PM. 179.9 (N) 750

CENSUS OF 1961

VOLUME II

ANDHRA PRADESII

PART VII-B (9)

A. SEKHAR

OF THE INDIAN ADMINISTRATIVE SERVICE

Superintendent of Census Operations,

Price: Rs. 5.75 P. or 13 Sh. 5 d. or 2 $ 07 c. 1961 CENSUS PUBLICATIONS, ANDHRA PRADESH

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

J General Report PART I I Report on Vital Statistics (with Sub-parts) l Subsidiary Tables

PART II-A General Population Tables

PART II-B (i) Economic Tables [B-1 to B-IVJ PART II-B (ii) Economic Tables [B-V to B-IX]

PART II-C Cultural and Migration Tables

PART III Household Economic Tables

PART IV-A Report on Housing and Establishme"nts (with 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 Tribes

PART VI Village Survey Monographs

PART VII-A tIn Handicraft Survey Reports (Selected Crafts) PART VII-A (2) f

PA&T VII-B Fairs and Festivals

PART VIII-A Administration Report-Enumeration } (Not for PART VIII-B Administration Report-Tabulation Sale)

PART IX Maps

PART X Special Report on Hyderabad City PHOTO PLATE I Tower at the entrance of Kodandaramaswamy temple, Vontimitta. Sidhout Tdluk

-Courtesy.- Commissioner for H. R. & C. E. (Admn. ) Dept., A. p .• Hydcrabad.

F 0 R,E W 0 R D

Although since the beginning of history, foreign traveller~ and historians have recorded the principal marts and ~ntrepot1'l of commerce in India and have even mentioned important festival::» and fairs and articles of special excellence availa ble 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 wa3 "to examine with as much accuracy as local circumstances will admit": "an account of the various 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 ~engal 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 1799 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 MSS Records). Satis Chandra Vidyabhusan in his History 0/ Indian Logic wrote that "alm._anacs were prepared by the Pundit Samaj of Naban­ 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 of Bengal". This Nabadwip 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, divested 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 culturQs, crafts and motifs from far and near, of ideas and design, workmanship, excellence and finish, of tools and appliances, of trends of the future and vanishing practices of the past, of adaptability and local variation, of skill and imagination - 11 declined with the· punitive export policy of the East 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 Public Health Department. They were no longer regard­ ed as important centres of trade and commerce, but were now from the Government point of view merely a collection of human beings among whom epidemics were to be prevented from breaking out. Fairs and festivals continued to be a matter of law and order and the Police Department and' the District Board continued to maintain full lis~.s of them in their local offices, a source which has so far remained unquarried. Following the census operations of in 1!J31, a slim volume, containing a list Or fairs anti festivals arranged according to districts and their Police Stations, was brought out as part of the West Bengal scheme of Census Publications. This list was mainly made up of information 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 by 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 q list, and not quite complete at that, this volume attracted attention and received the appreciation both of scholars and the ger:eral public. Its general value lay in its being a compendium and its particular value lay in presenting a distribution throughout the country of particular festive occa­ sions. The Superintendent of Census Operations for West Bengal, who continued in an honorary capacity, was plied from time to time with reque3ts 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 a more searching survey the interest that the publication had aroused. A different approach suggested itself as the new task was viewed in terms of collection of ex­ tensive first-hand material on each fair and festiva1. It was necessary therefore, in the first place, to approach as many individuals as possible in each locality, and not restrict the enquiry only to Government or semi-Government sources, Departments or organisations. In the second place, a satisfactory questionnaire was considered most essential. A number of aims were kept in view iif 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 should 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 is held or a festival is observed. (c) It should emphasise those aspects of a festival or worship which would bring out the de­ tails of rituals and religious practices peculiar to the locality. (d) It should obtain information 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 ~mall 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 raw materials. The questionnaire should also give a list of local amu!'3ements 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 was over, was to be in three sections as follows:- (a) The first section was to contain systematic 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 cient of history much valuable insight into the o_rganisation 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 Superintendents 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 manufacturers, the mode of providing their goods, the usual rate of their labour, and any particular ·IV advantages they may enjoy: their comparative affluence with respect 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 DELHI, ASOK MITRA, September 5, 1964. REGISTRAR GENERAL, INDIA.

/ P iR E F ACE

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 he 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 2. The Survey was somewhat ambitious in scope. tivals and worship of Gods and Goddesses It was proposed to make a complete and comprehen­ observed throughout 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 munity in different areas truly reflect our culture, his­ each and every village of Andhra Pradesh, 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 Ufe, several of the ancient comPTehensiveness. Such a volume will be institutions and practices were fast disappearing or of very great importance to many types of falling into disuse . .Before man's memory would com­ scholars. But this aim cannot be achieved pletely lose traces of these important links in the CUl­ without your help and co-operation. I am aware that you are already under heavy tural 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 and festivals conducted even in will not hesitate to undertake this burden the remotest villages, forests or hills of the State and in order to help me to obtain a full 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 c"uld not be a more opportune occasion than the Cen­ the correspondent and shall be obliged if sus to launch on a scheme such as this when it would you will be good enough to send me your 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 Organisation. A questionnaire was the Tahsildar of your taluk." finalised in advance on the advice of the Registrar 3. The enumerators were mostly village scho~l General. The questionnaire forms (given as an An­ teachers or in a few cases village officers. They had nexure to this preface) together 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 back 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 it studied would reveal a more comprehensive picture of sonal knowledge and by local inquiries. The appeal our ancient land. Coming to our OWn State, was also addressed to various other authorities such Andhra Pradesh, we must admit that half as 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 4. The response was most encouraging. About Andhra Pradesh. As part of the studies of 1961 Census I am presently engaged in a 15,000 questionnaires were returned filled. The quality 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 corres­ information is being collected. The mate­ pondent himself had in an enquiry of this nature. By rial so collected will be compiled and edit­ ed in a volume to be published by the and large there was evidence of the considerable Census Office. In order to obtain a com­ trouble that the Census enumerator took to ascertain 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 normlll No. 17 Karimnagar Dhltrict 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 6. In each volume, the matter is arranged by dis­ tor or about which the information he was able to tlict and taluk. At the beginning of the compendium gather and present scanty. But it can certainly be of each taluk, a pictorial map indicating the location claimed that whatever information that has been of the village where a fair or festival is held, the name gathered 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 re­ ous festivals connected with certain Gods and God­ ference. It may, however, be cautioned that the pic­ desses of particular significance in particular areas; tures given on the map may not exactly represent the there ;:,re festivities in commemoration of historical and Olctual deity existing in the village. The pictures are legendary heroes; there are interesting and inspiring only symbolic. anecdotes conUl!cted with various saints that walked our land whose 3amadhis have continued to be places 7. 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 5. The filled up questionnaires were sorted out it. Only those important festivals and fairs that are district-wise and then taluk-wise. Rejecting those in celebrated by the community are therefore described. which the information was either extremely scanty or 8. The dates of the festival in the compilation are insignificant, whatever information that could be col­ 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 Telugu calendar, as in Bengal, follows the lunar month knowledgement is made to the correspondent or source consisting of 30 lunar days, beginning on the day of that provided the information at the end of the com­ the new moon. The following statement gives the pilation for each village. These compendia will be pre­ Telugu months and the corresponding period as per sented in twenty volumes, one for each district. These the English calendar. will form a part of the 1961 Census series of publica­ tions. All the Census publication series of Andhra Pra­ LIST OF TELUGU MONTHS WITH THEIR desh State will bear a common Volume No. II (the All CORRESPONDING ENGLISH MONTHS India Series being allotted Volume No. 1) 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 Sravanam July-August the districts are: Bhadrapa'dam or August-September No. 1 No. 2 Asviyujam or Asvin September-October No. 3 Kartikam October-November No. 4 Margasiram November-December No. 5 District Pushyam or Pausa December-January No. 6 Guntur District Magham January-February No. 7 N ellore District Phalgunam February-March No. 8 9. At the end of the compilation of each district No. 9 Cuddapah District the following are appended: No. 10 No. 11 (1) A calendar of common festivals celebrated in No. 12 Mahbubnagar District the district together witb their descripljon, No. 13 Hyderabad District (2) A taluk-wise statement ot 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 11. I wish to record my thanks to the host of Cen­ festivals. This was culled out from the taluk­ sus enumerators for their fullest co-operation and the wise statement of the fairs and f~stivals. unstinted trouble taken by them in collecting the in­ formation on the prescribed questionnaire purely as a The last two lists throw light on the significant role labour of love. I wish to also thank the various othpr pJayed by the fairs and festivals in the economic life officials and non-officials such as the Executive Offi­ of the ,people, the traditional trade routes, the nature co'rs of the temples etc., who assisted me in compiling of articles sold, and the trend of trade, etc. the information. I may also take this opportunity to record my appreciation of the services of my Deputy 10. The extraction of information from the filled Superintendents Shri K. Purushotham Naidu, M.A., in questionnaires was entrusted to Sri M. K. Nagappa, and Shri K. V. N. Gowd, B.Com. (Hons)., who helped a retired District Registrar, who had a special aptitude me in finalising the questionnaire and the monographs, for the work, whom I selected in consultation with the and the hard and sustained efforts put in by the Tabu­ Commissioner of Hindu Religious Endowments Board lation Officer, Shri P. Pattayya and tl'te devoted at­ and appointed as a Research Assistant in my office. te!1tion that the Research Assistant Shri M. K. Nagappa Information was also gathered from other published gave to this work and the excellent work done by my literature, distri'ct gazetteers, articles published 111 office artist, Shri M. Krishnaswamy in producing the newspaperS and journals such as 'Aradhana' and fairs and festivals maps and the other illustrations. 'Andhra prabha Weekly' etc. The Research Assistant The printing was ably supervised by the Assistant also conducted local enquiries in a few cases. Tabulation Officer, Shri T. Brahmiah.

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

FAIRS AND FESTIVALS OF ANDHRA PRADESH

Questionnaire

Name of Village:­ 9. Is the festival observed in commemoration cf Name of Firka the birth or death anniversary of any saint or 'Pir'? 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 village and the and 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 prepar'atory work of the festival. Give a ~etailed tance. Give distance by road from Taluk and Sub..divi­ chronological description date by date, of the method sional Headquarters. and procedure of the worship and ceremonies. What is the chief characteristic of the entire ceremony? Are 2. Give an account of the history or legend, should communal feasts, free kitchens (annasatra) and com­ there be any, connected with the origin of the village. mon 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 11. Are vows of offering made by people to the the various sections of the population? deity in fulfilment of prayer answered? If so, what are the things or objects that are usually offered and 4. Give details of places of common religious dedicated as votive offerings? How and when are bird worship? or animal sacrifices made? What part of the rituals 5. What is the religion which majority of the do these sacrifices constitute? villagers profess? 12 .. To what class or caste do the principal pat_ rons and followers of the deity and the festival be­ B. The Worship of deities and festivals in the village and fairs in connection with them. . long? Give the name of the sect (""), clan ("Gotra") and the hereditary title ("Padavi") of the (i) The Worship of Deities & Festival ; priest ("Puj ari") . 6. Name of the festival, its occasion and the time. 13. Do non- participate in the festival as­ (Give the English as well as Telugu dates). sociated with ? Do the Hindus partici­ 7. How ancient is the festival? If there is any pate in non-Hindu festivals? What is the extent of history or legend connected with this particular fes­ such participation? Are there any festivals celebrated tival, please narrate it. Is this festival a particular in common by all castes and communities in. the vil_ festival of the particular village/area/caste/class, lage? and limited within its fold? Or, is this festival com­ 14. Is there any congregation of "" and monly and universally held and observed throughout saints of any particular religious sect on the occasion the entire district and region? of the festival? If so, why do they congregate? 8. Is the festival connected with the worship of 15. What is the general ritual of observation of any deity? Mention the name of the deity with a brief religious festivals at home? Is fasting or feasting or description of the image. Is this a common village keeping awake in the night, sea or river bath etc., ob­ deity or a personal or family deity? Is there any tem­ served on any particular festival days? ple or "Sthan" (Sacred abode) for the deity in the vil­ lage? If so, give a description of the same. If the deity (ii) The Fair : has no anthropomorphic 1 or Zoomorphic 2 image, 16. Where is the fair held? On how much land? then in 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

I' Human form. :z. Anma! form. .ix 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 tl:lis 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 bamboo products, clay and wooden dolls, 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 usually attend? What is the average .ratio of males 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 stallholders 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 19. How many shops, stalls, booths, etc., are fair? 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, magic, 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 there any dramatic or entertainment party in the vil­ (b) Utensils - copper, brass, iron, glass, earthen­ lage itself? Give name and address of the leader of ware, etc. the party. Is it possible to collect songs and themes of the jatra and theatres? Do the same parties come (c) Stationery - lanterns, torchlights, looking every year? How many people do see or hear and par­ glasses, combs, and various other assorted ticipate in all the amusements? goods. 23. Is it a necessary religious ritual to drink al­ (d) Medicine - Ayurvedic herbs, kaviraji, ha­ cohol or any other intoxicant during the ceremonies of kimi, etc. Vlorship and festival?

(e) Books and Pictures - What are the most 24. Other remarks: Describe any other features. common types of books and pictures that sell Name of correspondent: best? Address: (f) Clothing materials - mill made, handloom Occupation : products, piece-cloths, ready made garments, 'lungis', sataranjas, mats, etc. Date of sending the reply: L:l rd,_ ~ Ii?

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CUDDAPAH DISTRICT W 0:: o J­ ...I en _, c w z

I­ en '0'" o C ~

F1\OH a::: o o l­ I-

E- U ... ~ N ::cen Eo-- ~ LrJ en ~ .... ~ ® •• ., Q ..... N § a::: 4 IE '0 -< Q ::::> a::: I I i~ '0'" ~,... ~ ~ ._ a.. aD a ::c a. .. '( ... aD ~ ~ < ~ ~ .. .a::: < c( I- :c a.. CI CJ) Q .. J- I . i .. .. ~ g z < § a S I~ ~ .. 00 Z " '" i -< 2 ~ ~ !! .. .. c a:~ i 0 § eo 2 ~ ~ ~ ~ .. c( ~ I :t "- II ~ ~ .. :: 0 5 i ~ 0 !! ...... :t ~ ~ ! Ii :::> II 13 ~ ~ Z ~ ~ " ~I - ~ ~ .. .~ .: :E .! ~ '( '" ~ u ~ ~ ~ ~ .; ~ l- ~ § I< WI w It. " 8 ~ '" ~ ii z~ 8 . 2::!:;t ;>:~l? CONTENTS

Section PlLges

I CUDDAP AH TALUK 1- 7 II TALUK 9- 18 III PULIVENDLA TAI;.UK 19 - 29 IV KAMALAPURAM SUB-TALUK 31- 43 V TALUK 45 - 63 VI TALUK 65 - 81 VII BAD VEL TALUK 83- 97' VIII SlDHOUT TALUK 99 -111 IX TALUK 113 -132

APPENDICES

I Calendar of Festivals commonly observed in Cuddapah District 135 -187 II Statement of Fairs and Festivals in Cu ddapah District 138 - 182 III List of Markets and Shandies 183 IV List of Fairs 184 -186

MAPS

Cuddapah District Facing Contents Facing Page Cuddapah Taluk 1 Rayachoti Taluk 9 Pulivendla Taluk 19 Kamalapuram Sub-Taluk 31 J ammalamadugu Taluk 45 Proddatur Taluk 65 Taluk 83 Sidhout Taluk 99 Rajampet Taluk 113

ILLU5'TRA TIONS

Plate I Tower at the entrance of Kodandaramaswamy temple, ,. Frontispiece Vontimitta, Sidhout Taluk Facing Page Plate II A view of Kodandaramaswamy temple, Vontimitta, Sidhout Taluk 106

GLOSSARY _,r' ~.~ 187 -195 INDEX 197 -199 ,t .!. ~.. .!.

CUDDAPAH TALUK ,_. ::> I ~ II o G8888GG G8®0@ 1: o IfI

It ::) ,_.~ <::I OJ 0< O,_. It 0.. ~.~~ "~~~

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Z· ~ 8eetiOD I CUDDAPAH TALUK

UTltULt)'RPADU, hamlet of BHUMAYIPALLE 2. PUSHPAGIRI, hamlet of KOTLURU - Situated _ Situated at a distance of 8 miles from on the Pennar at a distance of 5 miles from Gangaya­ Kaniaiaputattt, which 1s a Railway Station, by pane Railway Station on Madras-Bombay broad .gauge 1ooi-pafu ~d 20 mIleS {:fOijJ Cuddapah town. section of the Southern Railway and 10 miles to the north.west of Cuddapah town. One has to board Cud­ The total population of the village is 2,643 and it dapah-Kurnool bus, get down at Upparapalle which is is made up of the feliawing communities: Caste Hin­ Ii miles away from Cuddapah and either walk five tillS'::"":; :, Vaisya, 8udra; Scheduled Castes miles or go by bullock cart to reach the village. (4114) i I:;cHeduied Tribes (it) anEl Muslims. The chief means of llvelih@(;ld ~I filii ~le is agridtilture. "The hamlet takes its name from the sacred hill of pushpagiri, the most import­ The temples of Gangamma, Siva, RlfHlj Ari)afl@)'U­ ant religious centre in the district." 1 swamy and Chennakesavaswamy are the places of wot. "Two fantastic stories are told to ac­ ship in the village. The image of Gangamma is in fe­ count for the name Pushpagiri or Hill of Flowers. Some say that a Brahmin desirous male form. of mingling the bones of his father in the Gangamma Jatara is celebrated for S days from holy Ganges, passed this way and, setting the day in Vaisakham (April-May). On the down his burden. went to bathe in the Pen­ nar. On his return from the river he found first day the pujari accompanied by the trustee and the the bones had been converted into jasmine elders of the village goes round the village with ac­ fiowers. Content with this miracle and as­ companiment of music and collects from each sured that his father's soul had gone to house Q{!cordin, to the capacity to pay, to meet the Heaven, he resolved to go. no further and cast the flowers upon the waters of the expenses ot the festival. This is called billllapukoIatha Pennar. The place where the miraculous (rice given in a measure). Siddhcu, Yenadis, Yeruku_ conversion of bones took place gradually las, sanllasis and haridasus are invited on the second assumed the form of a hill, to which the day to recite the puranic stories which are also enacted name of Pushpagiri was given to mark its with the help of young.ters. Clothes, vennilion, cocoa­ wonderful origin. nuts And incense are offered and animals sacrificed on The second story, which is declared to the third day in fulfilment of vows. Competitions among be more credible, is as follows: An old man of the Kapu caste, much worried by his bullocks in dragging stone slabs, races and weight­ troublesome sons who neglected the estate lifting among men are conducted on this day. Bells and passed their time in quarrelling. found and ankleU made of gold and silver are awarded to himself obliged to labour in the fields him­ the best Of the bullocks and medals to men. The im. self and accordingly went forth to plough with a pair of old bulls. Having worked age of. the deity is taken out with music on that night, for some hours, he drove the cattle to a the devotees take bath and narrate the stories relating large and deep madugu or pool nearby, to to Gangamma to the congregation. After day break, give them water. To his astonishment, the bulls, as soon as they had quenched their they all return home with the image of the deity. The thirst, were transformed and became young festival is of ancient origin but of local significan~e and strong. The old farmer wondering at only. Hindus are the chief patrons of the festival. Four this phenomenon stepped into the pool him­ to five thousand people from the lVillage and the self and on emerging found himself chang­ neighbourhood belonging to all communities partici­ ed in feelings and appearance to a youth .of sixteen. His wife meanwhile, after up­ pate. Pujari is a Balija. braiding her sons for sending such an old A fair is held in this connection in the land near man to work in the fields had taken food the temple dedicated to the deity. Eatables, glass-ware in a basket and gone out to search for him. She found no signs of him and passing pictures of Hindu deities, baskets, dolls, etc., ar~ near the pool asked the young man if he brought and sold in the fair. had seen her husband. The youth, recogniz_ ing the old woman as his wife, revealed Bhajam, kolatams, sports, swings, circus, magic, his identity and told her the story of the ~tc., afford entertainment to the visitors. transformation of himself and the bulls by the virtue of the wonderful pool. The wo­ !;:;houltries are available for visitors. man would not believe, but scolded the young man for deceiving her. He, after ,sOURCE: 8ri Lanka Chinna Subbarayudu, TailoT, bearing with her for some time, lost Muthulurpadu, BhumallipaUe (P.O.) patience and dragged her to the pool and made her bathe. In a moment she too was

,. Page 183 of Cuddapab Plstric::' GaZlltteor, VoIUlIIlIl, l11U. transformed and be£ame youthful like her sculptured panels, Indranatheswara, Kamalabhave­ husband, whom she forthwith recognized. swara Srichakram installed by Sri Jagadguru Sankara­ They then partook of the food she had chary~, Papavinatheswara, Sakshi Malleswara, and brought and returned home .in the even­ other temples numbering 108 relating to this sacl'8d ing with the young bulls. TheIr sons natu­ rally failed to recognize them, but the truth: place. Some of these temples were constructed by a was gradually forced upon them and also Chola King to avert the evil effects of a curse on him. became known to others, who in their tw;n The inscriptions in the temple of Santhana Malleswara bathed in the wonderful pool, renewed their mention the existence of five shrines dedicated to Vij .. youth and became immortal. This state of natha (Vaidyanatha) bearing several interesting serulp­ things was discovered by Narada, the wanderer in the three worlds, who went tural representations such as Kamalasankara, . and reported to in satyaloka that and Rudrapadam Rameswara. his mandates of destiny had become null and void by reason of a pool in the world "Of the several temples on the Pushpa­ which contained amruta or nectar and ren­ giri hill overlooking the river the greatest dered men immortal. Brahma marvelled is the temple of Chennakesavaswamy with how a pool in the world could contain nec_ its lofty five-storied gopuram. The front tar which had been hidden even from the entrance is approached by a flight of steps ; but on enquiry he learned from from the Pennar corresponding to a similar Narada that it was indeed a fact. as garuda flight on the opposite or right bank of the when taking nectar from devaloka to re­ river which leads from the village."3 lieve the sufferings of his mother had been attacked by the God with his dia­ The gopuram has artistic carvings representing the mond sword and let fall a drop into this very pool. Being at a loss how to remedy gift of an arrow, Pasupathastra, by Siva to Arjuna and the matter Brahma invoked the aid of the delivery of Gita by Lord Krishna to Arjuna. Some Mahavishnu. The latter forthwith ordered scenes from and are also de­ Anjaneya to drop a hill· into the pool and picted. The image of Chennakesavaswamy resembles cover it up. This mandate was obeyed but the hill instead of sinking into the water that of Sri Venkateswara of Tirumalai hills, w~th fou. floated on the surface like 8 flower. Then hands wearing sankhu (conch), cha.kra (wheel), etc. the Gods all joined together and weighed it down while and clamped it Sri Chennakesavaswamy Brahmothsavam is cele_ firmly by the imprint of their feet at each: brated for ten days from Bahula Triodasi to end, which are now represented by two Suddha. Sapthami (April-May). Ankurarpa­ temples. That the two temples are on the same side of the hill and not at either end nam, dhwajarohanam, simhavahanam, purushamrugam, is explained by the fact that one of them hanumadvahanam, garudothsavam, gaja'l'ohanam, '1'4- must have been subsequently removed thothsavam (chariot procession), and alakaZadopu are from its original place." I the rituals observed for the first nine days, one each day. The festival concludes with chakra SfI(lfl.(lm "Vaishnavites sometimes call it Tiru­ (wheel bath) and vasantothsavam (sprinkling of col­ mala Madhya Ahobilam from its position mid-way between Ahobilam in Kurnool and oured water) on the tenth day. Cocoanuts, incense, the famous Tirupati hill, both: places of fruits and flowers are offered to the deity. On Ak8hara great sanctity, While Saivites speak of it as Tadiya (Vaisakha Suddha Tadiya) which is oonsider­ Madhya Kailasam as it is situated between ed to be sacred, devotees take their bath in the river (Benares) and Chidambaram and then do tharpanam to their elders who are dead. which are known to devout Saivaites res_ pectively as Uttara and Dakshina Kaila­ This festival is of an ancient origin. The trustees ap­ sam." , pointed by the Hindu Religious and Charitable Endow­ n.ents (Admn. ) Department conduct the festival. Sri Jagadguru Sankaracharya established a peeta'm About 10,000 devotees from various parts of this die­ here to preach Advaita. tri€! and the neighbouring districts belonging to all' communities congregate. A Vaishnavite Brahmin i. the The total' population of the village is 2,525 and it pujari appointed on a monthly salary basis. Prasadatn is made up of the following communities: Caste Hin­ is distributed to all. dus - Brahmin, Kshatria (Raju), Golla; Scheduled Castes (241); Scheduled Tribes (5) - Chenchu; and A fair is held in this connection, in the Govern­ Muslims. The chief means of livelihood of the people ment land adjoining the village. Utensils of all 8Orts, are agriculture, 'agricultural labour and employment in eatables, lanterns, mirrors, combs, pictures of Gods. the temples. photos, books containing stories, mill and handlooru goods of PuUampet and Madhavaram of Cuddapah D~~ There are temples of Chennakesavaswamy, Ka.c;i trict, wooden, earthen and rubber toys, etc., are brought. Viswanatha, Santhana Malleswara, Vaidyanathaswamy and sold in the fair. A cattle fair is also held where Trikoteswara, Rudrapadam, Bhimeswara with severai weight-dragging competitions are held for bulla. .

1. Pales 111-184 or Cud4apah Di.trlct Gazetteer. Volume I, l"~,. ~. fa,. In .r C\l~dapa!t D!.tr~t Oqett".r. Volume I, 1915. Merry-go-rounds, swings, circus, sports, story-tell­ sentations, cocoanuts, fruits, flowers, etc., are offered ing, drmces, magic, , music, etc., are- organised in fulfilment of their desires or vows. The devotees £01' providing entertainment to the visitors. ! observe fast after having their bath early in the morn_ ing on Suddha Sapthami. The festival is of There are choultrieS with no boarding facilities. ancient origin. The trustees appointed by the Govern. Free feeding is arranged for and Vaisyas by ment undertake the responsibility of organising the collecting contributions. During the ~estival, a Rural festival with the income derived from the lnam lands Dispensary is opened and a Special Magistrate is post­ belonging to the temple. Two thousand people from ed to try criminal cases, if any, then and there. the village and the neighbourhood belonging to all A festival Is also celebrated to Siva during the communities participate in the festival. Pilgrims going above period. '1'he rituals performed are the same as to Tirupati via Cuddapah do not generally fail to visit those for Chennakesavaswamy, but for observing tbis shrine. The pujari is a Brahmin. lIlesha.vahanam, nemali vahanam and nandiseva on the A few shops sell eatables, utensils, combs, mirrors, 4th, rlth, and 6th days respectively. pictures, books, and toys, etc., during the festival. SoURCE: i. The Tahsil dar, cuddapah. Choultries are available for pilgrims and free feed­ 2; iPlaces 6J intefest mAnahra Pradesh', pub­ ing is also arranged to all communities. lished by the inJormdtt01t and public Re­ lations Department, Hyderabac1.. SoURCE: 1. Sri J. Sivakumar, 'Teacher, Special Munici­ 3. Srimati V. Anandamma, Assistant Mistress, pal Elementary School, 17th Ward, Cud­ Police Line School, Cuddapah. dapah. 4. Sri Matta Subbi Reddy, Managing Trustee, 2. Sri K. PuZlaiah, Teacher, ,samithi Special Chennakesava and Vidyanathaswamy tem­ School, PathlLcuddapah. ples, Mattapalli, Pushpagiri (P.O.), (Via) ChennuT. 5. CUDDAPAH - ''Fhe headquarters of the district, lies in the angle formed by the two branches of the S. DUMPALAGATTU - Situated 15 miles from Cud­ Palakonda hills, one of which proceeds northward9 dapah Railway Station on Madras_Bombay broad gauge and merges into the Nallamalais while the other passes section of the Southern Railway. due westwards a few miles south of the town,' 'It is The total population of the village is 670, compris­ 166 miles from Madras and in latitude 14° 32 ft. N., Ion. ing several sub_communities of Caste Hindus, the gitude 78° 54 ft. E., 507 teet above the level of the sea.' population of Scheduled _Castes and Scheduled Tribes It is a railway. station on Madras-Bombay broad gauge being 141 and 8 respectively. Agriculture is their chief section of the Southern Railway. Bus communications means of livelihood. emanate from this toW"h connecting it to several places in Kurnool, Anantapur, Chittoor and Nellore Districts. Ankalamma Jatara is celebrated for 3 days from Chaitra (March-April). Local people congre­ It is a historical place once ruled by the great Pal­ gate. Only Hindus participate in the festival. lavas, Cholas, Pandyas, Vij ayanagar Kings and Kaka.. thiyas. It was described in the Gazetteer of Southern SoVRCl!: 1. Collector, Cuddapah. India, 1855 that Z, Superintendent of Police, Cuddapah. "Cuddapah was formerly a place of considerable consequence in the time of the 4. DEVARICUDDAPAH, hamlet of UKKAYAPALLE, Hindu Rajas of Beejanuggur; its immedi­ familiarly known as Devuni Cuddapah, is situated ate rulers were the chiefs of Chitwail. It 4 miles from Cuddapah Railway Station on Madras_ was taken from the Hindus by Mahommud Bombay broad gauge section of the Southern Railway. Kuli Kuttub Shah, the sovereign of Gol­ condah, in A.D. 1589, who according to The total population of the village is 788 and it Ferishta, broke the celebrated idol of the is made up of the following communities : Caste Hin­ great temple and sacked the city. It was dus - Brahmin, Balija, Pitchiguntla and Scheduled afterwards ruled by Afghan nobles under the Adil Shahi and Kuttub Shahi sove­ Castes (438). The chief means of livelihood of the reigns' of Bejapur and Golcondah. These people is agriculture. Afghans made themselves independent after There is a big temple of Sri Venkateswaraswamy the fall of their sovereigns. The founder of the Mohamedan city of Cuddapah was in the village with a black stone image of the deity in a noble, named Neknam Khan who accom_ hUman form beautifully sculptured. A Sivalingam is panied the celebrated Mir Jumlah. (the also installed in the temple. Vazier of the Mahomedan King of Golcon­ dah) , on his expedition into the Balaghat Sri Venkateswaraswamy festival is celebrated for and Carnatic. He was left in charge of the 10 days from Magha Suddha Sapthami (January­ Chinnoor taluk, (present Chennur in Cud­ rebruary). Rathothsavam forms an important ritual of dapah taluk) and he annexed to his terri­ tory the lands and fortresses of Gundicota ~he fffitival when the image of the deity made of brass Sidhout, Budwail, Cumbum, and Jumm.ul~ Js tahn C?ut ~p tll~ YiPa~g Q~corateq gO I} charlot. Pre- madoogoo, which were taken by conquest 4

from the Poligars tributary to the ~eeja­ varicuddapah, a mile from this town and hence ~ta nuggur Rajas. He built the present. CIty on place derived its name as Gadapa. Cuddapah ~rught the site of the encampment of Mlr Jum­ have been a corrupt form of Gadapa. The other mter­ lah's army. pretation is that the word might have been derived cuddapah was taken by from kripa meaning mercy in Sanskrit. 'In old records, about 1779 A.D. He ca~ried ~he Na",!,ab, until the 18th century, the name of the place was writ­ Halim Khan with all hls famIly captlves ten as Kurpa or Kurpah'. This place was associated to Seringapatam, leaving Cuddapah and i~s with the names of poets like Allasani Peddana, Bam.. dependencies under the Government of ¥lr Sahib. Halim Khan is supposed to ha,:,e dIed mera Pothana, Thallapaka Chinnanna, Ayyalaraju a violent death at Seringapatam. HIS son­ Ramabhadrudu and Kummari Molla (Poetess) as hav­ in-law, Syed Mahomed, who had escaped ing resided there. to Paugtoor, subsequently mad~ !,m effort to regain his father-in-Iaw's dommIOns, and The total population of the town is 49,~27 and it took the forts of Cumbum and Budwail. is made up of the following !Communities: Caste Hin­ but was defeated near Purmawell.a by dus - Brahmin Vaisya, Kshatria (Raju), Reddy, Kummuruddin Khan; he escaped WIth a few horsemen to Paugtoor, whence he re­ Balija, Pichigunha, Medara, Sale, Maratha, Mangali paired to Hyderabad where he died. Cud­ (Barber), Gujarathi (Marwari); Scheduled Castes dapah remained under the sway of Hyder (2,833)-Mala; Scheduled Tribes (499)-Yenadi, Yeru­ and Tippoo, until the ~rst siege of Ser~nga­ kula' Muslims' Christians and Kabulis. AgricultUre, patam in 1792, when It fell to the Nlzam. agridultural labour and other traditional occupati?l'll After the death of Tippoo, in 1799, it was ceded by the treaty of 1800 to the British. constitute their chief means of livelihood. Slab mak­ with the rest of the Balaghat Ceded Dis­ ing industry and Barytes industry provide labour for tricts. The fort, which is in ruins, is prin­ some people. cipally of mud with round brick and stone towers; it encloses the ruins of the palace The temples of Kanyakaparameswari with her im­ and out-buildings of the Afghan rulers of age made of panchalohas (five metals, i.e., brass, iron, Cuddapah, now used as the Civil cutcherry, treasury, jail, and Post Office. The trea_ bronze, lead and copper) in human form decorated sury, formerly the Asu'I'-i-Shereef or with silver and gold ornaments and pendants, Sri Ra­ shrine, on which some relics of Mahomed ghavendraswamy, Subrabmanyaswamy, Siva, Anjane­ were kept, a low minareted building and yaswamy, Saibaba, Pandurangaswamy, Poleramma, the mosque in front of which spouted a Jet d'eau in the middle of a square fount, Ankalamma and Hajarat Khaja Syed Shah Mohammed are in the best repair; few traces remain Hussain darga, several mosques and churches are the of the old palace: part of the site is occU­ places of worship in this town. pied now by the jail. The principal fountain has been filled up and the Dewan khaneh Kanyakaparameswari festival is celebrated for 10 (Dewan's Office) has been converted into days from Asviyuja ,Suddha Padyami to Dasami (Sep­ an hospital. The present post office was formerly the residence of the Pathan chief tember.October). Cocoanuts, fruits and flowers are 01- Mussad Ali Khan. The street leading from fered by the Vaisyas. It is being celebrated for the the principal gate to the Cutwall's choul­ past 100 years but is confined to this town only. Arya try, was the scene of a dreadful murder. Vaisya Association, for which every Vaisya is Iil-lmyi_ng perpetrated in 1831 on the person of Mr. Macdonald of the Civil Service, by an rnember, undertakes the organisation of the festival as enraged set of Mahomedan bigots. A tumult w.ell as daily worship of the deity from the trust cre­ had arisen in the town and he had pro­ ated for that purpose and the income derived from ceeded there to quell it, when he was cut the Inam lands dedicated to the temple. The festival in pieces, as well as the guard of sepoys Is limited to Vaisyas only belonging to the town. Sri who accompanied him. The town of Cudda­ pah is populous and dirty; the houses gene­ GattupaUe Subbarayudu, a Brahmin of Srivathsa rally of mud, and badly constructed, some gotram is the pujari for the temple and Sri Guru Bhas­ are tiled, but the majority are thatched. karacharya Ramamurthy Sarma, another Brahmin, is The palace of the Nawab is still to be seen the priest for that community. Prasadam is distributed as a mud fort close to the pettah: it is used as a cutche1·ry. Within the fort is the to the devotees present. Free feeding is arranged. prison." 1 • Sri Raghavendraswamy Aradhana is celebrated 'It Was at first called Nikumabad, but subsequently from Sravana Purnima (July-August) for 3 days. took that of the ancient Hindu village adjoining viz. Abhisht!kam and archana are the rituals observed for Kurpah KoH'. 'The origin of the name Cuddapah can~ the first two days and the festival concludes with a not, however, be determined with any certainity. It procession of the Swamy on the third day. Cocoanuts is generally. considered to be so called on account of and incense are offered. The festival is of ancient its position on the threshold gadapa of the pass thM origin but is of local significance. Madhva Brahmins leatls through the Vontimitta valley to the sacred hill are the chief patrons for the festival. Local people of Tirup-ati'. Moreover, pilgrims before proceeding to congregate. 'l'i is a Madhva Brahmin of Bharad­ Tirupati pay their homage to Sri Venkateswara at De- waja gotram. Prasadam is distributed to all present.

1. P~~CI'II lZ9-131 of Ga;etteer of Southerll Jndla, t8B. Sri Subrahmanyaswamy festival is celebrated in h. AKKAYAPALLE - Situated one and half miles Sravanam (July-August). Cocoanuts and incense are from Cuddapah Railway Station and half a mile to the offered. This festival is being celebrated for the last aorth-west of Cuddapah town. 16 years, but is of local significance. Jangams, Gold­ The total population of the village is 2,616 and it smiths and Vaisyas are the chief patrons. Devotees is made up of the following communities: Caste Hin­ from this town and the neighbourhood congregate. The dus; Scheduled Tribes (10); Muslims and Christians. deity is worshipped mostly for the cure of diseases, The chief means of livelihood of the people are agri­ relief from evil spirits and to be blessed with children. culture, agricultural labour and cottage industries. Brahmins and Jangams are the pujaris with hereditary rights. There is a temple of Poleramma in the village with her stone image in human form. In Mariapuram Anjaneyaswamy festival is also celebrated twice a nearby there is a church where the image of the deity year on Magha Suddha (January-February) Mariyamma is in female form. There are mosques also and during Dasara, i.e., from Asviyuja Suddha Padyam'i in the village. to Dasami (September-October). Poleramma Jatara is celebrated for two days dur­ Saint Hazarat Kl).aja Syed Shah Mohammad Hils­ ing Sivaratri, i.e., Magha BahuLa Triodasi (February­ sain Urs is held in Kartikam (October_November) for March). Cocoanuts, panakam, panyaram, guggill1L 8 days in Nakarah street. About 25,000 persons congre­

'The village contains two choultries, one in the SOURCE: Sri V. Naga Malliah, Teacher, Panchayat middle of the village and the other, of more recent Samithi School, Nabhikota, Cuddapah. construction, on the road from Cuddapah about two hundred yards north of·the Yellammadevata temple'. 8. CHINTAKOMMADINNE - Situated about a mile west of the road from Cuddapah to Rayachoti and SOURCE: 1. Collector, Cuddapah. SOme six miles south of Cuddapah. 2. Superintendent of Police, Cudda.pah. 3. Cuddapah District Gazetteer, VoLume I, The total population of the village is 4,756 and it 1915. Is made up of the following conununities: Caste Hin- f aus - Gujarathi (Marwari); Scheduled Castes (449); face and later jumped into the well shouting dhi#. His Muslims; Christians and Kabutis, Muslims being pre_ brother Pedda Masum Saheb who was working in the dominant. The chief means of livelihood of the people fields immediately jumped into the water to fetab his is agriculture. brother but could not find him there. Later Hyder Saheb was seen sitting on the water (in padmasana .There is a temple of Gangamma (village deity) in posture) . When his brother persuaded him to come the village with a small stone .ilab without any specific up, he jumped up to the edge of the well in one leap fonn. and ran towards the darga shouting dhin. He got in­ Gangamma Jatara is celebrated for 2 days from stalled in the darga the peer which was being prepared Suddha Navami (February-March). Fowls, in· the village one week prior to the above incident. goats, rams, etc., are saerificed in fulfilment of vows. Masthan Vali, a saint who attained jeeva sa!l1l.

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EERANNAGATTUPALLE, hamlet of lDU­ is also a place of visit near Gandi. Everyone that PULAPAYA, popularly known as GANDI visits it puts namams on the rock. Mathanga caves and KSHETRAM - Situated on the border of Raya­ Dasaraiah caves are also noted in the vicinity. choti and Pulivendla taluks at a distance of about The legend about Gandi says that while Lord Rama 3 miles from Vempalle town in Pulivendla taluk and was proceeding to Lanka (Ceylon) Vayudeva (the about 30 miles from Rayachoti, the taluk headquarters. wind God), father of Anjaneya, was doing penance at Vempalle is connected by bus from Kadiri and Tad­ this place. Rama spent some time here. Vayudeva re­ patri in Anantapur district and and Cud­ quested Rama to visit this place again on his return dapah in Cuddapah district. From Vempalle the short journey to Ayodhya. Rama complied with the request distance can be covered by walk or cart. Pilgrims from after putting an end to the demon king, Ravana. In Chittoor district should reach by bus Kondavandlapalle order to accord welcome to the Lord, Vayudeva tied via Rayachoti and cover the distance of 1 mile from Kondavandlapalle by walk or cart. across the river from one top of the hill to the other a wreath of gold flowers which is described in the fol­ The importance of the place is on account of the lowing stoka in Vallupuranam: temple of Veeranjantiyaswamy on the bank of the river Papaghni familiarly known as Gandi Anjaneyaswamy "\T"~ ~.s"t!>foK~-ij. temple. Gandi is the term used for a narrow passage Rame Swadesangamithe between two hills and river Papaghni flows through OJOdDJ~cJ6.s ~a--s~~8 this gandi or pass. Gandi is at a distance of 6 furlongs from Veerannagattupalle. Formerly it was called Hiran­ Vayussarva Suroththamaha yaghattam. There is a dilapidated temple of Lord ;:J.sg ~1!J"o~~ ;:J.J~Sf Veerabhadraswamy renowned for· its architecture. Swarna Chuthankuraissamyak Veerabhadraswamy is popularly called Veeranna and this may be the origin of the name Veerannagattupalle "t::r'".s6o~o ;:J~;J-eJd))~ for the Village. It might have also derived its name Dwarantham Samapujayath." after the presiding deity, Veeranjaneyaswamy at the famous sacred place, Gandi. Before leaving the place, Lord Rama drew a pic­ ture of. Anjaneya on a rock with the end of His bow. The total population of the village is 1,524 and it It was installed by Vyasarishi. (This Vyasarishi is is made up of several sub-communities of Caste Hin­ believed by some to be Vyasarayacharlu, the Acharya dus; Scheduled Castes (19'7) and Scheduled Tribes (33). of Madhvas who was born on 22-4-1447 and to whom The chief means of livelihood of the people are agri­ the installation of 202 images of is attribut.. culture, agricultural labour and other traditional ed.) Perhaps on account of this legend, the Gandi occupations. Kshetram was known as Kshetram or Vayu Teer­ tham in pouranic days. The temple of Veeranjaneyaswamy at Gandi :m the bank of the Papaghni river is the place of worship The image has no little finger. It is believed that attracting people from the neighboUring districts. by the time the sculptor who was evidently giving an About 2 furlongs from the Anjaneya temple towards impressive shape to the figure drawn by Rama reached Veerannagattupalle there is Sri Bhumanandasramam the fore·finger, blood began to flow from the image and established in 1930 and in it there is also Ramalinges­ he stopped there. The image at the feet of Lord Anja­ wara Mandiram. neya is that of Udgavi Acharyulu or Gand.i A~aryulu. It is he that first constructed the sanctum sanctorum River Papaghni is reputed to be sacred a.t all places. and brought the temple to the notice of the public. He But the following five places are of special sanctity. has inscribed his name on the rock by the side of An­ They are the Nandi hills, Gandi, Kesavatheertham near janeya as Vasanthacharyulu:He has ordained that the Pavurallagutta, Bhaskarakshetram near Vempalle and members of his family should worship Anjaneya every S&ngamam near Kamalapuram where the river joins day and offer to himself the naivedyam which was of­ Pinakini. The places where the rivers flow from south fered to the LOl"d. His desire is being carried out even to north are rare and noted for sacredness and Pa!l­ today. aghni flows from south to north at Gandi. At a distance of 4 furlongs from Gandi on the opposite bank of Pap­ The sanctity of Gandi can also be found in the aghni near Veerannagattupalle, the hill Pavurallagutta following passages: or Paravathadri is said to be the Kesavatheertharri. Namalagundu, a rock on the western bank of the river, "Scarcely les8 famous is the passage of the Papaghni through the Palkonda range 10

near Vempalle. Here the hills attain a ;Sp;$o·t.T'"t!"~.,..;;)ts" ~~11 L"t!~~ L~~~;$d.. e3 ~ height of nearly two thousand feet, and the river takes a winding course betw~n Manandasramavasabhakthathathi breman- towering cliffs till it emerges in the plam brochuchunnati ni I •. that stretches towards Cuddapah. The leg­ end runs that when the news of Rama's ~'l1""~~lre3 B~a-bo- f\""eAl~~ !)1J"oaJ~~ victory over Ravana was brought. a trium­ phal wreath of gold was hung across the t_:S¢'! gorge. and it is said that its semblance, Venakekkati dikkatanchu goluthun Veer­ which is only seen at the approach of death anjaneyaprabl'lu." by those whom the Gods . love, appeared to This is an ancient celebration attracting devotees Sir Thomas Munro on hIS last Journey to Cuddapah." 1 from Cuddapah and the neighbouring districts. .';ri "A short time before his death, whilst Kavali Venkatachalama Reddy and Sri Sriramula Ven~ on his way to .Bellary, Sir Thomas travell­ katasubbaiah are the present trustees. Two to ed through the district of Cuddapah. He three thousands of Hindu devotees from Cuddapah and passed from the upper tab1eland of the sub­ the neighbouring districts congregate during the cele­ division to the valley below the ghauts by bration. But pilgrimJ from distant places like Madras, means of the narrow gorge where the Pap­ aghni breaks through the hilIs. Whilst rid­ Bombay, Mysore and other parts of Andhra Pradesh ing, he suddenly looked up at the steep are found to visit the place during the other months cliffs above, and remarked to the natives to enjoy the solitude and peace of tne place. Several riding behind him. 'What a beautiful gar_ stop here for weeks and months and ?ilgrims are fou?d land of flowers they have stretched across the valley'. They all loo1red, but said they practically at all times. Those suffermg from hysteria, could see nothing: 'Why, there it is! All mental trouble and evil spirits spend 21 or 41 days do~ made of gold!' Again they looked, but saw ing (worship) to the Lord and get relief. Archakas nothing. Sir Thomas made no further re­ are Pancharathra Vaishnavas, descendants of Udga.,i mark but one of his old native servants Acharyulu. quietly observed 'alas! a great and good man will soon die'. A few days afterwards, Tbere are some choultries and rooms for the pil­ - and Sir Thomas Munro had passed away." •. grims to halt. The choultry constructed by Sri Tadi­ Lord Munro most unexpectedly died of cholera at marri Bhujangarao is the biggest and quite spacious. Pathikonda in Kurnool district about 6 months after The daily requirements are obtainable at Vempalle and the Gandi incident. There appears to be a stone in­ Veerannagattupalle. &eription recording that the wreath would be visible In Bhoomanandasramam the death anniversary of only to great people who would attain salvation in 6 the ~adhu, Ramayya, who died in the year Pra­ months after seeing the golden wreath. madhi on Sravana Bahula Thriodasi (July-August) is Sri Veeranjaneyaswamy Tintnala is celebrated dur­ celebrated annually on that TTiodasi. During summer, ing the entire month of Sravanam (July-August). The religious dIscourses are held in the asramam inviting Saturdays of the month attract large crowds. The de­ learned men. The asramam is improved by the muni~ votees take their bath at Papaghni, worship the Lord tident devotees of the neighbourhood. The present and fulfil their vows. The dhYanam or mantram ad­ Manager, Shri Rama'krishnanandaswamy, residing opted for the worship of Veeranjaneyaswamy is _ there from 1940, is said to be evincing great interest. Sowell: 1. Article on 'Kada.pa;iUa Gandikshetram' in •• ~ .,..~~~ g)~e>.m~ ~r5 ~~..:S'e>~o AndhTa PTabha daily dated 21-6-19" btl Sri Papaghni vimalathatini theera sesha­ Sri M. O. PuUareddy. chalastham 2. Gazetten of Cuddapah District, Volume 1, ~)~~f' ~)C".lo:)J;;)r5;;)o ?\o~ ;;)~~~J.,...;;)K> 1915. Premaloka pranayasarasam Gandi sath­ 3. A Manual 01 the District 01 Cuddapah, kshetravasam 1B'/5.

¢1~~o~L_f:» eJ;$;;){Jil;;.t.~ V"0l?' 6,so:)Jocl' (I .2. THUMUKUNTA - Situated at a distance of 24 Bhumanandasrama janasadopasi thanghri dwayantham miles from Kadiri Railway Station by motor-route, 24 r. miles from Rayachoti and 33 miles from Lakkireddi­ ~ ~ L...... E:.!f !f ruC !>"O""o 8'-~cIDo palie. Bhakthathranaika karunachanam nem! Veeranjaneyam." The total population of the village is 1,471 and 1t 11 made up of the following communities : Caste Hin­ cct!9;$o6oi!))?\ ~::s..:!._ e>~e.,~o "t:r"~tr";j~.}. ~ dus - Brahmin, Vaisya, Kamsali (Goldsmith), Kapu, f' Anandambuga Seshasailathatamam daru­ Balija, Thogata, Vadde, Yakari, Chakali (Washerman), diba~hni thee :Mangali (Barber), Dayala; Scheduled Castes (72); "O""~o Xo~ c;Ai)iS:;i ~~g~/{) ~o elOCU ~o:tl~ _. .. Scheduled Tribes (18) - Yerukula; and Muslims. The Ranam Gandi yanan brasiddhamagu.. chief means of livelihood of the people are aericulture kshetram bandu venchesi Bhu and qricultural labour.

I ••••e, 3-4, Gazetteer of Cuddapah DI.trlet, Volam. I, 11115. z. p .... 106-101, A MIID ...I of tho Dlltrlct of Cudd.pab, 18". 11

There is a temple pf Eswara In this village. A vil.. vlllage and from the neighbouring villages used. to lage deity Sri INomula Brahmadevatha is in the form congregate. Nearly 40. shops were being opened. Fancy of an umbrella, tied with peacock feathers. Her temple goods, sweetmeats, utensils, glassware, pictures, mill is in Eguvamoolapalle, hamlet of Thumukunta. clothes and baskets were being brought and sold. Sri Nomula Brahmadevatha festival is celebrated Bhajans by the v1llagers, tirugudu chekka (a game during Mahasivaratri, i.e., on Magha Bahula Chathur­ played by clapping hands) by women afford entertain­ dasi and Amavasya for two days (February-March). ment to the visitors on the jatara day. During the two days before the festival, those troubled SoURCE: Sri P. Peeranna, Head Teacher, PyarampaUe. by evil spirits are treated by some devotees getting possessed by .the Devatha. Cocoanuts and fruits are of­ fered. The festival is celebrated from ancient times 4. NULIVEEDU - 'An extensive village situated and is of local significance with local congregation. among low hills on the by-road which leads from Gali­ All communities participate. Pujari is a Yakari with vedu to Konampet. It has more than forty hamlet~ hereditary rights. and· Galivedu is the headquarters of a firka Revenue Inspector. The fort to the south-east of the village is Gangamma Jatara is celebrated in Phalguuam said to have been built by Kaluva Nayanivaru of the (February-March) on a day convenient to the devotees. family of Ekili poligars. The interior is now overgrown Intoxicants are used during the festival. with scrub-jungle and nothing remains of the fort but A fair is held with the subscriptions collected from its broken walls and southern gateway. Such irrigation the villagers. It is held for a day and two nights with facilities as the village possesses have been provided about 20 shops selling only eatables, cocoanuts, etc. by damming the narrow valley which runs between the Two thousand local people and from the neighbouring hills from the south_east boundary some three miles villages congregate. northwards. A chain of tanks and kuntas has thus been formed, the principal of which is the Merugula­ Kolatams and bh4jam1 afford entertainment to cheruvu.' the visitors. The total population of the village is 4,328 and it SoURCE: Sri J. Rama Subbafah Chetty, Teacher, Madar is made up of the following communities: Caste Hin­ SahebgaripaUe: dus - Vadia Raju, Kapu, Balija, Vadde, Chak.lli (Washerman), Mangali (Barber) ; Scheduled Castel 3. PYARAMPALLE - Situated at a distance of (289); Scheduled Tribes (157) and Muslims. The chief 2 miles to the north of Rajampet_Kadiri road, 21 miles means ot livelihood ot the people are agriculture, from Lakkireddipalle and 48 miles from Cuddapah weaving and trade. Some Muslims, find employment Rallway Station. in tanning. Date mats are manufactured by Vaddes.

.The total population of the village is 1,010 and it There is a temple of the village Goddess Yellamma is made up of the following communities: Caste Hin­ who is in female form. Her image was made of pan­ dus - Vaisya, Kapu, Thogata, Vadde, Boya, Golla, chalohams (five metals ,i.e., brass, iron, tin, lead and Chakali (Washerman), Mangali (Barber); Scheduled copper) and decorated with a sari and ornaments. Castes (72) - Madiga, Mala; and Muslims. Kapus are in majority. The chief means of livelihood of the people Yellamma Jatara is celebrated for 4 days in Asha­ are agriculture and agricultural labour. dham (June-July) near NagooruvandlapaUe, a nearby There is a temple of MJaJ!a Gangamma in Sale­ hamlet of this village. On the first day, an animal fa vandlapaUe, hamlet of Pyarampalle. A man possessed sacrificed in recognition of the Goddess as the presid­ of the Avu Devatha told that tn the fort wall was the ing deity of the village and abhishekam is performed. deity's skull which was accordingly found. The sex Then the image is decorated with sarees and silver and of the baby in the womb of the Nawab's mare even gold jewels. Bonatu (cooked rice) is offered by the before its birth was al80 once predicted. Nawab was villagers. The next ritual is to sacrifice animals and pleased and gave an Inam of 36 acres of dry and bathe the image with the blood. Kumohapukoodu 8 acres of wet land. (cooked rice), mixed with the blood of the sacrificed animals, is kept before the Goddess and distributed as ABalla Gangamma Jatara is celebrated on ChaitrQ praaad4m. People of the neighbouring villages come Bahula Vidiya (March-April). Devotees fulfil their there with banal« bandlu (carts with cooked rice) for vows. Decorated carts are taken round the temple and oll'ering to the Goddess and distributing it as prlUladam. sheep and rams are sacrificed. It is a 40 year old They aIso bring panakam (jaggery solution tastefully festival. One thousand devotees, local and from the spiced) and pant/aram (soaked green gram dhal) in nearby villages, congregate. Kapus are the patrons. earts decorated with cocoanut leaves and offer it to Late Salanarayana was the pujari. One of his family the Goddess. On the last day sudibandi is got up. A­ members or wife is performing the puja at present. tell woodell pole is fixed vertically over a cart and a A fair was being held in connection with this fes­ lamb is tied to its upper end with hooks of iron thrust tival once in 4 year. but it has not been taking place Into its body. The Devatha is kept in the cart, taken from the last " years. Ono thousand people from thi. I'ound the temple and also through the streets ot the place in procession. Finally, the idol is kept in the and ofters cocoanuts, milk, sugar, incense and eatablee. temple after removing the jewels for preservation with It would rain within a week to the greatest relief of the pujari till the next festival. the ryots of the neighbouring villages. Thus the ryots have developed a great devotion towards A vu Devatha. The festival is celebrated for the past 150 years but is confined to this village and a few neighbouring There is an interesting anecdote connected with villages. Four thousand people congregate. All except the place. Once a group of villagers together with Harijans participate. Balijas are the pujaris with here­ some Government officials went to the hillock and ex­ ditary rights. pressed to the devotee there, their desire to see the idols. He told them that they could have the darsan if Several fancy cloth stores and sweetmeat stalls, they went to the cave with a pure heart. The visitors utensil shops are opened during the festival. took their bath and went into the cave, but the Devatha SOURCE: 1. Sri P. Devadanam, Teacher, Nakkalavandla­ flew away in the form of a bird to Palakonda (a near­ palle, hamlet of Nuliveedu. by range of hillocks). The devotee told them that the 2. Pages 221-222, Cuddapah District Gazetteer, Devatha disappeared because they did not go there Volume I, 1915. with pure hearts. He began to blame the visitors that they deprived the rights of neighbouring villagers d their sole solace and their comfort by their impure ~. DAPPEPALLE - Situated at a distance of 5 miles presence. The Officers wanted to know the amount of from Lakkireddipalle and 14 miles from the taluk expenditure for bringing the Devatha back to the ori­ headquarters Rayachoti and the nearest Railway Sta­ ginal place. A SUm of Rupees 10,000 was stipulated and tion is Cuddapah at a distance of 32 miles. it was paid. This amount was spent for performing During the period of the Reddy Kings, this vil­ special pujas to bring back the disappeared De'vatha lage was under the control of a Daphedar. Hence it and feeding the devotees and the cows for a week. At acquired the name Dapepalle which in course of time the end of the week the Devatha came back to the changed into Dappepalle. original place. About 30 or 40 acres of land was grant­ ed for the daily puja, the triennial celebrations of the The total population of the village is 2,150 and festival and the maintenance of the pujari family. it is made up of the following communities: Caste Avu Devatha festival is celebrated from Jaistha Hindus - Reddy, Mutracha, , Vadiya, Balijll, Suddha (May-June) for 3 days at least once Golla, Kuruva; Scheduled castes (180) - Madiga, in three years. On the first day the devotees go to tho Mala; Scheduled Tribes (14) - Yenadi; and a few ill Muslims. The chief means of livelihood of the people cave and worship the deity. The deity is brought a poola kavidi (carrier decorated with flowers) an:! are agriculture, sheep and cattle rearing and other installed in the place intended. On the second day the traditional occupations. several other deities who have to be invited accord_ Anjaneyaswamy temple, village deity's temple and ing to custom are brought. On the third day the in­ Brahmagiri - a cave with the images of a cow, Erred­ vited Devathas or deities are offered puja and those daiah aI\d Paseddaiah in the form af a cow, red ball, that follow them are fed. In the evening those deities and white bull respectively are the places of worship are given a send off and this deity is taken back after (erra is red, pasi is white). performing puja to the cave in the hill. Ordinary umbrellas, silk umbrellas, embroidered umbr.ellas _and During the times gone by, two bulls were born peacock feathers are offered to the deity in fulfilment amongst the livestock of a Kapu family. One was red of their vows and name their children as A vulakk&, Bnd the other was white. They were c&lled Erreddu, Eddaiah, Pasanna, etc. This festival is of ancient origin (red bun), paseddu (white bull). From the beginninl and of local significance. Golla community patronizes, there were certain features found special about that the festival and there is 40 acres of Inam land to the pair. Left free to graze even in the fields, they graze deity. Local people congregate without any distinction only grass without touching or damaging the crop. of caste or creed. A Golla of Mekala gotram is the When rains fail, three boundaries used to be marked pujari with hereditary rights. Free feeding is arranged. in the field demarcating them as week's boundary, fortnight's boundary and month's boundary. The pair A fair is held in connection with this festival and of bulls along with its mother were used to be then eatables, utenSilS, mirrors, combs, Ayurvedic drugs, worshipped. The bulls and their ·mother cow, there­ pictures and agricultural implements etc., are brought upon used to go and stand upon one of the demarcat­ and sold. ed boundary lines and it used to rain within the period Some Hindus worship Obulesu, the bullock God. as indicated by that boundary line. The images of They name their children as Obulesu and Julamma. these bulls and of their mother cow are kept and wor­ Once in 20 years this festival is observed. shipped in the hillock Brahmagiri near the village in a cave. Even now when rains fail, the pujari who be­ Weekly puja is observed in Anjaneyaswamy longs to Golla (Yadava) community takes bath and temple. Once a year Sri Vemi Reddy Chinna Naii goes to the cave with wet clothes on, worship. the Reddy'. Ion" Sri Reddanna, celebrates Anjaneyaswamy Avu Devatha (the name for the cow and the two bulls) Uthlavam. There is 4 acres 64 cents of Inam land, given by one Mandole Saheb (Sri Mandole, a Govern­ irrespective of caste or creed. Kummari Gundiah (Pot­ ment official who had developed devotion to the deity). ter community) is the pujari. There is free feedinll, and prasadam is distributed to all. SOURCE: Sri Kuppam Pakkir Saheb, Head 'TeacheT, Panchayat Samithi Elementary School, Chin­ A fair is held in connection with this jatara in a nagireddigaripaUe, Dappepalle (P.O.). plot of one square mile. There are 1,000 shops and 400 hawkers. Glassware, foodstuffs, sweetmeats, uten_ 6. SUDDAMALLA - Situated at a distance of one sils, pictures, cloth and books are sold. mile to the west of Cuddapah-Rayachoti bus route and 22 miles from Cuddapah Railway Station. Games, bhajans, music concerts, dramas, baligud14 (kabaddi) afford entertainment to the visitors. The total population of the village is 1,415 and it is made up of the following communities: Caste "In this village, there is a pool of water at the foot of a hill. Persons who are de­ Hindus - Brahmin, Vaisya, Vadrangi (Carpenter), sirous of getting children, wealth, etc., go Velama, Kapu, Balija, Yadava, Thogata, Kummari there and pour oil into the water. The (Potter), Mangali (Barber); Scheduled Castes (16'7)­ strange part is that the oil does not, as is Adi Andhra, Mala;' Scheduled Tribes (17); Muslims ordinarily the case, float on the surface in and Christians. Kapus are in majority. The chief means greasy bubbles, but sinks down and never again rises. They also offer betel leaves on of livelihood of the people is agriculture. which saffron and kumkum is placed.' If these leaves sink down and after some time There is a gori (tomb) of Darbar Ali Shah Vall. re-appear without the saffron and kumkum but with the marks of nails upon them, th~ Darb~r Ali Shah Vali UTS is celebrated for one day person offering will gain his wishes. The in Magham (January-February). It is being celebrat­ contents of the leaves and the oil are sup­ ed for the past 60-70 years and has gained much im­ posed to be consumed by some divine be­ portance for the past 2 years. n is confined to t~is ings at the bottom of the pool.'" district with a congregation from all parts of the dIS­ SOURCE: Sri S. Khasim Saheb, Head Teacher, Special trict. All communities participate. Muslims are the Panchayat Samithi TeZugu School, Tsakiband!l. patrons. But the Vaisya community is organising the festival for the past two years. Sadhus and fakir, gather here at the time of the urS. 8. KALlBANDA - Situated at a distance of 6 mill'S to the west of Chinnamandem which can be reached SOURCE: Sri S. Nagesa Rao, Karnam, Suddamalla. by cart track and 15 miles to the south_west of Raya­ choti. Buses run up to Chinnamandem. 7. TSAKIBANDA - Situated between Rayachoti and Chinnamandem village and 4 miles from Madanapalle­ The total population of the village is 687 and it is Rayachoti bus route. On the nearby hillock. there are made up of the following communities: Caste Hin­ ruins of some ancient buildings which are believed to dus - Kapu, KUmmari (Potter), Golla, Boya, Chakali be those of some Naidus who resided there in olden (Washerman), Mangali (Barber), Ekila; Scheduled days. Castes (159) - Madiga, Mala; Scheduled Tribes (24) - Yerukula, Yenadi; and Muslims. The chief means The total population of the village is 2,531 and of livelihood of the people are agriculture, labour it is made up of the following communities: Caste cattle and sheep breeding and other traditional occu~ Hindus-Kapu, Balija, Kuruva, Vadde, Kummari (Pot­ pations. ter); Scheduled Castes (113) - Madiga, Mala; and There is a temple of Paletamma in this village. Muslims. The chief means of livelihood of the people an' agriculture and other traditional occupations. Janda Uthsa.vam (flag festival) or Urs is celebrat­ ed on a day according to the convenience of the vil­ There are temples of Eswara, Hanuman and Ven­ lagers between and Sivaratri (January­ kateswara in this village. There is no temple for the March) in the name of Mohammad Esa. Quran is Village Goddess. Her image is made of mud in hUman read, janda (flag) is taken in procession and gandham form. There is also a mosque. is offered. The patrons are Gallas (shepherds). It is Grama Devatha (village deity) Jatara is celebrat­ a local festival. All people, except Scheduled Castes, ed once a year in the dark fortnight of Cha.itram (April­ local and of neighbouring villages, participate. Gurram J.Il:ay) for 3 days according to the convenience of the Basiah of Golla caste takes more interest in the man­ villagers. Grama Devatha is believed to be the daughter agement of this urs. of a potter and the daughter-in.law of a washerman. Paletamma Jatara is held annually on a day con­ Bonalu and naivedyam are offered. Animals are sacri­ venient to the villagers in a plot of 4 square furlongs ficed in fulfilment of vows. Domestically, devotees ob­ of Government land. This is being conducted for the serve fast, take bath in the nearby rivers and enjoy past several years. Two to three thousand people, local feasts. It is a festival extending to four more villages and from the surrounding villages within a radius of with a congregation of 10,000. All people participate 8 miles, congregate. t. PaJ- 288, A Manual of the District of CUddapab, 1175. 14

Forty or fifty shops sell Mtables, sweetmeat!!, '!'he place is generally visited in the month utensils, glassware, pictures of Gods and National of November when the water· in the sacred leaders and agricultural implements. pool will have reached its highest level. There are inam fielc;ls set aJ!fltt fOr th~ per­ SoUBCE: S'r'i P. Jeevaratnam, Head Teacher, Special f9l'Jh!irt~e of Worship to these Goddesses, Panchayat Samithi School, KaHbanda. and the. tyUjari is a Brahmin." , Paleti Gangamma Jatnra is celebrated on Phalgunu SUddha panchami and Shasti (February-March) for 9. CHINNAMANDEM - Situated some ten miles 2 days. Bonalu is offered to the deity. Rams, fowls and south~west oj lrayachoti oh the right bank of the Man­ goats are sacrificed. Domestically devotees observe davya river and a little west of the road to Gurram­ jagaram. It is being celebrated for the past 200 years ko.ud~ and 42 miles from Cuddapah Railway Station. and is widely known. Government hllve taken ut> the The total population of the village is 5,768 and management. Two thousand people iocal and trom the it is made up of the following communities ( Ca~te other parts of the district, congregate. All communi­ Bindus - Brahmin; Scheduled Castes (381)) ~ Mti!Uift\s ties participate. There is free feeding. and Christians. The chief means of livelihood of the A fair is held in connection with this festival in people are agriculture and labour. a Government plot by the side of the Travellers; Bun_ "There are tWb ruined forts in the vil­ galow and on both sides of Cuddapah-Mad.anapaile lage. the history of which is not known. road. About 2,00() people, lbcai and other parts of the There is a s-acted pool of unknown depth district, ~h~egate. Nearly 50 shops are opened and in the hill'S which separate the village of there would be about 100 hawkers. Glassware, sweet­ Faram'a\akona, once a part of Chinnaman­ 'tlem, from Tsakibanda. The hill in whlch meats, dolls, cloth, ready-made clothes, pictUres 8Ild it is situated is locally known as Akkadeva­ books are brought and sold. tala konda or "hill of the holy sisters." The pool has the appearance of a well sunk in Circus, magic, lotteries, RAYACHOTI - The headquarters of the taluk on the water. The offerings are let down into the banks of the Mandavya river. This place is con­ the water by the pujari, which sink at once, a few fragments subsequently rise to nected only by road. The Cuddapah-Chittoor trunk the surface to show that they have been road passes through Rayachoti. Rayachoti is 33 miles accepted. The pujari also offers saffron and from Cuddapah. The nearest Railway Station is Kali­ kumkum on a betel_leaf in the same way kiri on the Pakala_Dharmavaram 'line 28 miles to the and if, when the leaf rises again to the sur~ south. face. it shows the impression of finger nails, it is confidently believed that the In the 14th Century it ",sa under the sway 01 wishes of those who then perform vows will be fulfilled. People desirous of some Kakatiya rulers of Warangal who took it from the blessing, especially the childless who wish Hoyasalas and then it passed into the hands of Vijaya­ for an offspring, fulfil their vows at the nagar Kings. 'From old inscriptions it is clear that the temple and feed an assembly on the hill. original name was Raja-vidu or the 'King's dwelling-

