveli­ hood of the people are agriculture and agricultural 7. Adoni - The Taluk and Revenue Divisional head­ abour. quarters on the Bombay - Madras Railway line, con-

1. Pages 202-203, Gazetteer (f the Benary District, Volume I, 1994. 2. Page 203, Gazetteer of the Benary District, Volume I, 1904. 3. Page 202, Gazetteer of tbe Benary District, Volume I, 1904. 101 nected by bus to all important towns of Kumool, hood for many, but trade and industry afford living Anantapur and Bellary Districts. to several people with factories, a spinning mill and carpet weaving. Adoni can be said to be the chief "Tradition states that Adoni was founded up­ wards of 3,000 years ago, by Chaunder Singh, in the business centre of Rayalasc~ma for cotton and seeds reign of Bhim Sing, ruler of Beder. Its ancient bound­ There are the temples of Vecrabhadraswamy, aries were the river Tumboodra (Tungabhadra) on Yogini Lakshmamma, Yelbmma, Venkatcswaraswamy the north, the hills of Siahdonger and Kuppathat and Mangarayaswamy. Tr.c imo ge of Lakshmamma on the south, the jungles of Putticonda (Pattikonda) and Hindiconda on the east, and the Huggri is in human form. Mangarayaswamy is a stone image (Hagari) river on the we,t. It was built on five hills. of Hanuman. The image) of Veerabhadraswamy and It subsequently fell into the possessie·n of tte Beeja­ that of Venkateswaraswamv arc in stone and human nuggur Rajas, (who lo:::·ked upon it as impreg­ forms. There is the image of Ydlamma on a hill in nable,) and formed part of the Jaghir of a female relation of Kishen Rayel Ram Raj; the last inde­ human form. There is a mosque in the name of Syed pendant sovereign of Beejanuggur received it as a Masoom Peer Hussain with his tomb by its side. This dower with his wife, the daughter of Kisben Rayel, great mosque was erected by Mus2.ud Khan in two years and nominated his brother, Kanam Raj, as its gov­ at an expense of 2 lakhs of rupees. There is also the ernor. Kanam Raj and his brother, Gc-vind Raj, rebelled against Rama Raj who marched agaimt tomb of Syed Shagulu Hussani S2heb. them, but despairing of reducing the place, called The Lingayats observe tr.e V'~erabhadraswamy in the aid of Ali Adil Shah and Kuttub Shab, festival for one day on Chaitra Suddha Purnima (March­ the Mahomedan Kings of Ileejapoor and Golcondah. April). About five thousand people congregate and After a resistance of nine months, the two brothers gave themselves up to Ram Raj, who generously take part in the car festival. Lingayats are the pardoned them. pujaris. Sri Veerabhadraswamy is the son of Eswara and is of ferocious figure and nature. Parvati atten­ After the death and defeat of this sovereign and the fall of Beejanuggur A.D. 15f.1-, Adoni was ded the sacrifice performed by her father, Daksha, un­ again taken possession c.f by the Beeja!-,oor sove­ invited and in spite of the dissuasions of Lord Siva, reigns, and placed under one of his Emirs, Siddi her husband. The arrogant father insulted her and Rehan Khan, an Abyssinian, \\ho died here she burnt herself to death in the sacrificial fire. Veera­ and was buried on the hill. He was succeeded by Siddi Musaud Khan, in whose time the lower bhadra beheaded Daksha but Siva (Eswara) gave him a fort was built. The upper works are said to have sheep's head and gave him life. Parvati was born been constructed by the Rayels of Beejanuggur and again as the daughter of Himavantha and she married to have comprised eleven lines of fortification. Siva again. The country flourished and grew populous under the rule of this chief: the revenue is stated to have The car festival of Yogini Lakshmamma is cele­ amounted to 6 lacs and 75,900 pagodas; the mili­ brated for a day on Vaisakha Bahula Saptami (May - tary establishment consi,ted of 4,000 horses and June) and about 6,000 persons, from distant places, 8,000 infantry. congregate. It is the death anniversary of the great During the administration of Musaud Khan, Adoni Yogini. The deity is worshipped in human form. A was besieged and taken by Aurangzeb's generals, Lingayat, by name Nettekallu Siddayya of Panchama Zehan Khan and Munsur Jung, after a determined re­ sistance. After the decline of Aurangzeb's empire, Lingayat gotram is the pujari and the local Vaisyas, Adoni remained under Mahomedan governors Lingayats and Kurubas manage the temple and the appointed by the Nizam of Hyderabad. In 1760- festival. The pujari has no hereditary rights. People A.D., Basalut Jung, brother of Salabut Jung, Subadar of all communities take part in the festival. She is a of the Deccan, held it together with Raichoor and Guntoor: he made Adoni his capital and attempted yogini of the early years of this ccntury who had shown to establish an independent principality. In 1778 several miracles, predicted several things and given Hyder defeated the Mahratta chiefs, Hurri Pundit relief for numberless ailing persons. A feature of and Purseram Bhow, near Adoni. Basalut Jung died frequent occurrence in her life time was that her r..ead, about 1782 A.D., and was succeeded by Muhabet Jung Dara Jah, son-in-law of Nizam Ali Khan: trunk and limbs used to lie scattered in the several about this time Hyder died. His son Tippoo in 1786 parts of Adoni town during certain silent hours of the A.D., besieged and took Adoni after a month's night and re-assemble by the morning to give darsan siege. He left a garrison under Kuttub-ood-deen to the devotees. The car is drawn; fruits, cocoanuts Khan, which not being able to maintain their posi­ and)lowers are offered by the devotees. No special tion, abandoned the place and retired to Gooty. Adoni at the close of the campaign was restored, facilities are created for the visitors as Adoni is a big with other towns taken by Tippoo, during its conti­ town with several choultries, hotels and protected water nuance. After his death it was ceded with the rest supply. The festival is held from the date of her death of the Balaghat to the English. Travelling dis­ on 16-5-33. Poor feeding is arrang(;d and prasadam is tance from Madras to Adoni 309 miles; from Bellary 43 m. 2 Fur. "1 distributed to all. There is a temple of Yellamma on a nearby hill. The total pJpulation of the town is 69,951. Hin­ Sri Yellamma Devata Jatara is held on the last Tuesday dus, with several sub-communities, form the major in the dark fortnight of Ashadham (July - August) for part of the population and profess Hindu religion. one day. The festival is of an ancient origin but is of Muslims are in great numbers in the town and Chris­ local significance only. Pujari is a Rajaput of Kasyapa tians also are of no negligible size. The population of gotram. A fair is held in this connection and about the Scheduled Castes and Scheduled Tribes is 7,576 and 1,000 people belonging to all castes congregate. 499 respectively. Agriculture is the means of liveli- Sweetmeats and earthen toys are sold.

1, Pages 96-98, Gaz.etleer of Solltb.em India, U55. (7a) 102

Sri Venkateswaraswamy car festival is another 3. Sri Tanaji Hanumantha Rao, Chairman, one in Adoni, held for a day in Asviyujam (September - Sree Mangaraya Anjaneyaswamy Tem­ October), with a local Hindu congregation of over three ple, Adoni. thousands. The deity is a stone image in human form. 4. Sri S. D. Abdul Rahim, Merchant, Adoni. Mangarayaswamy festival is another festival of the 5. Sri S. Murshid Peeran, Teacher, M.H.S. place celebrated for five days commencing from Marga­ School, Adoni. sira Suddha Dwadasi (November - December) with a congregation of about eight thousand Hindus. This 8. Peddakadaburu - Situated at a distance of 12 miles festival is being celebrated for the last two hundred years from the nearest Railway Station, Adoni. but is of local significance. The temple on the out­ The total population of the village is 2,781 and it skirts of the town is said to have been constructed by is made up of several sub-communities of Caste Hindus; the descendants of Tanaji family with the idol of Scheduled Castes (154); Scheduled Tribes (5); Muslims Hanuman installed by Guru Vyasaraya. The Nawab of and Christians. Lingayats form the majority. The Adoni, Siddi Musaud Khan, had granted Rs. 29/­ chief means of livelihood of the people are agriculture towards tastic (maintenance) and the Government is and agricultural labour. . still paying the maintenance charges. Both patrons There is the temple of Siddheswaraswamy WIth a and pujaris are Brahmins. stone Sivalingam in it. . The Urs of Syed Aminuddin alias Syed Masoom The car festival of Siddheswaraswamy IS Peer Hussain is held for two days from the 18th day celebrated for 4 days in Magham (January - Februa.ry). of Bakrid (June - July) for the last ninety years. Peo­ About 4,000 Hindus including those from the neIgh­ ple of the locality and his disciples from other places bouring villages congregate for the festival. Lingayats gather. He belonged to a family of Muslim preachers form the majority of the congregation. that came to India to spread Islam. His forefathers came to in Anantapur District from Bijapur and SOURCE: Collector, Kurnool. their tombs are existing there even today. Their des­ cendants came to Kurnool and their tombs are at 9. Kosigi-Situated at a distance of 4 furlongs f~om ' near Kurnoo!. Masoom Peer Hussain Kosigi Railway Station on the Madras-Bombay lIne. is the second son of Syed Khaja Shamsuddin Saheb. It is connected by bus to Yemmiganur, Adoni and His disciples prevailed upon him to go to Adoni and Kurnool towns. there is a mosque at Adoni in his name with his tomb by "The place is built close under a hill its side. He had his disciples in Bellary, Anantapur between 400 and 500 feet high the sides of and Kurnool Districts. He was always thinking of which are covered with huge blocks of God and hence lacking in worldly knowledge. One granite lying piled one upon the other in an absolute day he fed a Hindu sadhu and in turn the sadhu offered confusion which Mr. Bruce Foote considers can ha\ e been brou"ht about by nothing short of severe earth­ to teach him to prepare gold. He turned earth into quakes. The many rocky hills round about the gold. His eldest son's tomb is in Bellary. When once village are usually conspi~ous for the great size that son visited his father's tomb at Adoni to do fatheha of the granite blocks which form them, and on one (worship), hc heard his father warning him from the which is iust west of the railway about three miles south o(Kosigi station stands a tower which Mr. tomb that "No lamp can shine before the Sun". His Bruce Foote regards as the finest known in South preachings were that one should always think of God, India. It consists of a huge tower-like mass, on be kind, desist from wounding the feelings of others, the top of which are perched two upright, tall, thin speak truth. Worldly temporary pleasures according blocks of granite, the whole being some eighty feet high" It is conspiclous f?r miles. in e,,:ery ~ire~tion to him would wean one away from God. On this occa­ and IS known to tne natIves as the Sisters (akka­ sion the devotees, worship with offerings and distri­ chellalll). It looks more striking from Peddatumba­ bute the prasadam. The patrons and mujavar are lam than from the Kosigi side. Round the lower Muslims. part of the hill under which Kosigi is built run ruin­ ed lines of fortifications. In the old turbulent days Syed Shagulu Hussani Saheb Urs is another urs the place was the stronghold of a poligar."l held at Adoni on the 15th and 16th of Rabi-ul-avval (August - Septel?ber) for the last three hundred years. The total population of the town is 11,139 and itis It is the death anniversary of the great sage. He made up of the following communities: Caste Hindus treated all as equals and preached that God is only -Lingayat, Boya, Weaver, . Sathani; Scheduled Ol'le. All communities worship his tomb on every Castes (1,017); Scheduled Tribes (2~); M~sli~s and Thursday also and offer sugar and flowers. Muslims Christians, Boyas and Weavers are III maJonty. The (Syeds) are the mujavars with hereditary rights. On chief means of livelihood of the people are agriculture. the first day and night there is fatheha or worship agricultural labour and weaving. and offerings of sugar and flowers are made to the There are temples of Kosigaiahswamy and Yel-, tomb and on the second day the function closes with lamma, the deities being Kosigaiahswamy and Y ell~mma gandham. respectively. Kosigaiahswamy is a huge stone Image of Hanuman. The deity of Yellamma is a stone image SOURCE : 1. Commissioner, Adoni Municipality, Adoni. in human female form. 2. Sri N. Bala Mukunda Prasad, PUjari, The festival of Kosigaiahswamy is celebrated in Yellamma Devalayam, Adoni. the month of May~ from Vaisakha Suddha Purnima

I. Pages 203-204, Gazette, of Bellary District, Volume), 1904. 103 to Balmla Tadiya for a period of 4 days. The cele­ spectacular miracles were recorded about him, he was bration is of ancient origin with a congregation of a source of relief to several that suffered from physical about 3,000, local and from the surrounding villages. ailments and mental trouble. His disciples increased, Only Hindus take part in it. The plIjari is a Sathani, many of them to learn Jnanamarga (knowledge in spiri­ who belongs to Visistadvaitam with hereditary rights. tual science). He predicted that the vast tract of dry The car festival is celebrated on Vaisakha Suddha land round the village of Gudikallu would become Purnima. Only fruits, cocoanuts and eatables are wetland which no one could believe. The prediction offered to the God. Every year on Margasira Sllddha has now come true owing to the Tungubhadra pro­ Padyallli (November-December) prasadam is distri­ ject. He selected a place for his samadhi at Gudikallu buted to all. Lord Munro, the then Governor of and died on 19-4-1838 (Wednesday, Vaishakha Suddha Madras, has assigned Rs. 130 from the land revenue of Tadiya in Vijayanama Samrathsaram). A darga was Vandu!S:·.I, a nearby village for the expenses of the car built in 1898. festival. After him his son Hussain Peeran became the Another festival of the village is Yellamma Jatara guru of the peetam, followed in the footsteps of his taking place for 6 days from Magha Bahula Panchami father and the followers increased. When he passed (January-February). The celebration is of ancient away on 4-11-1926, he was buried by the side of the origijl, with a congregation of 3,000, local and from samadhi of his father and his 5(,n Ali Peenm Saheb the surrounding villages. Only Hindus take part in occupied the seat, attracted a goed number of disciples this ['':5tiv3-l. The pujari is a Lingayat of Adraita cult, and taught the way to salvation with the spiritual having hen:ditary rights. The car festival is cele­ influence of his grand father. He was buried on brated 011 jV[agha Bahufa Panchami. Only fruits, 20-6-1957 near the old tombs and the three tombs .coco::muts and eatables are offered to the deity. During can be seen even to-day within the darga compound, the festival prasadam is distributtd to all. which was built in 1936. As he died issueless, the In connection with these festivals, fairs arc held darga and its property passed into the hands of for 2 days and 6 days, respectively. Mill cloth, hand­ trustees who are managing the affairs of the darga. loom cloth from Yemmiganur centre, earthen pots, The festival of Ali Peer Shah Vr,li is celebrated in carpets of Adoni, books, glassware, footwear (there Jaistham (May-June) for a period of 3 days. It is of being two tanneries in the place), and bamboo baskets great significance to the residents of Adoni and arc brought and sold on both the occasions. The Pattikonda taluks. It is of ancient origin. Ten thou­ fair in connection with Yellamma Jatara is compara­ sand devotees of all communitie5 congregate from tively of greater importance. very distant places witho1't distinction of'caste or creed, During the festival a committee is formed and Hindus forming the majority, thOl1gh the festival is they nrra-nge exhibitions, dramas and elocution of a Muslim saint. competitions for boys and girls. SOURCE : Col/ecto/', Kurnool. SOURCE: Sri K. P. Raghavendra Rao, Headmaster, Panchayat Samithi, Kosigi. 11. Yemmiganur-Headquarters of a Deputy Tah­ sildar, the nearest Railway Station being Adoni Rail­ way Station at a distance of 20 miles. It is connected 10. Gudikallu-Situatcd at a distance of 2 miles by bus from several places like Kosigi, Nagaladinne, from Yemmiganur. Adoni is the nearest Railway Kodumur, Kurnool, Adoni and Pattikonda towns. Station at a distance of 22 miles. It is said that in olden days this place was given to the The total popUlation of the village is 4,922. Hindus eldest son as a share and hence called Hemmaganur. form the main community, weavers being in majority. Hemmaga means eldest son. Hemmaganur has in The population of the Scheduled Castes and Scheduled course of time changed to Yemmiganur. Tribes is 289 and 11 respectively. Agriculture is the The total population of the town is 21,051 and it chief source of livelihood with weaving as a secondary is made up of the following communities: Caste means of income. Hindus - Brahmin, Vaisya, Lingayat, Sale, Kurni, There is a darga with a stone tomb of Ali Peer Thogata, Valmiki, Yadava, Kuruva, Uppara; Scheduled Shah Vali. Castes (402); Scheduled Tribes (88); Muslims and The legend about Ali Peer Shah Vali goes to say Christians. Kurnis and Thogatas form a big majo­ that he was born at SurapaUe of Dhone Taluk, in a rity. The chief means of livelihood of the people well-to-do Muslim family. He gave up the property, are weaving, agriculture and agricultural labour. It observed austerities and settled down at Gudikallu is a leading handloom weaving centre and weaving near Yemmiganur. After some time, he became the is an important handloom industry organised on a disciple of Khilab Swamy of Adoni and succeeded Co-operative basis. the guru to the Gurupeetam at Adoni. Sytyari Sivappa "It is said that at one time the induEtry had almo~t of Bellary became a staunch disciple of Ali Peer Shah died out but that it was revived by tl-,e efforts cf Vali and they both practised Jnanamarga and pub­ Mr. F. W. Robertson, Collector of the district from lished a book 'Paratatra karya' on Jnanamarga. 1824 to 1838, who among other measures brought over to it a number of weavers from the Nizam's Printed copies are available in Telugu, Kannada and Dominions. The Yemmiganur cloths are now much Urdu. During his life time, he afforded relief to several esteemed and are exported throughout the coun­ disciples by constant prayer and service. Though no try. "1

1. P"ge 208, Gazetteer of the BeIlary Di.trict, Volume I, 1904. 104

There is a colony for the weavers. The town is family goddess of Hiranyakasipa namely Renukadevi electrified~and affords a pleasing sight to the ~isitors. and the temple of her. son Sri Parasurama are still There are temples of Ramaswamy, AnJaneya­ here. In Dwaparayuga, Arjuna, the third of the Pan­ swamy, Sri Neelakanteswaraswamy, Chowdeswari, davas could not defeat Anusalva who defied him and Basavanna, Gosai and Markandeya in the village. In captured his yagnaswam (horse of specific features let Neelakanteswaraswamy temple, the deity is a stone off to roam over the country to be brought back safe Sivalingam covered with silver sheet. A silver serpent for concluding the yagam or sacrifice). Sri Krishna hood is placed on the head of the Lingam. A stone told Arjuna that it was the sacred place where Prahlada image of Basavanna in the form of a bull is in front of had previously performed hundred yagnas and it was the deity. A big stone Dhwajasthambham (pillar) is impossible to defeat Anusalva as long as he remained erected on a high pial in front of the temple. in that sacred spot. Anusalva was tempted to come Sri Neelakanteswaraswamy festival is celebrated forward and was killed. Sri Vibhudendra Tirthulu, for a period of 3 days from Pushya Bahula Padyami to an ancestor of Sri Raghavendraswamy, knowing the Tadiya (January-February). The car festival is on the sacredness of the place, wanted to establish a mutt 2nd day. The festival is of ancient origin but is of there. He got it as a Jagir from Sri Krishnadeva­ local significance only. About 5,000 people including rayalu, the emperor of Vijayanagar. During the those from the neighbouring villages congregate with­ Moghul supremacy, the Jagir was transferred to a out distinction of caste or creed. The management Khazi. After some time, the village was transferred is by the weavers o~ the place and the pujari is a weaver again to Sri Raghavendraswamy through the influence of Veerasaiva sect.. Offerings are made by all at the of Siddhi Venkanna, the Diwan of Adoni Ruler. time of the festival and at every marriage in a weaver's The total population of the village is 1,691 and it is family, a tax is levied for the maintenange of the tem­ made up of the following communities: Caste Hindus ple. Poor feeding is arranged on all the three days. -Brahmin, Vaisya, Viswabrahmin, Lingayat, Boya, Another festival of local importance at Yemnti­ Telugu, Kuruva, Muslims and Christians. Boyas form ganur is the festival and procession of Sri Adivappa, the majority. The chief means of livelihood of the a lingayat saint, celebrated on Chaitra Suddha Padyami people is agriculture. (March-April). He lived about 150 years hack, wore In addition to the Raghavendmswamy temple, a lingam and, according to the vowed cult of Basa­ there are the temples of Renukadevi, Parasu­ veswara, the revivor of Lingaitism (Advaitam), observed rama, Venkateswara, Anjaneya, Ramalingaswamy no distinction of case or community. The conser­ and Manchalamma. It is known also as Sri vative and orthodox set of Lingayats attempted to Raghavendraswamy mutt or brindavan. It is here discredit him with the propaganda that he ate meat that Sri Raghavendraswamy, a great follower of Sri and took liquor. To teach them a lesson he actually Madhwacharya, one of the 3 annotators of Sri Bhaga­ had one day, meat and liquor with him. But when vadgita, entered jeevasamadhi after preaching the exposed, they had been changed into flowers and milk. Madhwa cult or Dwaitha philosophy. There is no deity He had the powers of sapanugraha (to curse or bless). of Shri Raghavendraswamy but his brindavan (samadhi) The festival is of ancient origin but of local significance is worshipped. only. The pujari is a sanyasi. Flowers, cocoanuts Nearly about four hundred years ago there lived and etc., are offered to the deity but the Sudras offer a poor and pious Brahmin who was well-versed in food with mutton and liquor. the knowledge of and Puranas, in the village In connection with this festival, the usual weekly Bhuvanagiri near Kanchi town. Besides being a weIl­ fair at the place is continued for the period of the read man, he was a pandit in Sangeeta-vidya. After festival with utensils, glassware, indigenous medicines, suffering great privations, he finally settled down books and photos, numerous shops exhibiting the comfortably as Asthan pandit in the palace of King local handloom products. A cattle fair is held. Enter­ Krishnadevaraya of Vijayanagar. His son Kankachala tainments are only minor ones. Bhatta also followed suit and lived happily as palace pandit in Vijayanagar. But his son Timm~nachar. came SOURCE: 1. Smt. B. Maremma, Teacher, Samithi into the grip of poverty as the great Kmg Knshna­ Telugu Main School, Yemmiganur. devaraya was no more and therefore was forced to go 2. Sri U. Gundappa, Assistant, Samithi back to his ancestral place Bhuvanagiri. There he Telugu Main School, Yemmiganur. lived happily, but was worried as he had no issues. So Timmanachar and his wife Gopikamba decided to 12. Manchala or Mantralayam-Popularly known as go to Tirupati for seva (worship). And by the grace Mantralayam. ;md situated on the southern bank of Lord Venkateswara, Gopikamba was blessed with of the river Tungabhadra. The name Mantralayam a male child whom they named Venkatachar who was is derived from the miracles that happen there. It is to become the illustrious Guru, Raghavendra. The nine miles from Mantralayam Road Railway Station birth of Venkatachar brought happiness and prosperity on the Madras-Bombay line. It is connected by moto­ to his parents. Soon Timmanachar was summoned rable roads to Kurnool, Adoni and Yemmiganur towns. to Kumbhakonam by His Holiness Swamy Sudhendra Country boats are used by the people on the northern Teertha. When Venkatachar was brought before the side of the river to reach Manchala during the rainy Swamiji, his face and eyes impressed th~ Swamiji so season. much that he remarked : "This boy wlll become a The place is said to have been the abode of Hiranya­ great spiritual Guru." Hearing these words Timma­ kasipa and that his son Prahlada performed a hundred nachar was overjoyed but he suddenly became appre­ 'fagnas in Kritayuga at this place. The temple of the hensive when the Swamiji asked him to leave the boy Photo Plate V Manchalamma temple, Mantralayam

Photo Plate VI M a nc halamm a and a Lingaya t Pujari, M anlralayam 105 with him for initiation in VedaSiddhanta. At first agnisooktham (pertaining to the God of fire). The priest he refused but his wife Gopikamba promised the Swa­ of the family who did not know the supernatural power miji to send her beloved son after some time and so of Venkatabhatta ordered him to prepare gandham Timmanachar had to yield to the command of Swamiji. (sandal paste by rubbing a sandal wood on a stone). After returning to their village Timmanachar Venkatabhatta mechanically began the work, but his planned to marry his son so that he would not think entire mind was on the agnisooktham. The result was of taking to sanyasa. Venkatachar gave his consent that when the Brahmins smeared the sandal paste over to the proposed marriage and was duly married in very their bodies, they began to howl with a burning sensa­ young age. After a few years, Gopikamba asked her tion over the body. The priest repented for his folly son to go to Kumbhakonam to learn at the feet of Sri for not recognising the greatness of Venkatabhatta. Sudhendra Teertha. Venkatachar who had never Venkatabhatta immediately prepared the sandal paste forgotten his first interview with the great Swamiji again chanting the varunasooktham (pertaining to the readily agreed and started off to Kumbhakonam. Sri God of water). The Brahmins got relief by using this Swamy Sudhendra Teertha received him with joy and paste. made him his disciple. After completion of Sudha and Adll'aita Siddhanta, From the very day of Vcnkatachar's joining his the Swamiji wanted to offer his gadde (throne) to his disciples' group Swamiji was impressed by the skill beloved disciple Venkatachar and expressed his wif':h exhibited by Venkatach:u in understanding the problem also. Bllt Venkatachar politely dEclined the dTcr passages from the Vedas and Sudha. Swamiji im­ stating that he had recently embarked upon married parted all his knowledge of and vedanta to his life and that he had a duty towards his wife. He then disciples but none except Venkatachar could und.er­ asked permission to go back to Bhuvanagiri. The stand the real meaning of the problems of vedanta. wish was granted to him by the Swamiji with much Thus he became the pet disciple of Swamiji and this reluctance. naturally caused jealousy among the colleagues of Hardly a year had passed after his return to Bhuva­ Venkatachar. They began to play tricks with Ven­ nagiri, when Venkatachar began to feel an irresistible katachar and tried to ridicule him, but Venkatachar pull towards the Swamiji. He expressed his feelings never retaliated and took ever) silly practical joke of to his wife Saraswatiamma who, noble and pious as his colleagues smilingly and forgivingly. she was, encouraged him to go to Kumbhakonam. One day- when the Swamiji was teaching Sudha So he went to Swamiji and agreed to live at his feet. to his disciples he came across a very difficult passage Swamiji was very much pleased and blessed his disciple and excused himself by saying that he had some urgent and his wife Sarawatiamma who had followed her work to attend to and that he would explain the meaning husband to have darsan of the Swamiji. Swamy of that passage next day. Venkatachar had already Sudhendra Teertha made his offer again and this time begun to write commentaries on Sudha, and that very Venkatachar had to accept on the pleadings of his night he wrote the meaning of the said difficult pas­ noble and devout wife. Having given permission to sage and wrote commentary also on it. After com­ her husband to enter sanyasa she herself became a great pleting the commentary he went into slumber and the -devotee of Sri Moola-Rama, the deity worshipped by papers were scattered about his pillow. The Swamiji the Swamiji. as usual came on night rounds to the rooms of the Soon after taking to sanyasa Venkatachar was disciples and found these papers at the bedside of installed on the pcetha as Swamy Raghavendra Teertha Venkatachar. He picked up and when he examined on Phalguna $uddha Vidiya (FebruarY-March) in the them he was wonder-struck to see that Venkatachar year 1548 of Salivahana Saka. It is said that the had written the meaning of the same difficult passage King of Tanjore Shri Raghunatha Bhupal attended the which he himself could not understand. The easy coronation of Raghavendraswamy with his family. manner with which he had explained the meaning and Within a few years of his installation Sri Ragha­ wrote the commentary impressed him so much that he vendra Teertha travelled extensively and vanquished took away those papers with him. When Venkatachar the other Swamis with his excellent argumentation woke up in the morning and found his papers missing, and spiritual power. He had already acquired so much h_e thought that some of his colleagues must have taken spiritual power that his very rresence was enough to them away to tease him. But a pleasant surprise was make his opponents dumb. His yogic powers were so awaiting him in the classroom. The Swamiji read out great that he could heal many diseases by mere touch t{1e papers with much pride and pleasure and declared and could make blind persons see. His fame spread that the meaning and the commentary were written far and wide and people began to come for his darsan by Venkatachar, whom he announced as a Great from all over India. This again caused jealousy among Master and gave him the title of 'Parimalachar'. the other Peethadhipathis and a few unscrupulous of ~aring this all the other disciples drooped their heads them tried to make fun of him. in shame and then fell at the feet of Venkatachar and On one occasion when a dead man was brought begged him to forgive them for the monkey tricks they to life by the great Swamiji, some unscrupulous fellows had played on him. tried to play a trick on him and sent one hale and Once he chanced to stay with a Brahmin Judge healthy man on a cot as dead body and one of the who held a feast for Brahmins. Venkatabhatta alias crowd even began to weep and plead Swamiji to restore Venkatachar was sitting in a corner quietly chanting life to the body again. Swamiji could sec by spiritual 106 vision that this was a mischief prompted by his jealous it to be used in tl:e preparation of his meals for opponents and he pronounced thus : "You say this that day."! young man is dead. Be it so." And 10! when the On another occasion three great astrologers of cover was taken away the man underneath was really the South approached the Swamiji and offered to write dead. Fear gripped the crowd around and when this his horoscope. Swamiji readily agreed to this. The news reached the wife of the young man brought on three astrologers cast the horoscope of Sri Ragha­ the cot, sh~ C:lmc running to Swamiji and fell upon his vendraswamy correctly, but each of them fixed different feet. With tear:> in her eyes she begged the Swamiji periods of longevity for the Swamiji. One of them had to restore her husband to life. She cursed the doers fixed 100 years and another had fixed it at 300 years of this mischief and promised the Swamiji that she and the third had fixed his life as 700 years. Swamiji would not allow her husband to be party to such mis­ asked them to explain this difference of opinion. None chief. The Swamiji took pity on her and brought the of them could speak anything, because they were man back to life. The dead man jumped from the cot unable to understand why each of them fixed different and fell prostrJ.te before him. ~ll others also f~~~ periods. Then Swamiji himself explained in these on the feet of Swamiji and begged hIS pardon. SWaml]I words: "Bodily I shall live for 100 years, my works advised them on right conduct and went away. Many shall live for 300 years and my spiritual powers will such miracles were wrought by the illustrious Swamiji. continue to benefit the distressed for 700 years." Hearing Once when he was touring near Hubli, the car­ this explanation the astrologers became aghast and riers of his mena (palanquin) halted and placed the fell down 011 the feet of Swamiji. He entered jeeva­ palanquin on the ground. A wealthy Muslim of the samadhi on Thursday Srarana Balzula Vidiya in the year place came there and charged Swamiji with wanton 1592 of Salivahana Saka. insult to him. He said that exactly at that place, the True to his declaration, Sri Swamy Raghavendra body of his son was buried and his feelings were wounded has been blessing his devotees with all that they desire by the wilful act of keeping on that place, the palan­ at Mantralaya, which place he had specially chosen for quin of a non-Muslim. Swamiji said that the boy his samadhi. Every day miracles happen there and the was not dead (of snake bite). He chanted garuda devotees return singing his name. Childless women man/ram invoking the grace of the sacred kite and are blessed with issues, the sick are cured miraculously, sprinkled holy water and brought. the I'v1uslim b?y and the blind get back their eyesight at l'vlantralaya. back to life and earned the veneratlOn of the Mushm Such is the glory of Lord Sri Raghavendraswamy father. A river ill floods is said to have made way for who is said to be the third incarnation of Prahlada. him and his disciples to reach the other bank. When he The festival of Sri Raghavendraswamy known was told of the pains of a pregnant woman in the midst as Saptha Rathrothsaram or Rathotlzsavam is celebrated of a forest, he threw on her the kashayavasthram (a for 7 days from Sravona Suddha Clzathurdasi to Bahufa red-coloured ro be) he had on him and the woman got all Panchami (August-September). Prayer is held on the first the comforts and had a safe delivery. A great saint day, on the second rajatlza (silver) mantapothsavqm, Krishnadwaipayanulu gave up his earthly body and his on the third rajatha simhavahanothsavam (processIOn spirit was soaring up. Swamiji had a silent conversat~on of the deity riding on a silver lion), on the fourth rajatha with the spirit and informed him about the duratlOn gajavahanothsavam_ on the fifth car festival, on the sixth of his stay here and his disciples who observed this rajatha aswavahanothsal'Om and on the seventh sarra­ were astonished. samOlpanothsavam. The seventh day is the closing Once he met a Harijan who had been his friend day. Sri Appanachar who wrote the Immortal stotram in th.;: previous birth, had a hearty conversation with of Sri Raghavendraswamy describes him as ­ him of their past life and wanted him to send some dlzenu and. ka/pataru meaning the one who fulfils the offering for the day's pl!ja. The Harijan frie~d . had desires. The following is the stotram adopted for the. nothing with him except a little mustard. The dISCIples worship of Sri Raghavendraswamy : said that use of mustard is prohibited during that period. Swmniji accepted it as. an off~ring, cooked ·'Sripurnabc.dhaguruthirthapayobdhipara it and naturally his guest, Pandit Sreel1lvasacharyulu Kamarimakshavishamashashiraha Spru~anti declined to take the prasadam. The latter had to repent Purvotharamitatarangacharatsuhamsa and recognise the superhuman powers of the Swamiji. D~valisevithaparanghripayojalagna (1) Jeevesabhedagunapurthi jagathsusathY2t:eecho­ "A quaint story of Munro is told about the place. chabhavamukhanakraganain i Sametha The endowment being threatened with resumptior, Durvadyajapathigilairgururaghavendravagdeva­ Munro, it is saiJ, came to make enquiries. After thasaridamum Vimaleekarothu removing his boots and taking off his hat he (2) approlched the grave. The saint thereupon emer­ ged from his tomb and met him. They conversed Sriraghavendraha Sakalapradatha Swapada­ together for some' time regarding the resumption, kanjadwayabhakthimadbhyaha but though the saint was visible and audible to Aghadrisambhedanadhrustivajraha Munro-who was himself, the people declare semi­ Khamasurendrovathu mam Sadayam (3) divine-none of the others who were there could either see him or hear what he said. The discussion Sriraghavendro Haripadakanja Nishevanallab­ ended, Munro returned to his tents and quashed the dhasamasthasampath proposal to resume the endowment. Being offered Devaswabhavo Divijadrumoyamistaprado some consecrated rice, he accepted it and ordered Mae Sathatham Sa Bhuyath (4)

