PRG. 179.11' em 75-0---

.

CENSUS OF 1961

VOLUME II

ANDHRA PRADESH

PART VII-B (10) FAIRS AND F

( 10. )

A. S:EKHAR OF THE INDIAN ADMINISTRATIVE SERVICE Sltl}erintendent of Cens'Us Ope'rations. Andhru Pradesh

Price: Rs. 7.25 P. or 16 Sh. 11 d.. or $ 2.fil c, 1961 CENSUS PUBLICATIONS,

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

PART I-A General Report PART I-B Report on Vital Statistics PART I-C Subsidiary Tables

PART II-A General Population Tables PARt II-B (i) Economic Tables [B-1 to B-1VJ PART II-B (ii) Economic Tables [B-V to B-IXJ PARt II-C Cultural and Migration Tables

PART III Household Economic Tables

PART IV-A Housing Report and Subsidiary Tables PART IV-B Housing and Establishment Tables

PART V-A Special Tables for Scheduled Castes and Scheduled Tribes PART V-B Ethnographic Notes on Scheduled Castes and Scheduled Tribe5

PART VI Village Survey Monographs (46")

PART VII-A (I)) Handicraft Survey Reports (Selected Crafts) PART VII-A (2) J PART VlI-B (1 to 20) Fairs and Festivals (Separate Book for each District)

PART VIII-A Administration Report-Enumeration "'\ (Not for PART VIII-B Administration Report-Tabulation J Sale)

PART IX State Atlas

PART X Special Report on Hyderabad City

District Census Handbooks (Separate Volume for each Dislricf) Plate I: . A ceiling painting of Veerabhadra in Lepakshi temple, Lepakshi, Taluk

FOREWORD

Although since the beginning of history, foreign travellers and historians have recorded the principal marts and entrepots of commerce in India and have even mentioned impo~'tant festivals and fairs and articles of special excellence available in them, no systematic regional inventory was attempted until the time of Dr. Francis Buchanan-Hamilton in the beginning of the nineteenth cen­ tury. One of the tasks set before him by a resolution of the Governor-General-in-Council in 1807 was "to examine with as much accuracy as local circumstances will admit": "an a:ccount of the \"arious kinds and amount of goods manufactured in each district .... the ability of the country to produce the raw materials used in them .... how the necessary capital is procured, the situation of the artists and manufacturers, the mode of providing their goods .... commerce: the quantity of goods exported and imported in each district; the manner of conducting sales, especially at fairs and markets."

That he discharged his duty very thoroughly will appear from his statistical accounts of My­ sore and the northern districts of Bengal and .

The great Revenue Surveys of the middle of the nineteenth century made no attempt in thIs direction, and accounts of fairs and festivals in districts were neglected until W. W. Hunter took up the compilation of statistIcal accounts again in the last quarter of last century. For the purpose of notifying holidays in the East India Company's offices the Board in Calcutta had since 1789 been in the habit of "procuring an accurate Bengalee almanac properly authenticated by brahmanical astronomy" from the Nabadwip Court (letter from Secretary of Board to Collector of Nadiya, 5 July 1799, No. 8217, W. W. Hunter's Unpublished Bengalee lVISS Records). Satis Chandra Vidyabhusan in his History of indian Logic wrote that "almanacs were prepared by the Pundit Samaj of Nabad­ wip which were supplied to the Nawab's Court of Murshidabad as well as to the East India Com­ pany, the Supreme Court, etc ..... the Nabadwip Panjika under the imprimatur of Nabadwipadhi­ pateranugya was accepted by all the landlords uf Bengal". This Nc.bc.dttlP Panjika which remained the standard almanac for Bengal continued in use throughout the first half of the nineteenth cen- tury and each issue contained a list of important fairs and festivals in every district. A valuable almanac was that published by the Vernacular Literature Committee's Almanac published in 1855-6 (1262 B.S.). It gave an account of 309 famous fairs of Bengal in its second part. The Gupta Press Panjika or almanac which virtually replaced Nabadwip Panjika made its first appearance in 1869 and continued to publish a useful list of important fairs and festivals in the country. But this list was by no means exhaustive nor were W. W. Hunter's which he published with each Sta­ tistical Account.

Meanwhile native crafts, industries and objects of artistry decayed rapidly and thoroughly as a result of the East India Company's policy of extinguishing them, and official interest in fairs and festivals declined, although these occasions, divc::sted of much of their glory, still continued to at­ tract livestock, grain, merchandise and handicrafts from far and near. The Imperial Gazetteers pub­ lished between 1880 and 1910 gave a minor place to these important seasonal markets or temporary inland ports. Even the District Gazetteers, which still are the fullest and most compact accounts of districts, make but casual mention of fairs and festivals in the country and attach little economic importance to them.

For, indeed, the importance of fairs and festivals-as the meeting ground of livestock and agri­ cultural commodities of many religions and many cultures, crafts and motifs from far and near, of ideas and design, workmanship, excellence and fi~1ish, of tools and appliances, of trends of the future and vanishing practices of the past, of adaptabiliry and local variation, of skill and imagination - Ai

(~eclined with the punitive export policy of the Enst India Company and the unrestricted import of machine-made goods, so much so that at the close of the last century fairs and festivals were reduced to a matter of concern only for the Publi-: Health Department. They were no longer regard­ ed as important centres of trade aml commerce, but were now from the Government point of view merely a collection of human beings among WhOI'.l epidemics were to be prevented from breaking out. Fairs and festivals continued to be a matter cf law and order and the Police Department and the District Board continued to maintain full lists of them in their local offices, a source which has so far remained unquarried.

Following the census operations of in 1U51, a slim volume, containing a list of fairs and festivals arranged according to distric13 and their Police Stations, was brought out as part of the West Bengal scheme of Census PubhcatiollS. This list was mainly made up of jnformatjon sup­ plied by District Boards and Superintendents of Police of districts. The two lists were collated to make up a comprehensive list containing several columns: the name of the village arranged under its district and Police Station, with its Jurisdiction List number, the name of the festival or fair t)y which it is commonly known in the locality, the English month of the year in which it is held, the duration of the festival or fair, and finally the number of persons attending it. Although merely a list, and not quite complete at that, this volume attracted attention and received the appreciation both of scholars and the general public. Its general value lay in its being a compendium and its particular value lay in presenting a distribution (hroughout the country of particular festive occa­ sions. The Superintendent of Census Operation", for 'Nest Bengal, who continued in an honorary capacity, was plied from time to time with requests to undertake an extensive survey of the sub­ ject which seemed to accord well with the Superintendent's own personal desire. For one thing, quite a few of the old and traditional fairs and festivals of West Bengal are on their way to ex­ tinction on account of various forces working against them and a record of these rapidly vanishing fairs and festivals could be made only now as never again in the future. In the next place, the Census Office considered it its duty to sustain by ct more searching survey the interest that the publication had aroused.

A different approach suggested itself as t11e new task was viewed in terms of collection of ex­ tensive first-hand material on each fair and festival. It was necessary therefore, in the first place, to approach as many individuals as possible in each locality, and not restrict the enquiry oniy to Government or semi-Government sources, Departments or organisations. In the second place, a satisfactory questionnaire was considered mos~, essential. A number of aims were kept in view in framing the questionnaire. These were: (a) The questionnaire should be very simple and precise in language, designed primarily for the understanding of a person of primary education standard. At the same time, the question sLould be suggestive enough to invite ancillary information. Were this objective achieved, it should be possible to obtain exhaustive information without irrelevant detail.

(b) It should succeed in obtaining a clear Environmental, social and economic background of the village or place in which a particular fair i3 held or a festival is observed.

(c) It should emphasise those aspects of a festival or worship which would bring out the details of rituals and religious practices peculiar to the locality.

(d) It should obtain i~formation not only on the more important and better-known festivals or fairs, but also on the less known but otherwise significant fairs and festivals. It was decided to extend the scope of enquiry beyond those fairs and festivals that are approved and licensed by the District authorities, for the latter would be a small number compared to the total. (e) It should attempt sufficient information on economic activities and patterns in respect of each fair, however big or small. The information so obtained should suggest the scope for studying iii

the movement of local handiwork and local forms and taw materials. The questionnaire should also give a list of local amusements favoured by the public.

The questionnaire which was several times pre-tested was finally mailed in 1957 to about 10,000 addresses in West Bengal on the Business Reply scheme. One of the devices which seems to have evinced much- responsible reporting was the assurance that each piece of information would be fully acknowledged to the correspondent whose address also would be published for the benefit of future investigators.

The information thus collected was sorted district by district and further sub-sorted by Police Stations. The work of compilation, once the preliminary verification and checking of the answers v.-as over, was to be in three sections as follows;- (a) The first section was to contain system3.tic information on the village, the villagers, their occupations, communications and other special features, mainly based on Section A of the question­ naire. (b) The second section was to contain all available information on the festival itself, the worship of deities, particularly rituals and forms of worShip. This would be based mainly on Sec­ tion B of the questionnaire. (c) The third section, to be based on Section C of the questionnaire, would contain informa­ tion about the fair and economic activity and amusement connected with the fair.

It will doubtless be a matter of great satisfaction to scholars that the scheme was very en­ thusiastically received by all my colleagues when its outline together with the West Bengal question­ naire was circulated in February 1960. My colleagues felt that the Census provided a unique oppor­ tunity for conducting such a comprehensive survey with the help of the network of staff placed by the State Governments at their disposal. State Superintendents were quick to recognise that such a survey would be of great help to those who might care to investigate the religious centres and festivals, inland trade and commerce, art motifs and designs, circuits of trade, ancient trade routes and special manufactures. It would give the student of toponymy much valuable clue and the stu­ dent of history much valuable insight into the organisation of markets.

The proposal to conduct this survey was accepted in the Second Conference of Census Super­ intendents held in August 1960. Various aspects of the survey, then in progress, were discussed again in the regional meetings of Census Supermtendents held in Trivandrum, Darjeeling and Sri­ nagar in May and June 1961. My colleagues were able to report further progress at the Census Social Studies Camp held in December 1961, when several elaborations of the original question­ naire and in investigational methodology were also discussed. It was further proposed to undertake more intensive surveys of a small number of very important fairs and festivals in each State. At the third Conference of Census Superintendents in February 1962 my colleagues took the 'further decision to prepare maps of fairs and festivals on the basis of districts and even of tehsil or taluks, some States having already made much progress in this direction.

The scholar will find in these lists much to excite his curiosity. First, they show what an extensive network of seasonal and perennial markets, village fairs still provide to native crafts­ manship and industry. Secondly, they help to connect economic streams with social and religious movements. Thirdly, they suggest how a succession of small fairs in a time series culminate in a very big fair, almost always in the heart of a particular area, and how this big event gradually sub­ sides through another time series of small fairs, so that an endless cycle of trade, social and religi­ Ous intercourse is kept in motion. Fourthly, they insinuate a great deal about what Buchanan­ Hamilton was charged to investigate a century and a half ago: "the situation of the artists and iv

manufacturers, the mode of providing their goods, the usual rate of their labour, and any particular advantages they may enjoy: their comparative affluence with respec:t to the cultivators of the land, their domestic usages, the nature of their sales, and the regulations respecting their markets." Fifthly, they can very greatly help in reconstructing ancient and not so ancient trade routes in the country, and, again, what Buchanan-Hamilton was asked to investigate; "the nature of the convey­ ance of goods by land and water, and the means by which this may be facilitated, especially by making or repairing roads."

NEW , ASOK MITRA, September 5, 1964. REGISTRAR GENERAL, INDIA. PREFACE

I must acknowledge that the inspiration for at­ Gods and Goddesses all over Andhra tempting a survey of Fairs and Festivals of Andhra Pradesh, it is imperative that we should Pradesh came from a note that the Registrar General obtain as detailed information as possible about all fairs and festivals that are ob­ of India, Shri Asok Mitra, circulated on the efforts h~ served throughout the year in every vil­ made to bring out a compendium of Fairs and Festi­ lage of Andhra Pradesh. I shall be much vals of West Bengal, following on the 1951 Census. obliged if you will be good enough to help me in the collection of information on fes­ The Survey was somewhat ambitious in scope. tivals and worship of Gods and Goddesses It was proposed to make a complete and comprehen­ observed throlighout the year in your vil­ sive collection of information on every fair and festi­ lage/town in the questionnaire enclosed. val celebrated in all the villages and towns of the I trust you will agree that if we should State. The fairs and festivals celebrated by the com­ succeed in obtaining full information for each and every village of Andhra Pradesh, munity in dHTerent areas truly reflect our culture, his­ I shall have prepared a volume remarkable tory and tradition. In the present tempo of change of for its high degree of thoroughness and the ways and values of life, several of the ancient comprehensiveness. Such a volume will be ilJstitutions and practices were fast disappearing or of very great importance to many types of scholars. But this aim cannot be achieved falling into disuse. Before man's memory would com­ without your help and co-operation. I am pletely lose traces of these important links in the cul­ aware that you are already under heavy tyral history of the people, it was felt that it would pressure of your own work and responsi­ greatly help if a record was made, to the extent pos­ bilities. Nevertheless, I believe that you sible, of all the fairs an', festivals conducted even in will not hesitate to undertake this burden in order to help me to obtain a full and the remotest villages, forests or hills of the State and truthful picture of our own country. I give whatever account that could be obtained on their shall gratefully acknowledge your hono­ significance, the description of the deities, the details rary labour by keeping the information of the ritual etc., connected with every festival. There permanently recorded under your name as the correspondent and shall -be obliged if could not be a more opportune occasion than the Cen­ you will be good enough to send me your sus to on a scheme 'Such as this when it would reply directly by post or through the Cen­ be possible to reach the nooks and corners of the State sus enumerator who visits your house or through the Census Or,ganisation. A questionnaire was the TahsiIdar of your taluk." finalised in advance on the advice of the Registrar The enumerators were mostly village school General. The questionnaire forms (given as an An­ t(·achers or in a few cases villaGe officers. They had nexure to this preface) toe ether with an appeal which local knowledge of the area they were covering. The is reproduced below were distributed amongst the Census Charge Superintendents were requested to is­ Census enumerators to be answered and returned. sue the fairs and festivals questionnaire to the enume­ "I am sure you will agree with me that rators at one of the training classes and collect them there are big gaps in our knowledge of our hack at a subsequent training class or at the end of own country. It is a vast land with dif­ the enumeration period after the enumerators had ferent regions, each having peculiar cus­ answered the questionnaires on the basis of their per­ toms and cultures which if studied would reveal a more comprehensive picture of sonal knowledge and by local inquiries. The appeal our ancient land. Coming to our own State, vias also addressed to various other authorities such Andhra Pradesh, we must admit that half a~ the Commissioner of Hindu Religious Endowments the State is not fully conversant with the Board, Municipal Commissioners, Executive Officers of details of habits, customs and languages of the other half. Each bit has its own beauty Panchayat Boards etc. Lists of recognised and schedul­ and variety to reveal in the form of hither­ ed fairs and festivals for which special arrangements to unexplored knowledge to the other half. are made annually were also obtained from the Dis­ It is my endeavour during the Census trict Collectors, District Superintendents of Police and Operations of 1961 to study different as­ District Health Officers etc. A press release 'was also pects of the culture and civilisation of the issued announcing the scheme and appealing to all in­ people of the entire State and publish in terested to send whatever information they COUld. one common volume an integrated account of what now forms the population of The respo!lse was most encouraging. About Andhra Pradesh. As part of the studies of 15,000 questionnaires were returned filled. The quality 1961 Census I am presently engaged in a survey of fairs and festivals of Andhra of the replies of course varied from 'excellent' to 'in­ Pradesh for which detailed and exhaustive different' depending on the interest that the corre3- information is being collected. The mate­ p(lndent himself had in an enquiry of this nature. By rials so collected will be compiled and edit­ and large there was evidence of the considerable ed in a volume to be published by the trouble that the Census enumerator took to ascertain Census Office. In order to obtain a com­ plete picture of festivals and worship of first hand, the details of the fairs and festivals in each vi village. All this meant extra effort outside the normal No. 17 Karimnagar District Census duties of the enumerators. I cannot certainly No. 18 Warangal District claim that the survey was complete and comprehen­ No. 19 Khammam District sive in every detail. There may have been several fairs No. 20 Nalgonda District and festivals that escaped the notice of the enumera­ In each volume, the matter is arranged taluk­ tor or about which the information he was able to wise. At the beginning of the compendium of gather and present scanty. But it can certainly be c<:ch taluk, a pictorial map indicating the location of claimed that whatever information that has been the village where a fair or festival is held, the name g&thered at the survey was authentic and served as a of the deity and the period of the fair or festival is mine of knowledge about little known things in the shown. The serial number of each village covered in life of the community. There are innumerable religi­ the compendium is indicated in the map for easy r~­ ous festivals connected with certain Gods and God­ ference. It may, however, be cautioned that the pi:::­ desses of particular significance in particular areas; tures given on the map may not exactly represent the there are festivities in commemoration of historical and actual deity existing in the village. The pictures are legendary heroes; there are interesting and inspiring only symbolic. ~necdotes connected with various saints that walked cur land whose have continued to be places The note covering each village will first give of worship and veneration to this day and had greatly the location of the village, the composition of popula­ influenced the life of the people in certain areas; the tion, and legend, if any, connected with the village, a holy rivers had their own legends and beliefs attach­ list of temples or other places of worship in the vil­ ed; a variety of curious and interesting rituals of wor­ lage and a description of the deities and it then relates ship are practised. The present survey has helped to the details of the fair and festival, if any, celebrated present all these in the form of a compendium. in the village. It is not as though each temple and deity will necessarily have a festival connected with The filled up questionnaires were sorted out it. Only those important festivals and fairs that are dls~rict-wise and then taluk-wise. Rejecting those in celebrated by the community are therefore described. WhICh the information was either extremely scanty or insignificant, whatever information that could be col­ The dates of the festival in the compilation are lected from other answers was compiled into a short mostly given in terms of Telugu calendar in vogue in note or monograph for each village or town. An ac­ the area, as recorded by the correspondents. The knowledgement is made to the correspondent or source Telugu calendar, as in Bengal, follows the lunar month that provided the information at the end of the com­ consisting of 30 lunar days, beginning on the day of pilation for each village'IThese compendia will be pre­ the new moon. The following statement gives the sented in twenty volumes, one for each district. These Telugu months and the corresponding period as per will form a part of the 1961 Census series of publica­ the English calendar. tions. All the Census publication series of Andhra Pra­ LIST OF TELUGU MONTHS W1TH THEIR desh State will bear a common VolUme No. II (the All CORRESPONDING ENGLISH MONTHS India Series being allotted Volume No. I) and the Fairs and Festivals reports of this State will form TELUGU MONTHS ENGLISH MONTHS Part VII-B of Volume II i.e., the Andhra Pradesh Chaitram March-April series of Census publications. Part VII-B will bear Vaisakham April-May serial numbers within brackets which will correspond Jaistham May-June to the location code number of the district covered by Ashadham June-July the volume. The location code numbers adopted for Sravanarn July-August the districts are : Bhadrapadam or August-September No. 1 Srikakulam District No. 2 Visakhapatna.m District Asviyujam or Asvin September-October No. 3 East Godavari District Kartikam October-November No. 4 West Godavari District Margasiram November-December No. 5 District Pushyam or Pausa December-January No. 6 Guntur District Magham January-February No. 7 Nellore District Phalgunam February-March No. 8 Chittoor District At the end of the compilation of each district No. 9 Cuddapah District the following are appended : No. 10 Anantapur District No. 11 Kurnool District (1) A calendar of common festivals celebrated in No. 12 Mahbubnagar District the district together with their description, No. 13 Hyderabad District (2) A taluk-wise statement of all the fairs and No. 14 Medak District festivals, No. 15 Nizamabad District (3) A taluk-wise list of markets and shandies, No. 16 Adilabad District and vii

(4) A month-wise list of fairs connected with the I wish to record .my thanks to the host of Cen­ festivals. This was culled from the taluk-wise sus enumerators for their fullest co-operation and the statement of the fairs and festivals. unstinted trouble taken by them in collecting the in­ The last two lists throw light on the significant role formation on the prescribed questionnaire purely as a "played by the fairs and festivals in the economic life labour of . I wish to also thank the various other of the people, the traditional trade routes, the nature officials and non-officials such as the Executive Offi­ of articles sold, and the trend of trade, etc. cers of the temples etc., who assisted me in compiling the information. I may also take this opportunity to The extraction of information from the filled record by appreciation of the services of my Deputy in questionnaires was entrusted to Shri M. K. Nagappa, Superintendents Shri K. Purushotham Naidu, M.A., alld a retired District Registrar, who had a special aptitude Shri K. V. N. Gowd,.B.Com. (Hons.)., who helped me in for the work, whom I selected in consultation with the finalising the questionnaire and the mono,graphs, and Commissioner of Hindu Religious Endowments the hard and sustained efforts put in by the Tabula­ (Admn.) Dept. and appointed as a Research Assistant tion Officer, Shri P. Pattayya assisted by the Section in my office. Information was also gathered from other Head Shri Y. Ranganna and the Upper Division Clerk published literature, district gazetteers, articles pub­ Shri S. Ananda , and the devoted attention that lished in newspapers and journals such as Aradhana the Research Assistant Shri M. K. Nagappa gave to and Andhra Prabha Weekly etc. The Research Assistant this work and the excellent work done by my office also conducted local enquiries in a few cases. Another artist, Shri M. Krishnaswamy in prodUcing the fairs publication which was found useful in compiling in­ and festivals maps and the other illustrations. The formation on the larger temples of Andhra Pradesh was a publication of the Bharatiya Vidya Bhavan en­ printing was ably supervised by the Compiler, Shri titled Temples and Legends 01 Andhra Pradesh by N. C. Hanumantha Reddy. Shri N. Ramesan.

A. CHANDRA SEKHAR, SUPERINTENDENT OF CENSUS OPERATIONS, ANDHRA PRADESH ANNEXURE

F AIRS AND FESTIVALS OF ANDHRA PRADESH

Questionnaire

Name of Village:­ 9. Is the festival observed in commemoration of the birth or death anniversary of any saint or 'Pir'? Name of Firka Give a detailed report on the life and religious pre­ Name of Taluk achings of the saint or the 'Pir', and also narrate the history or any traditional story associated with his Name of District :- life. A. The Village : 10. From what date does the worship of the deity 1. Indicate the location of the \Tillage and the <,nd the festival begin? For how many days does it chief means of communication with the village? Men­ continue? When do the preparations for the festival tion the name of the nearest Railway Station and its begin? Mention if there is any special feature about distance and also the motor or boat route and its dis­ the preparatory work of the festival. Give a detailed tance. Give distance by road from Taluk and Sub-diyi­ chronological description date by date, of the method sional Headquarters. mId procedure of the worship and ceremonies. What 2. Give an account of the history or legend, should is the chief characteristic of the entire ceremony? Are there be any, connected with the origin of the village. communal feasts, free kitchens (annasatra) and com­ won distribution of 'prasad' organised during the fes­ 3. What are the castes and classes that live in the tival? village? What are the chief means of livelihood of the various sections of the population? 11. Are vows of offering made by people to the deity in fulfilment of prayer answered? If so, what 4. Give details of places of common religious are the things or objects that are usually offered and worship? dedicated as votive offerings? How and when are bird 5. What is the religion which majority of the or animal sacrifi'ces made? What part of the rituals villagers profess? de these sacrifices constitute? 12. To what class or caste do the principal pat­ B. The Worship of deities and festivals in the village and fairs in connection with them. rons and followers of the deity and the festival be­ long? Give the name of the sect ("Varna"), clan (i) The Worship of Deities & Festival ; ("Gotra") and the hereditary title ("Padavi") of the 6. Name of the festival, its occasion and the time. priest ("Pujarf'). (Give the English as well as Telugu dates). 13. Do non- participate in the festival- as­ 7. How ancient is the festival? If there is any sociated with ? Do the Hindus partici­ history or legend connected with this particular fes­ pate in non-Hindu festivals? What is the extent of tival, please narrate it. Is this festival a particular such participation? Are there any festivals celebrated festival of the particular village/area/caste/class in common by all castes and communities in the vil­ and limited within its fold? Or, is this festival com~ lage? monly and universally held and observed throughout 14. Is there any congregation of "Sadhus" and the entire district and region? saints of any particular religious sect on the yOccasion 8. Is the festival connected with the worship of of the festival? If so, why do they congregate? any deity? Mention the name of the deity with a brief 15. What is the general ritual of observation of description of the image. Is this a common village religious festivals at home? Is fasting or feasting or deity or a personal or family deity? Is there any tem­ keeping awake in the night, sea or river bath etc., ob­ ple or "Sthan" (Sacred abode) for the deity in the vil­ served on any particular festival days? luge? If so, give a description of the same. if the deity (ii) The Fair : has ~o anthropomorphic 1 or Zoomorphic' image, 16. Where is the fair held? On how much land') then m what form is it worshipped? What other tem­ To whom does the land belong - to an individual ples or places of worship are there in the village? Do owner, or is it dedicated land? Are taxes, rents, gifts, all communities have access to the temple? etc., collected from the fair and festival? At what 1. Human form. 2. Animal form. tx time of the day or night is the fair usually held? Is (g) Agricultural and artisanry implements­ there any particular reason why the fair is held on What are the articles and implements? Are this particular site? sales of cattle, goats, birds and other animals transacted? 17. How ancient is the fair? For how many days is it held? How many people attend? What are the (h) Arts and crafts - Handloom products, cane main castes or classes from which the largest number and products, clay and wooden dolh, of people are drawn? Name the neighbouring villages earthenware, basketry, etc. Which are the or unions from which people assemble? How many places from where these articles of arts and ufuaUy attend? What is the average ratio of male3 crafts usually come for sale? Do the sellers and females who attend the fair? What are the main come regularly every year? conveyances by which the people and pilgrims travel (i) Other miscellaneous articles. to the fair? 21. What facilities are available for the boarding 18. From which places do the shop-keepers and and lodging of pilgrims or visitors? Are there any stall-holders come? Do the same sellers come regularly choultries? Are any special pandals erected? Is any every year? What. are the articles or commodities that public feeding organised? Do outside visitors and pil­ are brought and sold most? grims stay for more than a day for the festival or fair? 19. How many shops, stalls, booths, etc., are opened in the fair? How many sellers sit in the open 22. What are the principal arrangements for ca­ spaces? What is the figure of hawkers and pedlars? tering recreation and amusement to the people com­ ing to the fair? Give details of sports, sea-saw, circus, 20. Of all the shops, stalls, booths and pedlars, nJagic, gambling, lottery, jatras, theatres, musical how many sell : soirees, etc., that are organised in the fair. What are (a) Foodstuffs - sweetmeats, fried chips and the most common themes of the jatra and theatres etc.? other varieties of food. Which parties come and from where do they come? Is (b) Utensils - copper, brass, iron, glass, earthen­ there any dramatic or entertainment party in the vil­ ware, etc. la!re itself? Give name and address of the leader of the party. Is it possible to collect songs and themes (c) Stationery - lanterns, torchlights, looking of the jatra and theatres? Do the same parties come glasses, combs, and various other assorted every year? How many people do see or hear and par­ goods. ticipate in all the amusements? (d) Medicine - Ayurvedic herbs, kaviraji, ha­ 23. Is it a necessary religious ritual to drink al­ kimi, etc. cohol or any other intoxicant during the ceremonies vf worship and festival? (e) Books and pictures - What are the m03t common types of books and pictures that sell 24. Other remarks: Describe any other features. best? Name of correspondent : (f) Clothing materials - mill made, handloom Address: products, piece-cloths, ready made garments, Occupation : 'lungis', sataranjas, mats, etc. Date of sending the reply: ~ V"d_ ~ Ig

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ANANTAPUR DISTRICT ~ '"w :;;.. ~ :I: ~ 3 ~ ::t: r " £rl­ (/') E- ..o Ou £,IJ ... ~ 0- Q ~ M .... 0:: Q M -< 1-1- '0'" 0::: -CfJ '0'" M ~ .. t:)., ~ M :::c- ::J ~ UD ~ i ,III :14 -< ~ :x:0::: o - '. '. "" " ; .. ~., '. " ..) ~'.., \ 0:( ,.J ( '" iii~ '. VOVOVAYd o/:,,- ~~~ .1 • <1("'-' ( '" ~ \.~ ; 7~~.J.. .,... \ ~ '''~/'' . .;'/:I;;j '" .._:., .} ) / \:,

•• ...A' .t- •/ ...... ,_"~ ~J r~", / ,. '...... J..( .... L: ~(.,~ ..... r'\ .../ ". ~ I G.. .. ,., Ww 0::1- 0« CfJI­ >-CfJ ::E CONTENTS Pages Section 1- 17 I ANANfAPUR TALUK 19- 32 II KALYANDRt:G TALUK 33- 48 III RAYADRUG TALUK IV URAVAKONDA INDEPENDENT SUB-TALUK 49- 70 71- 82 V GOOlY TALUK 83- 97 VI TADPATRI TALUK VII VA RAM TALUK 99-105 VIII KADIRI TALUK 107-115 IX TALUK 117-136 X HINDUPUR TALUK 137-147 XI MADAKASIRA TALUK 149-163

APPENDICES

I Calendar of Festivals commonly observed in Anantapur District [1]-[16] II Statement of Fairs and Festivals in Anantapur District [18]-[63] III List of Markets and Shandies [64]-[65] IV List of Fairs [66]-[701

MAPS

Anantapur District Facing Contents Facing Page Anantapur Taluk 1 Kalyandrug Taluk 19 Rayadrug Taluk 33 Uravakonda Independent Sub-Taluk 49 Taluk Tadpatri Taluk 83 Dhq_rmavaram Taluk 99 '_/adiri Taluk 107 Penukonda Taluk 117 Hindupur Taluk 137 Madakasira Taluk 149

ILLUSTRATIONS

Plate I A ceiling painting of Veerabhadra in Lepakshi temple, Frontispiece Lepakshi, Hindupur Taluk Facing Page Plate II A view of the Narasimhaswamy t£:mple 58 Plate III Uthsava l'igrahams in the Narasir.'1haswamy temple 59 xlv

F(tcing Page nr Between Page:t

Plate IV Sri Bugga Ramalingeswal'aswamy temple 88 Plate V Elaborately sculptured walls of Bugga Ramalingeswara. swamy temple 88 Plate VI A view of Sri Chintala Venkataramanaswamy temple . 89 Plate VII A mantapam in Sri Chintala Venkataramanaswamy temple 90 Plate VIII Presiding deity of Kanyakaparameswarl 91 Plate IX Procession deities in Sri Narasimhaswnmy temple 112 Plate X Finely sculptured pillars of Lepakshi temple 142 & 143 Plate XI Nagalingam in Lepakshi temple. 142 & 143 Plate XII Colossal monolithic bull in Lepakshi temple 142 & 143

GLOSSARY [71]-[81]

INDEX (83]-[85] ANANTAPUR TAL UK s ~

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ENAKACHERLA - Situated at a distance of 10 witnessed the miracle, talked to the , learnt miles from Garladinne Railway Station; this vil­ about the greatness of Swamiji and took him in pro­ lage can be reached by bus via Garladinne. Its cession on his horseback through the village. On the 11 situation by the side of the river Pennar to its following day, Lord Munro received orders of promo­ scuth has led to the village being called Penakacherla. tion as Governor of Madras. He took leave of Swamiji before his departure to Madras. The total population of the village is 4,976 and it is made up of the following communities; Caste Hin­ Swamiji spent some time in Alur of Bellary Dis­ dus - Reddy, Golla, Kuruva; Scheduled Castes (660) trict (now in Kurnool District) showing several mira­ - Mala, Madiga; and Scheduled Tribes (89'). Reddys cles. During the course of his tour, he reached Pamidi and Gollas are in majority. The chief means of liv,eli­ in Gooty Taluk of Anantapur District where a woman hood of the people is agriculture. offered prayers to him so that she would be blessed with children. He pinched her pap with his nails and There is Chithambaraswamy mutt in this village caused a wound. The villagers took him to be insane, with his golden image in human form. beat him to death and buried his body in the river Chithambaraswamy was born in Singanamala of Pennar. Pennar was in floods continuously for three Anantapur District 200 years ago. Even from his 5th days and after some days the washermen of the place year of childhood, there were portents that he would w'ent to the river to wash the clothes. They felt curi­ become a great saint. He went about touring several ous to know what had become of the insane person's places in Anantapur, Kurnool and Bellary Districts as body. They dug out the sand where he was buried a noted devotee and in course of time he renounced and Swamiji stood up. They all ran away in fear. the world and became a sanyasi. Singanamala tank The woman whose pap was pinched by Swamiji had is noted for its size and unfailing water-source. But died of cobra bite and her body taken for cremation. once there was a prolonged drought for 3 years and Swamiji on hearing of it went to the spot and remov­ the villagers who depended entirely on the wet lands E:d with his nails the peel over the wound caused by ur.der the tank suffered very badly. Lord Munro, the his pinch on her pap previously. The poison of the then Collector of Anantapur visited the place to en­ cobra flowed out through the wound and the woman quire about their difficulties. The Brahmins of the came back to life. She was blessed with children and locality told Munro that they would get rain if sap­ her offspri '1g are flourishing at Pamidi even today. The thaham was performed. Sapthaham is a seven-day same da. a merchant of Pamidi prayed Swamiji to celebration with continuous pujas, and several bless him with money to meet the expenditure to visit other rituals invoking the grace of gods including Va­ Kasi. He was asked to dig out a particular place or runa, the god of rain. They said that the villagers spot in his house and when it was done he found were then too poor to defray the expenses. The Col­ enough of money. When he reached Kasi with the lector said that he would give the money from the m.embers of the family he found Chithambaraswamy Government funds on condition that the entire land already there. under the tank would be taken over by the Govern­ Swamiji expressed his desire to Mallappaswamy, rr.ent if it does not ra~n and if the bank does not over­ one of his devotees at Penakacherla, to be buried at flow as a result of the sapthaham. The innocent ryots Penakacherla. Mallappaswamy was extremely glad who had complete faith in the positive results of the and undertook to do so. But the Brahmins of the vil­ sapthaham agreed to the Collector's proposal. Munro, lage raised their objection to the proposal. Chithamba­ who was reputed for kindness and devotion to god, raswamy cursed them that no would thrive at readily sanctioned the amount to meet the expendi­ Penakacherla. When the villagers, being afraid of the ture of the sapthaham. And though the sapthaham was bad consequences, prayed that they may be excused successfully concluded, the rains did not come. Th~ villagers, fearing that the Collector would take pos­ for their innocence, Swamiji assured them that there session of their lands, were becoming restive and des­ was bright future for the village. No Brahmin family perate. Sri Chithambaraswamy went to Anjaneya­ thrives at penakacherla even today. The prediction swamy temple on the tank bund, pitied the Brahmins of prosperity to the village and that the village would and asked them all to go home with peace of mind. become Repalle (the place where Sri Krishna grew Early in the morning Sri Chithambaraswamy recited up as a boy) is becoming true now that the Govern­ some slokams in praise of , the rain god, in­ ment have taken up the big Pennar project with a dam voking him to send down torrential showers. There of 3,700 feet long and 120 feet high to convert Penaka­ was no rain but the tank was full to the brim and over­ cherla and the neighbouring villages into granary of flowed. Lord Munro rode to Singanamala on his horse, the district. 1 2

Lord Munro received retirement orders and was Sri Ramaswamy festival is celebrated for about a called back to England. It is not a digression to re­ month from Suddha Padyami (January­ cord here that Lord Munro was a great devotee of god February). This festival is of ancient origin but of who had risen far above all limits of country and caste. local significance. The devotees of the village congre­ He was destined to attain salvation. His soul had to gate without any distinction of caste or cree,d. merge in the Lord and become one with the Lord. This had already been predicted at Gandi in Cuddapah Dis­ SOURCE: Sri Y. Nagi Reddy, Teacher, M. Kothapalle. trict. Divine grace took him to Alur where Chitham­ 3. KALLURU - Situated on the southern bank of the baraswamy stayed. He went there with the idea of river Pinakini is a Railway Station on the Guntakal­ taking leave of the Swamiji before leaving for Eng­ metre .gauge section of the Southern Rail­ land. Swamiji knew that the time of his soul's libera­ way at a distance of 18 miles from Anantapur town. tion had come. An attack of cholera was only a pre­ There was once a big fort called Kothakota with text. Munro's soul left the mortal body and merged alround. As it was believed that the village was under with the Lord. He was buried at Gooty and even to the curse of a saint by name Gampimalayaswamy it was this day we can see a tomb and a choultry by his name not improved and in its place another village was built at Gooty. with the name, Kalluru, and it gradually improved. It Sri Chithambaraswamy car festival is celebrated is said that elephants used to swim in the . It for 3 days from Magha Bahula Triodasi to Amavasya has got the poti of 7 villages combined in itself and (February-March). This festival is being celebrated therefore the village is very prosperous. in commemoration of the birthday of Sri Chitham­ Poli is the name given by the villagers for a super­ baraswamy. Silver and gold ornaments are offered to human influence for the prosperity of a village. It IS the Swamiji. The devotees name their children after to maintain this poli that. Uramma Devatha festivals the Swamiji in fulfilment of their vows. It is being are performed and buffaloes offered in sacrifice, once celebrated for the past 90 years and is widely known. in 3 or 5 years or at a greater interval in the villages. Reddys and Gollas of the village organise the festival The cooked rice mixed with the blood of the sacrificed on a grand scale. The devotees, local and from the buffalo is sprinkled at every house and round the vil­ neighbouring districts like Kurnool and Bellary, Jage during the jatara and this is also called polio gather. All communities take part in the festival. Neither the blood nor this rice is permitted to be taken Pujari is Sanyasi Narappa, a beggar. beyond the boundary of the village that celebrates the Uramma jatara. Neither the best friend nor the nearest A fair is held in connection with this festival for relative or even a high official who is suspected to have 3 days. About 6,000 people, local and from other places an intention of carrying the minutest drop of the blood in Anantapur, Kurnool and Bellary Districts, congre­ of the sacrificed buffalo, even through the clothes he gate. Sweetmeats, utensils, lanterns, torchlights, pic­ wears, is permitted to be on the spot when the buffalo tures and photos are brought and sold. is sacrificed or the poli is sprinkled. There are in­ stances, though in the distant past, of persons of other There is free feeding for the pilgrims in the villages who were cut to pieces then and there by the mutt. Puranic dramas and kolatams afford entertain­ villagers while attempting to steal this poli. No one ment to the visitors. There is a Chithambaraswamy will be permitted to take the pori across the bounda­ Natyamandali (drama company). ries of a village under any circumstances, as it is' the

SOURCE: Sri P. Prabhakar, Penakacherla. firm belief of the villagers that the transfer of the minutest particle of poli will automatically transfer 2. M. KOTHAPALLE, hamlet of MUNTIMADUGU the resultant prosperity of the village to the other vil­ Situated at a distance of 2 miles from Kalluru Rail­ lage and that all their trouble and expense would be way Station and 20 miles to the north of Anantapur a waste. The boundary of a village is called, perhaps Railway Station on the Guntakal-Bangalore metre of this, polimera (limits of poli). During harvest the gauge section of the Southern Railway. As this vil­ ryots use the terms good poU, average pori and bad lage was built newly near Muntimadugu, the main vil­ poli when the yield is above, equal or below their ex­ lage, it acquired the name Muntimadugu Kothapalle. pectations. Even recently in a village of Kurnool Taluk, 2 washermen were cut to pieces on the spot for The total population of the village is 1,236 and it having attempted to steal away the blood on their is made up of the following c,?mmunities; Caste Hin­ cloth, In fact they were engaged by the ryots of their dus - Kapu, Kamma, , Golla; Scheduled Castes village by an advance gift of land and money to their (265) and Scheduled Tribes (13). Kammas are in families. majority. Agriculture and sheep-rearing constitute the chief means of livelihood of the people. The total population of the village is 878 and it There are temples to Sri Ramaswamy and Beer­ if' made up of some sub-communities of Caste Hindus appa in this village. There is no image in Ramaswamy and Scheduled Castes (375). The chief means of liveli­ temple, but small round stones are worshipped. r.oou. oi tIle people are agriculture, labour in oil fac­ tories and other traditional occupations. 3

The . temples of Anjaneyaswamy, Pothularaju, The Hindu devotees of the village and from the neigh­ Kesavaswamy and of Siva and a are the places bouring villages congregate. Pujari is a potter. of worship in the village. SOURCE: Sri C. B. Isac, Teacher, Social Welfare SchOOl, Kanampalle. Sri Anjaneyaswamy festival is celebrated for 3 days from Suddha N avami (March-April). 5. ANANDARAOPETA - Situated at a distance of Cocoanuts and incense are offered to the Lord in ful­ 2 miles from Salakancheruvu and 10 miles from Kal­ filment of vows. It is being celebrated for the past luru Railway Station. many years and is confined even to the neighbouring The total population of the village is 517 and it villages. Two hundred devotees, local and from the is made up of the following communities: Caste Hin­ neighbouring villages, congregate. All castes of Hin­ dus - Boya, ; and Scheduled Castes (5). Bo­ dus participate in the festival. pujari is a Nambi Brah­ yas form the majority. The chief means of livelihood of the people are agriculture and trade. min of gotram with hereditary rights. Pra­ sadam is distributed to all. The foot prints of Lord on the top of the nearby Gampamalla hill is the place of worship Free feeding and social dinners are arranged. for the villagers. Bhajans, kolatams, sports and competitions for "Gampam alIa is the striking peak bulls afford entertainment to the visitors. which forms the highest point of the wild cluster of hills on the border between Anantapur and Gooty Taluks just north of Eswara Aradhana is celebrated in the Siva temple the Singanamalla tank. The name means in the third week of Magham (February-March). It 'basket-hill' and is perhaps derived from is believed that this Sivalingam was installed by the the precipitous knoll which crowns the peak. At the top this is only some twenty great saint Janamejaya. River Pinakini is flowing to feet square. An irregular flight of narrow the south of this temple. The devotees take -bath in steps leads upto it from the north from the river Pinakini in the month of Magham. Tarimela village." t Another version is that the peak goes by this Another festival of the village is of Pothularaju name as a rishi by name Gampamahalaiah did penance which is not in vogue at present. The Hindu devotees, and earned the grace of Lord Venkateswara who local and from the neighbouring villages, used to con­ granted the devotee's desire that His feet should be gregate. worshipped permanently in a cave on the hill. Because SOURCE: Sri K. C. Pullaiah, Teacher, pamidi (P.O.), of that the devotees that climb the hill call out 'Gampa­ Gooty Taluk. mahalaiah Venkataramana Govindaa'. Close to this hill there is a smaller one called Chinna Gampamahalaiah 4. KANAMPALLE - Situated at a distance of 4 konda (hill) on which also there are the foot-prints miles from the Anantapur road, 6 miles from the Gar­ of Lord Venkateswara. ladinne Railway Station, 7 miles from Pamidi and 16 Two miles from here there is another hillock on miles from Anantapur. As this village is in tl)e midst which Rushyasrunga Mahamuni is said to have per­ of a ghat it is called Kanampalle (kanuma means formed penance. His stone image is in the cave. On ghat) . this hillock there is a dona called Akkamma dona in The total population of the village is 909 and it which the level of water remains constant both dur­ is made up of the following communities: Caste Hin­ ing the heaviest rainy season and scorching summer. dus - Vaisya, Boya, Kummari, Golla, Kapu, Reddy, When crops are subjected to pests and diseases, the Vadde, Mangali, Chakali, Rangaraju; Scheduled ryots take water from the dona and sprinkle.it over the crops. Experience showed them that the water is Castes (224) - Mala, Madiga; and Muslims. The chief efficacious in removing the pests. The ryots come from means of livelihood of the people are agriculture, agri­ very distant places and climb up this hill without cultural labour, trade and other traditional occu­ minding the exertion. On Sivaratri day i.e., on Magha pations. Bahula Triodasi (February-M:arch), thousands of The temples of Anjaneyaswamy, Dathatreya, Ped­ people gather and spend the whole night hearing ­ damma and Nallamma are the worshipping places in kathas and puranams and reciting Geeta. this village. Peddamma temple is in Harijanawada. A visit to this place impresses anyone that the area covered by these three hillocks has been really sanc­ Nallamma Jatara is celebrated for 2 days from tified by Rushyasrunga Mahamuni and Gampamaha­ Chaitra Suddha Padyami (March-April). Cocoanuts laiah, and the sacred foot-prints of Lord Venkates­ and incense are offered to the deity. Fowls and goats wara. The very fact that the pujari is able to walk are immolated on Chaitra Suddha Padyami in fulfil­ across the narrow foot-path to and from the cave in ment of vows. Pannerapu bandlu are taken round the which Lord Venkateswara has left the marks of His temple on that day. It is being celebrated for the past feet, with oil smeared to the soles of his feet so that 20 years and is confined to SOme neighbouring villages. a slip of the feet means a fall into a deep valley be- 1. Page 146, Gazotteer of Anantapur District, Volume I, 1905. low and instantarleous death, is believed to be a proof The image of Obulesudu represented by 3 namams of the presence of the Lord of hills. The (Vaishnavite marks in 'U' form with a vertical line in ;ndari holds no support and he only holds the the middle) on a nearby hill and Anjaneyaswamy tem­ bell in one hand and a pastille in the other. ple in the village facing south are the important places of worship for the villagers. Anjaneyaswamy is sculp­ Gampamahalaiah festival is celebrated on all tured on a stone slab of 7 feet height. At the entrance Saturdays in Sravanam (July-August), mostly on 3rd of the temple there is a stone bull (Basaveswara) of Saturday. Cocoanuts, camphor and gold and silver foot­ 3 feet in length, 2 feet in height and 1l feet in thick­ prints of the Swamy are offered to the deity in fulfil­ ness. ment of their vows. The devotees, local and from the Parnama is celebrated in the name of Obulesudu, neighbouring villages, congregate without any distinc­ every year for one day on Chaitra Suddha Vidiya tion of caste and creed. It is stated in the Gazetteer (March-April). Raw rice and dhal are offered to the of Anantapur District that Malas and M:adigas are the deity and poor feeding is arranged by the devotees in most regular attendants and the Mala Dasaris have a fulfilment of their vows. It is being celebrated for the ballad in praise of Gampamalla hill. Pujari is a Yadava past 400 years and is of local significance. The devo­ of Doddi gotram with hereditary rights. tees, local and from the neighbouring villages, congre­ Free feeding and social dinners are arranged. gate without any distinction of caste or creed. Pujari is a Nambi with hereditary rights. Prasadam is distri­ SOURCE: Sri B. E. Venkata Rao, Teacher, Anandarao­ buted to all. peta. Sri Anjaneyaswamy festival is celebrated for 30 days from Kartika Suddha Padyami to Amavasya 6. JULAKALV A - Situated at a distance of 20 miles ( October-November). ty bus from Anantapur town. The devotees clean their houses, take oil bath early The total population of the village is 1,309 and it in the morning, offer naivedyam, fruits and flowers to is made up of the following communities: Caste Hin­ the deity, break cocoanuts, and some observe fasting dus - Brahmin, Vaisya, Kapu, Kamma, Balija, and jagarana. The devotees, local and from the neigh­ Kuruva, Golla, Kummara, Mangali, Chakali and bouring villages, congregate. All communities partici­ Talari; Scheduled Castes (309) and Scheduled Tribes pate in the festival. Pujari is a Nambi with hereditary (6). The chief means of livelihood of the people are rights. agriculture and agricultural labour. The villagers also take part in the festivai of Gam­ There is the temple of Sri Anjaneyaswamy with pamahalaiah, Aswarthanarayana, Venkateswara and His image of four feet height. The entrance is facing Rushyasrunga Mahamuni that take place within a ra­ dius of ten miles from the village. south. Sri Anjaneyaswamy Aradhana is celebrated for 30 SOURCE: Sri G. Prakasa Rao, Teacher, Pancha­ days from Kartika Suddha Padyami to Amavasya (Oc­ yat Samithi School, Cheelapalle. tober-November). Cocoanuts, flowers, fruits and raw rice and dhal are offered to the deity. During the fes­ 8. SODANAPALLE - Situated at a distance of 15 miles from Anantapur. tival puja is performed every night. The devotees, in their houses, take oil bath, offer naivedyam to the The total population of the village is 1,181 and it Swamy and observe jagaram and fasting. It is being is made up of the following communities: Caste Hin­ celebrated for the past 300 years and is of local signi­ dus - Brahmin, Vaisya, Kapu, Ekila; Scheduled Castes ficance only. The Hindu devotees, local and from the (252) - Mala, Madiga; Scheduled Tribes (8) and surrounding villages, congregate. Pujari is a Nambi Muslims. The chief means of livelihood of the people with hereditary rights. Prasadam is distributed to all are agriculture and agricultural labour. present. There is a mutt in the village with the tomb cf SOURCE: Sri B. Venkata.ramana, Teacher, Panchayat Verri Nagappa. Verri Nagappa was a native of Ban­ Samithi Elementary School, Julakalva. dameedipalle, another village in Anantapur Taluk. He lived in the 18th century. He had 2 brothers. One day, 7. CHEELAPALLE - Situated between Salakanche­ with his two brothers, Verri Nagappa went to the ruvu and Jalalupuram at a distance of 2 miles from field. Nagappa was engaged to water the field and his the Tadpatri-Anantapur bus route and 17 miles from two brothers began baling water from the well. There l~nanta:: ur Railway Station. was no information from Nagappa whether the field was fully watered or not. After baling water through­ The total population of the village is 229 and it out the day the two brothers went into the field to is made up of the following communities: Caste Hin­ verify if the field had been fully watered or not To dus - Kapu, UPfara, Kurava; and Scheduled Castes their disappointment they found that the entire ~ater (48) - Modiga. The chief means of livelihood of the had been wasted by watering the uncultivated land. poople aIe agriculture and agricultural labour. To their astonishment they saw that Nagappa was 5

playing with a cobra. The two brothers grew angry bouring villages, congregate. Only Hindus take part with him and took him to be mad and drove him away in the festival. Prasadam is distributed to all. from home. Verri Nagappa, roaming about villages, came to Venkatampalle where he went to a Vaisya's SOURCE: Sri M. Nanjundappa, Teacher, Pancha,yat house. In that house, the wife of the merchant was Samithi Elementary School, Matlagondi. sleeping, keeping her boy in a cradle. Verri Nagappa took the child and threw him into a well. When she 10. SINGANAMALA - Situated at a distance of 2 got up, she found her child was lost and told the mat­ miles from the Anantapur-Tadpatri road and 12 miles ter to her husband. The merchant found out that Verri north-east of Anantapur. Nagappa had done this and he thrashed Verd Nagappa The total population of the village is 3,533 and it as a consequence of which he immediately fell down is made up of the several sub-communities of Caste unconscious. Then the merchant wrapped him in a Hindus; Scheduled Castes (431) and Scheduled Tribes carpet and threw him out. After some time the mer­ (8). The chief means of livelihood of the people is chant found his child safely sleeping in the cradle. He agriculture. wondered at this miracle and went to beg his pardon. But he did not find Verri Nagappa there. After this Syed Salar Masood Saheb's tomb is the place of miracle the family of the merchant gradually decay­ worship in the village. . ed. After some days Verri Nagappa saved the village Sri Syed Salar Masood Saheb Urs is celebrated in when the Singanamala tank breached. His memory of the vali for 3 days in Magham (January­ was built in Sodanapalle after his death. He is consi­ February). Five thousand devotees, local and from dered to be a saint and devotees worship his samadhi all over the district, congregate. All communities take throughout the year to get their. desires fulfilled. part in the festival. Everyday the devotees from the surrounding villages SOURCE: Superintendent of Police, Ananta.pur. perform pujas to his samadhi offering something or other. 11. MARTHADU - Situated at a distance of 2~ miles SOURCE: Sri K. Hussain Peeran, Tea,cher, Panchayat from Garladinne Railway Station and 4 miles from Samithi Elementary School, SodanapalIe. Kudair. The total population of the village is 2,711 and it 9. MATLAGONDI - Situated beside the Garladinne­ is made up of the several SUb-communities of Caste Tadpatri bus route at a distance of 13 miles from Gar­ Hindus; Scheduled Castes (197) and Muslims. The ladinne Railway Station. chief means of livelihood of the people are agricul­ The total population of the village is 700 and it ture and agricultural labour. is made up of the following communities: Caste Hin­ Sri Tataiah car festival is celebrated for 3 days dus - Kapu, Golla, Kuruva, Boya, Balija; and Sche­ from Phalguna Suddha panchami (February-March). duled Castes (111). The chief means of livelihood of Three hundred devotees, local and from the neigh­ the people are agriculture and agricultural labour. bouring villages, congregate without any distinction There is the jeeva samadhi of Chitambaraiah in of caste and creed. No further details are available. Penakacherla which is 20 miles to the west of the vil­ SOURCE: Su,erintendent of Police, Anantapur. lage. His disciples brought his hands tick and sandals and built a tomb over them. Besides they got prepar­ 12. KORRAKODU - Situated at a distance of 3 miles ed a 3 feet high image of Chitambaraiahswamy with from Jallipalle on the Anantapur-Tadpatri bus route panchalohams. Another place of worship is Anjaneya­ and 10 miles from Anantapur Railway Station. This swamy temple facing south with His 3 feet high stone is an ancient village constructed during the time of image. the Chola kings. The cereal, korra was cooked and poured into heaps for distribution to the workers dur­ Sri Chitambaraiahswamy festival is celebrated for one day on Magha Bahula Triodasi (February-March). ing the construction of the village. Therefore, it was called Korrakodu. Offerings in cash to conduct nitya deeparadhana and in the form of raw rice and dhal are made in fulfil­ The total population of the village is 1,345 and it ment of vows. It is being celebrated for the past 15 is made up of the following communities: Caste Hin­ years though of local significance. The devotees, local dus - Brahmin, Vaisya, Kamma, Kapu, Kuruva. Golla, and from the neighbouring villages, congregate. Only B'Oya; SchedUled Castes (191) and Scheduled Tribes Hindus take part in the festival. A sadhu is perform­ (8). The chief means of livelihood of the people are ing puja from 8 years and he is taking steps to con­ agriculture and agricultural labour. struct a temple for Chitambaraiahswamy. There are temples to Sri , Eswara, Anjaneya, Sri Anjaneyaswamy festival is celebrated for 30 Vighneswara, Veerabhadra, Sunkulamma, Chowdes­ days from Kartika Suddha Padyami to Amavasya (Oc­ wari and Kuntemma. The images of Rama, , Laksh­ tober-November). Offerings are made in the form of mana and Hanumantha in the Rama temple are ::>f cash and kind. The devotees, local and from the neigh- marble stone in hUman form. 6

Srirama Navami is celebrated for one day on Chai­ 14. KARUTLAPALLE, hamlet of THIMMAPURAM­ tra Suddha Navami (M.arch-April). The images of Situated at a distance of 1! miles from the Bellary­ Rama, Sita, Lakshmana and Anjaneya are taken in Anantapur bus route and 15 miles from Anantapur procession. Bhajans are performed. It is being cele­ Railway Station. brated from ancient times and is confined to the vil­ The total population of the village is 2,364 and it lage. The Hindu devotees of the village congregate. is made up of the following communities: Caste Hin­ The pujari is a Brahmin with monthly salary. dus - Brahmin, Vaisya, Nambi, Kapu, Kamma, Boya, In the Eswara temple special pujas are perform­ Vadde, Chakali, Mangali, Kammara; Scheduled Castes ed on all the days in Kartikam (October-November). (479) - Mala, Madiga; and Scheduled Tribes (18). Everyday Laksha bilva puja [puja. with one 1akh The chief means of livelihood of the people is agri­ bilva (aegle marmelos) leaves] is performed. Offer­ culture. ings are made in the form of cash and kind. Panakam The temples of Anjaneyaswamy, Eswara and Ak­ and panneram are distributed to all. kamma are the worshipping places in the village. Another festival is that of Kuntemma. There is Seven earthen images (girigelu) are decorated and a stone image of the deity. The image of the deity worshipped in Akkamma temple. is taken in procession two or three times in a year accompanied with music. The main attraction for the Akkammagarla Jatara (parusha.) is celebrated for devotees is that Kuntemma possesses some one and 3 days in Phalgunam (February-March) or Chaitram gives out oracles. They believe that she is a form of (March-April) commencing on a Monday. Offerings and sing out khadgams (praises of shakti). Dur­ are made by the devotees in fulfilment of vows and ing the period goats, sheep and fowls are sacrificed to the deity is taken in procession in the village. the deity in addition to the offerings of cocoanuts It is being celebrated for the past 200 years and plantains and other fruits. All communities par­ and is of local significance. The Hindu devotees of the ticipate in the procession. Pujari is an Adi Andhra. village congregate. The patrons and the pujari are Boyas. SOURCE: 1. Sri D. Seenaiah, Headmaster, Korrakodu. Bhajans and kolatams afford entertainment to the 2. Sri K. Mruthyumjaya Sastri, Panchayat visitors. Samithi President, Korrakodu. SOURCE: Sri C. Narayanaswamy, Teacher, P. S. W. 13. MAVINAMARDHANAHALLI - Situated at a School, Karutlapalle. distance of 3 miles from the Anantapur-Rayadrug bus route and 25 miles from Anantapur town and Railway 15. KUDAIR - Situated at a distance of 14 miles Station. from Anantapur Railway Station on the Anantapur­ The total population of the village is 368 and it Bellary road. is made up of the following communities: Caste Hin­ The total population of the village is 2,314 and it dus - Kapu, Kamma, Boya, Kuraba, Dasari. Koricha; is made up of several SUb-communities of Caste Hin­ and Scheduled Castes (30). Boyas are in' majority. dus; Scheduled Castes (379) and Scheduled Tribes The chief means of livelihood of the people is agri­ (59). The chief means of livelihood of the people is culture. agriculture.

The temples of Akkamma, Pothappa, Konda Sri Sangameswaraswamy car festival is celebrat­ Obanna, Maremma, Peddamma and Anjaneyaswamy ed for 3 days from Chaitra Purnima (March­ are the places of worship in the village, There is no April). Fifteen hundred devotees, local and from the image in Akkamma temple but 7 earthen images surrounding villages, congregate. Irrespective of caste (girigelu) are worshipped. and creed, all communities take part in the festival. Akkammagarla Jatara (Parusha) is celebrated for There are 2 choultries in the village. 3 days from Phalguna Purnima (February-March). Of­ ferings are made by the Boyas only. It is being cele­ SOURCE: Superintendent of Police, Anantapur. brated for the past 60 years and is confined to this vil­ lage. The chief patrons and pujari are the Boyas of 16 ATMAKUR - Situated on the Anantapur-Kal­ the village. The Hindu devotees of the village congre­ yandrug road at a distance of 15 miles from the An­ gate. antapur Railway Station and town.

Srirama Navami is also celebrated on Chaitra Sud­ The total population of the village is 5 200 and it dha Navami (March-April). It is being celebrated for is made up of the following communities: Caste Hin­ the past 5 years. dus - Vaisya, Kapu, Kuruva, Boya; SchedUled Castes (485) - Mala, Madiga; and Scheduled Tribes (237). SOURCE: Sri C. Venkataramaiah, Teacher, Ma,vinamar­ The chief means of livelihood of the people is agri­ dhanahalli. culture. 7

The temples of Hanumantharaya, Eswara, Anka­ years from an obstinate disease which no lamma and Akkamma are the places of worship in the native treatment or mantrams could cure, insisted on being taken to Father Le Gac, village. In Akkamma temple there are 7 earthen im­ the Jesuit Missionary at Krishnapuram in ages called girigelu. Mysore, that he might beg him to cure the complaint. Having first had all the family There is the temple of Mala Obulesuswamy in idols thrown down a well lest their influ­ Pampanur, hamlet of Atmakur. He is believed to be ence should in any way counteract the ex­ the brother of Tirupati Venkateswarlu. His foot-prints pected cure, he set out for Krishnapuram, on a stone slab are worshipped. accompanied by many of his relations. Father Le Gac had heard of his intention Akkammagarla Jatara (parusha.) is celebrated for and had sent him word that 'his mission 3 days once in 5 or 6 years commencing on the Mon­ was not to give medicines but to instruct in the law of God', but when the sick man day succeeding full moon day in Va,isakham (April­ arrived he took him into his house and May). Cocoanuts, flowers and sugarcane are offered eight days afterwards was prevailed upon to the deity. There is a practice of taking bullock carts to baptise him. At first the invalid rallied, round the temple. It is being celebrated from ancient but shortly afterwards, on Christmas Eve, he died. Many of his relations and fellow times though of local significance. The chief patrons villagers were afterwards also baptised are the ryots and the B:oyas of the village. The devo­ and Maddigubba and later its neighbour tees of the village congregate without any distinction Alamuru became a Christian centre. The of caste and creed. Pujari is a Boya of Gujjula family converts' greatest opponents were the Dasaris, but the then poligar of Anantapur, with hereditary rights. Prasadam is distributed to all. Prasanappa Nayudu, befriended them and A fair is held in connection with this festival for with his r:ermission they built a chapel at Maddigubba. Easter 1720 was celebrated 3 days near the village. It is being held from ancient with much ceremony at this chapel. The times. Sweetmeats, utensils, lanterns, torch-lights, poligar had promised to be there but was mirrors, combs, pictures and books are brought and too unwell to go. He, however, sent one sold. of his relations to represent him and also despatched his own musicians and a quan­ Free feeding is arranged for some visitors by the tity of fireworks for the celebration. Later villagers in their houses. Hotels are also available. in the year when he had somewhat re­ covered, he went to the village in person, Singing on flute, weight dragging competitions for accompanied by a mounted guard and sol­ diers and eler hants, attended mass in bJllls, dramas and dances afford entertainment to the the morning and joined the procession in visitors. the evening. His successor, his brother Pavadappa Nayudu, was also well dispos­ Mala Obulesuswamy car festival is celebrated for ed towards the Christians at Maddigubba 3 days from Phalguna Purnima (February-March). and the congregation increased until it Two thousand devotees, local and from the neighbour­ numbered some 200 persons. Many of these ing villages, congregate. All communities take fart in were wealthy. In 1735 Madu Rayudu, a Maratha who was at the head of the festival. some flying column, was attracted by this fact and attacked Alamuru. The Reddis SOURCE: 1. Sri B. Obulappa, Headmaster, Panchayat there defended themselves for three Samithi Elementary School, Atmakur. months and the chief of them went into 2. Superintendent of Police, Ananta:pur. Anantapur to beg the poligar's help. The poligar complimented the envoy on his 17. MADIGUBBA - Sit~ated at a d.istance of 2~ bravery, had him taken round the town in miles from Voddipalle on the Anantapur-Kalyandrug state on one of his own elephants, but ended up by forcing him to pay 6,000 'pis­ bus route and 11 miles from Anantapur Railway Sta­ tols' (perhaps pagodas) and then declining tion. In olden days there were groves of maddi trees to assist him. (turminalia alata) and there was an image of Eswara Several 'Letters edifiantes et curieuses' amidst this grove. Hence Lord Siva was called Mad­ bearing on the Carnatic Mission have ap­ deswara and as the village was on an elevation it was peared in a book published in 1910 a called Maddigubba or Madigubba. l<'ather of the Mill Hill St. Joseph's Society' and describe the early struggleSl of the The following account of the history of settlement French Jesuits in propagating the Gospel of Christians at this village and its neighbours Ala­ in this district. Krishnapuram referred to above is a small village in the Penukonda muru and Garamativaleru is given in the Gazetteer Taluk, five miles from Mukhtapuram Rail­ of Anantapur District: way Statiun on the Dharmavaram-Pakala line. The Jesuits who were refugees from "Of the Christian Missions, those of the Siam (which they left because of a revolu­ Roman Catholic Church come first in point tion) arrived in Pondicherry in 1689 and of seniority. Their earliest converts within started the Carnatic Mission. They follow­ the district were certain Kapus of Maddi­ ed the plan adopted in the Madura Mis­ gubba, a village about ten miles west of sion, by father Robert de Nobili and took Anantapur. In 1718, the headman of the in from that Mission Manduit and Bou­ village, a Kapu who had suffered for two chet, two veteran workers of whom the 8 latter had founded the great church at their headman that they resolved to at Avur (in the Pudukkottai State) and con­ once return to their own country. They verted nearly twenty thousand heathens. accordingly crept out of the village in Father de la Fontaine, who succeeded him, silence one night, taking with them their was the mainstay of the Carnatic Mission women and children, their cattle and their for eighteen years and his mother, the Vis­ other moveable property, and set off for con tease d' Harmoncourt, was a liberal their old home. They escaped without be­ supporter of his work. He was, after Bou­ ing noticed by the besiegers and though chet, the superior of the Mission and died the poligar of Anantapur, on hearing of at Chikkaballapur in 1718. the matter, first begged, and then tried to compel them to return they shOOk off the Father Ie Gac, one of the Jesuits, cele­ dust of the district fOr ever from their brated assumption Day 1712 at Krishna­ feet. puram with great solemnity in the com­ pany of a good number of new converts to In 1743, during the internal confusion his faith and built a church in it in 1712-13, which occurred while the bigger poligars which was considered the best church in were away assisting the Nizam at the the whole :mission. 'We had built it' says of Trichinopoly, the Maddigubba village Father Ie Gac 'solidly and substantially and chapel were pillaged and the place because it is the most promising place of 'became a wilderness without a soul left all, where we hope to establish a flourish­ in it'. It was doubtless re-populated not ing community.' It was soon after destroy­ long after, for the Christian faith spread ed by fire, but Father de la Fontine who from it to Paramatiyaleru, just north of had baptized a great many souls rebuilt it Atmakuru. There are now no Christians in 1715. The faith spread rapidly in the at Maddigubba or Alamuru, but Padama~ surrounding villages, due to the public re­ tiyaleru contains about a hundred Kapu verence and respect shown to this Roma­ converts; and in a few surrounding vil­ Sanyasi. Kotta-kotta (8 miles) and lages there are perhaps another hundred Tanimari (16 miles from Krishnapuram), Roman Catholics drawn from the Kapu, both seats of poligars, were among the Kamsala or Golla castes. places in which large numbers became Christians. The poligars were considerate It is clear, however, that after the sup~ to the missionaries; and Togatas, Sales, a pression of the Jesuits by Pope Cle~ few Brahmins and many Kapus and Bali­ ment XIV in 1773 the little colony of con­ jas accepted the new faith in spite of much verts received little care or attention for persecution by the Dasaries and Brahmins. many years. The chief Roman Catholic set­ The circumstances that led to the conver­ tlement in the district at present is Para­ sion at Krishnapuram of the Muddigubba matiyaleru and here resides the only Euro­ headman Tumma Rayappa Reddi had al­ pean Catholic Missionary in the whole of ready been noticed and several Kapu Anantapur. There are about 1,200 Roman families followed his examrle. The letters Catholics in the district distributed amone; describe the numerous trials and tortures ten villages. There are chapels at Gunta~ which the missionaries and their converts kal, Gooty, Pyapally near Uravakonda, had to undergo, and detail several conspi­ Padamatiyaleru, Kothapalli and Dharma­ cuous examples of truly Christian heroism varam. There are two priests at Guntakal which they displayed under most cruel and one at Padamatiyaleru. The mission persecuiton. When Bishop Bonard visited owns no schools or orrhanages of its Own. the district in 1835 he found in Krishna­ puram nothing but the graves of three A peculiar custom in the district is the Jesuits. In 19'08 Mr. J. W. Hughes, the freedom of intercourse between Christians Collector of the district, found only one and Hindus, Inter-marriage is not viewed Christian family in thi! village and an old with disfavour among them; and we find woman of 75 was the only one who had Hindu Kapu girls given in marriage to heard older :- eople say that t!->ree Rorna'1 Christian Kapus and vice versa, the Hindu Catholic priests were buried there more being baptized before marriage. Such than a hundren years before ~nd thC't marriages seem peculiar to this district." l people offered cocoanuts and flowers at their graves, A year later, Government The total population of the village is 7,435 and it erected three memorial tablets over these is made up of the following communities: Caste Hin­ graves which were those of Gilbert Ducros born at Aigueperse, 1692, arrived dus - Brahmin, Vaisya, Boya, Kapu; Scheduled in _India, 1725, and died 22nd April, 1730; Castes (231) - Adi Andhra; and Scheduled Tribes EtIenne Ie Gac, born at Brestin Brittany (108). Boyas and Adi Andhras form the majority in 1671, arrived in India, 1703 and died 4th the village. The chief means of livelihood of the April, 1738; Francois Caron, born at Ami­ people are agriculture and agricultUral labour. ens, 1687, arrived in India 1718 and died 1721. The last died of cholera while at­ tending to a number of people who were Anjaneyaswamy, Narasimhaswamy and Mutyal­ struck down by that deadly scourge. amma (Ammagaru) are the worshipping places in the village. The image of Anjaneyaswamy is in the form Some of these Reddis were immigrants from 'Bouccapuram', which was '80 of . The Sivalingam referred to in para I l~agues' fro~ Alamuru, but they were so "bove and known as Maddeswara is now situated in disgusted With the poligar's treatment of the middle of the irrigation tank CDf the village. 1. Pages 27-28, Gpzetter of Anaotapur District, Volume I, 1905 and Pages 71-73, "'otuOle II, )930. 9

Sri Anjaneyaswamy festival is celebrated for 9 Fasting is observed by some devotees. days from Chaitra Suddha Padyami to Navami (March­ April). Nitya deeparadhana is performed and naived­ SOURCE: Sri B. Nagarajulu, Teacher, Somanadoddi. yam is offered once in a week. It is being celebrated 19. NEELAMPALLE, hamlet of JANTHALURU­ from the origin of the village and is confined to the Situated at a distance of 3 miles from the Anantapur­ village. The Hindu devotees of the village congregate. Tadpatri bus route and 8 miles from Anantapur town. Pujari is a Nambi enjvying the Inam lands. Prasadam, panakam and pa,nneram are distributed to all. The total population of the village is 1,257 and it is made up of the following communities: Caste Hin­ Mutyalamma Jatara (Ammagari Pa,rusha)is cele­ brated once in 3 or 4 years. Goats are immolated to dus - Kapu, Kuruva, Valmiki, Nese, Bestha; Schedul­ the deity, Mutyalamma, whose temple is at the village ed Castes (180); Scheduled Tribes (61) - Yerukula; boundary adjoining Sanapa. Dudekula and Muslims. The chief means of livelihood of the people are agriculture, agricultural labour, Srirama Navami is celebrated on Chaitra Suddha sheep-rearing, basket-making, mat-making and toddy­ Navami every year. tapping industry.

When rains fail villagers perform abhishekam to The temples of the village are of Sri Nagalinga­ the Sivalingam in the temple which is in the tank of swamy and Ramaswamy. In Nagalingaswamy temple the village. Sivalingam is given a bath with pure water there is the jeeva samadhi of Erriswamy alias Naga­ and panchamrutham (cow's milk, curds, ghee, honey lingaswamy. and plantains). They feed the children of the village. The legend goes to say that Nagalingaswamy alias This observance is considered so efficacious of getting Erriswamy was a native of Korrapadu. He belonged rain without fail. to Kapu community. He selected a sacred place for SOURCE: 1. Sri P. Balakondappa, Headmaster, Panchrt­ his samadhi when he was about to die. On Phalguna yat Sa,mithi Elementary School, Madi­ Purnima he sat for yoga and on Chaitra Suddha Tadiya gubba. he entered jeeva samadhi. 2. Gazetteer of Anantapur District, Volume l, Sri Nagalingaswamy alias Erriswamy festival is 1905. celebrated for 4 days from Phalguna Suddha Triodasl (February-March). Homarn is performed by the 18. SOMANADODDI - Situated at a distance of 2 Brahmins on the third day i.e., on Phalguna Purnima. furlongs from the Anantapur-Kurnool road and 3 miles The image of Erriswamy is taken in procession. At from Anantapur Railway Station. 10 O'clock in the night there is procession and at 12 The total population of the village is 940 and it O'clock in the night of Bahula, Padyami there is Lanka­ is made up of the following communities: Caste Hin­ dahanam. Cocoanuts, flowers, fruits silver umbrellas dus - Vaisya, Kapu, Vadde, Marata; Scheduled Castes serpent images and some gold orn~ments are offered (248) and Scheduled Tribe (1). Kapus are in majo­ to the deity. It is being celebrated for the past 200 rity. The chief means of livelihood of the people are years and is confined to the village. It is celebrated agriculture, agricultural labour, trade and contracts. by collecting funds from the villagers. The devotees of the village congregate without any distinction of 'rhere is a temple of Aswatha . There caste and creed. is no image of the deity. But there are 2 trunks of trees, ravi (Ficus religiosa) and margosa (Azadirachta A fair is held in connection with the festival near indica). A raised platform with the 2 trunks of trees the temple in an area of 2 acres of land for 2 days in the middle was built. The temple is built on the , from Phalguna Purnima. The local people and from -platform of 3 feet X 3 'feet X '3 i'eet dimensions. "The the neighbouring villages belonging to 311 communities 'villagers are finding in the trees Lakshmi Narayana congregate. Utensils, lanterns, torchlights, pictures and and worshipping Him in that form. Out of the 2 trees photos are brought and sold. aswatham (ravi) is believed to be the male and mar­ ~olatams, dramas and merry-go-rounds afford en­ gosa the female. tertamment to the visitors. About 2,000 people congre­ Sri Aswatha Narayana Vruksha Tirunala is cele­ gate for the dramas. br.ated -for one day on Magha, Bahula Panchami (Janu­ d Ther~ are four choultries. There is free feeding ary-February). Performing marriage to the two trees an special arrangements are made for Brahmins. accompanied by music is a part of the ritual. It is be­ ing celebrated for the past 3 years and is confined to SOURCE: Sri G. Kondaiah , Social Education Organlser, . the village. The devotees of the village congregate N eelarnpalle. 'Without any distinction 'of caste and creed. The vil­ 20. NA?IMIDODDI - Situated beside Anantapur- lagers are the patrons of the festival. Panyaram bandtu Tadpatn bus route at a distance of 21 mi'1 es f rom go round the trees and afterwards the panyaram is dis­ Anantapur town. This village was once ruled by the 'tr.ibuted to .all. Some devotees feed the poor and othe~. Boya Doras. 10

The total population of the village is 1,943 and it SOURCE; 1. Sri B. Obanna, Teacher, Narpala. is made up of the following communities: Caste Hin­ 2. Sri S. Krishna Murthy, Teacher, Narpala. dus - Kapu, Boya; Scheduled Castes (442) - Madiga; Scheduled Tribes (15) and Muslims. The chief means 22. BUKKARAYASAMUDRAM - Situated at a dis­ of livelihood of the people is agriculture. tance of 3 miles from Jallipalle on the Anantapur­ Tadpatri bus route and 10 miles from Anantapur Rail­ There is the temple of Nallamma with her image way Station. This village was built by Chikkappa in human form. Odayar, a vassal of Vijayanagar emperor Bukkara­ Nallamma Jatara (Parusha) is celebrated for 3 yalu. Chikkappa Odayar once ruled Anantapur. Chik­ days once in 3 or 5 years in Pushyam (December­ kappa Odayar -was born in Oruru in a nearby village January). There is animal sacrifice and offerings are which is now in ruins. After the death of his father made. It is being celebrated from ancient times and Dhakaraju, his mother Medamma went with the child is confined to the village. The devotees of the village to Vijayanagaram and was living by begging. One day congregate without any distinction of caste and creed. she left the child on a pial and went into the city for Pujari is a Harijan with hereditary rights. begging food. A nagabhogi, snake charmer, saw a co­ bra protecting the child from the sun under the shade A fair is held with a few shops which sell sweets, of his hood. He foretold that the child would become utensils, lanterns, pictures and photos. Dragging of a great man. There was none nearby and one Nara­ ce.rts afford entertainment. yanappa, an official in the Vijayanagar court, took him SOURCE; Sri A. Pakkeerappa, Teacher, Nadimidoddi. under his protection, educated him and took him to the court with him. The young man once interpreted a 21. NARPALA - Situated at a distance of 15 miles letter from the padusha of Delhi to the king, when from Anantapur town. none else could do it. When a reference had to be made to that letter on a subsequent occasion it was found The total population of the village is 4,521 and it missing. Narayanappa helped the king to get over the is made up of the following communities; Caste Hin­ difficulty by repeating the contents of the letter though dus - Brahmin, Vaisya, Balija, Gandla, Boya, Nese; it was months after he had read and interpreted its Scheduled Castes (416) - Mala, Madiga; Scheduled contents. He was given the title of Odayar, appointed Tribes (79) and Muslims. The chief means of liveli­ to high posts and finally became Diwan to King hood of the people are agriculture and agricultural Bukka I of Vijayanagar who ruled from A.D. 1343 to labour. 1379. He constructed the big Anantapur tank. 'At each The temples of the village are of Anjaneyaswamy, end of the embankment he built a waste weir and Chennakesavaswamy, Ramaswamy, Vighneswara and near each weir a village. The village at the eastern Kollapuramma. There is the Tikkaswamy mutt. In this end he called Bukkarayasamudram (King Bukka's sea) mutt there is a brass image in the form of a head upon after his king and that at the western end Anantasa­ which is the hood of a serpent. gar am (Ananta's ocean) after his wife.' Thirty years ago a retired policeman took to mov­ The total population of the village is 4.357 and it ing about in these parts. Though a Brahmin he ate is made up of the following communities; Caste Hin­ mutton. He showed some miracles and died here. His dus - Brahmin, Vaisya, Lingayat, Sale, Balija, Kapu, samadhi was built in the village. So in his name this Kuruva, Golla, Boya, Chakali, Valmiki, Mangali; Sche­ festival is celebrated. dUled Castes (404) - Mala; Scheduled Tribes (39) and Muslims. The chief l1leans of livelihood of the Sri Tikkaswamy festival is celebrated for 3 days people are agriculture, agricultural labour, trade and from Chaitra Suddha Panchami (March-April). Ella­ weaving. jans and kola tams are performed and there is a pro­ cession of the image of Tikkaswamy in the night. Co­ The temples of the village are of Kondameeda­ coanuts and camphor are offered to the deity. Climb­ rayaswamy (Venkataramanaswamy), Eswara, Beer­ ing the utlamanu is a very entertaining function dur­ appaswamy, Pothalaiah, Bhadrakali, Lakshmi Nara­ ing the festival. A smooth wooden pillar is fixed to simhaswamy, Kasi Viswanathaswamy and Veerabha­ the earth vertically and smeared all round with the draswamy. In Kondameedarayaswamy temple there greasy juice of kalamanda or kalabanda (a wild plant are the images of Kondameedaraya and the images of y. ith thick white greasy liquid sUbstance within its his two consorts Lakshmi and Padmavati. leaves). The competitors slip down while attempting Musalammakatta is a pial with three margosa trees to reach the top and receive the prize kept there. It on it. There is an image namely the face of Musal­ is a pleasant sight to witness. It is being cele­ amma carved on a stone. Musalamma was the daughter­ brated for the past 30 years and is confined in-law of Basi Reddy, the Village Munsif of Bukka­ to the village. The devotees of the village con­ rayasamudram. Once there was a breach in the tank gregate. All communities take part in the festival. bund and there was the danger of the village of Buk­ Pujari is a Brahmin. Prasadam is distributed to all. k'lrayasRmudram being washed away. All efforts to Prizes are distributed to the buffalo which comes first stop the breach failed. Gangamma, the water goddess, in the competition in which stone girdles are dragged. revealed through some one that the danger could be II averted if a pregnant lady was buried in the breach. "In the time of Rama Raja, the usur­ For saving the village and the tank Musalamma took per of the Vijayanagar throne, Anantapur and the country around it were granted to the permission of her husband, father-in-law and Hanumappa Nayudu of the Hande family, mother-in-law and threw herself into the breach and who had helped that ruler to put down an averted the destruction of the village. She is worship­ insurrection. Hence, the place was known ped now at the Musalammakatta. Fowls, goats and thereafter as Hande Anantapur, a name which indeed survived even for several bonam (cooked rice) are offered. It is said that for years after the English came into posses­ years after her death, there was response from some­ sion of it. Hanumappa was succeeded by where when her name was called out. Once an old his son Immadi Hampa Nayudu, who was woman cursed in disgust why her voice was not hush­ in turn followed by his son Malakappa. The latter was present at the battle of Tali­ ed yet. From that day onwards no voice is heard in kota. Munro says that he was Diwan of response to anybody's call. Vijayanagar and that he afterwards sub­ mitted to the king of Bijapur and was Sri Kondameedarayaswamy (Venkataramana- granted a jaghir paying a peshkash of swamy) car festival is celebrated for 9 days from 45,772 Kanthiraya pagodas, or about Magha Suddha Nava,mi to Bahula Vidiya (January­ Rs. 1,30,000. He was thus at that time a February). On the first day i.e., on Navami there is gentleman of substance. inauguration. On Dasami there is brahmothsavam, on He was followed by his son Hampa Ekadasi seshothsavam, on Dwadasi hanumanthothsa,­ Nayudu (1619-31) and then by Siddappa vam, on Triodasi garudothsavam, on Chathurdasi kal­ Nayudu (1631-59). Pavadappa Nayudu (1659-71) was the next chief, and during yanothsavam, on Purnima rathothsa1Jam, on Padyami his time the country was invaded by the paruvetothsavam and on Vidiya, vasanthothsavam. poligar of Rayadrug in Bellary District, Archanas are performed with flowers, fruits, gandham (now in Anantapur District) who made his and kumkum. It is being celebrated from ancient times way as far as Dharmavaram and left a gar­ rison there. On Pavadappa's death his wife and is confined to this village and its neighbouring Ramakka managed the estate for some villages. On rathothsavam day thousands of Hindu years during the minority of her son Sid­ devotees congregate. Pujari is a Brahmin with here­ dappa. During her rule the Delhi Emperor --ditary rights. Prasadam is distributed to all present. Aurangzeb came into possession of the suzerainty of the country and he reduced For some deities like Pothalaiah, Musalamma and the peshkash to 11,200 pagodas but requir­ Peddamma, animal sacrifice is in vogue. ed the poligar to up 1,200 foot and 150 horse for service if called upon. Cinemas and dramas afford entertainment to the Siddappa died in 1696 and was suc­ visitors. There are hotels and chouItries for the pil­ ceeded by his eldest son Prasanappa Na­ grims. Free feeding is arranged on rathothsavam day. yudu (1696-1720). He helped the Nawab of Cuddapah, to whom he was now sub­ SOURCE: 1. Smt. B. Musalamma, Teacher, Bukkaraya- ject, to attack the forces of the Rayadrug samudram. poligar, and the Nawab eventually releas­ ed him from the obligation of keeping up 2. Sri L. Singarappa, Teacher, Bukkaraya­ any military force. He was murdered in samudram. 1720 by his concubine Vasantamma, with 3. Sri P. Nagaraja Rao, Teacher, Bukkaraya­ whom he was living because his wife was childless and by whom he had had four samudram. children. 4. Gazetteer of Anantapur District, VoLume I, The next chief, Pavadappa Nayudu 1905. (1720-37) was brother to Praganappa. He ' declined to pay the usual tribute to the 23. ANANTAPUR - The District headquarters situ­ Nawab of Cuddapah and beat off a force ated on the Guntakal-Bangalore metre gauge section sent against him. He was followed by his of the Southern Railway at a distance of 41 miles (66 son Siddappa (1737-40) who was a dis­ solute youth and squandered the resources kilometres) from Guntakal. of the estate. His chief men at length re­ The following account is given in the Gazetteer of belled against him and set up his cousin Ramappa, a son of the above-mentioned Anantapur District: Prasanappa as a claimant to his place. Sid­ dappa obtained help from the poligar of "Chikkappa Odayar, Diwan to king Tadimarri but Ramappa's faction called in Bukka I (A.D. 1343 to 1379) of Vijayanagar Morari Rao of Gooty, captured Anantapur constructed a big tank. At each end of the and imprisoned Siddappa. embankment he built a waste weir and near each weir a village. The village at the Ramappa (1740-52) thus became chief. eastern end he called Bukkarayasamudram Somewhere about this time the peshkash (king Bukka's sea) after his king and that of the estate was reduced by the Mara­ at the western end Anantasagaram (An­ thas to Rs. 18,000, but in addition a tribute anta's ocean) after his wife Anantamma. of Rs. 5,000 was paid to Morari Rao. Ram­ Anantasagaram -was afterwards called appa :vas of a fighting turn and began by Anantapuram." 1 attackmg Kanumukkala, a village eight 1. Pa,c 143, GucUcer of AnanIa pur Diilrict. Volumo I, 1905. 12 miles south of Dharmavaram, which has appa sent out plundering expeditions, and been captured from his predecessors by these ravaged a number of important the poligar of Rayadrug. The attack fail­ places such as Tadpatri, Yollutla, Roddam, ed and in the next year (1741) Rayadrug and others. besieged Bukkapatnam. Just as the place was about to capitulate, Ramappa Nayudu Basappa died in 1772 from over­ entered it by a path over the hills which fatigue incurred in trying to stop a breach stand to the east of it and made such a in the Bukkapatnam tank. In 1775 Haidar vigorous sortie against the Rayadrug for­ Ali took Bellary and Gooty and became ces that they retired to Dharmavaram. suzerain of Anantapur. The peshkash was Another attack of theirs on the same raised to 23,625 Kanthiraya pagodas, or place in the next year was also repulsed. about Rs. 69,000. This was more than the estate could pay and it speedily fell into Meanwhile trouble was brewing. The arrears. One of Haidar's officers thereforE' widow of Siddappa, the cousin whom Ram­ came down and arrested the poligar and appa had ousted, had fled to the protec­ attached his property. Thenceforward the tion of the poligar of BeHary, who was a decline of the family was rapid. The old kinsman of the Rande family. At her sug­ poligar's two eldest sons were drafted into gestion this poligar proposed to Ramappa Haidar's army and were killed in action that he (the BeHary poligar) should adopt and the third son, Siddappa Nayudu, was Ramappa's eldest son Siddappa. Ramappa sent to Seringapatam. Crushed by all his agreed and the boy was sent to Bellary. troubles, the old poligar died in 1788. Some time afterwards Ramappa went there to see him. After he had gone back Soon afterwards Tipu, to prevent any to Anantapur the BeHary poligar with a chance of risings, hanged all the males of considerable force paid him a return visit. the family who were at Anantapur. Sid­ The fort at Anantapur was too small to dappa however escaped f:r:om Seringapatam hold the followers of both parties, so with and after Tipu's death in 1799 he succeed­ unwise politeness Ramappa invited the ed in taking Anantapur. He afterwards Bellary people to occupy it and withdrew submitted to the Nizam, to whom the coun­ his own garrison, stopping in the fort him­ try had been transferred bv the treatv of self without attendants to look after his 1799, and was given the village of Sidda­ guest. Next morning the BeHary poligar rampuram as a jaghir. He was granted a murdered him and made himself master of pension by Munro and some of his des­ the place. He next seized most of the coun­ cendants were drawing stipends upto try round about, except the forts at Buk­ 1860."1 kapatnam, Kottacheruvu and Raptadu. "When the Ceded districts were hand­ Thereafter he returned to Bellary and ed over to the Company in 1800 and Munro there he threw into prison Siddappa. the was appointed their first Principal Collec­ son of Ramappa whom he had adopted. The tor, he selected Anantapur as his own place boy however bribed his jailors, escaped, of residence, and he lived there until he and fled with his brother-in-law Basappa to Hirehalu, a fort some twelve miles south went Home on leave in 1807." 2 of Bellary which belonged to Morari Rao. "The Munro cutcherry where the first By Morari Rao's orders Basappa was sup­ Principal Collector held his office and plied with some troops by the amin of the court, now accommodates the municipal fort and with these he marched to Rap­ high school. The building is protected as tadu. Rere he was joined by many adhe­ an ancient monument. Munro's house at rents of the Rande family and eventual­ the back of the present Collector's bunga­ ly was strong enough to attack Bukka­ low serves the purpose of a guest-house." S rayasamudram. The place was however relieved by troops from BeHary after a "He built this at his own cost and ap­ fierce fight. Basappa then Obtained help plied in August, 1807 to the Company for from the Nawab of Cuddapah and the gar­ a grant of the land on which it stood. This risons of both Bukkarayasamudram and land is described in the application as be­ Anantapur thereupon fled. Basapoa thus ing 22 acres in extent and situated 'on the secured possession of the estate and hav­ common near the village of Rande Anant­ ing established order he sent for Siddappa pur'; as having been enclosed in 1804' as and installed him as poligar. This was in being occupied by a 'dwelling-house ~ith 1753. offices'; and as being bounded on three sides by 'an open common' and on the In 1757 Anantapur was attacked by fourth by 'the Bellary road and paddy­ Morad Rao. It resisted stoutly for some fields.' The plan which accompanied the time but at length bought off the enemy application shows the stables and other for Rs. 50,000. The estate had been so much outhouses in the positions which they now impoverished by the struggles it had re­ occupy and marks the big well near them cently gone through that there was the and the two other wells which stand on greatest difficulty in raising the amount. each side of the present entrance to the Partly for this reason and partly to re­ compound from the Bellary road. So all venge himself upon those who had refus­ these were built by MUnro. From the ed to help him in his hour of need, Bas- house to the Bellary road led a wide walk I, Pages 144-146. Gazetteer of Anantapur Diitrict," Volume J, 1905, 2- Page 141 Ibid 3· Palle 113, Gazetteer of Anantapur District, Volume n. 1930. 13 on either side of which (where now 1s stand around. about it. The Kesavasvami only rough grass) were 'gardens'. These temple on its eastern side is a modern were apparently irrigated from the two erection built by a retired Tahsildar. Frag­ wells there. Traces of the banks which ments of some deserted shrines in the carried the old channels from these are neighbourhood were utilised in its con­ still visible. Munro's passion for gardening struction." 5 is well-known and was the subject of some mirth to the Philistines among his friends. "The trees that were planted round the The main entrance to the compound in mantapam have almost disappeared, and those days was not, as now, from the Bel­ the large open square in front of the tem­ lary road, but from the road to Alamuru, ple .is being used as a play-ground by the leading past the stables. On the opposite pupIls of the schools that adjoin it.,,6 side of the compound, almost facing this, "Just north of the square, on the site was another principal entrance.,,1 of the oed fort - remains of the ditch and of which are still to be seen - is "The two wells referred to above are the Jubilee Park. This was originated in now mere pits, and all traces of the banks 1887 with very high aims, being intended which carried the channels from these to serve as a 'permanent institution of wells have disappeared:" practical education' by including a read­ "When Munro went Home and the ing-room, library, play-grounds, and even­ Ceded districts were split into the two Col­ tually "a small economic museum for the lectorates of Cuddapah and Bellary, Anan­ collection of all the raw and manufactur­ tapur was made the head-quarters of the ed products of this and adjacent districts latter, which then included the present dis­ and of useful implements in agriculture tricts of Bellary and Anantapur. In 1840 and other industries'. The establishment the head-quarters were transferred to Bel­ of 'a small nursery for the growth of use­ lary and Anantapur became the residence ful seedlings for the benefit of the whole of a Sub-Collector who had charge of the district' was another of its objects. But, Anantapur, Dharmavaram

I, 3, 5 & 7 Pages 141 & 142. Gazetteer of A"antapur Distric:t. VOlume 1. 1905 2. 4, II" 8 Pa81) 113. 04~tteor Ilf AGlUltapur Diaute&. Volucue It. 1930. 14

(Petabasaveswara) in the main bazaar. Sri Chenna­ nima (November-December). Daily pu,ja is performed. kesavaswamy temple near the tank bund constructed Sri Vithalacharya is the trustee and pu,jari is Sri Ap­ about 8 years back by a former Deputy Collector, late palacharyulu. Krishnamachar, is a big temple with high compound A fair is being held in connection with Satyanara­ walls and has gained much importance. There is a yanaswamy teppothsavam for the past 100 years for small temple for Ganesa on the tank bund. The Beer­ one day on Magha Purnima (January-February). Five appa temple in old town has the image of Beerappa to six thousand Hindus of this town and neighbouring Devudu of Kuruvas worshipped only by Kuruvas. The villages such as Rapthadu, Bukkarayasamudram, Nara­ temple is in the Dattatreya Samaj com­ yanapuram and Rudrampeta congregate. About 40 pound in the old town where bhaJans are held regu­ shops are opened where eatables, sweetmeats, utensils larly every evening. The Kesava temple, the Siva of earthenware, mirrors, combs, books, photos, toys and temple or Kasivisweswara temple, the Satyanarayana baskets are sold. Music entertains the pilgrims. temple are the latest in the extensions of Anantapur town. Sri B. Joogappa, M.A., I.A.S., Retired District Mahasivaratri is celebrated on Magha Bahula Cha­ Collector, has installed a Narmada Amrutha Sivalin­ thurdasi (February-March) in Sarveswara temple for gam called Sarveswara and constructed a small tem­ Narmada Amrutha Sivalingam. The devotees have the ple over it in his compound in Aravindanagar. Sri right of worshipping the Sivalingam with their own Aravindamandir on account of which the locality got hands without any distinction of caste or creed as in its name is a centre of religious lectures and bhajans Srisailam. and it has only the photos of Sri Aravindo and "Mother" for worship. A big mosque is constructed. During Kartikam (October-November) puja to TLere is a mosque in the centre of the town and the Nandeeswara is performed with nandidhwaja uthsavam middle of the main road in old town with the Naga­ (dance to the accompaniment of drums and music, the reswara temple on one side and the Kanyakaparames­ dancer holding vertically a pole 8 to 10 yards high de­ wari temple on the other, worship of the Lord, Ana corated with coloured cloth, brass designs, with a brass and going on side by side un-interrupted. There Nandeeswara on a plank at the lower end whiCh rests is a Catholic church. A London Mlission church is on the shouldar. The bells at the plank and at the top under construction in Aravindanagar. make jingling noise. Khadgams or praises of Lord Siva or Lord Veerabhadra are sung). Sri Chennakesavaswamy Rathothsavam is ce18- brated for 7 days from Chaitra Suddha Navami to PUT­ Kanyakaparameswari Uthsavams are nima (March-April). Festivals are also celebrated dur­ celebrated with great pomp for 10 days from Asviyuja ing the entire month of pushyam (December-January) Suddha padyami to Dasami (September-October). All «nd on Ekadasi i.e., on Ma,rgasira Suddha Hindu devotees participate. Vaisyas are the patrons Ekadasi (November-December). About 2,000 Hindu and pujari is a Brahmin with no hereditary rights. devotees of this town and neighbouring villages con­ Sri Ganesa festival is celebrated for one day On gregate. Devotees perform puja on a grand scale one Vinayaka Chaviti i.e., on Bhadrapada Suddha Chaviti on each day. Pujari is Sri Varada Raja Ayyangar with (August-September) . hereditary rights. Prasadam is distributed to all. Daily puja is also performed. Thyagaraja· Vardhanti is celebrated in Margasiram (November-December) in the Kesava temple com­ A fair is held in connection with Vaikuntha Eka­ pound and music conferences are held. dasi. Food stuffs, utensils, mirrors, combs, books and toys are sold. Srirama Navami is celebrated for 10 days in Rama temple from Chaitra Suddha Nava,mi (March-April). Festivals are observed in Virupaksheswaraswamy Srirama saptaham is conducted from Chaitra Bahula temple for 10 days in Kartikam (October-Nov­ Panchami. Pujas are performed throughout the month ember) and Dhanurmasa,m i.e., Pushyam (December­ of Dhanurmasam i.e. in Pushyam (December-January). January). Daily puja is performed. The procession images are taken out in procession Sri Kasivisweswara car festival is celebrated for during the festival days. Cocoanuts, fruits and naived­ one day on Chaitra Suddha Dasami (March-April). yam are offered. It is 50 years old though of local Festivals are also celebrated during Mahasivaratri and significance. Only Hindu devotees participate. The pat­ in the month of Pushyam (December-January). The rons and pujaris are Brahmins. Prasadam is distribut­ procession images are taken out in procession during ed to all. festival days. Offers are made in the form of cocoa­ nuts, fruits, naivedyams and money. Two thousand In addition to the above festivals Dattatreya Hindu devotees of this town and neighbouring villages Jayanti is celebrated in Magham (January-February). congregate. Daily puja is being performed. The pat­ Pujari is Sri Venkoba Charyulu. Sankara Jayanti is rons and pujari are Brahmins. celebrated on Vaisakha Suddha panchami (April­ May). Venugopalaswamy Aradha,na is celebrated ill Sri Satyanarayanaswamy Teppothsavam is cele­ Kartikam (October-November). Nanjunda Sastry, a brated for 1 day on Magha Purnima (January·Febru­ Brahmin is the pujari. Anjaneyaswamy worship is per­ ary). The car festival is celebrated on MaTgasira pur- formed on every Saturday. 15

All these festivals are of local significance. Daily 24. BRAHMANAYALERU - Situated at a distance puja is performed in all the temples. Uthsavams are of 4 miles from the Anantapur-Kalyandrug bus route celebrated in all the temples on Vijaya Dasami i.e., on and 7! miles from Anantapur town and Railway Sta­ Asviyuja Suddha Da,sami (September-October). tion. Once the majority of the people were Brahmins; so the village has got the name Brahmanayaleru. Fowls and goats are sacrificed to Nallalamma, the village goddess. Sudras are the pujaris with hereditary The total population of the village is 1,415 and it rights. is made up of the following communities: Caste Hin­ dus - Brahmin, Vaisya, Kapu, Kamsali (Viswabrah­ Mention has to be made of a place of worship and min), Kuruva, Boya, Chakali, Mangali,Ediga, Vadde, meditation at a distance of 3 miles from Anantapur on Kummari; Scheduled Castes (414) - Mala, Madiga, the Anantapur-Gooty road which goes by the name Adi Andhra; and Scheduled Tribes (12) - Yerukula. Sri Raghavendra Sreepada AST

The other festival of the village is Sri Kodanda The temples of the village are of Sri ­ Ramaswamy Rathothsavam taking place for 6 days Eswaraswamy, Anjaneya, Karivarada, Malles­ from Chaitra Suddha panchami to Dasami (March­ wara, Gotukurappa, Yellamma, peddamma and Rama­ April). From Panchami to Ashtami, bhajans are pe:;:­ lamma. In the temple of Brahmananda Eswaraswamy formed and on N avami there is rathothsavam. There there is a stone Sivalingam over a tomb. There is a is vasanthothsavam on Dasami as also santarpana to procession deity in human form. In the same temple, Brahmins. Cocoanuts, flowers and fruits are offered there are the images of Sita, Rama and Lakshmana. to the deity. It is being celebrated for the past 12 years and is confined to the village. The devotees of The story runs that Sri Brahmananda Eswara­ the village congregate. All communities take part i;1 swamy was the disciple of Chidananda yogi who was the festival. Pujari is a Brahmin. the disciple of Mokshagunda Narayanasarma of Sri Sankaracharyapeetam. He realised his soul and with Another festival of the village mostly confined to a feeling of detachment for worldly affairs, gave up Rangampet, hamlet, is Pothularaju or Pothulappa fes­ his worldly possessions, constructed a samadhi for tival celebrated for one day on Chaitra Suddha Vidiya himself with a Sivalingam (brought from Benaras) (March-April). Bonam is offered and animals are sac­ on it above the ground level and constructed a temple rificed. It is being celebrated from ancient times and over it. He installed the images of Sita, Rama and is confined to the village. The devotees of the village Lakshmana also. During his life time he was a source congregate without any distinction of caste and creed. of comfort to the villagers. He saved them and their There are choultries near Madhavaswamy temple. cattle from famines and pests. He would forget him­ self in samael-hi when rains failed till it rained. He SOURCE: 1. Sri M. Lakshmi Reddy, Headmaster, also preached that one should get detached from the Sanapct. worldly happiness, realise his soul and get salvation. 2. Sri K. Ramachandra Rao, Karna.m, Sanapa. .He died on Phalguna Suddha Sapthami. The villages 3. Sri M. Venkateswara Ra.ju, Teacher, Ran­ have high veneration for the departed saint and the gampet. village is flourishing even after his death owing to his spiritual influence. He was the proper guru to several during his life time and guided them properly in the 26. GAN DLAP ARTHI - Situated at a distance of 3 miles from the Dharmavaram-Kalyandrug bus route path of self realisation worthy of the title guru. Guru and 18 miles to the south of Anantapur. is one who shows you the way for your guri, the des­ tination and without him, salvation is impossible by The total population of the village is 1,168 and it any number of vrathams, ,ms, yagnams etc., and is made up of the following communities: Caste Hin­ gift of piles and piles of gold unless you have the guid­ dus - Nambi, Kamma, Kapu, Kummari, Boya; Sche- ance of a guru as explained in the slokam 17

"~;;ro6 ~~~ gv6fj The total population of the village is 1,450 and it Achara kriyathe koti is made up of several sub-communities of Caste Hin­ dus; Scheduled Castes (225) and Scheduled Tribes t:i;So-i:S 115 ""S"o.:s;So (54). The chief means of livelihood of the people are Danancha giri Kanchanam agriculture and other traditional occupations. ~e:9'~,j'~ g)eJ"N"~ Athmathathra vijanathi Sri Itikalapallayya festival is celebrated for 2 days occasionally. The devotees of the village congregate. ~ ~ U""cL!l ,'\J LD e.3"N" " Mukthirnasthi Gururvina." All communities take part in the festival. Fuller c1etails are not available. Sri Brahmananda Eswaraswamy festival is cele­ brated for 3 days from Phalguna Suddha Saptha,mi SOURCE: Superintendent of Police, Ana,ntapur. (February-March) in commemoration ofl the death anniversary of the saint. On Sapthami there is sama­ 30. GUGUDU - Situated among the Muchekota hills radhana and abhishekam to the Sivalingam. Abhisheka at a distance of 5 miles from Narpala and 18 miles theertham and pra,sadam are distributed to all. On the due east of Anantapur. second day morning there is navagrahajapam and in The total population of the village is 3,377 and it the night abhishekam and sahasranamarchana, to Sita is made up of several sub-communities of Caste Hin­ and Rama. Cocoanuts, flowers and fruits are offered. dus; Scheduled Castes (472) and Scheduled Tribes The devotees perform panchamrutha abhishekam. That (63). The chief means of livelihood of the people are day, the second day, Sri Achala Paripoornananda­ agriculture and other traditional occupations. swamy, the chief disciple of the departed guru, draws on the floor the thousand petalled lotus that is said to Moharram is celebrated for 11 days in the Muslim be at each individual's aperture in the crown and ex­ month Moharram (May-June). plains how mind is to be concentrated and salvation attained by controlling the mind and allowing the spi­ "GuBrahmans, , The total population of the village is 4,045 and it It, IS ,saId, make their vows to them and is made up of several sub-communities of Caste Hin­ dlstnbut,e sugar ,to, the poor if they are suc­ ces~ful Jl1 obtmmng the object of their dus; Scheduled Castes (418) and Scheduled Tribes (1). deslres."l The chief means of livelihood of the people are agri­ culture and other traditional occupations. Some sell The Panchayat Samithi, Anantapur, exhibits local bomgultL (rice cooked in sand until it swells). handicrafts. Sri pandameedra Raidu festival is celebrated for There is a superstition that this village brings bad 3 days occasionally. The devotees of the village con­ luck to any Tahsildar who is rash enough to camp gregate without any distinction of caste and creed. here. Fuller details are not qvailable. SOURCE: 1. Statement of Fairs and Festivals sent by SOURCE: Superintendent of Police, Anantapur. District Health Officer and Superintendent 29. ITIKALAPALLE - Situated at a distance of 2~ of Police, Ana.ntapur. miles from Jangalapalle Railway Station and 6 miles 2. Gazetteer of Anantapur District, Volume I, from the Anantapur-Kadiri road. 1905. 1. Pages 147.148, Ananta,ur District Gazetteer, Volume 1,1905.