2., Pa,.:l2.5 of Codd.p.b Dinri" a.Eft... r, Vol ... I, I'''... place'; but the early history of the place is obS'cure management is by a committee of five Hindus. Hind1lf and it is impossible to say to what dynasty the King only participate. Pu;aTi is a Jangam appointed four or Chief who settled here belonged." years ago. PTasadam is distributed to all. The temple is of great importance to Veerasaivas and Saivailcts The total population of the town is 16,721 and in . The histo~ of the installation of Veers­ it is made up of the following communities: Caste bhadra deserves research and attempts are being made Hindus - Brahmin Vaisya, Jangama, Sale (Weaver), in that respect. Balij~, Boya, Chaka'li (Washerman); Scheduled Castell (850); Scheduled Tribes (20); Dudekula and Mus­ Sheriif Ali UTa is celebrated on 28th and 29th (\f lims. The chief means of livelihood of the people are April for 2 days. He was a guru, a native of Secunder­ agriculture, labour and trade. 'Trade, which is largely abad, who died here. It is a local festival with a con~ bi the hands of Balijas, is chieflJ' carried on with Cud­ gregation of a thousand. All communities participate. dapah, Rttjampet and Vempalle. Superior types of cloth are woven and embroidered by weavers of the Khaja Rangin Shah VaH UTS is celebrated on 23rd Sale (Weaving) caste and sold locally." and 24th of April for 2 days. He was a retired Pollee constable who became moulvi and died here. He was There are temples of Lord Veerabhadraswamy and a native of Galivedu. It is a local festival with 1,000 Kusuma Haranath. Veerabhadraswamy's image. is visitors. All communities participate in the festival. 5 feet high in male human form, along with his con­ sort Bhadrakali. Saiva Kings installed the image of Sri Prasanna Venkataramanaswamy Brahmothsa­ Veerabhadra removing the'idol of Yellamma from the vam is celebrated on Chaitra Suddha Dasami to BahuZ& pedestal. The image of Yellamma is retained in the Panchami (March-April) for 11 days in Masapet, a temple. There are tombs of Sherift Ali and Kbaja village included in Rayachoti town. It is said that Rangin Shah ValL There are also temples of Prasanna 15 years ago a sadhu got the figure of Anjaneya stitch~ Venkataramanaswamy, Eswara, Anjaneyaswamy and ed on a square cloth along with pieces of red cloth. Gangamma in Masapet, a village included in Raya­ He tied the cloth to a pole as a flag, took it in proces­ choti town. The image of Gangamma is in the form sion in the streets of this village and then flnally tied of an animal. There are also a Bairagi mutt and a it to a tamarind tree in Prasanna Venkataramana­ mosque. swamy temple. There is no outbreak of cholera in the village since that time. So tying a stitched cioth Veerabhadraswamy ltalyanothsllvam is celebrated with Anjaneya's figure became a part of the festival. from Magha Bahula Vwadasi to Phalguna Suddha Devotees fulfil their vows. Domestically they observe (February-March) for 12 days. cleanliness, fasting, feasts and entertainments such as kalakshepams. It is celebrated for the past "Some curious practices are observed in connection with the worship of this 500 years and is of local signiflcanae. The people of God. Early in the morning of the day of this village without any distinction congregate. Puja'" the car festival,'8 big ruby of the size of a is a Vaishnava with hereditary rights. There is free nutmeg is placed between the two eye­ feeding. Prasadam is distributed to all. brows of the God to represent the third eye of Siva. In front of the idol is placed Srirama Navami is also celebrated in Masapet a large heap 01 boiled rice so as to catch the from Chaitra Buddha Navami to Bahula. Tadillll first glance of the ruby eye at the rising of the sun. Till this is done the doors are shut (March-April) for 10 days. It is of ancient origin but and the people are prevented from enter_ of local significance. ing lest they should be instantly killed by the fierce rays from the eye of Siva. The Pandari bhajans and street dramas are conducte4 person who conducts the ceremony stands durin" the festival periods. behind the idol, out of the range of the eye, and remains there till the rite is over. At another time of the year the God is It is recorded in the Gazetteer of the Cuddapab taken out hunting. He is carried to a small district that mantapam, half a mile from the town, and there placed on the ground. The place is "In old Rayachoti near the river to the said to be full of scorpions, but while the west of the town is a stone very conspicu­ God takes his rest there his attendants can ously set up, with a Tamil inscription dat~ catch the scorpions and hold them without S.S. 1155 which corresponds to A.D. 1233. being stung though at other times they It records a grant to a temple by a certain are as venomous as the rest of their king, but none of the names given can be tribe." I identified with any place in the vicinity. The King is called Nissankapratapa Raya, Nai'Vedyam is offered on the ninth day. Cocoanuts lord of Karkatapura. Another inscription are offered to the deity. It is celebrated from the 13th of the same date at Abbavaram, a village Century. The temple and the festival are of vel')' included in the Rayachoti Union, mentions the name of another King, Thomba, who great importance. Residents of Bellary and ChittOOl'· was 'first ruling from Kalukatayapuram Districts, Bidar, Dh.rwlU', MyJOre and other places and then Marujavaduyandapuram his capi­ particularly Veerasatvas congregate in thousands. The tal'. It is probable that Karkatapura and Kalukatayapuram refer to the same place 20 miles. One has to t~ke a bus from Cuddapah to Chit· and it is possible that Thomba who 'was lut, 25 mlles a.way and from Chitlut walk a distatke first ruling' there was expelled there from of miles to refich this \1il1ag~. it ~r>pelirs tt) g@i by Nissankapratapa who calls himself 2 have 'Lord of Karkatapura'. It is not known to UtQ fiamt Anftfital,)Urum as there existed Anantapad· what dynasties these kings or chiefs baa mllhahha temple in (;lden days in this place. longed." l SOURCE: 1. Sri C. Adinarayana, Village LeveZ Worker, The total population of the village is 1,304 and Gorlamudinedu, Rayachoti. it is made up of the following communities: Caste 2. Sri M. SatyanaraYana, Teacher, Masapet, Hindus - Kapu, Balija, Yadava, Ediga, Vadde, Cha­ hamlet of Rayachoti. kali (Washerman), Mangali (i3arbtef); and SchedUled 3. Gazetteer of the Cuddapah District, Castes (114) '""'" Madiga, Mala. Balijas, Edigas and Volume 1, 1915. Vatit1es are in majority. The chief means of livelihood of the people are agriculture, agricultural labour and other traditional occupations. 12. VENKATAREDDIGARIPALLE, ha.mlet of BAN­ DLAPALLE - Situated at a distance of Ii furlongs There is a temple of the village deity Ganganiniii to the east of Cuddapah-Chittoor trunk road and 4 with her image in black stone. There is a flvuiet Oy miles to the north of Rayachoti. the side of the t.empie ahd t.here are choultries around h. To iht! hol'th of the river there is a temple of Lord Venkatareddy was the first person to set tip Ii Siva. family in this village. Hence, the village got the name Venkatllreddigaripalle. There is also a small tank near­ Gangamma Ja.tura is celebrated annually. The temple plot was once a jUngle. Peramvandlu, the resi­ by call~d Venkatareddi Kunta. dents of Anantapuram, were reported to have cut and The total popUlation of the village is 2,909 and heaped up the thorny bush and placed a black stone it is made up of the following communities: Caste to keep it in position. The next day they went with II Hindus ._- Kapu, Yadava, Kuruva, ChakaU (Washer­ bullock cart to bring it from the hedge. But they man), Mangali (Barber); Scheduled Castes (320) - could not lift the heap. Meanwhile a man possessed of 'Madiga, Mala; Scheduled Tribes (14) and Muslims. the deity Gangamma revealed her existence and her The chief means of livelihood of the people are agri­ determination to get established there ano. wanted 8 culture, agricultural labour and trade. temple to be constructed. A temple, wells and ChO'll­ There are temples of Lord Basaveswara, Lord tries were built. From that time onwards Gangamllla Rama, Lord Vishnu and Goddess Banda Pallamma in Jatara is celebrated from Magha Bahula Amavasya to the village. Lord Basaveswara is in the form of a bull Phalguna Suddha Vidiya (February-March) for three in a thatched house. days. Wells and koneru (pond) are repaired and tem­ Basaveswara festival is celebrated from Magha porary lavatories constructed a week in advance of Bahula Chathurdasi to Amavasya (February-March) the festival. Bonams and cocoanuts are offered. Ani_ for two days. The idol made of earth is brought into maJs and fowls are sacrificed. Devotees observe ja.garam the village at 3 O'clock in the evening on Chaturdasi (keeping awake throughout the night) on Phalguna by a devotee who observes fasting. A procession is Suddha Padyami. Carts are decorated with several de. arrangEed with bhajans and the idol is brought a1 signs and vahanams made up with coloured papers. 12 O'clock in the night to the temple which is to the The bulls harnessed to these carts are decorated with east of this village. Cocoanuts, silver umbrellas, cloth bells, big and small and various other ornaments. The umbrellas are offered in fulfilment of their vows. carts are taken in procession round the temple with Domestically devotees observe fasting before music and fire works. Procession image is brought from puja. It is of andent origin but of local significance. Kurnootala, 4 miles to this village. Kapus are the pat­ The people from this and neighbouring villages num_ rons. It is celebrated for the past 300 years and wideiy bering 300 congregate. All Hindu communities partici. known. Nearly 50,000 Hindus, local and from Ananl.a­ pate. Pujari is a Yadava with hereditary rights enjoy­ ?ur, Chittoor and Cuddapah Districts congregate. Pujari ing the inam lands. IS a Yadava of Chellu family. Prasad am is distributed to all. A fair is held in cOnnection with this festival in the inam land belonging to the temple on Sivaratri and A fair is held in this connection in a Government the subsequent day till 3 A.M. The local people and plot from Magha Bahula Amavasya to Phalguna Sud­ from neighbouring villages congregate. Bhajans and. dha Vidiya (February_March). Nearly 50,000 people kolatam (a play with two sticks struck in a rhythmic congregate. Merchants from Chittoor Anantapur and manner) are conducted. Cuddapah Districts open numerous ~hOps. Utensils, g~ass-ware, books, cloth, ready-made clothes, ma~ SoURCE: Sri M. Abdul Khader, Venkatareddigaripa.lte. .plctures of Gods and National leaders, toys baskets and agricultural implements are brought and 'sold. 13. ANANTAPURAM - Situated at a distance of There are choultries and hotels. The sbady trees 2 miles to the east of Lakkireddipalle and the neares1 aft'ord good she!ter to the visitors. A_ dispensary is Railway Station is Cuddapah at a distance of abo1l1 opened to, look after the health. ~ llle vt:;;ttors. 17

Merry-go-rounds, circus, lotteries, gambling, dr.a_ (Washerman Machaiah, Veerabhadra's name during his :rnas, magic, etc., entertain the pilgrims. washerman life in the world) was so innocent and such a firm believer in the preachings of Basaveswara . SoURCE:, Sri Murikinati pichaiah, Cultivator, Ananta­ that he wore the grinding stone on his body. While puram. engaged in his duties he used to keep the stone at a distance invariably connected by a rope to his bOdy. 14. VEERABALLE - Lies under the Seshachalam This was a strange case attracting the curiosity and hills on the' right bank of the Mandavya river, one derision of many that had no faith in such belief parti­ mile to the west' of Mustikonda. There is a direct road CUlarly of those who were opposed to the propaganda to Rayachoti which is about ten miles south-west. It is of Basaveswara. One of the mischief-mongers cut the 30 miles from Cuddapah by cross country road wiih rope that was connected to Machaiah's body with Siva­ no bus route for 7 miles and 44 miles from Cuddap1.n Ungam, the grinding stone. At once Machaiah fell down Railway Station by bus route. lifeless in the river where he was engaged in his duty. He was such a great believer and such a great Veera­ 'Two miles south of the village_site is one of the saiva that he died immediately after he lost the con_ largest tanks in the taluk win. an ayacut of 40(} acres. nection with the Sivalingam given by his guru. Blood It is formed by the erection of a dam a mile and haH was flowing from the rope where it was cut.IThe news long across the vanka which is fed by hill streams was carried to Basaveswara, who rejoined the rope from the Seshachalams close by and also receives the and Madivala Machaiah came back to life. There are ·drainage of the uplands of Polimerapalle north of the several such legends showing that Veerasaivas volun­ Bahuda valley'. There must have been a veerabaLi, a tarily and some even involuntarily gave their 'special sacrifice, prior to the construction of this vil­ life for Saivism. Therefore, they are classed as Veeral lage. Hence the name Veerabali. It was the stronghold (heroes) and their religion is VeerasaiVism). -of Veerasaivas and perhaps that fact was responsible 'for c~lling the village as Veerapalle. (Veerasaivas are The total population of the village is 5,313 and those Saivas who would end their life, if, by any acci­ it is made up of the following communities: Caste >dent they lose the lingaro given by guru. Saivism wai Hindus - Brahmin, Vaisya, Kshatria (Raju), Veera­ improved and Veerasaivism was made prominent by aaiva (Lingayat), Kapu, Yakila, Balija, Valmiki, Tho. Bhakthi Bhandari Basaveswara of Kalyana. He was gata, Kummari (Potter), Chakali (Washerman), Man. 'born a B·rahmin and became the minister of the Jain gali (Barber); Scheduled Castes (816); Scheduled .King Bijjala. He believed that the unity of Hindu Tribes (57) and Muslims. The chief means of liveli_ society lay in the abolition of the caste $ystem. He hood of the people are agriculture, labour, trade, other himself became a Veerasaiva and wore lingam en hhl traditional occupations and employment. 'body. He claimed that the lingam was given to him There are temples of Veeranagamma with a stone 'by Sangameswara at the time of his birth. The land­ image of the Goddess in female form, Chinagangamma, 'mark in his misSion was the conversion of a Brahmin family and a Harijan family into Veerasaivism and Lord Siva and Lord Vishnu in the village. Yerrapu connecting the families by marriages. He maintained Reddy Yerramachi Reddy constructed Han Haradula temple (Eswara and Vishnu) 200 years ago. He gave one lakh and 96 thousand Jangams for spreading the some Inam lands. There are five sanctuaries in the religion. He is believed to be an Eswaramsa sambhuta, temple, two for Sivakesava and the other three for He showed several miraCles. He deciphered an inscrip­ Ganga, Parvathi, and Anjaneya. Siva temple is built tion revealing a hidden treasure. He suddenly lifted out of stone and that of Rama with wood. :his hand while sitting with the King in the darbaT and when questioned he explained that he had to lift up Veeranagamma Jatara is celebrated from Phatguna his hand to hold the milkmaid and her pot of curds Suddha Chathurdasi to Bahula Padyami (February­ as she cried out for his help when she slipped on the March) for 3 days. Chidi bandtu and prabhalu are taken road. On verification, it was found that the milkmaid round the Goddess. Cocoanuts and presents are offer.~d who cried out 'Basava' was actually helped by Basa_ in fulfilment of their vows. It is celebrated for the veswara from danger. To quote one legend about Veera­ past 60 years. About 10,000 to 15,000 people of all com­ salVlsm (i.e., Veerathvam in Saivism) that Veera­ munities including those from the neighbOUring taluKs bhadra, son of Lord Siva, who killed Daksha for in­ participate. Pu.jari is a Yakila with hereditary rights. sulting Parvathi and making her burn herself in the A fair is held in connection with this festival in sacrificial fire, unconsciously allowed a portion of hit a plot of 20 acres patta field for 3 days. Ten to 15 iarment touch one of the pramadhas (saints) in Lord thousand people, even from distant places, coogregate. 'Siva's presence. It was such a sin that Veerabhadra There are 100 to 150 shops and 100 hawkers. Food 'had no choice but to be born a Dhobi in the world to stuffs, sweetmeats, pictures, books, glass-ware, uten­ wash off that sin. He .got into the Veerasaiva's fold and sils are brought and sold. 'the Jangam, whom he approached for a Sivalingam, .gave him a small grinding stone. He was instructed Only coffee hotels are available. Gambling, sporta, 'that he should wear it on his body or keep it always bhajans, merry-go-rounds and dramas afford entertain_ conneeted to his body with a rope. Madivala Machaiah ment to the visitors.

:3 18

It is recorded in the Cuddapah District Gazette"!T the impression obtained, would probably repay exami­ that 'Q stone with an inscription in archaic characters, nation.' formerly set up on the bank of the Mandavya, has now SoURCE: 1. Sri K. Sreenivasarao, Karnam, Veeraballe. fallen into the river. The inscription, which has not 2. Gazetteer of the Cudda.pah Distriet, VGl­ yet been satisfactorily deciphered owing to a defect in ume 1, 1915.

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ARNAPALLE - "Situated on the fort is a temple of Chennakesavaswamy right bank of the Chitravati where long deserted but not y'et fallen into ruin. a narrow strip of the Pulivendla taluk It appears that the image of the God was juts out like a wedge into the removed from the temple and lost many J years ago. The story runs that the God ap­ Anantapur district near the junction of the three taluks of Kadiri, Dharmavaram and peared in a dream to the Tahsildar of Tad­ "l'adpatri. About a mile south of the village patri about thirty years ago and ordered the Palakonda range of hills which stretch him to recover the image and convey it to from the boundary of Sidhout taluk west­ Anantapur. The image was accordingly wards across the middle of the district ter­ found in the bed of the river, cast there minates and" throws out irregular spurs as presumably by Musalmans in earlier times, far as the river bank, which lend a wild and the Tahsildar took it away to Ananta­ and picturesque appearance to the village. pur where he established it and built a A metalled road provides direct communi­ temple over it in honour of the God. cation with Pulivendla about twenty miles to the south_east. The nearest Railway Sta­ The village appears to have been visit­ tion is Chinna,yakuntapalle (Chinnekunta­ ed by on more than one occa­ palle) at a distance of seven miles, on the sion. The construction of the Jumma Mas_ Dharmavaram-Pakala branch line of the jid and another mosque on the site of a Southern Railway. ruined is attributed to him. Near the latter is a tomb in honour of one The position of the village is rather pre­ Mashkin Vali, a saint, who, having return­ carious owing to the possible occurence of ed from Mecca, halted a night at the mos­ floods in the Chitravati. A faded inscrip­ que on his way from Tadmarri and died tion on a rock near the river bank about there. Tipu established a weekly fair on the half a mile south of the village, the date of hill where the mosque is, and had pukka. which appears to be S.S. 1318 (A.D. 1396) buildings constructed for the use of the records - if its contents have been cor­ merchants, devoting the market fees to the rectly deciphered - that a village called upkeep of the vali's tomb. With the fall of Chikatipalle was washed away by floods and Tipu the enterprise languished' but the an irrigation channel destroyed. Parnapalle market buildings still exist, though roofless, itself was partially destroyed by the floods to lend colour to the story.'" in 1851, and many lives were lost owing to the rapidity with which the river rose and' Hajarat Syed Mecca Mashkin Vali UTS is celebrat­ burst its banks." 1 ed near the mosque on the hill from Phalguna Suddha The total population of the village is 2,066 consist­ Ekadasi (February-March) for 3 days. Sugar, cocoa_ blg of several Hindu sub-communities out of which the nuts and camphor are offered to the deity in fulfilment population of Scheduled Castes is 239 and a few MUi- . of vows. The residents of the village and the neighbour­ lims. The chief means of livelihood of the people are hood belonging to all communities congregate. The agriculture and agricultural labour. present muja,vaT is a Muslim by name Noor Mohammed Hussain Saheb. "Metals in the neighbourhood which have a saleable value are gandhapu Tallu 'About a mile from the village are some perennial of a superior sort, and palugu Tatlu. The springs and a. natural cave, called Kanva Mahamu.-U former stone is used in the manufacture of cona, the depth of which has never been explored. It sandalwood paste and is exported to vari­ ous parts of the ceded districts as well as is, of course, the abode of rishis who may not be dis­ to Mysore and Nellore. Palugu Tallu are turbed. The koneTu fed by the springs is of special ground into powder and mixed with salt sanctity and attracts pilgrims on the last Monday in earth in the manufacture of common black Kartikam (October-November) for ceremonial bathing. bangles. These are chiefly made by Musal­ mans in Parnapalle who work for cooly for Like other places situated amidst wild and picturesque Gajula Balijas."· scenery, Pamapalle abounds in legends of a semi-sae­ red character.' There is a mosque on the hill and a Srirama temple in the village. In the Cuddapah District Gazetteer it SoUBa: 1. Sri S. K. Abdul Khader, Pa~lle. is reported that 2. GazetteeT of the Cuddapah District, Vol_ ume 1, 1915. "The ruined fort west of the village is still inhabited by the descendants of the poligar - Koneti Naydu - who is said to have built it; but they are unable to give 2. KOMMAiNNUTHALA - Situated at a distance of any account of their ancestors. Close to the G miles from Pamapalle, 6 miles from Murarichinthala

I. Pal. 211 of Cuddapah Di.uic' Gazolleer, Volume I, 1915. 2 "S. PalO 212 of Cuddapah D1I,riet Gazatt.. r, Vol.... I, 19U. :0 and 7 miles from Peddakotla, all to be reached by cart sider he does not know the traditions of this village track. The nearest Railway Stations are Kondapuram and has earned the hatred of the villagers. Hence the, on the Madras-Bombay broad gauge railway line and festival cele'brations are net being COftducted properly. Dharmavaram on the Dharmavaram-Pakala metre About 80 acres of Inam lands are dedicated to thiL gauge railway line. temple, in addition to the Government grants. Local­ people and those of the neighbouring villages congre-­ The legend about the village goes to say that seve~ gate. All communities participate in the festival with-­ Vaisya brothers namely Pedda Venkata Setty, Chinn!! out any distinction of caste or creed. Chintalaraya-" Venkata Setty, etc., of Adoni went to Tirupati, in the swamy, a Chattada Vaishnavaite, is the present pujari. eleventh century, to fulfil their vows to Lord Venka­ with hereditary rights. teswara. Having performed pujas at Tirupati, they were on their way back to Adoni. When they reached Srirama Navami is celebrated on Chsit1'a SuddhG: Palakonda, a place near this village, they felt so thirsty Naoomi (March-April) and Sri Krishna Jayanthi on, that they were on the verge of death. The eldest {If Sravana Bahula Ashtami (August-September). them prayed Lord Venkateswara when the God came there on a horse back and produced water. The well SOURCE: 1. Sri P. Chintalarayudu, Head Teacher, Sami­ is a spring in the form of a horse-hoof indicating that thi School, Kommannuthala. it is not a construction by man. The brothers then 2. Sri TaZanki .Pullaiah Setty, Trustee of Sri" quenched their thirst by drinking the well water and ChintalaraYll81.04mv and Sri Kanllaka-. saved their lives. They were overjoyed to see the Lord parameswari temples, Kommann~th4la. in person and in veneration constructed a temple of Chintalarayaswamy and gave away 60 acres of land 3. BRAHMANAPALLE - Situated at a distance of' as Inam to the temple by spending their entire prl)­ a miles to the west of Pulivendla by cart traCk and' perty. Finally they offered themselves to the Lord by 241 miles from Railway Station by bus­ cutting off their throats with ganda katheTa

The total population of the village is 968 and it is There is a temple for Lord Ranganayakulaswamy ~made up of the following communities : Caste Hindus in the village with the image in human form. The _ Kapu, Thogata, Golla, Talari, Chakali (Washmer­ pagoda is probably the largest in the taluk. 'It is situ­ man) Mangali (Barber), Vadde, Kummari (Potter); ated a mile away to the west of the village in the Scheduled Castes (100) - Madiga; Scheduled Tribes midst of the fields. In spite of this, daily worship is (40) - Yerukula; MusliIns and Dudekulas. The chief conducted.' 'means of livelihood of the people is agriculture. Ranganayakulaswamy festival is celebrated in Ramaswamy temple and Male Gangamma temple Magham (January-February) for 8 days. It is being ,are the places of worship in the village. Male Gan­ celebrated for the past several years though of local gamma, the deity, is a stone slab without any specific significance. All communities of the village participate. form. Prasadam is distributed to all. Free feeding on a large Male Gangamma festival is celebrated on a day scale is arranged. Pandals are erected during the ·convenient to the villagers. Goats, rams, he-buffaloes festivaL are sacrificed. It is only of local significance. The resi­ SOURCE: 1. Sri M. P. Subbaraju, Village LeveL Worker, dents of the village of all communities participate in PuUvendla (P.O.). 'the festival. Kapus are the chief patrons. Pujari is a 2. Gazetteer of the Cuddapah District, Vol­ 'Golla (Yadava) without any hereditary rights. ume I, 1915. Cocoanuts are offered to Srirama occasionally. The pujari is a Thogata. 5. TUMMALAPALLE, hamlet of VELPULA - Situat­ :,SOURCE:' Sri N. Lakshmi Reddy, Teacher, ­ ed on Pulivendla-Muddanur bus route at a distance of pane. 4 miles from Pulivendla, 19 miles from Muddanur Railway Station and 30 miles from Jammalamadugu, ·4. PULlVENDLA - The headquarters of the taluk the sub-divisional headquarters. This village appears .situated on the road from Kadiri to Muddanur, being to have been named after Tummala family by whom it -twenty-seven miles north of Kadiri and twenty-three was established. -miles south of Muddanur Railway Station. It is con- The total population of the village is 2,334 and nected by bus to several towns in Cuddapah and it is made up of the following communities: Caste Anantapur districts. Hindus - Vaisya, Golla etc., etc.; Scheduled Castes "The Pulivendla vanka, a tributary of (116); Scheduled Tribes (5) and Christians. The chief the Mogameru, flows through the village, means of livelihood of the people are agriculture, agri­ and a number of spring channels rising in its vicinity provide good irrigation to the cultural labour and petty trade. The black stone which low-lying fields bordering the village on is useful for construction purposes is available here. the north and east, where betel-vines, plan­ It is dug out of the stone hillock by Vadde labourers. tains and other fruits. as well as flowers, There is a canal by the side, of this village, the waters are grown in some profus.ion." 1 "There. is of which are diverted to the gardens by the ryots. a ruined fort on a small hlll above the vlI­ lage, a reminiscence of the political ascend­ Generally the canal supplies water for 'the crops ancy of the poligars, which is specially throughout the year and the red soil in the hillocks is characteristic of this part of the. district. used as a fertilizer. Pulivendla was subject to the Poligars of Vemula."· The temples of Gangamma, Ankalamma and Sri_ '''The name Pulivendla is said to denote rama are the place of worship in the village in addi­ 'the haunt or abode of tigers', and may have tion to Siva's iInage which is in the form of boddurayi been appropriate to the place some hun_ (a formless stone usually half buried in the ground dreds of years ago; but it is certain that there are no tigers nowadays in the at the village entrance). Goddess Gangamma is also Palkonda hills to the south of the village the family deity of some of the villagers. nor indeed in any portion of the taluk." 3 Gangamma Jatara is celebrated for three days from As their menance increased, Lord Ranganayakula­ Magha Bahula Triodasi (February-March). On the :swamy, with a view destroy them, cursed puHvindula to first day, the deity is decorated with ornaments and (May the tigers decay). Finally it came to be known sari after preliminary worship. In keeping with the .as Pulivendla. custom called muddha, animals are sacrificed in the The total population of the village is 7,309 and households and the devotees keep awake throughout it is made up of the following communities: Caste the night. This jagarana synchronises with the festival Hindus - Brahmin, Vaisya, Kapu, Balija, Lingabalija; Mahasivaratri. Panakam and panneram are distributed .Scheduled Castes (282) - Adi Andhra; Scheduled to the poor. Ten pairs of bullocks are harnessed to Tribes (155) - Yerukula; Muslims and Christians. The draw the car called siribandi. Carts are decorated and .chief means of livelihood of the people are agriculture, taken by the ryots with music to the temple with the, trade and other traditional occupations. bullocks decorated. There they sacrifice goats and

!, 2 &: 3. Pages 210-211 of Cuddapah District Gazetteer, VOlume It 19U. 11

other animals. This animal sacrifice is in vogue in fui· agriculture and sheep breeding. 'The wet lands or ftlment of vows. It is being celebrated for the past VempaUe, which are unusually extensive, enjoy the· 100 years but is f)f local significance. Kapus are the best irrigation that the taluk affords and are the source chief patrons. The temple possesses lnam lands. The of its prosperity. It exports l,rge quantities of rice ~ residents of the village and the neighbourhood within the less favoured villages of the taluk as well as to.. a radius of 5 to 6 miles belonging to all communities Rayachoti and Kadiri, with which places a pretty brisk. congregate. The pujari is a Yadava with hereditary trade is maintained by means of weekly markets.' rights. He enjoys the temple land. There is a temple of Lord Eswara with the image· Harikathas and pUTana kalakshepams are arranged in the form of a stone Sivalingam. on the night of Magha Bahula Triodasi (February­ March) .. "In this village there is a temple to Vrishabhachaleswaraswamy conspicuously New year's day, is celegrated on Chaitrtl situated on a hill, visible from some dis­ Suddha Padyami (March-April) with great pomp and tance on the Vempalle side of the river Papaghni. The curious name of the God is show. They spill vasantham on each other from 3 days accounted for by a myth which relates in advance. The people donned in new clothes spend that a named Vrishabhasurudu the day joyfully and special dishes are prepared in the once inhabited the neighbourhood and houses. Children have swings to the tree branches caused general unpleasantness until he was vanquished by Vishnu after a seven days' and swing in them in merriment. contest. The scene of the rakshasa's defeat Srirama Navami is celebrated on Chaitra Suddha is the hillock and the temple was built thereon in honour of Vishnu's victory. Navami (March-April). The picture of Rama is taken in procession. Prasadam in the form of panaka-m The Brahmothsavam takes place in the (syrup) and vadapappu (soaked green gram dhal) is month of Vaisakham (April-.May) and lasts for nine days. It used to be conduct­ distributed to all. ed with great splendour, but, owing, it is said, to dissensions between the Komatis There is a choultry in the village. and Kapus, such is not now the case. The Kapus claim to be garlanded at the time SOURCE: Sri Thummaluru Bayanna, Head Teacher, of the festival, and the Komatis have in Special Samithi Elementary School, Tummala­ recent years objected,-a point of some in­ pane. terest in that it affords evidence of the in­ creasing imporfance of the trading com­ munity and its claim to equal considera_ 6. GONDlPALLE - Situated at a distance of 32 miles tion with the cultivation class." 1 from Yerraguntla Railway Station on the Madras· Eswara festival otherwise known as Eddulakon­ Bombay broad gauge section of the Southern Railway. darayuni Thirunala is celebrated for 3 days from The total population of the village is 1,096 and Magha Bahula Triodasi (February_March). It is a it is made up of several sub-communities of Caste festival in which local congregation of 1,500 belonginl' Hindus; Scheduled Castes (179) and Scheduled Tribes to all communities participate. (80). The chief means of livelihood of the people is There is a legend about Chintala.madugupalle, ham­ agriculture. let of Vempalle. It is said that the village deity waB There is a temple of Anjaneyaswamy. Anjaneya. crying one midnight as the sacrifices offered to· her swamy festival is celebrated for 8 days in Sravanam were dwindling. A shepherd who heard it intimated (July-August). It is of local significance. About 3,\100 the same to the villagers. They then begged the par. people of the village and neighbourhood belonging to don of the deity. The deity pardoned them and since all communities participate in it. then they are offering sacrifices to her. Since the deity felt sorry as her children forgot her, she is named as; SoURCE: District Health OfJicer, Cuddapah. Chintalamma (chinta means sorrow) and the hamlet as Chintalammapalle. In course of time, it came to be· '1. VEMPALLE - Situated at a distance of 18 miles known as Chintalamadugupalle. east of Pulivendla villace, 18 miles from Yerraguntla or the presiding Goddess of each village .i8 Railway Station and about 30 miles south-west of Cud­ worshipped under di1ferent names in these parts. .It: dapah on the Madras-Bombay broad gauge section of is a general belief that they are over forty sistera the Southern Railway. with Pothu Raju as their brother. The name adopted' The total population of the village is 9,051 and in this village is Doddi Devara. The village has a it is made up of several sub-communities of Caste prepondering majority of Gollas (Yadavas) who are Hindus - Reddy, Golla, Thogata etc.; Scheduled Castes shepherds, their chief profession being sheep breed· (364) and Scheduled Tribes (90). Gollas are in majo­ ing. The sheep yard is called doddi in Telugu and the rity. The chief means of livelihood of the people are presiding deity is called DOOdi Devara. She is believecl

I. p ... ZlO .1 Ca"".". Ol.ulct O ....U .. r. Vola.. e It ItiS 23 to protect the herd. She has no temple or image. A of the village add their own share to the subscription ~empol'ary image is prepared with mud for the occa­ collected from the villagers and celebrate the festival sion at the time of the annual jatara. for the welfare of the village. The residents of the village of all communities congregate. Thogatas con­ Doddi Devara Jatara is celebrated for 3 days in stitute the preponderant community as Chowdamma Chaitrarn (March-April) for the prosperity of the is their family deity. Pujari is also a Thogata with sheep. In an open space to the west of the hamlet an hereditary rights. image of Doddi Devara prepared out of mud is install­ ed on the first day. Animal sacrifices are made on the Srirama Navami is also celebrated on Chaitra next day. On the third and final day, the sheep are Suddha Navami (March-April) by raising subscrip­ made to cross the image and the ornamental designs tions. and figures made out of a variety of flour on the SoURCE: Sri A. Subbanna, Teacher, Alireddipalle. ground. People sing ballads. N avadhanyams (nine varieties of grains) are mixed with the blood and flesh of the animals sacrificed and sprinkled over herds of 9. PAMULURU - Situated at a distance of 20 miles sheep by the ballad singers. The Yadava devotees from Yerraguntla Railway Station on the Madras­ jump into agnigundam (fire pit) and swing forward Bombay section of the Southern Railway. and backwards being possessed by the deity or shakti. The total population of the village is 999 and It is an ancient and local festival with only local con_ it is made up of the following communities: Caste gregation, only Hindus, mostly Yadavas, participating. Hindus - Kapu, Golla, Dasari; Scheduled Castes (69) - Adi Andhra; Scheduled Tribes (8); Muslims and Near Chintalamadugupalle, there is a cave known Christians. The chief means of livelihood of the people as Gavi Malleswara. On Tuesdays and Saturdays people are agriculture and other traditional occupations. go to the holy place to worship Lord Malleswara. The cave is very narrow at its entrance and one has to There is a temple of Lord Rama and a stone slab crawl inside. But after proceeding further, it gets wider carved#with Akkadevathas and their brother near a and wider. An unknown water source falls on the head well.

river at its confluence with Uddanda vagu (a smaw. The total population of the village is 235 and, l'ivulet) , it is made up of the fO.llowing communities: Caste Hindus - Balija, Devanga, Mangali (Barber), Kum_ Two furlongs from this village lies a tank the soil mad (Potter); and Dudekula. The chief means of' of which is black. Hence the village is named Nalla­ livelihood of the people are agriculture and weaving. cheruvupalle (naLla: black, cheruvu: tank and palle: village). There is a black stone of Gangamma without any specific form where the foundation for the village w:as, The total population of the village is 2,291 and laid. There is a temple of Ramaswamy. it is made up of the following communities: Caste Hindus - Brahmin, Vaisya, Devanga, Talari, Chakali Ganga Jatara is celebrated in PhalguTl4m (Febru­ (Washerman), Mangali (Barber); Scheduled Castes ary-March) on a day convenient to the villagers, (119) - Madiga, Mala; Muslims and Christians. The usually cOlDlDencing on a Saturday. On Saturday mght chief means of livelihood of the people are agricultut'e the Goddess is installed. The pujari makes the image and weaving. out oi mud and decorates it with nGW clothes and: ornaments. Prasadam is cooked in devara's house, i.e., Four furlongs to the east of this village and on the where the image of Gangamma is prepared, and serv­ hillock of Mohanagiri lies the temple of Lord Bhaira­ «J in leaves which are equal to the number of house& veswaraswamy built by the Vijayanagar ruler, Sri­ that share the prasadam. After the distribution of pra_ krishna Devaraya. Beneath the hillock is the temple sadam to all castes, Gangamma is taken, from de1Xlrcl's: of Akkapappuramma, The compound wall constructed house and installed in the place selected by the de­ around the pagoda and temple of Bhairaveswaraswamy votees. Meanwhile a he-buffalo decorated with neem covers an area of 2 acres. The image of the deity i.s fronds is taken round the village and kept ready at­ a black stone Ungaro spherical in form measuring the place where Gangamma is to be installed. A sheep 30 feet in height and 10 feet in circumferance. The and the he-buffalo are then sacrificed. Neero leaves deity enjoys 10 made of panchalohams, Nandi mixed with the blood and intestines etc., of the sacri­ being one among them. There are also 4 temples of ficed animals are sprinkled up to the boundary of the' ' Lord Rama. village. Rams are afterwards sacrificed. Ballads are sung by Thamballas. On the early morning of Sunday, Bhairaveswaraswamy festival (kall/anam) is cele­ Gangamma is given a send oft at the village boundary. brated annually for 11 days form Jaistha Sudd/W Rams, fowls, buffaloes etc., are sacrificed in ful1ilment panchami (May-June). Cocoanuts, camphor, fruits and of vows. Intoxicants are used during the festival. This flowers are offered to the deity. The celebration of festival is being celebrated from ancient times but is: kalyanam (marriage) of Siva with Parvati is the main only of local significance. The residents of the village ritual of the festival, This is being celebrated for the of all communities congregate. Balijas are the chief past several years and extends to the other villages of patrons and potters are the pujaris with hereditary €uddapah district. Hindus are the chief patrons. The rights. festival is celebrated under the auspices of Rami Reddy Gangi Reddy, the Village Munsiff of the village. The SOURCE: Sri V. Chinna.ppa Reddy, Teacher, Goturu. Inam lands belonging to the temple are scattered in different parts of the district and are enjoyed by the 12. S~THAKOVVUR - Situated at a distance of pujaris. The Government contribute some amount to 10 miles from PuUvendla, the taluk headquarters, 1 'f meet the expenses of the festival. Hindus of several miles from Muddanur Railway Station and 30 miles villages of Cuddapah district congregate. from Jammalamadugu, the sub-divisional headquarters. Ganga Jatara is celebrated annually for one day It is called Santhakovvul" because a weekly fair was­ in the first or second week of March when fowls, sheep, held here in olden days. (Santha means fair). goats etc" are sacrificed. The total population of the village is 1,684 and' SOURCE: 1. Sri S. Masthanvalli, Head Teacher, Samitlli it is made up of the following communities: Caste' EZementary School, NaU.acheruvupaUe. Hindus - Brahmin, Vaisya, Thamballa, Talari, Chakali 2. Sri G. Venkata Kondapp,a, Teacher, Nalla­ (Washennan), MangaH (Barber); Scheduled Castes cheruvupaHe. (140) - Madiga; Scheduled Tribes (9); Muslims and Christians. The chief means of livelihood of the people are agriculture, labour, weaving, carpentry and shoe­ 11. YADAVAKUNTA - Situated at a distance of making. 8 miles from Pulivendla, the taluk headquarters. There are temples of Ankalamma, Chennakeswara, A Yadava of Balijapalle near this village who had l!Iswara and Anjaneyaswamy besides a church and a an attack of cholera came to this place, fell beneath a n:osque in the village. Ankalamma temple is located tree and got cured of the disease. Then a village was on an elevated place and she is worshipped in the form. constructed here, As there were several Yadava fami­ of an animal (made of stone). lies it was named as Yadavakunta. There are, how-. Ankalamma Jatara is celebrated for 16 days from ever, no Yadavas now. Vaisakha .Purnimu to Amavasya (May-June) when there' are no rains. Devotees fulfil their vows by sacrUicing Once this place was part of Dandakaranya. It was animals and donating silver umbrellas, bhuia-kirtis and made habitable and named Jagannatbapuram as Rama waist belts. Tonsure ceJ1eDlonies are also performed. (Janaki-Ramana, the husband of Janaki or ) mov­ This is an ancient festival confined to this vil18ge only. ed here. Lions lived on the hill nearby, hence it got The chief patrons are BrWunins and Vaisyas, and the the name Simhadripuram, simha meaning lion and pujart is a Tharnballa with hereditary rights. All the adri - hill. residents of the village participate in the festival. The total population of the vil:age is 3,166 and Ganga Jatara is celebrated annually during the it il: made up of the following communities: Caste third week of Phalgunam (March-April). Hindus - Brahmin, Vaisya, Kapu, Balija, Thogata. Vadde; Scheduled Castes (229) - Madiga; ScheduL~d SOURCE: Sri S; Krishnamurthy, Teacher, SanthakovvuT. Tribes (46) - YQrukula; and Muslims. The chief m2ans of livelihood d the people are agriculture, 13. THIMMAPURAMPE?A - Situated at a distanL'e weaving and trade. of 6 miles from Pulivendla on Pulivendla-Gotur roud and 6 furlongs from the bus route. There are temples of Chowdeswari, Sri Venu­ gopalaswamy and Siva in the village. There is also a. Thimmayya originally built this village and hence mosque for Muslims. Chowdeswari's image resembles; was named after him as Thimmayyapalle. But soon it Kali and in female form. developed into a trade centre as commodities brought on bullock carts and donkeys were stored here and Chowdeswari was born out of the perspiration of taken to the neighbouring c villages as head loads. Lord Siva when he fought against Thripuras, the three' Afterwards with the growth in its size, the name Rakshasa brothers who built their fort in the mid-atr Thimmayyapalle chnnged into Thimmapurampeta. in a rock. Her birth was intended to kill Rakthabeeja­ Latter name has, however, persisted, though the place sura and other wicked Rakshasas. She is said to be, has once again dwindled to a small village. closely related to Thogatas. There is a temple at Nandavaram. The total population of the village is 299 and it is made up of the following communities: Caste Chowdeswari festival is celebrated on the fourth Hindus - Kapu, Sale, Golla; Scheduled Castes (66) - Monday in Kartikam (November-December). Rams Madiga and Scheduled Tribes (45) - Yerukula. The are sacrificed. Frankincense is burnt. Chowdeswari is, chief means of livelihood of the people are agriculture, taken out in procession under the shade of an umbrelh .. weaving, basket making and shoe-making. The chief patrons are Charumandla Peda Narasappa" There are Rama and Gangamma temples. Gan_ Pappuru Chowdappa, Maduru Baloji, Madhava Laksh-, gamma's stone image has no form. A small stream manna and Siruvella Somanna. The followers are Pa~J­ with perennial water supply flows in front of the pur China Chowdappa, Chinna Narayana, Madana temple. Peddanna, Siruvella Pedda Aswardhu, Jonnagiri Chowdaiah and Bonala Chinna Venkatiah. The patro:ls Gangamma Jatara is celebrated in Phalghuna,m as well as the followers belong to Thogata community. (February-March) on a date convenient to the villager:;; in addition to worship every Sunday. Tonsure cere­ It is being celebrated from the time the Thogatas monies are celebrated here when invariably one or two made this their permanent residence and is of local sig­ rams or goats or he-buffaloes are sacrificed. Meat anj nificance. The congregation consists of the Thogata re­ wine are used during the festival. sidents of this village and the neighbouring villages. There are choultries and hotels, vegetarian as well as Atchavelle Sanivarapu family members are the non_vegetarian. chief patrons with hereditary rights. The festival is of local significance. The residents of the village and Sri Venugopalaswamy temple has 70 acres of Inam the neighbourhood congregate. All communities parti­ land for the expenses towards the daily worship of cipate in the festival. The pujari is a Golla (Yadava) the deity. of Achavelle village with hereditary rights. Free feed_ ing, feasts and distribution of prasadam is undertaken SOURCE: Sri S. Khajamohadeen Saheb, Teacher, Sami­ by the devotees of the village and the neighbouring thi TelugtJ. School, Simhadripuram. villages who worship the deity on Sundays.

SOURCE: Sri Annareddy Showri Reddy, Teacher, R.C.M. 15. MADDULAPAYA- Familiarly known as Ahobila­ School, Goturu. puram is Ii miles to the north of Ravulakolanu, 10 miles from Thonduru, the firka headquarters, 17 miles from Muddanur Railway Station via., MaUela 14. SlMHADRIPURAM - Situated at a distance 'Jf by bus and 22 miles from Pulivendla. 13 miles to the south of Kondapuram Railway Station which is connected by bus, 16 miles north-west of Puti­ A village was constructed balf-a-mile from Obule­ vendla and 61 miles from Cuddapah on the Pulivendla­ swara temple and named after the deity as Ahobila.. Cuddapah _bus route. puram. 26

The total population of the village is 156 and it The village derived its name Ankalamma Gudur L: made up 'Of the following communities: Caste on account of the presence of the deity Ankalamma, Hindus - Brahmin, Kapu, Talari, Chakali (Was~er­ the Glriginal name being Gudur. The legend goes to man)· Scheduled Castes (8) - Madiga; and Musllms. say that some shepherds while grazing their herd on a Kapu~ are in majority. The chief means of livelihood meadow one mile away from the village heard a voice .()f the people are agriculture, cattle breeding, carpen­ saying "nannu kondapo", "nannu kon.dapo" (take me) . try and shoe-making. They intimated the news to the village elders who went there and found an image of Ankalamma. She told Banukota hill is 1! miles from the village where that she was born and bred in Devagiri and wished to 'there is a temple of Someswara with his stone image settle at Gudur peonanently. The villagers ·then in human form along with the images of parvati and brought the idol with music and installed it in the vil­ lage from when the village was named as Ankalamma­ Ganapati. gudur. This place is associated with Banasura, a Rakshasa This village was once guarded by Poligars. They 111 Dwapara Yuga who did penance for Siva's darsan were very bold and courageous and could break the day and night remaining without water and food. Siva branches of trees with stones. They used to defeat _I:leased with his devotion, appeared before him and any person that came to the village in a duel. But p::'omised a boon. Banasura prayed Siva to be a guard once entertaining a desire for Ankalamma's gold, they at his gate and to be of help to him in times of need. connived with thieves to loot the place only for a few Siva agreed to it and lived at the gate with his con­ minutes. A kasula da11-da (necklace in the shape of sort Parvati and son Vighneswara to guard the city. coins) made out of gold was sought to be robbed but There are the temples and idols of Siva, parvati and even after several people shared its coins the necklace Ganapati at the fort gate even today. Banasura be_ continued to adorn the deity. came powerful by utilising Lord Siva's boons. The cave ()f Banasura's penance and his gadde or throne within The total population of the village is 1,213 and the fort can be seen even now. He got prepared highly it is made up of the following communities: Caste potential bhasmams (drugs) from siddhas. The pits Hindus - Brahmin, Balija, Kapu, Dasari, Kamsali in which the bhasmams were prepared are also seen (Goldsmith), Kammara (Blacksmith), Kummari (Pot­ even now. The army of Banasura became powerful by ter), Talari, Uppara, Chakali (Washerman), Mangali taking those drugs and knew no defeat. (Barber), Thamballa, Vadde; Scheduled Castes (169) __;. Adi Andhra; Scheduled Tribes (8) and Dudekula. Someswara festival, otherwise known as Banukota The chief means of livelihood of the people are agri­ Thirunala is celebrated on Magha Bahula Triodasi culture and agricultural labour. (February-March) with the help of the residents of Ahobilapuram. Devotees come 2 days in advance, have There are temples of Ankalamma, Anjaneya, Siva, a dip in the Swamy pushkarini and offer cocoanuts and Rama and Yellamma in the village. Ankalamma temple camphor. Tonsure ceremonies are also celebrated. After is 18-20 feet in height with compound wall and talavala witnessing the procession on that night, they leave the mandapam, recently built. Ankalamma's stone image place the next morning. Annually, special pujas are is a combination of human and shakti form, 4 feet ;n performed on every Monday in Kartikam (October­ height in a standing posture with four hands and brass November). Domestically, devotees observe jagaram canine teeth, wearing garments and gold ornaments. (sacrificing sleep). The festival is being celebrated Ankalamma Jatara is celebrated for 15 days from from Dwapara Yuga ~nd is widely known. Kapus are Chaitra Suddha Navariii (March-April); the important the patrons. The temple enjoys Government aid for functions are, however, performed only for 3 days the celebration of the festival. People from this vil­ either on two Thursdays and a Sunday or two Sundays lage and distant places belonging to all communities and one Thursday. On the full moon day in Chaitram, congregate and participate in the festival. The pujari kankanam (bracelet) is tied. Five days after this siri is a Brahmin with hereditary rights. bandi is harnessed. Thirunala is then started on the first Sunday or Thursday. Aradhana. takes place daily. Approaches to the temple are cleared in advance, . Cocoanuts are offered to the deity. The devotees name wells are cleaned and sanitary arrangements and police their children as Ankamma, Ankalamma, Ankappa, bandobast are made. Eatables are supplied by hotels Ankireddi etc., after the deity. Tonsure ceremonies of and toys and pictures are sold during the festival. children are observed and fowls, he-buffaloes, goats, rams are sacrificed in fulfilment of vows. The visitors SOURCE: Sri Kancharla RamaLinga Reddy, Teacher, Ravulakolanu. are generally entertained by their relatives to a good feast. Some people become possessed of this deity t:> express their desires through them. The chief {:atrons 16. ANKALAMMAGUDUR - Situated at a distance are Kapus. The temple has 6 acres of barren Inam c,f 11 miles from Pulivendla and 19 miles from Konda­ land. The festival is being celebrated from the time puram Railway Station. Buses to CUddapah, Prodda­ the image of the deity was traced. Nearly 2,000 people tur, Tadpatri etc., pass through this village. of this village and the neighbouring villages congre- 27 gate. pujari is a Thamballa of Panasakaya gotram. with been the dwelling places for the highway robbers in hereditary rights. days gone by. When the plain on the hillock is dug out, thick and red coloured earthen tiles are to be seen SOURCE: Sri K. Thulasi Reddy, Head TeacheT, special and it is believed that they belong to the 10th and Samithi School, Ankalammagudur. 11th centuries A.D.

SOURCE: 1. Sri G. Konda Reddy, Teacher, AnkevaTi­ 17. BONA;LA - Situated amidst small hillocks at a pane. distance of 14 miles from Pulivendla and 19 miles frOl1l 2. Sri D. Venkata. Reddy, Teacher, Ankevari.­ Kondapuram Railway Station. The village can be palle. reached only by a cart track.

It is said that there was a fort here constructed DY 18. BOJJAYAPALLE,. hamlet of BALAPANUR·_ poligars but there are no traces at present. Situated at a distance of 9 miles from Pulivendla and The total population of the village is 1,518 and it 16 miles from Muddanur Railway Station. There is a is made up of the following communities: caste Hiu .. small stream to the south of the village which flows dus - Brahmin, Kapu, Talari, Chakali (Washerman), only during the rainy season. Mangali (Barber), and Scheduled Castes (270) - Ma­ One Bojjayya constructed this village and hence diga. The chief means of livelihood af the people are the name Bojjayyapalle. agriculture and labour. The total population of the village is 5,627 and it The temple of Chennakesavaswamy is the only is made up of the following communities: Caste Hin­ place of worship in the viIla&e. dus - Thogata, Sale, Kapu; Scheduled Castes (680) ~ Chennakesavaswamy festival is celebrated annual­ Scheduled Tribes (77); Muslims and Dudekulas. The ly during the first week of Kartikam (October. chief means of livelihood of the people are agricultm·e. November). It is being celebrated from the origin of weaving and other traditional occupations. the village but is confined to this village only. Local There are temples of Chowdeswari and Srirama I'Jf Hindus congregate. worship in the village. Chowdeswari is worshipped Ankevadpalle, hamlet of Bonala, situated at a dis­ in the form of shakti and Srirama in human form. tance of 2 miles from Bonala is said to have been built Chowdeswari temple is enclosed in a rampart with a by Talaris of Anke family and hence named as Anke­ well by its side. The temple of Rama was renovated. varipalle. Talaris form the majority. Gangamm(l There is a mutt of Dattatreya. Jatara is celebrated in this hamlet. Chowdeswari festival (Jyoti Mahothsavam) is cele­ brated for one day once in 3 or 5 years on Phalguna There are no temples in AnkevaripaUe. An image Suddha Dasami (February-March). Devotees liquidate of village deity G'angamma is prepared with mud in their vows by sacrificing animals and this constitutes: female form at the time of jatara. She is decorated the main part of the festival. Cocoanuts and camphor with sari and ornaments, particularly the nose-ring; are also offered. sword, lime, umbrella and sankhu (conch) are held in her four hands. Her image is housed in a cheerala It is a local festival with a local congregation. AU gudaram (a tent of sarees) in the centre of the village. communities participate in it. Pujari is a Thogata of Aratipandu gotram. The Jatara is celebrated in Chaitram (March­ April) for two days, according to the convenience of SOURCE: Sri P. Chennappa, Teacher, Bojja1lapaUe. the villagers. On the first day, a good number of rams and goats are sacrificed which constitutes the main 19. MADDURU - Situated at a distance of 7 miles ritual of the festival. On the second day, the deity is -from Pulivendla and 16 miles from Muddanur Railway left at the village boundaries. It is an old celebration Station on Bombay-Madras broad gauge section of the and is confined to this village only. Hindus are the Southern Railway by bus route which is one mile from patrons. The elders of the village raise subscriptiona the village to the east. It is surrounded by small rivu­ lor the celebration of the festival. The local Hindus lets on three sides and fields on the fourth. participate. Pujari is a potter wha has the right to prepare and instal Gangamma's image. For his ser. The total population of the village is 1,221 and it vices he is paid remuneration in the shape of cocoanut, is made up of the following sub-communities of Caste meat, money and rice. Hindus - Brahmin, Velama, Kapu, Nambi; and Sche­ duled Castes (130). The chief means of livelihood of It is said that there are mines of muggu rayi (III the people is agriculture. kind of stone witb the powder of which decorative lines and figures are drawn on the floor) in the Vicinity There are temples to Vishnu, Rama and Sankara of the village but no steps are taken for its excavation. in the village. The image of the deity Sankara is in There are caves of 50 to 60 yards length in the hillock the form of stone boddulingam while that of Rama to the north of this village. They are said to have is made of brass in human form. 28

Sri Sankara festival is celebrated for 2 days from The elephants of DaRdakaranya used to come here Magha Bahula Triodasi (February_March). On Maha­ to drink water in a lake that existed prior to the con­ sivaratri day, the picture of Siva is taken out in pro­ struction of the village and take rest. Hence the vil­ cession. Devotees perform akupujas (decoration with lage was named Enugaluru (e'Iluga = elephant and urtL betel leaves) and offer panakam and panneram in ful­ = village) which became corrupted into Inaguluru in fillment of their vows. Domestically, devotees fast and course of time. There is one drinking water well 10 ,observe jagaram. It is being celebrated since the village in which there is a cave_like hole, the depth ·,the very inception of this village. It is of which is said to be immeasurable. The hole is ~a local festival with a local congregation. All commu­ believed to lead to Devarakona which is to the north 'nities participate in it. Nambis are the pujaris with of this village. hereditary rights. Prasadam in the form of panakam The total population of the village is 1;684 and it :and panneram (green gram dhal soaked and seasoned) is made up of the following communities: Caste Hin­ lis ,distributed to all. dus - Brahmin, Vaisya, Balija, Kamsali (Goldsmith), On the night of Chaitra Suddha Navami (March_ Kapu, Boya, Yadava, ChakaIi (Washerman), Mangali .1l.pril) the image of Srirama is taken round in proces­ (Barber), Kummari (Potter), Vadde; Scheduled Castes !sion when every house in the village offers cocoanut (121) - Adi Andhra; Scheduled Tribes (7); Muslims :and camphor. Panakam and panneram are distributed and Christians. The chief means of livelihood of the lto all. people are agriculture, agricultural labour and trade.

SOURCE: Sri B. Narayana Reddy, Head Teacher, Sami­ There are the temples of Srirama, Siva, Anjaneya­ thi Elementary School, Madduru. swamy and Dattatreya in the village. The temples of Chennakesava, Ankalamma and Gurappa are in ruins. The golden image of iNancharamma is 3 inches in height 20. THELLURU TAMMALAPALLE, hamlet of THEL­ in female form with hands and crown on her head, LURU - Situated at a distance of 9 miles from PuIi­ housed in a special room in the residence of the pujari. vendI a and 15 miles from Muddanur by bus route which According to the inscriptions, Lord Chennakesava's is one mile from the village. It is surrounded by fields temple is said to have been built during the reign of on 3 sides and a brook on the fourth side. Sri . It has got 15 acres of Inam land. There was a garden named Tummala, its owners About 400 years ago a utensil made of metal came being descendants of Tummala family. As they estab_ out while the brothers of a Kapu family were plough­ lished this village, it is named as Tummalapalle. Even ing their field. In the vessel was seen a female image. now there is the Tummala family. They did not know what to do with it. Nancharamma appeared in their dream that night and asked them to The total population of the village is 1,241 and it worship her in their house which they complied with is made up of the following communities: Caste Hin­ treating her as their family Goddess. No one opened dus - Kapu, Kummari (Potter), Chakali (Washer­ the vessel after their demise. One day a woman of man); Scheduled Castes (152) and Scheduled Tribes that house who was curious to know its contents open­ (19) . Kapus are in majority. The chief means of liveli­ ed its lid when she immediately vomited blood and hood of the people are agriculture and carpentry. died instantaneously. Then they kept the utensil in a There are the temples of Srirama and Chowdamma mud pot and kept it in a hanging frame. In the early in the village. There is no temple for the village deity period of 1960 the frame fell on the ground and the im~ IGangamma. Her image is made out of mud during age was then perceived by all. The house in which ithe festival by the potter. She is the family Goddess the image is found is a very old one showing signs of

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P"""ed M t"' .. Otric:e of the SupoC'"ftunftftl of C.IIJ.U. Operat-tOns. AlI""",... p,...,... H,w.t.d. Sectioa IV

KAMALAPURAM SUB-TALUK

HINNADANDLUR - Situated at a distance of A legend goes to say that once the place where 26 miles from Kamalapuram by road and 35 miles the village is now located and the area surrounding it from Kalamalla Railway Station on Madras-Rai­ was a forest. Srirama on the way to Ayodhya with chur broad gauge section of the Southern Rail_ his consort Sita and the monkey army, after killing, way. The Yerramalai hills and the Pennar river lie Ravana, stopped at this place to instal a Sivalingam to the west and north of the village respectively. the bank of the river Pennar to absolve himself of the. sin of slaying Ravana. He ordered Hanuman to bring A small contingent 6£ the army was said to have a Lingam from Kasi (Benares). To be ready in the: been stationed' in the past in the fort situated in the meantime to instal the Lingam he took a bath in th~ centre of the village. Even on the area where this fort, river Pennar, placing his bow and quiver on the bank now in ruins, was originally existing houses have been of the river. Hence the place is called Villu Uru (villu. built. And this residential area is known as kota (fort), means bow and uru = village in Telugu) and in coursE;­ as distinct from the other part known as peta. of time the word might have been corrupted into IlIur-._ The total popula;tion of the village. is 1,606 and it According to Skhandha Purana Anjaneya did not is made up of the following communities: Caste Hin­ return with the Lingam by the auspicious time. Sri­ dus - Brah~, Kapu, Thamballa; Scheduled Castes rama determined to instal a Lingam made of sand and (23); Scheduled Tribes (151); Muslims and Christians. started towards the east. - But a cat crossed his way. The chief means of livelihood of the people are agri­ which is believed to be a bad omen. Enraged at this:, culture and agricultural labour. he shot at the cat with an arrow which fell at this.. , I place. Therefore, this place got the name Illu Uru_ The temples of Gopalaswamy and Venkateswara, with their stone images in human form, Siva, Alivelu The total popUlation of the village is 665 and it is Mangamma with her stone image in female form, Anja­ made up of the following communities: Caste Hin_ neya, peerla chavidi, the flag of Dasthagiri and a church dus - Kapu, Yadava, Kummari (Potter); Scheduled are the places of worship in the village. The temples Castes (28) - Adi Andhra; Scheduled Tribes (11) _ have compound walls. Yerukula; Muslims and Christians. The chief means of livelihood of the people are agriculture, agricultural The festival of Sri Gopalaswamy takes place at the labour and dairy farming. time of Sankranti in pushyam (15th of January). The uthsava vigraham of the deity is taken in a procession. The temples of Srirama in the middle of the vil~ Cocoanuts and camphor are offered. The festival is of lage with the images of Srirama, Lakshmana and Sita, ancient origin but of local significance. There are Eswara, Anjaneya, pee rIa- chavidi and a church are the. 40 acres of Inam land to the temples of Gopalaswamy places of worship. and Venkateswara. The Hindu devotees of the village It is believed that epidemics like cholera, small­ congregate. A Brahmin is the pujari for the temples pox etc., are caused by Peddamma, the eldest of the of Gopalaswamy, Venkateswara and Alivelu Man_ seven sisters belonging to rakshasas (demons). Some gamma. Prasadam is distributed to all. people inspired by the powers of Peddamma instructed Daily pujas are performed in the Siva temple for the inhabitants to treat Peddamma as a village deity which there is 10 acres of Inam land, pujari being one and perform jatara in her name to protect themselves. Thamballa Subbamma. against the epidemics.

Christmas, Good Friday and Easter are observed Peddamma Jatara is celebrated for Ii days durin~ by the Christians. the bright fortnight of Phalgunam (February-March). The earthen image of 'Peddamma in female form deco­ SOlJRCE: Sri I. Solomon, Assistant Teacher, P(£nchallat rated with a sari and a blouse and having a sword and Samithi School, ChinnadandlUT via YeTTa­ a lime in her hands is prepared by a potter for the oc­ guntla. casion. After sacrificing an animal, it is placed in the middle of the village on the first night and an animal is again sacrificed. A blazing lamp will be burnt for 2. ILLUR - Situated on the southern bank of the H days continuously before her. All the Hindu resi­ river Pennar, 3 miles from Potladurthi bus road, 5 dents of the village come there accompanied with miles from the SUb-division at Jammalamadugu, music, offer bonams, sacrifice goats and rams by turns 6 miles from Kalamalla Railway Station and 15 miles and duly fulfil their vows with presentations. This from Kamalapuram, the Sub-Taluk headquarters. festival is of ancient origin but of local significance. 32

The elders of the village are the chief patrons of the ments. The images are brought at midnight with great festival. The pujari. is a potter of Kanagakayala pomp and accompanied by music and installed .gotram with hereditary rights. in the sacred abode enclosed with clothes in There are no shops worth mentioning except those the middle of the village and lamps are light­ ;eelling eatables, ed. To carry a bottle of liquor with the deity is a part of the ritual. A bUffalo, fowls, rams Kolatam, bhajam etc., during the day and the re­ and goats are sacrificed the following day and food, dtation of the story of the Devatha on both the nights cooked in new pots and brought by each house accom­ iby Yenadis are items of entertainment. panied by musiC, is offered. The festival concludes when the two images of the deities are left one mile Dastagiriswamy Urs is celebrated in Rabi-us-san.i towards the east near the boundary of the village, early ((Muslim month - September_October) occasionally in in the morning of the second day. The festival is of 1the name of the slilint, full particulars about whom are local significance though of ancient origin. Two elders JIlot available. But people believe him be their bene­ to elected by the villagers conduct the festival. The Hindu :!factor in troublesome days and offer sugar and cocoa­ residents of the village participate. Malas of Asadi :uUts. The urs takes place for one night and one day. family are the pujaris with hereditary rights. People belonging to, all communities participate in this :festival. Prasadam is distributed to all. Free feeding Dastagiriswamy is greatly· revered by the Muslims ,is .arranged. as well as Hindus. In days of famine and epidemics, the saint is propitiated by taking out his Janda. (flag Srirama Navami is celebrated on Chaitra Suddha attached to the end of a big bamboo) along th~ streets ;}lavami (March-April). The images of Rama, Laksll­ and lanes of the village. Some communities conduct ;mana, Sita and Hanuman are taken in procession in tonsure and marriage ceremonies at the place. ~e village with music when cocoanuts etc., are offered. Srirama Navami is celebrated in the temples of After the procession returns to the temple, panakam Rama and Gopalaswamy on Chaitra Buddha Navami .and panneram are distributed. Akupujas (worship with (March-April). Daily worship is conducted in the Siva toliage) are also performed. Songs in praise of the temple during Kartikam (October-November). There 4eity are sung. are lnam lands for the temples of Gopalaswamy and Christmas is observed by the C}lristians on the Siva. The pujari for both the temples is a ThambaUa 24th and 25th December of every year. with hereditary rights. SoURCE: Sri C. Munaiah Naidu, Teacher, ntur, Chin. The other cornmon festivals that are observed in nadandlur (P.O.). the village are Sankranti, Ugadi, Nagula Chaviti and Christmas.

3. MALEPADU - Situated at a distanee of 18 miles SoURCE:, Sri T. Satyudu, Head Teacher, Malepadu from Yerraguntla Railway Station on Madras-Raichur . (P.O.). broad gauge section of the Southern Railway. The total population of the village is 1,545 and it 4. KALAMALLA - Situated two miles from the is made up of the follOwing communities: Caste Hin­ Railway Station gOing by the same name on Madra.;;­ dus - Brahmin Vaisya, Kapu, Golla, Uppara, Tham­ Raichur broad gauge Isection of the Southern Railway. balla" Kummart (Potter), Chakali (Washerman), Mangali (Barber), Vadla; Scheduled Castes (328) - The total population of the village is 2,236 and it Adi-Andhra, Madiga, Mala; Scheduled Tribes (8) - is made up of the following communities: Caste Hin­ Yerukula; Muslims, Dudekulas and Christians. The dus - Brahmin, I Vaisya, Kapu, Yadava, Uppara, Kum­ chief means of livelihood of the people are agricul. mara (Potter), Vadla, Sale; Scheduled Castes (96); ture, agricultural labour and other traditional occupa­ Scheduled Tribes (45) and Christians. The chief tions. means of livelihood of the people is agriculture. The temples of Vighneswara with bis stone image The temples of Chowdeswari, Chennakesavaswamy, in human form with elephant's head, Gopalaswamy, Anjaneya and Rama are the places of worship in the Siva with a Sivalingam, Bama temple with the pic­ village. . tures of Rama, Lakshmana, Sita and Anjaneya, tern· Chowdeswari festival (JyothUl'lL) is celebrated in pIes of Chowdamma, Ankalamma and poleranuna with Pushyam (December-January), generally on 17th their stone images in female· form, peerla chavCdi, Das­ December. Incense and sweets are offered and ani­ thagiriswamy flag and a church are the places of wor. mals are sacrificed. It is of local importanee though ship in the village. of ancient origin. The local Hindus congregate. Ganga J atara takes place for 2 days from PhaJgu.na. Chennakesavaswamy festival is celebrated durin.t Bahula Dasami (March-April). On the first night, Sankranti, i.e., on 13th and 14th January in PushYam. earthen images of Peddamma and Cbinnamma of 2 feet It is of local significance and is being observed from height in female form are prepared in the potter's ancient days. Local Hindus participate. The pu.;ari is house, donned with clothes and decorated with orna- a Madhva Brahmin with hereditary rights. 33

SoURCE: Sri B. E. John, Te4cher, Specia.l Samithi Only during the festival of Chowdeswari Devi aad Sch"oJ, Ka14maUcr.. Ankalamma, animals are sacrificed.

SoURCE: Mary Sugunamma, Head Teccher, SClmithi 5. CHILAMAKUR - Situated at a distance of miles a Main School, Potladul"thi. :from KalamaBa Railway Station on Madras-~aichul" broad gauge- section of the Southern Railway. 7. BISMlLLAKHADAR, hamlet of HANUMANA­ The total population of the village is 3,315 and it GUTHI - Situated on the bank of the river Pennar at is made up of several Hindu sub-communiijes includ­ a distance of one mile to the east of Potladurthl, 3 ing Scheduled Castes (162) and Scheduled Tribes (33). miles from Yerraguntla Railway Station and 18 miles The chief means of livelihood of the people is agri­ from Kamalapuram. 'Culture. The total population of the village is 1,587 and it Veerabhadraswamy is the village deity. is made up of Caste Hindus - Pakanati Kapu, Uppara; Veerabhadraswamy festival is celebrated in Phal_ Scheduled Castes (86) - Dombara; and Scheduled gunam (February-March) for five days. About 10,000 Tribes (5). The chief means of livelihood of the people people of this village and from the neighbouring vil­ are agriculture and other traditional occupatiogs. lages congregate. Durgamma temple situated between this village SOURCE: Co~lecto"'. Cuddapah. and Potladurthi is the place of worship. The image of Durgamma is awe-inspiring with her ferocious looks, sharp canine teeth and weapons in her hands. ~. POTLADURTHI - Situated on the southern bank of the river Pennar at a distance of 5 miles from Yer­ Durgamma Jatara is celebrated on Chaitra Suddha raguntla Railway Station and 16 miles from Kamala­ Ashtami (March-April). Tonsure ceremonies are per­ puram and Jammalamadugu by bus. formed and animals such as buffaloes, rams, goats and It is said that Velama Doras noted for their cour_ fowls are sacrificed in fulfilment of vows. The festival age fought against the Muslims who were then ruling is of ancient origin. Local people and from the neigh­ this place and occupied it. As they had fought and bouring villages numbering about 2,000 congregate. occupied this village the name Potladurthi came into Only Hindus participate. The pujaTi is of Uppara use (potladu in Telugll means fight). The gate at the caste with hereditary rights. The two acres of Inam main entrance of the village and the nearby bastion land near the temple is enjoyed by the pujari. are in a dilapidated condition. In this connection a very small fair is held by the The total population of the village is 3,529 and it side of the nearby stream called Durgamma Vanka .is made up of the following communities: Caste Hin­ from 5.00 A.M. to 10.00 A.M. where eatables are sold.