I. Page 205, Gazetteer of the Beilary District, Volume 1. 1904. 107

Bhavyaswaroopo Bhavadukhathulasangchagni­ Samsarae Kshayasagarae Prakruthithogadae charyaha Sukhadhairyasalee Sada Dustharae Samasthadushtagrahanigraheso Duratyayopa- Sarwavadhyajalagrahairanupamaihi Kamadi­ plavasindhusaethuhu (5) bhangakulae Nanavibhramadurbhramae mithabhayasthomadi­ Nirasthadosho Niravadhyaveshaha Prathyarthimu­ phenothkatae katvanidanabhashaha Dukhothkrushtavishae Samuddhara Guro Vidvaparignaeyamahavisesho Vagvaikhareenir- Mamagnarupam Sada (22) jithabhavyaseshaha (6) Raghavendragurusthothram Yaha Pathedbhakthi­ Santhanasampathparisuddhabhaktivignana­ purvakam vagdehasupatavadeen Thasya Kushthadi Roganam Nivruthiswtha- Datwa Sareerothasamasthadoshan Hatwa Sa raya Bhavaeth (23) Novyad Gururaghavendraha (7) Andhopi Divyadrushti Ssyadaedamukopi Yatpadodakasanchayaha Suranadeemukhyapa­ Vakpathihi gclsadithasankhyanuthamapunyanchasavi­ Purnayuhu Purnasampathihi Sthothrasyasya lasathprakhyapunyavahastha J.lpadbhaveth (24) Dupathrayanasano Bhuvi Mahavandhyasuputra­ prado Vyangaswangasamrudhido Graha- Yaha Pibaejjalamethena Sthothrenaivabhi- mahapap:lpaha Stham Srayac (8) manthritham Tilasya Kukshigatha Doshaya Sarvac Yatpadakanjarajasa Paribhushithangaha Nasyanthi Thatkshanath (25) Yatpadapadmanndhupayitamanasa Yae Yatpadapadmapatikirthanajeernavachaha Yadbrundavanamasadya Panguhu Khanjopi Thaddarsanam Duritakananadavabhutham (9) Va l_maha Sthothraenanaena Yaha Kuryath Prada- Sarvathanthraswathanthrosow Srimadhwamatha kshinanamaskrutheehi Vardhanaha Sa hngaluhu Bhavaedeva Gururajaprasadathaha (26) Vijayecndrakarobjothasudjeendravaraputrakaha. (10) Somasuryaparagae Cha Pushyarkadi Samagamae Sriraghavendro Yathirathguru Rmae YO!1uthamamidamsthothramashtotharasatham Japcth Syadbhayapaha Bhuthapraethapisachadipeeda Tasya Gnanabhakthisuputrayuhu Yasaha Sri Punya- Na Jayathae (27) vardhanaha (11) Yethathsthothram Samuchharya Guro Rbrun­ Prathivadhijayaswanthabhedachinhadaro Guruhu davananthikae Sarvavidhyapraveenonyo Raghavendra Nna Deepasamyaojana Gnanam Puthralabho Vidhyathe (12) Bhavaed Dhruvam (28) Aparokshikrutasrisaha Samupekshithabhavajaha Apekshithapradathanyo Raghavendra Nna Panvadijayo Divyagnanabhaktyadi Vardhanam Vidyathe (13) Sarwabheestapravrudhi Ssya Nnathra Karya Vicharana (29) Daya -Dakshinya- -Vakpa thavamukhankitaha Sapanugrahasakthonyo Raghavendra Nna Raja-Chora-Mahavyaghra-Sarpa-Nakradipeedanam Vidyathe (14) Najayathae Sya Sthothrasya Prabhava Nnathra Samsayaha (30) Agnanavismruthi - Bhranthi - Samsayapasmruthi - Kshayaha Yo Bhaktya Gururaghavendracharana- Tandra-Kampa-Vachahakaunthyamukha Yae dwandam Smaran Yaha Patheth Chendriyodbhavaha (15) Sthothram Divyamidam Sada Nahi Bhavae Tasyasukham Kinchana Dosha Sthae Nasamayanthi Raghaven- Kinthwishtarthasamruddhireva Kamalanatha­ draprasadathaha prasadodayath Om Sriraghavendraya Namaha Ithyashtakshara­ Keerthi Rdigwiditha Vibhuthiratula manthrathaha S,lkshi Hayasyothra Hi (31) Japithadbhavithannithyamishtarthasyu Rna Samsayaha (16) Jthi Sriraghavcndraryagururajaprasadathaha Krutham Sthothramidam Punyam Hanthu Naha Kayajan Doshanathmathmeeya­ Srimadhbirappanabhidhaihi (32) samudbhavan Sarwanapi Pumarthanscha Dadathu Gururathmavith (17) Pujyaya Raghavcndraya Satyadharma­ Ithi Kalathrayae Nithyam Prarthanam Yaha rathaya Cha Karothi Saha Bh1jatham Kalpavrukshaya Namatham Kamadhenavae". (33) Ihamuthrapya Sarveshto Modathae Nathra Samsayaha (18) Agamyamahima Lokae Raghavendro Mahayasaha Offerings worth lakhs of rupees in cash, gold, Srimadhwamathadugdhabdhichandrovathu • silver and kind are made to the Swamy not only during Sadanaghaha (19) the festival, but also during the other days. The Sarwayathraphalavapthai Yathasakthipradakshanim festival is taking place from the past three centuries. Karomi Thava Siddhasya Brundavanagatham Jalam Sirasadharayamyadhya Sarwathirtha Phalaptayae (20) "The grant of the landed endowment attached to it Sarwabhistarthasiddhyartham Namaskaram is said in one of the Machenzie MSS to have been Karomyaham made by Venkanna Pant, the well-known Diwan of Thava Sankeerthanam Vedasastrarthagnana- Sidi Masaud Khan, Governor of Adoni from 1662 siddhayae (21) to 1687."1

1. Pages 204-205, Gazetteer of the Bellary District, Volume I, 1904. 108

The Management of the mutt lies with the peethadhipathi 14. Guruzala-Sitcated at a distance of 13 miles uf the time. The present one is Sri Suyameendra from Y cmmiganur town. Adoni is the nearest Rail­ Theerthaswamy. There will be a congregation of about way Station at a distance of 33 miles. 20,000. Hindus from all over India, particularly from The total population of the village is 449, the Karnataka, Madras, Andhra. and Maharashtra, population of the Scheduled Castes and Scheduled Brahmins, particularly Madhwas, form a majority and Tribes being 48 and 2 respectively. All are Hindus take a leading part in the celebrations. The pujaris and they live by agricultun.:. are Madhwa Brahmins of Bharadwaja gotram. They There is the temple of Sri Ramalingeswaraswamy, belong to three different families each performing , "which is said (0 be one of 108 Siva temples to be puja for one year by tum. It is a hereditary right. found along the banks of the Tungabhadra. Out- There is a fair held in connection with this festival. side the temple are three imcriptiom:'l There are about eight hotels, twenty sweetmeat shops The festival of Ramalingeswaraswamy is cele­ and fifteen pedlars selling eatables. About 15 shops brated for 3 days in Magham (January-February). It sell brass utensils, five ironware and ten glassware. is of local significance. About 6,000 people of all About 2 shops sell medicines. 30 shops sell photos, communities including those from distant places pictures and books. Mill cloth and handloom cloth congregate. from the nearby Yemmiganur centre, blankets from Adoni, agricultural implements of iron and wood, SOURCE: Health Officer, Kurnool. fancy goods, flowers and fruits are brought and sold in the fair. People from Udipi, , Bellary, 15. Daivamdinne-Situated at a distance of 10 miles Hubli and Dharwar come to this place to sell articles from Yemmiganur and 30 miles from Adoni, the of worship. It is a big fair for 7 days with a congre­ nearest Railway Station. gation of twenty thousands. The total population of the village is 1,965 and it There are good choultries for Brahmins and two is made up of the following communities: Caste to ten thousand Brahmins are fed every day during Hindus - Brahmin, Vaisya, Kapu, Kamsali (Gold­ the period of festival in the mutt. There are choultries smith), Jangam, Kammara (Blacksmith), Vadde, Boya, for Vaisyas, where two hundred to two thousand people Yadava, Kuruva, Uppara; Scheduled ~astes (186)­ are fed every day. There is a choultry maintained by the Maladasari, Madiga, Mala; Scheduled Tnbes (16) and mutt and rooms along with cooking utensils are hired. Muslims. The chief means of livelihood of the people The Tungabhadra river very close to the temple is the is agriculture. source of water supply for the huge congregation oftwen­ There is Sri Venkateswaraswamy temple in which ty thousands. The Railway authorities make special there are the images of Sri Venkateswara and Sri Rama­ facilities for the passengers during the period of the swamy. There is also a Siva temple. There is a festival and the number of buses plying to this religious temple for Veera Thimmamba. centre are also increased. The festival of Sri Venkateswaraswamy is cele­ brated for 13 days from Chaitra Suddha Padyami SOURCE: 1. Sri M. G. Sarma, President, Manchafa (March-April). On the eighth day of the festival Panchayat Board. is celebrated garudothsavam, kafyanothsavam on the 2. Article by Dr. S. Rao, Pub­ ninth day, car festival on tenth day with the burning lished in Bhavan's Journal dt. 18-3-1962. of crackers, garudothsavam on eleventh day andparuveta on the twelfth day. On the twelfth day at 6 O'clock, there will be a congregation of pandits, poets and etc., 13. Kalladevakunta-Situated at a distance. of 12 where poems on paruveta and dasavatharams a~e read miles from Yemmiganur via Halaharvi and Clulakala­ out. On the thirteenth day, vasantothsavam 1S per­ dona which can be reached by cart route only and formed. During the nights Bhagavatham, Bharatam, 24 miles from Adoni, the nearest Railway Station. Geetfl and etc., are read. Coc;oanuts and camphor are Tht; total population of the village is 816, the offered to the God. The celebration is of ancient population of the Scheduled. Castes and Sch~duled origin but of local significance. The temple was cons­ Tribes being 22 and 5 respectively. Al~ are HIndus, tructed by one late Sri R. Rami Reddy and the expen­ Lingayats being in majority, whose chIef means of diture for the festival is now borne by his descendants livelihood is agriculture. (now by Sri C. B. Someswara Reddy). Ten thousand There is the temple of Sri Veerabhadraswamy people including those from neighbouring places of with his stone image in human form. all communities take part in it. The pujari is a Brahmin The car festival of Sri Veerabhadrswamy is cele­ of Kousika gotram. Prasadam is distributed to all. brated in Chaitram (March-April) for 3 days. The Poor feeding is arranged on the last three days by one festival is of local significance and 3,000 people take Sri Ramakrishna Reddy. part in this ~estival. On!y Hindus take part in this There is a fair held in connection with this festival. It:stival. BeSIdes the reSIdents of the place, several Sweetmeats utensils, lanterns, torchlights, clothes, Lingayats from the neighbouring villages congregate cattle and' agricultural implements are sold in the for the festival. fair. Smt. Veera Thimmamba of Gujju family of Paka­ SOURCE: Health Officer, Kurnool. natikapu caste married Chandrasekhara Reddy, the

1. Page 202, Gazetteer of the B,lJary District. Volume I. t904. 109

Jamindar of Sathar fort. Chandrasekhara Reddy was lims and Christians. The chief means of livelihood killed by Valikhan, the son of the Vazir. Thimmamba of the people are agriculture and agricultural labour. killed VaIi Khan and entered the husband's chiti There are temples of Anjaneya and Maremma, the (funeral pyre). Before sahagamanam she entrusted tomb of Fareed Saheb, a darga and a church. her valuable jewels to a Talari to be taken to her parents Fareed Saheb's Urs is celebrated from Ashadlta at Daivamdinne. When he reached the vicinity of the Bahula Padyami (June-July) for 8 days. The important village, he was tempted to misappropriate them and rituals during these 8 days are that a flag is hoisted buried them in the ground. Immediately he vomited on the first day and offerings are brought to Fareed blood and died. It is the curse of her spirit that the Saheb on the 2nd day. Fareed Saheb's horse is bathed family should beget a blind child in each generation. in the Tungabhadra and taken in procession on the It has come true for 7 'generations. The descendent 3rd day to his darga and enuguseva on the fourth day of her family propitiate her on every Ashadha Suddha when sports are also conducted and prizes distributed. Ekadasi (June-July) as she entered sahagamanam in her On the sixth day from 3 P.M. offerings of sheep, etc., husband's pyre on that day. are made by the devotees, whose desires are fulfilled and doves are left at the darga. The festival is per­ SOURCE: Sri J. Tiyothi, Headmaster, Panchayat Sami­ formed for the last 80 years and all communities of thi School, Daivamdinne, Adoni Taluk. the village take part in it. The trustees belong to the 16. Enigabala-Situated on Kurnool-Yemmiganur­ Shaik sub-sect and they belong to four families with Adoni bus route, 10 miles from Yemmiganur. hereditary rights. The total population of the village is 1,088 and it is made up of the following communities: Caste SOURCE: Sri M. Swamy Dasu, Headmaster, PanchaVGt Hindus-Kapu, Settibalija; Scheduled Castes (81); Mus- Samithi School, Enigabala, Adoni Taluk.

APPENDIX-I CALENDAR OF FESTIVALS COMMONLY OBSERVED IN KURNOOL DISTRICT

S.No. Name of the festival Tidhi in Telugu month Corresponding English month 1 2 3 4 HIND U FESTIVALS

1 Ugadi (Telugu New Year's Day) Chaitra Suddha Padyami March-April 2 Srirama Navami Chaitra Suddha Narami March-April 3 Nagula Chaviti Sravana Suddha Chaviti July -August 4 Varalakshmi Vratam 2nd Friday in Sral'anam July-August 5 Sr; Krishna Jayanti Sravana Balll/fa Ashtami August-September 6 Vinayaka Chaviti Bhadrapada Suddha Chariti August-September 7 Mahalaya Amavasya Bhadrapada Amavasya (New Moon Day) September-October 8 Dasara Asviyuja Suddlla Padyami to Dasami September-October 9 Deepavali Asviyuja Ballufa Chathurdasi to Amavasya October-November 10 Dhanafakshmi Puja Asviyuja Bahufa Amal'asya October-November 11 Subrahmanya Shashti . Margasira Suddha Shashti November--December 12 Sankranti Pushyam (Makara Sankramanam) 13th to 15th January of every year. 13 Bhishma Ekadasi Magha Suddha Ekadasi January--February 14 Maha Sivaratri Magha Bahula Chathurdasi February--March 15 Kamadahanam Phalguna Suddha Triodasi FebruarY-March 16 Boli Phalguna Suddha Purnima (Full Moon FebruarY--March Day).

MUSLIM FESTIVALS Date in Muslim month (HURl)

1 Ramzan (Id-ul-Fitr) 1st day of Shavval February--March 2 Bakrid 10th of Zilhaj May--June 3 Moharram 10th of Moharram June--July 4 Milad-un-Nabi 12th of Rabi-ul-Avval August-September 5 Peer-e-Dastagiri 11th of Rabi-us-Sani September-October­ 6 Shab-e-Barat 14th of Shahan . December--January

CHRISTIAN FESTIVALS

1 New Year's Day 1st January of every year 2 Good Friday On a Friday in April of every year 3 Christmas 25th December of every year

NOTE:-In addition to the above festivals, the national festivals vi=., (1) Republic Day (26th January). (2) Independence Oay (15th August) and (3) Gandhi Jayanti (2nd OctOber) ·are celebrated by all the communities in Kurnool Oistrict. 112

APPENDIX-I-Contd.

COMMON HINDU FESTIVALS day but also for the following two days, as U gadi is one of the very few occasions for them to have such a 1. Ugadi (Telugu New Year's Day) is celebrated luxurious dish. It is perhaps the solitary occasion on Chaitra Sudd/za Padyami (March-April) by every for the majority of the families in the villages to Hindu Andhra whether rich or poor. As it is the bhakshyam (a sweet meat) of their own. Festoons supposed anniversary of the creation or the first day of (usually made up of green mango leaves) are tied to the the Satya-Yuga1, great sanctity is attached to. this front door and also to the other doors inside. Besides festival. This is a great day of joy and happmess, bhakshyam, the special preparation called Ugadi concord, affection and good will. There is a strong pacchadi or chedu or gojju is tasted by every one ~e~ore belief that this day's happenings forebode and colour taking the first morsel of the day. Generally It IS a the course of events in the entire year ahead. People liquid preparation with new tamarind, fresh water, naturally like pleasant things to happen to them on jaggery or sugar and certain condiments, the chief this day so that they may be happy throughout the ingredient being fresh margosa flowers. Even the year. Hence they take care to keep. themselves .an,d poorest man does not fail to take in a few petals ?f others in a happy mood on the Ugadl day. A chIld S margosa flowers with jaggery. The poorer class m demand, reasonable or unreasonable, is met though the villages do not bother themselves with the several grudgingly lest the family should be burdened with .a side dishes which the more fortunate upper classes can weeping child throughout the year. Every e~ort IS afford to have. The significance of taking in margosa made to avoid tears and sad thoughts on thIS day. flowers which are bitter along with jaggery which A sincere attempt is made to maintain a clean mind is sweet is apparently to make people realise and re­ free from fowl thoughts and ill-will towards others. concile to the fact that life is a mixture of sorrows and The years in Telugu Calendar are not mere numbers joys. like 1961, 1962, etc., with no significance and no end. In towns and bigger places the day is of normal Thev recur in a cycle of sixty years and the year's festivity and enjoyment till the evening. But in the pos;ibilities can be foreseen with reference to its per­ villages unceasing activity, mirth and enjoyment are formance in the past cycles. They have specific names noticed. The feast is over earlier than ten O'clock indicating something pleasant (Subhakruthu), anger (Kro­ in the morning and men and women commence their dlzi); disgrace, defeat or disappointment (Paraphal'a); own sports, games and competitions. Whereas cards, enmity (Virodhi) and so on. Why and how thIS cycle cock-fight competitions,aiming competition by hitting and the names are fixed is a topic for research for gene­ a dried cocoanut hung from the branch of a tree from rations. Whatever be the indication- of the name of a distance with stones are the pastimes of the men, the New Year, it must be properly invited and inau­ the women-folk use every minute of the day for indoor gurated. All that the people can do is to be happy games and leisurely gossip on their new clothing, the and thankful to the Lord when a year like Subhakruthu new bangles and the tin) jewels. arrives or be cautious and pray to the Lord for his Girls tic ropes to the branches of trees, prepare protection when a year l~ke ParabhavCf. comes. . swings and enjoy swinging to competitive heights. Ugadi is also an occaSIOn for the cntIcal appraIsal Young men perform. the special feat of pulling up and of the achievements during the closing year. It is an down the rope ladder tied to the branches of tree, occasion for the issue of special volumes of the perio­ while he himself keeps swinging the ladder. These dicals, special messages from religious and political are rural entertainmwts. leaders and special radio programmes. All exultation Panchanga sravanam in the evening is universally pervades the . occasion. The advan~e preparati<;ms observed by the rich and poor alike in all towns and for this most Important common festIval are gettmg villages. Hindus gather in temples in towns and at the houses white-washed and providing every member the racchakatta or racchabanda (the village community of the family with new clothing depending upon the platform) or the temple in the vill::!ges. The new pan­ fimncial means of the family. changam (almanac) is worshipped and read by the village All persons get up early in the morning, clean purohit. The general influence of the planets during the houses, decorate the floor inside the house and in the new year over the local Gods, men, cattle, crops, front with rangal'alli (ornamental lines, figures and diseases, etc., and on particular individuals are given dcsigns drawn with chunam or rice flour), take oil bath out by the purohit. The presiding deity, during the and put on new clothes. As this is an occasion for year over wind, rain, crops, cattle health, etc., are also putting on new clothing, children of the poor families announced together with the effects and the percen­ are the happiest at the arrival of this festival. It need tages of yield of crops of different varieties. The hardly be said that Ugadi is the festival of the villagers. functions in towns during the night are the procession The housewives in the villages get up earlier than three of Gods and kathakalakshepam in the usual manner. O'clock in the morning and grind purnam (a paste, of But the enjoyment in the village is cont!nuous and dhal and jaggery) in large quantities. The quantity enthusiastic. In Koilkuntla, Banganapalle and Dhone so prepared on that day would not only last for that taluks carts are decorated, bulls of choice are also

1. Yuga is an age, especially a sub-division of the life of the Universe. The first is called the Krita-yuga (Satya-yuga) to which the Hindu. assign 1,728,000 years. The second called Treata-yuga lasted about 1,296,000 yean. The third called Dvapara-yuga lasted about 864,000 years. And the last, in which we are now living is called Kali-yuga or the Age of Misery. It is expected to last for about 432,000 years. 113

APPENDIX-I-Contd. decorated and harnessed, and taken in procession with Brahmins, Vaisyas and the well-to-do families amongst music and deafening drums to a local temple either the Hindus. Fast during the day by several people Sunkulamma or other village deity where cocoanuts and jagaram during the night by some are observed. are offered. In Nandikotkur Taluk only the decorated In the temples of Sri Rama, pattabhishekam (corona­ pairs of bulls yoked together are taken in procession tion) of Rama is celebrated and his image or photo is without carts. There does not seem to be any such taken in procession in which all Hindus participate. practice in the other Taluks. In the hilly parts of It is not a sectarian festival confined to only Vaishna­ Kurnool district this is an occasion for drink and dance vites. In the evenings distribution of panakam and to the tune of the drums in front of the procession by panneram in Sri Rama's temples and in the houses is the tribals, Chenchus. common. Bamboo fans are distributed to Brahmins. The new year day has a special significance for On the next day i.e., on Dasami there is annasantharpana the village ryot. He inaugurates the annual cultiva­ in Sri Rama temples. In the houses also feasts are tion by ploughing five or nine rounds in his fields. arranged. The yoke and the plough and the bulls are worshipped after applying vibhuthi, saffron and kumkum and a cocoanut is broken either at the house or in the field. 3. NaguJa Chaviti is observed either on Sravana In some parts of the district function is over before Suddha Chaviti (July -August) or Kartika Suddha sunrise, some do it after sun rise and before meals, Chaviti (October-November). A person whose father, and some others observe it in the evening before pan­ mother or any other relation happens to have died by changa sravanam. In a few places in Kurnool taluk, snake bite is specially instructed to perform this cere­ six to a dozen and more thappetas (wide flat drums) mony, part of which consists in offering milk to snakes, are used while taking the ploughs to the fields. with the object of propitiating them. In Kurnool On the second day the non-vegetarians observe district it is performed only in Sravanam. The general kari panduga, characterised by the enjoyment of a observance of this festival which is common to all non-vegetarian dinner. That evening or on the evening castes of Hindus irrespective of social status is to ob­ of the third day in some places paruveta is organised as serve the day as a festive day, clean the residences and follows : The tail of a ram or a goat is cut, chilly have oil bath, wear clean clothing to go to ant-hills, powder is applied to the wound and is let off to run worship them with tiny silver eyes and hoods besides about. Youthful competitors of the place run after flowers etc., pour milk into the ant-hills, break cocoa­ it and he that catches hold of it first wins it. nuts and offer naivedyams. A little earth of the ant-hill In a few places on Vidiya some people go on picnics is taken home and the figures of cobras are drawn with to the nearby shady gardens. In places like Gudur in that earth on the walls of their houses invariably on Kurnool taluk, Muslims along with their kith and kin either side of entrance. Sisters give a little of that also join the party with their own preparations. earth to their brothers according to an old tradition Even Christians observe this festival though not with the belief that the gift is equal to the gift of nectar. on an elaborate scale, but as the beginning of a new A few Brahmin families confine the function to the house year with which they are blessed by the Lord. The where they worship an image of cobra instead of the time honoured bhakshyam which their forefathers had ant-hill. Some families in Koilkuntla, Banganapalle that day is invariably there. In fact there is a convic­ and Dhone taluks get earth from an ant-hill, prepare tion gaining ground both among the Catholics and the a naga (cobra) with it, worship it at home in the usual Protestants of the area that there is no need to attach way and immerse the image in a well or river after the importance to First January as a new year's day as it function. There is also a practice in some families claims no religious significance. It may be observed of performing this puja fasting the whole day and as any other Indian does and all the functions of thanks­ observing the feast on the next day. Nuvulumuddalu giving for the closing year and prayers for the New (balls of gingelly, cocoanut, jaggery and spices) and Year, etc., can as well be transferred to the Telugu New pyalapindi muddalu (balls of puffed cholam powder, Year's day by the Andhra, Karnataka and Maha­ jaggery and spices with cocoanuts) are invariably pre­ rashtra Christians now that we are an independent pared for distribution among the domestic servants nation with a National Calendar of our own. Many with half cup of a copra. This is an invariable mamool Hindu shops begin their official New Year on this during this festival. The richer families substitute auspicious day. chalibindi or chalimidi (a preparation of soaked rice with jaggery instead of pyalapindi muddalu). Lingayat 2. Srirama Navami is celebrated on Chaitra Suddha women in general and particularly the richer families Navami (March-April). Rama, the God-king was in Alur and Adoni taluks send to relatives the above born to Dasaratha, the King of on the along with saffron, kumkum, flowers and clothes. ninth lunar day in the bright fortnight of the month of Chaitra (March-April) in the Punarvasu lunar asterism. This festival is the anniversary of that auspicious day. 4. Varalakshmi Vratam is celebrated on a Friday On this day Rama and his consort Sita and his brothers preferably on the Friday preceding Full Moon day in Lakshmana, Bharata, Satrughna and his devoted Sravanam (July-August) for begetting worthy children. Bhakta Anjaneya are invoked ; Sita and Rama are This festival is practically unknown to the vast lower worshipped according to prescribed rites. This is middle class and poor people. The festival is confined a common Hindu festival but celebrated chiefly. by to Brahmins and well-to-do Vaisyas. A few Veera- (8) 114