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RIRANGAPURAM - Situated at a distance of taluk the reputation of being the best place for these 3 miles from the Kalyandrug-Be~lary and the things in the district.' Rayadrug-Kodur bus r'-':'l"ut 8;~y d:stinction of caste and creed. The tc!;;.l population of the village is 3,951 and it Pujari is a Sathvika Vaishnava. Pra,sadam is distri­ is made uy of the fC~LGwing communitie2: Cas':e rrn­ i: ",~.t~":: :0 aL, dus - 'El:al":~:l'!:, V2's~-a, Knpu, Lingsyat, Baliia, Kcm:ba, Boya, C:1a~:aE; Schedu:ed Castes (541) - Adi A fair Is held in connection with the festival near £":...:- • S2~:€·(_:'J.~£d '7r:bes (846) - Suga:i; and !\1us .. th" te:n;:Je ""ith a few shops sellin'~ eatables, fruits, lim;;. Kap.:s are predcr::1inant. The chid means of live- i -"r' 1: ;,', minors, combs and pictures. Cattle are 1~::~""r1 c: t~::; 1!£<'J?le arc 2gr:::L..l~u:e 8Y';.-J. c1!YJ1bli. (r\J:) also brou:;:ht and so!d in this fair. It is being held for \':s:-:~:-.::. 'T:1C \""l~:::;e u~zd to be f"mous for its wo::1l12rl the p"st 50 ye:cl's. About 1,000 people, local and from b!::m;;:ets 2:1d very f",ir 0:18S can stiil be p:'ocured at the neighbouring villages, congregate. Free feeding is it. It shares with Kariganapalle in the south of the arranged for one day in addition to social dinners. 20

Dramas and kolatams afford entertainment to the light the jyothi to the deity with the firm belief that visitors. their cattle would prosper. Rakth,abali (offering of blood or animal sacrifice), baliharanamu, jyothi (light) Srirama Navami on Chaitra Suddha Navami and kadavabonamu (pots with cooked rice) are also (March-April) and Ellamma Jatara in Asviyujam observed. Sasthraseva, procession and khadgams (September-October) are also celebrated in thi.s vil­ (praising the glory of the goddess during the proces­ lage. Fuller details are not available. Ellamma 3p,tara sion) are conducted. The temple has got Inam lands, is mainly confined to Gollas of the village. Acres 1. 29 wet and Acres 19.14 dry. It is being cele­ SOURCE:, Sri P. Lakshminarayana, Teacher, Zilla Pari­ brated from ancient times and is widely known. The shad Elementary School, Ramasagaram. Hindu devotees especially Thogatas, Devangas and Padmasales, local and from distant villages, congre­ 4. EAST KODIPALLE - Situated at a distance of H gate. Kapus are the patrons. The pujari is a Thogata miles from Bhattuvanipalle bus stop on the Dharma­ with hereditary rights, There is free feeding for one varam-Kalyandrug bus route, 5 miles from Golla, 7 day to the Thogata community. miles from Kalyandrug and 27 miles from Rayadrug A fair is held in connection with the festival for Railway Station. 2 days near the temple. About 6,000 persons, local The total population of the village is 1,974 and it and from distant villages in Chittoor District and My­ is made up of the following communities: Caste Hin­ sore State, congregate. Fruits, sweetmeats, pictures, dus - Brahmin, Kapu, Boya, Golla (Yadava), Tho­ photos, earthen and wooden toys, glassware, bangles gata, Devanga, Padmasale; Scheduled Castes (366) and aluminium utensils are brought and sold. and Scheduled Tribes (72). Gollas and Boyas form Whirling-wheels, street dramas and dances afford the majority. The chief means of livelihood of the entertainment to the visitors. people are agriculture, agricultural labour and weav­ ing. Sri Malleswaraswamy Jyothi Mahothsavam is cele­ brated on Pushy a Bahula Ashtami (January- Febru­ The places of worship are of Chowdeswaridevi, ary). The Thogatas of the village congregate and ex­ Malleswaraswamy, Anjaneyaswamy and Venugopala­ pose the tresspassers of their caste restrictions and swamy. The first three shrines are located in Malli­ rules of conduct. Jyothi pindi is distributed among palle, a hamlet of this village. The image of Chow des­ those Thogatas that observed the caste rules in an or­ warl is of stone in feminine form facing east in padma­ thodox way. Jyothi pindi is the flour-paste with which sana posture holding sword, trident and damarukam. the jyothi or lamp is prepared and carried in proces­ There is a dhwajasthambham before the temple. The sion after putting oil and wick into the hollow and shrine of Anjaneyaswamy is at the entrance of this lighting it. The temple is endowed with an Inam land temple. The image of Venugopalaswamy is of stone of Acres 0.67 wet and Acres 47.18 dry. in human form playing on a flute to make the cows feel pleasant. The other festival of the village is Sri Venugopala­ swamy Govula Pabbamu celebrated for 1 day between The legend about Sri Chowdeswari is as follows: Margasira Suddha Padyami and Panch ami (November­ Chowdeswari was brought from Kasi (Benares) to December). Nandavaram by the Nandavareekas who did penance and was installed there. According to an agreement It is believed that Sri Vyasa Rayaswarnulu who between the Nandavareekas and the Thogatas of the was a contemporary of Sri came to locality Sri Chowdeswari and Sri Malleswara were in­ this place with his disciples. He installed the image stalled in the villages of Mallipalle hamlet, East Kodi­ of Venugopalaswamy as there were many cattle and palle and Gangavaram. The inscriptions at Nandava­ most of the people were the worshippers of Sri Venu­ gopalaswamy. He also installed the idol of Anjaneya­ ram reveal these facts. Chowdeswari thus became the swamy. Another version is that the deity was installed deity of the Thogatas. by the Hali Rarna Rao's family apd hence on the day Chowdeswaridevi Jyothi Mahothsa,vam is celebrat­ of the festival the copper image of the Swamy (pro­ ed for 2 days from Pushya Bah'Uila Shasti (January­ cession image) which is kept in Sri Rama Rao's house February). Preparations are made one month in ad­ is worshipped and brought out in a palanquin to the vance. On the Shasti day the kadava (pot) is taken temple accompanied by music in a procession. Then in a procession with music and on the Sapthami day the cattle go round the temple. Cocoanuts and fruits the jyothi is lit up and the devotees fulfil their vows are offered to the deity. The devotees, local and from and offer silver cradles, moustaches and eyes. The distant places, congregate without any distinction of person who holds the jyothi observes fasting. The de­ caste or creed. The patrons are Sri K. Venkata Subba votees who have no children and devotees suffering Rao, grandson of HaH Rarna Rao, Sri A. V. Thatha­ from diseases come every Sunday to the temple and charyulu, son of Gopalacharyulu, who are all Mad­ discharge their vows. They subject themselves to sas­ dhva Brahmins. Theertham, prasadam and naivedya,rn thraseva. They pass a sharp pointed thin silver bar are distributed to all by Sri VarIa Gopalacharyulu, the through both their cheeks and go round the temple pujari, a Srivaishnava, having hereditary rights. There three or five times. The ryots get cow's ghee and is free feeding for one day. Sri venugopalaswamy 21

temple has got an Inr.rri. bnd of Acres 0-24 wet and built by one Vcnkatadri. Henee it is called VenXata­ Acres 55-24 dry while the temple of Sri Anjaneya­ dripalle after him. swamy is endowed with an lnam land of Acres 0-41 The total population of the village is 3,867 and it wet and Acres 22-30 dry. is made up of the following communities: Caste Hin­ SOURCE: 1. Sri P. Mana Reddy, Village Munsiff, East dus - Nambi, Kshatria (Raju), Viswabrahmin, Kam­ KodipaUe. ma, Padmasale, Boya, Vadde, Chakali, Gandla, Man­ 2. Sri T. Bhaskarappa, HeaLth Inspector, East gali; Scheduled Castes (625); Scheduled Tribes (33); Kodipalte. Pinjaris and Muslims. The chief means of livelihood 3. Sri K. Venkata Subba Rao, Agriculturist, of the people are agriculture and agricultural labour. East KodipaUe. There is the temple of Ramaswamy and Tatachar­ yula mutt. The image of Tatacharyulu is in human 5. GANGAVARAM - Situated at a distance of 3 form. There are 4 images of N agas and a couple of miles to the north of Golla on the Anantapur-Kalyan­ ravi (ficus religiosa) and vepa (azadirachta indica) drug bus route and 9 miles from Kalyandrug town. trees in the mutt. Sri Tatacharyulu was a Lingayat. Because of better water facilities in this village, it has After his death a mutt was built and in his name the ~ot the name Gangavaram, the word Ganga in Telugu festival is being celebrated every year for 2 days on meaning water. Magha Bahula Triodasi and Chathurdasi (February­ March). On the first day prasadam is distributed to all. The total population of the village is 2,504 and it A procession and bhajan are held in the night. On is made up of the following communities: Caste Hin­ the next day there is free feeding to all when para­ dus - Brahmin, Sale, Lingayat, Kamma, Boya; Sche­ mannam is prepared. This festival is organised by the duled Castes (99) and Scheduled Tribes (38). The donations collected from the villagers. It is being cele­ chief means of livelihood of the people are agriculture brated for the past 50 to 60 years and is confined to and money l~ding. this village only. The devotees of the village congre­ gate without any distinction of caste and creed. There The temples of Srirama, Eswara, Anjaneya, Ma­ is no specific pujari. remma, Chowdamma, Nukalamma, Peddamma, Dur­ gamma, and a PeerLa chavidi are the places of worship Dandu Maremma Parusha is celebrated on the next in the village. day of Ugadi festival i.e., on Chaitra Suddha Vidiya (March-April). It is being celebrated for the past 50 Maremma Jatara (Parusha) is celebrated for one years. One thousand people, local and from the neigh­ day on Pushya Suddha Chathurdasi (December-Janu­ bouring villages, congregate. ary). Sheep, rams and goats are immolated to the deity in fulfilment of vows. BonaLu are also offered to A fair is held with a few shops selling eatables the deity. It is being celebrated for the past 50 yeara and bangles. but is of local significance. The local devotees congre­ SOURCE: 1. Sri T. Hanumantharayudu, President, Pan­ gate without any distinction of caste and creed. Pujari chayat Board, Seeripi. is a Boya with hereditary rights. 2. Sri G. KuLLayappa, Headmaster,· Social WeZfare School, Seeripi. The village Jatara known as Urudevara is cele­ 3. Sri P. Subba Raju, Headmaster, SpeciaL brated once in 3 years in Pushyam (December-Janu­ Zina parishad ELementary School, Seeripi ary). On this day and on Matapurnima day i.e., Bha.­ KottaLa, Seeripi Post. drapada SuCidha Chathurdasi (August-September) animals are sacrificed at the fields. 7. MUDIGAL - Situated at a distance of 4 miles to the east of Kalyandrug connected by cart track. This Srirama Navami is celebrated on Chaitra Suddha village was first called Muddukallu as it is situated in Navami (March-April). Pujari is a Brahmin. Eswara the centre surrounded by three lonely hillocks (mudd'u festival is celebrated on Magha BahuLa Triodasi (Feb­ in means lovely and kaLLu means stone). It ruarY-March). Pujari is a Lingayat. Chowdamma fes­ is also said that because it was originally constructed tival is held on Magha Suddha Chathurdasi (January­ by Muddappa Naik it was named Muddukallu. It gra­ February) when sheep, goats and fowls are sacrificed dually became Muddugallu and finally Mudigallu or to the deity. PUjari is a weaver with hereditary rights. Mudigal. The three hillocks are Oorukonda, Malakonda and Ramappakonda. A copper inscription discovered SoURCE: Sri A. V. Raju, Assistant Teacher, in Bavarampalle in 1940 refers to the village Muddu­ ZiLLa Parishad ELementary School, Gangava­ gallu. On Asviyuja Suddha Dasami of Jaya of Sa.li­ ram. Saka, 1109, Rajadhiraja Sri Vijaya Bukkara­ yalu and Eatti Thipparaju of the Gooty ruling dynasty 6. VENKATADRIPALLE, hamlet of SEERIPl - Situ­ gEave in the presence of Sri Ramalingeswaraswamy on ated at a distance of 3 miles from Be1uguppa, g miles Ramappakonda that tract of the Kingdom to Sri Pala­ from Kalyandrug and 25 miles from Rayadrug Rail­ yekili Hanumappa Naik and four more. This Hanum­ way Statiun. About 100 years agu, this village was appa Naik constructed Palavayi and his son Muddappa 21

r.:n.ik built Muddugallu. The following boundaries of There was a car festival every Sunday and it was dis­ Muddugallu given in the inscription are true to facts continued twenty-five years back. Devotees continue today. The boundary on the east is Kodipalle, on the to visit the place from far and near. Sivaratri is cele­ south Palavayi, on the south-east Mallipalle, on the brated here with special puja. south-west Mallapuram, Gedini and Siddharampuram, "The Mudigallu kistvaens are scatter­ on the west Devadulakonda, on the north-east Cha­ ed over an area of six or seven acres north piri, on the south Seeripi and on the north-east Gan­ and east of a small hill called Ramappa gavaram. Konda. They are of the usual rectangular shape and were apparently originally The total population of the village is 2,946 and it formed of four slabs for the four sides and is made up of the following communities: Caste Hin­ a fifth for the top. In almost all cases the top slab has disappeared. In some there is dus - Brahmin, Vaisya, Kamsali, Lingayat, Kapu, Ba­ a small circular opening cut in one of the lija, Golla, Sale, Boya, Vadde, Nambi; Scheduled side slabs, and in others there are slabs on Castes (449); Dudekula and Muslims. The chief means only three of the sides instead of on all of livelihood of the people is agriculture. four. Nearly all of them are much buried under the silt which has washed down The temples of Ramalingeswaraswamy with a upon them. As elsewhere the ryots say stone Sivalingam, Anjaneyaswamy, Maremma, Jun­ that they were the houses of a race of dwarfs called 'Moris'." I jappa, Goudasamudramma and Yerriswamy are the worshipping places. The temple of Ramalingeswara­ All round the hill there are their residences. They swamy is situated on the Ramappakonda, two furlongs are formed by fixing up four stone slabs on four sides to the north of the village, with a and com­ and the fifth forming the ceiling. The front slab has pound wall. an opening to let in a person. Research might throw much useful light on the past history of the place and The legend runs that during Threthayugam, the people. But the villagers are destroying year after Rama who was conscious of the sin of having slain year these residences and converting the locality into Ravana, went on installing Sivalingams at the rate of cultivable land. The authorities would do well to pre­ at least one Sivalingam for each yojana (100 miles) on serve at least the remaining houses. his way to from Lanka. The Sivalingam on Ramappakonda is one of them and goes by the name SOURCE: Sri Karnam Satyanarayana Rao, Secretary, of Ramalingeswaraswamy. Sahitya Seva Samithi, Mudigal.

Sri Ramalingeswaraswamy festival is celebrated 8. ~ KALYANDRUG - The Taluk headquarters or' the for one day on Magha BahuLa Triodasi (Flebruary­ same name is situated at a distance of 20 miles from March) . Akupujas are performed and offerings are Rayadrug Railway Station, 34 miles from Anantapur made in the form of cash or kind in fulfilment of vows. Railway Station and town, and 45 miles from Bellary, It has been taking place from ancient times and is There are communication facilities to Anantapur, Bel­ confined to some of the neighbouring villages. The de­ lary, Rayadrug, Hindupur, Madakasira, Penukonda and votees local and from the neighbouring villages, con­ Dharmavaram. The town was called after Kalyanappa, gregat~ without any distinction of caste and creed. a palegar who reigned over the durgam (fort) of this Pujari is a Lingayat. There is free feeding and prasa­ place. 'The town lies in a hollow surrounded ,;with hills, dam is distributed to all. two of which are some 2,400 feet high. The ruins of Sri Anjaneyaswamy festival is celebrated for one its fort and of the buildings connected with it still re­ day on the third Saturday in Kartikam (November­ maIn, but they are of no particular interest and besides December). Avula Pabbamu is celebrated on the them there are no buildings of any antiquity in the fourth Monday in Kartikam (November-December) place.' and Kamactahanothsavam is celebrated on Phalguna The total popUlation of the town is 12,660 and it purnima (February-March). The villagers perform is made up of the following communities: Caste Hin­ akupujas and offer silver jewels to the village deity dus - Brahmin, Vaisya, Sale, Vadrangi, Kamsali, Me­ Maremma and pray for the prosperity of the village. dari, Kummari, Kammara, Boya, Lingayat; Scheduled Fuller details are not available. Castes (1,024) - Mala; Scheduled Tribes (87); Mus­ There is one Sivalingam in a cave on the hill Ram­ lims and Christians. The chief means of livelihood appakonda near Kambadur to the south of this vil­ of the people are weaving, agriculture, agricultural lage. To the south-east there is the Jatangiramuni­ labour and trade. konda beyond Rayadrug where there is a Sivalingam In the Pattabhi Ramaswamy temple, the stone im­ by name Ramalingam. Devotees get relief from evil age of Rama is represented to be immel"sed in dhyana. spirits and diseases and beget children with the grace or meditation, and Lakshmana and Sita are of stone of the Lord. Every Sunday devotees come there, take watching Rama on His either side. There are two more their bath, worship the Lord and eat the leaves of a Eswara temples in the bazaar patronised by Vaisyas tree on the top of the hill towards the western slope. and Lingayats respectively and the weavers have the

1. Page 176, Gazetteer of Anaotapllr DistriCt, Volume I, 190$. 23

4. Sri P. Chinna Reddy, Executive OjJi.cer, Neelakanteswnra temple for themselves. The other temples are of Subrahmanyeswara, Kanyakaparames­ Kalyandrug. 5. Sri G. G. Krishna Murthy, L.T. Assista.nt, wari, Anjaneyaswamy and Ankamma. There are a Kalyandrug. mosque and a Virakti mutt of Jangams. 6. Sri P. Thimmappa, Teacher, Kalyandrug. Sri Pattabhi Ramaswamy car festival is celebrated 7. Sri G. Appanna Sastry, Assistant Tea,cher, for 8 days from Magha Pu,rnima to Bnhula Sapthami Kalyandrug. (February-March). Offerings are made in the form of 8. Sri R. Subrahmanyam, Science Assistant, cash and kind. It is being celebrated for the past 20 Kalyandrug. years. Ten thousand devotees, local and froI? .the neighbouring villages, congregate without any dIsh.nc­ 9. VITLAMPALLE, hamlet of HULIKAL - Situated tion of caste or creed. The temple committee orgamses at a distance of 21 miles to the 48th milestone on the the festival. Pujari is a Vaishnava Brahmin of Hari­ Kalyandrug-Kannepalle road and 50 miles from Kal­ thasa gotram with hereditary rights. Prasadam is dis- yandrug, 48 miles of which distance can be covered by tributed to all. bus, the rest being by foot only. A fair is held for one day in an area of 3 acres The total population of the vilJ'age is 1,721 and it of land. Ten thousand people, local and from the is made up of the following communities: Caste Hin­ neighbouring villages, congregate. Eatables, earthen­ dus - Kapu, Boya; Scheduled Castes (258) and Sche­ ware, pictures, photos and agricultural implements duled Tribes (2). The chief means of livelihood of the are brought and sold. There is also a cattle fair. people are agriculture and agricultural labour. Hotels afford boarding facilities to the visitors and There is the temple of Sri Thimmappa with his choultries afford lodging facilities to them. poor feed­ stone image on a hill. ing is arranged. The legend has it that there is a village by name Dramas, lotteries, kola tams, cinemas and ba,lapra­ Bommiganipalle near the hill. There was a shepherd darsanam afford entertainment to the visitors. in that village. He used to take the cattle to the fields every day for grazing. In that herd there was a cow, Akkammagari Parusha is celebrated on Chaitra which used daily to go to an ant-hill and shed her Suddha Vidiya (March-April). Fuller details are not milk in that ant-hill. The master, astonished at the available. cow not giving any milk at the house, asked the sheu­ Viraktas form one branch of Jangams, the priestly herd for the reason. On the following day the shephe~'d families of Lingayats, as against the other branch, the saw the miracle and he beat the cow. A celestial being Panchapitadhipathies and their followers who follow appeared in his dream on the same night and told him the varnasramas of sanatanadharma to some extent that there was Tirupati Venkateswara in that ant-hill and claim authority of administration over their fol­ and asked him to build a temple in that place. The lowers having in each place their subordinates such as shepherd boy told this to his master. His master built matadhipathies, matupathies, sethies, yaja,mans and a temple near the ant-hill over the self-manifested other minor service cadre with hereditary rights with­ stone image and appointed the shepherd boy as the in the sphere of Lingayat communal control. Viraktas pujari. There is a big dona near the temple. So the are staunch followers of Sri Basaveswara, the great deity is called Dona Thimmappa. Hindu reformer, who revived the Veerasaiva or Lin­ Sri Dona Thimmappa or Tirumalappa festival i8 gayat religion and improved it by throwing open the celebrated on all Saturdays mostly on the last Satur­ doors of Veerasaivism to aU that abstained from meat day in Sravanam (July-August). Cocoanuts and pon­ and drink. Conversion was at its height during Basa­ gali are offered to the deity. It is being celebrated from veswara's time. He converted a Brahmin and a Hari­ ancient times and is confined to this village. The jan family and immediately got them united by mar­ Hindu devotees of the village congregate. riage. To be brief, the Viraktas give up all worldly connections, take a vow of celibacy for life and be­ A fair is held with a few shops selling sweetmeat\ come the heads of mutts like this and preach the cult cocoanuts, flowers and camphor. About 600 local people of Sri B~saveswara. Their motto in life is 'karatala­ congregate. bhiksham' and ·tarutalavasam'. They claim nothing for ~OURCE: Sri A. Rama Sarma, VitIampaHe. themselves, not even a vessel for begging or cooking; what is put into their hands they must eat and live under the shade of a tree preaching the religion of 10. GONCHIREDDYPALLE, hamlet of PILLALA­ Sri Basaveswara. P ALLE - Situated at a distance of 4 miles from the Rayadrug-Kalyandrug bus route and 20 miles from SOURCE: 1. Sri G. Nagabhusha,na Sastry, Teacher, Rayadrug Railway Station. Kalyandrug. 2. Sri B. Ramanatha Rao, Teacher, Kalyan­ The total population of the village is 2,329 and it drug. is made up of the following communities: Caste Hin­ 3. Sri S. Thimmappa, Teacher, Kalyandrug. dus - Veerasaiva, Golla, Boya; Scheduled Castes 2-+

(337) - Madiga; and Scheduled Tribes (290). The and Scheduled Castes (3D) - Madlga, Mala. Kuruvas chief means of livelihood of the people is agriculture. are in majority. The chief means of livelihood of the The temples of Siva, Anjaneyaswamy, Yellamma people are agriculture, agricultural labour, cumbli and Kuvvadamma with a coloured image made of mud weaving, carpentry and other traditional occupations. in female form are the places of worship in the vil­ The temples of Sri Ranganathaswamy with his lage. stone image and of Beerappa are the worshipping Kuvvadamma Rathothsavam is celebrated for 6 places of the village. days from Chaitra Bahula Panchami to Dasami (April­ May). A coloured earthen image of the deity is brought Sri Ranganathaswamy car festival is celebrated ~or 8 days in Chaitram (March-April). Cocoanuts, frults, from Pillalapalle which is at a distance of 2 miles and flowers and panakam are offered to the deity. It is the festival is celebrated. On Chaitra Bahula Panchami being celebrated for the past 20 years and is of local Kuvvadamma is decorated with thoranams and lS taken in procession. Arrangements are made 3 days significance only. The chief patrons are Sri Patel Rami Reddy, Sri Govinda Reddy and Gonabhavi Pakanati in advance. It is being celebrated for the past 25 years and is confined to this village and the neighbouring 4 Reddies. The devotees, local and from the neighbour­ or 5 villages. Local Hindu residents and from ing villages, congregate irrespective of caste or creed. the neighbouring villages congregate. Pujari is a Boya Pujari is a Smartha Brahmin of Bharadwajasa gotra"!, with hereditary rights. There is poor feeding during There is free feeding for Brahmins only. A cattle falr this period of the festival. is held. Competitions for bulls entertain the visitors. SOURCE: Sri C. Rangappa, Teacher, Gonchireddypalle. SOURCE: 1. Sri T. C. Jacob, Teacher, Vepalaparthi. 2. Sri P. Govindareddy, Gona,bhavi. 11. BRAMHASAMUDRAM - Situated at a distance of 7 miles from Kannepalle, 18 miles from Rayadrug 13. ERADIKERA - Situated at a distance of 6 miles Railway Station, 18 miles from the TalUk headquarters from the Bellary-Bhairavanithippa bus route, 15 miles Kalyandrug and 63 miles from the sub-divisional frOm Rayadrug Railway Station, 16 miles frOm Kalyan­ office Dharmavaram. drug and 50 miles from Dharmavaram. This village The total population of the village is 1,090 and it was once ruled by palegars. There are remnants of is made up of the following communities: Caste Hin­ old forts. dus - Brahmin, Vaisya, Lingayat, Uppara, Boya, The total popUlation of the village is 1,407 and it Vadde, Bestha, Golla; Scheduled Castes (198) and is made up of the following communities: Caste Hin­ Muslims. Gollas and Harijans are in majority. The dus - Brahmin, Vaisya, Lingayat, Settibalija, Yadava, chief means of livelihood of the people is agriculture. Boya; and Scheduled Castes (440) - Adi Andhra. Bo­ The temples of the village deity Savaramma with yas and Adi Andhras form the majority. The chief her painted wooden image in human form and of Es­ means of livelihood of the people is agriculture. ,,'ara are the places of worship in the village. Sri Thippeswamy temple and Bandamma temple Savaramma Aradhana is celebrated for 3 days from are the places of worship in this village. Kondlarayani Chaitra Suddha Pa,dyami (March-April). Utlamanu and chavidi is held in esteem. procession of the deity are observed on the last day. yogi On every Tuesday pujas are performed to the deity by Thippeswamy was a wandering about the dung heaps (thippes in Kannada) in Rayadrug, Anan­ the nearby villagers also. Offerings are made in the tapur District. He had acquired great spiritual power form of naivedyam, cash and kind in fulfilment of by simple life and high thinking and devotion to Lord vows. It is being celebrated from ancient times though of local significance. The devotees, local and from the Siva. There was another yogi, Kempayya at Rayadrug nearby villages, congregate without any distinction of who used to enjoy his being taken in procession. Thip­ peswamy cursed him that he should be unregarded caste and creed. Pujari is an Uppara with hereditary rights. after his death and unworshipped. Though the sa,madhi of Kempayya is at present at Rayadrug it is not wor­ On Sivaratri day there is free feeding near Siva shipped. Phaniyappa of Nayakanahatti in Mysore State temple. No further details are available. had come for the market at Rayadrug. He followed SOURCE: Sri R. G. Thippeswamy, Teacher, Samithi Ele­ Phaniyappa to Nayakanahatti, showing some miracles mentary School, J3ramhasamudram. on the way. On reaching Nayakanahatti he served the family and looked after the buffaloes. Phaniyappa lost 12. VEPALAPARTHI - Situated on Rayadrug-Bel. all the members of the family, but married as advised lary road at a distance of 9' miles from Rayadrug Rail­ by Thippeswamy and the family flourished. A woman way Station and 30 miles from Kalyandrug. refused to give milk to a needy person and immedi­ The total population of the village is 1,379 and it r,tely information was received that the buffalo was dead. Thippeswamy told her that the buffalo died is made up of the following communities; Caste Hin­ because she herself pronounced that there was no milk­ dus ~ Brahmin, Kamsali, BOya, Kuruva, Kummari; yielding bufl'alo in her ho'Use. He advis'eld her to give

. " 25

the milk osked for and to the surprise of all, the l..uf­ from the ne:ighbouring vilbges congreg3tc. PUjar! Is :1 falo got up as soon as milk was given by the woman. Lingayat with hereditary rights. He entered samadhi there and a big temple with a spacious high-walled compound was constructed. A fair is held with a few shops selling eatables, earthen pots and lanterns. About 1,000 people con­ Two incidents connected with Sri Thippeswamy at gregate. Nayakanahatti after his samadhi are worth mention­ Dramas afford entertainment. ing. Some devotee had a dream in which he was shown 8 spot in tbe village and a frame work of a mantapam The Bandamma temple is on the tank bund of the buried underground. He was asked to unearth it and place. Bandamma was a pregnant Harijan woman who construct a mantapam in front of the temple. Within was sacrificed to stop a breach in the tank bund. After the compound, right in front of the temple, four pil­ some time, the cry of her child and the lulling of the lars and four beams all of stone with exquisite carv­ child by the mother appear to have been heard early ing and the stone ceDing with a lotus carved on it in the mornings. There are Inam lands granted to the form a mantapam. family of the Harijans.

During the initial stages after Sri Thippeswamy Kondlarayani chavidi is a place of religious im­ entered samadhi, the leaders of the village decided b portance to villagers of Eradikera and the neighbour­ build a car for the Swamy. They desired to bring the hood: There are two pials between which the indivi­ required teak beams, pillars and other timber from dual who wants to assert the truth of his statement Malnad, the western ghats' of Mysore State forest area. should take a vow there that what he asserts and states They decided to go to Malnad for the purpose after is true, after taking a bath, standing with wet clothes the rainy season and the harvest season were over. on and after breaking a cocoanut. The belief persists The rainy season was over and one fine morning amidst that he that makes a false statement and also those the harvest season, the villagers were taken by sur­ that force an innocent man to make a vow in this prise with several cart loads of timber before the tem­ manner wrongly or unnecessarily or with a question­ ple compound. The cartmen were of the next neigh­ able motive are sure to face with some misfortune ur bouring village. What appears to have happened is loss. this. Saints are said to have no death. They can as­ SOURCE: 1. Sri K. Mallu Rao, Headmaster, Samithi Ele­ sume any form even after death. Sri Thippeswamy mentary School, Eradikera. assumed the form of an old Jangam, collected timber 2. Sri T. Lakshmaiah, Teacher, Samithi Ele­ from the rich timber merchants telling them that it was required for Thippeswamy's car. He then asked mentary School, Eradikera. the villagers on the way from Malnad right to Naya­ kanahatti to tranship the logs to the next village on 14. SANTI KONDAPURAM - Situated at a distance the way to Nayakanahatti. The cartmen at Nayakana­ of 8 miles from Kalyandrug and 43 miles from Dhar­ mavaram. hatti told the people that the timber was brought there at the request of an old Jangam. But the old Jangam The total popUlation of the village is 2,521 and it was no where to be seen. He finished his work and is made up of the following communities: Caste Hin­ disappeared. The veneration for the Swamy is continu­ dus - Brahmin, Vaisya, Boya, Vadde, Kamsali, Lin­ ing and the Jatara at Nayakanahatti about 30 miles gayat, Kuruba; and Scheduled Castes (450) - Adi from Rayadrug is an important one in Mysore StaTe. Andhra. The chief means of livelihood of the people It is celebrated for a week commencing from Phalguna are agriculture, agricultural labour, trade and other Suddha Purnima (February-March). Devotees, whose traditional occupations. desires are fulfilled and whose ailments are cured, of­ The temples of Sri Chanamalleswaraswamy and fer copra varying from a viss to some maunds accord­ Rajuladevara are the places of worship in the village. ing to their vow and capacity. The festival is a few hundreds of years old and devotees from all corners Sri Chanamalleswaraswamy festival is celebrated of the Mysore State, Bombay, Bellary and Anantapuf for 3 days in Kartikam (October-November). Offer­ ings are made in the form of cash and kind. It is be­ congr~gate in thousands. ing celebrated for the past 30 years and is confined to Sri Thippeswamy car festival is celebrated in this this village only. The local devotees, irrespective of village for one day on Chaitra Suddha Purnima caste and creed, congregate.

(March-April). The deity is daily taken in procession SOURCE: Sri C. Satyanarayana, Teacher, Santi Konda­ on all the 8 days in advance of the car festival day. puram. This is called grama pradakshana (going round the villag~). There is vasantothsavam on the day following 15. CHENNAMPALLE, hamlet of YATAKAL - Situ­ car festival. Cocoanuts and fruits are offered to the ated at a distance of one mile from the Kalyandrug­ deity. It is being celebrated from ancient times and Kundurpi bus route, 24 miles from Kalyandrug and 26 is of local significance. The local Hindu devotees and miles from Nagasamudram Railway Station on the Guntakal-Blangalore metre gauge section of the Maremma Jata,ra is celebrated for one day on the Southern Railway. third Tuesday in Sravanam (July-August). Offerings are made in the form of cocoanuts, cash and kind. Ani­ The total population of the village is 2,S19 and it mals are immolated in fulfilment of vows. Some de­ is made up of the following communities: Caste Hin­ votees covering their body with margosa leaves go dus - Brahmin, Vaisya, Kamma, Boya, Kuruba, Up­ round the temple in fulfilment of their vows. It is pc:.ra, Yadava, Vadde, Rajabalija, Mutracha, Lingayat; being celebrated for the past 25 years and is of local Scheduled Castes (477) - Adi Andhra, Madiga, Mala; importance. The devotees of the village congregate and Muslims. Madigas are predominant. The chief irrespective of caste and creed. means of livelihood of the people are agriculture, agri­ cultural labour, sheep-rearing, trade and other tradi­ SOURCE: 1. Sri C. R. Murthy, Teacher, tional occupations. Settur. 2. Sri D. C. Satyanarayana Rao, Teacher, The temples of Eswara, Yellamma and Kollapur - Settur. amma, and of Akkamamba with her image in the form 3. Sri T. Hagaji Goud, ViLlage Munsiif, of girigelu (earthen mould) are the places of worship Settur. in this village. I I 17. ANNUPPALLE, hamlet of MULAKALEDU­ Akkamamba festival (Parusha) is celebrated for 2 Situated at a distance of 21 miles from Kalyandrug days in Vaisakham (April-May). It is confined to this and 47 miles from Rayadrug Railway Station on Bel­ village and also to about 20 neighbouring villages. The lary-Rayadrug metre gauge section of the Southern Hindu devotees, local and from the neighbouring vil­ Railway. lages numbering 5,(}00, congregate. Puja,ri is a Boya of Boggu family. The total population of the village is 5,S(}7 and it is made up of the following communities: Caste Hin­ A fair is held for 2 days. It is beiI:g held for the dus - Vaisya, Kamma, padmasale, Kammara, Kam­ past 200 years and 5,(}(}(} people, local and from the sali, Bhattu, Yadava, Kuruva, Chakali, Mangali; and neighbouring villages, congregate. Sweets, utensils, Scheduled Castes (933) - Adi Andhra, Madiga, Mala. lanterns, mill cloth, wooden and rubber toys are Kammas are in majority. The chief means of livelihood brought and sold. of the people are agriculture and agricultural labour. There is a choultry and free feeding is arranged for 2 days. There is the temple of the village deity, Poler­ amma with her beautiful image in female form. Kolatams and bhajans afford entertainment to the visitors. Poleramma Jatara is celebrated for 7 days from PhaLguna Suddha Chaviti (February-March), once in SOURCE: 1. Sri Pyde Chinna Akkulappa, Panchayat 10 years. Sheep and buffaloes are immolated to the Boa,rd President, Chennampalle. deity. Every day sugar, milk, grapes, cocoanuts and 2. Sri P. Thimmappa, Village Munsiif, Chen­ plantains are offered to the deity. It is being celebrat­ nampalle. ed from ancient times and confined to this village 3. Sri R. Lingaiah, Chennampalle. only. The chief patrons for this festival are Kammas. 4. Sri K. Jalappa, Teacher, Chennampalle. The local Hindu devotees and from the neighbouring villages congregate.

1~. SETTUR - Situated at a distance of 6 miles from A fair is held in connection with this ja,tara for 7 Kalyandrug-Kundurpi bus route, 11 miles from Kal­ days near the temple. It is being held from ancient yandrug, 20 miles from Rayadrug and 45 miles from times and lO,(}(}(} people, local and from the neighbour­ Dharmavaram. ing villages, congregate. More than 200 shops are open­ ed selling sweetmeats, mats, fans, baskets, wooden The total population of the village is 1,646 and it toys, utensils, lanterns, pictures, photos and mill cloth. is made up of the following communities: Caste Hin­ dus - Brahmin, Vaisya, Jangam, Kamsali, Kapu, There are 2 choultries and free feeding is arrang­ Kamma, Boya, Vadde, Uppara, Yadava, Kuruba, Cha­ ed for one day. , Mangali; Scheduled Castes (345) - Adi Andhra, Adi Dravida, Madiga, Mala; and Muslims. The chief Dramas, harikathas, bhajans and kolatams afford means of livelihood of the people are agriculture, agri­ entertainment to the visitors. cultural labour, cumbli weaving, trade and other tra­ ditional occupations. SOURCE: Sri K. Narasimhulu, Teacher, Annuppalle.

The temples of Eswara, Anjaneyaswamy, Kalika­ IS. KANAKUR, hamlet of MULAKALEDU - Situ­ devi and Maremma with her stone image in female ated at a distance of 21 miles from Kalyandrug and form, and Vannur Alikhan mosque are the places of 47 miles from Rayadrug Railway Station. Once this worship in the village. village was prosperous with wealth and gold. Hence 2'7

it was called Kanakapattanam (kanakam means gold) SOURCE: 1. Sri M. Suryanarayana Rao, Teacher, Mala­ and gradually it became Kanakur. yanur. 2. Sri P. Buden Saheb, Teacher, Malayanu?·. The total population of the village is 5,807 and it 3. Sri K. Buddoji Rao, Teacher, Ma.layanur. is made up of the following communities: Caste Hin­ dus - Vaisya, Kamsali, Kammara, Kamma, Boya, Vadde, Uppara, Ediga, Bhattu, Settibalija, Yadava, 20. JAMBUGUMPALA - Situated at a distance of 3 Kuruva, Chakali, Mangali; and Scheduled Castes (933) miles from KUndurpi, 25 miles from Kalyandrug and - Adi Andhra, Madiga, Mala. Kammas are in majo­ 50 miles from Rayadrug Railway Station. Once this place was a forest area and a variety of grass called rity. The chief means of livelihood of the people are agriculture and agricultural labour. jambugaddi grew here profusely. So it is called Jam­ bugumpala. The temples of Sri Rama!ingeswaraswamy with a self-manifested Sivalingam and Chowdeswari with her The total population of the village is 2,014 and it stone image in Sakthi form are the places of worship is made up of the following communities: Caste Hin­ in this village. The stone image of Chowdeswari is dus - Brahmin, Vaisya, Kapu, Lingayat, Bhatraju, installed in a small temple constructed in the village Kamsali, Valmiki, Adavigolla, Kummari, Chakali, Man­ tank. gali, Ediga, Sathani; Scheduled Castes (536) - Adi Andhra, Mala; Muslims and Pinjaris. Valmikis and Chowdeswari festival is celebrated for 5 days in Earijans are in majority. The chief means of liveli­ the dark fortnight of Magham (February-March) once hood of the people are agriculture, agricultural labour, in 5 or 7 years. He-buffaloes and sheep are sacrificed. weaving, sheep-rearing, trade and other tradiitonal It is being celebrated for the past 60 years but is con­ occupations. fined to the village only. The devotees of the village The temples of Narasimhaswamy with his stone congregate without any distinction of caste and creed. statue, Anjaneyaswamy with his stone image, Marem­ There is free feeding for 5 days. ma with her image in female form, Rangaiah in th(' SOURCE:I Sri G. L. Nara.saraju, Teacher, Samithi Ele­ form of a box, Ramaswamy Palanayakudu in the form mentary School, Kanakur. of boxes, Doddivenukala Maremma in the form of an ant-hill, Eswara with his image in the form of a Siva­ 19. MALAYANUR - Situated at a distance of 2 miles Jingam and Matchandramayya, the family deity of from Chitaldrug-Pavagada bus route, 5 miles from Valmikis, in human form are the places of worship in the village. Kundurpi, 26 miles from Kalyandrug and 34 mil.es from'Rayadrug Railway Station. This village was bUIlt Matchandramayya festival is celebrated for 3 days by Mallaiah Naik, a palegar, during the time of Chola from Margasira Bahula Padyami to Tadiya (Decem­ reign; so the village got the name Malayanur. ber-January) in Kolimipalyam, hamlet of Jambugum­ pala. The deity is taken in procession and bullock carts The total population of the village is 2.980 and it are taken round the temple in fulfilment of vows. Of­ is made up of the following communities: Caste Hin­ ferings are made in cash and kind. This festival is dus - Brahmin, Vaisya, Valmiki, Kapu, Vadde; Sche­ only confined to Valmikis. The devotees numbering duled Castes (431); Scheduled Tribes (30) and Mus­ about 1,000 from this hamlet and from Jambugumpala lims. Valmikis are in majority. The chief means of take part in the festival. Prasadam, flowers, thambu. livelihood of the people are agriculture and agricul­ lam and cocoanut kernel pieces are distributed to all tural labour. present. The worshipping places of the village are the tem­ A fair is held for 3 days near the temple with a ples of Sri Anjaneyaswamy with his stone image in few shops selling sweetmeats, etc. About 1,000 local IIanuman form, Narasimhaswamy and Durgamma. people congregate.

Sri Gudibanda Anjaneyaswamy, festival is cele­ Kolatams and bandlu thiruguta (taking round bul­ brated for 3 days from the first Saturday in Phalgunam lOck carts around the temple) afford entertainment to (February-March). Mudupulu are offered to the deity the visitors. in cash. It is being celebrated for the past 80 or 90 years. The Hindu devotees, local and from the neigh­ SOURCE: 1. Sri B. Narayanappa, Headmaster, Sam it hi bouring villages, numbering about 1,000 to 1,500, con­ Elementary School, Jambugumpala. gregate. pujari is a Vadde with hereditary rights. 2. Sri A. Subbasa.stry, Village MunsijJ, Jam­ bugumpala. There is free feeding on the last day. 3. Sri L. Linganna, Panchayat Board Presi­ A fair is held for 3 days with a few shops selling dent, Jambugumpala. eatables, etc. 21. BESTHARAPALLE - Situated at a distance of 5 Bharatanatyam affords entertainment to the visi­ miles from Kundurpi as well as from Hosakota, 22 tors for 1 day during the festival time. miles from Kalyandrug and 'S7 miles from Rayadrug 28

Railway Station. A small stream flows beside the vil­ the king of Bijapur as a bribe for sun'en­ lage. It is stated that in olden days there was a tank dering Penukonda. It adds that when he went there he took with him all the idols across the stream extending upto Tumukunta, a mile in Penukonda which were fit for worship away from this village. The majority of the p€ople (meaning apparently, those which were were fishermen. So the village got the name Besthara­ undamaged - a damaged idol should not palle. But now not even the traces of the tank nor the be worshipped) and this story is well known in the district and cases have oc­ fishermen community are found in the village. curred in which individuals founding tem­ The total population of the village is 2,497 and it ples have obtained idols for them from ~undurpi MSS, connected with Rayadrug is made up of the following communities; caste Hin­ m the Blellary district state that this Kun­ dus - Brahmin, Vaisya, Lingayat (Veerasaiva), Kam­ durpi 'poli~ar was invited to Rayadrug by sali, Golla, Settibalija, BQya, Vadde, Kummari; Sche­ a factlOn m the' fort there which was dded Castes (200) - Madiga, Mala; Muslims and Pin­ anxious to oust the existing ruler and thus came into possession of that place as well jari. The chief means of livelihood of the people are as Kundurpi. Nothing further seems to be agriculture, agricultural labour, trade and shoe­ known about this chief. The account of his n.aking. family in the Mackenzie Collection is one of the papers which have been carried off The temples of the village are of Eswara, Savar­ to the India Office and is thus not avail­ amma, the village deity, Bommadevara, viz., Eranna­ able for reference." 1 swamy and Yellamma wearing jewels, and Obulade­ The total popUlation of the village is 4,853 and it vara with his image in male form. There is a mosque is made up of the following communities; Caste Hin­ also. dus - Brahmin, Vaisya, Lingayat, Vadde, Kapu, Balija, Yadava, Kuruva, Boya, Kammara Valmiki Bommadevara and Avuladevara festivals are cele­ Kummari, Mangali, Chakali; Scheduled (647) brated for 6 days from Asviyuja Bahula Dasami to C~stes - Adi Andhra, Madiga, Mala; Scheduled Tribes (4); Amavasya (October-November). Offerings are made Muslims and Christians. Balijas are in majority. The to the deities in cash and kind. These festivals are chi:f means of livelihood of the people are agriculture, confined to this village only. The Hindu residents of agncultural labour, cumbli weaving and other tradi­ the village congregate. Pujari is a Yadava of Yenu­ tional occupations. A family prepares water tubs with mula gotram with hereditary rights. cement. Preparing borugulu (puffed rice) employs There is animal sacrifice to the deity Savaramma SGme. only. For Savaramma the pujari is a Boya of Chin­ The temples of Sri Venkataramanaswamy with His namakulolla gotram with hereditary rights. The pujari high stone image in human form as in Tirupati, Veera­ of Obuladevara is also a Boya of Sakelolla gotram bhadraswamy, Markandeya, Kundurpamma with her with hereditary rights. stone image and procession images in female form and SOURCE; Sri S. B. Narasimhulu, Teacher, BestharapaUe. a tiger vahanam, Eswara, Ramaswamy, Chandramou­ leswara, Ganapati, Narasimhaswamy and a few mos­ 22. KUNDURPI - Situated in the south-west corner ques are the places of worship in the village. The vil­ of the taluk at a distance of 20 miles from Kalyan­ lagers consider Kundurpamma, the gramadevatha as drug, 40 miles from Rayadrug Railway Station and 55 the incarnation of Adi Sakthi. ' miles from the sub-divisional headquarters Dharma­ Sri Venkataramanaswamy car festival is celebrat­ varam. The village is in a valley between two high ed for 7 days from Magha Purnima to Bahula Shasti ranges of hills running east to west. As such it has (February-March). Festival arrangements are made 15 only two approaches, one from the east and the other days in advance. It is being celebrated for the past 6 from the west. Kundurpamma is the presiding deity or 7 centuries and is of local significance. The Hindu and hence the name Kundurpi. Another conjecture is devotees of the village and from the neighbouring vil­ that the valley in which the village is located looks la~es. congregate. ~jari is Sri-A. Gopalacharyulu, a like a ditch or kandakam. The name originally appears Snvaishnava Brahmm, with hereditary rights. There to have been Kandurpi which has now been corrupt­ is free feeding and prasadam is distributed to alL ed into Kundurpi. Kundurpamma Jatara is also celebrated for 3 days "The hill above the village is 2,996 feet - generally after Ugadi, i.e., Chaitra Suddha Padyami above the sea and is thus one of the half dozen highest points in the district. One (March-April). Goats are immolated to the deity in side of it is almost perpendicular. The fort fulfilment of vows. It is being celebrated from ancient upon it, of. which the ruins still remain, times. The devotees, local and from the neighbouring y;as the resIdence of a well-known poligar villages, congregate without any distinction of caste m days gone by. One of the Mackenzie MSS, . says that the. first of the family, and creed. Pujari is a Valmiki. Free feeding is arrang­ Koneh Nayudu, obtamed it in 1652 from ed by the elders of the village.

1. Pages 176-171, Gazetteer of Aoantapur Diatrict, Volume r, 1905. 29

There are several donalu on the hill. They are tural labour, besides cu~bH (black woollen blanket) Rama Lakshmana dona, Darbha dona, Akkachellendra weaving for which this village is noted. dona (sisters' dona) and Theppamu, dona. Dona is a The temples of the village are of Mylareswara­ pond of natural formation on rocks at the top of a hill, swamy, Anjaneyaswamy, Beerappa, Sanimahatma, measurements generally being about 250 feet by 25 Kollapuramma and Maremma. There is a mosque also. feet and of considerable depth. They are fed by small The image of Mylareswaraswamy is of stone covered springs from above when they are intended to preserve with sheets made of silver and brass. There are silver water for men and cattle and as royal baths or public and go:d ornaments which are used for decorating the baths, Theppamu dona is one which was used by the deity during festivals and processions. royal family to enjoy ride in the donu, on a th€ppamu, or float. Donas were also used when not fed by water Sri Mylareswaraswamy Aradhana is celebrated for for preserving ghee and oil. Two such are found on 8 days from Magha Bahula Pancha,mi to Dwadasi this hill, on the hill at Ratnagiri, Madakasira Taluk of (February-March). Arrangements are made one month Anantapur District and on the Nidugallu hills in Pava­ in advance. The car is taken out from the garage and gada Taluk of Tumkur District in Mysore State. There invitations for the festival are published. The deity are the foot-prints of elephants on rocks. The Raja­ is taken in procession round the village reciting the peeta,m where the ruling palegar held his darbar story of Mal1ayya and Malamma and sprinkling okaIi and the thirty-pillared council hall are worth seeing (vasantham or water mixed with turmeric powder and on the hill. A belief still persists that if any officer chunam). T~e presence of Goravas in a good number with magisterial powers sleeps there for a night, he is the special feature of the festival. Goravas or Gora­ is sure to be subjected to some bad luck or misfor­ vayyas are of one community in the villages of Mysore tune. Even today, any officer that visits the place S~ate who frequently visit the villages of the Andhra leaves the place by nightfall and spends the night m State abetting Mysore state. They are one clan of some neighbouring village. At the foot of the hill beggars who dress themselves from head to foot with there is a pond called after Koneti Naidu as Koneti­ hairy garments to resemble a bear. They hold a big nuyanikoneru. There are the temples of Narasimha­ sized drum in their right hand which beats by a shake swamy and Veerabhadraswamy and also a temple for of the hand and have also long flutes. They play on Kundurpamma. tte flute and predict future happenings or praise the SOURCE: 1. Sri M. Bheemasastry, Headmaster, Samithi villagers and get alms from them. They are fed dur­ Elementary School, Kundurpi. ing the festival with milk and plantains by several 2. Sri C. S. Janardana Ra,o, T'eacher, Samithi villagers. These Goravas are also called Karadi Gollas Elementary School, Kundurpi. or Bear and the deity of their community is Junjappa. Offerings are made in the form of cocoanuts, 23. APILEPALLE - Situated by the side of Kalyan­ fruits, milk and cash. Fruits, milk and cocoanut ker­ drug-Kundurpi bus route and 38 miles from Rayadrug r.al pieces are distributed to all the devotees as pra­ Railway Station. . It is being celebrated for the past 50 years and is widely known. About 10,000 devotees, local and The total population of the village is 1,478 com­ from distant places like Mysore State and from all prising of several Hindu sub-communities, besides a taluks of Anantapur District, congregate without any few Muslims. Agriculture and agricultural labour are distinction of caste or creed. Pujari is one Sri Maha­ their chief means of livelihood. lingappa, a Veerasaiva, with hereditary rights. Free Sri Anjaneyaswamy car festival is celebrated for feeding is arranged. 5 days in Magham (January-February). About 5,000 A fair is held in connection with the festival for devotees, local and from the neighbouring villages, 8 days. About 10,000 people, local and from distant congregate. Only Hindus take part in the festival. places in Anantapur District and from Tumkur of SOURCE: Collector, Anantapur. Mysore State, belonging to all communities, congre­ gate. Sweetmeats, utensils, lanterns, pictures of gods 24. TENAGALLU, hamlet of KARIGANIPALLE­ and national leaders, agricultural implements, wooden Situated at a distance of 15 miles from Kalyandrug, 35 and earthen toys and cameras are brought and sold miles from Rayadrug Railway Station and 36 miles in the fair. from Anantapur Railway Station. Magics, whirling-wheels, swings, lotteries, gambl­ The total population of the village is 2,097 and it ing and dramas afford entertainment to the visitors. is made up of the following communities: Caste Hin­ Every year an exhibition will be arranged by the Agri­ dus - Brahmin, Vaisya, Lingayat, Kammara, Kapu, culture Department of Andhra Pradesh on various Vadde, Boya, Ediga, Sale, Balija, Yadava, Kuruva, r::1ethods of cultivation and cattle breeding and for dis­ Chakali, Mangali, Kummari; Scheduled Castes (442) seminating knowledge for getting more yield by means - Adi Andhra, Mala; Scheduled Tribes (4); Muslims of Japanese method of cultivation. Competitions in Rnd Pinjaris. Kuruvas are in majority. The chief means sports and games are held by a committee and the of livelihood of the people are agriculture and agricul- v:inners are awarded prizes. The best cattle are also 3')

rewarded with cash prizes of Rs. 100, Rs. 50 and Rs. 25 hill just north of Singanamala village, Mulakanur hill in Kalyandrug taluk and respectively. Chendrayani Konda, to the north of Buk­ Sanimahatmuni Aradhana, Beerappa Aradhana and kapatnam. All of these are just such wild and desolate spots as one would expect to Kollapuramma Aradhana are also celebrated in tltis be readily accredited with unusual sanc­ village. Fuller details are, however, not available. tity." I

SOURCE: 1. Sri G. Rudramuni, Teacher, Tenagallu. SOURCE: Sri E. Marriswamy, Teacher, Marimakula­ 2. Sri A. Rama, Rao, Headmaster, Tenagallu. palle. 3. Sri G. P. Thimmappa, Teacher, Tenagallu. 26. KOTHUR, hamlet of GARUDAPURAM - Situat­ 25. MARIMAKULAP ALLE, hamlet of MULAKANUR ed at a distance of 3 miles from Kalyandrug and 23 _ Situated at a distance of 3 miles from Hellary-Tum­ miles from Rayadrug Railway Station. kL!r road. 10 miles to the south of Kalyandrug and 32 The total population of the village is 2,694 and .t miles from Rayadrug Railway Station. This village is made up of several SUb-communities of Caste Hin­ was once ruled by palegars. dus; Scheduled Castes (427) and Scheduled Tribes The total population of the village is 2,212 and it (166). The chief means of livelihood of the people are is made up of the following communities: Caste Hin­ agriculture and agricultural labour. dus - Boya, Kammara, Sale; Scheduled Castes (540) Junjappa festival is held for 3 days in Kartikam - Adi Andhra; Scheduled Tribes (67) ~ Yerukula; (October-November). About 3,000 Hindu devotees, and Muslims. Boyas and Adi Andhras are in majority. local and from the surrounding villages, congregate. The chief means of livelihood of the people are agfl­ culture and agricultural labour. Junjappa is a local deity in the taluks of Kalyan­ drug and Madakasira of Anantapur District and in the There are temples of Sri Anjaneyaswamy and Kol­ taluks of Chellakera, Sira, Pavagada and Madhugiri in lapuramma in the village. The temples are built of M'Ysore State bordering the above two taluks of Anan­ lage stones and of stone pillars for support which tapur District. Kuruvas and Boyas name their children could not be lifted by ordinary men. The image t:f as Junjappa and Junjamma. Goravayyas represent Kollapuramma is made of wood with 4 hands in an this deity, attend this festival in great numbers and li'we-inspiring posture. are respected by the devotees. They are fed free. They Kollapuramma festival is celebrated for 3 days in collect alms from the congregation. They wear caps AsvIyujam (September-October), The chief patrons of sheep-skin with the wool not removed. They hold are Padmasales of the village. There is animal sacri­ a medium sized rattle-drum and make a special noi~,e fice and 2 to 3 hundred goats and sheep are sacrificed with it. They p~ay on a long flute to entertain the to the deity. Hindu devotees of the village congregate. congregation and before the temples and gods in de­ Pujari is a Padmasale (Weaver) with hereditary righh. votion. Some of them predict future events to the ma3S Prasadam is dbtributed to all. t"king inspiration by playing on the flute for a long while before the deity or in a fixed ter:l.")8rarV halt­ The following description about taking vows is ing place during the 'festival. Some of them "gain a given in the Anantapur District Gazetteer: reputation and attract to their native places people ,",rLo wish to know future happenings. They claim in­ "A peculiarity of the district is the un­ usual comn:onness of the well-known prac­ spiration from the deity Junjappa. tIce of takmg vows to different deities to SCl:RCE: 1. Collector, Anantapur. indut:e them 10 assist the suppiiant. A p~l'­ son vows before a shrine that if he obtains 2. Personal inquiries by Research Assistant some boon, such as recovery from sickness for Fairs and Festivals, Kurnool. or suc~ess in an .undertaking, he will repay the deIty by takmg a prominent part in its next festival. or by sacrificing a goat or 27. FALLURU - Situated at a distance of 4 miles burning a certain quantity of camphor be­ from the Kalyandrug-Dharmavaram bus route, 14 fore it. The custom is similar to that which miles from Kalyandrug and 36 miles from Dharmava­ was so commO'1 in 1he dark ('en1 ~)ries '11 ram Railway Station, Gollapal1e and Ayparasapalle are Europe of vowing candles to such and such t!.e hamlets of this village situated at a distance of 4 em altar if deliverance from peril or suc­ en, in FnterDrise was granted. A form and 6 miles respectively from Hindupur-Kalyandrug which the vo'w often assumes is an under­ bus route. taking to shave the head of a child for the i . ,,~ 1l1~';'." t • one or other of certain holy The total population of the village is 2,529 and it places If It IS protected during its e2rly is made up of the following communities: Caste Hin­ years from the many diseases to which in­ dus - Brahmin, Vaisya. Kamsali. Kamm3. Lingayat, fants are peculiarly liable. Among the best known of the holy spots at which this kind Um::ara. Ediga, Boya, Yadava, Kuruba, Sathani; Sche­ of vow is performed are Gampamalla, the duled Castes (609) - Adi Andhra, Madiga, Mala;

1. Pas s 34-35, anclteer.of Aoanlapur Di~(dc(. Vcbmo I. 1900', 31

Scheduled Tribes (244) - Sugali (Lambadi), Yeru­ 26. NUTHIMADUGU - Situated en the banI: of the kula; and Muslims. The chief means of livelihood of river Pinakini at a distance of 16 miles to the east (If the people are agriculture, agricultural labour, trade Kalyandrug and 32 miles away from Dharmavaram and other traditional occupations. Railway Station. Anjaneyaswamy temple with the stone image ifl The total population of the village is 1,998 and it the form of Hanuman, Maremma temple and a mosque is made up of the following communities: Caste Hin­ are the places of worship in the village. Sri Chithayya dus - Brahmin, Vaisya, Kshatria (Raju), Lingayat, Devara and Bommayya Devara are the chief deities Kamma, Kammara, Boya, Ediga, Balija, Yadava, Cha­ worshipped by Yadavas only. There is the temple of kali, Mangali, Kummari; Scheduled Castes (260) -­ Chithayya Devara with his image in human form in 'Madiga, Mala; and Scheduled Tribes (157) - Sugali, Gollapalle. Pathappa temple is in Ayparasapalle with Yerukula. The chief means of livelihood of the people his image in the form of a . are agriculture, agricultural labour, cattle-breeding, Sri Anjaneyaswamy festival is celebrated for 3 tanning industry and other traditional occupations. days from Magha Suddha Panchami to Sapthami (Janu­ The temples of the village are of Eswara, Obulesu, ary-February). Silver eyes, umbrellas, moustaches, Anjaneyaswamy with his bronze image in Hanuman crowns and waist belts are offered to the deity in fUl­ form and with a picture of Sri Rama, Maremma and filment of vows. It is of ancient origin but of local Soppalamma. The temple of Eswara is now being re­ significance. Local people are the patrons. Six hundred novated. devotees, local and from the neighbouring villages, congregate irrespective of caste or creed. Pujari is a Sri Rama festival locally called as Kartikamasapu Sathani enjoying Inam lands. Prasadam is distributed panduga is celebrated for 30 days from Kartika Suddha to all and free feeding is arranged. Padyami to BahuLa Amavasya (October-November). It is celebrated in the name of Sri Rama in the Anja­ A fair is held for 3 days near the temple in an neyaswamy temple. The deity is taken in a procession area of Ac. 0.50 of land. Six hundred people, local and on the last Monday in Kartikam with music and bha­ from the nearby villages, congregate. Eatables, uten­ jans. Panakam and panneram are offered and distri­ sils, lanterns, mats, mirrors, combs, pictures of gods, buted among the devotees present. Sweetmeats and bells for bulls, rubber toys and ribbons are brought silver ornaments are offered to the deity. It is being and sold. celebrated from ancient times and is also confined to Dramas and purana kalakshepams afford enter­ the neighbouring villages. The devotees, local and from the neighbouring villages, congregate without any tainment to the visitors. distinction of caste and creed. Pujaris are Brahmins Sri Chithayya and Bommayya Devaras festival is with hereditary rights enjoying Inam lands. Every celebrated in Gollapalle, hamlet of Palluru for one day day, bhajans are conducted and eatables which had on Kartika Bahula Cha,thurdasi (November-Decem­ been offered to the deity are distributed to all. ber). The deities are taken out in procession on wooden A fair is held in Tippepalle area, a hamlet about horses. Silver eyes and umbrellas are offered. Cattle, H miles distant from Nuthimadugu for one day in J.n goats and sheep are driven round a fence erected for area of 10 acres of land. About 5,000 persons, local and the occasion between 2 p.m. and 4 p.m. Local devo­ from the neighbouring villages, congregate. Utensils, tees and of the nearby villages congregate. Only Yada­ lanterns, Ayurvedic drugs, pictures of gods and na­ ',ras take part in the festival. Pujari is a Yadava with hereditary rights. tional leaders, mill cloth and earthen toys are brought and sold. Avula Parusha is celebrated on Asviyuja Bahula Lotteries and gambling afford entertainrnent to the Chathurdasi (October-November) for a day in Golla­ visitors. palle. Cocoanuts and flowers are offered. The local people congregate. Pujari is a Yadava. Pandals are put up and there is free feeding for one day. Pathappa festival is celebrated in Ayparasapalle, hamlet, for one day on Vaisakha Suddha Shasti (April­ Maremma Jatara is celebrated on Chaitra Suddha May). Cocoanuts and flowers are offered. The local Padyami and Srirama Navami on Chaitra Suddha Na­ Hindu devotees congregate. Pujari is a Kuruva. vami (March-April). Fuller details are not available.

SOURCE: 1. Sri G. Bheemaiah, Teacher, Samithi School, SOURCE: 1. Sri M. Sree Ramulu, Headmaster, Nuthi- PaHuru. madugu. 2. Sri P. Srinivasa Rao, Village Munsiff, Pal­ 2. Sri P. R. Suryanarayana, Teacher, Nuthi­ tUTU. madugu. 3. Sri M. Venkataswamy, President, Panch a­ yat Board, Palluru. 29. GULYAM - Situated at a distance of 3 miles from Kalyandrug-Nuthimadugu road, 15 miles from 4. Sri D. C. Chowdari, Village Munsiff, Yer­ Kalyandrug, 30 miles frOm Anantapur Railway Station ramaHipalle, hamlet of Palluru. ar.u 35 miles from Dharmavaram. 32

The total population of the village is 353 and it tecture which is at present on record. It is made up of the following communities: Caste Hin­ is built partly of granite and partly of black stone, but all the SCUlptures are in dus - Nambi, Sathani, Kamma, Kapu, Boya, Kuruba; the latter material. The most notable of Scheduled Castes (93) - Madiga, Mala; and Sche­ these is the series of panels on the parapet duled Tribes (29) - SugalL The chief means of liveli­ surrounding the mantapam in front of the hood of the people is agriculture. shrine. These are Jain in their character­ istics but are interspersed with Saivite There are temples of Sri Subrahmanyaswamy with figUres. The carving of the central ceiling his stone image, Kollapuramma and Goudasandramma in this same mantapam is also noteworthy. The courtyard is literally strewn with in the village. The procession image of Subrahmanya­ fallen sculptures." 1 -" swamy is in the form of serpent-hood made of silver. The temples of Malleswaraswamy, Akkathangeru Sri Subrahmanyaswamy festival is celebrated for within the dilapidated fort surrounded by a moat give 3 days from Pushy a Suddha Shasti to Ashtami (De­ support to the theory that Cholas ruled there and con­ cember-January). Silver hoods and akupujas (decora­ structed a tank and the Malleswaraswamy temple. tion of the deity with betel leaves arranged in a bam­ Within this temple, besides the Sivalingam, there are boo frame according to customary designs) are offer­ the images of Parvati, Veerabhadra and Ganesa hous­ ed to the deity. It is being celebrated from ancient ed in small temples. There is a Jain basthi (temple) times and is only confined to this village. The local v. ith the nude figure of Jain Theerthankara of the devotees congregate irrespective of caste and creed. digambara (nude) sect. Stone inscriptions reveal that Pujari is a NambL Prasadam is distributed to all. Free in the year 1434 of Salivahana Saka Sri Krishnadeva­ feeding is arranged. raya made certain donations to the temple. One in­ For Kollapuramma and Goudasandramma sheep, scription records the gift of fifty varahas (gold coins) goats and fowls are immolated. Pujaris are Boyas for to the temple by Virupanna, a Governor under Sri Kollapuramma and Sugalis for Goudasandramma. Krishnadevaraya. The other places of worship are the Fuller details are not available. temples of Chennakesavaswamy, Anjaneyaswamy, Nl:aremma and Gudamma, a mosque for Muslims and SoURCE:, Sri G. S. Kantenna, Karnam, Gulyam. a church for Christians. Sri Malleswaraswamy Rathothsavam is celebrated 30. KAMBADUR - Situated at a distance of one fur­ for 3 days from Chaitra Purnima (March-April). long from the 77th milestone on Bellary-Tumkur High­ Arrangements are made 3 days in advance. Utlamanu, way, 18 miles from Kalyandrug, 30 miles from Naga­ vasa,ntothsavam and car procession are the important s~mudram Railway Station on Guntakal-Bangalore rituals of the festival. Offerings are made in cash and metre gauge section of the Southern Railway, 40 miles kind. It is being celebrated for the past 45 years and fl'om Rayadrug Railway Station and 42 miles from is confined to some of the neighbouring villages. About DLarmavaram. 4,000 devotees, local and from the neighbouring vil­ At the centre of the mukhamantapam of the an­ lages, congregate without any distinction of caste and cient Siva temple dedicated to Malleswaraswamy is creed. Pujari is a Lingayat with hereditary rights. Pra­ found carved an inverted lotus with all the details to sadam is distributed to all present. serve as a dome. Workmanship exhibited in the carv­ A fair where a few shops are opened is held. It is ing is exquisite. Because of this beautiful kamalam being held for the past 45 years. About 4,000 persons, (lotus) the village got the name as Kamaladuru and local and from the neighbouring villages like Kotta­ in course of time it became Kambadur. palle, Handepalle, Kotturu and Nagalapuram, congre­ The tot'* population of the village is 5,620 and it gate. Eatables, utensils, torchlights, combs, mirrors, is made up of the following communities: Caste Hin­ pictures of gods, beads and bangles are brought and dus - Birahmin, Vaisya, Balija, Boya, Yadava, Vadde; sold. Scheduled Castes (1,298) - Adi Andhra; Scheduled Kolatams and street dramas afford entertainment Tribes (54); Muslims and Christians. The chief means to the visitors. of livelihood of the people are agriculture and agri­ SOURCE: 1. Sri M. Narayanappa, Headmaster, pancha­ cultural labour. yat Samithi Higher Elementary School, "There are three temples of interest Kambadur. in the village. The architecture in all of 2. Sri B. Narasappa, Teacher, panchayat Sa­ them contains traces of Jain influence. Two of them are deserted. The third, which is mithi Higher Elementa,ry School, Kamba­ in use as a shrine to Siva, is called by the duro villagers 'the Chola temple', but in style 3. Sri P. B. Krishnappa, Teacher, Panchayat it is Chalukyan. It contains more Jain fea­ Samithi Elementary School, Kambadur. tures than the shrines of this style which 4. Sri K. Pranesa Rao, Karnam, Kiambadur. are found in the western taluks of Bellary and is further of interest as being the 5. Sri D. Subba Raa, Village Munsiff, Land­ westernmost example of this class of archi- lord and Temple trustee, Kambadttr.

1. Pase 176, Gazetteer of Anantapur District, Volume I, 1905. RAYADRUG TALUK C> ::> a:~ 0:::> Z..J ~ 0( I­ ..J>- W 0( I­ ~ ~ I­ Ul W o0:: Ul >­ ~

w W 0:: I­ O~ I­ (f) Section III RAYADRUG TALUK

IREHAL SIDDAPURAM - Situated at a dis­ touched both his eyes with it and took it home for tance of 3 miles from Dandina Hirehal, 14 mile3 worship. It is at the place where the sanyasi cooked from Hellary and about 20 miles from Raya­ the fOod that the Male Mallikarjunaswamy temple drug. Somalapuram on the Bellary-Rayadrug stands at present. metre gauge section of the Southern Railway is the nearest Railway Station, about 20 miles from the In those days there was a small village 3 miles from Dandina Hirehal amidst hills. That appears to village. be the present Siddapuram. Though the inhabitants The total population of the village is 478 and it were very happy otherwise, they were harassed by a is made up of the following communities: caste Hin­ who was living in a cave three rniles away dus - Vaisya, Lingayat, Kapu, Mangali, Chakali; from the village. Soon after sunset every day he used Scheduled Castes (20) and Scheduled Tribes (136). La get into the village and eat the residents. The vil­ The chief means of livelihood of the people is agri­ lagers constructed a huge fort round the village with culture. a strong gate and protected themselves by closing the gate before sunset. One day the Talari who went to The temple of Sri Gavi Siddheswara is at a dis­ close the gate saw the sanyasi sitting outside the gate. tance of 3 miles from the village amidst a thick forest The Talari took pity on the who he thought, on a hillock. Its main gate is towards east with a sanyasi did not know the danger of remaining outside the fort spacious mantapam in front. In the mantapam adjoin­ ing this, the image of nandi (sacred bull) is installed. and requested him to get into the fort for safety. But On either side of the temple there are a number of the sanyasi sat steady without any response. The Ta­ mantapams providing shelter for the pilgrims. lari had no choice but to leave him to his fate and close the gate. That night the villagers got rid of the The origin of the temple owes to Siddheswara, a horror of the rakshasa's roar and all slept peacefully. great saint about whom the following legends are nar­ When the gate was opened the next morning, the Ta­ rated: lari was surprised to find the sanyasi sitting there un­ affected. He spread the news in the village. The vil­ In days gone by there was a pious man in Dandina lagers gathered round the sanyasi and prayed to him Hirehal who would not take his food without feeding to save the village from the rakshasa who was living at least one. One morning when he was going on some in a cave on Suguladevi Gutta, a hillock two miles to work, he saw outside the village a sanyasi whose face the north of the village. The sanyasi appruached the was shining with brilliance. He went to the sanyasi, cave, tempted the rakshasa out of the cave with the prostrated before him, enquired where he was going swell of his body and killed him with a touch of nis and requested him to go to his house, accept his hos­ hand stick. He refused to follow the villagers to the pitality and purify his house with the dust of his feet. village. The sanyasi replied that he had no fixed place of resi­ dence, the entire universe was his and he was a wan­ At a little distance from the cave there was a derer in the universe. He was unable to state where­ small village in which there was an influential and from he came and whereto he was going. He accepted good-natured man who lost his wife soon after a son the invitation of the devotee on the condition that the was born to him. He brought up the boy with the food prepared by the devotee or his family members greatest care and affection and got him married to a would not be taken by him. As the devotee felt it im­ girl from another family in the neighbouring village. possible to allow the sanyasi to go even without a He was bringing his daughter-in-law from her parents' single meal, he prayed that the sanyasi might prepare place on an auspicious day. At mid-day, on the way, his own food but at least with the articles given by he asked the daughter-in-law to keep ready the food him. The sanyasi accepted the offer, received the ­ brought fr91m home by the time he returned from the cles and prepared his food after taking bath. Then nearby pond after finishing daily ablutions so that they he sat for Sivaradhana (worship of Lord Siva). The might refresh themselves and start again. The girl devotee who was sitting behind a neem tree engaged was a great devotee of Lord Siva. She would not take in his own thoughts was surprised to find the face of any food without offering it to a maheswara (a Veera­ the sanyasi too brilliant to look at. He closed his eyes saiva sanyasi or Jangam). She was in the midst of m fm' a little while and when he opened them, he found uninhabited forest. It was impossible for her to break that the sanyasi had disappeared. He made a vain the vratam (vow). She turned her eyes towards the search and went to the place where food was cooked. heavens in utter despair. There, on the branches of a There was nothing there except a hand stick. The de­ fibrous neem tree, she espied to her great relief and votee considered it to be a sacred gift from the Lord, joy a sanyasi. He was none other than the sanyasi, Gavl Siddhe;;wara. She th.,llked him f.or his presencE l(;l1glOn in ordtr to aboli;:;h such ~ocial eVlls like un­ to solve her problem and prayed him to receive food louchability, caste distinction, drink, etc., to stabilise from her hands. The sanyasi said that he was bare lhe economic condition of the society. At the same be died and could come down only if a strip of cloth time he guided the devotees to self-realization and was given to him. Immediately she tore away from freedom from the circle of life and death. More about the costly sari, tile aHectionate gift of her parents, the this great saint, Gavi Siddheswara, is available from vduable cherag1; (the loose end of the sari) she wore several books published in . Not and threw it up. Wearing it the sanyasi came down only at Hirehal Siddapuram but also in several places and begau to eat lhe fuod from the great devotee's he appeared and converted several to Veerasaivism. hands. Tile farher-in-law was taken aback when he The miracles showed by Gavi Siddheswara in scores saw his (laughter-in-law feeding a stranger from her of places slmultaneously and the relief he gave to own honds allCl was so excited as to contemplate kill­ hundreds of ::mffenng devotees has raised the number ing them oow. He controlled himself as he was one of his bhakias to lakhs from all ranks and castes ill "gainst two Dnd watched patiently the sanyasi eating Kal'nataka. to his satisfaction and going away. He approached the girl, pretended that he had no appetite and asked her The Muslim ruleis 01 Nizam were convinced of his to satisfy her hunger. She was not such a girl as to supel'-Hllillau poweL'S and have given extensIve lands take food before her father-in-law and they started muudll1g certain villages to HIe Gavi Mutt at Koppal. home. He noticed the tear in her sari and as soon as bven LOUCiY the mutr claIms lands in thousallds of acres. he reached home he narrated to his son what had hap­ The aIlllual income of the mutt runs mto tens of thou­ pened in the forest. Incited by the words of his father, ::;ands or rupees. The branches of the mutt are spread the boy went to his wife and threatened to cut her all OVEOr KCirnataka numberIng over a score. The SIze into piec~s unless she revealed what had happened in U1 ~he mutts ana the Cievotees tlley command even to­ the forest. He refusec~ to believe that she fed a mahes­ uay at Bdlal'Y and HuvmanaClagall in HIe Mysore wara (J angam), called him her paramour and pounc­ State 01 e glaring examples of the mfiuence that S1'1 ed on her. She fell down unconcious. When she ;'e­ lCaVI SICiahe::;waL-a YIelded over the mmCis of the people covered, he demanded her to show the sari to him. irrespective of caste or creed. The sari was intact with the torn portion restored. The father and the son were surprised when the girl On Mondays and T uE:"days, scores of Hindu devo­ expressed her inability to explain the miracle. They tees resort to the temple to worship the Lord for hi::; locked her up in a room in the night and the son slept grace tram the vlllages w1.;hin a l'adius of twenty miles. outside the room and the father in another room. The On Sivaratri the congregation will be about a couple Lord appeared to the father in the dream and reveal­ of thousands. ed that the girl was his great devotee and an inno­ There is a car fest.ival for one day on Chaitra Sud­ cent, pure and pious house-wife. The father and the dha Padyami (March-April) at the temple of Male SOIl repented and \ycre s\'u'prised to see the idol of the lV'::allikarJunaswamy, the temple that was constructed Lord in the house worshipped just then with fresh at the place where the sanyasi cooked his food. The flowers and incense. They begged for her pardon. The local devoLees manage the festival and about 2,000 following morning, all went to the place where the Hindu devotees ~rom the nearby villages congregate. Lord was fed. He was not on the tree. At a. small dis­ tance there was a stone which was just then worship­ SOURCE: A Telugu article in Aradhana, October, 1963; ped. They believed it to be the Lord, Gavi Siddheswara by Sri Nuthalapati Pemraju, Associate Edi­ and worshipped it. They continued to worship it on tor, Aradhana, supplemented by the Research every Tuesday. The woman begot a son whom she nam­ Assistant for Fairs & Festivals. ed Kari Siddha. The sanctum sanctorum of the temple was constructed by her. The dried-up tree to the north 2. DANDINA HIREHAL - Situated at a distance of of the sanctum sanctorum which stands there even 2 miles to the north of Obulapuram Railway Station today is the neem tree on which the Lord appeared to on the Bellary-Rayadrug metre gauge section of the receive food from the devotee. Southern Railway, 12 miles south-west of BeiJary along the Bangalore road and 22 miles from Rayadrug. Gavi means a cave. Siddheswara is one of the Many years ago an army stopped here and so it was names of Lord Siva. called Dandina Hirehal (da'YIdu in Kannada means There is a big cave on a hill near Koppal at pre­ army). sent in Mysore State located between Hospet and "Its fort, of which remains still exist, HLbli where the saint Gavi Siddheswara did penance is said to have been taken by Morari Rao and entered jeeva samadhi. He got thus the name Gavi of Gooty from the paligaI' of Rayadrug and Siddheswara. He was one of the several 'Siva Saranas' shortly afterwards re-taken, after a siege of three months, by one of Haidar's gene­ (devotees of Lord Siva) during and after the period rals. Hirehalu was the village to which of Basaveswara of Kalyan, who reviycd the Veerasaiva Siva Rao, the chief of Sandur, elected to 35

retire when his jaghir was temporarily re­ which is called "Gavi Siddappa" and used in days gone sumed by the British in 1817." by, to be a week-end resort of Europeons stationed in The total population of the village is 4,288 and it Bellary.' is made up of the following communities: Caste Hin­ SOURCE: 1. Sri Shaik Honnur Sahib, Headmaster, Pan­ dus - Birahmin, Vaisya, Veerasaiva, Nese (Weaver), chayat Samithi School, Dandina Hirehal. Boya, Kamsali, Yadava, Kuruva; Scheduled Castes 2. Gazetteer of Bellary District, Volume I, (205); Scheduled Tribes (58); Muslims and Jains. _The 1904. chief meallS of livelihood of the people are agncul­ ture, agricultural labour, weaving, trade and other tra­ ditional occupations. 'It used to be famous for its brass­ ;). BiOLLA~AGUDDAM - Situated at a dIstance ()~ ware, but the industry is now nearly dead, only brass (j miles from .i.(alyandrug-Bellary road. gongs and horns being made by a few families of 'fhe lOtai pupulation of the viliage is 1,058 and ic the Bogara sUb-division of the Jains. A considerable 1;:; made up of tnt: fodoWlllg comm,.mlLiu;: Caste Hin­ number of the villagers weave the coarse cloth woril dus - ~apu, LmgaY<.tt, Yadava, -v'almlKi, Kummari; by the women of the poorer classes.' and Scheduled Castes (.189). The chIef means 01 liveli­ There are the temples of Neelakantheswara, Sri hood of the people are agriculture and agncultural Rama, Kalamma, Chowdeswari, Kollaramma, Huli­ labour. gemma, Durgamma, Beerappa, Anjaneya, and a few There are temples of Thimmappaswamy, Siva, An­ . Sri Neelakantheswara is a Sivalingam while janeya.>wamy, lloullurswamy and. KoliapUl'amma 1;1 Sri Rama is a stone image. tLis village. The image of Tllimmappaswamy is in hu­ Sri Neelakantheswara car festival takes place for nlan form. The PlaCeS of worship WhICh are in i_s one day on the full moon day in Margasiram (Novem­ nauuet, Kalluhola, are a dargu with the tomb or Sha­ ber-December). It is of ancient origin but of local sig­ badivanu and the temples (if Basanna and Sunkul­ nificance. The Hindu devotees of the village congre­ aroma. In this hamlet there is a temple of Yellamma, gate though mostly confined to weavers. The pujaris exclusively for Harijans. are weavers enjoying the Inam lands endowed to the Sri Thimmappaswamy festival is celebrated for 3 temple. d .... ys from the thIrd Saturday in Sravanam (July-Au­ Sri Rama car festival is celebrated for one day on gust). The water for abhishekam is brought from the the full moon day in Chaitram (March-April). It is c£ river Hagari. On the last day there is car festival and ancient origin though of local significance. Only Hin­ free ieedmg is arranged. It is being celebrated for the dus take part in the festival. The pujaris are Smarth') past 40 years and is confined to this village only. All and Madhwa Brahmins enjoying the Inam lands. communities take part in the festival. Pujari is a Ya­ dava enjoining 8 acres of Inam land with hereditary A samaradhana is performed for 7 days from Kur­ rights. Prasadam is distributed to all present. tika Bahula Padyami to Sapthami (October-November) in memory of Sri Sivalingarudhaswamy, a great sage, A story associated with Shabadivanu relates that in commemoration of his death anniversary. It is being once the English army cdmped in the forest at a dis­ celebrated for the past 50 years. He was a preceptor lance of one mile from Kalluhola. There was no ~el' in philosophy. His disciples belong to all communities. Lmd ",he soldiers were thirsty. Then Shabadivanu show­ This festival is celebrated in memory of the saint who ,--d them a pond with water cU1d saved them and theil' entered samadhi here. He told his disciples to dig out horses. Even now the level of the water in the ponel the samadhi and see his dead body one year after his would never come down at any time. death. When the disciples did accordingly they saw to their astonishment that the dead body with garlands Shabadivanu Urs is celebrated for 3' days from was as it was without any traces of decay. The lights Vaisakha Bahula Tadiya to Panchami (May-June). which were lit at the time of his samadhi were still Offerings are made to the sage in the form of sugar, burning. After witnessing this miracle, the devotee's duth and cash. It is being celebrated for the past lOu have staned celebrating the festival and per[oiTilil~: years. The urs is confined to this village only. The bhajans and snmaradhanas. There is poor feeding 011 devotees of the village congregate without any distinc­ the last day. The pujari is a Jangam having Inarn Lon of caste and creed. The muja,vars are the Muslim;; lands. of his family with hereditary rights. Fakirs gather her.; Moharram is also celebrated in this village by all at the time of urs and do bhajans. They are fed free. communities in the month of Moharram (May-June), SOURCE: 1. Sri N. Veeraiah, Teacher, Zilla Parishad The Gazetteer (Jf Bellary District records that Elementary School, Kalluhola. 'north-west of Hirehal, in the flank of the Copper 2. Sri D. Subba Rayudu, Teacher, Bollana­ Mountain, is a picturesque glen containing a waterfall guddam.

1. Page 224, Gazetteer of Bellary District, Volume 1,1904. 36

4. HONNUR - Situated 'on the eastern side of the The total population of the village is 1,207 and it Hagari, Some six miles south-east of its junction with is made up of the following communities: Caste Hin­ the Chinna Hagari' and at a distance of 6 miles from dus - Birahmin, Vaisya, Lingayat, Boya, Kuruva; the BellarY-Kanekal road, 20 miles from Bellary Rail­ Scheduled Castes (180) - Adi Andhra; and Scheduled way Station and 22 miles from Rayadrug. The village Tribes (3). Boyas are in majority. The chief means has been named after Sri Honnurswamy whose jeeva of livelihood of the people are agriculture and agri­ samadhi is in this village. cultural labour. The total population of the village is 2,816 and it There is a temple of Sangameswaraswamy with a is made up of the several sUb-communities of Caste stone Sivalingam. The procession images of Siva and Hindus; Scheduled Castes (218); Scheduled Tribes Parvati made of bronze and in human form are of H (9) and Muslims. The chief means of livelihood of the fect high. Beside this place where the two rivers people are agriculture and agricultural labour. Hagari and Chinna Hagari meet, the Siva temple was There are the tombs of Sri Honnurswamy and of built by the Ch01as. So the deity is called Sangames­ Gomata, and a darga in the village. waraswamy. Sangamam means confluence. The legend runs that once Sri Honnurswamy was Sri Sangameswaraswamy car festival is celebrated doing penance on a small hillock to the north of the for 3 days from the full moon day in Chaitram (March­ village. A cow of one of the cowherds in the village April). On the full moon day there is procession, on was offering milk to the Swamy every day. The cow­ Padyami car festival and samaradhana, and on Vidiya herd saw it one day and told this miracle to the vil­ vasanthothsavam and fire works. Offerings are made lagers. They all went to the Swamy and brought him in cash and kind. There is poor feeding on the full to the village. The Swamy planted the front portion rr..oon day. of his cane hand stick before the place where the pre­ The devotees, local and from thc neighbouring sent jeeva sanwdhi stands. The dry stick began to villages, congregate irrespective of caste and creed. bear leaves and grow into a tree. According to the Lingayats are the patrons. The pujari is a Vaidika instructions of his guru he decided to have his S'lma­ Brahmin of Kuthsasa gotram with hereditary rights. dhi there. He entered jeeva samadhi accordingly. The cow which was offering milk to the Swamy was also SOURCE: Sri Lakshmi Narasinga Rao, Karnam. Sing a- buried in front of his jeeva samadhi after its death nahalli. and a samadhi was built. Sri Honnurswamy Urs is celebrated for 4 days 6. UDDIHAL - Situated at a distance of 7 miles from Kartika Bahula Vidiya (November-December). [;:om Pulakurthi Railway Station, 15 miles from Bcl­ On Vidiya, there is ga.ndham puja, on Tadiya and Cha­ lary and 27 miles from Rayadrug. viti, there is deeparadhana and on Panchami, there is The total population of the village is 815 and it procession. On the urs day, the sword used by the is made up of the following communities: Caste Hin­ Swamy is decorated with flowers and is taken in pro­ dus - Brahmin, Vaisya, Boya, Lingayat, Kuruba, Ba­ cession on horse back. On gandhothsavam day, gan­ dige, Uppara, Koracha; Scheduled Castes (116) - Adi dham is distributed to all. The devotees name the Andhra; and Muslims. Boyas are predominant. The horses, cows and bullocks after him and leave them chief means of livelihood of the people are agriculture free in fulfilment of vows. On the next day of the urs, nnd agricultural labour. goats and sheep are sacrificed to the Swamy. It is being celebrated for the past two centuries and is There is a temple of Sri Narasimhaswamy at a dis­ confined to this village only. All communities take tance of 2 miles in Upparahal, a hamlet of Sridhara­ pc,rt irrespective of caste and creed in this urs. The ghatta village. Sri Narasimhaswamy is propitiated at mujavars are Muslims. about 1 O'clock in the afternoon on the first Saturday There is a Gavi tree and it is believed that sugar in Phalgunam (February-March) at Hagari (Vedu­ Vias falling from the tree. To the north of the sage's vati) river. On that day festival is celebrated in Up­ samadhi there is a well called Kanneramma well and parahal and abhishekam in Uddihal. It is being cele­ if any sickly person drinks the water from the well crated from ancient times and is confined to this and he gets cured and his wishes also are fUlfilled. the neighbouring 4 or 5 villages. The Hindu devote,4s local and from the neighbouring villages, congregate: SOURCE: Sri J. Anurudrappa, Revenue Inspector, Hon­ Pujari is a E:oya with hereditary rights. nur. SOURCE: Sri K. Na.rayana Rao, Teacher, Uddihal. 5. SINGANAHALLI - Situated at a distance of half 7. GODUSULAPALLE, hamlet of KUDLUR _ Situ­ a mile to the west of the Hagari river, 4 miles and 5 ated at a distance of 5 miles from the Rayadrug-Bel­ furlongs from the 17/3 milestone on the BellarY-Kal­ lary bus route, 7 miles from Badanahalu Railway Sta­ yandrug, road, 15 miles from Somalapuram and 26 miles from Rayadrug. tion, 18 miles from Rayadrug and 80 miles from Dhar­ mavaram. 37

The total population of the village is 3,124 and It The total population of the \'illag2 i~ 730 and it is made up of the following communities: Caste Hin­ is made up of the following communities: Caste Hin­ dus - Brahmin, Vaisya, Lingayat, Boya, Kapu, Ya­ dus - Vaisya, Lingayat, Kamma, Valmiki, Settibalija, dava, Kuruva; Scheduled Castes (290) - Madiga; Golla, Badige, KUmmari; Scheduled Castes (83) - Scheduled Tribes (47) and Muslims. The chief means Chalavadi, Madiga; Scheduled Tribes (10) and Mus­ of livelihood of the people are agriculture and agri­ lims. Valmikis are predominant. The chief means of cultural labour. livelihood of the people are agriculture and agricul­ tural labour. There are temples of Sri Kodanda Ramaswamy with His stone image in human form, Anjaneya, The temples of Chitradevudu, Eswara, Pothappa, Eswara, Mallemma, and a peerla chavidi in the village. Anjaneya, Durgamma and Maremma are the sacred abodes in the village. The image of Maremma is in Sri Kodanda Ramaswamy festival is celebrated for female form with a crown and 4 hands holding trident 3 days from Chaitra Suddha Navami (March-April). in one hand and having lion as her vahanam. It is being celebrated for the past 30 years and is of local significance. The Hindu devotees of the village It is believed that Maremma was the incarnation congregate. Pujari is a Brahmin of Srivathsasa gotram. of Parvati. To save people and from the tor­ Prasadam and theertham are distributed to all present. tures of the namely Mahishasura and Rak­ tabeejasura, Parvati took the form of Maremma. Ml3hi­ .In connection with the festival, dramas, music and shasura was a rakshasa. in a he-buffalo form and only kolatams are organised for entertaining the visitors. parvati could kill him. Hence she is called Mahishu­ suramardini. Raktabeejasura had u boon from Lord SOURCE: S1'i C. Satyanamyana Rao, Karnam, Godusula­ Siva that each drop of his blood that falls on the earth palle. would produce a rakshasa like himself. He tortured the .s and rishis. Parvati in the form of Devi 8. KADALUR - Situated on the bank of the Chinn a covered the entire earth where his blood fell with her Hagari, 4 furlongs from the Bellary-Rayadrug road, H tongue and finally destroyed him and his clan. miles from Badanahalu, a hamlet of this village and a Maremma Jatara is celebrated for one day in Bha­ Railway Station on the Bellary-Rayadrug metre gauge drapadam (August-September). Sheep and goats are section of the Southern Railway, and 10 miles from sacrificed to the deity in fulfilment of vows after the Rayadrug. puja is performed. It is being celebrated from ancient The total popUlation of the village is 1.538 and :t tiues and is confined to this village. The residents of is made up of the following communities: Caste Hin­ this village, irrespective of caste and creed, congre­ dus - Brahmin, Lingayat, Boya, Kapu, Kuruba, Ba­ gate. Pujari is a E!adige having no hereditary rights. lija, Bestha; and Scheduled castes (247) - Madiga, Prasadam is distributed to all present. Mala, Boyas being predominant. The chief means of livelihood of the people are agriculture and agricul­ Peerla Panduga is also celebrated in addition to tural labour. Sivaratri in this village. Fuller details are not avail­ able. There are temples of Eswara, Hanuman, Pothappa and of Maremma, and a peerla ehavidi. The image cf SOURCE: Sri Abdul Hai Sheriff, Village Level Worker, Maremma is in human form with 4 hands holding tri­ Kalyam. suZam in one hand. 10. MURAD! HANUMAPURAM, hamlet' of MURADI Maremma Jatara is celebrated for one day on the - Situated at a distance of 4! miles from the Bellary­ first Tuesday in Bhadrapadam (August-September). Rayadrug bus route, 6 miles from Badanahalu Railway Sheep, goats and fowls are immolated in fulfilment of Station, 13 miles from Rayadrug and 82 miles from vows. It is of ancient origin though of local signifi­ Dharmavaram. cance. The devotees of the village congregate without The total population of the village is 3,210 and it any distinction of caste or creed. The pujari is a Boya with heredit8ry rights. is made up of the following communities: Caste Hin­ dus - Lingayat, Kapu, Boya; Scheduled Castes (OBi]) Peerla. Pund ugLi is also celebrated but fuller details and Scheduled Tribes (22), Lingay::tts being pred()[!1i­ are not known. nant. The chief means of livelihood of. the people are auiculture and agricultural lah(,ul'. SOURCE: 1. Sri C. Krislmappa, Teacher, Kadalur. 2. Sri P. Rama Reddy, Village MunsijJ, Badrt­ A tomb-like construction for Honnurswamy, a nahaltt. peerla chavidi and an Anjaneyaswamy temple are the places of worship in the village. 9. KALYAM, hamlet of HULIKAL - Situated at a Honnurswamy Urs is celebrated for 4 days from distal).ce of 2! miles from Badanahalu Railway Station, Chaitra Suddha purnima (April- May). Silver goods 7 miles from Rayadrug and 80 miles from Dharmava­ and cash are offered. Fasting is observed by the devo­ rum, the sub-divisional headquarters. tees. It is of ancient origin though of local signifi- 38

([tllLC. 'I·I.e (kvotecs of tho village, irrespective cf caste :::n,j 1:11:(' p:lrt In the ~amarac1]Jalla It is being celebrat­ and creed, congregate. Panakam is distributed to all. ed for the past 18 years and is of local significance only. The devotees of the village of all communities Bayalu atalu (street dramas), bhajans and kola­ congregate. Pujari is a Badige. There is poor feeding. tams afford entertainment to the visitoL;. Peerla Panduga and Eswara festival are also cele­ SOURCE: Sri B. Srinivasa Rao. Village Level Worker, brated. Fuller details are not available. Muradi Hanumapuram. SOURCE: 1. Sri P. Satyanarayana, Teacher, Zilla Pari­ 11. DODAGHATTA - Situated at a distance of 2} shad Elementary SchooL, Genige1'a. miles from the Bellary-Rayadrug bus route, 3 miles 2. Sri Rama Raju, Teacher, Zilla Parish ad from Badanahalu Railway Station and 13 miles from Elementary School, Ja.kkalavadiki. R~yadrug. The total population of the village is 863 and it 13. YERRAGUNTA - Situated at a distance of one is made up of the following communities: Caste Hin­ n~ile from the Bellary-Kalyandrug road, 8 miles from dus - Brahmin, Vaisya, Lingayat, Lingabalija, Ba­ Kanekal on the Kanekal-Be11al'Y road and 23 miles lija, Boya, Kuruva; SchedUled Castes (220) - Madiga. from Rayadrug. Boyas are in majority. The chief means of livelihood The total population of the village is 3,085 and it of the people are agriculture and agricultural labour. is made up of the following communities: Caste Hin­ Sri Chikkannayya temple with a stone statue is dus - Brahmin, Vaisya, Kapu, Vadde, Kammara, the only place of worship in the village. Boya, Kuruva, Nese Dasari, Kummari; Scheduled Castes (281) - Madiga; and Muslims. The chief means Sri Chikkannayya Aradhana is celebrated for 3 of livelihood of the peopJe are agriculture and agri­ days from Phalguna Suddha Triodasi (February­ cultural labour. March). Silver umbrellas, moustaches, eyes, etc., are Offered to the deity in fulfilment of VOws. It is being The temple of Yannle Rangappa with his tomb j, celebrated from the inception of the village and is of the place of worship in this village. local importance only. Lingayats are the patrons. All Sri Yannle Rangappa festival is celebrated for 3 communities of the village take part in the festival. days from Srirama Navami, i.e., Chaitra Suddha Na­ The pujari is a Jangam with hereditary rights. Prasa­ vami (March-April). Cocoanuts and flowers are offe;'­ dam is distributed to all. ed to the deity. It is being celebrated for the past 10 SOURCE: Sri Y. Somasundaram, Teacher, Dodaghatta. to 15 years and is of local importance. The local de­ votees, irrespective of caste and creed, congregate. The pujari is a Nese Dasari (a worshipping sect of wea­ 12. GENIGERA - Situated at a distance of one mile vel's). Poor feeding is arranged and panakam is distri­ from the Bellary-Kanekal road and 24 miles from uuted to all present. Rayadrug. Peerla Panduga is also celebrated in this village. The total population of the village is 2,497 and it is made up of the following communities: Caste Hill­ SOURCE: Sri K. Narasinga Rao, Karnam, Yerragunta. dus - Kapu, Boya, Vadde, Kummari, Shamera, Ba­ dige; and Scheduled Castes (250) - Madiga, Samagara. 14. UDEGOLAM - Situated on the Rayadrug-Kal­ Rapus are in majority. The chief means of livelihOod yandrug road at a distance of 1~ miles from Rayadrug of the people are agriculture and agricultural labour. Railway Station. There is a temple of Sri Panduranga with His im­ The total population of the village is 421 and it age in human form in this Village. In Jakkalavadiki, is made up of the following communities: Caste Hin­ hamlet of Genigera, there are a temple of Anjaneya­ dus - Veerasaiva, Nayak; Scheduled Castes (28) _ swamy and a tomb of Honnurswamy. Madiga, Mala; and Muslims. Veerasaivas and Nayaks Sri Panduranga festival is celebrated for 2 days are predominant. The chief means of livelihood of the from Magha Suddha Ekadasi (January-February). On people are agriculture, agricultural labour and trade. Ekadasi fasting is observed by devotees and they keep There are temples of Eswara, Anjaneyaswamy, awake throughout the night. It is being celebrated for Maremma, Palamma and Maddanaswamy in this vil­ the past 6 years and is confined to this village only. lage. A tomb and also an image of the Swamy are in The local devotees, irrespective of caste and creed, the Maddanaswamy temple. congregate. Pujari is a Shamera. The legend has it that Maddanaswamy was one of Sri Honnurswamy Urs is celebrated for 3 days the five saints who lived three centuries ago. The~e from Magha Suddha Dasami to Dwadasi (January­ five saints claimed that they carne direct from the di­ February). Offerings are made in the form of cash, vine inspiration and spirit (Jf God. Claiming to have sugar and jaggery. Some devotees offer panakam and COme from Kalyan in Gulbarga District, the five bro­ ubsel've fasting. Some sadhus gather at the time of UI'S thers settled in five different places. Maddanaswamy 39

Ilettlrd hNP, TippHudr::l alia!: Tippeswnmy in Nnyul:,_~­ to bke hack hi::: ~trmy on ac('ount of what appeared to nahatti, Kottureswara alias Kotturuswamy in Kottur, be the simple reason that big red ants sprang up from Kolusanteswara in Mysore State and Kempeswara in the ground and began to bite and bleed the feet of the the then Bombay State and in the present Mysore Chitaldrug soldiers who could not move any further State. Their message to the Hindu society was that towards Kottur. Maddikera Naik himself, a great de­ untouchability should be completely eradicated since votee of Kali of Chitaldrug, could soon realize that it castes are man-made, that they should have unqualifi­ must have been the work of God. On enquiry he found ed faith in God, that only vegetarian food should out the greatness of Kottuz'lwamy, went and prostrat­ be taken abstaining from intoxicants, that there should ed before him and prayed for his pardon. He preseIlt­ I:.e no violence either in thought, word or deed and ed the Swamy with a wooden palanquin which is fully that service to humanity should be the sole aim of life covered with designs in ivory of the highest quality. taking it to be service to God Himself. They spread The palanquin is still preserved and it is usually their message in their localities for sometime and all brought out for procession of the Swamy during the of them have samadhis in their respective places. They car festival. The influence of the saint continues at showed several miracles during their lifetime and Kottur and children are named Kotrappa, Kotramma, even after their death. At everyone of these five etc. Even today nobody walks in the street in front of places annual car festivals are celebrated in the name the temple of the saint with shoes on. No one in Kot­ of the local saint. A unique feature during these car tur sleeps on a cot as it is considered that the saint festivals is that the offering to the Lord on the car alone deserves sleep on a cot. All the houses in Kottur festival day should be from a Harijan family. The of­ have only ground-floor. Attempts to overlook these fering is a preparation called ginnu in Kannada or practices in this place have met with sorrow. Every junnu in Telugu, a preparation with the milk of a cow one of these five saints predicted their death and pro­ that has calved a day or two before with jaggery or mised to appear before a sincere devotee at any time sugar and condiments. A cow in each of the five places he wanted. invariably calves a day or two before the car festival every year in some Harijan family and ginnu is offer­ Sri Maddanaswamy car festival is celebrated for ed to the deity before the commencement of the car 8 days from the new moOjl day in Magha.m (February­ festival. March). Animal sacrifice is prohibited. Akhandams are lit in fulfilment of vows. It is being celebrated A few miracles are recorded below. A poor ryot for the past 17 years and extends to the neighbouring was weeping over the death of a he-buffalo as he could taluks of Anantapur and Bellary, Tumkur and Chital­ not proceed with his cultivation and produce the next drug Taluks. The Hindu devotees, local and from the year's food for his large family. Maddanaswamy pro­ neighbouring districts, congregate, The temple commit­ nounced that it was not dead and in no time the he­ tee members and Veerasaivas are the chief patrons buffalo came back to life, for the festival celebrations. The pujari is a Veer.1- saiva. There is poor feeding. Cholera was taking a heavy toll of human life in a neighbouring village and Maddantswamy controlled Some devotees are constructing mantapams for the it in no time. Even now people of the neighbouring stay of the pilgrims. Such shade-giving trees as neem, villages have great faith and experience relief from mango and tamarind around the temple also afford chronic diseases and evil spirits by sleeping in the shelter. The local wells aff~rd ample supplies of water. temple on Monday nights. A cattle fair is held during the festival and about Nayakanahatti where Tipperudra alias Tippe­ a thousand cattle are brought. The management of the swamy spread his gospel and where there is his sama­ temple supplies fodder free. The expenses for the fair dhi is 40 miles from this place. The legend about him and festival are met from taxes levied on cattle and is described under monograph No. 13, Eradikera 'Jf shops, the income of Rs. 500 from the Inam lands and Kalyandrug Taluk. the voluntary contributions of money and g~ain by the devotees. Metalware, earthenware and eatables are The miracle showed by Kotturuswamy at Kottur, brought and sold. a village 50 miles away from this place stands the test Dramas, lotteries, puranakalakshepams and small of anyone even today. The powerful palegar of Chi­ parties singing in praise of Maddanaswamy are the taldrug, Maddikera Naik who had risen to powpr like entertainments, a meteor from his humble birth, waged a war against the palegar of Kottur. This palegar, though weak but On every Tuesday and Friday, the villagers per­ innocent, just and devoted, along with his subjects ap­ form pujas to the deity, Maremma. proached Kottruswamy to save them from the unjusti­ Once in 3 years or 5 years the Grama Devatha fied attack of the powerful palegar of Chitaldrug who Jatara is celebrated by the villagers in the usual ela­ was marching against Kottur with a comparatively borate manner. bigger army which was in those days made up of only infantry. The saint said that they need have no fear. About H miles from Maddanaswamy temple, there It was really a great miracle that Maddikera Naik had is the village Ayathapalle. A gosayi (a wandering 40

mendicant) has fixed up in the ground an enchanted was built 111 this village. EVer since, the villagers are stone slab and has marked an area covered by a peri­ celebrating Sri Yeriswamy Ra.thothsavam for 3 da:vs meter of about H miles. No snake bites anyone with­ from Phalguna Bahula Tadiya (March-April). On the in that area and even now children play with any rathothsavam day ganaradhana is performed and there venomous reptile within that area. is poor feeding on that day. Sheep and fowls are im­ molated and naivedyam is offered in fulfilment of vows. SOURCE: 1. Sri K. Raghavendra Rao, Karnam, Udego­ It is confined to this and the neighbouring villages. lam. Tr.e Hindu devotees, local and from the neighbouring 2. Personal inquiries made by the Research villages, congregate, sadhus and sanyasis forming a Assistant, Kurnool. part of the congregation. The puja.ri is a Kuruva Da­ sari. 15. RAKATLA - Situated on the Bellary-Kalyandrng road at a distance of 30 miles from the Guntakal Rail­ About 8 to 10 rooms near the shrine having a near­ way Station, 36 miles from Rayadrug and 60 miles from by water source afford shelter to distant pilgrims. the sub-divisional headquarters Dharmavaram. From the stone inscriptions, it is known that this village Sri Siddharudhaswamy festival is celebrated on Kartika Bahula. Tadiya (November-December). Fuller was under the rule of Chola emperors from 1041 Sali­ vahana Saka. details are not available. SOURCE: Sri B. Srirama Rao, Karnam, Ramapuram. The total population of the village is 3,004 and it is made up of the following communities: Caste Hin­ dus - Brahmin, Vaisya, Jangam, Kapu, Boya, Kum­ 17. KANEKAL - Situated beside the Hagari river at mari, Kuruva; Scheduled Castes (416) - Madiga, M,ala; a distance of 18 miles from Rayadrug town and Rail­ Scheduled Tribes (147) and Muslims. Boyas are pre­ way Station and 78 miles from Dharmavaram. This dominant. The chief means of livelihood of the people village Is believed to have been built 700 years ago. are agriculture, agricultural labour and other tradi­ The total population of the village is 7,454 and it tional occupations. is made up of the following communities: Caste Hin­ The temples of Sri Kesavaswamy,• Siva, Beerappa dus - Brahmin, Vaisya, Jangam, Lingayat, Kapu; and Sunkulamba are the places of worship in the vil­ Scheduled Castes (586) - Bariki; and Muslims. The lage. The temple of the village deity, Sunkulamba, w

16. RAMAPURAM - Situated on the BellarY-Urava­ Sri Chikkanaiah Odayar was a saint. His main konda-Kalyandrug road at a distance of 35 miles from ambition was the unification of religions. The follow­ Guntakal Railway Station and 36 miles from Rayadrug ing story regarding the construction of the tank is at­ Railway Station. tributed to the saint. He was a witness to the frequent The total population of the village is 2,099 and it famines and the sufferings of the people. He wanted is made up of the following communities: Caste Hin­ to construct a tank. His Saptaphaniraju or Nagaraju dus - Lingayat, Golla, Boya, Vadde, Kuruva, Kuruva (seven-hooded cobra) and hand stick helped him. That Dasari; and Scheduled Castes (311) - Adi Andhra. night Nagaraju took the sage Chikkanaiah alias Chik­ Boyas and Lingayats are in majority. The chief means kanna and traced the plan of the land and also its cir­ of livelihood of the people are agriculture and agricul­ cumference of a total of seven miles. The saint com­ tural labour. menced the work the following morning and he pray­ ed to God before the auspicious foundation. Workers There is a temple of Sri Yeriswamy in which there were drawn to him by his prayer and spiritual power is an image in human form carved over his tomb. The and commenced work with redoubled vigour and en~ Siddharudhaswamy temple in the village is said to be thusiasm. The manner of his paying the workers is one of the 108 Siva temples to be found along the bank special and is remembered with great reverence. He of the Tungabhadra river. would get up a number of small heaps of earth and touch one by one with his yoga dandam (magic wand) Sri Yeriswamy lost his peace of mind and show­ praying to the Lord 'madidavarige madidashtu needu ed some miracles. He died 100 years ago and his tomb bhiksha' meaning give the workers as much as th.=y 41 deserve by their work. The lazy and the greedy tried has constructed a sman temple to Ammavaru in the their luck with bigger heaps of earth, but their remu­ town extensions and is worshipping the deity under neration was only proportionate to the work and no the guidance of the woman devotee. more and no less. SOURCE: 1. S1'i B. Rajasimhachar, B.A., B.ED., Mathema­ Sri Chikkanneswaraswamy festival is celebrated tics Assistant, Pa,rishad High School, Ka­ for 8 days from Chaitra. Suddha Purnima to Bahula nekat. Sapthami (April-May) in connection with the birth 2. Sri p, Kamalanadharao, Civil Assistant anniversary of the saint Chikkanaiah Odayar. On Surgeon, Kanekat. Purnima day they perform kumbhabhishekam with the sacred water brought with musie from the river Veda­ 18. GRAMADATLA - Situated at a distance of 2 'vuti (Hagari) which is near the temple. In the after­ miles from the Rayadrug-Kanekal bus route, 8 miles noon there is free feeding. Panakam is distributed 10 fJ'om Badanahalu Railway Station and 10 miles from all and during the night there is procession. Cocoanutg Rayadrug. are offered to the deity. The following is the dhyanum adopted for the worship of Sri Chikkanaiah Odayar:- The total population of the village is 2,002 and it is made up of the following communities: Caste Hin­ "'.;50 cS if oilSJ .;5.u~j@o ;6J 6KJeDo dus - Brahmin, Vaisya, Lingayat, Pakanaiikapu, Kam­ Vande Sambhu mumapathim 'Suragurum sali, Adavigolla, Kammara, Kummari, Mangali, Cha­ .;50~ eJl'iwoIr6c:lO kali, Boya; Scheduled Castes (375) - Madiga; Sche­ duled Tribes (14) and Muslims, Boyas being predo­ Vande Jagathkaranam minant. The chief means of livelihood of the people jon j;5~X &j.c:lO ;;5:)i/c;l60 are agriculture, agricultural labour and other tradi­ Vande Pannaga Bhushanam Mrugadharam tional occupations. joe j~N"'o:;S~o The temples of Maremma with her stone image, Vande Pasunampathim Anjaneyaswamy, Eswara, Sunkulamma, Pothappa, ~od <5J"'6S ~

both the heights :md the saddle betwepn Konet] Nayak was succeeded by IllS them and run it is said, for a distance of son Venkatapati Nayak. This chief came five miles rou~d the hill. Though the gates into collision with the neighbouring poli­ are in ruins the lines of walls which re­ gar of Chitaldrug. He managed to hold his main show ~hat a formidable stronghold it own and the danger he had escaped led must have been in days gone by. On the him to greatly strengthen the saddle and even higher up the rock, are of Rayadrug. He was followed by his a num'ber of houses which are still occu­ young son Pedda Timmappa Nayak, whose pied and the cultivation of vegetables ,wit.h mother Lakshmamma managed affairs dur­ the water in the many tanks on the hill IS ing her child's minority. She was a lady of a thriving industry. strong character and succeeded in beating 'Materials for the history of the place off two subsequent attacks by the Chital­ are scanty. It is said to have originally drug poligar. Pedda Timmappa died in been a stronghold of some Bedars whose 1732 and was followed by his brother Ven­ disorderly conduct compelled the Vijaya. katapati. The latter had three sons, name­ nagar kings to send an officer, named. B~lU­ Iv. Koneti, Rajagopal and Timmappa. He pati Raya, to reduce them to submissIOn. was succeeded by the eldest of them, Ko­ He turned them out of the place and ruled neti Nayak. it himself and the hill was called after him This Koneti was one of the most Bhupati-Rayanikonda, or more shortly powerful of his line. With the then Har­ Rayadrug. His descendants fought side by panahalJi poligar, Somasekhara Nayak, he side with the Vijayanagar kings at the bat­ assisted the poligar of Bednur in a success­ tle of Talikota in 1565 and shared in their ful attack against the Chitaldrug poliQ'ur utter defeat. The Bedars took advantage Medikeri Navak. who was slain by the of the confusion which followed to regain allies at the 'battle of Mayakonda in 1748, possession of the place. They were oppos­ and when threatened on another occasion ed by the poligar of Bellary, but succeed­ by the Musa lman Governor of Adoni he ed in eventually holding their own and nwt him at Gulyam in Alur taluk and de­ appointed one of their own number. nam­ feated him. ed Viralinganna Nayak, as chief. He was followed successively by his son Immadi In 1753. however, he was assassinated Nayak, his grandson Immadi B~mmalla by his brothers, the elder of whom, Raja­ Nayak, and his great-grandson Bommalla gopal, seized the chiefship. He died three Nayak. The last of these earned the nick­ years later and was followed by t~e other name of Verri Bommalla. or 'the mad Bo,.,,­ brother Timmappa, who ruled tIll 1777. malla'. He was a tyrant who was greatlv Munro, says that his peshkash was. red~c­ disliked, and at length his ministers and ed by Haidar, with whom he was 111 h1gh peoule made overtures to one Pedda Ko­ favour and who wanted his services to re­ neti Nayak, the chief of Kundurpi Drug duce other neighbouring poligars, to H in thp Kalvannrug taluk and he came over lakhs of rupees. After him, his nephew and dethroned Bommalla and established Venkatapati. son of his brother Rajagopal, himself in his stead. ruled Rayadrug. In 1787, Tipu treacher­ This pedda Koneti Nayak was a Balija ously seized him and captured his fort, ~nd by caste. His father al!d grandfather .had sent him with his wife and others, mto enjoyed high favour w1th the. fallen kmgs captivity' at Seringapatam, where he died. of Vijayanagar who were rulmg ~t Chan­ Rayadrug became part of Tipu's province dragiri and he himself had been g1ven one of Gooty. of the king's daughters (apparently the In 1799. when Seringapatam fell and fruit of a left-handed marriage) to wife. 'l'iou was killed, Rajagopal Na.vak, son of This advancement gained him many et;e­ the sister of the last chief Venkatapati, mies and for the sake of neace anel I1Ulf't was installed as poligar by the people. But the king eventually gave him the title of he attempted to excite disturbances and Dalavay and sent him to govern the pro­ was almost immediately deported to Hy­ vince of Penukonda. Some years after­ derabad bv the Nizam's officers. When the wards the Bijapur king took Penukonda, Bellary district was ceded to the Company but left Pedda Koneti Nayak in possession in 1800, he was transferred to Gooty, of Kundurpi Drug on condition that he where he resided on a maintenance allow­ paid tribute and rendered military service. ance as a quasi-State prisoner till his Koneti Nayak, then, turned out Bom­ dE'ath. Pensions were Qranted to the mem­ mall a and reigned at Rayadrug in his bers of his family, which several of their stead. Munro says that his possessions descendants continue to draw." I were valued at some Rs. 3,80.000 annually One Thimmappa Naik claimed to be a direct des­ and that he paid the Bijapur kings a pesh­ kash of Rs. 60,000 and was bound to pro­ cendent of the dynasty of Rayadrug poligars filed a vide 3,000 foot and 800 horse when called suit in the British court for recognising him as such upon. Later, under Aurangzeb, the mili­ and granting him a reasonable pension consistent with tary service was remitted and the pesh­ his dignity. At last a pension of one hundred rupees kash raised to Rs. 2,16,000, the poligar hav­ ing gained possession of additional villages per month was granted to him. He adopted a son whn in Dharmavaram taluk. became a District Superintendent of Police in Mysore p.ge, :97.~99. Gazetteer of Sel1ary Diqricl. Vo'ume I. 19C4. 44