.. sA 5 e.J LIT" oSJC5 S;j -s-" 0' .;j-iJ 60 lW It is said that there is a pond in this village named Kokata gramadyanekagraharambu Yerragunta (red pond) as the water is red. In course: of time, the village came to be known as Yerraguntla. €.)~A;0 ~;;$.)€.)o:5)oC5.J g)=Bj Ladigina seemalayandu nichche" The total population of the village is 4,854 and it is made up of the following communities: Caste Hin-­ "He gave me Kokata and several other agraharams in dus - Brahmin, Vaisya, Kapu, Yadava; Scheduled whatever part of his kingdom I selected." Castes (310); Scheduled Tribes (37); Muslims and The total population of the village is 2,322 and it Christians. Their chief means of livelihood consist of is made up of the following communities: Caste Hin_ agriculture, trade and other traditional occupations. dus - Brahmin, Vaisya, Thamballa, Balija, Yadava, Stone slab manufacture from the local quarries also. Gandla, Kummari (Potter); Scheduled Castes (213); provides labour for some of them. Muslims, Dudekulas and Christians. The chief means The temple of Srirama in the bastion of old Yer­ of livelihood of the people are agriculture and grow­ raguntla and also the newly constructed temple of Sri_ ing melons in the river Pennar. rama and the temple of Veerabommakka with their­ Sri Koteswaraswamy, Chennakesavaswamy and stone images are the places of worship in the village. Anjaneyaswamy with his 12 feet high stone image are housed in temples. The samadhi of Shah Alam Peer Srirama festival is celebrated annually on ChaitrC%. Khudah Sirrah on the bank of Pennar is another place Suddha Navami (March-April) with great pomp and. of worship in the village. show in addition to daily and puja.. Akupujas: (worship with foliage) is done on Saturdays ;on a There is a legend attached to Shah Alam Peer Khu­ grand-scale. This festival is being observed from the dah Sirrah darga. In the year 1855 A.D. Sri Alam Peer past one year since the temple was constructed. The was returning to his native place Jammalamadugu Vaisyas are the organisers. Local people congregate. from Cuddapah. But he died on the way near the Brahmins are the pujaris. Poor feeding is arranged bank of Pageru. The disciples brought his corpse to and clothes are ,distributed. Kokatam in order to carry it to Jammalamadugu. The bearers of the corpse could not go beyond Kokatam as During this festival a meeting is held consisting of it was too heavy. Then the Muslims of Kokatam de­ learned people and scholars. They deliver lectures on manded of the disciples to bury the corpse there it­ historical, ethical and social subj ects. self, whereas the dis~iples wanted to see that it some_ how would reach Jammalamadugu. At that moment Veerabommakka Jatara is celebrated on- Chaitr(J; the dead Alam Peer opened his eyes and asked his Suddha Vidiya (March_April). Incense, turmeric disciples to bury his corpse in Kokatam on the bank powder, vermilion, camphor and cocoanuts are offered of Pennar near the darga. The disciples fulfilled his· and animals are sacrificed. The custom of immolating desire. animals is slowly being given up, year after year. It is of ancient origin but of local significance. Yadavas Shah Alam Peer Urs is celebrated every year for are the chief patrons. Only local people congregate. two days from Chaitra Suddha Triodasi (March­ April). Gandham on the first night and urs on the Choultries are available for visitors. second day are the rituals observed during the festi­ SOURCE: Sri S. Raina Subbanna, First Assistant val. It is being celebrated since 1855 A.D. About Teacher, Panchayat Samithi Telugu Main 2,000 devotees of the village and from the neighbour­ School, Yerraguntla. hood belonging to all communities congregate. Mus­ lims constitute the preponderant community that par­ ticipates in the festival. 10. PAACHIKALAPADU - Situated near the Pageru at a distance of Ii miles from Yerragudipadu Railway In this connection a fair is held near peerla chavidi Station and 2-! miles from Kamalapuram. One has to­ with minor shops selling eatables, fancy articles such reach the village from Kama1apuram by cart track via as combs, mirrors, plastic toys and small aluminiUm Tsadipirala and Gopalapuram. utensils. The total population of the village is 314 and it is The procession of Sri Koteswaraswamy is taken out made up of the following communities: Caste Hin­ every year on the new moon day in Kartikam (Novem­ dus -Kapu, Yadava, Kummari (Potter), Uppara, Man­ ber-December). It is of ancient origin but of local signi­ gali (Barber); Scheduled Castes (22) - Mala; Sche­ ficance. Only local Hindus congregate. The pujari is duled Tribes (5) - Yerukula; and Dudekula. The chief one Sri Itikala Subbayya of Thamballa caste with hereditary rights. means of livelihood of the people are agriculture and other traditional occupations. SOURCE: Sri K. Obula Reddy, Teacher, Kokatam. Sri Ramaswamy temple and Chakrapalle temple 9. YERRAGUNTLA - A Railway Station on Madras­ are the places of worship in the village. Chakram Raichur broad gauge section of the Southern Railway (discus), the weapon of Lord Vishnu, is believed to lying 10 miles to the west of Kamalapuram. ' be in the Chakrapalle temple. 35

/ Ganga JataTa or Peddamma Jatara is celebrated in SOURCE: Sri T. Subbaraju, Head Teacher, Samithi EZe­ Chaitram (March~April) either 10 days before or after mentary School, Sambatur. ugadi according to the convenience of the villagers. 'The earthen image of Gangamma prepared for the oc­ casion, decorated with ornaments and a sword in one 12. VEDURUR - Situated on the western bank of the hand, is installed at the selected place in the early river Kundu and to the north of, the river Permar at a hours of the festival day. A lamp is then lit which is distance of 3 miles from Kamalapuram Railway burn t incessantly. Two buffaloes are sacrificed. Bqnam Station. is offered to the deity. The bonam (cooked rice) mix­ It is said that in by-gone days bamboos grew weB ed with the blood of the animals is sprinkled in the on the outskirts of this village and hence named Ve­ .fields and houses. Till the evening animal sacrifice con_ durur (veduTU in Telugu means bamboo). tinues. After the festival is over in the evening, they leave the deity on the western boundary of the village. The total population of the village is 1,960 and it 'The festival is of ancient origin but of local signifi­ is made up of the following communities: Caste Hin­ cance. Only local people belonging to all communities dus - Reddy, Thamballa; Scheduled Castes (88) and ,congregate. Either a potter or an Uppara is selected Muslims. The chief means of livelihood of the people .as pujari for the occasion. are agriculture, agricultural labour and trade in flowers. SOURCE: Sri P. Reddy, Teacher, pancha­ Sangameswara temple and Srirama temple are the yat Samithi School, Paachikalapadu. places of worship. Sangameswara temple is situated to the south-east of the village near the sangamam or con_ :11. SAMBATUR - Situated on the bank of the river fluence of the two rivers Kundu and Pennar. Hence :Pennar at a distance of 3 miles from Kamalapuram it is named as Sangameswara temple. Round about the Railway Station and town. temple there are seven Sivalingams and the main Lin­ gam is worshipped daily with dhoopa, de epa, naived­ The total population of the village is 1,279 and it yams (incense, lighting and offerings). It is 3 feet high: is made up of the following communities: Caste Hin­ and 4 feet in circumference. .dus - Brahmin, Vaisya, Kapu, Balija, Yadava, Man­ The festival of Sangameswara is celebrated annual­ .gali (Barber), Chakali (Washerman); Scheduled Castes ly for 3 days in Pushyam (December_January), gene­ (213) - Adi Andhra; and Dudekula. The chief means rally on 13th to 15th January. The image of the deity ,of livelihood of the people is agriculture. is taken out in procession on 15th January. The festi­ Sri Chennakesavaswamy temple with the image in val is of ancient origin but of local significance. Reddys human form holding sankhu (conch) and chakram are the members in the temple committee. Some area (disc) in two of the four hands is the place of worship around the temple has been dedicated to the deity. The for the villagers. It is learnt from a stone inscription local Hindus congregate. The pujari is a Thamballa of in the temple that it was constructed in the year 1475 Srivathsasa gotram. Prasadam is distributed to all. .A.D. by the lineage of Sri Krishnadevaraya and that SOURCE: Sri M. Mysura Reddy, Senior Grade Teacher, 40, acres of land has been set apart for conducting pujas Samithi School, Vedurur. and festivals. The festivals of Chennakesavaswamy are celebrat­ "ed on Chaitra Suddha Padyami (March-April), 13. V1BHRAMPURAM - Situated on the bank of the Ashadha Suddha Ekadasi (June-July), Asviyuja Sud­ river Pennar at a distance of H miles to the north cf ,dha Dasami (September-October) and in pushyam Kamalapuram and 2k miles from Kamalapuram Rail­ way Station. (generally on January 15th). The function commences ,at 9 o'clock in the night. The devotees keep their As this village was established by Ibrahim, a Mus­ houses clean and after offering cocoanuts and camphor, lim, it was named after him as Ibrahimpuram. In enjoy a feasti in their houses. The festival is of ancient course of time it is co~rupted into Vibhrampuram. origin but of local significance. The 40 acres of :mam land of the temple is now in the possession of the The total population of the village is 692 and it is ·pujari. The residents of the village of all castes and made up of the following communities: Caste Hin­ communities paritcipate in the festival. dus - Brahmin, Vaisya, Kapu, Balija, Yadava; Sche­ duled Castes (236) - Mala, Madiga; and Muslims. Ma­ Ganga Jatara takes place annually in Chaitram digas are in majority. The chief means of livelihood (March-April). The earthen image of the deity is pre­ of the people is agriculture. pared for the festival. Goats and rams are sacrificed in fulfilment of vows. The use of intoxicants by the Three temples of Sri Ramaswamy, Maremma tem­ lower classes is in vogue as a part of the ritual. Dur­ ple and the namaj katta are the sacred abodes in the ing the festival, the villagers clean their houses and . village. The picture of Srirama in human form is wor­ offer bonalu and sacrifice fowls etc. The festival is of shipped in Ramaswamy temple. ancient origin but of local significance. Local people Ramaswamy festival is celebrated for three days belonging to all communities congregate. from Pushya Bahula Ekadasi (January-February), 36

generally from 13th to 15th January. The image of the intoxicants. Vaddes and Balijas are the chief patrons deity is taken out in procession in all the streets on with hereditary rights who undertake the responsibi­ 15th January. Cocoanuts, fruits and flowers are offered lity of organising the festival in rotation. The resi_ in fulfilment of vows. Srirama Navami is also celebrat_ dents of the village and those of the neighbouring vil­ ed on ChaitTa. Buddha. Navami (March-April) when lages belonging to all communities congregate. a procession is taken out. The festival is being cele­ brated for the last 200 years but is of local significance. The devotees are entertained by the Asadis with Hindus are the chief patrons. Only local Hindus con­ their stories and songs. gregate. As there is no pujari for the temple, the de­ SOURCE: Sri S. Venkatappa. Head Teacher, SamUhi votees themselves perform puja with their offerings. Telugu School, Gangavaram. Prasadam is distributed to all soon after the proces­ sion comes te an end. Two choultries are available ~o provide shelter to the pilgrims. 15. KAMALAPURAM - The headquarters of an In­ dependent Sub-Taluk of the same name sitUated about SOORCE: Sri B. P. Neelakantam, Headma.ster, Pancha­ a mile north of the Railway Station, Kamalapuram on lIat Samithi Telugu School, Vibhrampuram. the Madras-Raichur broad gauge section of the Southern Railway and also of the same distance west of the Papaghni. 14. GANGAVARAM - Situated at a distance of 2 miles from Kamalapuram Railway Station and town 'When the country was ceded to the British, which can be covered by cart track. Kamalapuram was made the headquarters of the troops which had to assist Munro to reduce disorderly poli­ It is learnt that once Goddess Ganga Devi appear­ gars. In 1821 the cantonment was removed to Cud­ ed in a dream to some one and directed him to con­ dapah.' struct a village on the bank of the river Pennar and name it as Gangavaram. Accordingly the village was The total population of the town is 7,960 and it constructed and named Gangavaram (varam in Telugu is made up of several Hindu SUb-communities includ­ means boon). ing Scheduled Castes (724) and Scheduled Tribes (79), Muslims and a few Christians. The chief means of live­ The total population of the village is 853 and it lihood of the people are agriculture. trade and other is made up of the following communities: Caste Hin­ traditional oCCUpations. dus - Kapu, Balija, Vadde, Bestha (Fisherman) ; Scheduled Castes (217) - Madigas; Scheduled Tribes Gangamma Devatha, Kanchi Varadaswamy and (23) and Muslims. The chief means of livelihood of Gaffar Saheb Quadri are worshipped in this town. the people are agriculture, agricultural labour and fish_ Gangamma Devatha Jatarll is celebrated in Phal­ ing. It is famous for flowers, melons and mangoes. gunam (February-March) for two days. About 1,200 There is the temple of Siva where the presiding devotees of the village and from the nearby villages deity Siva is in the form of a Ungam. The stone im_ of all communities congregate. ages of Parvati and Vighneswara are also installed in Gaffar Saheb Quadri Ur8 is performed in Chaitram the same temple. The temples of Srirama with the im­ (March-April) for 4 days in the darga. This festival ages of Rama, Sita, Lakshmana and Anjaneya and is widely known. Nearly 15,000 people of all commu_ Ankalamma are the other places of worship in the nities, local and from the neighbouring villages, village. con_ gregate. In Kartikam (Oetober-November) Eswara Ara­ Kanchi Varadaswamy festival is celebrated for 2 dhana (puja) is performed in the temple of Siva. On days in vaisakham (April-May). About 1,200 people Mahasivaratri i.e., Magha Bahula Chathurdasi (Febru- of all communities of the village and from the neigh­ 2ry-March), the image of the deity made of panchalo_ bourhood participate in the festival. hams i.e., 5 metals, is taken out in procession. Cocoa­ nuts, fruits, camphor and flowers are offered to the There are choultries and a Travellers' Bungalow deity. for the visitors. Sanitary arrangements are at present made by the Panchayat Board. A procession of the image of Srirama is also taken out on Srirama Navami i.e., Chaitra Suddha. Navami SOURCE: 1. Deputy Tahsildar, Kamalapuram. (March-April). Cocoanuts and camphor etc., are offer­ Z. Gazetteer of the CuddaJ)(1h District, V cl­ ed to the deity. ume 1, 1915. These festivals are of ancient orIgin but of local significance. Only local people congregate. All com­ 16. TSADIPIRALA - Situated to the north of Cud­ munities participate in the festival. dapah-Yerraguntla road at a distance of tW8 miles from Kamalapuram Railway Statien and town. Ankalamma Jatar4 takes place for three days. Bonamu (cooked rice) is offered to the deity, in addi­ The total population of the village is 1,268 and it tion to animal sacrifice i.e., goats and fowls. On the is made up of the following communities: Caste Hin­ day when animals are sacrificed it is customary to use dus - Brahmin, Vaisya, Kapu, Balija, Mangali (Bar- ber), Chakali (Washerman), Kammara (Blacksmith), 17. NALLlNGAYAPALLE - Situated near a hillock Vadla; Scheduled Castes (198); Scheduled Tribes (30) at a distance of 3 miles from Yerragudipadu Railway _ Yerukula; and Muslims. The chief means of liveli· Station and 7 miles from Kamalapuram by road. hood of the people is agriculture. The village appears to have been named after Nalla There are temples of Ramachandra Murthy, Venu­ Lingayya who installed a Lingam here and constructed gopalaswamy and Agastheswaraswamy with their a tank. However, the original name Nalla Lingayapalle stone images in human form in the village. In addi. in course of time got corrupted into Nallingayapalle. non, there is a temple for the village deity Ankalamma Several families in the place even now have 'Nallayya­ with a stone image in Salthimmayapalle, a hamlet of garu' as their family name. Tsadipirala. The total population of the village which is '705, A legend goes to say that Agastheswaraswamy was is made up of the following communities: Caste Hin· born from a well, called Sivuni Bhavi (Siva's well). dus - Vaisya, Kapu, Thogata Veera Kshiitria, Sale, In olden days a cow was giving its milk every day to Gandla, Yadava, Vadrangi (Carpenter); and Scheduled Agastheswaraswamy in the well. The cowherd who Castes (123) - Mala. The chief means of livelihood noticed this strange sight grew wild and hit the Swamy of the people are agriculture, agricultural labour and drinking the milk with an axe. The scar on the head other traditional occupations such as weaving, extI'llc~ of the image of Eswara that can be seen even now is tion of oil, carpentry etc. believed to be the hit that the Swamy had at the hands The temple of Srirama with the stone image, Chen­ of the cowherd. Th~ peculiarity here is that Siva is not in the usual form Elf a Sivalingam, but in human nakesavaswamy temple intended exclusively for tRe form with face, hands etc. It is said that the touch of Harijans and the five serpents chiselled in white soft the woman who are in their monthly periods pollutes stone under ravi (ficus religiosa) and neem (azedi­ the well water which, therefore, gets filled up with rachta indica) trees on the eastern outskirts of the yil. worms. It is learnt from an inscription that Singa­ lage are the places of worship. rajaya, son of Dahamandaleswara Mallagadda Ganga The legend goes to say that one Medisetty Sub· Rajaya constructed the village Tsadipirala and gifted bayya, a Vaisya, lost his eight or nine children at an it along with other Inam lands for the celebration ..;f early age. To overcome this disaster, he performed a daily pujas and festivals to Agastheswaraswamy and marriage ceremony to the ravi and neem trees and in. Venugopalaswamy. stalled the five images of serpents in stone underneath. the trees. After that, all his children born subsequent. Festivals are celebrated for 3 days from Pu8hllll ly survived. Bahula Ekadasi (January-February), generally on 13th, 14th and 15th January and Srirama Navami (,n People without issues or those suffering from ia. Chaitra Buddha Navami (March-April). Milk, ghee and curable or prolonged diseases belonging to this village cocoanuts are offered to the deity in fulfilment of vows. and the neighbourhood within a radius of three miles Though the festivals are said to have originated 3 cen­ circumambulate the Naga idols daily after taking bath. turies ago, they are only of local significance. The It is believed that some of them were cured of their trustee hails from Kapu community. Local people be­ diseases. longing to all communities participate in the festival. - The officiating pujari is a Brahmin of Gowtama gotram Srirama Navami is celebrated for one day on Chai~ and prasadam is distributed to all. • tra SucIdha Navami (March.April). The festival is of ancient origin though ot local significance. The chief Ankalamma Jatara is celebrated for 8 days from patrons and followers of the festival hail from Kapu Vaisakha BahUla Panchami (May..June). Animal sac~ community. Local people congregate. Only Hindus par­ rifice is in vogue. The festival is of ancient origin but ticipate in the festival. A person belonging to Thogata of local significance only. Reddies are the chief pat~ Veera caste is the pujari. Prasaclam is dis. rons. About 2,000 people of the village and the neigh­ tributed to all. bouring villages belonging to all communities congre­ gate. A Sathani by name Eswaraiah is the pujari. Due to the misunderstandings among the inhabit· ants of this village, Ganga Jatara, a festival of ancient A small fair is held in this connection in an area origin but of local significance, is not being observed of 4 acres near the temple. Sweetmeats, toys, utensils for the past 4 or 5 years. According to tradition, Chow~ and fancy articles such as combs, mirrors etc., are sold. deswari Jyoti has to be made inevitably whenever Lottery, gambling, magic and cock-fight entertain jatara is celebrated as land measuring H acres has been the visitors. given to the Thogatas as Inam to perform the puja and festival of Chowdeswari. Choultries are available for the pilgrims. SoURCB: Sri B. Chowdappa, Teacher, NaUingayapaUe. SoURCE: 1. Sri C. Venkata Ramaiah, Teacher, Samithi Special Hindu School, Tsadipi,.aZcL. 2. The Divisional Ch(linnan (Reve,-end), 18. TlPPALURU - Situated 31 miles - from Yena· Church of South India, Kamalapuram. guntla Railway Station. 38

The total population of the village is 894 and it is a Mala shouting baLi-poli scatters cool:_;j rice mixed made up of several Hindu sub-communities including with blood called balikoodu round the village, break­ Scheduled Castes (186) and Scheduled Tribes (5). The ing cocoanuts and cutting limes enroute. The next chief means of livelihood of the people is agriculture. morning the korlabandi (cart fixed with sharp sticks­ vertically) with the bal~malu (the sacrificial lambs) Gangamma Jata.ra is celebrated on Chaitra Bahu!.a fixed to the sharp upper ends of the sticks is taken in Padyami and Vidiya (April-May). About 1,200 people procession with 101 torches and left on the western congregate without any distinction of caste and creed. boundary of the village. The story of Ankalamma is The congregation includes people of the nearby vil­ narrated to the accompaniment of musical instru­ lages in addition to the local residents. ments. That same night Thogatas prepare homagundam A choultry is available for the visitors. (fire-pit), cross it while singing of Chowdeswari and take the jyoti or lamp in a procession in the village SOURCE: Deputy TahsHdar, Kamalapuram. sacrificing animals and with kattiseva (sword-feats), music etc. He-buffaloes, rams, fowls etc., are offered to 19. TIPPALURU SUNKESULA - Situated at a dis­ the deities in fulfilment of vows. The festival is of an­ tance of 3 miles from Yerraguntla Railway Station and cient origin but of local significance. The ryots under­ 7 miles to the west of Kamalapuram. Kamalapuram­ take the responsibility of organising the festival. Local Yerraguntla road runs to the north of the village. people of all communities congregate. Friends and re­ latives are invariably invited to this Uramma Jatara It is said that the village was constructed by Sun_ which is of special significance in the village parts. kamuvaru and hence named as Sunkesula. SOURCE: An enumerator. The total population of the village is 780 and it is made up of the following communities: Caste Hin­ dus - Brahmin, Vaisya, Kapu, Thogata, Yadava, Kam­ 20. THURAKAPALLE - Situated on a hillock at a n.ara (Blacksmith), Ediga; Scheduled Castes (35) -­ distance of Ii miles from the Koduru bus route 4 miles Mala, Madiga; Muslims, Dudekulas and Christians. The from Yerraguntla Railway Station and 10 miies from chief means of liveliho.od of the people are agricul­ Kamalapuram by road. ture, agricultural labour and other traditional occupa_ The village seems to have acquired its name from tions like carpentry etc. the four Muslim brothers who were said to have had The temples of srirama, Siva, Anjaneya and Nal­ originally resided in the village. There is an old fort laguntamma, and a church are the places of worship in gate of the times of Moghals which is now in ruins. the village. People worship Nallaguntamma on every The total population of the village is 599 and Sunday. Devotees do hhajans during nights in Srirama it is made up of the following communities: Caste Hin­ temple. Pujas are performed to Siva and Anjaneya on dus - Kapu, Yadava, Uppara, Thogata; Scheduled Saturdays. Castes (69) - Adi Andhra; and Muslims. The chief At least once in a month the deity (Dhanakon­ means of livelihood of the people are agriculture and damma) Gangamma is worshipped by offering bonamu aericultural labour. (cooked rice) and by sacrificing animals. A tomb and mosque are the places of worship in Once in a year they offer cocoanuts, camphor and the village. water to Sattemma and worship the deity Gowrammu. Syed Mohammad Shah Vali Urs is celebrated on In addition to the above worship, once in 5 or 9 Magha Suddha Vidiya (January_February)· in memory years, Peddamma Jatara is celebrated for 2 days ac­ of the saint who exhibited great spiritual powers. The cording to the convenience of the villagers and during festival is of local significance. Local residents belong_ that period the main village deities like Gangamma, ing to all communities congregate without any distinc­ poleramma, Nallaguntamma are specially worshipped. tion of caste or creed. The earthen image of Peddamma prepared by the pot­ SOURCE: Sri P. Gangi Reddy, Teacher, Nallingayapalle. ters is installed in the small temple built by the washer­ men (presumably by cloth) in the middle of the town: A he-buffalo is taken in procession with the Madigas 21. KODURU - Situated at a distance of 21 miles beating the country drums called thappetas and blow_ from Yerraguntla Railway Station and 13 miles from ing the instrument called kommu or horn while the the Sub-Taluk headquarters Kamalapuram by road. Asadis narrate and sing the story of Peddamma. They It is said that as this village was constructed on a then sacrifice the buffalo before the deity and place a hillock, after cutting down the trees and bushes (the lamp on its head and see that the lamp is burnt in_ process is called _kodu kottuta in Telugu), it is called cessantly. The buffalo's fat is rubbed to the eyes of Koduru. the deity and its leg is fixed to her mouth. The next morning, the devotees wear the intestines of the buf­ The total population of the village is 1,415 and it falo as jandhyam (sacred string around the neck worn is made up of the following communities: Caste Hin­ by Brahmins etc.), hold its horns in their mouth, and dus - Brahmin, Vaisya, Kapu, Balija, Golla, Vadde, 39

Chakali (Washerman), Mangali (Barber); Scheduled to Siva, observe fast and spead the entire might in bhfL­ Castes (39) - Mala, Madiga; Muslims, Dudekula and jan or hearing to harikatha . .a few Christians. The chief means of livelihood of the The temple of Siva enjoys 40 acres of Inam land. people is agriculture.- The temples of Lakshmi Chennakesavaswamy with SOURCE: Sri D. Bala Venkata Reddy, Veldurthi. ;the image in the form of Vishnu with four hands, Pra­ 23. KOLAVALI - Situated at a distance of 8 miles sanneswaraswamy in the form of Sivalingam, Gan_ from Chilamanuru bus stop, 9 miles from Kalamalla gamma and Yellamma are the places of worship in the Railway Station and 22 miles from Kamalapuram by village. Muslims and Christians offer prayers in a mos­ road. ,q_ue and Ii church respectively. The total population of the village is 741 and it Sri Lakshmi Chennakesavaswamy Paruveta festival is made up of the following communities: Caste Hin_ is celebrated on Asviyuja Suddha Dasami (September­ dus - Vaisya, Kapu, Balija, Yadava, Thogata, Talari, October) and on Pushya Suddha Ekadasi (December­ Mangali (Barber), Chakali (Washerman); Scheduled January), generally on 14th and 15th January. The Castes (166) - Madiga, Mala; Scheduled Tribes (13); festival is of ancient origin but of local significance. and Christians. The chief means of livelihood of the Local residents belonging to all communities participate. people are agriculture and other traditional occupations Brahmins are the chief patrons as well as pujaries like shoe-making. having hereditary rights. The temples of Chowdeswari and Srirama for Hin­ SOURCE: Sri K. Syamala Prasad, Karnam, Koduru. dus and a church for Christians are the places of wor­ ship in the village. Gangamma and Gowramma are also worshipped in human form but they do not have 22. VELDURTH]; - Situated at a distance of 4 miles temples. from the road, 9 miles from Yerraguntla Railway Sta­ tion and 12 miles from Kamalapuram. A brook runs Ganga Jatara is celebrated for 2 days from Phal­ from the west to the east of the village. guna Bahula Triodasi (March-April). Ornaments are offered and animals are sacrificed in fulfilment of vows. The total population of the village is 705 and it The festival is an old one btlt of local significance. The is made up of the following communities: Caste Hin_ Village Munsiff organises the festival with the co-ope­ dus - Brahmin, Vaisya, Kapu, Thogata, Yadava, Ta­ ration of the inhabitants of the place. Local people lari, Chakali (Washerman); Scheduled Castes (117) - belonging to all communities participate. The pujari Madiga; Scheduled Tribes (5); and Christians. The is a Yadava. Prasadam is distributed to all. chief means of livelihood of the people are agriculture, agricultural labour and other traditional occupations. Gowramma festival is also celebrated from Kartika Suddha Dwadasi (October-November) for 15 days. There are temples of Chennakesavaswamy with Ornaments are offered and animals are sacrificed in ful­ _his image in hUman form of 4 feet height with crown filment of vows. The festival is of local significance. and other ornaments and of Srirama in the village. Siva The Village Munsiff is the chief patron. Local people temple is, however, in ruins. It is interesting to note congregate. Sri Bolisetti Venkatapathi of Thogata caste 1he inscription on stone in Kanarese to the effect that with Aratikaya gotram is the pujari. Prasadam is dis_ the temple of Chennakesavaswamy was built in Sali­ tributed to all. - saka (era). The walls and the pagoda of the temple are rich in sculpture with different types of Chowdeswari festival is another festival celebrat­ figures showing the artistic beauty. ed for 2 days from Asviyuja Purnima (September-Oc­ tober). Ornaments are offered and animal sacrifice is Sri Chennakesavaswamy festival is celebrated on in vogue. The festival is of local significance. Sri Boli­

1. Pal" 1()6-2.0'l of C"ddapah District Gazet eer, Voll1mll I, 1915. 2. Pale 2.06 of C'Odd.~h Plttrict Gazetteer. Volume I, 1915. 41 dus - Kapu, Golla, Chakali (Washerman); Scheduled (Potter), Talari, Devanga, Thogata, Vadde; Scheduled Castes (10) - Mala; and Dudekula. The chief means Castes (549) - Mala, Madiga; Scheduled Tribes (18); of livelihood of the people are agriculture, sheep-rear­ and Muslims. The chief means of livelihood of the ing and other traditional occupations. people are agriculture, agricultural labour and other traditional occupations. 'The and Thogatas Srirama temple in the village, Sri Tirumaleswara~ live by weaving. A few families of the latter caste i>wamy temple with the image of Sri Venkateswara on weave silk ravikas and upper cloths, getting the thread a hillock and Gangamma temple, which is facing east ready coloured from some Thogata merchants at with Her ten stone images leaning against the wall, Uppalur.' two miles from the village, are the places of worship. Sri Chennakesavaswamy temple with the image in Gangamma is specially worshipped on Sundays in human form in the centre of the village, Bheemeswara­ Phalgunam (February-March) by the local residents swamy temple to the south of the village, both built as well as by the people of the surrounding villages by Vijayanagar Kings, and the two temples of Srirama when bonalu (cooked rice) is offered and rams sacri­ constructed by the devotees are the places of worship ficed in fulfilment of vows. The festival is of ancient in the village. origin but of local significance. There is an Inam land of 4 acres to the deity. Local inhabitants and those of Sri Chennakesavaswamy festival is celebrated for the neighbourhood belonging to all communities parti­ o days from Jaistha Suddha Sapthami (May-June). A cipate without any distinction of caste or creed. The procession of the image of the deity is taken out in the' pujari is one Golla Ramanna, a Yadava. village every night during the festival period and ac_ companied with music, on vahanams such as lion, ele­ Srirama Navami is celebrated on Chaitra Suddha phant, swan, horse, snake and garuda; car festival also' Navami (:March-April), when the image of the deity forms a part of the ritual. On the day of brahmoths:l­ is taken in a procession by the devotees in addition to vam, the poor are fed free: The festival is being cele­ daily deeparadhana (burning of oil lamps). brated from the last one hundred years. Local leaders selected by the trustee organize the festival. Nearly During marriage ceremonies and tonsure ceremo­ 7,000 devotees of the village and the neighbourhood, nies the devotees observe fast and then offer naivedyam irrespective of caste and creed, congregate. A Brahmin and cocoanuts to Tirumaleswaraswamy. of Vaidika gotram is the officiating pujari.

SOURCE: Sri V. Naga,ppa, Teacher, Moillecheruvu. According to a stone inscription before the temple,. 800 acres of land was given by the then Vijayanagar Kings as Inam to different categories of workers in the~ 27. PALAGIRI NORTH - 'Situated on the left bank temple. But, in course of time, the lands were soldl of the Mogameru, a tributary of the Papaghni', about away by them and as they have now become econo­ H miles east of the road from Proddatur-Pulivendla, mically backward, the affairs of the temple are not be­ 14 miles from Yerraguntla Railway Station, 24 miles ing attended to properly. from Kamalapuram and 40 miles from the sub-divi­ sional headquarters Jammalamadugu. 'The village lies A fair is held in connection with this festival foI" at a slight elevation above the surrounding plain.' 3 days. Eatables, utensils, lanterns, mirrors, combs, pic­ tures, photos, books, clothes and other miscellaneous "In the north of the village is a ruined things are sold. fort, the history of which is not known. It may have been an outpost of one of the . _f3haj ans, kolatams and dramas entertain the pll­ poligars of Pulivendla taluk, possibly of s Vemula. An inscription near the temple grmi . of Chennakesavaswamy records a grant to SOUKCE: 1. Sri K. Eswara Reddy, Teacher, Palagiri. the temple in S.S. 1426 or A.D. 1504 in the time of the Vijayanagar Emperor Nara­ 2. Cuddapah District Gazetteer, Volume I, simha Deva Rayalu. A much older record 1915. of some historical value is the inscription near the Bhimeswaraswamy temple which tells of its restoration by a Vaidumba Chief 28. ANIMELA - Situated 'in the hills of the same in the year A.D. 1056-57 and refers to a name which are little more than an isolated spur of previous grant by the Rashtrakuta King the Palkonda range extending about ten miles north of Krishna III who died in A.D. 9'56. Vempalle between the Papaghni and the road to Yer­ Some twenty Kistvaens are to be seen raguntla. The village lies a mile and a half west of scattered about in the neighbourhood of this the confluence of the Mogameru and Papaghni and village." 1 about the same distance east of the road, from Yerra­ The total population of the village is 4,286 and it guntla to Vempalle. It is 15 miles from Yerraguntla is made up of the following communities: Caste Hin_ Railway Station of which 13 miles can be travelled by dus - Brahmin, VaiBya, Kapu, Balija, Yadava, Chakali bus on Yerraguntla-Vempalle route and the rest has (Washe-rman), Mangali (Barber), Gandla, Kummari to be covered by cart track.

1. Page 205 gf C\lddapab Diatrlct Gazetteer, Volume I, 1915. 42

"There are numerous inscriptions in ary-March). Special pujas are also performed on Mon­ the village, mostly belonging to the Vijaya­ days in Kartikam (October-Novembet). Castor oil to nagar period. From an earlier record we learn that Animela was included in the ter_ lit the lamp before the deity, umbrellas and eyes made ritories of the Vaidumbas, feudatories of of silver are offered to Siva and Parvati in fulfilment the Rashtrakutas, at the end of the tenth of vows. The festival is of ancient origin but of local century. A later inscription records a grant significance. The festival is celebrated with Govern­ .to the Chennakesavaswamy temple in ment aid. Local people congregate. Pujari is a Linga­ S.S. 1566 or A.D. 1644 by Matli Kumara Ananta Raja, though this part of the dis­ yat with hereditary rights. Prasadam is distributed trict could scarcely have fallen within the to all. sphere of his political influence unless the earlier INawabs of Cuddapah were even SOURCE: 1. Sri Narreddi Gangi Reddy, Teacher, Junior weaker than has been supposed.'" Basic School, Animela. The total population of the village is 3,246 and it 2. Cuddapah District Ga,zetteer, Volume !, 'is made up of the following communities: Caste Hin­ 1915. ,dus - Kapu, Lingayat, Yadava, Talari, Kummari (Pot­ ter) , Kamsali (Goldsmith), Uppara; Scheduled Castes 29. PAYASAMPALLE - Situated 8 miles from Yer- ' (315) - Mala, Madigas; Scheduled Tribes (22); and raguntla Railway Station and 18 miles from Kamala­ Muslims. The chief means of livelihood of the people puram. arC' agriculture and agricultural labour. The total population of the village is 1,811 and it "The village is chiefly of interest on ac­ count of its temples, the principal of which is made up of the following communities: Caste Hin­ is the temple of Sangameswara (with the dus - Brahmin, Kapu, Balija, Golla, Thogata, Mangali stone image in the form of a Sivalingam, (Barber), Chakali (Washerman), Bestha; Scheduled about 27 inches in height). This is situated Castes (164) - Mala, Madiga; Scheduled Tribes (9); near the confluence of the rivers upon the and Dudekula. The chief means of livelihood of the heights overlooking the Papaghni and its gopurams are visible for many miles. It people are agriculture, agricultural labour and oth~r has some remarkable stone-carving. the traditional occupations. finest work being on the porches of the northern and southern gates and the Tnere are temples of Veerabhadraswamy with walls of the inner shrine. The latter stone image in human form, Chowdamma and Rama_ are ornamented throughout with small swamy in the village. SCUlptured figures representing various scenes from and sur­ mounted with floral decorations. The work Veerabhadraswamy festival is celebrated for 6 days is said to possess a finish of delicacy and in Jaistham (May-June), generally from 4th to 9th of character such as the best artilicers of these June. The festival is being celebrated for the last two parts are unable to produce at the present day.'" years and is of local significance. Kapus are the chief patrons. Local people belonging to all communities In addition, there are the temples of Bogademma, congregate without any distinction of caste or creed. -the village deity with Her image in human form, An­ A Brahmin of Shodashi gotram is the puja,ri. janeyaswamy and Veerabhadraswamy with his artistic :image which is second to none in the entire taluk. There are choultries without boarding facilities.

Bogademma Jatara commences 3 days prior to SOURCE: Sri T. Devadanam, Head Teacher, Payasarn­ Molakala Purnima i.e., Vaisakha Purnima (April_May) palle. :and is celebrated for 8 days for the promotion of the 'health of animals as well as of hUman beings. Goats, 30. PEDDACHEPPALLE - Situated 4 miles from :rams and fowls are sacrificed in fulfilment of vows in Kamalapuram Railway Station on Madras-Bombay :addition to panderapu carts. The festival is of an an­ broad gauge section of the Southern Railway. dent origin. Yadavas are the chief patrons and sub­ ;scriptions are collected from the residents of the vil­ . The total popUlation of the village is 3,127 and it lage to meet the expenses of the festival. The residents IS made up of the following communities: Caste Hin­ o()f the village arid those of the neighbourhood belong­ dus-Brahmin, Vaisya, Balija, Reddy, Bhatraju, Viswa­ ing to all communities congregate. A Yadava of KoI'­ bra~min (Goldsmith), Nayi Brahmin (Barber), Cha­ xakota gotram is the pujari with hereditary rights and kah (Washerman), Bhaineni, Mutracha; Schedul ~d prasadam is distributed to all. Castes (628); Scheduled Tribes (42); and Muslims. Harijans and Muslims are in majority. The chief means The strength of bullocks is tested by harnessing of livelihood Of the people is agriculture. each pair to the sudibandi (a cart with a heavy wooden pole fixed vertically). The temples of Cheppalle Yellamma with the im­ age in female form, Agastheswaraswamy and Chenna_ Sangameswaraswamy festival is celebrated on kesavaswamy are the places of worship in the Village. Mahasivaratri i.e., Magha Bahula Chathurdasi U'ebru- Cheppalle Yellamma is said to have been born in the

'.1 & 2. Page 207 of Cuddapah District Gazetteer, Volume I, 1915. 43

house of the Village Munsiff in ancient times. Since dus - Kapu, Balija, Yadava, Talari, Sathani; Schedul_ then she is being worshipped by all communities as ed Castes (111) - Mala, Madiga; and Muslims. TI'l€ the village deity. chief means of livelihood of the people are agriculture and agricultural labour. Cheppalle Yellamma Jatara is celebrated for 7 days from Chaitra Bahula Ekadasi (April_May). Cocoanuts There are temples of Gangamma, Srirama and An­ are offered and goats and rams sacrificed in fulfilment janeyaswamy in the village. In addition, peerla chavidi of vows. The festival is of ancient origin. Persons be­ is another place of worship. longing to Reddy community are the chief patrons. The residents of the village and neighbourhood belong­ Ganga Jatara is celebrated in Chaitram (March­ ing to all communities participate. The pujari is a April). Bonamukudu is offered to the deity. Rams, Bhatraju of Atreyasa gotram with hereditary rights. fowls and he-buffaloes are sacrificed when epidemics Though no fair as such is held, eatables, toys, ban­ such as cholera, smallpox, etc., break out with gles, vermilion and turmeric powder etc., are sold dur­ the belief that they get relief by propitiating ing the occasion. her. Domestically, the housewives take their bath early in the morning, cook bonamukudu and. SOURCE: Sri Putha Pichi Reddy, Village Munsiif, Ped- take their food after offering the same to the deity. dacheaJpaUe. .The festival is of ancient origin. People from the neigh­ bourhood and the local inhabitants congregate there­ 31. LETAPALLE - Situated on the bank of the Pap­ without any distinction of caste or creed. However.. aghni at a distance of 7 miles from Kamalapuram Rail­ Yadavas dominate the congregation. Yadavalil are the way Station and town. pujaris and prasadam is distributed to all. It is said that in olden days some hunters who came here for hunting constructed this village and Free feeding is arranged to a few. hence originally called Vetapalle. In course of time the name changed to Letapalle. Muslims take active part in Ganga Jatara while Hindus participate in Peerla Panduga. The total population of the village is 561 and it is made up of the following communities: Caste Hin- SOURCE: Sri N. Venkata Raju, Teacher, Letapalle.

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IGUV AKALVATALA - Situated at a distance of Grama. Jatara is celebrated once in 3 or 5 years 3 miles from 23/7th milestone on Nandyal-Jam_ according to the convenience of the villagers. It is of malamadugu bus road. ancient origin but of local significance. The residents of the village take part in this festival. The total population of the village is 1,001 and it is made up of the following communities: Caste Hin­ Ganga Jatara is celebrated once in 5 years accord­ dus - Brahmin, Kapu, Valmiki, Yadava; Scheduled ing to the convenience of the villagers. In this connec­ Castes (209); Scheduled Tribes (8); a few Muslims tion the story locally known as 'Gangadevi Katamaraju and Christians. form the majority. The chief Samvadam' is narrated by persons disguised as Ganga­ means of livelihood of the people are agriculture and' devi and Katamaraju. While they go round the village. tanning industry. animals are sacrificed before them. The local residents. congregate. Sri Ganga Bhavani temple with a stone image, Sri Anjaneyaswamy temple with a stone image, Sri Bha­ SOURCE: Sri Hanuma.nthu, Village Karnam, Chinna­ vani Sankaraswamy temple with a Sivalingam and a venuthurla. church are the places of worship in this Village. Das­ thagiriswamy is worshipped in the form of a neem tree 3. BESTHAVEMULA - Situated at a distance of 3 and Sri Bollevudevatha in animal form. miles from Jammalamadugu_Tadpatri bus route, Sri Ganga Bhavani festival is celebrated for 7 days 15 miles from Jammalamadugu and 30 miles from Mud­ in Chaitram (March-April), commencing after Ugadi. danur Railway Station on Madras-Raichur broad gauge. Cocoanuts and fruits are offered. Fowls and animals section of the Southern Railway. Ie. are sacrificed in fulfilment of their vows. Feasts are The total population of the village is 638 and it~ arranged. The festival is of ancient origin but of local is made up of the following communities: Caste Hin­ significance. The patrons have formed a committee dus - Vaisya, Nambi, Thamballa, Kamsali (Gold­ known as Yadava Sangham. The local devotees with_ smith), Kapu, Balija, Golla, Valmiki, Kummari (PoL. out any distinction of caste or creed congregate. Pujari ter), Chakali (Washerman), Mangali (Barber), Bes­ is Naganna, a Yadava. tha; Scheduled Castes (45); a few Muslims, Dudekula Anjaneyaswamy festival is celebrated during and Christians. Balijas form the majority. The cihef Ugadi, Vijayadasami and Sankranti. The trustee for means of livelihood of the people are agriculture, agri~ both Anjaneyaswamy and Bhavani Sankaraswamy cultural labour and other traditional occupations. temples is A. V. Kondareddy, a Kapu and pujari is The temples of Sri Chennakesavaswamy, Eswara.,. N arasimhaiah, a Brahmin. Ramaswamy, Chowdamma, Ekkaladevatha, Pothulaiah are the places of worship in the village. A temporary SOURCE: Sri K. R. Subba Rao, Karnam, Diguva.kal­ erection is put up for Peddamma during the jatartJI 'Vatala. when she is worshipped. Sri Ramaswamy temple, An­ janeyaswamy temple and Gangamma temple are the 2. CHINNAVENUTHURLA - Situated at a distance places of worship in Jangalapalle, hamlet of Bestha­ of 2i :miles from Vaddirala to the north, 14 miles 3 fur­ vemula. longs to Vaddirala from Jammalamadugu on Jammala­ Grama Jatara is celebrated to Peddamma for 4 madugu-Tadpatri road. days from Magha Suddha Dasami to Triodasi (January_ February). Animals and fowls are sacrificed to the The total population of the village is 513 and it deity. The festival is of ancient origin but of local sig­ is made up of the following communities: Caste Hin­ nificance. The village elders are the patrons. The resi­ dus - Brahmin, Vaisya, Viswabrahmin (Goldsmith), dents of the village of all castes congregate. PujaTi is Nambi, Kapu, Balija, Golla, Devanga, Kummari (Pot_ ter), Jangam, Chakali (Washerman), Mangali (Bar­ a Kummari (Potter) with hereditary rights. ber), Boya; Scheduled Castes (30) - Madiga, Mala; a Chennakesavaswamy festival is celebrated durin2 few Muslims and Christians. The chief means of liveli­ Sankranti i.e., from 13th to 15th January. The devotees hood of the people is agriculture. observe jagarana on Sivaratri . and Ashadha Suddha Ekadasi (June-July). There are temples of Sri Anjaneyaswamy, Chenna­ kesQyaswamy, Lord Eswara, Veerabhadraswamy, Nara­ Avula Pabbamu or Gangamma Jatara is celebrated simhaswamy, Gangamma, Chennamma and Kama_ for 5 days from Chaitra Suddha Padyami (March­ swamy, Mowlaliswamy da.rga and a church in this April). Chaldisnanam, pongupalu, ganga veshamulu, villa~e. bonalu, maddinutnu nQTUkuta (cutuni the maddi tree) 46 a.nd ontikommu bom avU meravani (the procession of the hillock near Chinnakomera were originally a few the white cow with only one horn) are the rituals of houses which gradually developed into a village. This the festival celebrated for Gangamma. Bonalu (cook­ village known as Chinnakomera because of its lOcation ~ rice) are taken to the temple with music and offer­ beside the sluice Chinnakomera became gradually -ed to the deity. Goats, rams, sheep, fowls and he-buf­ known as Chinnakomerla. :faloes are sacrificed to the deity. The festival is of The total population of the village is 2,595 and ~it ancient origin but of local significance. The chief pat_ is made up of the following communities: Caste Hin_ :rons are Yadavas and Kapus. The local Hindu devotees dus - Brahmin, Vaisya, Viswabrahmin (Goldsmith), congregate. Pujari is a Yadava with hereditary rights. Yadava, Boya, Chakali (Washerman), Mangali (Bar­ Prasadam is distributed to all and there is free feedini5. ber); Scheduled Castes (173) - Madiga, Mala; Sche­ Ugadi is celebrated for 2 days with great eclat from duled Tribes (4) - Yerukula; Muslims and Christians. Chaitra Suddha Padyami (March-April) and concludes The chief means of livelihood of the people are agri­ with parana on the 2nd day. On that day Lord Srirama culture and other traditional occupations. is taken out in procession. After parana, the farmers Chennakesavaswamy temple with His image in the de'corate their bulls and inaugurate the cultivation on form of Vishn,u holding sankhu, chakra and gadjw" An­ that day. janeyaswamy temple, Srirama temple, Sathyamamba SOURCE: Sri N. Subbarayulu Chetty, Village Rarnam, temple, Siva temple, a mosque and a church are the Besthavemula. places of worship in this village. The festival of pedda and Chinna Akkamambas 4 KALLUTLA - Situated at a distance of 3 miles which is celebrated in this village has a legendary ori­ from Tadpatri-Jammalamadugu bus route, 13 miles gin. On the hillock near this village was believed to from Jammalamadugu by road and 26 miles from Mud­ have existed in the past a village ruled by a king who danur Railway Station. Before this village was form_ had two daughters namely Pedda Akkamamba and ed, there was a village Thirangapuram on a hillock to Chinna Akkamamba. A breach had developed on the the north of the present village. As that village show­ southern bund of the tank near the fort constructed by ed no signs of improvement and prosperity the Kal­ him and it was repaired many a time but to no effect. lutla family came here, constructed a village in their One day, as the king slept with worried thoughts over name and lived. Even now there are Kallutla families the breach, Gangabhavani (the presiding deity of in this village. water) appeared in his dream and said the bund would The total population of the village is 884 and it not breach if only he placed his elder and younger is made up of the following communities: Caste Hin­ daughters after applying turmeric and vermilion to dus - Brahmin, Vaisya, Kapu, Kammara (Blacksmith), them in the big and small sluices respectively. The Kummari (Potter), Golla, Balija, Boya, Chakali king acted as per the behest of the Gangabhavani the (Washerman), Mangali (Braber); Scheduled Castes following morning and the breach stopped. From th!lt ~58); Muslims, Dudekula and Christians. Christians time onwards, the celebration of pedda and Chinna are in majority. The chief means of livelihood of the Akkamambas festival is said to have commenced in people are agriculture, agricultural labour and other their memory on a Friday before Chaitra Suddha Pur­ traditional occupations. nima (March-April) and the festival continues to be celebrated even now on the same day every year when Gangamma temple with her stone image, Lord Sri­ the big and small sluices of the tank are decorated and rama temple, Eswara temple, Narasimhaswamy tetn_ worshipped in which all communities irrespective Qf l/le, a mosque and a church are the places of worship caste and creed participate. in the village. Sri Chennakesavaswamy festival is celebrated Gangamma Jatara is celebrated for 8 days from during Ugadi i.e., Chaitra Suddha Padyami (March­ Vaisakha Suddha Dasami to Bahula Vidiya (April­ April). Garudaseva is performed on that day. The de­ May). Festival arrangements are made one week in votees of the village belonging to all communities con_ advance. The story of Gangamma is told in ballads. gregate. Pujari is a Smartha Brahmin of Bharadwa­ Animals and birds are immolated. The festival is being jasa gotram with hereditary rights. Prasadam is dis­ celebrated for the past 7 years and is of local signifi­ tributed to all. cance. The patrons are the village elders. The residents of all castes of the village congregate. Pujari is a The other common festival like Vijayadasami, San­ Golla. Prasadam is distributed to all present. kranti and Sivaratri are also celebrated. The devotees observe Maghasnanams and fast during Sivaratri. SOURCE: Sri P. Obula Reddy~ Village Level Worker, Kallutla. SOURCE: 1. Sri Ch. K. Reuber, Head Teacher, Special Panchayat Samithi Elementary SchOOl, 5. CHINNAKOMERLA - Situated on the Nellore­ Chinnakomerla. Bombay Highway at a distance of 6 miles to the north­ 2. Sri V. Subba Reddy, Single Teacher, Chin­ west of Jammalamadugu. To the north of this village nakomerla. is a big tank on the southern bank of which are two 3. Sri D. Dasthagiri, Teacher, Samithi Ele_ .sluices known as Chinnakomera and peddakomera. On mentary Scnool, Peddakomerla. 47

6. V ADDIRALA - Situated on Jammalamadugu­ of the people are agriculture and other traditional oc­ Tadpatri road at a distance of 14 miles from Jammala­ cupations. madugu and 27 miles from Muddanur, Railway Station. There is the temple of Sri Chowdeswari Devi with There were many vaddi trees in this village and hence her wooden image in human form painted with yellow it goes by the name of Vaddirala. colour. The total population of the village is 697 and it "In the temple of Chennakesavaswamy is made up of the following communities: Caste Hin­ to the north of the village there are three dus - Brahmin, Vaisya, Kapu, Balija, Uppara, Golla, stone inscriptions recording grants to the temple during the reign of the Vijayanagar Chakali (Washerman), Mangali (Barber), Kummari Emperor Sadasiva. One of them mentions a (Potter), Patra; Scheduled Castes (22) - Madiga; certain Yenugula Papa Nayudu as a minis­ Muslims and Christians. The chief means of livelihood ter of Ramaraju, the great Hemraj of Mu­ of the people are agriculture and labour. hammadan historians, who was defeated at the battle of Talikota in A.D. 1565. It is Sri Sunkulamba Paramjyothi temple with the im­ interesting to note that there is still age in the form of shakti at a distance of a furlong to a family of this name - Yenugula - re­ siding in DabbudapalIe, the hamlet of the east of the village, Anjaneyaswamy temple, Sri Kodur." 2 Chennakesavaswamy temple, Eswara temple and Sri Sri Chowdeswari Devi festival is celebrated for Babynayaka temple are the places of worship in this 5 days from Jaistha PUrnima (June-July). Jyothulu village. are lit on the fourth day. Goats, fowls and sheep are Sri Sunkulamba Paramjyothi Jatara is celebrated sacrificed to the deity. Feasts are arranged daily.· for 4 days from Chaitra Suddha Vidiya to Panchami Sadhus and saints attend the festival and reside in a (March_April). Goats, fowls and sheep are sacrificed mutt. It is of ancient origin though of local significance. to the deity. The festival, confined to this and neigh­ This festival relates to the deity Chowdeswari in Nan­ bouring villages, is being celebrated for the past 100 davaram village of Koilkuntla taluk in Kurnool dis­ years with Kapus as the chief patrons. About 4,000 trict. The patrons are the Thogata Veerakshatriyas. devotees, local and from the surrounding villages, con­ The Hindu devotees of the village congregate. Pujari. gregate irrespective of caste and creed. PUjari belongs is a Thamballa with hereditary rights. There is free to Patra community with hereditary rights. feeding to the blind and crippled. Peddamma Jatara is celebrated once in 5 years for There are choultries and free feeding is arranged. 2 days on Magha Suddha Dasami and Ekadasi (Janu­ Dramatic troupes enact dramas which afford entertain­ ary-February). The local people congregate. ment to the gathering.

SOURCE: Sri B. Seshagiri Rao, Village Karnam, Vad­ SOURCE: 1. Sri Lakshmikaka Subba Rao, Village KaT_ dirala. nam, Kodur. 2. Gazetteer of Cuddapah District, Volume I" 1915. 7. KODUR - Situated in the extreme west of the taluk, about a mile north of the Pennar, 2 miles from Vanganur Railway Station on the Madras-Raichur 8. YERRAGUDI - Situated on the bank of the river broad gauge section of the Southern Railway. Pennar at a distance of 1 mile from Tadpatri-Jammala­ madugu bus route, 2 miles from Regadipalle Railway "The limits of the village extend about Station on Madras-Raichur broad gauge section of the seven miles northwards into the Eerrama­ lais and upto the Kurnool frontier. Half­ Southern Railway and 33 miles from Jammalamadugu. way across the hills about five miles north­ west of Kodur is a hamlet called Dabbuda­ The total population of the village is 707 and it palle situated on a plateau which at an al­ is made up of the following communities: Caste Hin­ titude of about a hundred and fifty feet dus - Brahmin, Vaisya, Kapu, Sale (Weaver), Talari; above the plain extends along the centre SchedUled Castes (22); Muslims and Christians. The of the range from the vicinity of the Gan­ chief means of livelihood of the people is agriculture. dikota gorge north-westwards to the tri­ junction of the Cuddapah, Anantapur and Srirama temple with the images of Rama, Laksh_ Kurnool districts. Near this hamlet is a mana, Sita and Anjaneya in human form, the templ~s strongly built stone fort. which appears to have been an outpost of the Gandikota of Anjaneyaswamy and Peddamma, a mosque and a stronghold during the time of the Cudda­ church are the places of worship in the village. From pah Nawabs." I very ancient times is there a stone inscription before The total population of the village is 2,460 and it the temple of Anjaneyaswamy. is made up of the following communities: caste Hin­ .Sri Anjaneyaswamy Aradhana is performed during dus - Brahmin, Kapu, Balija, Chakali (Washerman), Kartikam throughout the month (October-November). Thogata. Thamballa, Mangali (Barber) i Scheduled N aivedyam and incense are offered to the Lord every Castes (366) - Adi Andhra and Scheduled Tribes (10). day. This temple has Ac. 20-00 of Inam land. The Kapus are in majority. The chief means of livelihood Hindu residents of the village congregate.

I. Page 190 of Cuddapah District Gazetteer. Volume 1.1915. 2. Page 191 of Cuddapah District Gazetteer, Volume 1, 191:5. 43

Srirama Navami is celebrated for one day on Chai­ known as Ayyavari Bukkapatnam as there are liying tra Suddha Navami (March-April). The images of Sri_ in this village many Brahmins and Vaishnavas whom rama, Sita and Lakshmana are taken in a procession. the other communities called as Ayyavarlu. Naivedyam and incense are offered. This festival is The total population of the village is 3,148 and it ;being celebrated from ancient times and is also con­ is made up of the following communities: Caste Hin­ :fined to the nearby. villages. There is an Inam land of dus - Brahmin, Nambi, Vaisya, Viswabrahmin (Gold­ Ac. 6-73 dedicated to this temple. The local Hindus smith), Kapu, Padmasale (Weaver), Kummari (Pot­ ;and from the nearby villages congregate. Pujari is a ter); Scheduled Castes (268); and Scheduled Tribes Brahmin of Gowthamasa gotram with hereditary (71). The chief means of livelihood of the people are .rights. PTasadam, panakam (jaggery solution) and agriculture, trade, weaving and other traditional oc­ :thambuZam are distributed to all. cupations. Grama Jatara to Peddamma is celebrated every Sri Nrusimhaswamy temple is on the southern bank year by all the villagers on a day that is considered of the river Pennar near the hillock. There were the ,convenient to them. images of Nrusimhaswamy and Navagrahas. But now .SoURCE: Sri Pindikuri Chinna Chennareddy, Pancha­ there are only 3 images. There was a bronze chariot vat President, YeTTagudi. for the Lord which is said to have been buried to the south of the temple, planting 4 stones at the spot as a '9. CHAMALUR - Situated at a distance of H miles sign. There is a dnwajastnambam before the temple. :from bus road, 4 aniles from Regadipalle Railway Sta_ To the north there are koneru (pond), mantapam and tion and 45 miles from Jammalamadugu. choultry which are in ruins. In the middle of the vil­ lage there is Sri Athma Rama temple constructed 300 The total population of the village is 452 and it years back with the images of Srirama, Lakshmana and is made up of the following communities: Caste Hin­ Sita. There is the image of Sri Anjaneyaswamy dus - Kapu Lingayat, Kummari (Potter), Chakali '- . to the east of the village. The dhwajasthambam before (Washerman) and Scheduled Castes (107) - Madlga. Srirama image which fell down some years back, is re­ The chief means of livelihood of the people are agri­ installed by K. Beenamma on Sravana Suddha Pur1}.ima. oCulture, agricultural labour and other traditional oc­ in Sowmyanama samvathsara.m. cupations. Srirama Navami is celebrated for one day on Chcti­ Chennakesavaswamy temple, Parvati temple and tra Suddha Navami (March-April). Formerly it was Eswara temple with a stone image three feet high under celebrated for 9 days taking the Lord in procession· on a huge ledge of a hill are the places of worship. The different vahanams every day. The devotees fu_lfil :image of Eswara, which was 12 feet high in the past, their vows. The festival is of ancient origin but of :has become gradually buried to a depth of 9 feet with local significance. The Hindu residents of the village "the result that at present only three feet of it is visible. congregate. The patrons and pujaries are Vaishnava A stone structure in the form of a koneru is built Brahmins. But at present the pujaries are Nambies around it. A temple touching the ledge of the hill is without hereditary rights, enjoying the Inam lands. constructed; it is known as Balappani Kona. The Government was giving Rs. 720/- yearly and there Eswara Aradhana is performed on the last Monday was free feeding. But now the Governni'ent is giving of Kartikam (November-December). Preparations are only Rs. 70/- to the trustee for daily pujas and uthsa­ made from the first Monday in Kartikam. Cocoanuts "Vams etc. and clothes are offered. Some devotees repair the hil_ The festival of Sri Nrusimhaswamy is celebrated lock and some construct small buildings. The festival on the last Monday in Kartikam (October-November). is of ancient origin and is confined to 10 or 12 nearby Usually daily pujas are performed. It is believed that, -villages. Kapus are the chief patrons. The Hindu de- in the past, whenever the pujari prayed to the Lord, -votees of the village and from 10 to 12 nearby villages finding it impossible in the rainy season to cross the congregate. PUjaries are Lingayats of Vachanala river on the other bank of which is situated the temple family. of the Swamy to whom naivedyam is to be offered, the Chennakesavaswamy festival is also celebrated in river gave. way enabling him to go to the temple. The this village every year. Further details are not avail­ villagers take bath in the river, worship the Lord and able. arrange dinners in the gardens. The Lord is taken in a procession by villagers. SoURCE: Sri M. ObuZa Reddy, Teacher, Chamalur. SOURCE: Sri B. Singarappa, Teacher, Panchayat Sami­ 10. BUKKAPATNAM - Situated on the north bank thi Elementary SchooZ, Bukkapatnam. of the Pennar at a distance of 4 furlongs from Cudda­ pah-Tadpatri bus route and 21 miles from Regadipalle 11. YATUR - "Situated in the south_ Railway Station. As this village is believed to ha~e west of the taluk on the left bank of the Chitravati, about twenty miles from Jam­ originally constructed by Dattathreyaswamy, it is call\, malamadugu. The Railway Stations of Re­ .ed Dattapuram after him. Subsequently it came to be gadipalle and Kondapuram lie two miles 49

north and three miles east of the village Dramas and whirling wheels afford entertainment respectively. Yatur was the seat of one of, to the visitors. the older poligars who date from the time of the Vijayanagar Empire. An inscription It is reported in the Gazetteer of the Cuddapah on a stone step in front of the Chenna­ district that what is more strange in Yatur village is kesavaswamy temple records that the poli­ that certain Musalmans regard the Hindu God Nara­ gar Kondayya granted some lands to the temple and dug a channel from the Chitra­ simhaswamy with. peculiar reverence. They worship vati for their irrigation. The poligar's full him at the festival of Sankranti, especially, and also name was Padigala Konda Reddi, of a before the performance of a marriage as their family family of Kodide Kapus. The date of the God. If they fail to do this, they apprehend that great grant is not given, but from the mention of misfortune will overtake them. These devotees of Nara­ Gal}dikota Rajas it must be assigned to a perIOd prior to the Musalman conquest. In simhaswamy, except that they do not eat beef, follow the 18th century the poligars paid peshkash all the customs of other Musalmans with whom they to the Nawabs of Cuddapah. When the freely mix. country was ceded to the British the poli­ gar of Yatur, though not very powerful, SOURCE: 1. Sri C. Yerikala Reddy, Teacher, Samithi was one of the most recalcitrant. His po­ Elementary SchooL, Yatur. liem was accordingly forcibly resumed by 2. Gazetteer of the Cuddapah District, Volume ~unro, and tIe was not even granted a pen­ SIOn. The rumed fort of the poligars lies to I, 1915. the south of the village on the brink of the river."! 12. VENKAIAH KALVA - Situated at a distance of 2 miles from Yellanur bus road, 4 miles from Molava­ The total population of the village is 1,557 and it nur bus road, 8 miles from Kondapuram Railway Sta­ is made up of the following communities: Caste Hin­ tion and 35 miles from Jammalamadugu. dus - Brahmin, Vaisya, Kapu, Kamma, Viswabrahmin (Goldsmith), Balija, Boya, Talari; Scheduled Castes It is said that the image of Vighneswara was found (151) - Mala, Madiga; Muslims and Christians. The in a kalva (canal) at a distance of one mile from the chief means of livelihood of the people are cultivation, village. Hence, the village goes by the name Venkaiah labour, trade, handicrafts and other traditional occu­ Kalva after Lord Vigneswara who is locally called pations. Nearly 400 acres are irrigated under the riv~r Venkaiah and kalva in Telugu means canal. channel mentioned above. . The total popUlation of the village is 1,092 and it The temple of Sri Chennakesavaswamy with the IS made up of the following communities: Caste Hin­ images of Chennakesavaswamy, Sridevi and Bhudevi dus - Brahmin, Vaisya, Kapu, Kamma, Yadava, Ku­ provided with mantapams and compound wall and ruva, Boya, Up para, Talari, Mangali (Barber), Chakali those of Siva, Rama, Anjaneyaswamy, Narasimha­ (Washerman), Kummari (Potter); Scheduled Castes swamy, Yellamma, and Pothulaiah are the places :).f (156) - Madiga; Muslims and Christians. Kammas, worship in this village. There is a church and a mos­ Yadavas and Kuruvas are in majority. The chief means que also in the village. of livelihood of the people are agriculture and other traditional occupations. Sri Chennakesavaswamy festival is celebrated for The temples of Peddamma, Narasimhaswamy Es­ 5 days from Vaisakha Suddha Purnima (April-May). wara, Srirama, Vighneswara, Gangamma with' her On the first day the deity is taken in procession on stone image and 2 mosques are the places of worship seshavahanam, on the second on hanumanthavahanam, in the village. on the third on garudavahanam, on the fourth on gaja­ vahanam and on the fifth on aswavahanam accompani_ Grama Jatara in propitiation of the village deities, ed by music. Cocoanuts, fruits, flowers and camphor Peddamma and Gangamma is celebrated for 3 days are offered. The villagers white-wash their houses and from 9haitra Suddha Padyami to Tadiya (March­ invite their relatives and friends to a good feast on April). Festival arrangements are made two days in that occasion. Hindu saints and sages attend the festi­ advance. The streets are cleaned and electric lights are val and religious and philosophical discourses are held. arranged. Police bandobust is made by the Govern­ The festival is celebrated from the times of Vijaya­ ment. Goats, fowls, he-buffaloes and rams are sacrific_ nagar Kings chiefly from Sri Krishnadevaraya. It is ed in fulfilment of their vows. Cocoanuts, silver oma­ now celebrated under the supervision of the trustee ments and new clothes are offered. Intoxicants are appointed by the Hindu Religious and Charitable En­ used as a part of the ritual. The festival is 100 years dowments Board and the village elders. The local de­ old and is widely known. The devotees, local and from votees without any distinction of caste or creed con­ distant places, without any distinction of caste or creed gregate. Pujari is a Brahmin of Kowsika gotram. Pra­ congregate. Pujaris are Madasu Pedda Chenchi Reddy' sadam i&' distributed to all. Madasu Pullanna and Madasu Chinna Peddanna of UP~ para caste with hereditary rights. There are choultries where one can prepare his . A few shops selling eatables, utensils, lanterns, pic­ food. tures, books, clothes, agricultural implements, and

------1. PalCi 1!'S-196 of the Ga~etteer of Cuddapah District, Volumo I, 1905. so several kinds of toys are opened during the jatara served. The f~stival is of ancient origin though of local period. significance. The patrons are the Kapus of ~he village. The devotees of the village congregate. Only Hindus There are choultries and free feeding is arranged participate in the festival. Pujari is a Thavata. Prll8a­ to the pilgrims. dam is distributed to all. Free feeding is arranged. Harikatha.s, bhajans, whirling wheels and dramas Besides sacrificing animals, cocoanuts and vada­ afford entertainment to the visitors. On Chaitra Suddha pappu are offered to the village deities Sunkulamma Vidiya competitions among bulls in stone dragging are and Maremma during Ugadi i.e., on Chaitra Suddha arranged and silver bracelets are presented. padyami (March-April). SOURCE: 1. STi L. Konen Rao, ViUage Karnam, Ven­ SOURCE: Sri B. Obul Reddy, Teacher, Thimmapuram. kaiah Kalva. 2. Sri K. Ramal Subba Reddy, Village Munsijj, 15. Venkaiah Kalva. KONDAPURAM - A Railway Station on the Madras-Raichur broad gauge section of the Southern Railway. It is situated to the south of the pennar and 13. POTTIPADU - Situated at a distance of 2 fur­ the Chitravati. rivers and 28 miles from Jammala­ longs from the river Chitravati to the south, 6 miles madugu. There are-communication facilities to Cudda_ from Kondapuram Railway Station and 30 miles from pah, Pulivendla and Tadpatri. Jammalamadugu. The total population of the village is 741 and it The total population of the village is 1,138 and it is made up of the following communities: Caste Hin. is made up of the following communities: Caste Hin­ dus - Brahmin, Vaisya, Kapu, Balija, Talari; Sche­ dus - Brahmin Kapu, Thavata, Golla, Balija, Uppara, duled Castes (33); and Muslims. The cbief means of Kummari (Pott~r), Chakali (Washerman); Scheduled livelihood of the people is agriculture. Castes (155) - Mala, Madiga; Scheduled Tribes (21); and Dudekula. The chief means of livelihood of the There is the temple of Sri Raghavendraswamy with people is agriculture. the image in the form of a stone brindavan (tomb). His picture in hUman form is worshipped. There are The temples 0:1' Nrusimhaswamy (image in human the images of Anjaneya, Eswara, Chamundeswari Devi form), Eswara and Anjaneyaswamy and a church are and an asvatha tree in the foreground of Raghavendra­ the places of worship in this village. swamy temple. Nrusimhaswamy festival is celebrated for one day Sri Raghavendraswamy annual festival is celebrat­ Kartikam on the third Monday in (November-Decem­ ed for 6 days from Asviyuja Suddha Dasami to Purnitna ber). Cocoanuts are offered. The devotees take river (September-October). Cocoanuts, fruits, flowers and bath and observe fast. Though celebrated from ancient camphor are offered. The festival is being c-elebrated times it is of local significance. The patrons are the for the past 20 years and is of local significance. Vais­ village elders. The local Hindus congregate. puja,ri is yas are the chief patrons. The local Hindus congregate. Prasadam a Brahmin. is distributed to all. Pujari is a Brahmin of Athreyasa gotram with heredi­ Srirama Navami is celebrated on Chaitra. Suddha tary rights. Navami (March-April). There are 2 choultries and pandals are erected dur­ SOURCE: Sri L. Sethurama Rao, Teacher, Pottipadu. ing the occasion. There is free feeding -to Brahmins and Vaisyas only for one day.