APPENDIX-I-Contd. saiva families also observe it as an annual festival all the Hindus take part in the procession, only the where the family purohits are Brahmins owing to the Vaishnavites and a few of the other Hindus fast. Even absence of a Jangam purohit. Generally the women get in the villages one or two members in the Vaishnavite up early, take oil bath, wear new clothes, erect a small families fast and perform the festival in their homes. mantapam of bamboos, draw with flour a design of a In a few places, the Krishna temples are first washed lotus on the floor, keep erect a cocoanut at the centre with jaggery water and then with plain water in the of the lotus, draw ears, eyes and nose to represent the morning and the usual functions held only within the face of Varalakshmi, decorate it with flowers, jewels temple. In the villages vayanams are given to the and clothing and worship it. They wear saffron­ Brahmin purohits and jacket clothes to Brahmin coloured thread as a talisman. In the evening muthai­ muthaiduvas. Vayanam is a day's ration, complete in duvas (married women who are not widows) are in­ itself with tamarind, and all kept in a new winnow vited harathi is offered, flowers and thambulam are and offered to a purohit. This festival is observed in distributed. The legend relating to Varalakshmi is towns and in very few villages in the district. recited and listened to. 6. Vinayaka Chaviti is a common Hindu festival celebrated by the rich and the poor of the Hindu com­ 5. Sri Krishna Jayanti is celebrated on Sravana munity, the scale of celebrations depending on the Bahula Ashtami and Navami (July-August). The first social status of the family. This is celebrated on the day is Lord Sri Krishna's birthday~ Sri Maha Vishnu fourth day of the waxing moon in the month of Bhadra­ took this as his eighth incarnation of His 10 avathars. padam (August-September). According to the Bhagavatha Purana, Kamsa, Ganesa is the Indian God of wisdom. All sacri­ a demon, vowed to kill all the children born of his fices and religious ceremonies, all serious compositions sister Devaki, because he was told that his destroyer in writing and all worldly affairs of importance are would be born of her. Accordingly he imprisoned begun by pious Hindus with an invocation to Ganesa, his sister Devaki and her husband and kept strict a word composed of Isa, the governor or leader, and vigilance over them. When Krishna was born, Devaki gana, a company (of deities). He is represen~ed as a immediately after her accouchement fell asleep, and a short fat figure of yellow or red colour havmg four general torpor seized all the guards at the prison due hands and the head of an elephant with a single tusk. to the spell known as Yogamaya 1 of Sri .Krishna. He is the son of Parvati, who is supposed to have During her sleep her husband Vasudeva carned away formed him from the scurf of her body. There are the new born babe from the prison where it was born, many versions to account for the formation of his to the house of Yasoda, the wife of Nanda, on the head one of which is that Siva beheaded him for dis­ other side of the Yamuna, and from there brought a obeying his orders but was requeste~ ~o restore hi~ to female child which he placed by the side of his sleeping life which was done only by the additIOn of a sleepmg wife. The serpent king Vasuki followed Vasudeva elephant's head. He is represented as riding a ra~. across the Yamuna, with his hood opened out to pro­ He is the remover of all vighnams (obstacles) and IS tect the infant God from the inclemency of the weather one of the most popular of Hindu deities. He is the and it is said that the river made way at the place where patron of learning and is said to have written the Maha­ Vasudeva crossed it. bharata to the dictation of the sage Vyasa. The Ganesa Sri Krishna was born in the night. The general or Vinayaka Chathurdhi is observed in commemoration observance is to fast the whole day. His decorated of the birth day of Ganesa. image or His picture is kept in a cr~dle and worshippe~ Except the poorer classes, each house worships indicating His birth. Some worship the figure of HIS an earthen image of Lord Ganesa (Ganapati) in their mother Devaki sitting on a cot and feeding the baby. house. It is also a practice to have darsan of at least The next evening there is a procession of the Lord and 5 such images. Special preparations such as undrallu, in every street of Kurnool and other important towns kudumulu that are supposed to be the favourites of there is a celebration of Utlu i.e., two vertical poles Ganesa are prepared and offer~d. On. a su~sequent erected on either side of a road, a horizantal bamboo day that is suitable to each (amIly,. the Image. IS taken is tied across and a puUy is fixed in the middle over to a well, worshipped there and Immersed 10 water. which a rope is passed. To one end of the rope a All Hindus avoid seeing the Moon that day, to safe­ small bamboo basket is tied and a cocoanut and few guard themselves against unmerited accusations d.u~ing rupees are placed in it. The basket is dec~rated all the subsequent twelve months under a superstItIOus around with coloured cloth and heads of maIZe. The belief. If by chance, they see the Moon they listen to other end of the rope is pulled up and down tempting the legend of Sathrajit in which Lord Krishna 'Yas competitors to catch and take the contents of the subjected to an accusation for having seen the reflectIOn basket which is called utti. As the competitors try to of the Moon that day in the cup of milk He was catch, the utti is pulled. up and water thrown against taking. By so doing they are supposed to be absolved their faces. This function is organised almost in every of the evil consequences. street of the town through which the procession of the God is taken. This festival is limited in Kurnool 7. Mahalaya Amavasya is celebrated on Bhadra­ District only to the towns. Even in the towns, though pada Bahula Amavasya (September-October). The day

1. Yogamaya is personified delusion : the great illusory energy of Vishnu, by whom, the whole world is deluded. In lhe Markandoya Purana she appears as Durga, but in the Vishnu Puranas Vaishnavi. 115

APPENDIX-I-Contd. of the new moon in the month of Bhadrapadam (Sep­ and new clothes. Some families invite a Dasari and tember-October) when the sun is in the sign Virgo offer him all the preparations. Actually he acts as a (Kanya) is known as Mahalaya Amavasya. This day pujari, and the head of the family offers pindam in the of the conjunction of the sun and the moon is consi­ name of all the departed elders with dhupam, pro­ dered by all Hindus to be especially set apart for the nouncing the names of the departed. The next day making of oblations and performance of religious cere­ flowers etc., are taken and immersed in a well or river. monies to the pitrus or the spirits of departed ancestors. In fact this is the culminating day of a fortnight known The , a great authority on the religious rites of as Mahalaya paksham or Mahalaya fortnight during the Hindus, says that the moment the sun enters the which fortnight ceremonies of the departed souls are sign Virgo (Kanya) the departed manes leaving the performed. This is called in village parts as Pitharula world of Yama, the Destroyer, come down to the Amasa, Petharla Amasa or Peddala Amasa. Some of world of man and occupy the houses of their descen­ the Sudras believe that the souls of those that died dants in the world. Therefore the fortnight prece­ during the year remain as spirits and join the ancestors ding the new moon of the month of Kanya is consi­ only after the ceremony on Mahalaya Amavasya. dered as specially sacred to the propitiation of the They then feel that the dead have joined the ancestors departed spirits. The ceremonies performed in their locally known as peddalalo kaluputa. honour each day of this fortnight are considered to be To the tribal Chenchus of the hill parts of Kurnool equal in merit to those performed in the sacred city of District it is the greatest festival of revelry with drink Gaya. 1 It is the special function of the nearest male and dance, after having sumptuous non-vegetarian relative of the deceased to make offerings (pinda) to food collected from the village ryots. the ancestors in both lines for three generations back. Lingayats do not offer pindams as they do not By this act he establishes his claim to inheritance. believe in a Pitru Loka but they worship the departed The fortnight is known as tarpana2 paksha (the elders, the male members represented by one kalasam fortnight of offerings), the ceremonies as sraddha3• and the female members represented by another, the In Kurnool District it is observed as an ordinary former being decorated with male dress and the latter festival by the Brahmin and Vaisya families. Offering with female dress in addition to saffron etc. They pindams to the souls of the departed ancestors are the use a ball of vibhuthi (sacred ash) in the place of the functions of the day. Vaisyas also observe the festival cocoanut which is used by some and which is dispensed in the same way. The non-Brahmins observe this as a with practically by all non-Brahmin communities great day of rememberance of the departed ancestors particularly in Nandikotkur area. and worship them in the form of kalasam and offer naivedyam of various preparations like appam (cholam 8. Dasara is a festival of 10 days from Asviyuja bread) the non-vegetarian preparations forming an Suddha Padyami to Dasami (September-October). important part. Toddy in a small earthen pot is It is believed that it is the anniversary of the day invariably offered in the majority of the non-vegetarian when Bhagiratha4 the ancestor of Sri Rama, brought families. Kalasam is a chembu (vessel of copper or down the river Ganga from heaven. Dasahara means brass or even earth) into which water is poured and a removal of ten sins (dasa=ten i.e. ten sins and hara cocoanut is placed at the top surrounded by 5 betel that which removes or expiates). Dasara or Vijaya­ leaves fixed all round with the leaf tips upwards. The dasami is perhaps a corrupt form of the word Dasahara. kalasam is mounted on a measured heap of rice or The legend has it that Brahma as the head of the Gods cholam according to the status of the family and is prayed to the Goddess Durga for the protection of decorated with pasupu (turmeric), kumkum, flowers Rama and the destruction of Ravana, when the latter

1. Every Hindu is enjoined to visit Gaya at least once in his life time to perform the folneral ceremonies of his ancestors, and to offer pinda. in their honour. 2. Generally speaking the cannot be performed by a woman, by a man whose parents are alive, or by a Brahmin not endowed with the sacred thread. 3. According to the Hindu belief of the future life there are two paths followed by souls of different states of development according to thier karma (actions). The saints who have fulfilled their karma travel by the Devayana, the way of the Gods, through the rays of the sun and never return to be reborn on earth. Ordinary souls which have yet to finish the cycle of transmigration, travel by the Dhumayana of the seven planes, but they can only reach two Svarloka, heaven or Bhuvarloka, the astral plane, according to the life they have led in the world. The souls of ordinary mortals will, it is believed, always remain tied to earth, and eventually become evil spirits tormenting mankind, unless the sraddha ceremonies are duly performed to help them on their way to Yama. For the first ten days after death the ceremonies performed by the relatives are to help the disembodied spirit to obtain a form or preta.body, which will carry it on to its appointed pilgrimage. This is supposed to be effected by the pinda offerings, the food presented to the .spirit and by recitation of appropriate mantras. When the preta-body is fully formed on the tenth day it feeds on the pinda and offerings of milk. On the thirteenth day after death the soul is equipped for its solemn journey. There are twelve stages in the pilgrimage, each stage taking a month to fulfil. Throughout the twelve months the relatives follow the departed spirit with the sraddha ceremonies, sixteen in number, peformed at stated times to provide it with sustenance and to prepare it for the goal. When at last it is reached the preta-body is dissolved. The soul now becomes a pitru, and assumes another body adapted for enjoying heavenly enjoyment or for suffering the pains of hell. In this state it comes before the judge, Yama, the Lord of pitrus. When the souls have enjoyed their bliss or suffered their allotted punishment, they are again reborn on earth to fulfil the remainder of their karma. 4. Vishnu became incarnate in the person of the sage Kapila for the destruction of the sixty thousand wicked Sons of Sagara. Kapila was engaged in deep meditation when the Sons of King Sagara, who are in search of a horse intended for the solemn sacrifice of Asvamedha arrived near him, they found the sage absorbed in deep contemplation and the horse grazing nearby. Accusing him of having stolen it they approached to kill him, when fiir .. flashed from his eyes and instantly reduced the whole army to ashes. In order to expiate their sin, purify their remains and secure paradise for their spirits, Bhagiratha, the great grandson of Sagara did penance and broullht down the Ganga from heaven and led her from the Himalayas where aho had alighted, to the sea. The sona of Sagara were purified. 116

APPENDIX-I-Contd. was engaged with the former in a mortal combat. small plants sprout up in sandy beds laid for the occa­ The Goddess answered the prayer on this day and sion. Every evening during the 10 days friends are Ravana was killed. A second tradition says that since invited and offered fruits and tambulam. The poorer Rama after his wife Sita was stolen by Ravana, came section of society enjoy this koluvu by visiting the richer to know of the latter keeping her under the Asoka families. The villagers round about the towns make tree in Lanka (Ceylon) collected his army and started it a point to enjoy the sight, one of the 10 days, gene­ out to rescue her on this day which ended successfully, rally on the 10th day, the day of common festivity. every Hindu Raja consequently considered this day the most auspicious one for setting out to wage war. The 9. Deepavali and 10. Dhanalakshmipuja-Deepavali whole of the period of ten days beginning from the is also called Naraka Chathurdasi and is celebrated first day of the bright half of Asviyuja (September-Octo­ on Asviyuja Bahula Chathurdasi. Dhanalakshmipuja ber) is devoted to the worship of Durga in South India. comes off on the new moon day (Amavasya) of Asviyuja. Vijayadasami is common to all Hindus irrespec­ All Hindus believe that Lord Krishna along with his tive of caste or status. Besides the usual cleaning consort Sathyabhama killed Narakasura and returned of residences, bath and wearing of new clothes, the home early in the morning on this day. An occasion special function of the occasion is to go to the sami of rejoicing and welcoming the Lord, elders as well as tree in the evening with music, worship the sami tree the youngsters get up very early in the morning, take and offer sami leaves to friends, relatives and elders oil bath and celebrate the happy occasion with fire wishing them well and asking for blessings. While works on a scale suited to the purse of the family. It offering the leaves the higher classes pronounce the is a day of festivity with special food preparations sloka: and worship. There is display of fire works in the night. "Shami Shamayathe papam In towns and nearby villages of Kumool District, Shami Shathru Vinasanam hundreds of lamps are lit on pials and compound walls Arjunasya Dhanurdhari of their houses by the rich. A few families light Ramasya Priyadarshyanam" extra lamps for three days after the festival. The merchant class, particularly the Marwaries perform meaning .. Shami destroys sin, extinguishes enemies Dhanalakshmi puja, in the night inviting friends and on that sacred day of Asviyuja Suddha Dasami. Arjuna relatives. The Marwaries commence accounts of the took up the bow and Lord Rama rejoined Sita." year on that day. Wearing new clothes is not a general order. Only In Adoni and a few other places in KumooI dis­ the rich enjoy the privilege. The poor put on their trict where there is a big Marwari population special best and cleanest preserved for the occasion though invitations are issued to friends and customers for the for several, this is as marked a festival as the Telugu puja of Dhanalakshmi. All money due to them is New Year's day for putting on new clothes. The collected and worshipped along with a kalasam deco­ preceding nine days grouped as navarathrulu or devi rated with jewels inside the house and the photo of navarathrulu, Goddess Parvathi is worshipped through­ Lakshmi is worshipped in the places of business. Fruits, out the week and is observed in different ways in diffe­ flowers and tambulam are distributed. In some cases rent places and different communities. For the poor there is what is known as chadivimpulu which is the and the labouring classes this is no period of festival presentation of a small amount by the invitees as a at all. On the sixth day all Brahmin and Vaisya fami­ good wish for the next year's prosperous business. lies and a few non-Brahmin families perform Saraswati puja. They arrange the books, worship Saraswati 11. Subrahmanya Shasti takes place on the sixth and offer naivedyam. . lunar day in the bright fortnight of Margasiram (No­ The eighth day is a day of or Durgashta­ vember-December). Subrahmanyaswamy, generally mi on which day a few Shaktheyas worship Durga. The known as Kumaraswamy is. the God of war, and the ninth day, the Brahmins perform puja to the family general of the army of the Gods. He is the son of Gods, the Vaisyas worship weights and measures etc. Siva and Durga, is mounted on a peacock with its The agriculturists and others of hereditary professions tail spread out, a bow and a spear is in one of his hands such as carpenters, barbers, etc., worship the imple­ and he is depicted as very handsome. It is said that ments which they generally use in their profession. women who have no male children especially propitiate The agriculturist, for example worships his plough, him to beget a son as handsome and as courageous scythe, spade, etc. The family weapons such as guns, as Subrahmanya. daggers, swords, etc., are also cleaned and decorated It is the celebration of the birth of Kumaraswamy and puja performed. In the modem days the motor to save Devas and Brahmins from the Danava Taraka­ vehicles are invariably washed, decorated with flowers; sura, who had acquired such a boon that none but the and turmeric and kumkum are applied and a puja' is son of Lord Siva could kill him. But, insulted by her performed by burning incense. In towns and big own father Daksha, Parvathi had burnt herself in the places and big villages bommalakoluvu for 10 days father's sacrificial fire and was reborn as the daughter from Padyami to Dasami is a special feature in families of Himavantha. Lord Siva was doing severe penance that can afford it. Bommalakoluvu is arranging toys and nobody could disturb his penance so that he could and fancy goods, pictures, artificial fruits in their natural marry Parvathi and beget the saviour of the world. colours in a gallery with miniature parks in which Manmatha disturbed Siva's penance and got himself 117

APPENDIX-I-Contd. burnt to ashes for the benefit of the universe. Lord Brahmins on Magha Suddha Ekadasi (January-Feb­ Siva married Parvathi and the birth of Kumaraswamy ruary). was an event of great joy to the whole universe. It has its source in the primitive institutions of the Subrahmanya Shasti in Kurnool District is con­ Hindus, of which the worship of the Pitrus, the patri­ fined to a very few Brahmin families to celebrate the archs or progenitors, the Diti Manes, constituted an birth of Kumaraswamy who is otherwise known as important element. This day is dedicated to Bhishma1, Subrahmanya. the son of Ganga, and great-uncle of the Pandava and Fasting during the day, worshipping Lord Subrah­ Kaurava princes, who was killed in the course of the manya and offering cocoanuts and naivedyam are great war between the Pandavas and the Kurus, and observed as the ritual. One special function on the dying childless left no descendant in the direct line occasion is to invite a Brahmin bachelor, honour him, on whom it was incumbent to offer him funeral honours. feed him and give him new clothing. Reading and In order to supply this defect persons in general are listening to the story of the birth of Kumaraswamy enjoined to make libations of water on this day to his is another Junction which is believed to bring pros­ spirit and to offer him sesamum seeds and boiled rice. perity to those that take part in it. The act expiates the sin of a whole year. One of its peculiarities is that it is to be observed by persons of 12. Sankranti-Makara Sankranti or Uttarayana all the four original castes. The intention of the rite Sankranti is the Sun's entrance into the sign Capri­ as now understood is expressed in the mantras uttered comus (Makara), which is identified with the Uttara­ at the time of presenting the offerings: 'I present this yana or return of the sun to the north or to the winter water to the childless hero Bhishma. May Bhishma, solstice. The festival marks the return of the sun to the son of Santhanu, the speaker of truth, the subju­ the northern hemisphere. It is observed from 13th gator of his passions obtain by this water the oblations to 15th January. It is also known as in the due by sons and grandsons.' After his defeat by Southern India and is dedicated to the glorification Arjuna he waited till Magha Suddha Ekadasi and died of agriculture. on this day after the Makara Sankramanam called Utta­ Generally all the Hindus observe it. First day rayana punyakalam. Brahmins observe fasting, perform is Bhogi, second day Sankranti and the third Kanuma puja to Bhishma and break their fast on Dwadasi panduga, known in the rural parts as Pasuvula panduga. with parani, a feast. This is unknown in rural parts. On the first day Brahmins and Vaisyas take ordinary oil bath whereas the rest of the Hindus take a bath 14. Mahasivaratri falls on the fourteenth day of after rubbing the head and the body with gingily the waning moon in the end of Magham (February­ paste. In the matter of preparations for the day the March). This in the estimation of the followers of Brahmins are particular of setting up two ovens and Siva is the most sacred of all their observances, expiating cook jaggery pongal and sugar pongal. The other all sins and securing the attainment of all desires castes invariably prepare bread, with cholam flour during life and union with Siva or final emancipation and sajja flour, if available, both mixed with gingily. after death. The ceremony is said to have been en­ For the special curry on this occasion all available joined by Siva himself who declared to his wife Uma vegetables are mixed and cooked together. Hot pongal that the fourteenth of the dark half of Magham if (pulagam) is prepared. Brahmins, Vaisyas and Lin­ observed in honour of him should be destructive of the gayats pour down pieces of sugar candy and regi pandlu consequenses of all sins and should confer final libera­ (zizyphus jujuba) and coins over the heads of children. tion. The three essential observances on this day In all families pumpkin is invariably cooked, seasoned are, fasting during the whole tidhi or lunar day, holding or sweetened. Another practice is to offer pumpkin a vigil and worshipping the Linga during the night. and gingily to Brahmins. The next day is the day of After bathing in the morning the worshipper recites festivity for all. The third day is very important in his samkalpa or pledges himself to celebrate the wor­ the rural parts. In the urban parts also the milk vender ship. He then recites special mantras (holy texts) and decorates his cows and takes them round. In rural parts offers an arghya (oblation) after which he goes through cows and bullocks are washed, their bodies are deco­ the matrika-nyasa-a set of gesticulations accom­ rated with designs, horns ale coloured and bells of panied by short prayers. The repetition of nyasa different sizes are tied to the horns and necks. Some (i.e., touching parts of the body while repeating certain are decorated with costly cloths and jewels and taken mantras) accompanies every offering made to the to temples with drums and music. In some parts like Linga ; they are fruits, flowers and incense and lights Banganapalle paruveta is held this day. and the like during the whole ceremony. The Linga is to be propitiated with different articles in each watch 13. Bhishma Ekadasi is celebrated by a very few of the night on which the vigil is held. In the first

1. Bhishma was a great general and philosopher. Devotion to truth and duty, self-restraint and self-sacrifice, were all illustrated by him throughout his long life in a manner almost unparallelled in the History of India. His father fell in love with the daughter of a fisherman, who would not give her in marri­ age till he was assured of her issue from the King succeeding to the Kingdom. Bhishma having come to know of his father's attachment for the girl went to her father and not only renounced his own claim to the throne, but by taking a vow of lifelong celibacy cut off his line of offspring, saying that even dying childless he would attain heaven. So firm was his attachment to the vow that when on his step-brother's death no male child was left in the family and he was earnestly solicited by even his step-mother to marry and rule the kindgom, he replied, 'I can renounce the empire of heaven but truth I shall never renounce.' Lying on his death·bed in the battle field of he gave advice to the Panda vas uPon the duties of kings, upon philosophical and social problems and upon questions of polity, of Ihe art of war, Ihe mean. of attaining salvation elC. (8A) 118

APPENDIX-I-Contd. it is to be bathed with milk. Incense, fruits, flowers this holy man at his word, and when Holika came for and articles of food, as boiled rice and sometimes her prey next day she was met by such a chorus of even dressed flesh, are offered with the repetition of vile and filthy abuse that she dropped down and died, mantras. In the second it is bathed with curds. In as was prophesised. This event is supposed to be the third the bathing is performed with ghee. In the commemorated by the festival, and the obscene lan­ fourth watch the Linga is bathed with honey. Brah­ guage used by some youths generally at the Holi fes­ mins are entertained and presents are made to them. tival is believed to have originated from this legend. Women as well as men perform this . . This is observed in towns and villages by all the All Hindus except Vaishnavites observe this Hmdus irrespective of economic status. This is more festival in Kurnool District. There is not much diffe­ a public function than a domestic function. The main rence in the observance by the several sub-communi­ function is on Purnima which is called Kamana Pun­ ties that observe it. On Magha Bahula Chathurdasi, nama or Kamana Panduga. A pit is dug in the custo­ devotees fast the whole day, go to Siva temple for mary places in the middle of the streets and wood abhishekam, worship and offer cocoanuts, fruits, pana­ and other combustible articles are collected from three kam andpanneram which they take as prasadam, observe days in advance. An earth~ image of a female is jagarana (keeping awake the whole night), attend placed in the centre of the pit and some kind of puja the purana kalakslzepam, harikathas or dramas with a is performed. The gathered material is placed all theme of Siva. The next morning they break their round the image. A picture of Kama or Manmadha, fast after a bath and puja. During the second day son of Lord Vishnu disturbing the penance of Lord also they desist from sleep. One general practice is Siva is taken round in procession and brought back that this festival is observed not at their residence but and burnt after setting fire to the material in the pit; at the holy place or a place of Siva pilgrimage such as after the contents of the pit are practically burnt, half Srisailam, Mahanandi etc., at times hundreds of miles burnt sticks are taken home and oil lamps are lit with away from home with the belief that those places are it at home. Vasantam is commenced on a small further sanctified during the period by the presence of scale that very night and increases till it ceases by the Devathas that visit the centres to worship the presiding next moon. In big places particularly Adoni in Kur­ deity though invisible. nool District this period of !hree days is one of exces­ sive enjoyment and licence. During all the three days 15. Kamadahanam and 16. Holi-In Kurnool District artificial elephants constructed on carts and other huge Kamadahanam and Holi are clubbed together. decorated quadrupeds are taken round the streets with It commences on Phalguna Suddha Triodasi and closes music, country dance etc. In such places, this is one on Bahula Padyami though the actual Holi is cele­ of the most important festivals. At houses the usual brated on the full moon day. festivities are observed. Ryots remove the ash from One legend which is current is that Manmadha1 the pit and use it for crops particularly to vegetables was burnt to ashes by the fire from the third eye of with the belief that it is an insecticide. Lord Siva when he opened it in wrath for having been disturbed from his penance. COMMON MUSLIM FESTIVALS According to Vaishnava Puranas it was the anni­ versary of a great feat of heroism which Krishna 1. Ramzan is observed during the ninth month of performed by destroying a she-demon variously named the Muslim year viz., .Ramzan (February-March). Sankhashuda, Hori, Holi, Hola, Holika, Medha and Prophet Mohammad, while he was doing penance in Dhundha. The most probable supposition, how­ Gharebwera (a cave) in Mecca at his fortieth year" ever, is that it was set apart to celebrate the return of is believed to have acquired Quran sent by Allah· spring-to typify the general influence of spring upon through Gabriel. The observance of this month is both the animate and inanimate creation, and to express one of the five cardinal practices in Islam and express the feelings spread by the season and the delight which commands regarding it are given in the Quran. the revival of nature sent forth. The festival dates Throughout the entire l;Ilonth Muslims commence from Vedic times. According to a legend, Holika their fast at 4-30 A.M. to break it only after sunset. was the name of a she-demon who used to devour In Kurnool District in the large towns these timings children, that were supplied to her by turns from each are indicated for the convenience of the public by a family in the places where she held sway. It so hap­ siren or bursting a fire. cracker. In certain towns pened that one day, an old woman's only grandson like Cumbum and big villages of the Kurnool District was to be. the victim, and she was lamenting her bitter where the Muslim population is considerable one or misfortune. A holy mendicant happened to pass her more groups of Muslims go round the streets and door and hearing of the cause of her sorrow contem­ lanes singing in praise of the prophet thus waking up plated for a time and then said that Holika could ,be the Muslims by 4-0 O'clock in the morning, so that killed and her grandson saved, if Holika could be malie they may take their food before the scheduled time. to hear vile and obscene expressions, for it was destined This appears to be the duty of some poor Muslims for that this alone could kill her. The whole village took which they are remunerated either in cash or kind.