State and won for his country the mile race at the to the temple and to relate that the image of the deity Wembly Exhibition, 1926. Rayadrug remained in Bel­ was originally at Penukonda, was removed thence to lary District till the Reorganisation of States in 1956 Kundurpi in Kalyandrug Taluk by Musali Koneti Na­ after the independence and is now in Anantapur Dis­ yak, and from there carried to Rayadrug in the reign trict. of Pedda Koneti Nayak. It thus seems to have been a sort of family goddess of the Balija poligars of Ra­ The total population of the town is 23,779 and it yadrug which was taken with them wherever they is made up of the following communities: Caste Hin­ went.' dus - Brahmin, Vaisya, Lingayat, Sale, Settibalija, etc., etc.; Scheduled Castes (1,307); Scheduled Tribes Immediately opposite Ellamma's temple is a rude (161); Muslims and Christians. The chief means of ~hrine to Matanga.' 'Some hundred yards further along livelihood of the people are agriculture, agricultural the path are two temples to Ramaswamy and Madha­ labour, labour in factories and other traditional occu­ vaswamy.' The images of Rama, Laksnmana, Bharath<:l, pations. 'Its only industry is weaving and the manufac­ Shathrughna and Sita are in Pattabhi Ramaswamy ture of borugulu, or rice soaked in salt water and then temple and the image resembling the Lord at Tirupati fried on sand until it puffs. Trade is conducted largely is in Madhavaswamy temple. 'In front of the Madha· with Bellary, but also with Kalyaridrug and with the vaswamy temple is a long inscription on a detached neighbouring villages in Mysore.' stone, dated 1546 and recording a grant of two villages to the temple by the minister of Sadasiva Raya of 'Two paved paths lead up to the hill. One begins Vijayanagar.' immediately behind the temples of Venkataramana­ swamy and Jambukeswara at the foot of the rock, and One very popular Revenue Official Late Dewan leads to the Narasimha temple on the lower part of Bahadur Kodanda Rama Rao Naidu, C.l.E., who was the saddle.' the Tahsildar of Rayadrug for a while saw the risk of the lands being slowly passing into the hands of the Sri Venkataramanaswamy temple is enclosed with­ managers and tenants, took over the whole land and in a high-walled spacious compound with a gopura.m arranged payment of Rs. 2,000 per annum which over the entrance which was constructed by a Tahsil­ amount had to be used not only for the puja in Pra­ dar with the funds raised from the pUblic. Within the sanna Madhavaswamy temple, but also for the puja in compound there are residences for the families of the all the old temples on the hill and in the town below. pujaris. Dasavatharams (the ten incarnations of Lord The devotees at each of the temples take the share as Vishnu) are well carved on the front parapet wall of an impetus, supplement it and puja is maintained in the temple. The stone images of Dwadasa Alwar Ach­ all the temples daily in some and once a week in aryas (twelve Srivaishnava Acharyas who preached some. In Prasanna Madhavaswamy temple, the daily Visishtadwaitam) are there in the temple. puja is on the model of Tirupati on a miniature scale The Sivalingam in the Jambukeswara temple is including manthrapushpam, sayanothsavam, etc. Week self-manifested sykatha (sand) Lingam. It is related after week devotees and visitors on Saturdays have that Lord Jambukeswara was playing as a cow-boy been increasing owing to their experience of the Lord's with the daughter of the Village Munsiff who was a grace by way of relief from evil spirits, chronic dis­ Lingayat. He was teasing her whether she would marry eases and disheartening difficulties and troubles. One him. One day when the elders attempted to take him remarked that their number increased five-fold from to task, the boy suddenly disappeared and the present 1920. sykatha Lingam manifested itself. A temple was con­ Another attraction on the hill is the well behind structed and the family managed it with great devo­ the Ellamma temple with mineral water. Several Tu­ tion. The members of the family first visit the temple berculosis patients resorted to this place after trying before performing any puja or function at home. Jam­ one or two sanitoriums and have gone back cured after banna, Jambamma and other derivatives are the names a stay of a number of months on the hill taking in as given to the children in that family. The present Vil­ much of the mineral water from the well as they could lage Munsiff is Sri Jambanna Gowd. consume and inhaling the cool and refreshing aid of the calm hilly resort. 'Thence the path runs on to join the other. This latter, the broader and easier of the two, begins at the "Opposite Madhavaswamy temple is a foot of the rock on which the citadel stands and runs kind of street, the only buildings remain­ upto the top of the saddle. It passes among enormOU3 ing in which are some erections in the Mu­ hammadan style which are said to have boulders, some of the largest of which have fallen on been used by the poligars of old, and a to, or over, it from the hill above within recent years. Jain temple in good preservation built in the same style as those at . Inside As the top of the saddle is reached the path passes this once stood the Jain image, probably a little temple to Pattanada Ellamma, the guardian the most remarkable in the district, which goddess of the hill, with two stone elephants in front is now in the Taluk Office. It was removed thither for safety by former Tahsildar. It of it.' 'Each side of the temple doorway are inscrip­ is a SCUlpture in black marble three feet tions. One of these is said to record a grant of villages high representing a nude male figure, 45

r,tanding with its hands h::mging down by object to the latter, who sits with both its sides, the hair on its brow closely cur­ hands raised in an attitude of reverence. led and the lobes of its ears greatly en­ Above the panels are three Jain images hlrged and lengthened. In the stone back­ (apparently tirthankaras) sitting cross­ ground surrounding it are cut twenty-one legged in the usual posture of absorption. smaller figures, probably tirthankaras, sit­ The figures cut on the other three boul­ ting cross-legged in attitudes of absorption, ders are very similar, but differ in num­ and two other nude figures, standing in ber and in arrangement; and in the series the same position as the central image. At on the two western boulders women - the bottom are two other figures, male and distinguishable by the large circular orna­ female, quite out of keeping with the rest. ments in the lobes of their ears and their The former seems, from the emblems it prominent chignons - also appear, seated carries, to represent Vishnu. The whole in the same attitude of reverence before sculpture is executed with much detail and the same clean-shaven man. Above all finish. Along the foot of it runs an inscrip­ these series the cross-legged figure again tion. appears. Under one of them is an inscrip­ tion of two or three lines. One of the four About half a mile northward from the groups has now been surrounded by a kind Jain temple, on an outlying low spur of of shrine of recent date built in chunnam, the hill, are some more Jain antiquities and the cross-legged figures have been which, with the one exception of their given tinsel eyes and mouths and adorned counterparts at Adoni, referred to in the with Saivite marks made with holy ashes. account of that place above, are also pro­ bably unique in the district. These are The walk from Rasa Siddha's hermit­ the carvings on the rocks at what is known age to the trigonometrical station on the as 'Rasa Siddha's hermitage'. Rasa Sid­ top of the hill is worth taking, as the view dha, says local tradition, was a sage who from the latter of the bouldery granite lived there in the days when a king nam­ hills of Kailasa Drug, Molakalmuru and ed Rajarajendra ruled over Rayadrug. Rangyam Drug (all of them higher than This king had two wives. The elder of Rayadrug) and their many smaller neigh­ these bore a son who was named Saranga­ hours is in its way unequalled in the dhara and grew into a very beautiful district:' , youth. The younger wife fell in love with him. He rejected her advances and she took At the foot of the hill there are two huge boul­ the time-honoured revenge of telling her ders of stone standing side by side called Akka tangi husband that he had attempted her virtue. gundu (sister stones) which are worshipped. There is The king ordered that his son should be the well, Musali bhavi, constructed with huge well­ taken to the rock called Sabbal Handa, two miles north of Rayadrug, and there have chiselled stone boulders, the well measuring 100 yards/ his hands and feet cut off. The order was 1 CO yards. Subedar's well and Gosayi well are the two obeyed. That night Rasa Siddha found the big stone wells in the Weavers' peta. Halu bhavi (hah. prince lying there and, knowing by his means milk and bhavi well in Kannada) is another powers of second sight that he was inno­ cent, applied magic herbs which made his well at the foot of the hill near the Weavers' peta. hands and feet to grow again. The prince The water in it is milk-white. Halu bhavi Gangamma presented himself to his father, who saw (the Goddess of water) is worshipped on Mondays by from the portent that he must be innocent scores of barren women with the belief that they be­ and punished the wicked wife. And they get children, and those children enjoy longevity. They all lived happily ever after. come from places within a radius of forty miles. The hermitage is now occupied by a bairagi from North India (There is a Siva­ Sri Venugopalaswamy temple is in the middle of lingam in the hermitage called Siddhes­ the town. The idol is very beautiful in the pose of wara). On Sundays Hindus of all classes, playing on a flute. The stone dhwajasthambham in and even Musalmans, go up the hill to break cocoanuts there. It consists of three front of the temple is about 30 feet high. Yadavas cells with cut-stone doorways built among worship the Lord as their family deity. a pile of enormous boulders, picturesque­ ly situated among fine trees. On four of The temple of Yeduru Basavanna is three furlongs the boulders are cut a number of figures from the temple of Jambukeswara, the image of Basa­ which seem undoubtedly to be of Jain ori­ v:mna (sacred bull) exactly facing the sykatha. Lingam gin. Those on the easternmost of the four in Jambukeswara temple. are the most elaborate. They consist of six panels arranged in three rows of two each. Veerabhadraswamy temple is also in the fort area one ab

utilised by trustees appointed by the Board f01 the Paitanada Ellatllllla Ju/_a;u 'j:; cdebraieci In BhadrCl­ maintenance of the temple. In the temple a photo of j)udam (August-September). 'Her!: is held a fire-walk­ Akkamahadevi is kept and an association called Ak­ ing ceremony (in which, however, apparently only kana Balage (Akka's relatives or followers) is form­ the pujari takes part) and a hook-swinging festival. ed. Veerasaiva women take great interest in the asso, Government having prohibited the former custom of ciation, collect contributions on marriage and other passing hooks through the flesh of the back of the man occasions in Lingayat families, maintain a library who is swung, he is now suspended Ly a cloth passed about Veerasaivism and propagate the cult of Akka­ under his arms. He is a by caste, and the pri­ mahadevi. Akkamahadevi was born in a Veerasaiva vilege of being swung is said to be hereditary in his family of Udithadi in the Bombay State. \-Vhen she family. The Madigas always swing him and have to was forced to marry the king who was attracted by provide the hide ropes which are used. Brahmins, how­ her beauty, she married him on the condition that she ever, take a part in the festival.' 'Goats are offered should not be disturbed when she was engaged in Siva to Matanga, but tiS sacrifices are distasteful to Ell­ puja or meditation on Lord Siva. As she was always amma, a curtain is hung before her shrine while they engaged in meditation and was ill samadhL, the king are taking place so that she may not see them.' got disgusted with her and allowed her to go free. She went to Srisailam and merged herself wIth the There are hotels and the Balappa choultry in this Sivalingam. She belOnged to the group 01 socio-reli­ town. gious reformers led by the great savant and servant Cinemas, dramas and merry-go-rounds afford en­ of humanity, Basaveswara of Kalyan, She was god­ tertainment to the visitors during the period of the intoxicated, attended the Anubhavamantapa (academy above festivals. of spiritual experience) under the august presiuent­ ship of Allamma Prabhuvu, an eminent Veerasaiva SOURCE: 1. Sri Y. Kondappa, Executive Officer, Raya- . yogi of the day, Her vachanas or sayings 111 Kannadu drug. on Advaita phIlosophy are popular and translated mto 2. Gazetteer of the Bella,ry District, Volume 1, English and some of the IndIan languages. 1904. Gavi matam is a Veerasaiva Virakta mata·m with 23. KASIPURAM, hamlet of YEPARALLA - Situat­ over the tombs of the deceased . There ed at a distance of 6 furlongs to the right of the 14th is a cave in which the Veerasalva sanyasts practlsed milestone on the Rayadrug-Anantapur bus route and yoga. Besides the temple over the samadhis, there is 14 miles from Rayadrug town and Railway Station. a mantapam. People haunted by evil spIrits Sleep .in the mantapam or the temple a few nights hoping to The total population of the village is 2,910 and it get relief. Dasa Prajapati temple with hIS image hav­ is made up of the following communities: Caste Hin­ ing 10 shoulders is in the Muslim ·area of the town. dus - Vaisya, Kamsali, Lingayat, Kamma, Kuruba, l\1.arkandeyaswamy temple is in the Weavers' peta. Golla, Kavalidora, Boya, etc.; Scheduled Castes (371) The temple was built about 45 years ago and is man­ - Madiga, etc.; and Scheduled Tribes ({). The chief aged by a prIvate body of Weavers. Maremma temple means of livelihood of the people are agriculture, ag­ is behmd the Weavers' peta at tile foot of the 11ll1. ricultural labour and other traditional occupations. Sri Siddheswara Rathothsavam is celebrated for There are temples of Maremma and Thimmappa three days from Chaitra Suddha Tadiya (March-April). ill Kasipuram, and the temples of Eswara, Anjaneya­ Fruits and cocoanuts are offered to the Lord. It is of swamy and an ashramam of Veerabhadraswamy, a sage ancient origin but of local importance OUly. The Hllldu whose photo is kept therein are the places of worship devotees congregate. in Kenchanapalle, another hamlet of Veparalla. The Sri Venkataramanaswamy Rathothsavam is cele­ image of Maremma, the village deity, is in the form brated for eight days from Vaisakha Bahula Panchami of sakthi. (May-June). It is being celebrated for the past seve­ ral years but is confined to this and the surrounding Maremma Jatara is celebrated for 3 days from villages. The trustees appointed by the Hindu Religi­ Chaitra Suddha Chaviti (March-April). On the first ous and Charitable Endowments (Admn.) Department day there is procession, on the second paruveta and on organise the festival with the grants given by the the third parusha. On the second day there is animal Government. Four to five thousand Hindus of the place sacrifice. It is being celebrated from the inception of and of the neighbouring villages congregate. Pujaris the village and is confined to ihis village. Kavalidoras are Brahmins. are the chief patrons and followers. The Hindu devo­ tees of the village congregate. Pujari is Sri Veerabha­ Jambukeswara Rathothsavam is celebrated for one draiah, a Kamsali with hereditary rights. Prasadam day on Chaitra Suddha Padyami (March-April). Only is distributed to all present. Hindu devotees of the town take part in it. On the second day of the jatara, a kid of a sheep Srirama Navami is celebrated on Chaitra Suddha is tied at a distance of 4 furlongs from the festival Navami (March-April) in Pattabhi Ramaswamy tem­ place. There is running race for 100 boys from among ple. Only Hindus take part in the festival. those who come to see the festival and he who goes 47 first to the sheep and touches it is presented with that lllolated to the deity in fulfilment of vows. It is being kid and is taken in a procession on that night. It takes celebrated from ancient times and is confined to the place once in three years and is the only source cf village. Mostly Vaddes take part in the festival. entertainment to the visitors. Another festival of the village is Durgamm

Sri VE:erabhadraswamy car festival is celebrated SOURCE: Sri T. N. Bhimasena Rao, Karnam, Thalla for 3 days from Margasira Purnima to Ba/mla VidiY,1 Kera. URAVAKONDA SUR-TALUK >- ~ I- :::I o .J o < c> I-

0, c.0, t~ • Section IV

URAVAKONDA INDEPENDENT SUB-TALUK

ADEKAL - Situated on the Bellary-Guntakal was named Bhimanna. The Brahmins of the place ex­ road at a distance of four miles from Baivan­ communicated her, her son and her father. She plead­ hal and Bantanahal Railway Stations on the ecl innocence before her father and narrated to him Hubli-Vijayawada metre gauge section of the about her thoughtless prayer to Lord Bhimalingeswara. Southern Railway and 15 miles from Uravakonda. The They took solace in the grace of the Lord. The play­ name of the village appears to have originated frorn mates of Bhimanna began to taunt him that he was the nearby hill, Ghatikadri. born fatherless. The boy pressed the mother to tell him who his father was and was told that Bhimalin­ The total population of the village is 2,944 and it geswaraswamy was his father. Immediately he went is made up of the following communities: Caste Hin­ (0 , stood before the idol of Bhimalin­ dus - Brahmin, Lingayat, Kamma, Kapu, Boya, geswaraswamy and threatened first to break it into Vadde, Ediga, Yadava, Kuruva, Chakali, Mangali, pieces and then die at the feet of the Lord unless he Kammara, Kummari, Bestha, Koracha, Marati; Sche­ told him who his father was. The Lord assured him duled Castes (399) - Adi Andhra, Madiga, Mala; that He was his father and blessed him with vaksuddhi Scheduled Tribes (25) and Muslims. The chief means (efficacy of speech which meant that whatever he ut­ of livelihood of the people are agriculture and other tered would come true) and poetic talent. He went traditional occupations. home and revealed everything to his mother. Bhimalingeswaraswamy temple also known as Rli­ One day a good feast was arranged in the house meswara temple is the place of worship in the village. of a Brahmin in which he had no right to partake as It is a building over the samadhi (tomb) of poet Bhi­ an excommunicated one. Standing outside he cursed, rr.alinga. There is no image within the sanctum sane­ "~"".0eJ~d. !l;>:\.0e>.) ",,;:Se3, ~;;Sd..;;.),)otJ" j);Sd._o 'S''';:Se3'' I crum. His figure is painted on a wooden plank. In 'Appalannee kappalu kavale, Annamantha sunnam ka­ front of it, there are two figures carved on a silver vale' (Let all the sweets become frogs and the rice plate. It is these figures that are worshipped. The tem­ lime). His words came true. When the Brahmins ple faces east and in front of the temple there is a realized the greatness of Bhimakavi and apologised to dhwajasthambham. It is 50 feet high at the top of him, he converted the frogs into sweets and lime into which is an iron lamp which is lighted on all the Mon­ rice by reversing his utterance "1!fj.)e>ibJ. ~o.T-.Je>J days in Kartikam (October-November) and on festive occasions. There is a spacious mantapam in fr0;1t of "".;5 e3 , j);Scl ~o r ~;Scl 0 "".;) ij" 'Kappalannee the samadhi and smaller mantapams on other sides. appalu kavale, sunnamantha annam kavale'. He is the On the walls to the north and south of the sanclulD great Telugu poet who has written Sri Narasimha pu­ sanctorum the images of Ganapati, etc., are well carv­ ranam and Kavij anasrayam, a book of prosody in Te­ (;0.. The tomb of the Lorse that Bhimakavi rode is in lugu. He was a devotee and a great saint who with front of the mukhamantapam. There is a brind;lvan vaksuddhi, had sapanugrahashakti (capacity to curse over it with the idol of Hanuman inside. The drum or bless). He claimed that his utterances were as sure that was gifted by the Muslims of those days is still as 'Rama's arrow, Siva's wrath through his third eye, preserved. The remains of Sanjeevamma, a great de­ Ehima's mace, Brahma's writings and Kumaraswamy's votee of Bhimakavi are buried by the side of the main neapon.' Once the power-intoxicated Poth~reddy of door on the northern side. Down below, there is the Gudimetta took away the saint's horse by force. Bhi­ tomb of her adopted son. The traditional practice is makavi sent his servant Marudu across the river Jan­ that the tomb of Sanjeevamma is worshipped Immedi­ havi to Gudimetta to restore the horse to him. But ately after the worship of Bhimalingeswaraswamy. Pothareddy refused to do so inspite of the good coun­ sel of his brother Sing ana. Bhimakavi flared up and The story runs that one innocent Brahmin virgin gave utterance in the following poem cursing that Po- widow of Vemulawada, Ramachandrapuram Taluk, 1ha Rakkasudu would die on the seventh day. East Godavari District, went to witness the festival of Bhimeswaraswamy at the neighbouring village of " ;j-o o::D;;5J B ~ e§ o-t e§ ;:S j) ~ ~ ;;j) :::i"" L) 0)) Draksharamam. While others were praying to Lord Hayamadi Sita, Pothavasudadhipudaraya Bhimeswaraswamy to grant them their one desire or U";) ['~ 0 c:

l?o:5)~;:S~o~ ~oX;:s ~~0.[~ 'cr which means "when Vemulawada Bhimakavi comes Priyathanayundu Singana Vibheeshanu da to see Kalinga Gangu, the latter flouting all courtesy asks him in anger to visit again after all his work is ,'\)t. ~~ eJolf i'P u over. It is a sin to see his face again. After 32 days Gudimetta Lanka, Na at an hour and a half before sunrise, his kingdom will el~~;;5,) ~t6'6So-;:iJ~ ~~;:i) ctbd fall into the hands ot his enemies". The king laughed Jayamunu Potharakkasuni Chavunu Eda·· at it. 'BUt on the day and at the moment predicted :S'N" ~ ..:iP ~ & he lost his kingdom and had to go from village to village and door to door begging for food. One pitch­ vanadu Choodudee." dark night he tumbled and fell on the road. He ex­ which means "my horse is Sita (of ) of this pressed that he who enjoyed the life of , the episode. Pothavasudhadhipa is Ravana. myself is Rama, Lord of heaven, once, was reduced to the fate of a rivulet Janhavi is the ocean, Marudu is Anjaneya street beggar without even the poorest light to lead (Hanuman), Singana is Vibhishana (brother of Ra­ him in darkness. Bhimakavi heard it and asked him vana) and Gudimetta is Lanka. Witness my victory who he was. "I am a wretch reduced to beggary by and the death of Potha Rakkasa on the seventh day.' Bhimakavi" was the prompt reply. The poet said, The utterance came true and the horse was taken "after all you could find time to see me". Then the back. The relatives of Potharaju fell on Bhimakavi's king fell on his feet and apologised to him. The poet feet and prayed for getting him back to life. Then he blessed - pronounced .. -t3(3) Xeloruwo~ .. i'P ~ 0' qiu U"" ~ ~':f~illd ~ Veyi gajambulunda padivela thuranga- Nati Raghuramu Thammudu .fu>e>.>o ~ i'P f1} I§" o1"ve3K ;:)0 jg) tl~ L:>{l~;S 8~S" mulunda najilo

Patiga Sanjeevichetha Brathikina reethin ;;:)aJ ~X6oa).);S ~ 7\" e.3 ~ o-e :s K ~ e.'lA Rayala gelchi sajja nagarambuna Gatiki Povaga netiki 05 ~ .;i).) Xu,gri :s ~ ~ e,) e,) ~i}:S0':0 ~i}-O--aJ il:5.""'d! o'~d! pattamu gattuko vadin Lethavarapu Potharaja lemma! ramma !" meaning "O! Lethavarapu Potharaja! where is the Raya Kalin,ga Gangu kaviraju bhayankara need for yOU to go to the burial ground. Just as Laksh­ ~ e ~drr- -" mana, the brother of Rama came back to life with the rnoorthi choodaga aid of sanjeevi (life giving herb) you too get up and come away!" Pothana came back to life. ~Ol);j !:o~ ~;:)~~ :0~d.;S) .sA0l)~ When Bhimakavi went to see King Kalinga Gangu, Voyina masarnuna punnama voyina o:i~ i'Pt3§g the king sent word that he was too busy to receive o him. The king also refused to receive him when he shasti natikin." visited him again after some time. He wrote down the following poem and sent it to the king. which means "in spite of the thousand elephants, ten thousand horses you will conquer the Rayalu of Vija­ yanagar and regain your kingdom on the sixth day Vemulawada Bhimakavi Vegama chuchi after the full moon in the month of M eenamasam, the S'~oX Xo1\:J V" month in which I came to see you". The blessing came Kalinga Gangu Tha true. ~~) ~ oSJo ~ ~ ;;).;i).);S By the power of his speech he killed Sahinimara samamumani kopamuna sandadideerina who rebelled against Chakrabhupala, the poet's friend. ~;S b- 6.:ili~.s With the love and admiration of a friend, when Sahi­ venka rammanen nimara requested him to turn a wooden pillar into a ~~.:ilet'""d cr'~g)J~ ~;;)cJaoo~ tree with leaves, flowers and fruits with the power Momunujuda Dosamika Muppadirendu of his reputed speech of which he had no experience a;:s oa).)eT":S eJ g so far, he uttered a poem desiring the pillar to sprout, dinambulavalan to flower and to bear fruits. The pillar was transform­ ed into a tree with leaves, flowers and fruits. It was !lI""~;Ss6 ~o6~~ :'6005C:S 0 reconverted into a pillar by another poem again. J amunakardha mandathani sampada ~Lrue>~m 7\"~~S"" Such was the power in his speech that one of his satllrulapalu gavuthan." " utterances led to his own death. Once when, while :51

serving him food, the black soot of the ghee cup sme­ and his tomb is the temple of the place at Gadekal. ared against his. mother's stomach, he expressed Sanjeevamma adopted an orphan boy and the mem­ "~_... s... !I " ~o..U ·rJ fJ ~~;;.D ~iJ I!S CDJr\

that day. It is being celebrated for the past 10 years. 4. VIDUPANAKAL - Situated by the side of the Gazula Venkataramanappa, a Nambi, is the chief pat· Bangalore-Bellary road, 6 miles from Veerapuram ron. The Hindu devotees of the village congregate. Railway Station on the Hubli-Vijayawada metre gauge The pujari is a Brahmin of Salankayasa gotram and section of the Southern Railway, 10 miles from Urava­ they are the pujaris for the past 40 years. Prasadam konda and 35 miles from Gooty town. is distributed to all. The total population of the village is 4,398 and it SOURCE: 1. Sri K. N eelakanta Rao, Karnam, Poliki. is made up of the following communities: Caste Hin­ 2. Sri K. Bandaiah, Teacher, Poliki. dus - Brahmin, Vaisya, Viswabrahmin, Jangam (Lin­ gayat), Kamma, Kapu, Settibalija, Yadava, Kuruva, 3 VELPUMADUGU - Situated at a distance of one Boya, Bestha, Koracha, Dasari; Scheduled castes (399) mile from Vidupanakal on the Uravakonda-Bellary - Bariki, Madiga, Mala, etc.; Scheduled Tribes (46) road and 8 miles from the Veerapuram Railway Sta­ and Muslims. The chief means of livelihood of the tion on the Hubli-Vijayawada metre gauge section of people are agriculture, agricultural labour, trade and the Southern Railway. other traditional occupations. The total population of the village is 4,776 and it There are temples to Sri Eswara, Gowramma, An· is made up of the following communities: Caste Hin­ janeya, Sunkulamma and Maremma in the village. dus - Brahmin, Lingayat (Jangama), Boya, Kapu, There is no image of Gowramma. Her bust is, how­ Maddi, Yadava, Kuruva, Kummari, Chakali, Mangali; ever, prepared with the paste of bengalgram flour dur­ Scheduled Castes (418) - Adi Andhra, etc.; Scheduled ing the festival. Tribes (72); and Muslims. The chief means of liveli­ The ruins of a fort with ramparts are indicative hood of the people are agriculture, agricultural labour of the rule of the palegars here at one time. The and other traditional occupations. Gowramma festival appears to have gained import­ There are temples of Sri Anjaneya, Chennakes­ ance in this place from the days of the palegars who wara, Koteswara, Rameswara, Bhogeswara, Veerabha­ must have held it as their family deity, just as is the dra, Maremma, and Peddamma, besides Sri Narayana case in several other villages of Andhra that lie on Reddy Ashramam in the village. There are photos of the borders of Mysore State. For example, this festi­ Sankaracharya, Ramanujacharya, Madhavacharya, val is observed in the villages of Madakasira Taluk :in Buddha, Ramakrishna Paramahamsa Vivekananda Anantapur District and those of Pavagada Taluk in Vishnu showing viswarupam, and Krishna teachin~ Mysore State adjoining the Madakasira Taluk where Geeta to in the Ashramam of Narayana Reddy the palegars' influence was great. They had built forts besides his tomb. There are the procession images of on the hill tops of iMiadakasira and Ratnagiri here and Rama, Sita, Lakshmana and Anjaneya in Anjaneya­ Nidagallu in pavagada Taluk. The festival is called swamy temple. Kadle Gowramma festival (kadle is bengalgram in Kannada). Sri Narayana Reddy Aradhana. is celebrated for 3 Gowri Devi or Gowramma festival is celebrated days from Chaitra Amavasya (April-May). It is being in this village for 4 days from Kartika Purnima (Nov­ celebrated for the past 15 years in memory of Nara­ ember-December). Arrangements are made 15 days yana Reddy and is confined to the village. Sri Viru­ in advance. The bust of Gowramma is prepared for paksha Reddy is the chief patron. The devotees, local the occasion with bengalgram flour and is installed in and from the nearby villages, without any distinction the temple and worship is done for four days. On the of caste or creed, congregate. The present pujari is Sri flrst day everyone observes a family festival at home Rangaiah, a Valmiki (Boya). Free feeding is arrang­ with worship to the kalasam in some families. On the ed on all the 3 days to the devotees who come from second day the deity is installed and vadibiyyamu IS other villages and prasadam is distributed to all. There offered by the devotees. On the third day from eight \\'ill be lectures on philosophy. There is a library also O'clock in the night harathis are carried from every in this Ashramam containing several books on Vedan. house with great pomp. These harathis are lamps pre­ tham (philosophy). There are choultries and pandals pared with wheat flour and the wicks are soaked in are erected at the time of meetings. ghee and lit. They are placed in big metal plates along Srirama Navami is celebrated on Chaitra Suddha with several dolls prepared in sugar. These plates are Navami for one day in Anjaneyaswamy temple. The carried by the womenfolk who decorate themselves images of Sita, Rama, Lakshmana and Anjaneya are with the best of costumes and ornaments, accompam­ taken in procession on that day. It is being celebrated ed by music. They also sing to the glory of Gowri for the past 6 years and is of local importance. The Devi, the Mother of Universe. Display of fireworks local devotees, irrespective of caste and creed, congre­ during the procession is a special feature. Batch after gate. The chief patron for the festival is Sri Sidda batch would continue this till about 2 A.M. the next Reddy and the pujari is Sri Timmaiahswamy, a Nambi. morning and then return home after offering rice, co­ coanuts, etc., to the deity. On the last day, in the SOURCE: Sri T. Ramakrishnaiah, Headmaster, Kottala- morning, the deity prepared for the occasion, is kept palle. on a well-decorated cart and taken in procession with music and kolatams to a well outside the village. Then 50 years and 5,000 people, local and from the neigh. the final puja of the image for the year is performed bouring villages, congregate. Utensils, lanterns, ban­ and the image is gently let into the water. The crowd gles, mirrors, combs, torchlights, pictures and photos returns to the village. . It is being celebrated for the are brought and sold. past 200 years and is confined to the village. The chief There are two choultries. Free feeding is arranged. patrons are Jangams. The devotees of the village as Games, harikathas and dramas afford entertainmellt also from the neighbouring villag~s, irrespective of caste and creed, congregate. The pujari is a Jangam to the visitors. with hereditary rights. Every Saturday pallaki uthsavam (palanquin pro­ cession) is celebrated in Anjaneyaswamy temple. A fair is held in connection with this festival be­ fore the Gowri temple for a week. It is being held Animal sacrifice to peddamma and Kollapuramma for the past 200 years and 6 to 7 thousand people from by Valmikis and Madigas respectively in fulfilment of the neighbouring villages belonging to all communi­ their vows is prevalent. ties congregate. Sweetmeats, bangles, utensils, lan­ SOURCE: Sri K. Mruthyaja Rao, Karna,m, Havaligi. terns, torchlights, pictures of gods and national lea­ ders, earthen toys as also rubber and plastic toys are brought and sold. 6. KARAKAMUKKALA - Situated beside the Anan­ tapur-Bellary bus route at a distance of 12 miles from There is free feeding for one day. Veerapuram Railway Station on the Hubli-Vijayawada Magic, kolatams, merry-go-rounds, gambling, lot­ metre gauge section of the Southern Railway. teries, music concerts and dramas are organised to af·, The total population of the village is 1,452 and it ford entertainment to the visitors. is made up of the following communities: Caste Hin­ SOURCE: 1. Sri K. Rao, Teacher, Vidupana­ dus - Brahmin, Vaisya, Viswabrahmin, Ling,ayat, Val­ kaL. miki, Sathani, Kapu, Bestha, Kummari, Kuruva; Sche­ 2. Sri B. Buggaiah, Teacher, Zilla Parish ad duled Castes (273) and Muslims. The chief means of High School, Kottalapalle. livelihood of the people are agriculture and agricul­ 3. Sn N. Kesava Naidu, Village level tural labour. Worker, Vidupanakal. There are temples of Sri Venkateswara, Mallik­ 5. HAVALIGI - Situated on the Uravakonda-Bellary arjunaswamy, Anjaneyaswamy, Sangameswaraswamy, Kesavaswamy and Devamma in the village. The tem­ ~us route at a distance of 12 miles irom Uravakonda, 12 miles from Veerapuram Railway Station and 22 ple of Sri Venkateswaraswamy is situated on a hill with His stone image in human form. miles from Bellary. Sri Venkateswaraswamy Rathothsavam is celebrat­ The total population of the village is 3,106 and it ed for 3 days from Chaitra Suddha Navami to Ekadasi is made up of the following communities: Caste Hin­ (March-April). It is of ancient origin though of local dus - Sathani, Jangam (Lingayat), Kapu, Valmiki, significance. Local devotees, irrespective of caste and Kuruva, Chakali, etc.; Scheduled Castes (367) - Ma­ creed, congregate. The pujari is a Sathani with here­ diga, Mala, etc.; and Scheduled Tribes (4). The chid diLary rights. Prasadam is distributed to all. means of livelihood of the people are agriculture, ag­ ricUltural labour and other traditional occupations. For the past 50 years Sarpa,yagam is celebrated in this village every year on Sravana Suddha Panchami The temples of Sri Anjaneya, Jambulingeswara­ (July-August). About 100 devotees fro,m the neigh­ swamy, Peddamma and Kollapuramma are the places bouring villages congregate. of worship in the village. The image of Jambulinges­ waraswamy is in the form of a stone Sivalingam. The The pujaris for Mallikarjunaswamy, Kesava­ deities Peddamma and Kollapuramma are only confin­ swamy, Anjaneyaswamy and Sangameswaraswamy ed to Valmik;s and Madigas respectively. are a Jangam, a Brahmin, a Sathani and a Viswabrah­ min respectively. Sri Jambulingeswaraswamy Rathothsavam is cele­ brated for a period of one week from Chaitra Purnima SOURCE: Sri B. M. Huchappa, Headmaster, Panchayat (April-May). Offerings are made in the form of cash Samithi Elementary School, Karakamukkala. and kind. The festival is being celebrated for the past 50 years and is confined to this village only. About 7. PALTHUR - Situated beside the Uravakonda-Bel­ 5,000 devotees, local and from the neighbouring vil­ lary famine road at a distance of 8 miles from Urava­ lages, congregate without any distinction of caste and konda, 18 miles from Veerapuram Railway Station, 32 creed. Pujari is a Jangam without hereditary rights. miles from Bellary and 40 miles from Anantapur. Prasadam is distributed to all. The total popUlation of the village is 3,706 and it A fair is held in connection with this festival for is made up of the following communities: Caste Hin­ a week near the temple. It is being held for the past dus - Lingayat, Valmiki, Jangam, etc., etc.; Schedul- ed Castes (177); Scheduled Tribes (6) and Muslims. Kuruva community. One member of the Mah;!li:Ag~pp~ The chief means of livelihood of the people are agri­ family is named Mahalingappa in ellch generation anq, culture, agricultural labour' and Gtner traditional oc'­ that member continues to be the devotee of Siddh~pp~ cupations. attending to the annual kara,neekam or foreboding the happenings of the year to come. The temples. or the village are of Veerabhadra­ swamy, Anjaneyaswamy, Rameswaraswamy, Sunka.­ A festival in the name of Siddhappa, the great lamma and Devamma. The image of Veerabh.a.d.ra­ saint is celebrated every yepr for 3 days from Magha swamy is in humlln form resembling that of Tirumala BahuZa Padyami to Tadiya (February-March). A day Tirup

outside world was br0ught and kept in Siva temple by chief means of livelihood of the people are agriculture the villagers about the year 1892. He had shown seve­ and agricultural labour. ral miracles in several places of Anantapur District The temples of the village are of Sri Veerabha­ and Mysore State in his earlier days. Eye witnesses draswamy, Kalabhairava, Bho~eswaraswamy, Kasivis­ who had seen Tata changing a serpent into a g,old ser­ wanatha, Anjaneya, Kotrabasaweswara and of Amma­ pent and his bringing back to life a dead buffalo are varu. The image of Veerabhadraswamy is of stone in still alive. Apart from the miracles he performed, his human form. mere darsan was enough to relieve the devotees of the physical and mental troubles with which they A festival in the name of Sri Veerabhadraswamy were afflicted. The devotees have such a devotion for is celebrated for 2 or 3 days from Sravana Suddha him that one Sri Somanna of Mysore constructed a Shasti (July-August). It is being celebrated from an­ choultry at Chellaguriki for the convenience of pil­ cient times and is also confined to the neighbouring grims, improved the temple well and installed a power villages like Palthur, Karakamukkala, etc. The devo­ engine to pump up water for drinking purposes. The tees, local and from the neighbouring villages, congre­ tank by the side of the temple supplying water for gate without any distinction of caste or creed. The other purposes was also repaired by him. Tata's fame pujari is a Matapathi (a sect in Jangams). is still spreading, the number of devotees that feel Sri Nagarat Dada Saheb Urs is celebrated in the benefited is increasing and Chellaguriki is said to be llame of the great saint Dada Saheb for 3 days in Janu­ growin~ in importance day by day. The Yerritata fes­ ary. It is being, celebrated for the past 5 to 6 years tival celebrated annually at Chellaguriki in May-June and is confined to the village. One thousand devotees, each year attracts' a lot of devotees from these areas local and from the neighbouring villages, belonging to as also from other neighbouring districts. all communities, congregate. There is free feeding for Similarly a sanyasi has constructed with the funds fakirs. A fair is held in connection with the urs with raised from the public a temple at Budagavi to Yerri­ a few shops selling eatables, glassware, utensils, lan­ tata of CheUaguriki and kept a photo of the Tata. terns, torchlights, combs and mirrors. There are other photos also. Bhajans are performed SOURCE: Sri P. Ayyanna Gowd, Village Munsiff, Unda­ everyday. A bronze image was unearthed and is pre­ banda. served in the shrine. It weighs a maund (11. 2 Kgs.) and one of its legs was broken while being removed. 11. RAYAMPALLE - Situated at a distance of 5 SOURCE: 1. Sri S. Hanumanthappa, Headmaster, Sami- miles from Uravakonda and 25 miles from Guntakal thi Elementary School, Budagavi. Railway Station. 2. Sri K. MaLlana.gowd, Karnam, Budagavi. The total population of the village is 879 and it 3. Sri P. Bandegowd, Village Munsiff, Buda­ is made up of some sub-communities of Caste Hindus, gavi. SchedUled Castes (182) and Muslims. The chief means 4. Additional information gathered by the of livelihood of the people are agriculture and agri­ Research Assistant (Fairs and Festivals), cultural labour. Kurnoot. There is a temple to Sri Parvathappaswamy with 10. UNDABANDA - Situated beside the Palthur­ his image in the form of a Sivalingam in black stone Guntakal bus route, 4 miles from Uravakonda and 24 in the village. miles from Guntakal Railway Station. Sri Parvathappaswamy festival is celebrated for 3 Sri Veerabhadraswamy and Sri Kalabhairava, sons days from the full mOon day in Chaitram (March­ of Siva, travelling from east towards west took their April). Nearly two thousand devotees, local and from food on a round bald rock. After proceeding for about the neighbouring villages, congregate. Only Hindus a mile Sri Veerabhadraswamy sent back his younger t~ke part in the festival. brother to fetch the cloth in which food had been tied SOURCE: Statement of Fairs and Festivals furnished by and which they had forgotton at the spot where they the District Health Officer, Anantapur. ate. Kalabhairava came to the spot but settled there permanently. Veerabhadraswamy who missed the 12. NIMBAC .\LLU - Situated at a distance of 5 brother settled down where he was waiting for the miles from Uravakonda and 27 miles from Guntakal brother. A temple was constructed and a village rose. Railway Station. To the four sides of the village there rt was called Unda Bande (the rock where food was are four huge stones formed naturally and in the mid­ eaten, in Kannada). Thus it is called Undabanda. dle also there is a stone. So the village went by the name Niluvagallu (NiLuvagoaHu in Kannada means The total population of the village is 1,058 and it stones standing erect) and gradually it became Nim­ is made up of the following communities: Caste Hin­ bagallu. dus - Brahmin, Vaisya, Lingayat, Boya, Settibulija, Uppara, Kuruva; SchedUled Castes (78); Scheduled The total population of the village ,is 2,335 and it Tribes (39) and Muslims. Boyas are in majority. The is made up of the following communities: Caste Hin- 57 dus - Kamma, Lingayat, Eoya, Kuruva, Sale, etc.; SOURCE: Sri Eswara Gowd, Village M1Lnsifj, Nimba- etc.; Scheduled Castes (218) - Madiga, Mala, etc.; gaHu. Muslims and Pinjari. The chief means of livelihood of 13. AMIDALA - Situated on the BellarY-Kalyan­ the people are agriculture and agricultural labour. drug bus route at a distance of 8 miles from Urava­ The temples dedicated to Eswara, Anjaneya, Ma­ konda, 22 miles from the Gulapalyam Railway Station remrna, Sunkulamma, and a Siddhappa mutt are the and 30 miles from the Guntakal Railway Station. sacred abodes in the village. In Siddhappa mutt the The total, population of the village is 3,869 and it devotees worship him in the form of a photo. is made up of the following communities; Caste Hin­ The story goes to say that Sri Siddhappaswamy's dus - Brahmin, Vaisya, Lingayat, Kamma, Kapu, father was residing in a small house by the side of Boya, Settibalija, Kuruva, Mangali, ChakaIi; Schedul­ the mutt of ·MJahalingavadhuta, a descendent of Sri ed Castes (475) - Adi Andhra, etc.; Scheduled Tribes Pothuluri Veerabrahmam. The parents were very poor (45) - Yerukula; and Muslims, Boyas being predo­ and were g,oing out everyday to earn their daily bread minant. The chief means of livelihood of the people leaving their baby, Mariswamy at home in the cradle. are agriculture and agricultural labour. 1Iahalingavadhuta saw him one day. He, as a true There are temples of Sri Pennahobila Lakshmi descendent of Pothuluri Veerabrahmam, saw a great Narasimhaswamy with his image in human form, of future for the boy, wiped oil' the writings on_his fore­ Anjaneyaswamy, Eswara, Chennakesava, Veerabhadra, head, wrote the writings of Lord Veerabramham in Maremma, Sunkulamma and Ellamma in the village. that place, wrote pranava or Omkaram (letter Om in ) on the child's tongue and left the child in Sri Lakshmi Narasimhaswamy festival locally the cradle. known as UUa p'arusha is celebrated for three days from Sravana Bahu!a Panchami (August­ The boy grew up to be an independent youth, September). On the first day pujas are per­ broke the barriers of caste, began to move with every­ formed to the deity and on the second day one without observing the bonds of caste or creed and utla, parusha is celebrated. To commemorate the spending most of his time with Mahalingaswamy join­ booyhood pranks of Sri Krishna of stealing ing the daily bhajans. One day Mahalingaswamy told butter, tht; villagers keep on the branches of trees the boy that he would initiate him into the higher sweets and other eatables, fast for two or three days life of a jnani. The boy woke up and went to the and reach the eatables standing one over the other. Swamy. ' He directed him to go to Veligonda, where It is a very fascinating entertainment which provides some great yogis were doing penance in a cave, earn fun as also appeases the hung,er of three days' fast­ their grace and to worship thereafter Bagalamba who ing. Offerings are made in the form of cash and kind would satisfy his desires. Mariswamy took the permis­ to the deity. It is being celebrated for the past 11)0 sion of his parents and went to Veligonda by walk. years and is of local importance. The chief patrons The yogis there gave him upadesam and he worshipped are Kammas. The devotees of the village, irrespective E1agalamba who granted him certain boons. Mariswamy of caste and creed, congregate. The present pujari 1S changed his name as Siddhappaswamy and exhibited Sri Seshacharlu, a Vaishnava B'rahmin. There is free some superhuman powers. He constructed a mutt there feeding for three days. and at Nimbagallu with the help of the Village Offi­ cers and arranged for a car festival in memory of his SOURCE: 1. Sri P. Mallikarjuna, Gowd, Village Mun. guru Sri Mahalingavadhuta. But the festival is being sifj, AmidaZa. celebrated in his own name. The celebration of the 2. Sri Narasingarao, Karnam, Amidala. festival had stopped after three or four years. But 3. Sri N. Kesa,nna, Teacher, Amidala. after forty years one Anjanadasu revived it and it is 4, Sri K. Chennaiah, Teacher, Panchayat Sa- continuing now. mithi Elementary School, Amidala.

Sri Siddhappaswamy Aradhana is celebrated in 14. PENNAHOBILAM - Situated at a distance of 4 his memory for three days from Phalguna Suddha furlongs from the Anantapur-Bellary bus route, 8 miles Panchami (F'ebruary-March). The main intention of from Uravakonda and 22 miles from Gulapalyam Rail­ celebrating the festival is to preach the various me­ way Station. It is two miles from the Penna river thods of salvation. On Phalguna Suddha Panchami car and therefore goes by the name Pennahobilam. It is festival, on Shasti display of fire works and on Sap­ at this place that the river turns eastwards for the thami vasanthothsavam are celebrated. Fasting is ob­ first time. served by the devotees. It is being celebrated for the The village is uninhabited. Except the pujari with past 16 years. The devotees, local and from the neigh­ his family and a couple of temple servants, there are bouring villages, irrespective of caste and creed, con­ no permanent residents at the temple of Sri Nara­ gregate. Pujari is a weaver. Prasadam is distributed simhaswamy. to all. There is free feeding. The following is the legend at Ahobilam connect­ Bhajans and lectures on philosophy provide en­ ed with the village that once existed as is seen from tertainment to the visitors. the foundations of buildings, etc., which are now found 58

in ruins. There was a small village at the foot of the Kartikudeepam is burnt on its top. At the base of the hillock on which the temple is constructed going by hillock a temple is constructed for Mahalakshmi and the name Gallapalle. A rich ryot possessed a herd of in the temple an indented sheet of rock is worship~d cows. His pet cow was not yielding milk at all. One as Mahalakshmi. It is believed that there was an ant­ day the shepherd boy revealed to his master the mat­ hill on this rOck. Four furlongs from the temple there ter and the ryot was worried about it. One night Lord is an extensive rock on which there are the foot-prints Narasimhaswamy appeared in his dream and told him of a boar and the Lord. It is believed that the Lord that there waS a big ant-hill on the hillock nearby, hunted wild boars in the locality. that He resided in that ant-hill and that the cow was feeding Him with her milk. The ryot knew no bounds The legend about the foot-prints is that in Dwa­ for his joy and got up early, revealed the dream to parayuga a sage Uddalaka did penance in a cave on the others and went to the hillock to locate the ant-hU]' hillock and Narasimhaswamy appeared before him and He dug it out and found out the image of the Lord. asked him what he desired. Uddalaka requested the He began to worship it daily with great devotion. As Swamy to establish Himself there. But the Lord told the residents of the village were all Yadavas (cow­ him that He cannot confine Himself to a single spot herds) the housewives used to get up early in the as the other devotees desire his darsan and said He morning and commence churning. It is told that the would leave his right foot-print there. The left foot­ Lord got disgusted with the disturbance made so early print is at the temple in, Ahobilam in Allagadda Taluk in the morning and cursed that the village should be of Kurnool District. It is also said that the Lord kept ruined. Thus the village came into ruins from that one of His feet here during His bhoopradakshinam time onwards. There is no village within a radiUS of (travel round the earth) after killing Hiranya Kasipu four miles from the temple even now. at Ahobilam. It is this foot-print (5 feet X 3 feet) that is worshipped. At the southern end of the print fhe temple of Sri Narasimhaswamy, man-lion in­ there is a hollow, believed to be the opening of the car'ri.ation of Vishnu, with its eastern mahadwara is cave in which Uddalaka did penance. When the bell constructed on a hillock, 1,360 feet above the sea level in the temple is rung there is magnified resounding and is reached by a flight of steps. A view of the tem­ from the opening. It appears that sometime back, ple can be seen in Plate II. when a lemon was dropped into the opening it came down to the Penna river through the steep, under­ "The temple is picturesquely situated ground hollow down to the river. About the year on rising ground among fine trees - under which stand many mantapa.ms and rest. 900 A.D. Rajaraja Chola of the Chola dynasty who houses for pilgrims - and it is a conspi. ruled at Tanjore chanced to visit the place and, im­ cuous object fOf miles round, but architec· Dressed by its sanctity, constructed a temple over the turally it is not remarkable. It consists of foot, a big compound and the dhwajasthambham. He a walled court some thirty-five yards by seventy enclosing a shrine with a small also got prepared in panchuloha,ms (five metals) the tower faced by a mantapam. In the outer icons of Sri Narasimhaswamy and Mahalakshmi. In wall are four entrances at the four points 1030 A.D. Kamaloddin, a Muslim ruler, who passed of the compass and over each of these (ex­ this way towards Mysore to wage war against Tipu cept that on the south) stands a gopuram of the usual Dravidian style of which the Sultan, the ruler of Mysore, destroyed the good work lower courses are built of stone and the of the Chola king and took away the icons and the upper of brick and plaster. The local tra­ jewels of the temple. He met with several difficulties dition says that these were erected by one of the poIigars of the neighbouring fort on the way and left behind the- booty from the temple. of Udiripikonda. The stone work is very The temple was in ruins till 1478 - (Bahudhanya of plain, but the plaster is elaborately .finish­ Salivahana Saka). Arveeti Ramal'aju, popularly known ed. The best stone-carvings in the building as Aliyaramaraju, son-in-law of Sri Krishnadevaraya is that on the two dhwajastambhas in front of the shrine, but even these are not happened to visit Uravakonda along with his vassal really remarkable for their workmanship Sadasivaraya. Appalaraju Ayyar of Uravakonda and and they are not of exceptional length. The his minister including the local leaders represented to only image in the inner shrine is a stone Ramaraju, the ruined condition of the pennahobilam containing two foot-prints cut upon it." I temple. The temple was rebuilt, the compound was A garage for the temple car was constructed in repaired, the four dwaras (entrances) with lS57 at the foot of the hillock. There is a big stone on all the four sides were constructed, a car was, built, dhwajasthambham before the temple with the image the road for the car was laid, the village of Pennaho., of Sri Anjaneya instead of the usual Garudalwar at bilam along with lands round about making up a total the Narasimhaswamy temple. This stone pillar is in­ of three thousand acres was assigned to the temple. tended for hoisting the flag with the Lord's picture. The inscription on stone to the south of the temple Near it and parallel to it there is the second stone in Kannada and in Tamil bear witness to these facts. pillar of the same height. It is called deepasthambham, After this it was the wife of Appalaraju Ayyar that the lamp pillar. During the month of Rartikam, the constructed the temple of Lakshmidevi in 1481. Ten

1. Pall. 164, aueHeer or Auantapur District. Volume I, 190.5. Plate II A view of the Narasimhaswamy temple

-Courtesy: Assistal'll Commissioner, H. R. & C. E. (Admn. ) Dept., AnaJl!apllr Plate III Uthsava vigrahams in the Narasimha­ swamy temple

-Courtesy: Assistant Commissioner, H. R. & C. E. ( Admil. ) DC!'t" Analllal'lIr 59

avata.rs . (i.ncarnations) of Sri . are carved veta followed by vasanthot1tsavam in the morning and on the two front pillars of eastern mahadwara (main sayanothsavam and kankanav'isarjanam on: the con­ entrance). The plate of Vishnu and Mahalakshmi on cluding day. the pillar is very smart and impressive. The following is the dhyanam adopted for the wor­ :The icons or the uthsava vigrahams (Plate III) ship of the Lord: are kept at what is known as the village temple, the •• &. 'U""=-" ~ ~~~'PS temple of Narasimhaswamy in the nearest village Ami­ Ksheerabdhow Vawmukhya nikarai dala, four miles.from Pennahobilam. They. are brought on Rathasapthami day, i.e., Magha Suddha :Saptha1ni e:!lLIT"/J ;:)0 ~~ ... ~ -(January-February) and for the car ~festival in Vaisa­ agradi samveshtithah kham. There is a temple of Anjaneya.a little below fotpo ..:ll!' X~oe.>J8:! the eastern entrance and that of Siva near the western Sankham Gadambuja nijakaraih entrance. ~t41o ~~lY" ~e§i A stone inscription in Sanskrit and Kannada script Bibhram thrinethra sthithaha to the west of the mantapam relating to Saka y€ar ;;J'U""o')$of ;;Joroqio1 ..... j eJ~.r' 1478 (1556 A.D.) records the grant of several agraha.• Sarvadheesa phanathapathra lasitho rams to well-read Brahmins residing in Angala (Ami· ~ ~~ inscription to the east of the mantapam relates to Saka Lakshmyalingitha Vamabhaga lasitho 1481 (1559 A.D.). It records the arrangement made ~&,~;:5t'>~O~;:)ru8 by Sri Pothula Tirumala Naidu, a subordinate of Ma· . Lakshminrusimhavathu" .hamandaleswara Ramaraja Thirumalarajayyadeva This is an ancient and wideJy known rathothsava.m Maharayalu, on Saturday Sravana Suddha l'urnima attracting a .congregation of about twenty thousands of of the year Siddharthi for the preparation and offer­ all .communities from all over Andhra Pradesh as also ing of pongal prasadam at the temple. The scale of .from distant places of Mysore State, besides a few rations to be issued for preparing ponga.l and the mea­ devotees from other States. sure of oil for lighting are also indicated. in detail. The third inscription is to the west of Alaya Mandapam An extent of 1,484 acres of dry land and 84 acres by the side of the first inscription. It is related to of wet land with an income of five to six thousand pa.reedhavi year Saka 1474. It records in Telugu script rupees per annum is the property of the temple man­ the gift of lands to the Swamy on Ashadha Bahula aged by a committee appointed by the Endowments Amavasya by Mahamandaleswara Ramaraya Koneti Board. Considerable amount is spent by some devotees Chinna Tirumaladeva Maharayalu. Another inscrip­ during the three important days of the festival for tion on the lower part of the steps records in Kannada feeding the pilgrims as there are no other facilities scnpt that III the bngnt fortnight of Kartika in the for food exc~p.t a few .temporary hotels and choultries. YEar Nala, the southern entrance was constructed by fujari is appointed year after year .by the manage­ Joginayaka in commemoration of his parents. The in­ ment. Jewels weighing 137 tolas of gold and 260 tolas scriptlOn in the northern wall of the mandapam re­ of silver are in the custody of .the management. A cords that Venkatadrinayakudu visited the place and tasdic allowance (beriz deduction) of Rs. 385 is sanc­ had the darsun of the Swamy. This inscription is ~a tioned by Government for the rathothsavam. Sanskrit with Telugu script. The above five inscrip­ A fair is held for 10 days with shops on and around tions are related to the time of Sri Veerapr.atapa Sada­ the hillock selling utensils, glassware, pictures, ready­ sivadeva Maharayalu of Vijayanagar dynasty. made .clothes, agricultural implements, .earthen and koneru Sri Narasimhaswamy Rathothsavam is celebrated wooden toys. A and a big well at the foot of for 10 days from Vaisakha Suddha Triodasi (April­ the hill supply water to the pilgrims besides the Pen­ May). On Suddha Triodasi there is dhwajarohanam na river two miles from the temple. during the day and kankanam and ankurarpanam dur­ SOURCE: 1. Sri B. R. Rama Rao, Census Supervisor. ing the night marking the inauguration of the festi­ 2. Sri -So Manashshe, Teacher, Shaiksanipalle val. On Chathurdasi Nrusimhajayanti (birth of the Post, via Uravakonda. Lord as man-lion to save the devotee prahlada - 3. Sri PaW Veerabhadra Gowd, Villa.ge Mun­ manifesting Himself in the stone pillar), is 'celebrated. siff· On purnima govu uthsavam during day and seshothsa­ 4. Sri K. Hanumantha Rao, Karnam, Shai'k­ vam during night are the processions. Hamsothsavam, sanipalle. hanumanthothsavam, garudothsavam and iravathothsa­ 5. Article on Pennahobilam by the sub-edi­ vam (procession on elephant) follow on the subse­ tor of Aradhana - Issue of October, 196,'? ,quent nights. The car festival is on Bahula Panchami 6. Additional information is by the Research in the evening. On the following day there is paTU- Assistant for Fairs and Festivals, Kurnool. 6J

15. LATHAVARAM - Situated at a distance of 2 outskirts of the town is nn elaborate stone well with miles from Uravakonda and 22 miles from Guntakal galleries all round. The well contains two small shrines Railway Station. The origin of the village is shrouded to the north and the south galleries for Siva and in mystery. Like Vajrakarur, Lathavaram is also fam­ Nandi, and a big dhwajastha.mbham. The water in the ous for diamonds. Originally the name of the village wells of the place, particularly in this well, is so brac­ appears to have been Ratnagiri on that score. But the kish that any new visitor to the town would, when he reasons for the change in its name as Lathavaram are first puts it into his mouth when offered for washing, not known. mistakes it for something other than water given to him by mistake. The sojourner in the Inspection Bun­ The total population of the village is 1,378 and it galow near the taluk office should not discredit this is made up of the following communities: Caste Hin­ statement hastily as the well at the bungalow is the dus - Brahmin, Lingayat, Kamsali (Viswabrahmin), only one that supplies water tolerably good for drink­ Boya, Kuruva, Kamma, Chakali, Mangali; Scheduled ing. Castes (249) - Harijan; Scheduled Tribes (01) - Sugali (Lambadi); Muslims and Christians. Kammas The total population of the town is 17,926 and it are in majority. The chief means of livelihood of the is made up of the following communities: Caste Hin­ people are agriculture, agricultural labour and tan­ dus - Brahmin, Vaisya, Thogata, Veerakshatriya, ning industry. Lingayat, Devanga, Padmasale, Jangam, Kapu, Setti­ The temples dedicated to Sri Anjaneya, Eswara, balija, Boya, Uppara, Kuruva; Scheduled Castes 0,433) Poleramma, Maremma, Pothappa and vuligemma are - Madiga, Mala; Scheduled Tribes (94); Muslims and the places of worship besides a few mosques and Finjari. Veerasaivisim is conspicuously seen in the place, evidently due to the great influence of Sri Kari­ churches. There are Sankara mandiram and Umama­ basavaswamy of the place. The majority of the weav­ heswara mandiram in addition to the above abodes. There is a picture of Sri Jagadguru Sankaracharya in ing class are Lingadharis (wearers of Lingam on their bodies). Many barbers are Lingayats and Lingayat the Sankara mandiram. potters are not rare. Some washerman families follow Sri Jagadguru Sankara Jayanti is celebrated the main principles of abstaining from meat and in­ for 6 days from Vaisakha Suddha Panchami to Dasami toxicating drinks which is the essential feature of Lin­ (April-May). It is being celebrated in connection with gayats. Some of them have Lingams and worship them the birthday of Sri Sankal'acharya, founder of Advaita at home without wearing them on their bodies. Agri­ cult. On Dt:ii;ami there is processlOn. Some sadhus and culture is one of the two important means of liveli­ pandits gather and hold religious discourses. It is be­ hood of the residents of the place, the other being ing celebrated for the past 4 or 5 years and is of local weaving which forms no mean part. Saris of lowel' importance. The Hindu devotees of the village con­ count are woven on a large scale and exported to the gregate. Pujas are performed by the disciples of Sri several villages and commercial centres of Anantapur, Sankaracharya. There is 1ree feeding and prasadam Bellary, Kurnool and Raichur Districts. It is a trading is distributed to all. centre producing in considerable quantity groundnut Animals are sacrificed to Poleramma and Marem­ and cotton. There was an abortive attempt to start ma in fulfilment of vows. a spinning mill. There are a number of oil mills and a tannery of the modern type. . SOURCE: 1. Sri K. Nageswararao, Ka.rnam, Lathava­ ram. There are temples to Siddheswara, Malleswara or 2. Sri C. Venkata Ramanappa, Panchayat Mallikarjuna, Subbaraya and Pandurangaswamy. President, Lathavaram. There are two mosques. Siddheswara temple is within the spacious high-walled compound of Gavi Mutt. It 16. URAV AKONDA - The headquarters of an Inde­ is one of the several buildings within the compound pendent Deputy Tahsildar in Anantapur Revenue sub­ and Siddheswara, a Sivalingam covered with the face division and situated at a distance of 14 miles from of Siva made of silver sheet and also nagabharanam the nearest Railway Station Gulapalyam, 15 miles from in silver (the hood of a serpent with five heads over Gooty and 18 miies from Guntakal, the Railway Junc­ the Sivalingam), is the presiding deity. By the side tion. It is connected by bus to the several neighbour­ of this temple, there is the gavi (cave) in which the ing important centres like Anantapur, Tadpatri, Gooty, original Swamy was doing penance. This cave is cov­ Guntakal, Kalyandrug, Rayadrug, Pattikonda, Adolli ered by a huge rock over which the kalasam is plac­ and Bellary. The place was originally called Uragad~'i ed. Within the cave there are a Sivalingam and a Ba­ or the serpent-hill. The steep hill at the top resembles savanna, both in stone. The mutt is called Gavi Mutt the outspread hood of a serpent. (Uraga means serpent because of this gavi. The office room, the Swamy's and adri means hill). The peculiar feature of the place residence, the samadhis of the successive heads of the is that it is a place of wells and of 'no water'. There mutt, the spacious kitchen, the dining hall, about a are two or three deep wells for each street. Mallisetti­ dozen rooms that accommodate the High School stu­ bhavi (bhavi is well) to the east of the town two fur­ dents fed and lodged free, and the big step-well form longs from the Vajrakarur-Uravakonda road on the a compact and impressive institution. The legend about Sri Karibasavaswamy is that he looks like a cloudless sky filled with the brilliance of is the Karakamalasanjatha (son born in the lotus of the Lord with whom he is one. Thus, the Veerasaiva the hand of the guru) of a line of Veerasaiva Virak­ devotee attains moksha (liberation) from the ties of tas. These Veerasaiva Viraktas observe life-long celi­ the world not after his death, but at the Ikya stage. bacy. Their successors to the mutt are selected and To pass through these stages, ashta Varanas (eight appointed by them. The main purpose of life of these environments), pancha acharas (five conducts) and Viraktas is to spread the cult of Sri Basaveswara, some other precepts are prescribed. namely the Shaktivisishta.dwaita cult of Veerasaivism, to eradicate caste distinctions among the Hindus by One such Virakta was Sri Thontadarya. His dis­ converting them into the fold, insisting that the fol­ ciple Gururaghavavanka adopted Hire Rachotiswamy lowers should abstain from eating meat and taking as his disciple before he entered samadhi by the intoxicating drinks. They guide them to self-realisa­ southern side of Balleswara temple of Bellary. Hire tion by observing pancho, acharas and ashta varanas, Rachotiswamy made Yadavagiri, in the then Nizam's through the shatsthalas (six stages). State, his headquarters and was carrying on his pre­ aching of Shaktivisishtadwaita. A Muslim Khadri of­ The six stages through which the Viraktaguru fered to send offerings to the Swamy for his Siva puja. takes the devotee to the goal of self-realisation are Swamy accepted and the Khadri sent platefull of meat (1) Bhakta, (2) Maheswara, (3) Prasadi, (4) Prana­ covered with clean cloth through his own men. When linga, (5) Sara,na and (6) Ikya. During the first three the covering was removed at the Swamy's mutt, the stages importance is given to karma (action). During Khadri's servants were surprised to find fruits and the last three stages, importance is given to jnana or flowers instead of the meat they had brought. The knowledge, i.e., knowledge of self. Khadri on coming to know of it became a devotee. Bhakta is one who is pure in mind and body and Sri Chikka Rachotiswamy was his successor and who is engaged in service to God Siva with full devo­ the next was Chennabasavaswamy who came to be tion of navavidha . known as Vairagya Chennabasavaswamy on account The next is the Maheswara stage when the sad­ of his complete renunciation of the world of delusion. haka realises that the fruits of the highest good deeds are only transitory. The material world is the mani­ festation of ma,ya (delusion). Liberation from the Mastakadol Bile Kambaliya Koppe; cycle of birth and death has to be the main purpose 13 &>. 'Cfrr1> of of life and that liberation can be granted by Lord Siva. Kakshiyol ~;j~ qile3!(, After realising this, the Maheswara passes on to 13'~ ~~~ ...,.~ the stage of Prasadi, he that confines himself to only Siva Nubhava Shastra Bhasma Ghatika, the 'prasada of Siva, to only what is offered to Siva, ele.J;;J-o;j OS.f CSoG& to only what is purified by offering to Siva, to only Balahasthadol danda; that that develops in him the peace and steadfastness of mind to proceed on to the higher stages. This is ..)~ ;;J-o ~OS.f tf~o~e.J, ir>cscrtof ~C5:l~. the last of the three karma stages, stages of action. Eqa hastadol Kamandala, Padadol Paduke, The fourth of the six and the first of the jnana ;:j df.crt of 13 1:5 stages is the pranalinga stage. During this stage the Vakshadol Kara- sadhaka (devotee) realises that his atma or soul is the Lord Siva Himself. He gives up worshipping the ~ 7\, s' 0 ~ ert of 6,) LL.J" &.. ~ €3 , qToe.J OS of idols, he turns his face against the external idols and dige, Kantadol Rudrakshimale, Ph ala dol the several things with which he used to worship. He q5;j~, ~:D~ turns his mind towards the Lord within himself. Bhasma, Sanni The next is the Sarana stage. At this stage, for r:iScrGof S"~:5 o:fuK~. (jj-<>crtr ~oc§ the sadhaka, there is no God except Siva, no man­ dhyadol Kowpeena Yugala, Dehadol Vande tram except panchakshari, everything else that does ~o~ not relate to Lord Siva is contemptuous. It may be kanthe." called bigotry; but it is so only outwardly and only This is the pen picture of this great sanyasi with for a short time to prepare himself for the sixth and all his wordly possessions given by Elagonde Veera­ the final stage of Ikya or merging with the Lord. bhadrasastry in his 'History of Yadavagiri Peetadhi­ During the Ikya stage, the sadhaka reaches the pathi or History of Uragadri Karivrusha Chendra­ stage where he feels he is Lord himself, nay he sees swamy' published by Sree Rangaswamy Book Depot, the Lord in every atom of the universe. He sees the Uravakonda, Anantapur District. brilliance of the Lord everywhere and in everything A rendering of this Kannada pen picture in so that to him the whole world, the whole universe English is as follows; "On the head, the hood of the white cumbadi, Sri Karibasavaswamy commenced his tour, attract­ the cumbadi hanging down from the head on the bach ing crowds of followers wherever he went and grantw protecting the bare body but for the cowpeenam; ing them the desires such as santhanam (issues to the under the arm-pit, books on Sivanubhava and the pot issueless), relieving them from several chronic ail­ of bhasma or sacred ash; in the right hand a staff, ments and teaching them the philosophy of Shakti. in the left hand kamandala or an ascetics water pot; visishtadwaitam. He built mutts wherever he went below the feet sandals, the container of lingam on the and annexed manyams or Inams from the rich and chest, the string of rudrakshis in the neck; bhasma (If the ruling: families and made arrangement for the the sacred ash on the forehead and a single covering maintenance of the mutts and spreading his religion. for the body." . His fame spread far and wide, he was welcomed wherever he went, whether it was the Nizam's Domi­ He had abstained from cot, fine cloth, listen­ nion or the State of Mysore or the British Province. ing to stories about women, garlands, using a He established as many as seven to eight thousadd vehicle of any kind and the like comforts. His motto mutts for which he earned 20 thousand plots of Inam was that when he was not in his mutt or in medita­ land. Ryots and merchants began to take out mudu­ tion to go about preaching his philosophy, the motto pulu to lay at his feet. He constructed the Ontistham­ of his tour being not more than one dl'ty in a vil1age bham Mutt (mutt with a single pillar) at Gadehothur and five days in a town which is mentioned in Kan­ and reached Uragadri (Uravakonda) his future per­ nada as "~"~n ~~U'I~ :)€Jcis ;;)0..::5'1J"19'· 'Hallige (» L' eJ L manent place of activity. Ekaratri, Pattanake Pancharatri.' The devotees of Uravakonda and the surrounding He selected an island-like place in the Krishna thirty-two villages of Budagavi, Cheekalaguruki, Pal­ river called Naradakshetra reported to have been the thur, Havaligi, Gadekal, Vidupanakal, etc., desired place where Naradamaharshi did penance. There, he him to establish his central mutt at Uravakonda, ad­ was engaging himself in deep meditation, when he vanced men, money, material and Inam land for a mutt was not touring.. During one of his lonely tours, he in each of thirty-two villages. 'The result is the blg chanced to reach a Hanuman temple by sunset. It ,vas mutt that is described in the previous paragraphs. a new place and the Swamy had not yet attracted any devotee of the place. He sat in deep meditation. Ranu­ There is an old book in Kannada called Kalajnana man appeared before him with fruits and flowers and or 'forebodings of the future' in which it was said requested him to perform his daily observances. that Gootyseema would be the abode of a mahaneeya Swamy did accordingly. On return from the tour, he and the publtc felt that he was the mahaneeya. Doing found the Krishna river in full floods. Sun had set immense good to the public directly and through the and he asked the boatmen to take him to the island hundreds of his branch mutts which he managed very Naradakshetra. They pleaded that :t was getting dark, efficiently and spending much of his time in the dis­ promised to launch the boat for him early the next courses of Siva Leela, he was carrying the duty en­ morning and turned to their viC age. To their sur­ trusted to him by his guru very efficiently and credit­ prise, Swamy took off his hooded c'Umbadi, spread it ably. on the rushing waters of the river and safely reached One day he thought of his guru VairagYa Chenna­ the island squatting on it. The boatmen regretted for basavaswamy and on the seventh day the guru sat on not having taken him to the iSland in their boats. a stone slab in front of the mutt and sent for him. During his next tour, he visited Srisailam and Karibasavaswamy's joy was boundless and he fell other important sacred places and reached Yadavagiri, upon his feet pronouncing: the original mutt. After satisfying himself that all was .. ~~.,,;S ~g}Jlfo 45.30;;:}0 running well in the mutt he started back to ­ Agnana thimiram dhwamsam kshetra. On the way, he selected a boy from Koundin­ yanagar, trained him up to succeed him. He named g)~;S;;js l?~g;5o him Karibasavaswamy, entrusted him with the mai1- Vignanasya Pravardhanam agement of· the mutt, promised to appear before him ;j.'l?;;.)~~~o ~~so whenever he desired to see him and began his tour Swargapavargadam Nithyam leaving the responsibility of developing we mission to K.lr5JoJ"oc5 Ol.:lj-oo !l5 eJ. Karibasavaswamy. Gurupada maham bhaje." It is this Karibasavaswamy that established the He narrated about his achievements to the guru Gavi Mutt at Uravakonda anq spread the name of his who, in turn, complimented him that he was Karthav­ guru and himself and left behind a monumental work yada Karibasavaswamy (Karibasavaswamy of duty of establishing several branches of the mutt in Anal1- and of action). tapur District of Andhra Pradesh and throughout the Kannada area of Mysore, Bombay and the then Ni­ The guru blessed him with prosperity and increase zam's Dominion which appears to have some extent of his fame and dharma and desired to go to Narada­ countered the conversion of Hindus to other faiths kshetra. When Karibasavaswamy requested him to as or Christianity. enter the mutt and to spend a week there, Chennaba- 63 savaswamy said that the three mutts at Yadavagiri, tragedy. He grew mad with grief and cursed the vil­ Naradakshetra and Uravakonda were of Karibasavs­ lagers of Gattu that were responsible for depriving swamy's with the hundreds of branch mutts and with him of the last darsan of and discourse with his guru, the vast tracts of Inam lands. The place where he his lord and his everything in life that their stayed at the moment was his house, what he got by families would be replete with bala vidhavas (young alms was his food, the river water is his for bathing widows). He worshipped his guru's samadhi and went and drinking, and where he slept was his bed room. to Uravakonda. At Naradakshetra a costly building He left the disciple. was constructed over the samadhi of Chennabasava­ swamy. Sri Karibasavaswamy began to manage the entire samsthanam of hundreds of mutts manifesting his pre­ Sri Karthavya Karibasavaswamy created several sence at the Uravakonda mutt; but, at the same time Upacharanti Mutts and appointed deputies to carryon he was increasing, his spiritual power with penance in his mission intensively and the branch mutts at Buda­ the presence and company of great rishis in the caves gavi, Yaradikera (Kalyandrug Taluk), Korlagunda, of Matanga hills in Hampi, hundreds of miles away. Vidupanakal, and Pathur, Mandigiri, Sirekola, He got the feet of his guru carved on the stone slab Korakolla, Javalagiri and Gangavara in the erst­ on which the guru appeared at Uravakonda, construct­ while Nizam's State, Bellary and Roapanagudi ed a temple over it which goes by the name of 'the in Bellary District. Devotees used to pour temple of the feet' and arrangements were made for from distant parts, get their troubles and griev­ the daily lighting in the temple and the worship of ances redressed, get relief from possession of evil the feet. spirits and the like, and get blessed with children. Money and grain and even milk and ghee from the After finishing the maharudrabhisheka. and laksha­ neighbouring villages began to come in plenty. bUvarchana in the succeeding Sravanam, Swamy set Swamiji immediately arranged for nityadasoha, daily out on his southern tour. While in south, his guru Sri feeding of the visitors, whatever be the number. This Chennabasavaswamy sent for him as his earthly stay feeding of the devotees is continUing without break was expected to come to a close. The messenger went at any time and scores of poor students are fed. to Uravakonda, came to know of Karibasavaswamy's tour in the south. He returned to Naradakshetra and The fame of the Swamy spread so far and wide apprised Swamiji of the tour of Karlbasavaswamy in that the several peetadhipathis paid their homage in the south. writing and those writings are preserved in the reo cords of the mutt. The Maharaja of Mysore sent an Sri Vairagya Chennabasavaswamy felt sorry and invitation, received the Swamy with the highest State 3ent for the devotees of the neighbouring villages of honours and offered to grant some Inam lands. Swa­ Raichur, Gattu, Gadwal, and other places. He told miji asked for a grazing field in order to rear up cows them that Karibasavaswamy would come after five as goseva was dear to his heart. The Maharaja pros­ days, that till then he would be engaged in medita­ trated at the Swamy's feet and made a permanent as. tion in his yogamantapam (room set apart for medi­ signment of Buddenahalli village for the purpose and tation) and that nobody should open the doors of the also gave him huge sums of money and several jewels ma.ntapam for five days. He entered the room. But, set with precious stones. He honoured every follower the devotees of Gattu village felt anxious about the of the Swamy with several valuable presents. The Swamy who had closed himself in the room without farewell procession was marked with the seventy-two taking fruits or milk for three days and, disregarding honours, the highest for a Peetadhipathi or a guru that his instructions not to open the doors of the room, the Maharaja of Mysore gave and some horses and they opened them. Swamy was deeply immersed in elephants were also sent to the mutt along with the meditation holding his breath, dead to outside world Swamy. and immersed in the sense of oneness with God. His physical body had lost its natural weight and was up Sri Karthavya Karibasavaswamy haIted at Hema­ in the air three feet from the ground. The uproar of kuta in Hampi during one of the annual car festivals surprise by the thoughtless crowd disturbed the deep of Hampi. Swamy's fame had spread so far and wide meditation, there was a noise and a hole in the brahma­ that the moment the congregation knew of his pre. randhram of the Swamy through which the soul es­ sence there, they went for his da.rsan, which they :felt caped and the lifeless body fell to the ground. t;as as good as the darsan of Sri Hampi Pampapathi­ IIllga. So numerous were the cocoanuts broken at his The devotees realised their folly, bathed the body feet that the cocoanut water flowed in a channel from and worshipped it offering thousands of cocoanuts and the top ~f Hemakuta down to the eastern main gate incense. On the fifth day, the body was buried and of the Vlrupaksha temple. Swamy who witnessed the the devotees were returning to their respective vil. car .festival at Hampi decided to have an annual car lages. Karibasavaswamy who rushed back from south fesbval at Uravakonda, returned to the Uravakonda to have the last darsan was struck down with indes­ mutt and accomplished his desire. It was about a cen­ cribable grief on learning from the huge crowd that tury and a half back that this great saint commenced was crosSing the river from Naradakshetra about the ~his car f~stivaI and it is continUing even now attract­ mg annua,ly large crowds. Just before ItaVlflg for Mysore, Swamy ordered Sri Karibasavaswamy car festival is celepratea that the car of the mutt should be closely fenced with for 8 days from Phalguna Suddha panchami (Febru­ thorns and the people were unable to define the mean­ ary-March) . ing. Swamy simply said "if any son of the soil is com­ petent enough, let him remove the fence." Several sus­ The festival is inaugurated on Phalguna Suddha pected that the Swamy would not return to Urava­ Panch ami. On Shasti there is the nagabharana uthsa. konda and some thought of Swamiji's approaching vam, on Sapthami peacock vahanam, on Ashtami ira. vathothsavam Navami jeevanmukti. (procession on elephant), on basaveswarothsa.vam (on the sacred bull) and on Da­ He constructed the Karanji Mutt at Mysore, one sami the important function rathothsavam or car fes­ more mutt at Tumkur in Mysore State on the way to tival. There is kamadahanam or fire works on Ekadasi Uravakonda. While he was approaching yellappanaya­ and vasanthothsavam or conclusion on Dwadasi. kana Hosakote in Tumkur District of the Mysore State on the borders of Gooty Taluk, Chippagiri Veerabha­ From Mari Karibasavaswamy, the successor of drappa of Uravakonda came to him, had his dar san Karthavya Karibasavaswamy, there has been a chain, and handed over a chit to him which, he said, was of heads of that great mutt down to the present learn­ given at Hampi to be handed over to him by a sage ed Swamiji who is also a graduate continuing the good who showed him the exact place where the Swamy work of the mutt managing efficiently the big pro­ was then sitting at Hosakote and disappeared. perty, attracting devotees and being respected during the tours in every place. The visitors remain for a Swamiji asked the Boyis (the palanquin bearers) day more on Triodasi to have Swamiji's darsan and not to stop anywhere on the way till they reached blessings before they depart. The function of taking Uravakonda. Swamy had already adopted Mari Kari­ the religious head of the mutt in addapa.llaki during basavaswamy as his' successor and when the doors of the day through the streets of the place is an impres" the palanquin were opened at Uravakonda, the soul sive one, attended by the entire village, the police had already merged with the Lord and it was oniy force and the staff and the students of the local High the lifeless body that was found in it. School which is started with his donation and named after him as Sri Karibasavaswamy High School. The news spread to the neighbouring villages and lakhs of devotees gathered to witness the burial of The following special mantram is adopted for the the Swamy. They bathed the body and decorated it worship at the sacred shrines or samadhis of Sri Kar­ with bhasma (sacred ash), rudrakshis and garlands of thavya Karibasavaswamy at Uravakonda and his fol­ flowers to be placed in the underground yogamantapa lowers who were nearly half a dozen till now, they which had already been constructed for doing penance being named after either of the great souls Chenna­ during his lifetime and for samadhi after his demise. basavaswamy or Karibasavaswamy.

But, there was an obstacle. The great Siva yogi lost .. ~ ;;$)g his life in the hands of the B'oyis or the palanquin \..:J ~ C'aS~ If'l 0" ~ ) bearers. They were literally bhavis (bha.vi is one that Sreemath punyatharoragdri ghana peeta- *";5 .rar"560 is not a Veerasaiva Lingayat). As such, he has lost (j) the right of burial according to the Veerasaiva way, sthana sobhakaram particularly in the yogamantapa within the sacred OJ"S~~~ :OV'~60 qS..>;S;;e) ~6~d. temple compound. The right hand of the Swamy was Vyamohabja nisakaram ghanakruparatna- raised and his mandate was uttered that the body ~6o ~560 should be buried in the yogamantapa. The bearers could not lessen his sanctity, but his power of Siva­ karam sreekaram yoga was great that by the very touch of his palan­ er-g"'~oC) ~60 ~z::ro~~6o o their body. The crowd jumped up in ecstasy that the nanda Siddhakaram Swamy was alive, that he had been in complete sama­ ~.s~ :a;S.l (138) ;S~~if.s60 dhi and had returned to consciousness. But, after giv­ Swamee Chenna (Kari) ing the mandate, no sign of life was found in the Vrusheswaram [;J"IIo~ -aoU";;)oC) ao ;soa .~:g;. body. It was duly buried in the yogamantapa. porevudendanandadim Vandipem." An elaborate description about Sri Vairagya Chen­ It is a 150-year old festival and of great import­ nabasavaswamy and Sri Karthavya Karibasavaswamy ance to all non-Brahmin Hindus. It attracts large has been given because of their lives, their exemplary crowds numbering about 40 to 50 thousands from An­ asceticism, their devotion to Lord Siva, their interest antapur, Kurnool and Bellary Districts and also from in the weal of the followers here and their salvation other parts of Mysore and States. after death, their concept of duty towards the suffer­ ing humanity and the hundreds of mutts they have A fair is held during the eight days of the festi­ established to perpetuate the cult of Basaveswara. val in the very big field in front of the temple. In 65 fact, on all sides of the temple, there would be no There are communication facilities to Uravakonda, crops and hundreds of families halt under the tama­ Guntakal, Gooty and Bellary by bus. As many dia­ rind, margosa and other trees. The fair attracts dealers monds were found in the fields of this village after in metalware, glassware, pictures, books, earthen and a shower of rain, this place is called Vajrakarur wooden toys. Sweetmeat shops and hotels are increas­ (Vajram means diamonds in Telugu). And yet an­ ing year after year. A few deal in agricultural imple­ otht:r story is that this place was called Kowlur in ments of iron and wood. olden days but in course of time it became Vajrakarur. Merry-go-rounds, lotteries, gambling, dramas and The paper on 'The Golconda Diamond Mines' by musical concerts afford entertainment to the visitors. Capt. Leonard Munn, Mining Engineer and Special Officer-in-charge of the Geological Survey Depart­ Mantapams inside and outside the temple afford ment, the Nizam's Government, relates a curious shelter to the pilgrims. Pandals are erected. There anecdote connected with Wajra Karur and its diamonds are several big shady trees all round the mutt. The which it describes as big well supplies water. Cart-loads of water is also brought and distributed by devotees to the huge crowd. "very well spread, large stones; they have The daily free feeding is attended to with special care generally a bright skin, which inclines to be a pale greenish colour, but within are and supervision.. and thousands are fed everyday dur­ purely white." ing the festival. The anecdote is worth quoting: SOURCE: 1. Sri G. Narayanappa, Teacher, Uravakonda. "About sixty or seventy years ago, 2. Sri R. Basavana Gowd, Teacher, Urava­ when it (Karur) was under the government konda. of the Hindues, and several permitted to 3. Sri C. Shan Khan, Teacher, Uravakonda. adventure in digging, a Portugeez gentle­ man went thither from , and having 4. Sri 'C. S. Hussain Pee'!', Teacher, Urava­ spent in mining a great sum of money to konda. the amount of 100,000 pagos, as its repor­ 5. Sri K. Ramaseshaiah, Teacher, Urava­ ted, and converted everything he brought konda. with him, that would fetch any money, even to what wearing clothes he could 6. Book of Sri Yadavagiri Pithadhipa.thi Cha­ spare, while the miners were at work for ritram by parigonda Veerabhadra Sastri, the last day's expenses he prepared a cup Sri Rangaswamy Book Depot, Uravakonda. of poyson resolving, if that night he found 7. Additional information gathered by the Re­ nothing, to drink his last with the conclu­ search. Assistant jor Fairs and Festivals sion of his money: but in the evening the workmen brought him a very fair-spread KurnooL. ' stone of twenty pagos weight. 17. RAMPURAM - Situated at a distance of 3! miles In commemoration thereof, he caused a great stone to be erected in the place, from the Uravakonda - Anantapur bus route, 13 miles with an inscription engraven on it, in the from Uravakonda and 15 miles from Pamidi Railway Hindues or the Telingana tongue, to the .Station. following effect, which remains to be seen to this day:- The total population of the village is 863 and it is made up of several sub-communities of Caste "Your wife and children sell, sell what you have .Hindus; Scheduled Castes (74) and Scheduled Tribes Save not your clothese, may (23). The chief means of livelihood of the people make yourself a slave; .are agriculture and agricultural labour. But money get, then to Cur­ rure make haste: The temple of Sri Ramalingaswamy with a stone There search the mines, a prize .Sivalingam is the worshipping place in the village. you'll find at last," Sri Ramalingaswamy car festival is celebrated for After which he immediately returned with his stone to Goa". 1 .3 days from Magha Bahula Triodasi (February­ M~rch). Two thousand devotees, local and from the The Gaze·tteer of Anantap·ur District records .n.elghbouring villa,ges and belonging to all communi­ that- ties, congre,gate. "The village is known for the diamonds SOURCE: Statement of Fairs and Festivals furnished by which are found round about it. They . CoLLector, Anantapur. occur on the surface and after heavy showers of rain a considerable proportion of the population turn out to search for J8: V AJRAKARUR - Situated at a distance of 5 them, carrying their meals with them and .mIles from Gulapalyam Railway Station 6 miles from spending long hours in closely examining Venkatampalle Railway Station, 10 mile~ from Urava­ the ground in the hope that they may happen to catch the glint of a gem washed konda as also from Guntakal and 28 miles from Gooty. clean by the rain. No year passes with

I. An articlo by Theo. W. La Toncho in the Sunday Standard, January 20,1)63. 66

out finds of greater or less importance acres of patta and in am land in the neigh­ and native brokers come temporarily to bourhood and purchased the mining rights the village from Madras, Poona, Hubli III 400 acres more. In much of this, shaJlow and other places to purchase the stones surface-pits were excavated and the spoil which are discovered. Some twenty years washed, but in 1895 this work was stopped ago (nearly 80 years back from now) a and attention confined to the shafts in the diamond was found in a field next the road neck. Later, the greater part of the land close to the village which was purchased which had been purchased was sold again by Messrs. P. Orr & Sons of Madras and and eventually the company disposed of after it had been cut at Amsterdam was its interests to the 'Indian Exploration Com­ valued at upwards of £ 10,000".1 . Fl:1G.S pany Limited.' This company continued of diamonds of various sizes are still com­ the sinking of one of the principal shafts mon after the rains when sowcars from and has extracted from it a quantity of the Hubli and Bombay come to the village to blue rock. But apparently not much of pick up bargains. In January 19'29, a this has been washed and for the last feW' villager found a diamond which he sold years work has been at a standstill. As for Rs. 5,000 to a merchant in Madras. far as is known, no diamonds have been At the same time no Mining Company has found in the blue rock itself and it has yet succeeded in earning a profit out of its C1Pl--arently yet to be proved that this is a operations in this field, and ill-luck accord­ diamond-bearing matrix and what is the ing to tradition attends all who come source of the stones which are picked up across diamonds." 2 round Vajrakarur." S "A considerable amount of prospecting The total population of. the village is 6,292 and has been carried out in the village by it is made up of the following communities: Caste Companies working under European super­ vision, but from the nature of the case Hindus - Brahmin, Vaisya, Viswabrahffiin, Kamma, it is impossible to obtain any detailed Rangaraju, Kapu, Sale, Boya, Bestha, Kammara, account of the operations of these bodies. Settibalija, Chakali, Kummari. Vadla, Maharata~ Just to the north-west of the village Scheduled Castes (553) - Madiga, Mala, etc.; Sched­ occurs a 'neck' of tuffagglomerate which uled Tribes (68); Muslims and Christians. The chief bears a superficial resemblance to the blue means of livelihood of the people are agriculture. diamond-bearing rock at the Kimberley mines, but which has been shown to be agricultural labOur. shoe-making, trade, searching of a different origin. The road to Gunta­ diamonds in the fields and other traditional occupa­ kal passes over the eastern portion of it. tions. This rock is softer than the formation surrounding it and has consequently wea­ There are temples to Sri Venkateswaraswamy thered more rapidly than they have and thus a small hollow has been formed in and Siva about a furlong from the village beside the which a little stream takes its origin. It road leading to Uravakonda, and the temples of is in this hollow and in connection with Bhogeswara, Chennakesavaswamy, Srirama, Anjaneya, the neck of blue rock that the chief pros­ Gopalaswamy, Beerappa, Sunkulamma and Peddamma pecting has taken place. Outside it a besides a few mosques and churches in the village. quantity of earth extracted from surface pits has been examined and washed but Sri Venkateswaraswamy is a 4 feet high black stone within it several considerable shafts have image in human form. been sunk. Sri Venkateswaraswamy car festival is celebrated Apparently the first body to start re­ gular prospecting operations here was a for 5 days from Chaitra Bahula Padyami to Panch ami syndicate in which Mr. R. G. Orr and others (April - May). Arrangements are made 15 days in had an interest. They engaged the ser­ advance. On the first day there is bindiseva (bringing vices of a pratical diamond miner of Kim­ water from the well with music for abhishekam) , on berley experience and in 1884 and 1885 put the second day procession on the nemali vahanam up steam winding and washing gear, sunk shafts in the neck and examined the rock (procession on peacock), on the third Anjaneya extracted from these. Two or three years vahanam (procession on Anjaneya), on the fourth later the 'Madras Presidency Diamond vahanam (procession on the sacred kite) and Fields Co., Limited,' was floated to con­ tinue these operations. The Company met, on the fifth car festival. Offerings are made not only it is said, with considerable opposition in kind but also in the form of cash, silver umbrellas. from the diamond interest in Hatton sikharas (kalasam) for the tower. It is being cele­ Garden, as the London merchants many of them owned a considerable interest in the brated for the past 40 years and is of local significance. South African mines and were not anxious A committee and the trustee organise the festival. that any large quantity of Indian gems, About 10,000 devotees, local and from the neighbouring which have more 'fire' than the African villages, congregate without any distinction of caste Stones, should be put upon the market lest they should depreciate the value of the and creed. The present pujari is Sri Narayanacharlu" latter. The Company bought outright 250 a Vaishnava Brahmin with hereditary rights. There

1. Paae 167, Oazetteer of Anantapur District, Volume 1,1905. 2. Paa. 118, Oazotteer of Anantapur District. Volume 11. 1930. 3. PalC& 167-168, Gazetteer of Anantapur District, Volume I, 1905. 67 is 100 acres of Inam land dedicated to the S\vamy. the past 30 years in memory of Sri Sai Baba, a very Free feeding is arranged on the car festival day. great sage. It is of local importance. The Hindu devotees of the village congregate. Pujari is a Nambi. A fair is held in connection with the festival near the temple for a week. It is being held for the past Moharram is also celebrated in the month of 40 years and about 10,000 persons of the village and Moharram (May - June) for 10 days. It is mostly from the neighbouring villages congregate. Eatables, confined to the Muslims of the village. utensils of brass, bronze, aluminium and stainless­ steel, glassware, lanterns, torchlights, bangles, pictures SOURCE: 1. Sri T. Swamidass, Teacher, panchayat Df gods and national leaders, cotton ropes and toys Samithi School, Vajrakarur. made of wood and plastic are brought and sold. 2. Sri P. Gunda Reddy, Village Munsifj, Kamalapadu. sports, merry-go-rounds, gambling and dramas 3. Sri C. Jonathan, Headmaster, Panchayat aifford entertainment to the visi,tors. There is one Samithi Elementary Schoor, Kamalapadu. drama troupe in the village by the name Venkateswara 4. Sri B. Asvatha Rao, Karnam, Kamalapadu. Natyamandali, Sri K. T. Ranganatham, an allround 5. Sri G. Thimma Reddy, Panchayat Board actor, being the manager of the troupe. President, Kamalapadu. There are choultries and pandals are erected 20. GULAPALYAM - Situated at a distance of 4 during the period of festival. furlongs from the Uravakonda - Guntakal road, H SOURCE: 1. Sri A. Govindulu, Teacher, Zilla Parishad n.,jles from Gulapalyam Railway Station, 5 miles from High School, Vijrakarur. Guntakal and 15 mi1~s from Uravakonda. Once upon 2. Sri T. Syed Ahamed, Revenue Inspector, a time there were 2 villages by name Gulyam and Vajrakarur. Palyam and they are now combined to form into a 3. Sri M. Subba Rao, B.A., B.Ed., Headmaster, single village Gulapalyam. Zilla Parishad High School, Vajrakarur. The total population of the village is 1,591 and it 4. Sri V. K. Subba Rao, Karnam, Vajrakarur. is made up of the following communities: Caste 5. Sri Patel Nagi Reddy, Village MunsijJ, Hindus - Brahmin, Vaisya, Thogata, Kamma, Linga­ Vajraka,rur. yat, Kamsali, Bestha, Vadde, Vadla, Kapu, Chakali. 6. The Sunday Standard, January 20, 1!}63. Mangali, Golla, Kuruva, Kammara, Kummari, Val­ miki, Balija; Scheduled Castes (174) - Adi Andhra, 19. KAMALAPADU - Situated at a distance of 2 Bariki, 'Madiga, Mala; Scheduled Tribes (16); Muslims miles from Gulapalyam Railway Station on the and Dudekula. The chief means of livelihood of the Bangalore - Guntakal metre gauge section of the people are agriculture, agricultural labour and other Southern Railway. traditional occupations.

The total population of the village is 1,401 and it The temples of the village are of Dharmapuram is made up of the following communities: Caste Anjaneyaswamy, Siva, Chowdamma and Sunkulamma. Hindus - Brahmin, Narnbi, Nese (Weaver), Uppara, Sri Anjaneyaswamy is a stone image in the form of Boya, Kapu, Balija, Golla, Kuruva, Mangali, Chakali; Hanuman. Scheduled Castes (47) - Madiga, Mala; Scheduled Tribes (169) - Sugali (Lambadi), Yerukula, etc., Sri Dharmapuram Anjaneyaswamy car festival is Muslims and Pinjari. Boyas are predominant. The celebrated for 3 days from Chaitra Su'ddha Navami chief means of livelihood of the people are agriculture to Ekadasi (March - April). On Chaitra Suddha and agricultural labour. Navami procession images of Sita, Rarna and Anja­ neya are taken in procession on a four wheel car. It The temp4es of Siva, Chennakesava, Anjaneya, is being celebrated for the past 16 years and is con­ Bhajana Beerappa and Peddamma, Sai Baba fined to the neighbouring vil~ages. The chief patrons Mandiram and a peerla chavidi are the places of for the festival are Lingayats. About 2,000 devotees, worship in the village. local and from the neighbouring villages, congregate, irrespective of caste and creed. Pujari is a Vaishnava Sri Beerappa festival is celebrated for one day Nambi with hereditary rights. Prasadam is distribu­ on Chaitra Suddha Padyami (March - April). It ted to all. There is poor feeding. is being celebrated from the inception of the village and is widely known. The Hindu devotees local and A fair is held to the east of the temple for 3 days from all places in the district, congregat~, Kuruvas in an area of one acre. It is being held for the past being predominant. The pujari is a Kuruva with 16 years and about 2,000 people, local and from the hereditary rights. neighbOuring villages, congregate. Sweetmeats, Another festival in the village is of Sri Sai Baba utensils, mirrors, combs, photos, cocoanuts and toys celebrated for one day on ASviyuja Suddha Dasami of earth and wood are brought and sold here. There (September - October). It is being celebrated for are no hotels or choultries. 68

SOURCE: 1. Sri. Patel Doddana Gaud, Village Munsifj', there are faint traces of an inscription. Above this is sculptured a Jain tirthankara Gulapalyam. sitting in the usual cross-legged attitude 2. Sri K. Anantha Rao, Karnam, Gutapalyam. " and having the lobes of its ears distended 3. Sri D. Hussain Peeran, Teacher, Gula- in the usual fashion. On the back of this paLyam. stone, it may be mentioned, is a later 4. Sri Pasupathi Maralaradhya, Teacher, Telugu inscription, cut the other way up. On the top of a small rocky knoll just south Gulapalyam. of the village is a slab on which is cut a standing Jain figure about three feet six inches high. It is nude (and so must be 21. KONAKONDLA - Situated at a distance of 2~ the work of one of the Digambara sect), n:iles from Gulapalyam Railway Station, 5 miles from its hands hang down by its sides and it has Guntakal Railway Station, 18 miles from Uravakonda the usual distended earlobes. ,Each side of and 42 miles from Anantapur. The village is just at it are two figures which apparently bear chamaras. Close by, among a number of the foot of a hillock on which Kowndinya Mahamuni sculptured stones which seem to have once is believed to have done penance. The village origi­ belonged to some temple, is an inscription nally was known as Kowndinyapuri after the sage. on a slab of green stone. Its top is broken, It was later known as Kondakundi which is used even but it seems to have been originally head­ ed by a Jain figure, the crossed legs being now, though the Revenue records show it as Kona­ stlll visible. kondla. The Postal authorities have adopted the name Konakundla. During the time of Kowndinya Maha­ On another low rocky eminence north­ west of the village are two more slabs on muni it was surrounded by 101 Sivalingams and an which are cut two more nude, standing, equal number of wells. The rishi used to do abhi­ Jain images, also about three feet six shekam twice everyday, once before sunrise and again inches high Sind very similar to the other. after sunset to everyone of these 101 Sivalingams Above the head of each is the usual triple crown and on each side is a figure bearing taking water from one of the wells adjoining the a chamara. The villagers have built a Lingam. Even now people believe that in the Malles­ mud wall round these, smeared them with wara temple, one of the most ancient temples of the black paint and adorned them with Saivite place, they hear the recitation of , Veena and marks. A few feet west of them, on a horizontal piece of sheet rock, is cut in deep sound of dance at midnight on full moon outline yet another Jain figure. This is and new moon days. It is also believed that some over eight feet in length and is nude and rishis are living even today on the hillock unseen. stands erect like the oth2rs. Close by it are sculptured on the rock the prints of "In 1804 Konakondla was the scene of two fr·et within an ornamental border and an outrage which was unusual even in an elaborate circular design about two feet those unsettled days. Gurappa Nayak, who across and ornamented in an unusual man­ had been pOligar of the neighbouring vil­ ner with odd zig-zag lines and little lage of Kamalapadu but had been expelled circles. Below the rock, near a small for contumacy by Munro, and Perumal tank, is a pointed upright stone some ten Nayak, poligar of Doodicondah combined feet high, wbieh is headed on one side together and attacked Konakondla fort with a quaint inscribed design and half­ with a party of about 200 men. Their object way up the same side of which, within two was to revenge themselves on the headman endosing lines, are cut some quite unusual and kavalgar of the village, who not long signs or letters covering a space on the before had apprehended the uncle of the stone some two feet square." 2 former. They surprised Konakondla fort. seized the headman and kavalgar, tortured The total population of the village is 6,527 and them fQr sometime and then had their it is made up of the following communities: Caste heads cut off. They also murdered four Hindu~ - Brahmin, Nambi, vaisya, Kamsali, Jangam, other men, badly wounded six others, plundered the principal inhabitants and Kamma, Valmiki, Gajulabalija, Kapu, Nese (Weaver), then, hearing that a detachment from Gooty Yadava, Kuruva, Gandla, Uppara, Kammara, Cha­ was on their track, made off. Konakondla tali, Mangali, Kummari, Vadrangi, Larigundla; Sche­ fort is now in ruins. It stands at the foot duled Castes (1,222) - Eariki, Madiga, Mala, etc.; of the hill under which the village is built. On the top of this hill are signs of other Scheduled Tribes (81) - Yerukula; Muslims, Pinjari fortifications in a very commanding posi­ and Christians. The chief means of livelihood of the tion." 1 people are agriculture, agricultural labour and other "The place was evidently at one time traditional occupations. a centre of Jainism and (except Kamba­ duru) is the only village in the north or A donation of fifty thousand rupees by late Sri Y. centre of the district which contains any Sivaramireddy for the building has afforded proper traces of the former prevalence of that medical facilities to the village. A High School and faith. Among the habitations, not far from a few oil factories in the village afford employment the Adi Chennakesava temple, is a stone slab :placed upright in the ground on which for some.