14. THIMMAPURAM - Situated near the Chitravati SOURCE: Sri I. Ramchandra Reddy, Head Teacher, Pan­ river and 4 miles from Kondapuram Railway Station. chayat Samithi Telugu School, Kondapuram. The total population of the village is 821 and it is made up of the following communities: Caste Hin­ 16. OBANNAPETA - An adjoining village to Kon­ r dus - Vaisya, Kapu, Thavata, Balija, Chakali (Washe - dapuram Railway Station and 30 miles from Jammala­ r""an), Mangali (Barber); Scheduled Castes (149) - madugu. Madiga; Scheduled Tribes (13); and Muslims. Thava­ tas are in majority. The chief means of livelihood of The total population of the village is 1,508 and it the people is agriculture. is made up of the following communities: Caste Hin­ dus - Brahmin, Vaisya, Kapu; Scheduled Castes (168); The temples of IMalleswara, Ramaswamy, Chow­ and Muslims. The chief means of livelihood of the damma and Mathamma are the places of worship in people are agriculture, trade and employment in rail­ this village. way. Malleswara festival is celebrated on 4 Mondays in Kartikam (October-November). Cocoanuts and 'Ilada­ There is the temple of Sri Raghavendraswamy with pappu are offered to the Lord. Fasting is observ~ on His stone brindavan (tomb). His picture in human that day and aradhana is performed. In the mghts form is worshipped. There are the images of Anjaneya­ jagarana (keeping awake throughout the night) is ob- swamy, Eswara and Chamundeswari Devi. 51

Sri Raghavendraswamy festival is celebrated twice 'About three miles south of Gandlur there is a a year for 3 days from Sravana Bahula Padyami to wooded hollow in the Erramalas containing a pictures­ Tadiya (August-September) and Margasira. Bahula que waterfall and perennial springs. The place is call­ p>adyami to Tadiya (November-December). Cocoanuts, ed Guriginjakona. Like similar spots, Guriginjakona fruits and flowers are offered. The festival is being is sacred and contains an ancient temple of Venkates­ celebrated' for the past 15 years and is of local signifi_ waraswamy, opposite to which is an exceptionally cance. The patrons are Vaisyas. The Hindu devotees large banyan tree.' 0f the village congregate. Pujari is a Brahmin of Athre­ SOURCE: 1. Sri Korramati Peda Venkata Subbarayudu, yasa gotrarn with hereditary rights. Prasadam is dis­ Village Karnam, Gandlur. tributed to all. Religious discourses are conducted on 2. Gazetteer of Cuddapah District, Volume I, both the occasions. 1915. There are 3 choultries and there is free feeding for only one day to all. 18. KORRAPADU - Situated at a distance of I! miles from Mangapatnam and 24 miles from Jammala_ S0URCE ; Sri B. lIlarayana, Teacher, Samithi Telugu madugu. School, Obannapeta. The total population of the village is 1,743 and it is made up of the following communities: Caste Hin­ 17. GANDLUR - 'Situated on the Madras-Bellary dus - Brahmin, Vaisya, Kapu, Yadava, Balija, Vadla, road about half a mile south of the confluence of the Ediga, Kummari (Potter); Scheduled Castes (76); Pennar and the Chitravati. The neare!;t Railway Sta­ Scheduled Tribes (7); Muslims and Christians. The tion is Kondapuram, two miles to the south-west' and chief means of livelihood of the people are agricultnre, 27 miles from Jammalamadugu via Muddanur. 'In the agricultural labour and trade. great floods of May, 1851 much damage was caused to Sri Chennakesavaswamy temple with the images Gandlur, but it is said no lives were lost. Evidence of the Lord and His consorts Sridevi and Bhudevi in of previous floods is afforded by the existence of a human form, Srirama temple with the stone images ruined temple between Gandlur and the river, almost and Eswara temple with a stone Sivalingam are the completely buried in sand. places of worship in this village. Close to the confluence, on the north bank of the Sri Chennakesavaswamy festival is celebrated for river are the ruins of a temple of Sangameswara­ one day on Chaitra Suddha Vidiya (March-April). Of­ swamy. It is said to have been destroyed by the Mu­ ferings are made in the form of cash or kind. T·his hammadans who built near its site the village of Neku­ festival is being celebrated from ancient times but is nampet which was granted, and is still held, for the of local significance. The residents of the village con­ upkeep of the masjid at Gandikota.' gregate without any distinction of caste or creed. The total population of the village is 1,493 and it pujari is a Brahmin of Vasista go tram. Vadapappu and is made up of the following communities; Caste Hin_ panakam are distributed to all. dus - Brahmin, Vaisya, Kapu, Balija, Chakali (Washer­ Srirama Navami and Mahasivaratri are observed man), Mangali (Barber), Sathani, Yadava; Scheduled on Chaitra Suddha Navami (March_April) and Magha Castes (49); and Scheduled Tribes (17). Kapus form Bahula Triodasi (February-March) respectively. the majority. The chief means of livelihood of the people are agriculture and agricultural labour. There Grama Jatara is celebrated in Margasiram (Nov­ is a forest tope of about thirty-eight acres in extent ember-December) when animals are sacrificed. containing mango and tamarind trees. SOURCE: Sri Velpunarla Lingappa, Village Karnam, Korrapadu. The temples of Sri Chennakesavaswamy, Srirama, Gangamma and Maremma are the places of worship in this village. 19. M.A.NGAPATNAM - Situated at a distance of H miles from the Railway Station of the same name on Srirama festival is celebrated for one day on Ugadi Madras-Raichur broad gauge section of the Southern i.e., Chaitra, Suddha Padyami (March-April). Cocoa­ Railway and 23 miles from Jammalamadugu. A woman nuts are offered. This festival is 40 years old though by name Patra Mangamma is responsible for the con_ of local significance. The residents of the village con_ struction of the village. Therefore, it was named Man­ gregate irrespective of caste or creed. A Sathani is the gapatnam. pujari. The total population of the village is 2,080 and it Grama Jatara is celebrated once in 3 years in pro­ is made up of the following communities;, Caste Hin­ pitiation of the village deities Gangamma and dus - Brahmin, Vaisya, Kapu, Kamma, Yadava, Kam­ Maremma. Animals are sacrificed and intoxicants are mara (Blacksmith), Chakali (Washerman), Mangali used. The pujaris are Yadavas. Gandlur Pulla Reddy (Barber), Kummari (Potter), Balija; Scheduled Castes is the trustee for all the temples. (141) - Madiga, Mala; Scheduled Tribes (31); Mus- 52

lims and Dudekulas. The chief means of livelihood of some tw~ or three hundred feet high is four the people are agriculture, agricultural labour, sheep miles long, and the height overlooking the breeding, trade and other traditional occupations. river on the south bank is crowned by ex­ tensive fortifications. which, _even ap

1. Page 191 .. fCuddapah District Gazetteer, Volume 1.1915. 2. Page 191 of Cuddapah Distriot Gazetteer. Volume I, 1915. 3. Polles 191~19l of Cllddapah District Gazetteer, Volum. I, 191:1. 53

Harihara summoned the architects who were order­ were in reality the two brothers, refugees ed to build a temple. They obeyed and :fccording to from Warangal, who engineered the Hindu confederation and subsequently founded si/pasastra (science of architecture) temples were the Vijayanagar empire. Bukka I reigned built with garbhagriha, sukanasikasthuka, madhya­ from A.D. 1352 to 1376, and S.8. 1297, men_ ranga, asthana mantapa, sowdhantarala, gopura, pra_ tioned in the sthala purana, corresponds to kara, thupika, pachanalaya (kitchen), yagasala, kal­ the year A.D. 1375. During' the Vijayanagar ascendancy Gandikota sima was a district yanamantapam, vahana mantapams etc. Harihara again embracing the present taluks of pulivendla, returned to Gandikota after worshipping Ranganayaka­ Proddatur, Kamalapuram and Cuddapah, swamy in Vontimitta and Rameswaram, perumallu and possibly a part of Kurnool district. It (another name for Venkateswara) in Tirumalai and was subordinate to the Udayagiri province, the Governor of which was generally a near taking satago.~ams. He appointed several servants with relative of the reigning emperor. manyam (Inam) lands to perform 72 viniyogams (an ancient tradition of worshipping) like mantrapushpam, The sthala purana contains two other vedaparayana, anusandhanam, swayampakam etc. dates. It is related that Harihara Bukka­ raju who succeeded Kaka Maharaju was Flower girls, garland wreathers, silver cane carriers, himself succeeded by Krishnarayalu in musicians during seva period, Brahmin women to of­ 8.8. 1421. Krishnaraya was the most fam­ fer camphor, parupathyam performers, vahanam ous Emperor after Bukka I. but more than makers and carriers, bhogamvandlu to offer khumbha a century elapsed between their reigns. The date of his accession was really 8.S. harathi, bheri, bell and jeganta or jayaganta beaters, 1431, corresponding to A.D. 1509 or ten drummers and others to perform nithyothsavam (daily years later than the date given in the procession), pakhsothsavam (fort-nightly procession), sthala purana, which may be due to a cle­ masosthsavam (monthly procession) and samva,thsaro­ rical error. The last date given in the re_ thsavam (annual procession) were also appointed. cord is S.S. 1523 or A.D. 1601, when it is said Krishnaraya was followed by one Nandyal Chalapathi Raju and Ahobala Raju were ap_ Thimma Nayudu. In the latter's time the pointed as regents of Gandikota and Udayagiri respec­ fort fell into the hands of the Muhamma­ tively by Prouda Deva Raya. Nandyal Chalapathi Raju dans. By Thimma Nayudu may be meant was succeeded by a few who improved the temples and Timmala, the brother and successor of Ramaraja, who conserved part of the em­ the fortress until at last the fortress was seiged by the pire after the battle of Talikota and ruled powerful Muslim Subedar Mir Jumla. from Penukonda. But if the date is correct Thimma Nayudu cannot be the Emperor But due to reasons unknown Lord Madhava­ Timmala, nor is it likely on general swamy's image reached in Proddatur taluk. grounds that the emperor would be styled Yet another local belief is that Agasthya takes bath in Nayudu without the usual royal titles. It the Pennar and performs penance in a cave of the val­ seems more probable that a local officer of ley. Once the sentry woke up when the wet locks of the Vijayanagar empire made himself mas­ ter of Gandikota after the downfall of the the sage touched him while he was returning to his Emperor at Talikota and maintained his in­ cave after bath in the river. He told his experience dependence for several years till the forces to the villagers who closed the cave with stones. of Golconda turned their attention to this part of the country after dislodging the "The point of most interest in the above Hindus from Penukonda towards the end account is the name of the king, Kaka of the 16th century. Maharaju, who is said to have built the fort, and the date of its construction, which The king of Golconda was not slow to corresponds to A.D. 1290. We know from re­ recognize the strategical importance of cently discovered inscriptions that in the lat­ Gandikota, and it became the headquarters ter part of the 13th century the Kakatiya of a Nawab. The name of the first Nawab kings of Warangal held sway over the is said to have been Meer Jumla. His name greater part of Cuddapah district, ruling is held in the utmost abhorrence on ac_ the province from Vallur. It seems to be a count of his intolerance of the Hindu reli­ legitimate conclusion that the Kaka Maha­ gion and his desecration of the temples, the raju of the sthala purana was either the materials of which he used for the construc­ Kakatiya king himself, that is, Ambadeva tion of the Jumma Masjid. He is said to the usurper of his successor Prataparudra, have killed the hundred cows belonging to or possibly his viceroy ruling at Vallur. the Madhavaswamy temple. He greatly That the account should omit all reference strengthened the fortifications and is sup­ to the eventful period between the bUild­ posed to have been recalled by the king of ing of the fort by Kaka Maharaju and the Golconda on account of having boasted building of the temple by "Harihara Buk­ when rebuilding a part of the dilapidated karayalu" is in no way remarkable, for it fort that the king would never enter it was a time of great political disturbance. without his permission. The State granary ];n A.D. 1309 the Deccan was invaded by within the fortifications - now used as a the Muhammadans, the Kakatiya dynasty travellers' bungalow - was built by Meer was overthrown. and it was not till A.D. Jumla or one of his successors the names 1344 that the Hindu confederation drove of six of whom are on record,' though no­ back the invaders and established the king_ thing is known of them. dom of Vijayanagar. The sthala pura,na regards "Harihara Bukkarayalu" as the Early in the 18th century Abdul Nabi name of one man. Harihara and B,ukka Khan, the greatest of the Cuddapah Na- 54

wabs, extended his authority over this part Venkateswaraswamy festival is celebrated un of the district, and Gandikota became an Chaitra Stllldha Padyami (March_April). The local important outpost of his territories. It was Hindus participate. here that his grandson, whose name was also Abdul Nabi, sent his family for secu­ Vasukota Yellamma (village Goddess) Jatara takes rity after his defeat by the Mahrattas in place for 2 days on Chaitra Suddha Padyami and Vidiya 1740. The fort presumably fell into the hands of Haidar Ali or Tippu Sultan after (March-April). Devotees fulfil their vows sacrificing the defeat and deportation of the last Na­ he-buffaloes, goats and fowls. On all Sundays through­ wab of Cuddapah in 1780. The fortifica­ out the year animals are sacrificed before the deity. tions were, it is said, still mounted with lntoxicants are invariably used as a custom. The fes­ cannon and contained ammunition at the tival is of ancient origin but of local significance. Bali_ time of the cession to the East India Com­ pany." 1 jas are the patrons and local Hindus participate. "Within the fort are several wells, Once in three years during Moharram, Pedda peent strongly revetted and provided with stone is taken in procession. Cocoanuts, incense and limes steps, and a konertL known as Rayalcheruvu are offered and animals are sacrificed. Fire pits are the springs of whiCh are perennial. These arranged. The festival is of ancient origin but is con­ provide irrigation for the numerous, lime and plantain gardens which are a feature fined to this and the other parts of the district. Mus­ of the place.'" lims are the patrons. Local people and those from Even this day the big cannon and the cannon balls neighbouring villages, irrespective of caste and creed, which played a prominent part and which are the wit_ congregate. nesses of the treacherous battles that took place there SOURCE: 1. "PLaces at Interest in Andhra Pradesh", are to be seen. There was thanas (guarding places) on PttbLished by Information and PubLic ReLa­ the fOur sides of the fortress. But at present two of tions Department, Hyderabad-A.P. th~tn are to be seen. . 2. Sri G. J. Anantha Padmanabha Rao, Ka'r_ . The total population of the- village is 1,167 and it nam, Gandikota. IS tnade up of the following communities: Caste Hin­ 3. Sri B. Mehboob, Village Level Worker, dus _ Brahmin Balija, Mangali (.Barber), Chakali Khaderabad. (Washerman); S~heduled Castes (38) - Adi Andhra, 4. Gazetteer of Cuddapah District, Volume I, M~diga; and Muslims. Balijas are in majority. The 1915. ChIef tneans of livelihood of the people are agriculture, ?-griCUltural labour, maintaining lemon gardens, trade 21. CHOWTAPALLE - Situated near the confluence In lernon fruits and other traditional occupations. of the rivers Permar and Chitravati at a distance of . .Agastheswaraswamy temple with His stone Siva­ Ii miles from Kondapuram Railway Station, 17 miles hngarn said to have been installed by the pious saint from Muddanur and 28 miles from Jammalamadugu.' AgasthYa on a hillock at a distance of 3 miles over­ Cuddapah-Tadpatri road passes through this village. lOoking the valley, Venkateswaraswamy temple, Kota Formerly this village was constructed near the river A~.janeyaswamy temple, Vasukota Yellamma compound and hence suffered from the floods. Now it has been WIth. a neem tree and some stones, Subrahmanya tem­ constructed away from the river. ple With His stone image with six heads and Pedda The total population of the village is 2,360 and jt MOkanu with the image of Chowdha Masum Peer in­ is made up of the following communities: Caste Hin­ stalled in Hazri 1179 are the places of worship. In the dus - Kapu, Talari, Bestha; Scheduled Castes (61); stone inscriptions references are made to the temples Scheduled Tribes (15); Muslims and Christians. The of Madhavaswamy, Raghunathaswamy, Krishnarayalu, chief means of livelihood of the people are agriculture, RamaSwamy, Kesavaswamy, Narasimha, Venkateswara_ agricultural labour and manufacture of beedies. swa:ny, Anjaneyaswamy, Siva, Veerabhadraswamy, Bhalra"a, Muthyalamma and Sunkulamma. In the old village i.e., to the east of the present village there are temples of Anjaneyaswamy, Pothu­ ..Agastheswaraswamy festival is celebrated during raju who is also called Lingamaiah, with the image the Whole of Kartikam (November-December) for four in the form of a stone Sivalingam, Naranarayanaswamy weelts on four Mondays in particular and occasionally near Pothuraju temple and Ankalamma. It is believed f?r five weeks when there occur five Mondays in Kar­ that Naranarayana settled himself in this village and in ttkarn.. Cocoanuts, camphor and naivedyam are offered. Hadad but no where. There is a temple of Kodanda Devotees take bath in sacred pools in Agasthya kana Ramaswamy in the present village. There is a plat­ (valley). The festival is of ancient origin and widely form near this temple under the shade of a tree and known. Not only the local Hindus but those from seve­ the villagers hold conferences under this tree which ra.l parts of the district congregate. Pujari is a Brah­ is locally known as grama. chavidi. At a distance of ~In. Prasadam is distributed to all. There is free feed_ 10 yards before the temple of Kodanda Ramaswamy ~g to all, irrespective of caste or creed, on the last there is the village Goddess Peddamma in the form onday in Kartikam. of a boddurayi.

a I. Paao 19:;:-193 of Cuddapah District Gazetteer, Volume I, 19U. 2. Page 194 of Cuddapah District Gazetteer, Volume I, 1915. 55

Pothuraju festival· is celebrated for 5 days from local devotees c(}ngregate without any distinction of pushya Bahula Ekadasi to Amavasya (January-Febru­ caste or creed. Pujari is a Thogata without hereditary ary). On Ekadasi the images of pothuraju and Ped­ rights. There is free feeding and prasadam is distribut­ damma are cleaned and placed. On Dwadasi, Pothuraju ed to all present. is taken on a theru (temple car) in a procession round SOURCE; Sri T. Balakondoppa, Teacher, PonnaTniJillle. His temple and also circumambulated Kodanda Rama­ swamy temple three times. This procession attracts mostly the attention of the visitors. Fruits, cocoanuts 23. DOMMARANANDYALA - Situated on the bank and camphor are offered to Pothuraju. Goats, fowls of the river Pennar at a distance of 2 miles from Jam­ and sheep are sacrificed only to Peddamma on a large malamadugu and 14 miles from Muddanur Railway scale in fulfilment of their vows. He-buffalo is also Station. sacrificed to the Goddess Peddamma. U is a custom t() The total population of the village is 6,794 and it take intoxicating drinks during the festival. The fes­ is made up of the following communities; Caste Hin_ tival is being celebrated from ancient times not only dus - Thogata Veerakshatria, Kapu, Kummari (Pot­ in this village but also in proddatur taluk and in some ter), Chakali (Washerman); Scheduled Castes (156); villages of Anantapur district. There are lnam lands and Scheduled Tribes (19). The chief means of liveli­ for this temple. Thousands of devotees from this vil- hood of the people are weaving, cultivation and lab_ . lage and the neighbouring villages and from distant our in mines. places congregate without any distinction of caste or creed. Pujaris are Kummaris of Veera Kummari Gun­ Eswara temple and Chowdeswari Devi temple with daiah family with hereditary rights and are called the stone image of the deity in human form with 4 Ganamdarlu. There is free feeding for the bhajan hands holding a sword, a trident, a lime fruit and troupe and most of the visitors take their meal at their abhaya hastam with awe-inspiring looks are the places relatives' houses. of worship in the village. This is an ancient temple with gharbhagudi, high tower and verandah construct_ Bhajans, whirling-wheels and magic feats by ed with Cuddapah stone. The beautiful SCUlpture on Budabukkalas afford entertainment. the tower attracts mostly the attention of the visitors. Kodanda Ramaswamy festival known as Srirama Srirama temple and Chowdeswari temple are the Navami is celebrated on Chaitra Suddha Navami in places of worship in the hamlet Karmalavaripalle. Dur­ this village. Bhajans are performed in Kodanda Rama­ ing the jatara the village deity Peddamma's image is swamy temple throughout the night and guggilLu and prepared in human form with earth and placed in a tea are distributed to all present. Early in the mom­ temple temporarily c(}nstructed in the centre of the ing chakrapongali is offered to the deity and distribut_ hamlet Karmalavaripalle. ed to all. A festival called Jyothulu is celebrated to Chow­ The devotees perform bhajans and observe fast­ deswari Devi for 2 days from Asviyuja, Suddha Purnima ing and jagarana during festival days like Srirama (September-October) or 2 or 3 days after Purnima. It Navami, Sivarathri etc. Prasadam is also distributed "is said that Chowdeswari Devi is the incamation of to all. Shakthi and if the festival is celebrated people are cured of their diseases and the village is protected. It SOURCE; Sri S. Mahaboob Sheriff, Chowtapalle. is bel~eved that she was a native of Kasi. Festival ar_ rangements are made one day in advance. The devo­ 22. PONNAMPALLE - Situated at a distance of 14 tees perform ak'Ztpuja and offer panakam and panneram miles from Jammalamadugu. in fulfilment of their vows. Animals are sacrificed from the midnight upto 8 or 9 O'clock of the following mom­ The total population of the village is 789 and it ing. The houses are cleaned with cow dung and deco­ is made up of the following communities; Caste Hin­ rated with festoons of mango leaves. puja is perform_ dus - Yadava, Kapu, Thogata; Scheduled Castes (61) ed and naivedyam is offered. Intoxicants are consum­ and Scheduled Tribes (17). Yadavas are in majority. ed as a part of the ritual. The festival is being cele­ The chief means of livelihood of the people are agri­ brated since the inception of the village. The chief culture, agricultural labour and sheep breeding. patrons and followers are "Thogata Veerakshatrias. The devotees of the village without any distinction of caste Gangamma temple to the east of the village with or creed congregate. Pujari is a Thogata Veeraksha­ Her image in female form, Siva temple and Anjaneya­ tria of Chowdam family and Aratipuvvu gotram with swamy temple are the places of worship in the village. hereditary rights.

Gangamma Jatara is celebrated for 6 days from Peddamma Jatara is celebrated for 3 days from Jaistha Suddha Purnima (May-June). This festival is Phalguna Bahula Ekadasi to Triodasi (March-April). historically connected to 'Katamaraju Samvadam'. Ani­ Animal sacrifice goes on throughout the night in pro­ mals are sacrificed and pongali is offered to the deity. pitiation of the deity to whom kumbham (heap of cook­ It is being celebrated for the past 55 years, but is con­ ed rice) is offered. On the next moming every house fined to this village. The patrons are Yadavas. The sacrifices 2 or 3 rams to the deity' and on the next day 56 the deity is taken and left at the border of the village. the tombs of sepoy families. At present there are the Jyothulu are also lit by the side of the deity. Intoxi­ relics of 6 tombs. Pathapeta, Bhakarapet and Diguva­ cants are used as a part of the ritual. The festival is palle are the hamlets of this village and are construct. of ancient origin but of local significance. The Villag~ ed side by side from south to north. During the Vija­ Munsiff is the Chairman for this festival. The Hindu yanagar reign, Khaderabad was called Kothapeta. In devotees of the village congregate. It is said that the those days majority of the villagers were Lingayats. deity is considered to be the daughter of Kummaris At that time Sugur Danappa Setty was a rich. man (Potters) till she is installed in the temple, and after who used to trade with other parts of the country on the installation, Chakalis fWashermen) claim Her as bullock bidarw (caravan). Once when Murahari Rao, their daughter-in-law. Pujari is a Kummari. the ruler of Gooty fort, asked· him to pay tax, Danappa Setty jumped the fort wall with his bull on which he SOURCE: 1. Sri P. Gangi Reddy, Village Level Worker, sat and returned without being caught by them. Now Dommaranandyala. the house in which they lived called 'Settyuari Malige' Z. Sri M. C. Sanjeeva Raju, Teacher, Pancha­ is in ruins. It is said that this was an Agraharam of yat Samithi Elementary School, Karmala­ Brahmins and during the rule of the Bahamani Sul­ varipaUe. tans, after the decline of the Vijayanagar Empire, Mir Jumla and his followers captured these villages 24. VEPARALA - Situated on the bank of the river and named them as Khaderabad and Bhakarapeta. Pennar at a distance of 3 miles from Jammalamadugu Even now there is the maha~ (palace) of the tax coi­ and 16 miles from Muddanur Railway Station. lector in ruins which is called as mahal godalu (pal­ ace walls). The total population of the village is 4,938 and it is made up of the following communities: Caste Hin­ The total population of the village is 4 134 and it dus - Kapu, Thogata Veerakshatria; Scheduled Castes is made up of the following communities: Caste Hin­ (74); and Muslims. The chief means of livelihood of dus - Brahmin, Nambi, Vaisya. Kapu, Padmasale the people are agriculture, weaving and labour (Weaver), Viswabrahmin (Goldsmith), Kummari (Pot_ in mines. ter), Chakali (Washerman), Mangali (Barber), Ya­ dava, Thogata, Mutracha, Uppara, Asadi; Scheduled Chowdeswari temple is in the village with the im­ Castes (194) - Mala, Madiga; Scheduled Tribes (145) age of the deity in female fonn with 4 hands holding - Sugali, Yerukula; and Muslims. Padmasales are in a sword, a trident, a lime fruit and abhaya hastam. majority. The chief means of livelihood of the people The image is in an awe-inspiring form. The temple are agriculture, weaving and other traditional occupa­ is an ancient one with a gha.rbhagudi and a verandah. tions. There is also a Rama temple. Srirama temple situated on the bank of the river Jyothula festival is celebrated for 2 or 3 days from Pinakini in Pathapeta, hamlet of Khaderabad, with Bha.drapada Suddha Purnima (August-September). It His stone image in hUman form along with Sita and is believed that Chowdeswari is the incarnation of Shak­ Lakshmana, the temple of Siva with the atone Siva­ thi, and if she is worshipped, one will be cured of any lingam, Gangamma, Vishnu, Anjaneya and Ramaswamy disease and the village would be protected. She W8S temples are the places of worship in the village. the native of Kasi. Festival arrangements are made one day in advance. Akupuja is performed and pana­ Gayab Shah Vali tomb is situated on a hillock at kam and panneram are offered. Goats, fowls and sheep a distance of I!, miles. The legend says that wearing a are sacrificed in fulfilment of vows. Intoxicants are japamala around his neck and with a dandam (stick) taken during the festival. It is of ancient origin. The in his hand he was wandering. None was able to know patrons and followers are Thogata Veerakshatrias. The his whereabouts. One day, Golla Gurappa, a shepherd, residents of the village congregate irrespective of caste witnessed him standing on a hillock and entering an or creed. Pujari is Chowdam Jalapathi, a Thogata Vee­ opening in it. The hillock gave way as he entered and rakshatria, with hereditary rights. closed itself immediately after he entered. But a piece of his green turban was visible outside the crack. Then SOURCE: Sri P. Gangi Reddy, Village Level Worker, the shepherd went there and began to pull the turban. V~pa,.ala. But the turban was endless and formed a hillock of cloth. So he went into the village and informed about 25. KHADERABAD - Situated on the southern bank the incident to the Muslims. The Muslims went there, of the Pinakini at a distance of 2! miles from Gandi~ pulled the turban, but to their surprise it was endless. kota, 5 miles to the west of Jammalamadugu, 6 miles Then they prayed for the particulars of the saint. Ans­ from Kondapuram Railway Station by road and 17 wer came from inside the hillock that he was Gayab miles from Muddanur Railway Station by bus. In olden Shah Vali and asked them to bury the shepherd who days when Gandikota was under the reign of the Mog­ saw him first at the foot of the hillock beside the re­ hals there lived a soldier Khadarnayak and this vil­ servoir and call him as Thurakala Cheruvu Gurappadu. lage was constructed in his name. There is a mosque He also asked them to worship Gurappadu immediate­ in this village which was constructed in those days ly after his worship and then he withdrew his turban. endowed with Inam lands. Near the mosque there are He asked them to do chadivimpuLu (offerings) for him. 57

Accordingly, immediately after worshipping Gayab Sri Chennakesavaswamy temple with the image 3 Shah Vali devotees propitiate Gurappadu also at the feet high with four hands holding sankhu, chakra and foot of the hillock. pala:;ongulu (to heat milk till it gadha and with abhaya hastam, Chowdeswari temple boils and overflows the vessel) is an important ritual with Her image with 4 hands, Srirama temple with a among the villagers of these parts. It is said that if the picture and Gangamma temple are the places of wor­ people including Hindus do not offer rice and dhal to ship in this village. There is a temple for Srirama in the mujavar, the milk in their houses seldom boils with Bheemarayunikottala, hamlet of this village. foam, .even though a large quantity of firewood is burnt, Chennakesavaswamy festival is celebrated during till rice etc., are first offered to the mujavar of the Vall. Sankranti i.e., in Pushyam (from 13th to 15th Janu­ ary). It is of ancient origin but of local significance. Gayab Shah Vali Urs takes place in Chaitram The trustee is the Village Magistrate. The residents (March-April) for 3 days, generally from 12th to 14th of the village congregate without any distinction of April. Overflowing milk with foam is offered to Gayab caste or creed. Pujari is a Nambi. Shah VaH and Gurappadu. Monday is considered meri­ Chowdeswari festival is celebrated on Ugadi i.e., on torious to propitiate the saint. The Urs is of ancient Chaitra Suddha Padyami (March-April) and Grama origin and widely known. Muslims are the chief pat­ Jatara is celebrated one week after Chaitra Suddha rons. Local devotees as well as those from various Padyami in this village. Animals and birds are sacri­ partS(of the district congregate. ficed to both the deities Chowdeswari and Gangamma. Ramaswamy Paruveta festival is celebrated during The pujaris are a Golla for Chowdeswari and a Kapu Sankranti i.e., in Pushyam (December-January) gene­ for Gangamma. rally on 14th, January. Only Hindus of the village con­ Grama Jatara is celebrated in BheemarayunikuL gregate. Pujari is a Nambi. Srirama Navami is also tala once in five years on a day fixed by the village celebrated on Chaitra Suddha. Navami (March-April). elders in the bright fortnight of Chaitram (March­ Bhavana Rishi festival is celebrated in Vaisakham April). On that day the image of Peddamma prepared (April-May) and Padmasales are fed free. Prasadam is with wheat flour in female form is brought to the cen­ distributed to all. tre of the village and installed there. A light must be always burning before the deity. It is believed that Mahamuni festival is also celebrated in if the light is put off it would be an ill-omen for the the last week of Kartikam (November-December). villagers. Goats, rams and fowls are sacrificed. Intoxi­ cants are taken by the devotees during the festival. It Peddamma Jatara is celebrated once in 3 years in is of ancient origin though of local significance. The Chaitram (March-April). Animals are sacrificed and chief patrons are the Village Munsiff, Karnam and it is patronized by the local HindUs. other village heads. Besides, Malas, Madigas, Kummaris, Barbers and Dhobies must participate in this festival. SOURCE: 1. Sri P. S. Mehaboob Sahib, Village Level The local devotees congregate without any distinction Worker, Khaderabad. of caste or creed. 2. Sri K. M. Subba, Rao, Karnam, Khaderabad. Srirama Navami is also celebrated in this hamlet on Chaitra Suddha Navami (March_April). The pic­ 26. PURVA BOMMEPALLE - Situated at a distance ture of Srirama is taken out in procession accompani­ of one furlong from Jammalamadugu-Gandikota bus ed by music.' Panakam and panneram are distributed route, 5 miles from Jammulamadugu by bus, and to aU. 9 miles from Muddanur Railway Station. This village was constructed at the time of Harihara Bukkarayalu The devotees decorate their houses and observe when the fort of Gandikota was constructed. fasting and jagarana during Mahasivaratri, Mondays in Kartikam, Vaikunta Ekadasi and Srirama Navami It is said that Bheemarayunikottala, hamlet of this and bhajans are also performed. . village was built 200 years back. At that time Bhima­ rayudu, the Karnam of Gandikota gave 60 acres of SOURCE: 1. Sri Murra Chowdu Reddy, Village Magis­ waste land to some people who brought it under culti­ trate, Purva BommepaHe. vation. Hence it got the name 'Bheemarayunikottala' 2. Sri Y. Venkata Subba Reddy, Teacher, after him; Bheemarayunikottala. The total population of the village is 1,222 and it iii made up of the following communities: Caste Hin­ 27. JAMMALAMADUGU - The headquarters of the dus - Nambi, Kapu, Golla, Talari, Vadla, Vadde, Kam­ taluk and of the Revenue Divisional Officer, situated mara (Blacksmith), Chakali (Washerman); Scheduled in a central position on the north bank of the Pennar Castes (87) - Adi Andhra; Scheduled Tribes (94) - at latitude 14° 15' N and longitUde 78° 30' E, and 12 Sugali, Yerukula; and Christians. The chief means of miles from Muddanur Railway Station. The town is livelihood of the people are agriculture, labour, wood compactly built round the fort which commands the cutting and sheep breeding. river. 58

The total population of the town 1s 16,6115 consist­ 28. MORAGUDI - Situated at a distance of II miles ing of several Hindu sub-communities and a few Mus_ from the nearest town Jammalamadugu. lims and Christians, the population of the Scheduled The total popUlation of the village is 4,171} com­ Castes and Scheduled Tribes being 430 and 42 respec­ tively. Agriculture, trade and other traditional occu­ prising of several Hindu SUb-communities. Agriculture pations are the chief means of their livelihood. is the chief means of livelihood of the villagers. Sri Chennakesavaswamy festival is celebrated for "The principal trade of the town is in 3 days from Magha Suddha Dwadasi to Chathurdasi cotton. Weaving of a more ambitious cha­ racter than usual is carried on by families (January-February). This is confined not only to this of Mahratta extraction. In addition to tur­ village but also to nearby villages. Three to four bans which are chiefly exported to the thousand people, local and from the surrounding Bombay Presidency there is also a consi­ villages, congregate. Only Hindus participate in this derable manufacture of coloured table­ cloths. curtains and similar articles, which festival. ar.e dyed by Rangarazus and blockstamped With patterns of anrmals and birds. SOURCE: Tahsildar, Jammalamadugu.

The largest temple in the place, dedi­ 29. SALEVARIUPPALAPADU - Situated at a dis_ cated to Venkateswaraswamy, lies about tance of 4 miles from Jammalamadugu - Nandyal bus half a mile to the south-west of the town lHerallY in a sand heap on the banks of the route and 17 miles from M.uddanur Railway Station. l-'ennar. In the Musalman cemetery - also on the bank of the river - is the grave of The total population of the village is 1,903 and it the first and last Nawab of Jammalama­ is made up of the following communities: Caste Hindus uugu, Abdul Syed Khan to whom the town - Brahmin, Thamballa; Scheduled Castes (189); ana the surrounding territory were grant­ Scheduled Tribes (16); Muslims and Christians. The ed as a jaghir by Tippu. Legend relates that the Nawab deClined to allow his last chief means of livelihood of the people is agriculture. resting place to be covered even with the Kesavaswamy temple, Eswara temple, Anjaneya­ Slab 0,( stone which is shown close by, and the SImple earthen mound is in striking swamy temple, Jandaswamy mosque and a church are contrast to the large and ornate tomb of the places of worship in this village. his wife not far distant. A descendant of the Nawab still receives an allowance Eswara festival is celebrated on the last Monday from Government for the upkeep of the in Kart~kam (November-December). Paruveta mosque.'" Panduga is celebrated during Sankranti i.e., in Pushyam (13th to 15th January) and Navarathru~u In the tamarind tope to the north of the town is a from Asviyuja Suddha Padyami to Dasami (September- temple dedicated to Narrapuswamy erected about 500 October). Pujas are performed during the whole, years ago. Sri Narrapuswamy's Kalyanamahothsavam month of Kartikam to Eswara. Cocoanuts and cam­ and car festival are celebrated for 10 days from Vaisa,­ phor are offered. The festival is confined to this kha Suddha Ekadasi to Bahula Panchami (April-May). village. The patrons are Brahmins of the village. The It is widely known. About 10,000 people of all com­ local devotees without any distinction of caste or creed munities, local and from distant parts of the district, congregate. Pujari is a Thamballa. congregate without any distinction of caste or creed. Gangamma Jatara is also celebrated in this village. During Dasara, Goddess Kanyakaparameswari Fuller details are not available. Devi festival is celebrated for 10 days from Asviyuja Suddha Padyami to Dasami (September_October). It SOURCE: Sri R. Narasimha Rao, ViLLage Karnam, is a widely known religious festival. About 5,000 Hin­ Salevariuppalapadu. dus, local and from nearby villages, congregate. It is chiefly confined to Vaisya community. 30. PEDDAMUDIAM - A village on the left bank of the Kunder (also known as Kumudvati) situated at a . Sri Gudu Mastanswamy Urs takes place for 3 days distance of half a mile from Salur-Jammalamadugu bus m Ramzan (February-March). About 1,000 Muslims, route, 10 miles from Allagadda in Kurnool district, 12 local and from nearby villages, congregate. miles north of J ammalamadugu and 26 miles from Muddanur Railway Station on the Madras-Bombay There are choultries besides a Travellers' Bunga­ broad gauge section of the Southem Railway. low. It has been recorded in the Gazetteer of the Cud­ SOURCE: 1. Statement of Fairs and Festivals furnished dapah district as follows: " by Collector, Cuddapah and Superinten_ dent of Police, Cuddapah. "The chief interest attaching to the place lies in the fact that it seems to have 2. Gazetteer of the Cuddapah District, Volume been the birth place of Vishnuvardhana I, 1915. who founded the Chalukyan Empire. The

1. Pal•• lSa 189 of Cuddapah District Gazette.r, Volum. I, 191$. 59

arguments in favour of this view are ably culture, agricultural labour and other traditional oc­ set forth by Mr. J. Ramayya Pantulu (the cupations. then Collector) in a note, printed in the rep6rt of the Archaeological survey for There is a temple of the village Goddess Sunkul­ 1904-05, which is unfortunately too long to amma on the outskirts of the village to the south of give in extenso. The story of Vishnuvar­ the Muslims' burial ground with Her image in human dhana's birth may be given in Mr. Ram­ ayya's own words: 'According to the Chel­ fomi. in a sitting posture with 4 hands holding dama,­ lur plates of Virachoda among others rukam (drum) trisulam (trident), kumkuma bharina (South Irtdian Inscriptions, Vol. I, 49) Vija­ (vermilion bOX') and abhaya hastam, pressing a head yaditya, a prince of the lunar race and the under her feet. ,Before this Goddess there is a stone 67th in the direct line of descent from Aru­ juna, left his ancestral home at Ayodhya slab in the name of Pothuraju. There are the foot­ and went to the southern country (Dak­ prints of the deity also in the temple. Kodanda Rama_ shi1U1JPatha) in quest of territory. He fought swamy temple is facing south with the stone images with the pallava king Mukkanti alias Tri­ of Rama, Lakshmana and Sita. It is said that Srirama lochana and was killed. His queen who was r:;regnant escaped with the purohits and stayed at this place during the 'dakshinClfPD,thayatra in ministers and took shelter under a pious Threthayuga and hence it was constructed facing south. named Vishnubatta Somayajin in The image of Lakshmi Narasimhaswamy is very beauti­ the Agrahara of Mudivemu. The Brahman ful and at the same time attractive. There is an inscrip­ treated the queen as his own daughter and when she gave birth to a son, he named tion about these two temples that the repairs and re­ him Vishnuvardhana. When the prince grew construction works shall be done only by the India up he learnt from his mother the history of Government. Accordingly these two temples are under his family and resolving to accomplish what the supervision of the Executive Engineer of Kurnool his father had failed in, he proceeded to for the past 20 years and the repairs are undertaken the Chalukya hill and made penance to the satisfaction of the Gods, by whose grace he by him. The other temples of this place are of Veera­ collected a large army and conquered the bhadraswamy, Mukkanteeswaraswamy, Navagrahas Kadambas, the Gangas etc. and ruled the (nine planets), Mrudani, Kasi Eswaraswamy, Yoga_ country from the Narbuda to the bridge of nanda Narasimhaswamy, a church and a mosque. The Rama'. Mr. Ramayya's argument is based on the fact that an old Canarese inscription of temple of Mukkanteeswaraswamy was constructed on the Mukkantiswara temple gives the name a platform of 1! yards height above the ground level. of the village as Mudivemu and describes it Many images and inscriptions are sculptured on the as an Agraharam of pious Brahmins who walls of the temple. On that platform the temples of are referred to as 'a lotus tank to the birth Visweswaraswamy, Yogananda Narasimhaswamy, Na­ of the sun that was king Vishnuvardhana'. That the Pallavas ruled over this part of vagrahas and Dandi Bhairava were also constructed. the country can scarcely be doubted as To the south below the platform level, there are rows their inscriptions have been found as far of nagas (cobras) covered on stone slabs. There are as Bellary; the inscriptions of Vishnuvardhana to the west of Muk­ kanteeswaraswamy temple and of Sadasivarayalu of ,Whatever truth lies concealed in the history of Vishnuvardhana's birth, of the the 15th Century to the east of Veerabhadraswamy immense antiquity of the place there can temple. be no doubt. Over the whole of the village site is a thick deposit of debris wherein a Sunkalamma Jatara is celebrated for 3 days from large number of interesting finds were Ugadi i.e., Chaitra Suddha Padyami (March-April). On made. Earliest of all come celts and imple­ ments of monolithic times to connect the the morning of the first day bonam is prepared and place with the aboriginal inhabitants of taken on a cart with a sheep or a goat or a fowl, de­ South India, while Buddhist coins of the corated with margosa leaves, vermilion and turmeric, Andhra dynasty, archaic sculptures, ancient round the temple, three times accompanied by music implements and ornaments show that so far back as South Indian history can be traced and the animal is sacrificed before the deity. A por_ Peddamudiyam was a centre of civilized tion of the meat is distributed to the servicemen like life. Its inscriptions give the connecting talaries, barbers, dhobies and vettis and the rest is lines through Pallavas, Chalukyans and cooked and a good feast is arranged. In the evening Cholas down to the Vijayanagar Kings, and for the car festival every house gives' a couple of bulls further discoveries in this region may help to lift yet higher the curtain that still which are harnessed to the theru (car) and drawn with shrouds so much of the period between the a goat fixed to a hook of a pillar of the theru ( car) . fables of the Ramayana and the foundation In the evening silver medals and bracelets are present­ of Vijayanagar." 1 ed to the bulls that drag a cart full of sand or two or The total population of the village is 2,298 and it three carts tied together to a maximum distance. Cy­ is made up of the following communities: Caste Hin­ cle races, weight lifting and sports are also conducted. dus - Brahmin, Vaisya, Kshatria, Valmiki, TaJari, The weavers weave a saree and offer it to the deity. Kapu, Balija, Chakali (Washerman), Mangali (Bar­ Goats, fowls, sheep and rams are sacrificed to the deity ber); Scheduled Castes (75); Muslims and Christians. in fulfilment of their vows. Cocoanuts, panakam (jag­ The chief means of livelihood of the people are agri- gery solution), vadapaWU and camphor are also of-

1. PalOS 189-190 of Cuddapah District Gazotteor, Volumo I, 1'15. 60

fered. Lastly a he-buffalo which is set- apart for th9 31. JANGALAPALLE - Situated on the borders of deity is sacrificed. Pujas are performed only during Kurnool district at a distance of 2~ miles to the west these three days. The festival is being celebrated frbm of Cuddapah-Kurnool trunk road, 25 miles from ancient times but is confined to' the nearby villages Jammalamadugu by road, 29 miles from Muddanllr also. The patrons are Valmikis and Sudras. It is cele­ Railway Station and 36 miles from Nandyal Railway brated by collecting subscriptions. About 5,000 devo­ Station. This village was constructed 400 years ago tees, local and from the nearby villages like Palur, Na­ by Jangamvaru, and hence it ,goes by the name Jangala_ garajupalle, Jangalapalle, Nemalladinne within a ra­ palIe. They used to trade with Ghattam sima and dius of 5 or 6 miles, congregate without any distinc_ resided for one day in this place and constructed this tion of caste or creed. pujari is Talari Peddanna fm' village. Settyvaru built chatussala, a big house with the past 8 years. Prasadam is distributed to all. Poor separate blocks for men and cattle. There were big feeding is arranged. doors at the western and northern sides with boundary wallS. Still a few Jangam families exist there. A fair is held for 3 days in connection with this festival to the south of the temple within an area of The total population of the village is 2,327 and 8 acres of land. Eatables, utensils, lanterns, mirrors it is made up of the following communities:, caste and combs, pictures and photos, plastic goods and toys Hindus - Brahmin, Vaisya, Jangam, Kapu, Sale are brought and sold in this fair. (Weaver), Boya, Balija, Yadava Gandla Chakali (Washerman); Scheduled Castes (49) - Mal~, Madiga; Kodanda Ramaswamy festival is celebrated on Scheduled Tribes (7) - Yerukula; and Muslims, ChaitTa Suddha Navami (March-April) and Lakshmi DudE:kula and Christians. The chief means of liveli­ Narasimhaswamy festival on Vaisakha Suddha Cha­ hood of the people are agriculture, agricultural labour thurdasi (April-May). A watcher is appointed by the and trade. Central Government for the protection of the archaeo­ logical monuments. To patronize the festivals Govern­ There are temples of Bhogeeswaraswamy, Eswara, ment pay Rs. 70/- yearly for these two temples. Local Srirama, Anjaneyaswamy and Maremma with her people congregate. stone image in female form in the village. There is a darga for Muslims and a church for the Christians. The pujaris for Kodanda Ramaswamy and Nara­ There are two Jangam mutts and one of them is in simhaswamy are Seshaiah, a Pancharathra Brahmin of ruins. There is a temple of Visweswara built by Srivathsasa gotram and Annaparaju Ramasubbaiah, an Marvadies of Jammalamadugu to the west of the drink­ Aruvela Niyogi Brahmin of Koundinyasa gotram res­ ing water pond. pectively with hereditary rights. Presently, the former is paid a monthly salary. The Inam lands were being Maremma Jatara. is celebrated on Chaitra, Suddha enjoyed alternately by them 8 years back but now they Vidiya (March-April) for 2 hours from 4 p.m., to 6 are taken by the trustee. p.m. Cocoanuts are offered. 'Puja is performed- with flowers, turmeric and kumkum. Animals and fowls The .pujari for the temples of Mukkanteeswara, are sacrificed. Intoxicants are used during the festival.' Kasi Eswara, Yogananda Narasimha, Mrudani is Tham­ The festival though celebrated from ancient times is balla Muneiah of Bharadwajasa gotram with heredi_ of local significance. Local people and those from two tary rights got from his wife, and enjoys the Inam neighbouring villages within a radius of one mile with­ lands. He has appointed Nagumalla Seshanna for per­ out any distinction of caste or creed, congregate. forming daily pujas in Veerabhadraswamy temple. Kartikadeepalu are lit in Veerabhadraswamy tem­ Sri Bhogeeswaraswamy festival is celebrated on ple during Kartikam (October-November). Mahasivaratri i.e., on Magha Bahula Chathurdasi (February_March). It is celebrated since the origin Formerly a festival with much ado was being cele­ of this village. brated for 10 days during Dasara i.e., Asviyuja Suddha Padyami to Dasami (September_October) to Mrudani There are Inam lands for the two Jangam mutts Devi from about 120 years. But now only pujas are and to Visweswaraswamy temple. performed during Dasara on all the ten days. SOURCE: 1. Sri V. Pamireddy, Teacher, JangalapaUe. The villagers take river bath during Magham 2. Sri Chintala Sanjeevarao, Karnam, Jangala­ (January~February) and observe fasting and jagarana pane. during Sivaratri, Srirama Navami and Ekadasi.

SoURCE: 1. Sri Chintala Venkata Rao, Karnam, Pedda.- 32. CHINNAPASUPULA - Situated at a distance 01 mwiium. 7 miles from Jammalamadugll and 19 miles from 2. Sri Baireddi Narsireddy, Trustee, Pedda­ Muddanur Railway Station. mudium.. 3. Sri Koravi Viswanathamaiah, Teacher, The total popUlation of the village is 545 consisting Peddamudium. of several Hindu sub-communities, a few Muslims and 4. Gazetteer of the Cudda.pah District, Volume Christians. Their chief means of livelihood are agri­ I, 1915. culture and labour. 61

There are temples of Chennakesavaswamy, an eye on the forehead, of Siva, of Anjaneyaswamy and Sambasiva, Chennaraya and Maremma in the village. a church and Dasthagiriswamy darga in this village. There is also a mosque for Muslims and a church for Sri Thalakanteswari Devi festival is performed once Christians. in a year on Ugadi i.e., on Chaitra Suddha Padyami Sri Chennakesavaswamy festival is celebrated in (March-April). Bonalu (cooked rice) is offered to the . Pushyam (December-January). It is 150 years old deity and animals are sacrificed on that day. This but of local significance. The local Hindus congregate. festival is being celebrated from ancient times but j_s of local significance. The local Hindus only congre­ Maremma Jatara is celebrated on Chaitra Suddha gate. Thamballa Ramaiah is the pujari. Poor feeding Padyami (March_April). Akhandamulu for Samba­ is organised ou. the occasion. sivaswamy are observed from Kartika Suddha padymi to Amavasya (October-November). Beldari Subbaiah Aradhana is celebrated on Phal­ ghuna. Suddha padyami (February-March) by his SOURCE: Sri K. Kesava Rayalu, Karnam, Chinna­ disciples. He was a sage and he died on that day. pasupula. One Beldari Subbaiah is the pUjari for the mutt. Poor feeding is arranged. 33. PEDDAPASUPULA - Situated at a distance of Devi Navarathrulu is celebrated every year from 5 miles from Jammalamadugu by bus. Asviyuja Suddha Padyami to Dasami (September­ T! le total population of the village is 4,238 and it October) for 10 days. Pujas are performed to the deity is made up of the following communities: Caste Hindus every day.

- Brahmin, Vaisya, Kapu, Balija; Scheduled Castes SOURCE: Sri Tekuru Chinna Subbarao, Karnam, (147); Scheduled Tribes (12); Muslims and Christians. Devagudi (P.O.) 'The chief means of livelihood of the people is agri­ culture. 35. GORIGANUR - Situated at a distance of 6 fur­ There are temples of Eswara and Madhavaswamy longs from Proddatur-Jammalamadugu road, 4 miles with his image in human form. There is a mosque from Jammalamadugu and 17 miles from Muddanur for Muslims and a church for Christians. Railway Station. Madhavaswamy Brahmothsavam is celebrated from Palghuna Suddha Triodasi (February-March) for 9 The total population of the village is 1,277 and it days. It is being celebrated from ancient times but is made up of the following communities: Caste confined to this village only. All communities con­ Hindus - Brahmin, Vaisya, Kapu, Devanga, Muthra­ gregate. Pujari is a Srivaishnava Brahmin. cha, Boya, Chakali (Washerman), Mangali (Barber), Golla, Vadla; Scheduled Castes (91) - Adi Andhra; Eswara Aradhana is celebrated on all Mondays in Scheduled Tribes (19); Muslims, Dudekula and ChristL Kartikam (October-November). It is being celebrated ans. Kapus are in majority. The chief means of liveli­ from ancient times but is confined to this village. Local hood of the people is agriculture. devotees congregate without any distinction of caste or creed. Pujari is a Brahmin. There are temples of Chowdeswari with Her image in famale form, and of Sri Ramaswamy in the village. SOURCE: Sri B. C. Venkata Subbarayudu, Karnam, Peddapasupula. Sri Ramaswamy festival is celebrated every year on Chaitra Suddha Navami (March-April). Offerings are made according to the vows of the devotees. The 34. DEVAGUDJ, - Situated at a distance of 5 miles devotees participate irrespective of caste and creed. from Jammalamadugu-Proddatur road and 10 miles Pujari is Laddagiri Narasayyachari, a Vaishnavite. from Kalamalla Railway Station. There is a temple of Sri Thalakanteswari Devi in Chowdeswari festival is celebrated during this village. Hence the village got the name Devigudi Sankranti (generally on 15th of January). Animals (devi - goddess; gudi - temple) and became Devagudi are sacrificed in fulfilment of vows. Intoxicants are in course of time. used as a part of the ritual. It is confined to this village. Local people, irrespective of caste and creed, The total population of the village is 1,742 and it congregate. Pujari is Batthula Nagaiah. Prasadam is is made up of the following communities: Caste distributed to all. Hindus - Brahmin, Kapu, Balija, Muthracha, Vadla, Kammara, Mangali (Barber), Chakali (Washerman), Peddamma Jatara is celebrated once in 3 or 5 years, Kummari (Potter), Thamballa; Scheduled Castes (88); on a date fixed by the villagers according to their con­ Scheduled Tribes (6); Muslims and Christians. The venience. Animals are sacrified to the Goddess in cheif means of livelihood of the people is agriculture. fulfil.ment of their vows.

There are the temples of Sri Thalakanteswari Devi SOURCE: Sri Karnam Venkata Subbarao, Karnam, with her awe-inspiring figure with four hands and Goriganur. 62

36. PEDDADANLUR - Situated on the bank of the Abhishekams are performed during Kartikam river Pennar at a distance of 2! miles from Chali­ (October_November) and pujas are conduc­ vendula, 8 miles from Jammalamadugu and 9 miles ted during Dasara i.e., Asviyuja Suddha Padyami to from Kalamalla Railway Station. One should cross the Dasami (September-October). river Pennar from Chalivendula on Jammalamadugu­ SOURCE:, Sri Tekuru Ra.ma Subba Rao, Karnam, Proddatur road via Devagudi to reach this village. PeddadanluT. Gandikota of this taluk as already mentioned is of great historical importance. When Gandikota was ruled by Hindu Kings, a la~ge army was >kept in this village 37. KOSJ;NEPALLE - Situated at a distance of 2! Peddadanlur. Pedda means big and dandu means army miles from Muddanur Railway Station. There are no and in Chinadandlu, which is 3 miles from here, a proper communication facilities to the village. smaller army was kept. Th.e name Peddadanlur was given to this village apparently because it was the The total population of the village is 618 and it is army headquarters. made up of the following communities: Caste Hindus -Nambi, Kapu, Golla, Patra, Kamma, Uppara, The total population of the village is 773 and it is Chakali (Washerman), Bestha, Thogata; Scheduled made up of the following communities: Caste Hindus Castes (31); and Scheduled Tribes (23). The chief -Brahmin, Viasya, Kapu, Balija, Chakali (Washer­ means of livelihood of the people are the traditional man), Mangali (Barber), Kummari (Potter); occupations. Scheduled Castes (80); Scheduled Tribes (8); Muslims and Christians. The chief means of livelihood of the There are temples of Srirama with his picture, people is agriculture. Anjaneyaswamy with his st.one image, Chennakesava­ swamy with his stone image in human form and Sri Sundareswara temple with a stone Sivalingam, Singaraiahswamy in the reserve forest Devarakona in 2 temples in Yerra Konda valley and a spring Ksheera­ Yerrak.onda with his stone image. theertham, temples of Anjaneyaswamy, Varadaraja­ Sri Singaraiahswamy festival is celebrated in swamy, Veerabhadraswamy, Neelakantaswamy in Kartikam (October-November). Devotees perform Kanyatheertham, Tripurasundari Devi with her image pujas to the deity. There is vanabhojana.m (picnic) in Mahishasuramardhani form with four hands holding during this festival. Cocoanuts and camphor are a sulam (javelin) are the places of worship in this offered. This festival is confined to this village and village. the neighbouring villages. Hindus of the village and At the boundary 1! miles from the village is the neighbouring villages congregate. Pujari is Ven­ Agastyasramam in Kanyatheertham also called 'Sapta kataramaiah, a Nambi, with hereditary rights. Matraka Kshetram'. There is spring Ksheeratheertham Chennakesavaswamy Aradhana is also celebrated also known as 'Pala Bugga' in this sacred place. In in this village. Fuller details are not available. the middle of a mango grove of Yerra Konda valley there were two temples of Siva and Ammavaru ~n SOURCE: Sri B. Nagalingareddy, KosinepaHe. ruins, whose origin is not traceable. 8 years back a Swamiji, Maddirala Gopayya installed Lord Siva in the ruined temple according to the desire of the local people. A hundred ruthwiks recited and there 38. MUDDANUR - Lies about twelve miles south of was free feeding in connection with the installation Jammalamadugu and twenty three miles north .of Puli_ ceremony. A koneru and a road to Kanyatheertham vendla. The metalled road from Kadiri and Pulivendla were constructed by the devotees. The installed lingam to Jammalamadugu cr.osses the railway line near was brought from Gandikota. Muddanur Railway Station on Madras-Raichur broad gauge section of the Southern Railway. Sundareswaraswamy festival is celebrated .in Kanyatheertham on Magha Bahula Triodasi (February­ The total population of the village is 3,909 com­ March). Archanas are performed to the deity. Domes­ prising of several Hindu sub-communities, the popula­ tically devotees observe fasting and jagaram. The tion of Scheduled Castes and Scheduled Tribes being festival is being celebrated for the past 8 years and 287 and 33 respectively. Agriculture is the chief means is a widely known :religious fest$val. A ,committee of livelihood of the villagers. The village has attained known as 'Kshetra Palaka Sangham' consisting of some importance on account. of the trade that passes chiefly Brahmins, Vaisyas and Kapus conducts the through it from the taluks of Jammalamadugu and festival. The temple is endowed with Inam lands. Pulivendla. Mq'St of the groundnut crop of these Three to four thousand people, local and from Prodda­ taluks is exported by way of Muddanur. tur Jammalamadugu and Kamalapuram taluks, con­ gre'gate irrespective 01 caste or creed. Pujari is a Goddess Kanyakaparameswari Devi festival is Brahmin. There is free feeding for Vaisyas and celebrated for 10 days from Asviyuja Suddha Padyami Brahmins by the Arya Vaisya annachatram (choultry) to Dasami (September-October). This is confined to and Karnam Tekuru Rama Subba Rao respectively. the nearby villages also and chiefly to the Vaisya com­ Poor feeding is also arranged. munity. Two to three thousand Hindus, local and from 63 surrounding villages, take part in this festival. There rurative herbs and roots. Pilgrims come from such is a choultry. distant places as Madras and Bombay.

SOURCE: Statement of Fairs and Festivals furnished by Gangamma Jatara is celebrated on Magha Bahula Collector, Cuddapah. Chathurdasi for one day (February_March). Pujaris raise SUbscriptions in the surrounding villages 15 days in advance in the form of grains. The food grains 39. BONDALAKUNTA - Situated at a distance of 2 are taken in a procession to the temple accompained miles from Muddanur Railway Station and 13 miles by music and cooked there. Burrakathas are recited that night and actual jatara commences from the next from Jammalamadugu by road. day evening. Cocoanuts and fruits are offered and A peculiarity in this village is that people belong­ animals are sacrified to the deity in fulfilment of vows. ing to different Hindu sUb-communities live in separate This is being celebrated from ancient times and con­ rows of houses and no member of another sub-com­ fined to the nearby villages. The devotees, local and munity is permitted to live there. This was and from the neighbouring villages, congregate. Only Hin­ continues to be to a smaller degree the centre of the dus participate. Gollas (Yadavas) are the pujaris. surrounding fourteen villages. There is a saying "Manda gollala janta mahini Bondalakunta' meaning SOURCE: Sri M. Venkata Raju, Village Level Worker, Bondalakunta is a union of a number of Golla (Yadava) Bondatakunta. groups. Any dispute in any, one of the fourteen villages is to be settled here. There are a number of kuntas (small ponds) in this village and in fact that 40. PEDDADUDYALA - Situated at a distance of 2 plot of agriculture land which goes by the name Chinn a furlongs from Muddanur-Pulivendla road and 4 miles Cheruvu was a small tank or a big pond. from Muddanur Railway Station.

The total population of the village is 1,070 and The total population of the village is 189 and it it is made up of the following communities: Caste is made up ot only Caste Hindus - Brahmin, Kapu, Hindus - Brahmin, Kapu, Golla, Balija, Kummari Vadde and Yekari, Kapus being predominant. The chief (Potter), Chakali (Washerman), Mangali (Barber); means of livelihood of the people are agriculture and Scheduled Castes (126); Scheduled Tribes (48) - Yeru­ labour. kula and Dudekula. The chief means of livelihood of the people are agriculture, agricultural and other There is a temple of Sri Varadarajaswamy with labour, cattle breeding, handicrafts and other traditional His stone image (mulavigraham) said to have been in­ occupations. stalled by King Janamejaya. This was a place of several temples of both Vais­ hnavites and Saivites besides those of the usual village Sri Varadarajaswamy festival is celebrated for 9 deities, several .of the former being now fn ruins. days from Chaitra Suddha Purnima (April-May). Co­ There are temples of Gangamma, Poleramma, Siva and coanuts, fruits and flowers are offered. Devotees fulfil Rama. The devathas (deities) are in human form. On their vows. The festival is being celebrated from an­ the stone pillars of Siva temple, the whole of Ramayana cient times though of local significance. The trustee is carved indicating that the temple must have been appointed by the temple committee is the patron. The constructed by the Pallava Kings. The stone image festival is maintained with an amount of Rs. 66-67 nP. of Basavanna is beautiful and is also known for true given by the Government. Local people, irrespective predictions. The Srirama temple is a place of pil­ of caste and creed, congregate. Pujari is of Yekari caste grimage for relief to the children below 14 years from with hereditary rights. There is free feeding. balagrahadosham (the usual sufferings to which children are subject). The upper age limit of 14 is Sri Varadarajaswamy Paruveta festival is also cele­ brated on 13th January. in correspondence with the period of 14 years which Rama spent in exile when he marked and collected SOURCE: Sri M. Mukunda °Rao, Karnam, Velpucherla.

PRODDATUR TALUK ~ :I ..I "( l- I-- u if I-

x: ~ I:: § ::e ::J £ ~ « ..I ~ a: « ..: '" ;:) I-- ~3 0.. >< ...: « ID i=E- ,.: oJ ;:) u 0( III ;;;; ::::l ::e ~o:: ... ~ ~ '" ::l «0 Q Q ~ Z 0 z fo- :I: t « ... « ~ ... ::e ::l Q ~Q Q « ..J l' -Q ::> ..I : :::E ~ & ~ ;; ~ ! a.. i' g " ...,'" I II ®Gj~ij g<,...~ " Section VI PRODDATUR TALUK

ELLALA - Situated on the bank of the Kumud_ The total population of the village is 1,784 and it vati at a distance of 4 miles from Rajupalem is made up of the following communities: Caste Hin­ where the bus from Proddatur halts. Chagala­ dus - Balija, Yadava, Medara, Kummari; Scheduled marri bus stand of Kurnool district is 4 miles to Castes (38); Scheduled Tribes (7); Dudekulas and the south-west of this village. Christians. The chief means of livelihood of the people are agriculture, agricultural labour and other traditional The total population of the village is 762 and it occupations. is made up of the following communities: caste Hin­ dus Nambi Brahmin, Kummari (Potter), Kapu, There are the temples of Sunkulamma, the village Golla; Scheduled Castes (17) - Adi Andhra, Madiga; deity, with Her image in female form and KesaV3_ Scheduled Tribes (1) - Yerukulaj and Christians. The swamy in the village. chief means of livelihood of the people is labour. Sunkulamma Jatara is celebrated on Chaitra Sud­ There are the temples of Chennakesavaswamy, Au­ dha Padyami and Vidiya (March-April). On the first janeyaswamy and Siva in the village. The image of day sudibandi prepared in the village is left at the tem­ the village deity Ganga Devi is worshipped in human ple and the image is decorated with ornaments. From form. It is said that Hanuman, while returning with 11 A.M. on the next day in fulfilment of vows offerings Sanjeevi hill to save Lakshmana after his fight with of panyarapu bandlu (carts carrying panyaram) , co_ Indrajit, the son of Ravana, halted at Kumudvati to coanuts, camphor etc., are made in addition to sacrific_ perform sandhyavandhanam and installed the image of ing fowls and sheep. It is the sudibandi, the main :i­ Rama. The place where the image was installed is said tual, that attracts crowds from the neighbouring vil­ to be Vellala and the deity is locally known as Chenna_ lages. This function commenceS at 4 O'clock in the kesavaswamy. evening of Vidiya. A palm tree of about 50 feet height is mounted on a cart and a lamb is tied to its end. Ganga Devi is said to have given darsan to the King Twenty pairs of bullocks are harnessed to the cart and Katamaraju while he was proceeding to Manuma Sid­ taken round the \Village with people sitting in it and dhi's Kingdom whence he celebrated Ganga Devi or finally left at the boundary of the village. The festi­ Gangamma Jatara. The villagers continue to celebrate val is being celebrated from times immemorial. Balijas it for 10 days from the full moon day in Phalgunam are the chief patrons. People from this village and the (March-April). Rams are sacrificed to the deity. The neighbourhood belonging to all communities congre­ festival is being celebrated for the past 50 years. Local gate. Potters are the pujaris with hereditary rights and residents belonging to all communities participate. A prasadam is distributed to all. Golla is the pujari. Prasadam is distributed to all. Free feeding is arranged in choultries. SOURCE: Sri B. Kasanna, Teacher, Edamadaka. Sri Chennakesavaswamy festival is celebrated on the full moon day in Vaisakham (April-May). Cocoa­ 3. KRISHTAMPALLE, hamlet of KANAGIJDUR nuts are offered to the deity. The festival is being cel~_ Situated to the east of Cuddapah-Kurnool road at a dis­ brated for the past 50 years and is of local significance. tance of 2 miles from Kanagudur. It is 28 miles from The residents of the village of all communities par­ the taluk headquarters Proddatur and 37 miles from take. Nambi Brahmins are the pujaris. Prasadam is Yerraguntla and Cuddapah Railway Stations. distributed to all. The total population of the village is 2,605 and it is made up of the following communities: Caste Hin­ SOURCE: Sri M. Joseph, Teacher, Kummarapalle, ­ dala (P.O.). dus - Kapu, Gandla, Golla, Boya; Scheduled Castes (90); Scheduled Tribes (19); and Muslims. The chief means of livelihood of the people are agriculture and 2. EDAMADAKA - Situated 3 furlongs from 140/2 agricultural labour. milestone on Cuddapah-Kurnool bus route and 30 miles There is a darga of Jamal VaH built near his tomb from Proddatur by road. (jeeva samadhi). In the place where the Edamadaka village now The legend has it that Jamaliah or Jamal Vali, a stands existed once Isanagiri town with 101 wells, 101 native of Kurnool, was under the guardianship of his granite stone pillars and 101 banyan trees. In course brother and sister-in_law. He had a motherly affection of time the town fell into ruins and a new village towards his sister-in-law and so though he was a grown sprang up which took the name of Edamadaka. Stone up man he used to sleep with her. The neighbours who pillars, the banyan trees and the wells still exist in the saw them together suspected their fidelity and convey­ 'village. ed this to his brother. His brother who wanted to per.