1. Manmadha was the son of Maya (the primary illusion) or the general attracting power and is married to , affection, and his bosom friend i. Vasant (the spring). Manmadha or Kama is represented as a youth with eight arms and attended by four nymphs-Pleasure, Affection, Passion and Power; bearin&: the shell, the lotus, a bow and five arrow. and a banner, riding on the marine monster Maleara or on a parrot. 119

APPENDIX-I-Contd. All luxuries and also such habits as smoking, chewing headed the minor idols secretly, placed the sword in and snuffing are avoided during this period and a com­ the hand of the presiding deity and proclaimed that plete fast during day time is observed. The observance the crime was committed by the deity itself. The of fast is so strict that during that period some ortho­ enraged mob threw him into the fire but the angels dox Muslims do not even swallow their own saliva. and God saved him. God commanded that he should During the nights Moulvies deliver lectures on Islam. sacrifice his only son Ismail, begot at the ripe age of In addition to Isha (the night prayer) additional prayer eighty. Though Satan tried to dissuade him, Ibrahim namely ta-ra-vi (20 rakhaths) is offered and a part of executed the Lord's command. However, it was only the holy book, Quran is recited. On bade rath or the a test and his son was restored to life. An orthodox "best night" (shab-e-khader) which falls on the 26th version is that God desired Ibrahim to sacrifice to him or 27th day according as the month consists of 29 or the best he loved. The best he loved was his youngest 30 days recitation of the holy book is completed. On son Ismail or Ishmail who was made to prostrate the bade rath all keep awake till 4 A.M. when the reading blind-folded. Ibrahim with his eyes covered, repeating of Quran will be completed and sweets are distributed. the words Bismillahi Allah-Ho-Akbar (with the name of The fast is broken in the night at home by some and God who is great) drew the sword across his neck. with a common dinner from a common plate in the In the meanwhile, however, the archangel Gabriel mosque by several. The last day is khudba day i.e., snatching Ismail from underneath the blade, substi­ 1st day of Shawval on which the observance culminates tuted a broad tailed sheep in his stead. Abraham un­ with great pomp and show. All wear new clothes folding his eyes observed to his surprise and joy the and each member in the well-to-do family distributes sheep slain and his son standing behind. God or­ among the poor 1 t measures of wheat or rice or cholam dained that a cow (or a bull) or a sheep or a goat be to enable the poor also to participate in the common sacrified in his place. Animal sacrifice appears to have namaz. They go for the namaz to idgah (open place come into vogue from then. where a wall is constructed on a raised platform on In commemoration of this sacrifice, Bakrid is the western outskrits of the village or town). One observed on the tenth day in the Muslim month of distinguishing feature at the time of namaz is that the Zilhaj (May-June). On that day the Muslims go to rich and the poor stand together in a row shedding idgah (an open place where a wall is constructed on a the cloak of social status. When the Muslims in a raised platform on the western outskirts of the village village are too few to form a congregation or poor and or town), without having their breakfast as a mark of lack in culture to have an idgah to conduct namaz at respect to Ismail and offer their namaz (prayer). It is their own place they go to the neighbouring village believed that the deer in the forest stands on one leg and join the congregational namaz. The fast is not without even feeding its young one till the namaz is sometimes observed by those who may have to attend over. Therefore, the namaz is performed early even to the daily duties in the office, field, or shop etc., before taking breakfast. Within three days, the head though their non-observance of roja is sinful in the eyes of the family takes a sheep or a cow or a goat and of the Sheviyat (Religious law). But the namaz at turning its head towards Mecca, says: the idgah is seldom missed by anyone. The procession "In the name of the great God verily my prayers, to idgah is by one route and they return by another, my sacrifice, my life, my death, belong to God. the so that the beggars that line up the route on both sides, Lord of the worlds. He has no partner: that is what might have the benefit of the charity of the rich. I am bidden; for I am first of those who are resign­ ed." "And then he slays the animal. The flesh of the animal is divided into three portions, one-third 2. Bakrid (The cow feast) is also called Id-i-Qurban being given to relations. one-third to the (the feast of sacrifice) and Id-ul- or Barf Id poor and the remaining one-third reserved for the (the great feast). It is celebrated on the 10th day family. It is considered highly efficacious to sacrifice Zilhaz one animal for each member of the family. but as of (May-June) and is part of the rites of the that would involve an expenditure few could bear, it Mecca pilgrimage. It is observed in all parts of Islam, is allowable to sacrifice one animal for the household. both as a day of sacrifice and as a great festival. It is In extreme cases, men may combine together and founded on command in the Quran, Chapter XXII, make one sacrifice for all, but the number of persons so combining must not exceed seventy. Some authori­ verses 33-38. Two of the verses are ties limit the number to seven.'" "Ye may obtain advantages from the cattle The skin of the sacrificed animal should be sold and the upto the set time for slaying them; then the place for sacrificing them is at the ancient house. money thus got distributed among the poor. Quite By no means can their flesh reach unto God, neither apart from its religious ceremonies, the festival is ob­ their blood; but piety on your part reacheth Him. served as a great occasion of rejoicing. Chappaties Thus hath He subjected them to you that Ye magnify (wheat bread), sweets and bowls of khima are the only God for his guidance; moreover announce glad tidings to those who do good deeds".! preparations for the dinner. Rice is not cooked gene­ rally. Presentations are made to the youngsters. In The legend goes that before the birth of prophet Nandyal some Muslims parade the streets in fancy Mohammad, there was Ibrahim (Abraham) a prophet dresses. who condemned polytheism and animal sacrifice before For the subsequent four days three takbirs are images. It is he that constructed Kaba. He be- recited after every namaz (prayer) in His praise for the

I. Page 102, Hindu and Muhammadan Feasts, 1914. 2. Page 103, Hindu and Muhammadan Feasts, 1914. 120

APPENDIX-I-Contd. mercy shown in restoring Ismail to life. Rich persons calling out their names. The highly orthodox Shiahs give alms to the poor. condemn even the processions. They consider the two heroes equal to prophet Himself. 3. Moharram- "Some days previous to the festival, the imambara "The name of the first month of the Muslim year (house of the Imam), also called ashur khanah (ten­ is also the name given to the first ten days of the day house) is prepared. As soon as the new moon mO:lth observed by the Shiahs in commemoration of appears, the people gather together in the various the martyrdom of Hussain, the second son of imambaras and offer fatihahs over some sherbet or Fatimlh, the Prophet's daughter, by Ali. A short some sugar in the name of Hussain. Thefatihah con­ a;count of this tragic event is necessary to understand cludes thus: '0 God, grant the reward of this to the the quaint ceremonies which are observed on this soul of Hussian.' The sherbet and sugar are then festival. Yazid, who succeeded his father Muawiyah distributed. The imambara generally a temporary in the year 60 A.H. was a drunkard and a debauchee. structure or some large hall fitted up for the occalion. .6 The people of Kufah, which was the home of The alams or standards which are commonly made theologians and priests in those days, were scanda­ of copper, and brass though occasionally of gold or lized and he in return treated them with much con­ silver, are placed against the walls. The usual stan­ tempt. At this time Hussain was residing at Mecca. dard is that of a hand placed on a pole. This is He had never taken the oath of allegiance to emblematic of the five members (the prophet him­ Muawiyah or to Yazid, and so now the people of self, Ali, Fathima, Hassan and Hussain) who com­ Kufah begged him to come and promised to espouse pose the family of the Prophet, and is the special his cause if only he would pronounce the deposition standard of the Shiahs."· of Yazid and take away the Caliphate from the house of Umayyah. The friends of Hussain in vain For the first six days nothing else takes place. From urged that the people of Kufah were a fickle lot, seventh to ninth day they are taken out in procession and that they could if they wished, revolt against in the streets. Fires are kindled in open spaces and Yazid without his help. Hussain accepted the call the people both old and young fence across the fire and started for Kufah with his family and a small escort of horsemen and one hundred infantry. But and jump about calling out "Hussain! Hassan!" meanwhile Yazid sent the Governor of Basrah to The three days are enjoyed with fancy dresses of tigers, obstruct the way and Hussain on the plains of Kar­ bears, etc., and mimicry. Both Hindus and Muslims bala found his progress arrested by a force of 3,000 go to the imamhara for offeringJatihahs to alams. On men. The people of Kufah gave no aid. Submission or death was the alternative for him. He asked the evening before the tenth day which according to his followers that those who wished to go, the Muslim mode of computing time is the tenth night, could go. But they refused to leave him all the taziyahs and the alams are taken out in proces­ saying what excuse they would give to his grandfather on the day of judgment, if they abandoned him? sion. It is a scene of great confusion, for men and One by one the little band fell, and at last Hussain and boys disguised in all sorts of quaint get up run about his little son, a mere infant, alone remained. Hussain fencing and jumping. At a convenient hour in the sat on the ground. Not one of the enemy seemed night of the ninth day, burning cinders are levelled in to dare touch him. He took the little lad up in his the pit in front of the ashur khanah and devotees both arms; a chance arrow pierced the child's ear and he died at once. Hussain placed the corpse on the Muslims and Hindus, a few holding alams walk across ground saying "We come from God and we return the fire. Whatever the principle might be, the influence to Him. 0 God, give me strength to bear these of the ten day observance of Dasara with fire walking misfortunes," when, as he bent to drink, an arrow in several places is seen in the ten day observances struck him in the mouth. Encouraged by this the enemy rushed on him and speedily put an end to his of Moharram. It is the carnival of the lower class life. The plain of Karbala is now a place of sacred Muslims and Hindus. On the following day after pilgrimage to Shiahs, and the sad event which took fatihahs are read, the taziyahs and alams are taken place there is kept alive in their memories by the away to the nearby river or tank or a well outside annual celebration of the Moharram."1 the town. There the immersion ceremony takes Hussain's brother Hassan was beheaded while he was place, which is washing the pf!erlu in water and removing deeply engaged in namaz. them from the poles on which they were kept mount~d Strictly speaking this is no occasion for festivity from the first of the festival. and -joy. In fact several pious Shiah and Sunni Mus­ The buthi (curd and cooked rice with condiments) lims observe fast, recite the Quran at home during the brought from home is offered as Jatihahs at the river ten days and the tenth day is observed as ashurah and distributed in small quantities to as many of those (mourning day). It is the Muslim belief that the future assembled as possible. After the immersion cere­ khiamath (destruction of the world) will be on a Friday mony, the alams are wrapped in cloth and kept in ashur of this ten days period of Moharram. The Shiahs, khanahs for 3 days. Though non-vegetarian food is a sub-community of Islam, observe this as an occasion prohibited for 3 days, it is observed only for a day of immense pain and sorrow. They weep and wail except by the Shiahs. Sharbath is generally distributed. beating their breasts during these ten days. Cots are After the 3rd day the alams are taken home and upturned, mats are wound up and the bare floor is kept in safe custody for the next Moharram. made the sleeping place during the period. They wear In Kurnool District the festival goes by the name only black clothes. They perambulate the streets with Peerla Panduga. Except in Banganapalle where there a flag expressing their sorrow, recounting the activi­ are some Shiahs and the Nawa_b is a Shiah Moharram ties of the departed heroes Hassan and Hussain and is observed as a festival throughout. At this place

l. Pages 106-107, Hindu and Muhammadan Feasts, 1914. 2. Pages 107-108, Hindu and Muhammadan Feasts, 1914. 121

APPENDIX-I-Contd. Moharram is a period of mourning. It is ironical that leading Hindu community of the village concerned. In in this district the celebration of Moharram has been towns, a few orthodox Muslims who are educated com­ given up in a few towns owing to the Hindu-Muslim mence 10 days earlier reading the life and other holy tension whereas in a number of villages this is a festival books on Islam and conclude the festival with poor commonly observed by both Hindus and Muslims. feeding on a small scale whether there is a procession Though there are several villages with a very negligible or not. Several miracles are attributed to the credit percentage of Muslims, the festival is celebrated on a of the great saint. At the earlier stages of his life he grand scale with Hindu patronage. converted a gang of robbers by telling them how much of money he had with him and where he had kept it. 4. Milad-un-Nabi is observed by all Muslims on When the robbers questioned him why he revealed the twelfth day of the month Rabi-ul-Avval (August­ the fact while there was an opportunity to save his September), in commemoration of the death of Prophet money, he replied that normally it was a great sin to Mohammad. utter a lie and that it would be a greater one in his The story goes that being an orphan Mohammad case as he had promised his mother at the time of leave was fed by Halima, a poor woman, with her milk and taking and receiving her blessings not to utter a lie. when he grew up he was tending the sheep along with The gang of robbers reformed themselves and became the son of Halima. Even as a baby he refused the a group of his disciples. In Kurnool district the fes­ milk from the right breast of Halima which he left tival is more conspicuous in villages than in towns. it to her son. One day Gabriel cut the chest of Moham­ med, washed the heart with sacred water and prepared 6. Shab-e-Barat or Night of Record-This festival him to be a prophet and a reformer of the world. He is held on the night of the fourteenth of the eighth performed penance and got Quran from God through month i.e., Shaban (December-January) and it is be­ Gabriel. He preached that Almighty is one and as a lieved that the duties of the men for thy ensuing year consequence had to escape from Mecca to Madina are recorded. The whole night is spent either in prayer where he acquired 330 disciples in the first instance. or in recitation of Quran in a happy and pleasant mood He spread his Gospel, gradually regained Mecca and with illuminations and display of fire works. We passed away in the year 1775 on the twelfth day of find in these celebrations the influence of Deepavali Rabi-ul-Avval. On this day food is cooked and after celebrations conducted by the Hindus with great mirth fatihahs have been read over it, it is distributed to the and joy extravagantly indulging in fire works. This is poor. Both in private houses and mosques, meetings a common festival among Muslims though the cele­ are held at which the story of the birth, miracles and brations is confined to a few rich and educated Muslims death of the prophet are recited. They keep awake of the towns. throughout the night and namaz is performed. Quran is recited in mosques during which period the moustache COMMON CHRISTIAN FESTIVALS (often a single hair of it and the piece of black blanket) are removed slowly from the box in which they are 1. The New Year's Day-The 1st of January is preserved and are shown to the gathering by the kazi. celebrated as the New Year's Day by all Christians. This is done only in big towns. Relatives are enter­ Celebrations commence an hour or two before the tained to a good feast. This festival is, however, not actual birth of the New Year. Between 10 and 11 observed in rural parts in KIJrnool district. Even in O'clock on the night of the 31st December of the pre­ towns it is observed by a limited number of families ceding year there is the 'Watch Night' service in which are pious or rich or educated. churches. The function commences with the distri­ 5. Peer-e-Dastagiri is celebrated on the eleventh bution of sweets to the assembly. A speech is deli­ day of the fourth month i.e., Rabi-us-Sani (September­ vered about the closing year. Exactly at 12 O'clock October) by the Sunnies in honour of the saint Abdul in the mid-night a speech is delivered UShering in the Khadar leelani or Geelani. His tomb stands at Bagh­ New Y(;ar. Songs about the coming year, about the dad and is visited by Sunni Muslims and some non­ glory of God, in praise of Christ and prayer for His Muslims as well. This is an occasion of his birth-day blessings are sung individually and in chorus. At celebration .. In his name a green flag is taken in pro­ about 00-30 hrs. the function concludes by a service cession to the accompaniment of music and is finally and mutual exchange of greetings for the New Year erected on a platform specially constructed for the by those assembled there. At 5-30 hours, in the morning purpose in places where the Sunnies are in a majority. of the New Year's day each family conducts service in In other places the flag is fixed on a margosa tree near the house. Prayers are offered for the benefits of the the entrance to the place. This"is done with the belief previous year and for blessings in the ensuing year. that a flag of Peer-e-Dastagiri who was a great saint After bath and wearing of new clothes, greeting cards, would protect the place warding off all epidemics and gifts and sweets are distributed to friends and relatives. foul play of Satan. Just as in Moharram it is a very Church service between 9 and 11 A.M. is attended by happy occasion though for a single night. In the rural all. Dedication of the biblical names by the pastor parts of Kurnool district it is an interesting sight to to the new born babies and special prayers for the witness the vast crowd of Hindus with a handful of extension of the Kingdom of Christ brings the function Muslims moving together in a procession with the to a close. green flag flying above and music playing in front, At home each family exhibits the greetings and practically the entire cost being contributed by the gifts such as toys, clothing, sweets, etc., received from 122

APPENDIX-I-Contd. friends and relatives on a table in the well-decorated Whit Sunday which commemorates the day of Pente­ hall of the house, cleaned and decorated. The day cost. This period of the Easter cycle may be divided is one of rejoicing with choice sweetmeats and non­ into 3 periods (1) The preparatory fast of the forty vegetarian dishes for dinner. days of Lent; (2) The fifteen days beginning with the Besides contributing one tenth of a month's income Sunday before and ending with the Sunday after Easter to the church by all devoted Christians, special offerings during which the ceremonies of the holy week and the are made to the Church for the extension ofthe Kingdom services of the Octave of Easter are observed; (3) of Jesus Christ i.e., for the mission of converting others The Octave of Easter during which the newly baptised into Christianity. The exchange of greetings is not wear their white garments and for the paschal season confined to Christians alone. It is extended to all beginning at Easter and lasting till Whit Sunday. In classes of educated people. The Christians distribute Kurnool district fasting is observed for a week com­ sweets to all their Hindu and Muslim friends in the mencing from the 4th day preceding Good Friday locality. The influence of the Coles Memorial High upto Easter i.e., the Sunday after Good Friday. This School which was established at Kurnool in 1908 and period is known as ' Lamentation period' or ' Passion other Christian institutions in the district which have week.' The religious-minded elders observe the fast been the Alma Mater of the several educated non­ very strictly and engage themselves in prayers. On Christians is seen in that, many old students of the Friday church service is conducted from 11-00 hrs. institution pay a visit to their old teachers in groups to 16-00 hrs. when only 7 persons speak, the signifi­ to wish them a Happy New Year. The Christian cance being that the Lord spoke only seven words _ hospitals at Nandyal and Giddalur attract old patients from the cross before His death. Each speech is pre­ with grateful gifts and good wishes for the New Year ceded and followed by a prayer. No true Christian to the Christian doctors and the staff, thus presenting fails to observe fast at least on that day. The Sunday a festive appearance. following is Easter. Early in the morning at 5-00 hrs. For the recently converted uneducated Harijans all the members of the church start in procession from of the country side, the New Year's Day has no special the church to an open space preferably a grove. There significance, unless the concerned pastor undertakes they sing in praise of the Lord after which there is a to hold the function of dedicating biblical names to sermon by a learned preacher. By 7-00 hrs. they the converts here and there during the close of the return home and get ready to attend the church by year. In spite of these celebrations Christians do not 9-00 hrs. Roman Catholics, however, do not go in attach much religious importance to this New Year's procession b,ut attend their respective churches, have Day. There is a convention gaining ground both service from 3 to 4 P.M. as Jesus is believed to have among the Catholics and the Protestants that there is been crucified at 3-00 P.M. They observe Jagarana no need to attach importance to 1st January as a New on the night of Saturday previous to the Easter Sunday Year's Day. It may be observed, as any other Indian which they call 'Easter vigil.' Immediately after the does, as the first day of the official calendar year. Along service in the church 'Lord's supper' is observed by with the preparation and enjoyment of the time-honoured those who believe in the resurrection of Jesus Christ. bhakshyam from the days of forefathers, all the func­ Bread and diluted wine in little quantities representing tions of thanks giving for the closing year and prayers the flesh and blood of Jesus are taken by Christians. for the New Year etc., can as well as be transferred to New born babies are brought to the church and chris­ the Telugu New Year's Day by the Andhra, Karna­ tened with biblical names by the pastor. Nominally taka and Maharashtra Christians now that we are an the members of the Christian family are baptised as a Independent Nation with a national calendar of our token of rebirth, affirming their belief in Christ. This own. is done by immersing the Christian in the water and taking him out by the pastor or some other church 2. Good Friday-Jesus Christ was crucified in authority chanting hymns. This is the practice with Jerusalem by the Jews on Friday and' Good Friday' the majority of the Protestants who immerse the new is celebrated to commemorate the day. It is a part of convert not particularly in sacred or holy water as John the celebration of the Easter! and comes immediately the Baptist, baptised for tb,e first time in the before the Easter Sunday, Easter being the most joyous waters of the river Jordon. It signifies a spiritual of Christian festivals observed annually throughout turning away from sins and the entry into a new and Christendom in commemoration of the resurrection of purer life. A few of the Protestants and all the Catho­ Jesus Christ on the first Sunday after the full-moon lics sprinkle holy water on the new converts before following the vernal equinox. Though Easter Sunday Baptism, after saying prayers over the water before it is is the central point in the observance of the events sprinkled. Feasts are held and consumed in every connected with Christ's death on a Friday and His house with friends and relatives. resurrection on a Sunday, the ideal Easter season In Kurnool District, Good Friday is not observed extends from Ash Wednesday, the first day of Lent to , in the villages as a festival except by a few sincere

1. Easter-The day the Christians celebrate Christ's rising from the dead is called Easter. It always comes off on a Sunday falling either in March or in April. The date depends on when the moon appears in full in those months. However, it can never be earlier than March, 22 nor later than April, 25. To many, Easter means the Coming of spring. In this season trees give out new leaves; seeds that have rested in the ground all winter send up leaves and flowers; moths come out of their coco;}ns, birds build nests and lay eggs, For hundreds of years eggs have signified the awakening of life in spring. Christians colour Easter eggs and give them to their friends as a way of saying' Spring is here' (The Golden book of Encyclopedia-Book V Page 443 by Bertha Moris Parker), 123

APPENDIX-I-Concld. Reddy converts of Koilkuntla and Nandyal taluks who The well-to-do Protestants prepare the 'Christmas are educated. They or their fore-fathers have become tree' with canes and bamboos and decorate it with Christians by conversion and though they disdain coloured paper, candles and a variety of coloured marriage alliance with any non-Reddy family and bulbs. Gifts and greetings received from friends and adhere to the Hindu marriage customs at home in relatives are conspicuously exhibited on the' Christmas addition to the marriage ceremony at church, they tree.' observe Good Friday, as well as Christmas, not to The Roman Catholics do not have the Chritsmas mention the new Year's Day. tree but exhibit in a crib the articles of presentations, the statues of Babe Jesus, Mother Mary and foster 3. Christmas is the birthday celebration of Jesus father Joseph. Some figures of animals representing Christ. Though 25th is the birth day of Jesus, the the stable are also kept to indicate the actual place of celebrations commence on the night of 23rd December the birth of Lord Jesus. with the 'Christmas Candle Lighting Service.' The Christmas is a common festival for all Christians evening of 24th is called the 'Christmas Eve' and in Kurnool District, whether rich or poor, in towns or special prayers and services are held in churches. In villages. The well-to-do in the towns celebrate the order to keep the children awake on the night of the festival in the manner detailed above. Even the poor 24th the parents tell them that 'Christmas father' on account of the close association with the rest in visits them with presents. This 'Christmas father' towns observe it with equal zeal though they cannot or Santa Clans is an imaginary old person with a white afford the costly dinners or exchanges of sweets. The flowing beard and a red snow suit who is believed 'Christmas tree' is a luxury for them. For the un­ to fill the children's stockings with Christmas presents educated Harijan converts of the village Christmas is, by night. The children generally fall asleep by mid­ perhaps, a festival. Rich feasts of the year are held night of the Christmas Eve; then the parents keep though they are not advanced enough to conceive presents like sweets, balloons, toys etc., in stockings and the idea of a ' Christmas father' or a ' Christmas tree.' keep them under their beds or on the tables. In the But the missionaries and the local pastors are inno­ morning the children are told that ' Christmas father' vating several methods of conversion on the Christmas had come and left them presents. Even in the church day. Processions singing songs in Telugu, door to the eldest member is dressed like the' Christmas father' door personal invitation to one and all of the place and is made to wander about in the congregation, to take part in the procession, enacting of dramas of distributing sweets, etc., to the children from the stock­ the life and teachings of several of the Christian saints ings hung to a bamboo stick on his shoulder. On the and arranging burrakathas and even harikathas about night of 24th December, the members of the Church the saints are resorted to support their Mission. This specially youngsters go around the town in groups is conspicuously seen in the villages of Nandikotkur singing Christmas carolls to wake up the Christians taluk abutting the Nallamalai forests. An unhealthy and inviting them to church for the important cele­ attitude of obstructing the' Hindus from playing music bration on 25th morning. Some of the Christian before the Churches by the Harijan converts is ob­ families receive such parties and offer them sweets and served in a few villages of Nandikotkur taluk, though cakes. After the service in the church on the morning more than 75% of the cost of construction is the con­ of the 25th they return home and spend the day in tribution of the caste Hindus. They have yet to under­ merriment exchanging greetings and inviting friends stand the significance of a church, Christianity and and relatives to participate in the Christmas dinner. Christmas.

BIBLIOGRAPHY:-An alphabetical list of the feasts and holidays of the Hindus and Muhammadans by E, DENISON ROSS, 1914. 124

APPEN STATEMENT OF KURNOOL Month and dates when the fair or festival is held Significance and Where situated? (give the tidhi in occasion for the Location Code No Distance from near­ Telugu month and fair or festival­ Serial and name of the est Railway Station, Name of the indicate the Eng­ local, religious or No. village/town City or Town fair or festival lish month) special significance 1 2 3 4 5 6 1. KURNOOL 6 22 miles from Kurnool Sri Someswara­ Phalgunam(Febru­ Local, Polukallu Railway Station. Between swamy car festi­ ary-March) religious Gudur and Belgal, 51 miles val from Gudur

7 Kurnool Railway Station- Bade Saheb Urs Chaitram (March­ Local in memory 2 Gundrevula • 261 miles. 41 miles from April) of Bade Saheb. Polukallu on the Kurnool­ a great sa~e Belgal bus road, on the bank of Thungabhadra River

12 5 miles from Gudur on Gokaramaiah Chaitra Bahula Local in memory 3 Remata Kurnool - Yemmiganur Urs Panchami to of Gokaramaiah bus route and 16 miles Saptami (March­ from Kurnool Railway April) Station

I District Headquarters on Sri Anjaneya­ Margasira Suddha Local, 4 Kumool the Dhronachalam - Se­ swamy car fes­ Triodasi (Novem­ religious cunderabad Railway Line, tival ber-December.) connected by bus route to all important towns of the district and the neigh­ bouring districts of Cudda­ pah, Anantapur, Bellary

39 17 miles from Kurnool Bugga Rames­ Magha Bahula Cha­ Local, 5 Kannamadakala town and 3 miles from waraswamy turdasi (January­ religious Kurnool - Nandyal road festival February) by foot path

40 15 miles from Kurnool Sri Chenna­ Vaisakha Suddha Local, 6 - Orvakal town and 30 miles from kesavaswamy Chaturdasi (April­ religious Nandyal town on the Kalyanothsa­ May) Kurnool-Nandyal road vam

42 It is on the Kurnool-Nand- Sri Nagares- Phalguna Bahula Local. 7 Narnoor yal bus route, 8 miles waraswamy Chaturdasi(Febru- religious from Kurnool town . festival ary-March)

51 18 miles from Kurnool Sri Thimma- Chaitram (March- Local, 8 Gudur Railway Station and on guruduswamy April) religious the Kurnool- Yemmiganur car festival road 125

DIX-II FAIRS AND FESTIVALS DISTRICT Do all commu­ Estimated congre­ nities partici­ gation. Is it only pate or is it Any handicrafts, local congregation open to only a artistic works, des­ Name and description Duration or do the crowds special section erving a mention Facilities General remarks of the deity connected of fair or come from distant of the popula. brought to the fair for visitors, (any other special with the fair or festival festival places? tion? or festival for sale if any features) 7 8 9 10 11 12 13 TALUK

Sri Someswaraswamy, 3 days 1,000; local All Sivalingam in stone

Bade Saheb, a tomb 4 days 4,000; local and All from neighbour­ ing villages

Gokaranaiah, tomb 3 days 600; local and All surrounding vil­ lages

AnjanClyaswamy, image 8 days 5,000; local Hindus of Hanuman carved on a black stone slab 2' wide and 4' high. Right above and just behind the image of Hanuman, there is the image of Lord Venkateswara in the ho­ llow place in the wall

Sri Bugga Rameswara­ 3 days 300; local and Hindus There is a pond with swamy, in the form of from the neigh­ a spring and a big a stone Sivalingam bouring villages banian tree covering about an acre of land

Sri Chennakesavaswamy 3 days 1,500; local and All There is poor The Anjaneyaswamy in the form of Vishnu­ from neighbou­ fceding temple with the im­ stone image ring villages age of Sri Anjaneya­ swamyabout 15 feet high is a remarkable feature. The temple has no roof and it is believed that the im­ age is growing

Sri Nagareswaraswamy, 4 days 3,000; local and Hindus Sivalingam in stone from the neigh­ bouring villages

Sri Thimmagurudu­ 6 days 25,000; local and All There is also a cattle swamy from surround­ fair ing villages of Kurnool and Ma­ hbubnagar Dis· tricts 126 • APPEN STATEMENT OF Month and dates when the fair or festival is held Significance and Where situated? (give the tidhi in occasion for the Location Code No Distance from near- Telugu month and fair or festival- Serial and name of the est Railway Station, Name of the indicate the Eng- local, religious or No. village/town City or Town fair or festival lish month) special significance 1 2 3 4 5 6 1. KURNOOL 57 Situated at a distance of Sri Chowdeswari Pushya Suddha Local, 9 Kodumur 22 miles from Kurnool Devi car festival Purnima (Decem- religious Railway Station and town ber-January) on the Kurnool-B ellary road. 10 miles from Vel- durthy 65 '4 furlongs from Nagala- Sri Sunkulamma Chaitra Suddha Local, 10 Budidapadu · puram which is on Kur- festival Vidiya (March- religious nool-Adoni bus route April) 68 23 miles from Kurnool, Sri Madhava- Phalguna Suddha Local, 11 Gorantla • partly by State Highway swamy festival Panchami to Pur- religious and partly by minor dis- nima (February- trict road. 8 miles from March) Ulindakonda Railway Sta- tion by cart track

69 9 miles from Kodumur Sri Rama Dasu Karthika Bahula Local, in memory of 12 Laddagiri • and 6 miles from Ulinda- festival Ekadasi (October- Sri Rama Dasu, konda Railway Station November) a great saint 88 19 miles from Kurnool Sri Yaganteswara- Phalguna Suddha Local, in memory of 13 N. Konthalapadu · town and Railway Station, swamy festival 'Navami (February- Sri Yagantaiah 4 miles from Orvakal March) which is on the Kurnool- Nandyal bus route 90 18 miles from Kurnool and Sri Meerasavali Pushyam (14th to Local, in memory of 14 Bussainapuram • 27 miles from Nandyal of Urs 16th. January) Meerasavali which about half a mile has to be covered by foot- path from the bus stop on Kurnool-Nandyal road 94 20 miles from Kurnool of Sri Bugga Magha Bahula Widely known, IS Kalva which half a mile has to be RameswaraswaDlY Triodasi (January- religious covered by foot-path from festival February) the bus stop on Kurnool- Nandyal road

2. NANDIKOTKUR 7,","- By the side of the forest Sri Sangameswara Magha Bahula Local, 1 San~waram • on the bank of the Krish- Swamy festival Chaturdasi to religious na river from where the Phalguna Suddha Nallamalai hills start to- Vidiya (January- wards Srisailam. Bhavanasi February) joins Krishna here. From Nandikotkur, it is 22 miles (6 miles to Moorvakonda by cart and from there 16 miles by bus to Nandikot- kur). 34 miles from Kur- nool Railway Station 127

DIX-I1-Contd. FAIRS AND FESTIVALS Do all commu- Estimated congre- nities partici- Any handicrafts, gation. Is it only pate or l~ il artistic works, local congregation open to only :l deserving a men­ Name and description Duration or do the crowds special section tion brought to Facilities General remarks of the deity connected of fair or come from distant of the popula- the fair or festi- for visitors, (any other special with the fair or festival festival places? tion? val for sale if any features) 7 8 9 10 ~\ 11 12 13 TALUK-Concld.