I. Page 162. Gazetteer of Anan1apur District, Volume I, 1905. 2. Pages 161.162, GazoU.er of Allantapur District .Volume I. 1905. 69

Malleswaraswamy temple is an ancient temple family who commenced the urs after the death of the of the place. The Anjaneyaswamy temple and the sage are taken in procession. Sugar, jaggery and Chenmikesavaswamy temple with the stone images of incense are the offerings and there is no sacrifice of the deities are the other two temples of the place. Very animals or fowls. The mujavars and the manager of few of the hundred and one temples have survived the urs are Muslims. It is an ancient festival and the damage of wind and rain for ages. There is the people from the villages surrounding the Konakondla­ samadhi (tomb) of Hazarat Khader Vali on the hillock, Gulapalyarn ran,ges of hillocks congregate. Though the range of which extends near to Gulapalyam for the saint is a Muslim, it is practically a celebration two miles. The samadhi has to be reached by three by the Hindus who were attracted by the Vali during thousand steps. There is also the Beerappa temple his lifetime. with his wooden image decorated with moustaches and After the inauguration of the Panchayat Raj, the silver ornaments. In addition there are a few mutts, Panchayat Officials are evindng good interest. A mosques and cmu-ches used as places of worship by cattle show, exhibition of physical strength and com­ the villagers. petitions in weight lifting, etc., by men and dragging Sri Beerappa festival is performed for a day on stone pillars by bullocks are arranged. Chaitra Suddha Padya.mi (March - April) Le., on the A fair worth mentioning is held for three days Telugu New Year's Day. On the festival day the where about 3,000 persons congre;gate. Sweetmeats, villagers construct a tall column with the figure of utensils, glassware, books, photos, clothes, agricultural an awe-inspiring human face at the top with moust­ implements of iron. rope and wood, toys of mud, aches, silver eyes and ornaments. They beat special rubber and glass are brought and sold. types of drums as big as cisterns that make a peculiar sound and take the column in procession singing the Dharmappa Rathothsavam for three days from songs specially intended for the occasion. Fowls and Chaitra Suddha Saptami to Navami is celebrated. The goats are offered to the deity. The head on the dome legend about Dharmappa is that in the vicinity of the is said to represent an evil spirit. The Kuruva village, there was an uncared-for image of Sri Anja­ devotees fast the whole day and go on dancing durin,g neyaswamy exposed to wind, sun and rain. Dhar­ the procession in a peculiar manner which they claim mappa was a cowherd who used to drive the herd to would represent the dance and singing of Tumbura the tree shade for rest during the mid-day near the and Narada. At times even the women-folk join the Anjaneyaswamy. The chaldi or saddi (the cold food) dance. The person that conducts the dance dresses he had brought for his mid-day meal, he would take himself like a mantrika (charmer or magician). People only after offering it to the deity and then sleep under of the place and the neighbouring villages of the dis­ the shade for a while. One mid-day he was told in trict congregate and the festival is being celebrated his dream by Anjaneyaswamy to construct a temple for centuries. Though all Hindus take part in the for him. He sold away his herd and some charitable festival it is a special festival for the Kuruvas (shep­ persons supplemented the amount and Dharmappa herds and weavers of Cumbadies). The pujari is a constructed a temple to Anjaneyaswamy. He began Kuruva. weekly worship and offering of jaggery every Satur­ day. Bhajans commenced. Devotees increased and The story about Hazarat Khader Vali whose felt the benefits of the Lord's grace when they are in original name appears to have been SattaI' Hadi runs trouble. One Sri Rachanagowd improved the temple that he was a Muslim saint who came to this place with decorations and constructed as many as four from somewhere and began to explain the principles choultries at his own cost. He sunk a big well for of their religion to Muslims. He gave them relief the convenience of the devotees. The festival began when they were ailing, showed them certain miracles. and was called the Dharmappa Rathothsavam. It is The sage was said to have been addicted to toddy and celebrated for 3 days from Chaitra Suddha Sapthami ganja. When an attempt was made to expose his to Navami (March - April), the last day's function weaknesses and priva:te questionab~e l~fe by those synchronisin,g with Srirama Navami. A few Brahmin that could not understand him the toddy had been families made it their hereditary privilege and right to converted into grape juice and the ganja into fragrant perform the several functions and rituals during the incense. Every morning he used to find five annas annual festival. Devotee after devotee began to feed under his bed and that gave him his full day's require­ the pilgrims from Brahmins down to everyone that ments. When rains failed he would sit on the hill visited the festival. About five thousand people take and commence namaj. Even without the least advance part in the festival without any distinction of caste or signs of rain, it would rain in torrents and relieve creed in this ancient festival of the place. the ryots of their anxiety. He gave glass pieces as In the Chennakesavaswamy temple, Sri Krishna prasadam to the devotees which changed into sugar. Jayanti locally called Utlatheru is celebrated for two Sri Hazarat Khader VaH Urs is celebrated for 3 days from Sravana Bahula Ashtami (August - Septem­ days during Margasiram or Pushyam (November - ber). At the centre of the town, four tall stone January). On the first day of the festival there is pillars are fixed in the ground vertically to form a gandham, shamshir on· the second day and jaya.rath on mantapam without walls. A few Yadava (Golla) the third day. On the last day the descendents of his families who enjoy the hereditary privilege annually 70 are brought to the place in procession with music. It Some one would be caught hold of as a thief, his is also hereditary for a few potter families to bring hands are bound and he would be teased for a while to the place the earthen pots required for the func­ to the entertainment of the gathering. The conclud­ tion. One person will be lurking on the roof of the ing part of the function is that the gathering divides mantapam - a roo! not completely covered but with a itself into two, one representing the Chennakesava­ few openings - holds by a rope a bundle containing sv,'amy party and the other the party of Lakshmamma cocoanuts, jaggery and other eatables. He will be and sing paruveta padytLmulu taunting and making pulling the bundle up and down tempting the several fun of the other party. competitors of the above Yadava families to touch Rasasiddhula Jatarn and Bhagavatamma the bundle with sticks. The potters make the floor Jatara are also celebrated in Sravanam and Pushy am of the mantapam and even the approaches to the floor respectively. so very slippery that the competitors slip and fall in their attempt to touch the bundle with sticks. In Kolatams, pandari bhajans, harikathas, dramas and addition to the slippery ground the potters lurking fire works entertain the visitors during the period of behind the pillaJ's throw water at the faces of the the above festivals. Yadavas when they attempt to reach the bundle by Choultries and hotels provide lodging and boarding climbing up the. stone pillars. This is an inter~sting facilities to the visitors. spec1acle providing a lot of mirth. On the following night thfire is the procession of Sri Chennakesava­ SOURCE: Sri Ambalam Seetharamacharyulu. Head- swamy. That night's entertainment is ~ l , ~ ,.,; o...J '" • ~ Q~ ~ 0< ~ ·~ ~ < S <::::> 'C !iC • • > ~ ¥ i ~ >...J ::> " ~ ~ .J ~ ~ « ~ j ... ~ ~ ·~ t=< ac,_ < ~ ! • z ~ ;; •" l ~r- I- a · · ~ 1 w.. '";; W 1~ Q ac ;- 'EO z: ~ z II, ®eftU >- A. I ~ I : ; -< 0 ~ A:

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rI Section V

GOOTY TALUK

UNTAKAL - A Railway Junction where trains Sri Shah Masthan Vali Urs is celebrated for three from Madras, Bombay, Hubli, Vijayawada, days from Ashadha Bahula Navami to Ekadasi Bangalore and Secunderabad meet. It is (July - August). Every year the festival is 18 miles from Gooty town. The town is celebrated in his name. The Village Headman, a two miles from the Railway Junction which Hindu, brings the first offeril1gs in procession with though within the limits of the village of much ceremony to the mujavars who preside at the Thimmanacherla, has been named Guntakal because function. On the first day there is janda uregimpu at the time the Railway was laid, it was the biggest (procession of the flag). on the second gandham ure­ village in the neighbourhood. Thimmanacherla Rail­ gimpu i.e .• the gandham (sandal paste) is taken out way Station opened later lies a mile and a half to the in procession to the darga where it is applied to the east. Along the road which runs parallel to the tomb and on the last day his hand stick is taken out Railway line between these two stations have sprung in procession on a horse with music. Sugar and silver up houses and business premises of various Railway umbrellas are offered to the deity. Hindus make vows officials and merchants. The old village of Thimmana­ cherla is extending towards old Guntakal, the exten­ at the tomb which has a special reputation for grant­ sions being called Kotha Thimmanacherla. The high ing offspring to the childless and take part in the urs ground to the south-west of the Railway Station has along with the Muslims. The fakirs and the poor are furnished several important finds of prehistoric imple­ fed free. Flowers are distributed to the devotees. ments etc., some of which are now in the Madras This festival is being held for the past 150 years and Museum. is widely known. About 15,000 devotees, local and from the neighbouring districts like Kurnool, Bellary The total population of the town is 49,841 and it and Cuddapah. congregate irrespective of caste and is made up of several sub-communities of Caste creed. The mujavar is a MUslim. Sri Shaik Pedda Hindus; Scheduled Castes (5,295); Scheduled Tribes Abdul Khader Saheb, with hereditary rights. (300); Muslims and Christians. The chief means of livelihood of the people are agriculture, agricultural A fair is held in connection with this festival near labour, employment, trade and other traditional occu­ the darga.. About 15,000 persons congregate. Toys of pations. There is a cotton press here which, with its different kinds, baskets, utensils, lanterns, torch-lights, neighbour at Thimmanacherla, deals with the crop of drugs, pictures, photos, mill cloth, handloom cloth and the surrounding regada areas in Bellary, Alur and sweetmeats are brought and sold. Gooty Taluks. A Co-operative spinning mill has also The Guntakal Municipality undertakes all sanitary been located here. arrangements durin,g the festival period. Hotels are available. The temples of Eswara, Beerappaswamy, Hanu­ mantharaya and of Chennakesavaswamy, and Shah SOURCE: 1. Sri S. Rahamatullah, Sanitary Inspector, Masthan Vali darga with the tomb of the saint, are Guntakal Municipality, Guntakal. the worshipping places in the town. The darga is 2. Sri Shaik Abdul Khader Saheb. Mujavar occupying approximately 1 acre of land and an annual of the darga, GuntakaL. Urs is conducted here. Masthanaiah or Shah Masthan Vali was a great 2. KASAPURAM - Situated beside the Guntakal - saint. He came to this village 150 years ago. He Kurnool road at a distance of 21 miles to the south was sitting near a place known as Chinna Darga, in of Guntakal Railway Junction and 23 miles from Gooty a very bad condition of health. The Village Munsiff town, the Taluk headquarters. The ruined forts and and some leaders of the village drove him out of the gates around the village indicate' that it was construc­ village. After they drove him, there was a heavy rain­ ted during the sixteenth century. fall. They tOok pity towards Masthan Vali and went to The total population of the village is 2,462 and it see his condition. To their astonishment they saw is made up of the following communities: Caste him in different ugly forms. In the place where he Hindus - Brahmin, Vaisya, Thogata, Kammara, Kapu, was sitting, there' was no rain at all, though there was Boya, Bestha, Ya

'ihe temple of Sri Nettekanti Anjaneyaswamy IS situated at a distance of about two furlongs from Kasapuram. It is stroD,g,ly built with huge blocks of Bhavayami pavamana nandanam". •• t "O"';;$:) "O"';;$:) U"'""&Q9 0""& O~ mountain stone and mortar within an inner compound ~ of 100 feet by 120 feet. Within and outside the com­ Sri Rama Rama Ramethi Rame Rame pound there are about thirty rooms constructed by the devotees. There are three more Anjaneyaswamy temples with the images of Hanuman. The Hanuman manorame stone image in the Nettekanti Anjaneyaswamy temple ;:i;:'I"t_:J ....;;$:) os ~el~$ U"';;$:) ....;;$:) is what is generally known as the Veeranjaneya form. Sahasranama tattulyam Ramanama with ferocity added to divinity, as the commander of evil spirits. The image resembles the one at the entr­ iSU"';:)~ ance of Penukonda town in Anantapur District. In varanane" thQ village there are also the temples of Siva, Chenna­ It is a widely known festival and attracts about kesava and the village deity, Devulamma. 10,()00 devotees from the neighbouring places of Kurnool, Bellary and Anantapur Districts and a few hundreds There was a village in the vicinity of the Nette­ from distant places of Madras, Mysore and Maharash­ kanti Anjaneyaswamy temple called Nettekallu. It ira States. Even Christians and Muslims partake in is now in ruins and the residents shifted to the present the festival and some of them are also accustomed to locality of Kasapuram and built the village. About break cocoanuts before the Lord. 400 years ago. Kotha Kota Bhimachar, a Vaishnava devotee found the stone image of Sri Anjaneya in the Besides the annual festival. the place is a regular midst of a bush. It was removed and a small temple pilgrim centre. Everyday about a dozen families was constructed. Afterwards, Anantacharyulu, Rama­ come in and a dozen go out, maintaining always nuja&haryulu and Garudacharyulu and their descen­ a score of sojourning families. They come dent!! improved the temple as trustees and archakas. there for relief from trouble and for gett­ The image found is on a stone slab and is about 10 ing otherwise incurable diseases cured. Several feet high. It is believed that it is a swayambhu patients, particularly mental and hysterical. have got (naturally formed) and not created by any human relief. The routine service there is to take a bath in hand. Because it is now installed in the vicinity of the nearby well and go round the temple 108 times Nettekallu (now in ruins) it is known as Nettekanti or 54 times both in the morning and evening. The Anjaneyaswamy. patients attend the puja and harathi both in the morn­ ing and night, remain on a single meal throughout the Sri Nettekanti Anjaneyaswamy Aradhana takes day. receive prasadam of the Lord and after eight in place for 3 days from Chaitra Suddha Padyami (March the night engage themselves in bhajan. There are - April). Muddalapuram, Nettekallu, Budidapadu, several forms of ha.rathi, archana and seva and the Karivemula and Sangala were the Inam villages. ori­ schedule of fees prescribed for each is put up on a ginally endowed for the temple. Three of them were board and the Executive Officer receives the amounts taken away by Morari Row of Gooty who ruled over and issues permits. The fees range from 6 Paise for the tract from the Gooty fort. The remaining two offering a cocoanut to Rs. 75 to kanaka seva. Tamala­ were resumed by the British Government and an pakula seva (decorating the Lord with betel leaves annual subsidy of Rs. 207 was sanctioned for daily arranged in rows in a bamboo frame) is the general lighting etc. Now the management has been taken seva by ordinary devotees at Kasapuram. Kavacha over by the Hindu Religious and Charitable Endow­ samarpana. is another kind of seva. On payment of men~ (Administration) Department of Andhra Rs. 5 the Lord is decorated with the silver armour. Pradesh and a permanent committee with succession Several marriages are performed there. Devotees rights and an Executive Officer have been appointed. experience supernatural happenings. There is a Cocoanuts, flowers. and cash are offered to the deity crowd of two to three hundreds each Saturday. Devo­ tees make offerings in cash and in kind according to in fulfilment of vows. their prayer and particularly cash and jewels are put The following is the mantram adopted for the into a locked and sealed box which is opened periodi­ worship of Sri Anjaneyaswamy and Sri Rama respec­ cally in the presence of the Executive Officer and the tively: Committee. The pujaris are Vaishnava Brahmins of Kaundi­ •• \,tj t90el~~ os>a~t!.JeJ"iSiS5:) nyasa gotram with hereditary rights. Three families Sri Anjaneya madipatalananam are sharing the rights at present at the rate of one each month by turns. -g-oo~ .... ~ s'OSJ!lo:D::lLX'~o Kanchanadri kamaneeyavigraham There is a fair held in connection with the festi­ val for the last 50 years with a congregation of about """5r~ ~C0~el 'iJ""~iSo 10,000 as noted above. Several shops from Guntakal, Parijata tarumoola vasinam Gooty, Uravakonda and Maddikera sell eatables, fancy 73

goods, toys, pictures, books, domestic bamboo articles, l?r a tan~ and orders were accordingly glassware. earthenware and utensils of copper, bronze. glVen for Its construction. Three hamletil brass and aluminium. wez:e ~ubm~rged by the waterspread and their mhabltants settled in a new village The temple well supplies water to the pil~rims. at one end of the tank bund which was called, after the tank. Yerrathimmaraju The thirty rooms and the big choultry are insufficient Cheruvu.'" for the huge crowd of 10,000. Several shelter them­ selves under big rocks in the surrounding hillocks. It is also said that Yerra Thimmaraju and his Big margosa trees in a private land were affording brother Nalla Thimmaraju came here for hunting. shade and shelter to some hundreds and they were There was the Puleru river flowing. Because there cut off by the owner before the authorities thought it were tigers in abundance in that region the river went tit to acquire the land and the trees and it is a very by the name Puleru (In Telugu puti means tiger and striking disappointment today to the visitors that were eru means river). Yerra Thimmaraju thought of frequently visiting the place earlier. Several visitors cons.tructing a dam across this river. He paid the put their own pandals. sheds and tents. coohes seven winnowing panfuls of precious stones Whirling-wheels, kolatams, street dramas. hari­ towards their labour and seven more as bonus. The ka,thas, bhajans, purana kalakshepams, lotteries and stones used for the construction are very big and per­ gamblin,g entertain the visitors. haps they might have been dragged by elephants. After Puleru was bunded up a small temple was cons­ SOURCE: Sri Seeripi AnjaneyuJu, Sahitya Saraswathi, ~ructed at ~he foot of the tank bund and a deity was President, Sahitya Parishath, Installed WIth the name Puletaiah, lest all about the AnantapuT. st~eam Puleru shOUld be forgotten. That temple is rumed now. It is said that 10 years ago, the dhwaja­ 3. PATHAKOTHA CHERUVU - A Railway Station sthambham was demolished by some body who had on the Madras - Raichur broad gauge section of the done it with the hope that there was some hidden Southern Railway situated at a distance of 3 miles treasure under it. Here and there, there are Some from Gooty. inscriptions and images, especially of Siva, in the Village. The total population of the village is 1,340 and it is made up of 'several sub-communities of Caste The total population of the village is 1 711 and it Hindus; Scheduled Castes (170); Muslims and Chris­ is made up of the following communiti~s: Caste tians. The chief means of livelihood of the people Hind~ - Brahmin, Vaisya, Uppara. Bestha, Boya, are agriculture, agricultural labour, trade and other Kavahdora; Scheduled Castes (339) and Muslims. The traditional occupationa. chief means of livelihood of the people are agricul­ ture, agricultural labour and pisciculture. The tomb of the saint Mohammad Mushabar Shah VaH is the place of worship in the village. ~e temples of Sri Venkateswaraswamy with a Sri Mohammad Mushabar Shah VaH Urs is cele­ stone Image of the deity. Siva, Anjaneyaswamy and of brated for 3 days in Chaitram or Vaisakham (March Veerabhadraswamy, and a tomb of Shah Mohammad - May) in memory of Mohammad Miushabar Vali, a Shah Vali are the places of worship in the village. great saint. About 3.000 devotees. local and from the Sri Venkateswaraswamy festival occurs for 1 day neighbouring villages, congregate without any distinc­ on Chaitra Suddha Padyami (March - April). This tion of caste or creed. festival is of ancient origin though of local significance. A fair is held with a few shops selling toys and ~e. re~idents of the village congregate without any bamboo baskets. dlstmctIon of caste or creed. Donations are collected in the village to conduct this festival. ,Prasadam is SOURCE: Statement of fairs and festivals furnished by distributed to all. Collector, Anantapur and Superintendent of Police. Anantapur. Festivals are also celebrated in the Sri Venkates­ waraswamy temple on Asviyuja Suddha Dasa,mi 4. YERRATHIMMARAJU CHERUVU - Situated at (September - October) and during Sankranti i.e., fram 13th to 14th January. a distance of H miles from the Gooty - Guntakal road, 3 miles from the Pathakotha Cheruvu Railway Teppothsavam is celebrated in Kartikam (Octo­ Station and 6 miles to the norht-west of Gooty town. ber - November) when the uthsava vigrahams are "Yerra Thimmaraju after whom the taken on a boat with music. tank is named was a governor of the coun­ try round about Gooty, Yadiki and Tadpatri· Another festival of the place is Sri Shah Moha­ in the time of Rama Raja. the usurper of rr.mad Shah Vali Urs occurring for 2 days from the the Vijayanagar throne. He represented to full moon day in Vaisakham (April - May). On the the king that the site was an excellent one first day there is gandham puja and on the second day

1. PAlO 168, OazcUcer of Allantapur Dlltrlct, Volume r. 1905. 74

urs. Every Thursday sugar is offered. Offerings are i.e., distributing panyaram taken in carts. Golden and a150 made in the form of cash and kind. There is a silver umbrellas and waist belts are offered to the horse maintained in the name of Shah Mohammad deity. Hair cutting ceremonies are also perform­ Shah Vali. The mujavar has hereditary rights enjoy­ ed. This festival is being held from 1905 and is ing Inam lands. This festival is being held for the confined to some neighbouring villages of Gooty Firka. past 300 years. All communities take part. About 10,000 devotees, local and from the neighbour­ ing villages, cong'regate, irrespective of caste and During the UTS kolatams and dramas afford enter­ creed. Pujari is a Sathani, with hereditary rights. tainment to the visitors. During) the festival there is free feeding and prasadam SOURCE: Sri R. Lakshmikantham, Headmaster. Zilla is distributed to all. Parishad Middle School, Yerrathimmaraju A fair is held in connection with this festival Cheruvu. where about 10,000 persons congregate. Sweetmeats, 5. THONDAPADU - Situated at a distance of 3 miles utensils, lanterns, torchlights, books, pictures, photos, from Jakkalacheruvu Railway Station On the Bombay clothes, toys and sugarcane are sold. - Madras Railway line and 5 miles from Gooty on There are choultries and big trees affording shade the Goot,. - Tadpatri bus route. and shelter. Free feeding is arranged in the temple The total population of the village is 1.474 and it itself. is made up the following communities: Caste Hindus - Brahmin, Kapu. Boya, Ediga. Chakali. Mangali. Merry-,go-rounds, lotteries, gambling and dramas Sathani, Golla; Scheduled Castes (163) - Adi Andhra afford entertainment to the visitors. etc.; Scheduled Tribes (61) - Yerukula etc.; and SOURCE: 1. Sri A. Zainulabdin, ViLLage Level Worker, Muslims. The chief means of livelihood of the people GOOVy. are agriculture, agricultural labour and other tradi­ 2. Sri K. Prathapa Reddy, Deputy Panchayat tional occupations. Officer, Gooty. There is a temple of Sri Bolikonda Rangaswamy with his 6 feet high stone image in human form and 6. ESURALLAPALLE. hamlet of JAKKALA­ in sleeping posture. In the temple compound, there CHERUVU - Situated at a distance of 1 mile from are a ma.ntapam. a well and a car. JakkaLacheruvu RaHway Station on 'the JMadras - Bombay Railway line and 8 miles from Gooty. There is a small hillock before the temple known as Bolikonda Ran,gaswamy Gutta (In Telugu gutta The total population of the village is 2,742 and it means a small hillock). The entire area is formed is made up of the following, communities: Caste of small hillocks, the perimeter being 6 miles. Even Hindus - Vaisya, Kamsali, Vadde. Bestha. Kamma, today it is believed that there is some hidden treasure Kapu, Bailja, Golla, Kuruva, Chakali, Mangali; on the hilI. There are also some gariselu (under­ Scheduled Castes (J55); Scheduled Tribes (l09) - ground granaries) and earthen pots. It is believed Yerukula etc.; and Muslims. The chief means of live­ that Rushyasringa, the ,great saint has performed pen­ lihood of the people are agriculture, agricu.lturallabour. ance here, in this hill region. trade and other traditional occupations. Once a shepherd boy suffering from a chronic The brindavan in which Sri Raghavendraswamy disease went to the hillock B1olikonda and there he entered jeeva sama.dhi is symbolised and worshipped. met Lakshmamma, a great yogini. She asked him to The life history of Sri Raghavendraswamy is described bathe in the dust (completely smear dust over head in detail under monograph No. 12 Manchala of Adoni and body) and come to her. He did accordingly and Taluk, Kurnool District. recovered from his ill-health. In gratitude and devo­ Sri Raghavendraswamy Aradhana is celebrated tion, he installed two stone images and proclaimed for 1 day on Sravana Bahula Vidiya (August - Sep­ that those that worship these images would get relief tember) every year in his memory as Sri Raghavendra­ from incurable diseases, and brahmahathyadosham. swamy entered jeeva samadhi on Sravana Bahula He constructed the present temple of Sri Anjaneya­ Vidiya (August - September). As Sri Ra,ghavendra­ swamy at the foot of the hill to the north. Several swamy belonged to M;adhwa sect among Brahmins. devotees constructed mantapams round the temple and worship is done by Madhwa Blrahmins. A day before made arrangements to instal the image of Sri Anja­ the day of worship 1purva aradhana is performed. neyaswamy and to celebrate the car festival. Sri (This will be done by the usual Brahmin who per­ Bogalikatta Subbaiah and others took a leading part forms worship daily). The next day Madhwa arad­ to instal the image of the deity. /tana is done. This is done by 5 or 9 or 11 Madhwa Sri Bolikonda Rangaswamy festival is celebrated Brahmins. Each Brahmin performs one item of for 3 days from Magha Purnima (January - Febr­ worship. Reading Geeta. chanting vedic hymns, , uary). The festival arrangements are made 8 days homam are done. From 8 O'clock in the morning, the before the commencement of the festival. Vows are worship of palanquin takes place. Singing devotional made and fulfilled in the form of panneram ba,ndlu songs the devotees take the photo of Sri'Raghavendra- 7S swamy in procession. A stream of devotees flow in for of a hill that has twisted itself in the form of a sankhu the occasion. Cocoanuts are offered at every house. (conch). In ancient times, some minor rulers built By the time the palanquin reaches its place in Ananda­ forts on the hills surrounding the villagfil. In the 'i'th shramam it will be about 1 p.m. iBry then, the Brahmins century itself, Gooty came to prominence. Some finish all japas and penances. Then the eatables offer­ ancient inscriptions like 'Dimmagudi Sasanamu' found ed to Raghavendraswamy are distributed. Afterwards, in Andhra, belong mostly to Gooty Kingdom. T'nis 10 bags of cooked rice is served to all. Then follows place has also another name, Gowthama Puri. It is the folk songs and dances based on devotion. In the b(illieved that there was Gowthama Ashramam here. night, after supper. harikatha. is arranged. On the n is also said that the name may be derived from the 3rd day, uttara arad,hana is done. This is done by the Telugu word guthi. (KJ!.o) meaning a cluster or usual priest. The people are fed. Every festival is bunch, this word being descriptive of the group of hills performed in the ashramam in a splendid way. on which the fort stands. A rich and interesting The chief patron of the festival is Sri Lakshmaiah­ account of the history of this place is given in the swamy of Anandashramam. Sri Lakshmaiahswamy District Gazetteer of Anantapur District, 1905, excerpts was born at Gadekal in a Kamma family. About 30 of which are reproduced below in extenso. years ago, after the demise of his wife and only "The centre of the place is its famous daughter, without marrying a second time, taking the old hill-fortress. A roughly circular cluster guidance of a guru, he came to this village and became of steep, bate, rocky hills, each connected with the next by lower spurs, encloses in a teacher in the elementary school. Before his arrival, its midst a considerable area of level there was no school in the village. On account of his ground. Within this enclosure is the ori­ efforts the school was established. Later, he resigned ginal town of Gooty. Round the whole of his job and concentrating on spiritual matters, he the outside of the cluster of hills runs a strong wall of rampart built of stone poin­ established the Anandashramam. He visited Badiri­ ted with chunam. which is guarded by kashramam, Mantralayam and some other places of frequent round towers or . On the pilgrimage. Since then, he has been rendering medi­ north and on the w~st where the connect­ cal aid not only to the people of Esurallapalle, but ing spurs are lowest, there are two openings also to the nei,ghbouring villagers. That the factious through this wall, leading into the town. In former days these were fortified and villages became abodes of peace is a proof of his provided with gates. There are also in the service. !<'or his darsan, people are coming from many wall two small sally-ports which connect places. His disciples are innumerable. with paths across the outer circle of hills. The westernmost hill of this circle is a huge, SoURCE: Sri P. R. Chowdappa, B.A .• B.T., Headmaster. precipitous mass of bare rock which towers Parishad Mliddle School. Esurallctpalle. hundreds of feet above all the others. On this is built the citadel of the fort. It is approached by a paved path which leads 7. RAV ALUDIKI - Situated at a distance of 5 miles first to an outlying spur of considerable from Rayalcheruvu Railway Station on the Madras - extent-which is itself strongly fortified and Raichur broad gauge section of the Southern Railway. was known in former days as Mar Gooty­ passes throu,gh the fortifications on this The total population of the village is 1,462 and it spur, winds upwards round the steep sides is made up of several SUb-communities of Caste of the great rock above it and at length reaches the summit of the fortress, which Hindus; Scheduled Castes (348); Scheduled Tribes is 2,105 feet above the level of the sea (3); Muslims and Christians. The chief means of and probably nearly 1,000 feet above the livelihood of the people are agriculture, agricultural surrounding country. This rock commands labour and other traditional occupations. the whole of the other fortifications and also the town in their centre, is defended Chennamma Jatara is celebrated for one day in by a series of walls perched one above Chaitram (March - April). About 500 local devotees the other along its precipitous sides and connected with re-entering gateways ,flan­ congregate without any distinction of caste or creed. ked by bastions and forms, as Wilks puts Further details are not available. it, 'a citadel which famine or treachery can alone reduce'. n is supplied with water SOURCE: Statement of fa,iTs and festivals furnished by from a number of reservoirs which have Collector. Anantapur. been made in the clefts of the rock to catch the rain. One of these is traditionally dec­ lared to be connected with a stream at its 8. GOOTY - The Taluk headquarters, situated at a foot. distance of 2 miles south of the Railway Station of the ,same name on the Madras _ Raichur broad gauge It contains no buildings or remains of architectural interest. Gn the top are section of the Southern Railway and 18 miles from two erections which were apparently a Guntakal. It is a Broad gauge Railway Diitrict head­ gymnasium and a powder-magazine res­ quarters and has communication facilities to towns and pectively and (on the edge of a cliff some important business centres like Yemm~ganur, Patti­ 300 feet high) a small pavilion of polished chunam which is called 'Morari Rao's seat', konda, Kurnool, Anantapur, Bellary and Cuddapah. Its and commands an excellent view of the mythololitical name is Sankhupuri. It is at the foot town below. Here it is said, Morari Rao 76

(:ilee below) used to sit and play chess or ment in land and money of Rs. 2,045 per :swing himsitlf (the places where the swing annum was granted. Part of this was origi­ was suspended are still shown) varying the nally expended in feedin,g travellers in the monotony by now and again wat4!hing a chattram and part in the maintenance of prisoner or tWQ hurled from the top of the a dispensary in the verandah of the build­ adjoining rock. There are many other build­ ing. In 1869 the dispensary was removed ings in ruins and some of these were used to the building now occupied by the by Munro as prisons for refractory poli­ present hospital, which was erected from gars. In 1838, also, the hill chiefs who had the endowment, the feeding of trave­ been concerned in the rebellions in Ganjam llers was discontinued and Rs. 1,500 were confined in them. Within Mar Gooty out of the annual endowment was are the barracks which were at one time transferred to the upkeep of the dispensary occupied by the detachment of Native in its new quarters. In 1884 the institution infantry which was posted here when the was handed over to the management of the place was ceded to the Company. The taluk board and it is now known merely fort and the buildings on it are on the list as the hospital, few people seeming to re­ of constructions specially conserved by Gov­ member that it ever had any connection ernment.' I "Morari Rao's seat has now been with the Munro Memorials." ~ "The hospital repaired, but it appears to be too narrow now called the Munro Hospital is being to have contained a swing on which Morari taken over by Government for maintenance Rao and his mistress (as the story goes) as a taluk headquarter hospital. Munro's could have swung; and the tradition re­ choultry is very popular among all classes garding the rock from which prisoners were of travellers, but the Munro tank close by hurled to break the monotony of his stay hardly ever gets its full supply of water on the 'seat' is discredited by the fact owing to scanty rainfall." 6 that the only rock that is visible from it "Other graves of interest in the Gooty has no considerable drop.'" cemetery are those of Captain Arcl>ibald "The old town of Gooty in the hollow Macleod - Commandant of Munro's escort, within the circle of hills is very crowded who died (also of cholera) three days after and as was only to be expected from its his chief - of Peter Bruce and of Francis situation, is unpleasantly warm in the hot William Robertson. Peter Bruce was con­ weather. Consequently the place is now nected with the old Bellary diiltrict for many extending on the level ground to the west years, and died at Gooty on the 2nd Septem­ of the hills, outsIde the fortifications. Here ber, 1821 when on circuit there as First are the Taluk Office, the travellers' bunga­ Judge of 'the Provincial Court of the Centre low and the buildings belonging to the Division.' He gave his name to Bruce - Mission. The only public office stlli with­ pettah in Bellary town. F. W. Robertson in the fort is the District Munsif's Court." S was Collector of the old Bellary district ''The munsif's court within the fort has also for 15 years and died at Anantapur (then been removed to a new building close to its headquarters) on the 16th December, ~he T~luk. Office and the ancient building 1838. His memory is still held in affection In whIch It was located is now in ruins. and the many topes he planted throughout This building is believed to have been the his charge are still remembered. These residence of Narasimhayya, Diwan to one were all sold in 1859 and with them, by of the Musalman chiefs of Gooty, and the some blunder, was also sold the Munro large stone revetted tank on the road near memorial tope at Pattikonda. The mistake th.e Taluk Office was built by him and bears was not discovered until 1867, when Gov­ hIS name." < ernment peremptorily ordered the tope to be taken back and the purchaser com­ "At the foot of the path leading to pensated. the citadel is the European cemeiery. Here rested for a short time the body of Sir West of all the buildings in Gooty lies Thomas Munro, who died at Pattikonda in the big tank. It irrigates 1,050 acres and Kurnool on the 6th July 1827 when on a is said to have been constructed in 1619 farewell tour, as Governor of the Presi­ by Rama Raya, one of the expatriated dency, through his beloved Ceded districts. princes of the Vijayanagar dynasty. It was His remains now lie in St. Mary's Church badly breached in the flood of 1817. ~n the Fort at Madras, but a cenotaph stands Materials for a continuous history of the In the Gooty cemetery. At Pattikonda, fort are not available. Several MSS. in the Government planted a tope and construc­ Machenzie collection which might have been ted a tank to his memory and at Gooty of assistance are among the papers which they built at a cost of Rs. 33,000 the 'Munro have been carried off to the India Office Cha'atram' (in which hangs an engraving and so cannot be consulted. Local tradi­ of Archer S~ee's full length portrait of tion says that its name is derived from the Munro now m the Banqueting Hall at f~ct that the rishi Gautama lived upon the Madras) and also the tank facing the bIg rock, but the alleged residences of this hospital and adjoining the road to the rishi are as improbably numerous as station. For the upkeep of these an endow- Homer's birth-places.

I. Page IS], Gazetteer of Anantapur District. Volume [, 1905. 2. Page 116, Gazetteer of Anantapur District. Volume II, 1930. 3. Page 154, Gazetteer of Anantapur District, Voiume I. 1905. 4. Paso 116, Gazetteer of Anantapur District Volume II 1930 S. Page 154. Guetteer of Anantapur District: Volume 1'1905· 6. Page 116, Gazetteer of Anantapur District, Volum. n; 1930: 77

The Ganga king Marasimha II (A. D. Talikota. Its name does not appear in the 973) took pride in his title of 'King Ganga lists of their conquests in their new terri­ of Gutti' which he perhaps derived from this tory and there is evidence to show that as lonress. Near the top of the citadel, vn late as the end of the sixteenth century ~he rocks by the deserted Narasimhasvanll it was still part of the possessions of the temple, are eight inscriptions. Owing to fallen Vijayanagar princes who ruled from. their exposed SItUatIOn seven of tl1em (a.l Penukonda. One of the Mackenzie MSS_ in Canarese) are greatly damaged. Three ~ays that it was taken by treachery after are quite illegible; of a 10urth only the date a siege of twelve years by a Muhammadan (150" A. D.) can be deciphered; and of the Sirdar named Mir Jumla, but gives no> remaining three all that can be ascertained date. This man may have been the Mir is that they belong to the time of the Jumla who is known from other sources to 1,'1 estern Cnalukya king Vikramaditya V 1, have been the minister and general of surnamed Tribhuvanamalla, who ruled Abdullah> king of Golconda from 1611 to from 1076 to 1126 A. D., and that two of 1672. The MS. states that after besieging them are dated A. D. 1121-22 and 1122-23 the place in vain for twelve years this man respecti vely. sent a message to the garrison saying that Vira-Ballala II (1191 to about 1212) his master had issued an order relinquishing - one of the kmgs 01 the Hoysala dynasty to them the possession of the fortress and which, with the Yadavas, overthrew tne that this order would be delivered to the Western Chalukyas - claims in an inscrip­ chief in command of the garrison if he came tion at Harihar in Mysore territory to have for it with only a few attendants. The taken Gooty and later an officer of the chief, guileless gentleman> went dowD_ Yadava king Singhana (1210 - 47) is re­ accordingly and was promptly imprisoned. corded as having subdued 'the Pandyas of Whereupon the rest of the garrison surren­ Gooty in the Nolambavadi province'. The dered. It seems an unlikely story. last or the eight inscriptions on the cnaael consists of one verse in Sanskrit in the When Aurangzeb reduced the Golconda ·':;ragdhara metre which Dr. Hultzsch trans­ king to obedience he apparently took Gooty lates as follows: 'Prosperity! Victorious is .~rom him but how or when this happened the king of forts, the best of mountains, does not appear. Gutti- by name! (This mountain About 1746 the famous Maratha free­ is) the nave of the wheel of the sovereignty lance, Morari Rao, whose exploits in the over the whole earth of the illustrious king wards in the Tamil country figure so pro­ Bukka, the lord of fortune, who is another minently in Orme's history, was permitted Lorm (assumed by) Vishnu for protecting by the Nizam to establish h_imself in the the world, (and it is his) ancient auspi­ fort. Some accounts say that It ,vas already cious conch shell with convolutions from in the possession of his family, having pr~­ left to right (and thus resembles) the centre viously been taken by stratagem by hIS of the discus of (Vishnu) the lord of uncle anot11er Murari Rao. In 1754 he made Lakshmi, and his conch-shell Pancha­ it his permanent residence and repaired itS' janya.' Dr. Hultzsch thinks this Bukka fortifications. The present is no place for mu.st have been the Vijayanagar king of any account of Morari Rao's doings, WhICh that name who ruled from 1343 to 1379 and belong rather to the history of the southern that the happy simile of the conch with districts, but seeing how considerable was right-handed whorls (a very rare article his influence on Anantapur hIstory space and one which always brings prosperity to may be found for the folJol';ing summa.ry its fortunate owner) was suggested by the by Orme of the qualities which made hIm shape of the Gooty rock and the windings and his following such important factors. round it of the path which leads to ilS in the politics of those times: summit. . 'He soon made himself admired and The fort doubtless continued a posses­ respected by his neighbours, enlisting none sion of the Vijayanagar kings until the of his countrymen but such as were of overthrow of their dynasty at the battle of approved valour. and treating them so well. that they never entertained any thou%hts Talikota in 1565, but except that insripti~ms of quitting him: on the c?ntrary the.. 'N:nole a: 'Ladpatri show that it w~s the capItal of a rajya (or province) and glVe the names army seemed as one famIly; the SPIrIt of of one or two of its governors, nothmg exploit which he co~trived to ..keep up is on record regarding its history during amongst them by eqUItable paruhons of that time. A local MS. gives a list of eight plunder rendered them fond of their fati-· of its governors, but as the average length gues, a~d they never complained but when of their terms of office is said to have been they had nothing to .do. The. choice ~e as much as 27 years and their names do made of his officers stIll more dlscovered hls not agree with those in the Tadpatri grants capacity; for there was not a commander it is probably quite apocryphal. Krishna of 100 horse who was not fit to command Deva (1509-30) the greatest of the Vijaya­ the whole' notwithstanding which every nagar kings is popularly credited with one was c~ntended in his particular station~ having built the fortifications, but it is clear and they all lived in prefect h.armony wi~h from what has been stated above that they each other, and in perfect obedIence to theIr­ general, so that this body of tr~JOps were. had been begun many years before his time. without exception, the best soldIers of na­ The Musalmans do not seem to have tive Indians at this time in Indostan. Be­ been able to take the place until some while sides the qualities common to. t~e rest of after their overthrow of Vijayanagar at the Mahratta nation> such as actiVIty, strata- 78 gem, great dexterity in the management the strange absurdity of the measure of their horses and sabres, they had by their which we have noticed, had reduced the conflicts against Europeans surmounted in besieged to the utmost distress, and Morari a great degree the terror of fire-arms, al­ Row found himself under the necessity of though opposed to them with the ste~diest sending an envoy to Hyder to treat for discipline' and what is more extraordmary peace. The conditions were settled after were eve~ capable of standing against the much discussion; namely, the payment of vivacity of a cannonade from field pieces, twelve lacs of rupees; eight in cash or although this terrible annoyance, never valuables, and a hostage for the payment made use of in India before the war we are of the remainder. The cash amounted to commemorating, continued to strike all only one lac, and plate and jewels to the other Indian troops with as much terror as estimated value of the remaining seven their ancestors felt when musketry was first were sent by the hands of the hostage. employed against them.' Hyder received his hostage with great Among the enemies Morari Rao's career courtesy, and invited him to dinner' the had made for him, the bitterest was Haidar young man, considering hostilities t~ be Ali, the usurper of the Mysore throne. In at an end, was induced by the gracious 1768 one of Haidar's marches took him to manners Qf Hyder to be unreserved in his the neighbourhood of Gooty but he was communications; the conversation was pur­ not then strong enough to hope to take posely turned to the events of the siege, the place and therefore received with and Hyder took the opportunity of paying apparent complacency the amicable ad­ some appropriate compliments to the ex­ vances of Morari Rao. The deep and deter­ perience of Morari Row, and the conduct of mined animosity of these rival adventures his troops; not omitting to observe that he was veiled by an intercourse of pretended frequently noticed the exemplary gallan­ reconciliation, and confirmed by a personal try of the young man himself. This of interview and an interchange of costly c~lUrse induced some corresponding civili­ tles; and in the warmth of discussing the presents.' past, he was so imprudent as to observe Later, however, in 1775 Haidar was' t1:at there was no want of troops or provi­ in a better position to payoff old scores SIOns, and nothin,g short of being reduced and again appeared before the place. Wilks' to three days' water could have induced account of what followed is too excellent Morari Row to agree to such hard condi­ to abridge;- tions. Hyder heard all this with his accus­ tomed command of countenance' and after 'On entering the territory of Gooty, ~inner referred the your;g man tel the proper Hyder sent a complimentary message to aepartment, for the dehvery of his charge. Morad Row, to announce that he has The description of the valuables had been arrived at his house (country), that they generally stated in the negotiation, and it were ancient friends and that he would was understood, that if on a fair valuation be troublesome to him for grain and forage the amount should fall short ''Of the seven for his horses; the value of which he esti­ lacs, Hyder would still receive it, and accept mated at a lac of Rupees. Morari Row the hostage for the remainder. The period understood the Mahratta jargon, and replied of inspection was designedly prolonged; the in plain tenus that he also was a Cenaputti apprmsers on Hyder's part were duly ins­ (General), and was in the habit of levying, tructed, h~ himself testified great impatience not paying, contributions. On Hyder's for the adJ~stment, and when the appraisers nearer approach to Gooty, he repeated a accompanymg the hostage, returned to message of similar import, with the same report the total amount, including cash, result. He therefore sat down regularly to be only five lacs, Hyder affected the before the place; the guns which monsier greatest disappointment and anger said Lally had employed against Bellary, were tl:-at Morari Row was triflin,g and dec~iving a convenient resource; and a battering train him; and ordered the hostage immediately for this very purpose had also been ordered to return with his paltry five lacs, and from Seringapatam .... After a siege of announce the negotiation to ~ at an end. about five weeks, the town and lower forts were carried by assault; and a large booty He now fitted his operations to the cir. was found, consisting of two thousand cumstances of the siege, taking more care horses, a considerable number of the ele­ to prevent a single person from descending phants of State, a vast amount of private to hollows in the rock, which they had been property. and a very respectable equipment accustomed to risk, for a scanty supply of garrison and field guns and military of v:ater. than to serve his batteries, or ex­ stores. pedite hIS approaches; and the besieged "Hyder continued for two months could not even execute the alternative which longer the siege of the upper fort and was he had proposed, of prolonging his defence repulse.d in numerous attempts. to esta­ br secre.tly dismissing the greater part of blIsh himself in the lowest division of these hIS garrIson. works; but the improvident measure had "On the third day after this mode of been adopted of admitting within the walls warfare had been adopted Morari Rao could -of the citadel, an immense number of no longer restrain his mezi. from exclaiming, followers, of horses, camels, and even even from the parapets, to the besiegers hOJ'!led cattle: .and although, with that t~ey were dying of thirst, and begged ordmary precautlOns, the reservoirs to capItulate. Hyder coolly directed them .of wat6l' were numerous and ample to be informed that there was abundance 79

of water below; and if they desire to quench Q_etached from the force at Bellary under their thirst they must all descend unarmed, the command of two British Officers. These with Morari Row at their head: that he troops lived for some time in the barracks would fire at any flag of truce, and reject still to be seen in Mar Gooty and after­ all advances, except in the form which he wards in quarters on the open ground to had prescribed. In the: course 9f the day, the west of the town. They were finally Morari Row accompamed by his son and wit~drawn about 1860 after the present followed by his unarmed garrison, descend­ polIce force had been organised. ed and threw himself on Hyder's clemency. For the present, the family was sent to In 1804 a conspiracy was formed among Seringapatam; but after Hyder's return to certain dispossessed poligars and others to that place, they were despatched to Cabal seize Gooty and Adoni forts and instal in Droog; where Morari Row soo~ afterwards this part of the country Kudrit Ullah, the died. Without the aids to which we have son of Basalat Jang the former jaghirdar formerly adverted, it is certain that a. con­ of Adoni. The conspiracy collapsed mise­ finement on this rock is not necessanly a rably, the only definite action taken by sentence of death; many of the family the malcontents being the plunder of Kona­ survived for fifteen years and were des­ kondla and the murder of its headman and troyed in the general massacre of prisoners others." 1 which was perpetrated by Tippoo's orders in 1791." The total population of the town is 19,278 and it Baidar, and after him his son Tipu, is made up of several sub-communities of Caste held the place until 1799. After the ~all Hindus; Scheduled Castes (2,655) - Madiga, Mala. of Seringapatam and the death of TIPU in that year it fell to the share of the etc.; Scheduled Tribes (49); Muslims and Christians. Nizam. The chief means of livelihood of the people are agri­ culture, agricultural labour, Government employment" Colonel Bowser was sent with a detach­ trade and other traditional occupations. ment to take over this and other fortress~s on the Nizam's behalf. He found Gooty m the possession of a Brahmin who had turned "There are no temples of architectural Musalman and taken the nax:ne of Zer~w~r merit in Gooty. The interior of the little Khan. This man, on hearmg of TIPU s shrine at the foot of the citadel rock has a. death, had imprisoned the Killadar of the Jain flavour and among the slabs of stone fort, himself assumed the command and which have been used to pave the path to set to work to pillage Gooty and the the top of the citadel is m~re than one wit.h. villages round about it to provIde funds to Jain ornament cut upon It. The KomatIs pay his followers. He next offered the have built a new temple to their patron place to the Marathas ~nd the transfer was goddess Kanyakaparameswari. The mass of in course of negotIatIOn when Col?nel the people pay their chief allegiance to the Bowser appeared. Zeruwar Khan declmed Ellamma and Mariamma temples. The for­ to give up the fort to this officer, so the mer goddess as elsewhere, dislikes animal latter procured two siege guns from ~anga­ sacrifices while the latter cannot have too napaUe and began to make a breach m the many of them. Even Brahmans offer Mari­ lower wall. The guns were apparently amma, rice, betel and nut. Ellamma is poor affairs, as the carriage of one of them held in special repute as the giver of pro­ was so dilapidated that it took five days to geny to the childless, and not a few of the' people of the town are named Ellappa, repair and the ax~e of th~. other broke as it was being got mto posItIOn, but by the Ellamma, Ellanna and so forth in fulfilmen,t time the breach had been nearly completed of vows taken at her shrine.'" (3rd August, 1799) the garrison turned upon Zeruwar Khan and put him in irons and The other places of worship in the town are the­ then surrendered themselves. The British temples of Kalvagadda Anjaneyaswamy, Vinayaka. loss was Captain Roberts and nine men Rama, Venugopalaswamy, Nagareswara, Narasimha­ killed and Col. Bowser and 38 men wound­ swamy, Srimathi Neelammagari Sivalayamu and of late ed. Sri Aakula Lakshmi Narayana Srestigari Sivalayamu Gooty formed part of the territory ceded and Gowthama Ashramam. There are a Protestant to the Company by the Nizam in 1800. In March, 1801 General Dugald Campbell, then Church, a Roman Catholic Church at the Railway commanding at Bellary, recommended on Station, 3 mosques including Jumma Masjid, 2 other the ground of its great natural strength, mosques and the darga of Hazrat Mahbub Subhani at that the place should be ma?-e an ~r~enal or military depot. He gave It as hIS firm the Railway Station, Hazrat Syed Basha Vali darga on belief that with Bombproof cover for a the Gooty hill, Hazrat Nabisab Khadari darga" Hazrat thousand men and a Garrison not exceed­ Syed Bashavali Sare Mubarak darga beside the Rail­ ing that num1>er the upper fort would baffle way Station road, Bazrat Syed Durebaradaru darga the efforts of any enemy however numerous, - however well versed in the art of war.' on the Gooty-Tadpatri road and Hazrat Syed Yadulla Basha clarga near the foot of the hill to the east of The place was however only garrisoned with two companies of native infantry Gooty.

l' Paa•• 155.161 Gazetteer of Anantap.u District, Volume I, 1905. 2· Pal. 154. Gazotteer of Anantapur Diitrict. Volume I, 1905. 80

The tl'!mple of Kalvagadda Anjaneyaswamy situa­ return of the procession to the temple, cocoanuts and ted at a distance of 2 to 3 furlongs to the west of the harathi are offered. By 10 p.m., the procession reaches town was constructed about 80 years ago. Because the temple accompanied by music. On the next day this temple is on the bank of a small canal, it is there is a feast for all the Vaisyas. On the same day known as Kalvagadda Anjaneynswamy temple (In there is vasanthothsavam. There is local congregation 'Telugu ka!va means canal and gadda means bank). of Hindus. The pujari of Kanyakaparameswari tern­ pIe is appointed by the Vaisyas on the basis of Sri Kalvagadda Anjaneyaswamy Rathothsavam is monthly salary. The pujari resides in the temple ,celebrated for 9 days from Chaitra Suddha Padyami premises. (March - April). The car festival taking place on Navami extends from this temple to the Rama temple In the Peta, Ganapati Uthsavamulu are celebrated at the foot of the hill to the east of the village. After during Vinayaka Chaviti on Bhadrapada Suddha Chaviti the close of the celebrations, the car is drawn back (August - September). The Vinayaka temple is in to its original place. Panakam and panyaram are dis­ the midst of the bazaar; the businessmen of the village tributed to all present. This festival is being cele­ offer donations and decorate the temple beautifully brated from 1954. This festival is performed on a with electric lights. Pandals are also erected. The grand scale by the donations collected from the vil­ devotees perform 'pujas to the deity. The local Hindus lagers by the Gooty Aasthika Brundam (the hosts of congregate. There is harikatha kalakshepam in the theists). Sri K. Jayadeva Sarma is the chief patron night. .and pujari with hereditary rights. The aim of the In the Sri Rama temple near the Railway Station .festival is not only perpetuating Hindu religion and Srirama Navami is celebrated for 9 days from Chaitra religious culture, but also to hold literary and puranic Suddha N avami (March - April). On everyday conferences, cattle shows and competition, exhibition there will be plljas and harikatha kalakshepams. On of physical strength and development, and to encourage the 9th day there is procession. All this is done by Jlopular dance, music and poetry. The neighbouring the donations collected from the villagers. Local villagers also congregate without any distinction of Hindus congregate. caste or creed. Everyday during the festival there is "'Ramayana Pur ana Sravanam' by Brahmasri In Sri Venugopalaswamy temple which is very Vellala Chidambaraswamy, a very famous Sanskrit ancient, bhajans are performed on all Saturdays. On and Telugu Pandit. Krishnashtami i.e., on Sravana Bahula Ashtami A fair is held in connection with the Kalvagadda (August - September), there is utla jatara, Ratho­ Anjaneyaswamy festival, near the temple. About thsQ1:am is also celebrated on the same day. Local 20,000 persons congregate. This fair lasts for 2 days. Hindus cOngregate. There is some Inam land. Pujari Nearly {GO shops are opened. Eatables, toys, mirrors, is Sri Jayadeva Sarma, a Vaishnava Brahmin. combs, pictures and photos of gods, etc.; are brought Nagareswara temple is at the entrance of the fort. and sold. This temple is also a very ancient one and is situated Folk songs, folk dances and propagation of theism 10 feet below the ground level. On Sivaratri day are notable. An exhibition arranged by the Agriculture local Brahmins gather there and perform pujas and Department is a special attraction. abhishekams. Sri Sankaraiah, an old Brahmin, col­ lects donations for conducting pujas and burning incense In Sri Kanyakaparameswari temple, Devi Nava­ etc. ratrulu are celebrated for 10 days from Asviyuj'l .suddha Pad.yami to Dasami (September - October). At a distance of half a mile from the Gooty Rail­ 'This temple is specially intended for Vaisyas and the way Station there is a small hillock on which is a .aeity is their family deity. Donations are collected cave and in it is a swayambhu Sivalingam. This is from Vaisyas by the Vaisya Sangham, according to known as Gowthama Ashramam. The cave leads in­ their ability and volume of business. During the 9 side to a very great extent. It is believed even today days of the festival, on each day, one person bears the that there are some rishis performing penance. Now expenses. Pujas begin from 9 p.m. The devotees take and then, during calm nights, some low sounds resem­ the deity round the garbha gudi (sanctum sanctorum) bling those of enchanting some Sanskrit slokams are in procession with music. The mylaru of the temple said to be heard from this cave. In the Ashramam for belonging to Veeramustis who have been recognised every Sivaratri i.e., on Magha Bahula Chathurdasi by the Vaisyas for annual contribution as the devotees (February - March) there is abhishekam to Lord and followers of the Kanyakaparameswari, wear the Siva. Pandals are erected and decorated with electric several emblems of the goddess, hold a pole about 10 lights. The devotees observe jagarana. Harikathas feet, well-decorated with coloured cloth, with another and religious discourses are held. emblem of the deity at the top and sing in praise of the Devi to th~ chorus of all the Vaisya devotees Sri Hazrat Syed Basha Vali was a moulvi. When gathered. Like this, it goes on for 9 days. On the the Gooty fort was occupied by the Muslims, he is 10th day, the deity Kanyakaparameswari is taken m believed to have died in that battle. After the battle a ear in procession to the Samee Vrukshamu. On ended, in the fort on the top of the hill, his tomb 81

was constructed. His head was lying on the road out­ "The place lies on low ground among side the village at a distance of 3/4th mile. There also stretches of paddy-fields watered by several channels from the river, some of a samadhi was built. which pass among the houses. A MS. in Sri Hazrat Syed Basha Vali Urs is celebrated in the Mackenzie collection says that of these these two dar gas simultaneously in memory of the sources the Pedda kalva, or 'big channel', was dug by Rama Raja the usurper of the great saint for 2 days from the 8th day after Mllad­ Vijayanagar throne; the padamati kalva was un-Nabi. Urs and gandham are celebrated magnifi­ made in the time of the Golconda kings; and cently on the first and second days respectively. After the Gangi Reddi kalva was constructed by the day of gandham, the devotees go to the hill in a big ryot of that name. The same document gives a sketch of the history of the place, large numbers and pay homage in the darga there. but this contains little but the flames of its Sugar is offered. Local people and from the neigh­ various subordinate governors - none of b<>uring villages belonging to all communities take whom were men of importance - and part. Fakirs come in large numbers and they are fed accounts of the way in which, being a weak place, it was contil'lually plundered by the free. Late Sri C. Venkoba Hao, a Brahmin, was the troops of the various powers which succeed­ chief among those who started this festival. ed one another in this part of the country."l A fair is held for 2 days in connection with the The total population of the town is 8,716 and it above urs. About 20,000 persons, local and from the is made up of the following communities: Caste neighbouring villages, belonging to all communities, Hindus - Vaisya, Rangaraju, Boya, etc., etc.; Scheduled congregate. Eatables, toys, mirrors, -combs, pictures Castes (956); Scheduled Tribes (50); Muslims and and photos of gods, etc., are brought and SOld. Christians. Agriculture, agricultural labour, trade, tailoring and other traditional occupations are the SOURCE: 1. Sri B. Kesava Sastry, Deputy Inspector oj SchooLs. Gooty. chief means of livelihood. 2. Sri V. Chidambaraswamy, Telugu pandit "The town is now known chiefly for its No. 11, M. S. M. SchooL, Gooty. hand-printed cotton stuffs. All of these 3. Sri P. Ramachandra Rao. TeLugu pandit are made by Marathas of the Rangari caste, No. 11, M. S. M. School, Gooty. who speak good Marathi, and not the 4. Sri B. J. Abhishekam, L. T. Assistant. corrupt tongue used by the pattegara weavers, and still keep up communication M. S. M. School, Gooty. with their caste-fellows in Western India. 5. Smt. K. Venka.teswari, Secondary Grade Every three years, it is said, one of their Assistant. Government General Education priests comes from Broach to visit them; and Special Training School jor Women, they still intermarry with families from Gooty. that side of the Peninsula; and they have their own temple dedicated to , a 6. Smt. Helen, Mistress, Government M. form of Krishna who 1S perhaps the most General Education and Special Training popular of all the gods of the Maratha School jor Women, Gooty. country. 7. The District Gazetteer oj Anantapur dis­ How and when these people came to trict. Pamidi it is not now easy to ascertain. Their own account is that they were attrac­ 9. PAMIDI - Situated 'on the bank of the Pennar ted several centuries ago by the special near the point where it is crossed by the Railway from suitability of the Pennar water to their Guntakal to Dharmavaram' at a distance of 2 miles business, dyes made with it being parti­ cularly brilliant and fast, and they have a from Pamidi Railway Station on the Guntakal -­ saying to the effect that 'one Pamidi is worth Bangalore Railway line. 12 miles from Gooty on the 7,000 Bandars,' the Bandar referred to being Gooty - Anantapur bus route and 20 miles from Masulipatam, which was formerly very Guntakal. famous for its cloths. Judging from the rapid increase in the population of the On the bank of Uttara Pinakini river. there was a village in recent years their trade is in a flourishing condition." 2 ~ivalingam and a serpent was lying there, curling Itself round the Sivalingam in the form of a knot. A "Two inscriptions in the village record cowherd saw this and revealed this to some elderly private grants to two of its temples. Just persons in the village. Bhogeswarappa. a ryot built south-west of the market-place, on the bank of the Gangi Reddi channel is a slab there a Siva temple and slowly a village rose there. called koti-lingam rayi, or 'the stone of Because the serpent was curling itself round the Siva­ the crore of lingams'. On it are cut a lingam in the form of a knot. the town was named series of little lingams, in ten parallel rows Paamumudi. (In Telugu paamu means serpent and containing ten each. In the middle is one mudi. a knot). Slowly, in usage, this town went by which is bigger than the rest. The villagers believe that a visit to this stone every morn­ the name Pamidi. ing and evening brings luck, especially to

1. Pages 162-163, Gazetteer of Anantapur District Volume I 1905 2. Pale 163, Gazetteer of Anantapur District Vol~me I, 1905: • 82

barren women who are anxious for child­ to enable him to smear the upper parts of ren:'l it with the crthodox red ochre and oiL

. The Kotl Lmga l{ayi was er.dosed 111 North-east of it stands a hill known as '" small stone bullumg, which has now Giriappa Konda, un the top of which is a tallen down and the rayi is now buned dhwajasthamohu and a tree, Near the foot uuaer ItS dt-bns aild neglected. Of the tem­ of the hill is a temple to Anantagiri~ by the ples, that La Laksllmlllarayana I- al"o called path up to which lies a boulder some four Vithaleswara and l-'anduranga) was excava­ feet square which is called the balanthi ted earlY in the last centur,)'; and Its rayi or 'pregnant woman s stone'. The 1I,anamantapam 1S 111 the v'lJayanagar style. story runs that the shrine u:sed to be at the '1'wo uwer allcient temples stana on the top of Glriappa Konda. O'lce wI,en the bank 01 the Pennar, one to SIVa called pujaT'i was away his wife was domg the l:soge::.wara, and Llle other to Ke::;ava .. duty for him, walkmg every day to the top of the hill. As she was with child she The oLl,el places 01 WOIS1UP III the village are found this extre;nely toilsome and one day KanyaKapafam<:swall .l)mpw Vdta hu' Image in called out to the god 0 svami! however lemale torm and mosques. am I to clilllb this hill every day to do puja to you?' The god replied that if she would S1'1 Lakshminarayana icstlVC11 alsu known as go down the hill he would come to the UtLamunu Pal'usa is cekbrated fo1' 5 do.ys ii'om Ashadha bottom with her and live there and save her the daily walk. He, however, stipulated Suddha Ekadasi to Purnima (June - JUly). On the that she should not look back as she went. Purnima day lhere is procession. Curd, mIlK, plan tams When the woman reached the place where and borug'ulu are mlxed well and kept in an earthEn the balanthi rayi now stands she forgot pot. ~':his pot IS tied to a iJranch 01 a nC,_!ll1 tree and the god's injunctions and looked back, and the deity in his wrath flung at her this the pot is broken to pieces with a bamboo stick. ' This boulder on which he was riding down the festival is being held lor tne past 2 cemUlle" and IS hill, and killed her. A son was, however, of local sigmficance only. About 4UO persons, espe­ born to her as she was dying and afterwards cially Rangarajus, congregate. Pujari 1S a RangaraJ u. grew up to perform many miracles, such as travelling in a palanquin which went along by itself without bearers and so forth. During the festival, on the Chathmdusi day, there There is a representation of him on one of are dlnners for Rangarajus only. the pillars of the present Anantagiri tem­ ple. This temple was erected to provide Another festival of the place is Kanyakaparame­ a home for the god at the place where he· swari festival occurring for one day in Asviyujanl stopped when the woman looked round. (September - October). This festival is of ancrent Everyone who goes to it chips a little dust origin but of local significance. About 50() devotees off the balanthi rayi as he passes and rubs this between his brows. There are five congregate. Only Vaisyas take part. inscriptions on stone in different parts of the village." SOURCE: 1. Sri Avadhanam Narasimha Rao, Telugu Pandit, Zilla Parishad High School, Pamidi. SOURCE: Pages 151 - 152, Gazetteer of Anantapu7' Dis­ 2. Sri S. Krishnam,urthy, Science Ass,stun" trict, Volume I, 1905. ZUla Parishad High School, Pamidi. 11. GOP ARAJUP ALLE, hamlet of MOLAKATALLA 10. CHITRACHEDU - Situated in the soutn-east Situated at a distance of 15 miles from Pamidi corner of the taluk at a distance of about 9 mIles Ir'Ol:l Railway Station on the Guntakal - Bangalore metre .t'amidi. gauge section of the Southern Railway.

The total population of the village is 1,209 and it The'total population of the village is 518 and it is is made up of several sub-communities of Caste Hindus' made up of some sub-communities of Caste Hindus; Scheduled Castes (239); Muslims and Christians. Th~ Scheduled Castes (4); Scheduled Tribes (4) and a chief means of livelihood of the people are agriculture, few Muslims. Agriculture and agricultural labour are agricultural labour and other traditional occupations. the chief means of livelihood of the people.

"Carved on a boulder at the extreme Sri Kotakonda Anjaneyaswamy festival is cele­ eastern extremity of the village is the big­ brated for 1 day on Chaitra Suddha Padyami (March gest image of Hanuman in the district. It is called the Kotakonda Hanumanta and - April). This festival is of ancient origin but of is some 15 feet high by 9 feet broad. Above local significance. About 500 devotees of all com­ it are representations of Rama, Lakshmana munities take part. and Sita and below it of Indrajit, the son of Ravana. Puja is done to it every Satur­ SOURCE: Statement of Fairs and Festivals furnished by day by an aged Nambi, who uses a ladder the Superintendent of police, Anantapur.

1. Page 163, Gazetteer of Anantapur District, Volume I, 1905. 2. Pase 117, Gazetteer of Annntapur District, Volume II, 1930. TADPATRI TALUK DHONE TALUK F AIRS AND FESTIVALS KURNOOL TADPATRI TALUK ANANTAPUR DISTRICT, A.P.

t-'llES "2

-=---~~~ rl( 'Y-Irn'[S 1 0 6 a

KOILKUNTLA TALUK KURNOOL DISTRICT

GOOTY TALUK

INDEX

CODE NO AND NAME OF VJLLAGE 'AIR OR fEST/VAL

I CHANDJW4 RAMESWARASW4MY FEB_MAli SRI RAMA

2 RAYAlCH£WVU CHENNAK.E5AVASWAMY MAII.APR f6 (b) CHINNAPAPPURU ASWATHA NARAYANASW)MY JAN-FE~ 17 PEDDAPAPPURU SRI RM1A JAN-FEB CHIDAM8ARASWAMY H.B-MAR TALUK o 18 CHAGALLU MASTAN vAll AUG-SE!' CHOWDESWARI (I17H, IHH& IHHJ}.N) 16 CHERl.OfAH£ NAUANAMMA o APFl,·M}.'f o 29 MADUGUP~L~E 8HYRAVASWAMl M.AII·APR CHENNAKESAVAS'NAMY MAA-Af'1I 31 CHJLtAVAR/PALLE /(ATAMESWARA fEB·M,J1.

L.AJ(SHMI NARAYANASW"~r iE-P·OCT 34 GODOUMARRI PEDDASWAMY DEC ,JAN 36 (b) iHfMMAMPALL£ PEDDAMM/I

08ULESU PULIVENDLA CHll.AMAKUrw r£UAMMA TALUK SUNKULAMMA "'AR·AI~ CUDDAPAH DISTRICT I TADPATRI .BUGGA RAMAI.INGE5WARA- 79 CHAilAVAAIPALLE GANGAMMA -' SWAMr f[!'>·MAIi (HII'lTALA VENKATARAMANA· 80 j.A.M8UL4PADU NARltSIM.HASWAMY SWAMY S[I'·OCt AWl APR /(~NYAKJJ'AAA.MESWAAI 8/ VE£R),PURAM VENUGOPALASW AMY - TAUJIl eOUNOA,RY su-ocr OCT NOV ~ RAILWA)' BROAD GAUCE ANJANEYASWAMY 81 8ODAJI>AU£ CHENNAK£SAv~WAH1r MAR· Alit OCT-NOV STAT£ HICHWAYS YADIKI CHENN,A.J

P(cpJred Jt the Office of the Supermtendetll of Ct'Il~I,IS Ope(4tlons, Ar-.dhr;a, "radesh, Hydenb4d Section VI

TADPATRI TALUK

HANDANA - Situated at a distance of H miles Madiga, Mala, etc.; Scheduled Tribes (17) and Muslims. by cart track from Rayalcheruvu Railway The chief means of livelihood of the people are agri­ (!l Station and 16 miles from Tadpatri town. culture, agricultural labour and employment in fac­ tories. The total population of the village is 3,177 and it is made up of the following communities: Caste There is a temple of Chennakesavaswamy in the Hindus - Brahmin, Vaisya, Jangam, Kavalidora, middle of the villa,ge with the stone image of the Nese (Weaver), Valmiki, Nambi, Archaka, Kapu, deity in human form. Settibalija, Golla, Kuruva, Ediga, Chakali, Mangali, Sri Lakshmi Chennakesavaswamy car festival is Maddi, Kammara, Kummari, Dasari; Scheduled Castes celebrated for one day on Chaitra Suddha Vidiya (410) - Adi Andhra, etc...; Scheduled Tribes (50) and (March - April). This festival is of ancient origin Muslims. Kavalidoras are in majority. The chief but of local significance. The local Hindus congregate. means of livelihood of the people are agriculture, The pujari is a Smartha Vaidika Brahmin. Prasadam agricultural labour and other traditional occupations. is distributed to all. The temples of the village are of Rameswaraswamy "On the southern side of the main with a stone Sivalingam, Sri Rama with the stone street of the place, outside the chavadi, is image of the deity in human form, Chennakesava­ a stone slab, some five feet by three, on swamy, Anjaneyaswamy and of Bolikondarayaswamy. which is cut a charm (yantram) and which is known as the ya.ntram rayi, or 'magic Sri Rameswaraswamy festival is celebrated for 4 stone'. The charm consists of 81 squares, days from Magha BahuLa Triodasi (February - March). nine each way, within a border of tridents. Each square contains one or more Telugu This festival is of ancient origin but of local signifi­ letters but these will not combine into any cance. The Hindu residents of the village congregate. intelligible words. At the bottom of the Free feeding is arranged to all the devotees. stone is cut a lingam and two pairs of foot­ prints. Some twelve years ago, it is said, Srirama Navami is celebrated for 2 days from the village suffered severely for three years Chaitra Suddha Navami (March - April). This fes­ in succession from cholera, and a Telugu tival is of ancient origin but of local significance. The mason, a foreigner who was in the village at the time, cut this charm on the stone to chief patrons are Jangams. The local people and those stop the disease. It was set up with much of the neighbouring villages belonging to Hindu com­ ceremony. The mason went round the vil­ munity participate in the festival. The pujari is a lage at midn~ght without a stitch of clothing Nambi. The poor are fed free. on him and with the entrails of a sacrificed sheep hanging round his neck. Many During the festival days, the devotees prepare and cocoanuts were offered to the stone and consume choice sweetmeats. On Sivaratri they observe many sheep slain before it. The mason tossed a lamb into the air, caught it as it ja.garana. fell, tore its throat open with his teeth and J. Venkata Ramanappa, Teacher, then bounded forward and spat out the SOURCE: 1. Sri blood. More sheep and more cocoanuts Chandana. were again offered and then the slab was 2. Sri B. Mopuri Reddy, President, Chandana set up. The mason naturally demanded a panchayat, Chandana. substantial return for the benefit he had conferred upon the inhabitants. When cholera now breaks out the villagers sub­ 2. RAYALCHERUVU - Situated at a distance of a scribe together and do puja to the stone in furlong from the Rayalcheruvu Railway Station on accordance with directions left them by the Raichur - Madras broad gauge section of the him. A washerman acts as pujari and 101 Southern Railway. The Bellary - Nellore road passes pots of water are poured over the slab' thread is wound round it 101 times; loi just by the side of the village. As there is a tank dots are made on it with kunkumam' and constructed during the reign of Sri Krishnadevaraya 101 , cocoanuts and quarter ann~ bits the village is called Rayalcheruvu. are offered to it." 1 The total population of the village is 2,321 and it It is, however, not known whether this 'practice is made up of the following communities: Caste is still in vogue. Hindus - Brahmin, Vaisya, Kamma, Kapu, Setti­ SOURCE: Sri peetakara Naga Sanjeeva Rao, Karnam, balija, Boya, Ediga, etc.; Scheduled Castes (124) Raya1cheruvu.

1. Pall_ 198, Aftaplapur Oi.lric! Oa~e!toer, Volume I, 1905. 84

3. CHINNAPAPPURU, hamlet of DHARMAPURAM The chief means of livelihood of the people are agri­ - Situated at a distance of 4 miles from Juturu Rail­ culture and weaving. way Station on the Madras - Raichur broad gauge There are temples to Sri Rama with the image section of the Southern Railway. of the deity in human form, Chidambaraswamy with The total population of the village is 1,352 and it a tomb, Sri Krishnaswamy, Anjaneyaswamy and of is made up of several sub-communities of Castc Chowdeswari in the village. Hindus; Scheduled Castes (14) and Muslims. The Sri Rama or Ramakoti festival is celebrated for chief means of livelihood of the people are agricultur(:: one day on Magha Suddna Navami (January - Febr­ and other traditional occupations. uary). Cocoanuts and tnambulam are offered to the "There is a pipal tree by the bank of deity. This festival is being celebrated for the past the Pennar under which is a small idol 45 years and is of local significance. The residents of and at which, on the third Sunday in the village of all communities participate in the festi­ Magnam, a bathing festival takes place. The tree is most sacred and has a great val. The pujari is a Thogata. reputation for granting the requests of Sri Chidambaraswamy festival is the other one those who make vows at it. The story about celebrated in memory of a saint of the same name for it is as follows; A rishi was one day doing penance under it when a second rishi came 2 days from Magha Bahula Triodasi (February-­ by. This second man told the first that he March). Vows are fulfilled and cocoanuts and tham­ was goin,g to Hampi to do a penance, but bulam are offered to the deity. The festival is being as it was a ceremony which ought not to celebrated for the past 50 years and is of local signi­ be interrupted his intention was not on any account to be revealed. Later, a third rishi ficance. Thogatas are the chief patrons. The local came by the tree who asked the first Hindus congregate. Prasadam is distributed to all. whether he knew where the second was, as Free feeding is arranged on the last day. he had a knotty point of theology which he wished to discuss with him. The second SOURCE; 1. Sri A. Sri Ramulu, Karnam, Peddapappuru. broke his promise and told, and the third 2. Sri U. Subba Raju, Assistant Teacher, rishi went on to Hampi and unwittingly Peddapappuru. interrupted the second in his penance. On this the second was wroth with the first and pronounced a curse upon him by which 5. CHAGALLU - Situated on the bank of the Pennar he became a devil living in this pipal tree. river at a distance of 7 miles from Juturu Railway After many years the saint Sankaracharya Station on the Madras - Raichur broad gauge section came by and restored him to his original of the Southern Railway and 14 miles from Tadpatri. form and built the neighbouring temple. The tree now standing there is not the The total population of the village is 1,669 and it identical tree in which lived the rishi who is made up of the following communities,;, Caste had been turned into a devil. That was washed away one day by a flood. But next Hindus - Brahmin, Vaisya, Thogata, Jangam, Kam­ morning this present tree appeared growing mara; Kapu; Balija; Boya; Kummari; Chakali, Mangali; in its place.'·1 Scheduled Castes (174) - Madiga, Mala; Scheduled Tribes (10) and Muslims. The chief means of liveli­ Sri Aswatha Narayanaswamy festival - perhaps that of the pipal tree quoted above - is now cele­ hood of the people are agriculture, agricultural labour, weaving, trade and other traditional occupations. brated for 3 days in Magham (January - February). This festival is of ancient origin but of local signi­ There are temples to Chennakesavaswamy, Anja­ ficance. Nearly 5,000 Hindu devotees, local and from neyaswamy, Virupaksheswaraswamy, Siddheswara­ the neighbouring villages, congregate. swamy, Sri Rama and Chowdeswari in the village. The images of the deities Chennakesavaswamy and SOURCE; Statement of Fa,irs and Festivals furnished Sri Rama are in human form while that of Eswara is by District Health Officer, Anantapur. in the form of a Sivalingam. Chowdeswari who is in 4. PEDDAPAPPURU - Situated on the bank of the the form of a sakthi is the village deity protecting the river Pennar. The Tadpatri - Peddapappuru bus route village from famine and pestilence. The tomb of runs at a distance of 3 furlongs from the village and Mastan Vali is another place of worship for the the Juturu Railway Station on the Madras ~ Raichur villagers. Mastan Vali was a great saint who renoun­ broad gau,ge section of the Southern Railway lies at ced the world and even gave up food. He used to a distance of 5 miles. foretell future happenings. The total popUlation of the village is 1,856 and it Mastan Vali Urs is celebrated for 1 day in Bhadra­ is made up of the following communities; Caste padam (August - September). The tomb is decorated Hindus - Thogata, Talari, Kapu, Vadde, Kuruva, etc.; with gandham and other sweet-smelling articles, wor­ Scheduled Castes (281) - Adi Andhra, etc.; Scheduled shipped and a procession taken out. The urs is a Tribes (7) and Muslims. Thog~tas are in a majority. festive occasion for all. This festival is of ancient -_------_._------1. Palle 196, Gazetteer of Anantapur District, Volume I, 1905. 8S ongm but of local E(gnificance. Both the Hindu and she should be kept in_his house and worshipped. Nagi­ Muslim residents of the village congregate without any reddy kept it in his cart and then the cart ran swiftly distinction of caste or creed. The mujavar is a Muslim and he could thus reach his native place quickly. He and, prasadam is distributed to all. kept the stone in his house and used to worship and offer naivedyam daily. Later, a temple was construc­ The annual Jatara of Chowdeswari is celebrated ted and the image installed in it. for 3 days during Sankranti i.e., in pushyam (generally on 13th, 14th and 15th January). Bonalu Panduga is Subsequently, some members of the family left the name of the festival because bonam (cooked rice) Cherlopalle and settled in Chalavemula. They did not is carried to the temple in procession with music by like to shift the image of the deity from CherlOpalle. the devotees and offered to the deity. He-buffaloes, So they got chiselled an image of the deity in the form sheep and goats are sacrificed. This is a common fes­ 01 a sakthi on a stone slab, constructed a temple, in­ tival observed in several villages and celebrated from stalled it there and began to worship it. The deity in the inception of the villages by only the local Hindus. Chalavemula expressed through some person that Thogatas are the chief patrons. Even the puja1'i is a Chel'lopalle was her puttininu (birth place or parents' Thogata and prasadam is distributed to all. house), that Chaj_avemula was her mother-in-law's place and that she desired to go to Cherlopalle, her The ether comwon festivals observed in the villugc parents' place, annually and receive vadtbiyyamu, are Ugadi i.e., Te1ugu New Year's Day on Chaitru cheera (sari) and ravika (blouse). This is an annual Suddha padyami (March - April), Moharram in the custom in Hindu society. The daughters go to their Muslim month Mohan'am (June - July), Srirama parents' houses once a year or so according to thelr Navami on Chaitra Suddha Navami (March - April) convenience and bring a sari, blouse and the all im­ and Sivaratri on Ma.gha Ba/wla Chathurdasi (Febr­ portant vadibiyyamu i.e.; rice and raw turmeric placed u.ary - March). at one end of the sari presented to her by her parents or brothers. Accordmgly, every year, on the full SOURCE: 1. Sri K. KodandaramappG, Karnam, Cha­ moon day in Vaisakharn (April - May) the image of gaHu. the deity is taken to Cherlopalle on a sudibandi dragged 2. Sri P. Lakshmi Reddy, Village Magistrate, by some pairs of bulls. Sudibandi is a cart WIth a ChagaLlu. heavy wooden pole fixed vertically. They return the same night with all the honours due to a daughter 6. CHERLOPALLE - Situ.ated at a distance of 12 from the parents such as vadibiyyamu, cheera, ravika miles from the Tadpatri Railway Station on the and etc., after the festival. On the return journey, a Madras - Raichur broad gauge section of the Southern goat is tied to the top of the soolapumanu, placed in Railway and on the 13th mile on the Tadpatri _ the sudibandi, by the side of the picture. The ­ Pulivendla road. bandi with soolapumanu is followed by a cart of The total population of the village is 3,685 and it kudumulu and a he-buffalo. On reaching Chalave­ is made up of the following communities: Caste mula, they celebrate the festival on the following two Hindus - Brahmin, Vaisya, Lingayat, Kamma, Kam­ days. In course of time, the devotees felt it not possi­ mara, Kapu, Balija, Vadla, Boya, Kummari, Chakali, ble to observe this festival annually due to financial Mangali; Scheduled Castes (286) - Adi Andhra, etc.; difficulties and decided to celebrate it on alternate and Muslims. The chief means of livelihood of the years. They are accordingly celebrating the festival people are agriculture, agricultural labour and other once in two years till now. traditional occupations. Nallanamma Jatara is celebrated every alternate The temples of Nallanamma with her stone image, year for 1 day on the fUiI moon day in Vaisakham Sri Venugopalaswamy, Anjaneyaswamy, Sri Rama, (April - May). Cocoanuts and vadibiyyamu are Maremma and of Peddamma are the places of worship offered in fulfilment of vows; bonalu are also offered. in the village. Domestically, the devotees take oil bath, wear new It is said that some years back, an ancestor of the clothes and enjoy feasts. This festival is being cele­ present pujari went to the nearby Nallamalai hills in brated from times immemorial but is of local signi­ a bullock cart to bring wood for the construction of his ficance. Kapus are the chief patrons. The devotees house. While he was returning with the material the of all communities, local and from the neighbouring bullocks, after travelling some distance, felt the villages of the firka, congregate. The pujari is a Kapu load too heavy to pull further and seemed tired. The with hereditary rights. Prasadam is distributed. Free driver Pasupula Nagireddy sat despondent. When he feeding is arranged to visitors according to the availa­ examined the load he saw in the cart a stone slab. bility of funds. Special pujas are performed to Sri He threw it away and the bulls could pull only for a Venugopalaswamy and Anjaneyaswamy during Kar­ short distance. On re-examining the load, Sri Nagi­ tikam (October - November). reddy found the stone again in the cart. When he tried to remove it again, an invisible voice was heard SOURCE: Sri B. Hanuma.ntha Rao, Teacher, panchayat saying that she was coming as his family deity, that Samithi Elementarll School, CherlopaUe. 86

7 MADUGUPALLE-Situated at a distance of 5 miles from Anantapur Railway station on the Guntakal from MaddipaUe on the Tadpatri - Pulivendla bus Bangalore metre gauge section of the Southern Rail­ route and 19 miles from Tadpatri Railway station. way. The total population of the village is 1,525 and it The total population of the village is 838 and it is is made up of the following communities: Caste made up of the following communities: Caste Hindus Hindus - Kamma, Kapu, Vadde, Boya, i8(al.ija. - Kapu, Bestha, Boya, etc.; and Scheduled Castes (7;» Kuruva, etc.; Scheduled Castes (160) - Madiga, etc.; - Adi Andhra, etc. The chief means of livelihOOd of and Scheduled Tribes (9). The chief means of live­ the people are agriculture and preparation of chunam. lihood of the people are agriculture and agricultural Katameswara temple at a distance of miles from labour. H the village, Peddamma temple in the middle of the The temple of Bhyravaswamy with the image of village and Batamma temple at a distance of 2 furlongs the deity in the form of a boddttrayi is the only place are the places of worship for the villa,gers. The Kata­ of worship in the village. meswara temple is situated in Kaiameswara kana amidst hills. The stone image of the deity is in human Sri Bhyravaswamy festival is celebrated for 2 days form riding a horse. from Chaitra Sttddha Vidiya (March - April). This festival is of ancient orLgin but of local significance. Sri Katameswara festival (festival locally referred The devotees, local and from the neighbouring villages, to as 'Parusha') is celebrated for 2 days from Magha belonging to all communities, congregate. The pujari Bahula Triodasi (February - March). On the first is a Boya with hereditary rights. The present pujari is evening, the horse vehicle of the deity is decorated Sri Bayanna aUas Santeppa. and taken to the temple accompanied by music. On the evening of the following day, the vehicle is brought SOURCE: 1. Sri PatH Narayana Reddy, MadugupalZe. 2. Sri P. Venka.ta Rao, Karnam, MadugupaHe. back to the village. Offerings are made in cash and in kind. This festival is of ancient origin and widely known. The devotees, local and from the other villages 8. YELLUTLA - Situated at a distance of 4 miles of the district, belonging to all communities, congre­ from the Tadpatri - Pulivendla bus route and 25 miles gate. The pujari is a Kapu with hereditary rights. from Tadpatri town and Railway Station on the Madras - Raichur broad gauge section of the Southern Rail­ There are choultries for the pilgrims and two small way. ponds, the water in them having a peculiar taste. It The total population of the village is 1,226 and it abounds in neredu (eugenia jambolane) trees. The is made up of the following communities: Caste Hindus place is reputed to be healthy and a holy one. It is - Brahmin, Vaisya, Nambi, Kamma, Talari, Settibalija, believed that ailing persons are cured of their diseases Bestha; and Scheduled Castes (154) - Adi Andhra, if they reside there for some time. The sick come Adi Andhras being predominant. The chief means of from distant towns like Kurnool, Cuddapah, Chittoor. livelihood of the people are agriculture and agricul­ and Banganapape, reside there for one or two months tural labour. and return home cured of their ailments. The place is considered to be sacred and to have been sanctified There are temples to Chennakesavaswamy, Anja­ ty the sojourn of Pandavas during their exile of twelve neyaswamy, Sri Rama and Ankalamma in the village. years. All through the year, there wlll be pilgrims The stone image of the deity Chennakesavaswamy is 3 visiting that valley because of the cmative effect and feet high in hUman form housed in a temple with stone of the peace prevailing there. Though amidst hilly walls and having a stone manta.pam. forest, nobody need have any fear of poisonous re­ Sri Chennakesavaswamy festival is celebrated for ptiles, wild animals or thieves. In fact no crow gets one day on Chaitra Suddha Vidiya (March - April). down in that locality. It is believed that Drowpadi, The rituals observed are aradhana at 6 O'clock in the the wife of Pandavas, cooked food for her husbands morning and parttveta and ttths(wam in the evening and keeping it there, prohibiting the crows and kites at 4 O'clock. The festival is taking place from the from touching the food, went up the hill in search of inception of the village and is of local sig'llificance. them, as they had gone there for hunting. It is believ­ Vaishnava Brahmins are the chief patrons. The resi­ ed that her order is valid even today. dents of the village of all communities congregate. SOURCE: Sri A. R. Satyanarayana Rao, Teacher, Chilla­ The pujari is a Nambi of Sathagopa gotram. varipaUe. SouncE: Sri B. V, nkata Subbaiah, Headmaster, Ele­ mentary School, Yellutla Post, via Bukkara­ 10. DADITOTA - Situated at a distance of 3 miles yasamudram. from Goddumarri on the Pulivendla - Tadpatri bus route, 16 miles from Chinnekuntapalle Railway Station 9. CHILLAVARIPALLE - Situated amidst hills at a oIl Dharmavaram - Pakala metre gauge section of the distance of 4 miles from GUiudu on the Anantapur _ Southern Railway and 35 miles from Tadpatri of whieh Gugudu bus route, 12 miles from Putluru and 25 miles 32 miles is by bus and the rest by cart track. 87

The total population of the village is 2,474 and it is 12. THIMMAMPALLE, hamlet of CHINTAKAYA­ made up of the following communities: Caste Hindus MANDA - Situated at a distance of 30 miles from -Brahmin, Vaisya, Kamsali, Kammara, Kamma, Kapu, Tadpatri Railway Station on the Madras - Raichur Boya, Kummari, Vadrangi, Kuruva, Chakali, Mangali; broad gauge section of the Southern Railway. Scheduled Castes (354) - Adi Andhra, etc.; Scheduled The total population of the village is 2,834 and it is Tribes (7) and Muslims. The chief means of livelihood made up of the following communities: Caste Hindus of the people are agriculture, agricultural labour, trade - Brahmin, Vaisya, Kapu, Mangali, Kuruva, etc., etc.; and other traditional occupations. Scheduled Castes (419) and Scheduled Tribes (40). The temples of the village are of Sri Lakshmi The chief means of livelihood of the people are agri­ Narayanaswamy, Sri Rama, Anjaneya and of Eswan. culture, agricultural labour and other traditional The stone image of the deity Lakshmi Narayanaswamy occupations. is in human form. Peddamma Jata,ra is celebrated for one day on Sri Lakshmi Narayanaswamy festival is celebrated Chaitra Suddha Vidiya (March - April). Animals for one day on Asviyuja Suddha Dasami (September are sacrificed in fulfilment of vows. This festival 1S - October). This festival is of ancient origin but or being celebrated for the last 20 years and is of local local significance. There is a trustee for the temple. significance. Kuruvas are the chief patrons. The The residents of the village of all communities congre­ Hmdu residents of the villa.ge congregate. gate. The present pujari is one Sri Srinivasacharlu, a Brahmin of Pancharathrulu sect. Sweetmeats, lanterns, torchlights, combs, mirrors, pictures of deities are sold during the festival. Srirama Navami is also celebrated in this village for one day on Chaitra Suddha Navami (March - Getting the stone slab dragged by bulls affords April). Fuller details are, however, not available. entertainment.

SoURCE: 1. Sri J. Venkata Na,rayana Reddy, President, SOURCE: Sri S. Narayana, Headmaster, Samithi Ele­ Yuvajana Sang ham, Daditota. mentary School, Thimmu.mpaUe. 2. Sri G. Narayana Reddy, Teacher, Daditota. 3. Sri C. Ramaiah, Teacher, Daditota. IS. BOPPEPALLE - Situated in a hilly region at a distance of one mile from the Tadpatri - Goddumarri 11. GODDUMARRI - Situated at a distance of H road and 24 miles from Tadpatri town and Railway miles from the Tadpatri - Pulivendla bus route and Station on the Raichur - Madras broad gauge section 32 miles from Tadpatri Railway Station on the Raichur of the Southern Railway. - Madras broad gauge section of the Southern Rail­ The total population of the village is 1,804 and it is way. made Up of the following communities: Caste Hindus The total population of the village is 2,188 and it is - Reddy, Kamma, Talari, Kuruva, etc., etc.; Sched­ made up of the following communities: Caste Hindus uled Castes (313) and Scheduled Tribes (4). The - Thogata, Talari, Kapu, Settibalija, Mangali, etc., chief means of livelihood of the people are agriculture, etc.; Scheduled Castes (423) - Adi Andhra, etc.; agricultural labour and other traditional occupations. Scheduled Tribes (5); Muslims and Dudekula. The The temple of Obulesu is situated on a hill where­ chief means of livelihood of the people are agriculture, as the temples of Sri Rama and Anjaneya are located agricultural labour, weaving and trade. in the village. ' The mutt of Peddaswamy with his photo, two Sri Obulesu Aradhana is now generally celebrated temples of Sri Ramaswamy with the stone images of for one day on Phalguna purnima, (February - March) the deity, Veerabhadraswamy temple, Sri Venkates­ though it was hitherto being celebrated for 2 to 3 days. Vlaraswamy temple, Garuda temple and a peerlct Only cocoanuts are offered to the deity. This festival chavidi are the places of worship in the village. is of ancient origin but of local significance. Reddys Sri Peddaswamy Aradhana is celebrated for 2 days are the chief patrons and Sri Devana Obireddy is the on Pushy a Suddha Ekadasi and Dwadasi (December - trustee of the temple. 'The devotees, local and from ,January), in memory of Peddaswamy who was teach­ the neighbouring villages of the firka, congregate. ing the Advaita philosophy. Cocoanuts are offered and Only Hindus participate in the festival. The pujari is akupujas are performed by the devotees in fulfilment a woman. Vanabhoja.nam (dinner arranged in a of vows. On the first night, fast and jagarana are garden or picnic) is a special attraction of the festival. domestically observed. This festival is being celeb­ SOURCE: Sri Ch. Jaya Devada.nam, Village Level rated for the past 10 years and is of local si,gnificance. Worker, BoppepaHe. Thogatas are the chief patrons. The local Hindus con­ gregate. There is no specific pujari. Free feeding is arranged on the second day. 14. CHILAMAKURU - Situated at a distance of 8 miles from the Anantapur - Pulivendla road, 12 miles SOURCE: Sri Karnam Subba Rao, Karnam, Goddu­ from Vanganur Railway Station and 16 miles south of marri. Tadpatri. 88

The iotal population of the village is 865 and it is ance. Three to four thousand devotees of the village made up of the following communities: Caste Hindus and of the neighbouring villages of all communities - Balija, Mutracha, Mangali, Chakali, Kummari, etc.; ('ongregate without any distinction of caste or creed. Scheduled Castes (72) and Scheduled Tribes (12). The The pujaTi is a Yadava with hereditary rights. Some chief means of livelihood of the people are agriculture devotees feed the poor and some others distribute and agricultural labour. castor oil to infants. There is a temple of Yellamma in the village with A fair is held in the open space outside the village the image of the deity in human form. where sweetmeats, bangles, utensils, lanterns, mirrors, combs, drugs, cinema and story books, cloth, toys made Yellamma Jatam is celebrated for one day on of mud and wood, and bamboo articles are sold. Chaitra Suddha Vidiyt: (March - April). Animals are sacl'iiiced. Use of intoxicants is in vogue. The Bhajan;;, kolatams, dramas, swings, gambling, devotees lake bath in the river, observe fast and keep show of strength, bulls dragging stone slab, etc., afford awake in the night on that day. This festival is being entertainment to visitors. celebrated for the past 50 years but is of local signi­ ficance. The principal patrol1S and followers are Pandals are erected and hotels cater to the needs BaliJas. The devotees, local alld from the nearby of the visitors. villages, numbering about 500 congregate. Only By the side of Sunkulamma temple, there is a tomb Hindus participate in the festival. of a monkey. When rains fail, the ryots pray and A fair is held in the vacant site of the Government perform pujas to it. by the side of the temple where sweetmeats, lanterns, SOURCE: 1. Sri C. Na.gannaidu, L. T. Assistant, Zilla torchlights, looking glasses, combs, pictures of gods Parishad High School, Putluru. are sold. 2. Sri Pulipati Subbaramaiah, Telugu Pandit, Putluru. Ko[atams and kattesamu (competition among men in stick fighting) entertain the visitors. 3. Sri M. Venkata Reddy, Headmaster, Pan­ chayat Samithi Elementary School, Chin­ SOURCE: 1. STi U. Imam Saheb, KaTnam, ChilamakuTu. talapalle, hamlet of Putluru. 2. Sri J. Nagendar Rao, Upper Division Clerk, Panchayat Samithi Office, putluru. 16. TADPATRI - The Taluk headquarters situated on the southern bank of the river Pinakini 'which at 15. PUTLURU - Situated at a distance of 7 miles to this place takes the northern course, or becomes Uttara the south of Tadpatri town and Railway Station on Vahini, and hence is considered as very sacred at this the R,llchur - Mad!'as broad gauge section of the spot.' It is at a distance of l! miles from Tadpatri Southern Railway. It is said that once some Kodela Railway Station on the Raichur - Madras Railway Reddys who happened to camp here got separated on line, 30 miles from Gooty, 32 miles from Anantapur account of a quarrel, constructed some houses and and 47 miles from Guntakal Railway Junction. The settled here permanently. Cuddapah - Bellary trunk road passes through the town. The total population of the village is 3,800 and it is made up of the following communities: Caste Hindus "There appear to be no local records - Brahmin, Vaisya, Devanga, Kamma, Kammara, or traditions regarding the history of the Vadrangi, Kapu, Yadava, Talari, Kummari, etc.; Sched­ place, but one of the Mackenzie MSS. gives some account. According to this the first uled Castes (483) - Madiga, Mala, etc.; Scheduled person to improve the village was Rama­ Tribes (4); Muslims, Dudekula and Christians. The linga Nayudu, who was the local governor chief means of livelihood of the people are agriculture, under the Vijayanagar kings in the reign agricultural labour, weaving, serving under landlords of Krishna Deva (1509-30 A.D.). He began the fine temple of Ramalinga or Rames­ and other traditional occupations. wara on the river bank which is referred to later, and dug irrigation channels from The temples of the village are of Sunkulamma the Pennar. His son Timma Nayudu with the image of the deity carved on stone in female obtained the place as a jaghir and dug more form, Anjaneyaswamy, Sri Rama, Siva and Veera­ channels and began the Chintala Tiru­ bhadraswamy. There is also a church in the village. venkataswamy temple also referred to The temple of SUllkulamma is located by the side of below. After the downfall of the Vijaya­ nagar kings at the battle of Talikota in the road and hence the deity is known as Bata 1565 the place was ruled by governors Sunkulamma. (In Telugu batao means road). appointed by the Muhammadan victors. Later on Aurangzeb's troops turned them Sunkulamma Jatara is celebrated for 2 days from out. They did much wilful damage to the Chaitra SUddha Vidiya (March ---' April) to obviate mantapam in the Chin tala Tiruvenkata­ epidemics and for the welfare of the village. Cocoanuts swamy temple and built a fort on the sand­ dune to the north-east of the shrine, where are offered to the deity and animal sacrifice is Observed. the weekly market is now held. Later This festival is of ancient origin but of local signific- again, Morari Rao of Gooty took the village Plate IV Sri Bugga Ramalingeswaraswamy temple

- Collrtesy,' A .uis /all! C o mmissi(?lle r, H . R. & C . E. ( Admn . ) Dept •• A-nantapur

Plate V : Elaborately sculptured walls of BUggd Ran1alingesvvaraswamy temple

- COllr((,SY : A ssiM,JIl( C ommis.lilJ ll t! r, H . R . & C . E . (Admfl. ) D el" _, Ananrap"r Plate VI A view of Sri Chintala Venkata­ ramanaswan1y temple

-Courtesy : Assistant Commissiol1('r, H. R. & C, E. (AdmIJ. ) Dept., AnonlaplIr 89

and appointed amildars to govern it. His tradition is, that the Linga is swayambhu or self­ people repaired the mantapam which the manifest.' Muhammadans had damaged. Morari Rao was eventually defeated by Haidar Ali and Tadpatri again changed hands. The details 'The entire Siva Furana is carved in stone on the given in the MS. are of little interest and walls of the temple with delicate skill and in elaborate consist chiefly of particulars of various detail' (Plate V). To the left of the sanctum sancto­ plundering raids by poligars, Marathas and rum there is the temple of Parvati and to the right Musalmans to which (being apparently a that of Kodanda Ramaswamy. To the north-east ()f defenceless sort of place) the town was continually subjected." i the temple lies the temple of Chandi by the side of which there is the high sthambha,la mantapam. In "It is stated that the area in which front of Ramalingeswaraswamy there is the image (If this place is situated was formerly known as Bhaskara Kshetra, to the south of WhICh, Nandi. The temple is so near the river that the flood there existed a thick forest consisting of waters at times enter the temple. The temple was plenty of palm trees. Hence it was called built in the 14th century by Sri Ramalinga Naidu Thallapalle or Tamlapalle (vll"age of during the regime of Sri Proudha Devaraya. In addi­ palms or Tati Vanam).''' tion there are the temples of Kanyakaparameswari . The local legend has it, that at the with the image of the deity in female form, of Sunku­ very same spot, where the Ramalingeswara lamma with the image of the deity in human form, of temple stands, Lord Parasurama lived and Anjaneyaswamy, of Bhavanarushi and of Vithoba. per10rmed penance and tapascharya, wor­ Mosques and churches are the places of worship for shlppmg Lord SlVa in his Ltngakara. There is In the temple a perennial underground the Muslims and Christians respectively. force from WhICh water always oozes into the garbha gruha, exactly at the spot where "The Ramalingeswara temple stands on the Siva Lmgam is consecrated".' the very edge of the PennaI' and is only defended from being washed away by a Another version is that during the reign of Hal'i­ weak rampart of loose stones. In the great hara Rayalu, Nandyala Veera Raghava Raju, who flood of 1851 the river flowed right through was ruling the place, developed this village into a it and brought down all the upper (or brick and plaster) part of the great southern town and named it Tadpatri. gopuram and also washed away much of the lower, or sculptured stone, courses. The Another legend has it that Lord Rama during his ruins of these lie scattered about in the sand exile, came here and killed Tataki, a demon and that or have been added to the defensive ram­ incident is said to be the origin of the name Tadipatri. part. The lower part of this gdpuram and To wash off the sin of sthreeiLatya (killing a woman), the similar portion of the similar northern tower (which was never finished) are the Lord Rama is believed to have installed a Siva­ two great beauties of the temple and far lingam on the bank of the river Pennar and worshIpped surpass anything else in the town. Fergu­ it. sson, indeed, considers them to be probably the finest pieces of work which the Vijaya­ The total population of the town is 23,809 and it i.s nagar kings ever effected and superior to anything in their capital at Hampi. He made up of the following communities: Caste Hindus gives two full-page wood-cuts of them _ Brahmin, Vaisya, Kamsali, Kshatria (Raju), Kamma, and says they are 'covered with the most Padmasale, Kapu, Pattekari, Talari, Settibalija, Man­ elaborate sculpture, cut with exquisite gali, Chakali, Thamballa, Pattusale, Balija, Sale, sharpness and precision, in a fine close­ Bhavasagara, Swakuta, Mahal ashtra; Scheduled Castes grained hornblende (?) stone, and produce an effect richer, and on the whole perhaps (1,931) - Adi Andhra, Madiga, Mala, etc,; Scheduled in better taste than anything else in this Tribes (103) - Yerukula, etc., etc.; Muslims, Dudekula style. It is difficult of course to institute and Christians. The chief means of livelihood of the a comparison between these gopuras and people are agriculture, agricultural labour, trade, such works as Tirumala Nayak's choultry at (Madura) or the corridors at Rame­ weaving, service and other traditional occupations. swaram (on Pam ban island); they are so different that there is no common basis of Bugga Ramalingeswaraswamy temple (Plate IV) comparison but the vulgar one of cost; but and Chintala Venkataramanaswamy temple (Plate VI) if compared with Halebid or Belur (in are the two important and famous temples at this Mysore), these Tadpatri gopuras stand that place 'elaborately decorated with sculptures represent­ test better than any other works of the Vijayanagar Rajas.' It has, however" to be ing the adventures of Krishna, Rama and other my­ remembered that at Hampi the only mate­ thological events. Aznong the bas-reliefs is a figure rial available was a coarse-grained granite holding a Grecian bow, rarely seen in Hindu sculp­ which did not admit of a delicate finish. tures.' 'The icon of the Lord Ramalingeswaraswamy The finer Tadpatri stone gave the builders there an immense advantage over their is uncut and roughly formed and hence the popular rivals at the capital.

I, Pages 199-200, Gazetteer of Anantapur Dhtrict, Volume I, 1905. 2. Page 46, Temples and Legends of Andhra Pradesh by Sri N. Ramesan, 1962. 3, Paaes 46-47, Temples and Legends of Andhra Prade,h by Sri N. Ramesan, 1962. Five inscriptions at this temple have sculptures from the Ramayana and Bharata been copied by the Government )!.pigraphist. epics. Originally the temple was called The earllest is dated A.D. 1198 and records after the Lord Chin tala Tiruvengala Natha­ a grant to a Jain. It therefore appears to swamy. The word Chintala was used to have been transferred to this temple from describe the Lord, since the moola bhera some Jain building of which no traces now was discovered at the foot of a tamarind l·emam. Of the otners, one is dated 1507-08 tree. in the time of king Narasimha of Vijaya­ nagar and seems to record the remission of The main gopura facing th~ east is a the marrIage-tax in the Gooty province; solid huge struccure, IJUliL pal't>,Y U1 stone another dated 1509-10 mentions a grant to aHa purLIY 01 orlck. The SLvlle part cOnta111s the temple by Saluva Timmayya - gover­ exqUIsIte figures of \lld;y "amu a3, AIJsaras nor of Gooty and minister of the famous aua Avataras 111 neat aut.! well arranged king Krishna Deva who did so much to rov;; 6. Just above the line 01 ,hl'CsilOld, there beautify Rampi - and says that he had are two nonzontal lwes 01 earvwgs one built a matapam in the temple and was showll1g the elephantal proceSSIOn alld the constructll1,g: tne g:Jpuram and the enclOsmg other tne processlOn 01 hors8s, all gomg walls; the third dated 1513-14, recol'ds a from one eau to the other. lnsiae tne ttm­ grant of land to the temple in the same pIe, every wa,l is covered with beautliul king's reign by Saluva Govindayya, gover­ and oellc,HelY delmeaLt:d pieces 01 artistic nor of the province of Gooty; and the last, SCUlpture. A stone ellanot which is a which is dated 1531-32, mentions another maSterpIece 01 archite<.:tural de:31'n is also grant in the time of Krishna Deva's succes­ availa01e. Two holes are caLve~ ;nto tne sor, Raya:' chariot and it is stated that tWIce a year the Sun's rays are reflected through these "The Kaifiat collected by Col. Mackenzie to the foot of the deIty. and also the otnel' epigraphical details of the temple furnish us wlth a history of the place. It is stated that the swayambnu There is Rangamantapa covered with LlIlga, in course of time got obscured, and forty pillars in the Vijayanagar style of was covered by ant-hills, and was thus lost arch!tecture. Bey()nd the Rangamantapa is to the devotees. It was then discovered the muknamantapa, in which all the scenes only by means of a cow which used to come of the Ramayana commencm'g from Pu(;ra­ every day to the spot, and give its milk kameshti yagna of Dasaratha to the Patta­ as an offering to the Lord. The Kaifia. bhisheka of Sri Ramachandra are carved. records that with the royal patronage of the The scene of reconciliation of Rama and Vijayanagar king, Sri Ramalinga Naidu Sita is especially a beautifUl piece of archi­ tecture. It depicts the Devatas on the west built the western, northern and southern the Vanaras on the east, and in between: gopurams of the temple and also the as testifying to the sanctity of Sita; Mahadwara gopu,ram on the south. To the east of the temple at the spot where LOl'd and Rama and 8ita standing hand in hand. Parasurama is said to have done his pen­ On the southern and western walls of the ance, there is a temple installed with the temple, scenes from the , depict­ idol of Sri Rama and this is known as Rama ing the life of 8l'i Krishna and his lee las are sculpt_ured. We have also rare sclup­ Padam. tural speCImens of the various Avataras of The gopu,mm of the Sri Ramalingeswara­ Lord Vishnu. One particularly interesting swamy temple, is not merely massive, but piece of SCUlpture is that of Lord Nara­ is also built with a great deal of attention simha, not in his usual posture of killing and care. It has been chiselled and polish­ Hiranyakasipa on his thigh, but shown as ed with such attention, that the totality wrestling with him. The SCUlpture of. of the impression that it creates is some­ Vamanavatara is also a beautiful one show­ thing majestic and magnificent. The Kaifiat ing one foot on the head of Bali, a'nd the records that a sculptor by name Yellanchari other compassing the entire universe. was brought all the way from Benares in order to do the work thoroughly. To the north of the main temple, are shrines of the Goddesses. Adjacent to The other temple, namely, Chintala these is the Paryanka griha which is built Venkatal'amana Murthi temple is dedicated in the shape of an octagon. There are to Lord Vishnu. The tradition has it that figure~ and forms that are sculptured on this was built by Sri Timma Naidu, son of this, which are said to have been carried Ramalinga Naidu, who built the Siva tem­ out by Timma Nayudu, out of the presents ple and that this was also built under the given to him by the Vijayanagar king Sri orders of the kings so that Aliya Ramaraju.'" people may have the facility of worshipp­ ing both Lord Siva and Lord Vishnu at the "The pillars supporting it are af the same place. The temple has been built usual Dravidian style, with rearing yalis strictly in accordance with the Silpa Sastra, and other monsters surrounding a central and with the garbha griha, the madyaranga, staff. The ornament is not however so com­ the astana mantapa" the antarala gopura, pletely detached from the central portion as the prakara., the yagnasala, the kalyana it generally is, and the pillars have conse­ rnantapa, etc. (One of the mantapams quently a heavy appearance. The demon can be seen in Plate VII). These contain Ravana with his ten heads; Hanuman inter-

1. Pages 201-202. Gazetteer of AnantaptJr District, Volume 1,1905. 2. Pases 47-49, Te'lJple, and LeJjlends of Andhrll Pradesh b". Sri N. Ramesan, 1962. Plate VII A mantapam in Sri Chintala Venkata­ ramanaswamy temple

-Courtesy.' Assistunt Commissioner, H. R. & C. E. (Admn. ) Dept., Ananfapur Plute VIn Presiding deity of Kanyaka­ pnrameswari

-Courtesy Assistallt Commissioller, H. R. & C. E. ( Adn1l1.) Depr., Anantapur 91

viewing him and trying to make himself Another festival of the place Sri Chintala Ven­ equally tall by curling his tail round and kataramanaswamy festival is celebrated for 10 days sitting on it; Rama shoot~ng an arrow from Asviyuja Suddha Ashtami (September - Octo­ through a tree to show Sugnva what a use­ ful ally he was; Sita ,giving her ring to ber). This festival is of ancient origin and of local Hanuman to take to Rama as proof that she significance. The devotees, local and from the neigh­ was alive; Vali making his famous dying bouring villages, congregate. Only Hindus participate speech to Rama; Krishna carrying off the in the festival. The pujari is a Brahmin. Prasadam clothes of the milk-maids when they were is distributed to all. bathing; the same god playing with the cobra - these and very many other scenes Sunkulamma Jatara is celebrated for 3 days from are sculptured in a series of panels all Chaitra Sucidha Padyami (March - April) . It is round the shrine in places where usually there is no ornament whatever. The man­ believed that the celebration of this jatara relieves the tapam in front of the Lakshmi shrine is VIllagers of their allments and diseases. Animals are again richly decorated and the ceiling in sacrInced on a large scale during this jawra. The high relief in the centre of it is noteworthy. pUJari of Sunkulamma is a Balija. As to the date of the temple, Fergusson says that it is older than the Ramesvara The other important festivals observed in the shrine and "in so far as whItewash and paint town are Kanyakaparameswari festival or Devi will allow one to judge, ranges with the Navaratru"u for 10 days from Asviyuja Suddha works of the earliest kings of the Vijaya­ nagar dynasty." fJudyami (September - October) and Anjaneyaswamy festIval for 9 days from Cha,itra Suddha Padyami "In one of the bazaar streets is a note­ worthy construction. It IS a temple which (March - April). is bem,g erected by the local Komatis to Though there is no fair as such, during the festival their caste godaess Kanyakarnma, the deIfied form of the Komati gIrl who, according to days, some shops that sell flowers, fruits, sweetmeats, the story, threw herself into a pit of fire to ghee, glassware, utensils, toys etc., are opened. stop the persecution to whicn her caste­ fellOWS were bemg subjected by a king who On every Sunday, the Sahithi Samithi arranges wanted to marry her in splte of their either reading of puranam or religious lectures in Sri objections. The temple is built upon an Chintala Venkataramanaswamy temple. anginal design, even employing arches in its constrUctIOn, but the SCUlpture with SOURCE: 1. Sri S. Teelfoji Raa, Correspondent, Andhra which it is being decorated, instead of being Patrika, N agulakatta. the shoddy work which is usually considered good enough nowadays, is quite excellent 2. Sri G. S. Narasappa Rao, Correspondent, in design and finish. It is much of it copied Andhra Prabha, Tadpatri. from the two temples above referred to and 3. Sri Allidi Vasudeva Rao, Tadpa,tri. it is not too much to say that, though un­ 4, Sri K. Seshacharyulu, Telugu pandit, Tad­ equal in parts, it is most of it wen able to patri. stand comparison with the old work. The stone employed is a fine-,grained grey-green 5. S1'i GoLIapinni Ramachandra Sastry, Telugu matenal. The workmen are Kamsalas Pandit, Tadpatri. from Proddatur in the Cuddapah district."z 6. Sri M. Sreenivasa Raa, Merchant and fac­ The construction of the Kanyakamma tem­ tory owner, Ta,dpatri. ple of t~e Vais~as has been completed, but Sri Josyam Janardhana Sastry, Retired bemg sItuated III a lane its architectural 7. effect is considerably diminished. A fine Telugu Pandit, Tadpatri. view of the town and the river can be had 8. Sri S. V. Subba Rao, MunicipaL Commis­ from the top of this temple,"s sioner, Tadpatri. Plate VIn shows the presiding deity of Kanyaka­ 9. Sri P. Narayana Raju, Teacher, Municipal, parameswari. Elementa,ry School, Tadpatri. Sri Bugga Ramalingeswaraswamy festival is cele­ 10. Sri V. Rama Subba Rao, Karnam, Tadpatri. brated for 11 days from Magha Bahula Ashtami to 11. An article on Tadpatri published in Andhra Phalguna SUddha Tadiya (February - March). Car Prabha Weekly, dated 26-12-1962. festival is celebrated on Amavasya. There are metal ima,ges for the procession. Clothes and jewels are 17. YADIKI - Situated pn the Gooty - Tadpatri bus offered in fulfilment of vows. The devotees take bath route at a distance of 4 miles to the east of Rayal­ in the Pennar and pray the Lord. The festival is cheruvu Railway Station on the Madras - Raichur being celebrated from the inception of the town and broad gauge section of the Southern Railway, 16 miles is of local significance. The Hindu devotees, local and from Tadpatri and 18 miles fram Gooty. 'The town flOm the neighbouring villages, congregate. The was formerly the headquarters of a Taluk but in 1859 pujari is a Lin,gayat. Prasadam is distributed to alI the Yadiki villages were divided between Gaoty and and poor feeding is arranged for a day. Tadpatri Taluks.' It is said that this place was for-

I. Pages 200.201, Gazetteer of Anantapur District. Volume 1.1905. 2. Page 202, Gazelleer of Anantapur Dhtrict, Volume I. 1903 3. Paae 129, G~zett.er of Anantapur Distrtct, Volume II, 1930: 92 merly known as Vedukapuram and that in cour~e of thsavam, teerthavali, avabhru.thasnanam and hamso­ time it was changed as Yadiki. Another version IS Lhsavam in the nLght and the festival concludes with that in olden days Yadavas constituted the preponde­ grama seshothsavam in the morning and ekanthoths­ rant community in this place and hence named as avam in the night of the eleventh day. The following Yadavapuram. Gradually the name Yadiki came into is the transliteration of the Sanskrit stotram adopted use. for the worship of Chennakesavaswamy:

''_~c5 iSJc5 6-ij, ell) o~ ;5~-ij "Two of the Mackenzie MSS. give an Q account of the history of Yadiki which goes Vedanuddarathe, jaganthi vahathe into great detail and names the builders of the various temples, mosques, tanks, etc.,

J, Pa!:" 204, Gazetteer of Anantapuf District, Volume J, 1905. 93 the temple. About 12,000 people of the locality and persons of the village and the neighbourhood belonging from the neighbouring villages belonging to all com­ to all communities congregate, without any distinction munities congregate. Eatables, utensils, glassware, of caste .or creed. lanterns, torchlights, mirrors, combs, books, pictures and There are choultries for the visitors. photos of gods, cine stars and national leaders, toys SoURCE: Sta.tement of Fairs and Festivals furnished by made of earth, wood and plastic, and agriculturai Superintendent of Police, Anantapur. implements are brought and sold in the fair. Merry-go-rounds, circus, magic, lotteries, dance;;. 19. CHINTALAYAPALLE, hamlet of KAMALAPADU especially by Devadasis before the deity, weight dragg­ _ Situated at the foot of a hill at a distance of 7 ing competition for bulls, etc., afford entertainment to miles from Rayalcheruvu Railway Station on the the visitors. Madras - Raichur broad gauge section of the Southern Railway. Another festival of the place is Peddamma Jatal'a The total population of the village is 1,097 and it is celebrated in the month of Pushyam (December .-­ made up of the following communities: Caste Hindus January) once in 5 or 9 years. The devotees leave _ Brahmin, Vaisya, Nese (Weaver), Kapu, l.biallja, some he-buffaloes in the name of the deity in fulfil­ ment of vows and sacrifice them after the worship of Boya, Vadde, Golla, etc.; Scheduled Castes (228) - the deity at the time of the jata,ra, keeping the animal Nladiga, Mala, etc.; Scheduled Tribes (4); Muslims and Dudekula. The chief means of livelihood of the to the west of the deity. Cocoanuts are also offered. Some thousands of persons including those of the people are agriculture and agricultural labour. neighbourhood congregate. Sri Kotha Venkataramanaswamy temple and An­ janeyaswamy temple are the places of worship for the SOURCE: 1. Smt. S. padmavathamma, Assistant Mis­ villagers. Venkataramanaswamy temple is situated at tress, ZUla Parishad Elementary School, a distance of a mile to the east of the village with the Yadiki. stone image of the deity in human form as in Tirupati. 2. Sri K. Abdul Rahiman, Bill Collector, Panchayat Office, Yadiki. Sri Kotha Venkataramanaswamy festival is cele­ 3. Sri M. Nagappa, Assistant Teacher, Zilla brated for 3 days from Chaitra Suddha Padyami Parishad Elementary School, Yadiki. (March - April). puja, festival and paruveta are the 4. Sri P. Venkata Ramanappa, Teacher, Zilla rituals observed, one .on each day. Cocoanuts and parishad High School, Yadiki. camphor are offered to the deity in fulfilment of vows. This festival is of ancient .origin but of local signi­ 18. KONAUPPALAPADU - Situated 'four miles ficance. The devotees of all communities, local and north of Yadiki, at the mouth of a picturesque valley from the neighbouring villages, congregate without any in the Erramalai hills which is called by the same distinction of caste or creed. The pujari is a Niyogi name' and 4 miles from Rayalcheruvu Railway Station Brahmin with hereditary rights. prasadam is distri­ on the Raichur - Madras broad gauge section of the buted to alL Choultries are available near the temp~e. Southern Railway. SOURCE: Sri P. puUa Reddy, Headmaster, Zi!la Parishad The total population of the village is 975 and it is School, Chintalayapalle. made up of some sub-communities of Caste Hindus' Scheduled Castes (133); Scheduled Tribes (17) and 20. TALARICHERUVU - Situated at a distance of 5 Muslims. The chief means of livelihood of the people miles in a direct line north-east of Tadpatri and 8 are agriculture and agricultural labour. miles by foot-path from Tadpatri Railway Station. "Near it, under an overhanging cliff, The total population of the village is 442 and it is one of the peJOennial springs of water which made up of the following communities: Caste Hindus occur in several places along this line of hills and elsewhere in the district runs over _ Kapu, etc., etc.; Scheduled Castes (70) - Adi a series of small ledges of rock and forms Andhra; and Muslims, Kapus being predominant. The a little water-fall (kona). It never dries chief means of livelihood of the people are agriculture up in the hottest weather and is utilised for and agricultural labour. irrigating some thirty acres of land. By it is the Kana Rameswara temple. This is There is a darga with the tomb of the saint not of any beauty architecturally, but at Hajiswamy in the village. Sivaratri it is the scene of a considerable festival." I Sri Hajiswamy Urs is celebrated for 2 days in the Sri Kona Rameswara festival is celebrated for 2 dark fortnight of Phalgunam (March - April) in days from Magha Bahula Chathurdasi (February-­ commemoration of the death anniversary of Hajiswamy, March) in connection with Sivaratri. This festival is a Muslim saint who entered sam-adhi here. Gandham, of ancient .origin but of local significance. About 3,000 flowers and sugar are offered in fulfilment of vows.