5 66

sonally verify the rumour hit upon a plan. He told 4. MADIREPALLE - Situated at a distance of 36 them that he was going to a neighbouring village but miles from Yerraguntla Railway Station. in fact remained in the village itself and in the night unobtrusively watched through a hole in the door, the The total population of the village is 1,114 and it movements of the inmates. He was surprised to see is made up of several sub-communities of Caste Hin­ his brother sleeping in the lap of his wife just as [l dus; Scheduled Castes (107) and Scheduled Tribes child sleeps in its mother's lap. He begged the pardon (20). The chief means of livelihood of the people are of his brother the next day morning. Jamaliah then agriculture and other traditional occupations. renounced everything and got himself buried in the There is a temple of Ellamma, the village deity, sands of Hundri, by the side of Kurnool. cart men in the village. who were surprised to see their bullocks refusing to Ellamma Jatara is celebrated in Vaisakham (April. move beyond that place began to dig out there. Jama­ May) for 3 days according to the convenience of the liah got up and wandering hither and thither reached villagers. It is of local significance and 200 local H~n­ Krishtampalle where he was given shelter by Venna­ dus congregate. pusa family. He was said to have shown some miracles to Mohammadans as also to Hindus. His jeeva samadhi SoURCE: Superintendent of Police, Cuddapah. was constructed in a mango grove to the south of this village and a darga was constructed there. 5. CHINNASINGANAPALLE - Situated two miles Another version goes to say that the body of Ja­ to the north-west of Gudipadu on Cuddapah-Kurnool mal Vali was found buried on the banks of the river road, 24 miles from Proddatur, 31 miles from Cuddapah in the vicinity of Krishtampalle by some villagers who Railway Station and 38 miles from Jammalamadugu. went there to fetch water. When the body was taken The distance of two miles upto Gudipadu has to be out there was life in it. During that year there were covered by walk, the rest being connected by bus. good rains and bumper crops in that village. This was The total population of the village is 1,019 and it attributed to the sage. He was buried alive (jeeva is made up of the following communities: Caste Hin­ samadhi) to the west of this village in a mango grove dus - Vaisya, Kapu, Nambi, Golla, Bestha, Chakali; which goes by his name even today. Scheduled Tribes (8); Dudekula and Christians. The Jamal Vali Urs is celebrated for two days from the chief means of livelihood of the people are agriculture. full moon day in Phalgunam (February-March). On agricultural labour and other traditional occupations. the first day gandham is brought to Vennapusa house "i'here are temples of Srirama with His stone im_ from the house of Syed of Proddatur and from there age and picture, Peddamma with Her image in the brought with music and kept on the tomb at 4 A.M., form of gurugulu (cylindrical blocks of dung or earth on Padyami. The next night i.e., on the night of Pad_ with a hollow for wick and oil for lighting), Ankal_ yami, Janda (flag) is taken out in procession with music amma with Her stone image, a peerla chavidi with in the village and installed at the darga. Devotees, brass peers (standards) and a church for Christians MUslims as wen as Hindus, fulfil their vows by nam­ in the village. . ing their children after the saint and by observing ton­ sure ceremonies during the festival. Sadhus and Dasthagiriswamy Urs is celebrated in Phalgunam fakirs sing songs relating to Jamaliah during the (February-March) and Ashadham (June-July) for 3 festival. Copra, sugar and cloth are also offer­ days on each occasion. It is widely known. The resi­ ed in fulfilment of vows to cover the tomb. dents of the village and those of the other parts' of the This festival is being celebrated for the past 70 district congregate. All communities participate. Pra. years and is widely known. The chief patrons are Hin­ sadam is distributed to all present. Free feeding is dus of Vennapusa family. A congregation of 10 to 15 arranged. thousands of all communities of the village and those Srirama festival is celebrated both in Chaitram of other places of Cuddapah and Kurnool districts par· (March-April) and Pushyam (December-January) i.1 ticipate in the celebrations without any distinction. addition to bhajans on every Saturday. This is a festi­ The mujavar is a Muslim appointed by the chief pat. ron. Prasadam is distributed to all. val commonly observed in all places. Local residents of all communities participate. Nambis are the pujaris Competition for bulls in dragging a stone slab is with hereditary rights. Prasadam is distributed to all. held on the second day and a silver anklet awarded to the winner. Each family observes a festival for two days in the name of the village deity Peddamma on occasions such SOURCE: Sri M. Yakub Hussain, Village 1. Level as death, marriage etc., when animals are sacrificed. Worker, Kanagudur. 2. Sri B. L. Muni Raju, Teacher, Aided Senior SoURCE: Sri P. Devadanam, TeacheT, Samithi Elemen- Basic School, KrishtampaUe. tary School, Chinnasinganapalle. 3. Sri P. Gulam Mahabub, Revenue Inspector, Duvvur. 6. DUVVUR - 'Lies ten miles north_east of Prodda­ 4. Sri B. Eswariah Chettt/, Teacher, Kanagu­ tur on the high road from Cuddapah to Kurnool. a little duro to the west of the Kurnool-Cuddapah canal.' 67

"In the 17th century Duvvur acquired 7. THONDALADINNE - Situated on the bank of the political importance and became the head­ river Kundu at a distance of 2 miles by walk from quarters of one of the districts subject to Rajupalem on Simhadripuram-Rajupalem bus route, 10 the Cuddapah Nawabs, when a large fort miles from Proddatur and 15 miles from Yerraguntla was built, surrounded by a fine moat the bed -of which is now dry and converted into Railway Station. paddy fields. It was against this position The legend has it that at the beginning of the 18th that Haidar Ali advanced in 1779 when he attacked the Cuddapah Nawab. The Na­ century, this village was' a desert. The Sugalis who wab's Pathan cavalry was defeated in an were residing in this village used to have a temporary engagement on the banks of the Kunder a shelter near a stream called Chapadu and plunder the few miles to the west and driven into the people going on that road for their livelihood. This town which they surrendered at discretion. place was then called as Thandaladinne which means A couple of old cannon of the period may still be seen lying at the south-west corner the place of Sugali thandas (small habitations). Be_ of the moat. cause of the presence of, a large number of thondalu (chameleons), the name has been gradually changed Even after the country was ceded to the British, Duvvur continued to be the to Thondaladinne. During the time of Lord Bentick, headquarters of a 'district' as taluks were they had to give up their questionable profession and then called. On the left side of the road take to civilized ways of living. as one passes through the old town there is an interesting memorial of Munro's great The total population of the village is 309 and it survey. Two slabs of stone are set upright is made up of the following communities: Caste Hin­ at a distance of 11 yards from each other and on the larger is a Telugu inscription dus - Kapu, Sale, Thamballa, Thogata, Chakali, Man­ stating that they represent the standard gali; and Muslims. The chief means of livelihood 01 chain of the paimash. Literally translated, the people are weaving, agriculture and other tradi­ it runs as follows 'The Company Sircar's tional occupations. paimash, fasli 1211, the year DUrmati, a standard chain; one chain equals 22 cubits, There are temples of Eswara, Srirama, Gangamma one kunta equals 4 square chains.' ' and Chowdeswari in the village. The stone images of The District Munsiff's Court at Duvvur Chowdeswari and Bhavana Rushi are in human form. was abolished in 1860, and the taluk office There is a Sivalingam in the temple of Bhavani San­ had probably been transferred to Prodda­ tur prior to that date. In 1874 the popula­ karaswamy (Eswara). tion of the village still exceeded 4,000 but it suffered greatly in the famine of 1877, Chowdeswari festival is celebrated once in three and about fifteen years ago the old village years on Magha Bahula Chaviti and Panchami (Feb_ site in the vicinity of the fort became so ruary-March). Jyoti (light) is lit in a guriga made (1f unhealthy that it was abandoned and a new wheat flour and keeping it on the heads the devotees village has grown up near the canal." 1 move about in the village singing. Along with thIs The total popUlation of the village at present (1961 festival that of Bhavana Rushi is also celebrated. The Census) is 4,398 and it is made up of the several sub­ festival is being celebrated from the inception of this communities of Caste Hindus; Scheduled Castes (113) village in propitiation of the deity. It is celebrated and Scheduled Tribes (43). The chief means of liveli­ only by Thogatas and is observed by them wherever hood of the people is agriculture. they are. The local people congregate. Thogatas are "In former days it was a place of consi­ the puja'l'is. Similarly, weavers celebrate the festival derable importance. A gap in the low of Bhavana Rushi in their respective areas. ridge of hills due east of the town afford­ ed facilities for the cmstruction of a fine Bhavani Sankaraswamy festival is celebrated for tank, and the existence of several natural 5 days once in 3 years from Phalghuna Suddha Padyami springs gave that combination of pure (February-March). Fruits, flowers and cocoanuts are water and cool shade which formed a suit­ able retreat for Hindu priests and saints Offered. Pujari is a Thamballa with hereditary rights. and the favourite site of their temples. Some of these temples are now in ruins Communal feasts are arranged during the festival. and those that are still maintained are small SoURCE: 1. Sri J. Sanjeeva Rayudu, Teacher, Thonda­ and of no architectural merit, but they are ladinne. evidently of ancient origin. An inscription in the temple of Kothandaramaswamy re­ 2. Sri K. Rama Raa, Head Teacher, Zilla Pari­ cording a private gift to the temple is dated shad Elementary School, Yeruvapalem 8.S. 1531 (A.D. 1609)." 2 (P.O.). Sri Kodanda Ramaswamy festival is celebrated for a day on Chaitra Suddha Navami (March-April). About 8. RAJUPALEM - Situated at a distance of 9 miles 500 local Hindus congregate. to the north of Proddatur town by bus and 16 miles from Yerraguntla Railway Station. SOURCE: 1. CotlectO'l", Cuddapah. 2. Cuddapah District Gazetteer, Volume I, The total population of the village is 1,065 and it 1915. is· made up of the following communities: Caste Hin_

I. Pages 198-199 of Cuddapah District Gazetteer, Volume 1,1915. 2. Page 198 of Cuddapah District Gazetteer, Volume I, 1915. 68 dus - Brahmin Vaisya, pedakanti Kapu, Motati Kapu, Bairavaswamy and Rama in the village. There is also· Yadava, Chakaii; Scheduled Castes (112); Scheduled a church for the Christians. Tribes (28) - Yerukula; Muslims and Christians. The It is said that epidemics, about 40 years ago, haa chief means of livelihood of the people are agriculture, taken a heavy toll of the lives of both human beings agricultural labour and petty trade. and animals. On the Goddess Gangamma being propi­ tiated, life in the village returned to normalcy and the­ The images of Sri Kodanda Ramaswamy, Sita, Lak­ crops registered an increase with attendant prosperity shmana and Hanuman are housed in a sanctuary in the for the villagers. Since then Gangamma Jatara other­ vilfage. Dasthagiriswamy darga and a church are the wise known as Avula Pabbamu is celebrated for 5 days: other places of worship for the Muslims and Christi­ from Chaitra Suddha Triodasi to Bahula Vidiya ans respectively. (March-April). Animals such as fowls, he-buffaloes,. Sri Kodanda Ramaswamy festival is celebrated for goats, rams are sacrificed and cocoanuts, limes, flowers,. 2 days on Chaitra Suddha Navami and Dasami (March­ turmeric powder and vermilion are offered in fulfil-­ April). panakam (jaggery solution slightly spiced) ment of vows. The devotees get their houses white­ and panneram are distributed to all on. Navami and a washed, decorate them with muggulu (floor decora­ procession of the deity is taken out on the next day, tions made with designs drawn with flour), wear new in the village. Cocoanuts, camphor, panakam and pan­ clothes and ornaments and prepare and consume choice· neram are offered in fulfilment of vows. Devotees keep sweetmeats. The festival is being celebrated for the' their houses clean, take bath, wear new clothes and past 40 years and is observed by all Yadavas in their entertain themselves with kolatams and dramas. This respective regions. Asadis and Yadavas are the chief festival is being celebrated for the past 40 years and patrons. Subscriptions are collected from the villagers is commonly observed throughout the region. Vaisyas to meet the expenses of the festival. The richer clasS' are the chief patrons. The Hindu residents of the viL of landlords bear the brunt of the burden. One thou_ lage participate in the festival. Srivaishnavas of Rama­ sand local people congregate. All communities parti_ nuja gotram are the puja,ris with hereditary rights. cipate in the festival. The pujari is one Chitiboyina­ Panakam and panneram are distributed to all as pra­ Balanna, a Yadava, with hereditary rights. sadam on Navami. SOURCE: Sri D. David, Teacher, AraK'atavemula. Free feeding is arranged to Brahmins during the festival. ] O. KORRAPADU - 'Situated five miles north of Froddatur on the road that passes due north to Cha­ Once in 5-6 years, the Muslims celebrate a festival galamarri in Kurnool district', 14 miles from Yerra­ known as Dasthagiriswamy Janda (flag). guntla Railway Station, 45 miles from Simhadripuram Village Jatara is celebrated once in 9 years Ly and 56 miles from Pulivendla. Hindus. It is said that the crop of korra, the millet, a chief SOURCE: Sri K. Narasimhulu, Teacher, Elementary local produce was failing and hence this village got School, Rajupalem (P.O.). the name Korrapadu. Padu means destruction. "The fort at Korrapad was built dur­ ing the 17th century in the following cir­ 9. ARAKATAVEMULA - Situated at a distance of cumstances. Early in the 16th century one 2~ miles from Rajupalem which is 9 miles to the north of the sirdars of the Vijayanagar Emperor of proddatur. It is about twenty miles from Yerra­ Krishnaraya had been rewarded with a guntla Railway Station. jagir comprising some villages of the pre_ sent Kurnool district in recognition of the It is said that Vemula was the original name of aid he had rendered in the recovery of the the village which had extended along the tank's bund province of Udayagiri. Subsequently, after the country had come into the possession which had breached to half of its length. Thus the of the king of Golconda a descendant of village got the name Arakattavemula thereby meaning the grantee applied for an exchange and the village which has extended along the arakatta, the offered to pay a peshkash of ten thousand latter term meaning half the bund. In course of time kantaraya pagodas for an estate of equal value in the Gandikota sima. This was Arakattavemula became Arakatavemula. eventually done when one Kumara Sunki The total population of the village is 2,219 and it Reddi received from the Nawab of Cudda­ pah an est~te comprising Korrapad and is made up of the following communities: caste Hin_ five other VIllages of the Duvvur district dus - Brahmin, Vaisya, Yadava, Asadi; Scheduled at the peshkash agreed upon. It was Ku­ Castes (l08); Scheduled Tribes (7); Muslims and mara Sunki Reddi who built the fort~ It is Christians. The chief means of livelihood of the people now in ruins, with but one bastion and two gateways remaining, though it is still is agriculture. possible to distinguish the court-room and There are temples of Somalingeswaraswamy, Venu­ other apartments within the structure jagir gopalaswamy, Anjaneyaswamy, Gangamma, the vil~e This was resumed by Munro in 180i a!ld t~e ja!!irdar granted a pension which deity, with Her image in female form, Ankalamma, IS stIll enJoyed by his descendants." 1

1. Paaes 201-202 of Cuddapah District Gazetteer, Volume I, 1915. " lt.is further narrated that the family of Kumara oured paper is worshipped in the choultry situated I;,¥ Sunki Reddy had enjoyed special privileges such 88 the side of the margosa (neem) tree to the north C)f pagaLu divities (torches during the day), kolu11U the Village Munsiff's house. eatelu, 'an army, weapons, cavalry etc. They flourish­ ed and were prosperous with go, bhu, withtha abhil1- There is a lege~d attached to Dasthagiriswamy. In riddhi (increase in cattle, land and wealth). It is only days gone by a forefather of the family of the present this family among the Palegars that had the privilege Village Munsiff was unjustly charged with an offen~ to enjoy a~ andoZika (palanquin). By their valour at the instance of his enemies and it was expected that they earned about a dozen villages and ruled over he would be convicted of the offence and death sen_ them. They worshipped weapons and fed the poor dUl"­ tence would be passed against him. The Reddy then ing Dasara and other festive occasions and earned great with devotion prayed God to save him from the im­ reputation. They encouraged poets and artists, got pending death sentence. In his dream, the Lord ap­ books written by Sukavi Guruvacharyulu and got them peared before him and revealing that he was Dastha­ dedicated to themselves. During the British rule they giriswamy said that he would save him, pr6vided he lost their territory and went to Hyderabad leaving the twk an oath that he would celebrate his urs. The ae­ ruined fort and the dilapidated palace which is guard­ cused felt extremely happy and made a promise ;)s ed in a way to tell the good old story. Even at Hyder;' desired. The next day he was acquitted in the Court. ;acad, they ~ear the good old village costumes and the He kept up his promise and his descendents are con_ few that are remaining behind live on the pension tinuing the annual celebrations and the children of the granted by the Government. Rangamma Desai is one family are named after Dasthagiriswamy. Sometimes of them that has decided to live and die at the family people from distant places come to worship him. residence. The few of the family that are remaining Dasthagiriswamy Urs is celebrated for 3 days from behind enjoy the veneration of the villagers, who praise Phalghuna Suddha Chathurdasi (February-March). A that there is no family that has not eaten the salt of week before the festival a long bamboo pole is brought the Reddy Rajulu. During the festive occasions and from the forest and the flag is hoisted on Chathurdasi, particularly the Grama J atara, the family is specially the first day of the urs at the specified place. The flag honoured. Even for intellect and presence of mind, is taken in procession on the night of the second day. the family was reputed. When Doctrine of Lapse by The next morning an artificial tree prepared of bam­ Dulhousie ,was on the British anvil and the territory boos, coloured paper and frankincense sticks is taken of this family which had no male successor was about out in porcession. The devotees, mostly people without to pass into the hands of the British, the then ruler issues sick and those in troubles, offer sugar, jaggery, rushed on horse back to a place 20 yojanams away (160 mane~da (sweet preparation with wheat and sugar or miles), got a five-year old boy from the family of a jaggery) in fulfilment of vows. The festival is about relative in less than a day and a half, and legally ado­ 100' years old and is widely known. The chief patrons pted him before the mid-night of the last day when are the family members of the Village Munsiff who the Act came into forCE! and made him the ruler of belong to Motati Reddy community of Tangatur group. his territory, defeating the very purpose of the vily The flag is worshipped on Thursdays offering incen3e. Act. Even now Rangamma gets lts. 5/-, a part of the sugar and jaggery. About 1,000 people of the vmag~ Government pension which is now reduced to and from the other distant places congregate. All com­ ~. 150/-. munities congregate without any distinction of caste The total population of the '\Tillage is 2,856 and it or creed. The mujavar is a Muslim. Prasadam is dis­ is made up of ' the following communities: Caste Hin­ tributed to all. dus - Brahmin, Vaisya, Kapu, Balija, Gandla, Golla, Boya, Sale, Thogata, Kammara, Kummari, Chakali. Sweetmeats, ribbons, baloon!, toys, fruits, bangles Mangali; Scheduled Castes (219) - Mala, Madiga; etc., are sold during the festival. Scheduled Tribes (17) - Yel"ukula; Muslims a,nd Swings and display of fancy dresses afford enter~ Christians. The chief means of livelihood of the people tainment to the visitors. are agriculture, agricultural labour and other tradi_ tional occupations. There are cftoultries where tree feeding is arrilng­ ed. The poor are also fed during the festival. Two temples of Siva, one of Ramaswamy, one of Kambagiriswamy (matham) and 2 churches are the This place is reputed to have been the hunting places of worship in the village. There are also tem.. ground sf Lord Siva who hunted wild pigs, Himself pIes of Chennakesavaswamy, Anjaneyaswamy, Rama­ taking the form of a sabara and took rest at this par­ lingeswaraswamy, Gangamma, Peddamma and Chowd­ ticular spot. Several name their children after Him aroma. 'EvidenCe of the antiqUity of the temple of and there is a belief that the Lord invariablY_ gran~ Chennakesavaswamy at Korrapadu is afforded by a the prayers of the devotees. . stone inscription recording the grant of lands to the Kambagiriswamy festival-' is celebrated near hi!!! temple in S.S. 1449 (A.D. 1527) during the reign of mutt annually for 2 days froin Magha Banula Chathur­ the Vijayanagar Emperor Krishnaraya'. l>asthagiri. dasi (February-March) along with lIlahasivaratri. The swamy has neUher a temple nor an image. A bamboo devotees fast and observe jagaram on the flrst night. pole with a green· flag at the end decorated with caTishad Junior Basic School, KOTTa­ In the night a drama, 'Ganga-Katamaraju Samvadam' padu. by two people dressed accordingly is performed to en­ 3. Sri Palle Gurappa, Asst. Teacher, KCYrTa. tertain the devotees. The next day Ganga is immersed padu. in Paleru and a sheep or a goat is sacrificed which' 4. Sri Sheik MeeTa Saheb, Asst. Teacher, KOT_ marks the conclusion of the festival. Rams and he­ ra.padu. buffaloes are sacrificed in fulfilment of vows. Domes­ 5. Cuddapah District Gazetteer, Volume I, tically devotees take only one meal on the first day. 1915. A pot containing liquor is placed before the image. The festival is being celebrated by Hindl,l.s of this locality with a congregation of local people. Yadavas 11. CHENNAMARAJUPALLE, hamlet of KAMANUR are the pujaTis and prasadam is distributed to all. _ Situated near Kundu river at a distance of 2 miles Atma Ramaswamy is also worshipped. Cocoanuts from Proddatur by foot-path and 8 miles from Yerra­ are offered to the deity. Pujari is a Brahmin of guntla Railway Station. It is said that this village was Bharadwaja gotram. l()cated in some other place about 35 years ago but re­ ~rhere are choultries in the village. CCUlStructed at the present site. SOURCE: Sri V. Samuel, Teacher, Chennamarajupalle. The total population of the village is 2,184 and it is made up of the fonowing communities: Caste Hin_ dus - :Brahmin, Uppara; Scheduled Castes (188); aud 12. PRODDATUR - The headquarters of the taluk Christians. The chief means of livelihood of the people going by the same name situated on the north bank is agriculture. vf the river Pennar at a distance of eight miles from Yerraguntla Railway Station on the' Madras-Bombay There are temples of Gangamma with Her image broad. gauge section of the Southern ~ilway. in female form on the outskirts of the village and Atma Ramaswamy with His image in human form. As Srirama installed a sykatha Sivalingam (Lingam made of sand) before sun rise to wash off Gangamma Jatara or Avula Pabbamu is celebrat­ the Brahma hathya dosham (Brahma = Brahmin; ed for 5 days (lnce in three years in Phalgunam (Feb­ hathya = kill; dosham = sin) of killing Ravana.. this ruary-March) according to the convenience of the vil­ place has come to be knowJi as Proddatur (proddu = lagers. Rams are sacrificed during veerla puja .on the time of sun rise, uru = village) . .first day. Gangamma_Katamaraju ballads are sung and they are called kolupulu. During this period, it is said, The total population of the town is 50,616 and it the shepherds (Yadavas) get possessed of the deity is made up of the following communities: Caste Hin­ and dance. They also sacrifice rams, during veerZa dsu - B'rahmin, Vaisya (Komati), Kapu, Telaga, Balija, j)uja. A tent is erected before the temple and one­ Golla, Sale, Thogata, Bhatraju, Marathi, Rangaraju, horned white wooden cow is installed and rams are Uppara, Meqara; Scheduled Castes 0,252) - Adi sacrificed before it. The villagers worship their cows Andhra, Mala, Madiga; Scheduled Tribes .(228) - Yeru. and offer panneram and naivedyam to them. There is kula; Muslims, Dudekulas and Christians.. The chief a proverb in Telugu which says:-"Aravai amada poyi means of livelihood of the people are agriclliture, trade, avula pabbamu, thombai amada poyi thoIu bommalata weaving, employment and other tradition~i. occ;upations. -"'d'"1::1611. 11. t.e., d 0 not hesitate to go even sixty amadas to' "Proddatur is certainly the we1Althiest see avula pabbamu (festival of cows) and ninety ama­ !own in the Cuddapah district and possibly da8 to see tholu bommaJata (a traditional play of col­ l~ t~e Ceded ~istricts.. In its pressing and gmnmg factOrIes large quantities of raw oured leath~r _puppets played during night behind a cotton are prepared for the 'm~rket by th!~ :wb~te clU1alp, the action of the ,pictures and their power-driven machinery. The trade of the .dan.ces tallying with the speeches and music by the town, the bulk of which is concerned with players). The last day of the festival is a feast to the cotton, indigo and food.grains, is chiefly in ~yes. Bonam (a preparation of rice and green .gram) the hands of the rich Komati community wh!ch is here very largely represented. 13 cooked and the vessel containing bonam is decorat­ EVIdence of their prosperity is seen in .their ed with 'tlln:neric powder and vermilion and taken to substantial stone-built houses and the jewe­ the temple along with the ram. Bonum is offered to llers' shopS with which the place·' aboUnds the deity and a washerman sacrifices the ram. Placing Th~ town has a very busy bazaar- and a the ram's leg the mouth of the dead animal he local fund market where co.untry produce is in brought in and sold every day. ,'The Gov_ .wjes Qut 'paltdcu Gangamma' (paluku = speak) , ahd ernment offices lie to the riorth of the town 71

and the cluster of houses near them, which' "On his return from Ceylon Rama are inhabited chiefly by officials and vakils received divine intimation that he would be is known as Holmespet after a former Sub­ relieved of the sin of beheading Ravana if Collector of that name. This again is divid­ he constructed two Siva temples. He ed from the main bazaar by the reservoir accordingly erected one at the famous from ,which the town gets its water-supply. Rameswaram in the south and another here. This is fed by a channel from the Pennar. When this temple was in course of construc­ On two sides of it the Union authorities tion Rama sent Hanuman to Benares to get have rows of lifts working by pulleys to a Lingam, but as Hanuman did not return ensure the water-supply against contamina­ within the time fixed for the prathishta tion; but these are not generally used, as Rama made a Lingam of Sand and planted the people prefer to risk disease and fill it. This Lingam was afterwards miracul­ their vessels by descending into the water ously converted into stone but it still bears by the steps on the other sides. Adjoining the marks of Rama's fingers. The village the reservoir is a small park opened in 1903 is called Rameswaram because the Lingam in honour of the coronation of the King­ was planted by Rama. The temple is often Emperor Edward' VII. visited by pilgrims from the north on their way to Tirur;ati. The temple contains about Of the four large temples in the town half a dozen st-one inscriptions the earliest the only one possessing any special interest of which records a gift of land and assign­ is that of the Goddess Kanyakamma ment OT revenue to the temple in the time (Kanyakaparameswari Devi) in the main of the Rashtrakuta King Krishna III who bazaar, which was erected by the Komati reigned from A.D. 940 to 956. The others community at a cost of a lakh of rupees. belong to the time of the Vijayanagar The front is most elaborately carved and Empire." 2 is an excellent specimen of modern work. The carving .is very /?:ood of its kind and Venkateswaraswamy temple at Bollavaram -was some of it is very spirited. The God Sub­ constructed by Gochaiah, a sadh-u, 50 years ago over ramania riding a yali in puttees and boots an ancient image of the deity. There is a pond to the adds a touch of moderni1y. These ca-rv_ west of the temple. hg~ are the work of the famous sculptors of Gumpramanudinne." I Ramalingeswaraswamy Brahmothsavam is celebra­ The other three temples are those of Agastheswara­ ted for 9 days from full moon day in Chaitram to swamy, Chennakesavaswamy and Veeranj aneyaswamy: Bah-ula Ashtami (April-May). Ankurarpana, thalavaJ-u The temple of Ramalingeswaraswamy situated on the (marriage), nandiseva, garudaseva and rathothsavam bank of the Pennar is in Rameswaram which lies on (car-festival) are some of the im~Qrtant rituals the north bank of Pennar about a mile west of Prodda­ observed. The image of the deity is taken out in tur and forms part of the Froddatur municipality. procession every day on different vahanams made of The temple of 'Muneiah or Muniswamy with his tomb bronze. The Brahmins are fed free on rathothsavam is the other place of worship in Rameswaram. Ven­ day and fire works are displayed on gar-udothsavam kateswaraswamy temple in Bollavaram which forms day. Cocoanuts, fruits and camphor are offered to the part of Proddatur municipality is also a place of wor­ deity. This festival is of ancient origin but of local ship for the residents of this town. significance. The brahmQthsavam attracts a concourse of about ten thousand people of all communities of Between the fort street and Holmespet lies the the town and neighbouring villages. Agastheswaraswamy temple constructed in 8th century by the Chola King Nandi Varma, over the Sivalingam A few local shops are arranged to sell bangies, eatables, toys installed earlier by the great sage Agasthya. The etc. temple was improved by a regent of Emmidi Narasimha Swings, merry-go-rounds, dramas, lotteries etc., Raya who ruled the Vijayanagara Empire in 1498 A.D. afford entertainment to the visitors. In the mantapam before the deity there is a big stone image of nandi beautifully sculptured. In the same Muniswamy Aradhana is celebrated on the last compound lie the temples of Rama, Navagrahas Monday in Kartikam (November-December) in (nine planets) and Parvati and the sacred sami tree. memory of Muneiah alias Eri Narayanarya, a shep­ herd and a disciple of Jangamreddypeta Naga Chennakesavaswamy temple is a Vaishnavite Brahmam, who showed miracles during his life time. temple witll ·His., image facing west installed by Devotees name their children after him. Goats, rams Janamejaya; a King of the Pandava dynasty. and fowls are immolated in fulfilment of vows. This Veeranj aneyaswamy temple is to the west of the festival is being celebrated for the past 50 years and temple of Chennakesavaswamy. It was constructed by is of local significance and is confined mostly to Sudra ,Papa Thimmaya, a descendant of Arveti lllia.'1 Rama community. Approximately 10,000 people of all Raya of Vijayanagara Empire. communities from this town and the nearby villages congregate. Pujari is one Pathakota Munemma, an old There is a l~gend attached t() Ramalingeswara­ Kapu woman who is said to be alwayS' pure, as she .wamy temple in Rameswaram. has not SO far attained, puberty. It is reported that

1. F .... 197.198 of Cuddapah Distcl~t Gazetteer. Volumo I, 1915. 2. Faa<> 201 ·oCc..ddapah DI.lrl~t Gazetteer. Volume 1, 1915. 12

Muneiah appeared in a dream and enjoined that mem­ A few shops are opened and eatables, mirrors, bers of this family only should be the pujaris. combs, pictures, photos, books, cloth and clothes, and toys of various kinds are sold. Agastheswaraswamy Rathothsavam is celebrated from Vaisakha Suddha Sapthami to Purnima (April­ Swings, gambling, magic and amusement parks are May). Rathothsavam (car festival) forms the main arranged to entertain the visitors. ritual. Cocoanuts, fruits and camphor are offered to Pujas are performed daily in Venkateswaraswamy the deity. The festival is of ancient origin but con­ temple in Bollavaram. Devotees fulfil their vows by fined to this town and the nearby villages. celebrating marriages and observing tonsure cere­ monies. Chennakesavaswamy Brahmothsa.vam is celebrated for 9 days from full moon day in Vaisakham (May­ SOURCE: 1. Sri M. Rama Moorthy, Telugu pandit, June). Rathothsa.vam (car festival) forms an impor­ Munic,pal High School, Proddatur. tant ritual. During dhanurmasam, i.e., Margasiram 2. Sri A. Moses, Physical Director, Municipal (November-pecember) pulihora and dhadhyojanam are High School, Proddatur. offered to the deity every day. This festival is of 3. Cuddapah District Gazetteer, Volume 1, ancient origin but of local significance. People of all 1915. communities from this and the surrounding villages congregate. Pra.sadam is distributed to all. 13. KANAPALLE, hamlet of KOTHAPALLE - Is 4 Veeranjaneyaswamy Rathothsavam is celebrated furlongs from Cuddapah-Proddatur bus route, 4 miles for 9 days from Marga.sira Suddha Triodasi (December­ from Proddatur and 11 miles from Yerraguntla Railway January). Akupujas (worship with foliage) are Station on Bombay-Madras broad gauge section of the arranged in fulfilment of vows. Southern Railway. In olden days there was a village by name Jagannadhapuram. As it went into ruins the Kanyakaparameswari Devi festival is celebrated for present village came into existence by its side. 10 days during Dasara from Asviyuja Suddha Padyrni to Dasami (September-October). Special pujas are The total population of the village is 1,948 and it performed during the festival. The image of the deity is made up of the following communities: Caste Hin­ is decorated with different forms on each day, The dus - Reddy, Golla, Uppara; Scheduled Castes (62) - procession image is taken out in a procession richly Vlala, Madiga; and Scheduled Tribes (37). The chief decorated with flowers. On the eighth day an artificial means of livelihood of the people are agriculture, he-buffalo is sacrificed before the deity. On the 10th agricultural labour and other traditional occupations. day the image of the deity is taken to the sami tree There are the temples of Ankalamma, the village in a procession. That night the image of the deity deity, Rama and Anjaneya in the village. is placed in a palanquin tastefully decorated with flowers and taken in a procession, accompanied by Ankalamma Jatara is celebrated on Chaitra Suddha music and display of fire works. This festivat is of Pa.dyarni (March-April). Devotees go there indivi­ ancient origin but of local significance. It is confined dually, worship the deity and distribute prasadam to all mostly to Vaisyas. The Vaisyas undertake the res_ present. Rams and fowls are sacrificed. The festival ponsibility of organising the festival and the local is confined to this place only. Reddys are the chief people of all communities congregate. Free feeding is patrons. There is no congregation worthy of mention. arranged for Vaisyas only. The villagers also perform puja in Jagannadha­ Gangamma Jatara is celebrated for 2 days in swamy temple, situated in the ruined. village Jagan:" Phalgunam (March-April) 3 or 4 days prior to Ugadi. nadhapuram. In the mid-night the image of the deity is brought SOURCE: Sri L. Subba Rao, Teacher, Special Zilla from the Village Munsiff's house in a procession Parishad Elementary School, Kandpalle. accompanied by music with display of fire works, and installed in an open place in front of the Government 14. KALLURU - Situated 4 miles from Yerragudi­ Girls' High School in Fort street. A he-buffalo is then padu Railway Station and 7 miles from Proddatur by sacrificed. The next day rams and fowls are sacrificed bus. by Sudra devotees in fulfilment of vows in addition ttl the offer of bonams and carrying of gandadeepams. (In The total population of the village is 2,272 and it a small wheat flour pramida, ghee is poured, a lamp is is made up of the following communities: caste Hin­ lit by means of cotton thread and is carried on the dus - Brahmin, Vaisya, Kapu, Balija, Yadava, Sale, head). The higher class of society, i.e., Brahmins and Kamsali, Gandla, Chakali, Mangali; Scheduled Castes Vaisyas offer only cocoanuts and ·camphor. The deity (171); Scheduled Tribes (40); Muslims and Christians. is given a send off in the mid-night. This festival is The chief means of livelihood of the people are agri­ of local significance, celebrated under the auspices cf culture, agricultural labour and other traditional the Village M\ffisiff. About 2,000 people of the town occupations. and from the neighbouring villages belonging to all Temples of Mulapakamma with Her image in cnmmunities congregate. Chakalis (Washermen) are female form, Rama and Siva and a church are the places the pujaris. of worship in the village. Mulapakamma Jatara is celebrated on Chaitra ,are 'taken in a procession accompanied by music anc:l Buddha ~adyami (March-April), i.e., on the Telugu fire works and left ,at the village boundary which New Year's day. He-buffaloes and'rams are sacrificed. marks the end. The :festival is being celebrated for tlie The festival is being celebrated from ancient times but past 60 years but is confined.' to this village. Mala, is of local significance only. Kapus are the chief Madiga, Asadis, Potters and Dhobis play an impor­ patrons for this festival. The temple is endowed with tant part in the celebration. All communities includiJIg Inam lands. The Caste Hindus of this village and those the Christians of the place participate in it. . of the neighbouring villages within a radius of 5 miles Poor feeding is arranged to certain extent. Hotels congregate. A Balija is the pujari with hereditary are available to the visitors. rights. SOURCE: 1. Sri V. Sreenivasulu, Teacher, Elementary Grama Jatara is celebrated annually in Phalgunam School, Tallamapuram (P.O.). (February-March). Animal sacrifice is in vogue. 2. Sri G. ISTaiL, Teacher, Zilla Parishad Ele­ Pujaris are Asadis and they have got Ac. 3-50 c. vf mentary School, SagiLiguddu.paUe. Inam land in this village.

SOURCE: Sri K. Yesura,thnam, Head Teacher, Special 16. BOJJAVARIPALLE, hamlet of UPPARAPALLE­ Zilla Parishad Junior Basic School, Kalluru. Situated at a distance of 4 miles from proddatur and 12 miles from Yerraguntla Railway Station by bus. 15. TALLAMAPURAM - Situated at a distance of 12 The total population of the village is 1,795 and it miles from Yerraguntla Railway Station by bus. is made up of the following communities: Caste Hindus - Vaisya, Kapu, Golla; Scheduled Castes (99); Sched­ The total population of the village is 2,471 and it is made up of the following communities:l Caste Hin_ uled Tribes (20) and Muslims, the last being pre­ dus - Brahmin, Kapu, Settibalija, Mangali, Chakali, dominant. The chief means of livelihood of the people Golla, Boya; Scheduled Castes (118) - Mala, Madiga; is agriculture. Scheduled Tribes (8) and Muslims. The chief means Janda Arugu (platform) of Dasthagiriswamy of livelihood of the people is agriculture. Peerla chavidi and the temple of Srirama with the picture of the deity are the places of worship in the There are temples of ~suramma, the village deity, and Venkateswara in the village. The stone image of village. Mysuramma is in human form with four hands and Sri Dasthagiriswamy Janda festival is celebrated canine teeth. The temples of Rama and Ankalamma for 2 days on Magha Bahula Chaviti and Panchami for Hindus anG!. a church for Christians are the places (February_March) in memory of the saint's vardhanti. of worship in Sagiliguddupalle, a hamlet of Tallama­ There is a procession of the flag from 5 O'clock in the puram. morning, arrangements having been made from 11 Mysuramma Jatara is celebrated on Chaitra Suddha O'clock on the previous night. Sugar and jaggery are Padyami (March-April). Devotees take their bath in offered to the deity. The festival is being celebrated the morning. Womenfolk offer rice, dhal and cocoanuts from ancient times and is of local significance. The to the deity. They then prepare and consume choice residents of the village of all communities participate sweetmeats. Panakam and panneram carts are taken without any distinction of caste or creed. Prasadam is from 4 O'clock in the evening. Rams, fowls, he­ distributed to all. The poor are fed free on the festival buffaloes and goats are sacrificed from 5 p.m. in fulfil­ day. mimt of vows. It is said that at least 100 animals are Srirama festival is celebrated on Chaitra Suddha offered in sacrIfice. The pujari possessed of the deity, Navami (March-April). The' picture of the deity is drinks the blood of the rams so sacrificed and collected taken in a procession on that day. Cocoanuts and in an earthen pot. It is believed that the pujari drinks camphor are offered. The festival is being ce]ebrated the blood of at least 20 to 30 rams. The devotees from from time immemorial and is of local nature. The the other taluks of the district will be generally visit_ residents of the village of all castes congregate. ing on Sundays throughout the year to fulfil their SOURCE: Sri N. Abdul Rawoof, Teacher, Bojjavaripalle. vows. The jatara is of ancient origin but of local , importance. All communities of the village partici­ pate. The pujari is a Settibalija with hereditary rights. 17. PALLAVOLU - Situated midway between Pro­ ddatur and Mydukur bus route at a distance of 6 miles. Grama Jatara is celebrated for two d;:tys from It is said that this place where the village n'ow Chaitra Suddha Padyami (March-April) in Sagiligud­ dupalle, hamlet of Tallamapuram. lies is only a part of a big town during the times of Pallavas deriving its name Pallavali now known as The earthen images of the deities Chinnamma and pallavolu. On that account the temple of Ankalamma Peddamma are prepared for the occasion and installed about a furlong and a half from this village is believed in the evening in the usual sacred abode in the village. to have been in the middle of the big town of those Rams, ,goats, he-buffaloes and fowls are sacrificed in days. There was a big mound between the present fulfilment of vows. On the 2nd day night, the images village and the temple. As it was alluvial soil, it was 14

'dUg out and the soil was used as manure for the fields. lamp is kept burning continuously. The he-buffalo is While excavating some wens, the walls of which were decorated with turmeric powder and ku.mku.m (ver­ constructed with tiles, some granaries with Totten milion} , neem leaves are tied round its neck 'and oil chola.z;n were found. A stone slab used for grinding cloth wound round its horns. Then commences the in­ . condiments and small copper images of Lord Siva were human act of setting fire to the oil cloth and taking' also traced. About a year back a very small well the he-buffalo round the village torturing it all the measuring a yard' in diameter was noticed. The vil­ while till it is brought before the deity and its head lagers feel that it must be either a well or an under­ severed from the body with a single stroke by tbe ground storage for grain. Ai.; early as in 1961 a stone Madigas. An oil lamp is kept burning on its head.. structure has been excavated which is presumed to be Its blood is mixed with the cooked rice readily kept a temple or a well. and the mixture is taken in winnows and carried round the village. A huge crowd follows the winnows with The total population of the village is 2,809 and it is sJ,:ears, swords and other ordinary weapons and the made up of the following communities: Caste Hindus rice is sprinkled all round the village. This fUnction . _ Brahmin, Vaisya, Reddy, Kammara, Yadava, Uppara, ends before sunrise. The next morning the vil­ Ediaga, Ku~mari, Chakali, Mangali; Scheduled Castes lagers fulfil their vows of sacrificing goats artd rams. (93) - Mala, 1M,adiga; Scheduled Tribes (60) - Yeru­ BefOl:e sunset, the image is taken out in procession with kula; and a few Muslims. The chief means of liveli­ music and left at the village boundary. This festival hood of the people are agriculture, trade and other is observed with the faith that the village would be traditional occupations. protected against pests and epidemics and that the The temple of the village deity, Ankalamma at a fields would yield good harvest. distance of Ii furlongs to the west of the village with This festival is being celebrated from the inception Her stone image in female form with four hands, two of the village and is of local significance. As stated temples of Siva, two temples of Rama, a temple of earlier the elders of the village organise the festival. Anjaneya and a church are the places of worship for The local Hindus participate. pujari is a potter. Poor the villagers. There is a varagogu. tree in Khaderpalle, feeding is arranged. hamlet of Pallavolu representing Baba Fakiruddin Saheb, its species being found at the darga of Baba at There is a legend attached to Baba Fakiruddin Penukonda. Saheb. He was a king. ·One day, the servant-maid who was sweeping the bedroom of the king chanced Ankalamma Jatara is celebrated on the first Sun­ to toucb the soft bed of the king. She felt an unusual day after Ugadi in Chaitram (March-April). Goats, happiness. She was tempted to sit on the bed. Her rams and fowls and occasionally he_buffaloes are sac­ experience was so tempting that she felt inclined to rificed to the deity in fulfilment of vows. For the past stretch herself on the bed. The moment she lay down . 80 years this festival is being celebrated and is confin­ on the bed she fell fast asleep. Some envious servant­ ed to this village only. Upparas and Kummaris are maids brought this to the notice of the king who per­ the chief followers. Local people of all communities sonally saw the ~rvant-maid sleeping on his bed. The participate in this festival. In the past Thamballas were king was so angry that he ordered her to be beaten the pujaris but Kammaras (Blacksmiths) are the pre­ to death with chinthamaUelu (thin long tamariDd sent tPujaris. In the evening panakam (jaggery solu­ twigs). There was no escape for the poor woman. ~ tion slightly spiced) and panneram (soaked green was not executed but beaten to death. Just before her gram) and cooked horse gram are distributed to all as death, she asked the king to calculate how much more prasadam. he had to suffer for sleeping for innumerable holUS Dasthagiriswamy Janda festival is also celebrated on the bed in proportion to the torture she has under­ in this village when the Janda is taken out in proces­ gone for sleeping only for a while. These words prIW_ sion. ed a gospel to the king. For sleeping on his bed far a shortwhile he imposed on her such a severe tortllre. peddanuna Jatara is celebrated for 3 days in Chait.. He slept on the same bed which was not his for yean; ram which took away many liv~ 73

J"akiruddin appeared to. an elderly man of the place in ruary-March). Coeoanuts, camphor, cloth and utensils his dream and told him that if he was worshipped cho­ are offered to the deity in fulfilment of vows. The...-de­ lera wpuld subside. The villagers decided to worship votees take bath, wear new clothes, observe fast in Baba, prought a branch of varagogu tree from Penu­ their houses and keep awake the whole night. The fes­ konda in Anantapur district, planted it in the middle tival is being celebrated from times immemorial. The of their village and worshipped it. Cholera subsided. Hindu residents of the village participate. Prasada,m The faith of the villagers in Baba Fakiruddin increas_ is distributed to all. ed and they constructed a pial round the varagogu tree. Bhajans and harikathas entertain the devotees. Eaba Fakiruddin Saheb Urs is celebrated annually for 3 days from the thirteenth of Jamadi-us-sani (Octo­ Srirama Navami is celebrated from Chaitra Sud­ ber....November) near his samadhi. Gandhothsavam is dha Navami (March-April). The festival is being cele­ on the first day, ours on the second and the actual Janda brated for the past 5 years. ttthsavam i.e., taking the flag in a procession and tying Occasional animal sacrifice is in vogue to Grama­ to the tree is on the third. Rams and goats are sacri_ devatha, the presiding female deity of the village. ficed in every house in the name of the saint, pauz.v is prepared and is distributed to the poor, the neigh­ SOURCE: Sri V. Obula Reddy, Teacher, Samithi School, bours and guests etc., on the second day. The festival Lakshmi(peta. is being celebrated for the past eighty years and is confined to this and the neighbouring villages. Mus­ 19. SEETHARAMAPURAM, hamlet of CHAPAD -;­ lims are the chief patrons for this festival. The vil­ Situated on the bank of the Kumudwathi. Proddatur­ lagers raise subscriptions for the festival. Devotees of Mydukur bus passes through this village. It is 8 miles all communities from this and the neighbouring vil­ from Proddatur, 16 miles from Yerraguntla Railway lages congregate. Prasadam is distributed to all pre­ Station and 26 miles from Jammalamadugu. sent. The total population of the village is 1,466 and it In the evening on the third day, minor games and is made up of the following communities: Caste Hin­ competitions in music are held for the amusement of dus _ Kapu, Vadde; Scheduled Castes (24) and Sche­ the gathering coming from far and near and prizes duled Tribes (2). The chief means of livelihood of the awarded. people are agriculture and agricultural labour. Free feeding is arranged to the visitors in addition The temple of Srirama with a picture depicting His to poor feeding. pattabhishekam (coronation) is located in the middle of the village. SOURCE: 1. Sri D. Ankaiah, B.A., B.Ed., Teacher, Zilla Parishad High Schoo!, Badvel. Srirama festival is celebrated for one day in con­ 2. Sri B. Venkateswara Reddy, Head Teacher, nection with Sankranti on 15th January of every' Samithi Special School, Nagulapatle. year. The picture of the deity is taken out in proces­ 3. Sri B. Nagi Reddy, Teacher, Nagulapalle. sion on that night. Devotees observe tonsure ceremo­ nies and offer soaked green gram, panakam and cocoa.. nuts to the deity in fulfilment of vows. This festival 18. ALLADUPALLE - Situated at a distance of one is being celebrated since the year 1958. The wealthy mile by cart track from Proddatur-Mydukur bus route, among the Reddy community undertake the responsi­ 6 miles from Kamalapuram Railway Station and 10 bility of organising the festival. The residents of the miles from Proddatur by road. It is surrounded by . village belonging to all communities congregate. Pru­ Cuddapah-KurnoOl canal on the east and Kundu river sadam is distributed to all. on the west. The total population of the village is 2,219 and it Kolata.ms in the evening and harikathas in the is made up of the following communities: Caste Hin­ night afford entertainment to the villagers. dus - Brahmin, Vaisya, Kapu, Yadava, Rajaka, Man­ Just after the crop is harvested, thrashed and the gaIi; Scheduled Castes (113) - Madiga; Scheduled grain is stored, Sankranti festival makes its appear­ Tribes (57); Muslims, Dudekulas and Christians. The ance. Sankranti or Makara Sankranti or chief means of livelihood of the people are agriculture, Sankranti is the Sun's. entrance into the sign Capri­ . agricultural labour and other traditional occupations. cornus (Makara) which is identified with the Uttara_ There is a temple of Veerabhadraswamy to the yana or return of the Sun to the north or to the win­ north of the village with His stone image in human ter sostice. It marks the return of the Sun to northern form with broad chest, shining eyes and holding a hemisphere; The festival is celebrated with much eclat sword and a flower in each hand. The temple of Sri­ for 3 days from 13th to 15th January, as Bhogi,,8an­ rama and a church are the other places of worship jn kranti and Parana. Sons-in-law and daughters are in­ the village. . vited for this festival. Boys and girls are·an9inted and donned in new clothes. Bhogipandlu are poured on Veerabhadraswamy festival is celebrated during children'S heads to counteract the evil effects of San- Mahasivaratri i.e., on Magha Bahtd4 Chatkurd/ui (Feb- kranti PUTUSha. . . 76

The next day is Makara Sankranti. There is a belie! of Ganganuna, Matham.,na and Ankalamma~ ancJ. a that Sankara makes his appearance this day bringing peerUt cha.vidi are the places of worship in the village. misfortunes to the country. So people wake up early There are dhwajasthambhams, and m'lLkhamantarpamr in the morning and offer gingilly to Brahmins to please in the temples of Kodanda Ramaswamy, Chennakesa· Sani graha dosha (evil effects attributed to the plahet vaswamy and Eswara. There are also sacred abodes Saturn) and Sankara arishta (mishap due to San­ for the worship of Bhairavaswamy and for the image klanti). Thaipanam is offered by people who have lost of Veeranjaneya in front of the temple of Chennakesa­ tieir parents and they forego their meal in the night. vaswamy.

-The third day is called Kanuma also known as Chennakesavaswamy Parllveta festival is celebrat­ Parana, Pasuvula panduga, paruveta day etc. people ed for 2 days during Sankranti i.e., in Pushyam from avoid undertaking a journey on this day. After enjoy. 15th to 16th January. After feeding the Brahrp.ins and ing a good meal in the noon, the villagers assemble in the poor, the deity is taken in procession to the sur­ an open place. A hare is made to run and whoever rounding -villages on 15th and is brought bac;k: to the catches it gets it. This game is called paruveta (paru village the next night. Daily puja is in vogue. Nava. means run and veta means hunt). . rathrothsavamulu are celebrated in Asviyujam (Octo. ber-November). In Dhanurmasam i.e., Margasiram To counteract the bad effects of Sankranti purusha (November-December), ghata jalabhishe'/fam is per­ black gram is mixed with other pulses and vadalu (a formed daily early in the morning. Cocoanuts, fruits, savoury) is prepared and consumed after offering to flowers, thambulam and camphor are offered. The fes. the deity. tival is of ancient origin but of local significance. Reddys are the chief ratrons. The temple is endowed In Uttarayana it is believed that the I gates of with Inam lands. The residents of the village of all heaven are kept open for the ensuing 6 months i.e., communities congregate mingling together freely. The till the Sun enters the southern hemisphere. Bhishma, pujari is a Nambi Brahmin of Srivathsa gotram with a life-long bachelor, the grand-father of Kauravas and heredit.ary rights. Prasadam is distributed to all pre­ a gallant knight was wounded severely in the battle­ sent. field of Kurukshethra during . He, how. ever, remained on ampasayya (a bed made of arrows) Eswaraswamy festival is celebrated on the last and left this world on the eve of Uttarayana. This day Monday in Kartikam (November-December) in addi­ is known as Bhishma Ekadasi and devotees fast on that tion to the one that is celebrated on Magha Bahu!a Cha­ day. People, mostly agriculturists, who are rich with thurdasi (February-March) during Sivaratri when pro­ corn and have leisure at their command enjoy them­ cession on nandi takes place. Cocoanuts, fruits, flowers: selves on the occasion of this festival with choice sweet- thambulam and camphor are offered to the deity. The . meats and entertainments such as harikathas, street devotees observe fast and jagaram on Sivaratri day dramas and puppet shows. and have their baths in the early hours during Magham in the river Kumudwathi. The festival is of an ancient SoURCE: Sri G. Ramakrishna Sarma., Head Teacher, origin though of local significance. Reddys patronise Elementary School, Scetharamar;uram. the festival and Inam lands have been endowed to the temple. Local people congregate without any distinction 20. CH1YYAPADU - Situated one mile from the left of caste or creed. The pujari is a Smartha Brahmin of bank of the Kumudwathi, 2 miles to the north of Sri Kasyapa gotram with hereditary rights. Prasadam is Veerabhadraswamy temple in Alladupalle on Madras­ distributed to all. Bombay trunk road and 5 miles by cart track to the south of Gudipadu on the Kurnool-Chittoor road. It Sri Kodanda RamaSwamy festival is celebrated for is about 10 miles from the taluk headquarters Prodda- 5 days from Chaitra Suddha Dasami (March-April). tur. ' Kalyanothsavam (marriage ceremony), Hanumantoth­ savam (procession on Hanuman), garudothsavam (pro­ The total population of the village is 2,744 and it cession on garuda), rathothsavam (car festival) and is made up of the following communities: Caste Hin_ theerthavali are the rituals observed one on each day. dus - Brahmin, Vaisya, Nambi, Kapu, Viswabrahmin Cocoanuts, fruits, flowers, thambulam (betel leaves (Goldsmith), Chakali, Mangali, Valmiki; Scheduled and arecanuts) and camphor are offered to the deity, Castes (394) - Mala, Madiga: Scheduled Tribes (27); Ak'UtP'lLjas (special worship with foliage) are also ar. and Muslims. The chief means of livelihood of the ranged. This festival is being celebrated for the past people is agriculture. 32 years and is of local significance. Reddys are the chief patrons. Local devotees and also from the neigh. Kodanda Ramaswamy temple with the images of bourhood belonging to all communities participate in Rama holding a bow in his hand, Sita, Lakshmana and the festival without any distinction of caste or creed. Hanuman; Chennakesavaswamy temple with His stone The pujari is a Nambi Brahmin of Srivathsa gotra1'l1 image in human form having a crown and four hands with hereditary rights. Prasadam is distributed to aiL holding sankhu (conch), chakra (disc), gadha (mace) and abhaya hastam; Eswara temple with His idol in During the above festivals, the devotees wash their the form of lingam, and a statue of Nandi; the temples hQuses, prepare choice sweetmeats and consume them 77 with fbends and relatives after offering them to the course, many changes took place and the tanks have deity. poor feeding is arranged. They give alms dur­ gone dry. As the villagers plunged into grief the name ing the occasion. Agraharam disappeared and Chintakunta came into use. . Harikathas, music concerts and spiritual shows are The total population of the village is 3,898 and it organised for providing entertainment to the devotees. is made up of the following communities: Caste Hin­ dus - Brahmin, Vaisya, Kapu, Nambi, Thamballa, Ea­ Choultries are available for the visitors. Pandals lija, Chakali, Mangali, Talari, KUmmari; Scheduled are erected during the festival of Srirama only for the Castes (190); Scheduled Tribes (72); Muslims, Dude­ visitors. kulas and Christians. The chief means of livelihood of the people are agriculture, agricultural labour, trade Animals are sacrificed to Bhairavaswamy from and other traditional occupations. Phalgunam (February-March) to Vaisakham (April­ May) accompanied by music. Gangamma Jatara is also Chennakesavaswamy temple is enclosed in a com_ celebrated. Fuller details are not available. pound where there are a well, shady trees and flower plants. There is a 11 feet high black stone image of SOURCE: Sri B. Subbanna, Teacher, Chiyyapadu (P.O.). the deity in human form in the sanctum sanctorum and a dhwajasthambham in front of it with hanging bells 21. CHINTAKUNTA - Lies on latitude 14 0 20' Nand and a 10 feet high stone image of Anjaneya. The Es­ longitude 78 0 12' E on Cuddapah-Kurnool road at a wara temple is also enclosed by a compound wall with­ distance of 1'12 miles from Proddatur via. Mydukur, 23 in which there are a weU, shady trees and flower miles from Yerraguntla Railway Station and 25 miles plants. A nandi (stone bull) and a dhwajasthambham from Cuddapah Railway Station. are in front of the temple. The temple of the village deity Ganga Devi in the middle of the tank with Her A legend has it that some 500 years ago there lived stone image in human form and a mosque are the in a small nameless village a woman of Pokanati Reddy other places of worship in this village. There is a darga. family with her beautiful daughter-in-law. The wo­ with the tomb of Hussainaiah in Sankatithimmaya­ man wanted to earn name and fame by having a tank palle, a hamlet of this village. dug to afford water supply to the villagers. Her daughter-in_law who was cooking food to the labourers Chennakesavaswamy festival is celebrated during in order to be of help to her mother-in-law requested Sankranti i.e., Pushyam (December-January) by tak_ the labourers to dig another tank also in her name so ing a procession of the deity on 15th January. Local that she too could earn fame, which the labourers people congregate. A Nambi Brahmin is the pujari. readily did because of the great love and devotion with There is a legend attached to Hussainaiah or Hus­ which she served food to them. The mother-in-law sain Vali, a Muslim saint. He was a resident of Nemal­ who was the originator of the idea and spent money ladinne of Koilkuntla taluk, Kurnool district. The five for the tank was surprised at the daughter-in-law's wives of one Sri PoU Subbi Reddy, a rich landlord had achievement by a mere expression of her desire and died immediately after being delivered of sons. On a grew envious of the daughter-in-law and began to suggestion to go to Hussainaiah for redress, he along worry herself. To pacify the feelings of her mother_ with his friends went to NemalJadinne and prostrated in-law, the daughter-in-law got constructed a village before Hussainaiah. Though Hussainaiah kicked him in the name of the mother-in-law on the banks of the many a time, he did not leave hold of his feet. Hussain­ tanks. As the village was constructed to alleviate h-=r aiah thereupon took pity upon him, enbraced him and sorrow, the name Chintakunta came into use (chinta advised him to marry two women simultaneously to means sorrow and kunta means a pond in Telugu). The lead a peaceful married life. Hussainaiah in his very tanks are called 'Attha, Kodalu Cheruvulu', attha mean­ presence got him married accordingly. From that day ing mother-in_law and kodalu - daughter-in-law. Yet Subbi Reddy did not suffer the pain of losing a wife. another version is that the tanks were constructed by In gratitude he got constructed a mantapam near his il mother-in-law and her daughter_in-law of Cheruvu village by the side of Nandyal-Cuddapah road, brought family who had no issues and the sluices were con­ him there a'1d personally served him. Sri poli Subbi s(ructed by the Thumuluruvaru. As is a Reddy and Bommi Reddy Gangi Reddy of Mirjakhan­ famine stricken area, the Dhara family got a yagna palIe, another hamlet, are the chief disciples of Hus­ performed and consequently it rained well. The Vanka sainaian. At the time of death 28 years back Hussain_ family dug vankas (channels or streams) to divert into aiah gave sandal (gandham) to Subbi Reddy and a the tanks the water which hitherto was going waste. stick to Gangi Reddy. Subbi Reddy then got construct­ In view of the good deeds of Kappagantula family, ed a mantapam and a prakara,m to the tomb, arranged kappalu (frogs) and other acquatic animals had their a descendant of Hussainaiah as mujavar and got him living in the tanks. The collective efforts of mother­ a house and land for living. in_law and daughter-in-law of Cheruvu family, those of Thumuluruvaru, of Dharavaru and of Kappagan­ Hussain Vali Urs is celebrated for two days from iulavaru had resulted in the formation of these two the full moon day in Chaitram (March-April) in his tankSi. As these families were of Brahmin community memory. The descendents of Poli Subbi Reddy bring the village was called Brahmana Agraharam. In due gandham on full moon day and .ri Bommi Reddy 78

Gangi Reddy's family members bring the flag on the 23. BHAIRAVASWAMY KONA, hamlet of GANJl_ second day. Devotees fulfil their vows by offering um­ KUNTA - Situated in the Nallamalai Reserve Forest brellas made of silver, hoisting flags and observing ton­ at a distance of 10 miles from the main village and 29 .101.re ceremonies. This urs is being celebrated for' the miles from Yerraguntla Railway Station. Ganjikunta last 28 years and is widely known in the district. The is 2 miles from Onipenta on the proddatur-Poruma­ 4iescendants of Poli Subbi Reddy and BomIni Reddy oilla bus route. Gangi Reddy are the chief patrons of the festival. Some The total population of the village is 2,782 and it land has been endowed to the darga. About 15,000 de­ is made up of the following communities: Caste Hin­ votees of the village and from other parts of the dis­ dus - Brahmin, Kapu, Balija, Chakali, Mangali, Ediga; trict belonging to all castes and communities congre_ Scheduled Castes (279) - Adi Andhra; Scheduled gate there without any distinction of caste or creed. Tribes (106); Muslims and Christians. The chief means The descendants of Hussainaiah are the mujavars en­ of livelihood of the people are agriculture and agricul­ joying the lands and the house dedicated by Subbi tural labour. Reddy. Pra.sadam is distributed to all. The image of Bhairava Kondaiah in the form of A fair is held in this connection near the darga mondi sHa (headless trunk in stone) is the place 6f for thE D"1St 28 years. About 250 shops are opened on worship in the place. the oc('ssion where eatables, lanterns, torchlights, mir­ There is a legend attached to Bhairava Kondaiah. rors, combs and toys of various kinds are sold. In the days gone by, cow_herds and shepherds of the Merrv-go-rounds, swings, and harikathas and surrounding villages were tending their cattle in weight dragging competitions for bulls afford enter_ Bhairvaswamy Kona. In course of time, herds increas­ tainment to the visitors. Silver bracelets weighing 1 ed to thousands and the water in the spring there feU seer are awarded to the bulls that drag the stone slab short. Thousands of cows began to yell for water. See­ to a competitive distance. .The life histories of Sri ing their sufferings, Yadava Kondaiah, one of the cow­ Veerabrahmam and Bhairava Kondaiah are related in herds, bathed in the spring and prayed to God that he the form of harikathas. would sacrifice his head if the thirst of the cows was quenched. Immediately God responded to his re_ There are choultries and free feeding is arranged quest and water sprang up in abundance. The to the visitors. Poor feeding is also organised on the cows quenched their thirst. Kondaiah went to two days of the festival. his village Lekkalavaripalle, hamlet of Ganji­ Previously Ganga Jatara or Avula Pabbamu was kunta, and had come back with his relatives beil"g celebrated for 3 days with great pomp to the and friends to worship the Lord and to sacrifice' village deity Gangamma. Due to paucity of funds the rams and goats to_show their gratitude. Their joy knew ;iatara is not being celebrated for the last 30-35 years. no bounds when they saw the spring of water flowing At present only panakam and panyaram are offered to out. After feast was over, they all started homewards. the deity. The pujari is a Talari. On their way Yadava Kondaiah returned to the spring with the pretext of getting something he had forgot~ SounCE: ' Sri L. Ramacl1andra Rao, Teacher, Samithi ten. Hanging himself from a branch of the tree by Telugu Schoo!, Rama.]Yuram, Chintakunta tying his hair to it, he cut his head with a sword and (P.O.). the trunk fell down. After some time as Kondaiah did 2. Sri C. Krishna Moortl1y, Headmaster, not turn up, the relatives came in search of him and B.P.M., Chintakunta (P.O.). saw the horrible scene to their gre;,.t sorrow, consol­ 3. Sri M. C. S'lbbanna, Teacher, Samithi Elt2- ing themselves that it was all His act. They buried mentary School, Sankatithimmayapalle; his body and head near thp spring and installed a mondi sila (headless trunk in stone) of Kondaiah. One of the bulls of Lekkala Subbi Reddy of Lekkalavari­ 22. GUDJPADU - Situated at a distance of 20 -~les palle died before the deity on the day of the festival from Proddatur town. and it was buried in front of the deity and an image The total population of the village is 2,744 and it of Nandi was installed over its tomb. It is worshipped is made up of several sub-communities of Hindus and during the festival days. The deity is surrounded upto Scheduled Tribes (11). The chief means of livelihood a radius of 5 miles by 'a thick forest known as Bhaira­ of the people is agriculture. vaswamy Chenu. But it is free from any danger from wild animals and poisonous reptiles. Women during There is a temple of Chennakesavaswamy in the their monthly periods should not enter that sacred village. place lest they should be driven off by a kind of bees. One strange phenomenon of this place/ is that green Chennakesavaswamy festival is celebrated for a gram should not be offered to the deity in any form

Triodasi to Amavasya (February-March) during Maha_ Sankranti festival is observed for 3 days in Push­ sivaratri. On the first day, jagarana (keeping awake yam from 13th to 15th January with much eclat by the throughout the night) is observed. The next day, ton­ Hindus of the village in the manner similar to that sure ceremonies are performed and the issueless pray " described under S. No. 19 Seetharamapuram. for children. On the third day, fowls, goats and rams SOURCE: Sri S. D. Hussain, Teacher, Thippireddipalle. are sacrificed in addition to offering of bonamulu. De­ votees take bath in the spring, observe fast on the first day and offer naivedyams on the second day and COll­ 25. ONIPENTA - Situated at the foot of the Nalls­ sume choice sweetmeats. The ryots, when the crops malais about fifteen miles east of Proddatur on the are infested, take bath in the spring, bring the sand road to Porumamilla and about 24 miles from Cudda- from there and scatter it mixing the same with poli pah Railway Station. t (blood of goat etc.) in their fields without placing it on earth and without sleeping on the way. This festi_ It is described in the Cuddapah District Gazetteer. val is being celebrated for the past 20 years and is Volume I, 1915 that 'the fort at Onipenta is believed widely known. The Village Munsiff of Ganjikunta is to have been built in the first half of the 16th century the chief patron. Nearly 10,000 people of all commu­ when, as we learn from an inscription on the wall of nities from various parts of the State congregate. the Chennakesavaswamy temple, the village WU Pujari is Alivelugari Subbanna, a Balija by caste with granted for an annual rental to one Narapanayani Pina hereditary rights. Prasadam is distributed to all. Avubala Nayudu during the reign of the Vijayanagar Emperor Krishnaraya. This inscription is dated S.s. Free feeding is arranged in addition to poor feed­ 1447 i.e., A.D. 1525, and another in the same place re­ ing. The spring affords plenty of water to the pil­ cords that the tank in front of the temple was built grims. in the same year. Part of the temple and its outel' wall are said to have been washed away by flood. SOURCE: 1. Sri T. V. Subba Rao, Teacher, GanjikuftM. of 2. Sri Sankarayogi Parvatheeswara Rao, Vil­ many years ago when the tank breached. The bed patta, of lage Munsiff, Gan;ikunta (P.O.). the tank is now held on and only a portion the bund remains.' \ 3. St"i C. Krishnamurthy, Assistant TeacM,., Panchayat Samithi School, Lekkalavari. The total population of the village is 5,260 and H ,palle. is made up of the following communities: Caste Hin­ dus - Brahmin, Vaisya, Vadde; Scheduled Castes (~08} 24. THlPPIREDDIPALLE - Situated at a distance of - Mala, Madiga and Muslims. The chief means of 11 miles from Proddatur by road. livelihood of the people is agriculture.

The total population of the village is 1,060 and it 'In the main street in the centre of the village t. is made up of the following communities: Caste Hin­ a large temple of Kanyakamma (Kanyakaparameswarl dus - Kapu, Yadava, Bhatraju, Kummari; Scheduled Devi) erected by the Komati community who specially Castes (5) - Mala and Scheduled Tribes (10). The worship this Goddess. It is of modern construction and chief means of livelihood of the people are agricul­ built of Cuddapah slabs. The only temple to this deity ture and agricultural labour. in the taluk exceeding this in size and importance .is There is a temple of Srirama in the village. A the one at Proddatur.' t temporary shed is erected for the Gramadevata Gan­ gamma during jatara and an earthen image in female The residents of this village also participate in form is installed in it. Bhairava Kondaiah or Bhairavaswamy festival cele­ brated in Bhairavaswamy Kana, a hamlet of Ganji­ Gangamma Jatara is celebrated for 2 days in Phal­ kunta. gunam (February-March) according to the conveni­ ence of the villagers with the belief that it promotes SoURCE: 1. Sri G. Sreeramulu, Karnam, Mittamani­ the welfare of the village. On the first day, an earthen pane (P.O.). image of the deity is prepared and installed in a tem­ 2. Cuddapah District Gazetteer, Volume I, porary shed constructed for the occasion. Cocoanuts 1915. and a pot full of cooked rice (nindukunda annamu) are offered to the deity on the following day. Goats 26. MYDUKUR - Situated 14 miles from Proddatur and rams are sacrificed in fulfilment of vows. The us­ and 23 miles from Cuddapah Railway Station. Com... age of intoxicants as a part of the ritual is a necessity. munication facilities to such towns as Kurnool, Cudda­ The festival is beini celebrated since the origin of the pah, Nellore, Giddalur and Jammalamadugu etc., exist village and iB of local significance. The elders of the from this town. village of the Hindu community are the chief patroIlJ. Local people of all communities congregate. Pu;aris The total population of the town (North Mydukul' are Potters with hereditary rights. Prasadam is di... and South Mydukur) is 8,069 and it is made up of the tributed to all. following communities: Caste Hindus - Brahmin, Free feeding is arranged. Vaisya, Viswabrahmin, Kapu, Balija, Vadrangt, 80

Kammara, Chakali, Sathani, Nambi, Kattubadlu, Kum­ A few shops sell eatables, fruits and fancy goods. mari, Bhogam, Asadi, Mangali, Ediga, Thogata; Sche­ Silver bracelet is presented to the bull that drags the duled Castes (159) - Adi Andhra, Madiga, Mala; Sche­ stone slab to a greater distance. duled Tribes (16); Muslims and Christians. The chicf Mandavya Muni festival is celebrated on a Monday means of livelihood of the people are agriculture, agri­ in Kartikam (October-November). A legend has it cultural labour, trade, employment and other tradi­ that a woman had the darsan of Mandavya Maha Muni tional occupations.. on the bund of Ena Cheruva while he was performing There are temples of Madhavaraya, Ankalamma, penance. Since then procession is taken out in his name Srirama and Siva in the village. The stone image of every year. It is believed that people suffering from Madhavaraya is 5 feet high in human form holding diseases such as small-pox get relief by propitiating sankhu (conch), chakra (discus), gadha (mace) and him. padma (lotus) in his four hands. There are also a Gangamma Jatara is celebrated in Krishnapuram, church and a mosque. The temple of Mandavya, a hamlet of North Mydukur, on the first Saturday anj great saint, is near the tank but there is no image Sunday in Jaistham (May-June). The image of Gan­ there. gamma prepared with flour is installed on Saturday There was a temple of Madhavaraya in the Gandi_ night. A ram is then sacrificed. The narration of stories kota fort on a hillock in Jarnmalamadugu taluk of Cud_ in the night by haridas singing songs intermittently da;:

BADVEL TALUK 19 1~E.

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~..-ep"'f'~~I.,,..~ A ~~'4 "·.d~\h. ~-jJ'd~,~~1( SectioD VB BADVEL TALUK ,fRij. USALREDDIPALLE - Situated at a distance to a choultry to :retire for the night his of 28 miles from Giddalur Railway Station. mother expressed a regret that she had C.4J.\. brought no presents in the bazaar for her grandchildren. In the morning she awoke The total population of the village is 231 and it and found herself in her own house at Kal­ is made up of Caste Hindus and Scheduled Tribes (11). sapad, and on opening the door of a room in the house she found all the presents she The chief means of livelihood of the people is agri­ had regretted not buying the previous day. eulture. This holy man died at Kalsapad and was buried there about ninety-five years ago. It Sri Katamaraju festival is celebrated for a day on is said that he tried to have himself buried Chaitra Suddha Padyami (March-April). It is of local alive at Rangasamudram, but the police significance. One thousand local people, irrespective forbade him. So he went back to Kalsapad of caste and creed, participate. and expired after eight days' fasting and religious contf!mplation." t Weight dragging competition for bulls afford en­ Some devotees brought a s'Patika (crystal) Siva­ tertainment to the visitors. Iingam from Kasi (Benares) and installed it on his SOURCE: Superintendent of police, Cuddapah. S4mtldhi (tomb). Sri Narayana Brahmendraswamy festival is cele_ 2. KALSAPADU - Situated on the left bank of the brated for three days from Asviytda Suddha Panchami eight miles north of Porumamilla, 20 miles to Sa.pthami (September-October). Abhisekham and south of Giddalur Railway Station on Vijayawada­ pujas are performed for two days and on the third day Guntakal metre gauge section of the Southern Rail­ on which he attained siddhi, aradhana is performed. way, 30 miles from Badvel, 60 miles from the sub-divi­ Naivedyam and cocoanuts are offered to him. Free sional headquarters Rajampet and 70 miles from the feeding is arranged and prasadam is distributed to all district headquarters Cuddapah. present. It has been taking place for the past 95 years and is confined to the nearby villages. Local devotees The total population of the village is 2,358 and it and those from the neighbouring villages congregate is made up of the following communities: Caste Hin­ without any distinction of caste or creed. Brahmins dus - Brahmin, Vaisya, Vadrangi (Carpenter), Kum_ are the patrons. A Brahmin of Kowsika gotram is the n.ari (Potter); Scheduled Castes (56); Scheduled pujaTi with hereditary rights. Tribes (47); Muslims and Christians. The chief means of livelihood of the people are agriculture, agricultural Weight dragging competitions for bullocks, weight labour, trade and other traditional occupations. lifting competitions for men, bhajans and kolatams af­ ford entertainment on Ugadi day. The temples of Umamaheswaraswamy and Chen­ nakesavaswamy and a church are the worshipping SoURCE: 1. Sri S. Subba Rama,iah, Village Level. places of the village. Worker, Kalsapadu. 2, Cuddapah District Gazettee1', Volume I. "Attached to the temple of Chenna­ 1915. kesavaswamy is the mutt of Induri Ap­ payya, now known as Narayana Brahmen­ draswamy, a saint held in great esteem by 3. GONTUVARIP ALLE - Situated at a distance of Brahmins. His native place was Rangasa­ 25 miles from Cuddapah Railway Station and 30 miles mudram in Madanapalle taluk, but he lived frGm Giddalur Railway Station. at Kalsapad. The following is an example of the stories that are told of him. On the The total populCJ,tion of the village is 625 and it. day of the garudothsavam of Sri Venkates­ waraswamy at Tirupati his mother express­ is made up of the following communities: Caste Hin­ ed the wish that they were there. He dus - Brahmin, Thogata; Muslims and Christians. The directed his mother to lie on a mat and chief means of livelihood of the people are agriculture close her eyes. She did so, and shortly and agricultural labour. afterwards both she and her son were seen wandering in the streets of Tirupati by Chowdamma temple in the form of midde with people of their village who had gone to Her idol is the place of worship in this village. the festival. On their enquiring with amazement how he and his mother came Chowdamma Jatara is celebrated for a day in Push­ there, he replied that the God Venkates­ yam during Sankranti i.e., on 14th or 15th January. warulu has brought them. Then he con­ ducted them to the temple and showed them Devotees carrying the idol of Chowdamina in proces_ round the town till the evening. On going sion attempt to pierce themselves with swords, but no

J. Pages 231-232 ofCuddapah District Gazetteer, Volume I, 1915. 84

lDJury is caused. Rams are sacrificed to the deity in nama or Purnima. Eruvaka JI.eans ploughing. The fulfilment of vows. This is an old festival having local ryots perform vrushabha puja or the bullock worship. significance only. Local people congregate irrespective They clean the sheds or places where cattle are tied, of caste and creed. Thogatas are the pujaris. smear and decorate the hoofs and horns of the cattle with a variety of colours and feed them with pula gam SOURCE: Sri D. Paul, Head Teacher, Gontuvaripalle. (cooked rice and green gram dhal). The bodies are also decorated gaily with coloured circles and designs. 4. GANGANAPALLE - Situated at a distance of 30 Tinkling and jingling bells are tied to their horns and miles by bus from Giddalur Railway Station. necks and they are driven out into the open space to wander and run about. The ryots themselves wear the The total population of the village is 636 and it best of clothes and take home a small part of the fes­ is made up of the following communities: Caste Hin­ toon that is tied to the village gate, after the cattle dus - Kapu, Vadde; Scheduled Castes (69); and Mus­ pass u:Jder it, as a talisman to the cattle for the ensu­ lims. Kapus are in majority. The chief means of liveli­ ing year. Children collect seeds a week in advance and hood of the people are agriculture and agricultural sow them in the corners of the temple. By the festival labour. day the young plants sprout up a few inches and a few The temples of Ramaswamy and Gangamma and of these tender plants are taken home by the ryots and a peerb ci1avicH are the places of worship in the vil­ kept in their granaries for a prosperous crop during lage. Peers made of gold, silver and nickle are installed the ensuing year. Cocoanuts and naivedyam are offe:-_ E'd to the deity. Intoxicants are used during the festival. in t~e peerla chavidi. 'Fasting is observed in the morning of that day and Peerla Panduga is celebrated for 10 days in Mo_ in the evening they are entertained to a good dinner. harram monih (Jur.e-July), in commemoration of the It is of ancient origin and of local significance. The martyrdom of Hussain, the second son of Fatimah, the celebration is of great importance and interest to the prophet's daughter by Ali. A procession of .peerlu village ryots. The village is a grand spectacle of col­ (standards) is held on the seve::1th day and on the our and pageantry with gay youths and burly bulls eighth day, theertham and pl'asadam are distributed to dominating the scene on the festival day. Whoever all present. On the ninth day, gundam (fire pit) is cultivates the 4 acres of the Inam land of Srirama tem_ prepared and the people young and old fence across p;e shall perform dhupa, dee,:>a, naivedyams. Local the fire and jump about calling out "Hussain! Hassanl" Hindus congregate. Pujari is a Vaisya without heri­ Both Hindus and Muslims offer prayers to peers. The ditary rights. The poor are fed free and PTasadam is tenth day is observed as a day of mourning. Devotees distributed to all. fulfil their vows in the form of cash and kind. This festival is of ancient origin, but confined to this village Animals are sacrificed in the temples of Ankal­ only. People belonging to all communities congregate. amma and PolerQmma. Fuller details are not available. The mujavar is a Muslim with hereditary rights. Pra­ SOURCE: Sri P. Padmanabha,iah, Single Teacher, Na­ sadam is distributed to all. yunipalle. Gangamma Jatara is also celebrated in the vil­ lage. Fuller details are not available. 6. SHOTRIUM V ANKAMARRI - Situated on the bank of Sagileru at a distance of 27 miles from Bad­ SOURCE;; Sri S. Kamal Saheb, Teacher, Gangana;palle. vel, 40 miles from Cuddapah Railway Station on the Madraii_Bombay broad gauge section of the Southern 5. NAYUNIPALLE - Situated at a distance of 8 Railway, 70 miles from Rajampet by bus and it is in miles from Obulapuram on Cuddapah-Kalsapadu bus the centre of CUmbum, Giddalur, Proddatur bus route and 30 miles from Giddalur Railway Station. As routes. this village was constructed by Naidus of Patia family it got the name Nayunipalle. There was a huge bent banian tree (marri chettu) on the bank of Sagileru. Hence this village got the The total population of the village is 225 and it name Vakra Vati which in course of time became cor­ is made up of the following communities: Caste Hin­ rupted into Vankamarri. Vanka is river or vankara dus - Vaisya, Kapu, Golla, Chakali (Washerman); and means crooked and bani an is vata in Sanskrit and marri Scheduled Castes (97) - Madiga. The chief means in Telugu. This village is said to have been donated of livelihood of the people are agriculture and cattle to Brahmins by Desai Jamindars. breeding. The total population of the village is 416 and it The temples of Srirama, Ankalamma and Pole­ is made up of the following communities: Caste Hin­ Iamma are the places of worship in the village. dus - Brahmin, Vaisya, Kapu, Balija, Golla, Chakali (Washerman), Mangali (Barber), Thamballa; Sche­ On Ja,istha Suddha Purnima (May-June) the vil­ duled Castes (77) - Madiga; Muslims and Dudekula. lagers worship Srirama in the night. But the festival The chief means of livelihood of the people are agri­ is confined to agriculturists and is called Eruvaka Pun- culture, agricultural labour and sheep bre€ :::ing. 85