Sri Chowdeswari, stone 6 days 50,000; local and Mostly ~•• i image in female form from the neigh- Hindus bouring villages

Sri Sunkulamma, stone 1 day 100; local and All image in human form from the neigh­ bouring villages

Sri Madhavaswamy, 11 days More than 50,000; Hindus, except Timber, wooden & There is free Thousands of bul­ stone image in the form --~ local and from far Scheduled bamboo agricultu- feeding by local locks, cows and buf­ of Vishnu off places in the castes ral "implements of devotees. River faloes, are brought district and the all k"inds, bangles, Hundry affords and sold. Select pair neighbouring dis­ clothes, utensils water facilities of bulls sell at the trict of Anantapur price of 4 to 5 thou­ sand rupees. Bulls, well-fed for the pur­ pose, take part in the competition to drag huge stone blocks. Prizes are awarded co the ablest pair Sri Rama Dasu, a tomb 5 days 800 ; local and All from the neigh- bouring villages Sri Yaganteswaraswamy, 3 days 500 ; local and All a tomb with Sivalingam from the neigh- on it bouring villages

Sri Meerasavali, a tomb 3 days 500 ; local and All •• i ~ from the neigh- bouring villages

Sri Bugga Rameswara­ 3 days 4,000; from Kur- Hindus Free feeding, Pleasant place for swamy, Sivalingam i n nool, Nandyal water springs week-end holiday for stone towns and the and spacious residents of Kurnool neighbouring vil- accommodation town lages for pilgrims

TALUK The Lingam is said to Sri Sangameswara Swamy, 5 days 5,000; local and Hindus Utensils, glassware Free have been established a huge stone Sivalingam from other parts and fancy goods feeding by Dharmaraja of in the river and a rough of the State and Mahabharata. A fair stone in the temple from Mysore and is held Bombay States 128

APPEN STATEMENT OF Month and dates when the fair or festival is held Significance and Where situated? (give the tidhi in occasion for the Location Code No Distance from near­ Telugu month and fair or festival­ Serial and name of the est Railway Station, Name of the indicate the Eng- local, religious or No. village/town City or Town fair or festival lish month) special significance 1 2 3 4 5 6 .;L. ~~~~\'\<..~,~\)~ 13 II miles from Nandikot­ 1 Sri Chowdeswari Asviyuja Suddha Local, 2 Prathakota kur town and 29 miles festival Dasami (Septem­ religious from Kurnool Railway Sta­ ber-October) tion and town 2 Sri Nageswara­ Pushyam (Decem­ Local, swamy festival ber-January) religious 3 Sri Mokshes­ Magham (J anuary­ Local, waraswamy February) religious festival

16 On the Kurnool-Srisailam Sri Kasi Viswana­ Magha Bahula Widely known, 3 Tangadencha • road, 6 miles from Nandi­ tha Kalyana Chaturdasi (Jan­ religious kotkur town and 25 miles Mahotsavam uary-February) from Kurnool Railway Sta­ tion 20 Kurnool is the nearest Sri Mallikarjuna­ Chaitram (March­ Local, 4 Konidyala · Railway Station at a dis- swamy festival April) religious tance of 24 miles and 6 miles from Nandikotkur on Nandikotkur-Moorva­ konda district road 1 Kurnool is the nearest Sri Rama Chaitram (March­ Local, 5. Nandikotkur · Railway Station 18 miles festival April) religious from Kurnool. 24 miles from Atmakur 29 Kurnool is the nearest Yellamma festival Chaitram (March­ Local, 6 Vaddemanu · Railway Station at 21t April) religious miles. 3-!- miles from Nandikotkur 32 Kurnool is the nearest Nasrulla Vali Chaitram (March­ Local, in memory of 7 Nagalooty • Railway Station at 23 festival April) Nasrulla Vali, a miles. About 5 miles from Muslim saint the Kurnool-Atmakur road from Nandikotkur 41 24 miles from Kurnool Sri Chennakesava Vaisakha Suddha Local, 8 Midthuru • Railway Station and 7 Swamy Kalyana Triodasi to Bahula religious miles from Nandikotkur Mahotsavam Vidiya (April-May) on the Nandikotkur-Nan­ dyal bus route 41(a) 6 furlongs from Midthuru, Peeru Pakshavu The Urs is celeb­ Local, in memory of 9 Peerushaheb Peta . 25 miles from Kurnool Urs rated once in 2 or the saint hamlet of Midthuru Railway Station and 7 3 years on a day miles from Nandikotkur fixed by the villa­ town gers 46 24 miles from Kurnool Sri Rangaswamy Chaitra Suddha Widely known, 10 Tarturu · town and Railway Station festival Purnima (March­ religious and 3 miles from Mand­ Apri) lem as also from Nandi­ kotkur on Kurnool-Atma­ kur road 129

DIX-II-Contd. FAIRS AND FESTIVALS Do all commu­ Estimated congre- nities partlci­ Any handicrafts, gation. Is it only pate or 1s it artistic works, local congregation open to only a deserving a men­ Name and description Duration or do the crowds special section tion brought to Facilities General remarks of the deity connected of fair or come from distant of the popula- the fair or festi- for visitors. (any other special with the fair or festival festival places? tion ? val for sale if any features) 7 8 9 10 11 12 13 TALUK-Contd. Sri Chowdeswari, a stone 1 day Local Confined to image in human form congregation only Thogata Veera Kshatri- yas Sri Nageswaraswamy, 5 days Local All Sivalingam in stone congregation Sri Moksheswaraswamy 2 days Local Hindui j, ••. (Vaikunta congregation Ekadasi & Sivarathri) Sri Kasi Viswanatha, 3 days Local and from All Sivalingam in marble the neighbouring stone villages

Sri Mallikarjunaswamy, 7 days 500; local Hindus Sivalingam in stone congregation

Sri Rama, stone image 10 days 6,000; local and Hindus in human form from the neigh­ bouring villages • Yellamma 3 days 1,000; local Hindus congregation

Nasrulla Vali 2 days 1,000; local Muslims and a congregation few Hindus

Sri Chennakesava Swamy, 5 days Local Hindus stone image in human congregation " form

Peeru Pakshavu, a stone 1 day Local All tomb congregation

Sri Rangaswamy, stone 6 days 50,000; local and All Utensils, glass­ A cattle fair is a spe­ image in human form ~om distant villa­ ware, clothes, cial f ea ture a ttra cting ges of Nandyal, kambadis. carpets, thousands of cattle Kurnool, Patti­ fancy goods, forest from several districts konda, Dhone, produce, parti­ of Andhra Pradesh. Alur and Adoni cularly timber for Cattle worth lakhs of taluks all purposes and rupees are sold, at wooden and bam­ times at prices of boo agricultural over Rs. 4,000/- a implements in pair. There are com- huge quantities petitions for the bulls in dragging stone pHIars. The Ag­ ricultural Department awards prizes for the best fed bulls, COWi etc. (9) 130

APPEN STATEMENT OF Month and dates wh~n the fair or festival is held Significance and Where situated? (give the tidhi in occasion for the Location Code No. Distance from near­ Telugu month and fair or festival- Serial and name of the est Railway Station, Name of the indicate the Eng- local, religious or No. village/town City or Town fair or festival lish month) special significance 1 2 3 4 5 6 3. ATMAKUR 4 16 miles from Atmakur Lingamayya Phalguna Bahula Local, in memory 1 Kokkerancha · and 3 miles from Kurnool­ Swamy festival Padyami to of Lingamayya­ Atmakur bus road with Chaitra Suddha swamy no proper communica­ Padyami (March­ tions. Nearest Railway Sta­ April) iron is Kurnool at a dis­ tance of 33 miles R.F 6/1 61 miles from Markapur 1 Sri Mallikarjuna Magha Bahula Of All-India impor­ 2 Srisailam • Railway Station via Dor­ Swamy car festi­ Chaturdasi tance, religious nala, 100 miles from Nan­ val (February- March) dyal Railway Station via Atmakur and Dornala, 112 miles from Kurnonl Rail­ way Station via Atmakur and Dornala

2 Sri Bhrama- Chaitram (March- Of All-India impor- ramba festival April) tance, religious particularly for a sect of Lingayats and Chenchus

7 9 miles from Atmakur Gokaramaiah or Ashadam (June- Local, in memory of 3 Gokavaram · connected by cart track. Hussain Saheb's July) Hussain Saheb or The village lies in the festival Gokaramaiah Nallamalai Hill ranges to- wards the west

8 40 miles from Nandyal Eswara festival Magha Bahula Local, 4 Sivapuram • Railway Station and 8 Chaturdasi and religious miles from Atmakur by Amavasya (Feb- bus ruary-March) 9 38 miles from Nandyal Sri Mallikarjuna- Kartika Suddha Local, 5 Kothapalle • Railway Station, 48 miles swamy festival Padyami (October- religious from Kurnool Railway Sta- November) tion and 6 miles from Atmakur town, unconnect- ed by any road and cut off from Atmakur during rainy season

11 5 miles from Atmakur at Sri Eswara car Vaisakha Suddha Local, 6 Guvvalakuntla · the foot of the Nallamalai festival Triodasi to Bahula religious Hills unconnected by any Vidiya (April-May) road; 50 miles from Kur- nool Railway Station

12 35 miles from Nandyal 1 Sri Rama- Chaitra Bahula Local, 7 Kurukunda · Railway Station of which chandra murthy Chaturdasi religious 32 miles can be covered festival (March-April) by bus upto Atmakur and the rest 3 miles by road from Atmakur 131

DIX-II-Contd. FAIRS AND FESTIVALS Do all commu­ Estimated congre- nities partid­ Any handicrafts, gation. Is it only pate or 1 it artistic works, local congregatLOn open to only a deserving a men­ Name and description Duration or do the crowds special section tion brought to Facilities General remarks of the deity connected of fair or come from distant of the popula- the fair or festi- for visitors, (any other special with the fair or festival festival places? tion ? val for sale if any features) 7 8 9 10 11 12 13 SUB-TALUK Lingamayyaswamy, 15 days 1,000; local dnd All Glassware hand­ stone Sivalingam from villages of loom clothes, Nandikotkur taluk books, pictures and Atmakur Sub­ and toys Taluk

,¥ Sri Mallikarjunaswamy, 7 days More than 50,000 Hindus Utensils, glass- Separate choul- This is a very an­ a Sivalingam in stone from all over India =-- ware and fancy tries and free cient temple with goods feeding for legends about the ._.... Brahmins by deity and several • .. the temple au- localities on the . thorities and by hill, where the others t~ Lingayats, Vaisyas and others. A temple choultry for rent temple is built and a canteen and also4\;pecial lodging facilities for the rich are provided by the temple authorities. There are several mantapams and temporary sheds constructed by the temple authorities, and a choultry by the authorities of Tirupati Devasthanam. A big well besides water taps affords water facilities for those that cannot go to the Krishna river Le., Pathala Ganga. Shops sell all the require­ ments of the pilgrims including milk from herds of cows and buffa­ loes, brought from the neighbouring villages for the occasion Sri Bhramaramba, a 3 days 5,000; local and Hindus Free feeding stone image in female from Karnatail:a for the poor on form well decorated a limited scale with clothes and je­ wels

Hussain Saheb or 3 days Local congrega- All Gokaramaiah, a tomb tion

Eswara, Sivalingam 2 days 2 to 3 hu~dreds; Hindus in stone The temple is in local congregation the forest area, 2 miles from Siva­ puram Sri Mallikarjuna­ 15 days 800; local and Hindus swamy, Sivalingam in from the neigh- stone bouring villages

Sri Eswara, Siva­ 5 days 1000; local congre- Hindus Bangles, fancy lingam in stone gation goods, sweetmeats and earthen toys

Sri Ramachandra­ 4 days 2,000; local and Hindus murthy, stone image from the neigh- in human form bouring villages 132

APPEN STATEMENT OF Month and dates when the fair or festival is held Significance and Where situated? (give the tidhi in occasion for the Location Code No Distance from near­ Telugu month and fair or festival­ Serial and name of the est Railway Station, Name of the indicate the Eng- local, religious or No. village/town City or Town fair or festival lish month) special significance

1 2 3 4 s 6 3. ATMAKUR 12 2 Sri Indra Natha Kartikam (Octo­ Local, 7 Kurukunda-contd. swamy festival ber-November) religious

17 37 miles from Nandyal by Sri Venkateswara­ Asviyuja Suddha Local, 8 Krishnapuram · bus and 4 miles from At­ swamy festival Padyami to Dasa­ religious t makur mi (September­ October) 1 32 miles from Nandyal 1 Thikkayya­ Asviyujam Widely known, 9 Atmakur · Railway Station and 43 swamy Urs (September-Oero­ in memory of miles from Kurnool Rail­ ber) Thikkayyaswamy way Station connected by bus • 2 Kodanda Rama­ Chaitra Suddha Local, -Swamy festival Navami (March­ religious April) 19 3 miles from Atmakur by Sri Anjaneya­ Asviyuja Suddha Local, 10 (a) Sripatiraopet · road swamy festival Padyami to religious h/o Atmakur Dasami (Septem­ ber-October) 21 28 miles from N andyal Sri Venugopala­ Chaitra Suddha Local, 11 Dudyala • and 4 miles from Atmakur swamy festival Vidiya to Saptami religious by road (March-April)

22 2 miles from Kamabala­ Sri Nandulu or Magha Bahula Local, 12 Iskala palle on Kurnool-Atmakur Nandeeswara Triodasi (Februa­ religious road, 8 miles from Atma­ festival ry-March) kur and 38 miles from Kurnool Railway Station 23 6 miles from Atmakur Nandula Utsavam Magha Bahula Local, 13 Kambalapalle (Thirunala) Triodasi (Februa­ religious ry-March) 30 4 miles from Velgodu on Ankala Parames­ Phalguna Suddha Local, 14 Velpunur Nandyal-Atmakur road, 20 wad festival Ekadasi to Purni­ religious miles from Nandyal rna (February­ March)

32 25 miles from Nandyal Rameswara­ Magha Bahula Local, 15 Guntakandala . Railway Station and 15 swamy festival Chaturdasi (Feb­ religious miles from Atmakur by ruary-March) bus

36 54 miles from Kurnool Srimathi Rokhiya Magha Bahula Local, in meDlory of 16 Velgodu · town, 21 miles from Nan­ Bi Urs Navami (February­ Rokhiya Bi a saint dyal Railway Station and March) 36 miles from Nandikot­ kur 133

DIX-I1-Contd. FAIRS AND FESTIVALS Do all commu­ Estimated congre­ nities partici­ Any handicrafts, gation. Is it only pate or l~ it artistic works, local congregation open to only :l deserving a men­ Name and description Duration or do the crowds special section tion brought to Facilities General remarks of the deity connected of fair or come from distant of the popula- the fair or festi- for visitors, (any other special with the fair or festival festival places? tion? val for sale if any features) 7 8 9 10 11 12 13 SUB-TALUK-Concld.

Indra Nathaswamy, 3 days 1,000; local and Hindus :._.. image in stone from the neigh- bouring villages

Sri Venkateswara- 10 days Local congregation ;. .. swamy, stone image in human form

Thikkayyaswamy alias 2 day!> _~,OOO; local and All Utensils, glass- Pandals are Habibullah Quadri; a from the neigh- ware, bangles, pic- erected for the tomb bouring taluks also tures, clothes, toys occasion. Free and fancy goods feeding for one day only

Kodanda Ramaswamy, 2 days 2,000; local Hindus '.... stone image in human congregation form Sri Anjaneyaswamy, 10 days Local congregation Hindus ... image in the form of Hanuman

Sri Venugopalaswamy, 6 da.ys 2,000; local and Hindus A few shops Free feeding for ... image is of black from the neigh- 3 days marble stone with bouring villages copper covering and silver crown

Nandeeswara, Siva­ 4 days 2,000; local and Hindus A few shops lingam in stone Lingayats from Mysore State and from neighbouring villages Eswara, stone Siva­ 3 days Local and from 10 Hindus lingam neighbouring villa- ges Ankala Parameswari, 5 days 1,500; local and Hindus Utensils, glass- Free feeding The festival attrac­ stone idol in female from the neigh- ware, books, pic- ted more than form bouring villages tures and photos 5.000 congregation during the life­ time of late Sri Vengala Reddy, an enthusiastic and philanthropic young man, who met with a prema­ ture death Sri Rameswaraswamy, 2 days Local congregation All stone Sivalingam

Rokhiya Bi, a tomb 3 (lays 6,000; local from All Glassware, combs, surrounding villa- mirrors etc. ges

(9A) 134

APPEN STATEMENT OF Month and dates when the fair or festival is held Significance and Where situated? (give the tidhi in occasion for the Location Code No Distance from near­ Telugu month and fair or festival- Serial and name of the est Railway Station, Name of the indicate the Eng- local, religious or No. village/town City or Town fair or festival lish month) special significance 1 2 3 4 5 6 4. MARKAPUR 2 Situated in the midst of V eerabhadra­ Ashada Suddha Local, Guttala Cheruvu Nallamala Reserve Forest swamy festival Ekadasi (June­ religious or Guttala Chenu in Ganjivaripalle Forest July) Range, 54 miles from the Markapur Railway Station. Bus runs upto Ganjivari­ palle (35 miles). Forest track from Ganjivaripalle to Guttalachenu

28 30 miles from Markapur Mallayapalem Chaitra Suddha Local, 2 Endrapalle · road Railway Station, Subbareddy " Panchami (March­ family festival Markapur - Pullalacheruvu festival I April) bus route is t a distance . of 6 miles from the village

30(b) 35 miles from Markapur Sri Bangaramma Phalguna Suddha Local, 3 Venkatareddipalle road Railway Station; Devata festival Chathurdasi religious hamlet of Markapur - Pullalacheruvu (February-March) Rachakonda bus route runs within 2 miles

40 40 miles from Marka- Sri Anjaneya­ Phalgunam­ Local, 4. Manepalle · pur town 18 miles from swamy festival Saturday nearest religious Vinukonda Railway Sta­ to Phalguna Sud­ tion and 20 miles from dha Purnima Gundlakamma Railway (February-March) _ Station

45 On the Markapur-Vinu- Sri Lakshminara­ From Chaitra Local, 5 Annasamudram · konda road, 30 miles from simhaswamy festi­ Bahula Panchami religious Markapur, 18 miles from val to Saptami (April­ Vinukonda Railway Sta­ May) tion

46 Within two furlongs from Sri Chennakesava­ From Kartika Local, 6 Medapi Vinukonda-Markapur bus swamy festival Bahula Triodasi religious route, 10 miles from Gun­ to Marga~ira dlakamma Railway Station Suddha Vidiya (November-De- , cember)

53 10 miles from Vinukonda Tripurantakes­ Magha Bahula Local, 7 Tripurantakam · Railway Station wara festival Triodasi religious (February-March)

56(c) 2 miles from Chapalama- Yogayya festival Pushyam (20th Local, in memory of 8 Chennampalle · dugu and 2 miles from January) the devotee Rama- Hamlet of Markapur - Pullalacheruvu yogi Chapalamadugu road

64 3 miles from Yerragonda- Virat Pothuluri Vaisakha Suddha Local, in commemo- 9 Gollavidipi · palem and 26 miles from Veera Brahmam Dasami to Dwa- ration of the great Markapur road Railway Aradhana dasi (April-May) saint Pothuluri Station Veera Brahmam 135

DIX-II-Contd. FAIRS AND FESTIVALS Do all commu­ Estimated congre­ nities paltici­ Any handicrafts, gation. h it onl:t pate or is it artistic works, local congregation open to only a deserving a men­ General remarks Name and description Duration or do the crowds special section tion brought to Facilities of fair or come from distant of the popula- the fair or festi- for visitors, (any other special of the deity connected features) with the fair or festival festival places? tion? val for sale if any 13 7 8 9 10 11 12 TALUK Palanki Veerabha­ 1 day 200; local and All drudu, stone image from neighbouring in human form villages

Mallayapalem Subba 2 days 1,000; local Hindus Reddy Samadhi (a tomb)

Bangaramma Devata, 3 days 1,000; local All stone image in female form

Sri Anjaneyaswamy, 3 days 700 to 800; local All stone image 5 feet and from neigh­ long and 2 feet broad bouring villages

Sri Lakshmi Nara- 3 days 1,500; local All simhaswamy, stone image 3 feet high with human body and lion's face

Sri Lakshmi Chen­ 5 days A few thousands Hindus, parti- A few articles like nakesavaswamy, stone from the neigh- 'cularly Harijans combs, toys etc. image with 4 hands bouring villages with Sankhu (Conch­ Shell), Chakra (Disc). Gadha (Mace) and Di­ vya (Divinity) Bangles, toys, dolls Tripurantakeswara, 5 days 5,000; local and All human form in stone from the neigh­ of earth, rubber There is also a stone bouring villages of and plastic, and Markapur Taluk brass, bronze and image of Tripurasun­ aluminium utensils dari in female form

There is free Ramayogi, Samadhi; 3 days 2,500; local and All feeding for all the Samadhi is enclos­ from the neigh­ communities dur­ ed in a mutt bouring villages ing the 3 days

All Free feeding for A picture of Veera 3 days 1,500; local all Brahmam in a Matham 136

APPEN STATEMENT OF Month and dates when the fair or festival is held Significance and Where situated? (give the tidhi in Location Code No Distance from near- occasion for the Serial Telugu month and fair or festi val- and name of the est Railway Station, Name of the indicate the Eng­ No. village/town City or Town local, religious or fair or festival lish month) special significance 1 2 3 4 5 6 4. MARKAPUR 64(b) 4 miles from Yerragonda- Ramayogi Urs pushya Bahula 10 Narasayapalem Local, in memory of · palem and 24 miles from Tadiya to Pancha­ Ramayogi Hamlet of Markapur road Railway mi (January-Feb­ Gollavidipi Station ruary)

65 36 miles from Vinukonda 1 Sree Venugo- Vaisakha Suddha 11 Yerragondapalem Local, · town and 24 miles from palaswamy purnima (April­ religious Markapur road Railway Brahmothsavam May) Station

2 Veerabrahmam Vaisakha Suddha Local, in memory of or Veerahrahma­ Navami (April­ Sri Veerabrahmam, swamy festival May) a yogi

68 33 miles from Markapur 1 Sri Chennakesa­ Chaitram (March­ Local, 12 Venkatadripalem · town and 38 miles from vaswamy festival April) religious Markapur road Railway Station

2 Sri Amba Devi Vaisakham (ApriI­ Local, festival May) religious

68(c) 9 miles from Yerragonda- Sri Digambara From Kartika Pur­ Local, in memory of 13 J angamvaripalle · palem and 38 miles from Mallikarjuna­ nima to Amavasya Sri Digambara hamlet of Markapur road Railway swamy festival (November-De­ Mallayya Venkatadripalem Station in a hilly tract cember)

69 36 miles from Markapur Poleramma In the dark fort- Local, 14 Kolukula road Railway Station and festival night of Bhadra- religious 2 miles from Ganiivari- padam (SePlem- palle ber-October) ,

7l(b) On the Markapur-Dornala Ankalamma Vaisakham (April- Local, 15 Gangupalle · bus route, 22 miles from festival May) religious hamlet of Markapur town; About 20 Gurrapusala miles from Markapur road Railway Station

73 ,_, Situated on th(f,Markapur- Sri Rarnayogi Pushya Suddha Local, in memory of 16 GurizepaIIe · Yerragondapalem road, 17 Vardhanti panchami (Decem- Sri Rarnayogi miles from Markapur ber-January) town and 20 miles from Markapur road Railway Station

81 14 miles from Markapur Tirumalanatha- Jaistha Suddhll Local, 17 Chatlamitta • town and 18 miles from swamy festival purnima (May- religious Markapur road Railway June) Station 137

DIX-II-Contd. FAIRS AND FESTIVALS Do all commu­ Estimated congre­ nities partici­ Any handicrafts, gation. Is it onl)" pate or i!. it artistic works, local congregation open to only a deserving a men­ Name and description Duration or do the crowds special section tion brought to Facilities General remarks of the deity connected of fair or come from distant of the popula- the fair or festi- for visitors. (any other special with the fair or festival festival places? tion? val for sale if any features) 7 8 9 10 11 12 13 TALUK-Contd. Sri Ramayogi, stone 3 days 1,500; local All All Hindus are fed image in human form free

Sree Venugopala­ 8 days More than 5,000; Hindus swamy, stone statue the congregation in human form, along includes residents with the images of of neighbouring Rukmini and Satya­ villages bhama

Veerabrahmam, stone 3 days 5,000; the congre- All image in human furm gation includes re­ sidents of neigh­ bouring villages

Sri Lakshmi Chenna­ 9 days The celebration is kesavaswamy, human stopped for the form in stone last 10 years

Amba Devi, stone 5 days About 3,000; local All Bangles and other image about 3 feet and residents of minor require­ high in female form the neighbouring ments of the la­ villages dies

Digambara Mallikar- 16 days 2,000; local and All Visitors of all junaswaroy, stone residents of the communities image and also another surrounding villa- are fed in a image in metal ges choultry by persons whose desires are ful­ filled

Poleramma, stone 2 days 1,500; local All Bamboo and agri­ image in female form cultural accessor­ ies, toys and alu­ minium utensils

Ankalamma, awe-in- 7 days 1,500; local All spiring stone image 3 feet high

Sri Ramayogi, picture 2 days 1,000; local and All h. of the Yogi painted by residents of the an artist surrouncling villa- ges

Tirumalanathaswamy, 7 days 1,000; local All four shouldered stone image of Vishnu 138

APPEN STATEMENT OF Month and dates when the fair or festival is held Significance and Where situated? (give the tidhi in occasion for the Location Code No Distance from near­ Telugu month and fair or festival- Serial and name of the est Railway Station, Name of the indicate the Eng- local, religious or No. village/town City or Town fair or festival lish month) special significance 1 2 3 4 5 6 4. MARKAPUR 89 A remote village un- Malakondaswamy Kartika Suddha Local, in memory of 18 Tangiralapalle • connected by road. Mar­ festival Purnima (October­ Malakondaswamy kapur, 8 miles from the November) village, is to be reached by foot-path. Gajjalakonda Railway Station, 9 miles away, is also to be reach­ ed by foot-path. A bus road to Markapur is to be reached by a famine road of 6 miles 94 8 miles from Markapur Naguruswamy Chaitra Suddha Local, in memory of 19 Pedda Araveedu · town on the Atmakur­ festival Navami (March­ Naguruswamy, a Markapur road and 12 April) saint miles from Markapur road Railway Station 1 It is 3 miles from the Mar- Chennakesava­ Chaitra Suddha Local, 20 Markapur • kapur road Railway Sta­ swamy festival Purnima (March­ religious tion on the Vijayawada­ April) Guntakal section of the :;outhern Railway

S. GIDDALUR

1 A Railway Station on Vija- 1 Kanyakapara­ Asviyuja Suddha Local, 1 Giddalur · yawada-Guntakal line with meswari festival Padyami (Septem­ religious communication facilities to ber-October) Ongole, Vinukonda, Gun­ tur, Kurnool, Markapur and Nandyal towns 2 Hazarat Khader Two months after Local, in memory of Vali Urs Moharram (Sep­ Hazarat Khader tember-October) Vali 24 Near Diguvametta, 2 miles Brahmeswara­ Vaisakham (April­ Local, 2 Krishnamsettipalle . from Giddalur Railway swamy festival May) religious Station 31 4 miles from Giddalur Sri Bhavani Magha Bahula Local, 3 Mundlapadu · Railway Station and town sankaraswamy Triodasi (Februa7 religious on Giddalur-Cuddapah bus festival ry-March) route