I. Paae~s~ 196.197, Gazotteer of Anantapur District, Volume I, 19o,. Animal sacrifice is observed according to the Muslim - Brahmin, Vaisya, Kammara, Sathani, Kapu, Mut~ customs. This festival is of ancient origin and widely racha, Vadde, Golla, Chakali, Mangali, Kummari, known. Both the patrons and followers are Muslims. Ediga; Scheduled Castes (163) - Madiga, etc.; and The devotees, local and from the other parts of the Dudekula. The chief means of livelihood of the people district, congr~ate. All communities participate in the are agriculture, agricultural labour and other tradi­ festival. The mujavar is a Muslim. Free feeding is tional occupations. arranged. The temples of the village are of Anjaneyaswamy, "Three miles north of the village, and Chennakesavaswamy and of Siva with the stone some four miles by a stony bridle-path from images of the deities in human form. Bogasamudram, in the middle of one of the level plains of whiCh the summits of aU Gowri (a synonym for Parvati) festival is cele­ the curious flat-topped hills of these par,ts consist, is a strange cave. It is formed by a brated for 5 days from Kartika Suddha Triodasi to sudden crevasse in the limestone and Bahula Vidiya (November - December). This festival sandstone rocks and leads steeply down­ is of ancient origin but of local significance. The wards about 50 feet into the bowelS of the elders of the village play an important role in the earth by a passage which is some 70 yards long. Part of the way along it the solid festival. The residents of the village of all com­ rock through which it passes is broken by munities congregate. The pujari is a Kummari an opening leading to the upper air, and (Potter). this serves to light the greater part of the cave, but at the bottom it is quite dark. At During Kartikam (October - November), special its mouth, the passage is four or five yards pujas are performed to Anjaneyaswamy. wide, but it rapidly narrows until its breadth is only as many f~et. Steps have On every Chaitra Suddha Vidiya (March - April), been made all the way down. At the he-buffaloes, sheep and goats are taken with pande­ bottom is a little pool of very clear water containing swarms of small fish. It is some ramu carts accompanied with music and sacrificed to four feet across and through it flows slowly, the deities Marenuna and Karremma in the Madiga at right angles to the passage, a stream of colony. Cocoanuts, camphor and neivedyam are also water which emerges from the rock on one offered to the deities. The pujari is a Madiga while side of the pool and disappears into a hole in it on the other. The people say that this that of Anjaneyaswamy and Chennakesavaswamy is a is the same stream which forms the peren­ Sathani. nial spring at Alur, three miles east of Tadpatri. It is also declared that if the The other common festivals observed in the village iUeam which passes through the pool is are Nagula Chaviti, Dasara, Sankranti, and Ugadi followed up it will be found to lead to a large subterranean lake. (New Year's Day). In the month of Kartigai (Kartikam) a SOURCE: 1. Sri B. Venkatanarayana Reddy, Super­ considerable festival occurs at the cave, visor of Co-operative SOCieties, Tadpatri. and round about its mouth a number of 2. Sri F. Balarami Reddy, Village Magistrate, trees have been planted, and several mn,n­ VeLamakuru. tapams and temples built, for the accom­ modation of the visitors to this. An essen­ tial item in the list of ceremonies which 22. ALUR - Situated at a distance of half a mile each of the pilgrims to it bas to perform is north of the penna river, 2 miles by road from a bath in the pool at the bottom of the cave."t Saddaladinne on the Saddala

is an old structure situated on the top of a hill at a other games provide entertainment to the visitors. distance of 2 miles from the village enclosed in a big At a distance of 2 miles from this village, there are rampart. On the front side there is the gaU gopuram, rows of hilb. Two rivulets are flowing in the valleys. its mukhadwaram facing south. The stone image of Both these ri vulets having perennial flow meet near the deity Ranganayakaswamy is in the form of Vishnu Kana .rlanganathaswamy temple towards the north. in sleeping posture. There are very big pials, choultries and swimming ponds for the pilgrims. Big trees afford shade in the Sri Kana Ranganathaswamy festival is celebrateu summel'. Untortunately, in 1958, due to excess of for 9 days from Chaitra Suddha Navami to Bahula rains, the Talaricheruvu (a tank) on the top of the Vidiya (lvlarch - April). On Chaitra Suddha Navami 11i11 breached und on account of the force of the current the procession images of the deity are taken from Alur some choultries, trees and a pond were washed away. to the Ranganathaswamy temple, homam is performed Some 10 to 12 choultries situated on an elevated place by Brahmins in the night and the images given a bath are, however, remaining in tact without any damage. in the tank. On the next day the procession images are brought back to the vIllage in a palanquin and in SOU.ttCE: 1. S'!'i B. Obi Reddy, Karnam, Alur. the night, the ima,g2s are taken out in a procession in 4. S1'i Avu£a /liagt iteday, ViLLage Munsiff, simhavaiLinam ,;:rC:clgl1Gut the vlllagc . ...,(:s;wvahCOlCn)1 Alur. on Ekadasi, hanumanthavahanam on Dwadasi, garudavahanam on Triodasi, yenugavahanam on ~S. CHALLA V ARIPALLE - Situated to the east or Chathurdasi, rathothsavam on Purnima, aswavahanam the 1ctopatn - Yellanuru bus route at a distance of on Bahula Padyami are the other rituals observed. '± miles tram ladpatri Rallway Station on the Raichur On the morning of Vidiya the images of the deities - Madras broad gaug'e section of the' Southern are taken in a palanquin to the hill, the homam is Railway. completed and priisadam is then dlstributed. TillS day is called thirthavadi day. The images are brought 'fhe total population of the village is 405 and it is back to the village in a palanquin on that night and made up of the following communitIes: Caste Hindus the festival terminates with the performance of chiluka - Brahmin, Kamma, etc.; Musilms and Dudekula. Kammas are in maJority. The chief means of liveli­ t 1ahanothsavam. DurIng all these days, dance by Devadasis is arranged. Cocoanuts, camphor, fruits, hood of the people are agriculture and agricUltural flowers, rice, dhal, dakshina and tha,mbulam are offered labour. to the deity. Mudupulu and presentations are offered The temples of the village are of Sri Rama, tc the deity in fulfilment of vows. Katamaiah and of Gangamma. The image of the On rathothsavam day i.e., on Purnima the devotees deity Sri Rama is in human form. Gangamma is including those of the neighbouring villages who have worshipped in female form. to fulfil their vows, go to Kona Ranganathaswamy Gangamma Jatara is celebrated once in 5 years or temple early in the morning with decorated panderam when rains fail on a day selected by the villagers in oandlu, t2ke their bath and meal and at 2 or 3 O'clock 'me rainy season. Animal sacrifice is observed and in the afternoon they proceed to AIur, witness the vows are fulfilled. This festival is of ancient origin car festival and then get back to their houses. On but of local significance. The devotees, local and from thirthavadi day a number of persons assemble at the the neighbourin,g villages, of all communities, c0Itgre­ Kona Ranganathaswamy temple, witness the enter­ gale without any distinction of caste or creed. There tainments till the evening and get back to their places is free feeding and prasadam is distributed to all. in the night. On mthothsavam day, free feeding is Srirama Navami is also celebrated in this village on arranged in the choultries. One Sri Pogeti Balaiah of Chaitra Suddha Navami (March - April) by the Tadpatri arranges poor feeding at Alur on the ratho­ residents of the village. The pujari of Sri Rama thsavam day. Panakam and panneram are also dis­ temple is a Brahmin. tributed by him. The festival is of ancient ongm though of local significance. The Executive Officer SOURCE: Sri T. Gurvi Reddy, Karnam, ChaliavaripaIle, and the ll'u3tee undertake the responsibility of Vanganuru Post. organising the festival. Daily pujas are performed. Pilgrims and devotees will be arriving daily to worship 24. JAMBULAPADU - Situated at a distance of one the Lord. The number of devotees attending the mile from the Cuddapah - Bellary road and 5 miles temple will be more on Saturdays and throughout the from Tadpatri town and Railway Station on the Raichur month of Kartikam (October - November). The - Madras broad gauge section of the Southern Rail­ number will increase to a few thousands on ratho­ way. thsavam day and thirthavadi day. All communities The total population of the village is 275 and it is participate, The pujari is a Aruvela Niyogi Brahmin with hereditary rights. made up of the following communities: Caste Hindus - Brahmin, Kamma, etc.; Scheduled Castes (1) and Competitions in dragging a huge stone by bulls Muslims. The chief means of livelihood of the people is a special attraction. Magic, gambling, lotteries and are agriculture and a"ricultural labour. 96

There is a pillar constructed on a pial in the 26. BODAIPALLE - Situated at a distance of 1! miles village. This pillar is a personification of the deity to the north of the Cuddapah - tBellary road, 2 miles Narasimhaswamy. He is called by different names as from Vanganuru Railway Station on the Madras - Sthambha Narasimhaswamy (sthambham in Telugu Raichur broad gauge section of the Southern Railway means pillar), Jwala Narasimhaswamy and Gajjela and 7 miles from Tadpatri. Narasimhaswamy. A sheet shaped in the form of a The total population of the village is 939 and it is lion's face is attached to the pillar and worshipped. made up of the following communities: Caste Hindus Sri Narasimhaswamy festival is celebrated Jor OBe - Nambi, Vaisya Sale (Weaver), Talari, Kapu, etc.; day on Telugu New Year's Day i.e., on Chattra SuddhU Scheduled Castes' (153). The chief means of liveli­ Padyami (March - April). Prabhas are taken in hood of the people are agriculture, agricultural labour procession on that day. Vows are fUlfilled by devotees. and weaving. In Kartikam (October - November), special pujas There is Chennakesavaswamy temple in the village are pertormed to the deity. This festival is of anCIent with the image of the deity in hUman form holding ong!n but 01 local sigmticance. One Sri Nayamgan sankhu, chakra, gadha and padma in his four hands. Chma Ramaiah of Kamma caste is the chief patron. There is also the temple of Sri Rama with his image The local people and those from the neIghbouring villages congregate. Only Hindus participate in the in human form. festIval. The pu}ari is a Brahmm of Pancharathra sect Sri Chennakesavaswamy festival is celebrated for with hereditary rights. 30 days from Kartika Suddha Padyami to Amavasya (October - November). Cocoanuts and camphor are Poor feeding is arranged on the festival day. offered to the deity. This festival is of ancient origin SOURCE; Sri Aswarthu Reddy, ViLlage Magistrate, but of local significance. 'The residents of the village Jambulapadu. of all communities congregate without any distinction of caste or creed. The pujari is a Nambi with heredi­ 25. VEERAPURAM - Situated at a distance of 2 fur­ tary rights. longs from the Cuddapah - Bellary road, H mues SOURCE: Sri V. Sa,tyanarayana Murthy, Karnam, Bo­ from the Van,ganuru RaIlway Station on the Madras daipaHe. - Raichur broad gauge sectIOn of the Southern Rail­ way and 5 miles from Tadpatri towards Cuddapah. 27. NARAYANAPALJ..,E, hamlet of SENEGALA­ It is known from the inscriptions in the village GUDURU - Situated at a distance of 8 miles from that this is dn agraharam of Brahmins. Tadpatri Railway Station on the Raichur - Madras

The total population of the village is 1,166 and it IS broad gau,ge section of the Southern Railway. made up of the following commurutles; Caste Hmdus The total population of the village is 3,755 and it is - Brahmin, Valsya, Kapu, ChaKall, etc.; Scneuuled made up of several sub-communities of Caste Hindus; Castes (83); Muslims and Christians. The chief means Scheduled Castes (483); Scheduled Tribes (50); of livelihood of the people are agnculture, agricultural Muslims and Christians. The chief means of liveli­ labour and trade. hood of the people are agriculture, agricultural labour and other traditional occupations. The temples of Sri Venugopalaswamy, Anjaneya­ ~wamy, Eswara and of the village deity, and a church Batlo Sunkulamma Jatara is celebrated for 3 days are the places of worship in the village. from Chaitra Suddha Tadiya (March - April). The festival is of local significance. About 5,000 devotees, The image of the deity Sri Venugopalaswamy, local and from the neighbouring villages, congregate. otherwise known as Sri Krishna, is in human form Only Hindus participate in the festival. with 4 hands holding sankhu and chakra (conch and discus) in two hands and playing flute with the other SOURCE: Statement of Fairs and Festivals furnished b1l 2 hands. Dasavatharams (ten incarnations of Lord Superintendent of PoLice, Anantapur. Vishnu) are carved around this image. 28. NITTURU - Situated at a distance of 2 furlongs Sri Venugopalaswamy festival is celebrated dUring from the Bhogasamudram - Rayalcheruvu road and the entire month of Kartikam (October - November). 5 miles by cart track from Juturu Railway Station on Sugar and cocoanuts are offered to the deity in fulfil­ the Madras - Raichur broad gauge section of the ment of vows. This festival is being celebrated Southern Railway. approximately for the past 100 years but is only of local significance. The trustee of the temple is a Kapu The total population of the villa,g'e is 490 and it is and he is the chief patron. The residents of the village made up of the following communities: Caste Hindus of all communities congregate. At present there is no - Brahmin, Vaisya Kamsali, Kammara, Kamma, pujari. Prasadam is distributed to all. Kapu, Boya, Mangali; and Muslims. The chief means of livelihood of the people are agriculture, agricul­ SOURCE: Sri V. Muni Ramaiah, Karnam, Veerapuram. tural labour, trade and other traditional occupations. 97

There are temples of Chennakesavaswamy with Sri Lakshmi Venkateswara festival is celebrated his stone image, Siva and of Anjaneyaswamy in the for 8 days from Phalguna Bahula Padyami (March - village. 'There are 2 uthsava vigrahams of the deity April). On Hanumanthothsavam and garudothsavam Chennakesavaswamy for purposes of procession. days there will be nautch. The congregation will be more on rathothsavam day, The festival terminates Sri Chennakcsavaswamy festival is celebrated 101' 'with vasanthothsavam and ekanthothsavam. Cocoanuts 2 days on (;haltra Suddha l'adyamt and V tU7ya and on are offered to the deity. This festival is being cele­ Snrama Navami i.e., Chaltra ;:)uddha l\Javaml UVlar;;n brated from the inception of the temple but is only - April). The procession images of the deIty are of local significance. There are Inam lands in the peramoulated In the VIllage. Cocoanuts are orfel'ed name of the deity. The devotees, locai and from the III fuHilment of vows. This festIval 1S of anCltnt neighbouring villages, congregate. Only Hindus parti­ ongm but of local SIgnificance. The trustee is the cipate in the festival. The pujari is a Srivaishnava chIef patron and Hindus are the followers. The local Brahmin. Prasadam is distributed to all. devotees as well as those from the neighbouring Free feeding is arranged on the last day. villages belongmg to all commumties congregate. The pUJari is a Brahmin. Dasara is also celebrated in the temple from Asviyuja Suddha Padyami to Dasami (September -­ A festival is also celeblaled in Siva ',emple on October). Akupujas are performed during the entire Sivaratn i.e., on M agha Bahula ChatflurCiasi (,t, ebrual Y month of Kartikam (October - November). - March). ' SOURCE: Sri Pusunuru Narasimha Sastry, Secondary . There is an old pond with an area of 150 sq. yards Grade Teacher, Parishad High School, YeUa. In the mIddle of tile village. There are steps on all nuru. the four sides. This is saId to have been built some centuries ago. The peculiarity of thIS pond is that 30. MALLAGUNDLA - Situated at a distance of is the quantity of water remains constant in all "easons. miles by foot from Tadpatri Railway Station. SOURCE; 1. Sri S. El'anna, Teacher, Zilla Parishrtll The total population of the village is 920 and it is Elementary SchOOL, Nitturu. made up of the following communities; Caste Hindus 2. Sri K. V. Mamkya Rao, Karnam, Nitturu. - Brahmin, Kamma, Uppara, Kapu, Balija, Golla, Kuruva, Talari; and Scheduled Castes (77) - Madiga. 29. YELLANURU - Bounded by Venkataclripalle on The chief means of livelihood of the people are agri­ the. east (2 miles), forest on the west, the Cllitravati culture and agricultural labour. nYer on the north and tank on the south. It is SItuated The temples of Chennakesavaswamy, Sri Rama, at a distance of 3 miles from Jangampalle towards Anjaneyaswamy, Eswara and Peddamma are the places the east, 15 miles by bus from Kondapuram RaIlway of worship in the village. The image of the· deity StatlOn on the Bombay - Madras broad gauge rallway Chennakesavaswamy is in human form. lme and 16 miles by bus from Tadpatri on the Tadpatri - Simhadripuram bus route. Sri Chennakesavaswamy festival is celebrated for 11 days from Vaisakha Suddha Purnima to Bahula The total popul"tion of the village is 5,513 and it is Dasami (May - June) .• There will be processions on made up of the following communities; Caste Hindus vahanams during the festival. The important, ritual - :Brahmin, Vaisya, Mutracha, Kapu, Balija, Yadava, observed is dragging the temple car on Vaisakha Bahula Chakali, Mangali, etc.; SchedUled Castes (6)-Madiga, Tadiya. This festival is of ancient 'origin but of local Mala; Scheduled Tribes (25); Muslims and Christians. significance. Sri Kodandapani Raghavendracharyulu The chief means of livelihood of the people are agri­ is the trustee who undertakes the responsibility of culture, agricultural labour, trade and other traditional organising the festival as well as free feeding. The occupations. devotees, local and from the neighbouring villages, congregate. Only Hindus participate in the festival. The temples of Sri Venkateswara Anjaneyaswamy, The pujari is a Brahmin appointed on a monthly salary Nrusimhaswamy, Vighneswara and Eswara, a mosque of Rupees 25. and a church are the places of worship in the village. Free feeding is arranged on the evening of the Venkateswara temple is a stone structure with car festival day. spacious rooms and verandahs. The mula vigraha, 'of the deity is very handsome to look at. The image Peddamma Jatara is also celebrated in this village of Anjaneyaswamy, said to have been installed by the l'U Chaitra Suddha Vidiya (March - April). Animals great sage Vyasa, is very high and awe-inspiring. The are sacrificed and pannerapu bandlu are taken round temple is, however, in a dilapidated condition. The the temple in fulfilment of vows. Fuller details are other three temples of Nrusimhaswamy, Vighneswara not available. and Eswara are also in a ruinous state with no SOURCE: Sri Baba Saheb, Village Magistrate, Malla­ worghip. gundla.

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DHARMAVARAM TALUK

UNTURPALLE, hamlet of THUMUCHERLA - surrounding Taluk headquarters viz., Dharmavaram, Situated at a distance of 16 miles from Ananta­ Kalyandrug, Hindupur and Anantapur. pur and 24 miles from Dharmavaram. The total population of the village is 3,949 and it The total population of the village is 2,619 and it is made up of the following communities: Caste is made up of the following communities: Caste Hindus - Brahmin, Vaisya, Valmiki (Boya), etc., etc.; Hindus - Vaisya, Kamsali, Boya, Kapu, Lingabalija, Scheduled Castes (564) - Am Andhra, etc.; Muslims Vadde, Kuruba, Ediga, etc.; Scheduled Castes (530) - and Christians. The chief means of livelihood of the Madiga, etc.; and Scheduled Tribes (22). are people are agriculture, agricultural labour, trade and predominant. The chief means of livelihood of the other traditional occupations. A project was cons­ people are agriculture and agricultural labour. tructed across the Penna river at a cost of about 2 The temples of Sri Kodanda Ramaswamy, Anjaneya, crores of rupees. Nine thousand acres of land is being Eswara and Kollapuramma are the places of worship. cultivated under this project. There is no image in Kodanda Ramaswamy temple but The temples of Subrahmanyaswamy on the bank only wooden padukalu (sandals) are worshipped. of the Penna river, of Eswara (Thrilingeswaraswamy) There is also a temple of Sri Kodanda Ramaswamy to the north of the village, of Anjaneyaswamy to the one mile to the east of the village on a hillock where south and of Kollapuramma to the west are the places the festival takes place. It is believed that Siddhas are living there. unseen. There is a rock in front of of worship. The stone image of Subrahmanyaswamy the temple and it is said that under the rock there is in the form of a seven-hooded serpent. are the images of Sri Rama and Lakshmana made of Sri Subrahmanyaswamy festival is celebrated for panchalohas (five metals). People from distant places four days from Magha Suddha Shashti to Navami even beyond sixty miles attend the festival as there (January - February). Cocoanuts, fruits and flowers is a belief that several diseases found otherwise in­ are offered to the deity. The devotees take their bath curable are cured by taking the medicine called in the river on Shashti, worship the deity and fulfil Amavasya mandu which is distributed on the new their vows by cleaning with wet clothes on the place moon day during the festival for twelve paise. The where food has been taken by elders in the temple efficacy of the medicine is attributed to the presence precincts. They also observe fast on that night. The of the images of Sri Rama and Lakshmana under the festival is of recent origin and of local significance. rock. About 4,000 devotees, local and from the neighbouring Sri Kodanda Ramaswamy festival is the common villages, congregate. Only Hindus participate in the festival of both Gunturpalle and Kondapa]]e, another festival. The chief patrons are Brahmins. hamlet, celebrated for 2 days from Magha Bahula A fair is held for one day in connection with this Chathurdasi (February - March). Cocoanuts, cam­ festival near the temple in an area of about half an "'hor and silver umbrellas are offered to the deity in acre of land. It is being held for the past 9 years. fulfilment of vows. The festival is being celebrated About 10 or 12 shops are opened at which eatables, from times immemorial. The chief patrons are lcangles, toys, articles of worship, mirrors, combs, Kurubas. LocaL Hindus and those from the nei!:!h­ pictures and photos of gods and national leaders, etc., bourhood numbering about 900 congregate. The 'PU.1ari are sold. is an Ediga without any hereditary rights. Prasadam is distributed to all. There is free feeding for Brahmins for three days in the afternoons. A small fair is held in connection with the festival for 2 days before the temple with a few shops selling Street dramas afford entertainment to the visitors. eatables. Nearly 900 persons congregate. There are 2 big rocks in the river called Kasi gundlu and Gangamma gundlu. The women of the Dramas and kola tams afford entertainment to the visitors. village who are issueless and those suffering from prolonged illness perform puja to the Gangamma There are choultries and free feeding is organised. gundlu once a year and drop a blouse piece into the river. They invite their close relatives or friends to SOURCE: A Census Enumerator. the river and ask them to take that blouse piece. 2. PERUR - Situated to the north of the Penna river The villagers also perform puja and offer cocoa­ at a distance of 23 miles from Nagasamudram Rail­ nuts on Tuesdays and Fridays to Kollapuramma when way Station. It has bus communication to all the epidemics break out so that they may not prove fatal. 100

Madhwa Navatni is also celebrated by Madhwas "Tradition ascribes the construction of for one day by collecting contribution:;. the fort and town to Kriyasakthi Odayar, the famous religious teacher and preceptor SOURCE: 1. Sri K. Venugopala Rao, Headmaster, Pan­ of theiflrst Vijayanagar kings, and also of challat Samithi Elementary School, Perm'. the Dharmavaram, Gottur and Ravulache­ 2. Sri G. Gopala Rao, Teacher, Panchayat ruvu tanks connected with the Chitravati river. He was related to one of the princes Samithi Elementary School, Perur. named Chikka Odayar, whose mother Med­ amba helped in this construction. The vil­ 3. MUTYALAMPALLE, hamlet of NASANAKOTA­ lage where she died was renamed Meda­ Situated at a distance of 19 miles from Nagasamudram puram where her tomb still exists. A cop­ Railway Station. per plate found at Ravulacheruvu describes him as the digg'er of the tank in that vil­ The total population of the village is 3,389 and it is lage and states that he brought the idol of Chenna Kesava from Anegundi and in­ made up of several sUb-communities of Caste Hindus; stalled it there in Saka 1109,' 1 Scheduled Castes (578) and Scheduled Tribes (23). The total population of the town is 20,405 and it The chief means of livelihood of the people is agn· is made up of the following communities: Caste culture. Hindus - Brahmin, Vaisya, Devanga, Sale (Weaver), Mutyalamma Jatara is celebrated for 2 days m Kshatria (Raju), Kamma, Kammari, Kapu, Balija, Vaisakham (April - May) or Jaistham (May - June). Golla, Pattekari, Kuruva, Bestha, Boya (Valmiki), The festival is of ancient origin but of local significance. Mangali, Chakali, Medara, Kummara, Marwari, About 1,500 devotees of the village congregate. Only Mahrattas, Thogata, Vadrangi; Scheduled Castes Hindus participate in the festival. (1,160) - Adi Andhra, Madiga, Mala, Dombara, etc.; Scheduled Tribes (64) - Yerukula, etc.; Muslims and SOURCE: Statement of Fairs and Festivals furnished by Christians. Sales (i.e., Weavers) are in majority. the Collector, _Anantapur. The chief means of livelihood of the people are agri­ culture, agricultural labour, trade, service, weaving of 4. DADULUR - Situated on the Anantapur - Banga­ silk and cotton cloths, and other traditional occupa­ lore road at a distance of 10 miles from Dharmavaram tions. Railway Station. The temple of Sri Kasi Viswanathaswamy on the The total population of the village is 1,848 and it tank bund contains a pOol of never-failing water which is made up of several sUb-communities of Caste is held sacred and is used in religious ceremonies. Hindus; Scheduled Castes (324) ; Scheduled Tribes Besides, the temples of Sri Chennakesavaswamy, (153) and Muslims. The chief means of livelihood of Kanyakaparameswari, Anjaneyaswamy, Sri Venugo­ the people are agriculture and other traditional palaswamy, Sami Narayanaswamy, Pandurangaswamy, occupations. Ramaswamy, Chowdamma, Kalika, Durgamma, Basa­ vanna, Narasimhaswamy (in Siddhaiah Gutta), Siva Sri Pothulaiah festival (locally known as Parusha) (six in number), Sankaracharya, Jains and Sankara is celebrated for 3 days from Vaisakha Purnima Mutt (Hatayogi Ashramam), a church and a few (April - May). The festival is of ancient origin but mosques are the places of worship in the town. The of local significance. Nearly 3;000 devotees, local and image of Chennakesavaswamy is of stone with four from the neighbouring villages, congregate. All com­ hands holding sanku, chakra, gadha and padma in the munities partake in the festival. hands. SOURCE: Statement of Fairs and Festivals furnished by "The most important in the District Health Officer, Anantapur. the village is dedicated to Kesavaswamy; and near the Siva temple close by the 5. DHARMA VARAM - The headquarters of the taluk poHgar's residence is a tomb of a former head of the Virupakshi mutt who died in going by the same name. It stands at one end of the this town." 2 bank of the great tank which is named after it and "In the Jamma Masjid, in a silver box is fed by the Chitravati. The town is situated at a enclosed in a locked stone receptacle, is distance of one mile f.om Dharmavaram Railway kept a hair from Mohammad's moustache. Station, a junction where trains from Bangalore, There is another in a private house in the Guntakal and Pakala meet. The town is connected by town. In the month following the Ramzan a ceremony is held in connection with these; bus to Penukonda, Tadpatri, Kalyandrug and Ananta­ they are exhibited to the faithful and then pur towns. Akkarayalu and Bukkarayalu also known again locked up." S • as Chinnavadiyaru and Peddavadiyaru of Vijaya­ Sri Chennakesavaswamy Rathothsavam is cele­ nagar dynasty came there, got dug a tank and in brated for 9 days from Vaisakha Suddha panch ami to memory of their mother Dharmamba they named this Triodasi (April - May). The rituals are dhwajaro­ place as Dharmavaram. hanam on Saptitami, procession on different vahanams

1. Pales 115.116, Gazetteer of Ananlapur District, Volume II 1930 2. Paao 116, Gazetteer of Anantapur District. Volume II, 1930. . 3. Page 1'0, Gazetteer of Anantapur District, Volume I, 1905. 101 during the nights from Ashtami to Dwadasi, one on the Vijayanagar empire and son-in-law of Sri Krbhna­ each day, and the festival concludes with rathothsavam devaraya for the services rendered in putting down on Triodasi. The festival is of ancient origin but of Salakam Thimmarayudu. To the west of Chinn a local significance. The chief patrons for this festival Upparige facing east is the temple of Kasi Viswanatha­ are Srivaishnavas. Nearly 15,000 devotees, local and swamy built by Desai Narayanappa. This Narayan­ from the neighbouring villages, cong'regate. Only appa enjoyed the special honour at the hands of Lord Hindus participate in this festival. The pujaris are Munro of a coat of Honour and a palanquin. The Vaikhanasa Brahmins of Atreyasa gotram. Prasadam bearers of the palanquin were paid from the State is distributed to all. funds. He was granted a pension for three generations for the services rendered to the British. After his On Kartika Suddha Dwadasi (October - Novem­ death Abdul Nabi Sahib also had had his samadhi by ber), teppothsavam (taking the image of the Lord on the side of his guru. One Bangaru Kadiyalu Gaffor a float in the tank) is celebrated. Sahib was dismissed from the State Police force. He It is said that about 150 years back Dharmavaram went on serving at the samadhis. One night Vali told was attacked by cholera. Durgamma came from him in his dream that he would be restored to service Bellary in human form, got the town rid of the disease and asked him not to be disheartened. After he was re­ and stayed there on that day. She was entertained instated in 1941, Gaffor Sahib commenced to celebrate for the peace and prosperity of the town. A festival the annual urs according to his own humble capacity. is now being celebrated in commemoration of that The urs which gained importance day by day is now incident. being celebrated on a grand scale. Durgamma Jatara (Parusha) is celebrated for one Sri Mohammad Shah Khader Vali Urs is celebrated day on Vaisakha Suddha Chathurdasi (April - May). for 3 days in November in his memory with gandham­ Animal sacrifice is in vogue. The festival is of local puja, etc. His life history is read on the last day. significance. About 10,'000 devotees, local and from the Sugar is offered. The festival is widely known. About neighbouring villages, congregate. Only Hindus parti­ 15,000 people from the town and from distant places cipate in the festival. The pujari is a Boya with belonging to all communities congregate. hereditary rights. Bhajans are also performed in the It is related that in about the year 1672 A.D. there temple on every Friday. was a breach in the tank bund and the sacrifice of a A fair is held in connection with this festival with pregnant woman was demanded by a celestial voice a few shops selling bangles, turmeric powder, vermilion, to stop the breach. Veera Dimmamma, a Vaddar mirrors, combs, eatables, puffed rice and articles of woman, offered herself and a temple was constructed worship such as cocoanuts, fruits and flowers. for her on the tank bund. Vaddars consider it a sacred place and perform puja. When rains fail, the villagers Swings, merry-go-rounds, magic, lotteries, dramas, perform special pujas and offerings are made includin.g circus and gambling afford entertainment to the visitors. animal sacrifice. There is no image for the deity. However, the main entertainment is afforded by Utla Believing her to be under the earth a stone is covered Parusha. A pole 15 to 20 yards, straight and smooth, and a tree is planted there to recognise that spot. is fixed in the ground vertically. Several greasy substances are smeared to the pole and some of the Kamadahanam, a common festival, is also cele­ youths try to climb to the top to receive the reward brated for ~ days from Phalguna Suddha Tr.iodasi to placed at the top. One or two persons pour down purnima (February - March). There are no per­ grease at the top to make the attempt still difficult. manent images but only coloured earthen images of The s~ght of the competitors slipping down and trying Kamanna and Kamakka are prepared for the occa­ again and again and the final success of some one are sion. On Purnima day, the images of Kamanna and very entertaining. Kamakka are taken in procession and finally placed It is reported that Tippu Sultan (1776-77) deputed at the middle of a road or road crossings and burnt Mohammad Ashroff Sahib to be in charge of Dharma­ with fuel, cow-dung cakes, etc. The devotees cele­ brate this festival happily wearing fancy dresses and varam and the post of a kothwal for Dharmavaram was created. Kothwal Abdul Nabi Sahib 0798-99) go about the town in carts accompanied with music. The festival is of ancient origin. Only Hindus of the brought his guru IMohammad Shah Khader Vali Sahib from Chippagiri of Alur Taluk, Kurnool District and town numbering about 5,000 participate in this festival. kept him in his house. When the Vali died, his In Sri Ramaswamy temple located in Dasari samadhi (tomb) was constructed behind the Chinna street sevalu are performed during the entire month Upparige. Chinna Upparige is a palace constructed of Kartikam (October - November). Bhajans and along with Pedda Upparige by Pampa Naidu, Pedda Harikathas are also arranged. Prasadam is distributed Uppari;ge at the west end of the tank bund and Chinna to all present. Sri Rama is taken out in procession Upparige at the north end. This Pampa Naidu is the on Chaitra Suddha Navami (March - April). son of Hande Hanumappa Naidu to whom Dharma­ varam and four more villages were ,given by Aliya In Viswanathaswamy temple Kruthikothsavamu is Ramarayalu, the renowned statesman and soldier of celebrated on Kartika Purnima (October - November) 102

when a cloth immersed in ghee is burnt and puja 13 4! miles from Dharmavaram Railway Station and 5 performed. The pujari is a Smartha Brahmin of miles from Dharmavaram. Kuthsasa gotram and prasadam is distributed to all. The total popUlation of the village is 469 and it is Sri Pandurangaswamy car festival is celebrated made up of the following communities: Caste Hindus for B days from Vaisakha SUddha Ashtami (April - - Kammara, Kummari, Kapu, Boya (Valmiki) ; May). Another festival is celebrated by taking the Scheduled Castes (112) - M'adiga, Mala; and Dudekula. image of the deity in meravani i.e., procession on The chief means of livelihood of the people are agri­ Kartika Suddha Ekadasi (October - November). culture, agricultural labour and other traditional Kanyakaparameswari festival is celebrated on occupations. Asviyuja Suddha Navami (September - October). The temples of the villa,ge are of Gangamma, The pujari is a Smartha Brahmm of Hanthasa Eswara and of Anjaneyaswamy. The image of Gan­ gotram. gamma which is in human form is made of panchalohas Bendamudi Sri Chinnappa Yogi, a resident of (five metals). Dharmavaram sat on a nearby hillock and persisted Gangamma Jatara (Parusha) is celebrated for one to do penance for full sixteen years without any break. day on Ashadha Suddha Ekadasi (June - July). The Sri Subbadasu Yogi now going by the name ot image is bedecked with lockets, nose rings, umbrellas Nirmalanandagiri Yogi built a Hatayogi Ashramam )n and such other ornaments made of silver and gold. 1925 at that spot. He is also a good yogi following The image of the deity is taken out in procession. the austerities of a yogi. The ashramam is also known Palaharapu Bandlu (Palaharam means tiffin or as Sankara Mutt. eatables) are taken round the temple. Offerings are made in the form of cash and kind in fulfilment of In the month of December, aradhanas and pujas vows. The festival is being celebrated for the last B are performed in Hatayogi Ashramam near the tomb years and is widely known. The deity is said to be of Chinnappa also called Hatayogi. fulfiling the prayers of the devotees and hence is Sankara Jayanti is celebrated on Vaisakha Suddha known as Varaprasadini or giver of boons. People Triodasi (April - May) by Sri Subbadasu Yogi in will be, therefore, coming from distant places to wor­ Sankara temple located in Hatayogi Ashramam. ship her. All communities take part in this festival. The present pujari is one Sri Sake Bommana of Valmiki On every Sivaratri day, i.e., Magha Bahula caste and of panasala gotram with hereditary rights. Chathurdasi (February - March) pujas are performed in Siddhaiah Gutta where Siddhaiah, a devotee en­ pujas are also performed on every Tuesday when tered samadhi. Free feeding is arranged on a moderate people ,gather to have darsan of the deity. scale. SOURCE: Sri A. Sitharam, Teacher, Zilla Parishad Ele­ Moharram is celebrated in common by both mentary School, Subbaraopeta. Muslims and Hindus in grandeur. I. MUSTOOR - Situated at a distance of 2 miles from SOURCE: 1. Sri D. Narayana Rao, Headmaster, ZiUa Parishad School, Kota, Dharmavaram. Sanjeevapuram on the Anantapur - Madanapalle road, 2. K. Vijaya Kumari, Assistant Teacher, 3 miles from Chigicherla Railway Station and 11 miles Zilla parishad School, III Ward, Dharma­ by road from Dharmavaram town. Once this village varam. was a beautiful place with its imposing fort and bastions 3. Sri Banda Gopalu, Assistant Teacher, Zilla but they are all in ruins now. Parishad Schoo~, Xl Ward, Dharmavaram. The total population of the village is 2,834 and it 4. P. Narayanamma, Assistant Teacher, Zilla is made up of the following communities: Caste Parishad School, Kota, Dharmavaram. Hindus - 'Brahmin, Vaisya, Kamsali, Kamma, Kam­ 5. Sri K. Jeevaratnam, Teacher, Dharma­ mara, Kapu, Kummari, Balija, Boya, Kuruba, Chakali, varam. :w.;an;gali, Ediga; Scheduled Castes (473) - Madiga, 6. NaHabaUe Bhagyamma, Assistant Teacher, Mala; and Scheduled Tribes (48) . .Royas are predomin­ Zilla Parishad School, XI Ward, Dharma­ ant in number. The chief means of livelihood of the varam. people are agriculture, agricultural labour and other Sri Obanna Assistant Teacher, Zilla 7. B. J traditional occupations. Parishad School, Kota, Dharmavaram. 8. Gazetteer oj Anantapur District, Volume There are temples of Kati Koteswaraswamy and 1, 1905 and Volume II, 1930. Gangadevi, two miles to the north of the village on a hillock. Koteswaraswamy is the personification of Eswara in the form of a kirataka (hunter). 6. SUBBARAOPETA - Situated on the Nayanipalle - Dharmavaram road at a qistance of 3! miles from During Dwaparayugam the Pandavas were spend­ Chinnekuntapalle Railway Station on the Dharmavaram ing their 14 years of exile in the forest. Siva wanted - pakala metre gauge section of the Southern Railway, to test the courage and strength of Arjuna, the third 103 of the five pandava brothers, who was doing penance of the people are agriculture, agricultural labour an:I on the hillock two miles away from the village. Having piscicul ture created a boar, he Himself in the guise of a kirataka The temples of Kama Koteswara, Dattatreya or (hunter) pursued the boar near the abode of rishis. Dattaguru, Chennakesavaswamy, and of Parvati Devi Arjuna could not tolerate the boar disturbing the on a hill are the places of worship for the villagers. penance of rishis. He shot it with an arrow. The The deity Kama Koteswara is otherwise called San­ hunter also shot it at the same time and claimed that gameswara as the temple is located at Sangameswaram, the boar died of his arrow. The controversy developed the confluence of the three rivers Chitravati, paleru into a hand-to-hand fight in which the kirataka was and Dupileru. The image of the deity is a stone defeated. During the fight Siva showed to Parvati Sivalingam. the mole on the back of Arjuna. He was pleased with Arjuna, assumed His real form and offered to grant Sri Kama Koteswara festival is celebrated for 3 Arjuna a boon. Arjuna prayed Siva to give him a days from Magha Bahula Chathurdasi to P11alguna weapon with which he could destroy the enemies. Suddha Padyami (February - March). The devotees Siva granted him Pasupathasthram and disappeared. fast during the day on Sivaratri and after archana and The place is holy as the sacred ash (vibhuti) is availa­ abhishekam to the deity in the night, they take tiffin. ble even now in the form of small balls. The festival iSI being celebrated for the past one century and is widely known. The chief patrons are Brahmins Sri Kati Koteswaraswamy festival is celebrated of the place. The devotees, local and from the neigh­ for 3 days from Phalguna purnima to Bahula Vidiya bouring villages of the district numbering about 3 to 4 (February - March). On the evening of full moon thousands, congregate. All communities participate day the image of the deity is taken on a prabha to the in the festival. The Brahmin pujaris of Murikinati hillock accompanied with music. During the night of family are paid salary by the tample committee. Padyami there is procession of the prabha and it is brought back to the village accompanied with music A fair is held in connection with this festival on on the evening of the next day. Offerings are made Sivaratri night and the next day till the evening in in kind in fulfilment of vows. The festival is of front of the temple in an area of about 20 acres. ancient origin but of local significance. The chief Sweetmeats, earthen pots, lanterns, torchlights, combs, patrons for the festival are Reddies (Kapus). The mirrors, pictures of deities are brought and 'sold in the devotees of the village congregate. All communities fair. participate in the festival. The pujari hails from Dramas, Harikathas and swings afford entertain­ Bathini family of Boya community. ment to the visitors. Choultries are available and free feeding is There are choultries where free feeding is arrang­ arranged. ed. In addition public feeding is also organised. There are two ponds on the hillock. One of them On Asviyuja Suddha Dasami (September - Octo­ called Hanumappa dona is about a mile to the west of ber) a samaradhana is celebrated by Sadhu Sangham the hill and water will be available in plenty In at Sangameswaram for about 5 or 6 hundred persons. all seasons. In the second pond to the east of the hill, water will be dribbling from the hins as if it were Dattaguru or Dattatreya is held in reverence to the earth from the locks of Siva. It is a belief generally by all Hindus and in very great reverence that even now great sages are doing penance inside in particular localities and by particular g'roups of the caves of the hillock. individuals irrespective of the sub-caste to which the members of the sub-group belong, because Dattatreya SOURCE: 1. Sri K. Nagabhushana Raa, Karnam, is a combination of the Hindu trinity - Brahma, the Mustoor, creator, Vishnu, the protector and Siva or the 2. Sri M. Narasimha Reddy, Village Magis­ destroyer. The fame of Anasuya for pa,tivrathyam trate, Mustoor. (chastity) was so great and established that , Lakshmi and Parvati were so jealous that they did 8. VELPULAMADUGU, hamlet of BATTliALAPALLE not hesistate to use all means in their power to bring - Situated at a distance of a miles from the 14/5 discredit to her. The trinity were forced by their milestone on the Dharmavaram - Tadpatri trunk consorts to try to distract Anasuya from her devotion road. Once velpulu (devatas) were believed to have to her husband Athrimuni. They went to her in the lived in this place; so it is called Velpulamadugu i,e" garb of rishis, be.gged to be fed and just when she was the rendezvous of velpulu. about to serve them food, shocked her by their demand that she should be nude while serving them food. The The total population of the village is 3,654 and it is power of her pativrathyam was so great that she turned made up of the following communities: Caste Hindus the three Lords of the Universe into babies and ~erved _ Brahmin, Kapu, Boya, etc., etc.; Scheduled Castes them food. Narada Rishi teasingly told Saraswa~;i, (646)-Madiga, Mala, etc.; and Scheduled Tribes (256). Lakshmi and parvati that they had to live separated Kapus are in majority. The chief means of livelihood from their husbands forever unless they requested 104

Anasuya for their restoration. Anasuya readily res­ hood of the people are agriculture, agricultural labour tored the divine babies to their original form at the and other traditional occupations. request of their WIves and prayed them to give her progeny. They granted her boon and thus Dattatreya The temples of Eswaraswamy, Sri Rarna, Yerra­ with three heads is the son of Anasuya. He is rightly guntappa, Andalarnma and Chennakesavaswamy are revered by several who have deep aevotion to god the places of worship. There is no specific image of with no conception of difference between Brahrna, Paramati Eranna but a few small stones are worship­ Vishnu or Siva. The Lord is prayed as ped. There is no temple for the deity and He is ex­ posed to sun and rain in the forest. .. t9LiJ <0oc5iS ale»:> r'I":i.lQc5 Sri Paramati Eranna festival is celebrated for one Athree Nandana Jaya Govinda day on Chaitra Suddha Padyami (March-April). He O!_~L~o.)J ;,:,oOJJ°(:.Jo{;J is propitiated to protect the cattle from diseases. About Dattatreya paramananda." 1 000 panneram carts are brought from a distance of about 20 miles and taken round the temple thrice in Dattaguru or Dattatreya Aradhana i~ <.:€lebrated. fulfilment of vows. Cocoanuts, rice, dhal and jaggery for 3 days from t(a1'lika Suctciha Asntami to Dasamt are also offered to the deity. The devotees do not take (October - November). BnaJan and gurupuja a1'l:: back the cocoanuts, rice, jaggery, etc., thus offered or performed during the three days on a grand scalt:. sell them nor anyone comes forward to purchase Free !eedin,g IS arranged by the Vaisyas 01 ApparaJu­ them as there is a belief that some evil would over­ cheruvu. Tne festival IS being celebrated for the 1a.,( take such a purchaser. So the offerin,gs thus collected 30 years. Sri Thumparthi sanjlvarao, a natIve PI which come to about 4 bags are cooked and distribut­ Dharmavaram, not Only evinced great mterest in this ed to the congregation as prasadam. The festival is festival but alSO collected donatwns from people of tnt! being celebrated from ancient times and is widely dIfferent pans of the disuict, constructed a ChOUH1Y known. About 4 to '5 thousand persons, local and from with 200 ankanams and got engraved on each ankana,ii the other parts of the district, congregate with about the donors' names. The lestival is widely known and a thousand panneram carts. All communities take part attracts Hindu devotees from all parts of the district. in the festival. There is no specific pujari. Hence, SOURCE; f:>n Kuauru LakslHnana Rao, 'I eacher, Z~Ua the devotees themselves make the offerings to _the l'ansnad Elementary Schoo~, Ve~puLamadugu. deity. Kolatams and Pandari bhajans afford entertain-' ment to the visitors. 9. CHENNARAYAPATNAM - Situated at a distance If, owing to any inconvenience, any devotee can­ 01 7 miles from Dharmavaram RaHway Station. not pay his homage to the Lord on the festival day, The total population of the village is 103 and it he visits the place on Srirama Navami, nine days after lS made up of some sub-communities of Caste Hindus; and fulfils his vow. Scheduled Tribes (30) and Muslims. The chief means Besides this annual festival, individual families of livelihood of the people are agriculture, agricul­ go to the temple and worship Eranna when any of tural labour and other traditional occupations. their cattle get sick or any cattle pest breaks out in Sri Sangameswara" festival is celebrated for one their village or in the neighbourhood for protection day on Magha Bahula Chathurdasi (February-March) to their cattle. which is of ancient origin but of local significance. Nearly 3,000 persons, local and from the neighbouring During Sivaratri i.e., Magha Bahula Chathurdasi villages, congregate. All communities partake in the (February-March), abhishekams are performed to festival. Ma'(Ldapams afford shelter to the visitors. Eswara.

SOURCE: Statement oj Fairs and Festivals fUrnished by SOURCE: Sri P. M. Venkataramaiah, Headmaster, Pan­ Inspector of Police, Anantapur. chayat Board School, Atmakur.

10. ATMAKUR, hamlet of MARAVAPALLE AGRA­ 11. TADlMARRI - Situated at a distance of 18 miles HARAM - Situated at a distance of a miles from from Dharmavaram and 24 miles from Anantapur by Nidigallu on the Anantapur-Parlapalle road, 21 aniles bus. In olden days this village was a famous sam­ from Tambapuram on the Kadiri-Anantapur road, 8 sthana:m. This was built in the name of Thirumala­ miles from Chinnekuntapalle Railway Station and 14 nayudu. The village was under the reign of Sri miles from Dharmavaram. Krishnadevaraya, the famous king of Vijayanagar dy­ nasty. It is said that kings in those days used to go to The total popUlation of the village is 2,389 and it war after obtaining the orders of Chennakesavaswamy. iii made up of the following communities; Caste Hin­ The peculiarity is that the Lord was supposed to have dus - Brahmin, Vaisya, Vadde, Boya, Kuraba, Cha­ been talking to them. kali, Mangali, etc.; Scheduled Castes (353) - Adi Andhra, Mala, etc.; SchedUled Tribes (63) - Yeru­ It is described in the Gazetteer of Anantapur Dis­ kula, etc.; and Dudekula. The chief means of liveli- trict that 105

"The village was formerly of much communities participate. The pujari is a Aruvelaniyogi more importance than it is now .. In the Brahmin with hereditary rights. There used to be olden days it was the seat of a pohgar and samaradhana (free feeding) in olden days for all castes the ruins of his fort are still visible. It on five days during the festival. is an imposing place and though it is bui~t on low ground it must have been of conSI­ derable strength. Its sixteen bastions are SOURCE: 1. Sri S. Ramachandra.iah, Headmaster, ZiLla fitted with for guns, its ditch Parishad School, Tadimarri. is wide and deep and revetted with stOllE:, 2. Gazetteer of A nantapur District, Volume I, and within it are the ruins of many build­ 1905 and Volume II, 1930. ings of stone and mud. No one now lives in the fort but puja is still done at the Kesavaswamy temple there. Three stone 12. PEDDAKOTLA - Situated on the bank of the inscriptwns occur within it and a fourth stands near the Basavesvara temple east river Chitravati beside the Anantapur-Cuddapah bus of the village." l route at a disiance of 9 miles by cart track from Chin­ nekuntapalle Railway Station and 25 miles by bus ''A poligar of this village was a great from Dharmavaram, This village was built by one Sri friend of the Jesuits and the receptlOn given by him to the Superior of the mis­ Peddakoti and hence named after him. slOn, Father la Fontine, is said to have greatly encouraged the people to accept The total popUlation of the village is 2,517 and it the new faith. is made up o:t the following commumties: Caste Hin­ The earliest inscription in the village dus - Brahmin, Vaisya, Karnsali, Kamma, Thogata, is daLed 1724 and records the reconstruc­ Kapu, Balija, Boya, Vactde, Kuraba; SchedUled Castes tIon of the fort, tne dItch, the bastions and (356) - Adi Andhra, etc.; Scheduled Tribes (31) - the temple, by Kondappa Nayuau WI.O b0("­ Yerukula; and Muslims. The chief means of livelihood a new mounteU. Another inscnp­ tion at 'l'ogaragunta close by states that a of the people are agriculture, agricultural labour and Tadimarri chIef Chadurappa Nayuau grant­ weaving. ed lands to the smIth that forged a cannon for hIm. ThIS was perhaps a predecessor The temples of Chowdeswari Devi, Sri Rama, ped­ of Kondappa, WhO, III 1737 helped the damma and Eswara are the places of worship in the Anantapur poligar Siddappa against Ram­ villClige. Chowdeswari Devi is in the form of sa~thi. appa, who sought the aId of Morari Rao and. captured Anantapur. The fort walls, All the four shrines are enclosed in a compound. moat, bastions and temples are well pre­ served, but the village has moved to the Chowdeswari Devi Jatara. is celebrated for one day east ot fort, the reswences of the poligar on the last Sunday in Kartikam (November-Decem­ and his adherents inside it having :gone to ruins. The village has two irrigatlOn tanks ber). Arrangements are made a day before. Proces­ with considerable wet CUltivation under sion, foretelling the future happenings and jyothi them.'" vedaluta are the special features of the jatara. Cocoa­ The total population of the village is 3,153 and it nuts, flowers and fruits are offered. Sheep are sacrific­ is made up of the following communities: Caste Hin­ ed to the deity on the next day near jyothi and in dus - Brahmin, Kapu, Balija, Boya, Kuruva, etc., etc.; the premises of the temple. Free feeding is organised Scheduled Castes (506) - Adi Andhra, etc.; and Sche­ tG all the communities during the festival. The jatara duled Tribes (54). The chief means of livelihood of is being celebrated from the inception of the village the people are agriculture, agricultural labour and but is only of local significance. About 6,000 people of other traditional occupations. the village and the neighbourhood within a radius of 15 miles belongin:g to all communities congregate. The Chennakesavaswamy temple in the middle of the pujari is a Thogata and enjoys the lnam lands. fort is the only place of worship in the village. It is believed that Chennakesavaswarny was installed by A fair is held for two days in connection with this king Janamejaya, son of Pareekshith of Bhagavatham jatara in the middle of the village in the open space fame. of about 3 acres falling within the panchayat area. Sri Chennakesavaswamy Rathothsavam is cele­ About 100 shops are opened where eatables, utensils, brated for 7 days from Chaitra Purnima (March­ lanterns, torchlights, mirrors and combs are brought April). The image of the deity will be taken in a pro­ and sold. cession in the nights with much ado and followed by Radios, gramophones, lotteries, fancy dresses, a big crowd. Cocoanuts are offered to the deity. Kun­ magic and gambling afford entertainment to the kumarchana is also performed. The festival is of an­ visitors. cient origin but only of local significance. The trustee of the temple undertakes the responsibility of orga­ SOURCE: Sri G. Venkatacharyulu, Teacher, Zilla Pari­ nising the festival. The residents of the village of all shad school, Peddakot!a.

I. Page 148, Gazetteer of Anaotapur District, Volume I, 1905. 2. Pa!;. 115, Gazetteer of Anantapur District, Volume 11,1930.

KAD1RI TALUK DHARMAVARAM FAIRS AND FESTIVALS TALUK KADIRI TALUK ANANTAPUR DISTRICT, A.P. MILES t PULIVENDLA -=~~~I TALUK 8 KILOMETRES DISTRICT

PENUKONDA TALUK TALUK CUDOAPAH DISTRICT

SESHAIAHGARIPAlLE ; ,." HINDUPUR I TALUK --"

STA.TE BOUNDARy MADANAPALLE ---- TAWK BOUNDARY TALUK

1111111111111111 CHITTOOR DISTRICT

STATE' HICHWA.YS MYSORE STATE --- OTHER ROAPS

T AI.UK HEADOUARTms YOGI VEMANA VILL.AGE WfTH SERIAL NO, ~PR-MAY ERRADODDI GANGAMM~ JAN-FE¥> LAKSHMI NARASIMHASWAMY FfB.MAI< HYDER VALl INDEX JAN·Frt THIMMAMMA ffB·MAR CODE NO f,NO U.KSHMI NARASIMHASWAMY NAillE Of VILLAGE f£B • MAR YOGI VEMANA ·MAA·Alft 7 SANKEPALLE YEERANARAYANASWAMY /04 (II) ENU!MLAYANDlA- NARASIMHASWAMY JAN·FfB PALLE MAR. AIR 12 GUNJAPALlE AKKAM.I1A ,APR.MAY 29 TALUPUlA ANJANEY ASWAMY o APR·MAY

P;epared at the Office of the Superintendent of Census Ope'3tions. Ardhra Pradesh. Hvderabad. Section VIII

KADIRI TALUK

~~ ANKEPALLE - Situated at a distance of 5\ but traces of it could still be seen. There .~ miles 'from the Mukthapuram Railway Station was an inner fort also, about 125 acres in ~ on the Dharmavaram-Pakala metre gauge sec­ extent the outer fort covering an area of tion of the Southern Railway. 8t acres. Traces of the Poligar's palace are still visible." 1 The total population of the village is 1,379 and it The total population of the village is 6,416 and it is made up of several sUb-communities of Caste Hin­ is made up of several sub-communities of Caste Hin­ dus and Scheduled Castes (185). The chief means of dus; Scheduled Castes (396) and Scheduled Tribes livelihood of the people is agriculture. (104). The chief means of their livelihood is a;gri­ Sri Veeranarayanaswamy festival is celebrated for culture. one day in Magham (January-February) in the pre­ Gangamma Jatara is celebrated for 3 to 6 days mises of Kammavaripalle, hamlet of this village. in Va.isakham (April-May). About 1,000 devotees, About 4,000 devotees, local and from distant places, local and from the neighbouring villages, congregate. irrespective of caste and creed, congreg~te. All communities take part in the festival.

There are bgth lodging and boarding facilities for SoURCE: Statement of Fairs and Festivals furnished by the pi1gri~. Superintendent of Police, Anantapur. SOURCE: Statements oj Fairs and Festiva.ls furnished by: 4. KATARUPALLE, hamlet of GANDLAPENTA·­ 1. Superintendent of Police, Anantapur and Situated at a distance of 2 miles from Gandlapenta and 2. Collector, Anantapur. 9 miles from Kadiri. The total population_ of the village is 6,154 and it 2. GUNJAPALLE - Situated at a distance of 2 miles is made up of several sub-communities of Caste Hin­ from the Mukthapuram Railway Station and 26 miles dus; Scheduled Castes (674); Scheduled Tribes (l05) from Kadiri. and Muslims. The chief means of livelihood of the The total population of the village is 3,226 and it people are agriculture, agricultural labour and other il; made up of several sub-communities of Caste Hin­ traditional occupations. dus; Scheduled Castes (218) and Scheduled Tribes The importance of the place lies in its association (218). The chief means of livelihood of the people with the popular Telugu saint and teacher Yogi Ve­ is agriculture. mana. Vemana was the younger brother of Anavema­ Kammakalagondi Parusha (Aswini deities and reddy, the then ruler of Kondaveedu. His original Sivalingam puja) is celebrated for 3 days in Magham name was Chinavemareddy. He was a great Telugu ~January-February). Nearly 2,000 devotees, local and poet and a yogi. He was an alchemist too. He was a from the neighbouring villages, congregate. All com­ religious and social reformer. The popular 'life history munities take part in the festival. about this great yogi is as follows: He was brought up by the maternal indulgence of his noble-natured There are lodging and boarding facilities for the sister-in-law. He led a licentious life and squandered pilgrims. money over women, not hesitating to steal his sister­ SOURCE:. Statement of Fairs and Festivals furnished iJ-u in-law's necklace to please his concubine. When a Collector, Anantapur. complaint was made by the family purohit to Vema­ na's sister-in-law that Vemana had polluted their 3. TALUPULA - Situated at a distance of 11 miles family god by tresspassing into the temple and pull­ to the north-east of Kadiri town and Railway Station. ing out the costly garments of the idol to be given to the poor and the naked in the street, he protested "The seat of an old Poligal ...... and before his sister-in-law that the poor were the living there are still the old fort walls ...... The old POligars were Hindus and the Muham­ gods and it was a folly to think that lifeless stone in madans that supplanted them converted an the temple was god and to decorate it and worship it. Anjaneya temple inside the fort into a The sister-in-law called a servant, took off the picture mosque. There are still a few Muhamma­ of her young daughter whom Vemana loved intensely dan houses within the fort. The walls are very well preserved and stand 15 feet high. and ordered the servant to throw it into the well. The moat round it was filled in long ago, Vemana snatched the picture from the servant's hands,

I. Page 125, Guetteer of Anantapur District, Volume II, 1930. 108

asked his sister-in-law how she could think of such which means that a heartless action. Then his sister-in-law pointed uut to him that the lifeless picture was not the child and "A spoonful of cow's milk is enough, if he was so much attached to the representation of a What is the use of a pot full of donkey's milk, tiny mortal, he should allow the devotees of the Lord A morsel of food offered with love and of the universe to have Him represented according to devotion is quite emlUgh." their fancy and worship Him with devotion. Vemana, He sent away the crowd revealing to them and to Some however, would not reform his private life. To please others, that followed him in the hope of learning the his concubine and her avaricious mother, he removed secrets of alchemy, that igold is desired by the men bags of money from the cash chest at home. The and women of the world for the enjoyment of worldly brother who could not pay his sovereign the annual life and providing for the children, and that he who taxes in time was taken away as a prisoner. Vemana succeeds in alchemy is decreed to become a sanyasi came to know of this, promised his sister-in-law that giving up the worldly life or leaving every one whom he would not return home till he gets his brother he claims as his whether it be parents, brothers, released by paying the annual taxes to the king. He sisters, wife or children. He began to teach them the requested his concubine to lend him the requisite philosophy of Advaita in such crisp four-lined small amount when her mother said that it is a greater folly poems in the ordinary language of the people. He to expect the money back from the dancing ,girl than used the same medium to criticise the wrong ways and to expect the dead body to return home with life. concepts of life and for reforming the society. He con­ Thus disappointed, he took to alchemy and succeeded demned the caste system, preached brotherhood and in his effort to produce the money and returned home self-realisation by conquering ma.ya (illusion). The with enough money to get his brother released. But height of his relinquishment of worldly pleasures and something else awaited him at home. He missed the victory over maya came when he gave up even the child, the daughter of his brother. He wept and wail­ small strip of cloth that covered his nakedness. ed and questioned the sister-in-law where the child .f e§ ~ K6~~::1l0~ lr ~..:uJ ;S;S~c:&J has gone. There was no satisfactory reply from her. He decided to go in search of truth. Ere long he be­ Thalli garbhamunundi tha vachchu nappudu "5.Del€..J D€..J ~~ ~a~ ~6J came a great yogi, did penance, sought the guidance e..> of other saints and sages and finally attempted to com­ Modata batta ledu thudini ledu mit suicide before a Sivalingam. Suddenly he igot the ;S c:&J ~ 2l €..J 1\ €..J ;S l\J W"~ 7l" 1'5 dfrv e..> e..> realisation that his athma (soul) was only a part of Naduma batta gatta na;gubatu gadaya the universal god. Soon afterwards he began to teach !)if.s~~U"'~ g);5)6 ~~. Advaita philosophy of Sri Sankaracharya. Viswadabhirama vinura Vema." Several superhuman powers and miracles were attributed to him. He began a tour of Andhradesha, meaning that the tracts of Cuddapah and Kurnool in particular, "There is no cloth when we come out of teaching his philosophy. It was established that he mother's womb. There is no cloth when was a successful alchemist and a rumour spread that we leave the world. Is it not ridiculous whatever he touches would become gold. Crowds would that we wear cloth in the middle?" rush to him with several kinds of sweets, fruits and other eatables for his golden touch and the conver­ Finally he became so much advanced in self-realisa­ sion of their offerings into gold. Once he made his way tion that he became unconscious of his own surround­ with difficulty through an expectant greedy crowd to ings and attained mukti. a blind beggar woman, in 1atterecl and dirty clothes, The following are some of the miracles that are who was having a morsel of food in her earthen pot popularly attributed to Yogi Vemana. A blind beggar that had been b~g'ged before. He revealed himself to woman expressed her desire that she should have the her and asked for the morsel. The women felt happy daTsan of Vemana. He gave her sight. He converted and with the greatest love and devotion gave him the the stolen jewellary of a gang of robbers into scor­ morsel of the begged food. He took it joyfully and out plans and reptiles. He transformed them to lead an came the truth in the form of an AtaveZadi, a Telugu honest life. poem as follows : It is his teachings through his small poems that "Xox[1'6'<0 v.ru Xom-a;S~ :;::J"9ill .__ are growiI1;g in popularity and attracting the atten­ Gangagovu palu gantedynanu chalu tion, the veneration and the zeal of several modern 13 ~ ~~..._ ;s1g)J rp6;:ill 'i7eill men of thought and Research scholars of whom Kadivedynanemi kharamu palu Mr. Brown, an Englishman and a member of the Indian ~ 1\ Xill/'U ~c:&J ;Sw-a;S~ 'tT"ill Judicial Service, is one. Vemana taught no new philo­ -" e..>"- Bhakthigalugu koodu pattedynanu chalu sophy. Adisankara's Advaita philosophy is known in every nook and corner of the country and Vemana ~if.s'tJ"~"O""~) ~;5)6 -£\~. knew and expressed his philosophy in simple Telugu Viswadabhirama vinura Vema." language. He was like Sarvagna Murthy of , 109 a of Maharashtra, Avvayar of Tamilnad and fall into a trance, which really occurred, Arunagirinath of Dravida, all of whom were local and lasted for three days. On his recover­ ing he stated that his spirit had been dur­ preachers with a dynamism worthy of veneration ing this time in heaven learniu,g the prin­ everywhere else. His language, his aphorisms, the man­ ciples of the Advaita religion from a com­ ner of his exposition, his similes drawn from the pany of angels. One of his peculiarities everyday experiences of the common man were so was that he went about naked, because, convincing and appealing even to the common man, when once engaged in separating two bul­ locks which were fighting, his cloth tum­ nay even to a child. No wonder that in the Telugu bled down, after which he never put it on country the Vemana's adages and poems are some of again. This eccentric person is said to have the earliest to be taught to children. Quite a few Re­ pulled a handful of maggots from the body search scholars have attempted to trace his life his­ of a dead dog, to have put them into his mouth, and to have spat them out again as tory, to translate some of his poems into English and grains of rice! No wonder such a pro­ show to the outside world that he is a yogi to be phet was disowned by the Brahmins. A known, followed and revered. The following is an pagoda was built over his grave at Kata­ authentic finding of the period of his existence as es­ rupalle, and subsequently, when dissen­ sions arose among his followers, a part of tablished after considerable research and reference to them settled in the villages of Nallache­ several palm-leaf writings, manuscripts and popular ruvu and Kondakamerla, where pagodas poems, including as many as 52 copies of his work in were also built to his memory. The annual manuscript in the Oriental Library at Madras. Vemana feast of this man is attended by several was born in Kondaveedu in a Reddy family with the thousands, but b.Y no Brahmins, and Kata­ rupalle is held in high estimation by all sub-caste Edde Reddy in Nandana year 1412 A.D, He Sudras." 1 lived for 68 years and died in Sarvari 1480 A.D. He was brought up in Gandikota. Both these places are Sri Yogi Vemana festival is celebrated for 3 days in the vicinity of Kadiri which is now in Anantapur in Vaisakham (April-May) in memory of Yogi Ve­ District but previously in the Cuddapah District. He mana. About 1,50() devotees, local and from distant toured Cuddapah and Kurnool Districts and a few places, congregate. All communities take part in the other places in Andhra before he retired for yogabhya­ festival. sam (practice of yoga). Finally he died at Kataru­ There are boarding and lodging facilities for the palle in Kadiri Taluk. His descendents calling them­ pilgrims. selves Vemana, go about the villages in Rayalaseema on horse back with saffron-coloured clothes and a SOURCE: 1. Statement of Fairs and Festiva,ls furnished small retinue collecting money and ,grain in the name by Superintendent of Police, Anantapur. of the yogi. Those that are residing at Katarupalle 2. Additional information rendered by the collect funds for the annual festival in this way from Research Assistant for Fairs and Festivals, the devotees. They are honoured everywhere by the Kurnool. devotees. 5. KUTAGULLA - Situated at a distance of about The following account is given in the Cuddapah 21 miles from Kadiri town and Railway Station, 48 Manual: miles from Penukonda and 55 miles from Anantapm.'. This village was once ruled by the Nawabs. There "Considerably before the British occu­ pation of this district a Kapoo named Ve­ are forts and ramparts in this village which are, now mannah (Vemana) appears to have con­ in ruins. stituted himself a teacher. He was not recognized, and in fact was disowned by As the village is included under Kadiri town, the the Brahmins, but is still spoken of by the population of the village has not been recorded sepa­ people with veneration. He pretended to rately. But, the total population of Kadiri town in­ have received seven maxims direct from the Supreme Being, which maxims formed cluding this village is 26,204 and it is made up of the the basis of his teaching. These maxims following communities: Caste Hindus - Brahmin, were - Vaisya, Viswabrahmin (Goldsmith), Devanga, Kapu, 1 . Do not steal. Balija, Boya, Gandla, Ediga, Yadava, Bestha, Vadde, 2. Be always merciful. Mangali, Chakali; Scheduled Castes (1,06(» - Madiga, 3. Do not hurt the feelings of others. Mala, Dombara; Scheduled Tribes (452) - Sugali, 4. Be cont~nt with what you have. Yerukula; Muslims and Christians, Boyas being pre­ 5. Be not Jealous of another. 6. Forsake anger and be patient. dominant. The chief means of livelihood of the people 7. Be constant in the Divine services. are agriculture, agricultural labour, trade in vege­ tables and fruits etc., and other traditional occupa­ . These maxipls would seem to aim at a hIgher. doctrme .of morality than is tions. usu~l1y mculcated m this country. Many stones are related of this man. Once he There are temples to Sri Anjaneyaswamy and forewarned his neighbours that he would Erradoddi Gangamma beSIdes the tomb of Badal

1. Page.~~~~~~------~-- 290.291. Manual of the District of Cuddapah, 1875. 110

Saheb, a Muslim saint in the village. The image of "There is considerable evidence of the Gangamma is carved on a big stone in human form town having been at one time predomi­ and the image of Anjaneya is a gigantic one. nantly Muhammadan: the buildings in the town, show no signs of Moslem architec­ Erradoddi Gangamma Jatara is celebrated for 2 ture, but for two miles round it there are large numbers of Muhammadan tombs and days in Magham (.January-February). On Sundays mosques, several of them in various stages and Tuesdays the devotees offer cocoanuts and fruits. of decay, which would show that the place During jatara, the bull (devareddu) dedicated to the was under Mussalman influence at some deity is taken in procession. Animals are sacrificed. time in its history. It is alleged that the The festival being celebrated for the past 70-80 temple building compared with which is these old 'Muhammadan tombs and mOS­ years and is confined to the nearby villages. The de­ ques seem old, is modern and that perhaps votees, local and from the neighbouring villages, con­ the former was built when the Muham­ gregate. Only Hindus take part in the festival. Pujari madan power over the place was wanin,g' is a Valmiki. The devotees perform bhajans when dis­ but this is doubtful for the earliest Muham~ madan advance was in the fourteenth cen­ eases break out in the village. The tomb of Badal tury A.D. Saheb is worshipped and the devotees fulfil their vows. The surrounding wells and gardens are named after The relations between these two great communities in the town have been gene­ him in reverence. rally cordial, and the reason for this har­ SOURCE: 1. Sri P. Narasimhappa, Teacher, Samithi mony is attributed to the following legend. Chandravadana, daughter of one of the Elementary School, Kutagulla. poligars of Patnam, was in the habit of 2. Sri R. Dwarakanatha Rao, Karnam, Kuta­ making periodical visits to the temple of gulla. Narasimhaswamy and was one day observ­ 3. Sri G. Krishna Murthy, Teacher, Samithi ed by an Arab traveller, by name Mohiyar, who was fascinated by Chandravadana's Elementary School, Kutagulla. beauty but as he could not win her hand, 4. Sri M. Visweswara Sastri, Teacher, Sami­ pined and starved himself to death. At­ thi Elementary School, Kutagulla. tempts were made to remove the dead 5. Sri M. Mosses, Teacher, Samithi Elemen­ body, but it was found impossible even to lift it. The princess made an attempt to tary School, Kutagulla. do so when she found that she could not 6. Sri K. Subba Rao, Teacher, Samithi Ele­ release her hands. She concluded that it mentary School, Kutagulla. was the will of God that she should die with Mohiyar and accordingly lay down 6. KADIRI - A Railway Station on the pakala-Dhar­ by the corpse. It was only then that they were able to lift the coffin and she was in­ mavaram metre gauge section of the Southern Rail­ terred alive by the side of Mohiyar.· way and the headquarters of the taluk of the same name and situated at a distance of 42 miles from Dhar­ Another version is that Mohiyar was also equally mavaram, 56 miles from Anantapur and 68 miles from beautiful and the two madly fell in love with each Hindupur town. It is connected by bus to all import­ other at the very first sight. But Chandravadana could ant towns like Guntakal, Cuddapah, Chittoor, Kurnool not defy the social and religious customs and marry etc. In 1910 Kadiri Taluk was transferred to Ananta­ him. Both died of disappointment. Their tomb is a pur District from Cuddapah District for administra­ synthesis of the Hindu and the Muslim architecture. tive convenience. As earlier recorded, this has led to Hindu-Muslim con­ cord in the place and even today during Hindu pro­ Some derivative meanings are attributed to the cessions music is not stopped in front of the biggest word 'Khadri'. One is that Kha means the feet of and most important mosque of the place. At present Vishnu and with the addition of the word adri the several devotees in great belief that the tomb of this word becomes Khadri denoting the place with a hill couple is sacred and of superhuman influence visit it, representing the feet of Vishnu. Another version is worship, go round it.,and fulfil their vows. It is believ­ that the town has been named after the Khadira tree ed that if they eat the sacred earth here, the incom­ (acacia catchedu) under which the idol of the local patible couple or lovers will come together. temple of Narasimhaswamy is alleged to have been found. "The town was granted by Auranga­ zeb as a .Jargir to Parwarash Khan, but '\The tradition is that the present town was resumed by the Maharattas in 1756. It was formerly a jungle under the poligar of was restored in 1764 by Mir Saheb who Patnam and that the town is coeval with resumed it again in 1773, but Alam Khan the temple which was named after the tree took possession of it in 1779. The peshcush under which the idol was found in an ant­ was fixed at 8,050 canteroy pagodas, and hill (which is the usual story in the case on the last poligar refusing to pay it to of most Hindu temples). The jungle was the East India Company's servants he was cleared by the poligar and the temple and attacked and driven out of the town and town built on the site." 1 the town was reduced and the jagir was

1. Pages 121·122, Gazetteer of Anantapur District, Volume II. 1930. 2. Pages 122·123, Gazetteer of Anantapur District, Volume n, 1930. 111

resumed by Sir Thomas Munro. The family ''The inscriptions in the local tempte is now extinct. relate mostly to the Vijayanagar period and are all in Telugu, except two. One of Of the many legends connected with them on the south wall of the a.rthaman­ Munro one concerns Kadiri. Munro began tapa~, states that the temple was built by his administration by resuming all in am a Nayaka during the reign of Bukka I, lands preparatory to an investigation of Saka 1274 (1352 A.D.). Another inscription their titles. When he expressed his int~n­ near it, dated the next year, records the tion of confiscating all the temple lands, gift of a jewel to the idol by Gopanna, the B!ahmins were in great sm:row. One an officer under Kempanna Oaeyar, the re­ day when Munro went out :walking, a tiger storer of the temple and the met him and sprang on hIm but finally contemporary of Vedanta Desikar. King left him uninjured. Munro was picked ~p Harihara in 1417 is !laid to have bestowed senseless and carried to his bungalow m rights of temple entry to Malas and Madi­ a palanquin. After two days he consulted gas, and a stone slab is s,aid to contain .an the chief Brahmin of the place about the inscription regarding thIS custom WhICh reason for this occurrence, and was aSsur­ still nrevails. This is interesting in view ed by him that the tiger was the. Swa~y of the present agitation for rights of tem­ of the temple and had come to gIVe hI!? ple entry to untouchables. The temple car a ,gentle hint that he shoul? be as merCI­ contains numerous indecent carvings, and ful to his pagoda as he hrmself w!ls to the {:Ul" streets contain several small man­ him. Munro promptly restored the mam. tapams on four tall pillars in which the It might well have been that he had a nar­ idol is set down and worshipped during row escape from a tiger in one of his the festival. A few of these mantapams marches and that after some ~nquiry ~e have been added to private residences re­ restored the inam. Many people In the dIS­ cently. The western gopuram was built by trict still believe that he was an incarna­ the poligar of Kokanti and the gatew,~v tion of the deity and sing ballads in h~s under it leads to a tank which supplies honour- and this only shows how unreb­ water to the temple from which the prin­ able ar'e the stories that are current about cipal metal idols of the temple were re­ the old kings and poligars of the covered by Sage Brigu." country." 1 Another inscription relating to 1384 A.D. tells us The total population of the town is 26,204 and it that a devotee Chinnamma constructed the northern is made up of the following communities: Caste Hin­ gopuram. Yet another inscription shows that in the dus - Brahmin, Vaisya Kapu, Devanga, Patri, Vadde, Salivahana Scka 1451, (1529 A.D.), the palegar of Tad­ Boya, Chakali, Mangah, Marathis, Dravidians, etc., patri constructed the vallanta mandapam adjacent to etc.; Scheduled Castes (1,060) - Madiga, Mala, Dom­ the prakaram (now called the thousand-pillar manda­ bara, etc., etc.; Scheduled Tribes (452); Muslims and pam in which feeding is conducted during Brahmoth­ Christians. The chief means of livelihood of the people savam). According to another inscription, in 1579 A.D. are agriculture, agricultural labour, employment, Kondamanayudu, pale gar of Patnam, gifted a shro­ trade, beedi-making and other traditional occupations. triyam village to the temple called after his name as The temple of Sri Lakshmi Narasimhaswamy is Kondamanayanipalem which is now taken over by one among the many renowned shrines in the Rayala­ the Government under the Estate Abolition Act. s€ema area ranking in importance with the great shrine Further proof of antiquity of the temple, its great­ of Sri Venkateswaraswamy at Tirupati. The temple ness and importance and the sanctity attached to it, is enclosed in a 500 ft. square high walled compound are vividly described in the 'Khadri Sthalapuranam' with 4 entrances having a gopuram at each entrance. in 'Brahmanda Puranam'. The Sthalapuranam pub­ The stone sculpture in rangamantapa,m conspicuously lished by the temple authorities contai~as many as abounds in lions. The temple is facing east and the 767 slokas divided into 13 chapters giving fuller de­ kalyanamandapam is in its front to the left. Yagasala, tails of the temple. a pakasala, astana mandapam (100 ft. X 80 ft) to the north where the uthsava vigraha, of the Lord is made "The place of Kadiri and its surround­ to sit during the festival are the important structures ings are connected with several pouranic within the compound. To the north-west there is a legends. It is said that the sage Vedavya3a. without being known to imparted Brahmin choultry and a row of manda,pams on the lessons to his disciples, and so the place is south. A 80 ft. square pushkarini is in the north-east called Kedaranyam. Another is that the corner within the temple compound. To the south of local hill called Sthotradri is the place the temple there is the shrine of Chinnamma with her where the devas worshipped the Lord after He destroyed the demon HiranyakasiIlu. image in stone, the devotee that constructed the The river Maddaleru, otherwise called as northern gopura,m. There is also the Chinnamma bhavi the Arjuna River, has its pouranic fame as which is constructed by her. A few miles away there being the river on the banks of which, is palabhavi (milk well) in which the water is milk­ Arjuna did penance. The course of the river is through 6' theerthams called res­ white. Pilgrims visit this bhavi and worship Ganga­ pectively: (1) Swetapushkarini, (2) Bh­ cevata therein. rugu Theertham, (3) Laxmi Theertham. ------1. Page 123. Gazetteer of Anantapur Dis!rict. Volume 11,1930. 2. Page 122, Gazetteer of Ananta.lOr DIStrict. Volume II. 1930. 112

(4) Ganga Theertham, (5) Garuda Theer­ e> &.cl"5""O ti 0 s' tham and (6) Bhavanasi Theertham. The ~e>CSo:sJCSo several tanks inside and outside the tem­ Lakshmikantham Kamalanayanam ple within a radius of 2 miles go by the names indicated above. ~e) V"SCS 1\~SO hrudhyana gamyam, Such an ancient and puranic temple ;;Sorll g)~o ~;;545o:sJ~60 ;;J6.s has now lost its former glory. The present ~ condltion of the temple is a sad tale of Vande Vishnum Bhavabhayaharam Sarva- dilapIdation. Only the temple and the Ran­ ~s S'N"4)0 gamandapam appear to be strong. The "- :::;outhern gopuram IS half fallen and the lokaikanadham," remaining gopurams require immediate attentlon. The prakaram is in need of Sthuthi : ur,gent repalrs. The several pushkarinis pruvIded wlth stone steps are also in dIS­ "l!~~.)~g)t;1 g)s"CS ,:)l!;}-o~ l'epalrs neeCimg proper attentIOn and care." Srimathpayonidhi nikethana ChaKrapane, The image of Sri Narasimhaswamy is in human ~~o~ ~X ;$J~"O""a'l6 ~~S form with hon's head, covered with silver armour, Bhogendra bhoga manirajitha punya­ decorated with silver shoulder blades, moustaches and o.UJoo -J> eyes and is in the posture of tearing the stomach of moorthe, Hiranyakasipu. A stone image of Prahlada is by his ... W"u--Zl Ci3.Jo A!f V";.s~ f~ ~ <:;) side. A metal image of Ramanujacharya is also found Yogeesa sasvitha saranya bhavabdhe- there. A stone image of Lakshmi faCing east is housed m the compound to the north. The procession image ~~ of the deity is in the form of Vishnu made of metal, potha, with Bhudevi and Sridevi on either side (Plate IX). e>&.d CSe)~o~ ~~(j~ S'"O"";;) Lakshmi Nrusimha mamadehi karava- . The mythology goes that the uthsava murthtes were handed down to Bhrigu e>OelO rishi by the Lord himself in a petika or lambam. box for his daily worship, The Lord is e>&'d;) a ;;)J oil' g)US further worshipped in the names of Vasan­ ~ tha Vallabhulu or Vasantha Madhavulu, Lakshmipathe Kamalanabha Suresavishno, the names as those mentioned in the 0:)) g'jf'MeP ;;5.)~~605 g) I{.s 1SJv fr. Sthalapuranam." 8l' 8t'" Yagnesayagna Madhusudhana Viswarupa, There are the vahanams of sesha, hanuma, garuda, Lr~~~S ilj~ elN"gcs "iil";;)J'Q;;) ilamsa, aswa and gaja for procession purposes. Brahmanya Kesava Janardhana Vasudeva, In addition to the aforesaid shrines there are the e> £.d ;;Se)~o~ ;;5J;;5JiS~ S'"O"";;S temples of Eswara with a Sivalingam, Anjaneyaswamy, Lakshmi Nrusimha mamadehi karava- Kanyakaparameswari and of Maremma with her stone e>Omo image. There are four mosques and a church. lambam." Sri Lakshmi Narasimhaswamy Brahmothsavam is "~~6 N"66. ;)"0""'6 ~oc:&8 .. celebrated for 16 days from Phalguna Suddha Dasarni prahlada Narada Parasara Pundareeka to Bahula Dasami (February-March). Offerings are made in the form of cash, jewels, cocoanuts, flowers. ""S~oaJe~ ~1l' ~CS~ ~e'lg)J."iil";;J Akupujas and tonsure ceremonies are conducted in Vyasambareesha Suka Sownaka Hrunnivasa fulfilment of vows. ~~~6 s' ;;\8or-e>CS oP8eP~ -" -J> "The following are the dhyanam and Bhakthanuraktha paripalana parijatha sthotram adopted for the worship of Lord e>&.~ CSe)'o~ ~;;5.)1!~ ~"O"";;) Lakshmi Narasimhaswamy of Kadiri :- Lakshmi Nrusimha mamadehi karava­ Dhyanarn : e>omo

.. V" 0 'i9" 1)"'0 ~ 0 ~ e3 XI{ o:sJ 05 0 ;) 6ca o:r- lambam." Santhakaram Bhujagasayanam Padmana- ";;Jo.p-..~ -.J"X6 g)~~05 .;ll)~S~;5o ~o ;;)Jofo Samsara sagara nimajj ana muhyamanam bham Suresam, e050 g)~1)"'Oo:sJ g)~ 13~t:'J""g)Q~!' g)V".s'S" 6 0 1\ XCS ;06;;;" 0 Viswakaram Gagana sadrusam Megha- Deenam vilokaya vibho karunanidheman ;;So' 0 ;;)J ,,"0 1\0 ~~o ;Po ;;SI)~~ 05U"";;5V"~ Cd varnam Subhangam, Prahlada kheda parihara paravathara Plate IX Procession deities in Sri Lakshmi Narasimhaswamy temple

-Courtesy : A .~sistant Commis.daner. H . R. & C . E. (Admtl. ) D ept •• An{mfapur

] 13

Dramas, lotteries, magic, circus and cinemas afford CJ &.,~ ;:)e')~O;;S"" ~~-g~-o 1!tr":>J entertainment to the visitors. Lakshmi Nrusimha mamadehi karava- e)0810 There are choultries and hotels. During the period of brahmothsavam free feeding is arranged in Brah­ lambam." min and Vaisya choultries. ".;iyo..., ;Se')%o~if,) ;';".0-" ;Se)@o~if,) Matha Nrusimhascha pitha Nrusimhascha SOURCr.: 1. PLaces of Inter€st in Andhra Pradesh by Information and Public Relations Depart­ LV""" ;Se')@oj,,~,) ~!P" ;5e')~o~ ment, Hyderabad. Bratha Nrusimhascha sakha Nrusimhah 2. Article from 'Andhra Prabha' weekl" g) 1:f""S ;Se')@o~ L6 G;W"o ;5e)%o~ dated 4-7-1962. Vidhya Nrusimho dravinam Nrusimhah, 3. An article by Sri K. Rao, pub­ ~.s~ ;;5e')~o~:;).J~e)o ;Se')@oj--6 lished in 'Aradhana' magazine for January, Swami Nrusimha.ssaknlam Nrusimhah." 1!l56. 4. Sri K. Papi Reddy, Executive Officer, Sri The festival is being celebrated from times imme­ Lakshminarasimhaswamy temple, Kadiri. morial. An Executive Officer appointed by the Hindu 5. Smt. A. Mariyamma, Kadiri. Religious and Charitable Endowments (Administra­ 6. Sri Mahabub Saheb, Teacher, Masanampet tion) Department of Andhra Pradesh, is organising School. the festival from 1927. 7. S. Subbamma, Teacher, Special Sami­ "The present incor.c.e of the temple is thi School, Talupula. very low. The temple is in receipt 01 Tas­ 8. Sri G. Pakkeerappa, Headmaster, SamitM dik grant of Rs. 2,110/- and a compensa­ Elementary School, Nagireddipalle. tion of Rs. 840/- granted in lieu of the 9. Sri T. Ramacharlu, Teacher, Temple street, shrotriem village taken over by Govern­ ment. By way of rents from landed pro­ Kadiri. perties and buildings a further sum of 10. Sri A. Bheemanna, Assistant Teacher, .i{s. 3,000/- is derived. The votive otl'er­ Kadiri . ings range between Rs. 3 to 4 thousands of rupees." 7. GUTlBYLU - Situated at a distance of 12 miles The festival is of great importance. About 10,000 from Tanakal Railway Station and 14 miles from Hindu devotees, local and from distant places of My­ Kadiri Railway Station. sore and Andhra Pradesh, congregate. The pujaris are The total population of the village is 292 and it the Vaishnava Brahmins of Gowthama gotram with is made up of a few SUb-communities of Caste Hin­ hereditary rights. Prasadam is distributed to all. dus and Scheduled Castes (62). The chief means of A special feature of the festival is that 2 days livelihood of the people is agriculture. after the car procession, Harijans (Malas, Madlgas, Thimmamma marrimanu (Banyan tree) at Guti­ etc., i.e., untouchables) are allowed to enter the te~n­ bylu is one of the very few Banyan trees in India of pIe after bathmg in the river Maddaleru close by and comparable size. There appears to be one at Adayar pass into the temple in great crowds carrying small near Madras covering an area of 40 thou&and square bundles containing coins and jewels, wrapped up in feet. Another at Calcutta said to be 90 feet high with cloth which they present to the God. a circumference of 1,000 feet. Thimmamma marrimanu Besides brahmothsavam, va.santhothsavam, and has occupied an area of 5i acres. This wonder of pushpothsavam in Chaitram (March-April), N arasimha nature attracts large crowds. Thimmamma was born Jayanti and Chinthapu[a tirunala in Vaisakham (April­ in 1394 in the remote village of Gutibylu to the couple May), Ammavari varshikothsavam in Jaistham (May­ Mangamma and Venkatappa whose ancestors were the June) and teppatirunaLa in Kartikam (October-Nov­ pale gars under the Vijayanagar Kings. She married ember) are the other annual festivals of the temple. Ganga Raju Bala Veeraiah, a native of Bukkapatnam in Penukonda Taluk, who unfortunately suffered and Hyder Vali, a Police constable, became a great died of leprosy. saint and showed some miracles in his lifetime. He used to cry as a cock to indicate timings in the early In spite of dissuasions from all quarters, she de­ hours of the day, used to eat the ground stone powder cided upon sahagamanam. She prepared a chiti (fune­ as food and foretell the future happenings. After his ral pyre) with four dry branches of the banyan tree death a tomb was constructed to the south of the and burnt herself to ashes. To their astonishment one town. of the four dry branches not only stood unburnt but put on leaves and began to grow into a big tree cover­ In his memory an annual Urs is celebrated for 2 ing an area of 5~ acres. A small temple is constructed days in Magham (January-February). About 5,000 de­ for Thimmamma and an annual festival is celebrated votees, local and from the neighbouring villages, con/ in her memory. On one side of the tree the owner of gr~gate without any distinction of caste and creed. the cultivable plot chopped off the branches of the 114

tree that were covering his land and no branch has tance of 9 miles from Kadiri. It is a Railway Station spread on that side since then though the tree is spread­ on Pakala-Dharmavaram metre gauge section of the ing on all the other three sides. Southern Railway. Thimmamma Jatara is celebrated for 3 days from The total population of the village is 4,611 and it Magha Bahula Chathurdasi (February-March). It is is made up of the following communities: Caste Hin­ of ancient origin but of local significance. About 2,000 dus - Vaisya, Padmasale, etc., etc.; Scheduled Castes devotees, local and from the neighbouring villages, (314); Scheduled Tribes (94) and Muslims. The chief congregate, irrespective of caste and creed. Temporary means of livelihood of the people are agriculture, agri­ boarding and lodging facilities are arranged for the cultural labour, trade and other traditional occupa­ pi]jgrims, during the period of the jatara. tions.

SOURCE: 1. Statement of Fairs and Festivals furnished There is a temple of Yogi Vemana with his image by Superintendent of Police, Anantapur. in human form. The legend about him is given under 2. An article by Girija in 'Andhra Prabha' Katarupalle monograph. Katarupalle is at a distance weekly dated 28-3-1962. of 9 miles from this village. It is believed that Yogi Vern ana was hit here by a deadly thunderbolt. He 8. KOKKANTI - Situated at a distance of 6 miles miraculously survived the hit and guided numberless from Tanakal Railway Station and 14 miles south-east followers in the right path by his example and throu;gh his sayings which are recorded in the form of verses. of Kadiri "It was the seat of an old Poligar. His Sri Yogi Vemana festival is celebrated for 7 days predecessors had obtained ten villages commencing on the first Sunday in the bright fortnight from the Vijayanagar kings for military of Chaitram (March-April) in commemoration of the service. When the Nizam held charge of birth anniversary of the saint. Temporary lighting this territory, the peshcush was reduced and the military service remitted. The arrangements are made a few days in advance. On Maharattas, when they came into posses­ Sunday morning there is ankurarpanam and in the sion, Tesumed the inam at first but subse­ night a large quantity of COOked food locally called quently restored it on an increased pesh­ kumbhapu koodu is heaped in front of the temple cush. When Mir Sahib was the Governor before which a he-buffalo is sacrificed and its blood of Gurramkvnda under Hyder, he captur­ ed the Poligar and cast him into prison sprinkled on the heap. More animal sacrifices are of­ where he eventually died. His son who had fered by the pilgrims and the cooked food is allowed escaped, was given the village, but Tippu's to be taken by the visitors as it is said to possess viceroy increased the peshcush which could healing powers over cattle suffering from diseases. On not be paid. Two of the Poligar's villages were resumed by Munro and he was grant­ Monday and Tuesday his wooden idol and on Wednes­ ed' a pension, and the family is now repre­ day his image made of panchalohas is taken in pro­ sented by the great grandson of the Poli­ cession round the village. The ritual on Thursday is gar whom Munro pensioned and he is in the garudothsavam of Sri Chennakesavaswamy. There receipt of an allowance of about Rs. 2,500 a year. One of the old Poligars built the is fire-walking ceremony on Friday night. The festival western gopura.m of the Kadiri temple cUlminates on Saturday night with a torchlight pro­ and there is a peculiar custom in the family cession of Vemana locally known as godugu meravani that it should live only under a thatched as the idol is taken under an umbrella. Pujas are per­ roof. Inside the fort on the rock is a Vishnu (Lakshmi Narasimhaswamy) temple in formed on every Sunday. Offerings are also made in which worship is still kept up." cash and kind. Tonsure ceremonies are conducted in fulfilment of vows in addition to the offering of hair The total population of the village is 4,028 and it by elders. It is being celebrated for the past 300 years is made up of several sUb-communities of Caste Hin­ and is widely known. The pujari collects subscrip­ dus; Scheduled Castes (350) and Scheduled Tribes tions by going round several villages and celebrates (161). The chief means of their livelihood is agricul­ the festival. The village elders, however, assist him. ture. The festival attracts about four to five thousand pil­ Sri Lakshmi Narasimhaswamy festival is celebrat­ grims belonging to all communities not only from the ed for one day on Pha,lguna Suddha Dasami (Febru­ surrounding villages but also from distant places. The ary-March). One thousand Hindu devotees, local and present pujari is Sri Vardhi Konappa, a Padmasale of from the neighbouring villages, congregate. Kasi gotram with hereditary rights. SOURCE: Statement of Fairs and Festivals furnished by Circus, street dramas, fancy dresses and burra,­ District Health Officer, Anantapur. kathas etc., are the entertainments for the visitors. Pandals are erected. Free feeding is also organised. 9. NALLACHERUVU - Situated beside the 196/4 milestone on the Madras-Bombay trunk road at a dis- SOURCE: Sri B. Narasappa, Teacher, Nallacheruvu.

1. Palles 123·124, Gazetteer of Anant.pur District, Volume II, 1930. 115

10. ENUMALAVANDLAPALLE, hamlet of REDDI­ from distant places, congregate without any distinc­ PALLE - Situated at a distance of 18 miles from tion of caste or creed. Kadiri. There are 10ciging and boarding facilities for the The total population of the village is 4,830 and it pilgrims. ic: made up of several sub-communities of caste Hin­ SOURC.E: Stutement 0f Fairs and Festivals furnished by dus; Scheduled castes (352) and Scheduled Tribes CoLlector, Anantapur. (415). The chief means of livelihood of the people are agriculture, agricultural labour and other traditional 12. TAVALAM - Situated at a distance of 4 miles occupations. from Tanakal Railway Station and 18 miles from The temple of Sri Narasimhaswamy is the only Kadiri. place of worship in the village. The total population of the village is 4,678 and it Sri Narasimhaswamy festival is celebrated for 7 is made up 01 several sub-commUnItIes of Caste Hin­ days in Chaitram (March-April). About 1,000 devo­ du.s; bchedUled Castes (4711) and SchedULed Tnbes tees con;gregate. All communities take part in the \7lJ':!). 'l'ne chl€i means 01 llvellhood of the people festival. are agr;culture, agncultural labour and other tradl­ There is accommodation for the pilgrims in the tiona! occu.pations. temple premises. Sri Anjaneyaswamy temple, built on the bank of SOURCE: Sta.tement oj Fairs and Festivals jurnished by the river Papaghni with his im1ljge in the form of Superintendent oj Police, Anantapur. Hanuman, is Ihe worshIpping place in the VIllage. Sri Anjaneyaswamy festival is celebrated for 5 11. SESHAIAHGARIPALLE, hamlet of KONDAKA­ dLiyS in Vatsakham (April-May). About 2,000 devo­ MARLA - Situated at a distance of 15 miles from tees, local and frum distant places, congregate. Ail Kadiri Railway Station. communities take part in the festival. The total population of the village is 5,881 and it There are boarding and lodging facilities for the is made up of several sub-communities of Caste Hin­ pilgrims. dus; Scheduled Castes (582) and Scheduled Tribes (727). The chief means of livelihood of the people are A cattle fair is held during th~ festival. agriculture, agricultural labour and other traditional occupations. SOURCE: Statement oj Fairs and Festivals furnished by: Akkamma Jatara is celebrated for 10 days in Vai­ 1. District Health Officer, Anantapur and sakham (April-May). Nearly 2,000 devotees, local and 2. SUperintendent oj Police, Anantapur.

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ARANAGEPALLE - Situated at a distance of in Mysore State and 12 miles from Penukonda. There M 6 miles from Roddam, 17 miles from Penukonda are temples of Roddakamma in the village and Rudra­ ~ Railway Station on the Guntakal-Bangalore padamu (foot of Rudra) on the bank of the river Pen­ \... metre gauge section of the Southern Railway nar. It was, therefore, called Rudrapuri or Rowdra­ and 18 miles from Penukonda town. One has to go to puri in olden days. In course of time it came to be Roddam to catch a bus and the Roddam-Penukonda known as Roddam. road is the chief means of communication. The total population of the village is 5,302 and it The total population of the village is 1,254 and it is made up of the following communities: caste Hin­ is made up of the following communities : caste Hin­ dus - Brahmin, Vaisya, Valmiki, Ediga, Devanga, dus - Brahmin, Vaisya, Kshatria (Raju), Kammara, Lingayat; Scheduled Castes (540); Scheduled Tribes Kapu, Boya, Ediga, Yadava, Kuruva, ChakaH, Mangali, (1); and Muslims, Valmikies being predominant. The Kummari' Scheduled castes (258) - Madiga, Mala, chief means of livelihood of the people are agricul­ . etc.; and 'Scheduled Tribes (6). Kapus are predomi­ ture, agricultural labour, trade, weaving and other nant in numbers. Agriculture, agricultural labour and traditional occupations. other traditional occupations are the chief means of The temples of Roddakamma, Ramaswamy, livelihood of the people. Eswara, Anjaneyaswamy in ruinous condition, Rudra­ The temples of Veera Chinnayyaswamy and An­ padamu, and a mosque for Muslims are the places of janeyaswamy are the places of worship. The stone worship. Roddakamma is a 5 feet high black stone image of Veera Chinnayyaswamy is 4 feet high in image in female form. There are a gopuram and a human form with bow and ,arrow in a posture of aim­ rampart for the temple. In the Ramaswamy temple ing the arrow. The temple of this deity is 1~ miles from there are images of Sri Rama, Lakshmana and Sita the village and it has neither a roof nor a door. Sri on a 4 feet high black stone which was traced and Veera Chinnayyaswamy was a great man who attain­ installed by the local Vaisyas to whom this is the ed divinity. It is said that about 70-80 years back he family deity. was protecting the villagers unseen. Roddakamma festival is celebrated during the Sri Veera Chinnayyaswamy festival is celebrated entire month of Kartikam (October-November). It is for one day on Ashadha Suddha Ekadasi (June-July). being celebrated from ancient times but is only of On that day the devotees observe fast and go to the local significance. Lin;gayats are the chief patrons. The temple in carts with lights from about 1 O'clock in Hindu devotees of the village congregate. Sri Nan­ the afternoon. The carts are taken round the temple, jundaiah, a Lingayat, is the pujari with hereditary the lights are offered to the deity in addition to tham­ rights. Pujas are performed to the deity daily and of­ bulam and naivedyam and they return home by the ferings are made. There is, however, no animal evening. At about 8 or 9 p.m. the uthsava vi graham sacrifice. of the deity is taken in procession and perambulated in the village with entertainments the whole night. In Ramaswamy temple abhishekam is performed The next day naivedya.m is offered to the deity at on Mukkoti Ekadasi and during Dasara, i.e., Asviyuja 9 a.m. and all devotees perform samaradhanas. This Suddha Padyami to Dasami (September-October). is called dasangalu. Silver and :gold ornaments are Free feeding is arranged to Arya Vaisya Sangham on offered to the deity in fulfilment of vows. The festival Mukkoti Dwadasi. Local Hindus congregate. Sri is being celebrated from the inception of the village Seetharama Sastry, a Smartha Brahmin of Vasistha but is of local significance. The residents of the vil­ gotram, is the pujari for the temple common to both lage, both Hindus and Muslims, congregate, without Ramaswamy and Eswara with hereditary rights. any distinction of caste or creed. There is no daily On Mondays in Kartikam (October-November) worship in the temple. Worship is only on Ashadha pujas are performed to Rudra.padamu. Suddha Ekadasi. As such no pujari is appointed per­ manently. At present the pujari is a Yadava. SOURCE: Sri K. N. Subbaiah, Headmaster, parishad Middle School, Roddam. SOURCE: Sri K. Satyanarayana Rao, Karnam, Nara­ nagepaHe. 3. CHERUKUR - Situated at a distance of 7 miles from Penukonda Railway Station. 2. RODDAM - Situated at a distance of 2 furlongs Crom the river Pennar on the Amarapuram-Penukonda The total population of the village is 975 and it road, lOt miles from pavagada of Tumkur District is made up of some SUb-communities of Caste Hindus; lIS

Scheduled Castes (135); Scheduled Tribe::: (23) and Tribes (39) and Muslims. The chief means of liveli­ Muslims. The chief means of livelihood of the people hood of the people are agriculture, agricultural labour are agriculture and agricultural labour. and other traditional occupations. Sri Subrahmanyaswamy festival is celebrated Lur The temples of Bayalanjaneyaswamy, Pedda An­ 3 days in Pushyam (December-January). About 1,CUO janeyaswamy, Chakkirapallaiah and Maremma, and devotees of the village congregate. All communities Aswatham (ficus religiosa) are the places of worship. participate in the festival. The image of Bayalanjaneyaswamy is in the form of SOURCE: Statement of Fairs and Festivals furnished by Hanuman. the Collector, Anantapur. Sri Bayalanjaneyaswamy festival (Utla Parusha) is celebrated for one day on Ashadha Suddha Triodasi 4. MAV ATHUR - Situated at a dIstance of two ful'­ (June-July). Utla parusha and samaradhana are the longs from the Penukonda-Madakasira road, 6 miles rituals. This festival is being celebrated from ancient from Chakarlapalle Railway Station on the Guntakal­ times but is of local significance. The devotees, local Bangalore metre gauge section of the Southern Rail­ and from the neighbouring villages, belonging to dl way and 8 miles from Penukonda. communities, congregate. The pujari is a Vaishnava The total population of the village is 1,260 and 1t Brahmin. is made up of the following communities: Caste Hin­ SOURCE: S1·i B. Venkatnramanappa, Teacher, Turuka.la­ dus - Vaisya, Uppara, etc., etc.; Scheduled Castes patnam. (195) and Scheduled Tribes (8). Eighty per cent of 1.he villa:gers are Upparas. The chief means of liveli­ 6. PENUKONDA - Situated on the Benares-Cape hood of the people are agriculture, agricultural labour Comorin National Highway at a distance of two miles and trade. from Penukonda Railway Station on the Guntakal­ There are two temples of Anjaneyaswamy, one in Bangalore metre gauge section of the Southern Rail­ the village and the other Ii miles from this village way and 44 miles from Anantapur town. It is 2,000 near SatharUpalle, Its hamlet. In both the temples, the feet above the mean sea level. The huge mountain at images are in the form of Hanuman. There are two the foot of which the town stands has given it its small mantapams to the temple near Satharupalle and name Penukonda. (PenH ;n Telugu means big and the deity here is called Satharupalle Anjaneyaswamy. konda means hill). Sri Satharupalle Anjaneyaswamy festival is cele­ "It is most picturesquely placed at the brated for one day on Ashadha Suddha Ekadasi (June­ foot of a steep, rugged and strongly forti­ July) by the residents of Mavathur and Satharupalle. fied hill over three thousand feet in height on the edge of an uneven plain which is It is customary among the devotees to go round the flanked and crossed by smaller elevations temple in carts, offer gandadeepam to the deity and of manifold shapes and sizes. From the feed the poor with the food brought in carts. A few hill and connected with it at both ends, a shops are opened to sell eatables, cocoanuts, etc. The serr{i-circular line of massive fortifications stretches out for some distance into the festival is being celebrated for the last 100 years but plain and is washed on its southern side is of local significance. The Hindu residents of the by a considerable tank. Partly within and neighbouring four villages also participate in the partly outside this line is the present town, festival. and the remains of the ancient buildings on the lower ground, the towers and SOURCE: Sri K. Nanjappa, Headmaster, Samithi Eie­ mantapams on the slopes of the hill and the trees and the green crops of the culti­ mentary School, Mavathur. vated patches combine to make a very pleasant picture, while an air of departed 5. TURAKALAPATNAM - Situated on the Penu­ g'reatness is afforded by the numerous ruins and fragments of carved stone which konda--Roddam bus route at a distance of 7 miles lie about on every side. The view of the from Penukonda town and Railway Station on the town and its surroundings from the top of Guntakal-Bangalore metre gauge section of the the hill is also well worth the climb. Southern Railway. The Muslims migrated here origi­ Materials for a complete account of nally at the time of Sri Krishnadevaraya and construct­ the history of the place are not available. ed this village. Hence the village might have been It has been doubtfully identified with the named after the Muslims locally called 'Turakalu'. In 'Pikendaka' which is mentioned by the Greek geographer Ptolemy as one of the the 19th century a gang of thugs was hanged to death 'inland cities of the Arvarnoi'. A tradition at galapumanu (presumably the pole to which the cul­ says that it was founded by a Kriya Sakti prit was being hanged) near this village. That place Udaiyar who seems to have been a contem­ can be seen even today. porary of the supposed builder of Bukka­ patnam. The earliest inscription regarding The total population of the village is 2,571 and it it is that dated 1354 on the eastern side is now made up of the several sub-communities of of the northern gate of the fort. This says that king Bukka I of Vijayanagar entrust~ Caste Hindus; Scheduled Castes (170); Scheduled ed the province of Penukonda to his son 119

Vira Virupanna UdaiYdr, in whose time pur's auxiliaries to uesert and harass his the Penukonda fort was built. This Virup­ camp and the king in consequence threw anna is mentioned in two other grants up we sIege. In 1586 Ranga was followed dated respectively 1344 and 1364. Thus at on the throne by his brother Venkata, who the very beginning of the rule of the Vi­ ruled for 28 years. During his time, in 1589, jayanagar dynasty Penukonda was the the king of Golconda besieged Penukonda. residence of one of its princes and a sum­ Venkata s2nt envoys to the enemy to feign mer resort for the rulers of Vijayanagar submission and obtained an armistice empire. An inscription at Kallodi in My­ for the pretended purpose of negotiating sore dated 1389 says that Bukka Raya terms of peace. The Musalman troops (apparently meaning Bukka II v:hen heir­ were withdrawn from the neighbourhood apparent) had a channel cut to bring water of the tort and the Hindus took immediate from the PennaI' into the town. No traces advantage of their absE:nce to victual the of this, it may here be noted. are now place 101' a S12g8, while king Venkata's visible and it is not clear how the project son-in-law, Jagadeva Raya threw himself was feasible. into the fort at the head of a very strong force of infantry, cavalry and musketeers. The place evidently continued for The Musalmans recommenced the siege many years to be one 01 the chief strong­ but made little impression on the place nolds of the Vijayanagar kings. it was in and at last, being short of provisions and its lOrt that Narasa Nayak - guardian of fearing that the approaching rainy season the sons of NarasImha, the usurper of the would cut off their return across the Vijayanagal' throne, and regent dunng Kistna, abandoned the attempt. thcIr mmority - kept tne heir to the king­ dom a prisoner under a guard of 20,OUO One of the Mackenzie MSS. says that men and eventually (somewhere about the the place eventually fell to Bijapur in end of the 15th century) compassed his 1652 in an inglorious manner - its gover­ assassination. Krishna Deva (15U9-30), the nor, Koneti r-.ayudu, being bribed with greatest of the Vijayanagar kings, is wide­ the offer of a large jaghir, which includ­ ly believed to have made the town his ed Kundurpi in the Kalyandrug tamk, to residence at one time and the best of the hand it over. In whatever manner the many stone lined wellS in the place is Musalmans obtained possession of it, they popularly declared to have been built by used the right of conquest freely, pulling him." 1 down many Hindu temples and construct­ ing mosques out of the materials of them. "Penukonda was thus not only the greatest oJ' the strongholds of the Vijaya­ About a century later the place came nagar empire within easy reach of the by some means into the hands of the Mara­ capital but had long been a favourite town thas and is fouttd to be forming part of with the ruling family. It was therefore the possessions of Morari Rao of Gooty. naturally to the refuge of its fort that the In 1762 Haidar Ali of Mysore captured king and his court fled in 1565 when the it from Morari Rao. He first took and held power of Vijayanagar was broken by the all the approaches to it and then by suc­ united Muhammadan kings of the Deccan cessive assaults captured the fort itself at the disastrous battle of Talikota. Tiru­ within a month. He seems to have after­ mala, the only survivor in the rout at Tali­ wards lost it temporarilY, but the place kota of the three brothers who had long belonged to Mysore when Tipu was killed virtually ruled the empire, and Sadasiva, at Seringapatam." l the puppet king, hurried with all their treasure to the Penukonda fort. The next year an attempt was made to rehabilitate An old Hindu palace called the Gaganamahal (the the old capital at Vijayanagar, but this mahal which reaches the sky) which is built in the failed completely and Penukonda became same Hindu-saracenic style which has been adopted the headquarters of what remained of the in the case of the palace buildings at Vijayanagar', empire. Sadasiva continued to be nominal without a single rafter, is a fine specimen of archi­ king until 1568 when, it is said, Tirumala tecture. 'It is a handsome and substantial two-storied murdered him, and seized the throne for himself. Under the latter's orders the building possessing a tower from which a good view Penukonda fort was repaired and extend­ of the town can be obtained.' It was the summer pal­ ed by his officer Channappa Nayudu. He ace and harem of Sri Krishnadevaraya and the royal was followed in 1575 by his son Ranga, residence when the Vijayanagar rulers had to flee from who shortly afterwards, in terror at the constant successes of the Musalmans in Vijayanagar. It is also believed that it has a sub-ter­ their invasions of his territories, fled to ranean passage to khillah Ca palace on the hill). The the fort of Chandragiri in North Arcot. hill, the khillah (fort), the signal posts the watch penukonda was thereafter ruled by towers and the stone pillars are a few b~t impressive local ,governors. In 1577 the kings of Bija­ examples of the elaborate and strong defence arrange­ pur appeared before it and blockaded it ments made by the then rulers. The ditch round the so closely that at the end of three months fort used to be filled with water at seasons. The the garrison were on the point of submit­ all ting through starvation. The Hindus suc­ watch tower, Ramburuz gives a panoramic view of ceeded, however, in bribing a body of Bija- the town.