The temples of Srirama and Siva are the places from a tiger Ananda Singh killed the cow by accident of worship in the village. Siva temple was construct~d and to be absolved of this sin, he 'undertook a pilgrim­ in olden 'days by a Brahmin, who dedicated all his pro_ age during which he met Sri Veerabrahmam, who re­ perty to Lord Siva as he was- issueless. vealed to him his birth and that he had to be born in a Muslim family. Afterwards Ananda Singh renounced The festival of Siva is celebrated for three days the world took the name of Ananda Bhairava . from Magha Bahula Triodasi (February-March). The completed his pilgrimage and joined his parents

saint replied that the screen of Varada­ and Muslims. The chief means of livelihood of the ,'rajaswamy at Conjeeveram was being 'burned. The Collector thereupon wrote to people are agriculture and agricultural labour. the Collector of Chingleput and enquired Sri Veerabrahmamgari mutt is the place of wor­ if any such thing had happened, and receiv­ ed a reply to the effect that the event had ship in which the samadhi (tomb) of Veerabrahmam actually occurred at the time the Swamy is housed. There is a big compound which is parti­ spoken of it. The Collector of Cuddapah, tioned by a wall running north-south. The mutt is on it is said, appreciated the powers of the the western part of the compound with a big well and Swamy so highly that he gave him an Inam in the eastern portion, the samadhi of Eswaramma is of three acres in Dorasanipalle, a hamlet housed in a temple. A vagu (stream) flows by the of Rameswaram in Proddatur taluk." 1 side of the northern wail of the compound. There is Narmadeswaraswamy Brahmothsavam and Go­ a building for the temple car on the other side of the vindaswamy festival are celebrated simultaneously in road which runs on the south of the compound wall. Magham (January-February) from Magha Suddha There is a poleramma temple on the outskirts of the Triodasi to Bahula Tadiya and from Magha Suddha village where the roads from Mudumala and Malle_ Purnima to PadY(lmi respectively. Offerings are made palle meet within the mutt of Veerabrahmam. There in the form of cocoanuts, fruits and flowers. These are samadhies of Veerabrahmam's wife, his son Po­ festivals are celebrated from the past 150 years and thuluraiah and others around the main samadhi. There are of local significance. Local devotees congregate is a dhwajasthambham. There is a big house adjoin­ without any distinction of caste or creed. Brahmins ing the samadhi towards the west inhabited by the are the patrons. Sri Yadati Venkatesamaiah, a Brahmin successors of Veerabrahmam. ()f Bharadwaj asa gotram is the pujari with hereditary rights. Free feeding is arranged during the festivals. Pedda Peraiahgari mutt with his portrait and wooden sandals is the place of religious importance in It is narrated in the Gazetteer of Southern India Kothapalle, another hamlet of Somireddypalle. that According to a Hindu belief Veerabrahmam is an "There is a tope long the resort of incarnation of Lord Vishnu. Bhoodevi (mother earth) Pelicans, and a species of stork that went to Lord Vishnu, apprised him of the immoral have resided here for many years under condition of the world, reminded Him of His promise the especial protection of the inhabitants, that He would be born in each yuga to destroy the who regard them with feelings akin to veneration. The young ones are exceed­ wicked and to protect the good and prayed for rescu­ ingly vivacious and quarrelsome, and make ing the world from its fallen state. an incessant chattering; the solemn atti_ tude of the old bird standing Over their Lord Vishnu conferred with Lord Siva and Lord nests with curved necks and their great Bramha and convinced them that His proposed tenth beaks resting on the breast is remarkable. avatharam (incarnation) as Kaliki in Kaliyuga was not Their food is fish, principally from the enough to reform the world. He had to fight against neighbouring tanks. This is perhaps the only place where the Pelican breeds in a single Rakshasa (demon) only in His previous in­ flocks. Like other birds of the Totipalmes carnation, whereas numberless individuals had turned family, though having webbed feet, they v:orse than Rakshasas and the fight was against the roost on trees and, moreover, build among vast multitude. Several preliminary incarnations were the branches; a curious fact of this bird is described by Cuvier and other naturalists, necessary to prepare the world for the final Kaliki as breeding among marshes, and building avatharam (incarnation). This' time he needed the its nest on the ground.'" other two also to take birth in the world. Lord Vishnu was born as Veerabrahmam in the Viswabrahmin SOURCE: 1. Sri Shaik Amirjan, Teacher, Zilla Parishad family. Lord Siva was born as Ananda Singh to Vijaya High School, Badvel. Singh, the ruler of Benares. When Vijaya Singh tried 2. Gazetteer of the Cuddapah District, Volume to get him married, it was predicted that he was des­ I, 1915. tined not to marry. While hunting, Ananda Singh kill­ 3. Gazetteer of Southern India, 1855. ed a cow by mistake. To wash off the sin he became a sanyasi and undertook a pilgrimage for the darsan 9, KANDIMALLAYAPALLE, hamlet of SOMIREDDY­ of saints and sages. He met Veerabrahmam at Harihar PALLE - Situated at a distance of 23! miles from in Mysore State on the bank of Tungabhadra. Veera­ Mydukur, 16! miles being metalled road upto Malle­ bral)mam revealed him that he was an incarnation of palle and the remaining 7 miles being country road Lord Siva and that he should be born in a Muslim and 38 miles from the nearest Railway Station, Cud_ family for the sin of having killed a cow. Ananda dapah. Yogi returned home and resided till his death there only. Brahma was born as Annajayya to the Viswa­ The total population of the village is 3,105 and it brahmin couple, Viswatmaka and Mayadevini of South is made up of the following communities: Caste Hin­ India. Annajayya also became a sanyasi and met Veera­ dus, Scheduled Castes (294), Scheduled Tribes (16) brahmam at Banganapalle., There Veerapl)aiah (Veera_

1. Page 234 of CudJapah District Gazette er. Yolume 1, 1915, 2, Pages 137-138 of the Gazetteer of Southern India, 18S;. 88

brahmam) revealed to him that he was Vishnu, Anna· Siddaiah, his chief disciple was not present at that jayya was Brahm.a and Ananda Singh of Kasi was Siva time. After his return to Kandimallayapalle Siddaiah who had to take another birth in Muslim family. After wept and prayed Veerabrahmam for his darsan. Veera­ Veerabrahmam joined Kandimallayapalle, Sri Maha. brahmam came out and talked to him. Later when . lakshmi was born as Govindamma to Siva Kotaiah by Pothuluraiah, his own son, opened the samadhi Veera­ the grace of Mahalakshmi. When the parents thought brahmam cursed him to spend a period of 12 years in of her marriage, Govindamma told them that she had a forest doing penance for his fault. already made selection of her husband. Veerabrahmarn During the Peddamma Jatara of Kandimallaya­ went to Peddakomerla, the place of Siva Kotaiah, palle, it came to the turn of Veerabrahmam to prepare brought back to life the only son of the Village Mun· the wooden cart for the Gramadevatha. No cart was siff (Reddy) and showed some other miracles and pre· prepared upto the last moment. Veerabrahmam silenc­ ached his Kalagnanam. Lord Vishnu is said to have ed the angry outbursts of the village headman'· under­ revealed his identity both to Govindamma and Siva taking that it was his responsibility to see that the Kotaiah and consequently Govindamma was given in Gramadevatha would reach the outskirts of the vil­ marriage to Veerabrahmam. They begot three sons lage according to the previous practice. This time and a daughter. Led by Veerabrahmam, Ananda Singh Gramadevatha did reach the outskirts of the village at and Annajayya reformed the society by their preach. the proper hour not drawn there in a cart but by the ings and warned them of the coming invasion of the command of Veerabrahmam. It is no wonder that

several future happenings were predicted and record.. It is said that Pedda Peeraiahgaru is the fourth ed. But they could take only one volume. The other son of Siddaiahgaru the first and foremost disciple of volumes changed into enraged poisonous cobras and Veerabrahmamgaru. Quarrelling with his father, he hissed them away. According to the interpretation of left for the forest and did penance for 12 years inl the Ranga Raju to one of the passages, he was ordained Elumora cave and attained yogic powers. During his 'to enter in an agnigundam (fire pit) and Eswaramma life time he showed several miracles, the chief among to remain a mai.~ to marry Ranga Raju in his next them being, bringing back to life a dried tamarind birth as Veeravasantharaya. Eswaramma remained a tree. He had several disciples and the popularly men­ maid, developed yogic powers, showed several mira_ tioned are Kasa Narayanamma, Kappala Nagamma, cles, initiated several disciples into spiritual life, grew Boe-gula Akkamma and Kumari Murali. old and revealed that she would leave the body at Pedda Peeraiah festival is celebrated for 2 days ,:midday on Margasira Bahula Navami (December­ from Chaitra Suddha Padyami (March-April) in Ko­ .January). She got a samadhi prepared in the present locality, entered it at that exact hour and got its door thapalle, hamlet of Somireddypalle. Naivedyam, in­ closed and buried. During her life time she cursed cense, cocoanuts, camphor, sandal paste and akshinthalu her maternal uncle to become a leper as he attempted (rice mixed with turmeric) are offered. Animals are to outrage her modesty and immediately he became a immolated in fulfilment of vows. leper. A group of magicians whose black magic against The descendants of Pedda Peeraiah patronize the her proved ineffective admitted their folly and hon­ festival by collecting funds. About 1,000 devotees from oured her by arranging a good feast to Brahmins and the village and the neighbourhood congregate irres­ Viswabrahmins. After serving the poor they found pective of caste and creed, People are fed free. Pra­ that ghee had not yet arrived. An awkward situation sadam is distributed to all. arose for the organisers. Then Eswaramma asked them to go to their village tank and bring two pots full 'Jf A fair is held in this connection. in an area of water telling to Ganga Devi that Eswaramma wanted Ac. 1-75 of the mutt. A few shops selling sweetmeats loan of two pots full of ghee. Water actually turned and other articles are opened. into ghee, feast was over and when the supply of ghee arrived the loan of two pots full of ghee was return­ Devi Navarathrulu are celebrated in Kothapalle ed to Ganga Devi (presiding deity of water), by pour­ for 10 days from Asviyuja Suddha Padyami to Navami ing it into the tank. In Rayalaseema particularly in (September-October). The deity is taken out in pro­ Cuddapah and Kurnool districts the devotees sing, in cession on the last day viz., Navami. Akhanda deepamu ecste.sy, ballads about her life history, preachings and is lit for the entire period of 9 days. Fruits, cocoanuts the mirac1es she showed. and camphor are offered to the deity. Devotees, local and from the neighbouring villages, congregate. Pra_ Sri Veerabrahmamgari festival is celebrated twice sadam is distributed to all. Free feeding is arranged. annually, 3 days on each occasion from Vaisakha Sud­ dha Dasami (April-May) and Magha Bahula ChatuT­ SOURCE: 1. Statement of Fairs and Festivals furnished dasi (February-March) respectively. The first festival by Superintendent of Police, Cuddapah. is the Aradhana of Veerabrahmam in commemoration 2. Sri V. Devaraj, Head Teacher, Konduvari­ of the saint who entered jeevasamadhi on Vaisakha palle. Suddha Dasami. The second is held in connection with 3. Sri Pothuluri Veerabrahmamgari CharitTa Mahasivaratri. The usual fasting and jagaram (keep­ (in Telugu) by Sri Kal1JataZa Jayarama ing awake throughout the night) is observed by de~ Bao, Madras. votees on ChatuTdasi and a feast is enjoyed on the following day. The celebrations conclude with the car festival on the 3rd day. Both the festivals are about 10. C:;::ULRAJUPALLE, hamlet or JANGAM:RAJu­ 300 years old and widely known. The successors of PALLE - Situated at a distance of about 30 miles Veerabrahmam are the patrons and pujaris who under_ from Cuddapah Railway Station. take the organisation of the festivals by raising sub­ The total population of the village is 2,443 and it scriptions and with the offerings made by the pilgrims is made up of several SUb-communities of Caste Hin­ in cash and jewellery. The festivals attract nearly dus; Scheduled Castes (493) and Scheduled Tribes 10,000 visitors belonging to all communities from all (13). The chief means of livelihood of the people is parts of the State. About half of them come from the agriculture. neighbouring villages and daily return. The other visi­ tors remain here till the last day. Prasadam distributed Sri Narayanaswamy festival is celebrated for 2 at the precincts of the dhwajasthambham is carefully days in Pushyam (December-January) during San­ dried, preserved, taken home hundreds of miles away kranti (generally on 14th and 15th January). This is by the visitors, mixed with rice and distributed to all of local significance. Five hundred local people of aU friends and relatives. communities participate.

Apart from the choultries available, pandals are SOURCE: Statement of Fairs and Festivals furnished by ~rected and sanitary and water facilities are provided. the Collector, Cuddapah. 90

11. GUNDAPURAM - Situated at a distance of H The legend goes that Ankalamma appeared to miles from Badvel-Mydukur bus route and 40 miles Obulreddy Papireddy of this village in a dream and from Cuddapah Railway Station. demanded to instal Her in a temple for the prospe_ rity of his family. Accordingly he constructed a tem_ The total population of the village is 259. aad it ple and installed Her image about 100 years back. is made up of the following communities: caste Hin_ dus - Vaisya, Reddy, Balija, Vadde, Golla, Chakali A big jatara takes place at Munnelli in honour of (Washerman); Scheduled Castes (44) - Mala, Madiga; the village deity Devagiri Ankalamma on Phalguna Muslims and Christians. The chief means of livelihood Suddha Purnima and Bakula Padyami (February­ of the people are agriculture, agricultural labour, trade March). On Purnima day, kalasa puja is performed and other traditional occupations. and on BahuZa Padyami, naivedyam is offered and 'ani­ mal sacrifices are, as usual, the principal feature of There is a peerZa chavadi for Pedda Peeruswamy this festival. Hundreds of sheep and goats are thus and a church in this village. immolated, the sacrifice being inaugurated by the According to the directions of Pedda Peeruswamy slaughter of a buffalo'. From 4 O'clock in the evening, who appeared to one of the village elders in a dream, siribandlu are taken round the temple. This festival the villagers brought his image which was lying in a is taking place for the past 100 years but of local sig­ well in the form of a peeru, constructed a peerLa nificance. Previously Obulreddy Papireddy was the chavidi 4 years back and kept it in that chavidi. chief patron, but after his death the village elders are patronizing the festival by raising SUbscriptions. This During the month of Moharram (June-July), festival attracts an assembly of about 4,000 people from PeerZa Panduga is celebrated for 10 days by the devo­ various parts of the tal uk, irrespective of caste And tees. (Muslims take bath and offer their prayer to the creed. Pujari is Chapati Veeraiah with hereditary deity. Clothes, gold and silver ornaments and eatables rights. are offered to the deity in fulfilment of their vows. Muslim devotees observe fast and generally entertain "At Rajupalem, a hamlet of Munnelli, their relatives, friends and servants to a good feast. ~mother great festival is occaSionally held In honour of the Goddess Palnati Anka­ This festival is of local significance. Local people and lamma. Several villages in the Sagileru the devotees from the various parts of the taluk con­ valley worship this Goddess. Her cult is gregate irrespective of caste and creed. The mujavar said to have been introduced by a Mala is a Muslim belonging to Sheik community without from Palnad in Guntur district. No buffa­ loes at all are sacrificed at this festival, hereditary rights. Prasadam is distributed to all but only sheep and goats. People of the present. Baineni caste are said to come from· Pal-­ had and recite the palnati suddulu during SOURCE: Smt. K. Kanthamma, Head Teacher, N. E. S. the festi val." 2 School, Gundapuram. SOURCE: 1. Sri K. C. Subbaiah, Panchayat Samithi Elementary School, MunneUi. 12. MUNNELLI - Situated on the left bank of the 2. Gazetteer of the Cuddapah District, Volume Sagileru at a distance of 5 miles from Porumamilla on 'I, 1915. Cuddapah-Giddalur bus route, 18 miles from BadveI and 45 miles from Cuddapah, the nearest Railway Station. 13. PULLIVEEDU - Situated at a distance of 40 miles from Giddalur Railway Station and connected by "The village contains five fairly large bus routes to Cuddapah, Proddatur, Cumbum and Gid­ tanks irrigating in the aggregate several daIur. hundreds of acres. Two inscriptions in this village as well as others in the Sagileru The total population of the village is 636 and it valley show that in the middle of the 16th century this part of the district was includ­ is made up of the following communities: Caste Hin_ ed in the Gandikota sima. At an earlier dus - Kapu, Vadla, Golla, Kummari (Potter), Chakali period of the Vijayanagar ascendancy Bad­ (Washerman); Scheduled Castes (49) - Madiga; vel taluk appears to have fallen within the Muslims, Dudekulas and Christians. Kapus are in ma­ Siddhavattam sima; but it is possible that jority. The chief means of livelihood of the people the latter was a sub-division of Gandikota and not a separate district." 1 are agriculture, weaving, tanning of hides, trade in ghee and other traditional occupations. The total population of the village is 3,929 and it is made up of several SUb-communities of Caste Hin­ Srirama temple and Chakali Narappa samadhi are dus; Scheduled Castes (514) and Scheduled Tribes the places of worship in this village. (102). Reddys are in majority. The chief means of The legend has it that Chakali Narappa was born livelihood is agriculture. in Kanamala village in Proddatur taluk of Cuddapah The temple of the village deity Devagiri Anka­ district and he settled in Pulliveedu. Though he was lamma with Her image in awe-inspiring form is the a cripple, he used to go daily to the sacred place call­ place of worship. ed Eddu Adugu Kanuma in Nallamalai hills. Two hund-

J1 & 2. Page 233 of Cuddapab District Gazetteer, Volume I, 1915. 91

red yeilrs ago a bull jumped down from the top, of a is hidden. Some sadhm have failed in their attempt hill on: to a rock below when a tiger pursued it, and to dig out the supposed treasure. The idols in the the impressions of its hoofs are still to be seen on that temple of Bairavaswamy have been uprooted by rock. Hence the place acquired the name Eddu Adugu thieves to remove the treasure which is traditionally Kanuma. (Eddu means bull; adugu foot impression believed to be kept under the idols. Yet another local and· kanum~ valley). Narappa seldom asked anything belief is that this hillock was the abode of Bakasura from others and was reluctant to talk to anybody. He of Mahabharata epic. This Rakshasa was destroying was having his food or clothes only when the devotees the families of the village and the residents entered offered them out of their good will and devotion. It is into an agreement with him to send him daily a cart­ said that the, then District Collector of Cuddapah had load of food, a pair of bulls or buffaloes, and the dri­ great respect for him and the Collector was blessed ver for his day's food. Bheema, the second of Panda­ with a son after receiving upadesam from him. About vas, offered to take the cart when the turn came to 5 years ago Sri Narappa passed away, and a samadhi the Brahmin family in whose house the Pandavas were was constructed in his memory. Crowds were waiting residing in Ekachakrapuram after the lac house was for his grace. Those that got the fruit he bites a,nd burnt. The epic records that the Rakshasa was killed food he tastes were supposed to be blessed. by Bheema. From Kartika Suddha Vidiya (October_November) The total population of the village is 5,581 and it a festival is celebrated for two days near the samadhi is made up of the following communities: Caste Hin_ of Chakali Narappa. On the first day night, jagaram dus - Brahmin, Vaisya, Kapu, Balija, Bestha, Gandla, (keeping awake throughout the night) is observed and Reddy, Golla, Sale (Weaver), Kalavantulu, Chakali on the next day, free feeding is arranged. Bhajans are (Washerman), Mangali (Barber), Kummari (Potter); performed by sadhus at his samadhi. Devotees off(;r Scheduled Castes (191) - Mala, Madiga; Scheduled incense and cocoanuts. The festival is taking place Tribes (20); Muslims, Dudekulas and Christians. The for the last 5 years and is of local significance. Local chief means of livelihood of the people are agriculture, people and devotees from various parts of the taluk, agricultural labour, trade, employment and other tra­ as well as some sadhus from , congregate. ditional occupations. Sri Jayarama Reddy of Porumamilla, Sri Pull a Reddy of Allagadda taluk of Kurnool district and Sri Dasta­ The temples of Kanyakaparameswari with Her giri Saheb of pulliveedu are the chief patrons of the stone image, Siva, Ramaswamy, Anjaneyaswamy, festival. Chennakesavaswamy temple and Bairavaswamy tem­ ple in ruined stage, the samadhi of Narayandas, peeTla Pativratha Lakshmamma Puja is also performed chavidies, mosques and a Roman Catholic Church are in Pushyam (January-February) on a Sunday, after the p~aces of worship in the village. the cholum «Jowar) crop is harvested. Ryots offer jonna pulagam (a kind of preparation cooked with Kanyakaparameswari festival is celebrated for 10 choLum) in their fields in her name. Some fast and days from Asviyuja Suddha Padyami to Dasami (Sep­ propitiate her. There is no image for her. It is of local tember-October). It is of ancient origin but of local significance and observed as a domestic festival. significance. Vaisyas are the patrons. Pujari is a Brah­ min with hereditary rights. Prasadam is distributed Srirama Navami is celebrated on Chaitra Suddha to Vaisyas only. On the last day, free feeding is ar_ Navami (March-April). Further details are not avail­ ranged only to Vaisya community. able. Fathima festival is celebrated in Vaisakham SOURCE: Sri P. Subbanna, Head Teacher, Panchayat (April-May) for 3 days by the Roman Catholic Mis­ Samithi Elementary SchooZ, PuZZiveedu. sion. Roman Catholic worship Fathima's image in hu­ man form and take it in a procession. It is said that 14. PORUMAMILLA - Situated on the Cuddapah­ Fathima was blessed by Jesus Christ when she per­ Cumbum road, some twenty miles north of Badvel and formed penance in the cave ,of a hill. He-buffaloes, 32 miles from Giddalur Railway Station. goats, sheep and fowls offered by the devotees are Once this place was ruled by some polegars, but sold, instead of sacrificing, and the amount utilised as Vijayanagar kings defeated them and seized their fort. a fund for the organisation of the festival. It is of local Since that time many a battle were fought; hence the significance and the Hindus feel that it is got up just name porumamilla came into existence. (Poru means 3 or 4 days ahead of the festival of Veerabrahmam to fight in Telugu). 'Like Badvel it derives its import_ prevent the converts from attending the annual festi­ ance from its great tank. On the bund opposite to the val at the Veerabrahmam mutt at Kandimallayapalle, ruined temple of Bairavaswamy are two large stones as the influence of that great saint might induce them bearing an inscription of considerable historical in­ to get back into the Hindu fold. Pastors of Roman terest, recording that the tank was constructed by Catholic Mission patronize the festival. Local Christ_ Prince Bhaskara, Viceroy of the, Udayagih province, ians and a few others congregate. in the reign of his father the Emperor Bukka 1.' It is Patrons and Christian leaders assemble there and believed that just at sunset, the shadow of the inscrip­ deliver lectures on the preachings of Jesus Christ for tion falls in the centre of the tank where a treasure the spread of Christianity. 92

About 12 years back there lived Sri Narayanadas gal, who extended their authority over alias Thatha in this village. Sri M. Veera Reddy, B.Sc., most of the Cuddapah district in the last quarter of the 13th century. Ambadeva a devotee built a samadhi after his death. It is believ­ who usurped the sovereignity about ed that the evil spirits haunting a person will flee If A.D. 1287 belonged to the Kayastha he perambulates his samadhi. Every Friday bhajans family." I are performed; daily pu;as are performed by Veera The total population of the village is 5,028 and it Reddy and his father. Once in a year Narayanadas is made up of the following communities: Caste Hin­ Aradhana is celebrated. It is of local significance. dus Brahmin, Vaisya, Kapu, Devanga, Jangama. People suffering from evil spirits come from distant Vadrangi (Carpenter), Kummari (Potter), Chakali places and go round the samadhi. (Washerman), Thamballaj Scheduled Castes (412) - Hussainayya Urs is also celebrated annually. Ful­ Mala; Scheduled Tribes (54); and Muslims. The chief ler details are not available. means of livelihood of the people are agriculture, ag­ ricultural labour, trade and other traditional occupa­ SOURCE: 1. Sri B. P. Chinna Narasaraju, Teacher, tions. PorumamiUa. 2. Sri Palakotanu Kotireddy, Teacher, Poru­ The aforesaid Eswara temple and the temples of mamilla. Rama with His stone image and procession images and 3. Gazetter of the Cuddapch District, Volume of Veerabhadraswamy (a stone image) and a peerla 1, 1915. chavidi are the places of worship in the village. There are also the deities of Chowdamma and Kanakadurga who have no temples. 15. SANKAVARAM - A prosperous village lying about three miles north of Porumamilla near the road On Chaitra Suddha Vidiya (March-April) and on to Kalasapad, 20 miles from Giddalur beside Cudda­ 15th January in pushyam the paruveta festival of Es­ pah-Giddalur road at a distance of 2 furlongs from the wara is celebrated for one day on each occasion. Paru­ road,. 23 miles from taluk headquarters Badvel and 70 veta is celebrated in the evening and the festival cele­ miles from the sub-divisional headquarters Rajampet. brations conclude in the night. Cocoanuts, camphor. As- the foundation of the village was laid when a fruits and flowers are offered. It is of ancient origin siddha blew his conch, the name Sankhavaram came but of local significanee. There is Inam land for the into existence. It is perhaps a corrupted form of Sall­ temple. Local Hindus congregate. Pujari is a Tham­ kharavam (sankhu means conch and raV2m sound in balla. Prasadam is distributed to all present. Telugu). Chowdamma Jatard is celebrated occasionally by "To the west of the village is a small Devangas of this village. Animals and fowls are sac­ fort with a circular tower said to have been rIficed to the deity in fulfilment of ·their vows. It is built by 'the Kondavandlu family' of Kapus who were very famous and powerful in of ancient origin but of local significance. Local people old times. At a subsequent period it was oongregate. There are Imam lands to the deity. pujll.ris occupied by a certain Desay Marka Reddi, and patrons are Devangas. who seems to have been a powerful poli­ gar during the 18th century. His descend­ Peerla panooga is celebrated every year in this ants own some shrotriem villages in the village in the Muslim month Mt;Jharram (June-July). neighbourhood which are said to have been granted to the family by Sir Thomas Peerlu are installed in the peerla chavidi and pujas Munro. are performed by the devotee-so It is of ancient origin About a hundred yards north of the but of local significance. Sugar and incense are offer­ fort are the remains of an old temple which ed. Local people, irrespective of caste and creed, con­ tradition says was built by a Vijayanagar gregate in this festival. The mujavar is a Muslim. king. On a stone close by is a faded in­ Prasadam is distributed to all present. scription wherein are only legible a date, S.S. 1517 (A.D. 1595), and the name of SOURCE: 1. Sri P. Channappel, Head Teacher, Samithi Venkatapathi Raja of Vijayanagar. This il­ lustrates how the Vijayan8llar suzerainty School, Sankhavaram. was acknowledged at 'least in name, many 2. Gazetteer of the Cuddapah District, VolulIle years after the battle of Talikota. During I, 1915. the whole of his reign Venkatapathi Raja resided at Chandragiri in the present Chit­ 16. CHERLOPALLE - Situated on Cuddapah-Prod­ to or district. datur bus route at' a distance of 6 miles from Poruma­ Another inscription records that the milla and 30 miles from Giddalur Railway Station. A temple of Iswara which is built on the road is under construction from Sitaramapuram in slope of a hill about five miles north of the village was constructed in the year to this village through hills. S.S. 1205 or A.D. 1282 in the time of Thri­ The name Cherlopalle came into existance as it ghavari Deva Maharaja of the Kayastha family. The Kayasthas were powerful feu­ is constructed in a tank. Cheruvu means tank in datories of the Kakatiya Kings of War an- Telugu. It is also known as Tekurupeta as there were

'" Pages 230-231 of Cuddapab District Gazetteer, Volume 1. 1915. 93

a number of teak trees in olden days in the vil­ are arranged on that occasion. This jatara is of ancient lage. Teku in Telugu means teak. Reddi kings appear origin though of local significance. Local Hindus COl1~ to have ruled the place and there is a ruined fort. gregate. Entertainments like folk songs and bhajan8 are arranged. TIle total population of the village is 4,646 and it is made up of the following communities: Caste ·Hin­ SOURce: 1. Sri M. Krishnamocn'thy, Headmaster, Spe­ dus - Brahmin, Vaisya, Balija, Yadava, Kapu, Sale cia! Samithi Higher Elementary School, (Weaver), Chakali (Washerman); Scheduled Castes Tekurpet. (616) - Madiga, Mala; and Muslims. The chief means 2. Sri G. Sreenivasulu, Teacher, Thiruven­ of livelihood of the people are agriculture, agricultural galapuram. labour, trade, weaving and other traditional occupa­ 3. Sri I. Balasundaram, Head Teacher, Thiru­ tions. vengalapuram.

Srirama temple with a picture showing His patta­ 17. CHINNAERASALA - Situated at a distance of bhishekam, Siva temple with a stone Sivalingam, An­ 5~ miles from Porumamilla and 35 miles from Gidda­ janeyaswamy temple with His image in the form of lur Railway Station. Hanuman and a mosque are the places of worship in the village. The total popUlation of the village is 1,739 and it is made up of the following communities: Caste Hin_ Srirama temple with His image in the centre of dus - Brahmin, Reddy, Kapu, Balija, Mutracha; Sche­ the village and village deity Ankalamma temple with duled Castes (304) - Mala, Madiga; Scheduled Tribes . a stone image in human form to the west of the vil­ (74) - Yerukula; Muslims, Dudekulas and Christians. lage are the places of worship in Thiruvengalapuram The chief means of livelihood of the people are agri­ hamlet of Cherlopalle. culture, agricultural labour and basket making. Eswara festival or Mahasivaratri is celebrated for Siva temple with a Sivalingam, Ananta Padmana­ 2 days on Magha Bahula Triodasi and Chathurd:lsi bhaswamy temple with His six feet self-manifest im­ (February_March). Devotees offer cocoanuts and cam­ age in lying posture as in Sreerangam with Sridevi phor. Some observe fast and jagarana (keeping awake and Ehudevi under His arms, and Ugra Narasimha_ throughout the night). The image of the Lord is taken swamy on His left and a Roman Catholic Church are out in procession. It is of ancient origin but of local the places of worship. An attempt to keep erect the significance. Vaisyas are the chief patrons. Loc"l Hin­ image of Anantha Padmanabhaswamy failed as milk­ dus congregate. Pujari is a Brahmin of Bharadwajasa white water appeared wherever the place was dug. gotram without hereditary rights, but on annual salary. The Telugu alphabet 'oAr...' ( e ) is found at the foot Prasadam is distributed to all. of the image and hence the Lord is called Anantha During Srirama Navami in Chaitram (March­ Padmanabhaswamy. The temple is in a small tank and April), Mukkoti Ekadasi in Margasiram (November­ the Lord is surrounded by water for about three December) and Sankranti in Pushyam (13th fo 15th months in the year. The temple was originally sur­ January) the image of Rama is taken out in proces­ rounded by five ponds, but, for the convenience of the sion. Cocoanuts, camphor and flowers are offered to pilgrims, excepting the pond on the left side, all the the deity. It is of ancient origin but of local signifi­ other four were filled up with earth. The water in the cance. The chief patrons are the Vaisyas. Local Hindu pond is pure and will n6t dry up even for 10 years devotees and from the neighbourhood congregate. without rains and when the tank, in which the temple PUjari is a Brahmin of Viswamitrasa gotram without is constructed, is full, the water stands 2 feet above hereditary rights and is arpointed on monthly the statue for 3 months in a year. At that time de'Jo­ salary basis. Prasadam is distributed to all present tees offer camphor to Him by placing it on the leaves in the form of panakam (jaggery solution) and pa'l'l._ and slo~ly thrusting it towards the deity. neram (soaked green gram dhal). Ananta Padmanabhaswamy festival is celebrated The devotees are entertained with bhajans. There for one day on Bhadrapada Suddha Chathurdasi is a choultry opposite to Srirama temple and pandals (August-September). Offerings are made in the form are erected during Mukkoti Ekadasi. of cash and kind, cocoanuts, camphor, panakam and Ankalamma Jatara is celebrated on Magha Bahula panneram. Social dinners are arranged by the rich Triodasi and Chathurdasi for two days for the welfare devotees. This festival is taking place for the last 60 of the village. On Magha Buhula Triodasi, korla bandi years and is confined to the local people and to the ceremony is celebrated and on Chathurdasi, carts are neighbouring villages. Local Hindu devotees and from taken round the deity. Incense, bonams (cooked rice) the neighbourhood congregate. and cocoanuts are offered and animals and fowls are Srirama Navami on Chaitra Suddha Navami sadhus sacrificed in fulfilment of their vows. Some (March-April) and Paruveta festival of Srirama dur_ jatara. attend to this The villagers clean their houses, ing Sankranti (Pnshyam - generally on 15th January) tie mango fronds to the entrances, decorate their houses are celebrated. Devotees offer cocoanuts, panakam and with coloured papers and wear new clothes. Feasts panneram to the deity. Reddys are the patrons and 94 the pu;ari is a Srivaishnava Brahmin of Bharadwajasa The jeevasamadhi of Sri Yadava Pedday.ya, a gotram, appointed on montllly salary basis. Panakam saint, is the place of worship in the village. (jaggery solution), panneram, fans and butter-milk Sri Yadava Peddayya festival 'is celebrated are distributed to all present in the Ramaswamy tem­ in Magham (January-February) for a day. This is of ple choultry. local significance. About 1,000 local people of aU com­ SOURCE: Sri B. Krishnamoorthy Rao, Head Teacher, munities partiCipate in the festival. Special Samithi School, Rajasahebpet, TekuT­ SOURCE: Superintendent of Police, Cuddapah. pet (Post). 20. BADVEL - The taluk headquarters, situated at 11:\. TSALLAGIRIGELLA - Situated at a distance of a distance of 2 miles from the Sagileru river, 28 miles 2 miles from Giddalur-Badvel bus route and 14 miles from Bhakarapet Railway Station, nearly thirty miles from the taluk headquarters Badvel. from Vontimitta Railway Station to 'the north, 35 miles from Rajampet and 40 miles from Cuddapah Railway This village is situated in a cool place surrounded Station Sidhout by bus. Buses ply to Proddatur, by hills. Hence it acquired the name Tsallagirigella via Nellore, Udayagiri, Kanigiri and Sitaramapuram. (tsaHa = cold; giri = hill in Telugu). The total population of the town is 8,063 and it The total population of the village is 1,748 and it is made up of the follo.wing communities: Caste Hin­ is made up of the following communities: Caste Hin_ dus - Brahmin, Vaisya, Kshatria, Viswabrahmin dus - Brahmin, Nambi, Vaisya, Kapu, Kamma, Vadla, Xammara (Blacksmith), Chakali (Washerman); Sche­ (Goldsmith), Settibalija, Kalavanthulu, Gandla, Sale duled Castes (218) - Mala, Madiga; Muslims and (Weaver), Uppara, Yadava, Kammara (Blacksmitn), Christians. The chief means of livelihood of the people Kummari (Potter), Chakali (Washerman), Mangali are agriculture, agricultural labour and other tradi­ (Barber); Scheduled Castes (746) - Mala, Madiga; tional occupations. Scheduled Tribes (24); Muslims, Dudekulas and Christians. The chief means Qf livelihood of the people Pattabhi Ramaswamy temple, with the stone im­ are agriculture, labour, trade, Government employ­ ages of Rama, Lakshmana, Sita and Anjaneya in sit­ ment and traditional occupations. The great tank at ting posture on a peetam, which is believed to have Badvel said to have been constructed in the 17th cen­ been built by King Janamejaya of pandava dynasty, tury by Anantharaju or, Anantaramaraju, a Matli Pothuraju arugu (pial) and peerla chavidi are the prince places of worship in the village. "is its principal source of wealth. It a~ords Srirama festival is celebrated for one day on two. irrigation to seven villages, of which Bad~­ occasions viz., Paruveta festival in Pushyam (general­ vel receives the greatest share. It has an area of about a thousand acres under the ly on 15th January) and Srirama Navami on Chaitra tank, of which more than half consists of Suddha Navami (March_April) in Pattabhi Rama­ Inam lands. Surplus rice is chiefly export~ swamy temple. Cocoanuts, camphor, flowers and fruits ed to Udayagiri in Nellore district. Tur_ are offered to the deity. Free feeding is arranged in meric and indigo find a market in Cudda~ pah. Its position on the main roads con­ -fulfilment of their vows. The festival is of ancient necting Cuddapah with Cumbum and Nel­ origin but of local significance. The chief patrons are lore renders Badvel a trade centre for the the Kapus. Local Hindu devotees and from the ham- eastern taluks only second in importance 1ets of the village congregate. Pujari is a Nambi of to Rajampet. In the making of shoes and sandals it has developed a considerable in­ Yathiraja gotram with hereditary rights. Prasadam is dustry affording occupation to a large pro­ distributed to all present. portion of the Musnlman population." 1

SOURCE: 1. Sri P. Subbanna, Head Teacher, Samithi Kanyakaparameswari temple with Her idol made Telugu School, Tsallagirigella. of panchalohas (an alloy of five metals) in the female 2. Sri K. Subbaiah, Samithi Telugu School, form of shakti, four Anjaneyaswamy temples with the Tsallagirigella. stone images in the form of Hanuman, Venkateswara temple, four Rama temples, Eswara temple with a Sivalingam, Veerabhadraswamy temple, Poleramma 19. KONGALARAMAPURAM, hamlet of THANGE­ temples, Ankalamma temples, mosques and churches DUPALLE - Situated at a distance of 43 miles from are the places of worship in the town. There is Pra_ >Cuddapah Railway Station via Sidhout and 45 miles sanna Venkateswaraswamy temple in Agraharam a -from Giddalur Railway Station. hamlet of Badvel. The total population of the village is 784 and it Kanyakaparameswari festival is celebrated for 10 is made up of several sub-communities of Caste Hin­ days from Asviyuja Suddha Padyami to Dasami (Sep­ dus and Scheduled Castes (38). The chief means of tember-October). During nights, the image of the 1ivelihood of the people is agriculture. deity is taken out in procession on different vahanams. t. Page 227 of Cuddapab District Gazetteer, Volume J, 1915. 95

Cocoanuts, fruits, flowers and camphor are offered to several in distress. The sick and the insane go round the deity. The festival is taking place for the past 100 the temple and feel relieved. The elevation, the pure years and is of local significance. Arya Vaisya San­ air and the peaceful atmosphere are supposed to re­ gham of the town organises the festival. Local Hindu lieve one of the physical and mental ailments he is devotees of the town and. neighbourhood congregate. suffering from. The peace and tranquility that is ex­ The pujari is a Brahmin enjoying the income of the perienced in Prasanthi Nilayam at Puttaparthi, Penu­ temple with hereditary rights. Prasadam is distributed konda taluk in Anantapur district is enjoyed in this to all. The festival celebrations come to an end with temple, which one has to believe, was built years ~ack the feeding of the poor on the last day. to shelter the Sivalingam which is believed to have peen installed by i:reat sages for their worship while Once in two or three years J atara is celebrated for they did penance in the caves of the nearby hill. the village deities Ankalamma, Poleramma and Sat­ yamma on Vaisakha Suddha Purnima (April-May). SOURCE: 1. Sri G. Eddulappa, Craft Instructor, Zilla. Sheep, rams, goats and buffaloes are sacrificed to the Parishad High School, Badvel. deities in fulfilment of vows. The special feature in 2. Sri A. Subbarayudu, Samithi Higher Ele­ the :iatara is batitiruguta. It consists of some Sudras, mentary school, Baduel. with swords and spears, going round the village boun­ 3. Sri Y. Narasimha Rao, Zilla Parishad High. daries early in the morning with shouts of kobali­ School, Badvel. kobali. On their way to the boundaries they scatter 4. Sri T. Chennaiah, Zilla Parishad High blood of the animals with margo sa leaves and return School, Badvel. to the temple of Ankalamma. The youth after scatter­ 5. Sri S. Srinivasulu, C/o S. Ramaiah, East ing the blood run in competition to the Ankalamma Brahmin Street, Badvel. temple to receive prasadam and kumkum (vermilion) 6. Smt. S. Nagarathnamma, I Asst. Teacher, as it is believed that whoever c.omes first would receive Badvel. the blessings of the deity. There is a superstition that 7. Smt. S. Nagamuniamma, Head Teacher, anyone, happening to come opposite this group, shall Badvel. meet with death. But such a thing never happened so 8. Superintendent of Police, Cuddapah. far. This festival though of ancient origin is of local 9. Cuddapah District Gazetteer, Volume I. significance. The villagers are the patrons and Hindu 1915. devotees of the village congregate. An Asadi is the pu:iari with hereditary rights. Prasadam is distributed 21. ANANTARAJAPURAM - Situated at a distance to all. of 3 miles from Badvel on Badvel-Giddalur road and Sri Venkateswaraswamy festival (Garudothsavam) 35 miles from Cuddapah Railway Station via Sidhout. is celebrated for 3 days from Phalguna Purnima One can reach this village by getting down at any of (February-March) in Agraharam, hamlet of Badvel. the Railway Stations viz., Cuddapah, Nandalur or Gid­ This festival is of ancient origin though of local signi_ . dalur and travel in a bus. Anantaramaraju, a Matli ficance. About 10,000 visitors come to this festival ir_ prince, is credited with having constructed the Bad­ respective of caste or creed. vel tank. This village falling under the ayacut of BacL vel tank is named after him. There are Gita Samithi, Maruthi Bhajana Mandali Lalita Kala Samithi, Rama Sapthaha Sangham, Siva~ The total population of the village is 2,311 and it nama Sapthaha Sanghams and Mahila Sanghams in this is made up of the following communities: Caste Hin­ town. Gita parayanopanyasams, bhajans, dramas and dus - Brahmin, Vaisya, Balija, Uppara, Kummari other programmes entertain the visitors during the (Potter), Vadde, Gujjula, Mangali (Barber), Chakali above festivals. (Washerman); SchedUled Castes (317); Scheduled Tribes (28) and Muslims. Gujjulas are in majority. Choultries and hote1s in the town provide lodging Tlle chief means of livelihood of the f,eople are agri­ and boarding facilities to the visitors. culture, trade and handicrafts. About two miles from Badvel, there is a range of Sri Prasanna Venkateswaraswamy temple said to hillocks at the foot of which there is a koneru with have been constructed by Matli Ananta or Anantarama­ stone rivetment. Towards the town from this koneru raju with the image resembling the one at Tirumalai there is an elevation fifty feet high from the koneru and the image of His consort Alivelu Mangamma is level and over hundred feet on the village side. On the main place of worship in the village. There is a the elevation there is a Siva temple, with a spacious rampart surrounding the temple. There are a pagoda mukha mantapam and more spacious open place all and mantapams in the temple. It is said that the uth­ round. A visitor to this isolated place feels blissful sava vigrahams (procession images) of the deity sur­ peace of mind, peculiar to this place. The temple and pass those of even the Tirumalai Devasthanam. The the koneru which got dilapidated owing to disuse over floor of the temple was provided with Cuddapah slabs years have been subsequently got repaired and reno­ about 4 years back. Recently the devotees have spent vated by some public-spirited men. Lord Siva there about 12,000 rupees for constructing a mantapam pro_ in the form of a Sivalingam is the protective angel for vided with mirrors. There is a tank for the celebration 96

of teppa uthsavam (boat festival). The temples of vas are in a majority. The chief means of livelihood Ramaswamy, Anjaneyaswamy and Narasimhaswamy of the peOple is agriculture. on the hillock are the other places of worship in the A small temple of Srirama with His stone image village. is the place of worship in the village. Sri Prasanna Venkateswaraswamy Kalyanothsavam Srirama Navami is celebrated on Chaitra Suddha (Marriage function) is celebrated for 10 days from Navami (March-April). Incense and cocoanuts are of­ Phalguna Suddha Dasami (February"March) com~ fered to the deity. The festival is of local significance, mencing with ank,urarpanam. The image of the deity is taken out in procession on garuda vahanam on the Common festivals like Ugadi i.e., on Chaitra Sud­ full moon day. Kalyanothsavam is celebrated in a very dha Padyami (March-April) and Sankranti i.e., in splendid manner. Cocoanuts, flowers and mudupuht Pushyam (13th to 15th January) are also observed. are offered to the deity in fulfilment of vows. The fes­ tival is being celebrated from the inception of the Animals are sacrificed during jatara. iNo oth~r de­ temple but is of local significance. The devotees tails about the jatara are reported. of the village and from the neighbourhood congregate. Only Hindus participate in the festival. The pujari is SOURCE: Sri M. Balachennaiah, Teacher, Shotrium a Vaishnava Brahmin without any hereditary rights. Ramapuram. Prasadam is distributed to all. There is free feeding. 23. - Situated just five miles away from Badvel town towards Nellore road and 35 miles The common Hindu festivals such as Ugadi etc., from Vontimitta Railway Station. Kummari Molla, a are also observed. renowned poetess of Sri Krishnadevaraya's court, wor­ SOURCE: 1. Sri Mydukur Narasimhaiah, Junior Telugu shipped Malleswara of Gopavaram, and wrote Rama­ Pandit, Zilla Parishad High School, Bad­ yana in dvipadi prosody. veL. 2. Sri Kamasamudram Bhavanacharlu, Head The total population of the village is 3,037 and Teacher, Samithi School, Anantarajapuram. it is made up of the following communities: Caste Hindus-Brahmin, Vaisya; Scheduled Castes (582); SchedUled Tribes (87) and Muslims. The chief means 22. SHOTRIUM RAMAPURAM - Situated four miles of livelihood of the people are agriculture and agri­ from Atmakur-Badvel bus route and 45 miles from cultural labour. Cuddapah Railway Station. The village can be reach_ ed only by foot-path from the bus route. The temple of Venugopalaswamy in the village A legend goes to say that 200 years ago this place with his 4 feet high image along with those of was full of palm trees, bushes and pasture and was and Sathyabhama, the temple of Kodanda thc rendezvous of wild animals. Sugalis were the only Ramaswamy on the road half a mile from the village human beings who resided there being the watchmen with the images cf Rama, Lakshmana, Sita and for the cattle of the ryots of the neighbouring vil­ Anjaneya, the temple of Malleswara with a Sivalingam lages which used to graze there. Sugali Ramanna was within the compound wall of Venugopalaswamy one among them who came there with his family and temple are the places of woq:;hip. a herd of thousand heads. Ramanna who was very bold and courageous used to drive away tigers that Sri Venugopalaswamy Brahmothsavam is celebra­ came near the herd. The tigers, however, were killing ted for 13 days from Vaisakha Suddha Tadiya to a few cows now and then. He had a dutiful wife Purnima (April-May). Cocoanuts and camphor '1re and a nine-year old boy. In his absence his wife play­ offered to the deity. The festival is being celebrabed ed the host to a sadhu who taught Ramanna a man­ for the last 20 years and is of local significance. tram the chanting of which prevented the tigers from Sri Rayadurgam Sundara Ramaiah and Padmanabha carrying away the cattle. But, one day, due to the Sarma, the two B['ahmin brothers are the trustees of mistake of his wife having sent him food prepared the temple. Local Hindus and those of the neighbour~ during her monthly period, the mantram lost its power. hood congregate. Sri Rayadurgam Sundara Ramaiah A tiger jumped into the herd. Unable to bear the is the pujari. sight of the tiger killing a cow, Sugali Ramanna at~ Sri Kodanda Ramaswamy festival is celebrated tacked the tiger single handed and killed it. But he during Dasara i.e., Asviyuja Suddha Padyami to Dasami . died of the injuries caused by the ferocious ani~al (September-October). Cocoanuts etc., are offered to during the struggle. The co-cowherds named the vil­ the deity. The festival is being celebrated from OVEr lage after him, in recognition of his valour. 20 years and is of local significance. The family The total population of the village is 311 and it members of late M. Neelakantham Sresty of Badvel is is made up of the following communities: caste Hin­ the trustee of the temple. Local Hindu devotees con~ dus - Kapu, Yadava, Balija; Scheduled Castes (122) gregate. Padmanabha Sarma, a Brahmin, is the puja·ri - Mala; Scheduled Tribes (7); and Muslims. Yada- for the temple. P7

$rirama Navami is also celebrated on ChaitTa The village deity Chennakesllvaswamy temple Suddha. Navami (March-April). with a Galigopuram (tower) and with His ima,e in the form ot Vishnu with four arms holding Sa.khu Abhiahekam is performed to Malleswara on Sivs.­ (conch), Chakra (di~s) and Gada (mace), and ratn i.e., Magha Bahula Chathurdasi (February-March). Sridevi and Bhudevi on either l!Iide of the image is the The pujatis observe fast and free feeding is arranged place of worship _in the village. on the following day. Sri Chennakesavaswamy Brahmothsavam is cele­ There is Garudaiah choultry providing only water brated for 10 days from Chaitra Suddha Dlt3ami to facility. Bahula Chaviti (March-April). Ankurarpanam on Some 5 or ~ shop-keepers of Badvel dealing in Dasami, dhwajarohanam on Ekadasi, sesha vahanam on sweetmeats, clothes etc., open shops during the festival Dwadasi, gurrapu vahanam on Triodasi, An;ane1/(% days. vahanam on Chathurdasi, garudothsavam on Purnima, kaZyanam and enuga vahanam on Bahula Padyami, SOURCE: Sri Kalidas Subrahmanyam, Teacher, Zilla Paris had High School, Badvel. rathothsavam on Vidiya and alukaladopu on Tadiya are the rituals observed. The festival concludes with 24. CHENNAMPALLE - Situated by the Bide of theerthavali (vasanthothsavam) on Bahula Chaviti. Nellore-Cuddapah road at a distance of 2 miles to the Cocoanuts, fruits, flowers and camphor are offered west of Badvel, the taluk head-quarters and 28 miles to the deity. This festival is taking place for the pa~t from Vontimitta Railway Station. 130 years and is of local significance. The patrons are It is said that this village and the iBadvel tank was the trustees appointed by the Hindu Religious and constructed by Anantharama Raju, a Matli king early Charitable Endowments Department. The Hindu in the 17th century. The village is named as Chen­ devotees from «50 to 70 villages of the taluk congre­ namplllle after his wife Chennamma. gate. The pujaris are appointed on a monthly salary basis. Pra8adtsm is distributed to all. The total population of the village is 2,432 and it is made up of the following communities: Caste Hindus­ Choultries are available and pandals are erected Brahmin, _Vaisya, Kshatria (Raju) , Kamsali (Gold­ during the festival. Free feeding is arranged to all from smith), Kapu, Balija, Vadde, Yadava; Scheduled Chaitra Sutidha Chathurdasi to Bahula Vidiya. Castes (445)-Adi Andhra; Scheduled Tribes (26); Muslims and Christians. The chief means of livelihood SoURCE: Sri G. Kesava Reddy. Village Munsiff. Chen_ of the people are agricultUre and ~gricultural labour. MmpaZle Post.

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AMASAMUDRAM - Situated at a distance of 3 The total population of the village is 598 and it is i miles from Kondur Police Station on Sidhout­ made up of the following communities: Caste Hindus­ Badvel road and 28 miles from Cuddapah Rail­ Kapu, Balija, Yadava, Sale, Vadde, Mangali (Barber), I& way Station. Chakali (Washerman); Scheduled Castes (112)-Mala, Madiga and Muslims. The chief means of livelihood The total population of the village is 833 and it of the people are agriculture and agricultural labour. is made up of the following communities: Caste Hindus - Vaisya, Kapu, Yadava, Pichiguntla, Chakali The temple of Srirama in the centre of the village (Washerman); Scheduled Castes (163) - Mala, with the stone image of the deity, the temples of Madiga and Scheduled Tribes (34) - Yenadi. Kapus Vemulamma and Mathamma, and a peerla chavidi with are in majority. The chief means of livelihood of the brass alams are the places of worship in the village. people is agriculture. Srirama Navami is celebrated for 9 days from There are temples of Ankalamma and Ramaswamy Chaitra Suddha Padyami to Navami (March_April). in the village. The stone image of Ankalamma is Special pujas are performed from Padyami and on swayambhu (self-manifested) and the procession im­ the last day the image of the deity is taken out ill ages are in human form. procession in the village. Cocoanuts, puffed rice and fried bengal gram dhal are offered to the deity in Ankalamma Jatara is celebrated. once in two years fulfilment of vows and later distributed to those pre­ for 3 days in Jaistham (May-June) according to the sent there. The festival is only of local significance. convenience of the villagers. Issueless devotees The Hindu residents of the village congregate. Golla worship the deity on Siddagathi day. Every hOllse Gade Chinna Subbaiah, a Yadava of Komara gotram is offers bonam (cooked rice) and sacrifices an animal the pujari. Panakam (jaggery solution slightly spiced) or fowl on the last day. Domestically the devotees and vadapappu are distributed as prasadam to all after observe fasting and offer pongat (a preparation with the procession comes to an end. rice and green gram dhal) to the deity. The festival is of ancient origin but of local significance. The res­ Moharram is celebrated for the first 10 days in {:Iectable persons of Kamasamudram, Chinnakama­ Moharram (June-July). Alams are taken in pro-_ samudram and Varadarajupalle are the patrons for cession on 5th, 7th, 9th and 10th days. The HindtL the festival. The residents of the village and those devotees who have to fulfil their vows observe fast, of the neighbourhood who have to fulfil their vows perform pujas and distribute prasadam. Those who belonging to all communities congregate. Prasadam are habituated to drinking consume liquor. The fes­ is distributed to all. tival is of I:J. local significance. The residents of the. village belonging to all communities participate in the SOURCE: Sri E. Subba Ranganna, Teacher, Samithi festival. Hindus dominate -the congregation in proces_ Elementary School, Kamasamudram. sions and fancy _ dresses. Shaik Hussain Saheb, a Muslim is the _present mujavar without any heredi-­ 2. VEMALUR - Situated at a distance of 3 miles tary rights. He can, however, accellt a poction of the from Cuddapah-Sidhout-Badvel bus route, 12 offerings made to the deity and presentations in cash miles from Sidhout by bus and 20 miles from Kanuma­ intend~d for him. -_ PrasadiJ/m is distributed to all. lopalle Railway Station. The river Sagileru flows by the side of the village and at times it is to be crossed SOURCE: Sri S. Ramakrishnaiah, Teacher, Vematur. on wooden planks. When the Pennar near Sidhout is in .floods, Sagileru has to be crossed only by boat 3. AKUTHOTAPALLE, hamlet of ATLUR - Situated because of the back waters. at a distance of 12 miles from Sidhout and 20 miles from Vontimitta Railway Station. /{ stone found when land was being ploughed was used by the villagers for pulverizing chutneys. A In olden days many betal leaf gardens were grown deity expressed herself through a person who was pos­ in this place. Hence it got the name Akuthotapalle sessed and revealed that the stone was Vemulamma, a (aku = betal leaf; thota = garden; palle = village deity and chastised the villagers for misusing her in Telugu). image. She asked them to construct a temple for her The total population of the main village Atlur and name the village as Vemalur and the villagers did including its hamlets is 1,873 and it is made up of the accordingly. Festivals were also being celebrated in following communities: Caste Hindus - Kapu, Boya, her name. But pujas are not performed to her now, !M!uthrasi, Medari, Kummari (Potter); Schedul~d not to speak of festivals. Castes (268)-Mala, Madiga; Scheduled Tribes (32)- 100

Sugali and Muslims. The chier means of livelihood latives are entertained on the next day to a goOd feast of the people are agriculture and agricultural labour. and the meat of the sacrificed animals forms an im­ portant item of the menu. The Hindu residents of the Temples of penchala INarasimhudu, Sri Venkates­ neighbouring villages also congregate to enjoy the fes­ wara, Srirama and Gowramma are the places of wor­ tivity and a few among them being traders sell sweet­ ship in this village. Gangamma has, however, no meats, beads and ,glasses etc. temple. Both Gowramma and Gangamma are worhsip­ Sri Anjaneyaswamy festival is celebrated for one ped in female form (Shakthi). day in Chaitram (March-April) in'Mohammadayapalle, Gowramma Jatara is celebrated for eleven days one of the hamlets of Atlur. This festival is only of from Kartika Suddha panchami (October-November). local significance. Local people of all communities con­ The deity is worshipped daily with akhanda deep­ gregate. A drama is enacted for, the entertainment of aradhana (burning lights continuously). Cooked korra the visitors. rice is offered to the deity. A procession is taken out in the village on Ekadasi. The festival concludes with SOURCE: 1. Sri M. Subbaiah, Teacher, Samithi Element­ the image of the deity being left at the village bound­ ary SchooL, Akuthotapalle. ary accompanied with music and reading of dandakams 2. Superintendent of Police, Cuddapah. (recitations of poems in praise of the deity). This is an ancient festival but of local significance only. 4 V ARIKUNTA - Situated at a distance of 8 miles The Village Munsiff and the elders of the village un­ by cart track from Vontimitta Railway Station. dertake the responsibility of organising the festival. The total popUlation of the village is 740 and it is The local Hindus and those of Eswara Botlapalle, made up of Caste Hindus; and Scheduled Castes (149). another hamlet, congregate. The pujari is a potter The chief means of livelihood of the people is agricul­ with hereditary rights. Prasadam is distributed to all. ture. Gangamma Jatara is celebrated once in 7, 9 or 10 There is a temple of Gangamma in the village. years for two days during the last week of Chaitram (April-May) to get relief from epidemics. On the first Gangamma Jatara is celebrated occasionally for day a temporary temple-like structure is prepared with one day in Chaitram (March_April) according to the neem leaves and an earthen image of Gangamma got convenience of the villagers. The festival is of an an­ prepared by a potter is installed in the night. On the cient one but of local slg'ruficance. Nearly 1,000 Hindus follOwing day farmers decorate their carts and bullocks of the village and of the neighbourhood congregate. A and take them round the temple with eclat distributing fair is held in connection with this jatara where a few' panakam and vadapappu. The st()ry of Gangamma is shops sell dolls, sweet-meats etc. recited by Asadis accompanied with music and while Water facilities are available to the visitors. installing, worshipping and sending off the deity g<>ats, sheep and fowls are sacrificed. In the moon-light the SoURCE: Statement of fairs and festivats furnished btl image is taken to the borders of the village and left Collector, Cuddapah. there. The festival is of an ancient origin but of local significance. The Village Munsiff and the elders of the 3 SIDHOUT or SIDHAV ATTAM - The headquarters village organise the festiva1. !.<>cal Hindus as also of the taluk, situated on the left bank of the Pennar those of Eswara Botlapalle, another hamlet, congregate. river, 10 miles from Cuddapah. 'A metalled road COft­ The pujari is a potter with hereditary rights. Prasadam neets Sidhout with the Vontimitta Railway Station at is distributed to all. a distance of eight miles. The Sidhout Railway Sta­ tion, though much nearer, is situated in the jungle and In addition to weekly bha;atu on Saturday, Srirama comparatively inaccessible. After the departure of festival is celebrated during Sankranti in Pushyam, Munro and the bifurcation of the Ceded Districts. generally on 15th of January and on Chaitra Suddha Sidhout was for some years the residence of the Col. Navami (March-April) when panakam and vadapap?u lector, but was abandoned in favour of Cuddapab in are distributed. the year 1817. It was till about 1914 the headquarters In Reddipalle, another hamlet of Atlur, there Is of the Revenue Divisional Officer which is now located at Rajampet.' a temple of Pothularaju between Sidhout and Badvel to the right of Cuddapah-Sidhout-Badvel road The following is the local legend of the origin of with a three feet high image prepared by J eenagiris the place as described in the Gazetteer of Southern (perhaps potters). He is considered to be the brother India: of the seven village deities. "The site on which the fort was built was formerly a forest. In it there was an Pothularaju festival is celebrated on a Sunday in ant's hill, (or snake hole), in which the Jaistham (May-June) to obviate epidemics to human Lingum, called Sidhawat-Iswara Swamie beings and cattle from 3 0' clock in the afternoon till (Sidhavateswaraswamy) was self-produced; 9 0' clock in the night. Panneram carts and sudibandlu a banian tree also stood there. To this mira­ are taken round the temple. Fowls, rams, goats etc. culous Lingum, holy rishis were in the habit of paying adoration. In the year are offered to the deity in fulfUment of vows. The re. Bava of the Hindu Cycle or the 1256 of 101

the Salivahana Sacum, that is ab~ut A.D. encloses, among other buildings, the r~ins 1334 Sivashunkara Pundittah RaJaloo of of the palace of its former Pathan chIefs, the family of Annagundi obtained. the .do­ the Zenanah, the Cutcherry or Hall of auc:?­ minion of this country. At that tIme Im­ ence the Noubut Khaneh, the bUrIal pelled by a dream, this king went to that ground, closed by wooden palings, st~d.ded hole and while he was examining it, he with iron knobs, and one or two r:elIglOus observed the rishis paying their homage to Hindu edificies used by the predecessors of the Lingum, and seeing their offerings he the Mahomedan chiefs, the Chitwail Rajas, The Mussulman burial ground is said to was greapy rejoiced, and cutting dow~ ~he wood he built a temple on the spot glVmg contain the tomb of Halim Khan Miyani, it at the same time the name of Sid haw at­ whose body was brought from Seringa­ Iswara (Sidhavateswara). He also built a patam, whither he had been as before stat­ town and fort, and gave it the name of ed carried into captivity. Siddhavatum: (hence the European Sid­ The Mausoleum of Bismillah Shah, the hout), from this period the right of wor­ Murshid, or spiritual guide of Mazid Khan ship began to be paid to the God. After­ Miyani, is situated between the fausse wards the Annagundi Raj gave the place braye and curtain. It is covered by a hand­ to the Chitwail Raja, A.S. 1367 in the year some cupola surmounted by the gi~t Cres­ 1445 A.D. The first of these Rajas was cent in the Moorish style of archItecture. named Shri - munmasha-mundal-iswara_ The' Murshid was a Shahid or Martyr, matla Tiroovengadanada Rajaloo. In his having been slain by infidels upwards of time the courts, &0., of this Swami's 70 years ago (108 years by now). Attached temple were commenced to be built. He to the Mausoleum is a small mosque, garden, reigned 60 years. Afterwards his son, and burial ground. The pagoda dedicated Yellamaraja, repaired and beautified the to Iswara was erected about five centuries temple and carried on the ceremonies. His ago, by one of the Annagundi family, who son Tiroovengadanada Rajaloo afterwards also founded the town and fort. The ditch added to the buildings. In the year Ruk­ and round cavaliers are said to have been takchi or the 1546 of the Salivahana Sa­ added by Dilawer Beg, under the Mahome­ cum, 1624 A.D., Mootoo Cumara - manoo dan sovereigns of Golcondah, who took Sid­ boja Anantaraja was born. In his reign hout from the Nair Poligars tributary to the whole temple together with the caLian the Chitwail Rajas.'" muntapah and the moocha muntapah were "The formation of the adjacent hills is finished, and all the principal days were clayslate, limestone and sandstone. Of the regularly celebrated with suitable rites. latter there is a beautifully variegated kind, The reign of these kings was altogether with both waving and acutely bend lines 218 years. At this time the Vazier Mir of alternate red and white, resembling on Jumlah, from the Padshah of Delhi, came a large scale those in ·agate. Many of the in possession of the country, and while he pillars in the fort gates are constructed of reigned he built large Lulwarks and forti­ it, and have the appearance at a distance fications, but from that time the temple of a curiously veined wood. It is stated went into decay.'" that during the Mogul government, dia­ The historical interest of Sidhout centres in its monds were dug at a place in the Sidhout fort: hills at no great distance, and also near the village of Durjipully. At the south­ "The fort is quadrangular, and built of eastern base of the Nundi Cunnama ghaut sandstone and limestone. A succession between Cuddapah and Sidhout, flints used of square bastions, built by the Hindus, by Cuddapah Nabobs were formerly dug; protected the curtain; those at the angles they lie near the surface in flattish rugged are round, and overlooked by cavaliers, masses imbedded in red soil and angular which have been evidently added by the gravel. The subjacent rock is sandstone. Mussulmans from their shape and the The Sidhout hills are a continuation mortar employed; the face that fronts the of the great clayslate and sandstone range Pennaur river is furnished with a fausse of the Nullah Mulla that commences in the braye. The east gate is protected by a Nizam's dominions, north of the Kistna, ravelin of brick, built, it is said, by Mir and appears to terminate to the S.E. at Khan, under Tippoo, but according to the Naggery. The Pennaur here flows through information of an old Pathan, it was built them towards the sea by a gap or pass by M. Lally. The bridge formerly connect_ similar to that by which the Kistna finds ing it with the gate has been destroyed. its way through them farther north to the The west gate now forms the only ent­ Bay of Bengal. Sidhout is situated in this rance; the gateways are of masonic ar­ pass on the left bank of the river, along chitecture, handsomely carved and have which the road from Cuddapah lies, after choultries attached in the usual Indian crossing the rocky belt of the Nulla Mulla style. Most of the sculptures, however, range." ~ "About 3 miles east from the have been greatly defaced by the Maho_ rocky ridge just mentioned, the river, medans. A deep and broad fosse protects which hitherto flows on the traveller's three sides of the fort, while the fourth left hand, takes an abrupt turn across the and southern face is washed by the Pen­ valley to the south. It is here crossed to naur. The fosse can be filled with water the left bank, and is about half a during the rain from the river. The fort mile broad, the water, shallow and beauti-

1. Pages 133-134 of the Gazetteer of Southern India, 1855. 2. Pases 132-133 of the Gazetteer of Southern India, 1855. 3. Palles 134-135 of the Gazetteer of Southern India, 1855. 102

fully transparent, runs over a bed of fine the Sidhout fort that the Nawab Alam sand; the banks are silty." 1 Khan was finally captured by Haidar Ali in 1779 and sent a prisoner to Serihgapa­ The total population of the village is 3,307 and it tam. He is reputed to have been but a poor iz made up of several sub-communities of Caste Hin­ soldier and addicted to a life of pleasure. dus; Scheduled Castes (491); Scheduled Tribes (11); About a mile west of Sidhout in a little Muslims and Christians. The chief means of livelihood village called Rajampet which forms part of the union of Sidhout is a well called of the people are agriculture, agricultural labour, Bhogamdani bhavi, curiously built, with growing of vegetables and other traditional occupa­ pillared verandahs on every side. It is only tions. possible to discern the well - square­ shaped, with stone steps - after passing "The flat sandy bed of the river near within the verandah. It is said to have Sidhout is, except in the rainy season, been constructed by Alam Khan at the re­ verdant with melon gardens and a variety quest of his .favourite dancing girl, who of vegetables. The melons of Sidhout are lived in a two_storied house close by, and·· celebrated among the natives for their hence its name. The Bhogamdani well is superior flavor." Z "The cultivation of included in the list of Ancient Monuments these melons also called 'Cuddapah melons' conserved by the Archaeological Depart­ is carried out more extensively at Sidhout ment."~ than anywhere else in the district. They are raised between December and March, "Owing to some resemblance real or that is to say, as soon as the freshes run imagined, in its situation on the Penner dry after the cessation of the cold weather and the relative position of neighbouring rains. The growers mark out their plots villages, Sidhout is sometimes known as in the sandy bed of the river and raise the Dakshana Kasi or Southern Benares. That fruit either by transplanting seedlings or the Penner was thus associated with the sowing the seeds in pits. The plants re­ Ganges from very early times is also indi­ quire heavy manuring thrice in the sea­ cated by the existence of two villages call­ son. Some fifteen hundred plants creep ed Pennaperur and Gangaperur on the over an acre of sand and produce on an south bank of the river, a few miles north average from ten to twelve melons of Vontimitta. Again, in such matters as each."s ceremon~al bathing and cremation, the Penner IS held to be endowed with the They are exported to Hyderabad, Madras, BOltlbay greatest religious efficacy." Ii and Calcutta. SOURCE: 1. Gazetteer of Southern India, 1855. "Within the fort are to be seen traces 2. Cuddapah District Gazetteer Volume I, of Hindu temples of which, prior to the 1915. Musalman ascendancy, there were three, named the Siddeswaraswamy, Siddava­ teswaraswamy and Ranganathaswamy tem­ 6. JYOTHI - Situated at a distance of 4 miles from ples. Early in the 17th. century Ananta: the nearest Railway Stations Bhakarapeta (under con­ ramaraju, a powerful. prmce of .the Matti struction) and Kanumalopalle. This distance can be family whose authorIty over thIS part of covered either by foot or by bullock cart. the country was practi~ally ~checked, was invited by the Brahmins of SIdhout to The total population of the village is 1,002 and it visit the temples on his return from Bad­ is made up of only Hindus of whom Scheduled Castes vel to his headquarters in Pullampet taluk. During his halt there he gave orders that account for 116 and Scheduled Tribes 109. The chief the temples should be surrounded with a means of livelihood of the people is agriculture. strong compound wall. On the south-east side of the wall an inscription records its There is a temple of Siva with a Sivalingam pic­ construction by Matli Anantaramaraju in turesquely situated amidst a forest at a distance of the year S.S. 1527 (A.D. 1604). This wall 6 miles from the village. It is stated that in olden became the nucleus of the fort which was days rishis used to visit the temple and perform puja built by Abdul Alam Khan, Nawab of to the sacred Lingam. It is further said that there is Cuddapah, about A.D. 1755. A moat was dug and water let into it from the Pen­ a path which leads to the abode of rishis. However, ner. Upon the southern wall of the fort, no one who had gone along this path had returned. where it rises sheer above the river bank, Mahasivar9-tri is' celebrated on Magha Bahula Cha­ the Nawab constructed a mosque, with a residence for himself close by. The mos­ thurdasi and Amavasya (February-March). The fes­ que being still in use is kept in good re­ tival is of ancient origin and widely known. About pair. When the river comes down in full 15,000 to 20,000 people of this village and from the flood and washes the foot of the wall the neighbouring taluks of Badvel and Cuddapah congre­ view from the top of it across half· a mile of swirling torrent to the hills on the south gate. Only Hindus participate in the festival. There is sufficiently striking to repay the trouble are natural springs which afford water facility to the of a visit. After the Musalman occupa­ pilgrims. tion the Hindu temples within the fort were dismantled and the idols removed SOURCE: Statement of Fairs and Festivals furnished and installed in fresh temples. It was in by Collector, Cuddapah.