65 At the 94th mile on the Sri Mukteswara­ Magha-Bahula Local, 4 Mokshagundam Nandyal-Ongole road, 28 swamy festival Triodasi religious miles from Markapur town (February-March) and 11 miles from Cum­ bum Railway Station 67 On the Giddalur-Kurnool :8hrugu Malles­ Magha Bahula Local, 5 Vendutla · road at a distance of about waraswamy Triodasi religious 15 miles from Giddalur festival (February-March) 11 1 t miles from Cumbum Sri Pattabhi Rama­ Chaitra Suddha Local, 6 Cumbum · Railway Station with com­ swamy festival Padyami (March­ religious munication facilities to April) Kurnool and Ongole towns 139

DIX-II-Contd. FAIRS AND FESTIVALS Do all commu­ Estimated congre- nities partici­ Any handicrafts, gation. Is it only pate or is it artistic works, local congregation open to only a deserving a men­ Name and description Duration or do the crowds special section tion brought to Facilities General remarks of the deity connected of fair or come from distant of the popula- the fair or festi- for visitors, (any other special with the fair or festival festival places? tion ? val for sale if any features) 7 8 9 lO 11 12 13 T ALUK -Coneld. Malakondaswamy, a 2 days 800; local All samadhi in a mutt

Naguruswamy. No 1 day 2,000; local All image or picture. A flag will be hoisted i~ the name of Naguru- swamy

Sri Lakshmi Chenna- ~ Nearly 30,000 per- All Bangles, toys of Two choultries kesavaswamy, a stone . sons gather from earth, rubber, plas- are run on the image in human form the neighbouring tic, and utensils of 8th day of the villages and taluks brass, bronze and festival aluminium

TALUK Kanyakaparameswari 12 days 1,500; local and Hindus Poor feeding in human form from the neigh­ bourhood

Hazarat Khader Vali 1 day 11,000; from all All Utensils, Glass­ -- villages of the ta- ware, combs, luk pottery

Brahmeswaraswamy 2 days About 1,000; local Hindus ~..•

Bhavanisankaraswamy, 4 days 8,000; from the Hindus Books, ayurvedic There are image of Eswara in neighbouring villa- medicines, earthen choultries for the form of Sivalingam ges pots, and images free feeding of Rama, Krishna, Sai Baba etc., and agricultural imple- ments Sri Mukteswaraswamy, 3 days lOOO; local All :... Sivalingam in stone

Bhrugu Malleswara- 2 days 3 to 4 hundreds; All swamy, Sivali1J.gam in local stone Sri Rama. a swayambhu 11 days 2,000; local Hindus (natural origin) stone statue in human form 140

APPEN STATEMENT OF Month and dates when the fair or festival is held Significance and Where situated? (give the tidhi in occasion for the Location Code No. Distance from near­ Telugu month and fair or festival­ Serial and name of the est Railway Station, Name of the indicate the Eng- local, religious or No. village/town City or Town fair or festival lishmonth) special Significance 1 2 3 4 6 5. GIDDALUR

98 5-!- miles from Besthawar- Ankalamma Vaisakham (April­ Local, 7 Pitikayagulla • pet bus route and 10 miles festival May) religious from Cumbum Railway Station

6. ALLAGADDA

6 8 miles from Nand~l Rail- Sri Veerabhadra­ Chaitra Suddha Local, Deebaguntla • way Station arfd t a mile swamy festival Vidiya (March­ religious from tae Chittoor-Kurnool April) Highway at 1~·3' mile­ stone .. 23 7 miles from Gajulapalle Poleramma Chaitra Suddha Local, 2 Sreerangapuram Railway Station and 20 festival Vidiya (March­ religious miles from Allagadda via April) Narasapuram and Rudra­ varam 31 18 miles from Nandyal Hazrat Moulali Moharram 12th Local, 1D memory of 3 Yallur · Railway Station and from Urs day (June-July) Hazrat Moulali a Allagadda great saint

49 8 miles from Ahobilam, 5 Sri Ahobila Pushyam (Decem­ Local, 4 Narasapuram • miles from Allagadda and N arasimhaswamy ber-January) religious 31 miles from Nandyal Paruveta Railway Station Utsavamu 50 6 miles from Allagadda and Sri Narasimha­ In the dark fort­ Local, 5 Alamur • 32 miles from Nandyal swamy festival night of Pushyam religious Railway Station (January-Febru­ ary)

52 42 miles from Nandyal Rail­ Sri Lakshmi Phalguna Suddha Widely known, 6 Ahobilam way Station and 16 miles Narasimhaswamy Panchami religious from Allagadda The route Brahmothsavam (February-March) from Nandyal is by State Highway upto 170th mile stone and then by district road via Siruvel, Rudrava­ ram and Narasapuram./ There is a short route from kudravaram but only by cart track

54 34 miles from Nandyal Sri Ahobila Pushyam (Decem- Local, 7 R. Krishnapuram Railway Station and 7 Narasimhaswamy ber-January) religious miles from Allagadda by festival cart route 55 5 miles from Allagadda by Sri Ahobileswara- Magha Suddha Local, 8 Yadavada cart route and nearest swamy Paruveta Tadiya and Chaviti religious Railway Station is Nan- (January-Febru- dyal at 31 miles ary) 141

DIX-II -Contd. FAIRS AND FESTIVALS Do all commu­ Estimated congre- nities partici­ Any handicrafts, gation. Is it only pate or I!> il artistic works, local congregation open to only a deserving a men­ Name and description Duration or do the crowds special section tion brought to Facilities General remarks of the deity connected of fair or come from distant of the popula- the fair or festi- for visitors, (any other special with the fair or festival festival places ? tion ? val for sale if any features) 7 8 9 10 11 12 13 TALUK-Concld. Ankalamma stone 4 days About 1,500; local All A few toys and Getting stone image in the form of glassware blocks pulled by Sakti but with only 2 bulls to judge their arms strength is a spe­ cial feature in this fair TALUK Sri Veerabhadraswamy, 4 days 10,000 local and Hindus Eatables, utensils, an image in awe- -,-from neighbouring lanterns, pictures, inspiring human form villages books, toys of all kinds

Poleramma, image in 3 days Local All human form once in congregation three years

Hazrat Moulali, in 1 day 10 to 12 thou- All Utensils, pictures, the form of a hand sands; local and lanterns, clothes & (peeru) from the neigh­ toys etc. bouring "illages Sri Narasimhaswamy, 4 days Local and ftbm Hindus image with lion's head the neighbouring and human body villages

Sri Narasimhaswamy, 4 day:; Local and from the Hindus bronze image with neighbouring villa- lion's head and human ges body Sri Lakshmi Nara­ 11 days 20,000; local and Hindus Protected water It is said that the simhaswamy, in human '~om distant places supply and free Rakshasa Hiranya­ form with lion's head feedmg in cho­ kasipu was killed ultries here by Narasimna Swamy. Rakth:<­ kundam or the pool of blood is a special feature here. Even today the water looks reddish and it is supposed that Lord Narasimhl after killing the demon Hiranyaka­ sipu washed his gory hands at this tirtham . Sri Narasimhaswamy, 2 days Local congregation Hindus image in human form with lion's head

Sri Ahobileswara- 2 days Local congregation All . ~ ... swamy, a bronze image 142

APPEN STATEMENT OF Month and dates when the fair or festival is held Significance and Where situated? (give the tidhi in occasion for the Location Code No. Distance ,from near­ Telugu month and fair or festival- Serial and name of the est Railway Station, Name of the indicate the Eng­ local, religious or No. village/town City or Town fair or festival lish month) special significance 1 2 3 4 5 6 6. ALLAGADDA

61 26 miles from Nandyal Sri Dharani Margasira Bah ula Local, In memory oi 9 S. Lingamdinne Railway Station and 2 Sitaramaswamy Vidiya (November­ Dharani Sltarama­ miles 3 furlongs from Aradhana December) swamy Allagadda 63 Taluk headquarters at a Sri Ahobila Magham (January­ Local, 10 Allagadda distance of 27 miles from Narasimhaswamy February) religious Nandyal Railway Station festival on Kurnool-Chittoor road 76 5 furlongs from the Kur­ Sri Prasanna Ven­ Chaitra Suddha Local, 11 Madduru nool-Chittoor road at 145/ kateswaraswamy Padyami (March­ religious 5th milestone, 10 miles festival April) from Allagadda and 37 miles from Nandyal Rail­ way Station 12 Ramateertham Nandyal is the nearest Sri Narasimha­ Chaitram (March­ Local, Railway Station at 40 miles. swamy car festival April) religious 6 miles from Pedda Boda­ nam, which is on State Highway. From Allagadda. l3 miles by district road and 6 miles by cart route

7. NANDYAL

20 Nearest Railway Station is Sri Bhogeswara­ Magham (January­ Local, 1 Gadigarevula Nandyal at a distance of swamy festival February) religious 10 miles

30 4 furlongs from Kurnool- 1 Panik eswara- Magha Bahula Local. 2 Panyam · Nandyal road and It miles swamy festival Chathurdasi religious from Panyam Railway Sta- (February-March) tion on Vijayawada-Gun- takal metre gauge section 2 Sri Rama Magha Bahula Local, of the Southern Railway Kalyanam Ekadasi (Februa- religious ry-March) ,

45 8 miles from Nandyal 1 Sunkulamma Chaitra Suddha Local, 3 Pusuluru • town, 6 miles from Nan- Jatara Padyami (March- religious dyal Railway Station and April) 18 miles from Koilkuntla 2 Sri Ganga Vaisakha Suddha Local, Ka tamarayuni Purnima (April- religious Jatara May) 50 5 miles from Nandyal Lingamurthy Kartika Suddha Local, in memory of 4 Kanala Aradhana Ekadasi (October- Lingamurthy, a November) great saint

1 1 mile from Nandyal Rail- 1 Shehinsha Vali Magha Bahula Local, in memory of 5 Nandyal way Station on the Gunta- Urs Padyami to Cha- Shehinsha Vali · kal-Vijayawada section of viti (January- the Southern Railway February) i.e. in the Muslim month of Shahban 143

DIX-IT F AIRS AND FESTIVALS Do all commu­ Estimated congre­ nities partIci­ gation. Is it only pate or is it Any handicrafts, local congregation open to only .d artistic works, des­ Name and description Duration or do the crowds special section erving a mention Facilities General remarks of the deity connected of fair or come from distant of the popula- brought to the fair for visitors, (any other special with the fair or festival festival places? tion? or festival for sale if any features) 7 8 9 10 11 12 13 TALUK-Concld.

Sri Dharani Sitarama- 1 day Local cOI)gregation All except ~... rwamy, a tomb Chnstians

Sri Narasimhaswamy, 2 days Local and from All stone image in human neighbouring villa- form ges

Sri Prasanna Venkates- 4 days Local congregation Hindus waraswamy, in the form of a cocoanut

Sri Narasimhaswamy 3 days 5.000; from the All surrounding villa- ges

TALUK

Sri Bhogeswaraswamy, 3 days 1,000; local Hindus Choultries are The temple is in Sivalingam in stone available the midst of a for­ est in Mahanandi range of hills, 3 miles from the vil­ lage Panikeswaraswamy, 3 days Local and from the Hindus Sivalingam neighbouring vil- lages Sri Rama 3 days Local and from the Hindus neighbouring vil- lages Sunkulamma 1 day Local congrega- All tion

Gangamma 1 day Local congrega- All tion

Lingamurthy. There is 1 day Local and from the Hindus :'!..._. a mutt of the saint neighbouring vil- lages

Shehinsha Vali, a tomb 4 days 2,000; local and All Utensils, glass­ in the darga from the neigh- ware, pictures, bouring villages clothes, toys of clay and rubber 144

APPEN STATEMENT OF Month and dates when the fair or festival is held Significance and Where situated? (give the tidhi in occasion for the Location Code No. Distance from near­ Telugu month and fair or festival­ Serial and name of the est Railway Station, Name of the indicate the Eng- local, religious or No. village/town City or Town fair or festival lish month) special significance 1 2 4 5 6 7. NANDYAL 2 Prathamanandi Margasiram Local, 1 festival (November­ religious 5 Nandyal-Contd. December) 3 Krishnanandi Magham Widely knoNn, festival (January-Febru­ religious ary)

64 14 miles from Nandyal Omkaram Maha­ Magha Bahula Widely known, , Ernapadu • Railway Station and 4 sivarathri Chaturdasi religious miles from B. (Bandi) At­ festival (February-March) makur on major district road from Nandyal to At­ makur 77 Gujalapalle Railway Sta- Mahanandeeswara. Magha Bahula Of All-India fame­ 7 Mahanandi • tion is on the Guntakal­ festival Chaturdasi religious and also a (Gajulapalle) Vijayawada Railway line (February-March) pilgrim centre and the Mahanandi tem­ ple is 3 miles from the Railway Station and 10 miles from Nandyal Rail­ way Station

8. BANGANAPALLE 8 10 miles from Bangana- Chowdeswari Devi Chaitra Suddha. Local, 1 · palle and 5 miles from festival Vidiya (March­ religious Panyam Railway Station April)

1 17 miles from Panyam Veerabrahma- Magha.m (January- Local, in memory of 2 Banganapalle · Railway Station swamy festival February) Veerabrahmaswamy

20 2 miles from the 5th mile Yagantiswamy Magha Bahula Widely known, 3 Yaganti or • on the Banganapalle-Pea- festival Chaturdasi (Feb- religious Yagantipalle pally bus route, 19 miles ruary-March) from Bethamcherla Rail- way Station and 6 miles from Rangapuram Railway Station 49 14 miles from Bangana- Sri Lakshmi Chen- Vaisakha Suddha Local, 4 Owk · palle on the Banganapalle- nakesa vaswamy Triodasi (April- religious Tadpatri bus route and 29 festival May) miles from Panyam Rail- way Station 145

DIX-I1-Contd. FAIRS AND FESTIVALS Do all commu­ Estimated congre­ nities partici­ Any handicrafts, gation. Is it only pate or is it artistic works, local congregation open to only a deserving a men­ Name and description Duration or do the crowds special section tion brought to Facilities General remarks of the deity connected of fair or come from distant of the popula- the fair or festi- for visitors, (any other special with the fair or festival festival places? tion? val for sale if any features) 7 8 9 10 11 12 13 TALUK--concld. Lord Siva, Sivalingam 1 day 5,000; local and Hindus in stone from the neigh- bouring villages Lord Siva, Sivalingam 3 days 50,000; local and Hindus Known as one of .-from Mysore, the Navanandulu Bombay, Andhra in the Mahanandi Pradesh States area. The actual temple is in the forest a few miles from Nandyal. All pilgrims to Maha­ nandi during days of Sivarathri, visit this place

Lord Siva, stone Siva­ 7 days 9,000; local and Hindus The temple is ac­ lingam several devotees tually 4 miles from come from Mysore B. (Bandi) Atma­ and Bombay States kur in the Maha­ nandi forest area

Mahanandeeswara; 7 days 20,000; from My- Hindus Utensils, glass­ Free feeding for Sivalingam is in the --sore, Maharashtra ware, fancy goods, Brahmins, Vai­ shape of a cow's hoof. and Andhra Pra- books and religi­ syas, Lingayats imprinted on a rock desh States ous pictures and others, se­ parately. A big pond with a spring with cle­ ar water inside the compound and 2 more ponds also out- side. Manta- pams. veran- dah and choul­ tries for shelter SUB-TALUK Chowdeswari Devi, 6 dallS-10,000; local and Hindus The Goddess is stone image in female from neighbouring said to have come form villages from Benares and settled there in ap­ preciation of Nan­ danachakravarty's visit to Benares daily through Yoga

Veerabrahmaswamy,. 3 days 5,000; local and All stone image in human from the neigh- except Muslims form bouring villages Lord Umamaheswara, 4 days 10,000; local and All Pictures of Gods Free feeding in Ardhanareeswara -----rrom far and near and leaders, clo- facilities for form (half in the form thes, bangles etc. outsiders of Siva and the other half in the form of Parvati) Sri Laxshmi Chenna- 9 days 1,000; local All Pictures, glassware kesavaswamy, stone Hindus and clothes etc. image in human form 146

APPEN STATEMENT OF Month and dates when the fair or festival is held Significance and Where situated? (give the tidhi in occasion for the Location Code No. Distance from near­ Telugu month and fair or festival- Serial and name of the est Railway Station, Name of the indicate the Eng- local, religious or No. village/town City or Town fair or festival lish month) special significance 1 2 3 4 5 6

9. KOILKUNTLA

1 26 miles from Koilkuntla Kambagiri Nara- Chaitra Suddha Local, 1 Kunukuntla · town and 36 miles from simhaswamy Chaturdasi and religious Panyam Railway Station festival Purnima (March- April) 2 4 miles from Nandyal-Tad- Sri Kambagiri Chaitra Suddha Local, 2 Uppalapadu patri road, 30 miles from Lakshminara- Dasami (March- religious Tadpatri Railway Station simhaswamy festi- April) and 22 miles from Koil- val kuntla

6 16 miles from the nearest Nela Bilam Last Monday iU Local, 3 AbdulIapuram Railway Station Tadpatri festival KartJkam (Octo­ religious ber-November)

12 On the Nandyal-Tadpatri Lakshmi Vaisakha Suddha Local, 4 Kolimigundla · bus road, 20 miles from N araslmhaswamy Vidiya to Bahula religious Tadpatri Railway Station festival Vidlya (April­ May) 14 25miles from Tadpatri Sri Veera Papam­ Chaitra Suddha Local, 5 Singavaram · Railway Station and It ma Devatha Padyami (March­ religious miles from Tadpatri-Ban­ festival April) ganapalle bus route 24 17 miles from Koilkuntla Sri Chennakesava­ Chaitra Suddha Local, 6 Perusomula · and 3t miles from Jamma- swamy festival Triodasi (March­ religious ·l'v\._CV 11~UgU-Tadpatri road April)

37 33 miles from Nandyal Tanishabibi or Vaisakham Local, in memory of 7 Sanjamala · Railway Station and 9 Masanamma (April-May) Tanishabibi miles from Koilkuntla festival

38 10 miles from Koilkuntla Sunkulamba Chaitra Suddha Local, 8 Kanala · and 32 miles from Nandyal festival Vidiya and Tadiya, religious Railway Station (March-April) 44 30 miles from Panyam Chowdeswari Chaitra Suddha Local, 9 Bondaladinne · Railway Station, 5 miles Devi festival Padyami (March­ religious from Koilkuntla town and April) 2 miles from the Mudigo­ du bus road 49 24 miles from Nandyal Panduranga­ Pushyam (Decem­ Local, 10 Saudaradinne Railway Station and two swamy festival ber-January) religious miles from Koilkuntla to the east 1 Taluk headquarters at 25 Panduranga­ Vaisakha Suddha Local, 11 Koilkuntla miles from Nandyal Rail­ swamy festival Astami (April­ religious way Station May)

54 2 miles from Koilkuntla Chennakesava­ Pushyam (Decem­ Local, 12 Bijinivemula . ." . on Koilkuntla-Lingala ear- swamy festival ber-January) religious '" then road 147

DIX-II-Contd. FAIRS AND FESTIVALS Do all commu­ Estimated congre- nities partici­ Any handicrafts, gation. Is it only pate or is it artistic works, local congregation open to only a deserving a men­ Name and description Duration or do the crowds special section tion brought to Facilities General remarks of the deity connected of fair or come from distant of the popula- the fair or festi- for visitors, (any other special with the fair or festival festival places? tion ? val for sale if any features) 7 8 9 10 11 12 13

TALUK

Kambagiri Narasimha- 2 days Local congregation Hindus The temple is 8 swamy, stone image miles from the vil­ lage

Sri Kambagiri Lakshmi­ 5 days 8,000; local and All Utensils, glass­ There are cho- The temple of the narasimhaswamy, a from distant pla- ware, and fancy ultries and a presiding deity lIes stone image in the ces of Cuddapah, goods pandal is erect- to the west of the form of Narasimha­ Kurnool, Ananta- ed village at about 8 swamy, (lion face) pur, Bellary, Nel- miles lore districts as also from the nei­ ghbouring Telan­ gana districts Lord Siva (No image 3 days 10_&lO; local and All Sweets, utensils, or deity. Only an as­ "---nom outside with­ stationery. fancy sumption) in a radius of 10 goods, etc. miles Lakshmi Narasimha­ 15 days Local and from All swamy, stone image neighbouring villa- with human body and ges lion's head Veera Papamma, 1 day Local congregation All stone image

Chennakesavaswamy, 10 days 2,000; local and All Utensils, glass- Poor feeding stone image in human from the neigh­ ware, books, clo- form bouring villages thes and bamboo baskets Tanishabibi, a samadhi 1 day Local congregation All (tomb)

Sunkulamba stone 2 days Local congregation All image in the form of a Sakthi Chowdeswari Devi in 3 days Local congregation All human form

The temple is at Koil­ 1day Local congregati:Jn Hindus kuntla

Pandurangaswamy, a 12 da~,OOO; from the All Fancy goods and Spacious man­ saligramam surrounding villa- glassware tapams within ges the temple compound Chennakesavaswamy, 1 day Local congregation All image in human form 148

APPEN STATEMENT OF Month and dates when the fair or festival is held Significance and Where situated? (give the tidhi in occasion for the Location Code No. Distance from near­ Telugu month and fair or festival- Serial and name of the est Railway Station, Name of the indicate the Eng­ local, religious or No. village/town City or Town fair or festival lish month) special significance I 2 3 4 6 9. KOILKUNTLA

60 18 miles from Nandyal Hassan Yah Chaitram (March­ Local, in memory of 13 Revanuru Railway Station and 8 Urs April) Hassan Vali miles from Koilkuntla on Koilkuntla-Nandyal road

63 4 miles from Revanuru, Mula Peddamma Vaisakha Suddha Local, 14 U. (Uppuneella) 15 miles from Nandyal festival Dasami (April­ religious Govidinne Railway Station and 8 May) once in five miles from Koilkuntla on years Nandyal-Koilkuntla road

67 33 miles from Nandyal and Mastanswamy Phalguna Suddha Local, in memory of 15 Burrareddipalle 8 miles from Koilkuntla Urs Padyami (Febru­ Mastanswamy and Allagadda ary-March) once in 3 or 5 or 10 years

26 miles from Nandyal Mahakalika Devi Chaitram (March­ Local, 16 · Railway Station and 10 Aradhana April) religious miles from Koilkuntla

74 8 miles from Koilkuntla on Sunkulamma Chaitra Suddha Local, 17 Harivaram · Kampamalla - Uyyalavada festival Vidiya (March­ religious bus route April)

84 On the bank of the river Ankalamma and Chaitra Suddha Local, 18 Bodemmanur · Kundu, 16 miles from Gangamma Triodasi (March­ religious Koilkuntla festival April)

87 30 miles from Nandyal Ahobila Magha Suddha Local, 19 Sarvayapalle · Railway Station and 5 Narasimhaswamy Panchami (Janua­ religious miles from Allagadda in festival ry-February) the southern direction

88 35 miles from Nandyal Ankalamma, Chaitra Suddha Local, 20 Pedda Emmanur · Railway Station Gangamma and Triodasi (March­ religious Chowdamma April) festival

92 25 miles from Muddanur 1 Sri Bugga Jaistha Suddha Local, 21 Nossam Railway Station Venkate~ward­ Dasami (May­ religious swamy festival June)

2 Sunkulamma Chaitra Suddha Local, festival Vidiya (March­ religious April)

92(1) 20 miles from Muddanur Nainalappa Last Monday in Local, in memory of 22 Akkampalle · Railway Station and 14 festival Kartikam (Octo­ Nainalappa hamlet of Nossam miles from Koilkuntla on ber-November) Nandyal - Jammalamadugu road 149

DIX-I1-Contd. FAIRS AND FESTIVALS

Estimated congre- Do all commu- Any handicrafts, gation. Is it only nities partici- artistic works, local congregation pate or is it deserving a men- Name and description Duration or do the crowds open to only :l tion brought to Facilities General remarks of the deity connected of fair or come from distant special section the fair or festi- for visitors (any other special with the fair or festival festival places? of the popula- val for sale if any features) tion? 7 8 9 10 11 12 13 TALUK-Goncld.

Hassan Vali, samadhi 3 days 2,000; local and All (tomb) from the neigh­ bouring villages

Mula Peddamma, no 5 days 3,000; local and Hindus Utensils, pictures, Free feeding liD image from surrounding clothes, lanterns, villages torchlights, mir- rors, etc.

Mastan VaH, a samadhi 2 days 2,000; local and All 3 to 4 shops (tomb) . from the neigh­ bouring villages

Kalika, stone image 3 days Local congregation All in human form with '4 hands

Sunkulamma, stone 2 days Local congregation All image in human form

Gangamma, Ankalam­ 3 days Local and from the All ma, stone images neighbouring villa· ges

Narasimhaswamy, 2 days 5 to 6 hundr~ds; Hindus Utensils, lanterns, The image of the with lion's head and local and from the pictures, clothes, deity is brought human body neighbouring villa­ etc. from Ahobilam ges and the festival celebrated

Ankalamma, Gangam- 6 days Local congregation All Utensils, lanterns, ma and Chowdamma, pictures and pho­ there are no itols; rL tos, mill cloth. images in human form handloom cloth, are made at the time etc. of festival

Sri Bugga Venkates- 8days Local congregation Hindus A few shops waraswamy, image in human form

Sunkulamma, image I day Local congregation Hindus A few shops in human form

Nainalappa I day Some thousands; All local and from the neighbouring vila- ges

(lOA) 150

APPEN STATEMENT OF Month and dates when the fair or festival is held Significance and Where situated? (give the tidhi in occasion for the Location Code No. Distance from near­ Telugu month and fair or festival- Serial and name of the est Railway Station, Name of the indicate the Eng- local, religious or No. village/town City or Town fair or festival lish month) special significance 1 2 3 4 5 6 10. DHONE 9(a) 3 miles from Veldurthy Sri Anjaneya­ Magha Suddha Local, 1 Kosanapalle, • Railway Station on Kur­ swamy festival Chaturdasi (Jan­ religious hamlet of nool-Dhone section of the uary-February) Cherukulapadu Central Railway and on the National Highway 14 miles from Dhone

'" 20 5 miles from Pendekal as Shi Chennakesava­ Chaitra Suddha Local, 2 Shotrium Gundala . well as from Malliyala swamy festival Navami to Bahula religious Railway Station and 8 Padyami (March­ miles from Peapally by April) cart track

25 On the Kurnool-Anantapur Venkatareddy Magha Bahula Local, in memory of 3 Peapally · bus road, 12 miles from Tirunala Chaviti (February­ Sri Venkatareddy Gooty Railway Station and March) 15 miles from Dhone RalI­ way Station 29 7 miles from Gooty Rail- Moulaliswamy On any day suit­ Local, in memory of 4 ,Pothedoddi · way Station on Bombay­ Urs able for villagers Moulaliswamy Madras line and 4!- miles from Peapally 1 Taluk headquarters 32 Bugga Rameswara­ From Magha Local, 5 Dhone miles from Kurnool, 28 swamy festival Bahula Triodasi religious miles from Gooty and on (February-March) the National Highway; Railway Junction for trains from Guntakal, Vijayawada and Hyderabad 54 6 miles to the east of Vel- Chennakesava­ Chaitra Suddha Local, 6 Lanjabanda · durthy Railway Station on swamy festival Padyami (March­ religious the Secunderabad-Dhone April) and Asvi­ section and 12 miles from yuja Sudha Dasami Dhone by cart track (September.. Octo­ ber) 56 A Railway Station on Amruteswara­ Kartikam (Qcto­ Local, 1 Pendekal · Vijayawada-Guntakal sec­ swamy festival ber-November) religious tion of the Southern Rail­ way 10 miles from Veldur­ thy and BethamcherIa Railway Stations 59 A Railway Station on the Chennakesava­ Chaitra Suddha Local, 8 Veldurthy . Dhone-Secunderabad Rail­ swamy festival Purnima (March~ religious way line, 12 miles from April) Dhone town and 20 milel> from Kurnool town by road on the Kurnool­ Dhone section of the Na­ tional Highway • 66 Situated in a hilly region. 1 Venugopala­ Sravana Bahula Local, 9 Embayi 10 miles from Betham­ swamy festival Ashtami (August­ religious cherIa Railway Station on September) Dhone or Dronachalam­ 2 Parvati and Magha Bahula Local, Vijayawada line, 25 miles Parameswara Triodasi (Feb­ religious from Dhone festival ruary-March) ] 5]

DIX-II-Contd. FAIRS AND FESTIVALS Do all commu­ Estimated congre­ nities partici­ Any handicrafts, gation. Is it only pate or i!> it artistic works, local congregation open to only a deserving a men­ Name and description Duration or do the crowds special section tion brought to Facilities General remarks of the deity connected of fair or come from distant of the popula- the fair or festi- for visitors, (any other special with the fair or festival festival places? tion? val for sale if any features) 7 8 9 l() 11 12 13 TALUK Anjaneyaswamy, 6 feet 3 days 300 or 400; local All Bangles and toys Free feeding on high and 3 feet wide and from neigh­ Purnima carved on a vertical bouring villages stone slab