1. ~.ge, 190. 191, Gazetteer of A~~~;~;,-;;;'-D;'trict. VOh,me 1.1905. 2. 1 ases 191 • 192, Gazetteer 01 Anantapur District, Volume I, 1905. 120

The four sides of the town are guarded from evil .. ~~i-S ~f,\)€) o~l\.)tf ~e>.) spirits and disease by the idols or God Hanurnan. The _" Chaninanalula Tenugukaththulu largest of them is at the main entrance of the fort. ;;r.i-S;leji-S aloG& ~;:s.:,S"'OG3 §"'ol& The number as well as the size of the construction e,) Sanavettina banda penukonda konda" of the wells in and around the town indicates the care taken for providing adequate water facilities for ";loo~ eJ6JX~ !lelo:UrsX6~ U"'el~L~e> drinking and irrigation purposes. The wells are worth Verapulerugani Vijayanagarapu Rajaputhrula visiting. Pasulakkarani, a. well about an acre in extent j.,?,),j ;.3~ru 1f OG3 ~;SJ§"'oti with green water, is said to be fed by the river Pen­ nar 12 miles away through an underground channel. Pachchi neththuru kanda Penukonda Pal~kkarani with :nilk-white water (palu is milk) S"'oc:i is another large well, the waters of which irrigate the konda." grape-wine and pomegranate gardens the fruits of which means that Penukonda is the necklace of blue which are famous in and outside the country. There precious stones to the empires of Andhra and Karna­ .is another deep well with Basavanna (the sacred bull) taka; it is the whetstone of the swords of the heroes gate on the wal1s of which the figures of Vighneswara, of the bygone days; and is the curdled blood of the Siva and other gods are carved. princes of Vijayanagar that knew no fear. The place and particularly the hill wJ1ich contains Ta the south of the town there is a tank now medicinal herbs has been praised for its beauty and known as Babaiah tank. Originally it went by the attraction by several Telugu poets, Bhattumoorthy, the name Bhogasamudram and was constructed as a bath­ author of Vasucharitra in Telugu wrote the famous ing place for the ladies of the palace. The water in book at Penukonda. Kolahala Parvatham and the river it is sweet and healthy oozing into it down the slopes Sukthimathi in Vasucharitra are the hill and the of the hill through the mineral beds and medicinal riVUlet Vaguchippaleru that flows by the side of the herbs. Today, the tank is the solitary source of the hill. The greatness and the beauty of the hill fort is town's people for drinking water. Whereas the quan­ sung in popular poetic language as follows : tity of water in a tank everywhere is assessed by the number of acres of land it would irrigate for a full () crop, the quantity of water in this tank is measured Kota kalgina konda by the number of months it would suffice 'for the ro~ g~;S ~~ () town for drinking purposes. The watchman is vigilant Kanda kalgina kota at all hours on the bund enforcing sanitation in the .... f.> ~ o~e>~;S -&~ \'icinity of the tank. Kota kondalalona meti The total population of the town is 11,450 and it ~ ~~~o~ S"'o~ is made up of several SUb-communities of Caste Hin­ Ma PenukOnda konda" dus; Scheduled Castes (1,091); Scheduled Tribes (278); Muslims and Christians. The chief means of livelihood which means that our Penukonda is a hill with a foct of the people are agriculture, agricultural labour, and a fort with a hil1 and it is the greatest of the hill trade, service and other traditional occupations. forts. It has been recorded that there were 365 temples The village damsels, during the glorious period in penukonda, several of which must have been Hanu­ of the place, used to induce their lovers to run away man temples. Though only two or three temples have to the 'Golden hill', the hill at Penukonda for enjoy­ survived, the images of Hanuman are found scattered ment of the plenty and natural beauty of the place in and around the town. The town also abounds with which is narrated in the following Telugu verse : monkeys.

";5(.56 alO~6J S"'o~ Describing the old buildings in Penukonda, the Padara bangaru konda Anantapur District Gazetteer records : a:}v B~ (.5 0 ":);5) S'" 0 ~ "Of the many buildings in Penukonda Paripodam Penukonda the Sher Khan (or Sher Ali) mosque is perhaps the most handsome. It is built of .J~cSB§ o[)o:i)!:()o~ dark green granite with black hornblende Evvariki theliyakunda." mouldings and is a large square building supported on numerous pillars and sur­ The association of the place with deeds of valour mounted by the usual dome and minarets. is eulogized in the following lines : The most noticeable carving in the build­ ing is that round the niche where. the "e50~ tf;;S}.G3 U"'elS e>cfu~€) preacher stands, especially som~ CU~lO~s hollow pillars on each side of t~llS w.lthm Andhra Kannada Rajya Lakshmula which are other smaller revolvlllg pIllars ~~9 ~e>~(.5o~ ~i\S.)§""o~ Iroti which can be turned round with the. hand. In the pavement of the courtyard IS one Kavithi neelapudanda penukonda konda" of several proofs that the place was ori- 121

ginally a Hindu temple, namely,. a Telugu whether the Muhammadan stranger or his inscription of the Vijayanagar kmg Sada­ own priest was the better qualified by siva dated 1564, the year before the dis­ sanctity to possess the temple. As a final aster of Talikota. There is another hand­ test, he had them both tied up in sacks 'SOme but unnamed mosque in the fort filled wi th lime and thrown into the tanks which has also been built out of the mate­ which are now called after them the Ba­ rials of a Hindu temple. It is approached bayya and the Jangam tanks. The Hindu through a large porch built in the Hindu priest never re-appeared but Babayya was style. Further south are the Ramaswamy shortly afterwards found calmly seated in and Eswara temples, the walls oi which the manta pam which now bears his name are covered with carvings representing on the rocky Iranakonda south of the scenes from the Ramayana and the Pura­ town. His superior prowess being thus es­ nas which are much after the style of tablished he was permitted to remain in those on the Hazara Ramaswamy temple the temple, and he converted it into a at Vijayanagar and have gained much ad­ masjid. A tree is still shown near by it miration." I which is supposed to have grown from the 'Among the lesser antiquities of Penukonda may twig he planted and which is said to have formerly given a crop of sugar every morn­ be noted two Jain temples.' 'One of the Jain temples ing. When he died the darga was erected is near the pomegranate garden and the other IS in and it has since become a great place of the town.' In the other Jain temple of Parsuanatha­ pilgrimage for Musalmans. A younger swamy there are the ido,s of l'admava,h<.tmma and brother of Babayya's came to reside in Dharaneendra (female and male body guards of the Penukonda and his descendants have always looked after the tomb." , Lord) and Theerthankars (Jain sennts). There are two Jain families in the town who carryon the daily wor­ In honour of the saint, Sri Sheriff Baba-E-Fakrod­ ship in the temples.' din Urs is celebrated for 7 days during the Arabic month of Jamadi-us-Sani (OctOber-November) com­ 'To the east of tile 10rt is Babayya's darga or tomb, which is m some ways the mencing from the gth day aiter the new moon, in most remarkable lllStltutlOn lh .PenuKonda. commemoration of the death of the great saint, Sherif­ It is a plam buildlllg surmounted by a Baba- E-Fakroddin. Saracelllc screen and IS saId to have been constructed by. TlpU. Both Tipu and his On the first day of the festival there is the seating father Haldar granted endowments to tue tomb and its Jagmiar (as he is called) of a fakir in a ma,ntapam, on the second festival of still holds their (and other) sanads. The fakirs, on the third sandal worship on the fourth fes­ darga stands to one side of a large porch tival of lights, on the fifth, sixth ~nd seventh darbar and in the middle of an extenslVe cDurt, of darga manager. Silks and brocades are offered for both of which are clearly limdu m arcni­ covering the tomb of the saint. Camphor is burnt. Cash tecture, ancl are surrounded by other re­ mains of Hindu shrines and by scattered offerings are also made in fulfilment of vows. In each mantapams which are now used by the Muslim house sandal is offered in the name of the Musalmans but are apparently construct­ saint and sweets are distributed. ed out of materials taken from Hindu tem­ ples. It is inueed admitted that the bUlld­ This festival is about 500 years old and is wideiy In,g was onginally a Hmdu place of wor­ known. About 5,000 devotees of the town and people ShIp. The legend regarding It (which as usual, has many van ants ) is as follows ; from all over the country belonging to all communi­ Babayya was of royal blood but turned ties congregate, Muslims bein,g predominant. On the fakir. He went on a pilgnmage to Mecca sandal paste worship day the congregation will be very and, on his father's advice, resolved that thick. The muja,var is a Muslim. he would adopt as his spiritual guide the man who should hail him by his own, his father's and his country's names. At A fair is held on the road leading to the shrine Mecca one Nathar Aulia, a saint of Tri­ for 7 days. Many thousands of people from all over chinopoly, greeted him in the required the country attend the fair, the majority being Mus­ manner and was accepted by him as his lims. Eatables, utenSils, stationery, feligious books, gUide. This saint gave him a small twig, told him to plant it wherever he halted talIsmans, pictures, laces, fez caps, readymade dresses and to take up his abode at the place in and medicines, etc., are brought and sold in the fair. which it bUdded. At last Babayya's wan­ There is a hall where lectures on religious topics and dermgs brought him to Penukonda and there the twig budded. He had by this time music recitals are arranged. There will be competitions collected round him a band of several in wrestling and prizes are awarded. The beedi-manu­ hundn;d faki:s, and with his following he facturing companies get dance and drama troops for estabhshed hlmself in the favourite Hindu temp.I.e of the king of the place, Harihara the general entertainment of the visitors. A large of Vl)ayanagar,. and refused to quit. In­ number of fakirs resort from great distances and they st~ad of appealmg to force, the king ap­ exhibit their spiritual powers before an assemblage of phed several tests of holiness to see the pilgrims.

1. Pages 192-193, Gazetteer of Anantapur District. Volume I, 1905. 2. Page, 193.194, Gazetteer of ALantal'Ur Listricl, Volume 1, 1905. 122

There ure some dilapidated mantapams all aroullJ The temples of Eswara, Sri Rama and Anjaneya the shrine. People put up tents and thatched sheds. are the places of worship in the village. The image Mostly they live outside and inside the shrine. of Eswara is represented in the form of a stone Siva­ lingam with the hood of the serpent as an ornament. SOURCE: 1. Sri N. Sethurama Rao, L. T. Assistant, Parishad Higher Secondary School, Penu­ There are also the images of Parvati, Nandi and Gana­ pati in the temple. The temple is a spacious one with konda. 2. Places of Interest in Andhra Pradesh, In­ mantapams and provides water and shelter. formation and Public Relations Depart­ Eswara Rathothsavam is celebrated for 5 days ment, Hyderabad. from Chaitra Suddha Ashtami to Dwadasi (March­ 3. ArticLe by Sri P. V. L. Narasimharao in April). The rituals observed during the festival are the Sunday Standard dated 1-10-196l. ankt(rarpanam and kalasasthapana on the first- day, 4. Article by Neriyanuri Hanumantha Rao in kalyanothsavam on the second, brahma-rathothsavam the TeZugu weekly Andhra Prabha dated on the third, procession on pearl palanquin on the 5-6-1963. fourth and vasanthothsavam on the last day. Special pujas are conducted by devotees. Naivedyam is offered 7. JULUKUNTA - Situated at a distance of 5 miles to the Lord. Jyotis are lit in fulfilment of vows. The from Chakarlapalle Railway Station on the Bangalor2- festival is being celebrated for the past 15 years and Guntakal metre gauge section of the Southern Rail­ is of local significance. The devotees of the village as way and 14 miles from Penukonda. This village well as those from the neighbouring villages congre­ can be reached by travelling 4 miles by bullock cart gate. All communities participate in the festival. or by foot from Brahmanapalle and Chalakur which The pujari is a Brahmin with hereditary rights enjoy­ are 10 and 12 miles respectively from Penukonda on ing the income derived from the Inam lands of the the Hindupur-Penukonda bus route. temple. Prasadam is distributed to all. Free feeding The total population of the village is 604 and it i~' arranged to one and all. is made up of the following communities: Caste Hin­ A cattle fair is held for 8 days. dus - Brahmin, Vaisya, Kamsale, Sadari, Uppara, Boya, Kuruba; and Scheduled Castes (221) - Madiga, SOURCE: Sri Y. Bhushanam, Teacher, Pa.thikuntapalle. Mala, etc. The chief means of livelihood of the people 9. GUDIPALLE - Situated at a distance of one mile are agriculture, agricultural labour and other tradi­ from the Bangalore-Secunderabad National Highway, tional occupations. 4 miles from Chakarlapalle Railway Station on the There are two temples of Anjaneyaswamy in this Guntakal-Bangalore metre gauge section of the village where the images are in the form of Hanuma:1. Southern Railway and 8 miles from Penukonda. Sri Anjaneyaswamy festival is celebrated twice The total population of the village is 437 and it in a year, viz., on Cha.itra Suddha Navami (March­ i3 made up of the following communities: Caste Hin­ April) and on Asviyuja Suddha Dasami (September­ dus - Brahmin, Sadari Kapu, Settibalija, Boya, etc.; October). Crowns, eyes, moustaches, waist bands with Scheduled Castes (22) and Scheduled Tribes (24). The bells, etc., made of silver and gold are offered to the chief means of livelihood of the people is agriculture. deity. Community dinners and free feeding as also en­ The temple of Sajjaganti Ranganathaswamy is the tertainments are arranged in addition to getting the only place of worship in the village. Sri Ranganatha­ deity decorated on festival days in fulfilment of vows. swamy is the incarnation of Vishnu with Sridevi and The festival is being celebrated from ancient times Bhudevi on either side in human form which are self­ but is only of local significance. The devotees of the manifest. The images of Vighneswara and Anjaneya village who are all Hindus congregate without any have been installed towards the south while the tem­ distinction of caste or creed. The pujari is a Brahmin. ple of Garuda is situated to the north, all within the Prasadam is distributed to all. compound of Ranganathaswamy temple. It is made SOURCE: Sri K. Satyanarayana Ra.o, Karnam, Jultt­ out from a stone inscription that the temple of Ran­ kunta. ganathaswamy was constructed about 600 years ago during the reign of Vij ayanagar Kings. 8. VELIDADAKALA - Situated on the Palasamu­ dram-Hindupur bus route at a distance of 6 millO'S Sri Sajjaganti Ranganathaswamy Brahmothsavam from Chakarlapalle Railway Station and 16 miles is celebrated for 8 days from Chaitra Suddha Ekadasi from penukonda. to Bahula Tadiya (April-May). Pujas are performed daily and lights are burnt incessantly during the night The total population of the village is 827 and it as well as during the day. Some ritual or the other is is made up of the following communities: Caste Hin­ conducted on all the days. Vows are fulfilled by the dus - Brahmin, Vaisya, Kapu, Bloya, Kummari, etc.; devotees on the rathothsa.vam day. In connection with Scheduled Castes (199) - Madiga, etc.; and Scheduled this rathothsavam the devotees take bath in the pond, Tribes (5). The chief means of livelihood of the people observe fast and take their food in the evening only are agriculture and other traditional occupations. after lighting the lamps. The festival is being cele- 123

brated for the past 30 years and is widely known. The Gangamma Jatara which is different from the ('hief patrons are Sadari Kapus. The Hindu residents [Ibove uthsavam is celebrated for 3 or 4 days. Once of the village and those of the other parts of the dis­ in two or three years cocoanuts are offered and ani­ trict and Mysore State congregate. The pujari is a mals sacrificed. Brahmin. A fair is held in connection with the above festi­ Free feeding is arranged by the devotees during vals. About 1,000 persons cor.gregate. Eatables, ban­ the period of the festival. It is followed by poor feed­ gles, toys, books, cloth, utensils, lanterns, torchlights, ing for four days commencing from the 8th day. pictures of deities, etc., are brought and sold. Kolatams afford entertainment to the visitors. A cattle fair is held for 15 days from Chaitra Ba­ Sri Nl'usimhaswamy festival is celebrated every hula Tadiya (April-May) in connection with this fes­ year on Vaikumha Ekaaacil day, i.e., Margasira Suddha tival. Fruits, flowers, eatables, utensils, etc., are also Ekadasi (November-December). The carts are taken sold. round the temple all that day. The pujari is a Srivaish­ Street dramas, dramas and cinemas afford enter­ r,ava Brahmin and he is enjoying 3 acres of In am land. tainment to the visitors. Prasadam is distributed to all.

Water facilities are provided and ligl1ting and SOURCE: Sri B. Sajeevappa, Headmaster, Gonipeta. sanitary arrangements are made. 11. KONA, hamlet of GUTTUR - The place, it is SOURCE: Sri Aswathanarayana Rao, Karnam, Gudi­ claimed, represents Kanvasramam or the hermitage of paUe. Kanvamaharshi, the foster father of Sakuntala, the l'enowned heroine vi the drarr,a Abhignalla Sakuntala 10. GONIPETA - Situated amidst hills at a distance by Kalidasa, is in a mountain valley. It is situated at of 6 mIles by toot trom }'enukonda Rmh-, ay :::)Ld'"Oll. a distance of 3 miles from the Makkajipalle Railway It IS said lU,iL once sonle snephel'Us Cum(; to .U!S place Station between Dharmavaram and Penukonda Rail­ nom Roaaam to gnlze their catue ,mel It IS re!ated way Stations on the Guntakal-Bangalore metre gauge that a hare came out of a bush and arove aW

by his medicine and he is now her devotee. Those who Nidimamidamma Jatara is celebrated for one day feel despondent about their ailments, particularly once in twelve years according to the conven;encc of mental and hysterical cases, and those that fear the the villagers. Animal sacrifice in the customary man­ influence of evil spirits make it a point to visit Ma­ ner is in vogue. There is a peculiar tustom in this vil­ thaji and Kona. By giving advance intimation and lage to sacrifice all he-buffaloes born in the village to sending a remittance of Rs. 3 to the address of Sri the deity. Vegetarians would, however, sell the he­ Thippareddy, teacher, Venkatagiripalyam, Guttur post, buffaloes and with the money thus got present Nidi­ Penukonda Taluk, a bullock cart is sent to the Mak­ mamidamma with votive offering. The devotees of the kajipaile Railway Station to meet the train by which village belonging to all communities participate in the arrival is intimated. It is of interest to record that the festival. Kapus are the pujaris. the Research Assistant l=-oli! Fairs and Festivals who visited this centre was himself the beneficiary of the SOURCE: Sri P. Pedda Reddy, Village Level Worker, effect of the place as he was able to get a case of Nidimamidi. hysteria of a person close to him cured while all other types of treatment had previously failed. ~3. CHINNARAJUPALLE, hamlet of BANDLA­ P ALLE - Situated at a distance of 3 miles by cart SOURCE: PersonaL inquiries conducted by the Research track from Vemurivandlabhavi (via Bandlapalle and Assistant for Fairs and Festivals, Kurnool. Yerramballi) on the Penukonda-Bukkapatnam bus route and 8 miles from Penukonda Railway Station. 12. NlDIMAMlDI - Situated at a distance of 5 miles To the east of the -village, the river Vangaperu, by foot from the Penukonda-Bangalore bus route and feedmg the Dnarmavaram tank, flows at a distance of 12 miles from Penukonda Railway Station. It is said about a 1Uflong. Two furlongs away from its ,eastern that once there was a very big mango tree in that bank, there is a bIg plot called Reddorigadda covered place which, in course of time, withered away. As now with small bU3hes and trees. It appears the vil­ Vidhyaranyaswamy, a great saint, came and began l

shrine of Amasamma are the places of worship for August) . The procession image of the deity is tak~n the villagers. There are 3 small smooth stones in the out in procession. The festival is being celebrated Amasamma temple which are worshipped. The shrine from times immemorial but is only of local signifi­ is under a big chigara tree and is covered on three cance. Balijas are the patrons. The devotees of the sides to a height of about lli. feet and on the top with village belonging to all communities participate in the stone slabs. festival. It is said that Amasamma was a putivrata (chaste SOURCE: Sri B. Masthanappa, Headmaster, K. Lo­ woman). Once she was going from the north to the cherla. south to see her ailing husband. When she came near this village she heard the news of her husband's death 15. OBULADEVARAPALLE, hamlet of BYRAPU­ and got vexed with life. With the help of the vil­ RAM - Situated at a distance of 4 furlongs from the lagers of Chinnarajupalle and Yerramballi she pre­ Kadiri-Penukonda bus route and 11 miles from Penu­ pared and entered a burning pyre and thus died un konda Railway Station. the new moon day. She ordained that the bulls in the above two villages should not be tied to the yoke The total population of the village is 1,200 and it on the new moon day as the bulls have helped her i::: made up of the following communities: Caste Hin­ in bringing the firewood for the pyre and that if any dus - Brahmin, Kamsali, Kapu, Boya, Kuruba; Sche­ person should disregard the instructions it would re­ C:uled Ca:stes (166) - Madiga, Mala; Scheduled Tribes sult in loss of some kind or other to him. Even today (64) - Sugali (Lambadi), Yerukula; and Pinjari. the villagers woule: not yoke their bulls on that day The chief means of livelihood of the people are agri­ and in memory of Amasamma they are celebrating culture, agricultural labour and other traditional oc­ her festival every year. cupations. Amasamma Jatara is celebrated for one day on The temple of Ahobalaswamy on a nearby hillock Ashadha Suddha Dwadusi (June-July). On that day is the place of worship for the villagers. hundreds of devotees decorate their bulls and carts, wear new clothes, :go round the temple in their carts, Sri Ahobalaswamy festival otherwise known as offer cocoanuts and enjoy in participating in the Ekadasi Panduga is celebrated for one day on Ashadha exhibition of show of strength of their bulls. Cocoa­ Suddha Dwadasi (June-July). The residents of the nuts and nanaba!u (raw rice mixed with jaggery) are village belonging to all communities who congregate distributed to all in fulfilment of vows. The festival for the festival take their carts round the temple. The is being celebrated from ancient times but is of local pujari is a Vaishnavaite with hereditary rights to en­ significance. The devotees, local and from the neigh­ joy the 5 acres of Inam land endowed to the temple. bouring villages, congregate. Hindus and the only SOURCE: Sri Rama Rae, Karnam, Obuladevaravalle. Dudekula family in the village participate in the fes­ tival. There is no specific pujari. 16. PEDAPALLE - Situated on the bank of the river SOURCE: Sri K. P. Sreenivasulu, Teacher, Yen·umbaUi. Chitravati at a distance of IB miles from Penukonda Railway Station and 25 miles by bus from Penukonda. 14. K. LOCHERLA - Situated at a distance of 2k It is said that 300 years ago this village was ruled by miles from Kothacheruvu on the Penukonda-Mudi­ the Reddy Kings. There are ruined fort walls and bas­ gubba bus route and 12 miles from Penukonda Rail­ tions in the village. Under the sovereignty of the way Station. There are some ruins of old forts and it Reddy Kings, a Reddy of Pedara family lived in this is said that this village was once ruled by the pale­ place and put an end to the plundering activities of gurs. of the Lambadis. The village was hence named Peda­ palle after that family. But, the descendants of that The total population of the village is 869 and it family are not in existence now. is made up of the following communities: Caste Hin­ dus - Vaisya, Nese, Kapu, Balija, Boya, Ediga, Ku­ The total population of the villa,ge is 3,132 and it ruba, Chakali, Mangali, Kummari; and Scheduled is made up of the following communities: Caste Hin­ Castes (269) - Madiga, etc. Boyas are predominant. dus - Brahmin, Vaisya, Lingayat, Kapu, Balija, Boya; The chief means of livelihood of the people are agri­ Scheduled Castes (205) - Madiga, Mala; Scheduled culture, agricultural labour and other traditional Tribes (692) - Lambadi, etc.; and Muslims. Lamba­ occupa tions. dis are in majority. The chief means of livelihood of the people are agriCUlture, agricultural labour and The temples of Sri Venkataramanaswamy, Eswara other traditional occupations. and Ramaswamy are the places of worship in the vil­ lage. The stone image of Sri Venkataramanaswamy is The temples of Sri Venkateswara, Anjaneya, Sri in human form. Rama, Kollapuramma and Maremma are the places of worship in the village. Sri Venkateswara temple Sri Venkataramanaswamy festival is celebrated is enclosed in stone walls but has no roof. The floor for one day on Ashadha Bahula Ekadasi (July- of the roof is washed with cow dung. The deity has 128 no form. A stone with three namams is wor3hippecl. There is a legend attached to the village. Putta The image of Maremma is of silver in human form. means ant-hill and parthi means vardhini or multi­ To commemorate the fruits of Ekadasi Vratham, plier. Long ago the place was known as Gollapalle, reminding one of the Rukmangada legend, a i.e., the home of cowherds. It was the abode of pros­ perous gopalas or cowherds with strong and attrac­ festival IS celebrated annually. Rukmangada was 0:)­ serving Ekadast Vl'atham and MahIni wanted to spall tive cows yielding copius milk. One day a cowherd it. Accordmg to a previous promise given to .iVloluni, noticed that his favourite cow had no milk in its udder he had either to give up the vratham or kill his deal' when she returned from the grazing ground on the nearby hills. He watched her movements on the fol­ son. He chose the latter. Lord Vlshnu who was !!1 the guise of Mohini was pleased with Rukmangada, lowing day, and hiding himself but never losing sight restored the latter's son Dharmangada to the devout of the cow, he followed her till it stopped near an father and blessed the boy with long life. ant-hill. A cobra issued from out of the mound, raised itself on its tail and applying its mouth gently to her Sn Venkateswara lestlval, locally known as teats drank the milk. Enraged at the sight, the cow­ Paraca Banall.L ULnsavam, IS celebrated lor tllree days herd lifted a big stone and heaved it right on the from Jatsttta ~uaaha J!,kclaas~ (May-June). Tbe carts top of the cobra. The serpent then cursed that the are decorated wlth plantaIn trees and sugarcane. in,,; village would be full of ant-hills which would bUliS are smeared wreb gay colours, decorated witn multiply endlessly. The curse came true. The cattle Jewels and d.onned lU coloured cLOths. The bUlls are declined in number. The village became full of ant­ tied to the carts and made to run on low levelled hills. The name of the village was thus changed to grounds and they all enJoy tbe sIght. The festival IS VaImikipura and in course of time to puttaparthi. As oemg celebrated from tbe past ;Wo years but is 01 a proof of this tragic legend, the villagers still show local sigmficance. The Hmdu devotees, local and trom the very stone, thick and round, slightly dented on the neIghbouring villa,ges, congregate without any di,,­ one side, which the enraged cowherd is said to have tinctIOn of caste and creed. The pujari is a Brahmm hurled at the wonder-snake. The stone has a long red­ without any hereditary nghts. Prasaaam is dlstnbuteu dish streak over it, which is pointed out as the mark equally to all. of the cobra's blood. At present, this stone is wor­ shipped as Sri Gopalaswamy, the Lord as cowherd, lViaremma Jatara is also celebrated in this viUage perhaps to avert the curse and help the cattle to pros­ for one day on Cha,itra Suddha Padyami (March­ per. The stone is installed in a temple in the village April). Sheep and goats are immolated to the cieity by the then ruling palegars and generations of men in fUlfilment of vows. The residents of the village be­ and women have reverentially bowed before it while longing to all communities partlcipate in the tesi!vai. passing that way. Pujari is a Sugali. Prasadam is distributed to all. Strangely enough that stone has acquired a special Feasts and free feeding are organised during thc feature now. Sri Satya Sai Baba, the noted saint of period of the above festivals. this village, of whom more will be said below, direct­ SOURCE: 1. Sri K. Kullayappa, Headmaster, Kothache- ed some people to wash the stone and smear sandal ruvu Panchayat Samithi Elementary paste on the dented side. When this was done, they School, Pedapalle. could discern the clear outline of a sculptured pictme 2. Sri P. S1'eeramulu, Teacher, PedapaUe. of Sri Gopalaswamy with the world-captivating flute at his lips, leaning on a cow. 17. PUTTAPARTHI - Situated on the bank of th" The total population of the village is 3,471 and it Chitravati river at a distance of 21 miles from Penu­ is made up of the following communities: Caste Hin­ konda town and 23 miles from Penukonda Railway dus - Kapu, Bhatraju, Boya, etc., etc.; Scheduled Station on the Guntakal-Bangalore metre gauge sec­ castes (387) and Scheduled Tribes (64). The chief tion of the Southern Railway. The main attraction of means of livelihood of the people are agriculture, agri­ the village is its spiritual centre, Prasanthi Nilayam cultural labour and other traditional occupations. of Satya Sai Baba situated on the outskirts of the vil­ There will be always a floating population of fifty to lage. It can be reached by road from Mudigubba Rail­ two hundreds per day visiting Prasanthi Nilayam. way Station (16 miles to Bukkapatnam by bus and 3 The temples of the village are of Sri Gopala­ miles from Bukkapatnam by road) or from Kadiri swamy, described earlier and of or Railway Station (18 miles by bus to Gorantla and again 15 miles by bus to Bukkapatnam), both the Satyamma. Railway Stations lying on the Dharmavaram-Pakala The Satyamma temple was built by Ratnakaram rr.etre gauge s~ction of the Southern Railway. Cars Kondamaraju and dedicated to Satyabhama, the con­ and special buses can reach the Nilayam itself taking sort of Lord Krishna, a deity to whom this type of the diversion road from Kothacheruvu on the Penu­ homage is seldom offered in any part of India. Kon­ konda-Bukkapatnam road. Buses run also from Anan­ damaraju belonged to the family of scholars, the re­ tapur, the District headquarters, covering a distance nowned Venkavadhutha being his ancestor and he of about 50 miles. himself being a great scholar well-versed in Hindu 129

J;tcTflture. He is the grandfather of the living: saini. laughter and tears, evoked dismay, fe:1"r Satya Sqi Baba. He lived for about 110 years and his [ind even wrath in the minds of his family. experiences are still narrated by the local people. He There were occasions when they subjected the young boy to processes of exorcism. used to say, in explanation of his unusual tribute to Tb!2se he bore patiently and without ill S:ltyabhama, that he was obliged to erect the temple effects. by a strange event that occurred in his dream. In the dream Kondamaraju saw Satyabhama alone and for­ Satya, even as a child, gave cllJ.e to association with the Saint of Shirdi. He lorn, waiting anxiously for her Lord Krishna whom composed songs on a Babaji, 'a Muslim she had compelled to go on an errand, i.e., to bring Fakir' and on a place of pilgrimage t1:en for her the much coveted Parijatha flower tree. The unknown to the local populace. Later also, minutes increased to hours and even days passed. Baba composed songs and - now There was no sign of Krishna's return. Satyabhama sun!; at Prashanti Nilayam - which refer­ red to Dwarkamayi, udi and the famed l~roke into tears. There ensued a huge storm accom­ neem tree associated with Shirdi Baba.' panied by thunder, lightning and a heavy shower of rain. Her eyes fell on Kondamaraju and she entreat­ In his references to Shirdi Baba, Satya Sai Baba ed him to provide some shelter and he constructed often speaks of 'my previous body'. IEIy several associ­ the temple soon. ations it is firmly believed that he is the incarnation of Shirdi Baba. It is said that he has also predicted Puttaparthi owes its fame, however, mainly to its that after him the next of Sai Baba will be Saint, Satya Sai Baba (at present aged 37) who pro­ bern in Mysore State as 'Prema SaP. claimed even while he was 14 years of age that he was the re-incarnation of that famous Saint Sai .Baba Any narration about Puttaparthi Satya in Maharashtra. As is well known the saint i~ conspicuously incomplete without a reference to his Sai Baba has a lar,ge number of devotees. famous 'wave of his hand'. Even as a child it is said that Baba had the miraculous power of creating things Sri Satya Sai Baba of Puttaparthi was born in a from nowhere as though by magic. He used to sur­ Bhatrajui family at Puttaparthi on 23-11-1926 just at prise his playmates by taking pepperments and sweets sunrise on a Monday of the holy month of Kartikam cut of empty bags. To ward off queries from elders, (October-November). When the new born baby was he used to explain them that a certain deity obeyed laid on a bed of clothes, the women folk noticed that his slightest wish. Even at school Baba materialised something below the bed was moving the baby. Lo! by a wave of his hand a piece of rubber or a pendl It was sesha (a cobra), a bed of his original life. H.i.~ to help his classmates whenever necessary. Some call­ boyhood was marked with superhuman incidents and ed it magic while some others dubbed it as black several miracles and his very birth having been magic. But who could suppress the powers of the ushered by the tambura (a musical instrument with Lord? wires) twanging automatically and the maddela (drum) beating rhythmically as if an expert hand It was after the announcement that he was the was handling both. Baba of Shirdi that he regularly takes vibhuti or sac­ red ash for a variety of purposes to all who come to "Satyanarayana (or Satya) Raju as he was originally known, revealed preco­ him. The right palm is held down at a slight angle cious skill in song, dance, music and poe­ and after a gentle, scarcely noticeable, wave or two, the try. His heart was instantly moved by fingers close to arrest the falling bhasrna' or vibhuti human suffering. As a boy of 10 he found­ which has already materialised! The wonder product ed a bhajani mela, comprising about a is handed on to the devotee and applied to his fore­ score of boys dressed in uniform. With a banner in hand and wearing jinglin.g ank­ head. The quantity of vibhuti thus produced by now, lets, the boys sang the glory of Lord it is estimated, must have passed the astounding Krishna in simple, touching poetry. figure of more than five tons. The vibhuti is sometime" consumed as a remedy against all ailments. It is car­ The group also staged plays based on mythology with Satya as organiser, ried as a talisman. A devotee from South America has teacher, composer and leading singer. written that every night she would go to bed with the Wh.ile at school, Satya composed songs on packet of vibhuti held tight in her palm and invari­ socIal themes such as the evil 'of drink the dangerous consequences of illiteracy' and ably she dreamt that her palms were resting at the the object condition of the untouchables. feet of Lord Krishna. By the wave of the hand the saint has produced on several occasions, fruits of dif­ The prodigy, who ,grew up to be a simple, honest and well-behaved boy, gra­ ferent countries and climates, flowers, lockets of gold duapy stood out as spiritually eminent. with the figures of Rama, Krishna, Shirdi Baba and While he won the respect and admiration himself. It has produced arnruta kumbhas (small ves­ of the common folk by his qualities of sels with nectar). Hundreds of devotees are wearing head and heart, his occasional strange t~lk and conduct, punctuated by fits of sudden the lockets thus b~essed by the . ----_._------1. Article by Mohan Nadkarni in 'The Sunday Standard' dated 8-3.'64. 130

Sever,a} other miracles are attributed to Sri Satya attracting devotees from all over India. The centnl Sai Baba of Puttaparthi. The following are some., Once prayer hall about 40 X 100 feet with a platform at a woman at Madras laid in front of Shirdi Baba's either end is the main part of the Nilayam. On the portrait her sick son of whose survival she wr>s western platform is the shrine, where two life-size desparate. Years later, when she came to Puttaparthi oil portraits are placed leaning against the wall, one with her son, then a tall muscular young man, Satya of Shirdi Sai Baba and the other of Sri Satya Sai Sai Baba asked her "you had placed this boy under Baba. There is also a silver idol of Shirdi Sai Baba my care, fifteen years ago, is not it'?" in the centre and a small portrait of Satya Sai Baba below it. These are kept as aids for meditation and The saint's brother, Seshamaraju, took Satya­ japam for, except bhajan twice a day both in the narayanaraju (the original name of the saint) to Hos­ worning and in the early hours of the night, there is pet at the request of some of his teacher friends. The no regular worship as is generally done in places party visited the ruins of Hampi, a few miles away where idols are installed and consecrated. The prayer from Hospet. When the party went into the temple \If hall has the portraits of all the various manifestations Virupaksha, the boy stayed out. The priest waved the of god and of all the great sadhakas and maha.purushas flame of camphor before the Lingam and asked the like Ramakrishna, Vivekananda, Ramanuja, Madhva­ pilgrims to see the shrine illuminated by that flame. charya, Sankaracharya, Buddha, Jesus Christ, , There inside the shrine they saw Satya standing.in Tukaram, etc., hung on the walls. The rOOmS in the place of the Lingam, smiling and erect, accepting their first floor are the living rooms of :Blaba. Interviews pranamams. Seshamaraju wanted to verify whethc'r are granted by Baba to devotees in one of the two Satya had not actually strayed into the shrine with­ rooms in the ground floor set apart for that purpose. out anyone's notice. So he hurried outside only to There is a big portico from where he ,gives darsan to find Satya leaning on a wall. The party was surprised the devotees thronging below or speaks on occasions and did special puja for him. The next day which like the Pathakothsavam, Navaratrulu, Sivaratri or happened to be Thursday Satya acclaimed as Satya his birthday. A charming marble image of Sri Krishna :";ai Baba thence onwards cured a chronic tuberculosis playing the flute is placed right in the centre of the patient by his very touch and made him get up and top floor in the portico. There is a flight of steps which walk a mile. leads to the terrace at the centre of which, facing the One evening Baba went to the sea shore at Kanya­ approach road, is a bust of Baba, kept on a pedestal, kumari (Cape eomorin) and began playing with the il" front of the flag pole. Baba gives darsan from Rear waves of the confluence of the three seas. He told his his bust on the days on which the flag is hoisted and bhaktas around him "See ! the ocean is welcoming me he blesses the huge assembly down below with his with a .garland". At that very moment a stately wave abhaya hastam. The flag carries on it the symbol touched Baba's feet and receded. There was a be­ which Baba has concretised, in the lotus circle, right witching pearl garland around Baba's feet with one in front of the building on the ground, the philoso­ hundred and eight pearls strung on a thread of gold! phical significance of which Sri Satya Sai Baba him­ A recent incident reported in the Press was this. self explains on occasions of ceremonial hoisting of the flag. "In July, 1963 Prashanti Nilayam was the scene of a strange phenomenon. Satya There, in the very centre of a series of concentric Sai Baba had a sudden attack of coronary arcles, is a pillar which represents yoga with a num­ thrombosis and suffered from paralysis of his left arm and leg. He was also struck ber of rings to indicate the stages of yogic sadhana. dumb and lost the vision of the left eye. This yoga. leads to the unfolding of the lotus of the heart whose petals are borne on top of the pillar. The He remained stricken for seven days refusing medical help. After that, Baba next stage of this consummation of bhakthi and the asked for water, sipped a little of it and blossoming of the heart is the flame of jnana, the illu­ sprinkled some with his shivering right mination, the jyothi, which is symbolised as the finale hand on the left arm and leg. The paralys­ of the sthambham. The concentric circles and the in­ ed limbs and eye began to function. Baba tervening spaces, the first one bare and sandy the sat up and gave a discourse that lasted an hour. He revealed that he had chosen to second one planted with a bushy type of plant' that take upon himself the affliction of an ar­ grows in thick clusters and that has got to be occa­ dent follower to save the latter from sionally clipped short are explained by Baba to re­ death. present the qualities of kama and krodha that have The incident was witnessed by thou­ to be overcome in order to reach the yogic stage. The sands and was also widely reported in the first round, the sandy one, is desert desire the waste press in July, 1963."1 land, the purposeless striving after evanes~ent things; Prasanthi Nilayam, inaugurated on 23rd Novem­ the second, the one with the cluster plant is krodha ber, 1950, the 25th birthday of Bhagavan has deve­ (anger) which is difficult to destroy, for, as soon as loped into an important place of prayer' and bhajan, it is clipped it sprouts again; then there are two steps,

1. Article by Mohan Nadkarni in 'The Sunday Standard' dated 8,3.'64. 131

J'ed in colour, one below, the other a little higher, Baba is also celebrnted on the 23rd November of every symbolizing hatred or dwesha which too a sadltaka has . year. Nearly 10,000 people from all nve!" India have tc' overcome. One type of hatred is caused when one been gathering there for the last one decade without i~' thwarted in the effort to achieve the desired object any distinction of caste, class or creed. They have and another type, when pain is caused to one by the Bhagavan's daTsan and receive blessings from him. actions of another. After these three are overcome, They also hear his birthday message and rehrtn with the circular space filled with green grass, cool to the vibhuti and prasad4m. eye, reminiscent of contentment and prosperity, repre­ The Dasara celebrations begin with the Hag-hoist­ senting prema is attained; this is the sta,g-e when the ing ceremony on the morning of the first day, The n:.ind of man is filled with ananda due the absence to devotees ,gather in &clarnn silence around the lotus of kama, krodha and dwesha and the attitude of sar­ circle, and to the sound of bells and gongs and the vasamanabhava, which is the very basis of prema. strains of music and prayer, Baba unfurls the ftag. On Soon the sadhaka moves on to the open space of pra­ many occasions, he has explained the inner meaning santhi, where he can sit at will and enjoy the fruits of the symbol of the lotus that is found in front of of the discipline he has gone through. The yoga fruc­ the Nilayam as well as on the flag. Daily puja, especi­ tifies and takes him on from one height to another, ally the kumkumarchana by all women devotees, be­ until the lotus of the heart blooms and the effulgence gins at noon and is performed daily twice, for all the of Llumination is VOUchsafed at last. Round the cir­ ten days. The second day is set apart for social work cumference of the circle, there are eight painted pots by the devotees, repair of the approach road, cleaning with flower plants, which Baba explains as symbolis­ of the place where the poor are to be fed on a subse­ ing the ashtasiddhis which guard the yogi and which quent day, etc., being some of the items of work. In have to be kept at a safe distance on the outer fringe the evening, the devotees hear discourses about the only. proper attitude for social workers from Baba and a . The vatavruksham or the banyan tree which is few experienced social workers about the proper path generally held in great reverence by the Hindus is that should be fo lowed by social workers and how to "nother centre of sanctity amidst the thapovana or the absolve themselves of the karma, committed by them garden in front of the Nilayam. In April, 1959, while previously with the cherished bhakti taught by Baba. talking one evening on the sands of the Chitravati The third day is the' children's day, with sports, drama, river to a gathering of devotees, :Saba spoke of Bud­ recitations and staging dramatic scenes by the children dha and the bodhi tree and of sadhakas seeing some of the devotees, as well as of the schools of the sur­ specially favourable spots for their tapas. Even as he rounding villages. Baba makes every child happy and was speaking thus, he took out from the sands a thick at ease, persuading them to proceed when they break­ copper plate, about 15 inches by 10 inches, containing down half-way and caressing them into confidence. mystic markings and letters of many known and un­ Frij!:es are given by .Baba to every child that partici­ known alphabets! He said that such sasanas are plant­ pates in the events, prizes that become the pride of ed Wlder the trees where sadhakas do tapas so that the family for years. On the fourth day, the poets' they may be helped to develop concentration of mind . assembly is held in the immediate presence of Baba and control of the senses. He annoWlced tha~ he would and poets from far and near read and expound their be placing that sasana under a banyan tree that he pieces in Tel ugu, Tamil, Sanskrit, Kannada, English, proposed to plant in the thapovana; this was actually etc. They too are the proud recipients of presents, done on 29th June, 1959 and Baba declared that yogis which are highly valued, because they are vouchsafed who have reached a certain stage of tapas will auto­ with so much kindness and by a person who is him­ matically come to know of this tree and this sasa,na self a poet. Baba himself blesses the devotees with and they will be drawn by the mysterious force of his discourse on two or three days, during Dasara, the sasana towards the thapovana which' will then be thus giving the thousands who come, something to fully justifying its name! live by, some capital to invest in their daily life. Two Ka.lpavruksham is another tree that a pilgrim' evenings, the sixth and the eighth are devoted to visits. The tamarind tree in the precincts of Prasanthi bhajans, one to Meera bhajan and the other to Brin­ Nilayam is known as kalpavruksham (a tree in Indra's davan bhajan. On the seventh day, the poor are fed paradise which is said to yield whatever is desired). and clothes are distributed to the maimed and desti­ The fact is that this tree gives either the tender leaves tute. The rest of the days are given over to music or the flowers or the tender fruit or the half-ripe recitals - vocal, instrumental or orchestral. A large fruit or the fruit during the different seasons of the number of musicians compete to get a date fixed for :rear. For example, Sri Sai Baba with his miraculous their performance because Baba himself is a ,great powers once gave to a .gathering a variety of fruits it musician who sings in a captivatingly charming style wanted from it including apples from one branch, and because they. are eager to win his blessings. On mangoes from another, oranges from a third and pears, Vijayadasami day, abhishekam is done to the image figs, etc., from others. of Shirdi Sai Baba, and Baba generally takes a Lin­ Festivals like Dasara and Mahasivaratri are cele­ earn and places it on the head ,of the image, prior to brated at the Prasanthi Nilayam. The birthday or the abhishekam. 132

Mahasivaratri is observed on Ma.gha Bahula Cha­ "A manuscript in the taluk office which thurdasi (February-March). was prepared by order of the Collector in 1811 records a tradition that Bukkapat­ Sri Satya Sai Baba describes his mission in terms nam and the neighbouring village of Kot­ tacheruvu were founded by one Chikka of a four-fold programme of satya. dharma, shanti Udaiyar, minister of king Bukka of Vijaya­ and prema. To quote him: 'God is immanent. He nagar, and that he named the town after can be realised by sadhana, the practice of satya or his master. He is apparently the same per­ prema. Satya is the highest dharma and prema is the son as the traditional builder of the tank (lnly specific for shanti.' at Anantapur ...... BUkkapatnam contl;lins a number of A monthly magazine, The "Sanathana Sarathi" is inscriptions of various Vijayanagar kings. being published from Prasanthi Nilayam sinc.e 1958. After the battle of Talikota it seems to 'Ihe journal, published in Telugu and English, is testi­ have formed part of the estate of the poli­ mony to Satya Sai Blaba's wisdom, power and grace. gars of the Hande family of Anantapur .... 'I'he remains of a fort and a portion of As the foregoing account would show, this saint has building locally known as 'the poligar's a fairly large coterie of followers. palace' are still to be seen. The latter is a two storied tower-like construction of Besides the Chitravati, there is a well in the which the upper part is built of brick and ashram, sUpplying water to the visitors. Several de­ the lower of stone: it looks verv unsafe votees have constructed a number of rooms around and is shortly to be demolished.'" "The the Nilayam with Baba's pernlission and according to Poligar's palace has been demolished, and all that remains of the fort is a small tower his design. Big trees afford shade Ilnd shelter. There or bUTUS which being uncared for may are a few hotels supplying food during the festive come .down at any time." • occasions. Baba not only feeds thousands of visitors but takes personal interest in them. Some coins containing the name of Sri Veera Buk­ karaya on one side and the image of Anjaneyaswamy SoURCE: 1. Sri K. Babaiah, ViHage Level Worker, on the other were said to have been excavated near Bukkapatnam. the tank bund about 20 years back. 2. Life and Teachings Qf Sri Sai Baba by Rajarshi Bala Sanyasi of the Rimala.yas. The total population of the village is 8,005 and it 3. The Life of Bhagavan Sri Satya Sai Baba is made up of the following communities: Caste Hin­ by N. Kasturi, M.A." B.L., Editor of dus - Brahmin, Vaisya, Viswabrahmin,. Nese (Wea­ Sana-thana Sarathi. ver), Kapu. Balija, Boya, Kuruva, 'Biestha, Chakali, 4. Article by Mohan Nadkarni in 'The Sun­ Mangali; Scheduled Castes (846) - Madiga. Mala, day Standard' dated 8-3-1964. etc.; Scheduled Tribes (91); Muslims and Christians. 5. Personal inquiries of the Research Assist­ Kapus are in majority. The chief means of livelihood ant, Fairs and Festivals, Kurnool. of the people are. agriculture, agricultural labour and other traditional occupations. 18. BUKKAPATNAM - '("the town of B'llkka") lies· The temples ·of Lakshminarayanaswamy, Anjane­ at the eastern end of the huge tank (perhaps the yaswamy, Siva and Chowdeswari, and the tomb of blggest in the district) which bears its name, and at Chinnagamma, a mosque and a church are the places the foot of the great Mallappakonda range of hills of worship in the village. The image of Lakshminara­ which cover the eastern part of the taluk.' The village yanaswamy is of stone in human form. The Sivalingam is situated at a distance of 13 miles from Makkajipalle was installed in memory of Chikka Udaiyar. Railway Station, 18 miles from Penukonda and 44 miles from Anantapur. It has bus communication to Sri Lakshminarayanaswamy Rathothsava·m is almost all the taluk headquarters of the district. celebrated for one day on Chaitra Purnima (March­ April). The festival is being celebrated· for the past "It is perhaps the most picturesquely 2 centuries but is of local significance. There is a situated village in all the district. To the trustee appointed by the Government. The devotees east of it rise the great barren slopes of the Mallappakonda hills; south is the tank of the village belonging to all communities partici­ and beyond that the green valley of the pate in the festival. Chitravati, rapidly narrowing towards the deep channel which the river has cut Another festival namely Bandla Parusha is being through the uplands thereabouts; while to celebrated for one day on Ashadha Suddha Ekadasi the north lies the wide expanse of rich (June-July) in memqry of Chikka Udaiyar, the wet cultivation under the tank, studded with scattered rocky hills and forming a founder of the village and builder of the tank, for the pleasant. contrast to the severer aspect of past 200 years. A Sivalingam is worshipped in this the outlook to the west." 1 connection. The devotees of the village of all com- t. Page 186. '\nantapur Oistrict Gazetteer, Volume I, 1'105. '2. Pages 186·187. Anantaour District Gazetteer,Volume I. 1905. 3. Page 127, Anantapur District Gazetteer, Volume II. 1930. U3 munities congregate without any distinction of caste this fakir and, though the facts that he has been circumcised and that his ears have or creed. never been bored show that he is a Musal­ Teppothsa,vam or a float festival is also celebrated man, the Hindus even claim that he really belongs to their religion, His history is an in this village on Kartika Suddha Purnima (October­ interesting example of the evolution of a November). The procession image of Siva is taken on saint. He seems to have first made his ap­ a boat in the tank well-decorated. pearance in the village forty or fifty years ago. Nothing is known of his parentage or Chinnagamma was the wife of Nagireddy belong­ his real name. At first he went about nak­ ing to Kapu community. One day he was killed by a ed in all kinds of weather, never spoke to tiger in his jawar field. Chinnagamma committed anyone, and lived in the forests, moun­ tains and burial grounds, subsisting on by entering her husband's funeral pyre. A tomb was leaves, wild fruit and roots. He was thought constructed in her memory at the place where she to be a lunatic and no one would go near observed sahagamanam and in addition to daily pujas, him. After a time he began to come into special pujas are performed to her by the residents the village. He still maintained an absolute of the neighbouring villages within a radius of 8 to silence (even now he never speaks) but by imperceptible degrees the idea grew 10 miles and it is believed tMt their desires are ful­ that his strange mode of life proceeded filled. from sanctity and not from weakness of intellect. People began to offer him food SOURCE: 1. Sri S. Obulesu, Headmaster, Samithi Ele­ and the inconsequent manner in which he mentary School, Bukkapatnam. took some people's offerings and refused 2. Sri K. Ba,baiah, Village Level Worker, others led to the belief that the acceptance of the food was a good omen and its re­ Bukkapatnam. jection inauspicious. Even now, people test the chances of success which await their 19. KOTHACHERUVU - Situated on the Penukonda­ undertakings by seeing if the fakir will eat the food they bring him. Stories cre­ Kadiri road at a distance of 9 miles from Makkaji­ diting him with miraculous powers began palle Railway Station by cart track and 16 miles from to be told. An officious individual who, Penukonda by bus. It lies at the western end of the pitying the unclean condition of his hair, Bukkapatnam tank and is supposed to have been had him shaved, died, it is said within a fortnight. Other benevolent' meddlers founded by the same Chikka who built Bukkapatnam. shared the same fate. The holy man once It is also said that as a new tank was constructed ad­ aCCIdentally cut his forehead, and his hair joining the one in Bukkapatnam, this village was matted over the wound so that it could named Kothacheruvu (Kotha = new; cheruvu = not be dressed; a kind-hearted woman ac­ cordingly employed a barber to shave the tank). hair so that she might attend to the wound, The total population of the village is 6,271 and it but both she and the barber died shortly afterwards. The neglected cut became full h; made up of the following communities: Caste Hin­ of maggots and when these fell from it dus - Brahmin, Vaisya, Lingayat, Kamma, Kapu, the saint picked them up and replaced Balija, Boya, Chakali, Mangali; Scheduled Castes them in the wound. A remarkable parallel (381) - Adi Andhra, Madiga, Mala; Scheduled Tribes to this conduct occurs in the behaviour of St. Simeon Stylites. 'For a whole -year (40) and Muslims; Kammas are predominant. The we are told,' says Lecky, 'St. Simeon stood chief means of livelihood of the people are agricul­ upon one leg, the other being covered'with ture, agricultural labour, trade, service and. their tra­ hideous ulcers, while his biographer was ditional occupations. commissioned to stand by his side, to pick up the worms that fell from his body and The temples of Sangameswaraswamy, Sri Rama, to replace them in the sores, the saint Eswara, Sri Venkataramanaswamy, Kothacheruvamma saying to the worm 'eat what God has (Renuka Devi) and Anjaneyaswamy, a mosque and given you'.' a mutt known as Ananthasramam are the places uf When the heavy rain of 1903 made the worship in the village. The image of Sangameswara­ big Bukkapatnam tank surplus and the people of Kottacheruvu began to fear that swamy is symbolised in the form of a stone Siva­ it ~ight J:>reach and destroy the village, lingam. There are also a darga and a mutt of Masthan th~lr anXIety was allayed by seeing the Vali, a saint who died nearly 60 years ago. The tem­ samt stretched near the surplus weir, and ple of Renuka Devi is located near the tank. It is they largely attribute to him the bless­ said that nowhere in this State there is a temple for ing that no disaster occured. More than one merchant has profited greatly by his this goddess. The following account of Masthan Vali deigning to pilfer some of their stores. He is given in the Anantapur District Gazetteer: seldom smiles, but he used always to laugh whenever a certain woman who was preg­ "~ts. chief cll;lim to fame at present is nant passed him. That woman died in giv­ that It IS the reSIdence of an extraordinary fakir called Masthan Sahib (the Saint ing birth to the child. yet his interposi­ Sahib), whose sanctity is known through­ tion is believed to bring children to bar­ out the district and even beyond its limits. ren women. People who wish for off­ Both Hindus and Muhammadans revere spring vow that if they are blessed with 134

a child they will bring it to the saint and savam is not observed However, the image of the present to him the jewels it is wearing. deity is placed on that car and flowers, fruits and The saint now wears clothes and lives thambu!a,m are offered. The festival is being celebrat­ on the food the villagers give him. He is ed for the past 50 years and is widely known. The a very old man and cannot walk WIthout assistance. He spends mUCh or hls time in chief patrons are Lingayats. The Hindu devotees, local cOntemplatIOn, but when he moves through and from distant places, congregate. Pujari is a E'l'ah­ the vIllage he IS feted by everyone al­ Idn. A few devotees organise free feeding. most as tnough he were a god. His most fervent devotee is a J(oracha who has A fair is held in connection with this festival for received several signal marks of his fav­ 2 weeks in an area of 4 acres of land. Eatables, ear­ our. This man has collected subscriptions and built the saint a math in WhICh he thenware, mirrors, combs, readymade garments, agri­ nas declared his intentIOn of burymg him cultural implements, etc., are brought and sold. when ne dIes. The Musalmans naturally object to this proposal. The Musalmans Cinemas and street dramas afford entertainment also objected to the Koracha gIving the to the visitors. samt meat which had not been killed in the orthodox Muhammadan manner. The Hotels are available. Koracha persisted and eventually it was decided to put the matter to the test by A festival is also celebrated to Kothacheruvamma offering the saint two dishes - one made for one day in Kartikam (October-November) when of properly killed meat and the other of a animals are sacrificed. Local Hindus congregate. Kam­ piece of the Koracha himself - and see­ mg which he accepted. The J(oracha, it is mas are the chief patrons and the pujari is a Balij a. aftirmed, cut off a piece of fiesh from his own leg and cooked it. The saint accepted SOURCE: 1. Sri C. Govindarajulu, Village L.evel the Koracha's dish and refused the other Worker, Kothacheruvu. and the Musalmans were silenced. 2. Sri G. Abdul Gajoor, Headmaster, Ele­ 'Many other stories could be told of mentary School, Kothacheruvu. the extraordmary position this jakir holds 3. Sri A. Varna Setty, Assistant Teacher, in the neighbourhood but the above are Panchayat Samithi Elementary School, perhaps sutlicient to illustrate the evolu­ Kothacheruvu. tion of his reputation and the lengths to which credulity will still carry a rural population." 1 20. KESAPURAM - Situated to the east of the 15th milestone on the Dharmavaram-Kodur road, one mile "Masthan Ali Fakir died in 1905, and his Koracha disciple Honnappa in 1915. from the Chitravati river and 12 miles from Dharma­ When Masthan All died, his body was nram Railway Station. taken charge of by Muhammadans and buried in a field to the south of the vil­ The total population of the village is 1,093 and it lage; and a small darga has been built over is made up of the following communities: Caste Hin­ it which is visited by members of both dus - Vaisya, Kapu, Boya, etc., etc.; and Scheduled communities. The matted hair on his head Castes (154) - Madiga, Mala. Kapus are in majority. an~ the parings o~ his finger-nails and toe­ naIls were presented to his disciple by The chief means of livelihood of the people are agri­ Masthan before his death and these relics culture and agricultural labour. are deposited in a mutt which is covered with Vaishnavite marks (namams) to The temples of Sangameswaraswamy, Anjaneya­ which special poojas are offered every swamy and peddamma are the places of worship i,l Saturday by Honnappa's son and grand­ the village. The temple of Sangameswaraswamy which son. They dress like Dasaries and go about the neighbouring villages for begging or is located at a distance of 2 furlongs to, the east of the collecting coins for carrying on worship 15th milestone on the Dharmavaram-Kodur road at at their mutt." 2 the confluence of the Chitravati and the Vangaperu Masthan Vali Urs is celebrated near his darga on rivers is in a dilapidated condition. Sangameswara­ 18th ot Shaban (December-January) with the income swamy is a stone Sivalingam. derived from the five acres of Inam land. Muslims Sri Sangameswaraswamy ,festival is celebrated numbering about 700-800 of the neighbouring villages tor one day on Magha Bahula Chathurdasi (February­ congregate. A few Hindus also participate in the March).' Abhishekams are performed individually after festival. a dip in the Chitravati river. Cocoanuts are offered Sri Sangameswaraswamy festival, locally known to the deity. The devotees observe fast and keep a~ Parusha, is celebrated for 15 days in Vaisakham awake the whole night. The devotees, local and from (April-May). Arrangements are made 10 days in ad­ the neighbouring villages within a radius of 5 to 6 vance. Hitherto car festival was being celebrated on miles, congregate. Only Hindus take part in the festi­ purnima day. As the car is now in disrepair, rathoth- val. There is no pujari for the temple.

1. Pages 187.189, Gazetteer of Anantapur District, Volume I, 1905. 2. Page 127, Gazetleer of Anantapur District, Volume II, 1930. 13S

SOURCE: Venkatanarayana Rao, Karnam, Kesapuram. SOURCE: 1. Sri A. Narasappa, Teacher, Siddarampu­ ram. 21. SIDDARAMPURAM - Situated amidst rows of 2. Sri T. Bheemappa, Teacher, Dhupampalle. hills at a distance of 8 .miles from Mudigubba Railway Station by foot-path and 26 miles from Penukonda by 22. PODARALLAPALLE, hamlet of MANGALAMA­ road. It is said that as this village was originally DAKA - Situated at a distance of one furlong from built in the name of Handi Siddaramappa it was call­ the Mudigubba-Penukonda bus route, 2 miles from ed Handi Siddarampuram. Gradually it changed to Mudigubba Railway Station and 18 miles irom Penu­ Siddarampuram. This was once the place of palegars. konda. At a distance of H miles from here, there is a hill The total population of the village is 1,549 and it known as Mallemkonda where there are old forts and is ma<;l.e up of the followine communities: Caste Hin­ where on a stone slab have been inscribed hundred dus - Kapu, Eialija, Boya, Chakali, Mangali, etc.; letters in a languaige that has not been deciphered so far. Scheduled Castes (115) and Scheduled Tribes (551)­ Sugali (Lambadi), etc. Sugalis and Balijas are pre­ The total population of the village is 3,571 and it dominant. The chief means of livelihood of the people i~ made up of the following communities: Caste Hin­ are agriculture, agricultural labour and other tradi­ dus - Vaisya, Kapu, Boya, etc.; Scheduled Castes tional occupations. (170) - Adi Andhra, etc.; Scheduled Tribes (39) - Sugali (Lambadi), etc.; and Muslims. The chief means Maremma temple, Narayanaswamy mutt and Anja­ of livelihood of the people are agriculture, agricul­ neyaswamy temple are the places of worship in the tural labour and other traditional occupations. village. The earthen image of Maremma is worshipped in human form. The temples of Eswara, Sri Rama, Lakshminara­ yanaswamy, Chandrayudu, Obulesu, Akkamma and Maremma Jatara, also known as Parusha, is cele­ Chennakesavaswamy are the places of worship in the brated for 2 days on Pushya Suddha Vidiya and Ta­ village. In addition there are a sacred abode for Ak­ diya (December-January). Bhajans are performed. kamma and a temple for Sri Ramaswamy in Dhupam­ Fowls, sheep and he-buffaloes are sacrificed to the palle, a hamlet of Siddarampuram. There is a black deity. Silver umbrellas are offered in fulfilment of stone image of Akkamma seated on the back of a sil­ vows. The festival is being celebrated from ancient ver horse and she is worshipped in the form of a hen. times but is only of local s~gnificance. The devotees It is said that Molalo Chandrayudu, who hailed of the village of all communities congregate without from Markapur in Kurnool District, was a great man. any distinction of caste or creed. The pujari is a Som­ He came as a Brahmin in search of a good place and lanayak of Sugali (Lambadi) caste with hereditary settled here with the help of the local Reddys. He is rights. Poor feedine is arranged. treated on par with god and is worshipped every In Narayanaswamy mutt, free feeding is organis­ Saturday. ed on Sivaratri. Sri Molalo Chandrayudu festival is celebrated for SOURCE: Sri P. Nallappa, Teacher, Social Welfare one day in Vaisakham (April-May). Dasangamu is the School, Podarallapalle. ritual observed on that day. Gold and silver umbrellas are offered to the deity in fulfilment of vows. Kapvs ~re the chief patrons. The Hindu devotees of the vil­ 23. VENKATAPURAM, hamlet of PA:MUDURTHI lage and from other distant places. congregate. The Situated amidst hills at a distance of 3 miles by foot pujari is a Boya of Chilla family of Kasi gotram with from Pamudurthi on the Pamudurthi-Penukonda bus hereditary rights. route, 9 miles from Mudigubba Railway Station and 18 miles from Kothacheruvu. Akkamma JatllTa, locally known as Parusha, IS celebrated for 7 days from Chaitra Suddha Navarni The total population of the village is 4,040 and it ,March-April) in Dhupampalle, hamlet of Siddaram­ is made up of the following communities: Caste Hin­ puram. Kunkaalu aaduta, palaharam bandlu kattuta dus - Kapu, Golla, Kuruba, etc., etc.; Scheduled and jagarana are observed during the festival. Cocoa­ Castes (326) - Madiga, etc.; Scheduled Tribes (232) nuts and silver umbrellas are offered to the deity in and Dudekula. The chief means of livelihood of the fulfilment of vows. The festival is being celebrated people are agriculture, agricultural labour, sheep­ from ancient times but is of local significance. The rearing and other traditional occupations. devotees of the village belonging to all communities The temples of Soppalamma and Sri Rama are congregate without any distinction of caste or creed. the places of worship in the village. Soppalamma is Three acres of Inam land are endowed to the deity. the village deity. Under a big margosa tree outside The pujari is a Golla of Kanagala gotram with here­ tbe village there is the small temple of Soppalamma ditary rights. measuring 2 X 2 X 2 yards. The deity has no form Moharram is also celebrated in this village as Iwell or shape. Some round stones are kept in the temple as in Dhupampalle in the month of Moharram (May­ and worshipped. In Sri Rama temple there is a pic- June). ture of the deity. . 136

Soppalamma Jatara is celebrated for iwo days SOURCE: Sri V. Babaiah, Teac;her, Gunipalle. from Chaitra Suddha Padyami (March-April). On Padyami, the temple is cleaned and decorated and 25. KOTHAKOTA - Situated at a distance of 4 miles special pujas are performed. On the following day from Pamudurthi on the Pamudurthi-Penukonda bus the bulls and carts are worshipped and taken round route, 10 miles from Mudigubba Railway Station and the temple. Competitions in dragging carts are held 3€ miles from Penukonda. As a new fort was built for the bulls. Then follows the sacrifice of goats and some years ago, the village is called Kothakota (in sheep to the deity. Silver umbrellas, saris and other Telugu Kotha means new and kota, a fort). The fort articles are offered to the deity in fulfilment of vows. still exists in the village. The festival is being celebrated for the past 70 years but is of local sLgnificance. The devotees of the vil­ The total population of the village is 3,081 and :t lage belonging to all communities congregate and par­ is made up of the following communities: Caste Hin­ take in the festival. There is no pujari for the temple. dus - Brahmin, Vaisya, Padmasale, Devanga, Kamma, Kapu, Vadde, Balija, Boya, Ediga, Kummari, Yadava, SOURCE: Sri B. Venkataswamy, Teacher, Venkatapu- Kuruva, Kammara, Chakal~" Mangali, Nagiribestha; ram. Scheduled Castes (329) - Adi Andhra, Madiga, Mala; Scheduled Tribes (798) - Yerukula, Sugali (Lam­ 24. GUNIPALLE - Situated at a distance of 11 miles badi) , etc.; Muslims and Christians. Boyas are predo­ from Mudigubba Railway Station and 24 miles from minant. The chief means of livelihood of the people Penukonda by bus. ~re agriculture, agricultural labour and other tradi­ The total population of the vilfage is 1,261 and it tional occupations. i.:: made up of the following communities: Caste Hin­ dus - Brahmin, Vaisya, Kamsali, Kapu, Balija, Golla, There is a temple of Sri Venkateswaraswamy with Boya, Bestha, Chakali; Scheduled Castes ('174) - Adi the stone ima'ge of the deity and a peerla chavidi in Andhra, etc.; Scheduled Tribes (57) - Sugali (Lam­ the village. In addition there are a sacred abode for )Jadi); and Muslims. Kapus are in majority. The chief Maremma with a small formless stone and a temple means of livelihood of the people are agriculture, of Sri Ramaswamy with a stone image in Naresam­ agricultural labour and other traditional occupations. palle, a hamlet of Kothakota. The temples of Anjaneyaswamy, Ramaswamy, Ped­ Sri Venkateswaraswamy festival is celebrated for damma, Gangamma and Chandrayiniswamy are the Qne day on Vaisakha Suddha Padyami' (April-May) places of worship in the village. from ancient times. It is of local significance. 'The Hindu devotees of the village congregate. Sri Anjaneyaswamy festival, also known as Utla Farusha, is celebrated for one day on Ashadha Suddha Maremma Jatara is celebrated for 3 days from Ekadasi (June-July). The devotees come on pannarapu Pushya Bahuta Ashtami (January-February). The de­ bandLu, go round the temple and distribute pannaram votees sing in praise of the deity and thus keep awake (soaked green gram dhal salted and spiced). Presenta­ in the nights of the festival period. Animal sacrifice tions are offered in fulfilment of vows. The festival is in vogue. Goats, fowls and sheep are sacrificed to i~ of an ancient origin but of local significance. Kar­ the deity in fulfilment of vows. The festival is being nam Hanumantha Rao is the principal patron. The celebrated for the last 80 years but is of local signi­ devotees of the village and those of the neighbouring ficance. The Hindu devotees of the village and those villages numbering about 500 congregate. All commu­ of the neighbouring villages, mostly Sugalis, congre­ nities participate in the festival without any distinc­ gate. The leader of the Sugalis of the village is the tion of caste or creed. The pujari is a Brahmin with pujari. hereditary rightll. A few shops sell sundry articles. A small fair is held for one day near the temple In Sri Ramaswamy temple Srirama Navami is with a few shops selling eatables, lanterns, torchlights, celebrated on Chaitra Suddha Navami (March-April). mirrors, combs, etc. In the night dramas are enacted. SOURCE: 1. Sri P. Venkata Ramudu, Assistant Teacher, Kothakota. After the 10 days' Moharram festival, an urs is 2. Sri K. Subba Rao, Karnam, Kothakota. celebrated on the following day. 3. Sri V. Abel, Teacher, Naresampalle. HINDUPUR TALUK z

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HINDUPUR TALUK

TAKUR - Situated at a distance of 6 miles 4, .J3IOREDDIPALLE, hamlet of PARIGI - Situated from the Mulugur Railway Station on the Gun­ at a distance of 10 miles from Hindupur town and 12 takal-Bangalore metre gauge section of the miles from the Hindupur Railway Station. The follow­ . Southern Railway and 7 miles from Hindupu:r. ing account about the main village Parigi is given in the Anantapur District Gazetteer. The total population of the village is 2,615 and it L' made up of several sub-communities of Caste Hin­ "The village was originally known as liUS; SchedUled Castes (578) and Muslims. The chief Parivi or HarlVi, one of the weapons of means of livelihood of the people are agriculture and god Veerabhadra, and Hariveppa is the agricultural labour. name of the village deity. Parivi is des­ cribed in the inscriptions as the capital Sri Sangameswaraswamy and Sri Venkateswara­ of the Banas whose family deities are the Saptha Mathrukas (or seven mothers). swamy festivals are celebrated for 12 days in Ma.gham The old town was below the bund of a (January-February). About 3,000 devotees, local and big tank and the three temples dedicated from the neighbouring villages, without any distinc­ to Dharmeswara, Bhimeswara and Saptha tion of caste and creed, congregate. Shady trees pro­ Mathrukas are found there. During the vide shelter and there are water facilities for the pil­ time of Raja Raja I (985-1013 A.D.), the town was the capital of Parivi Nadu with­ grims. in the territory of Nolambavadi. An in­ scription in the Honnatikamma or Saptha­ SOURCE; Statement of Fairs and Festivals furnished by mathruka temple states that Vira Ballala District Health Officer, Anantapur. II of the Hoyasala Dynasty made a grant of land and presented a bell to the temple in 1179 A.D. A huge bull wrought in black 2. SANGAMESWARAMPALLE - Situated at a dis­ stone and the fine stone-carvings in the tance of 6 miles from the Hindupur Railway Station. neighbourhood of these three temples would ind,icate that this was a place of The total population of the village is 9 and it is considerable importance in ancient made up of a few Caste Hindus and Muslims. The times." I chlef means of livelihood of the people is agriculture. The total population of the village is 5,643 and it Sri Sangameswaraswamy car festival is celebrated is made up of several sub-communities of Caste Hin­ for 7 days tram IVlagha Banuta Cha.tnuraasi to l-'haL­ dus; Scheduled Castes (985); Scheduled Tribes (61) ~guna ~uadha Panchami (February-March). Sangames­ and Muslims. The chief means of livelihood of the waraswamy is in the form of a Sivalingam. Five thou­ people are agriculture, agricultural labour and other sand devotees, local and from the neighbouring vil­ traditional occupations. lages, congregate. All communities take part m the festival. Sri Narasimhaswamy car festival is celebrated for one day on Ashadha Suddha Ekadasi (June-July) in SOURCE: Statement of Fairs and Festivals furnished by Boreddipalle. About 4,000 people, local and from the CoLLector, Anantapur. neighbouring vill3!ges within a radius of 5 mile~, con­ gregate, without any distinction of caste or creed. 3. PYDETI - Situated at a distance of 10 miles from the Hindupur Railway Station. SOURCE: Statement of Fairs and Festivals furnished by Collector, Ananta.pur. The total population of the village is 797 and it is made up of several sub-communities of Caste Hin­ 5. MODA - Situated on the bank of the Jayaman­ dus; Scheduled Castes (132) anj Muslims. The chief gali, one of the tributaries of the Pennar at a distance means of livelihood of the people is agriculture. of 4 miles from the Hindupur Railway Station. Sri Subrahmanyaswamy festival is celebrated for The total population of the village is 4,455 and 2 days from Pushya Suddha. Shashti (December-Jaml­ it ary). The festival is of local significanec. Local de­ is made up of several sub-communities of Caste Hin­ votees, irrespective of caste and creed" congregate. dus; Scheduled Castes (1,437); Scheduled Tribes (1) and Muslims. The chief means of livelihood of the SOURCE: Statement of Fairs and Festivals furnished by people are agriculture, agricultural labour and other Collector, Anantapur. traditional occupations.

1, . Pall. 120, Gazetteer of Anantapur District, Volume II, 1930, us

Sri Anjaneyaswamy car festival is celebrated for were converted into a huge army. Whatever that might one day on Chaitra Suddha Vidiya (March-April) . be, Salivahana grew up to be a powerful youth, raised About 15,000 devotees, local and from the neighbour­ an army, won battles, earned a kingdom and founded ing villages within a radius of 5 miles, congregate. All the dynasty of the Mysore Kings who are Lingayats, communities take part in the festival. wearing the yagnopaveetham also indicating that the father of the founqer of the dynasty was a Brahmin SOURCE: Statement of Fairs and Festivals furnished by and the mother a Veerasaiva potter. Their cooks and Collector, Anantapur. their family gurus are Lingayats or Veerasaivas. Dur­ ing that period there were several living Veerasaiva 6. SASANAKOTA - Situated to the west of the saints of great spiritual power and fame in the neigh­ river Pennar at a distance of 4 miles from the Hindu­ bourhood of Mysore and Veerasaivism was a stron~ pur Railway Station. This village was ruled by Sali­ and spreading faith. Veerasaivism, therefore, appears vahana, the Yugapurusha, the great king in whose to have taken a strong footing in the royal family. name the era SaLivahana Saka is in observance. Sali­ vahana is the founder of the dynasty of the Mysore To the south of the village and not far from it Kings. The place was originally called Salivahana there is a temple called Rudrunipadamu with a Siva­ Pattanam. To the south of the village there is an ele­ lingam in it. This is believed to have been built by vated place about half a mile in area. Several relics Salivahana, the moolapurusha (founder) of the My­ are found on it. There are bricks some of which are sore dynasty. The Mysore Government pays eighteen broken and bricks weighing about a maund each were rupees annually to the pujari of the temple even now. found there. Ruined buildings and dilapidated walls As the village is now under the Andhra Pradesh have bricks a yard long and half a yard in bre,dth. Government, the Mysore Government pays this The paintings on broken parts of earthen pots found Government annually eighteen rupees to be paid to there are of exquisite beauty and workmanship. A few the pujari. gold coins were found by the villagers and they COI1- tDin the figures of some of the old rulers of the pre­ The total population of the village is 1,368 and it sent Mysore dynasty. is made up of the following communities: Caste Hin­ dus - Brahmin, Vaisya, Bhatraju, Kamsali, Lingayat, Tradition has it that a Brahmin was proceeding Thogata, Kapu, Boya, Bestha, Uppara, Dasari, Kuruva, with his son for the latter's nuptial ceremony. He Mangali, Chakali, Kununari; Scheduled Castes (390); desired that his son and daughter-in-law should join Scheduled Tribes (3); Muslims and Christians. Kuru­ at a particular auspicious moment that night so that vas are engaged in blanket-weaving, Thogatas in hand­ his Igrandson would be the first of a great dynasty. looms, producing saris, Bhatrajus in carpentry. The He was such a great astrologer that he was confident KUmmaris, though engaged in pottery, are held in of the correctness of his calculations and expectatiom. high esteem. The few Muslim families live mostly as By the time he reached Sasanakota there was such a agriculturists and agricultural labourers. The Christi. heavy downpour of rain that he took shelter in a ans are engaged in teaching profession and agri­ humble abode of a local potter, anxiously waiting for culture. the rain to stop so that he could go to his daughter­ Anjaneyaswamy temple, Siva temple under the in-law's place on the other side of the river which name Rudrapadamu with a Sivalingam, Satyamma divided it from Sasanakota. Contrary to expectations, temple, Sri Rama temple with the pictures of Sri the water rose so high in the river that crossing it was Rama, Sita and Lakshmana, and Narasimhaswamy out of question. The potter offered the Brahmin milk temple are the places of worship for the Hindus in and fruits for the night. But the Brahmin began to the village. The Christians have their church and the weep and wail beating his breast. The potter request­ Muslims their mosque. ed him to confide the reason for his sorrow and offert!d such help that he could give. The Brahmin told him Sri Narasimhaswamy festival is celebrated for two the actual cause and his despair. The potter told him days from Ashadha Suddha Dasami (June-July) on that he had an aged unmarried girl, that he was a an elaborate scale. The festival is inaugurated on the Veerasaiva and that a union between the two families first day by inviting and receiving the visitors from was not unorthodox and that he was prepared to give outside and arranging for their meals, irrespective of his daughter to his son. as a wife. This was a very caste or creed. The second day, the actual day of the great solace for the Brahmin. They allowed the young celebration, presents an enviable sight. People appear couple to join at the calculated auspicious time and to forget themselves in bhajans and devotional praises the boy born to him was Salivahana. He had kingly to god. Hundreds of jyothies (lights) burn on the qualities and instead of pots and vessels he began to heads of devotees with vegetable oils in earthen flat prepare horses, elephants, soldiers, cars, swords and vessels to offer to the Lord. Some devotees dance in guns with earth and store them up. Legendry has it ecstacy with the lamps on their heads, cart-loads af that when the time came, by his will power or god's food, with the carts decorated and select buns deco­ grace or the grace of Chamundeswari, the present rated and harnessed to the carts, are brought and after family goddess of the Mysore Kings, the earthen toys the carts are taken round the temple, a portion is of. 139 fered to the Lord and all the rest is distributed to the nected by bus to all important places of the district, visitors. The Panduranga bhajan parties are numer­ and the districts of Kolar and Bangalore in Mysore ous and of a model type arresting the attention of the State. crowds. Ayagandlu (the Barber, the Dhabi, the Ta­ "It is locally believed to have been lari, the Neerugant~, etc.,) take a great interest in col­ founded by, and called after, 'Hindu Rao', lecting presents from the ryots during this annual by which name Siddoji, the father of Morari Rao of Gooty, is apparently meant. celebration. Utlama.nu engages some. A smooth ver­ Like others of that family, he bore the tical wooden pillar is fixed to the earth and greasy title of Hindu Rao. There is a brief MS. substance and oil smeared over it. An attempt is in the Mackenzie Collection dealing with made to reach the top and the trial is entertaining. the place which says that 'prior to Vikari The feat is confined to the members of a few families year' (apparently 1779) there was only a petty fort, and no town, here; but that as if hereditary. This is an ancient festival, of practi­ in that year 'the Sultan' (evidently mean­ cally a single day, but attracting thousands of people ing Haidar), seeing what a good place it from several villages of Hindupur and Madakasira was for a town, induced people to settle Taluks and of Mysore State. The crowd would not in it by concessions in the way of remis­ clear for the subsequent two days. The patrons are sions of taxation, and that shortly aiter­ wards traders came to it and established Thogatas led by Udumala Sanjeevappa. The congrega­ shops and markets. It does not appear to tion runs to about ten thousands. Mostly Hindus take have ever taken a prominent part m poli­ part in the festival. Pujari is a Thogata of Thoyaja tical events, and it was not till some time gotram with hereditary rights. Prasadam is distribut­ after the British occupation that it became ed to all on a feeding scale on the second day and on the taluk headquarters:' 1 a modest scale on the subsequent two days where The total population of the town is 35,4.61 and it people stay back for purchases in the fair. is made up of the following communities: Caste Hin­ The fair is of particular significance in connection dus - Brahmin, Vaisya and Sudras; Scheduled Castes with this two day festival. It is for four days, that is (2,928); Scheduled Tribes (40); Muslims and Christi­ for two more days after the festival. Panduranga bha.­ ans. 'It is important agriculturally, but is best known jans appear to be of special attraction. About two as being the largest commercial centre in Anantapur. hundred shops and a thousand hawkers appear Many thousands of maunds of tanning barks, grain, together. Eatables, metal and earthen vessels, glass­ tamarind, jaggery and other articles are annually ex­ ware, Ayurvedic drugs, books on several subjects cloth ported (mostly to other districts) from its railway and readymade clothes of several varieties, agricul­ station, and there is a correspondingly large import tural implements of iron and wood, bamboo articles of manufactured and other articles. The collection and and fancy goods are brought and sold in shops and by distribution of this merchandise is carried on by a hawkers. The occasion looks like a centre of annual number of substantial merchants and the weekly mar­ purchases. ket is the largest in the district. Besides its trade, the town has a few industries among which may be men­ Feeding arrangements continue for the two days tioned cotton (and some silk) weaving, oil-making, followiI1ig. the fair. Lottery, magic and other minor wood-carving, gunny-weaving and the manufacture of entertainments are found. The fair is such an annual sugar.' occurrence of importance that three troupes get up dramas for the occasion such as 'Sri Krishna Rayabha­ The temples of Sri Venkataramanaswamy with his ramu'. 'Lavakusa' and 'Ramanjaneya Uddham' (the black stone image in human form as in Tirupati, of war between Sri Rama and his greatest devotee Hanu­ Sri Venugopalaswamy, Sri Ramaswamy, Eswara, Kan­ man). yakaparameswari and Kollapuramma, and a few mos­ ques' and churches for Muslims and Christians respec­ Srirama Navami is celebrated on Chaitra Suddha tively are the places of worship in the town. Navami (March-April) in Sri Rama temple while Anjaneyaswamy Aradhana is celebrated on Chaitra Chinna Nagamma with her picture on an ant-hill Suddha. Padyami (March-April) in Anjaneyaswamy and Anjaneyaswamy temple with his image in stone temple. are the places of worship in Yerragunta and Sugur, SOURCE: 1. Sri Bestha Durgappa, Sasanakota. lying on the outskirts of Hindupur town at a distance 2. Personal inquiries made by the Research of Ii miles and 3 fUrlongs respectively. Assistant for Fairs and Festivals, Kurnool. Sri Venkataramanaswamy car festival is celebrat­ ed for 7 days from Magha Suddha Purnima to Bahula 7. HINDUPUR - The Taluk headquarters and a Rail­ Shashti (February-March). Festival arrangements are way Station on the Guntakal-Bangalore metre gauge made one week in advance. Kalyanothsavam and section of the Southern Railway lies at a distance of Tathothsa.vam are the important rituals. Offerings are GO miles from Bangalore and 71 miles from Ananta­ made in the form of cash and kind, and some devotees pur. It is a big business centre of the district, con- fulfil their vows. This festival is being celebrated for

1. PallCS 170 -171 Gazetteer of Anantapur District, Volume I. 1905, 140

the past 150 years and is of local significance. Abollt Several pcoplc from IIindupur frequent Vidura3- 1,500 Hindu devotees, local and from the neighbour­ watham considered to be a sacred place of great im­ ing villages, congregate. The pujari is a Vaishnava portance about 11 miles away from Hindupur on the Brahmin with hereditary rights enjoying Inam lands. Bangalore road but within the limits of Mysore State. Prasad am is distributed to all present. SOURCE: 1. Sri B. Jayaram, B.A., B.T., Commissioner, Cinemas, lotteries, music concerts and the dramas Hindupur Municipality, Hindupur. enacted by the Fine Arts Association, Hindupur, afford 2. Sri K. Y. Singappa, Headmaster, Samithi entertainment to the visitors. Junior Basic School, Sugur. 3. Personal inquiries made by the Resem'cn Santharpana (free feeding) is arranged to Brah­ Assistant for Fairs and Festivals, Kumool. mins and Vaisyas. There are hotels which afford lodg­ ing and boarding facilities. S. BEVINAHALLI - Situated at a distance of 2 miles The local tradition about Chinna Nagamma of from the Hindupur-Bangalore road and 4 r.1iles from Sugur is that she was the wife of Nagireddy of Guni­ ti!e Hindupur Raihny Station. paUe and was born in Nallaguttapalle, hamlet of Buk­ kapatnam in Penukonda Taluk. Once there was a fa­ The total population of the village is 1,155 and it mine due to drou~ht. Nagireddy, with his friend Kon­ is made up of the followin~ communities: Caste Hin­ danna, cultivated a cholam field and was guarding the dus - Brahmin, Vaisya, Kamsali, Thogata, Lingayai., field from the birds and animals. One day Nagireddy Kapu, Vadde, Uppara, Boya, Kuruba, Ediga, Chakali, ate a little quantity of the tender cholam grain and Mangali, Kummari; Scheduled Castes (439) - Madiga, felt thirsty. To quench his thirst Nagireddy went to Mala, etc.; and Muslims. The chief means of livelihood a near by pond and while drinkin~ water a tiger leap­ of the people are agriculture, agricultural labour, ed and killed him. Chinn a Nagamma heard this bad weaving, trade in betel leaves and other traditional news from Kondanna, the friend of Nagireddy, rush­ occupations. ed to the spot, collected the bones of her husband, There are temples to Anjaneya, Sri Venkatar:::­ prepared a funeral pyre and burnt herself in the fire mana, Dandu Maremma, Beerappa, Siddheswara and along with her husband's bones that were left by the Ellamma in the village. There is no temple nor image tiger. After many days, when a devotee named Ran­ of Satyamma, a village deity for whom a Jatara is gaswamy was passing that way, Chinn a Nagamma ap­ conducted periodically. peared before him and promised him a boon. He re­ quested her to wash away the sins of the people ci Satyamma Jatara is celebrated for one day once the place wherever he stood. Accordingly she follow­ in 5 or II) years on Chaitra Suddha Padyami (March­ ed him purifying the devotees. On all Tuesdays and April) though it was bein~ celebrated previously every Fridays pujas are performed to her. year. He-buffaloes, sheep, goats and fowls are im­ molated to the deity. The festival is of local import­ Chinna Nagamma Aradhana is celebrated in Yerra­ ance. Nearly 500 Hindu devotees, local and from the gunta for 8 days in Magham (January-February) in near by villages within a radius of 1 or 2 miles, con­ commemoration of her birth day. The devotees do gregate. The pujal'i is a Kamsali. pradakshina round the ant-hill to get relief from the diseases and evil spirits. Offerings are made in the Sri Anjaneyaswamy Deepothsavam is celebrated form of small silver cradles and snake hoods. Tonsure for two days commencing on the preceding day of ceremonies are also held in fUlfilment of vows. This Ugadi (March-April). On the first day deepothsavam festival is of recent origin and of local significance. is celebrated and on the second day there is vasantho­ Brahmins, Boyas, Kapus and Chakalis are the chief thsavam. The pujul'i is a Sathvika Vaishnava. patrons and the local devotees and from the nearby A fair is held in connection with the festivals of villages, irrespective of caste and creed, congr~gate. The pujari is a Mudaliyar of Ankalammadevi gotram Satyamma and Anjaneyaswamy for 3 days wrlh a con­ with hereditary rights. Prasadam is distributed to all. gregation of 500 people, local and from the nearby villages. Cocoanuts, fruits, incense, flowers and betel A small fair, locally known as Chinna Nagamma leaves are brought and sold by the local merchants. Vtla Parusha, is held in connection with this festiv

Sri Anjaneyaswamy car festival takes place for 3 Choultries and mantapams afford shelter to the days from Vaisakha Purnima to Bahula Vidiya (April­ :pilgrims. May). About 2,000 devotees, local and from the neigh-. SOURCE: Sri K. Aswathanarayana, Village MunsijJ, bouring villages, congregate. All communities take Kanchisamudram. part in the festival.

SOURCE: Statement of Fairs and Festivals furnished by 11. LEPAKSHI - Situated at a distance of 8 miles CottectOT, Ana:n.ta:p'UT. from the Hindupur Railway Station, 9 miles to the east of Hindupur town and 31 miles from Penukonda, 10. KANCHISAMUDRAM - Situated on the borders the Revenue Divisional headquarters. From Hindupur adjoining the Kolar District of Mysore State at a dis­ there is a good metalled road to Lepakshi on which tance of 11 miles to the east of Hindupur and 33 miles buses ply. from Penukonda, the Revenue Divisional headquarters. This area of Andhra was under the rule of Hoysa­ In olden days this village was called Krishnaraja­ las, when the Delhi Sultan invaded Andhra during sagaram. the reign of Allaudin Khilji. Later it came under the The total population of the village is 2,785 and it rule of the Vijayanagar Kings for a period of two is made up of several sub-communities of caste Hin­ centuries. During the reign of Sri Krishnadevaraya of dus; Scheduled Castes (470) and Muslims. The chief Vijayanagar, there lived two Veerasaiva brothers llIeans of livelihood of the people are agriculture, agri­ namely Virupanna and Veeranna. They strove hard to cultural labour and other traditional occupations. bring their birth place to prominence by making it a business centre and a place of interest for its sculp­ There are temples to Anjaneyaswamy with his 8 ture and fine arts. They attracted the attention of the feet high stone image, to Siva, Sri Rama, Basaveswara, King by their sincere and hard work and, rose to posts Mutyalamma, Maremma, Ellamma, and Chowdamma, of power. Virupanna was the King's treasurer and besides another temple of Anjaneyaswamy. There is was the chief of the merchant guild at that time. He Gondavali Brahma Chaitanyaswamy Bhajana Mandir formulated the idea of constructing a temple at Lepak­ built of stone walls and mortar roof with a 4 feet X shi as the image of Veerabhadra was found here. 3 feet size photo of the Swamy. He ma.rked Gorantla at a distance of 22 miles as Sri Gondavali Brahma Chaitanyaswamy was born the eastern gate and constructed a temple there. He in Gondavali village of Daevadi Taluk in Sathara marked the western gate at Gorrepalle (now called District and underwent several difficulties in bOyhood. Gollapalle) at a distance of 12 miles where a temple He took initiation from Sadguru. Tukaram Chaitanya "vas constructed in the name of his father Lakkisetti Maharaj. Sri Brahmanandaswamy, the disciple of and installed in it the image of Lakshmi Devi. He Brahma Chaitanyaswamy has described that his guru marked the northern gate at Penukonda and began showed many miracles in his lifetime and once he fed the construction of several temples. He began execut­ thousand devotees in a santharpana with a quarter ing the temples and used up the tribute collected on J'LcaSllre of rice at Kasi (Benares). He appeared before behalf of the king. When he had practically finished the disciple whenever he wanted. It is believed that the Lepakshi temple and was actually supervising the he was the second incarnation of Samartha Ramadasa­ completion of the kalyanamantapam, the King found swamy. He died on Margasira Bahula Dasami. his treasury empty. The King grew furious an'd order­ ed that the eyes of Virupanna be plucked out and it Sri GonrhlVali Brahma Ch~itany~swamv ArnNhn'Yl,n is said that the order was carried out by Virupanna is celebrated for 8 days from Margasira Bahula Tadiya himself. Even today we see two small holes with dark to Dasami (December-January) in his memory. There red stains on the western wall near the kalyanaman­ are deepothsavam, kalyanothsavam and rathothsavam tapam which are said to be the holes formed by the for 3 days. On Dasami day there are biksha. and patta­ two eye balls, the stain being the blood marks of his bhishekothsavam:and during the night there is proces­ eye balls as they were dashed against the wall by sion of the Swamy in a palanquin called mutyala pal­ Virupanna even before the orders of the emperor could In.ki uthsavam. Only fruits are offered to the Swamy. reach him. It is also said that for sometime blood from This festival is being celebrated from the last 30 years one hole and pus from the other used to come out. and is of local importance. This aradhana is celebrat­ Lepakshi is interpreted to mean blinded eye, the eye E'(} by the collections made from the devotees. About of Virupanna, and the name of the place is ascribed 4,000 devotees, local and from the neighbouring vil­ to it. laj!es within a radius of twelve miles, irrespective of , Some say that this place was noted for the prepa­ caste and creed, congregate. Prasadam is distributed ration of akshi-lepam (an eye decoration) and hence tc all and there is free feeding on the last 3 days. the village got the name Lepakshi. Another legend Sri Anjaneyaswamy festival, also called Hanuma- has it that Lord Rama found the dying Jatayuvu here 5ayanti: is celebrated on Margasira Suddha Dwadasi and heard from that bird that Ravana was carrying (November-December). It is being celebrated for the 2way Sita to the south. (Jatayuvu - the bird which P:lst 3 years. was struck by the sword of Ravana in the fight with 142

Ravana while he was carrying away Sita). Rama ad­ so adroitly that the cloth. seemed really dressed the bird as 'Le-Pakshi' and gave moksham to to pass right under the whole of the pil­ lars. They now admit that one corner of the bird. In Telugu Ie means get up and pakshi, bird. each rests on the flooring but allege that Hence the place got the name Lepakshi. this is because a European engineer, who was examing them to see how they were The total population of the village is 4,032 and it suspended, injured them in the course of is made up of several sub-communities of Caste Hin­ his experiments and caused them to sink. dus' Scheduled Castes (476) - Madiga, Mala, etc.; By far the most remarkable feature of and' Muslims. The chief means of livelihood of the this maha-mantapa.m, and indeed of the temple itself, are the numerous life-,dze people are agriculture, agricultural labour, Govern­ paintings of scenes out of the Mahabha­ n.ent employment, trade and labour in quarries. rata, the Ramayana and the' with which tHe whole of the roof is cover­ The Veerabhadra temple at Lepakshi which is a ed. They exhibit wonderful mastery over notable erection in the style of the best of the Vijaya­ the arts of drawing and colouring. One of nagar architecture is built on a low rocky hill. An the faces • possesses the unusual charac­ inscription on the inside of the outer wail to the left teristic of appearing to look full at the of the main entrance records that it was constructed spectator from whatever point it is view­ ed. Another curious feature of the man­ ir: 1538 A.D. by Virupanna, whose story is narrated tapam is the sculptured figure of a man alJove. In the temple, a shrine of Lord Siva faces that leaning his chin upon his hands, which is 01 Lord Vishnu, while in the centre is the Lord Veera­ said to represent a Kuruba who once act­ bhadra. Thus these three form a triangle with a com­ ed as a mediator between the builder of the temple and his workmen in a dispute mon mantapam. about wages. The image is still bathed in "The original deity of the temple was oil and worshipped by ,the local Kurubas, Papavinaseswara whose installation is as­ who are proud of the important part play­ cribed to Sage Agasthya; and the village ed by their caste-man. The ge>pu-ram of is one of the 1-0<8 sacred Saivite shrines the maha-mantapam collapsed towards the mentioned in the Skandapurana. An in­ end of 1903; but it was of brick and plas­ scription on the eastern wall of the second ter and of no architectural value." 2 prakara of the temple states (1534 A.D.) that the merchants collected' tolls in the . The paintings on the roof except in weekly market at the village held on Sun­ the front hall or Mahamantapam have days and used them for worship in that been blackened by smoke, the _pilgrims temple. being allowed to cook in that portlOn of the building. . Those in the roof of the Several inscriptions have been dis­ front hall are fading and the plaster in covered m the :::>iva and Vishnu temples several places' is crumbling to powder and the latter have been commemorated through age. The paintings are about 40U in the Telugu dramatic poem Lepakshi years old, and many Of. ~hem cB;nn?t now Rarnayana,mu. These inscriptions mostly be identified. (A cell1ng pamtmg of relate to the Vijayana.gar period and the Veerabhadra is given as frontispiece).'" latest to Sultan Abdul Hassan of Golkonda 0672-1688 A.D.)." I "'I'he unfinished kalyana-mantapam contains some good carvings and other less "T'he temple is surrounded on every notable sculptures abound throughout the side by a pillared cloister. (Plate X shows building. To the south of the main shrin" finely sculptured pillars). A second en­ is a huge naga!ingam shrouded by a great closure, within which stands the main seven-headed cobra cut out of the rock and shrine, is enter9d through the unfinished standing on a massive .granite base (Plate kalyanamantapam on the east and the XI). The base is split, and the local leg­ maha-mantapam on the north. This latter end says that the lingam, base and all, was is the finest part of the temple. It is- sup­ cut out by a workman while his mother ported on sixty-six excellently sculptured was making his meals ready and he was pillars, of which the central series bear taking a rest from his more legitimate almost life-size representations of musi­ duties. On arriving with his meals, his cians and dancers, carved with much spirit mother expressed her not unnatural sur­ and freedom, and the outer rows are prise and admiration; whereupon the stone ornamented with equally well executed, base immediately fell asunder under the though smaller, figures. The central piers evil influence of the unlucky words of . have unfortunately been much defaced praise. To the west of the kalyana-man­ with the usual red and white colour-wash. tapam is a mark on the rock which is said Two of the pillars in this ma,ntapam have to be the footprint of the goddess Durga: only one corner resting on the ground. the oiher foot is said to have been plant. The temple attendants used formerly to ed SOme forty miles away near Madaka­ declare that they did not touch the ground sira. at all, but were suspended from the roof and they were wont to pretend to pass ~ The outsides of the north and east cloth beneath them, managing the matter wails of the inner enclosure of the templ~

1. Page 119, Guetteer of Anantapur Di"rict Volume II 1930 2. Pages 172·173 Gazetteer of Anantapur Di.t;ict VOlume'! 190'5 3. Page 119, Gazetteor of Anantapur District, Volume II, 1930, • Plate X: Finely sculptured pillars of Lepakshi temple Plate XI: Nagalingam in Lepakshi temple

Plate XII: Colossal monolithic bull in Lepakshi temple 143

bear several lengthy inscriptions, as do the il1g Lord Vishnu set out for the wedding of Lord Siva inside of the northern outer wall and a :and Parvati with Vasistha Maharshi as the chief priest; rock at the foot of the eastern inner wall. Farvati in the modest pose with sweet looks and Siva These are said to describe the ancient en­ dowments of the temple; they are mostly in his majestic and imposing stature look life-like. in 'I'eJugu characten but the languages The pictures of different dance poses and movements employed are various. The endowments of body and limbs appear as though ready for the now remaining are very small and as a next pose and movement. Those in yogasanas sit still result the temple is not well kept up. It has been visited by the Archaeological and serve as a 'contrast to the enchanting dance poses. Survey and drawings have been made of The figures of the three-headed COW giving the im­ some portions of it. pression of different postures, (a) feeding its calf, The colossal bull already mentioned (b) looking up and (c) grazing and three men with lies some two hundred yards east of the 4 legs proclaim the skill of the sculptor. temple. Like the big nagalingam, it is saie. to have been casually carved by a party "On the outer walls of the temple bas­ of workmen in an off hour while waiting reliefs depict the legends of the famous for their meals. It is a remarkable piece Siva bhaktha Sriyala, and the story of of work, being about fifteen feet high, Kiratarjuniya. These two legends are some twenty-seven in length and finished quite famous. The story of Sriyala is a with great care."1 famous one and is as follows. On either side of the n(ck of this monolithic bull The parents of Sriyala were devotees (Plate XII) there are Ganda and Bherunda, the twin of Lord Siva. In order to test the strength of their devotion the Lord took on the ap­ two-headed fabulous birds each holding one elephant pearance of an old mendicant and came in its beak and another with its claws. Ganda Bherun­ to their house seeking alms. He was das were the symbols on the flags of Hindu Maharajas received with great veneration, and he of 'Miysore. The bull's erect ears, the ornaments carved was offered bhiksha at the house. Since round them, its hump, the decorative strap on the he had come there to test their devotion, he declared that he would be satisfied back, the bells of different shapes and sizes with the with nothing else than the flesh of their rope and chain round its neck, all carved in the self only son Sriyala, which, he desired, should same stone are lovely and enchanting. It looks as if be cookep. by the mother herself. Though the Basavanna is about to get up and rush forward. ·the misery of the parents was very great, still since their adherence to the rules of It is with this experience at the first sight of the Basa­ hospitality was very strict, they promised vanna that Sri Adivi Bapiraju sung out "e'J oJ-v£. eJj to do so." • cJ5J ;;J S e§~u-";5cJ5J~( (Lepakshi Basavaiah lechiravaiah) Lord Siva in his Jangam's ,guise went to the school meaning '0 ! Lepakshi Basavaiah! get up and come where1li'e boy was and tried to induce him not to go forward.' home as his father would go there to take him home, "The ryots of the neighbourhood usual­ kill him and serve his flesh to a Jangam. The boy ex­ ly take a vow that they will apply a quan­ pressed his joy for such an unexpected opportunity in tity of butter to the mouth of the bull if life, followed his father home, asked them not to feel their cattle recover from any disease that sorry, but to offer him to the Jangam happily. may attack them; and the whole front of the bull is greasy with the fulfilment of innumerable vows. Many of the houses "The parents put the plan into execu­ that adjoin the temple are only parts of tion, the mother holding the boy and, the old mantapams partitioned by mud walls. father severil?'g the head. The ~other, in The village has a large Muhammadan order to remmd herself of her dear son kept his head away. But the Lord insisted population." 2 that this should also be disposed of. When "There are excellent SCUlptures of the food was about to be served, the Lord Ananthasayana, life size figures of Virup­ asked them to call out their son, and when anna and images of Dattatreya, Chatur­ they came and called out Sriyala, the lad mukha Brahma, Tumburu, Narada and came from outside due to the divine mercy. Rambha in the Rangamantapa. The musi­ Thereupon Lord Siva eave them his dar­ cal instruments, costumes, the gestures san and disappeared. and the ornaments of the Gods have been delineated here with great accuracy. This famous story of Siva bhakthi is Especially beautiful are the sculptures of depicted in the bas-reliefs on the outer wall of the temple, with a fineness and vig­ Annapoorna, Mrutyunjaya and padmini." .1 our that is rarely met with. Similarly the There are some more puranic stories represented story of Kiratarjuniya or the story of the on the pillars. Indra on his elephant, Aglli on his ram, fight .of A~juna with Lord Siva, while per­ formmg hIS tapascharya on the Indrakila on his buffalo and a host of other gods includ- hill in order to obtain the Pasupatastra,

I. Pages 173-174, Gazetteer of Anantapur District. Volume J. 1905. 2. Page 119. Gazetteer of Anantapur District, Volume II. 1930. 3. Page 41, Temples and Legends of Andhra Pradesh by Sri N. Ramesan, 1962. 4. Pages 41-42, Temples and Legends of Andbra Pradesh by Sri N. Ramosan, 1962. 144

is also depicted here in the bas-reliefs of any time, if he wanted to attract the p~r­ the temple. sonal attention of the king for any In­ jusiice done, to him. One day the bell rang The walls of the sanctuDl of the tem­ furiously, and the king ran out to see a ple of Veerabhadra, the ceilings of the cow ringing the bell. He followed the cow Rangamantapa shrine and the part of the and found that the calf of the cow hud Mukhamantapa joining the shrine of Siva been accidentally killed by the chariot are full of mural paintings of the Vijaya­ driven by the king's son and in its deep nagara period. Here also the scenes are sorrow at the death of its calf, the cow all from the Puranas. The marriage of was weeping and seeking redress at the Parvati, the image of Dakshinamllrthy, Sri h'lnds of the king. The ldng felt the jus­ Rama and Lord Krishna as Vatapatrasayi, tice of the demand, and ordered that just as are s~me of the important mural paint­ the chariot of his own son ran over the c1:l1f ings in this temple. and killed it, similarly his own son should be laid at the foot of the same ratha (i.e., In the Ardhamantapa of the temple chariot), which should be driven by the there are a number of panels represent­ cow, and his own son should be sacrificed in~' puranic legends. The first represents just as the calf was sacrificed. This ad­ Lord Siva as arising from the Linga. herence to the principles of justice even Markandeya who was frightened of Lord Yama is shown here. Lord Siv[l is shown at the cost of the life of his own son pleas­ as dancing over the demon whom he had E'!d the Lord Siva who appeared before pierced with his trident. In the next panel the king and gave back the life to his son DJkshinamurthy is shown as seated on a and to the calf. The story has been paint­ hillock under a pair of Va,ta V rikshas and ed here in a series of panels wilh 'great vividness." i surrounded by sages. The next panel de­ picts Lord Siva in his Anugraha attitude presenting his axe or Parasu to Chandi­ A close observer of the panel depicting the legend keswara. The next scene represents Lord of the king and the cow is moved b tears as the paint­ Siva ~s Bhikshatana when, to ~xpiate the ed inanimate figures appear to express their feelings sin of having severed the head of Brahma. in a moving manner. The cow standing in front of he had to wander as a Bhikshatana, till the car that ran over her calf with head lifted up in he reached the Himalayas, where he was relieved of his sin. The Rishi Patnis are agony, the cow licking the dead body of the calf with shown here as offering him food in a state looks pouring forth her affection for the lost offspring of mind, where their entire personality and her grief over the death and the heart-rending was suffused with a deep love and affec~ scene of the prince submitting himself to be run over tion, at the divine beauty of the body of the Lord. The poise of the Lord as Bhik­ by a car for the accidental death of the calf appear shatana is as noble and majestic as that to express feelings. All these proclaim the glory of of the Sivagana going before him is tbe artist. quaint and funny. There is also a panel here showing the Hariharamurthy. An­ "The Ardhamantapa is particularly other scene shows Siva as Kalyana-sun­ famous for its paintings of the different dara, who is teing married to Parvati. The manifestations of Lord Siva. Here Siva h"st painting here is that of Siva (Gan~a­ is depicted in various ways as Natana­ dhara) as Gowriprasadaka appeasing murthy, as Andhakasura dhwamsa tramp­ Gowri. There is in this painting a happy ling over the demon Andhakasura, as Dak­ b jpnd of action and repose, anger and shinamurthi with a Kankana. Keyurahara calm. and Kiratapatta, etc.. etc. The Chandike­ sanugrahamurthy depicts Lord Siva with There are in the Mukhama,ntapa also, a long Kapalamala. and having a tiger a number of mural paintings showin~ the skin wrapped round him. The Bhiksha­ storv of the Kiratarjuniya, Lord Krishna tana showing the Lord in the Darukavana as Vatapatrasayi, etc. is another piece done with exquisite There is an excellent painting of the skil1." • famous story of the legendary king Manu­ chola, granting justice to a cow at the In addition to the above 1he Latamantapam (hall cost of the life of his own s-on. This is also of creepers) with 16 pillars is an unforgetab1e piece found painted in the temple at Tiruvalur of architecture. Different types of creepers are chise1- in the South. 10d on all the 4 sides of these pillars. The serpent The story which is a popular one is king embracing the Sivalingam and protecting it under as follows. his exnanded several-headed hood is unsurpassed in M8Tl.uchola was a great kin.!'! who was delicate representation. Here is the fusion of ArY'in noted for the evenhanded justice meted and Dravidian art. The snake charmer, the court fool, out by him. Tn order that ne shOUld hA the conjurer, the hamsakanya and several Nagas leach available at all times of the day and ni,e:ht, to anyone who sought justice. he v!ith a different turn or twist decorating the Lataman­ hl'ld a large bell erected at the outside of i;.pam will be evexgreen in the memory of a critical his palace, which anyone could ring at observer.