1. & 2. Page 135 of the Gazetteer of Southern India, 18~S. 3. Page 236 of Cuddapah District Gazetteer, Volume I, 1915. 4. Pale8 235-236 of CuddOlpah District Gazetteer, Volume I, 19". S. Pale 236 of Cuddapah District Gazetteer, Volume 1, 191 S. 103

7. PONNAVOLU - Situated at a distance of 6 miles dus and Scheduled Castes (177). The chief means of from Sfdhout by foot_path and 12 miles from Cud­ livelihood of the people is agriculture. dapah. There is a temple with the images of Yellamma . The total population of the village is 1,299 and it and (a saint). i'l made up of the following communities: Caste Hin­ Yellamma Jatara is celebrated for 3 days in Va i­ dus - Kapu, Bestha; Scheduled Castes (438)­ sakham (April-May) according to the convenience of Madiga; Scheduled Tribes (23) and Muslims. The the villagers when 500 local people of all communities chief means of livelihood of the people are agriculture participate. and agricultural labour. Weight-dragging competition is held for bulls for The temples of Lankamalagireswaraswamy with testing their strength. the Sivalingam made of panchalohas (five metals i.e., brass, iron, tin, lead and bronze), of Gangamma with SOURCE: Statements of Fairs and Festivals furnished Her earthen image, and of Srirama with the picture of by the Collector and the Superintendent of the deity are the places of worship in the village. Police, Cuddapah. Lankamalagireswaraswamy Sivalingam is said to have been installed on a Sivaratri day under a huge rock 9. MULAPALLE - Situated on the southern bank of of a hill. the river Pennar at a distance of 1l miles from Sidh­ Lankamalagireswaraswamy festival or Sivaratri is out-Cuddapah bus route, 2 miles from Sidhout and 3 celebrated for one day on Magha Bahula Chathurdasi miles from Kanumalopalle Railway Station. Lanka­ (February-March). The image of the deity is taken mall a Reserve Forest lies to the south of this village. in a procession on that day. Devotees observe fast and The total population of the village is 363 and it have a dip in the nearby stream that flows in a valley. is made up of the following communities: Caste Hin­ Cocoanuts, sugar, mudupulu, silver vessels and lingams dus - Brahmin, Kapu, Sale, Yadava, Bestha, Kum­ made of gold are offered to the deity in fulfilment (If mari, Chakali; and Scheduled Castes (102). The chief vows. means of livelihood of the people are agriculture, agricultural labour and petty trade. The festival which is widely known is being cele­ brated for the past 200 years. The chief patrons are There is a temple of INithyapujaswamy in the form Besthas (Fishermen). The local devotees and those of a black Sivalingam, one foot high. The tomb of from Cuddapah and Rajampet taluks and other parts Ayyava Reddy, on the bank of the river Pennar, is of Sidhout taluk congregate. Only Hindus participate. another place of worsh~p for the villagers. Prasadam is distributed to all. pandals are erected f'Jr the occasion. Feasts for Brahmins and free feeding for A legend goes to say that one Ayyava Reddy was other pilgrims are arranged. born in Kapu community, in the lineage of Konga family. He used to graze his cattle in the nearby forest. Ganga Jatara is celebrated for one day once in 3 After SOme time he found that one of the cows in his or 5 years according to the convenience of the vil­ herd that was yielding good milk was not to be seen lagers. The image of the deity is taken in a procession. now and then. Out of curiosity to know where his Cocoanuts are offered and goats and sheep are sacri_ cow was going, one day he followed the cow, hiding ficed to the deity in fulfilment of vows. The festival himself behind the bushes. After traversing about 8 is being celebrated from the inception of the village or 9 miles the cow haIted near a cave. A sage came and is of local significance. Kapus are the chief pat­ out of the cave and began milking it into his mouth. rons. The Hindu residents of the village and from the But by his spiritual powers the sage could understand neighbourhood congregate. Prasadam is distributed to that he was observed by a human being. He learnt all. from Ayyava Reddy that the latter had come to in­ Srirama Navami is· celebrated on Chaitra Suddha vestigate into the cause of absence of the cow. The Navami (March-April). Hindus of the village and the sage who was pleased with Ayyava Reddy's devotion neighbouring villages participate in the festival. Prasa­ related to him his life history, asked him not to tell dam is distributed to all. Feasts for Brahmins and free the incident to others, presented him with a talisman feeding for others are arranged. and a cane, wrote something on the tongue and asked him to return home. Ayyava Reddy had no mind t.o SOURCE: Sri P. Chinna Obaiah, Teacher, Ponnavolu. leave that place. That evening all the cows returned home but without their master. The kith and kin of Reddy began wailing not knowing the reason for his 8. MACHUPALLE - Situated six miles from Cud­ absence. People searched for him calling him aloud by dapah Railway Station which can be covered by a cart his name but in vain. He returned home after some track. days. He narrated what all happened, disclosed the presence of the sage and installed the talisman near The total population of the village is 1,598 and it the village. FinaIIy he entered jeevasamadhi on the is made up of several sub-communities of Caste Hin- bank of the river Pennar. People suffering from chro- 104

nic diseases go round the tomb every Tuesday and very innocent and pious man, and who' receive sanctified water and rice from the pujari. It thought in good faith that the articles which he had received in return for the is believed that many were cured of the ailments they Nabob's money bestowed on charity 'would were suffering from. satisfy the Nabob', loaded 40 or 50 camels with the Brahminical threads and rice Nithyapujaswamy festival and Ayyava Reddy fes­ smeared with saffron which had been pre­ tival are celebrated for two days on Magha Bahula sented to him by the Brahmins in return Triodasi and Chaturdasi (February-March). The fes­ for the presents he had made. When he tivals are being celebrated for the past 500 years and reached the Nabob's durbar the camels are of local significance. The chief patrons are Brah­ were unloaded, but, on examining the packages they had carried, it was discover­ mins and Besthas. Only local Hindus congregate. The ed that the contents had been miracul_ pujari is a Brahmin of Angeerasa gotram and he is ously turned to gold,' and ,exceeded in also the village priest. value the remittances of the last ten years. The pious Pantooloo was, of course, greatly SOURCE: Sri V. Pullaiah, Teacher, Panchayat Samithi honoured and sent back with an increased' Schoo!, MulapaHe. jaghir. Another story told of this man is interesting. He had promised a Brahmin a hundred pagodas to assist him in celebrat­ 10. PEDDAPALLE - Situated at a distance of 2~ ing his marriage, telling him tQ choose a bride and fix the day and come to him for miles from Kanumalopalle Railway Station and 4~ the money, when all the details were miles from Sidhout by bus. settled. The Brahmin was engaged on this for some months, but at last when every The total population of the village is 2,543 and it thing was arranged he started to receive is made up of the following communities: Caste Hin­ his present. On the way, near Tiruputty dus - Vaisya, Kapu, Golla, Gandla, Kammari, Chakali, (Tirupati) he met the Pantooloo in a palan­ Patra, Ekula; Scheduled castes (404) - Madiga; Sche­ keen. He at once asked for the money. but was told that the Pantooloo had not got it duled Tribes (42); and Muslims. The chief means of with him, but if the lad would go to the livelihood of the people are agriculture, agricultural pantooloo's home in Sidhout he would find labour, oil extraction and gardening. the money tied up in a saffron cloth. On reaching Sidhout the Brahmin found the There is a small temple of Mathamma, the village townsmen engaged in performing the obse­ deity, at a distance of half-a-furlong from the village qUies of the Pantooloo, who had died four on its outskirts with the image in female form. ~ays previously. On questioning further It appeared that he had died at precisely Mathamma Jatara is celebrated in Jaistham (May_ the tIme when the Brahmin met him near June). Bonams are offered observing cleanliness. Birds Tiruputty (Tirupati). A search was how­ ever, made, and hidden in the roof' of the and animals are sacrificed in fulfilment of vows. The house was a saffron cloth containing the festival is of ancient origin but of local significance. 100 pagodas spoken of, which were handed The chief patrons are Madigas. The Hindu residents over to the B.rahmin, who thereupon went of the village congregate. Pujari is one Peddapalle on his way rejoicing." 1 Muneiah with hereditary rights. There is a temple of Srirama with the picture of the deity in addition to Anjaneyaswamy temple. Bhakarapeta, a hamlet of Peddapalle, is said to have been constructed by Bhakara pantulu and hence Sri Kodanda Ramaswamy festival is celebrated for went by the name of Bhakarapeta. 10 days commencing 10 days prior to Sankranti i.e., in Pushyam from 6th to 15th January and concludes with The following is an interesting account of Bhakara paruveta on paSu.vula panduga day (i.e., 15th Pantulu described in the Cuddapah Manual: January). The festival is of ancient origin though of local significance. The chief patrons are Vaisyas. The "Three hundred years ago (nearly 390 devotees of the village belonging to all communities years from now) Sidhout was held in jaghir under the Nawab of Golcondah. congregate. The present pujari is a Vaisya by name This was probably after the battle of Tel­ Pedda Setti. Prasadam is distributed to all present. licotta, for, previous to that Sidhout was certainly a portion of the Vijianugger There is a place known as Peda Gadi to the south kingdom. Sidhout was ruled by one Bha­ of this village in Palakonda forests. There are indi_ kara Pantooloo, .a man whose memory is cations to show that Katamaraju, an important Yadava still held in great reverence on account of King, held sway over this place. It is a sacred place his acts of charity and piety. For some years Bhakara Pantooloo appears to have abounding in caves and Goddipadina m.adugu, Akka­ spent all the money which should have devathala gundam and Machchiga bavulu. To the West been sent to Golcondah as remittances, in of this place in the forest itself there is a temple of building pagodas and in feeding Brahmins. Palakondeswaraswamy. Near this temple a new Rail~ After ten years of this generosity (with the Nabob's money) Bhakara Pantooloo way Station with the name Palakonda or Sivarama­ was summoned to give an account of his p uram ~as . been ~o~~tructed thus affording proper stewardship. The Pantooloo, 'who was a COmmUnlCatlOn faclhtles to reach this temple. Aboat

1. Palles 286'-287 of cuddaP.ab District Manual,187S. lOS three niiles to the east of this village lies the temple Srirama festival is celebrated on Srirama Navami of Sri Mrukandeswaraswamy. One can reach it either i.e., Chaitra SUddha Navami (March-April). by Cuddapah-Kodur bus route or from Vontimitta There is a choultry in the village but without Railway Station. boarding facilities. . SOURCE: 1. Sri V. Muneiah, Teacher, Bhakarapeta. SOURCE: Sri K. Ramaiah, Teacher, Chinnakothapalle. 2. Sri M. PuHaiah, Village Karnam, Bhaka­ rapeta. 13. VONTIMITTA - 'The largest village in the taluk 3. A Manual of the District of Cuddapah, situated about eight miles south-east of Sidhout on the 1875. main road to Cuddapah. The Railway Station is three­ quarters of a mile to the east of the village. The Von­ 11. PENNAPERUR - Situated at a distance of 7 timitta tank, which is the largest in the taluk, lies miles from Vontimitta Railway Station by cart track between the railway line and the road, the latter pass­ and 10 miles from Sidhout. ing over the bund. It has an excellent catchment area As it is in the vicinity of the river Penna it is call­ and a large ayacut of over a thousand acres.' ed Pennaperur. It is said that Potana, a great devotee It is learnt that in olden days the locality was a thick of Rama, passed by this village to take a bath in forest and a rendezvous for thieves. The village i" Penna from Vontimitta, his residence, where he wrote said to have been constructed by Vontedu and Mut­ Bhagavatham, the greatest Telugu devotional epic. tedu and consequently named as Vontimitta. This is The total population of the village is 1,412 and it a1so called Ekasilanagaram because the images of is made up of the following communities: Caste Hin_ Rama, Lakshmana and Sita are carved on a single dus - Kummari (Potter), Chakali (Washerman); stone slab (eka means single and sila means stone in Scheduled Castes (109) - Madiga; and Christians. The Telugu). The place is one of the holiest for the chief means of livelihood of the people is agriculture. Andhras, its very name rousing in their minds utmost reverence to God. Apart from the presence of the There are temples of Rama and of Gangamma, the deity Sri Kodanda Ramaswamy, the very mention of village deity, in the village. Vontimitta reminds the Andhras of the great Rama­ Gangamma Jatara is celebrated on a day con­ bhakta and the greatest devotional poet and philoso­ venient to the villagers. Goats are sacrificed by a few pher Bammera Pothana. His work, Bhagavatham in while cocoanut and camphor are offered by all. The Telugu is unsurpassed in simple and sweet poetry. festival is being celebrated for the past several years Pothana resided at Vontimitta, weilded both kalam but is of local significance. The local Hindus congr~­ and halam (pen and plough) with the same dexterity gate. The pujari is a Kummari (Potter). and lived the life of an honest agriculturist without craving for the patronage of anyone. He was so great Aradhana is celebrated in the temple of Rama. a devotee of Lord Ramachandra that it is said, Rama SOURCE: Sri S. Fakir Saheb, Teacher, Pennaperur. himself ordained him in a dream to write Bhaga­ vatham. 12. CHINiNAKOTHAPALLE, hamlet of GANGA­ When, during the course of his writings, he was PERUR - Situated at a distance of one mile from once unable to proceed with his composition, he put Vontimitta Railway Station. down his pen (gantamu) and went out to refresh his mind. He returned home when the next line of the The total population of the village is 1,359 and it poem he was thinking of struck him only to find that is made up of the following communities: Caste Hin­ in his absence from home Rama had himself come in dus - Brahmin, Vaisya, Kapu, Balija, Vadde, Mutra_ his form and completed the stanza just at the moment cha, Kummari (Potter); Scheduled Castes (389) and when the stanza struck him while away from the Scheduled Tribes (55) - Yerukula. The chief means house. He grew ecstatic for having earned the grace of livelihood of the people are agriculture, agricultural of the Lord and completed the whole epic. His labour and other traditional occupations. brother-in_law, Srinadha, another great Telugu poet, There is a temple of Gangamma with the earthen tried to induce him to dedicate it to Singa Bhupala, image of the deity prepared in female form besides the the then King, and be honoured with kanakabhishe­ temple of Srirama in this village. kam. Pothana replied that it was the ordainment of Lord Rama that Bhagavatham should be dedicated to Gangamma Jatara is celebrated for one day on the Him only and that under no circumstances would it fourth Thursday in PhaLgunam (March-April). He­ be dedicated to a human being. As a consequence, buffaloes, sheep, goats and fowls are sacrificed to the Pothana lost the love and regard of Srinadha, suffered deity in fulfilment of vows. The festival is b1'!ing cele­ not only poverty but also the displeasure and wrath brated from ancient times but is of local significance. of the ruler of the land who, feeling insulted, became The chief patrons are Kapus and Balijas. The Hindu enraged and commanded him to leave his domain. devotees of the villa,ge congregate. Pujari is a Kum­ However, in the end, the greatness of Pothana his in­ mario tensity of devotion to Lord Rama and the ne~er-fail_ 106 ing protection of Sriramachandra to a sincere devotee the largest in these parts with the stone, were recognised by all and duly rewarded. Two popu­ image of Rama, Lakshmana and Sita carv­ ed in one stone, said to have been installed lar incidents about Pothana are recorded below: While by Jambavantha, one of the greatest de­ Srinadha, his brother-in-law, was pressing Pothana votees of Srirama. It has three gopurams, from all possible directions to force him to dedicate of which the central and loftiest is adorn­ Bhagavatham to Singa Bhupala, Pothana saw the ed with carved figures, the others being plain. Within the courtyard are two stone vision of Saraswathi, the Goddess of learning, stanu­ mantapams, a large one with thirty_two ing before him with tears rolling down her cheeks. pillars and a smaller one with fourteen. Pothana grasped the meaning and gave his promise The fonner is the place where the utksava with firm determination and in unmistakable terms vigrahams are decorated during festi­ that he would not dedicate Bhagavatham to an earth­ vals, and the latter is the kalyana manta­ pam where on the day preceding the car ly King in the following verse: festival the ceremony of the God's marri­ age with Sita is performed." 1 .. "S'""e.u~ ~ oe3~O:> ~.;iJ!t ~ O:SO).)oeJ~13e> -c:m tjj,)Er Katuka kantineeru chanukattu payinbada Opposite to the eastern entrance there is the stone nela yedchedo dhwajasthambham. There are two small ponds behind the temple towards the north called Ramatheertham S e.>el -0 e;,,:5:JtfOSJrJ 7I"BIDr~eJ e, ! .;5.)l:)oaJ! a,! Q....- o..-e> Q and Seethammatheertham. About three years back a Kaitabha daithya mardanuni Gadilikodala yagam was performed spending a lakh of rupees. Oh Miadamba Oh While digging the yagagundam, a Lingam without ~~~ Kt0~U""aO! ~;;SJ .,..!tmo f("~ ~Q.)J ~~ ~ panivattam was traced 4 feet below the earth. It is Hataka Garbhurani ninunakatikin goni now installed within the compound wall to the north poyi alla Kar of the temple. 1T"d_tl §'U";; g~~e> 5'.;i)~ ~)~~K ;S.;:'W~ ~tfb ! Sri Kodanda Ramaswamy festival is celebrated Natakiratha keechakulakanuna trisuddhiga from Chaitra Suddha Navami to BakUla Panchami nammu Bharathee!" (April-May) for 12 days. Offerings are made both in To put Pothana to inconvenience and ridicule ano cash and kind. The festival is of ancient origin ani force him to yield to his advice of dedicating the epic widely known. 'Two inscriptions within the temple to the King, Srinadha visited him with a host of Brah­ record grants made for its benefit in the reign of the mins and asked him to get food prepared for all of Emperor Sadasiva of the Vijayanagar dynasty, ·!)f them before they return from the river after bath. which one, dated S.S. 1477 (A.D. 1554-55), consisted Pothana engaged himself in deep meditation and of three villages of the Pottapi sima and fifty kuntas prayer. His wife, the sister of Srinadha, was at a loss of land under the Vontimitta tank, the donor being to know what to do as the guests were numerous and the Emperor himself.' Pilgrims pour in daily who may the ration in the house was less than nothing. After be 300 on ordinary days and about 5,000 to 6,000 from recovering from her despondent position, when she far and near on the car festival day. Only Hindus peeped into the kitchen, she found to herlsurprise that participate. Brahmins are the pujaris. there was sumptuous food to meet the requirements There are temples of Ramaswamy, Chennakesava, of all her guests. When she ran up to her husband to Anupalamma and Anjaneya in Nadimpalle, a hamlet reveal the miracle, Pothana coolly responded th.lt of Vontimitta. An earthen image in human form of Rama would never let down his bhakta (devotee). the village deity Gangamma is installed in nadiveedki The sanctity of the place for the Andhras conti­ (middle of the main street). nues. Late reverend Vavilakolanu Subba Rao, a gr~at Gangamrna Jatara is celebrated on the night of devotee of Rama, settled down here after his retire­ Wednesday and Thursday one week before Telugu ment from service as the Telugu Pandit of the Madras New Year's day i.e., Chaitra Suddha Padyami (March­ Presidency College and wrote Ramayana in Telugu. He April). Rams, he_goats and cocks are immolated in earned the title, Andhra Valmiki (Valmiki is the fulfilment of vows. Feasts are held in every home. The author of the original Ramayana in Sanskrit). festival is being celebrated ,from the inception of the The total population of the village is 6,023 and it village but is of local significance. The residents of is made up of the following communities: Caste Hin_ the village belonging to all communities congregate. dus - Brahmin, Kapu, Jangam, Balija, Sathu, Kam­ The chief patrons are Kapus, Mutrachas and Chaka­ lis. sali, Mutracha, Vadde, Mangali, Medara, Chaka!i; Scheduled Castes (1,507) - Mala, Madjga; Scheduled SOURCE; 1. Sri V. Nagaraj, Revenue Inspector, Vonti­ Tribes (31) - Yerukula, Yenadi; and Dudekula. The mitta. chief means of livelihood of the people are agriculture 2. Sri S. Sadasivaiah, Head Teacher, Nadim­ and agricultural labour. palle. "The village is remarkable for its tem­ 3. Cuddapah District Gazetteer, Volume I, ple of Sri Kodanda Ramaswamy, one of 1915.

1. Page 237 ofCuddapah District Gazetteer, Volume I, 191'. PHOTO PLATE II A view of Kodandaramaswamy temple, Vontimitta, Sidhout Taluk

-Courtesy.' Commissioner for H. R. & C. E. (Admn.) Dept., A. P .• Hydcrabad.

107

14. MANTAPAMPALLE - A Railway Station and SOUR·E: 1. Sri K. Pitchaiah, Assistant, Manta")ampalle. Cuddapah_Kodur bus route passes through this vil­ 2. Sri S. Sree Rama Sarma, Head Teacher, lage. It is situated at a distance of 10 miles from the Samithi Elementary School, Mantapam­ sub-division Rajampet and 17 miles from Sidhout. rIXllle. 3. Sri B. Chennaiah, Teacher, Junior Basic While Salva Kings were ruling the surrounding School, Mantapampatle. places with Yerraguntla fort as their headquarters, Matli Dora, one of their vassals, was in charge of 15. KUDUMULUR - Situated on the bank of the Achampet. Mantapampalle area was under the Nawabs river Pennar at a distance of 2 miles from Cuddapah­ of Sidhout. War broke out between the Dora and the Sidhout bus route, 8 miles from Vontimitta Railway Nawab and the former sought the help of the Salva Station and 17 miles from Sidhout. Kings. The Nawab besieged Achampet with his army and the Salva army was marching to Sidhout viz., Yel­ The total population of the village is 934 and it lampet to capture it easily in the absence of the Na­ is made up of the following communities: Caste Hin­ wab's army which was engaged at Achampet. But the dus - Kapu, Lingabalija, Bestha and Scheduled Castes Nawab having come to know the plot marched his (250) - Mala, Madiga. The chief means of livelihood army from Achampet via Konarajupalle and met the of the people are agriculture and fishing. Salva army at Yellampet, only to be defeated by the There are temples of Ankalamma with puttu sila Salva army. Sidhout then came under the rule of the (self-born image) and of Malleswara said to have been Salvas. The Salva King halted at Achampet on his built by Parasurama. way to Vijayanagar and accepted the invitation to dine with the Dora of Achampet. But when he learnt Ankalamma Jatara is celebrated for two days com­ that there was no Siva temple at Achampet he ex­ mencing on the first Saturday in the dark fortnight of plained to the Dora that his practice was to take his Chaitram (April-May) with the belief that epidemics bath in the evening and worship Lord Siva (Eswara) such as cholera and small-pox will be obviated by before taking his night meal. Dora 'requested the King propitiating her. PongaHu are offered on Saturday and and Queen to dine with him at least on their return animals are sacrificed on the following day. The use journey to Yerraguntla by which time he would con­ of intoxicants during the festival is in vogue. The fes­ struct a Siva temple. The royal couple accepted the tival is being celebrated from ancient times, but is invitation and continued their journey to Vijayanagar. only of local significance. Nearly 5,000 Hindus of the By the time they reached Achampet on their return village and the neighbouring villages congregate. journey MatH Dora constructed a temple and installed Pujaris are Besthas (Fishermen) with hereditary a Sivalingam in it. In addition he constructed a man­ rights. tapam in front of the temple for the stay of the royal Getting stone slabs dragged by bulls is an enter_ couple. This was special mark of respect to the King. tainment for the visitors during the festival and is a The place was, therefore, called Mantapampalle. great attraction for the ryots. The total population of the village is 2,036 and it People visit Malleswara temple occasionally. The is made up of the following communities: Caste Hin­ temple 'enjoys an Inam land of 18 acres and is under dus - Kapu, Thogata, Vetti, Kummari, Chakali, Boya; the control of Mamidi Obul Reddy, the trustee of the Scheduled Castes (250); Scheduled Tribes (45) _ temple. Lingabalija Pullaiah attends to the daily wor­ Yenadi; Dudekulas and Muslims. Kapus and Dudeku­ ship of the deity. las are in majority. The chief means of livelihood of the people are agriculture and selling wood obtained SOURCE:, Sri P. Papa Raju, Teacher, Bandarlapalle. from the forest. 16. MADHAVARAM - Situated on the right bank of There is a temple of Gangamma with Her image the river Pennar on Vontimitta-Tangutur bus route at made of mud by a potter in female form. There are a distance of 9 miles from Vontimitta Railway Station, other temples in the village of which the Siva temple 18 miles from Sidhout, 25 miles from Cuddapah and constructed by the Matli Doras is one. 3G miles from Rajampet. Madhavarayudu, a relative of Harihara and Bukkaraya, constructed this village Gangarnma Jatara is celebrated for 2 days on for the poor people and created all facilities for them Chaitra Suddha Padyami Vidiya and (March-April). and they named it Madhavaram (varam means boon). Birds' and animals are sacrificed in fulfilment of vows and the sacrifices form an important part of the fes_ The total population of the village is 4,902 and it tival. i ..; made up of the following communities: Caste Hin­ dus Padmasale, Mangali (Barber), Chakali The festival is being celebrated for the past 50 (Washerman); Scheduled Castes (452) - Adi Andhra; years and is of local significance. Local people con­ Scheduled Tribes (28); Muslims and Christians. Pad­ gregate and all communities participate in the festival. masales are in majority. The chief means of livelihood Kummaris, Chakalis and Vettis are the pujaris with of the people are weaving, agriculture and agricultu_ hereditary rights. ral labour. Its prosperity is principally due to the silk 108 weaving industry. About three-quarters of the inha­ is also a Mala with hereditary rights. The festival is bitants belong to the weaving caste of the Pacimasales confined mostly to Malas and Madigas. and are the most skilful silk weavers in the district Anjaneyaswamy festival is celebrated on Maglw, under the patronage of, Merava Papaiahgari .Venka­ Suddha Sapthami (January-February) i.e., Radhasap­ taiah. A saree was woven by Sri Mamilla Venkata­ tami. The devotees take river bath keeping jilledu dasu and Sri Devarakonda Gopalakrishnaiah on which (calotropis gigantia) leaves over the head and arms the story of Ramayana was woven with jari of 15 seers and observe fasting. of silver and 3 tolas of gold in 1903. It took three years to weave the saree. It was sent to all samstha_ Kodanda Ramaswamy festival is celebrated on na1n$ (courts of Hindu Rajas) like Mysore, Jaipuf, Chaitra Suddha Navami (March-April). Pithapuram, Rapur and Venkatagiri. He was awarded SOURCE; 1. Sri V. Venkataiah, Village LeveL Worker, a silver and bronze medal at the Industrial and Arts Madhava.ram. Exhibition in Madras in 1903 for Embroidery and two 2. Sri N. MaLyadri, Teacher, Madhavaram. silver medals at the Industrial and Arts Exhibition of 3. Gazetteer of Cuddapah District, Volume 1, Mysore in 1911 for silk work. Sut the saree was stolen 1915. away by thieves and burnt in Cuddapah. Venkataiah also presented a shirt to Rajah of Jaipur woven witn­ 17. KONDAMACHUPALLE, hamlet of KURUGUN­ out a stitch. He improved Sri Bhavanarishi temple by TAPALLE - Situated at a distance of 12 miles from spending about one lakh of rupees. Vontimitta Railway Station by bus and 22 miles from Sri Bhavanarishi temple with the 3 feet high stone Sidhout. image of the Lord in human form with sankhu, chakra, The total population of the village is 4,808 and it gadha and abhaya hastham, Srirama temple, Sri An­ is made up of the following communities; Caste Hin­ janeyaswamy temple, Naguru Meeraswamy darga and dus - Brahmin, Kapu, Balija, Padmasale, Kamsali, a church are the places of worship in this village. Yadava, Mutracha, Mangali, Chakali; Scheduled Castes (683) - Adi Andhra, Madiga, Dombara; and Schedul­ Sri Bhavanarishi brahmothsavam is celebrated for ed Tribes (41) - Yenadi. The chief means of liveli­ 11 days from Vaisakha Suddha Panchami to Purnima hood of the people are agriculture, agricultural lab­ (April-May). The festival commences with dhwajaro­ our -weaving and other traditional occupations. The hanam on the first day. During these days the Lord is main village Kuruguntapalle is famous for handloom taken in procession on , chandra, iravatha, asva industry. and ga.ruda vahanams. On the 10th day the marria~e of the Lord with Bhadravathamma is performed and There is a temple of Bhavanarishi (sage), the on the last day is rathothsavam. During rathothsavar>1 family deity of padmasales. He is worshipped_ in the an animal is sacrificed before the temple car. Cocoa_ form of a k,al.asam. Bhavanarishi festival is celebrated nuts and fowls are offered. It is being celebrated for for 9 days from Vaisakha BahuLa Padyami (May_ the past 60 years and mostly confined to Padmasales. June). The festival is being celebrated for the past 4 About 10,000 Hindu devotees, local and from the neigh­ years and is of local significance. The Padmasale As­ bouring villages, congregate. Pujari is a Vaishnava sociation conducts the festival and it is confined most­ Brahmin of Bharadwaja gotram. Prasadam is distri­ ly to the local Padmasales. Pujari is a Brahmin. Pra­ buted to all. There is free feeding to Brahmins. sadam is distributed to all. There is a legend attached to Dongalasani, another A fair is held in connection with the festival for 10 days near the temple. About 10,000 people, local hamlet of Kuruguntapalle. and from the neighbouring villages within a radius of In olden days this place was inhabited by shep­ 15 to 20 miles, congregate. Eatables, utensils, lanterns, herds who lived by sheep breeding which profession mirrors and combs, pictures and photos, books, saris, had dwindled away slowly. The only route to Nellore handloom clothes, cutpieces, baskets and toys of seve­ district during those days was across the Pennar river ral kinds are sold. flowing through a gorge between two hills and this was the rendezvous of thieves. There was a tamarind There are a traveller's bungalow and three choul­ tree on one bank of the river .and a temple of Anja­ tries. In addition pandals are erected during the fes_ neyaswamy on the other one. They used to hide be­ tival. hind thE\ tamarind tree, allow th.e passengers to cross Magic, lottery and music performances afford en­ the river and then plunder them. These thieves had tertainment. a common harlot (sani - the general name of danc­ ing woman in Telugu) in the village. Hence the vil­ Yellamma Jatara is celebrated in the last week lage derived its name Dongalasani (dongala­ of Chaitram (April-May). An animal is sacrifiCed thieves; sani - harlot). It is also known as Dongala when the deity is decorated. The blood is mixed with Paya (paya - small stream). The tamarind tree cooked rice and the prepared kumbhum is sprinkled under which the thieves are said to have been hid_ on the boundaries of the village. Animals are sacrific­ ing is known as donga chintamanu. It is also called ed. The local Malas patronize the jatara and the pujari erra chintamanu (red tamarind tree) on account of 109 the I'tjdness of its fruits. Even a raw fruit is red in­ on the hill to the west of the village adjacent to the side, though sour in taste. Reserve forest, believed to have been installed by Sri Krishnadevaraya himself and is 4 or 4! feet in height. The travellers used to worship and offer cocoanuts and camphor to Anjaneyaswamy to save them from The total population of the village is 787 and it the menace of. the thieves that infested their route and is made up of the following communities: Caste Hin­ the practice continues even now. However, the da­ dus - Vaisya, Kapu, Balija, Gandla, Golla, Chakali; ~ity is now extinct and people are travelling with­ Scheduled Castes (128) - Mala, Madiga and Schedul... out any fear of being waylaid by robbers. ed Tribes (29) - Yenadi. The chief means of liveli­ hood of the people is agriculture. It is said that there was a hidden treasure near the temple. A sanllasi lived here for some time with There are the temples of Mathamma with Her im_ a motive to annexe the treasure that was there. He age in human form, of Rama and of Sri Sarabeswara believed that the sacrifice of a mother of seven in the village. children and making her blood flow into the river Renuka, wife of the holy saint Jamadagni, is wor­ would secure the treasure for him. He sacrificed not shipped by meat-eaters in the name of Mathamma and a woman but a hen, a mother of seven chickens and the vegetarian Hindus worship her in the name of to make the small quantity of blood flow into the Jogulamba and offer fruits, flowers and cocoanuts. river, he spread tender plantain leaves on the floor lest the small quantity of blood should sink into the Mathamma Jatara is celebrated annually for a floor. He made the blood of the hen run into the period of 9 days according to the convenience of the nearest running water of the river with the assistance villagers. Fowls, sheep, he-goats and he-buffaloes are Qf the woman who was supplying him with curds. The sacrificed in fulfilment of vows. The use of intoxicants woman poured water on the blood so that it might is said to be in vogue. The devotees keep their houses flow on the plantain leaves and join the running water. clean, take oil bath, wear new clothes and enjoy the He then removed the treasure and took it away. festival. This festival is confined to the residents of this village and of the neighbouring villages. All com­ However, no regular festival takes place in this munities participate. Gollas

The total population of the village is 3,538 and camphor are offered'to the deity in fulfilment of vows. it is made up of the following communities: Caste The devotees observe fast and jagaram on the first Hindus - Brahmin, Vaisya, Kshatria (Raju), Kapu, day. They also name their children after the deity. Kamma Nayudu, Kamsali, Golla, Balija, Mutracha, The festival is being celebrated from ancient times Vadde, Bestha, Kummari, Mangali, Chakali, Budabuk­ and is widely known. Sri Singamala Pichi Reddy, son kala; Scheduled Castes (669) - Mala, Madiga; Sche­ of Sri Singamala Achireddy, undertakes hereditarily duled Tribes (50) - Yenadi, Yerukula; Muslims and the responsibility of organising the festival. The ex­ Christians. The chief means of livelihood of the people penditure of the festival is met from the income de­ are agriculture, agricultural labour and other tradi­ rived from the Inam lands voluntarily donated by the tional occupations. landlords of this taluk. People of the entire district Srirama temple and Mathamma temple in Hari­ congregate. The residents of Settivaripalle, a hamlet janavada for the Hindus and peerla chavidi and darga of this village, and Viswanathapuram take active part for the Muslims are the places of worship in the vil­ in the celebrations. All communities participate. The lage. The temple of Mallemkondeswaraswamy housed pujari is a Mutracha with hereditary rights. Prasadam in a thatched hut on the nearby hill with the image is distributed to all. of Malyavantha on asvavahanam holding sword in one Poor feeding is arranged. Free feeding is also or­ hand and the hand of Ankalamma in the other, hy ganised for the pilgrims. the side of a Sivalingam is another place of worship There is a temple of Srirama with the stone im­ for the villagers. ages of Lakshmana to the rigbt and consort Sita to "The Veligonda hills to the east of the the left of the image of Srirama, all in human form village are locally known as the Mallem­ kondas and are held in great sanctity on ac­ in Isukapalle, a hamlet of Obulam. There is a stone count of their perennial springs and wooded slab known as Muneyya which receives offerings dur­ hollows, which are still thought to be the ing the general annual festival. Two neem trees are abode of riskis. Chief among such pic­ worshipped, one in the middle of the village repre­ turesque spots is the Velpulakona where­ in is the temple of M!allemkondayyaswamy. senting Poleramma and the other at a distance of a Within this hollow . are seven pools of furlong to the south of the village representing An_ water, the most sacred of which is the kalamma, the two GTama Devathas or village deities. Mokshagundam to which a flight of steps Sri Kodanda Ramaswamy festival is celebrated leads down from the temple. Every visi­ tor to the teI?I?le first bathes in this pool for 10 days from Asviyuja Suddha Padyami (Septem­ befor~ worshiJ?mg tI:e God. The principal ber~October). The festival is being celebrated from tank III the VIllage IS called Musalnayani ancient times but is of local significance only. The Cheruvu and. is said to have been con­ Kamnia Nayudus of the village are the chief patrons. structed in the 17th century by a minister of the Matti Rajas named Musalnayadu." 1 The residents of the village and of the neighbouring villages belonging to all communities participate. A There is a lEigend attached to Mallemkondeswara­ Brahmin officiates as the 'fJ(Ujari during the ·festival swamy. Malyavantha, one of the pramadhas in Kailas, Lord Siva's residence, laughed at Parvathi, during the and pras(Ldam is distributed to all. dance (thandava nruthyam) of Siva and Parvathi During this period Sri Kodandaswamy festival is Siva'took it as an insult and cursed him to become a also celebrated in Bukkayapalle, 2 furlongs from. Isu­ hill at a distance .of. two krosus (total of 4 miles) .,.0 kapalle which is the remnant of Bukkapatnam of 16th the north of the. river Penna(r). Malyavantha begged and- 17th centuries. It is now a small village consist_ hini to withdraw the curse. Siva pitied and consolp.d ing of less than 30 families. In the tamarind grove him that he too would reside on the hill so that bot.h belonging to the deity which is to the east of the tem­ might receive the Pujas. ·Because of Malyavantha, the ple .and on the bank Qf rive.r Pennar, the signs of ruin­ hill got the name Mallemkonda and the deity is called ed buildings, granaries and domestic implements are Mallemkondeswaraswamy. seen here and there in support. of the existence of a People believe that the deity in white dress pe­ town fn by.;gone days. rambulates the hill on a horse_back in KaTtikam (Oc­ It is said that in Bukkayapalle, Balijas were in a tober-November) and that the white colour is seen majority and that they later shifted to Yallampeta, 10 from a distance. Their belief is supported by the pre­ miles from this village. This is proved by the fact sence of hoof-prints of the horse and the perfume of that the temple lands are under the trusteeship of the the incense at the place though it is not seen physi­ residents of Yellampet. cally by anyone. SoURCE: 1. Sri M. Samuel, Head Teacher, Samithi The festival of Mallemkondeswaraswamy is cele_ Higher Elementary School, ObuZam. brated on Magha Bahula Triodasi and Chathurdasi 2. Sri D. Peddakka, Teacher, RavuZakoUu. (February-March), preparations being made 15 days 3. Sri S. Chinna Munaiah, Teacher, Settivari­ in advance. Proeessions of the deity are arranged palle. after a harikathakalakshepam on Triodasi and on 4. Cuddapak District Gazetteer, Volume I, Chathurdasi after a puranic drama. Cocoanuts and 1915.

1. Pale 239 of Cuddapab District Gazetteer, Volume I, 1915. 111

20. YEPPIRALA - 'Lies on the north bank. of the For prosperous crops Shakti Jatara is celebrated Pennar, some four miles south-east of Obulam., 18 annually according to the convenience of the villagers miles :from Vontimitta Railway Station and twenty­ with animal sacrifice. five miles east of Sidhout and is the only village of any importance in the Obulam valley, south of Obu­ When rains fail, (ptllapcmga;l,i is offered to iMallam­ lam. It is a. recognised halting_place for travellers and kondayya of Obulam once or even twice during the merchants passing to and from Kaluvaya in the Nel­ year. lore district. About sixteen miles of the journey from During the annual celebrations in the Gopala­ Vontimitta to Kaluvaya has to be performed along krishna ashramam, religious discourses on Geeta are the sandy river-bed as there is no other road between conducted for 3 days from the full-moon day in Phal­ Madhavaram and Somasila; consequently merchandise gunam (February-March) . Sri Tallam Venkataiah by this route is generally conveyed by pack-bullocks.' Setty of Proddatur is the President of the ashramam, The total population of the village is 1,500 and it Unnam Changaiah of Mantapampalle is the sarwadhi­ is made up of caste Hindus - Brahmin, Vaisya, Kapu, kari (power of attorney) and Dr. R. G. Sarma is the Kummara, Chakali, Mangali and Scheduled Castes Secretary orthe ashramam. The devotees coming from (380). The chief means of livelihood of the people other villages are fed free. are agriculture and trade. Half a mile to the south of this village, the tem­ Srirama temple, Gopalakrishna ashramam in the ples of Dakshina Kali and Iswara were excavated on middle of the village and a peerla chavidi are the Pushya Suddha Ekadasi of Jayanama (Telugu year) places of worship for the villagers. at the instance of a sadhu, Harijana Pitchaiah. The villagers renovated the temples and from then on­ About two furlongs from Dandalapalle, a hamlet wards camphor and cocoanuts are being offered to the of this village, there is a temple of Chennakesava­ deities on Mahasivaratri day. There is an old Vasanta swamy with the image of Vishnu holding sankhu, Topu, a mango grove here. It is believed that a tem­ chakra, gadha and padma in his four hands. The im­ ple of Vasanta Madhaveswara is buried under the ages of Veerabhadreswara and Bhadrakali seen by the earth. The excavation of the above ·two temples side of this temple are said to have been installed by strengthen this belief. Jambavantha, a great devotee of Srirama. Srirama festival is celebrated for nine days from There is a temple with a Sivalingam in Pancha­ Chaitra Suddha Navami (March-April). The festival lingalakona, about 4 miles to the east of Yeppirala in is being celebrated for the past 20 years and is of lo­ Mallemkonda area and attracts numerous devotees. It cal significance. The elders of the village undertake is said that five Lingams were discovered here in a the responsibility of organising the festival with the cave and hence the name. A large number of issueless subscriptions collected from the devotees. The resi_ people worship the deity on Mondays in Kartikam dents of the village and those from the neighbouring (October-November) and it is believed that they are villages who are all Hindus congregate. Prasadam IS sure to beget children. Sri A. B. Ramakrishna Reddy distributed to all in the form of panakam (jaggery constructed a flight of steps to the kona. solution slightly spiced) and vadapappu (soaked green During the festival days pGOple bath in the Pen­ gram dhal). nar river and observe the usual feasts, jagarams or Free feeding is arranged to the pilgrims. fasts as the occasion demands.

Chennakesavaswamy festival is celebrated in SOURCE: 1. Dr. R. G. Sarma (Registered Medical Prac- DandalapaUe, a hamlet of this village, for 5 days from titioner), (Bhavarago Chikitshalayam), the full-moon day in Chaitram (March-April) or for Yeppirala (P.O.). 9 days from Asviyuja Suddha Padyami (September­ 2. Cuddapah District Gazetteer, Volume I, October), as decided by the villagers. 1915.

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RAJAMPET TALUK

"- OTHAPI - Situated at a distance of one mile SOURCE: 1. Sri G. Rangaraju, Village Level Worker, to the west of the Bahuda river, 2 miles from Pothapi. Tangutur-Madhavaram bus route, 12 miles 2. Cuddapah District Gazetteer, Volume I, from Nandalur Railway Station and 18 miles 1915. north of Rajampet. 2 NUKENENIPALLE - Situated at a distance of 10 "It is a pleasant village and full of his­ torical interest. The Telugu Chodas es­ miles from the Nandalur_Tangutur-Madhavaram road. tablished themselves here about A.D. 1000 and pottapi remained the headquarters of The total population of the village is 709 and it this part of the country under various dy­ is made up of the following communities: Caste Hin­ nasties for about seven hundred years. dus - Brahmin, Vaisya, Balija, Mlutracha, Boya, Cha­ There are several old inscriptions, some kali (Washerman), Mangali (Barber), Kummari (Pot­ of which have not been deciphered, in the ter); Scheduled Castes (145) - Madiga, Mala; and temples of Mulastaneswaraswamy and Gopalaswamy. Their systematic investiga­ Scheduled Tribes (6). The chief means of livelihood tion would probably add to our knowledge oj' the people is agriculture. of the early history of these parts. An in­ scription in the first-named temple appears The temples of Anjaneya, Srirama and Yellamma to record its foundation in S.S. 1115 or are the places ,of worship in the village. A.D. 1193. In the other temple are two inscriptions one of which states that the From Magha Suddha Sapthami (January-Febru_ temple was built in S.S. 1459 by a Matli ary) to Purnima the festival of Anjaneyaswamy takes prince named Anantaramaraju. The date place for 9 days. Cocoanuts and fruits are offered to indicates that this was Matla Ananta, the author of the Telugu poem Kakusthavija_ the deity in fulfilment of their desires. This is a hun­ yamu. The other inscription records that dred-year old festival confined to the villagers and in S.S. 1643 or A.D. 1721 three kuntas of a few Brahmins from outside. All Hindu communities wet land were granted to the temple by take part. Brahmins are the pujaris having hereditary Kumara Ananta Raja, another member of the same family. rights. During the festival days people are fed free. Of the extensive fort the foundations Kumpuripuram, hamlet of Nukenenipalle, was are now alone visible, and the broad moat given in 1806 as jagir to Sri Ramappa Nayakar and is under cultivation. The gardens between Sri Krishnappa Nayakar by the East India Company the viI!age and the Cheyyer (now called Bahuda) irrigated by river channels, lend for the services rendered by them. They built a vil­ the place a picturesque appearance." 1 lage in the limits of Nukenenipalle and as a mark of gratitude they named it as Companypuram. In course The total popu~ation of the village is 2,005 and it of time the name was corrupted into Kumpuripuram. i~ made up of the following communities: Caste Hin­ dus - Brahmin, Kamma, Kapu, Balija; Scheduled Anjaneyaswamy festival is celebrated for 5 days Castes (171) - Adi Andhra and Scheduled Tribes in February. About 3,000 Hindu devotees of the viL (20) - probably Yerukula or Yenadi. The chief lage and from the neighbouring villages congregate. means of livelihood of the people is agriculture. SOURCE: 1. Sri M. Sethumadhavaiah, Karnam, Nuke- Eswara temple with the stone Sivalingam of the nenipaLle. Lord, Gopalaswamy temple and Durgamma temple 2. Superintendent of Police, Cuddapah. are the places of worship in this village. Mahasivaratri is celebrated for 2 days on Magha 3. TANGUTUR - Situated on the left bank of the Bahula Chathurdasi and Amavasya (February_March). Bahuda river where it turns north towards Sidhout The devotees take 'bath in the Bahuda river and ob­ taluk, at a distance of 10 miles from Nandalur Rail­ serve fasting. The festival is of ancient origin but way Station and 17 miles from Rajampet with a 9 of local significance. There is a trustee appointed by mile short cut route. Tangutur, the village name, is a the Hindu Religious & Charitable Endowments (Ad­ modified form of the term Thangatur, which is deriv­ ministration) Department and elected by the vil­ ed from ThangaInma, the name of a well-known wo­ lagers. The local Hindu devotees congregate without man to whom the village is said to owe its existence. any distinction of caste or creed. Pujari is' a Brahmin It is also further said that Tangutur was the adminis­ of Bharadvajasa gotram with hereditary rights. Pra­ trative headquarters of the Matli Kings for some time sadam is distributed to all. during the 17th century.

1. Paae. 243-244 of Cuddapah District Gazetteer, VolUme I, 191' 8 114

The total population of the village is 1,885 and it Fatheha is performed every day. Jagarana (keeping ~s made up of the following communities: Caste Hin­ awake throughout the night) is observed. The festival dus - &ahmin, Vaisya, Kshatria (Raju), Kamsali is being celebrated for the past 100 years but is of (Goldsmith), Balija, Boya, Mutracha; Scheduled local significance. The chief patrons are Mdhamma­ Castes (272) - Adi Andhra; Scheduled Tribes (66) - dans and the chief is Kommur Hussain. The trustee Yenadi, Yerukula; and Muslims. The chief means of is a Saheb, Panchayat Board Vice-President of Tangu­ livelihood of the people are agriculture, agricultural tur. The devotees of the village congregate without labour, trade and other traditional: occupations. any distinction of caste or creed. Some of the devotees come from distant places to witness the celebration. The temples of Sri Kailasanadhaswamy, Chenna­ On the last day, payasam is distributed to all which is kesavaswamy, Malleswaraswamy, Pidugu Veerabha­ 'draswamy, Matam Veerabhadraswamy, Kothakalva called 'tahaveel payasa fatheha'. There is free feeding to fakirs. Ganapathi, Nadiveedhi Vighneswaraswamy, three Sri_ rama temples and a ruined Siddheswaraswamy temple A fair is held in connection with the urs for 2 constructed by Chola Kings are the places of worship days. A few shops selling eatables, lanterns, mirrors in this village besides a mosque and the darga of and combs, mill clothes, fowls, baskets, cots and toys Hazarath Khader Vali on the bank of the river Bahuda. operate during the fair. Brahmothsavams of Sri Chennakesavaswamy and "An inscription near the ruined tem­ ple of Siddheswaraswamy, dated S.S. 1237 Kailasanadhaswamy are celebrated from Jaistha Sud­ (A.D. 1315) mentions the Kakatiya King dha Dasami to Bahula Panchami (June-July) i.e., for Prataparudra. This shows that his autho­ 11 days. The devotees observe jagarana (keeping rity in these parts was still recognised in awake throughout the night) on Mukkoti Ekadasi and spite of the Musalman invasion of the Dec­ can six years earlier. His deposition and the Lord is brought to the river Bahuda on Dwadasi removal to Delhi did not in fact take place for chathrasnanam (deity brought in an umbrella for till ten years later, in A.D. 1325.',1 bath). The festival is of ancient origin but of local The legend about Hazarath Khader Vali has it significance. The devotees of the village congregate. that he came to India from Arabia to propagate Islam pujari js a Brahmin of Srivathsasa gotram. There is and to preach about God. He came to Nagur in Tan­ poor feeding. jore district and his samadhi was constructed in Na­ A fair is held during the period near the temple gur. He showed many miracles to the people. It is with a few shops. said that when some one, when warned not to pluck SOURCE: 1. Sri Yiragam Reddy Nagi Reddy, VHlage cocoanuts in the cocoanut grove given away to Haza­ Level Worker, Tangutur. rath Khader Vali by a devotee in Nagur, protested 2. Sri A. Ramaiah, Karnam, Tangutur. contemptuously saying "ea chetlakemi kommalu mola­ 3. Sri B. Narasimhulu Chetty, Teacher, Tan­ chinava" meaning "have these trees branches?"; im­ gutur. mediately branches appeared on all the cocoanut 4. Cuddapah District Gazetteer, Volume I, trees in that grove. Even now such cocoanut trees 1915. are found where Khader Vali urs is celebrated. There J is a cocoanut tree ot- that kind in this village also. The 4. PENAGALUR AGRAHARAM - Situated near the belief goes that issueless persons, persons suffering right bank of the Cheyyer at a distance of 12 miles from diseases and also those who are haunted get re­ north_east of Rajampet Railway Station and town, lief if they offer prayers to this Vali and take a vow. with the river Kunjara on the east and north, the His Urs is celebrated every year in the Muslim Bahuda river on the west and the Sarasiruha pond on month Rabi-us-sani (September-October) for 2 days. the south. It was once said to be the stronghold of The darga is decorated with bar lights and coloured Brahmins who were renowned for their prOficiency in papers. Gandham (sandal wood paste) is brought to mantra sastram (science of controlling the opponents the darga from one of the houses 'On the first day. On by chanting mantras). Only one family had survived, the second day, Janda uregimpu (flag procession) is the rest having perished due to the curse of the San­ celebrated in the village accompanied by music. The kara Mutt Guruswamy. This is the birth place of the Janda (flag) is then installed near the darga. Dancing popular Telugu poet Kundavarapu Kavi Chowdappa.' and music performances take place during the urs. The "~t is i~tere~ting to note that part of devotees take small jand.as in a procession and plant the VIllage IS shll held by Brahmin shro­ them near the darga. Mostly sweet preparations, sugar. triem_dars with whom is a copper-plate agarbathies, payasam, oranges, malida (a preparation sho~mg that t~e grant was again renew­ ed. lD S.S.. 1493, J.e., A.D. 1571 by Tirumala­ with wheat flour and jaggery) and silver pendants ~aJa, a chief of the Matli family. It is con­ are offered. Mohammaden saints (fakirs) perform Jectured that the grantees obtained this prayers and also exhibit miracles or magic like cut­ cO?firmation for fear that their rights ting the throats with swords and plucking the eye-balls mIght be called in question subsequently t~ the d?wnfall of the Vijayanagar Em­ and again restoring the disjointed parts. Quran is pIre, WhIch had occurred but six years read by all before the beginning of the festival. before at the battle of Talikota.'"

1 & 1. Pale 247 of Cuddapab Oillricl Gazetteer. Volumo I, 191'. 115

It is' said that one Madana Venugopala Reddy who The total population of the village is 3,460 and it had seven daughters whom he was fond of and no is made up of the following communities: Caste Hin­ sons had an intuition to construct a tank which he dus - Brahmin, Vaisya, Kshatria (Raju), Kammara accordingly constructed, providing seven sluices f{)r it. (Blacksmith), Kamma, Kapu, Balija, Mutracha, Vadde, But by the following morning, the bund had breached Boya, Vadrangi (Carpenter), Chakali (Washerman), washing away the seven sluices. Even though the Haridasu, Kummari (Potter), Mangali (Barber), Pichi­ breach was filled in and the seven sluices reconstruc­ guntla; Scheduled Castes (403) - Madiga, Mala; ed, the bund was found breaching again and the seven Scheduled Tribes (66) - Yenadi, Yerukula; Muslims sluices being washed away. He had the temple of Sri and Christians. The chief means of livelihood of the Madana Venugopalaswamy constructed at one corner people are agriculture, trade and other traditional oc­ of the tank bund before he launched Upon the con­ cupations. struction of the tank. When he went to that temple The temples of the village are those of Sri Venu­ that night with a heavy heart, he had a dream in gopalaswamy with His stone image having the stone which he was told by the Lord to keep each one of images of Rukmini and Satyabhama on either side, his daughters in each of the seven sluices so as to Yellamma with Her wooden image, Sri Nainadhees­ arrest the bund from breaching and the sluices from waras'\famy, Sri Mulasthaneswaraswamy and Eswara being washed away, as his daughters were immortal with Sivalingams. There is a thatched mutt of Venga being devakanyas who were born in this world due Guru. to some curse. His wife and daughters to whom this dream was related by him in detail the following morn_ Sri Venugopalaswamy Brahmothsavam is celebrat­ ing readily agreed to abide by the desire of ed for 11 days from Jaistha Suddha Dasami to Bahula the Lord, as revealed in the dream, as they had the panchami (June~July). Cocoanuts and incense are of­ welfare of the public in their hearts. At an auspicious fered. It is a hundred year old festival confined to the moment and in the presence of pandits and others, the village. The Panta Kapu family members are the chief seven girls, well-dressed and decorated, went along patrons. All the members of the village take part in with their parents to the tank bund as if they were the festival. The pujari is a Vaishnava Brahmin of going to heaven. In the first sluice was kept the first Kowndinyasa gotram, enjoying the Inam lands of the daughter, her dress and ornaments placed in a box temple. were kept on the branches of a nearby tree and was similarly done in the case of the other six daughters Another festival of the place is Venga Guruni also. The bereaved parents began to weep and wail Aradhana celebrated occasionally by the devotees of but the children cried their salutations to them, assur­ Venga Guru and invariably on Chaitra Suddha Pad­ ing them that they were immortal, living in their own yami (March-April). There is a pond to the west of abode, that hunger and death do not touch them and the village with the thatched shed of Sri Venga Guru that the'parents' fame would remain permanent in this on its bank. Vengaiah was the name given by his world. They further advised the parents to worship parents. A Pakanati Kapu by birth, he was a great Lord Venugopalaswamy so as to attain salvation. It is devotee of Lord Rama and so great was his devotion said that these maids used to respond to the call of that he used to forget himself. After the death of his anyone passing on the bund. During festive and mar­ wife and his only son, he renounced the worldly plea­ riage occasions several women used to take the clothes sures and constructed a small hut in an open space and jewels of the maids with their permission and re­ by his own effort, carrying the material from the near­ store them On to the branches of the trees after the by forest. In his shed was constructed a lotus of eight occasion was over. Once a poor Yadava woman called petals of mud in which was installed a dead serpent. out for one of the maids and got the clothing and He developed great devotion to the Lord and spiritual jewels. On her way back, she called out again. When power. People who believed that Ammavaru or Deva .. she heard the response of the maid, she cursed why thas like Gangamma, Yellamma, Ankalamma, who had her voice should not get hushed up. She was changed' a control over the epidemics over men and cattle and into a stone image with the jewels and the clothes and for whose grace they were celebrating annual festival the image is still there. The seven maids thereupon felt that Venga Guru had enough power to protect left this world for heaven leaving their images on a them from the epidemics, and began to serve and single stone slab which is found even today. The tank worship him. Once a pest called dOQm1£ (a rustic term goes now by the name of Kanyakala Cheruvu (the for cholera) broke out in Patha Cuddapah, the origi­ tank of the maids) and is fed by the Bahuda river of nal place of Vengaiah and was taking a heavy toll of puranic fame which is nearby. human life. The saint found out the cause for this through his will-fower and asked her to satiate her Rangamma, a kalavathi (dancing girl), who lived thirst and hunger for human blood and flesh by eat_ in Nagireddipalle, a part of Penagalur, constructed a ing him, on condition that she and her kind shOUld tank and named it as Rangamma tank. Under the never visit those parts where he would settle. He tank bund there is a group of trees of ravi (ficus re­ settled himself in Kothapalle, the upper part of Pena­ ligiosa), margosa and nereci1£ (eugenia jambolane) galur, and died of cholera. Even now cholera rarely with stone slabs on which serpents are carved. breaks out in Indlore, NagireddipaUe, Kothapalle and 116 the neighbouring villages.. If :it breaks out; Venga The total population of the village is· r,19{ and it Guru possesses some one and drives away the mario is made up of the following communities: caste Hin· This is happening even today and people hold the dus - Brapmin, Kshatria (Raju), Balija, Jangam, Guru in great respect and esteem and name their Lingabalija, Golla, Mutracha; Scheduled Castes (309) children after him. People passing by the shed pros­ - Adi Andhra, Madiga, Mala; Scheduled Tribes (78); trate to the Guru. Harijans offer pongali and fowls. and Muslims. The chief means of livelihood of the people is agriculture. SoURCE: 1. Sri Duttaluru Narasingarao, Teacher, Penagalur Agraharam. Sri Kotilingeswaraswamy temple with the stone 2. Sri P. Rangappa Naidu, Assistant Teacher, Sivalingam, Sri Ramaswamy temple with a picture of Junior Basic Main School, Penagalur Ag· the Lord Sri Ramalingeswaraswamy temple with a Taharam. stone Siv~lingam, Sri Chennakesavaswamy temple with 3. Sri B. V. Krishnareddy, Teacher, Samithi a stone image decorated with a copper sheet, Yel­ Junior Basic School, Penagalur Agraharam. lamma temple, Maremma temple and a peerL4 chavidi 4. Sri S. Mahboob Saheb, Grama Sevak, with peers of pancha7AJhas are the places of worship Penagalur Agraharam. in the village. 5. Cuddapah District Gazetteer, Voiume I, Sri Kotilingeswaraswamy festival is celebrated for 1915. 2 days on Magha Bahula Chathurdasi and Amavasya (February-March). There is aradhana on the first day 5. NARASINGARAJUPURAM - Situated at a dist­ and festival on the second day. Abhishekams are per· ance of 2 miles from Penagalur Agraharam. This vil· formed; cocoanuts, camphor and fruits are offered to lage is surrounded by water on three sides. There is the deity. The festival is being celebrated for the past a belief that this village was once protected from the 50 years and is of local significance. The patrons are floods of the by Pallamma, the village Lingabalijas (Veerasaivas) and Kshatrias. The Hindu deity. Hence they are protecting the deity with spe_ devotees of the village congregate. Pujaris are Brah_ cial care. mins and Lingabalijas of Kasi gotram with hereditary The total population of the village is 440 and it rights. Prasadam is distributed to all and there is free is made up of several sub-communities of caste Hin­ feeding. dus; Scheduled Castes (214) and Scheduled Tribes (4), Sri Ramalingeswaraswamy festival is celebrated Mutrachas being predominant. The chief means of for one day on Magha Bahula Triodasi (February­ livelihood of the people is agriculture. .M·arch). Cocoanuts, camphor and fruits are offered to the deity. Some of the devotees observe jagarana. There is a cottage for the deity Pallamma with a There are manyam lands for this temple. This- festival stone image. Bidda (child) is carved on the stones around her. being Qf local significance, people of this village only congregate. Pujari is Kambaluru Papaiah, a Brahmin, Pallanuna Jatara is celebrated for 2 days on Chai­ enjoying the Inam lands. tra Suddha Padyami and Vidiya (March-April). The Sri Chennakesavaswamy festival is celebrated duro deity is decorated with handloom sarees and orna­ ing Bhishma Ekadasi i.e., on Magha Suddha Ekadasi ments. Bandaru (margosa leaves with saffron and (January-February). Cocoanuts, fruits and camphor kumkum) is placed before the deity. There is aradhana are offered to the deity. The festival is of local signi· on the first day and bandlu (carts with cooked ficance and confined to the village. This temple has rice) are taken round the temple on the following day. also manyam lands. Pujari is Velamuri Rangaswamy Fowls are sacrificed and cocoanuts are offered to the enjoying Inam lands. deity. The patrons belong to Mutracha community. The Hindu devotees, local and from the neighbouring vil. Srirama Jayanthi is celebrated on Chaitra Suddha lages within a radius of 3 miles, congregate without N avami (March-April). Daily pujas are performed. any distinction of caste or creed. Pujari is Kali Sub­ Cocoanuts, fruits and camphor are offered. The patrons baiah, a fanner of Mutracha community. are Kshatrias and the pujari is K. Naraharivarma. Yellamma Jatara and Maremma Jatara are cele­ Bhajans and kolatams are the entertainments to brated in Chaitram (March-April) and Sravanam the visitors. (July-August) respectively. Goats and fowls are sac· SoURCE: Sri S. Narasaiah, Teacher, Narasingarajupu­ rificed to these deities. These are only confined to the ram. village. The pujari for Yellamma is Peta Gurunadham, a Jangam and for Maremma, Konduru Veerareddy en. 6. KONDUn. - Situated at a distance of 15 miles from joying manyam lands. Rajampet Railway Station of which 13 miles upto Some people observe fasting till afternoon on two Penagalur Agraharam is by road and 2 miles there­ Saturdays before Vaisakha Suddha Purnima (April­ after by foot-path. As it is near to the hills it is call­ May) in propitiation of Sri Venkateswara and Sri ed Kondur - konda means hill and uru village in Penuchala Narasimhaswamy, offer naivedyam in ful. Telui\l. This village was donated as an Agraharam. filment of their vows and then take their meal. 117

The total population of the village is 1,524 and it SOURCE: 1. Sri A. Ramaiah, Karnam, Kondur. 2. Smt. T. Leelavathamma, Teacher, Kondur. is made up of the following communities: Caste Hin­ dus _ Vaisya, Kamsali (Goldsmith), Kapu, Balija, Golla Mutracha, Chakali (Washerman), Mangali 7. INDLUR or SATHAHALLE - Situated at a dist­ (Barber), Gandla, Satha, Dasari; Scheduled Castes ance of 12 miles from Rajampet town and 13 miles (409) - Mala; Scheduled Tribes (21); and Muslims. from Rajampet Railway Station. The chief means of livelihood of the people are agri­ culture, jute industry or making of jute mats, garden_ It is said that many indlu (houses) were construct­ ing and extraction of oils in mills. ed at the same time and hence it was called Indlur. Another version is that most of the villagers belong Apart from the above historical temples in this to Indukur vamsam and Satha vamsam, so it got the village, there is a hut for Srirama with the stone im­ names as Indlur or Sathapalle. There is a, Siva temple, ages of Srirama, Sita, Lakshmana, Bharatha and Sath­ 6 furlongs from the river Kunjara, believed to have rugna with a procession image in wood. been constructed by King Janamejaya of Pandava dy_ Srirama Navami is celebrated for 9' days nasty. There are no images nor is puja performed in from Chaitra Suddha Navami to Bahula Vidiya that temple at present. The temple is in ruins without (March-April). The village elders first arrange a meet_ compound walls and tower. The people belonging to ing at a place on one night and collect subscriptions Indukur and Satha vamsams had been living in unity. from every house for the celebration of the festival. The families of Maramareddy vamsam from Markapur The important rituals observed on each day are sesha­ came here and joined them. After some days, due to vahanam, hamsavahanam, hanumanthavahanam, kat­ some conflict they were separated, and the people of yanam (marriage), theru and vasantham. Cocoanuts, Indukur vamsam constructed houses to the north nam­ vadapappu, panakam ahd boiled seeds of bengalgram ing their locality as Indlur and the remaining of Satha are offered to the deity. The festival is of ancient ori_ vamsam and Maramareddy vamsam joined together gin but of local significance. The Hindu residents of and constructed houses in the south calling their loca­ the village congregate. Prasadam is distributed to all. lity as Sathapalle. At present these two villages go by the name Indlur. There were the palaces of the MatH SOURCE: 1. Sri Y. Narasimham, Headmaster, Socia! Kings to the south of Indlur 2 centuries back, and Welfare School, IndZur. even now the place is called Nagallachelu. Some people 2. Sri Akepati Subbaiah, Karnam, Indlur. are living there having constructed houses. Once a far­ mer Venkureddy of this place, while digging a well in 8 THIRUMALARAJUPET - Situated at a distance his land of Nagallachelu, found the idols of copper of 14 miles from Rajampet Railway Station - 12 miles sheet of 400 years back. A grinding stone and a mortar connected by bus route upto Penagalur Agraharam and were also found during the time of digging the well. thereafter 2 miles by foot-path. From all these it came to be known that it was once The total population of the village is 453 and it ruled by kings. Once when a person was passing on is made up of the following communities: Caste Hin­ his way to the Siva temple after the spring season, he dus - Padmasale (Weaver), Valmiki, Ediga; and found an earthen pot with gold coins. It is also said Scheduled Castes (126). Padmasales form the majo­ that a ruby was also found by the owner of the land. rity. The chief means of livelihood of the people are weaving, agriculture and agricultural labour. To the north of the village, there is another tem­ ple of Sri Chennakesavaswamy, the family deity of The temples of Sri Venugopalaswamy and Eswara the heroes of Palnad, described in Srinatha's great are the places of worShip in Thirumalarajupet. work Palnati Veerulu. Now it is in ruins with no pujas or idols. Brahmothsavam was being celebrated in that Sivaratri festival in Eswara temple and Venugo­ temple 60 years back for 10 days. They used to read palaswamy festival are celebrated on Magha Bahula the story of Palnati heroes with great devotion and en­ Chathurdasi (February-March) and on third Monday act the heroic deeds performed by the Palnati heroes in Kartikam (November-December) respectively. and heroines like Brahmanayudu, Nalagamaraju and Abhishekams and pujas are performed to the deities. Nayakuralu. Cock fights also took place as in the days Sri Venugopalaswamy temple has 21 acres of Inam of the heroes. The earthen images of the dead heroes land. In both these festivals all the Hindus of the vil­ were prepared with blood over their bodies and exhi­ lage congregate without any distinction of caste or bited. On the last day, they used to wear turmeric creed. clothes and roll over on a bed of. thorns without feel­ ing any pain. PongaUu were prepared and offered to SOURCE: Sri A. Subbanarasaiah, Head Teacher, Sami­ the God. They had a strong belief in the God Chenna­ thi Elementary School, Thirumalarajupet. kesavaswamy. Even now most of the villagers give their children the names like Chennamma, Chennaiah, 9. OBILI - Situated at a distance of one mile from Chennakesavulu, Chennareddy and Chennarayalu, etc. Tangutur and 10 miles from Rajampet Railway Sta­ At present no festival is being celebrated in that tem_ tion. The Bahuda river flows to the north of the vil_ ple. lage. The appearance of a cat during the construction 118 of· the temple where a pillar was being installed was SOURCE: 1. Sri T. Ragavaiah, Head Teacher, pancha­ responsible for naming the village Obillu or Obili yat Samithi Elementary School, Obm. (bini means cat). 2. Sri Karnam Changaiah, Village Karnam, Obiti. The total population of the village is 2,223 and it is made up of the following communities: Caste Hin­ dus - Brahmin, Vaisya, Kshatria (Raju), Jangam, 10. ATHffiALLA or HATHYARALE - Situated at a Sale (Weaver), Kapu, Balija, Ediga, Gandla, Chakali distance of 4 miles from the nearest Railway Station (Washerman), Mangali (Barber), Mutracha, Kummari Rajampet. (Potter); Scheduled Castes (313) - Madiga, Ma~a; This is an uninhabited village. and Muslims, Muslims being predominant. The chIef There is the temple of Sri Tbretheswaraswamy in means of livelihood of the people are agriculture, agri­ the form of a stone Sivalingam. According to tradi­ cultural labour, trade and other traditional occupa­ tion there lived a Rakshasa by name Tbrethasura in tions. Treta yuga who brought misery not only to mankind The temples of Sri Sangameswaraswamy, Sri Pad­ but to sages also. Then to get rid of him, sage iNarada magirinadhaswamy, Srirama, Yellamma, Gangamrna, and other maharishis performed a yagna in propiti­ Maremma with the stone images of the deities and a ation of Lord Eswara. Eswara came out from the peerla chavidi are the places of worship in this village. homagundam in the form of a Tejo Lingam and em­ Sri Sangameswaraswamy and Sri Padmagirinadha­ ancipated the Rakshasa by killing him. This temple swamy festivals are celebrated together for one day is picturesquely situated on the bank of the river Ba­ on Vaikuntha Ekadasi i.e., on Margasira Suddha Eka­ huda on a hillock with a beautiful Kalyana mantapam dasi (November-December). Abhishekams are per­ and galigopuram (tower). The hillock is kno'Yll as formed on the first day. Next day panchamrutham is Threthachalam on account of the manifestation of prepared with rice and pulses, offered as naivedyam Thretheswaraswamy. There is the temple of Gadadha_ to the Lord and distributed to all Hindus as mukkoti raswamy to the north of this temple. Below the hillock muddalu. Cocoanuts, fruits and camphor are offered on the bank of the river, Sri Parasurama was installed to the deity in fulfilment of their vows. The devotees in a temple and hence the shrine is known as Parasu­ take bath in the Bahuda river and observe fasting and rama Kshetrarn. jagarana. Bhajans and puranakalakshepam are held. The legend has it that Renukadevi, the wife of the The festival is of ancient origin but of local signifi­ great sage Jamadagni, used to go daily to the river, cance. There are Inam lands for the maintenance of prepare a pot with sand and bring water in it for pajas and festivals for the deities. The Hindu devotees japam to Jamadagni. It so happened one day that she, of the village congregate. The pujari for Sangames_ quite accidentally cast her eyes on Chitraradha, a Gan­ waraswamy is a Smartha Brahmin and for Sri padma­ darva king that had come there for a bath as a conse­ girinadhaswamy a Vaishnava Brahmin without any quence of which her mental concentration was distract­ hereditary rights. ed and she could not prepare a pot with sand as usual. PongalZa Uthsavam was being celebrated for the She, therefore, prayed to the Devathas, earned their village deities Gangamma, Yellamma and Maremma grace, prepared the sand pot and brought water and during Ugadi i.e., on Chaitra Suddha Padyami (March­ consequently she was late in returning home with April). Pongallu were used to be prepared and offer­ water. Jamadagni who came to know of what had ed; goats and fowls were being sacrificed to the deities. happened with his yogadrushti (spiritual eye) asked The festival was of ancient origin but of local signi­ his sons to kill their mother for the sin committed by ficance. The patrons who were also Inamdars were her. Though the first six sons refused to comply with Mutrachas, Edigas and Barbers. There was a trustee their father's order, the last son Parasurama behead_ also. The Hindu devotees of the village used to COll­ ed his mother and also all his brothers in obedience gregate. Pujari for Gangamma is Kaligurappa belong­ to the behest of his father. Jamadagni pleased, asked ing to Mutracha community and of Yeliamma is Ko­ his son Parasurama to choose a boon and the latter duru Penchalaiah, an Ediger of Kamandala gotram with promptly asked for the life of his mother and bro­ hereditary rights enjoying the Inam lands. It is pre­ thers. Jamadagni having no alternative, brought sumed that the pujari for Maremma is a barber. Pra­ Renuka and his sons back to life. Yet the sin of kill­ sadam was being distributed to all. This pongalla uth­ ing his mother stuck to him and a bath in ,several sac­ savam was stopped 10 or 12 years ago, as the patrons red rivers could not absolve him of it. It is the bath had alienated all the Inam lands and are not co-ope­ in the Bahuda river at Hathyarale that washed away rating in arranging the celebrations. However, the his sin. Because of this, the place got the name Hath­ jatara for these village deities is celebrated once in yarale (hathYa - killing; rale - dropped off). The 10 or 15 years. place also goes by the name Parasurama Kshetram Peerla panduga is celebrated for 10 days in Mohar­ as it was for sometime the abode of Parasurama. ram (June-July) when Hindus also take part freely. Another legend goes to say that in Tretayuga two Sugar, jaggery and fried dhal of bengalgram are of­ brothers by name Sankha and Likhitha who were fereei. great sales were living. While Sankha was doine 119 penance itt a garden, Likhitha, who went to see him Magha Bahul.a Chathurdasi and Amavasya (February­ but could not find him, plucked some fruits in the March) by collecting subscriptions from the villagers. garden and ate them. Sankha who then came there Fasting is observed by all the devotees. The festivals pointed out td his brother that as he had eaten the are of ancient origin, but of local significance. The fruits without the permission of the owner, the ruler local Hindu residents congregate without any distinc­ of the land, he had committed a theft. Likhitha then tion of caste or creed. went to the K,ng and confessed his theft, whereupon Srirama Navami is also celebrated on Chaitra Sud­ the King ordered his two arms to be cut. Likhitha dha Navami (March-April). Mathamma and Gangam­ visited: several sacred places and took bath in several rna Jataras are celebrated by the Adi Andhras only. sacred waters. Finally, on his return to his native place, he took bath in the local river when he got his SoURCE: Sri M. Ramasubbaiah, ViLlage Karnam, arms back. Hence the river is called Cheyyeru or Lebaka. Bahudanadi from that time onwards. (Cheyyi is arm and yeru river in Telugu; and bahu is arm and nadi 12. NALLATHIMMAYAPALLE - Situated after the river in Sanskrit). 4th milestone on Nandalur-Tangutur Local Fund road, 4l miles from Nandalur,Railway Station and 10l miles Mahasivaratri is celebrated for 5, days from Magha from Raj ampet by Local Fund road. Bahula Chathurdasi (February-March). About 30,000 devotees from far and near places congregate. Espe­ The total population of the village is 462 and it cially the residents of Thirumalarajupet and Koman­ is made up of the following communities: Caste Hin­ tharajupuram of Rajampet taluk pour in large num­ dus - Vaisya, Kamsali (Goldsmith), Kapu, Balija, bers. Only Hindus take part in this festival. Golla, Chakali (Washerman); Scheduled Castes (119) - Adi Andhra, Madiga, Mala; Scheduled Tribes (25) A fair is held in connection with the festival and - Yeruku~a; and Muslims. The chief means of liveli- dates back to the 19th century. About 30,000 persons hood of the people are agriculture and other tradi­ congregate. Eatables, utensils, lanterns, Ayurvedic tional occupations. drugs, pictures; photos, clothes, and toys of various kinds are brought and sold at the fair. Mathamma and Patigangamma temples with wooden images and Sri Ramaswamy temple with stone There is a choultry where there is free feeding to image are the places of worship in the village. The Padmasales. Special pandals are erected to arrange wooden image of the Lord or the pitam is used for free feeding to Vaisyas and Brahmins. Arrangements procession purposes. for transport are also made. Merry-go_rounds and dramas afford entertainment Sri Ramaswamy festival is celebrated for 9 days to the visitors. from Chaitra Suddha Navami (March-April). The vil­ lagers observe fasting on Navami and arrange feasts SOURCE: 1. Statement of Fairs and Festivals furnished on the next day_ Panneram and panakam (jaggery by Collector, Cuddapah. solution slightly spiced) are offered to the deity. The 2. Sri A. Subbanarasaiah, Teacher, Samithi festival which is of ancient origin but of local signifi­ Elementary School, Thirumalarajupet. cance is celebrated by collecting subscriptions from 3. Article on Parasuramakshetram-Hathyarale the villagers. The local Hindu devotees congregate. by Pundit D. Narasimhacharyulu, Editor, Prasadam like panakam and panneram are distributed Aradhana Magazine, publ.ished in the to all. monthly Issue for June, 1963. Patigangamma and Mathamma Jataras are cele_ brated in Asviyujam (September-October). They are 11. LEBAKA - Situated at a distance of 7 miles from confined only to Malas and Madigas respectively. Nandalur to Tangutur Local Fund road. The total population of the village is 2,002 and it SOURCE: Sri G. Kothanda Rama Rao, Village Karnam, is made up of the following communities: Caste Hin­ Nallathimmayapalle. dus - Brahmin, Vaisya, Kshatria (Raju), Kamsali (Goldsmith), Kapu, Balija, Golla, Mutracha, Chakali 13. NANDALUR - Declared as a town during the (Washerman), Mangali (Barber);- Scheduled Castes 1961 Census and is situated about 6 miles from Rajam­ (406) - Adi Andhra; and Scheduled Tribes (65). The pet and on the left bank of the river Cheyyer. It is chief means of livelihood of the people is agriculture. also a Railway Station on the Madras-Raichur broad The temples of Sri Khareswaraswamy, Sri Chen­ gauge section of the Southern Railway. nakeswaraswamy and Srirama with stone images are "The wet lands of Nandalur are irri­ the places of worship in the village. There are also gated by channels taking off from the procession images (uthsava vigraham.s) for these Cheyyer and by the Kannekala tank which also is river_fed. The tank is rather unfav­ deities. ourably affected by the railway but in good The festivals of Sri Khareswaraswamy and Sri years it affords an exceEent supply to its entire ayacut. 'Kannekala Cheruvu' means Chennakeswaraswamy are celebrated for 2 days on 'the tank of maidens', and tradition relates 120

that seven virgins were sacrificed at the gious & Charitable Endowments Board and the rest time of its construction to ensure that it would never breach. (For the legend the is used to perform daily pujas etc. The Hindu resi­ monograph on No.4 Penagalur Agraharam dents of the village congregate. Pujuri is Lechuri may be perused). Now-a-days when the Chenchu Subbaiah, an Yejussakha Brahmin of Kasyapa tank surp!uses Brahmin matrons go to the gotram. Prasadam is distributed to all present. bund on an .evening and make offerings to the shades of the departed maidens." 1 SOURCE: 1. Sri S. C. Venkatasubbaiah, Trustee of Sri ULlangheswaraswamy temple, Nandalur. The total population of the town is 7,742 and it 2. Sri K. Kamakshaiah, Karnam, Nandalur. is made up of the follOwing communities: Caste Hin­ 3. Sri S. Subbaramaiah, Trustee of Sri Sow­ dus - Brahmin, Vaisya, Kapu, Balija, Golla, Chakali myanathaswamy temple, Nandalur. (Washerman), Miangali (Barber); Scheduled Castes 4. Cuddapah District Gazetteer, Volume I, (1,365) - Adi Andhra; Scheduled Tribes (57); Mus­ 1915. lims and Christians, Hindus and Muslims being equal in number. The chief means of livelihood of the people are agriculture and agricultural labour. 14. NAGIREDDIPALLE - Situated at a distance of 6 miles from Rajampet and 27 miles from Cuddapah There are the temples of Sri Sowmyanathaswamy on the Bombay-Madras broad gauge section of the with the stone image of the deity and His consort Sun­ Southern Railway bounded by Nandalur Railway Sta­ daravalli Ammavaru on the chest, Sri Ullangheswara_ tion on the east, Patur village on the west, a tank on swamy with the stone Sivalingam and a stone image the north and the Bahuda (Cheyyeru) river on the of the Goddess Kamakshamma. The proceSSion images south. Formerly there lived a farmer by name Nagi­ of both the deities are of panchalohas (five metals). reddy in this village who was so respected by the vil­ lagers that the village had been named Nagireddipalle "The temple of Sowmyanathaswamy is after him. of immense antiquity and was formerly held in great repute. It contains on its The total population of the town is 7,742 and it walls and elsewhere no !ess than fifty-four inscriptions dating from the 11th century is made up of the following communities: Caste Hin­ to Vijayanagar times, from which much dus - Brahmin, Vaisya, Kapu, BaHja, Jangam, Kum­ information of historical value has been mari (Potter); Scheduled Castes (1,365) - Adi gleaned. At the present day the temp~e is Andhra; Scheduled Tribes (57) - Yerukula; Mislims unfortunately somewhat neglected." 2 and Christians. The chief means of livelihood of the The temple is in an area of 20 acres. There are people are agriculture, agricultural labour and employ­ huge vahanams in this temple. ment in the gardens. The Government Fruit Research Station is very near to this village. A Red. Sandess Sri Sowmyanathaswamy Brahmothsavam is cele­ species of timber in the neighbouring forests is export­ brated for 10 days in Ashadham (June-July). Actually ed to Japan. it commences in Hastha and ends in Sravana asterism. The festival is being celebrated for the past Ammavari temple with the stone image of Kanya­ 1,000 years but of local significance. The present trus­ kaparameswari in female form, Srirama temple with tee is S. SUbbaramaiah. This festival is managed by a picture containing the images of Rama, Lakshmana the collections made from the local residents. The and Sita, Gramadevatha Maremma temple with the Government gives a beriz of Rs. 674 for the daily pujas stone image of the deity and Khader VaH darga are and with that amount and the amount received by the places of worship in this village. way of collections, the trustee is maintaining the fes­ Devi Navarathrulu are celebrated for 10 days from tival and the daily pujas. The Hindu devotees of the Asviyuja Suddha Padyami to Dasami (September­ village congregate. Pujari is a Vaishnava without October). The festival is being celebrated for the past hereditary rights. Prasadam is distributed and there 4 years and is of local significance. The patrons are is free feeding to Brahmins for one day. Vaisyas. The Hindu devotees of the village congregate. Sri Ullangheswaraswamy festival is celebrated PUjari is a Brahmin. during Mahasivaratri i.e., on Magha Bahula Chathur­ Srirama Jayanthi is celebrated for 9 days from dasi (February-March). Pujas are also performed dur­ Chaitra Suddha PadYami to Navami (March-April). ing Kartikam (October-November). Mostly on Mon­ Cocoanuts and fruits are offered. Harikathas and pura­ days in Kartikam, akhandam are lit by the devotees nakalakshepams are held. The festival is of ancient in fulfilment of their vows. The devotees observe fast­ origin but of local significance. A person is elected as ing during Sivaratri and in Kartikam. The festival the head for the performance of the festival. The Hindu is being celebrated from ancient times but is of local residents of the village congregate. prasadam i.e., significance. The present trustee is S. C. Venkatasub­ vadapappu, panakam and fans are distributed to all. baiah. The temple has 21 acres of lnam land given by Maremma Jatara is celebrated every year on a day the devotees. Out of the annual income of Rs. 200, that suits the conv~nience of the villagers. Animals Rs. 60 is paid as land revenue, Rs. 9 to the Hindu Reli- and fowls are sacrificed to the deity. The festival is