Chennakesavaswamy, 8 days 4,000; local and Hindus Utensils, Ironware, Choultries and stone image in human from neighbouring timber, ana (;attIe, free feeding form in the temple villages Gadwal rugs, inside the village and drugs, pictUres of in round form in stone Gods, mill cloth believed to be of na­ etc. tural origin in the temple outside the village Venkatareddy, a sa­ 2 days Three to four All Bangles, utensils, madhi (tomb) thousands; local clothes and some and from the nei­ fancy goods, etc ghbouring villages

Moulaliswamy, an im- 1 day Local congregatlon All Free feeding age in the form of a palm of a hand

Bugga Rameswara­ 4 days 5,000; local and Hindus Utensils, toys, There is a cho­ swamy, Sivalingam in from the neigh­ bangles, picture~ ultry where stone bouring villages of Gods and cine free feeding is within a ramus of stars, lanterns, arranged for 3 :) mile!> torch lights, mir­ daYi rors and combs

Chennakesavaswamy, 1 day Local reSidents of Hindus stone image in human on the village form each occa- sion

Amruteswaraswamy, 1 month Local congregation Hindus stone image in the . form of a lingam with a panuvattam (base)

Chennakesavaswamy, 3 days 3,000; local Hindus stone image in human form

Sri Venugopalaswamy, 3 days Local and from the Hindus metal image in human neighbouring vil­ form lages Metal images of Siva 4 days Local and from Hindus A small fair is held and Parvati, in human the neighbouring form villages 152

APPEN STATEMENT OF Month and dates when the fair or festival is held Significance and Where situated? (give the tidhi in occasion for the Location Code No. Distance from near- Telugu month and fair or festival- Serial and name of the est Railway Station, Name of the indicate the Eng- local, religious or No. village/town City or Town fair or festival lish month) special significance 1 2 3 <4 5 6 10. DHONE 66(a) 9 miles from Bethamcher- Sunkulamma Chaitra Suddha Local, 10 Rudravaram la, 25 miles from Dhone festival Padyami (March- religious hamlet of Embayi and 5 miles from Betham- April) cherla-Kurnool bus route 67 5 miles from Bethamcherla Maremma festival Chaitra Suddha Local, 11 Muddavaram . Railway Station by cart Padyami (March- religious track and 7 miles from April) Kurnool-Bethamcherla road via Sitarampuram 70 A Railway Station on Gun- Sri Chennakesava- Chaitra Suddha Local, 12 Bethamcherla takal-Vijayawada Railway swamy festival Purnima (March- religious line, 20 miles from Dhone, April) 32 miles from Kurnool town and 12 miles from Banganapalle 71 5 miles from Bethamcherla Sri Bugga Rames- Magha Bahula Local, 13 Gollagutta Railway Station, 23 miles waraswamy Chaturdasi (Feb- religious from Dhone Railway Sta- festival ruary-March) tion and 50 miles from Kurnool

72 4 miles from Rangapuram Narasimhaswamy Last Saturday in Local, 14 Rangapuram Railway Station on the or Madduleti Magham (Febru- religious Vijayawada-Guntakal Sec- festival ary-March) tion of Southern Railway and 3 miles from Bangana· palle-Gooty road

73 It miles from R

11. PATTIKONDA 1 4 miles from Daivamdinne Dastagiraiah- Pushya Bahula Local, in memory of 1 Peddamariveedu . on Kurnool-Yemmiganur swamy Urs Ashtami and Dastagiraiahswamy, road and 3t miles frqm Navami (January­ a Muslim saint Gonegondla ( February) ,- '" 2 3t nrlles from' Belgal on Kasi Veerappa Chaitra Suddha Local, in memory of 2 Alavala Kurnool-Yemmiganur road festival Vidiya (March­ Kasiveerappa, a yogi and 6 miles from Gone­ April) gondla 3 36 miles from Kurnool Sri Chennakesava­ Chaitra Suddha Local, 3 Peddanelaturu • Railway Station, 40 miles swamy festival Padyami to religious from Pattikonda and 4 Tadiya (March­ miles from Kurnool-Yem­ April) miganur road 153

DIX-ll-Contd. FAIRS AND FESTIVALS Do all commu­ Estimated congre- nities partIci­ Any handicrafts, gation. Is it only pate or IS it artistic works, local congregation open to only a deserving a men­ Name and description Duration or do the crowds special section tion brought to Facilities General remarks of the deity connected of fair or come from distant of the popula- the fair or festi- for visitors. (any other special with the fair or festival festival places ? thm ? val for sale if any features) 7 8 9 10 11 12 13 TALUK--concld. Sunkulamma, wooden 1 day Local congregation All image in human form

Maremma, stone im- 2 days Local congregation All age

Sri Chennakesava 5 days 5,000; local con- Hindus Pictures, photos, swamy, Sridevi and gregation toys and utensils Bhudevi, carved on etc. stone in human form

Bugga Rameswara- 2 days Local congregation Hindus swamy, in the form of Sivalingam

Narasimhaswamy or 1 day More than 1,000; All Earthen pots and There is a stream Madduleti, stone im­ from all the cor­ glassware etc. of pilgrims from age in the form of ners of the dis­ several villages Vishnu trict and Ananta­ from the neigh- pur district bouring taluks throughout the year and particu­ larly during Mag­ ham, Phalgunam, Chaitram. Vaisa­ kham. Jaistham & Ashadam Idrus Basha, a tomb 3 days More than 2,000; All Combs and mir­ Free feeding to in a darga local and from the rors fakirs and neighbouring villa­ guests by the ges trustee for 3 days

TALUK Dastagiraiahswamy, a 2 days Local congregation All The blind and tomb in a darga disabled per­ sons are fed free Kasi Veerappa, a sa- 1 day Local congregation All madhi in a mutt

Sri Chennakesava- 3 days Local congregation Hindus swamy, image in hu- man form in sky- blue colour, wear- ing sankhu, chakra, gada and dumdum in his 4 hands (conch, disc, mace and drum) 154

APPEN STATEMENT OF Month and dates when the fair or festival is held Significance and Where situated ? (give the tidhi in occasion for the Location Code No. Distance from near­ Telugu month and fair or festival- Serial and name of the est Railway Station, Name of the indicate the Eng- local, religious or No. village/town City or Town fair or festival lish month) special significance

1 2 3 4 5 6 11. PATTIKONDA 5 Connected by bus to Kur­ Sri Chintalamuni­ Bhadrapada Local, in memory of 4 Gonegondla nool town, distance being swamy festival Bahula Panchami Chintalamuni- about 33 miles, 41 miles to Dasami (Sep­ swamy. from Pattikonda town and tember-October) 27 miles from Adoni Rail­ way Station 6 22 miles from Pattikonda, Sri Sadguru Phalguna Suddha Local, in memory of 5 Ganjahalle · 40 miles from Kurnool on Bade Saheb Sapthami to Sadguru Bade Sa­ Kurnool - Pattikonda-Kan­ festival Navami (Februa­ heb, a Muslim saint danathi road, 3 miles from ry-March) Ternekal lying on this bus route being covered by foot 8 21 miles from Pattikonda Sri Chennakesava­ Asviyuja Suddha Local, 6 Kandanathi · by bus swamy festival Dasami (Septem­ religious ber-October) 9 12 miles from Adoni Rail- Dastagiraiah Tata Magham (Febru­ Local, in memory of 7 Mulugundam · way Station and 2t miles Urs ary 22 and 23) Dastagiraiah a great from Adoni - Pattikonda samt road 10(a) 8t miles from Adoni Rail­ Sri Ghatragudi Margasira Suddha Local, 8 Peddapendekal, way Station and 2 miles Anjaneyaswamy Pad}'ami and religious hamlet of from Adoni-Yemmiganur festival Vidiya (Novf'm­ Chinnapendekal road ber-December) 13 15 miles from Adoni Rail- Gutali Prabha Chaitra Suddha Local, 9 Banavanuru · way Station and 6 miles festival Purnima (March­ religious from the Kurnool-Adoni April) bus road 16 On the bank of the river Sri Chenna­ Phalguna Suddha Local, 10 Ternekallu Hundri; 40 miles from madhavaswamy Navami to Trio.. religious Kurnool on the Kurnool­ Rathothsavam dasi (February­ Pattikonda - Kandanathi March) road and 16 miles from Adoni Railway Station 19 2 miles from Gonegondla; Fakir Saheb Pushya Suddha Local in memory of 11 Naraduppala · there is a bus, route from Urs Ashtami (Decem­ Fakir Saheb Kurnool to Gonegondla ber-January) via Kodumur

23(a) About 24 miles from Kur- Thimmagurudu­ Magham (Janu­ Local, 12 Bodipadu . nool Railway Station aad swamy festival ary-February) religious hamlet of Thippanur situated beside Kurnool­ Bellary road 26 1 mile from the 26th mile Dastagiriswamy Pushyam, 5 days Local, in memOIj' of 13 Machapuram · on Kurnool-Bellary road Urs after Sankranti Sri Dastagiriswamy festival in J anua­ ry 31 18 miles from Pattikonda Koulutla Chenna­ Magha Suddha Local, 14 Kappatralla town, 25 miles from Tug­ kesavaswamy Dwadasi (January­ religious gali Railway Station, 15 festival February) miles from Malyala Rail­ way Station and It miles from the Kurnool-Adoni rqad 155

DIX-I1-Contd. FAIRS· AND FESTIVALS Do all commu­ Estimated congre­ nities partici­ Any handicrafts, gation. Is it only pate or is it artistic works, local congregation open to only :l deserving a men­ Name and description Duration or do the crowds special section tion brought to Facilities General remarks of the deity connected of fair or come from distant of the· popula- the fair or festi- for visitors (any other special with the fair or festival festival places? tion? val for sale if any features) 7 8 9 10 11 12 13 TALUK-Contd. Chintalamuniswamy, 6 days Some thousands; Hindus Sweet-meats, ban­ The blind are stone image in human local and from the gles, flowers, co­ fed free form neighbouring villa- coanuts, metal ges utensils, glassware, cloths etc.

Sri Sadguru Bade Saheb, 3 days 20 to 30 thou­ All Sweetmeats, uten­ a tomb in a darga sands; local and sils, pictures. and from the neigh­ books, cloth, bouring villages drinks, fancy goods, etc.

Sri Chennakesava- 1 day Local congregation Hindus swamy, a stone image

Dastagiraiah Tata, a 2 days Local and from the All Utensils, bangles, tomb in a darga neighbouring vil­ toys and fancy lages goods

Sri Chatragudi Anja- 2 days Local congregation All neyaswamy, stone im- age in the form of Hanuman Sunkulamma, a stone 1 day 1,000; local con­ All image in human form gregation

Sri Chennamadhava- 5 day~O,OOO; local and All Utensils, glass- ... swamy, a stone image ~. from the neigh- ware, torchlights, of Madhavaswamy in bouring villages pictures, mirrors human form and clothes

Fakir Saheb, a darga 2 days Local and from the All Sweets, earthen- Poor feeding with the tomb of Fakir neighbouring villa- ware, glassware, Saheb ges fancy goods, ban- gles, medicines, books, ready-made clothes and wood- en toys Thimmaguruduswamy 4 days 1,000; local All

Dastagiriswamy, a Iday Local congregation All darga containing his tomb

Koulutla Chennakesa- 7 days 4 to 5 thousand; Hindus This is a common vaswamy, a stone im- local and from sur- festival for both age of Vishnu in hu- rounding villages Kappatralla and man form Kotakonda 156

APPEN STATEMENT OF Month and dates when the fair or festival is held Significance and Where situated? (give the tidhi in occasion for the Location Code No. Distance from near­ Telugu month and fair or festival- Serial and name of the est Railway Station, 'Name of the indicate the Eng- local, religious or No. village/town City or Town fair or festival lish month) special significance 1 2 3 4 5 6

11. PATTIKONDA

31(a) About 25 miles from Tug­ Khasim Saheb Chaitram (March­ Local, III memory of 15 Devarabanda gali Railway Station Urs April) Khasim Saheb hamlet of Kappatralla 33(a) 2t miles from Kurnool- Mastan VaH Magha Bahula Local, in memory of 16 Kottapeta • Pattikonda road, about 14 festival Chaviti to Shasti Mastanvali, a Mus­ hamlet of miles from Pattikonda and (February-March) lim saint Potlappadu 42 miles from Kurnool 34(a) About 3 miles from Deva- Maremma From a Tuesday Local, 17 Gadderalla · nakonda on Kurnool-Bel­ Jatara in Phalgunam religious hamlet of iary road and about 43 (February-March) Kunkanur miles from Kurnool once in every odd English year 35 Aspari Railway Station is Veerabhadra­ Chaitram (March­ Local, 18 Khyruppala the nearest Railway Sta­ swamy festival April) religious tion at about 11 miles and Adoni Railway Station is about 19 miles 1 mile from Pattikonda­ Mastan Saheb Magha Bahula Local, in memory of 19 Adoni road and from Kur­ Urs Vidiya (February­ Mastan Saheb nool-Bellary road, about 8 March) miles from Pattikonda, 12 miles from Adoni and 45 miles from Kurnool 52 Situated on Yemmiganur- Hultheppa Kartika Suddha Local, in memory of 20 Peddahulthi • Guntakal road, lIt miles festival Padyami (October­ Sri Hultheppa from Tuggali Railway Sta­ November) tion

1 7 miles from Tuggali Rail- Sri Veerabrah­ Magha Suddha Local, in memory of 21 Pattikonda • way Station, 22 miles from mam car festival Panchami to Sri Veerabrahmam, Adoni and 50 miles from Dasami (January­ a great saint Kurnool town, connected February) by bus to Adoni, Kurnool and Gooty towns

55 It is about 10 miles from Khasim Saheb Pushya Bahula Local, in memory of 22 Pendekallu · Pattikonda and a Railway Urs Tadiya (January­ Khasim Saheb ,Station on Dronachalam­ February) Guntakal section of the Southern Railway

58 3t miles to the south of Snnkulamma Once in 3 years in Local, 23 Ratana Pattikonda town and 3, Jatara Magham (January­ religious miles from Tuggali Rail­ February) way Station 60 3 miles from the nearest Sri Ranganatha­ Phalguna Suddha Local, 24 Peravali Railway Station Tuggali swamy Kalyanoth­ Dwadasi to Bahula religious and 10 miles from Patti­ savam and Sri Ma­ Shasti (February­ konda dhavaswamy Rath­ March) othsavam 157

DIX-II-Contd. FAIRS AND FESTIVALS Do all commu­ Estimated congre­ nities partIci­ Any handicrafts, gation. Is it only pate or i~ it artistic works, local congregation open to only a deserving a men­ Name and description Duration or do the crowds special section tion brought to Facilities General remarks of the deity connected of fair or come from distant of the popula- the fair or festi- for visitors, (any other special with the fair or festival festival places? tion? val for sale if any features) 7 8 9 10 11 12 13

TALUK-Gontd. Khasim Saheb, a tomb 3 days 1,000; local All

Mastanvali, a tomb 3 days 3,000 to 4,000, 10- All Metal and earthen Free feeding cal and from the utensils, clothes for fakirs neighbouring villa- and agricultural ges implements Maremma, wooden 1 month 15,000; local and All Utensils of several image in the form of ~~from the neigh­ usual metals, glass­ Sakthi (Kalikadevi) bouring districts ware books, clo­ thes, agricultural implements, rugs of Nagalapuram Veera bhadraswamy 7 days 5,000; local and All from the neigh­ bouring villages

Mastan Saheb, a tomb 5 days Local and from the All Srirama Navami is in a darga neighbouring villa­ celebrated for 9 ges days from Chaitra Suddha Navami (March-April)

Hultheppa, image in 2 days Local congregation All human form sitting on a horse

Sri Veerabrahmam, 6 day~ 12,000; local and All Utensils and fancy a big oil painting; 3 ~ from surrounding goods stone images install­ villages ed and 3 metal im­ ages for procession

Khaslm Saheb, a tomb 3 days Local congregation All Sri Ramalinga­ swamy Aradhana is observed on Mahasivaratri day i.e. Magha Bahula Chaturdasi (Feb­ ruary-March) Sunkulamma, stone 3 days 3,000; local and All A few shops sell­ image III the form of from the neigh­ ing sweet-meats, Kalikadlvi e.. bouring villages bangles, ribbons etc. Sri Ranganathaswamy, Festi.,__}{),OOO; local and All Earthen and metal Choultries are in the form of a Sale­ vallO from distant pla­ utensils, glassware, available ... gramam. Madhava­ days & ces clothes and agri­ for pilgrims swamy, a stone image fair 15 cultural imple­ and visitors days ments 158

APPEN STATEMENT OF Month and dates when the fair or festival is held Significance and Where situated? (give the tidhi in occasion for the Location Code No. Distance from near- Serial Telugu month and fair or festival- and name of the est Railway Station, Nameofthe indicate the Eng- No. village/town local, religious or City or Town fair or festival Ush month) special significance 1 2 3 4 5 6 11. PATTIKONDA 61 2t miles from Pattikenda Khasim Saheb Chaitra Suddha 25 Putchakayalamada Local, in memory of and 7 miles from Tuggali Urs Purnima (March- Khasim Saheb Railway Station April) (Muslim month -Moharram) 62 3 miles from Pattikonda Veerabhadra- 26 Hosur Magha Suddha Local, town and 6 miles from swamy car Dasami to Dwa- religioUii Molagavalli Railway Sta- festival dasi (January- tion February)

70 4 miles from Gooty Rail- Thimmagurudu- Magha Bahula 27 G. Erragudi Local, in memory of . way Station and 18 miles swamy and Pak- Amavasya Thimmagurudu- from Pattikonda keerappaswamy (February-March) swamy and Pakeer- festival appaswamy

12. ALUR

5 16 miles from Alur town Siddheswara Magha Suddha 1 !iolalagundi Local, • and 20 miles from Adoni festival Dasami (January­ religious town February)

10 Adoni is the nearest Rail- Shaik Saheb VaH 2 Bhadrapadam Local, in memory of Yellarthi • way Station at 25 miles Urs (August-Septem­ Shaik Saheb VaH ber)

15 15 miles from Adoni Rail­ Rangamma PUshya Bahula 3 Ingaladahal Local, in memory of way Station and town Aradhana Tadiya (J anuary­ Rangamma, a saint February)

20 Adoni is the nearest Rail­ Devaragudem Asviyuja Suddha Local, Neriniki way Station, about 23 Jatara Dasami (Septem­ religious miles away ber-October) 21 6 miles from Alur town Kadu Siddappa 3rd Monday in 5 Local, in memory of Muddanageri on the Alur-Holalagundi festival Sravanam (fuly­ Kadu Siddappa, a road and 22 miles from August) yogi Adoni Railway Station

22 5 miles from Alur town Mangamma Avva Phalguna Suddha Local, in memory of 6 Karidiguddam on the Alur-Holalagundi Uthsavam Dasami (February­ Mangamma, a yogini bus route. The nearest March) Railway Station is Adeni, about 23 miles away

23 4 miles from Alur town on Modin Saheb Magham (January­ Local, in memory of 7 Hulebeedu . Alur-Adoni bus route. The Urs February) Modin Saheb nearest Railway Station is Adoni, 22 miles away

25 10 miles from Adoni Rail­ Ayyalappa Asviyuja Suddha Local, in memory of 8 Manekurthi . way Station and town on Aradhana Dasami (Septem­ AyyaJappa Adoni-Alur bus route ber-October) 159

DIX-II F AIRS AND FESTIVALS Do all commu­ Estimated congre­ nities partIci­ gation. Is it only pate or is it Any handicrafts, local congregation open to only d artistic works, des­ Name and description Duration or do the crowds special section erving a mention Facilities General remarks of the deity connected of fair or come from distant of the popula- brought to the fair for visitors, (any other special with the fair or festival festival places? tion? or festival for sale if any features) 7 8 9 10 11 12 13 T ALUK-Concld. Khasim Saheb, a darga 1 day Local congregation All Anjaneyaswamy Aradhana takes place in the 3rd week of Sravanam Veerabhadraswamy, 3 days Local, Hindus Glassware, uten­ stone image in a fero- sils, books, pic­ cious human form tures, photos, cloth, fancy goods, agricultural imple­ ments etc Thimmaguruduswamy, 3 days In thousands; in­ All A few shops and Pakkeerappaswamy, cluding visitors tombs are housed in from Gooty, Gun­ two temples separately takal and other surrounding villa­ ges of Pattikonda and Gooty taluks

TALUK

Siddheswara, a carving 3 days Local and from the Mostly Linga­ Utensils, glass­ on a rock in human neighbouring villa­ yats ware, books, me­ form ges dicines, pIctures etc. Shaik Saheb Vah, 3 days 5 to 10 thousand· All Yemmiganur Free food and The tomb was a tomb from Bellary, Hy: nandloom pro­ accommodation built 120 years ago derabad and Gul­ ducts for pilgrims burga districts Rangamma, a mutt 1 day 500; local and Hindus from the neigh- bouring villages Mallikarjunaswamy 3 days 10,000 Hindus Free food fur pilgrims

Kadu Siddappa, a Siva- 1 day Local congregation All About 50 are lingam of rough stone fed by a Kapu in a small hole ryot

Mangamma, a photo on 3 days 6,000; local and All her tomb from the neigh- T Jtensil" of all bouring villages me[als and glass­ ware

Modin Saheb 2 days Confined to the All residents of the village

Ayyalappa, a stone 1 day Local congregation All statue in human form and a few from the neighbOuring villa- ges 160

APPEN STATEMENT OF Month and dates when the fair or festival is held Significance and Where situated? (give the tidhi in occasion for the Location Code No. Distance from near­ Telugu month and fair ur festi val- Serial and name of the est Railway Station, Name of the indicate the Eng­ local, religious or No. village/town City or Town fair or festival lish month) special significance 1 2 3 4 5 6 12. ALUR 31 3 furlongs from the Naga­ Bade Saheb Magha Suddha Local, in memory of 9 Nagaroor roor Railway Station, 1* Urs Triodasi to Pur­ Bad(: Saheb miles from the bus road nima (January­ and 20 miles from Alur February) town 32 6 furlongs beside Adoni­ Tippanna Tata Chaitra Bahula Local, in memory of 10 Chigali Kurnool road, 2 miles Tirunala Dasami (April­ Tippanna Tata, a from Nagaroor Rail- May) saint way Station and 18 miles from Alur town 33 On the Adoni-Kurnool Tataradhana Ashadha Bahula Local, in memory I)f 11 Benigera road with communication festival Ekadasi (July­ Sachidananda­ facilities to Alur, Adoni. August) swamy Kurnool and Pattikonda towns. 2 miles from Naga­ roor Railway Station and 17 miles from Alur town 34 Near Nagaroor Railway Chintalaswamy Sravanam (July­ Local, in memory of 12 Tangaradona Stat1On-5 miles Jatara August) satnt, Chintala­ swamy

42 On the Alur-Aspari Road, Uchuveerappa 2nd Thursday in Local, in memory of 13 Pedda Hothur 6 miles from Alur town, Jatara the bright fort­ Uchuveerappa, a 5 miles from Aspari Rail­ mght of Phalgu­ great sage way Station and 21 miles nam (February­ from Adoni Marchi

43 6 miles from Alur and 21 Sri Siddheswara­ Chaitram (March­ Local, 14 Chinna Hothur · miles from Adoni swamy car festival April) religious

48 Connected by bus from 1 Hanuma Jayan­ Magha Suddha Local, birth day of 15 Alur Guntakal and Adoni towns, thi also known as Navami-Dwadasi the great ::mint 14 miles from Aspari Rail­ Madhwa Jayanthi (January-Febru­ Madhwacharya way Station, 16 miles from ary) Adoni Railway Station and 20 miles from Guntakal town and Railway Station 2 Sri Sidda Rames­ Sravanam (July-· Local, wara festival August) religious

49 2 miles from Alur and 14 Bangaramma pushyam (Decem­ Local, 16 Arikera · miles from Aspari Railway Jatara ber-January) religious Station once in 3 years

50 5 miles from Alur Ramalingaswamy Chaitra Suddha Local, 17 Bilahal festival Purnima and religious Bahula Padyami (March-April) 51 19 miles from Alur on the Bolugoteswara­ Chaitra Suddha Local, 18 Bolugota · Alur-Holalagundi bus route swamy Aradhana Purnima (March­ religious and 8 miles from Aspari April) Railway station 161

DIX-II-Contd. FAIRS AND FESTIVALS Do all commu­ Estimated congre- nities partlc.:i­ Any handicrafts, galion. Is it only pate or i~ it artistic works, local congregatiOn open to only a deserving a men­ Name and description Duration or do the crowds special section tion brought to Facilities General remarks of the deity connected of fair or come from distant of the popula- the fair or festi- for visitors, (any other special with the fair or festival festival places? tion ? val for sale if any features) 7 8 9 10 11 12 13 TALUK-Contd. Bade Sahob, a tomb 3 days Local congregation All

Tippanna Tata 3 days Local congregation All

Sachidanandaswamy. a 1 day Local congregation All tomb

Chintalaswamy, a tomb 3 days 3,500; local and Hindus from the neigh- bouring villages of Alur taluk, Anan- tapur and Raichur districts Uchuveerappa, a tomb 2 weeks Residents of the All Lanterns, mirrors, Free feeding with his< face carved village and of combs, clothes and for the poor on it Marakattu village brass, bronze and aluminium uten- sils. earthen and wooden toys Sri Siddheswara­ 3 days 5,000; local and All swamy from the neigh- bouring villages Anjaneyaswamy, Hanu- 4 days Local congregation Hindus man carved on a ver- tical stone slab 5' x 3'

Siddha Rameswara, 15 days Local congregation Hindus Sivalingam covered with copper plate Bangaramma. fero­ 3 days Local congregation All cious female idol

Ramalingaswamy, 2 days Local congregation All stone Sivalingam

Bolugoteswaraswamy, 2 days 4.000; lac;}] and All A few local shops in the form of a Siva­ from the neigh­ lingaro, a stone image bouring villages covered with a copper plate, the front portio'l resembling a human face

(11 ) 162

APPEN STATEMENT OF Month and dates when the fair or festival is held Significance and Where situated? (give the tidhi in occasion for the Location Code No. Distance from near­ Telugu month and fair or festival­ Serial and name of the est Railway Station, Name of the indicate the Eng­ local, religious or No. village/town City or Town fair or festival lish month) special significance 1 2 3 4 !i 6 12. ALUR

52 Near Guntakal Railway Goluguttaiah Chaitram (March­ Local, 19 Virupapuram Station-25 miles Tatara April) religious

59 15 miles from Alur and 19 Sri Anjaneya­ Sravanam (J uly­ Local, 20 Amruthapuram · miles from Veerapuram swamy festival August) religious Railway Station

61 14 miles west of Alur and Sri Gadilinga­ Phalguna Suddha Local, in memory of 21 Gulyam 15 miles from Veerapuram swamy festival Panchami (Febru­ Sri Gadilingaswamy Railway Station ary-March)

62 14 miles west of Alur, 15 Sri Patta~aswamy Phalguna Suddha Local, in memory of 22 r. (Jangamara) miles from Veerapuram festival Padyami (Febru­ Sri Pattadaswamy Hosalle Railway Station and 7 ary-March) miles from Halaharvi

67 3 miles south of Alur on Sri Anjaneya­ Sravanam (bet­ Local, 23 Kurahalle the Bellary-Kurnool bus swamy festival ween 13th and religious route and 12 miles from 20th August) Molagavalli Railway Sta­ tion 3 miles from the Molaga- Sri Chennakesava­ Margasira Suddha Local, 71 religious 24 Molagavalli · valli Railway Station on swamy festival Panchami the Bombay-Madras line (November-. De­ cember)

About 12 miles from Ha- Chatra Goudaiah Sravanam (July- Local, 76 August) religious 2S Meedehal gari Railway Station Tirunala

Local, in memory of 9 miles from Guntakal Bhimalingeswara- Chaitra Suddha 89 Purnima (March- Vemulawada Bhima- , 26 Beldona · Railway Station and 10 swamy festival miles from Alur town April) kavi

One furlong from the Sri Sita Rama Chaitra Suddha Local, 90 Navami (March- religious 27 Nemakal Alur-Guntakal road, 8 Lakshmana car miles from Alur town and festival April) 11 miles from Guntakal Railway Station

Magha Bahula Local, in memory of 91 10 miles from Adoni town Sri Sivalinga- Alur swamy festival Triodasi (Febru- Sivalingaswamy, a 28 Kundanakurthy and 12 miles from saint town ary-March)

Local, in memory of Guntakal Railway Station 1 Born Born Chaitram (March- 92 April) Bom Born Saheb 29 Chippagiri is the nearest at 7 miles Saheb's Urs

2 Sattar Hajee Jaistham (May- Local, in memory of Vali Urs", June) Sattar Hajee Vali 163

DIX-II-Contd. FAIRS AND FESTIVALS Do all commu­ Estimated congre­ nities partlci­ Any handicrafts, gation. Is it onlj pate or if, it artistic works, local congregation open to only a deserving a men­ Name and description Duration or do the crowds special section tion brought to Facilities General remarks of the deity connected of fair or come from distant of the popula- the fair or festi- for visitors, (any other special with the fair or festival festival places? tion? val for sale if any features) 7 8 9 10 11 12 l3 TALUK-Concld. Goluguttaiah, Siva­ 2 days 2,000; local and Hindus Free food for lingam from the neigh- pilgrims bouring villages Sri Anjaneyaswamy, 2 days Local congregation All stone statue in the form of Hanuman

Gadilingaswamy. There 7 d~.~,OOO to 12,000 All is a copper statue of from distant pla- Gadilingaswamy on his ces of Mysore samadhi State Pattadaswamy, a 3 days 100; local congre- All samadhi gation

Sri Anjaneyaswamy, 1 day Local and from the Hindus stone idol in the form neighbouring villa- of Hanuman ges

Sri Chennakesava­ Festival 5,000; local and All Utensils, fancy swamy, stone statue 10 days from the neigh- goods, glassware, in human forn] & fair 15 bouring villages pictures, hand­ days loom products, wooden toys, rub­ ber and plastic toys etc.