1. Pallel 42.44, Tetllples and Legends of Andhra Pr~desh by Sri N. Ram

The delicate manner in which the figure of a ance. Brahmins are the patrons of the temple. Local Vioman is carved on a smooth and shining pillar with Hindus congregate during the festival. Brahmins are the body, limbs and waist accurately proportioned, the are pnjaris. nails natural and delicate, the chest decorated with a number of ornaments, each one finely chiselled, the But due to its importance Lepakshi attracts a large number of pilgrims during the Sivaratri and other smoothly braided hair and the finely carved ear rings, Saivaite festivals. The temple is still a powerful one is superb and there are several such figures. and attracts the pilgrim, the devotee, the archaeolo­ On the ceiling of the Vishnu temple the ten in­ gist, the sculptor and the painter in a like measure. rarna tions of Lord Vishnu are beautifully painted. On Fowls, goats and rams are sacrificed to Mutyal­ tlle roof near the pillar on which are carved the amma. The pujari of Mutyalamma is a Sudra. figures of Durga on one side and Veerabhadra on the ocher side, the figure of the founder of the 'Hoyasala' SOURCE: 1. Sri K. Ramarao, B.A., B.Sc., B.T., ScienCE: dynasty, as killing a cheetah at the behest of his gUH' Assistant, V.Z.P. High School, Lepakshi. is beautifully depicted. The story behind it is that 2. Places of Interest in Andhra Pradesh, Pub­ once a prince was the student of a guru. A cheetah lished by the Information and Public Re­ entered the ashramam and the guru cried out 'Hoyi lations Department, Andhra Pradesh, Hy­ sala' (kill the cheetah). The dutiful student (Prince) derabad. l'llshed with a knife towards the cheetah, fought vvith 3. An article published in Aradhana maga­ it and killed it. The guru gave the name of Hoyisalas zine for June, 1957. to his dynasty. In the south-east corner, the figure f)f 4. ATtic Ie by Sri P. V. L. Narasimha Raa, on 8rimannarayanamurthy on vf!tapatram (banyan leaf) the Lepakshi temple in the Illustrated js painted in sUch a way that the Lord seems to look Weekly of India in the issue of 20th at you from all angles and corners. On the east Viru­ Aligust, 1961. panna, his brother Veeranna and his family members, 5. Temples and Legends oj Andhra Pradesh other officers and the chief sculptor are painted ilS by Sri N. Ramesan, 1962. \vorshipping Lord Veerabhadra. The oil paintings of 6. Extracts from Andhra Prabha Weekly the several women on the ceiling and the variety of dated 28-11-1962. jJ-,eir dress forecast the modern trend in the painting. 7. An article by Sri KalLuri Subba Raa in Krishna Patrika, a Telugu weekly dated The figure representing the decorations of the 5-9-1964. queen looks life-like. In representing Kiratarjuniyant the artist has produced scenes of impregnable mid­ forest and created concord between that environment 12. CHALIVENDLA - Situated at a distance of one <.nd tile figures of Lord Siva and Parvati in the guise mile to the south of the Hindupur-Palasamudram road, of Kiratas. 4 miles from Malugur Railway Station on the Gunta­ kal-Bangalore metre gauge section of the Southern Papanaseswara is in the form of a Lingam, Lord Railway and 10 miles from Hindupur. 'Chalivendala' Vishnu and Lord Veerabhadra are in their usual means the place where cool water is generally sup­ forms with abhaya hastam and Durga is carved in the plied on the road side during summer. Cool butter­ north-east corner on a pillar as sitting on her lion rdlk is given to such of the communities as do not vahanam and killing a rakshasa. There are also smaller tcke water from the person employed for the purpose. shrines of Ramalinga and Hanumalinga around the 'Itis place was particularly noted for such chaliven­ main temple. All these are on a small hill called Kura­ dalas. Hence it is called Chalivendla. masaila. Ramalinga is believed to have been installed by Sri Ramachandra, when he was returning irem The total popUlation of the village is 2,568 and it Lanka to Ayodhya during Threthayugam. It is onp. is mude up of the following communities: Caste Hin­ of the Sivalingams he installed during his return jour­ elus - Brahmin, Vaisya, Sale (Weaver), Kapu, Boya, ney in order to wash off the sin of killing Ravana, a Ediga, etc.; Scheduled Castes (677) and Muslims. The great gr:mdson of Brahma. This Lingam is of sand. chief means of livelihood of the people are agriculture, Hanum:m installed a Lingam brought from Kasi and agl'icultural labour and other traditional occupations. this is called Ht'.:numalingam. In addition there are 'There are temples of Sri Gavirangaswamy witt the shrines of Ramaswamy, Hanuman, Nanjundeswara no specific image but a round stone and of Chowde;5- and Tirumaladeva. In Gongadipalle, the hamlet of this wari in the village. There is a temple dedicated to village, there is the temple of Mutyalamma. Anjaneyaswamy in Rachapalle, hamlet of Chalivendla.

Sri Papanaseswara festival is celebrated for ] 0 Sri Gavirangaswamy Rathothsavam is celebrated days from Asviyuja Suddha Padyami to Dasami (Sep­ for 9 days from Vaisakha Snddha Panchami (April­ lE-mber-October). Offerings are made in the form d May). The rituals are on the first day naandi and Ureetams (crowns) of silver, saris, jackets bells other ~,wasthivachana, on the second ankurarpana, on the ornaments and lamp stands of metal to th'e Lord. The third kalyanothsavam, on the fourth rathathsavam, on fES!ival is of c:ncient origin and of All-India import- the fifth paruveta, on the sixth sayanathsavam, on the 146

seventh vasanthothsavam, on the eighth utlaparuslw 14. KODUR - Situated at a distance of 21 miles from and on the last day hanumanthothsavam. Cocoanuts the Hindupur Railway Station. and fruits are offered to the deity. It is of ancie,lt The total population of the villa,ge is 4,596 and it origin though of local importance. The festival is man­ is made up of several SUb-communities of Caste Hin­ aged by the collections made from the devotees. About dus; Scheduled Castes (574); Scheduled Tribes (187); 1 000 devotees local and from the neighbouring vil­ Muslims and Christians. The chief means of livelihood within a' radius of 20 miles, congregate, irrespec­ l~ges of the people are agriculture, agricultural labour and tive of caste and creed. Pujari is a ~rahmin of Kas­ other traditional occupations. yapa gotram with hereditary rights. Sri Kodanda Ramaswamy car festival is celebrat­ A fair is held in connection with the festival for ed for 15 days from Chaitra Suddha Navami to BahuLa 9 days before the temple in an area of 4 acres of land. Ashtami (March-April). It is being held from ancient times and 1,000 people, local and from the neighbouring villages, congregate. The following is the dhyanam or mantram adopt­ Eatables and pictures of gods are brought and sold by ed for the worship of Sri Kodandaramaswamy:- the local merchants. ..~) U"~,:)0L!S l!;§~e~~3 Dramas, harikathas, Pandari bhajans, kolatams, Sree Ramachandra srithaparijathaha magic, gambling and lottery afford entertainment to j ~ S' eJ"~ Ed Kn."d" ~ U" ~ 8 the visitors. Competitions for bulls which mostly arrest J the attention of the visitors is a special entertainment Samastha kalyanagunabhiramaha during the festival and the bulls are awarded prizes ~ -.:9' .;i)j IV" 0 ~ 6) j-o ,:) 0 ,:) 13 "" according to merit. Seetha mukhamboruha chancharecka There are hotels and a choultry. Free feeding is ~6o~6o ~oX~ ~~,;re.0" arranged during the festival. Nirantharam mangala mathanothu." ;-S.YB.!" ;;j-oJ SOURCE: Sri S. Adinarayana, Extension Officer (Co­ 1iT''S'c& ~ era 0 ~e) ~ ~ 60";;s') operation), Kodigenahalli Panchayat Samithi, Dhyayedaj anubahoom dhrutasaradhanu- Hindupur Taluk. ~o sham 13. CHILAMATHUR - Situated on the Hindupur­ [)~ ;;)l::l""~~;SJo ~~o~:tr'I Kadiri road at a distance of 17 miles from Hindupur Baddha padmasanastham peethamvaso- &nd 18 miles from the Hindupur Railway Station on the Guntakal-Bangalore metre gauge section of the ;:lEdjo ;-S;)S'~e> Southern Railway. vanasam navakamala <:5!?,'j..)g;j~o 0.::505,10 "OJ"V,:S.;o>o "It is a thriving agricultural village standing among fine trees and possessing Dalaspardhinetram prasannam vamam­ a considerable tank. On the bund of the ~6.J"":$ tank is an inscription dated A.D. 1367 which mentions king Bukka I of Vijaya­ karudha nagar. It is wellknown locally for its co­ ~'J" .;i)j1P~,;)Jvg))eJ ~..:5;;:;o ~6 coanut and areca gardens and contains some good ,graft mango trees; its ryots have Seeta mUkhakamalamiialochanam Veera- experimented with coffee to a small ex­ 1:Pjo tent; and some sugar-cane is grown in it dasam which is made into jaggery in iron mills." 1 N" "'" eJ 0 -g-" 6 ~ ~ 0 (;) ~ ~ ,;)J 6J e: e_;-. The total population of the village is 7,216 and it Nanalankaradeeptham dadhathamarujata- is made up of several sub-communities of Caste Hin­ .;s..,oC;e> U"~,:)0l(;)o dus; Scheduled Castes (768); Scheduled Tribes (32) mandala Ramachandram." and Muslims. The chief means of livelihood of the Mantram: people are agriculture, agricultural labour and other tr<:ditional occupations. .. 6 :::;:0 2.'0 ~ ~:J'B gli e> ;j (;) 6JEd;;) 1Tlef" t;} Raktambodhisthapotolasadarunasarojadhi_ Sri Kanuma Narasimhaswamy car festival is cele­ 6J~S'U"~ brated for one day on Phalguna Purnima (February­ .,__ March). Three thousand Hindu devotees, local and rudhakarabj ai from the neighbouring villages within a radius of 6 oP9' os--£ <'5 0Ci' g)J

1. Page 169, Gazetteer of Ananlapur District, Volume 1,1905. 147

;$~;$~~~~~ ~~~~ The chief patrons are Kapus and the pujari is a Thogata. nayanavapushophena vakroruha ~So i9~ W"eT"61r~~0 4\)~;$ The festival of Anjaneyaswamy is celebrated on dhyamdeva balakavarnam bhuvana the same day. ;;:).)~eo L~ca'i ~~"O""~d..8 SOURCE: Sri Kutlayappa, Headmaster, SettipaLZe. sukharim pranasakthiparannaha."

.. 8,0 ""~cl;S ..:5cSil ~~ 1B~.s 16. BUD ILl - Situated on the bank of the river Chi­ Om vangmana chakshu snrotra jihwa- travaLl near the 5tH nulestone on the Koaur-KoUla­ cneruvu road, l4 ml!es trom the ChaKanapal!e Itall­ ~ ~ ~ ;:;:r-J.3 i0:O V".3:0 o:s::r way ~tatlon and IS mIles lrom .PenUKonda, the lteve­ ghrana vuchwasaniswasa ya nue DIVlSlOnal heaaquarters. 'L1us VH!age got the name ;;:).)q> :00.)0~o:s::r~ e9~cl~ -a0J"""e>® after the aelty bhuaevl and m cours<=! or time It oe­ Sarvendriyani asmm devalayae sukha- came Budlli. ~60~~09 e.J The total population of the village is 5,672 and it charantishtanthi." i::, maae up of tne roHowmg conunwu.les: Caste .tilll­ It is of ancient origin and is widely known. About dus - blrannun, Valsya, VeerasalVa, Kamsall, ,L\jese 10,000 devotees, local and from the neighbouring vil­ (Weaver), Kapu, b,uLJa, Yaaava, Kuruva, Vauue, lages within a radius of 15 miles, and a few hundreds baJa, CnaKaH, uppara, .t<..onche, KummCl1'i; ::'cheauI.~a from all taluks of the district, from Kolar, Bangalore eaSLeS (bOl) - AUl Ananra, Adl lJravJuai .scnectwt!d and Tumkur Districts of Mysore State, congregate. 'l'nbes (70) - .sugali (LambaCil) ; !V1US!lms alIa. All communities take part in the festival. Chnstlans. Veerasalvas and .l\.apus are In maJoruy. 'In.e chle1 means 01 !Ivellhood ot the .f:Jl:op!e are agn­ A big cattle fair is held which attracts hundreds CUlture, agncUltural labour, traae and otner tradlLlouaJ. of sellers and buyers. Thousands of cattle are brought occupations. there for the occasion.

SoURCE: Statement of Fairs and Festivats furnished by The temples of Sri Rama, Anjaneyaswamy, Chen­ District Heatth Officer, Anantapur. nakesavaswCllllY, ]!;swara, Kotllll1geswara, Maremma, ana a mosque are tne places 01 wOlsmp m the vll!age. 15. SETTlPALLE - Situated on the Hindupur-Ka­ diri bus route at a distance of 12 miles from the Cha­ Srirama Kalyanothsavam is celebrated for 2 days karlapalle Railway Station on the Guntakal-Bangalore on Ch,anra ,suaana 1'1 avami and Dasa·mt (Marcn­ metre gauge section of the Southern Railway, 18 miles Apnl). It is bemg celebrated from anCIent times and from Penukonda, the Revenue Divisional headquarters i~ ot lOcal lmponance. Two thousand Hmdu aeVOLees .. nd 26 miles to the east of Hindupur. local and from the vl!lages wHhm a radIUS of 4 ITlJ.!es·• congregate. !'u3ari is a l:$rahmm. There is free teed- The total population of the village is 1,797 and it mg ana prasaaam IS dlstnbuted to all. is made up of the following communities: Caste Hin­ dus - Brahmin, Vaisya, Lingayat, Thogata, Kapu, A fair is held on Dasami in connection with the Balija, GOlla, Chakali; Scheduled castes (222) - Ma­ festival before Sri Rama temple in an area of about diga, Mala; Scheduled Tribes (41); Muslims and 0.75 cents with a congregatlOn of 2,000 people local Christians. The chief means of livelihood of the people and from the neighbourmg villages WIthin a ra~lUs of are agriculture, agricultural labour and other tradi­ tour mlles. Nearly 20 shops sellmg eatables, nblJOaS, tional occupations. plastic toys, etc., are opened.

The temples of Eswara, Anjaneya and Chowdes­ Dramas, harikathas, kolatams and bhajans afford v:ari, the village deity, are the places of worship. The entertainment to the visitors. image of Chowdeswari is of stone and Her temple is ill disrepair. Kumbhabishekam is celebrated in the Eswara temple on Ashadha Bahula Ekadasi (July-August) Chowdeswari Jatara is celebrated for one day on and the pujari is a Veerasaiva. Chaitra Suddha Padyami (March-April). On that day decorated carts are taken out in procession in the vil­ Animals are sacrificed to the village deities Ma­ lage and around the temple with music. This festival remma and Chowdeswari now and then. is of ancient origin though of local significance. One thousand Hindu devotees, local and from the neigh­ SOURCE: Sri D. Narayanaswaml/ Setty, B.Sc., B.T., bouring villages, congregate. Headmaster, Budili.

MADAKASIRA TALUK z·! "8 HINDUPUR z·~ '~ TALUK i I ~ IiJ W w ~ ~ j ~I- ~ s J 1Il~ aQ ~ ; )-VI ~ ~ . i ·1 ~ I • i ~ w I 5 . 0 . .g i £ (. ~ ~ ~ l .IC~ ~ J 1,.) -: J ! '. J @'lG it ll" ::> r I ;; II) ..J s " ..J .0( ..: ;; P < ..( ~ > f-ot • ..: I~ ! II)- !j ~ """ iiC ~ ~ ...... '~ ;; Q ~ Z 0( ....::>'" ~ < ®;:f~ ~ II) ~ . ... «z: :: a=: z: ~ < -0( 0< ~ "" .0( ~ :e ;:

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.. .r------~ , ~ ~ ,.,~ ~ ,.,.~ ~ ~~ ~ ~~ , ~ . L g 0 ~~ i ~ ~~ % ~~ !; ~~ ~~ s ~~ ~ .. ~1 .> ~~ ;:.;. ~ , ~ ~~ .~ .. §~ ~ ". ~~ ~ ~~ , i~ ~? ~ ~; ~; p ~. cit> ~! :;- ~::! ~; ~i ~ ~~ ~. z ~' ~:( ::l " ~ ~ :i :;! ! ~ i I ~ 0 " i ~ ~ ~ ~ ~ ~ 0" ~ g ~ "~ ~ ~ ~ E z ~ § ;) " " " ~ ~ ~ ~ ~ ~ ~ ~ ;: ~ 5 ~ § ~ ~ ~ Section XI

MADAKASIRA TALUK

MARAPURAM - Situated at a distance of 26 The total population of the village is 6,424 and it miles from Madakasira, the Taluk headquarters, ji:. made up of the following communIties: Caste Hin­ 47 miles from the Hindupur Railway Station on aus - Brahmin, Vaisya, Lingayat, Nese (Weaver), the Guntakal-Bangalore metre gauge section uf Kapu, etc., etc.; Scheduled Castes \7(3); Scheduled the Southern Railway and 48 miles from Penukonda. 'lubes (14); Jams; Musllms and Chnstlans. The chief means of livelihood of the people are agnculture, agri­ "Just to the south-east of it, close to a fine tamarind tope, is an earthwork of cultural labour, trade and weaving. The village is more an unusual uescription. The mounds of flourishmg than Madakasira, the Taluk heaCiquarters, which it consists are not unlike the walls as it is famous for cocoanut, areca-nut, betel and plan­ of a Roman camp, and are protected by tain gardens. The agricultural produce, particularly advanced circular works, resembling bas­ tions, and by a broad ditch. The gateway tile penshable fruits and vegetables 01 the neighbouf­ is masked by a carved earthwork brought lag Villages, is brought to Amarapuram on the weeklY round in front of it from the main wall. If.arket day for export to Madakasira and Hindupur, The whole construction is between one and also to Sira and Chellakera in Mysore State. The and two hundred yards square and is in noted Saiva Kshetram at Hemavathi, the Revenue excellent preservation. Traces of a simi­ Firka headquarters, and the historic Jain Kshetram lar fortification are to be seen eight miles to the south. It is known that this latter in the rumeci hill fort of NidagaUu in Pavagada Tamk was an important place in the early his­ 01 Mysorc State (Tumkur Dlstnct) have adcieci im­ tory of the district and it is possible that portance to this flourishIng village as several pilgrlID£ Amarapuram was one of its out-posts. The remains of a much later fort of stone go to these places reachmg Amarapuram by bus on in mud stand at the north-eastern corner the way. of the village. One of the Mackenzie MSS. gives a list of the fonner Ig:overnors of There are temples to Sri Venkataramanaswamy, Amarapuram and mentions the various Eswara, Basavanna, Cholamma (the village deIty). occasions on which (along with the rest AnJaneyaswamy and Veerabhadraswamy, a Jain tem­ of this part of the country) it changed hands." ple ueUlcated to Admathaswamy and a mosque in the village. The image of Sri Venkataramanaswamy is of This village was built by Amarasimha, a famous stone in human form resembling the deity at Trrupati. Jain Pandit. So this village was named after him as ·In the Jam temple is an aid stone bearing a £tand­ Amarapuram. Some stone inscriptions reveal that before the village came under the Vijayanagar Kings ing nude figure and an inscnptlOn in old Canarese. It it went by the name Thailangiri as it was conquered was tnere belore the temple was built and is SaId to by Tailarudu from the rulers of the Ganga dynasty. be worshipped by the Jains. In the Anjaneya temple For several years afterwards, it was the centre of a in TammadahaIli, a mile to the north, is a somewhat Jain society. Inspite of the very great influence of simllar stone surmounted by two nude figutes, prob­ Lingayats after the fall of Bijjala, the Jain King, there ably of Jain origin, and also bearing an inscriptIOn.' are even today a few Jain families, some of them be­ Sri Venkataramanaswamy car festival is celebrat­ ing very prosperous. The Vijayanagar Kings vacated ed for 8 days from Magha Suddha Dasarni to Bahula Thailangiri and constructed KalIuJurgam to the south l'idiya (January-February). The fOilowing are the of the present Amarapuram. The popular name of the rituals observed during the festival: - on the first place is Nadlalli, a corrupted form of Nadavalahalli day kankanam, on the second day procession on Anja­ which in Kannada means the central· village as it is actually the centre of more than a dozen villages, quite neya, on the third day procession in the form of Nara­ near but small. The place is now connected by bus to simha,. on the fourth day garudavahanam, on the fifth several places via Madakasira, has become a major gu)uvahanam, on the sixth rathothsavam on the pa~chayat and the name Amarapuram is gaining popu­ seventh jalacreeda and on the last day utl~ parusha. larIty. The place has projected itself into the Mysore Gold and silver ornaments are offered to the deity in State. Kannada is spoken to a considerable extent in fUlfilment of vows. The festival is being celebrated the area. The village is connected by cart tracks to the for the past 20 years and is of local significance. The roads leading to Chellakera, Pavagada and Sira two Hindu devotees of the village congregate. The chief important neighbouring market places and Taluk head­ Ilatrons are the local Vaisyas. Pujari is a Srivaishnava quarters in the Mysore State. The roads are about Brahmin of Kowsika gotram with hereditary rights. five miles from Amarapuram. Prasadam is distributed to all. i. Paies J78.179, Anantapuf District Guetteer, Volumo 1,1905. ]50

Hotel3 and choultries providing lodging and board­ NidragatLl which i;:; the Tel ug '.1 tlamlatioll l,f Sayana­ ing facilities exist and there is free feeding to Bra~l­ IJuri (place of sleep or rest). mins, Vaisyas and to the poor during the period of The total popUlation of the villar;e is 1,305 and ~t the festival. i~ made up of the following communities: Caste Hin­ SOURCE: 1. Sri R. Narayana Sanna, Telugu Pandit, dus - Brahmin, Vaisya, Kunchatikapu, Boya, Golla, Zilla Parishad High School, Amarapuram. Kuruva, Uppara, Chakali; Scheduled Castes (326) - 2. Sri N. K. Venkatadass, Science Ass~stant, Madiga, Ma~a; and Muslims. Kunchatikapus are pre­ Zilla Parishad High School, Amarapuram. dominant. The chief means of livelihood of the people 3. Sri K. KrishnCl RClo, Headmaster, Zilla are agriculture, agricultural labour and other tradi­ Parishad High School, Arnarapuram. tional occupations. 4. Sri T. A. Subhan, Extension Officer (Agri­ The temples dedicated to Anjaneyaswamy with cuUure), Panchayat Samithi, RoUa. Lis image in the form of Hanuman, Eswara and Basa­ v::mna are the places of worship in the village. 2. HALUKUR - Situated at a distance of 20 miles from Madakasira and 40 miles from the Hindupur Sri Anjaneyaswamy festival is celebrated for 4 Railway Station on the Guntakal-Bangalore metre days from Kartika Punrima to Hahula Tadiya (Octo­ gauge section of the Southern Railway. lJer-November). SlIver ornaments and harathies pre­ pared with flour are offered to the deity in fulfilment The total population of the village is 3,329 aLld it of vows. This festival is being celebrated Hom ttle is maae up of several sub-commulliues of Custe Hlll­ inception of the village aud is of local significance. UltSj ;:;cheauled Caste:> (.1,157); lV1usllm~ and Chnsu­ The festival is managed by the collections made in

which the most popular are those which sible to see anywhere else. From the in­ relate the adventures of the twin brothers scriptions it appears that a Chola king Chitrasekhara and Somasekhara and of came to this village and set up and wor­ Suvarna Devi the beautiful daughter of shipped a large number of lingams. The the king of the place. They even now form ancient temples and buildings are said to the subject of dramatic performances in have been destroyed by the Muhamma­ the village." 1 dans of Mysore." 2 The legend has been reduced to writing in ­ "Hemavati was clearly at cne time gana prosody in Kanne.da. Jt is c?lled Chomkatha of considerable importance. Several an­ (story of thieves). It goes to say that two brothers cient temples still stand within it; its houses are often built of sculptured stones Chitrasekhara and Somasekhara, the sons of the ruler which must have belonged to other shrines of Ratnagiri fort in Madakasira Taluk itself, during which have now disappeared~ in the fields their youthful expedition with no army and followers surrounding it are ma.ny lar'ge lingams, won the hand of a princess namely Suvarna Devi by basavannas, inscriptions and carved their heroic deed of killing a lion. In fact the father figures; and numerous other relics of its old town doubtless lie buried round about cf the princess was eager to arrest and punish them it. At the north-western corner of the pre­ for breaking into the palace stealthily on several suc­ sent village, near the tank, are traces of cessive nights challenging the king to catch them. Just an ancient earthwork. at the time when a washerman was claiming the hand Of the temples, the chief are those of the princess asserting that he had killed the lion, which stand in a group to the north-east the two brothers entered the king's court and proved of the village. They differ markedly in that one of them had killed the lion and also revealed general appearance from other shrines in the district, their delicate carving and the that they were the choras (thieves) or the thieves that frequent use made in them of massive pil­ were visiting the palace every night and lulling every lars of polished black stone singling them one to sleep with mankuboodi (dullening ash). The out from their fellows. The Doddesvara king was very much pleased and -gave his daughter (or Nonesvara) temple is perhaps the most interesting of the group. It is small ie' the hero Chitrasekhara that killed the lion. After and low, but the large stones of which it the marriage, they took leave of the king in order to is built have been ingeniously carved to fulfil a noble mission of their life. It was the releas­ resemble a series of slender and delicate ing a prinCESS from the clutches of a rakshasa who pillars let into the wall at brief intervals, had killed her father and had eaten away all the and its appearance is thus greatly lighten­ ed. Round the top of it, and on the lower residents of the place except the princess. That place side of its curved cornice of granite, are il' mentioned to be Hemavathi. After killing the rak­ a number of well-carved little figures of shasa the princess was married to Somasekhara, who unusual type, In front of the gate is a bull, became the king of the place. cut in dark granite, some eight feet in length and four in height. The ears of this The total population of the village is 4,806 and it have been broken off and the following is made up of the following communities: Caste Hin­ story is told to account for the mutilation: Opposite the bull and on the left-hand dus - Brahmin, Vaisya, Padmasale, Jangam, Lin~a­ side of the richly carved granite doorway yat, Sadhara, Kamsale, Nese (Weaver), Kalavanthu.i.u is a small male figure which has its eyes (Bhogam), Kammari, Kapu, Settibalija, Yadava, Kun­ fixed on the image and is touching its ear chatikapu, Boya, Uppara, Kummari, Koricha, Ediga, with one hand. The attitude of this figure led to the idea that treasure was hidden Bommalatavandlu, Brahmakapali, Mangali, Chakali; in the bull's ear; and consequently its Scheduled Castes (839) - Adi Andhra, Dombara, Ma­ ears, and also those of every other stone diga, Mala; and Muslims. The chief means of liveli­ bull in the place, were brOken off and ex­ hood of the people are agriculture, agricultural lab­ plored. The temple wall has in several cur, carpentry, trade, weaving and other traditional places been ornamented in an unusual fashion by carving human figures upon it occupations. and then cutting away the stone all round "The village stands on an extensive the figures and between their limbs, leav­ mound and for some depth below the sur­ ing only enough to connect them with the face, the soil is black and mixed with wall. Inside the temple is a handsome en­ ashes, thus denoting its ancient site. There closed porch supported by twenty black are old irrigation tanks on the north and stone pillars on which are cut beautifully south of the village and some old temples finished representations of scenes from the on the north-east. Several SCUlptures be­ and Ramayana. The other longing to the temples are found arrang­ temples in this group are those to Malles­ ed under trees. on tank bunds and close vara, Virupakshesvara and Siddhesvara. The first two of these contain some fair to houses; and still large numbers lie scat­ carving. The third, which is also called tered or buried in the fields. Such a col­ the temple of Henjerappa, is larger and is lection of sculptures of exceptional beauti­ ful carving in black stone, it is not pos- known for the festival which occurs in it. An uncommon ceremony at this is the

~--~~~------1. Page 180. Gazelt.er of Anont apur District. V"lum' r. 1905. 2. Page 126, Gazetteer of Anantapur Di;trici, Volume n. 1930. 152

which means - swInging of those who have made vows to the deity. They are tied to a beam "Salutations to Thee, Parvatheesa (Lord of Parva­ which turns horizontally in a pivot about thee Devi) who is the incarnation of shanthi (peace), six feet high and are swung round three who sits with legs crossed as a lotus, who has the times in the presence of the god. The tem­ moon as an ornament, who is five faced with three ple possesses an outer and inner porch both supported on black stone pillars. eyes, who has on the right side the weap'ons shoolam 'Those of the former are well sculptured." 1 (trident), vajra (mace), khc:dgam (sword), parasum­ "Henjerappa is believed to have been a abhayatham (the axe, the symbol of protection) and king. who was much loved by his subjects on the left, serpent, pas am, bell, spear that equals the and has been deified. The town is called fire of destruction and who is shining brilliantly with Henjeru in inscriptions."2 numerous decorations set with precious jewels." There are also temples of Anjaneya, Sri Rama, Sri Siddheswaraswamy festival is celebrated for Pathappa, Hampannaswamy, Satyanarayanaswamy, l(} days from Magha Bahula Triodasi to Phalguna Sud­ Kalabhairava, Vighneswara, Maremma and Mlavakut­ aha S~Pthami .(February-March). On the first day m~,,-ma. There is the Lakkamma temple in Harijanwada there IS rudra.bh7shekam, on the second day maditheru and a mosque for Muslims. There are five small shrines (procession in a palanquin), worship and offerings, on dedicated to five sisters called Akkatangeru or Akka­ the third day agnigundam, sidi mahothsavam on the chellendlu. Siddheswaraswamy or Henjerappa temple fourth, chinna rathothsavam on the fifth and pedda is within a spacious compound with five entrances and rathothsavam on the sixth. The car left at the desti­ a verandah affording comfortable accommodation for nation is brought back on the seventh day. Vasan­ over a thousand pilgrims. One special feature abollt thothsavam on the eighth, Gowri puja on the ninth the construction of the temple is that in spite of the and mahamangalaharati on the last day are the other high compound wall, the lofty gopurams, the spacious rituals. Mostly fruits, flowers and cocoanuts are offer­ compound and the doors, the rays of the setting sun ed. A few devotees fulfil their vows by offering silver fall on the face of Lord Siddheswara during Uttara­ replicas of scorpions, small umbrellas, nagas (cobras), yana. The second construction of a temple of this kind tndents. and abhaya hastams. Gold, urigandlu (uri­ i:. at Hampi where the rays of the rising sun fall on gannu In Kannada means the burning eye i.e., the the face of the deity Virupaksheswara. The following third eye of Lord Siva) are offered by some well-to­ is the description of the 6 feet high image of Lord do devotees. Siddheswara: - Agnigundam and sidi mahothsavam referred to ~ ~4S 15 ··V""o<}o :;hJ1>clj;:S~o above deserve description. Agnigundam is a rectandU­ Shantham padmasanastham shasidhara lar pit filled with burning cinders. The bearers of the ;i)~e.,o l!alanquin with the procession deities and along with makutam the chief archaka wa2k through the fire pit and walk ~o ..j';:S~ jo ~-a~o back. Afterwards devotees that had fasted all the day and who had to fulfil their vows perform fire walking Panchavakthram thrinethram and no one gets any burns. After that, the other de­ ~elO ;:St_:JoiS !'j)~o j.~~ (\ votees who do not walk on the fire put flowers, fruits Shoolam vajrancha khadgam parasu and incense. At the end of the function the pit is clos­ ~~@<}o ed to be opened only the next year. mabhayatham Sidi mahothsavam: -A wooden pillar about :~o C5 tI). 'W"~ feet high is fixed vertically to the ground. At the top Dakshabhage vahantham a small ladder and above the ladder a wooden beam N"'XO ~:foiS ~i)tJo ~~@ j-c>e§ twenty feet long with a hole in the middle is fixed to Nagam pasancha ghantam pralaya hatha­ the pole horizontally so that it might move in a hori­ :;S;;:J-oo zontal plane at the top of the vertical pillar. To both ends ropes are tied. A devotee holds the rope at one vaham end and the rope at the other end is pulled down. The V" 0 ~ ~ 0 c;ro;i) W'" ~ devotee goes up with the rope and the beam is turned Sankusam vamabhage round once before the devotee is brought down to the 'N"~E)O -g~6 ~~ 0 ;:;~~tl.;5J~ ground. 'I'his is repeated by the other devotees that -P N anal ankara deeptam sphatikamani- had previously taken vow to perform this. g)~o Thi.~ is a very ancient festival attracting 20 to 30 nibham thousand congregation from distant places of the 0T0153@~o Anantapur District and the adjoining districts of Tum­ Parvatheesam namamee." kur, Chittaldrug, Kolar and Mysore of Mysore State. - ---~~------_-_

I. Pa~es 180-181, Gazeiteer of Anantapur District. Volume I, 19J5. 2.. page 126, Gazelteer of Anantapur District, Volumt: II, 1930. 153

A fair is held fur 15 days selling utensils, glass­ SOURCE: 1. Sri H. Thirumala Gowd, Chairman, Sri ware, lanterns, torchlights, drugs, pictures, photos, ~i~l Siddheswaraswamy Temple Trustee Board, cloth and agricultural implements. A cattle falr IS Hemavathi. held during the last six days. 2. Sri K. Gangappa, Karnam, Hemavathi. 3. Sri R. V. Chakravctrthi, B.Sc., B.Ed., Head­ Cinemas, dramas, harikathas, circus,. lotteries, master, Parishad Hign School, Hemavathi. gambling and whirling-wheels afford entertamment to 4. Sri G. S. Rajarao, Village Level Worker, the visitors. Hemavathi. Free feeding is arranged in the temple compound. There is a choultry in the temple premises. 5. SIVARAM - Situated at a distance of 8 miles Annually fowls, goats, sheep and buffaloes are from Amarapuram, 16 miles from Madakasira and .40 immolated to the village deity Maremma in Ashadhar:l r:,iles from the Hindupur Railway Station. Sivaram h&s a glorious past and it was a part of the city of (June-July). Pedda Maremma festival is ~elebrated once in 20 or 30 years for the pori or prospenty of the Henjeru (the present Hemavathi), when Henjeru was village. A he-buffalo which would be left to feed free the capital of the Nolamba kings. The Nolambas and in the fields during these years is then sacrificed. Im­ particularly the Cholas were 'great Saivites and th(~y mediately after the sacrifice another he-buffalo caU built several temples to Siva and they are said to is left for sacrifice at the next Peddamma jatara. The have installed kotilingams (one crore of Lingams). blood of this pothu after sacrifice is considered so pre­ Legend has it that the Choms had the grace of Lord cious that any attempt to steal a small drop in any Siva who rained gold for seven days to aid them to manner including a dot on a cloth outside the village construct Siva temples and instal Sivalingrarns. The would meet with nothing less than immediate and Cholas are credited with having installed eleven Siva­ n:erciless massacre. lingams and constructed the temples in a single night at Dodderi, Madhudi and Agali of Madakasira Taluk Hemavathi is the birth place of Mahatma Ham­ and Guluru, Ganjalagunta, Kadanigere, Alukuru, panna. He was born in a Veerasaiva family. !Ie was Yaleyuru, Sira, Maththaluru and Rontanala in Mysore a great devotee of Lord Siva from his very chIldhood. State. Foundations of old houses and temples are seen He began and continued to feed hundreds of people while digging and ploughing the fields for gardening everyday. It was his kayakam (self imposed dut.y and cultivation purposes. Unearthed Sivalingams are which one would not give up even at the cost of hlS several. Many ruined temples of Siva are seen tod:lY' life). The staple produce and food in these parts. l.s and a few of them are kept in gOGld condition. Siva­ ragi. The huge grinding strme at the temple, whlCn ram was originally the sibiram (camping place) of can be turned only by a pair of bullocks, is the stand­ the Henjeru Kings and after the city was ruined by ing testimony for the kayakam of Hampanna. During the Muslims and the sibirarn was reduced to a small the festival this grinding stone is used even now. place cut off by about three miles from it, it got the On one occasion when thousands were sitting to corrupted name Sivarnm. The Henjeru city had extend­ take their food, ghee was found short. Hampanna ask­ ed to Pylabanda, a hamlet of Sivaram, Basavanahalli ed nine pot-fuls of water to be brought from the and its hamlet Aladahalli. Aladahalli was the pla2e Majjana bhavi, a well within the temple compound. where the dairy and cows were maintaiIl€d for the The water was found converted into ghee and the supply of milk (halu or alu is milk in Kannada); congregation enjoyed the feast. Devotees used to sup­ Basavanahalli was the place where bulls 'were kept ply in huge quantities all varieties of grain produced (basava is bull in Kannada) and Pylabanda with its along with milk, curds, buttermilk and ghee. In fact, original name Peyyalabanda (the place of peyyalu ,= several families abstained from using milk the whole calves) was the place where the calves were grazed of Sunday and dedicated the entire butter produced on the banda (hillock) and the surrounding pasture on 'Monday to this temple and the feeding. When nine ground. In Chorakatha, the Yakshagana drama in Kan­ pot-fuls of ghee was collected, Hampanna asked the nada, Pylabanda is described as one of the halting loan to be 'I'eturned to Ganga Devi. The nine pot-fuls places of the heroes Chitrasekhara and Somasekhara of ghee was poured back into the well. on their way to Hemavathi to rescue the princess from the rakshasa who had killed her parents and eaten Once there was a great famine. There were no away the SUbjects. Some details are given about this signs of rains. Hampanna had already constructed a story under Hemavathi, the main scene of action of samadhi for himself and before this samadhi he sat these heroic brothers. Because of numerous Sivalin­ with a sword in his hand with the determination to gams installed, the place appears to have been called take off his head with the sword, if it did not rain Sivapuram and subsequently Sivaram. This is perhaps before the evening and 10 there were heavy rains due to abandoning the name Sibiram after the down­ before the evening! He is believed to have accom­ fall of Henjeru city. On the stone beams and pillars plished several such great and superhuman deeds for of ruined temples are several inscriptions with ample the welfare of the public before he entered the sama. scope for research in . There are ruins dhi and asked it to be closed. His samadhi is worship­ of a fort of earth with stone round Patlla ped with very great reverence even today. Sh'aram (old Sivaram). A kandakam (moat) with 154

tTregular rough stone revetment round the fort can still pial six feet high with four side-entrances. Puttu be traced by a persevering student of History. Sivalingam (self-manifested Sivalingam) in the tem­ ple is worshipped by Harijans. There is the image of The total population of the village is 2,597 and it Basavanna in front of the Sivalingam. To the south­ is made up of several sUb-communities of Caste Hin­ east of the tank bed there is another temple the idol dus and Scheduled Castes (614). There are no Mus­ in it being Eswara in human form made of silver. lims and Christians. Cattle breeding was given up long Fuja is performed only on Sundays by one Uppara. ago owing to continuous drought and the allocation of Its mukhamantapam (front hall) contains the inscrip­ the grazing land for cultivation to Harijans and the tions in Tamil and Kannada on the pillars. On the landless poor. Agriculture and agricultural labour are southern entrance to Patha Sivaram there is a pial on the only means of living for the villagers. which a small idol of Gomateswara is found with some A few of the old temples have survived. Sri Sid­ inscriptions indicating the influence of Jains in the dheswara temple at Kotha Sivaram is to the south of locality at that time. the villa;ge facing north. It has a big compound, stone At Pylabanda, a hamlet of Sivaram, a granite Sivalingam, black stone idol of Vighneswara, stone stone pillar in a compound on a rock is symbolized as Nandeeswara (sacred bull vehicle of Lord Siva) 2~ Ilanganathaswamy. There are mantapams on the east, feet high and the idols of Pramathaganas (courtiers north and southern sides of the compound, affording of Lord Siva such as Bhrungi, etc.) are found in the shelter for the pilgrims during the festival and other temple. c.ays. Some inscriptions are said to have recorded the Anjaneyaswamy temple is at the entrance to Ko­ gift of Thumkunta village in the then Nidugallu Rajya iha Sivaram. The idol of the deity is engraved on a of those days by the Mahanayakacharya Thimmana­ vertical stone slab. It contains a Sivalingam, a Basa­ yaka of Nidugallu, 16 miles north-west of the temple. vanna and a Vighneswara. The mutilated figure of Lord Vishnu is in a standing posture with four hands Sri Ranganathaswamy car festival is celebrated Vaisakha Purnima holding sankhu, chakra, gadha and padma (conch, for one day on (April-May). The disc, mace and lotus). The inscription on a stone pil­ uthsava vi graham is in the house of Karnam of Siva­ lar in Kannada has the record that the temple was ram and is taken out in procession on a car on that built by Talavara Yaraga son of Kanakayya and the day and is taken back to the Karnam's house after image of Sanjeeva (Hanuman or Anjaneya who the procession is over. The temple has been endowed brought the life-reviving herb sanjeevini to restore with Ac. 8.25 cents of dry land and Ac . .15.00 cents of . Lakshmana to life) was installed by Kammara Chen­ wet land. About 3 to 5 thousand Hindus, local and nappa son of Krishtappa. Puja is performed only on from the near by villages, irrespective of caste and Saturdays and the pujari is a Brahmin. creed, congregate. The pujari is a Brahmin. During the festival Brahmins are fed by the Karnam family Lakshmidevi temple in Patha Sivaram is in one while the Vaisyas and Kapus of Siva ram feed their of the bastions of the fort on the south. Earthen ves­ caste people and others who congregate for the occa­ sels are worshipped but there is no specific idol. The sion. pujari is a Boya (Valmiki). SOURCE: 1. Statement of Fairs and Festivals furnished In a temple at Patha Sivaram there is an idol of by the Collector, Anantapur. Veeranjaneya on a black stone slab of 9 feet by 5 feet. 2. Personal inquiries made by the Research The images of Vighneswara and Vishnu in black stone Assistant for Fairs and Festivals, Kurnool. are on the other side of this slab. To the north-east of this temple there is a temple of Malleswara. The 6. HIRETHURPI, hamlet of KARIKERA - Situated ceiling over the four pillars of the temple contains the at a distance of 15 miles from Madakasira on the beautifully engraved figures of the Ashtadikpalakas Madakasira-Amarapuram bus route and 34 miles from with their vehicles revealing the workmanship of the Hindupur. sculptor!. In the middle of the above figures the figure The total population of the village is 2,115 and it of Thandava Siva stands with eight hands, abhaya has­ is made up of several sub-communities of Caste Hin­ tam, damarukam and nagas in the right hands and dus; Scheduled Castes (563); Scheduled Tribes (1) natyabhangima, rudramala, trisulam and manthradan­ and Muslims. The chief means of livelihood of the dam in the left. The head is bent to the left side. The people are agriculture, agricultural labour and other idol in the sanctum sanctorum is a Siva ling am. To the traditional occupations. right of the entrance there is a small room in which Nandyaladutha is said to have been doing yogabhya­ The only place of worship in the village is Anj a­ sam. He appears to have entered samadhi in Satyana­ neyaswamy temple with His image in the form of yakanahalli, a border village in Sira Taluk of Tumkur Hanuman. District of Mysore State. Sri Anjaneyaswamy festival is celebrated for 7 An idol of Vardhamana Veera of black stone is days from Margasira Bahula Navami to Amavasya lying in Patha Sivaram. Pathalingeswara temple is in (December-January). About 5,000 Hindu devotees, the tank bed at the southern surplus weir. It is on a local and from all over the: district, congregate. IS5

A cattle fair is conducted. poojan IS not interested in its celebration as it is said that he cannot live to see the ::IouRCE: Statements of Fairs and .Festivals furnished next festival. The poojari nominates his by the Collector, Anantapur and the District successor from among his castemen." 2 HeaZth Officer, Anantapur. ~URCE: 1. Pages 179-180, Gazetteer of Andntapur Dis­ trict, Vol. I, 1905. 7. GIRIGEHALLI, hamlet of BOMMAGONDANA­ 2. Page 126, Gazetteer of Anantapur District, HALLI - ~nua1ed at a dIstance 01 5 mues nonh-west Vol. II, 1930. of ll.Qlla.

The total population of the llla~n vHlage 1S J,iJu:J 8. INAGALUR - Situated on the Madakasira-Agali G:nd It IS mau" up 01 seVl;;l'dl 6 ..!lj-(;vi1HllUll.lut;i 01. Ca8Le bus route at a distance of 19 miles from 1iadakaslra lilllUUS and. ::'cntuUled Cas •.::s ~b'll). 'lne cmel me",r:.s and 39 miles from the Hindupur Railway StatlOn. of llvellLlood ot the people are agnC:UHUIe, agnC:UiLU­ The total population of the village is 2,960 and it lal labour and other tradltional occupauons. is maC1e up 01 the following commumties: Caste Hin­ The foHowmg acc:ount IS gr"en III the Gazetteer ui dus - Brahmin, Vaisya. Lmgayat, Kamsale, Kunchatl­ kapu, Uppara, ValrrllKI, Yad.ava, Vaaae, .l!;C1lga, .baHJa, AnanLapur DIStnct:- (.tJaKCllI, IVlangall, Kammara; ~cheuuled CasLes (0'1;:1) "There are only .lour or five houses - IVlaU.L,ga, Mala, etc.; ;:,cheauled Tnbes l7) and .MU5- ill tne pldc:e allU lL IS OULY rermUKalJle lor hms. Kunchati-kapus are predommant. 'lhe cmef a "OHl"Wllat c:unuus lesLlV,U to Lile LHI'ee means 01 livellhood of the people are agnc:ulture, agu­ gouuc::.ses IVl.analillna, lVl.UaUpctrnUld ,HIU LrdLdlurnd WHICH IS nelU HI .n ,it l1Tegular cultural labour, sheep-rearmg, today tappmg and HHt:!L·Vdl;;. .Ul.IS a .. u·aC:LS a laIr nUlll",e!' of other traC1ItlOnal occupations. VISlLUl'S Hom t!le sUITounulUg coullLry anC1 even trom otner UlSUICtS. ·.lne .t:!Hlplt:! at The temple of Arnba Bhavani is the worshipping WIllCn It occurs IS an InSlglullcanL IHue place in the VIllage. 'l'nere are temples to Arooa ~ha­ bUl1UlLlig wnn nothIng unuSlldl aOUUL it ex­ vani, AnJaneyaswamy, LaksflIlll DevI, lVlalleswClra- eept a lew trescot:!s on HI) wans, but ItS 5wamy and Durgadevatha in Halllkel'a, hamlet of Ina­ SauCLJ.LY IS rent:!cLeC1 In the oua SLunes ,flat galUr. The temple of Amba Bhavam IS omy a COLLage ale WlU aoou~ l1S aeny. 'l'Lle StolUdCH 01 tile gUUQt:!~:; Inldge IS saw to .have once wnh no image cut a pIcture of Amba Bhavani and. a bteu uiJt:!1ied P.)' l>ome aval"lc!Uu::; iHI..l1VI­ katasam are worshipped. UUdl WHO t:!XpeCLt:!U to nnd. Lrea"W'e WHllln it. The uelty apptdreC1 to hIm 111 a ell'eam Amba Bhavani festival, locally known as Mera­ anu ::.alU tHaL lie snOUiU suner lIKe parn vani, is celebrated tor 10 days from ASIJ!yuja Suaana to (hat WfllCh he haC1 mll1Cct:!d. upun ner Padyami to Dasami (September-October). Cocoanuts and .he shortly afterwards dIed 01 some are offered to the deity. The tesdval is being celebrat­ llHtlllal complaInt. Again, at one 01 tne processIons tne gOddess SUUQtilly s,uPPt:!u ed from ancient times and is of local llllportance. ana remamed ImmOVaOle and It was Lllen Local devotees, irrespective of caste and creed, con­ dIscovereC1 Inat one 01 the crowd llaC1 IllS gregate. Pujari is a Kunchati-kapu. shoes on. As soon as these toKens or U1S­ respect were removed the deny permItted Sri Kambadevara Meravani and Sri Erakatappa herself to be taken on once more. It IS alSO Meravani are also celebrated in the village. Fuller de­ deClared that the pUJan Who pel'~orms at tails are not available. the 1estIval never lrves to see the 1east celebrated again. At mIdrught on the first Amba Bhavani festival, locally called Ammaji day of this ceremony the three goddesses, accompamed by the pUJaTi but by no one Jatara, is celebrated for 10 days in Hallikera, hamlet else, are carried in abSOlute silence to a of Inagalur, from Magha Bahula Triodasi to 1-'halguna cave in Soragiri-marmandalahalli hill, Suddha Sapthami (February-March). The celebrations about three miles away. Here they are left commence from Magha Bahula Triodasi with recitation for three days and are daily offered milk of Vedas by observing fasting and jagaram. The night and fruit by their bearers and the pujari, all of whom remain in the cave the whole is spent in bhajans when panakam and other light re­ time. On the fourth day the goddesses are freshments are served. Deviparayanam is continued brought out and, after being dressed up, during the whole period at the rate of 2 chapters per are taken in procession with music to day. Kumkumarchana, navagrahashanti, l'udrabhishe­ ~andalahalli, where they are worshipped In a mantapam, and thence are brought kam, Durgapuja, suryanamaskarams, Lalithasahasra,­ back to the temple at Girigehalli. On the nCimam, kesakhandana.m (tonsure ceremonies) and :fifth day they are taken to a nullah and etc., are observed during the festival in fulfilment of spring near the villag(; and are left there vows. Free feeding is arranged on the last day. The till the following nigh t, when they return to the temple and the festival is at an festival is being celebrated for the past 15 years and end." 1 "There has been no festival to the is of local significance. The devotees, local and from three goddesses since 1£00; apparently the the near by villages, congregate without any distinc-

;}. pPages 179-180, Gazetteer of Anant.apur District, Volume I 190~. • aBC 126, Gazetteer of Anantapul.' Di.t1ict, Volume 11. 19jO. 1S6 tion of caste and creed. pujari is Sri A. B. Balachand­ The temples of Veerabhadraswamy with His 6 feet ran, a Kunchati-kapu of Jaladi Bopprayi gotram with high stone image in human form, Malleswaraswamy hereditary rights enjoying Inam lands. There is free (otherwise known as Mallikarjunaswamy - one of the feeding and prasadam is distributed to all. Ekadasa (eleven) Lingams said to have been installed by the Cholas in a single night), Basaveswaraswamy Sri Rudramurtiswamy was a de vi upasaka (a great and of Kollapuramma with her wooden im8ige in awe­ devotee of Devi or Adishakti). The village headman inspiring female form and two peerLa chavidis are the H. L. Beere Gowd became his disciple for achiev­ places of worship in the village. Bisila Mallappa is ing self-realisation. Under the instructions of his another deity worshipped by the Lingayats of the guru, in the year 1929, he installed a ka!asam in his place periodically. Bisilu in Kannada means sun. The house, placed the plcture of Amba Bhavani and lit the deity is a formless stone, in a small enclosure with akh&nctajyoti (a light kept burning: permanantly). earthen walls and exposed to sun and rain. Dwiparoyana and puja according to vedas were order­ ed by the guru. which were commenced. Sri Rudra­ Sri Veerabhadraswamy festival is celebrated fOi.' murtiswamy predicted that in 1935 the Vrukshasringa 15 days from Asviyuja Suddha Padyami to Purnima. tree would sprout up in the locality and an asramam tSeptember-October). On Padyami the festival com­ would be established there. He also said that as a mences and the day is of importance to the villagers. great sage lived there unseen it was a highly sacred They invariably keep the houses cleaned and also place and the place should be protected with great white-washed and arrangements are made to sweep devotion. As predicted by Rudramurtiswamy· 11 fig and water the streets during the whole fortnight vf trees, 9 ravi (ficus religiosa) trees and a banian tree the festival. On the morning, the pujari goes to the grew up within three months. A margosa tree and a rivulet 3 furlongs from the temple with music, cleans ravi tree grew up in front of the place of worship and the water vessels of the temple, takes his bath and to the south the Devajati Vrukshasringa tree. The carries water for the abhishekam of the deity accom­ Guruji was no more and the greedy archaka sold them panied by music. The devotees know that an hour to others out of his ignorance of the significance of after the return of the pujari they can have darshan, the trees and suffered very much. But in 1936 Sri seva and worship of the Lord. The general seva by Rangavadhutha, a saint came there and revived the the devotees is to go ,round the temple five times with sanctity of the place restoring the sold trees to the burning camphor and incense in a metal or earthen asramam. He went to Siddalakonda, the sacred hill vessel specially made to suit the purpose. Several of in Madhugiri Taluk of Mysore State and performed the devotees do this service with wet clothing on. sadhusantarpana and akasaganga puja and brought Some roll round the temple in fulfilment of their vows from there the sacred theertham. The theertham, the and this is known as dindullu seva in Kannada. This kalasam and the picture of Devi were taken in proces­ service is very marked from Navami from which date sion and the kalasam was installed there WIth the the devotees and relatives of the villagers begin to usual rituals of kumkumarchana, navagrahashanti, et~. pour in to disperse only after the car festival on the Regular puja is continuing even after 1939 when Sl'i Purnima day. Rangavadhutha died. Navami marks the beginning of special rituals. It SoURCE: 1. Sri K. Aswartha Narayanarao, Karnam, is the day of ayudhapuja. Weapons of every kind from lnagalur. the scythe to the gun, weights and measures and all 2. Sri H. L. Beere Gowd, Village MunsijJ, the iron agricultural implements are taken round with Hallikera. music; the deity's weapons are carried in a palanquin, 3. Sri P. S. Rama Murthy, Deputy Inspector to the rivulet where they are cleaned and washed. oj Schools, Panchayat Samithi, Rolla. They are brought back with music and worshipped in the temple. This function of ayudhapuja is observed 9. MADHUDI - Situated at a distance of 9 miles in every house on that day. " from Sira in Mysore State, 20 miles from Madakasira Dasami is the day of great enjoyment. From three and 42 miles from the Hindupur Railway Station. in the evening, goats, rams. he-buffaloes, bulls cover­ ed with colourful clothes, laced shawls horns painted The total population of the village is 1,817 and it • I is made up of the following communities: Caste Hin­ WIth variegated colours and held with coloured ropes dus - Lingayat, Boya, etc., etc.; Scheduled Castes are made to run up and down the broad main street, (327) and Scheduled Tribes (3). The chief meaDS of the ryots themselves dressed in their best. Then come livelihood of the people are agriculture and agricul­ the decorated carts with the costliest bulls, specially t~ral labour. With the waters of Swarnamukhi being led for the occasion, decorated with expensive silk dIverted by the ~ysore Government, the tanks, springs and laced saris and the gold necklaces tied round the and wells of thIS and the sister village of Agali 3 horns. Men and women, boys and girls, newly wedded miles from it

One strikingly peculiar fact about Madhudi is that SOURCE: 1. Sri Karnam Venkatappa, Karnam, Mad- there are no Jains in the place though there are some hudi. of them in Agali and other neighbouring villages. The 2. Personal inquiries of the Research Assist­ community is believed not to thrive in the place. No ant for Fairs and Festivals, Kurnool. Vaisya thrives in the village. Some Vaisya families that were tempted to settle and compete with the 10. HULLlKERADEVARAHALLl - Situated at a local Lingayat merchants are reported to have become distance of 3 miles from the Madakasira-Madhudi bus extinct. Vaisyas from Agali, lnagalur and other places route, 10 miles from Sira in Mysore State, 24 miles get their commodities to the village for sale only '0 from Madakasira and 50 miles from the Hindupur get back to their places by evening. Railway Station on the Guntakal-Bangalore metre gauge section of the Southern Railway. One more peculiarity of the village is that the Kamanna Panduga () is not observed and the The total population of the village is 499 and it elders do not permit it even today. One year, some is made up of the following communities: Caste Hin­ youths defied them and, wanted to enjoy the festivitces dus - Brahmin, Kapu, Golla; Scheduled Castes (59) as was done in the neighbouring villages. That very - Adi Andhra; and Scheduled Tribes (44) - SugalL year, fire broke out and destroyed several houses and Kapus are in majority. The chief means of livelihood granaries. All the haystacks were completely burnt of the people are agriculture, agricultural labour and down and the villagers were posed with the question other traditional occupations. "why did you celebrate Kamanna Panduga, where the The temples of Maremma, Rangaswamy, Anjane­ presiding deity is Sri Veerabhadra", when they went yaswamy and Akkagala Devata with Her wooden im­ round the neighbouring villages to collect fodder for age are the places of worship in the village. The pro­ the year on loan or payment. That was the first and cession images of Maremma and Rangaswamy are cf the last Kamanna Panduga observed in the village. earth and copper respectively. Mention has to be made about the Gollas (Yada­ Maremma Jatara is celebrated for 10 days from vas) residing a couple of miles away from Madhudi Asviyuja Suddha Padyami to Dasami (September­ in their hatti (colony). No other caste lives there. October) during Dasara. Offerings are made in the Their custom is so hard to follow that no other caste form of cash, cocoanuts, fruits and flowers. Tonsure ventures to join them. Women during confinement and (;eremonies are cor.ducted in fulfilment of vows. This even during the four days of monthly period besides festival is being celebrated from ancient times though the days of pollution owing to any death have to live of local importance. The chief patrons are the Kapus. a furlong away from the colony in small huts exposed The local devotees congregate without any distinction with their young ones to sun, rain, wind and cold. of caste and creed. The pujari is a Kapu of Yemme­ This particular sub-caste of Yadavas refrain from tak­ nuru gotram with hereditary rights. Prasadam is dis­ ing even water from the other sub-castes of Yadavas. iributed to all. They live only in cottages and their caste deity Ma­ remma is also housed in a cottage. She is worship­ In olden days it was the practice with the resI­ ped by them every Saturday. The pujari is a Yadava dents of the neighbouring villages to invite Maremma and fasts on Saturdays and worships the Goddess. On Devata of Hullikeradevarahalli to their village when­ Saturday night people from the neighbouring villages ever an epidemic affecting men or cattle broke out in numbering from half-a-dozen to a score gather there the village. Their belief was that the presence of the with fruits, flowers and cocoanuts, offer them to ferociously decorated Devata with immense quantitic3 Maremma and hear the oracles from the pujari after of pasupu (turmeric powder), kumkum and neem the worship. The pujari blows a one yard long flute leaves and the presence of the pujari who is no less in his own peculiar fashion and begins to answer the awe-inspIrmg in his ochre-coloured dress with the questions. Whenever a village in the neighbourhood f[lce smeared with pasupu anj kumkum, the loud is threatened with epidemics the Goddess Maremma Faise of the Devata by the gathering to the deafen­ is invited. The deity is carried in a palanquin and ing sound of the huge drums which are heard for accompanied by music is brought to a place at least fight to ten miles would drive away the evil spirit half a mile from the village. It is believed here that which was considered to be the presiding deity of the Maremma never enters a village, because of the pollu­ epidemic. The deity Maremma, kept in an open palan­ tion of birth, death, etc., in some family or other in quin and carried by four to eight persons, is brought 159 with drums singing songs and praising the Devata. these places and worship the Sivalingams between Fruits, flowers, fowls and goats are offered. Those that sun-set and the next sun-rise on the night of Siva­ follow the Devata and those of the other neighbour­ ratri i.e., on Magna Bahula Chathurdasi (February- ing villages that attend the function are fed by the March). .. non-vegetarians of the village to whom this function There are the temples of Basaveswara and Sri is confined. The practice is fast disappearing on ac­ Adaviswamy in the centre of the village. Adaviswamy count of the scientific treatment of the diseases, the io a stone Sivalingam on the tomb of a great Veera­ l-:nowledge of the villagers about the out-break of the saiva saint of the same name. Amidst the thick areca­ epidemics and the preventive measures and propa­ nut ,gardens beside the village tank there is also the ganda adopted by the Health Department. small roofless temple of Thotadappa also called Thon­ Rangaswamy, Bairelinga, Anjaneyaswamy and taradhya. Its mud walls are just three feet high en­ Akkagala Devata festivals are also celebrated. Fulkr closing a small area of 5 feet by 12 feet. Within this cetails are not available. On all Saturdays pujas are area, there is a stone in the form of an irregular cy­ performed to Anjaneyaswamy. linder fixed deep into the earth. The entire area round the temple measuring roughly 40 by 100 yards is sur­ SOURCE: 1. Sri G. Giriyappa, Karnam, Hullikerade­ rounded by tall trees with thick foliage of a peculiar varahaHi. species known locally as puthaH tree (puthaH both in 2. Personal inquiries made by the Research Telugu and, Kannada means gold). These trees are not Assistant for Fairs and Festivals, Kurnool. found anywhere even in that or in the neighbouring villages. While the old ones decay, new ones sprout 11. AGALI - Situated at a distance of 24 miles from up. The temples of Bandamma, Kalikamba and Rama­ l\Ii:adakasira and 40 miles from the Hindupur Railway swamy are the other places of worship. There is also Station. There are communication facilities to penu­ an old Jain temple on which is sculptured a nude im­ konda, Hindupur and Gorantla. age of one of the tirthankaras. The total population of the village is 4,059 and it Sri Sankareswaraswamy festival is celebrated for is made up of the following communities: Caste Hin­ 10 days in the month of Asviyujam (September-Octo­ eus - Brahmin, Kamsale, Lingayat, Valmiki; Sche­ ber). Cocoanuts are offered to the deity. It is being duled Castes (809); Scheduled Tribes (5) and Mus­ celebrated from olden days and is of local significance. lims. The chief means of livelihood of the people are The local Hindu devotees congregate. The pujari is a agriculture, agricultural labour and other traditional Lingayat with hereditary rights. occupations. The story about Thotadappa or Thontaradhya goes Sri Sankareswaraswamy temple is an ancient tem­ to say that he came to Agali from the border villages ple having a Sivalingam in it. Against the southern of Mysore State which has been the centre of Saivisrr.. wall of Sankareswaraswamy temple there was a stone He was a great Veerasaiva yogi who had renounced slab about 5 feet by 12 feet. A decade back it was the world. He sustained himself by what was offeree' observed that an image was slowly being formed and to him by Veerasaiva devotees when he went to th, finally there is now on the slab the complete and clear vlllage for alms once a day. He was doing Sivayogu image of Anjaneya as if chiselled by an expert. or penance in the gardens of the village; one youn!! The Sankareswara is reputed to be one of the woman who was charmed by his beauty approached Ekadasa (cleven Rudras or Sivalingams) who him while he was alone amidst the group of trees ane: were believed to have been installed on a single night attempted to embrace him. But she could embrace thil: by the Chola kings and the temples constructed over air only as the gTeat Virakta yogi had disappeared. there. The huge ar.count for this extra-ordinary enter­ The temple is believed to be the 'place where the saint prise was got by Siva's grace through honnina male disappeared. This miracle -spread far and wide and (rain of gold). It is the belief that gold coins rained several Veerasaiva saints that were in a good number down from heavens for seven days and the task was during that period were drawn to the place. Adavi­ achieved. The eleven Sivalingams are (1) Mallikar­ swamy whose samadhi is in the centre of this village juna of Guluru, (2) Malleswara of Maddalur, (3) Mal­ \\ as one of thenl. They and the host of devotees from likarjuna of Madhudi (4) Sankareswara of Agali, the surrounding villages attempted to construct a (5) Rameswara of R~ntavada, (6) Lingesa of Dod­ temple over the image. But the departed saint reveal­ deri, (7) Mallesa of Ganjalagunta, (8) Ramesa of ed through some one that he would accept such a tem­ Kadavigera, (9) Rameswara of Halukur, (10) Mallik­ ple that could be constructed between the sun-set and arjuna of Yelayur and (11) Mallesa of Sira. All but the next sun-rise using for the wall only earth and the third, fourth and sixth are situated in the Myso::e oither cows' milk or cocoanut water. This was such a State close to the three which are in Madakasira Taluk, hard task that the numerous devotees with zeal and forming the perimeter of an irregular polygon enclos­ co-operation could build the small enclosure around ing the temple of Koodale Sangameswara in Mysore the image as described above. In front of the temn1e State between Sira and Tadaragiri in the same Stat'2. is kept a stone slab on two vertical ones and a g;n a With great faith several Veerasaiva devotees visit all is fixed to it. The gong is rung on the days of worshi:~ 160

and the sound is heard in the surrounding villages. It occasion the d:1Ughtcrs of the family are presented is narrated that once during heavy floods the tanl, with pasupu, kumkum, saris and blouse pieces. bund breached and the water washed the gardens be­ SOURCE: 1. Sri A. Srinivasa Rao, Karnam, Agali. low. The water-level was tens of feet high. One 2. Sri K. Rama Rao, Headmaster, parishad woman, a very great devotee of T'hotadappa was cir­ High School, Agali. cumambulating the temple. She was terrified at the 3. Additional information qathered by the approaching water and stood desperate before the Research Assistant tor Fa~rs and Festivals, Lord with folded hands. She was amazed to find her­ Kurnool. self within an enclosure of four walls of water on the four sides of the temple. The members of her family y,ho had taken her to have been washed away in the 12. RATNAGIRI - Situated at a distance of 3 milE;s floods were surprised when she returned home and from Rolla on the Madakasira-Agali road, 6 miles from narrated the incident. The fame of the Lord increas­ Hasakera on the Madakasira-Madhugiri road, 17 miles ed and the Swamy is held in very great veneration south-west of Madakasira and 38 miles from the Hin­ i:l the neighbouring villages. dupur Railviay Station. "The village takes its name, and de­ Tonsure ceremony and bayabeega ceremony are rived its former importance, from the steep the sevas observed by some of the devotees. Bayee and rocky fortified hill above it, which means mouth while beega is lock. After taking bath must have been at one time almost im­ alld after locking his or her ·mouth with a silver frame pregnable. The village is mentioned in a of rectangular shape having a small rod which passes copper plate grant of the ClIalukyan king Vikramaditya I (A.D. 655-680) and must tj:, rough both the cheeks, the devotee starts from the thus be of considerable antiquity, but house. The devotee walks from the house to the tem­ nothing is known of its early history .... ple on cloth or saris spread on the ground and gOES the fort and its appurtenances were given round the temple five times before unlocking the by the Bij apur kings to the chieftains of SIr a in Mysore territory in exchange for mouth. The day of worship must be a Monday. There their ancient possessions at this latter place should be no pollution of new-birth or death or of the which Bijapur had seized. They appear to monthly periods of anyone of the women. This res­ have thenceforth resided at Ratnagiri. triction applies to the families of devotees who want Manuscript accounts of the place give the names of several of these poligars, among to get up this puja or worship. On the puja day a male them Rangappa Nayudu, Rayappa Razu member of the pujari family cleans a room in the and Pedda Rayanna Razu, the latter of house, takes his bath after arranging everything for whom was ruling in 1657. But nothino- is cooking the naivedyam, ties a cloth which closes his known of their doings. In 1727 Lakshm~na mouth and refrains from speaking to anybody else till Nayudu, who is described as a 'deputy for the collection of the chaut', and was there­ be comes out of the small temple after finishing the fore presumably in Maratha employ, seiz­ ",-hole puja and distributing theertham and prasadam. ed this part of the country. But shortly The rice for naivedyam must be only from the fields afterwards he was driven out by the My­ which are irrigated by tank or spring. Rice from fields sore troops. These in their turn were oust­ ed by some of the old poligar family in irrigated by baled water is prohiLited since the bucket 1746 but subsequently Haidar Ali regained for baling is of leather. Patients with hysteria or men­ the place and it remained under Mysore tal trouble get cured by seva at the temple. The pujari until 1799. A temporary revolt by a for­ is a Veerasaiva with hereditary rights. Devotees offer mer poligar during the English invest­ fruits, flowers and cocoanuts. Prasad am is distributed ment of Seringapatam in 1792 was after­ wards avenged by Tipu, who took the fort to all by the pujari. Occasionally the well-to-do de­ after a siege of six months, forcibly con­ votees perform annasantarpana (feeding). verted many of its garrison to Islam and devastated the place. There is a well before the Bandamma temple call­ The fort of Ratnagiri resembles an ed the Bandamma well. It is this well that is vvorship­ i~regular hor~e-.s~oe formed by the two ped by the devotees who belong to a few families who hIlls of Ratnagm and Venkatagiri and a Dre said to be the descendants of the family to which high neck connecting the two. The former she belonged. She was a Veerasaiva maid who is said hill runs towards the south and the lat­ to have sacrificed her life for the honour and welfare ter to the south-east w·hile the neck swells rut to the north. The extremities of the of her father and the family. The devotees who are two hills form the ends of the horse-shoe there in the neighbouring villages select a day suit­ and are connected by a strong wall bor­ <'ble for that particular family, prepare prasad am and dered by a moat and a steep, narrow gla- toad, invite all the adapaduchulu (young women ar cis. This wall, which formed the outer line of ,the defence, was carried over Venkata­ maidens) and worship not only the well, but also the glTl and along the neck till it reached the feet of every daughter of the family irrespective of p~ecipitous north-western side of Ratna­ their age and status. This is in reverence to that ,e-'n. where the natural steepness and strength o~ the hill m;>de its further prfJ­ daughter of the family namely Bandamma who sacri­ lonr;ation unnecess'lry. The town was built fi::cd herself for the prestige of the family. On thi~ and still lies, in the level ground formbg 161

the centre of the horse-shoe. The citadel ,-iving structure is a pagoda about 6 feet high in a pit on Ratnagiri is reached by a winding track on the rock. This pit is 4 feet square with a depth' of leading up the hill from the northern end 'J feet and is called ttiPpadadone (ghee store). It is of the level ground, and the natural diffi­ believed that ghee was being stored in this dona dur­ culties of the approach have been skilful­ ly enhanced by the construction of gates ing the time of palegars. and other defences along its course. Half­ way up the eastern side of the hill a level The total popUlation of the village is 4,747 and it space, guarded by strong walls and bas­ is made up of the following communities: Caste Hin­ tions, is reached, and from this a flight of e,us -Brahmin, Kamsali, Veerasaiva (Lingayat), fifty-six steps cut out of the face of a Boya, Settibalija; Scheduled Castes (770) - Adi steep granite rock, leads to the entrance to the citadel. This latter covers most of Andhra, etc., etc.; Scheduled Tribes (35); Muslims and the summit of this long and hilgh hill, and Jains. Boyas are in a majority. The chief means of if resolutely defended must have been al­ livelihood of the people are agriculture, agricultural most impregnable to anything but famine. labour, trade and other traditional occupations. Water is stored in many shallow pools and clefts in the rocks and one of these The temples of Kollapuramma with Her 8 feet 'reservoirs is said to be over fifty feet deep. The view from the top, though striking in wooden image painted with colours in the form of its way, is much curtailed on all sides but Shakti on simhavahanam, Eswara, Anjaneyaswamy, the west by the adjacent Madakasira and Chandramouleswaraswamy, Subrahmanyeswaraswamy Mysore hills. Besides the fort, an old (but Dnd the old temple of Jains referred to above and a not remarkable) Jain temple and two of the large stone-lined wells with covered mosque are the places of worship in the village. The approaches which are common in this dis­ tfmples dedicated to Kollapuramma, Anjaneyaswamy trict, Ratnagiri now contains little of and Ranganadhaswamy are the places of worship in interest." 1 Gudduguriki, a hamlet of Ratnagiri. The temple vi Kollapuramma is located at a distance of 1 furlong In olden days Ratnagiri was the stronghold of from the hamlet. palegars and there were a number of them with small forts on hills ruling the surrounding villages. These Kollapuramma Jatara is celebrate:d for 8 days forts were at Penukonda, Madakasira and Ratnagiri from Chaitra Purnima to Bahula Sapthami (April­ iu Anantapur District and Madhugiri, Sira, Nidagallu, May). There is rathothsavam on Purnima day. Hara­ Chittaldrug, etc., in Mysore State. Their strength lay thulu and animal sacrifices are offered to the deity on ill the followers of their own caste who were flourish­ other days. On the last day Gavu tD,kes place. A mem­ ing under their patronage and whose loyalty to the ber covers himself with kumkum and turmeric smear­ palegars (also known as Boya Doras) even today is ed over his face and body along with designs of other seen. Simhasanam is an important function during colours, wears saris in a particular fashion and has 111arriages in Boya families when a representative or margas a leaves round his waist. He takes up a lamb a nominee of the Doras or palegars presides over the dancing before the Goddess to the accompaniment of function and special honours (recognised tham bulams) deafening drums, goes on biting the throat of the lamb are given to him. This is in vogue in the villages with his teeth till it bleeds to death. The custom of round about Ratnagiri. The leading members of each receiving the leading persons of the neighbouring vil­ village belonging to the Boya community is received :ages by representative of the palegar's family with with garlands at Ratnagiri by a representative of the drums and garlands continued till recently. It has palegar's family during their visit for the annual Kol­ gradually disappeared. The Kollapuramma jatara is lapuramma festival. Two big wells of the palegau being celebrated from the times of palegars but is of are worth seeing. A small well called halu bhavi (milk local significance. The Hindu devotees numbering bet­ well) is at the foot of the hill. Mothers that lack weeI'! 4,000 and 5,000 of the village and from the neigh­ breast-milk to feed the babies worship Gangadevata bourhooci congregate. Pujari is a Kamsali with here­ in the well for her grace to bless them with milk. The ditary rights. hill is about 600 feet high and a flight of about 500 steps leads to the top where the palegars were ruling A fair is held in connection with the festival for in those days. On the way there is a big pond. On II days before the temple. It is being held for the past the top of the hill there are tw J more such ponds. 200 years. About 4,000 to 5,000 persons, local and from Ane,·hejje (elephant's feet) rocks are seen. The only the neighbouring villages, congregate. UtenSils, lan­ buildings that have still stood the test of time are the terns, religious pictures, mill cloth, earthen toys, mir­ treasury and the vyayamasala (building for athletic rors and combs are brought and sold. (·xercises). Great importance was attached for the Swings, kolatams and dramas afford entertain­ exercise of the body during those days. Besides this ment to the visitors. Another important item at the vyayamasala each village had a garadi mane (house festival which is recognised for about 40 miles around of exercises) and their sites are still there in several was the wrestling match at Ratnagiri. A number of villages in the vicinity of Ratnagiri. One more sur- wrestlers who practise for months for this occasion

1. PallCs 183.185, Gazetteer of Aoaotapur District, Volume I, 1905. 162 come from villages even 30 to 40 miles away. In fact brought finally back to the village'. Offerings are made Ratnagiri is a noted centre of wrestling. to Narasimhaswamy in fulfilment of vows. This festi­ Free feeding is arranged to some extent during val is being celebrated from ancient times and is of the festival days. local significance. The Hindu devotees, local and from the neighbouring villages numbering 1,500, congregate Kollapuramma Jatara is celebrated for 3 days 'VI ithout any distinction of caste and creed. The pujari from Vaisakha Purnima (April-May) in Gudduguriki, is a Sathani with hereditary rights. Prasadam is dis­ b.amlet of Ratnagiri. It is being celebrated from an­ tributed to all. cient times but is of local importance. The Hindu resi­ dents of the village congregate. Pujari is a Settibalij;1 A fair is held in connection with the festival for with hereditary rights. 8 days near the temple selling eatables, utensils, lan­ terns, mirrors, combs and photos. SOURCE: 1. Sri B. A. GUTU Rao, Vil!age Level Worker, Ratnagiri. Maremma Jatara in the month of Kartikam (Octo­ 2. Sri K. Satyanarayana, Headmaster, Zilla ber-November), Ranganadhaswamy festival on Phal­ Parishad High School, Ratnagiri. guna Suddha Triodasi (February-March) are also 3. Sri M. Venkataramaiah, Territorial Inspec­ celebrated in the hamlets Hottebetta and Pulikunta tor of Co-operative Societies, Rolla. respectively.

SOURCE: 1. Sri R. Venkata Rao, Karnam, Rolla. 13. ROLLA - Situated on the Hindupur-Agali bus 2. Page 185, Gazetteer of Anantapur District, route, 15 miles south-west of Madakasira and 35 miles Volume I, 1905. from the Hindupur Railway Station. The total population of the village is 4,972 and it 14. GOVINDAPURAM - Situated on the Madakasira­ i;: made up of the following communities: Caste Hin­ Agali bus route at a distance of 6 miles to the south­ dus - Brahmin, Vaisya, Sathani, Kapu, Settibalija, east of Madakasira, 26 miles from the Hindupur Rail­ Yadava, Vadd~, etc., etc.; Scheduled Castes (811) - way Station on the Guntakal-Bangalore metre gauge Adi Andhra, Dombara, Madiga, Mala, etc.; Scheduled section of the Southern Railway and 32 miles from Tribes (253) - Sugali, etc., etc.; and Muslims. Kapus Penukonda, the Revenue Divisional headquarters. This are predominant. The chief means of livelihood of the village got the name after Govindarayalu, a palegar people are agriculture, agricultural labour and otho;)r who ruled over this village. There is a ruined fort traditional occupations. here. The temple dedicated to Sri Lakshmi Narasimha­ The total population of the villarge is 3,311 and it swamy with a stone image of the deity is the main is made up of the following comm.unities: Caste Hin­ worshipping place in the village. The idols of Bhoo­ dus - Kapu, Settibalija, Yadava, Boya, Sathani, etc., thappalu, viz., Karianna and Kenchanna, two paintt:!d etc.; Scheduled Castes (536) - Adi Andhra, Madiga, wooden marks, are housed in the same temple. The Mala, etc.; Scheduled Tribes (8) and Muslims. The temple of Sri Ranganadhaswamy with His stone im­ chief means of livelihood of the people are agricul­ age is in pulikunta, a hamlet. ture, agricultural labour and other traditional occupa­ tions. Sri Lakshmi Narasimhaswamy car festival is cele­ The temples of Anjaneyaswamy, Bande Ranga­ brated for 8 days from Phalguna Suddha Triodasi to swamy, Maremma and of Kavalli Ammavaru are the Bahula Panch ami (March-April). Apart from kalya­ worshipping places in the village. nothsavam and rathothsavam, bhoothanaseva is per­ formed on the third day after the rathothsavam. Bhoo­ Kavalli Ammavari Jatara is celebrated for one day thanaseva consists of the painted wooden marks of in the month of Kartikam (October-November). It is Karianna and Klnchanna being Cdd'lL'd to a temp~e being celebrated from ancient times and is of local on the hill and thence are borne by two priests of the importance. The Hindu devotees of the village and Golla caste, preceded by another priest ringing a row from the neighbouring villages congregate. The pujaris o~ five bells suspended from a short stick, into the are Yadavas with hereditary rights. vlliage. Those who have taken vows to the idols who A fair is held in connection with this jatara, for sometimes number as many as 200 persons, first 'bathe one day. A few shops are o~ened selling eatables, mir­ and then, lying prostrate on their faces await the r~rs, garlands made of beeds, combs and religious idols return about a quarter of a mile fro~ Narasimha pIctures. temple. The bearers of the masks pass by them and place their feet on each prostrate form. The effect of Kolatams afford entertainment to the visitors. this is declared to be most efficacious in the case of . Festivals are also celebrated to Anjaneyaswamy perso~s who have been bewitched, who often at once 111 the month of Kartikam (October-November) and proclaIm the name of the devil by which they are tc Maremma and Bande Rangaswamy. Sheep, goats P?s.sessed. two idols are subsequently taken tJ ~e and fowls are immolated to the village deity Maremma VISIt other neIghbouring shrines and are eventually ill fulfilment of vows. 163

SoURCE: 1.· Sri G. N. Murthy Rao, Karnam, Govinda­ Worship is conducted in Babayya d4rga by both puram. the Muslims and Hindus. The present mujavar is one 2. Sri K. Subbarayudu, Revenue Inspector, Gani Saheb. Madakasira. SoURCE: Sri K. Subba Rao, Ka.room, Melavoy. 15. MELAVOY - Situated amidst the hills, viz., Ka­ kulakonda, Melavoykonda, Siddagirikonda and Mutte­ 16. RALLAHALLI - Situated at a distance of 7 miles pallikonda at a distance 01 6 furlongs to the south uf from Madakasira and 27 miles from the Hindupur the Kodikonda-Amarapuram bus route, 3 miles to the Railway Station on the Guntakal-Bangalore metre west of Madakasira and 20 miles from the Hindupur gauge section of the Southern Railway. Railway Station on the Guntakal-Bangalore metre The total population of the village is 3,443 and it gauge section of the Southern Railway. is made up of the following communities: Caste Hin­ The total population of the vIllage is 5,813 and it dus - Brahmin, Vaisya, Lingayat, Sathani, Kamsali, i" made up ot the following communities; Caste Hin­ Boya, Kammara, Kunchati-kapu, Chakali, Mangali, GUS - Brahmin, Kammara, Kapu, Sathani, Boya, Kanchera, Budabukkala, Bestha; Scheduled Castes Kwnmari, etc., etc.; Scheduled Castes 0,377) and (907); Scheduled Tribes (1) and Muslims. Kunchaii­ ~cheduled Tribes (267). The chief means of livelihood kapus are predominant. The chief r..,eans of livelihood of the people are agriculture, agricultural labour, of the people are agriculture, agricultural labour and trade, service and other traditional occupations. other traditional occupations. There are two temples in the village, one dedicat­ The temples of Jadalamma, Lakshmidevi, Ranga­ ed to Chinna Ranganathaswamy in the centre of the swamy, Anjaneyaswamy, Bhutarayaswamy, Kanchava­ village and the other to Pedda Ranganathaswamy at radaswamy, Kambalappa, Erappa and DUligappa are the foot of the hill to the north of the village. The the places of worship in the village. The image of deities are believed to be the protective Gods of the Jadalamma is of stone in female form. The temple is By villagers and their fields respectively. To the east 01: situated on the hill of Sankaragallu, a hamlet. the Chinna Ranganathaswamy temple there is Chennamma si.de of the village tank is the Akkammabanda, a hUGe mutt in which are housed the samadhis of the ances­ rock below which is the ancient temple of Akkamma. tors of Aswathappa. The other temples in Melavoy are The rock is dedicated to Saptamatrukalu or the seven of Maremma and Chowdamma. The temple of Chow­ female deities (mothers). On this rock is the temple damma is at a distance of one furlong to the village of Basaveswara. Temples for Eswara, Dattatreya and and the image was installed by Rangappa, a Harijau. Venugopalaswamy are under construction on the rock There is also a darga of Babayya. The shrines found and on completion of the temples it is proposed to hold in the various hamlets of Melavoy are ,given below : the Jatara at this place. Jadalamma Jatara is celebrated in Sankaragallu Hamlets Shrines for 3 days in the month of Asviyujam (September­ Gurupukonda Maremma & October). Sheep and goats are immolated to the deity Anjaneyaswamy in fulfilment of vows. The devotees observe fast and Kadirepalle Maddappa have their feast after offering sacrifices to the deity. Eguvagundumala Vadisalamma The visitors are entertained to a sumptuous non-vege­ tarian feast by their relatives. The festival is being Kothulagutta Rama celebrated from ancient times. The Hindu residents of Siddagiri Siddappa the village congregate. Pujaris are Sathanis and Kun­ Jakkepalle Maremma chati-kapus with hereditary rights. Guddampalle Maremma Akkamma festival is also celebrated every year Singepalle Anjaneyaswamy in this village. Fuller details are not available.

Sri Ranganathaswamy festival is celebrated for SOURCE: 1. Sri V. Lokeswara Rao, Village Level one day on Ashadha Suddha Ekadasi (June-July). Of­ Worker, RallahaHi. f~rings are made in the form of vegetarian prepara­ 2. Sri R. K. Rama Rao, Rallaha.lli. tions and tonsure ceremonies are conducted in fulfil­ 3. Sri P. D. Servendra, Extension Officer for ment of vows. The Hindu d~votees of the village con­ Industries, Madakasira. gregate. The pujaris are Venkatappa and Govindappa of Sathani Vaishnava community enjoying the Inam 17. CHANDAKACHERLA - Situated at a distance of lands endowed to the two temples. 4 miles from the Madakasira-Penukonda bus route, 7 The villagers ~xcept Harijans do not worship miles from Madakasira via Gowdanahalli and 20 miles Chowdamm~ as her Image was installed by a Harijan. from the Hindupur Railway Station. ~ut the resIdents of the neighbouring villages occa­ . The total population of the village is 1,537 and it sional~ visit t?e shrine on Tuesdays and Fridays, IS made up of the following communities: Caste Hin­ worshIp the deIty and fulfil their vows. dus - Vaisya, Lingayat, Thoiata (Weaver), Kapu, 164

Settibalija, Uppara, Kuruvaj Scheduled Castes (337); worship of this tree is that while Pandavas were Scheduled Tribes (169); Muslims and Pinjari. The serving Virata in different disguises, Kauravas at­ chief means of livelihood of the people are agriculture, tempted to take away the king's cows knowing that II!gricultural labour and weaving of cloth and woolen Dharmaraja would not take his food before the calves blankets. are fed. Arjuna got victory on this day over Kaurava3 The temples dedicated to Anjaneyaswarny wit.h rearming himself with Gandiva which along with the His ten feet high stone image, to Eswara with a stone other arms of Pandavas was hidden on the shami tree Sivalingam, to Beeredevara besides a Rama Bhajall • before they proceeded on one year's exile incognito. Mandir are the places of worship in the village. There The local Hindu residents congregate. A Yadava is the pujari Prasadam is also one Harijana Bhajan Mandir in this village. with hereditary rights. is distributed to all. Sri Anjaneyaswamy festival is celebrated for one peerla Panduga is also celebrated in the month of day during Sankranti, i.e., in Pushyam (l4th of Janu­ ary). The deity is taken out in a palanquin in proces­ Moharram (May-June) for 6 days. All people partiCi­ pate irrespective of caste and creed. sion. Replicas of umbrellas, eyes, crowns and kanka­ nams in silver are offered to the deity in fulfilment oi SOURCE: 1. Sri K. S. Prasad, ViUage Level Worker, vows. Madakasira. Aradhanas are also performed to Anjaneyaswarny 2. Sri G. K. Krishnamurthy Rao, Karnam, in the months of Vuisukhum (April-May) and KUTti­ Gowdanahalli. kam (October-November). It is being celebrated for the past 200 years and is of local importance. The local 19. MALLINAYAKANAHALLl - Situated at a dis­ devotees, irrespective of caste and creed, congregate. tance of H miles from Madakasira and 21 miles from The pujari is Sri Dasappa, a Thogata (Weaver) with the Hindupur Railway Station. This village was once hereditary rights. Prasadam is distributed to all. given as an Inam to Appanacharyulu by Mallinaya­ kt:du, a palegar. Appanacharyulu, being a religious SOURCE: Sri P. Seshanw'asimhuLu, Karnam, Chandaka- man, donated it to Vyasarayaswarny. Sri Vyasaraya­ cherZa.. swamy mutt is in Nosali near Narasaraopet in Mysore State. 18. GOWDANAHALLl - Situated at a distance of 4 miles from Madakasira and 20 miles from the Hindu­ The village is included in Madakasira town. ,The pur Railway Station. There are some indications stat­ total population of the town is 9,975 and it is made ing that this village was constructed by Rangasani, a up of the following communities: Caste Hindus - vesya (dancing girl) during the reign of the Mahara­ Brahmin, Vaisya, Lingayat, Kapu, Settibalija, Yadava, tha ruler Morari Rao. The words of "Yuvanama Sam­ Kuruva, Boya, Vadde, Chakali, Mangali; Scheduled vatsara, Rangasani perguda" (meaning "in the Telugu Castes (1,428) - Madiga, Mala, etc.; Scheduled Tribes year Yuva and by the name of Rangasani") appear in­ (34) - Sugali, etc.; Muslims and Christians. The chief scribed on the stone beam above the main entrance 01 means of livelihood of the people are agriculture, agri­ the village which is in a dilapidated condition. The cultural labour, trade, Government employment and old well by name Bogamolla Bhavi is the other proof other traditional occupations. of the prominence of this vesya family. The temple of Sri Anjaneyaswamy with His stone . The total population of the village is 1,444 and it image as if he is bringing Sanjeevi parvatam and hold­ gadha IS made up of the following communities: Caste Hin­ ing (mace) in one hand is the only place of dus - Brahmin, Kammara, Telega, Kapu, Uppara, worship in the village. Yadava, Kuruva, Kummari, Mangali, Chakali; Sche­ Sri Anjaneyaswamy festival or Hanumajayanti is duled Castes (311) - Adi Andhra Adi Dravida celebrated for one day in the month of Margasiram Dombara, Mala, etc.; Scheduled Trib'es (4) _ Sugal; (November-December). On that day a picture of An­ (Lambadi); and Muslims. Kuruvas are predominant. janeyaswamy is taken out in procession. It is being The chief means of livelihood of the people are agri­ celebrated from ancient times and is of local import­ culture, agricultural labour, cumbli-weaving, shoe­ ance. The Hindu devotees of the village congregate. making and other traditional occupations. Pujari is a Sathani with hereditary rights. Prasadam Rangaswamy temple and Anjaneyaswamy temple is distributed to all. are the places of worship in the village. Rangaswamy Festivals are also held on Telugu New Year's Day, temple is an ancient one constructed on the inner side i.e., on Chaitra Suddha Padyami (March-April), from of the village tank bund. Asviyuja Suddha Padyami to Dasami (September­ Sri ~ar:gaswamy festival is celebrated for one day October) and in the month of Kartikam (October­ on . AsmyuJ~ Suddha Dasami (September-October). November), about which fuller details are not avail­ Nawedyam 1.S off~red. Bes~des worshipping Ranga­ able. ~wamy t.he Jammt or shamt tree (prosopis spicigera) SOURCE: Sri Rama Murthy, Karnam, Mallina.yakana­ IS worshIpped by the villagers. The story behind the halli. 165

20. MADAKASIRA - A 'I'aluk headquarters in Anan­ town. The land was purchased by the tapur District, si~uated at a distance of 21 miles from Ceylon and Indian Mission who have built a bungalow and a school on it. The tomb Hindupur and 26 miles from penukonda. There are has unfortunately been dismantled and communication facilities to Pavagada, Bellary via the stones have been used in the construc­ Kalyandrug, Bangalore via Tumkur, Madhugiri, AgaJi, tion of the bungalow. The tomb was about Penukonda, Hindupur and Amarapuram by bus. 8 feet square as the basement that still survives shows, and about six feet high "It is situated on the western edge of with an inscribed stone indicating the the wide plain through which the Penner name of the person buried therein." a flows, and at the foot of the most consider­ able of a long line of scattered hills which "In 1762 Haidar Ali appeared on the run from north to south through the scene. Morari Rao had raised his resent­ middle of the taluk. This hill is most pre­ ment by assisting the paligaI' of Chikbal­ cipitous, being formed of gigantic rocks lapur against him and in revenge he swept which rise sheer from the lower slopes. through the south of Anantapur and cap­ On it is built the fort. The outer works of tured Madakasira and others of the Mara­ this once included much of the present tha strongholds. Haidar had no little diffi­ village, but it is only on the hill that the culty in taking Madakasira. The comman­ fortifications now survive in any degree of der was a brave man and defended the repair. There they crown the two peaks of place resolutely, causing great loss among which the hill consists and guard every the Mysore trGops by the fire of his guns approach to the summit. Two paths lead and musketry. Haidar was much annoyed up the hill. That on the southern face of and mounted some large guns on a neigh­ it winds past fortifications and through bouring hill to the north of the fort, and narrow passages which a few resolute men sent a summons to surrender which was could have held against an army. In one refused. Thereupon he ordered his artil­ place in particular the path is for twenty lery men to play on 'a particular part of yards only a few feet in width and is the rocks which rose above the 'middle of walled in by perpendicular rocks which the mountain and beneath which stood the must be 50 feet in height. The second path hOuses and buildings of the fort full of leads down the north slope of the hill and inhabitants; and, as these ro~ks were then turns and drops into the Amarapu­ knocked to pieces by the cannon balls the ram road on the west. The view frOm the fragments killed a number of the besi~ged and scattered the rest.' The place became to.!? of. the hill,. w~ich is the fourth highest pamt m the dIstnct, is naturally a wide untenable and the commander secured a one. On the east, Penukonda hill and the promise that the lives of his men should two peaks of Mallappakonda - the latter be spared and then surrendered. He threw of which are Over 4{} miles distant as the himself on Haidar's mercy and was grant­ crow flies - can be made out, while to ed his life and property. A year or two the south-west the curious tor which later Haidar's power disappeared for a crowns Basavanabetta is a conspicuous time from this part of the country and object."l Morari Rao recovered the place. In' 1776 however the fort, like the rest of the dis­ "'Tradition states that the original vil­ trict, fell again under Haidar and with lage of Madakasira, which was then call­ 0!le short interval ~emained u~der Mysore ed Madakapalle, stood to the south-west till the death of TlPU in 1799." 4 of the existing habitations, and that the present town was built by the chiefs of The total population of the town is 9,975 and it Sira in Mysore. Munro says that their i.J made up of the following communities: Cjiste Hin­ fB.?lily was fo~nded in the days of the dus - Brahmin, Vaisya, Lingayat, Kapu, Settibalija, VIJa~anagar Kmgs by Hira Udaiyar, who Yadava, Kuruva, Boya, Vadde., Chakali, Mangali; Sche­ obtamed a grant of twelve villages in Chi­ duled Castes (1,428) - Madiga, Mala, etc.; Scheduled taldrug on condition of rendering military service and who built the old fort at Sira. Tribes (34) - Sugali, etc.; Muslims and Christians. On th~ conquest of t~e country by the Bija­ The chief means of livelihood of the people are agri­ pur: kmg~ the famIly were deprived of culture, agricultural labour, trade, Government em­ tl:e.Ir anCIent possessions and given Ratna­ ployment and other traditional occupations. gIn and Madakasira in exchange. The gra~t was several times resumed and "The chief temple, that to Venkata­ agam restored by the Muhammadans In ramanaswamy is fabled to have been built 1741 Morari ~ao reduced the place and by a minister of Morari Rao's who was ~ade .~he palIgaI' pay tribute. His father, blind and was told by the God at Tirupati Sl.ddoJl Rao, .often known by his title of that if he did so he would have his sight Hmdu R~o, IS said to be buried in the restored to him. His blindness was cured tomb whIch stands just east of the new as had been promised. Another shrine, the taluk office." 2 "The tomb of Hindu Rao is Chola Raja temple, contains a great slab on l?atta la:r:d adjoining which is Hindu some seven feet square on which is carv­ Ravma ~avl, a large stone rivetted tank ed a battle scene. The chief figure in it, a of the kmd that are found in Penukonda man armed with a bow, is said to repre-

1. Palu 181.182, Gazetteer of Anant"pur District Volume I 1905 ~. Pili" 182.183. Gazetteer of Anantapur District' Volume I "90S' 4' :a~ 127. Guetteer of Anantapur District, Vol~mo II 1930 • • illO 183, Guell"r of AlIlIDtllPur Dilltriot. V()lumo I; 1110;, 166

sent a Chola king, who built this and many other temples to expiate the sin of having killed a Brahman and also constructed the Bhavayami pavamana nandanam." village tank. Near the sluice of this tank Cocoanuts are offered to the deity in fulfilment of are more slabs bearing figures, and there are some inscriptiOns in other parts of the vows. The festival is being celebrated from ancient village which apparently remain to be times but is of local significance. About 5,000 Hindu deciphered." 1 ' C;;evotees, local and from the neighbouring villages Another important shrine at a distance of 2 miles Hemavathi, Agali, Akkampalle and Amarapuram. etc., from the town is of Mettubanda Anjaneyaswamy. His congregate. Pujari is a Madhwa Brahmin with heredi­ unage is of stone in the monkey-god form holding Sa.'L­ tary rights and is given Rs. 17-50 p, per annum as jeevi parvatam in one hand and gada (mace) in the an aHowance by the Government for his services. Pra­ other. It is said that this temple was constructed by sadam is distributed to all. Pujas are also performed the sage Vyasa. Many mantapams are constructed to the Swamy on a large scale during Navarathrulu around this temple. The other places of worship in the in the month of Asviyujam (September-October), in town are the temples of Veerabhadraswamy, Basaves­ KaTtikam (October-November) and during Ugadi, i.e., waraswamy, Narasimhaswamy, Janardhanaswamy, Na­ on Chaitra Suddha Padyami (March-April). The local gareswaraswamy, Bh()gi Ramesw arasw amy, Swayam­ d.evotees visit the shrine on all Saturdays. bhuveswaraswamy, Venugopalaswamy, Bhutappa, Kan­ A fair is held in connection with this festival for yakaparameswari, Maremma, Mutyalamma, Kollapul'­ 10 to 15 days near the temple. Five thousand persons, amma, Akkamma, Pujamma, Dande Marigamma, Cho­ local and from the neighbouring villages, congregat~. tapalle Masamma and Vadesalamma and a few chur­ E:atables, utensils, lanterns, Ayurvedic drugs, pictures ches and mosques, of Gods, mirrors, combs" bangles, mill cloth, handloom Sri Venkataramanaswamy car festival is celebrat­ cloth, agricultural implements and earthen, plastic and ed for 2. days from Vaisakha Purnima (April-May}. wooden toys are brought and sold. Cattle fair is the Offerings are made in the form of cocoanuts and cam­ chief attraction. phor. This festival is being celebrated for the past Whirling-wheels, lotteries, magic, gambling, dra­ 200 years though of local significance. The Government mas, bhajans, dances afford entertainment to the visi­ is giving Rs. 102 to meet the expenditure during the tors, Agricultural and Health exhibitions are held. car festival. The Hindu devotees, local and from the There are 6 choultries and free feeding is arra~g­ neighbouring villages, congregate, Pujaris are Srivaish­ ed to SOme extent. There are some hotels providing nava Brahmins with hereditary rights and are given only boarding facilities in this town. by the Government Rs. 70 per annum as an allow­ uaa Parusha is celebrated in this town. Some co­ ance for rendering the services. Prasadam is distri­ coanuts are tied to the top of a bamboo stick 50 feet buted to all. high and water and mud are thrown upon the person The other festival is Sri Mettubanda Anjaneya­ who attempts to climb and reach the cocoanuts. And swamy car festival celebrated for 10 to 15 days from finaHy a prize is awarded to the person who gets :It Magha Purnima (February-March). The deity is taken the cocoanuts. This is an interesting item during in a procession on Magha Suddha Purnima in a car. Krishnashtami attracting a good number of persons. 'I'he following is the dhyanam adopted for the worship Goats and fowls are offered to the deities Kolla. of Anjaneyaswamy:- puramma and Maremma, the village deities, in fulfil· "Ai>~eI;SO ~6J~rue>S ~Ko ment of their vows. Manojavam marutatulya vegam SOURCE: 1, Sri M. P. Rama Rao, Headmaster,. Zilla !llloIIJ®o wIJ;S.)'ro ;S8j,o Parishad Higher Secondary School, Mada· L Q eo) kasira. Jitendriyam buddhimatam varistam 2. Sri M. K. Rama Murthy, Rarnam, Mada­ OJ' 'U"'~~ III 0 o:r-iS I:S o':fu-o 0 .;:ill tp S0 kasira. Vatatmajam vanarayoodha mukhyam 3. Sri B. L. Badipalleppa, Trustee, Peta Anja­ ~ 'O"'OSJ ~uo 'I:S~ ;S~g}J neyaswamy temple, Madakasira. Sri Rama dootam sirasa nam.ami 4, Sri Kottala Syamacharlu, Trustee, Sri Pra­ sanna Anjaneyaswamy temple, Madaka. l!; ~ 0 II1d1'J OSJa o.Twtl eT" iSiS 0 sira. Sri Anjaneya madi patalananam 5, Sri CfI[, Subba Rao, Trustee, Sri Venkata­ -ro..:s'~~ 1fOSJ!>ofl ::ll:"j-eo ramanaswamy temple, Madakasira. Kanchanadri kamaneeya vi graham 6, Sri S. Venugopalacharlu, Social Studies 1D"-8ro1' ~ru;m.el ~~iSo Assistant, Zilla Parishad Higher Secondary Parijata tarumoola vasinam School, Madakasira.

1. Pa •• 182, ClnettMr of Aftalltapur District, Volum. I, 1'0'. 167

7. Sri K. Thimmappu, Ma,thematics Assistant, SOURCE: Sri G. K. Narasinga Rao, Truine Officer, Zilla Parishad Higher Secondary School, Chatra':"t. Madakasira. 8. Sri M. S. Ananda Rao, Social Studies 22. BHAKTARAPALLE, hamlet of HARESAMU­ Assistant, Zilla Parishad Higher Secondary DRAM - Situated at a distance of 21 miles from the School, Madakasira. main village, 6 miles south-east of Madakasira and 20 miles from the Hindupur Railway Station. 21. CHATRAM - Situated at a distance of one mile tram the Madakasira-Penukonda and the Madakasira­ The total population of the main village is 2,638 Hindupur bus routes, 3 miles from Madakasira, the and it is made up of the following communities: Caste Taluk headquarters, and 17 miles from the Hindupur Hindus - Brahmin, Sathani, Kapu, Boya, Kuruva, Railway Station. etc.; Scheduled Castes (429) and Scheduled Tribes (39). The chief means of livelihood of the people are The total population of the village is 874 and It agriculture, agricultural labour and carpet-weaving. is made up 01 tne following commumties: Caste Hin­ dus - Brahmin, Vaisya, Kapu, Settibalija, Golla, Sa­ The temples of Sri Lakshmi Narasimhaswamy thani, Kuruva, Boya, Uppara, Chakali, Mangali, Kum­ with a saligramam in a brinda,van and of Anjaneya­ mara, Ed1gaj Scheduled Castes (233) - Mala; and :,wamy are the places of worship in the village. It is MUSlims. Kapus are in majority. The chief means of said that the image of Sri Lakshmi Narasimhaswamy livelihood of the people are agriculture, agricultural was in:stalled by the sage Vyasa during his tour from labour and other traditional occupations. north to south. Sri Lakshmi Narasimhaswamy car festival is cele­ The temple of Sri Venugopalaswamy which is the brated for 3 days from Margasira Suddha Purnima to chief place of worship is said to have been built by Bahula Vidiya (November-December). On Purnima the palegars. The temples of Sri Chennakesavaswamy, day there is rathothsavam and on Bahula Padyami, Eramalamma with a stone slab on which Her figure is deepothsavam. Gold and silver ornaments and flowers carved, and Chowdarnma with Her wooden imae-e 'lre are offered to the deity. The festival is being celebrat­ the other worshipping places in the villae-e. ' ed from ancient times but is of local importance. The Sri Venugopalaswamy festival is celebrated once trustee is appointed by the Hindu Religious and Chari­ in 5 years for one day in Magham (January-Febru­ table Endowments (Administration) Department. The vry). The Hindu residents of the village congregate. local Hindu devotees, irrespective of caste and creed, The present trustee is one Sri M. Subbarao. There is congregate. The pujari is a Sathani with hereditary no pujari. rights. Free feeding is arranged. Sri Chennakesavaswamy festival is celebrated for Sri Anjaneyaswamy festival is celebrated for 3 Gue day in connection with Dasara on Asviyuja Sud­ days from Ashadha Suddha Ekadasi (June-July). Co­ dha Dasami (September-October). On the festival day coanuts and flowers are offered to the deity. The fes­ the deity is taken round the jammi tree and after­ tival is being celebrated from ancient times but is of wards taken round the village in a procession. The local significance. All Hindu castes of the village par­ pujari is a Sathani with hereditary rights. ticipate in the festival. The pujari is a Sathwika Vai­ shnava with hereditary r~ghts. Chowdamma and Eramalamma Jataras are also celebrated in this village once in 5 years for 3 days SOURCE: 1. Sri K. R. Adinarayana Murthy, Co-opera­ in Phalgunam (February-March) and 5 days in Chai­ tive Extension Officer, Madakasira. tram (March-April) respectively. Animals are sacri­ 2. Sri M. Srirama Murthy, B.A., Progress As­ ficed to Chowdamma on the second day of the jatara. sistant, Panchayat Samithi Block, Mada­ Fasting is observed for one day during Eramalamma kasira. jatara. The cart temples made of wood which are in Rangapuram and Echatodda, hamlets, are decorated and 23. ZILLEDUKUNTA, hamlet of YERRABOMMANA­ taken to the Eramalamma temple in procession. Only HALLI - Situated at a distance of 1l miles from Kya­ Kuruvas, local and from the neighbouring villages, tagondanahalli on the Madakasira-Madhugiri bus congregate in Chowdamma jatara. The Kapus of zhe route, 6 miles from Madakasira town, 20 miles from yiUage and the neighbouring villages congregate in the Hindupur Railway Station and 32 miles from Eramalamma jatara. The pujaris are Chowdappa, a f'enukonda town. As the main village was once ruled Kuruva, and Malappa, a Kapu, to the deities Chow­ by a palegar namely Yerrabomma Nayakudu, it got damma and Eramalamma respectively with hereditary the name after him. rights. The total population of the village is 2,608 and it Babaiah festival (Peerla Panduga) is celebrated is made up of the following communities: Caste Hin­ for 6 days in the month of Moharram (May-June). All dus - Sathani, Kunchati-kapu, Boya, Kuruva, etc., communities participate in this fe~tival. Fuller details etc.; Scheduled Castes (682) - Madiga, Mala, etc.; are not available. Scheduled Tribes (31) and Muslims. Kunchati-kapus 168

and Madigas are predominant. The chief means of di3tance of 9 miles to the ea3t of Madakasira and 12 livelihood of the people are agriculture, agricultural miles from the Hindupur Railway Station. labour and other traditional occupations. The total population of the village is 2,498 and it The temples of Anjaneyaswamy with His figure is made up of the following communities: Caste Hin­ carved on a stone slab in Zilledukunta hamlet, Ranga­ t dus - Brahmin, Vaisya, Kamsali, Padmasale, Kapu, nathaswamy in Kodipalle hamlet, Anjaneyaswamy in Boya, Sadari, Kuruva" Kummari, Mangali, Chakali; Pathikunta hamlet and of Anjaneyasv{amy in the main Scheduled Castes (426) - Harijan, Adi Dravida; Sche­ village are the places of vvorship. duled Tribes (7); Muslims and Pinjari. The chief Sri Zllledukwlta Anjaneyaswamy cal' festival J~ means of livelihood of the people are agriculture, agri­ eclebrated lor ~ days from .lY1al'gastra J:urnllna w Bu.­ wltural labour and other traditional occupations. huLa Vtdiya \November-December). Offel'lngs are The temple dedicated to Anjaneyaswamy with His made in the iOL'm of casn and kmu. Kuncnau-kapt;~ brass image in Hanuman form is the place of worship .. re the trustees. Two thousand Hllldu devotees, local in the village. and nom the neighbourmg vIllages, congregate. PUJa­ Tis are Sathanis \'{ith hereditary rights. Sri Anjaneyaswamy festival is celebrated for one day on Asviyuja Suddha Dasami (September-Octo­ A mantapam and pandals erected in the temple ber). Cocoanuts are offered to the deity. The festival compound provide shelter to the visitors. There is free is being celebrated from ancient times but is of loc':!l feedmg for 2 or 3 days in the temple premises. Anl­ significance. The local Hindu residents of the village mal sacrifice is prevalent durmg Maremma Jatara (the! congregate without any distinction of caste or creed. village deity) WhICh is celebrated once in a few years Pujari is a Kummari (Potter) with hereditary rights. according to the convenience of the villagers. Prasad am is distributed to all. SOURCE: Sri K. Venkata Ramanappa, Karnam, YeTTa­ SOURCE: 1. Sri K. Subba Rao, Karnam, Kallumarri. bommanahalli. 2. Sri V. Rama Subba Rao, Village Level 24. RANGAPURAM, hamlet of MANUR - SItuated Worker, Kallumarri. at a distance of 3 miles from the Amarapuram-Kodl­ konda bus route, about 10 miles to the east of Mada­ 2iJ. KODIGENAHALLI - Situated at a distance of H kasira and 14 mHes from the Hindupur Railway Sta­ miles from the Kodikonda-Amarapuram road, 7 miles hon. from the Hindupur Railway Station and 111 miles from Madakasira. The total population of the main village is 2,629 and it is made up of the following communities: Caste The iotal populaiion of the village is 1,'062 and it Hindus - Brahmin, Vaisya. Veerasaiva, Padmasale i::; made up of the following communities: Caste Hin­ (Weaver), Kapu, Boya, Kuruva, Chakali, Mangali, dus - Brahmin, Vaisya, Viswabrahmin (Kamsali), Kummari; Scheduled castes (516); Scheduled Tribes Kapu, Uppara, Boya, Ediga, Sadari, Kuruva, Kummari, (254) - Sugali (Lambadi), etc., etc.; and Muslims. Chakali, Mangali; Scheduled Castes (343) - Madiga, The chief means 01 livelihood of the people are agri­ Mala; Muslims and Pinjari. The chief means of liveli­ culture, agricultural labour and other traditional occu­ hood of the people are agriculture, agricultural labour pations. and other traditional occupations. There is the temple of Sri Rangaswamy with a There are the temples of the village deity Kolla­ sione image in the village. ~uramma with Her stone image in female form, Anja­ neyaswamy, Beerappa, Siddeswara, Satyamma, Kap­ Sri Rangaswamy festival is celebrated for 5 days palamma, Maremma, besides Babaiah darga. from Chaitra Suddha Navami to Triodasi (March­ April). On the occasion of Srirama Navami cocoanuts Kollapuramma festival is celebrated for 3 days and cereals are offered. Gandadeepams are carried by from Chaitra Suddha Padyami (March-April). Offer­ the devotees in fulfilment of vows. The festival is be­ ings are made in the form of jyothulu, cocoanuts, rice ing celebrated for the past 6 years but is of local im­ and cash and animals are immolated on rathothsavam portance. The local residents of the village congregate. day. The festival is being celebrated from ancient All communities of Hindus participate in the festival. times though of local significance. The Hindu residents Fuja.ri is a Kummari (Potter) with hereditary rights. of the village congregate without any distinction of caste and creed. Pujari is a Viswabrahmin with here­ SOURCE: Sri K. Seshagiri Raa, Karnam, Manur. ditary rights.