Chatra Goudaiah, 2 days 5,000; local and Hindus Free feeding an image from the neigh- bouring villages Bhimalingeswaraswamy, 3 days Local and from the All samadhi with silver neighbouring villa- idol and a pair of his ges sandals on it Snramanjaneyaswamy, 4 days 2,000; local and All Religious books, stone idols in human from the neigh­ pictures and pho­ form bouring villages tos of Gods, toys of earth, rubber and plastic; agri­ cultural imple­ ments, handloom and cane products, basketry etc. Sri Sivalingaswamy, 3 days Local congregation All a photo of Sivalinga- swamy

Born Born Saheb 3 days 5,000; local and All from neighbouring villages

Sattar Hajee VaH 1 day 5,000; local and All from neighbouring villages 164

APPEN STATEMENT OF Month and dates when the fair or festival is held Significance and Where situated? (gIVe the tidhi in occasion for the Localtion Code No. Distance from near­ Telugu month and fair or fe~tival­ Serial and name of the est Railway Station, Name of the indicate the Eng­ local, religious or No. viilage/town City or Town fair or festival lish month) special significance 1 2 3 4 5 6 13. ADONI 14 12 miles from Kosigi Rail­ Sri Siddheswara­ Magha Suddha Local, Halvi way Station on Bombay­ swamy car festival Dasami (January­ religious Madras line February)

40 6 miles from Kosigi Rail­ Sri Veerabhadra­ Sravana Bahula Local, 2 Urukonda way Station on Madras­ swamy festival Navami (August­ religious Bombay line September)

48 Kuppagallu is the nearest Sri Narayana­ Chaitra Suddha Local, 3 Ravaduru · Railway Station on Mad­ swamy festival Padyami (March­ religious ras-Bombay line at 10 April) miles 59 To the west of Adoni- Sri Anjaneya­ Chaitra Suddha Local, 4 Kallubhavi · Bellary road; 1 mile swamy festival Triodasi to Bahula religious from Adoni Railway Sta­ Vidiya (March­ tion and Adoni town April)

61 3 miles from Advni Rail- Basaveswara Sravana Bahula Local, 5 Isvi · way Station festival Amavasya (August religious September)

66 Nearest Railway Station is Sri Mallikarjuna­ Chaitram (March- • Local, 6 Kowthalam Kuppagallu on Madras­ swamy festival April) religious Bombay line at a distance of 7 miles

1 Taluk and Revenue Divi- 1 Sri Veerabhadra­ Chaitra Suddha Local, 7 Adoni · sional headquarters on swamy festival Purnima (March­ religious Bombay-Madras Railway April) line; connected by bus to all important towns of 2 Yogini Laksh­ Vaisakha Bahula Local, death anni­ Kurnool, Anantapur and mamma car festi­ Saptami (May­ versary of Laksh­ Bellary districts val June) mamma 3 Yellamma Last Tuesday in Local, Jatara Ashadham (July­ religious August) 4 Sri Venkates­ Asviyujam Local, waraswamy (September-Octo­ religious car festival ber) 5 Mangaraya­ Margasira Suddha Local, swamy festival Dwadasi (Novem­ religious ber-December) 6 Syed Aminuddin 18th day of Local, alias Syed Masoom Bakrid (J une­ religious Peer Hussain July) Urs 7 Syed Shagulu 15th and 16th of Local, death anni­ Hussani Saheb Rabi-ul-Avval versary of Syed Urs (August-Septem­ Shagulu Hussani ber) Saheb

105 Nearest Railway Station is Siddheswara­ Maghdm (January­ Local, 8 Peddakadaburu Adoni at 12 miles swamy car festival February) religious 165

DIX--II --Collld. F AIRS AND I,'ESTIVALS Do ..til commu­ Estimated congl e­ nities P,ll tici­ Any handicrafts, galion. h it oniy pate or is it artistic works. local congregation open to only a deserving a men­ Name and description DuratIOn or do the crowds special section tion brought to Facili ties General remarks of the deity connected of Llir or come from distant of the popula- the fair or festi- for visitors, (any other special with the fair or festiv..tl festival pbces? tion? val for sale if any features)

7 8 9 10 11 12 13 TALUK Sri Siddeswaraswamy, 5 days 4.000; local and All Sivalingam in stone from neighbouring vilLlgc~

Sri Veerabhadra-. _ 30 days 10.OOG; local and All Temporary swamy, a stone image '. -rrGm neighbouring sheds arc erec­ "n human form villages ted during the festival Sri Narayanaswamy 3 days 2.000; local and Hindus fr:om neighbouring vllLlzes

Sri Anjaneyaswamy 5 days Local congregation All

Basavcs',;ara, a bull in I day l.OGO; local and Hindus. ~antapams stone from the neigh­ particularly give shelter to bourhood Lingayats the visitors Sri MdllikarjunJ5Wamy, 5 days 4,(J00; local and Hindus Sivalingam from the neigh- bo uring villages

Veera bhadraswamy, I day 5,000; local lingayats Choultries and :.. -; stone image in human hotels form Lakshmamma, inlagc I day 6,000; local and All in human form neighbouring vilb- ges

Y cllamm<1, image in I day 1,000; local All Sweetmeats and A small fair is human form toys held

Sri Venkateswara- 1 day 3,000; local Hindus swamy, stone image in hum<1n form Mangarayaswamy, 5 days 8,000; local Hindus stone image of Hanu- man Syed Aminuddin, a 2 days local All tomb

Syed Shagulu Hussani 2 days Local All Saheb, a tomb

Siddheswaraswamy, 4 days 4,COO; local and Hindus. Sivalingam in stone from neighbDuring Lngiljats being villages ir, majority 166

APPEN STATEMENT OF Month and dates when the fair or festival is held Significance and Where situated? (give the tidhi in occasion for the Location Code No. Distance from near­ Telugu month and fair or festival- Serial and name of the est Railway Station, Name of the indicate the Eng- local, religious or No. village/town City or Town fair or festival lish month) special significance 1 2 3 4 5 6 13. ADONI

II 4 furlongs from Kosigi 1 Kosigaiahswamy Vaisakha Suddha Local, 9 Kosigi . Railway Station on Mad­ festival Purnima (May­ religious ras-Bombay line; connect­ June) ed by bus to Yemmiganur, Adoni and Kurnool towns

ttr' 2 Yellamma Magha Bahula Local, Jatara Panchami to Dasa­ religious mi (February­ March)

143 2 miles from Yemmiganur. Ali Peer Shah Jaistham (May­ Local, in memory of 10 Gudikallu Adoni is the nearest Rail­ Vali festival June) Ali Peer Shah Vali, way StatiDn at 22 miles a Muslim saint

III The nearest Railway Sta­ Sri Neelakanthes­ Pushya Bahula Local, II Yemmiganur tion is Adoni at 20 miles waraswamy festi­ Padyami to Tadiya religious val (January-Febru­ ary)

153 On the southern bank of Sri Raghavendra­ Sravana Suddha Of All-India im­ 12 • Manchala the river Tungabhadra 9 swamy Chathurdasi to portance - anni­ or Mantralayam miles from Mantralay-am Rathothsavam Bahula Panchami versary of Sri Ra­ road Railway Station on rAugust-Septem_ ghavendraswamy the Madras-Bombay line ber)

154 12 miles from Yemmiga­ Sri Veerabhadra-· Chaitram (March­ Local, 13 Kalladevakunta nur via Halaharvi and swamy car festival April) religious Chilakaladona by cart track and 24 miles from Adoni Railway Station 163 13 miles from Yemmig,anur Ramalingeswara­ Magham (January-' Local, 14 Guruzala town. Adoni is the nearest swamy festival February) religious Railway Station at 3'1- miles 169 Adoni is the nearest Rail­ Venkateswara­ Chaitra Suddha Local, 15 Daivamdinne way StatiDn at 30 miles; swamy festival Padyami (March­ religious connected by bus route to April) Kurnool and Adoni towns; 10 miles from Yemmiga­ nur 170 On the Kurnool-Yemmiga­ Fareed Saheb Ashadha Bahula­ Local, in memory of 16 Enigabala . nm-Adoni bus routs, 10 Urs Padyami (July­ Fareed Saheb miks from Yemmiganur August) 167

DIX-ll-Contd. FAIRS AND FESTIVALS Do all commu­ Estimated congre- nities partici­ Any handicrafts, gation. Is it only pate or is it artistic works, local congregation (lpen to only a deserving a men­ Name and description Duration or do the crowds special section tion brought to Facilities General remarks of the deity connected of fair or come from distant of the popula- the fair or festi- for visitors, (any other special with the fair or festival festival places "1 tion "1 val for sale if any features) 7 a 9 10 11 12 13 TALUK-Concld. Kosigaiahswamy, stone 4 days 3,000; local and Hindus Mill cloth, hand- Protected water image of Hanuman from the neigh- loom cloth, earth- supply and a bouring villages en pots, books, number of sha­ glassware foot- dy trees offer Vi ear, carpets and shelter for visi- bamboo baskets tors Yellamma, stone im­ 6 days 3,000; local and Hindus Mill cloth, hand­ age in female form from the surroun- loom cloth, earth­ dm!;, villages en pots, books, glassware, foot­ w~ar, carpets and bamboo baskets Ali Peer Shah VaH, a 3days __lV,000; devotees All stone tomb .....----- come from very distant places; Hindus form the majority Sri Neelakantheswara­ 3 days 5,000; local and All Hotels are A cattle fair at­ swamy, a stone Siva­ from the sur- there tracting the ryots Jingam rounding villages is a speciality. The pIocession of Adi­ vappa, a Lingayat saint is observed on Chaitra Suddha Padyami (March­ April)

Sri Raghavendraswamy, 7 days 20,000; from all Confined to Utensils of all Free feeding He is a saint of brindavan on the jeeva ----Over India Hindus, and usual metals, glass- fm Brahmins all India fame with samadhi particularly to ware, medicines, and Vaisyas several legends Madhwa Brah­ books, pictures, about Iiim mins clotne~ and agri- cultural imple- ment!; Sri Veerabhadraswamy, 3 days 3,000; local and Hindus, parti­ !llone image in hJman from the surroun- cularly Linga­ form ding villages yats

:Ramalingeswaraswamy, 3 day~ 6,000; local and All a stone SlValmgam 2 from distant pla- feet high ces Venkateswaraswa my, 13 da.l'S---Mt;OOO; local and All Sweetmeats, uten­ Aradhana of .smt. an image in stone . flom neighbouring Silb, cattle and ag­ Veera Thirnmam­ ornamented wi' . silver viliages ricultural imple­ ba ~ observed on ments, etc. Ashadha Suddha Ekadasi (June­ July)

Fareed Saheb, a tomb 8 days Local congregation All

GLOSSARY

Abhayahasta Raised right palm of dei­ Brahmopadesam Initiation in the path of ties representing the pro­ Brahmam tection-affording attitude Brindavan (1) Samadhi or tomb of in a posture of reassu­ Brahmin religious head rance. (2) The pedestal or a Agnisooktham Pertaining to the God of square erection to plant, fire protect and worship Akasavani Celestial voice Tulasi, the holy basin Akkachellelu Sisters (Ocymum sanctum) '. ~ Akshatharohana Invocation Buthi Curd and cooked rice Akupuja Worship with foliage, with condiments generally with'betelleaves Chakra Disc artistically arranged in a Chaldi Boiled rice retained in a bamboo frame which container from night till fits well above the shoul­ the next morning ders and head of the Chalibindi or Chalimidi Preparation of soaked deity rice with jaggery Amrutham • Nectar Chalimas Small pits dug for water Ananthadandamulu Infinite salutations springs Annadanam l Free feeding Challu Sprinkle Annasantarpana f Chatimpu Announcement by tom­ Anthrasastra Science pertaining to tom talisman Chavidi or Chavadi Place of public assembly Ardhanareeswara . Half in the form of Siva of the Village. It is the (Male) and the other property of the entire lialf in the form of Par­ community. In it all vathi (Female) public business is trans­ Arghya Oblation acted and it serves also Ariselu A sweet cake made of as the headquarters of rice flour and sugar and the village police, village fried in ghee or oil club and guest house for Arugu Pial travellers Asvamedhayaga Horse sacrifice Chillna Small Asvavahanam Horse vehicle Chiti . Funeral pyre Athivrushti Katta A flood bank Choudu bhumi Saline loamy soil Avatar. . Incarnation Danduthrova The army road Baksham or Bhakshyam A sweetmeat Dhanamu Wealth Basavanna Sacred bull, the vehicle Dharma The approved way of of Lord Siva life comprising righteous­ Beedu Fallow land ness, religious ordinan­ Bhakta Devotee ces, rules of conduct and Bharathi Goddess of learning duties of an individual Bhava samadhi Engagement in deep peculiar to his stage and meditation withdrawing station in life the mind completely Dhooli darsanam Going straight with no from the external world formality of bathing etc., Boddurayi A round stone fixed in and embracing· the Siva­ earth at the main en­ lingam trance of the village at Dhwajarohana Inauguration of the the time of construction festival of the village with cer­ Dhwajasthambam Pillar in front of the tain ceremonies to pro­ temple tect the village from the Divya Divinity bad effects of evil spirits Dona A big hollow in a rock and diseases generally on hill tops Borugulu . Puffed rice with water Brahma ;'akshasi guha Cave of a fiend of a Enugulamitta Place where elephants Brahmin who led a were kept wicked life Gadde Throne 170

Gadl/({ Mace Kalpataruvu A tree in Indra's paradise Gaja Elephant which is said to yield Galigopul'am Tower what ever is desired Galldadeepal11 An oil lamp carried Kalyanam Marriage on the head, made of Kalyanamahothsal'a Marriage ceremony a big hollow earthen Kalyana malltapam Wedding hall plate filled with oil with Kamadhenu The celestial cow in In­ thickly twisted wicks of dra's paradise which is cotton thread. Usually said to yield whatever is the plate is prepared of desired flour of rice or wheat Kambadi Coarse woollen rug like an oil cup Kananamu Forest Galldham Sandal paste Kandena Cart wheel grease Ganga The goddess of water Karala Furious Ganlda Sacred kite, the vehicle Karma The law that binds every­ of Lord Vishnu one to enjoy or suffer Garudaseva Procession 011 Garuda the consequence of one's Garudothsavam Procession on the action in former life. vehicle of a sacred kite This concept is based Godugu Umbrella on the widely held Hindu Guha Cave theory of rebirth. In Gummatam Top of the car in the general it is used syno­ form of a balloon nymously with fate or Halahalam Poison destiny Halu (Canarese) Milk Kashayavasthram A saffron coloured robe Hamsavahanam Swan vehicle Kavadi annamu The food that is volun­ Hanumall Monkey God tarily put by the house­ Harathi Wave - offering generally wives into two pots sus­ with lighted camphor or pended by strings on wick dipped in ghee either end of a bamboo Harikatha A legend of exploit of pole lever called kavadi some god or hero related that is taken round the with singing, music and village danee Kaya and Karpllram Cocoanuts and camphor Idgah An open place where a Kazi Muslim priest wall is constructed on a Khadga Sword raised platform on the Kokila Cuckoo western outskirts of the Kolatam A dance to the bea t 0 village or town by Mus­ short sticks held in the lims for congregational hands namaz (prayer) during Koneru Pond important festivals Ksheerabhishekam Milk bath Jagaralll or Jagarana Keeping awake the wh­ Klldumulu A bun or cake of cereal ole night flour mixed either with J a lasamadlzi Water tomb jaggery or salt and Jalasthamblzanam Living under water boiled in steam Japamala A string of beads used Kulamleni pilla Casteless girl while repeating the Kuliraju Labour king man tram initiated by Kunkuma or kumkum Vermilion guru to indicate the num­ Kunta Small tank ber of times the mantram Lalithasahasranamam (a) Sahasranamam means is repeated thousand names Jayasthamba A pillar in commemora­ (b) Sahasranamarchana tion of victory means worship by ut­ Jeeva samadhi Tomb constructed when tering thousand names a man has entered it of God or Goddess alive (c) Lalitha Sahasrana­ Kalagnanam Forecasts of future hap­ mam means the thousand penings names of the goddess, Kalasam An empty vessel with five Lalitha betel leaves arranged Lanja Harlot round the mouth of the Lanja Banda Harlot rock vessel with tips upwards Linga Phallus and a cocoanut placed Lingaprathista Installation of the Siva­ on them lingam 171

Loka Samasthan Sukhino Let the entire universe be Pallakothsavam or Precession of a deity in a Bhavanthu happy and prosperous Pallaki uregimpu palanquin Lunar year Counting of months by Panakam Jaggery solution tastefully phases of the moon. Bet­ spiced ween two llew moons Pancha Five' the period is roughly Panchadaradhara Sugar spring twentynine and a half Panchalohams An alloy of five metals days; so every fourth VIZ. Copper, brass (or lunar year an additional gold), tin (or silver), lead month is calculated to and iron keep pace with the solar Panchangam Almanu.c year Pannaram or Panneram or Soaked green gram dhal .Madugu them Dragging the temple car Panyaram salted and spiced with wet clothes on Pani Hallds Mamoo! Payment in cash or kind Parusha Fair made to domestic ser­ Pasankusa pushpabana The cord, the spear, the vants or others as a flower and arrow custom Pasubala pradarsanam The compdition for the Manmadha Cupid exhibitio:n of the strength ]Vfantapam Wedcling hall of bulls when they are Mantra or AJantram Incantation or spell. In made to drag stone sanskrit and other lan­ slabs guages derived from it, Pasupu Turmeric powder it also denotes hymn, Pasuvula metha banda The rock of cattle pasture sacred text and mystical Pattabhishekam Coronation verse Pcdda Big jl,lanyam Inam Pcyyalu Calves Marugandham Gandham (sandal paste) for Pikkiliputamu Procession in wooden second time pagoda Mascedu Mosque Pinda Food presented at a Srad­ M atrika-nyasa A set of gesticulations ac­ dha to the spirit companied by short Pis ik illu Tender cholam ragi or prayers saddalu (holcus spicatus) Maya lllGsion grains 10 days before the Mena Palanquin actual harvest Meravani Procession Pitrus Manes Mindadu Paramour Prabhas A long vertically projected Moksham or Moksh Salvation, emancipation stand conically shaped from the bondage of at the top covered with rebirth a designed cloth Muggulu Floor decorations made Prabhothsavam Procession of the deity on with designs drawn with a decorated carriage flour or chunam Puja Worship Mukti Free from rebirth i.e. final Purnam A paste of cooked dhal and emancipation jaggery Muni Sage Racchabanda or Raccha­ The village community Muthaiduva Married woman who IS katta platform not a widow Rangavalli Ornamental Jines, figures Nagaru The drum and designs drawn with Nagascsha vahanam Vehicle of serpent king chunam or rice fl~ Naivedyam Offering in kind made to Rajatha Simhavahanoth­ Procession of the deity god and consumed later sa ram riding on a silver lion Rajayogi Saint, leading a wordly Namaz Prayer life without getting en­ Nandulu Bulls tanglEd in it Nayanams Eyes Rakthabanda Blood-stained rock Nelli tree Gooseberry tree Rankularatnam Merry-go-round Nivruthi sangamam Place cf convergence of Rani thola Queen's garden rivers, which rdieves the Ratham Chariot individnal bathing in it Rathothsavam Car festival of his ailments Ratna simhasanam Throne with precious Nyasa Touching parts of body stones while reciting mantras Rishis Sages Paksha Fortnight Sahagamanam Entering the funeral pyre Paladhara Milk spring of the husband 172

Sakshathu varapalakudu One that immediately Tarpana Offering at annual cere­ grants the desires of the mony devotees Theru Festival car usually wooden Saligramam A kind of sacred stone, a Thippa Hillock species of black ammo­ Tholubommalata Leather puppet show nite worshipped by the Teluvahanam Scorpion vehicle Vaishnavites which bears Undralaporatam Mimic fight with balls made circular or spiral lines of rice and sprinkling supposed to have a mysti­ coloured water cal meaning and to be Undrallu Ball like preparations with typical of Vishnu. rice fi'our Samadhi Tomb Upadesamu Enlightenmcn t Samaradhana Free feeding Urammajatara Festival of the village God­ Samkalpa Intention or vow (repeated dess before performing the re­ Utla Sthambham A high wooden pillar gular puja) Utsava Vigraha Deity meant for being Sankhu Conch taken out in processions Sanyasa The stage of renunciation Vadapappu Soaked green gram dhal during which a person Vadi Biyyam Rice and raw turmeric abandons all wordly pos­ placed at one end of the sessions and ties saree Sapanugraha • To curse or bless Vaishnava A Hindu sect regarding Saptanadi sangamam The meeting place of 7 Vishnu as the Supreme rivers being Sesha Serpent Vali Saint Seshapanupu Serpent bed Valmikam White ant-hill Seva . C\t Worship Vanabhojana Dinner arranged in a gar­ Shaiva or Siva A Hindu sect worshipping den or picnic in the pre­ 1\ Siva as the greatest god, cincts of the village regarding him as the sou­ Vardhanti Annual celebration rce and essence of the Varunasooktham Pertaining to the God of universe Rain Rishies who gained efficacy Siddhas Vasan tho thsavam Sprinkling coloured scen­ by penance ted water Sila Stone Lion vehicle Vata Vriksham Banyan tree Simhavahana Travel in the air Suras Devathas Vayugamanamu Swarna rekha Gold stripe Velpulu Devathas Swayambhu Self-manifested Verrigolla A sub-caste of Yadavas Tambulam Betel leaves and arecanuts Vibhoothi Purified or sacred ash Teppothsavam Boat procession Viswam Universe or World Thangedu Cassia auriculata Yagna or Sacrifice Thappeta Wide fiat drum Yagnaswam or Yajnaswam Sacrificial horse INDEX

Name of the village or Talukor Page Name of the village or Taluk or Page Town Sub-Taluk Town Sub-Taluk

Abdullapuram Koilkuntla 56 Hulebeedu Alur 89 Adoni Adoni 100 Hussainapuram Kurnool 8 Ahobilam Allagadda 41 Ingaladahal Alur 88 Akkampalle h/o Nossam Koilkuntla 65 Iskala Atmakur 20 Alamur Allagadda 40 Isvi Adoni 100 Alavala Pattikonda 75 J. (Jangamara) Hosalle Alur 94 Allagadda Allagadda 43 Jangamavaripalle h/o Ven- Markapur 28 Alur Alur 92 katadripalem Amruthapuram Alur 93 Kalladevakunta Adoni 108 Annasamudram Markapur 24 Kallubhavi Adoni 99 Arikera Alur 93 Kalva Kurnool 8 Atmakur Atmakur 20 Kambalapalle Atmakur 21 Banavanuru Pattikonda 78 Kanala Nandyal 46 Banganapalle Banganapalle 51 Kanala Koilkuntla 58 Beldona Alur 96 Kandanathi Pattikonda 77 Benigera Alur 90 Kannamadakala Kurnool 4 Bethamcherla Dhone 72 Kappatralla Pattikonda 79 Bijinivemula Koilkuntla 61 Karidiguddam Alur 89 Bilahal Alur 93 Khyruppala Pattikonda 81 Bodemmanur Koilkuntla 64 Kodumur Kurnool 6 Bodipadu h/o Thippanur Pattikonda 79 Koilkuntla Koilkuntla 59 Bolugota . Alur 93 Kokkerancha Atmakur 13 Bondaladinne Koilkuntla 58 Kolimigundla Koilkuntla 56 Budidapadu Kurnool 7 Kolukula Markapur 29 Burrareddipalle Koilkuntla 62 Konidyala Nandikotkur 11 Chatlamitta Markapur 30 Kosanapalle h/o Cheru- Dhone 67 Chennampalle h/o Chap- Markapur 25 kulapadu alamadugu Kosigi Adoni 102 Chigali Alur 90 Kothapalle Atmakur 18 Chinna Hothur Alur ·92 Kottapeta h/o Potlapadu Pattikonda 80 Chippagiri Alur 98 Kowthalam Adoni 100 Cumbum Giddalur 35 Krishnamsettipalle Giddalur . 33 Daivamdinne Adoni 108 Krishnapuram ". Atmakur 19 Deebaguntla Allagadda 39 Kundanakurthy Alur 97 Devarabanda h/o Kappat- Pattikonda 80 Kunukuntla Koilkuntla 55 ralla Kurahalle Alur 95 Dhonc Dhone 68 Kurnool Kurnool 1 Dornipadu Koilkuntla 62 Kurukunda Atmakur . 19 Dudyala Atmakur . 20 Laddagiri Kurnool 7 Embayi . Dhone 71 Lanjabanda Dhone 69 Endrapalle Markapur 23 Machapuram Pattikonda 79 Enigabala Adoni 109 Madduru . Allagadda 44 Ernapadu . Nandya! 48 Mahanandi Nandyal 48 Gadderalla h/o Kunkanur. Pattikonda 81 Manchala or Mantralayam. Adoni 104 Gadigarevula . Nandyal 45 Manekurthi Alur 90 Gangupalle h/o Gurrapu- Markapur 29 Manepalle Markapur 23 sala Markapur Markapur 30 Ganjahalle Pattikonda 77 Medapi Markapur 24 G. Erragudi Pattikonda 85 Meedehal Alur 96 Giddalur Giddalur 33 Miituuru Nandikotkur 11 Gokavaram Atmakur 18 Mokshagundam Giddalur 34 Goll2g ltta Dhone 73 Molagavalli Alur 95 Goll"vidipi Markapur 26 Muddanageri Alur 88 Gonego3dla Pattikonda 76 Muddavaram Dhone 72 Gorantla Kurnool 7 Mulugundam Pattikonda 77 Gudikallu Adoni 103 Mundlapadu Giddalur . 33 Gudur Kurnoo! 5 Nagalooty Nandikotkur 11 Gulyam Alur 94 Nagaroor Alur 90 Gundrevula Kurnool 1 Nalakadoddi Pattikonda 82 Guntakandala Atmakur 21 Nandavaram Banganapalle 51 Gurizepalle Markapur 29 Nandikotkur Nandikotkur 11 Guruzala Adoni 108 Nandyal Nandyal 47 Guttala Chenu or Guttala- Markapur 23 Naraduppala Pattikonda 79 cheruvu Narasapuram Allagadda 40 Gutupllle Dhone 73 Narasayapalem h/o Golla- Markapur 26 Guvvalakuntla Atmakur . 19 vidipi Halvi Adoni 99 Narnoor Kurnool 5 Harivaram Koilkuntla 63 Nemakal Alur 97 Holalagundi Alur 87 Neriniki Alur 88 Hosur Pattikonda 84 N. Konthalapadu . Kurnool 7 174

N~m~ of the viibge or Taluk or Page Name of the village or Taluk or Pagc Town Sub-Talu:'; Town Sub-Taluk

Nossam Koilkuntla 65 Sanjamala K,)ilkuntla 57 Orvakal Kurnool 4 SarV-tyJp,111c K )ilkuntla 64 Owk Rlnganapalle 54 Saudaradinne K'ilkantla 59 Panyam Nandy.lt 45 Singwaram K,)ilkuntla 56 Pattikon·h P.lttikonda 82 Sivapuram Atnu';"Jr 18 Peap·1]ly Dilone 68 S. Ling.lIndinne Allag:luda 43 Pedda Aravecuu Mctrkapur 30 Shotrium Gundala Dho:1c 67 Pedda Hothur ALIr 91 Sreerang-lpuram Allagtdda 39 PeJdahdthi Pattikonda 82 Srip:ltiraopet h/o Atmakur. Atmakllr 20 P..:dclakadaburu Adorri 102 Sdsailam Atmakllr 13 Peddamarivecdu Pattikonda 75 T:mgade'1cha N.lndikotkur 10 Peddanel::ttaru Pattikonda 76 Tangandona Alur 9i Peddapendckal h/o Chin- Pattikonda 78 Tan~iraL1palle l\hrkapur 30 na1)cndeka I. Tarturu Nlndikotkur 12 Peuda Emmanur KoilkuntLI 64 Tcrnekallu Pattikonda 78 Peerushaheb Peta N,mJikotkt,r 12 TripuranLlkam Markapur 25 Pendekal DIH.me 70 UpP.thpadu . . Koilkuntla 55 Pendekallu P.lttikonda 83 U. (Up;lUneella) Govidinnc Koilkuntla 62 P.nvali P.tttikonda 83 Uruk:mda Adoni 99 Perusomula K"iI!e Bangcmapalle 53 Revanuru K,il'<.u[,tb 61 Yallur Allagldda 39 R. Krishnapuram Allagadda 43 Yellarthi Alur 87 Rudrctv:u,tPl h/o Embayi Dhone 72 Y crnmig~ln;jr Adoni 103 SangamcS\\2.f'IDl Naaclikotkur 9 Y crragomi..,p.llem Markapur 26