25. GANTHALAPALLE, hamlet of KALLUMARRI­ SOURCE: Sri Nagabhushana Rao, Karnam, Kodigena­ Situated beside the Kodikonda-Amarapuram road at a halli. APPENDIX I

CALENDAR OF FESTIVALS COMMONLY OESERVED IN ANANTAPUR DISTRICT

S. No. Name of the festival Tidhi in 'I'elugu month Corresponding English month 2 3 4

HINDU FESTIVALS

1 Ugadi (Telugu New Year's Day) Chaitra Suddha Padyami March-April 2 Srirama Nava.mi Chaitra Suddha Nal.lami March-April 3 Basava Jayanti Vaisakha Suddha Vidiya or Tadiya April-May 4 Nagula Chaviti Sravana Suddha Chaviti July-August 5 Varalakshmi Vratam 2nd Friday in Sravanam • July-August 6 Sri Krishna Jayanti Sravana Bahula Ashtami August-September 7 Vinayaka Chaviti Bhadrapada Suddha Chaviti August-September 8 Maha!aya Ama.vasya Bhadrapada Amavasya (New Moon Day.) September-October 9 Dasara Asviyuja Suddha Padyami to Dasami September-October 10 Deepavali Asviyuja Bahula Chathurdasi to Amavasya October-November 11 Ditanalakshmi Puja Asviyuja Bahula Amavasya October-November Subrahmanya I::! Shasllti Margasira Suddha Shashti November-December 13 Sankranti F~(shyam (Makara Sankramanam) Eth to 15th January of every year Bhishma Ekadasi 14 Magha Suddha Ekadasi January--Febtuary Maha Sil.laratri 15 Magha Bahula Chathurdasi FebruarY-March 1(; Kamadahanam Phalguna Suddha Triodasi FebruarY--March 17 Holi Pha!guna Suddha Purnima (Full Moon Day) FebruarY-March

MUSLIM FEST IV ALS Date in Muslim month (HIJRl)

Ramzan (ld-ul-Fitr) 1st day of Shavval FebruarY--March 2 Bakrid (ld-ul-) 10th of Zilhaj April-May 3 Moharram 10th of Moharram May-June 4 Milad-un-Nabi 12th of Rabi-ul-AvvaI July-August 5 Peer-e-Dastagiri 11th of Rabi-us-Sani August--September 6 Shab-e-Barat 14th oj Shaban • December-January

CHRISTIAN FESTIVALS

1 New Year's Da.y 1st January of every year 2 Good Friday On a Friday in April of every year :3 Christmas ". 25th December of every year

NOTlk:--In addition to tbo above fostivals. tbo national festivals .fz., (i) Republic Day (26tb 1anl1ary). (2.) Indepondenoo DaY (iSlb AUlust) IUId (l> Qaodbi layaAI.i (20d October) aro cll1.mated by all tbo cCllllUluoili'os 10 AIlaotapur District, l 2 ] APPENDIX I

COMMON HINDU FESTIVALS O'clock in the morni~ and grind pUTnam (a paste of dhal and jaggery) in large quantities. The quantity 1. UGADI (Telugu New Year's Day) is celebrated 011 so prepared on that day would not only last for that Chaitra Suddha Pa.dyami (March-April) by every day but also for the following two days, as Ugadi is Hindu Andhra whether rich or poor. As it is the sup­ one of the very: few occasions for them to have such a pC'sed anniversary of the creation or the first day of luxurious dish. It is perhaps the solitary occasion for the Satya-Yuga,' great sanctity is attached to this the majority of the families in the villages to taste festival. This is a great day of joy and happiness, bhakshyam (a sweetmeat) of their own. Festoons concord, affection and good will. There is a strong (usually made up of green mango leaves) are tied to belief that this day's happennings forebode and colour the front door and also to the other doors inside. Be­ the course of events in the entire year ahead. People sides bhakshyam, the special preparation called Ugadi naturally like pleasant things to happen to them on pacchadi or chedu or gojju is tasted by everyone before this day so that they may be happy throughout the taking the first morsel of the day. Generally it is a year. Hence they take care to keep themselves and liquid preparation with new tamarind, fresh water, others in a happy mood on the Ugadi day. A child's jaggery or sugar and certain condiments, the chief in­ demand, reasonable or unreasonable, is met though gredient being fresh margosa flowers. In the villages grudgingly lest the family should be burdened with a of Hindupur, Rayadrug, Kalyandrug, Penukonda and weeping child throughout the year. Every effort is made Madakasira Taluks which are on the borders of the to avoid tears and sad thoughts on this day. A sincere Mysore state, tiny petals of margosa flowers are mix­ ~1ttempt is made to maintain a clean mind free from ed with jaggery or sugar, dried grapes, parched bengal foul thoughts and ill-will towards others. gram dhal, cashewnuts and almonds and the entire The years in Telugu Calendar are not mere num­ mixture is termed bevu (margosa). It is offered to the bers like 1961, 1962, etc., with no significance and no family deities and then consumed. Boys and girls end. They recur in a cycle of sixty years and the year's between eight and twelve years of age dressed in their possibilities can be foreseen with reference to its per­ best attire, keep a substantial quantity of bevu in a formance in the past cycles. They have specific names plate and go round to distribute it to their friends and indicating something pleasant (Subhakruthu); anger relatives. Even the poorest man does not fail to take (Krodhi); disgrace, defeat or disappointment (Para­ in a few petals of margosa flowers with jaggery. The bhava); enmity (Virodhi) and so on. Why and how poorer class in the villages do not bother themselves this cycle and the names are fixed is a topic for re­ with the several side dishes which the more fortunate search for generations. Whatever be the indication of upper classes can afford to have. The significance of the name of the New Year, it must be properly invited taking in margosa flowers which are bitter along with and inaugurated. All that the people can do is to be jaggery which is sweet is apparently to make people happy and thankful to the Lord when a year like realise and reconcile to the fact that life is a mixture Subhakruthu arrives or be cautious and pray to the of sorrows and joys. Lord for his protection when a year like Parabhava In towns and bigger places the day is of normal comes. festivity and enjoyment till the evening. But in the U gadi is also an occasion for the critical appraisal villages unceasing activity, mirth and enjoyment are of the achievements during the closing year. It is an noticed. The feast is over earlier than ten O'clock in occasion for the issue of special volumes of the perio­ the morning and men and women commence their own dicals, special messages from religious and political sports, games and competitions. Whereas cards, cock­ leaders and special radio programmes. All exultation fight competitions, aiming competition by hitting a pervades the occasion. The advance preparations for dried cocoanut hung from the branch of a tree from this most important common festival are getting the a distance with stones are the pastimes of the men, houses white-washed and providing every member of the women-folk use every minute of the day for in­ the family with new clothing depending upon the fin­ door games and leisurely gossip on their new cloth­ ing, pncial means of the family. the new bangles and the tiny jewels. Girls tie ropes to the branches of trees, prepare All persons get up early in the morning, clean the swings and enjoy swinging to competitive heights. houses, decorate the floor inside the house and in front Young men perform the special feat of pulling up and vlith rangavalli (ornamental lines, figures and designs down the rope ladder tied to the branches of tree, drawn with chunam or rice flour), take oil bath and while they U'cmsplves keep swinging the ladder. These put on new clothes. As this is an occasion for 'Putting are rural entertainments. on new clothing, children of the poor families are the happiest at the arrival of this festival. It need hardly Panchanga srava.nam in the evening is universally be said that Ugadi is the festival of the villagers. The observed by the rich and poor alike in all towns and housewives in the villages get up earlier than three villages. Hindus gather in temples in towns and at the

1. Yuga fa an age, espeCiallY a sub-division of the life of the Universe. Tho (int Is called Ihe Krita-yuga (Satya-yulla) to which the Hindus aasiSD 1,728,000 Years. The second called Treata-J'uga lasled .,bout 1,296,000 years. The third called Dvapara-yuga la",ed about 864,000 yean. And the last, in which we are noW living is called Kali-yuga or Ihe Age of Misery. It is expected to last for about 432,000 yean. APPENDIX I [ 3 ] ra.cchakatta or racchabanda (the village community man's share is set apart in his name whether he actu­ platform). or the temple in the villages. The new pan­ ally takes it or is taken by some one else. In Tadpatri changam (almanac) is worshipped and read by the vil­ and Gooty 'Taluks and Uravakonda Sub-Taluk the lage purohit. The general influence of the planets dur­ practice was to continue the hunt for a boar for days ing the new year over the local Gods, men, cattle, and even weeks till a wild boar was actually brought crops, diseases, etc., and on particular individuals are killed or alive from the adjoining hills. This annual given out by the purohit. The presiding deity, during pastime is fast dying out as tracts of jungles are be­ the year over wind, rain, crops, cattle health, etc., ing deforested in order to provide cultivable land for are also announced together with the effects and the the landless poor and the Harijans and the present percentages of yield of crops of different varieties. The generation is not keen on such an adventure. functions in towns during the night are the procession Even Christians observe this festival though not of Gods and kathakalakshepam in the usual manner. But the enjoyment in the village is continuous and on an elaborate scale, but as the beginning of a new year with which they are blessed by the Lord. The enthusiastic. time-honoured bhakshyam which their fore-fathers had On the second day the non-vegetarians observe that day is invariably there. In fact there is a convic­ kari panduga., characterised by the enjoyment of a tion gaining ground both among the Catholics and the non-vegetarian dinner. That evening or on the even­ Protestants of the area that there is no need to attach ing of the third day in some places paruveta is orga­ importance to First January as a new year's day as 1t nised as follows: The tail of a ram-or a goat is cut, claims no religious significance. It may be observed chilly powder is applied to the wound and is let off to as any other Indian does and all the functions of run about. Youthful competitors of the place run after thanksgiving for the closing year and prayers for the it and he that catches hold of it first wins it. New Year, etc., can as well be transferred to the Telugu ]\Tpw Year's Day by the Andhra, Karnataka and Maha­ A practice in these parts which was under the in­ rashtra Christians now that we are an independent na­ fluence of palegars who ruled the surrounding regions tion with a National Calendar of our own. Many from their hill forts for a long time is to go for hunt­ Hindu shops begin their official New Year on this aus­ ing on the second day i.e., Chaitra Suddha Vidiya. This picious day. was the practice of the palegars and it is continued. The quarry is not the harmful beast alone. Even the 2 SRIRAMA NAVAMI is celebrated on Chaitra Suddha hare and the deer, the boar and the fox are hunted Navami (March-April). Rama, the God-king was born after not only by the non-vegetarians but also by the to Dasaratha, the King of Ayodhya on the ninth lunar Brahmins, Lingayats and Vaisyas who are vegetarians. day in the bright fortnight of the month of Chaitra It is rather the latter class that take the greater in­ (March-April) in the Punarvasu lunar asterism. This terest in the day's hunting as it is the solitary occa­ festival is the anniversary of that auspicious day. On sion in the year to satisfy their interest in sport. None this day Rama and his consort Sita and his brothers knows even on the previous evening as to who would Lakshmana, Bharata, Satrughna and his devoted constitute the next morning's big hunting party as uo­ Bhakta Anjaneya are invoked; Sita and Rama are body expresses the desire in advance to participate in worshipped according to prescribed rites. This is a the hunting. If a desire is expressed by any person common Hindu festival but celebrated chiefly by and if he fails to join the party in the morning, all the Brahmins, Vaisyas and the well-to-do families amongst reverses of the day's expedition are attributed to him; the Hindus. Fast during the day by several' people and his effigy prepared with mud is abused, spit on and jagaram during the night by some are observed. In dIsgraced because of the superstitious belief that till the temples of Sri Rama, pattabhisheka.m (coronation) that is done there will not be any success. The worst of Rama is celebrated and his image or photo is taken abuse' by any member of the party is taken lightly by in procession in which all Hindus participate. It is the member who might have acted wrongly or misfired not a sectarian festival confined to only Vaishnavites. or misguided the others with no reference whatsoever In the evening distribution of panakam and panneram to the relationship or difference in social status. By in Sri Rama's temples and in the houses is common. nightfall the party returns to the village with the game. Damboo fans are distributed to Brahmins. On the next On the outskirts of the village the day's heroes are gar­ day i.e., on Da.sami there is annasantharpana in Sri landed and the entire party goes in procession through Rama temples. In the houses also feasts are arranged. the streets and lanes of the place to the main village 3. BAsAvA JAYANTI is celebrated as a national festival temple. Vadapappu and panakam are served to all and throughout Karnataka and by all Kannadigas irrespec­ the group goes to the village chavidi where the animals tive of caste and creed, acknowledge him as their own are cut and divided among the Reddy, the Karnam, and vie with one another in popularising his teachings the Talaries, the Neerukattus, the barbers, the washer­ :md propagating his message. men and other hereditary professionals that render ser­ vice during the common functions of the village. Even The message of this Messaiah of the 12th Century if the share is the tiniest bit of meat, whether the re­ is nothing but the message of Mahatma Gandhi Witi1 cipient is a non-vegetarian or a vegetarian like the some terminological alteration here and there. So Lingayat - Reddy, or the Brahmin - Karnam, earh striking is the similarity between their social philoso- ( 4 1 phies that one is apt to forget the vast gulf of eight among his followers the eating of animal hundred years that yawns between them. This simi­ food, the drinking of intoxicating liquors, and the early marriage of girls. He exhort­ larity was quickly recognised by the Mahatma and ed all his disciples to union, and asked when he visited Karnataka for the first time to propa­ them to wear small Lingas. Hence his fol­ gate his mission and came to understand the life and lowers are usually known as Lingayats:' teachings of Basaveswara. he remarked that he had This great savant and servant of humanity ful­ nothing new to preach to the people of Karnataka. filled his life's mission at Kalyan, about 60 miles from This aspect of the life and teachings of Basaves­ GUlbarga. Born at Bagewadi in or about the year 1132 wara was not recognised in his own home land till a A.D, in a piOUS Brahmin family, he raised the banner great oriental scholar, the late Sir James Campbell, of revolt in his boyhood against the overformal ritu­ drew the attention of all towards it as early as in the alistic religion of the day and went in search of the divine light. He found his guru, Jataveda Muni, at the year 1918. According to him - confluence of Krishna and Malapahari (Kudal Sangam "It was the distinctive feature of his -Bijapur District) and started his study of the s~\t1p­ (Basava) mission that while i~lustri0':ls tures and spent his time in divine joy and meditation. religious and social reformers 1D IndIa before him each laid his emphasis on one But soon the call for action came. He accepted or the other items of religious and social reform either subordinating more or less Prime Ministership under King Bijjala of Kalyan, not other items to it, or ignoring them al­ for selfish aggrandizement but for the redemption of together Basava sketched and boldly tried humanity. Soon after assuming office he launched his to work 'out a large and comprehensive pro­ socio-religious reformation movement and founded the gramme of social reform with the eleva­ tion and independence of womanhood as AnUbhava Mantapam - academy of spiritual experi­ its guiding point. ence - under the august presidentship of Allama Prabhu, an eminent yogi of the day. The gates of Neither the social conferences which this mantapam were thrown open for all men and wo­ ere annually held in these days in several parts of India nor Indian social reformers men of all communities, castes and creeds. Men, irres­ can improve upon that programme. as to pective of their status, from the prince to the peasant, the essentials. The present day SOCial re­ were members of the Anubhava Mantapam (also call­ former in India is but speaking the ~angu­ ed Anubhabamantapam) and even women took part age and seeking to enforce the mmd of Basava." in the spiritual discourses and dialogues held there. Elevation and advancement of womanhood, equality of Since then a galaxy of gifted authors and research all human beings in a society based on the equality of scholars of different castes and creeds including Sri opportunity for all, abolition of castes and caste-dis­ R. R. Diwakar, have, after years of patient labour, un­ tinctions and with it the ruthless elimination of un­ earthed the hidden treasure of his life and salvaged tOUchability, the replacement of the thousand and one the vachana literature which enjoys the pride of place gods and goddesses that still continue to hunt Hindu in Kannada literature. This vachana literature is noth­ SOCiety by a firm belief in the one and only Almighty, ing but the spontaneous outpourings of the thoughts removal of all religious dogmas and superstitions and and ideas of Basaveswara and his associates, a host of establishment of a religion of reason and compassion, god-intoxicated free thinkers, both men and women, denouncement of all religious sacrifices and animal assembled under the banner of Basava and from all slaughter in their name, renouncement of gross mate­ strata of society from the humblest and the lowest to rialism, purity of mind, body and one's avocations, the highest, and covering the entire country from moral excellence, voluntary acceptance of a life of ser­ Kashmir to Cape Comorin, the noble heroes of a new vice and sacrifice wishing the well-being of all living order! This reformation movement spread to the sur­ beings, and determination to make this world alone rounding provinces and everywhere the fallen and for­ the heaven of heavens, these were the distinctive fea­ saken found in it the one hope of their emancipation tures of this humanitarian and democratic movement from the age-long evil that reigned over society in of Basava - a mass movement to the core. Basava the name of religion and began to track their way to­ enjoined upon all his followers to strive for self-puri­ wards Kalyan, the seat of this new awakening under fication and more self-purification, to pursue any honest the leadership of Basaveswara. kayaka or means of livelihood and not to live upon Sri K. V. Ramaswamy has described Basava as the earnings of others, to lead a simple and pious life follows in his book "A History of India" : and to surrender all his savings for social service, to be non-violent, kind and compassionate, non-offending, "Easava was a social as well as religi­ truthful to the last and to be good and to do good only. ous reformer. In place of the promiscuous worship of many Gods, he inculcated an The following vachana of Basava will show how ardent devotion to Siva. Being a fanatic, much emphasis he laid on moral values:- he taught that it was good to destroy all heretics, especially the Jains. He denounc­ "Does not the crow call all its group ed the institution of caste and said that all at seeing a morsel of food? Does not the Siva worshippers were equal, irrespectiw cock make a call for its kith and kin at of birth or social position. He forbllde seeing a few grains? A devotee of Siva APPENDlX I £ 5 1

who has no such feeling is worse than Basava cult literally meaning abode of experience) by cocks and crows." her precepts and example. "Steal not kill not, let no untruth It is a day of feast and for the well-to-do, a day stain thy lips,' have no impat!ence ~it.h other men' this is outward punty; thIS. IS of feeding and distributing clothing to the poor. For inward pu~ity; this is the way of pleasmg the cultured and the reformer, it is a day for introspec­ the Lord." tion and realisation that here is an opportunity to Thus Basaveswara showed to the down-trodden bring the hundreds of Hindu sub-castes under one masses the way of man's integral self-transcendence banner. in their own mother tongue, Kannada and brought 4. NAGULA CHAVITI is observed either on Sravana Sud­ about the greatest revolution in India after the Bud­ dha Chaviti (July-August) or Kartika Buddha Chaviti dha and before the Mahatma. But, the fate of Christ (October-November). A person whose father, mother has been the fate of all revolutionaries. The cross is or any other relation happens to have died by snake the reward for all pioneers of progress. Basava's non­ bite is specially instructed to perform this ceremony, voilent revolution also resulted regicide after the bold part of which consists in offering milk to snakes, with and somewhat hasty matrimonial alliance between one the object of propitiating them. In Anantapur District Haralayya, an untouchable, and Madhuvarasa, a Brah­ it is performed only in Sravanam. The general obser­ min. The reactionary forces made a supreme effort to vance of this festival which is common to all castes of stem the tide of this humanist movement and suc­ Hindus irrespective of social status is to observe the ceeded in it. Basava, broken-hearted, sought refuge day as a festive day, clean the residences and have oil at the feet of his guru at Sangameswara and spent the bath, wear clean clothing to go to ant-hills, worship rest of his life in communion with the infinite. them with tiny silver eyes and hoods besides flowers The Jaya.nti i.e., the birthday of Basava is cele­ etc., pour milk into the ant-hills, break cocoanuts and brated on Vaisakha Suddha Vidiya or Tadiya (April­ offer naivedyams. A little earth of the ant-hill is taken May) during Rohini nakshatram. In Andhra where a home and the figures of cobras are drawn with that few Veerasaivas are scattered here and there, they ob­ earth on the walls of their houses invariably on either serve it by worshipping the photo of the great socio­ side of entrance. Sisters give a little of that earth to religious reformer and offering naivedyam. their br01hers according to an old tradition with the belief that the gift is equal to the gift of nectar. A few Except in Kadiri Taluk of Anantapur District, .in Brahmin families confine the function to the house aU other parts of the district and particularly in Mada­ where they worship an image of cobra instead of the kasira, Hindupur, Kalyandrug and Rayadrug Taluks, ant-hill. Some families get earth from an ant-hill, pre­ Basava Jayanti is being observed by all and is becom­ pare a naga (cobra) with it, worship it at home in the ing more and more popular as the people of these usual way and immerse the image in a well or river backward taluks are getting educated and are thus able after the function. There is also a practice in some to develop the capacity to understand for themselves families of performing this puja, fasting the whole day the unifying force in Hindu society of the teachings and observing the feast on the next day. Nuvulumud­ of Basava, whom they were hitherto worshipping and dalu (balls of gingelly, cocoanut, jaggery and spices) venerating almost in blind faith according to tradItion. and pyalapindi muddalu (balls of puffed cholam pow­ der, jaggery and spices with cocoanuts) are invariably A picture of Basava is taken in procession and spe­ prepared for distribution among the domestic servants cial pujas are offered in the temples of Siiva and Ba­ Ylith half cup of a copra. This is an invariable mamool sava. Meetings are held in the evening and lectures during this festival. The richer families substitute on the gospel of untouchability, castelessness, prohibi­ chatibindi or chaHmidi (a preparation of soaked rice tion from intoxicants, social equality and economic with jaggery instead of pyalapindi muddalu). Lingayat self-sufficiency, truth and non-violence, are delivered. ,,;omen in general and particularly the richer families A few retired officials and reformers with means in send to relatives the above along with saffron, kumkum, those taluks are continuing the activity throughout flowers and clothes. the year by collecting and circulating the Basava lite­ rature translated into Telugu and English and by form­ 5. VARALAKSHMI VRATAM is celebrated on a Friday ing Ba.savanabataga (the kith and kin of Basava) by preferably on the Friday preceding Full Moon day in men and Akkanabataga (the kith and kin of Aklw) 87'Qvanam (July-August) for begetting worthy by women. They meet in groups in the evenings to children. This festival is practically unknown to the learn and practise Basava's and Akka's mission. vast lower middle class and poor people. The festival is confined to Brahmins and well-to-do Vaisyas. A Akka is Akkamahadevi, the great Veerasaiva de. few Veerasaiva families also observe it as an annual votee who has enriched the vachana literature and festival where the family purohits are Brahmins owing Basava's philosophy and attained aikyam with Lord to the absence of a Jangam purohit. Generally the wo­ Mallikarjuna of Srisailam travelling on foot all the men get up early, take oil bath, wear new clothes, way from Bagewadi in Mysore State, explaining on the erect a small mantapam of , draw with flour way Basava's philosophy to vast crowds and making a design of a lotus on the fioor, keep erect a cocoanut a name in the Anubhava Mantapam (the academy of at the centre of the lotus, draw ears, eyes and nose to t b ] APPENDIX I

represent the face of Varalakshmi, decorate it with with jaggery water and then with plain water in the· flowers, jewels and clothing and worship it. They wear morning and the usual functions held only within the saffron-coloured thread as a talisman. In the evening temple. In the villages vayanams are given to the· mutha.iduvas (married women who are not widows) Brahmin p'UTohits and jacket clothes to Brahmin mu­ are invited, harathi is offered, flowers and tambulam thaiduvas. Vayanam is a day's ration, complete in it­ are distributed. The legend relating to Varalakshmi is self with tamarind, salt and all kept in a new win_· recited and listened to. now and offered to a purohit. This festival is observed in towns and in very few villages in the district. 6. SRI KRISHNA JAYANTI is celebrated on Sravana Ba­ hula Ashtami and Navami (July-August). The first 7. VlNAYAKA CHAVITI is a common Hindu festival cele­ day is Lord Sri Krishna's birthday. Sri Maha Vishnu brated by the rich and the poor of the Hindu commu­ took this as his eighth incarnation of His 10 avathaTs. nity, the scale of celebrations depending on the social status of the family. This is celebrated on the fourth According to the Bhagavatha Purana, , a day of the waxing Moon in the month of Bhadrapadam demon, vowed to kill all the children born of hi! sister (August-September) . , because he was told that his destroyer would be born of her. Accordingly he imprisoned his sister Ganesa is the Indian God of wisdom. All sacrifices Devaki and her husband and kept strict vigilance over and religious ceremonies, aU serious compositions in them. When Krishna was born, Devaki immediately writing and all worldly affairs of importance are be­ after her accouchement fell asleep, and a general tor­ gun by pious Hindus with an invocation to Ganesa, a· por seized all the guards at the prison due to the spell word composed of Isa, the governor or leader, and. gana, a company (of deities). He is represented as a known as Yogamaya 1 of Sri Krishna. During her sleep her husband Vasudeva carried away the new short fat figure of yellow or red colour having four born babe from the prison where it was born, to the hands and the head of an elephant with a single tusk. house of Yasoda, the wife of Nanda, on the other side He is the son of Parvati, who is supposed to have of the Yamuna, and from there brought a female child formed him from the scurf of her body. There are which he placed by the side of his sleeping wife. The many versions to account for the formation 01 his head, serpent king Vasuki followed Vasudeva across the Ya­ one of which is that Siva beheaded him for disobey-· muna, with his hood opened out to protect the infant ing his orders but was requested to restore him to life, God from the inclemency of the weather and it is said which was done only by the addition of a sleeping that the river made way at the place where Vasudeva elephant's head. He is represented as riding a rat. He is the remover of all vighMffl$ (obstacles) and is. onlt crossed it. of the most popular of Hindu deities. He is the patron Sri Krishna was born in the night. The general of learning and is said to have written the Mahabha­ observance is to fast the whole day. His decorated rata to the dictation of the sage Vyasa. The Ganesa image or His picture is kept in a cradle and worship­ or Vinayaka Chathurdhi is observed in commemora­ ped indicating His birth. Some worship the figure of tion of the birthday of Ganesa. His mother Devaki sitting on a cot and feeding the Except the poorer classes, each house worships an baby. The next evening there is a procession of the Lord earthen image of Lord Ganesa (Ganapati) in their and in every street of Anantapur and other import­ house. It is also a practice to have darsan of at least ant towns there is a celebration of uttu i.e., two verti­ 5 such images. Special preparations such as undraUu, cal poles erected on either side of a road, a horizontal kudumulu that are supposed to be the favourites of bamboo is tied across and a pully is fixed in the middle Ganesa are prepared and offered. On a subsequent over which :!. rope is passed. To one end of the rope day that is suitable to each family, the image is taken a small bamboo basket is tied and a cocoanut and a few to a well, worshipped there and immersed in water. rupees are placed in it. The basket is decorated all All HindtEi avoid seeing the Moon that day, to safe­ around with coloured cloth and heads of maize. The guard themselves against unmerited accusations dur­ other end of the rope is pulled up and down tempting ing the subsequent twelve months under a superstiti­ competitors to catch and take the contents of the bas­ ous belief. If by chance, they see the Moon they listen ket which is called utti. As the competitors try to to the legend of Sathrajit in which Lord Krishna was catch, the utti is pulled up and water thrown against subjected to an accusation for having seen the reflec­ their faces. This function is organised almost in every tion of the Moon that day in the cup of milk He was street of the town through which the procession of the taking. By so doing they are supposed to be absolved God is taken. This festival is limited in Anantapur of the evil consequences. District only to the towns. Even in the towns, though all the Hindus take part in the procession, only the In Madakasira Taluk and some villages of Kalyan­ Vaishnavites and a few of the other Hindus fast. Even drug and Hindupur Taluks, Vinayaka Chaviti is in­ in the villages one or two members in the Vaishnavite variably preceded by Gowramma festival on the third families fast and perform the festival in their homes. day of the waxing moon in the month of Bhadrapada In a few places, the Krishna temples are first washed (August-September). Parvati, otherwise known as . -.------.._ .. _----- I. Yog.rna}a is personified delusion: the great illusory energy "fVishnu. by whom, the whole world is deluded. In the Markandeya Purana she appears as Durga, but in the Vishnu Puranas as Vaisbnavi . APP'END:X I [ 7 ]

Gowri Devi, who is the mother of Ganesh is worship­ and offer naivedyam of various preparations like ap­ ped that day. A kalasam or an idol of Gowri Devi pam (cholam bread) the non-vegetarian preparations prepared with mud is worshipped with pasupu, kum­ forming an important part. Toddy in a sman earthen kum and flowers, and sweets and fruits are offered. Muthaiduvas are invited for the evening puja and pra­ pot is invariably offered in the majority of the non­ sadam, ta.mbulam and flowers are distributed; the vegetarian families. Kalasam is a chembu (vessel of function concludes by taking off the kalasam or im­ copper or brass or even earth) into which water is mersing the idol of Gowri Devi in the nearby well. , poured and a cocoanut is placed at the top surround­ 8. MAHALAYA AMAVASYA is celebrated on Bhadrapada ed by 5 bete1 1eaves fixed alI round with the leaf tips Bahula Amavasya (September-October). The day of upwards. The kalasam is mounted on a measured heap tl:e new moon in the month of Bhadrapadam (Sep­ of rice or cholam according to the status of the family tember-October) when the Sun is in the sign Virgo and is decorated with pasupu (turmeric), kumkum, (Kanya) is known as Mahalaya Amavasya. This day flowers and new clothes. Some families invite a Da­ of the conjunction of the Sun and the Moon is consi­ sari and offer him all the preparations. Actually he dered by all Hindus to be especially set apart for the acts as a pujari, and the head of the family offers pin­ making of oblations and performance of religious cere­ monies to the pitrus or the spirits of departed ances­ dam in the name of all the departed elders with dhu­ tors. The Itihasa, a great authority on the religious pam, pronouncing the names of the departed. The next rites of the Hindus, says that the moment the Sun day flowers etc., are taken and immersed in a well or enters the sign Virgo (Kanya) the departed manes river. In fact this is the culminating day of a fortnight leaving the world of Yama, the Destroyer, come down known as Mahalaya paksham or Mahalaya fortnight to the world of man and occupy the houses of their during which fortnight ceremonies of the departed descendants in the world. Therefore the fortnight pre­ souls are performed. This is called in village parts as ceding the new moon of the month of Kanya is' consi­ Pitharula Amasa, Petharla Amasa or Peddala Amasa. dered as specially sacred to the propitiation of the de­ Some of the Sudras believe that the souls of those that parted spirits. The ceremonies performed in their hon­ died during the year remain as spirits and join the an­ our each day of this fortnight are considered to be cestors only after the ceremony on Mahalaya equal in merit to those performed in the sacred city of Gaya. \ It is the special function of the nearest male Amavasya. They then feel that the dead have joined relative of the deceased to make offerings (pinda) to the ancestors locally known as peddalalo kaluputa. the ancestors in both lines for three generations back. By this act he establishes his claim to inheritance. Lingayats do not offer pindams as they do not believe in a Pitru Loka but they worship the departed The fortnight is known as tarpana 2 paksha, (the elders, the male members represented by one kalasam fortnight of offerings), the ceremonies as sraddha. a and the female members represented by another, the former being decorated with male dress and the latter In Anantapur District it is observed as an ordinary with female dress in addition to saffron etc. They use festival by the Brahmin and Vaisya families. Offer­ a ball of vibhuthi (sacred ash) in the place of the ing pindams to the souls of the departed ancestors are cocoanut which is used by some and which is dispens­ the functions of the day. Vaisyas also observe the festival in the same way. The non-Brahmins observe ed with practically by all non-Brahmin communities. this as a great day of rememberance of the departed 9. DASARA is a festival of 10 days from Asviyuja Sud­ ancestors and worship them in the form of kalasam dha Padyami to Dasami (September-October).

1. Every Hindu Is enjoined to visit Gaya at least onco in his lifetime to perform tho funeral ceremonies of his ancestors, and to offer plndas In their honour. 2. Generally speaking the tarpana cannot be porformed by a woman, by a man whose parents are alive, or by a Brahmin not endowed with the .acred thread.

3. According to the Hindu belief of the future life there are two patbs followed by souls of different Itates of development according to their karma (actions). The saints who have fulfilled their karma travel by the Devayana, the way of the Gods, through the rays orthe Sun and never return to be reborn on earth. Ordinary souls wblch 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 Bhuvarlaka, the astral plane, according to tbe life they have led in the world. The soul. 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 belp the di.enbodied spirit to obtain a form or preta·body, which will carry it on to its appointed pilgrimage. This i. supposed to be effected by tbe pinda offerings, the food presented to the spirit and by recitation ofappropriatemamras. When the preta body is fully formed on the tenth day it feeds on thepinda. 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 tbe twelvemonths the relatives fallow the departed spirit with the sraddha ceremonies, sixteen in number, performed at stated times to provide it with sustenance and to prepare it for the goal. When at last it is reached tbe preta-body is dissolved. The soul now becomes a pitru, and assumes another body adapted for enjoying h.avenly enjoyment or for suffering the pains or hell. In this state it comes before the judge, Yam., the Lord of pitru.. When the souls have enjoyed tbeir bIlls or suffered their aUolted punIshment, they are again reborn on earth to fll11l1 the remainder of their karma. [ 8 ] APPENDIX I

It is believed that it is the anniversary of the day puja to the family Gods, whereas the Vaisyas when Bhagiratha 1 the ancestor of Sri Rama, brought worship weights and measures, etc. The agricul­ down the river Ganga from heaven. Dasahara means turists and others of hereditary professions such removal of ten sins (dasa = ten i.e., ten sins and hara as carpenters, barbers, etc., worship the imple­ that which removes or expiates). Dasara or Vijaya­ plements which they generally use in their da3ami is perhaps a corrupt form of the word Dasahara. profession. The agriculturist, for example, worships The legend has it that Brahma as the head of the Gods his plough, scythe, spade etc. The family weapons prayed to the Goddess Durga for the protection of such as guns, daggers, swords etC'., are also cleaned Rama and the destruction of Ravana, when the latter and decorated and puja performed. In the modern davs was engaged with the former in a mortal combat. The the motor vehicles are invariably washed, decorat~d Goddess answered the prayer on this day and Ravana with flowers; and turmeric and kumkum are applied was killed. A second tradition says that since Rama and a puja is performed by burning incense. In towns after his wife Sita was stolen by Ravana, came to and big plac~s and big villages bommalakoluvu for 10 know of the latter keeping her under the Asoka tree days from Padyami to Dasami is a special feature in in Lanka (Ceylon) collected his army and started out families that can afford it. Bommalakoluvu is arrang­ to rescue her on this day which ended successfully, ing, toys and fancy goods, pictures, artificial fruits in every Hindu Raja consequently considered this day their natural colours in a gallery with miniature parks the most auspicious one for setting out to wage war. in which small plants sprout up in sandy beds laid for The whole of the period of ten days beginning from the occasion, Every evening during the 10 days friends the first day of. the bright half of Asviyuja (Septem­ are invited and offered fruits and tambulam. The ber-October) is devoted to the worship of Durga in ~ poorer section of society enjoy this koluvu by visiting South India. the richer families. The villagers round about the towns make it a point to enjoy the sight, one of the 10 days, Vijayadasami is common to all Hindus irrespec­ generally on the 10th day, the day of common festivity. tive of caste or status. Besides the usual cleaning of residences, bath and wearing of new clothes, the spe­ Dasara celebrations in Mysore are not only of all­ cial function of the occasion is to go to the sami tree India fame but are known abroad. The loyal subjects in the evening with music, worship the sami tree and of the entire Mysore State celebrate it as a special offer sami leaves to friends, relatives and elders wish­ festival and the residents of Madakasira Taluk which ing them well and asking for blessings. While offering projects into the Mysore State join them. In addition the leaves the higher classes pronounce the sloka: to the general functions observed in the other :Rarts of Rayalaseema there is a special practice in some vil­ "Shami Shamayathe papam lages of the taluk to race riding on bulls, he-buffaloes, Shami Shathru Vinasanam Arjunasya Dhanurdhari carts or rams. The animals painted with designs over Ramasya Priyadarshanam" the body decorated with bells and garlands of wild flowers round their neck, horns smeared with variety meaning "Shami destroys sin, extinguishes enemies on of colours, selected high class bulls covered with cost­ that sacred day of Asviyuja Suddha Dasami. Arjuna ly saries are made to run as fast as they can either took up the bow and Lord Rama rejoined Sita." with or without a rider. Men and women, young and Wearing new clothes is not a general order. Only old, rich and poor take a ride through the streets on the rich enjoy the privilege. The poor put on their one vehicle or the other. The ride is between 3-00 P.M. best and cleanest preserved for the occasion though and 6-00 P.M. on Dasami. for several, this is as marked a festival as the Telugu Dasara was, till recently, for the pial school tea­ New Year's Day for putting on new clothes. The pre­ cher. an occasion for adding to his remuneration an­ ceding nine days grouped as navarathrulu or devi nava­ nually. He used to select a batch of intelligent stu­ rathrulu, Goddess Parvati is worshipped throughout dents with melodious voice and give them practice to tr"e week and is observed in different ways in dif­ sing in chorus songs in praise of gods and of good ferent places and by different communities. For the wishes to grihastas (family people). From Asviyuja poor and the labouring classes this is no period of fes­ Suddha Padyami till about Purnima, he used to take tival at all. On the sixth day all Brahmin and Vaisya them around the village and the neighbouring villages, families and a few non-Brahmin families perform make them sing before the parents of the students and Saraswati puja. They arrange the books, worship Saras­ the rich people, collect some cash for himself. and a wati and offer naivedyam. few paise separately for the students. The young boys The eighth day is a day of Durga puja or Dur­ and girls in their best festival dress used to give a gashtami on which day a few Shaktheyas worship grand spectacle of colour and pageantry. Some tea­ Durga. On the ninth day, the Brahmins perform chers used to teach kolatams and country dance sup-

I, Vishnu became incarnate in the person oflhe sage Kaplla forthe 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 ofa 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 ha ving stolen it they approached to kill him, wheo fire flashed from his eyes and instantly reduced the whole army to ashes, 10 order to expiate their sin, purify their remains and secure paradise for their spirits, Bhagiratha. the great grandson of Sagara did penance and brought down the Ganaa from heaven and led her from the Himalayas where she had alighted, 10 the lea. The sons 01 Sagara were purified, APPENDIX I [ 9 1 plemented by a sm'all comic scene and take the troupe son of Lord Siva could kill him. But, insulted by her to villages within a radius of ten to fifteen miles and own father Daksha, Parvati had burnt herself in the collect money for himself and the dance masters, musi­ father's sacrificial fire and was reborn as the daughter cians and stage directors. This was a regular Dasara of Himavantha. Lord Siva was doing severe penance activity in the villages bordering Karnataka and is and nobody could disturb his penance so that he could continuing now in a very few villages on a modest marry Parvati and beget the saviour of the world. scale. This practice which used to yield to the village Manmatha disturbed Siva's penance and got himself pial school teachers not only cash but also clothes, etc., burnt to ashes for the benefit of the universe. Lord from the rich cultivators of UravakoJlda Sub-Taluk, Siva married Parvati and the birth of Kumaraswamy Gooty and Tadpatri Taluks is fast dying out. was an event of great joy to the whole universe. 10. DEEPAVAIJ and 11. DHANALAKSHMIPUJA - Deepa­ Subrahmanya Shasti in Anantapur District is con­ vali is also called Naraka Chathurdasi and is celebrat­ fined to a very few Brahmin families to celebrate the ed on Asviyuja BahuZa Cha.thurdasi. Dhanalakshmi­ birth of Kumaraswamy who is otherwise known as puja comes off on the new moon day (Amavasya) of Subrahmanya. Asviyuja. All Hindus believe that Lord Krishna along Fasting during the day, worshipping Lord Subrah­ with his consort Sathyabhama killed and manya and offering cocoanuts and naivedyam are ob­ returned home early in the morning on this day. An served as the ritual. One special function on the occa­ occasion of rejoicing and welcoming the Lord, elders as sion is to invite a Brahmin bachelor, honour him, feed well as Hie youngsters get up very early in the morn­ him and give him new clothing. Reading and listen­ ing, take oil bath and celebrate the happy occasion with ing to the story of the birth of Kumaraswamy is an­ fire works on a scale suited, to the purse of the family. other function which is believed to bring prosperity It is a day of festivity with special food preparations to those that take part in it. and worship. There is display of fire works in the night. 13. SANKRANTI - Makara Sankranti or Uttarayana Sankranti is the Sun's entrance into the sign Capri­ In towns and nearby villages of Anantapur Dis­ cornus (Makara), which is identified with the Uttara­ trict, hundreds of lamps are lit on pials and compound yana or return of the Sun to the north or to the win­ walls of their houses by the rich. A few families light ter solstice. The festival marks the return of the Sun extra lamps for three days after the festival. The to the northern hemisphere. It is observed from 13th merchant class, particularly the Marwaries perform to 15th January. It is also known as Pongal in the Dhanalakshmi puja, in the night inviting friends and Southern India and is dedicated to the glorification of relatives. The Miarwaries commence accounts of the agriculture. year on that day. Generally all the Hindus observe it. First day is In places where there is a big Marwari population Bhogi, second day Sankranti and the third Kanuma special invitations are issued to friends and customers panduga, known in the rural parts as PasuvuZa pan­ for the puja of Dhanalakshmi. All money due to them duga. On the first day Brahmins and Vaisyas take is collected and worshipped along with a kaZasam de­ ordinary oil bath whereas the rest of the Hindus take corated with jewels inside the house and the photo of a bath after rubbing the head and the body with gin­ Lakshmi is worshipped in the places of business. gily paste. In the matter of preparations for the day Fruits, flowers and tambulam are distributed. In some the Brahmins are particular of setting up' two ovens cases there is what is known as chadivimpuZu which is and cock jaggery pongaZ and sugar pongal. The other the presentation of a small amount by the invitees as castes invariably prepare bread, with cholam flour and a good wish for the next year's prosperous business. sajja flour, if available, both mixed with gingily. For the special curry on this occasion all available vege­ ] 2. suBRAHMANY A SHASTl - takes place on the sixth tables are mixed and cooked to~ther. Hot pongal lunar day in the bright fortnight of Margasiram (No­ (pulagam) is prepared. Brahmins, Vaisyas and Lin­ vember-December). Subrahmanyaswamy, generally gayats pour down pieces of sugar candy and regi pan­ known as Kumaraswamy is the God of war, and the dlu (zizyphus jujuba) and coins over the heads of general of the army of the Gods. . He is the son of children. In all families pumpkin is invariably cook­ Siva and Durga, is mounted on a peacock with its tail ed, seasoned or sweetened. Another practice is to offer spread out, a bow and a spear is in one of his hands pumpkin and gingily to Brahmins. The next day is and he is depicted as very handsome. It is said that the day of festivity for all. The third day is very im­ women 'Who have no male children especially propiti­ portant in the rural parts. In the urban parts also the ate him to beget a son as handsome and as courageous milk vendor decorates his cows and takes them round. as Subrahmanya. In rural parts cows and bullocks are washed, their It is the celebration of the birth of Kumaraswamy bodies are decorated with designs, horns are coloured to save Devas and Brahmins from the Danava Taraka­ and bells of different sizes are tied to the horns and sura, who had acquired such a boon that none but the necks. Some are decorated with costly cloths and [ 10 ] APPE!fDIX I jewels and taken to temples with drums and music. In his samkalpa or pledges himself to celebrate the wor­ some parts paruveta is held this day. ship. He then recites special (holy texts) and offers an arghya (oblation) after which he goes 14. BHIsHMA EKADASI - is celebrated by a very few through the ma,trika-nyasa-a set of gesticulations ac­ Brahmins on Magha Suddha Ekadasi (January-Feb- companied by short prayers. The repetition of nyasa ruary). (i.e., touching parts of the body while repeating cer­ It has its source in the primitive institutions of the tain mantras) accompanies every offering made to the Hindus of which the worship of the pitrus, the patri­ Linga; they are fruits, flowers and incense and lights archs or progenitors, the Diti Manes, constituted an and the like during the whole ceremony. The Linga is to be propitiated with different articles in each watch ir:.portant element. This day is dedicated to Bhishma, I the son of Ganga, and great-uncle of the Pandava and of the night on which the vigil is held. In the first Kaurava princes, who was killed in the course of the it is to be bathed with milk. Incense, fruits, flowers great war between the Pandavas and the Kurus, and and articles of food, as boiled rice and sometimes even man­ dying c~ildless left no descendant in the direct line dressed flesh, are offered with the repetition of on whom it was incumbent to offer him funeral hon­ tras. In the second it is bathed with curds. In the ours. In order to supply this defect persons in general thIrd the bathing is performed with ghee. In the fourth are enjoined to make libations of water on this day to watch the Linga is bathed with honey. Brahmins are his spirit and to offer him sesamum seeds and boiled entertained and presents are made to them. Women rice. The act expiates the sin of a whole year. One uf as well as men perform this vrata. its peculiarities is that it is to be observed by persons All Hindus except Vaishnavites observe this fes­ of an the four original castes. The intention of the tival in Anantapur District. There is not much dif­ rite as now understood is expressed in the mantras ference in the observance by the several sub-commu­ uttered at the time of presenting the offerings: 'I pre­ nities that observe it. On Magha Bahula Cha.thurdasi sent this water to the childless hero Bihishma. May devotees fast the whole day, go to Siva temple fo~ Bhishma, the son of Santhanu, the speaker of truth, abhishekam, worship and offer cocoanuts, fruits, pa,na­ the subjugator of his passions obtain by this water the kam and panneram which they take as prasadam, ob­ oblations due by sons and grandsons.' After his defeat serve jagarana (keeping awake the whole night), at­ by Arjuna he waited till Magha Suddha Ekadasi and tend the purana kalakshepam, harikathas' or dramas died on this day after the Makara Sankramanam call­ with a theme of Siva. The next morning they break ed Uttarayana punyakalam. Brahmins observe fasting, their fast after a bath and puja. During the second perform lluja to Bhishma and break their fast on Dwa­ day also they desist from sleep. One general practice dasi with parani, a feast. This is unknown in rural is that this festival is observed not at their residence parts. but at the holy place or a place of Siva pilgrimage 15. MAHASIVARATRI-falls on the fourteenth day of the such as Srisailam, Mahanandi etc., at times hundreds waning Moon in the end of Magham (January-Febru­ of miles away from home with the belief that those ury). This in the estimation of the followers of Siva places are further sanctified during the' period by the is the most sacred of all their observances, expiating presence of Devathas that visit the centres to worshio all sins and securing the attainment of all desires dur­ the presiding deity though invisible. - ing life and union with Siva or final emancipation after 16. KAMADAHANAM and 17. HOLI - In Anantapur Dis­ death. The ceremony is said to have been enjoined by trict Kamadahanam and Holi are clubbed together. It Siva himself who declared to his wife Uma that the commences on Phalguna Suddha Triodasi and closes ')n fourteenth of the dark half of Magham if observed in Bahula Padyami though the actual Holi is celebrated honour of him should be destructive of the conse­ on the full moon day. quences of all sins and should confer final liberation. The three essential observances on this day are, fast­ One legend which is current is that Manmadha' ing during the whole tidhi or lunar day, holding a was burnt to ashes by the fire from the third eye qf vigil and worshipping the Linga during the night. Lord Siva when he opened it in wrath for having been After bathing in the morning the worshipper recites disturbed from his penance.

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 loug ,life i? a manner almost unpa~aJleIJed in tbe ~istory of India. His father fell in love witb the daugbter of a fisherman, who would not give her in marnage till he was assured of her Issue fro~ the klD~ succeeding to the Kingdoom. Bhishma h~ving Come to know of his. falher's attachment for the girl went to ~er fat~er and not only ren?unced hIS own claim to ~he throne, but by taking a vow of hfe-l~ng celIbacy cu~ off hIS line of off· spring. saying that even. dymg chIldless he would at~a,1D heaven. So ~rm was h,s attachment to the vow that when_on hiS step-brother s death no male child was left in the famIly and he was earnestly SohcIted by eyen hiS step_mother to marry and rule the Kingdoo!rl;'he replied, 'J can 'renounce the empire of heavon but truth I ~hall n~ver renou~ce.' Lying on his death-bed in the battle field of he gave advice to the Pandavas upon the duties of kings upon phIlosophical and SOCIal problems and upon questions of polity, ofthe art of war, the means ofattaining salvation etc. • 2. Manmadha was the son of Maya (the primary illusion) or the general attracting power and is married to . affection, aDd his bosom friend' Vasant ~the spring), Manmadha or Kama is represented as a youth with eight arms lind attended by four nymphs-Pleasure, Affection, Passion and Po~~ er; beannll the shell, the lotus. a bow and five arrows and" banner riding on the marine monster Makara or on a parrot. A1'Pli:NDIX I III )

According to Vaishnava PUranas it was the anni­ of the village. There is a strong superstitious 'belief versary .of a ·great feat of heroism which Krishna per­ among the villagers that damage would invariably be formed by destroying a she-demOn variously named done by 'fire if Kamanna panduga is celebrated -and Sankhashuda, Hori, !IDa, Bola, Holika, Medha and Kamanna is burnt. The youth of the village Cbu1d Dhundha. The most probable supposition, however, is not resist the temptation ,to 'celebrate it in a particu'l:ar that it was set apart to celebrate the return of spring year and disregarding the advice of the elders observ­ - to typify the general influence Df spring upon both ed the festival. Fodder, grain and a few houses wece the animate and inanimate creation and to express gutted by fire that year and the festival was never the feelings spread 'by the season and the delight whith aga.in celebrated in that village. the revival 'of nature 'Sent forth. The festival dates from Vedic times. According to a legend, Hollka was COMMON MUSLIM FESTIVALS the name of a she-demon who used to devour children 1. RAMZAN is observed during the ninth ,month of the that were supplied to her by turns ·fr()m each family Muslim year viz., Ramzan (February-March). Prophet in the places where She held sway. It so happened that Mohammad, while he was doing penance jn Ghareb­ one day, an old woman's only grandson was to be the wera (a cave) in Mecca at his fortieth year, is believ­ victim .and she was lamenting 'her bitter misfortune. ed to have acquired Quran sent by Allah through A holy mendicant happened to pass ber duor and hear­ Gabriel. The observance of this month is one of the ing of the cause of her sorrow contemplated for a time five cardinal practices in Islam and express commands and then said that Holika conld be killed and her regarding it are givSn in the Quran. grandson saved, if Halika could be made to hear vile and obscene expressions, for it was destined that this Throughout the entire month Mus1ims commence alone could kill her. The whole village took this their fast at 4-30 A.M. to break it only after sunset, holy 'man. at his word, and when Holika came for her This festival is observed only by a few advanced Mus­ prey next day she was met by such a chorus of vile lims in the taluks of Kalyandrug, Hindupur and Mada­ and filthy abuse that she dropped down and died, as kasira, and the name of the festival is not known in was prophesied. This event is supposed to be comme­ some of the villages. All luxuries and also suCh habits morated l:lY the festival, and the obscene language as smoking, chewing ana snUffing are avoided during used by some youths generally at the Holi festival is this period and a complete fast during day time is ob­ believed to have originated foom this legend. served. The observance of fast is so strict that during that period Some orthodox [Muslims ao not even swal­ This is observed in towns .and villages by all the low their own saliva. During the nights Moulvies deli­ Hindus irrespective of economic status. This is more ver lectures on Islam. In -addition to Isna (fhe night a public function than a domestic function. The main prayer) additional prayer namely ta-ra~vi (20 rak­ ;function is on Purnima which is called Kamanna Pun­ haths) is offered and a ):jart of the holy bOOK, 'Quran nama or Kamanna Panduga. A pit is dug in the custo­ is recited. On bade rath or the "best night" (shab-e­ mary places in the middle of the streets and wood and khader) which falls on the 26th or 27th day aecord­ other ,combustible articles are collected from three ing as ,the month consists of 29 'or 30 d-ays recitation days in advance. An earthen image of a female is of the holy book is completed. On the bade rath all 1Jlaced in the centre of the pit and some kind of pujll keep awake 11m 4 AM. when the reading of Quran is performed. The gathered material is placed ~ll round will be completed and sweets are distributed. The fast the image. A picture of Kama or Manmadha, son of is broken in the night at home by some

eyes of the Sheviyat (Religious law). But the namaz town), without having their breakfast as a mark of at the idgah is seldom missed by anyone. The pro­ respect to Ismail and offer their namaz (prayer). It cession to idgah is by one route and they return by is believed that the deer in the forest stands on one another, so that the beggars that line up the route on leg without even feeding its young one till the namaz both sides, might have the benefit of the charity of the is over. Therefore, the namaz is performed early even rich. before taking breakfast.· Within three days, the head of the family takes a sheep or a cow or a goat and 2. BAKRID (The cow feast)-is also called Id-i-Qurba.n turning its head towards Mecca, says: (the feast of sacrifice) and Id-u!-Kabir or Bari Id (the great feast). It is celebrated on the 10th day of Zilhaz "In the name of the great God verily (April-May) and is part of the rites of the Mecca my prayers, my sacrifice, my life, my rilgrimage. It is observed in all parts of Islam, both death, belong to God, the Lord of the worlds. He has no partner: that is what I as a day of sacrifice and as a great festival. It is am bidden; for I am first of those who are founded on command in the Quran, Chapter XXII, resigned." "And then he slays the animal. verses 33-38. Two of the verses are The flesh of the animal is divided into three portions, one-third being given to re­ "Ye may obtain advantages from the lations, one-third to the poor and the re­ cattle upio the set time for slaying them; maining one-third reserved for the family. then the place for sacrificing them is at It is considered highly efficacious to sacri­ the ancient house. By no means can their fice one animal for each member of the flesh reach unto God, neither their blood; family, but as that would involve an ex­ but piety on your part reacheth Him. Thus penditure few could bear, it is allowable hath He subjected them to you that Ye to sacrifice one animal for the household. magnify God for his guidance; moreover In extreme cases, men may combine announce glad tidings to those who do good together and make one sacrifice for all, but deeds.'" the number of persons so combining must not exceed seventy. Some authorities limit The legend goes that before the birth of prophet the number to seven." , Mohammad, there was Ibrahim (Abraham) a prophet The skin of the sacrificed animal should be sold and who condemned polytheism and animal sacrifice before the money thus got distributed among the poor. Quite images. It is he that constructed Kaba. He beheaded apart from its religious ceremonies, the festival is ob­ the minor idols secretly, placed the sword in the hand served as a great occasion of rejoicing. Chappaties of the presiding deity and proclaimed that the crime (wheat bread), sweets and bowls of khima are· the was committed by the deity itself. The enraged mob only preparations for the dinner. Rice is not cooked threw him into the fire but the angels and God saved generally. Presentations are made to the youngsters. him. God commanded that he should sacrifice his only son Ismail, begot at the ripe age of eighty. Though For the subsequent four days three takbirs are Satan tried to dissuade him, Ibrahim executed the recited after every namaz (prayer) in His praise for Lord's command. However, it was only a test and his the mercy shown in restoring Ismail to life. Rich per­ son was restored to life. An orthodox version is that sons give alms to the poor. God desired Ibrahim to sacrifice to him the best he 3. MOHARRAM- loved. The best he loved was his youngest son Ismail "The name of the first month of the or Ishmail who was made to prostrate blind-folded. Muslim year is also the name given to the Ibrahim with his eyes covered, repeating the words first ten days of the month observed by the Bismillahi Allah-Ho-Akbar (with the name of Gad Shiahs in commemoration of the martyr­ dom of Hussain, the second son of Fati­ who is great) drew the sword across his neck. In the mah, the Prophet's daughter, by Ali. A meanwhile, however, the archangel Gabriel snatching short account of this tragic event is neces­ Ismail from underneath the blade, substituted a broad sary to understand the quaint ceremonies tailed sheep in his stead. Abraham unfolding his eyes which are observed on this festival. Yazid, who succeeded his father Muawiyah in the observed to his surprise and joy the sheep slain and year 60 A.H. was a drunkard and a debau­ his son standing behind. God ordained that a cow (or chee. The people of Kufah, which was the a bull) or a sheep or a goat be sacrificed in his place. home of theologians and priests in those Animal sacrifice appears to have come into vogue from days, were scandalized and he in return then. treated them with much contempt. At this time Hussain was residing at Mecca. He In commemoration of this sacrifice, Bakrid is ob­ had never taken the oath of allegiance to Muawiyah or to Yazid, and so now the served on the tenth day in the Muslim month of Zilhaj people of Kufah begged him to come and (April-May). On that day the Muslims go to idgah promised to espouse his cause if only he (an open place where a wall is constructed on a rais­ would pronounce the deposition of Yazid ed platform on the western outskirts of the village or and take away the Caliphate from the house of Umayyah. The friends of Hussain

I. Page 102, Hindu and Muhammadan Feasts, 1914. 2. Page 103, Hindu and Muhammadan Feasts, 1914. APPENDIX I [ J3)

in vain urged that the people of Kufah then distributed. The imamoo"(1 is generally were. a fickle lot, and that they could if a temporary structure or some large hall they wished, revolt against Yazid without fitted up for the occasion. The alams or his help. Hussain accepted the call and standards which are commonly made of started for Kufah with his family and a copper, and brass though occasionally of small escort of horsemen and one hundred gold or silver, are placed against the walls. infantry. But meanwhile Yazid sent the The usual standard is that of a hand plac­ Governor of Basrah to obstruct the way ed on a pole. This is emblematic of the and Hussain on the plains of Karbala five members (the prophet himself, Ali, found his progress arrested by a force of Fatimah, Hassan and Hussain) who com­ 3,000 men. The people of Kufah gave no pose the family of the Prophet, and is the aid. Submission or death was the alterna­ special standard of the Shiahs."· tive for him. He asked his followers that th"se who wished to go, could go. But they For the first six days nothing else takes place. From refused to leave him saying what excuse seventh to ninth day they are taken out in procession they would give to his grandfather on the day of judgment, if they abandoned him? in the streets. Fires are kindled in open spaces and One by one the little band fell, and at last the people both old and young fence across the fire Hussain and his little son, a mere infant, and jump about calling out "Hussain! Hassan!" The alone remained. Hussain sat on the !!!,ounfl. three days are enjoyed with fancy dresses of tigers, Not one of the enemy seemed to dare touch him. He took the little lad up in his arms; bears, etc., and mimicry. Both Hindus and Muslims a chance arrow pierced the child's ear and go to the imambara for offering fa,tihahs to alams. On he died at once. Hussain placed the corpse the evening before the tenth day which according to on the ground saying "We come from God the Muslim mode of computing time is the tenth night, and we return to Him. 0 God, give me all the taziyahs and the alams are taken out in pro­ strf>ngth to bear these misfortunes," when as he bent to drink, an arrow struck him cession. It is a scene of great confusion, for men and in the mouth. Encouraged by this the boys disguised in all sorts of quaint get up run about enemy rushed on him and speedily put an fencing and jumping. At a convenient hour in the end to his life. The plain of Karbala is now night of the ninth day, burning cinders are levelled in a place of sacred pilgrimage to Shiahs, and the sad event which took place there is the pit in front of the ashur khanah and devotees both kept alive in their memories by the annual Muslims and Hindus, a few holding alams walk across celebration of the Moharram." 1 the fire. Whatever the principle might be, the influence of the ten-day observance of Dasara with fire walking Hussain's brother Hassan was beheaded while he was in several places is seen in the ten-day observances deeply engaged in namaz. of Moharram. It is the carnival of the lower class Strictly speaking this is no occasion for festivity Muslims and Hindus. On the following day after fati­ and joy. In fact several pious Shiah and Sunni Mus­ hahs are read, the taziyahs and alams are taken away lims observe fast, recite the Quran at home during the to the nearby river or tank or a well outside the town. ten days and the tenth day is observed as ashurah There the immersion ceremony takes place, which is (mourning day). It is the Muslim belief that the future washing the peerlu in water and removing them from khiamath (destruction of the world) will be on a Fri­ the poles on which they were kept mounted from the day of this ten days period of Moharram. The Shiahs, first of the festival. a sub-community of Islam, observe this as an occasion of immense pain and sorrow. They weep and wail The buthi (curd and cooked rice with condiments) beating their breasts during these ten days. Cots are brought from home is offered as fatihahs at 'the river upturned, mats are wound up and the bare floor is and distributed in small quantities to as many of those Dade the sleeping place during the period. They wear assembled as possible. After the immersion ceremony, the alams are wrapped in cloth and kept in ashu1' only black clothes. They perambulate the streets with khanahs for 3 days. Though non-vegetarian food is a flag expressing their sorrow, recounting the activi­ prohibited for 3 days, it is observed only for a day ties of the departed heroes Hassan and HUssain and excert by the Shiahs. Sharbath is generally distribut­ calling out their names. The highly orthodox Shiahs ed. After the 3rd day the alams are taken home and condemn even the processions. They consider the two kept in safe custody for the Rext Moharram. heroes equal to prophet Himself. In Anantapur District the festival goes by the "Some days previous to the festival, the imambara (house of the Imam), also name Peerla Panduga. There is communal concord In called ashur khanah (ten-day house) is this district and Moharram is a common festival for prepared. As soon as the new moon ap­ the Muslims and Hindus. There are villages who main­ pears, the people gather together in the tain at least the family of the mujavar in order that various imambaras and offer fatihahs over some sherbet or some sugar. in the name of he may be of service to them for this annual festival. Hussain. The jatihah concludes thus: '0 Several Hindus take advance vows of fire-walking to God, grant the reward of this to the soul get over troubles for themselves or their cattle and of Hussain.' The sherbet and sugar are fulfil them after fasting the whole day.

I. j'ages 106-107, Hindu and Muhammadan Feasts, 1914. 2.. Ptges 107.J.08. Hindu lfdd Mubamoutlan Fellsts, 1914. [ 14 ] APPENDIX I

4. l\:TILAD-UN-NABI-is observed by

1. Easter-The day the Christians celebrate Christ's rising from the dead is called Baster. 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 cocoons, birds build nests and lay eggs. For hundreds of years eggs have signified the awakening of lifo in spring. Christians colour Easter eggs and give them to their friends as a way of saying 'Spring is bere' (The Golden boo!!; of Epcyelopedia-Book V. page 443 by Bertha Moris Parker), [ 16 ]

customs 3t home in addition to thE:' marriage ceremany ll~er,[ E){cbanging grEetings and inviting friends an\! at church they observe Good Friday, as well as Chri~;­ relatives to participate in the Christmas dinner, The mas, not to mention the New Year's Day. well-to-do Protestants prepare the 'Christmas tree' with canes and bamboos and decorate it with coloured 3. CHRISTMAS - is the birthday celebration of Jesus paper, candles and a variety of coloured bulbs. Gifts Christ. Though 25th is the birthday of Jesus, the and greetings received from friends and relatives are celebrations commence on the night of 23rd December conspicuously exhibited on the 'Christmas tree.' with the 'Christmas Candle Lighting Service.' The evening of 24th is called the 'Christmas Eve' and spe­ The Roman Catholics do not have the Christmas cial prayers and services are held in churches, In tree but exhibit in a crib the articles of presentations, order to keep the children awake on the night of the the statues of Babe Jesus, Mother Mary and foster 24th the parents tell them that 'Christmas father' visits father Joseph. Some figures of animals representing them with presents. This 'Christmas father' or Santa the stable are also kept to indicate the actual place of Claus is an imaginary old person with a white flow­ the birth of Lord Jesus. ing beard and a red snow suit who is believed to fill Christmas is a common festival for all Christians the children's stockings with Christmas presents by in Anantapur District, whether rich or poor, in towns night. The children generally fall asleep by mid-night or villages. The well-to-do in the towns celebrate the of the Christmas Eve; then the parents keep presents festival in the manner detailed above. Even the poor like sweets, balloons, toys, etc., in stockings and keep on account of the close association with the rest in them under their beds or on the tables. In the morn­ towns observe it with equal zeal though they cannot ing the children are told that 'Christmas father' had afford the costly dinners or exchanges of sweets. The come and left them presents. Even in the church the 'Christmas tree' is a luxury for them. For the unedu­ eldest member is dressed like the 'Christmas father' cated Harijan converts of the village Christmas is, per­ and is made to wander about in the congregation, dis­ haps, a festival. Rich feasts of the year are held tributing sweets, etc., to the children from the stock­ though they are not advanced enough to conceive the in

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A bhaya hastam Raiseii right palm of deities Amava.'3ya manau Nredicine which is distrI­ representing the protec­ buted on the new moon tion - affording attitude day in a posture of reaSSUl'­ Amildar A revenUe term meaning ance the manager of a coun­ Abhisnekam Religious rite of pouring try or district; generally or sprinkling sacred refers to Tahsildar, a Re­ waters on the ima'ge of a venue Officer in charge deity of a taluk Adapaduchu You~ woman or maiden Ammavari varshi- Annual festival of the fe- AddapaUaki Ordinarily a pallaki (pa­ kothsavam male deity lanquin) is carried Amruta kumbhas Small vessels with nectar lengthwise with a deity Ananda • Happiness or a religious guru in it. Anantha sesha. Procession on Anantha ser­ But ce!'tain reUgious vahanothsavam pent vehicle gurus claim it a privilege Andhakasura dhwamsa • Destroyer of Andhakasura, to be taken in proces·sion a demon through public streets in Anehejje Elephant's feet a palanquin carried Anjaneya vahanam Hanuman (Monkey God) breadthwise. Hence "Ad­ vehicle dapallaki" Ankanam The roof is generally divid­ Adri Hill ed into parts by beams Advaita A metaphysical theory that and each part is called soul and the body are Ankanam Ankura.rpanam regarded as one and the Inauguration Annasantharpana • same and the only reality Free feeding Antarala gopura being Brahman The tower on the door bet­ Agni The God of Fire ween the tower on the Agnigunciam Fire pit main entrance of a big Agraharams The villages given as a do- temple and the tower on nation to Brahmins Anubhavamantapa the sanctum-sanctorum Aikyam • Joining or merging Academy of spiritual ex- Akhandabhajan Doing bhajan continuously Anugraha perience Akhandams or Burning lights continu- Aradhana Favour Akhandajyoti ously Archaka Special worship Akkanaba!aga Literally the kith and kin Priest - one who conducts of Akka. Genera]1y a Archana worship, a ministrant club or association of Arthamantapam Worship women to propagat€ the Intermediary roofed space philosophy oi Akka­ in a temple unenclosed mahadevi, a great Veera­ Ashramam or Ashram by walls saiva devotee or Asrama.m Hermitalge Akka tangi gundu. Sister stone Ashta avaranas Eight environments' Akkipu,ja Special decoration with Ashtar1ikpalakas The eight divinitees guard­ pyramids formed with ing the eight sides rDW rke with numerous Ashtasiddhis • colours Attaining the eight facul­ Akshi-!epam An ointment for eye deco­ ties, viz., Anima, l\:Tahi­ ration ma, Garima, Laghima, Prapthi, Prakamya, Es­ Akupuja Worship with foliage, athvam and Vasithvam generally with betel Astanamantapa Royal Court of Kings leaves artistically arrang­ Asuras ed in a bamboo frame Danavas - enemies of the Suras - Devatas which fits well above Aswa . Horse the shoulders and head Asvatha or Aswatham Ravi tree (fieus religiosa) of the deHy Aswavahanam Horse vehicle [72]

Aswavahanothsavam Procession on horse vehicle small holes in them. The Ataveladi A kind of quatrain in devotee with the frame Telugu thus fixed walks on cloth Atma Soul spread on the ground Avabhruthasnanam The purification bath after from the house to the sacrifice temple in a procession • Incarnations with music. The frame Avula pa.bbamu or A festival celebrated in is offered to the deity at Avula parusha the name of the village the temple thus fulfiling deity; festival of cows a previous vow of per­ or cattle fair forming bayebeega Ayagandlu The barber, the dhobi, the Bha,jan Singing in chorus in praise Talari, the Neeruganti, of God etc., of a village who Bhajani mela • A troupe for doing bhajan have an unwritten here­ Bhaktas Devotees ditary right to serve the Bhakti Devotion to God, loyalty, village community and faith obtain in return annual Bharatanatyam A kind of Indian classical remuneration mostly in dance the form of grain, cocoa­ Bhasma Sacred ash; Ayurvedic nuts, tamarind and other drug commodities produced by Bhavi Well the family served Bevu Tiny petals of margosa Ayudhapuja Worship of weapons flowers are mixed with jaggery or sugar, dried grapes, parched Bengal B alanthi rayi Pregnant woman's stone gram dhal, cashewnuts Balapradarsanam • Exhibition of strength and almonds and the en­ Balavidhavas Young widows tire mixture is termed Baliharanamu Offering of cooked rice bevu. This is prepared mixed with the blood of on Ugadi day a sacrificed animal or Bhiksha,tana Begging red coloured cooked rice Bhoopradakshinam Go round the earth Bairagi A term given to a religious Bijaksharalu • Letters implying special association of mendicants meaning and significance of the Hindu persuasion in it whose principal resi­ Biksha Offering made to beggars dence is at Benaras or Bilva A sacred tree - Aegle Kasi, from whence they marmelos emerge into every part Bindiseva Bringing water from the of India, in various garbs well with music for or rather without a garb, abhisekham as most of them appear Bisilu Sun nearly in a state of na­ Boddurayi A round stone fixed in ture earth 'at the main en­ Banda • Hillock; big stone trance of the village at Bandla parusha A local festival the time of construction Bandlu thiruguta Taking round bullock carts of the village with cer­ round the temple tain ceremonies to pro­ Basavanabalaga The kith and kin of Basava tect the village from the Ba,savanna Sacred bull, the vehicle of bad effects of evil spirits Lord Siva and diseases Basaveswarothsavam Procession on the sacred Bodhi A kind of tree - Ficus re­ bull ligiosa Basthi Temple Bonalu or Bonam A preparation of rice and Bata Road green gram intended for Bayalu atalu Street dramas offering to a deity Bayebeega A rectangular frame of Bor'UJ}ulu • Puffed rice thin silver wire one side Brahmaha,tyadosham Sin of killing a Brahmin of which passes through Brahmarandhram • An unseen part of the head both the cheeks making which is said to open for [ i3 1

Cash paid to pujari or life to exit when gre3.t purohit on ceremonial sages that attain salva­ occasions tion die Drum Grand car festival Damarukam Brahma-rathothsavam Army Grand festival Dandu Brahmothsavam Court (l) Samadhi or tomb of 3. Darbar Brindavan Place of religiou~ import­ Brahmin religious hedd Darga ance for Muslims, gene­ (2) The pedestal or a rally having a tomb square erection to plant, protect and wor­ Darsan or Darshan Audience ship tulasi, the holy Dasangaht The process of offering naivedyam and perform­ basil (Ocymum sanc­ ing samaradhanas tum) Incense composed of 10 in- Burrakathas Legends of exploit of some Dasangamu gredients (a term gene­ God or hero related with rally used in Karnataka) singing music and dance Ten incarnations of Lord in rural parts Dasavatharams Vishnu Burus Deepam • Light (burning lamp) Deeparadhana Burning of oil lamps Deepasthambham Lamp pillar General of the army C enaputti (Senapathi) Deepothsavam Fe3tival of burning of oil Chakra Discus, the weapon of lamps Lord Vishnu Devadasis Dancing girls Chaldi Boiled rice retained in a Devareddu The bull dedicated to the container from night till deity the next morning Devatas . Celestial beings Chalivendala The place where cool Devajati vrukshasrunga A kind of celestial tree water is supplied on the Deviparayanam Reading a purana or epic road side for drinking of a goddess as a daily during summer devotional exercise Chamaras Fans made of silk fibres Devi upasaka A devotee of Devi or Adi­ for fanning the celesti,\l sakti beings Dharma. The approved way of life Chattram or Chatram Choultry compnsmg righteous­ Chavadi or Chavidi Village rest house also ness, religious ordinances, used for several common rules of conduct and purposes of the village duties of an individual community peculiar to his stage and Chedu A preparation made on station in his life Ugadi day with margas a Dhwaja.rohanam or . Inauguration of the festi­ flowers and sugar or jag­ Dhwajarohanothsavam val (flag hoisting) gery Dhwajasthambham Pillar in front of the Cheera Sari temple Chelimi Small pit dug for water Dhyana Meditation spring Digambara Nude Cheragu The loose end of the sari Dindullu seva To roll round the temple Dona Chigara A kind of tree A big hollow in a rock generally on hill tops Chiluka vahanothsavam Procession on the vehicle with water of a parrot Durgamu Fort Chinna rathothsavam Small car festival Dutha Ambassador Chinthapula tirunala The festival of tamarind Dwaparayugam The third yuga which last­ flowers ed for about 864,000 Chiti Funeral pyre years Chorakatha Story of thieves Dwaras Door ways Choras Thieves Dwesha Hatred Cowpeenam The small strip of cloth that covers nakedness Cttmbli or Cumbadi Country rug Ekadasa Eleven l 74 j

Ekadasi vratham • The vow of observing Eka­ Garuda vahanam Vehicle in the form of a dasi, on the 11th day in sacred kite the bright or dark fort­ Garudothsavam Procession on the vehicle night of a sacred kite Ekanthothsavam The festival of worship­ Gavi Cave ping the Lord and His Ginnu or junnu A preparation with the consort placing them ill milk of a cow or she­ a swing at night buffalo that has calved Eru River a day or two before with jaggery or sugar and Fakirs These arc an order 0.E re­ condiments Girigelu ligious mendicants of Earthen ima'ges Godugu meravani the Muslim persuasion; Procession under an um- brella Muslim saints Gone or goni • A kind of tree Gopalas Cowherds Gadha Mace Gopuram Tower Gaganamahal The m,ahal (palace) which Gosayi A wandering mendicant reaches the sky .eva Worship of cows Gaja Elephant Gotram Clan Gajarohanam Procession on elephant Govu uthsavam or Festival of cows vehicle Govula pabbam Gajavahanam Elephant vehicle GOVJriprasadaka One that has earned the Gajendra uthsavam Procession on elephant grace of Goddess Gowri, vehicle wife of Lord Siva Galapumanu • Fresumably the pole to Grama pradakshana Going round the village which the culprit among Grama seshothsavam The village procession of a gang of thugs was be­ the serpent Lord or the ing hanged procession of Lord GaUgopuram Tower Vishnu on Sesha, the Ganaradha,na Feeding of ganas, the fol­ serpent lowers of Siva, particu­ Gramadevatha Village deity larly Jangams Grihastas Family people Gandadeepam An oil lamp carried on the Guru Aacharya; revered precep- head made of a big hol­ tor; teacher low earthen plate filled Gurupuja Worship of the guru with oil with thickly Guthi Cluster or bunch twisted wicks of cotton Gutta Hillock thread, Usually the plate is prepared of flour of rice or wheat like an oil Halu or Alu Milk cup Halubhavi Well of milk Gandham Sandalwood paste Hamsa Swan Gandham puja or Worship with sandalwood Hamsothsavam Procession on the vehicle Gandhothsavam paste of a swan Gandham uregimpu Procession of the sandal- Hanumanthavahana,m Hanuman (Monkey God) wood paste vehicle Gangadevatha The goddess at water H anumanthothsavam Procession on the vehicle Gangaharanam Bringing water for worship of Hanuman Gangothsavam Festival of Ganga, the god- Harathi Wave-offering generally dess of water with lighted c,!mphor or Ganja An intoxicating smoke wick dipped in ghee generally used by baira­ Harikatha Legend of exploit of some gis; hemp plant god or hero related with Garadi mane House of exercises singing classical music Garbhagudi or Gar­ Sanctum sanctorum and dance bha gruha or Gar­ Hariseva A common celebration to bha griha invoke the grace of the Gariselu Underground granaries presiding deity for the Garuda Sacred kite, the vehicle vf welfare and prosperity Lord Vishnu of the villagers [75 ]

Colony and a cocoanut placed Hatti on them Homam Sacrifice Kalasasthapana Installation of a kalasam Honnina male Rain of gold Kallu Stone (in Kanarese) Kalpavruksham A tree in Indra's paradise which is said to yield ]du To offer or to yield whatever is desired Iravathothsavam Procession on white ele­ Kalyana mantapa Wedding hall phant vehicle Kalyanasundara Bridegroom Kalya.nothsavam Marriage ceremony Kama Passion J agaram or Jagaran Keeping awake the whole Kamadahanam or HalL Festival signifying In night Kamadahanothsavam incident when Kama, the Jaghir A feudal estate or an as­ or Kamanna Pan­ God of Love was reduc­ signment of land by a duga ed to ashes 'by Lord Siva ruler to his feudal chief Kamalamu Lotus in return for military or Kamandala Ascetic's water pot other services Kanakam Gold Jalacreeda Sporting in water Kanakaseva. Worship with gold Jambu gaddi A variety of grass Kanakathappetalu Small drums Jammi A kind of tree - prosopis Kandakam Ditch or moat spicigera Kankanam Bracelet; saffron thread Janda, uregimpu Procession of the flag tied round the wrist dur­ Japam Repeating the ma.ntram ini­ ing marriage and other tiated by the gUT'lL ceremonies Jatara Fair having religious im- Kankanavisarjanam Removing the kankanam portance Kanuma Ghat Jawar A millet Kapalamala Garland of 'Kapala', the Jayanthi Birth day representation of the Jeevanmukthi Getting salvation being skull of Brahma which alive is characteristic of im­ J eeva samadhi Tomb constructed when a ages of Siva man has entered it alive Karakamalasanjatha Son born in the lotus of Jnana Spiritual knowledge, reali- the hand of the guru sation Karaneekam Foreboding the happening Jnani A knower of reality of the year to come Jyothi Burning light Karatalabhiksham Two handfuls of alms Jyothi mahothsavam Festival of burning lights Karma The law that binds every­ Jyothi pi1_ldi The flour paste with which one to enj oy or suffer the jyothi or lamp is pre­ the consequences of one's pared and carried in pro­ action in former life. cession after putting oil This concept is based on and wick into the hollow the widely held Hindu and lighting it theory of rebirth. In Jyothi vedaluta The starting of jyothi or general it is used syn­ light in procession onymously with fate or Jyothulu Burning l1ghts , destiny Karthees The Telugu year has been divided into 27 karthees Kadava Pot beginning from Aswini, the earlier ones being of Kadavabonamu Pot with cooked rice fifteen days duration and Kadle Bengal gram the later ones less by a Ka.kasura The crow demon day or two Kalabanda or Kala­ A wild plant with thick Kattesamu Competition among men in manda white greasy liquid sub­ stick fighting stance within its leaves Kavacha samarpana Offering of armour Kalasam An empty vessel with five Kayakam Self imposed duty which betel leaves arranged one would not ,give up round the mouth of the even at the cost of his vessel with tips upwards life [ 76]

Plays, the unexplainable Kesakhandanam Tonsure ceremonies Leelc:s The feet of Vishnu ways of providence Kha Phallic stone representa­ Khadgams Fraises of the deity; sword Linga or Lingam tion of Lord Siva Khadira A kind of tree - 'Acacia Catchedu' Lingadharis Wearers of lingam on their bodies Khillah Fort Lingakara In the form of a Zingam Kirataka Hunter Lingala banda A religioUS place of wor­ Ku-eetams Crowns ship Kotatam A dance to the beat of short sticks held in the hands Kona Valley MaddeZa Drum Konda Hill Maddi A tree - Terminalia ala ta Koneru Pond Madhwa aradhana Special worship by Ma- Korra A kind of millet dhwa Brahmins Kothacheruvu. Kotha = new; Cheruvu Madyaranga The central area; arena tank Maditheru Procession in a palanquin Kothakota Kotha = new; Kota = fort Mahadwara or Main entrance Koti-lingam rayi The stone of the crore of Mukha.dwaram lingams Mahamangalaharati The waiving of a lamp in Kotilingams One crore of Lingams front of an image of a Kothwal The chief officer of a town god in an orthodox Krodha Anger Hindu custom. It is also Kruthikothsavam A kind of festival celebrat­ frequently observed in ed when a cloth immers­ the case of kings and ed in ghee is burnt and other great personages. puja is performed The object is to ward off Kudumulu A bun or cake of cereal the evil eye and other flour mixed either with harmful influences. It is jaggery or salt and boil­ performed only by mar­ ed in steam ried women or nautch­ Kllmbhabhishekam Abhishekam with a pot girls. The name of the Kumbhapu koadu Cooked rice lamp and of the act 0:1' Kumkum Vermilion waving is arati Kumkumarchana Worship with vermilion Mahamllni Great sage Kunkaalu aaduta An enjoyment on auspici- Mahaneeya A great man ous occasions by sprink­ Mahaprasadam SEE prasadam ling kumkum on each Mahapurushas Great men other Maharudrabhisheka Religious rite of pouring or sprinkling sacred waters on the image of Laksha bilva puja Puja with one lakh bilva Siva or Lakshabiivar­ (aegle marmelos) leaves Mahatheertham SEE theertham chana Maheswam A Veerasaiva sanyasi or Lakshmamma dopidi Loot of the jewels of God­ Jangam dess Lakshmamma Mandir or Mandiram A temple-like erection Mangalavadyamu I\~usic with pipes Lalithasahasranamam (n) Sahasranamam means and drums thousand names Mankuboodi Dullening ash (b) Sahasranamarcha.na Mantapam or Man­ A small rOom with pillars means worshi:;J by ut­ dapam tering thousand names and roof all of stone; a structure for placing an of god or goddess idol (c) Lalithasahasranama·m Mantradandam A stick possessing the means the thousand power of spell names of the goddess Mantram Incantation or spell. In Lalitha Sanskrit and other lan­ Lankadahanam Setting fire to Lanka (the guages derived from it, capital of Ravana of it also denotes hym~1, P.amayr.na fame) sacred text and mystical Le Get up verse [ 77 ]

Mantrapushpam The concluding ritual or Mutyala Pallar-i Procession in a palanquin worship in all big tem­ Uthsavam decorated with pearls ples by reciting holy Mylaru Name of a god in the vil­ scriptures implying that lages bordering Mysore in whatever form and State name the Lord has been worshipped, the worship and the prayer are for Naandi Inauguration the Abheda Paramathma, Nagabharanam The ornament nag a (co­ the supreme Lord who lS bra), the hood of a ser­ only one. The first man­ pent with five heads tram usually begins with over the Sivalingam sahasra seersham deyam, Nagabharana uth- • Taking the image of the etc. savam deity in procession with Mantravadi or Man­ One knowing the science the metal seven-hooded trika pertaining to mantram serpent over the head (mantram is the name Nagabhogi ~nake charmer of a sort of incantation Nagalingam A lingam shrouded by a or invoking addreslled to great seven-headed cobra particular deities, which Nagas Cobras the Indians frequently Naivedyam Offering in kind made to practise on any occasion god and consumed later of sickness or sudden ac­ Namoj Prayer cident or pain or in the Namam Vaishnavite caste mark case of being bit by a NanabaIu Raw rice mixed with jag- snake) gery Nandi or Nand~eswarq Manyams Inams Sacred bull vehicle of Lord Banian tree Siva Marrimanu Nandidhwaja uth­ Heads of the mutts Dance to the accompani­ Matadhipathies sa,vam Matapathies Those in charge of mutts ment of drums music, Maya Delusion; the architect of the dancer holding verti­ Asuras cally a pole 8 to 10 yards Meravani Procession high decorated with col­ Midinagulu A rare species of snakes. oured cloth, brass de­ They are of the cobra signs with a brass Nan­ species, less than nine deeswara on a plank at inches long with a hood the lower end which Moksha or Moksham Salvation; emancipation rests on the shoulder. from the bondage of re­ The bells at the plank birth and at the top make The original image of the MooIa bhera • jingling noise. Khadgams deity in a temple or praises of Lord Siva Moolapurusha Founder or Lord Veerabhadra are Moulvi A Mohammadan pandit sung Muddu Lovely N atyabhangima In a dancing pose Mudi Knot N avagrahajapam Japam in praise of nine Mudupulu A promised offer planets Mujavar Muslim priest N avagrahashanthi • Appeasement of . nine pla­ Mukhamantapam Entrance hall; front hall nets Mukti Free from rebirth, i.e., Navaratri uthsavams Festival of nine nights final emancipation generally Dasara Mula vigraham Presiding deity N avarathrulu Nine nights Muthaiduva Woman in married status Navavidha bhakti Nine kinds of bhakti Mutt Place of residence of fa- Neeruganti Village servant working kirs, byragis and other under the village head­ religious mendicants uf man regulating the flow this description. A reli­ of water to the fields of gious institution with the ryots under the tank authority over a sect and watching the bund l 78 j

from breaches, when the Paruveta Paru means run and veta tank is full = hunt N emalivahanam Peacock vehicle Paruvetothsavam A ritual during a festival Neredu Eugenia jambolane Pasam The noose of ropes used Nitya-dasoha Daily feeding (of the for binding the enemies; visitors) a weapon of Siva Nitya deeparadhana. Burning of oil lamps daily Pasupathasth ram Name of the arrow gifted to Arjuna by Siva Pasupu Turmeric powder Okali Vasantham or water mixed Pathakothsavam Flag hoisting ceremony with turmeric powder Pativratha Chaste woman Pativrathyam Chastity and chunam Pattabhishekothsavam Coronation festival Omkaram Letter Om in Sanskrit Peddarathothsavam Big car festival Peerla chavidi The place where the Mus- lim alams are housed paamu or Pamu Serpent Peetadhipathi Religious head Padma Lotus Penu • • Big Padmasana An erect sitting posture Peshkash or peshcush A kino· of rent payable to with both the legs foldKubera. Sitting in cularly yogas, etc. this chariot, one could Sadhana Practice obtain anything he or Sadhu One who has renounced she desired the world and its con­ Pushpaka Vimanoth­ Procession on pushpaka­ cerns Free feeding of sadhus savam vimanam Sadh usanta.rpana Entering the funeral pyre Pushpothsavam Festival celebra'ted by de­ Sahagamanam corating the image of the of the husband deity with flowers Sahasranamarchana Worship by uttering thou­ PuthaH A tall tree with thick foli· or Sahasranama puja sand names of God or age of a peculiar srecies; Goddess gold Sakthi or Shakti Female deity in an awe­ Putra kameshti yagna A yagna performed for inspiring form blessing with a son Saligramam A kind of sacred slone, a Puttaparthi Putta = ant-hill; parthi ~= species of black ammo­ vardhini or multiplier nite worshipped by the Puttinillu Birth place or parent's Vaishnavites which bears house circular or spiral lines Puttu Self-manifested supposed to have a mys­ tical meaning and to be typical of Vishnu Samadhi Tomb Rajapeetam Durbar hall Samaradhana Free feeding Ragi A kind of millet Samsthana,m Court of Hindu Rajas Rakkasa SEE Rakshasa Sanatanadharma The ancient Hindu dharma Demons; evil minded Rakshasas of varnasramas strong beings similar to Sanjeeva Hanuman or Anjaneya Asuras who are enemies who brought the life-re­ of the Suras viving herb sanjeevtnt Raktakodimanyam Inam or manya.m granted to restore Lakshmana to for the outflow of blood life of the N eeruganti Sanjeevi Life-giving herb Rakthabali Offering of blood or ani- Sanjeevi parvatam The hill having sanjeevi, mal sacrifice the life-giving herb Ranabhoomi Battle field Sankhu Conch Rangamantapam The front hall Santarpana Free feeding Ratha Chariot Santhanam Progeny Rathothsavam Car festival; chariot pro- Sanyasi One who has renounced cession the world and its con­ Ravi Ficus religiosa cerns Ravika Blouse Sapa,nugrahasakthi Capacity to curse or bless Regada Clayey soil generally Saptamatrukalu Seven female deities black cotton soil (mothers) Rishi Sage Saptarishis Seven sages Rudrabhishekam Abhishekam of Lord Siva Sapthaham A seven-day celebration reciting Rudram, a spe­ with continuous pujas, cial composition Rudraksha bhaja,ns and several The berry of the Elaeocar­ other rituals pus Ganitrus is called Sarvasamanabhava The idea of equality of all rudraksha and is used Sasanas Inscriptions for making rosaries for Sasthraseva Worship by passing a the devotees of Siva sharp, pointed thin sil­ Rudramala . II. garland made of mdrak­ . ver bar thr~ugh both shas their cheeks and going Rudrapadamu Foot of Rudra round the temple three or five times Sati SEE Sahagamanam Saddi Boiled rice retained in a Satya Truth [ 80 1

Sayanothsavam A ritual ob5erved by k~ep­ Tambma A l11u~ical instrument with ing the image of the wires deity on the bed Tapas Penance Sesha Serpent Tapascharya Austerities and penances Seshothsavam Procession on serpent Tarutalavasam Living under trees vehicle Tasdic Beriz deduction Sethies A service cadre in Veera- Teerthavali Vasanthothsavam i,e" saiva mutts sprinkling of coloured Seva Worship water Shanti Peace Teppamu Float Shoolam The favourite weapon of Teppatirunala, Boat festival Siva represented in vari­ Teppothsavam Boat procession ous forms. Commonly it Thambulam The whole apparatus of is a metal pike with betel i,e" the leaf, the three tongues mounted nut, the chunam and the on either a small or long spicery in the manner • pike the Indians take it; Shatsthalas Six stages generally betel leaves Sibiram Camping place and arecanuts Siddhas , Those who have attained Thanda Small groups of habita­ special powers through tions particularly of Su­ penance. A class of hea­ \ galis venly beings Thandava Siva Siva in the dancing pose Sidimahothsavam A ritual observed with a Thapovana Garden (in front of the wooden pillar Prasanthi Nilayam) Sikharas Coverings for the tower Theertham Streams; sacred or sancti­ Silpa sastra Science of architecture fied water Simhasanam An important function dur­ Thippes , Dung heaps ing marriages in Boya Thirthavadi A day consecrated for families of Madakasira homam Taluk when a represen­ Thirumajjanam The sacred bath tative or a nominee of Thoranams , , Festoons the Doras or Palegars Threthayugam The second yuga which presides over the func­ lasted for about 1,296,000 tion and special honours years are given to him; throne Thulasi The holy basil (Ocymum Simhavahanam Lion vehicle santum) Thuppadadona Sivaradhana Worship of Lord Siva Ghee store Tirthankara Sivayoga Penance A Jain saint who has pass­ Slokam Couplet or Quatrain in ed over the gulf which Sanskrit separates human beings Soolapumann A stake for impaling cri­ from the Godhead minals Trisulam Trident Sowcars Traders Turakalu Muslims Sthambhala mantapam A mantapam with high pillars Sthambham Pillar Upadesam EnUghtenment Sthreeha,tya Killing a woman Uraga Stotram , Uttering in praise of ,god Serpent or goddess Uramma Devatha or Village tutelary goddess Sudibandi A cart with a heavy Uru Devara wooden pole fixed verti­ Uriganoln Urigamu in Kannada cally means the burning eye Suryanamaskarams Salutation of Sun i.e" the third eye of Swasthivachana Invocation of blessings Lord Siva Swayambhu Self-manifested Urs Muslim festival celebrated Sykatha , Made of sand in memory of a great man Uthsavam Celebration, as applied Lo the pagoda ceremonies; Tamalapakula seva Worship with betel leaves festival Ballyan L,af Uthsava m'Urthies , PTocession images Vatapathrarn Bcmyan tree Uthsava Vi graham Procession image Vatavruksham Philosophy UUamanu A smooth wooden pillar V I'd ,11, i )l(' ,n fcrcd to the earth verti­ Velpulu Devatas Azadi- caily and smeared all Vepa Margosa tree round with gre:Jsy sub­ rachta indica stances Vesya A dancing girl Purified or sacred ash Utla parnsha A local name given to a Viblmti fair or festival; a ritual Vivakta yogi A yogi who has renounced everything Ut!atheTu The local name for Sri Krishna Jayanti Visishtarlwaitham One of the four Hindu phi­ Uttara aradhana Post worship losophies i,e" Dwaitham Uttarayana The year is divided into (duality of God and two seasons called Utta­ soul), Adwaitham (one­ rayana and Dakshina­ ness of God and soul), yana Vlsishtadwaithum (one­ ness of the entire uni­ verse) and Shakthi Vi· sishtadwaitham Vachanas Sayings Vi.swaroopa darsanam , Showing of the original Vadapappu Soaked green gram dhal form of Sri Mahavishnu, salted and spiced is his all pervading, all­ Vadibiyyamu Rice and raw turmeric including form placed at one end of the Vratham Vow sari presented to a Vruksha tirunaia A festival celebrated m daughter of the family the name of ravi tree by her parents or bro­ Vyayamasa!a Building for athletic exer­ thers cises Vahanam Vehicle Vajra The thu;--,der-bolt with sharp claws on either yUl''1sda or Yagna­ Hall 'where yagnam or holy side, a weapon of Siva Vajram Diamond sala sacrifice is cele bra ted Vaksuddhi Efficacy of speech which Yagnx or Yagnam Sacrifice meant that whatever he Yagnopaveetham '1'1:2 sacred thread worn b:, uttered v{ould come true Brahmins, Vaisyas, etc. VaH A Muslim saint Yajamans Owners of mutts Yakshagana JVlusic of i.e., a Vanabhojanam Dinner arranged in a gar­ den or picnic in the pre­ class of celesti"l being' cincts of the village a kind of play in Manga­ Vanaras , Monkeys lore District Varahas , Gold coins Ya is She-serpents Vardhanti Anniversvry YantTam Ch,:nm; mascot Yantrcm rayi Magic stone Varnasramas The f~JUr varnas (Castes), A speci;:t1 power att~,;ned '1."::;" Eirahm2na, Kshatria. Yoga through penance Vaisya and Sudras and Yogabhyas"(m Practice of ucga 'lhe fOl1r asramas (stages Yoga dandam H:mcl stick used by yogis of life), viz., lE

INDEX

Name of village Name of village or town Taluk Page or town Taluk Page (1) (2) (3) (1) (2) (3)

Agali Madakasira 159 Chinnarajupalle h/o Penukonda 126 Alur Tadpatri 94 Bandlapalle Amarapuram Madakasira 149 Chintalayapalle h/o Tadpatri 93 Amidala Uravakonda 57 Kamalapadu Anandaraopeta Anantapur 3 Chitrachedu Gooty 82 Anantapur Anantapur 11 Annuppalle h/o Kalyandrug 26 Mulakaledu Daditota Tadpatri 86 Apilepalle Kalyandrug 29 Dadulur Dharmavaram 100 Atmakur Anantapur 6 Dandina Hirehal Rayadrug 34 Atmakur h/o Mara- Dharmavaram 104 Dharmavaram Dharmavaram 100 vapalle agraharam Dodaghatta Rayadrug 38

Beluguppa Kalyandrug 19 East Kodipalle Kalyandrug 20 Bestharapalle Kalyandrug 27 Enumalavandlapalle Kadiri 115 Bevinahalli Hindupur 140 h/o Reddipalle Bhaktarapalle h/o Madakasira 167 Eradikera Kalyandrug 24 Haresamudram Esurallapalle h/o Gooty 74 Bodaipalle Tadpatri 96 Jakkalacheruvu Bollanaguddam Rayadrug 35 Bondanakal Rayadrug 42 Boppepalle Tadpatri 87 Gadekal Uravakonda 49 Boreddipalle h/o Hindupur 137 Gandlaparthi Anantapur 16 Parigi Gangavaram Kalyandrug 21 Brahmanayaleru Anantapur 15 Ganthalapalle h/o Madakasira 168 Bramhasamudram Kalyandrug ~4 Kalumarri Budagavi Uravakonda 55 Genigera Rayadrug 38 Budili Hindupur 147 Girigehalli h/o Bom- Madakasira 155 Bukkapatnam Penukonda 132 magondanahalli Bukkarayasamudram Anantapur 10 Goddumarri Tadpatri 87 Godusulapalle h/o Rayadrug 36 Kudlur Chadam Rayadrug 42 Gonabhavi h/o Rayadrug 47 Chagallu Tadpatri 84 GUmmaghatta Chalivendla Hindupur 145 Gonchireddypalle h/o Kalyandrug 23 Challavaripalle Tadpatri 95 Pillalapalle Chandakacherla Madakasira 163 Gonipeta penukonda 123 Chandana Tadpatri 83 Gooty Gooty 75 Chatram Madakasira 167 Goparaj upalle h/o Gooty 82 Cheelapalle Anantapur 4 MOlakatalla Chennampalle h/o Kalyandrug 25 Govindapuram Madakasira 162 Yatakal Gowdanahalli Madakasira 164 Chennarayapatnam Dharmavaram 104 Gramadatla Rayadrug 41 Cherlopalle Tadpatri 85 Gudipalle Penukonda 122 Cherukur Penukonda 117 Gugudu Anantapur 17 Chilamakuru Tadpatri 87 Gunjapalle Kadiri 107 Chilamathur Hindupur 146 Gulapalyam Uravakonda 67 Chillavaripalle Tadpatri 86 Gulyam Kalyandrug 31 Chinnapappuru h/o Tadpatri 84 Gunipalle penukonda 136 Dharmapuram Guntakal Gooty 71 h/o = hamlet of l84 J

Name of village Name of village or town Taluk Page or town Talttk (1) (2) (3) (1) (2)

Gfllnturpalle h/o Dharmavaram 99 Kothacheruvu Penukonda Thumucherla Kothakota Penukonda Gutibylu Kadiri 113 Kothur h/o Garuda- Kalyandrug puram Kudair Anantapur Halukur Madakasira 150 Kundurpi Kalyandrug Havaligi Uravakonda 53 Kutagulla Kadiri Hemavathi Madakasira 150 Hindupur Hindupur 139 Hirehal Siddapuram Rayadrug 33 Lathavaram Uravakonda Hirethurpi h/o Madakasira 154 Lepakshi Hindupur Harikera Honnur Rayadrug 36 Hullikeradevarahalli Madakasira 158 Madakasira Madakasira Madhudi Madakasira Madigubba Anantapur Iadalur Madakasira 155 Madugupalle Tadpatri ltikalapalle Anantapur 17 Malayanur Kalyandrug Mallagundla Tadpatri Mallinayakanahalli Madakasira J ambugumpala Kalyandrug 27 Marimakulapalle h/o Kalyandrug Jambulapadu Tadpatri 95 Mulakanur Julakalva Anantapur 4 Marthadu Anantapur Julukunta Penukonda 122 Matlagondi Anantapur Mavathur Penukonda Mavinamardhanahalli Anantapur K adalur Rayadrug 37 Meehlri Rayadrug Kadiri Kadiri 110 Melavoy Madakasira Kalluru Anantapul' 2 M. Kothapalle h/o Anantapur Kalyam h/o Hulikal Rayadrug 37 Muntimadugu Kalyandrug Kalyandrug 22 Moda Hindupur Kamalapadu Uravakonda G7 Mudigal Kalyandrug Kalyandrug 32 Kambadur Muradi Hanumapuram Rayadrug Kanakur hi 0 Mula- Kalyandrug 26 hlo Muradi kaledu Mustoor Dharmavaram Kanampalle Anantapur 3 Mutyalampalle hi0 Dharrnavaram Kanchisamudram Hindupur 141 Nasanakota Kanekal Rayadrug 40 Karakamukkala Uravakonda 53 Karutlapalle h/o Anantapur 6 N adimidoddi Anantapur Thimmapuram Nallacheruvu Kadiri Kasapuram Gooty 71 N aranagepalle penukonda Kasipuram h/o Rayadrug 46 Narayanapalle h/o Tadpatri Veparalla Senegalaguduru Katarupalle h/o Kadiri 107 Narpala Anantapur Gandlapenta Neelampalle h/o Anantapur Katiganikalva Anantapur 16 Janthaluru Kesapuram Penukonda 134 Nidimamidi Penukonda K. Locherla Penukonda 127 Nidragatta Madakasira Kodigenahalli Madakasira 158 Nirnbagallu Uravakonda Kodur Hindupur 146 Nitturu Tadpatri Kokkanti Kadiri 114 Nuthimadugu Kalyandrug Kona h/o Guttur Penukonda 123 Konakondla Uravakonda 68 Konauppalapadu Tadpatri 93 Obuladevarapalle . Penukonda Korrakodu Anantapur 5 h/o Byrapuram h/o = hamlet of ,!, [85J

Name of village Name of village or town Talllk Page or town Taluk Page (1) (2) (3) (1) (2) (3) palluru Kalyandrug 30 Srirangapuram Kalyandrug 19 palthur Uravakonda 53 Subbaraopeta Dharmavaram 102 Pamidi Gooty 81 Pathakotha Cheruvu Gooty 73 Pedapalle penukonda 127 Tadimarri Dharmavaram 104 peddakotla Dharmavaram 105 Tadpatri Tadpatri 38 Peddapappuru Tadpatri 84 Talaricheruvu Tadpatri 93 penakacherla Anantapur 1 'Talupula Kadiri 107 pennahobilam Uravakonda 57 Tavalam Kadiri 115 Penukonda Penukonda 118 Tenagallu h/o Kari- Kalyandrug 29 PeTuT Dharmavaram 99 ganipalle Podarallapalle h/o Penukonda 135 Thalla Kera . Rayadrug 47 Mangalamadaka Thimmampalle h/o Tadpatri 87 Poliki Uravakonda 51 Chintakayamanda pulakunta Rayadrug ·17 Thondapadu Gooty 74 Putluru Tadpatri 88 Turakalapatnam Penukonda 118 puttaparthi Penukonda 128 pydeti Hindupur 137 U ddihal Rayadrug 36 Udegolam Rayadrug 38 R3.katla Rayadrug 40 Undabanda Uravakonda 56 Rallahalli Madakasira 163 Uravakonda Uravakonda 60 Ramapuram Rayadrug 40 Utakur Hindupur 137 Ramasagaram hi0 Kalyandrug 19 Budigumma Uravakonda Rampuram 65 Vajrakarur Uravakonda 65 Madakasira Rangapuram 168 Veerapuram Tadpatri 96 Anantapur Rapthadu 17 Velamakuru Tadpatri 94 Ratnagiri Madakasira 160 Velidadakala Penukonda 122 Ravaludiki Gooty 75 Veligonda Uravakonda 54 Rayadrug Rayadrug 42 Velpulamadugu h/o Dharmavaram 103 Rayalcheruvu Tadpatri 33 BathalapaUe Rayampalle Uravakonda 56 Velpumadugu Uravakonda 52 Roddam Penukonda 117 Venkatadripalle h/o Kalyandrug 21 Rolla Madakasira 162 Seeripi Venkatapuram h/o penukonda 135 Pamudurthi Sanapa Anantapur 15 Vepalaparthi Kalyandrug Sang'ameswarampalle Hindupur 137 24 Vidupanakal Uravakonda Sankepalle Kadiri 107 52 VitI amp aIle h/o Kalyandrug Santhebidanur Hindupur 140 23 Hulikal Santi Kondapuram Kalyandrug 25 Sasanakota Hindupur 138 Seshaiahgaripalle h/o Kadiri 115 Kondakamarla Yadiki Tadpatri 91 Yellanuru Tadl1utri 97 Settipalle Hindupur 147 Yellutla Tadpatri Settur Kalyandrug 26 86 Yerragunta Rayadrug 38 Siddarampuram Penukonda 135 Yerrathimmaraju Gooty Singanahalli Rayadrug 73 36 Cheruvu Singanamala Anantapur 5 Sivaram Madakasira 153 Sodanapalle Anantapur 4 Zilledukunta h/o Somanadoddi Madakasira 167 Anantapur 9 Yerrabommanahalli h/o = hamlet of