, & 2 Paae 246 of Cuddapab District Gazetteer, Volume 1,1915. lZl

two yards from the image of Rajulaiah at the foot of also ancient origin but of local significance. Service ~f a hill. The legend has it that Raju1aiah along with lands of an extent of 2! acres are given to the lna~ his mother was going in search of a bride for him. On persons who beat drums during the jatara. The resi­ the way his mother asked him what ideas he had about dents of the village congregate without any distinction the bride. Rajulaiah told her that the bride should of caste or creed. be as beautiful as his mother and began to describe Khader Vali Urs is celebrated for 2 days in Decem­ the qualities and beauty of his mother. His mother ber. Sugar and gandham (sandal wood paste) are of­ grew angry with his son for choosing a girl of her fered. AbQut 4,000 devofees. local and from the neigh­ beauty and went away in the eastern direction not bouring villages, congregate. Only Muslims take part showing her face to Rajulaiah. The images are, there­ in this festival and is mainly confined to Aravapalle, fore, said to have been installed in different direc­ hamlet of this village. tions. During Vinayaka Chavithi, the villagers go to the A Gangamma temple and a mosque are in Laksh­ river Cheyyeru (Bahuda) and imme:rse the earthen maiahgaripalle, a hamlet of this village. image of Vinayaka in the water. Fasting and jagarana 'Mlathamma Jatara is celebrated for one day on are observed during Sivaratri when harikathas, b'llrra­ Vaisakha Suddha Purnima (April-May). Goats and kathas, bhajans and g'llbbikolatams are held. During fowls are sacrificed to the deity. Intoxicants are taken Sankranti women go to the Cheyyeru and have a feast by the devotees as a part of the ritual. The festival near the river. is of ancient origin but of local significance. The chief Thousands of villagers go to the Siva temple on patrons are Harijans of the village. The local devo­ the bank of the Bahuda river near Gundlur by the tees congregate without any distinction of caste or side of this village during Mondays in Kartikam (Oc­ ~reed. tOber-November). At that time a bugga (stream of water) springs up by the side of the Lingam. The de­ Daily pujas are perfonned to Yellamma and nai· votees offer naivedyam at that time. The bugga springs vedyam is offered once in a week. PongaZi is offered up only in Kartikam. and fowls are sacrificed to the deity. The deity has Inam lands. The trustee is Muppala Narasaraju and SOURCE; 1. Sri K. Venkataramanaiah, Karnam, Nagi­ the pujari is Vandeti Guravaiah, a Thamballa of Bha­ reddipalle. radwajasa gotram with hereditary rights. 2. Sri B. Sankaraiah Chowdari, Teacher, Zilla Parishad Elementary School, Nagireddi­ Gangamma Jatara is celebrated in Lakshmaiah­ pane. garipalle for 1 day on Chaitra Suddha Padyami 3. Sri T. Pundari Kantham, Teacher, Zilla (March-April). An announcement is made on the pre­ Parishad Elementary School, Nagireddi­ vious day about the jatara by -beat of tom-tom. The pane. villagers decorate their houses and wear new clothes. 4. Sri C. Sree Rama Raj'll, Head TeaCher, In the evening bullock carts are decorated and taken Zilla Parishad Elementary School, N agi­ in a procession. PongaHu are prepared. The buffalo reddipalZe. which is going to be sacrificed is brought to every house for ambali, a kind of porridge, to those that Hi: AKE~ADU - The village can be reached by coy. take the buffalo round. It is finally sacrificed in the ermg a dIstance of 7 miles from Rajampet town and night by Dhobis. Sheep, goats and fowls are also sac­ Railway Station by foot and is 8I miles by road. rificed at houses. The festival is of ancient origin but of local significance. The Balijas are the patrons. The . The total population of the village is 2,485 and it residents of the village congregate without any dis­ IS made up of the follOwing communities: Caste Hin­ tinction of caste or creed. dus - Brahmin, Vaisya, Kshatria (Raju), Sale· (Wea­ ver), BaHja, Golla, Chakall (Washerman), Thamballa; Srirama Jayantni is celebrated for 9 days from Scheduled Castes (370) - Mala; Scheduled TribeS Chaitra Suddha Navami (March-April). Harikathas (70); and Muslims. The chief means of livelihood of are performed. The devotees observe fasting on Siva­ the people is agriculture. ratri and Vaikuntha Ekadasi. There are temples of the village deities Yellamma, Moharram is celebrated by the Muslims of the vil­ Maremma and Mathamma with stone images in shakti lage for 10 days. During the nights, the peerl'll are form, Perantalamma with three round stones in a tem­ taken out in procession through the streets. On the ple without ceiling, Vempallenuna with a stone image lOth day tbe peerl'll are dipped in the river and the on which beeiakrharalu are carved, and Rama. All the festival concludes. All the villagers congregate with­ above temples are in ~ ruined state. There are round out any distinction of caste or creed. stones representing Ananthapuramma and Kutalamma When rains fail, pongallu, cocoanuts and fowls are without temples. In each of the 18 hamlets of the vil­ offered to the deity Rajulaiah. The sure way of get­ lage, there is a Rama temple. ting rain is to go round the hillock with 101 cocoanuts, There 11'1 an image of Raj ulaiah riding on horse­ 101 lumps of turmeric and 101 pots full of water and back fadng south and that of his mother facing east 101 .stones are selected round the hillock at regular in· 122

tervals. Each stone is bathed with a pot-full of water, SOURCE: 1. Sri C. P. Lakshmipathy, Teacher, Special smeared with one turmeric lump and is offered a co­ Elementary School, Mannur. coanut. A big earthern pot filled with oil having an 2. Sri Yadaval Chengaiah, Head Teacher, earthern covering to its mouth with a hole in the Zilla Parishad Elementary School, MuZak­ middle and a wick touching the bottom of the pot is kayalapalle. arranged. The wick is lit and the pot is kept on a tree at the top of the hillock. This krnd of light is 17. RAJAMPET - The taluk headquarters and a locally called as dibbemu. The expenditure is met by Railway Station on the Bombay-Madras broad gauge public subscriptions. section of the Southern Railway at a distance of 1 mile from the town. 'It is situated on the left bank of the SOURCE: 1. Sri Devarakonda Lakshmipathy, Teacher Pullangi which flows into the Cheyyer. On the other and Branch Postmaster, Zilla' Parishad bank of the stream, opposite the town, is a hill called Elementary School, Akepadu. Kondur Tippa which bears traces of old fortifications. 2. Sri M. Subbaramaiah, Headmaster, Pancha- Ii is said to have been an outpost of some ruling chiefs, yat Samithi School, Lakshmaiahgaripalle. now spoken of as the Kondur Rajas, who founded the 16. MANNUR - Situated on Cuddapah-Kodur road adjoining town and called it Rajampet.' There are at a distance of one mile from Rajampet Railway Sta­ communication facilities to Madras via Kodur, Nellore tion and town. via Chitvel and Rapur and Cuddapah via Nandalur. The total population of the village is 2,517 and it The total population of the town is 15,049 and it is made u:p of the following communities: Caste Hin­ is made up of the following communities: caste Hin­ dus - Brahmin, Kshatria (Raju), Kapu, Balija, Cha­ dus - Brahmin, Vaisya, Kamma, Kapu, Balija, Boya, kali (Washerman), Mangali (Barber), Golla, Sathe, Sathe, Sadusetty, Mutracha; Scheduled Castes (1,245) Gandla, Medari, Gazula, Thamballa; Scheduled Castes - Madiga, Mala; Scheduled Tribes (267) - Yenadi; (435); Scheduled Tribes (50); Muslims and Dudeku­ Muslims and Christians. The chief means of livelihood las. The chief means of livelihood of the people are of the people are agriculture, agricultural labour and agriculture, basket making, manufacture of beedies trade. and extraction of oil. Kanyakaparameswari temple with the stone im­ Yellamma temple in ruins with the stone image of age of the deity in female form with 4 hands (the pro­ the deity in female form and Somanathaswamy tem­ cession image of the deity is of gold with a crown), ple are the places of worship in the village. Srirama temple with his picture and Eswara temple Yellamma Jatara was being celebrated for one day with a Sivalingam (the procession image of Siva is on Chaitra Suddha PUrnima (March-April). Fowls and made of panchalohas) are the temples of the to~n. rams were being sacrificed. The villagers used to cele­ Devi Navarathrulu are celebrated for. 10 days from brate this festival at their homes in the name of the Asviyuja Suddha Padyami to Dasami (September-Oc­ deity. Cocoanuts and camphor were being offered. This tober) in Sri Kanyakaparameswari temple. Cocoanuts, jatara is not taking place for the past 10 years as there fruits and flowers are offered to the deity. The festi­ is none to evince interest in organising it. During the val is of ancient origin but of local significance. The reign of MatH Rajas they gave some Inam lands. The patrons are Vaisyas. The residents of the town con­ festival was of ancient origin and mostly confined to gregate. Pujari is a Brahmin. Prasadam is distributed Kapus and Sathes of the village. All local Hindu de­ to all. votees used to congregate. Pujari is a Thamballa with hereditary rights. The festival of Lord Siva i.e., Mahasivaratri is celebrated for 2 days on Magha Bahula Chathurdasi Mulakkayalapalle, hamlet of Mannur, wa! ruled and Amavasya (February-March). Cocoanuts, fruits by MatH kings. It was the headquarters of a and flowers are offered to the Lord. The devotees ob­ Samsthanam. During the period of the British serve fasting and jagarana during Sivaratri and Vai­ rUle, the members of the family were given a pen­ k\IDtha Ekadasi. Bath is taken in the river during Mag­ sion. But, after the historic loot of the Koilkuntla taluk Treasury in Kurnool district by Narasimhareddy ham (January-February). The festival is of ancient origin but of local significance. The Hindu devotees of Nossam, also in the same district, the pension was stopped on the pretext that this family also had a of the village congregate. PUjaris are Brahmins. Pra­ hand in it. sadam is distrib1.lted to all present. The only temple in Mulakkayalapalle is that of Srirama Jayanthi is celebrated for 9 days from Eswaramma with bronze face of the deity in human Chaitra Suddha Navami (March-April). The patrons form. and pujaris are Sudras. Eswaramma Aradhana was being performed dur­ SOURCE: 1. Sri M. Pattabhi Ramaiah, Teacher, Zilla ing Sivaratri i.e., on Magha Bahula Chathurdasi (Feb­ Parishad Elementary School, Rajampet. ruary-March). It is not taking place at present. It 2. Sri S. Balarami Reddy, Executive Officer, was of ancient origin but of local significance. The Panchayat Board, Rajampet. patrons were the members of the MatH family. The 3. Cuddapah District Gazetteer, Volume 1, Hindu devotees of the village used to congregate. 1915. 123

with the members of another and inter­ 18. VATHALUR - Situated at a distance of 6 miles marriage is of· course prohibited. The two from Rajampet Railway Station and 7 miles from Ra­ first-named wear the sacred thread. They j ampet town. are all flesh-eaters and by no means tee­ totallers. Fine white turbans and white or The total Population of the village is 2,659 and it coloured cloths for men's wear are woven is made up of the following communities: Caste Hin­ by the Sales of Pullampet who specialize dus _ Brahmin, Vaisya, Kshatria (Raju), Telaga, in the manufacture of gold and silver em­ broidery with which these are so often em­ Kapu, Balija, Ediga, Vadde, Thamballa; and Schedul~d bellished. ~o better embroidery of the kind castes (344) - Madiga, Mala. The chief means of is made in the district." 1 livelihood of the people are agriculture, agricultural Sri Santhilingeswaraswamy temple with the stone labour, toddy tapping, raising betel leaf gardens and Sivalingam of the Lord and a stone image of parvathi plantain gardens. and the procession images of Parvathi and Parames­ Yellamma temple with a copper image of the deity wara Srirama temples with the stone images in some in the form of a female with frightening appearance, and ~ictures of the deity in some, the temples of Srirama temple and Mathamma temple are the places Gangamma, Maremma and Sri Bhavanarishi with a of worship in this village. stone image, are the places of worship in the village: Formerly a kalasam (a vessel full of water sanctified Yellamma Jatara is celebrated for 11 days in Chai­ with turmeric and vermilion coated on its outer sur­ tram (March-April) from a day fixed by the elders face and with a. mango leaf inside it) was worshipped. of the village according to their convenience. Arrange­ Now a stone' image of Bhavanarishi is installed and ments are made for one week in advance. Women who a new temple is constructed. There is an Anjaneya­ are afflicted by evil spirits get possessed by the God­ swamy temple with the stone image installed by a dess who gives relief. Coins are taken out from boil­ Tahsildar of the taluk about 90 years ago. ing oil. Free feeding is arranged for 109 persons. Goats, fowls, sheep and he-buffaloes are sacrificed and cocoa­ The annual celebration of Sri Bhavanarishi festi­ nuts are offered Ito the deity. The festival is of ancient val, the revered saint of Padmasale caste, which was origin mostly confined to Vadde community. The lo­ being conducted for 9 days from Magha Suddha PUT­ cal devotees congregate. Pujari is a Vadde of Meka­ nima (January-February) is now being conducted kodi gotram. from Vaisakha Suddha Purnima (April-May). It is said that he was born as Vishnu amsam to kill a Rak­ SOURCE: Sri D. Subbanna, Teacher, Zilla Parishad Ele­ shasa when Markendeya was performing yoga. He was mentary School, Vathalur. a great saint. Cocoanuts, fruits and flowers are offer­ ed to the deity in fulfilment of their vows. The festi­ 19. PULLAMPET - Situated on the Madras-BombaY val is of ancient origin and confined to this village broad gauge section of the Southern Railway and 61 and the neighbouring villages. Lingayats who were miles from Rajampet. Madras-Anantapur motor road the patrons previously had given it up along with the passes through this village. This village is so called hereditary rights in favour of Padmasales who, now because of its situation by the side of the river pu­ being the chief patrons from whom subscriptions are lasthya, also called Pulangiyeru, as the abhishekam raised for the conduct of the festival, mostly partici­ water of Sri Venkateswaraswamy joins this river. The pate in this festival. The Hindu devotees, local and river starts in Seshachalam hills. It is also said that from the nearby villages, congregate. Pujari is a Vai­ this village is so called because it owes its origin to shnava Brahmin. Prasadam is distributed to aU and one Pullamma, a well known woman of the place. there is free feeding. The total population of the village is 4,012 and it Sri Santhilingeswaraswamy festival is celebrated is made up of the following communities: Caste Hin­ for 10 days from Jaistha Suddha Dasami (May-June). dus - Brahmin, Vaisya, Kshatria (Raju), Padmasale Everyday the Lord is taken in procession on different (Weaver), Kamma, Kapu, Balija, Golla, Ediga, Ga­ vahana'fll,$. On the last day, paruveta uthsavam is cele­ zula, Bestha, Lingayat; Scheduled Castes (587) - Adi brated on a special vahanam in the grounds of the lo­ Andhra, Madiga, Mala; Scheduled Tribes (29); Mus­ cal Higher Secondary School. Bhajans and harikathas lims and Dudekulas. Padmasales are in a good majo­ are held. Offerings are made in the form of cash 'Jr rity. The chief means of livelihood of the people are kind. The festival is of ancient origin and confined to weaving, agriculture, agricultural labour, trade and the nearby villages also. The patrons are Padmasales. fruit gardening. The devotees, local and from the neighbouring villages, congregate. Only Hindus take part in the festival. "The weavers of Pullampet have a re­ Prasadam is distributed to all and there is free feed­ putation for excellent workmanship. They belong to the Sale caste, the most skilful ing to all. A few shops are opened at the festival sell­ weavers in the district. There are three ing sweets, toys and other things. sub-divisions of this caste in these parts, namely, the Padma Sale, pattu Sale and Srirama Navami is celebrated for 9 days from Kanna Sale. Neither class will take food Chaitra Suddha Navami (March-April) not only in

1. Pallc 142 of Cllddapah District Gazotteer, VOlum; I, 1915. 124

Pullampet but also in its hamlets viz., Cherlopalle, and three wooden images fixed before the temple, are Saduvaripalle and JaguranipaUe. Jayanthi (birthday) the places of worship in the village. festival is celebrated on the first day, Srirama uthsa­ ,B:hageerathamma festival is celebrated for one day 'Vam on the second and third days, Srirama kalyanam on the third Sunday in Kartikam (November-Decem­ on the fourth pattabhishekam on the fifth, vasanthalu ber). Pongallu are prepared. Cocoanuts and camphor on the sixth, 'paruveta on the seventh, panpuseva on are offered and fowls are also sacrificed. This festival the eighth and thota. uthsavam on the last day on a is being celebrated for the protection of the village grand scale. Bhajans are perfonned. Panakam and from cholera and small-pox. It is of ancient origin several kinds of naivedyams are offered to the deity. but of local significance. The local Hindu devotees The festival is of ancient origin and confined to the congregate. Prasadam in the shape of soaked gre~n nearby villages. The patrons are Brahmins and Vais­ gram and panakam are distributed to all. yas. The Hindu residents, local and from the neigh­ bouring villages, congregate. Prasadam like vadapappu, Mahasivaratri is celebrated for one day on Magha Panakam, and fans are distributed to all. Bhajans are Bahula Triodasi (February~March). Sriram'a Navami arranged. is celebrated for 9 days from Chaitra Suddha Navami pujari Gangamma Jatara is celebrated in Saduvaripalle (March-April) . The trustee and of the Siva temple is a Vaidika Brahmin of Kowndinyasa go tram. hamlet, which is 1 ~ miles to the west of Pullampet, pujari once in 5 years on Molakala Purnima i.e., full moon The trustee and of ,Srirama is a Padma­ day in Srav

1. l'a~" 243 tlfCul1l1apah DisUict Gazetteer, Volume I, 19l5. 23. MYLAPALLE - Situated at a distance of one day of ayudhapuja, and one or two on the panweta mile to the north-west of Chitvel-Rapur bus route and day before the deity. Some of the devotees observe 15 miles from Reddipalle. jagarana. Pujari takes bath and observe fasting on all The total population of the village is 1,466 and it the ten days. The festival is being celebrated for the is made up of the following communities: Caste Hin­ past 2 centuries and confined to the village. But there dus - Kshatria (Raju), Kapu, .Balija, Vadde, Golla; are devotees of the Swamy in Cuddapah and Kurnool Scheduled Castes (322); Scheduled Tribes (22); and districts also. The followers are Balijas, Yadavas, Ye­ Muslims. The chief means of livelihood of the people nadis and Madigas. The local Hindu devotees congre­ is agriculture. gate. Pujari is a Yadava of iMlarri gotram with heredi­ tary rights. Prasadam is distributed to all and there The temples of Srirama, Chennakesavaswamy and is free feeding for one day. Suramma are the places of worship in the village. SOURCE: Sri Pykota Chalamaiah Raju, Teacher, Cher­ Srirama Navami is celebrated for 9 days from lopalle. Chaitra Suddha Navami (March-April). It is of an­ cient origin but of local significance. The local Hindu 25. KAMPASAMUDRAM AGRAHARAM - Situated devotees congregate. There is no pujari. at a distance of 1 mile from Chitvel bus route, 15 miles Suramma Jatara is celebrated once in 5 or 6 years. from Koduf Railway Station and 18 miles from Raj­ The local devotees of the village irrespective of caste ampet by bus. This village was gifted to Sri Venkata­ and creed congregate. pathi Ayyangar who was a great Pandit by Sri Matli Venkatramaraju. Sri Venkatapathi Ayyangar retained SOURCE: Sri K. Narayana, Teacher, Panchayat Ele­ half of the village and gave away the other half by mentary School, Mylapalle. way of gift to the Brahmins and hence the latter half is known as Agraharam. 24. CHERLOPALLE - Situated at a distance of 2 The total population of the village is 357 and it miles from Chitvel-Rapur bus route, 5 miles from is made up of the following communities: Caste Hin­ Chitvel-Kodur bus route and 16 miles from Kodur Rail­ dus - Brahmin, Vaisya, Kapa Reddy, Palle Kapu, Ba­ way Station. lija, Golla and Scheduled Castes (275). The chief The total population of the village is 594 and it means of livelihood of the people are agriculture, trade is made up of the following communities: Caste Hin­ and other traditional occupations. dus - Brahmin, Vaisya, Kshatria (Raju), Telaga, The temples of Ramaswamy, Maremma, Masamma Kapu, Balija, Yadava, Kuruva, Patra; Scheduled and Sri Venkateswaraswamy wifh a stone image in Castes (82) - Madiga; and Scheduled Tribes (113) - human form of the Lord are the places of ~orshli> in Yenadi. The chief means of livelihood of the people the village. Sri Venkateswaraswamy temple was con­ are agriculture and agricultural labour. structed by Sri Chetlur Acharyalavaru by raising sub­ The temples of Potharaju, Mathamma and Sri scriptions. Paradesiswamy with the stone Sivalingam of the deity Sri Venkateswaraswamy Brahmothsavam is cele­ are the worshipping places of the village. Apart from brated for 9 days from Jaistha Suddha Dasami (May­ a compound wall there are homagundam, kitchen and June). There is dhwajarohanam on the morning of ayudhamulagudi (temple of weapons) in Paradesi­ the first day, chaitra-prabha uthsavam in the night, swamy temple. thiruchi uthsavam on the morning of the second day, procession in the night, thiruchi uthsavam on the The legend goes to say that Sri Paradesiswamy mornings of third and fourth days and yali vahanam was a devotee of Lord Siva and was in the court of and hanumantha vahanam in ,the nights, mopidi uthsa­ the Matli Kings enjoying the royal regard for his de­ vam on the morning of the fifth day, garudothsavam in votional life. But some courtiers proved envious and the night, kalyanothsavam on the morning of the sixth treacherous and even tried to kill him. They failed day and rathothsavam on the seventh day. On the in their attempt. Paradesiswamy showed some miracles eighth day, there is jalathrani uthsavam (procession and fulfilled the desires of his devotees and entered on water or boat procession) in the morning and pro­ jeevasamadhi. The books written on palmyra leaves cession on horse in the night. On the ninth day, which have become brittle and useless. i:l the concluding day, procession to the river and back His festival is celebrated for 10 days from Asvi­ during the day and procession on hamsa (swan) in the 'IIuja Suddha Padyami to Dasami (September-Octo­ night are held and the celebrations end by mid-nigbt. ber). Katasasthapana on Padyami, ayudhapuja (wor­ The festival closes with the dhwajavarohanam at mid­ ship of the weapons) on Navami, paruveta on Dasami night. (Dhwajarohanam is the inauguration (flag-hoist­ morning and procession of the Lord on Dasami night ing) and dhwajavarohanam is conclusion or removing are the important rituals. Aradhana is also performed the flag.) The festival is being celebrated for the past on Phalguna Suddha Padyami and Vidiya (February­ 73 years but of local significance. The trustees are the March). Cocoanuts and camphor are offered. One ram members of Chetlur Acharya family. The Hindu resi­ is sacrificed on the first day of the festival, one on the dents of the village congregate. Pujl!ri is a Srivaish- 127

nava. . There is free feeding for 3 days to Brahmins man beings are equal. He wanted to look into the and on the rathothsavam day poor feeding is arranged. Kalagnanam, the voluminous book of palmyra The devotees observe fasting and jagarana on leaves in which several future happenings were pre­ Mukkoti Ekadasi. dicted and recorded by Veerabrahmam and act accord­ ing to the indications therein. He was told that the SOURCE: sri Chetlur Ramacharyulu, Village Munsifj, book was buried in an underground granary of Gari­ Kampasamudram Agraharam. mireddy Atchamma of Banganapalle in Kurnool dis­ trict. It was in Gariroireddy Atchamma's house at 26. NAGffiIPADU - Situated at a distance of 2 miles Banganapalle that Veerabrahmam got employed as a from Chitvel-Kodur bus route, 12 miles from Kodur cowherd. In the hilly forest, he used to sit in a cave Railway Station 18 miles from Rajampet and 24 miles and write Kalagnanam drawing a line enclosing the from Cuddapah: MatH kings ruled over this village herd in a plot of pasture land. The tigers and cheetahs, which was then known as Nagiri. That village WI:IS with which the forest was infested, could not enter later destroyed and hence it is now called Nagiripadu the enclosed plot. Garimireddy Atchamma who was (padu means destruction). Even now there is a fort told of the risk to which people thought her herd was of the Mlatli Kings in the village. exposed, tested Veerabrahmam, found out that he was The total population of the village is 4,005 and it a super-human soul, became his disciple and kept him is made up of the following communities: Caste Hin­ in her house where he wrote Kalagnanam on palmyrah dus - Brahmin, Kshatria (Raju) , Viswabrahmin leaves and kept them in the granary and closed its (Goldsmith), Kapu, Balija, Yadava, Kuruva, Chakali mouth. Pothuluraiah and Rangaraju went to Bangana­ (Washerman), Mangali (Barber); Scheduled Castes palle, opened the granary and took out some pages of (631); Scheduled Tribes (343) and Muslims. The chief Kalagnanam. ·The rest disappeared. Pothuluraiah at­ means of livelihood of the people is agriculture. tempted to get into the granary and make a search for the rest of the book, only to be hissed out by enraged There i~ the only temple of Sri Rangaswamy with poisonous ·cobras. Rangaraju interpreted the incident a Sivalingam on the spot where the great sage Ranga­ that it was the desire of Veerabrahmam that they were swamy also known as Ranganayakl1lu and Rangaraju eligible to receive only the volume in their hands. entered agnigundam (fire pit). Sri Rangaswamy Ara­ They returned to Kandimallayapalle. Pothuluraiah dhana is celebrated annually. read a passage to which Rangaraju gave the interpre­ In the past, the country was divided into small tation that he was not destined to marry in this life, kingdoms, each being ruled by a Kshatriya or Muslim that he should enter fire and that Eswaramma, the king. This place was then the headquarters of a Ksha­ daughter of Puthuluraiah would remain a maid triya king. Nagiripadu was ruled by Sri Jaggaraju, throughout life and enter samadM. After giving out a Matli Raja who had no children. He was blessed a. few more predictions, he asked for water which was with everything except a son. He invoked the bless­ brought by Neelamma, daughter of Pothuluraiah in a ings of Brahmins and Gods but all in vain. One day small pot. Rangaraju pronounced 'Neelamma neeta Sri Pothuluri Veerabrahmam, the great sage, came to galuyunu' (Neelamma would join water). Instantane­ this place during his southern tour. Jaggaraju invit­ ously Neelamma died. People felt that Rangaraju was ed him with great devotion and told him his desire to born of the grace of Veerabrahmam. have a son. Sri Veerabrahmam blessed him with a Before leaving for Nagiripadu, Rangaraju asked son, gave him a talisman and asked him to tie the Pothuluraiah to bury the agnigundam (the fire pit) talisman to the right wrist of the child and went away. and instal a Sivalingam on that. Pothuluraiah asked (The life history of this great sage is described under Rangaraj u how he could know when he would enter Kandimallayapalle, Badvel taluk of Cuddapah dis­ the fire. Rangaraju told him that when he entered the trict). A child was born to the King and he was nam­ fire pit, stars would fall down in the east, the sky ed as Sri Ranganayakulu. When he grew up he remov­ would become blood-red and the sun would look dim. ed the talisman and noted the beejaksharam (letters On reaching Nagiripadu, Rangaraju got a pit prepar·~d implying special meaning and significance in it). His (a pyre) with sandal wood, himself set fire to it and interpretation was that he was given a mandate by entered the flames after getting the blessings of his Veerabrahmam to marry Eswaramma, the grand­ parents. From the blood-red sky and the dim sun at daughter of Sri Veerabrahmam and the daughter of Kandimallayapalle, Pothuluraiah knew that Rangaraju Sri Pothuluraiah, and go to Kandimallayapalle where had entered fire, hastened to Nagiripadu with the Ka­ Veerabrahmam had finally entered jeevasamadhi. lagnanam and Sivalingam. Standing by the pit of burn­ Rangaraju asked Pothuluraiah who was in charge of ing cinders, he called to Rangaraju to show indica­ ~e samadhi of Veerabrahmam to give his daughter tions of his presence. Two hands with gold bangles Eswaramma in marriage to him but Pothuluriah re­ were raised from the burning cinders and om was fused because of caste differences, as Rangaraju was heard. Pothuluraiah related to the parents of Ranga­ a Kshatriya and he, a Viswabrahmin.' Rangaraju point­ raju all that happened at Kandimallayapalle and Ban­ ed out to Pothuluraiah that though he was the son ganapalle, constructed a pial on the fire pit, installed of the sage Veerabrahmam he failed to understand the the Sivalingam on it and kept the Kalagnanam by its preachings and mission of that great soul that all hu- side. A temple Was soon built over the Lingam. Before 128

leaving for Kandimallayapalle Pothuluraiah appointed nience of the villagers. An earthen image is prepared a Viswabrahmin as the pujari of the Lingam. Ranga­ and installed just before the jatara. Sheep, goats, rams raju arranged for first preference for the entrance of and fowls are sacrificed while the deity is being Harijans into the temple to perpetuate the principle brought to the temple and a buffalo is sacrificed after of human brotherhood, the mission of Veerabrahmam. the deity is installed in the temple. The villagers de­ Eswaramma, the surviving daughter of Pothulur­ corate their houses, wear new clothes and arrange aiah, heard from her father all that had happened at feasts. The festival is being celebrated since the very Nagiripadu. She expressed that there was no marriage origin of the village and is of local significance. The patrons are Dhobis (Washermen), Asadis, Malas, Ma­ for Rangaraju during that avatharam (incarnation), digas and Potters. All Hindu residents of the village that she had to remain a maid throughout her present congregate. Pujari is a Dhobi of Ganneru gotram with life and await her marriage with Rangaraju in their hereditary rights. Prasadam is distributed to all. next lives. She remained a great saint, showed several miracles and entered samadhi in the end. Srirama Navami is celebrated for 9 days from Chaitra Suddha Navami (March-April). . Crowds of devotees visit the samadhi of Rangaraju at Nagiripadu to have darsan of the Lingam, the san­ SOURCE; Sri S. Sreeramulu, Teacher, N ethivaripaHe. dals and the cane of Rangaraju and the Kalagnanam of Veerabrabmam. 28. NAGAVARAM - Situated on Rajampet-Kodur The Aradhana of Sri Rangaswamy is performed road at a distance of 6 miles from Kodur Railway Sta­ in the last week of Phalgunam (March-April). Cocoa­ tion and 28 miles from Rajampet town. nuts and fruits are offered to the deity. Harikathas It is described by Shri Chilukuri Veerabhadra Rao and reading the life history of the Swamy are arrang­ in his book 'Andhrula Charitra - Volume II' (History ed. The patrons are Viswabrahmins. The devotees, lo­ of the Andhras) that historically this village was con­ cal and from the neighbouring villages, congregate. structed by Ummadi Devamaharaju, a Chola king of Pujari is a Viswabrahmin of Korlamadugu family with Pothapi, in memory of his wife Nagalamba on the hereditary rights. Prasadam is distributed to all pre· bank of the river Kunjari. He also constructed a tem­ sent. ple of Sri Chennakesavaswamy, appointed Perumalla SOURCE; 1. Sri T. Subbanna, Headmaster, Nagiripadu. Nambi as a pujari and gave Inam lands to meet the Z. Sri G. Ramara;u, Teacher, Nagiripadu. expenditure involved for daily pujas and for main­ 3. Life History of Sri Veerabrahmam in tenance of servants and dancers. Telugu published by Mis. Sri C. V. The total population of the village is 2,862 and it Krishna Book Depot, Madras. is made up of the following communities;, Caste Hin­ dus - Brahmin, Vaisya, Kshatria (Raju), Balija, Kam­ 27. NETHIVARIPALLE - Situated at a distance of sali (Goldsmith), Reddy, Vadde, Uppara, Chakali one furlong to the west of Chitvel-Kodur bus route, (Washerman), Mangali (Barber), Kumrnari (Potter), 7 miles from Orampadu Railway Station and 241 miles Golla; Scheduled Castes (541) - Madiga, Mala; Sche­ from Rajampet. During MatH Rajas' reign there lived duled Tribes (175) and Christians. The chief means a doctor Nethi Ramakrishnasastri who showed his of livelihood of the people are agriculture, agricultu­ talents in medicine and earned 2,000 acres of loam ral labour, trade and other traditional occupations. land as a charitable gift. They constructed a village Sri Chennakesavaswamy temple with the bronze in his name and called it Nethivaripalle. image in human form with his consorts, and Nagarapu The total population of the village is 764 and it Ellamma temple with the image in female form and is made up of the fonowing communities; Caste Hin­ a church are the places of worship in this village. dus - Brahmin, Vaisya, Kamsali (Goldsmith), Kapu, Sri Chennakesavaswamy Brahmothsavam which is Balija, Yadava, Kuruva, Kummari (Potter), Ediga, being celebrated for the past 400 years, though of !o­ Thogata, Mangali (Barber), Chakali (Washerman), cal significance, is held for 9 days from Ashadha Sud­ . Asadi, Baineni, Etti; Scheduled Castes (111) - Ma- dha Ekadasi to Bahula Chaviti (.June-.July) where diga, Mala; Scheduled Tribes (175) - Yerukula, Ye­ cocoanuts are offered. The temple authorities are paid nadi; and 1Wuslims. The chief means of livelihood of money every year by the Government to meet the ex­ the people are agriculture, agricultural labour and penses of conducting the festival. The local Hindus other traditional occupations. congregate. Pujari is a Brahmin with hereditary rights. The temple of Srirama with a picture of the Lord, Prasadam is distributed to all. peerla chavidi with brass peers and Gangamma tem­ Nagarapu Ellamma Jatara is celebrated for 4 days ple and Bhadrakali in the form of stone image are the in Ashadham (.June-.July) when pujas are performed places of worship in the village. daily by the pujari. The deity is taken in procession Gangamma Jatara is celebrated for 3 days from by Upparas with music. Goats, fowls and sheep are Vaisakha Suddha Panchami (April-May) every year sacrificed to the deity at the time of the jatara and or once in 3 years or 5 years according to the conve- even on other occasions in fulfilment of vows. Cocoa-, 129 nuts are also offered. The festival is of ancient origin Hindu residents congregate. Pujari is a Balija endow­ and confined to 12 nearby villages. Thamballas deco­ ed with Inam lands. Prasadam is distributed to all. rate the deity. The trustees are the Reddies. There are Srirama tNavami is celebrated for seven days from pujaris, Inam lands for Barbers and other servants Chaitra Suddha Navami to Purnima. (March-April) in who work during the festival days. The Hindu devo­ the Rama temple. tees, local and from 12 nearby vil!ages, congregate. Pujari is a Thamballa with hereditary rights enjoying Mathamma Jatara which is confined to Madig3s Inam lands. and Ankamma Jatara are celebrated in Vaisakham (April-May) . SOURCE: 1. Sri A. Subbanna, Teacher, Nagavaram. 2. Sri Vendati Kanakiah, Teacher, Nagava­ Peerla Panduga is celebrated by Muslims in the ram. Moharram month (June-July). All the villagers con­ 3. Sri P. Gangaiah, Teacher, Panchayat Sami­ gregate without any distinction of caste or creed. thi Elementary School, Nagavaram. At a distance of 10 miles from this village are 4. Sri D. Panchalu, Teacher, Panchayat Sami­ the Seshachalam hill ranges in which there is Gundala thi Elementary School, Nagavaram. kona forest, so called locally. The Sivalingam that was in a cave in that Gundala kona forest valley was 29. YERRAGUNTLAKOTA - Situated to the south­ uprooted by some thieves for the wealth that was trea­ east of Seshachalam hill ranges at a distance of 3! sured under the Lingam. About a century back one miles from Anantharajupet Railway Station, 10 miles Sri Surappagari Pullareddy, an inhabitant of this vil­ to the west of Kodur Railway Station and 25 miles lage, went to the forest to fetch timber for the con­ from Rajampet. struction of his house and saw the Lingam that was A fort, which is now in ruins, is said to have been desecrated. He worshipped the Lingam and took a built in olden days by poligars who ruled over this vow that he would build a temple, if he acquired the area. Another fort to the east is said to have been necessary timber for his house. And 10! to his asto­ built subsequently by Matli kings who too ruled over nishment four logs were immediately found there :t­ this area with this village as their capital. It is believ­ self. He kept up his vow and constructed a temple in ed that gold is hidden here. the fort of the village. But, before the installation of the Lingam in that temple, a sage appeared before The total population of the village is 4,647 and it him and warned that if the Lingam is installed in is made up of the following communities: Caste Hin­ that temple, his family would perish. Sri Pullareddy dus - Brahmin, Vaisya, Kshatria (Raju), Viswabrah­ then constructed another small building and installed min (Goldsmith), Padmasale (Weaver), Kapu, Gandla, the Lingam in it. The temple originally constructed Kummari (Potter), Medara, Mutracha, Balija, Yadava, for the Lingam is now in ruins. • Ediga, Chakali (Washerman), Mangali (Barber); Sche­ duled Castes (615) - Madiga, Mala; Scheduled Tribes Every year Sivaratri is celebrated at that place (111) - Yerukula, Yenadi; Muslims, Dudekulas and on Magha Bahula Chathurdasi (February-March). Christians. The chief means of livelihood of the people There are Inam lands for pujaris and for Barbers and are agriculture, agricultural labour, weaving, trade Dhobies who take the Lord in procession during the and other traditional occupations. festival. There are Ginnegundam, Pasupugundam in which the devotees take bath and Budidagundam m The temples of Sri Neelakanteswaraswamy, vil­ which the water is in ash colour. The devotees do lage deity Gangamma with Her ten feet high image not take bath in the Budidagundam because it is be­ in an awe-inspiring form with abhaya hastam and two lieved that Eswara Himself takes bath in it. The fes­ Rakshasas being trampled under Her feet, Srirama tival is being celebrated from the time of Kota Pulla­ with His image in human form, Mathamma with Her reddy. Now it is performed by Sri Surappagari Chan­ image in female form, Ankamma and Anjltneyaswamy, drasekaram, a member of his family. Meravani (pro­ churches and mosques are the places of worship in cession), biksham (begging), kalyanothsavam, vasan­ this village. The temple of Gangamma is located in a thothsavam, theru uthsavam are celebrated with great spacious enclosure of one acre. pomp. The devotees observe fasting and there is free Sri Neelakanteswaraswamy festival which is of feeding too. The local and neighbouring villagers take ancient origin, though of local significance, is cele­ part in it. brated for 7 days from Magha Bahula Chathurdasi There is Thalakona at a distance of 20 miles from (February-March) wherein the local Hindu devotees Gundalakona. A sage Thalakona Siddhulaiah is said only congregate. to have been at this place where the festival is cele­ Gangamma Jatara. is celebrated for 2 days in brated on a larger scale than at Gundalakona. Thou­ Chaitram . (March-April) or Vaisakham (April-May) sands of devotees take part. Women who desire to after Ugadi. Cocoanuts and ornaments are offered. be blessed with children worship there. To those who Goats, fowls and sheep are sacrificed near the temple are lucky, it is believed that he appears in a dream on kumbham (a heap of cooked rice). The festival and gives either a fruit or some other prasadam and is of ancient origin but of local significance. The local disappears. The women begetting male children name

Q 130

them after the sage as Sivaiah, Gundalaiah, Siddhu­ Siddheswara Jagarana festival is celebrated for 2 laiah, Siddeswaraiah and Siddalingam. days from Magha Bahula Triodasi to Chathurdaai (February-March). The kaZaaam is placeli under the SOURCE: 1. Sri C. Jangamaiah, Teacher, Yerraguntla­ banyan tree in the night and jagarana is observed dur­ kota. ing the whole night. In the next morning pongaUu 2. Sri N. Rama MUrty, Teacher, Yerraguntla­ are prepared and naivedyam is offered. PanyaTam carts kota. are taken round the tree. Fowls are also sacrificed 3. Sri Y. Venkata Ramaiah, Teacher, Yerra­ to the deity in fulfilment of vows. The festival taklts guntlakota.. place in Urlagottupadu, hamlet of Anantharajupet. It 4. Sri A. Sankar4 Rao, Teacher, Yerraguntla­ is of ancient origin but of local significance. The local kota. Hindus and from the neighbouring villages congregate. Pujari is a Kummari (Potter). 30. ANANTHARAJUPET - A Railway Station on the Madras-Bombay broad gauge section of. the Southern Ankalamma Jatara which was being celebrated in Railway at a distance of one furlong from Cuddapah­ this village is stopped for the past 30 years. Fowls Balupalle road, 3 miles to the west 0f Kodur Railway and rams are, however, sacrificed to Gangamma in Station and 22 miles from Rajampet. This village was April in fulfilment of their vows. constructed under the supervision of the MatH kings There are many batavia orange gardens in this during the reign of Sri Krishnadevaraya. village and in the neighbouriing villages. There are The total population of the village is 6,583 and it a Fruit Research Station, a Fruit Canning Factory, if. made up of the foHowing communities: Caste Hin­ Biochemist Laboratory and Onion Research Station in dus - Brahmin, Vaisya, Kshatriya (Raju), Sale (Wea­ this vil1age. ver), Reddy, Kapu, Balija, Vadde, Kummari (Potter). SOURCE: 1. Sri Panjam Narasimha Reddy, Ex. M.L.A., Golla, Bestha, Chakali (Washerman), Mangali (Bar­ President, Panchayat, Anantharajupet. ber), Dasari; Schedu1ed Castes 0,159) - Madiga, 2. Sri G. Subba Raghava Raju, Teacher, Mala; Scheduled Tri'bes (240); Muslims and Christi­ Anantharajupet. ans. The chief means of livelihood of the people are 3. Sri P. Sriramulu, Teacher, Vrlagottupadu. agriculture, agricultural labour and trade.

There are 3 Srirama temples, one of which is con­ 31. OBANAPALLE - Situated at a distance of one structed by Panjam family with a stone image, an An­ furlong from Kodur-Chitvel Panchayat Samithi road kalamma temple with Her stone image, a Ramalamma and 3 miles from Kodur Railway Station. The name. temple and sacred abodes for Gangamma and Sathem- Obanapalle is said to have been derived from two . ma with stone images. Siddheswaraswamy is worship­ brothers Obanna and Bayanna who in the past~ hav­ ped in the form of a kalasam under a banyan tree. ing come to this spot, constructed this village. Srirama Jayanthi is celebrated for 11 days from The total popu:ation of the village is 3,136 and it Chaitra Suddha Navami (March-April). Sanskrit slo­ is made up of the following communities: Caste Hin­ kas, manthra p1tshpam, and sthothrams are read by dus - Brahmin, Vaisya, Kapu, Balija, Kamma, Ve­ Brahmins. The image in the temple and the proces­ lama, Kummari (Potter), Sale (Weaver), Ediga, Cha­ sion images are well decorated. F'owers, garlands, kaIi (Washerman), Mangali (Barber), Vadde, Mutra­ -electric dynamoes and other material for decorating cha, Gazulabalija, Bestha; Scheduled Castes (755) _ purposes are brought for the celebrations from Mad­ Madiga, Mala; Scheduled Tribes (145) - Yenadi; Mus­ .ras and Tirupati. A family which has been brought lims and Dudekulas. The chief means of livelihood of from the south lor purposes of decoration only is be­ the people are agriculture, agricultural labour and ing patronised by the temple authorities for the pa:;t other traditional occupations. 80 years. Cocoanuts, fruits and flowers are offered to the Lord. The festival is of ancient origin and confin­ Gangamma temple with an earthen image of the ed to the nearby villages with a congregation of about deity and Srirama temple with a picture are the places 4 to 5 thousand devotees. The patrons are the panjam of worship in this village. family. Only Hindus take [art in the festival. Pujari Gangamma Jatara is celebrated for 3 days in i£ a Brahmin. Prasc:.dam is distributed to all and there Chaitram (March-April) once in 5 years. Goats, fowls is free feeding to Brahmins and the poor. and rams are sacrificed. The festival is of aBcient Alongside the festival, a fair is held for 11 days origin but of local significance. The residents of the .near the tempJe premises. It is being held since a village congregate without any distinction of caste or long period. About 4 to 5 thousand people irrespective creed. of caste and creed congregate during the fair. Eat­ ab;es, mirrors and combs, handloom and mill-made Srirama Jayanthi is celebrated for 9 days from cloth and toys are brought and sold in tl'e fair. Chaitra Suddha Navami (March-April) not only in Obanapalle but also in its hamlet Kothapalle. Festival Bhajans, kolatams, Koya dances, harikathas and arrangements are made 2 days in advanee. The festi­ .several feats afford entertainment to the visitors. val is of ancient origin but of local significance. The 131

local devotees congregate. Prasadam is distributed to with diseases would be cured if they go round the all. peeru. Peerla Panduga is also celebrated for 4 days in "A peculiar custom obtains in Kodur Kothapalle. Sugar and sweets are offered to the peerlu. among Sudra castes. When a child falls ill the toe-ring is removed from the SOURCE: 1. Sri K. Ananda Rao, Village Karnam, Oba­ mother's left foot and tied round the napaUe. child's neck with an indigo-coloured thread 2. Sri C. Venkataiah, Teacher, Social Welfare with the object of restoring it to health. It is also worthy of note that the pujari School, Obanapalle. who conducts the worship of Ankalamma, 3. Sri G. Pothaiah, Teacher, Kothapalle. the village Goddess, is a woman, a peculi­ arity of which there appears to be no other 32. KODUR - Situated on the Gunjana river about example in the district.',l a mile north-east of the Railway Station of the same There is a temple of Sri Ayonkaraswarupanilayam name on Madras-Raichur broad gauge section of the on the hill Mayuragiri, which is in the form of kurmam Southern Railway. (tortoise) to the west of Sudarsanapuram, near Red­ divaripalle Madigawada, a hamlet of Kodur, with the The total population of the village is 12,003 and stone image of Sri Maha Vishnu, 5 feet high, with 4 it is made up of the following communities: Caste hands in the form of viswarupam. Dasavatharams (the Hindus - Vaisya, Balija, Vadde; Scheduled Castes ten incarnations) are also carved in the temple. (1,898) - Adi Andhra, Mala; Scheduled Tribes (721); Muslims and Jains. The chief means of livelihood or This is the place of origin of a living yogi called the people are agriculture, agricultural labour, trade Balabhakta. His story is as foI1ows: In this village and other traditional occupations. Gangayya and Gangamma, a Adi Andhra couple were living happily. They were living by hard labour and The temples of Srirama, Eswara, Ankalamma and were very hospitable. But they had no children. TRey Anjaneyaswamy and Ammavarisala with the stone im­ worshipped Sri Narasimhaswamy who blessed them age of Kanyakaparameswari in female form are the with a son and he was named Subbanna. Subbanna places of worship in the village. was born in rnidhunalagnam at 9 0' clock in the morn­ Devi Navarathrulu (Dasara) is celebrated in Am­ ing of Vaisakha Sttddha Chathttrdasi on the Telugu mavarisala for 10 days from Asviyuja Suddha Padyami year Vikrama. He died immediately after his birth. (September-October). It is 20 years old but of local His mother had a dream that adisesha, the serpent significance. The residents of the village congregate. king, had entered her womb (garbham). So they kept There is free feeding on the last day. the dead body for 3 days with the hope that he would get his life. On the third day he did get his life. His Eswara festival is celebrated in Kartikam (Octo­ father died when he was 4 years old and his mother ber-lNovember) and on Magha Bahula Chathurdasi managed to educate him upto the fifth standard and (February-March). Every day bhajans are performed put him into the first form. He distinguished himself and naivedyam is offered to the deity. Prasadam is by his good conduct and great intellect and earned the distributed to all. goodwill of his masters. But, gradually his mind wean­ Gangamma Jatara is celebrated for 2 days with ed away from the worldly affairs and studies towards great pomp in between Chaitram (March-April) and spiritual side. He gave up his studies when he was Vaisakham (April-May). Animals are sacrificed and in the fourth form, and began to concentrate his mind vows are fulfilled in the form of cash and ~d. on the worship of thulasi (the holy basil ocymum sanctum). He began to forget himself in silent medi­ A legend goes to say that a peeru was found by ation and attracted several devotees who created faci­ K. Subbaiah, a Harijan, son of Koppala Mangamma, lities for him. He felt dissatisfied and entered Penchi­ in the mango garden by the side of his house. He kala kona, a thick forest infested with wild animals showed that peeru to the Muslims of the village and and did penance. God was pleased with him and he to Rajaramasetty, the owner of that garden. They de­ was asked to go home where his mother and sister corated that Peeru and installed it under a neem tree were anxiously waiting for him. He returned home by the side of the house of K. Sub.baiah. Syed Khaja on the night of the third day. Mohiuddin Saheb, the nominated mujavar, named the peeru as Imam Khasim. Sri Rajaramsetty celebrated He had this darsan of God in 1952, and gnanopa­ Urs on the next day with the help of the villagers with desam in 1955. In 1959 he went to Desa. He 'great pomp and show. Thousands of devotees took part acted in many Christian dramas. His behaviour is very and offered naivedyam to the deity without any distinc­ peculiar. Serpents are found in his bed and over his tion of caste or creed. From that day onwards on every body and head. He wanders during nights alone in Friday the Muslims as well as Hindus offer naivedyam places infested with demons and ghosts refuting tht!ir to the peeru. It is believed that issueless persons presence. There is a hallo about him and people CORle would be blessed with children and persons afflicted for his darsan from far and near. The possessed and

1. Pages 244-245 of Cuddapah District Gazetteer, Volume r, 1915. 132 the sick get relief by his darsan. He preached that grims belonging to all religions from far and distant all are equal and there is God in all and everywhere. places in Andhra Pradesh and Mysore States. The He told that Allah, Hari and Ern (Christ) are one and patron is Sri Peddireddi Obulareddy. P'ujari is Sri the same. At present he is only 24 years old and is Madarapu Subbaramaiah, a Chakali (Washerman) who known as Balabhakta (young devotee). The code of is the friend of Balabhakta. conduct observed in the Gandhi ashram is being ob­ served in his ashram at Mayuragiri. The villagers arrange free feeding on Vaisakha Suddha Chathurdasi. Bhajans afford entertainment to On every Sunday, Friday and Saturday thousands the visitors. of devotees who are desirous of begetting children and for the remedy of several diseases come from several Srirama Jayanthi is performed on Chaitra Suddha places. Every one should perform bhajans and prayer. Navami (March-April). The 'athma prasanna beejaksharams' are repeated 10 times silently by all. SOURCE: 1. Sri S. Dastagiri Saheb, Head Teacher, Pan­ chayat SQmithi Middle School, Kodur. The hundi kept there for the devotees to fulfil 2. Sri S. Fakuruddin Saheb, Pandit, their vows and to cure their diseases is represented KoduT. as his heart. The first presentation is to give one's 3. Sri P. Narasaiah, Teacher, Panchayat heart to God, second is to take ahimsavratham and Samithi Elementary School, Kodur. the third is to believe that God is only one, in what­ 4. Sri Abdul Rawoof, Teacher, Panchayat ever form he may be. He strictly prohibits animal Samithi Urdu School, Kodur. sacrifices. 5. Sri B. Narasaiah, Teacher, Kodur. Srihari (Maha Vishnu) Jayanthi, celebrated for 3 6. Sri B. Christadas, Teacher, Kodur. days from Vaisakha Suddha Chathurdasi (April-May), 7. Cuddapah District Gazetteer, Volume I, centres round the saint Balabhakta. It attracts pil- 1915. APPENDICES

APPENDIX-I CALENDAR OF FESTIVALS COMMONLY OBSERVED IN CUDDAPAH DISTRICT

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

1 Ugadi (TeLugu New Year's Day) Chaitra Suddha Padyami March-April 2 Srirama Navami Chaitra Suddha N avami March-April 3 Nagula Chaviti Sravana Suddha Chaviti July-August 4 VaraLakshmi Vratam 2nd Friday in Sravanam July-August 5 Sri Krishna Jayanti Sravana Bahula Astami August-September 6 Vinayaka Chaviti Bhadrapada Suddha Chaviti August-September 7 Mahalaya Amavasya Bhadrapada Amavasya (New Moon September-October Day) 8 Dasara Asviyuja Suddha Padyami to September-October Dasami 9 Deepavali Asviyuja Bahula Chathurdasi to October-November Amavasya 10 Dhanalakshmi Puja Asviyuja Bahula Amavasya October-November 11 Subrahmanya Shashti Margasira Suddha Shashti November-December 12 Sankranti Pushyam (Makara Sankramanam) 13th to 15th January of every year 13 Bhishma Ekadasi Magha Suddha Ekadasi January-February 14 Maha Sivaratri Magha Bahula Chathurdasi February-March 15 Kamadahanam Phalguna Suddha Triodasi February-March 16 PhaLguna Suddha Purnima (Full February-March Moon Day) MUSLIM FESTIVALS Date in Mruslim months (HIJRl)

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

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

NOTE:- In additinn to the above festivals, the national festivals viz., (I) Republic Day (26th lanuary) (2) Independence Day (ISth Augult) and (3) Gandhi Jay .. nti (2nd October) are cel.brated by all the cemmunitiel in Cuddapah District. 136

APPENDIX-I A NOTE ON THE COMMON FESTIVALS OBSERVED IN CUDDAPAH DISTRICT

The calendar

APPENDIX-I

11. SUBRAHMANYA SHASHTI - It is a domestic is given in the monograph of the place, about the festival for a very few families of Brahmins in the three great saints and devotees of Lord Siva. border places of Chitto or district. In the towns of COMMON MUSLIM FESTIVALS Cuddapah district on the borders of Chittoor district, 3. MOHARRAM with its popular name Peerla Pan­ the Tamil speaking Brahmins and in particular those duga is commonly observed by both Hindus and Mus­ that have marriage connections with the families of lims in the rural parts even when the Muslim popu­ the Tamilnad observe it as an important festival. lace forms a negligible percentage of the population. 12. SANKRANTI - In some places in rural parts The strong comm.unal differences prevailing in paruveta is held on the third day as an entertainment Cuddapah town which had resulted in riots in the pa3t and also a trial of skill and physical strength to catch are responsible for the non-observance of the import­ the fleeing goat or ram whose tail is cut and chilly ant Hindu and Muslim festivals on the scale in which powder applied to the wound. they are observed elsewhere in the neighbouring dis­ tricts. 13. MAHASIV ARATRI - It is of special significance at. Kandimallayapalle in Badvel taluk of Cuddapah COMMON CHRISTIAN FESTIVALS district, where more than ten thousand people con­ 2. GOOD FRIDAY - In Cuddapah district only a gregate during the festival. It is here that the tomb few orthodox Christians who have been Christians for of Veerabrahmam stands with that of Eswaramma, his some generations before observe Easter and Good Fri­ grand-daughter in the compound adjoining his own. day. The new converts in the villages who have yet The tomb (samadhi) of his Dudekula devotee Siddaiah to understand the significance of the occasion are slow also is a few miles from there. Elaborate information to recognise their importance. ::l'" .0 7;';'u._ _0-...... ,

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A bhaya has-tam Raised right palm of deities Ashta diggajas Eight poets of the Court of representing the protec­ Sri Krishnadevaraya tion-affording attitude in Asthana mantapa Royal Court of kings a posture of re-assur­ Asvatha tree Ravi tree (ficus religiosa) ance Aswa Horse Abhishekam Religious rite of pouring or Aswavahanam Horse vehicle sprinkling sacred waters Attha Mother-in_law on the image of a deity Avathamm Incarnation Adri Hill A vudevathas Cows and bullii which are Adugu Foot print treated as celestial be­ Advaita A kin d of metaphysics ings and worshipped where soul and the body Avnla pabbamu • A festival celebrated in are regarded as one and the name of the village the same deity; festival of cows Agarbathies Incense sticks Ayudhamulagudi Temr=le of weapons Agnigundam Fire pit Ayudhapuja Worsl1ip of the weapons Agraharam A village given as a dona­ Ayyavarlu. The name by which Brah- tion to Brahmins mins are generally called Ahimsavratham Non_violence by the other commu­ Akhandamulu or Burning 1 i g h t s continu­ nities Akhanda deepara­ ously dhana or Akhanda deepamu BallU Arm Akkadevatalakonda Hill of the holy sisters Balabhakta young devotee Akkadevatas Sister d eiti es Balagrahadosham Usual sufferings to which Akshinthas Rice mixed with turmeric children are subject and or vermilion believed to be due to the Aku Betel leaf evil effects of some stars Aku pujas Worship with foliage, gene­ Baligudu Kabaddi - a kind of game rally with betel leaves Balikoodu Cooked rice mixed with artistically arranged in a blood bamboo frame which fits Balipillalu Sacrificial lambs well above the shoulders Balitiruguta Going round the village and head of the deity boundaries early in the morning carrying swords Alakaladopu Plundering and spears shouting A distance of ten miles Amada 'kobali-kobali' and scat­ Amavasya New Mioon day tering either the blood Ambali A kind of porridge of the sacrificed animals Amildar Tahsildar, Revenue Officer with margosa leaves or in charge of a Taluk cooked rice mixed with Ampasayya A bed made of arrows blood of the sacrificed Amruta Nectar; Ambrosia, the food animals of the Gods, which Bandaru Margosa leaves with tur­ makes the partaker im­ meric and veTmilion mortal Bandi Cart Andhrula Charitra History of the Andhras Beejaksharalu Letters implying special Andolika Palanquin meaning and significance Ankurarpana Inaguration in it Annachatram Choultry where people are Besthas Fishermen fed free Bhajan mandir • A house where devotees do Anusandhanam Planning and convening bhajans Aradhana Special worship Bhajans Singing in chorus in praise Arakatta Half the bund of God Archana Worship Bhakta Devotee Arugu Pial or platform Bhakthi Devotion to God, loyalty, Asar_i-Shereej Shrine faith 188

Bhasmam6 Aurvedic drugs; sacred Chakram Discus, the weapon of ashes Lord Vishnu Bheri Drum Chakrapongali A sweet preparation made Bhogamvandlu • Dancing girls of rice and sugar Bhogandhanibhavi The well of a dancing girl Chakra snanam The ceremony of taking (Devadasi); (bhavi - chakram (disc of Lord well) Vishnu) in a palanquin Bhogipandlu Regi fruits (zizyphus ju­ with music to a well or juba) etc., which are river or tank and wash­ poured down the heads ing it in the waters re­ of children during Bhogi citing mantrams Chaldisnanam Bhoodevi Mother earth Cold bath Chandra Bhuja kirtis Ornaments used on the Moon Chathrasnanam shoulder Deity brought in an um_ Bidaru Caravan brella for bath Chatussala Big house with separate Bidda Child blocks for men and cattle Biksham Offering made to beggars Chavidi or Chavadi Place of public assembly BiIIi Cat or Grama chavidi of thEe village. It is the Biyyapu kolatha Rice given in a measure property of the entire Boddulingam or A formless stone usually community. In it all Boddurayi half bur i e d in the ground at the village public business is trans­ entrance acted and it serves also Bonala bandlu Carts with cooked rice etc. as the headquarters of Bonalu or Bonams A preparation of rice and the village police, village greengram intended for club and guest house for offering to a deity travellers. Cheerala gudaram Tent of sarees Cooked rice intended for Bonamukudu Cheruvu Tank offering to a deity Cheyyi • Arm Brahmahathyadosham Sin of killing a Brahmin Chidibandlu Carts fixed with a heavy Brahmppadesam Initiation wooden pole vertically Grand festival Brahmothsavam Chinta Sorrow (1) Samadhi or tomb of a Brindavan ChinthamaUelu Thin long tamarind· twigs Bra h min religious Chitta Budget head . . Cholum or Janna Jowar (2) The pedestal or a square erection to plant, protect and wor­ ship tulasi, the holy D akshina South; Cash paid to pujari basil (ocymum sanc­ or purohit on ceremonial tum) occasions Dakshinapatha • Budabukkalas A Nomadic Tribe who go Southern country Dakshina pathayatra out to beg, beating a Itinerary of the south Damarukam small drum and foretell­ Drum Dandakam ing events A poetic composition in Bugga Stream of water; spring Telugu or Kannada in Burrakathas Legends of exploit of some praise of God subject to .. specific metre and rhyme God or hero related with Dandam singing, music and dance Stick Daphedar Head peon under an officer Darbar Court Darga Place of religious import­ ance for Muslims gene­ C arian muntapah or Wedding hall rally having a tomb kalyana mantapam Darsan or Darshan Audience Chadivimpulu Offerings; presentations Dasavatharams Ten incarnations of Lord during marriage, thread Vishnu marriage and hair cut­ Deeparadhana Burning of oil lamps ting ceremonies etc. Devaloka The celestial regions Chaitra-prabha Procession of victory con­ Devatha Celestial being uthsavam ducted with a prabha Devi Goddess 189

Dewan khaneh Dewan's office Ganda deepams • An oil lamp is carried 011 Dhadhyojanam A preparation of cooked the head, the lamp being rice with curd a big hollow earthen Dharma The approved way of life plate filled with oil with comprising righteousness, thickly twisted wicks of reI i g i 0 u s ordinanc·,s, cotton thread. More rules of conduct and usually the plate is pre­ duties of an individual pared of flour of rice or peculiar to his stage and wheat like an oil cup station in his life Gandakathera Scissors-like instrument Dhoopa, dee::;a, Incense, lighting and offer­ Gandham Sandalwood paste naivedyams ings Gandhapurallu Superior variety of stones Dhwajarohanam Inauguration of the festi­ used in the manufacture val (flag hoisting) of sandalwood paste Dhwajasthambam Pillar in front of the Gandi Gorge temple Gangabhavani Presiding deity of water; Dhwajavarohanam Conclusion of the festival Ganges (removing the flag) Ganga veshamulu To dress oneself as Ganga Dibbamu A local term for a big or river Ganges earthen pot filled with Gantamu Pen made of iron to write oil having an earthen on palmyra leaves covering to its mouth GarbhCbgriha or Sanctum sanctorum with a hole in the middle Garbhagudi and a wick touching the Garbham Womb bottom of the pot lit Garuda -. Sacred kite, the vehicle of Dongalasani Thieves harlot (dongaZu Lord Vishnu = thieves; sani = harlot, Garudavahanam Vehicle in the form of 3- the general name of sacred kite dancing women) Garudothsavam or Procession on the vehicle Garuda seva Doomu A rustic term for cholera of a sacred kite Dwipadi In two lines Geeta A Hindu scripture Ghata jalabhishekam Bath with potfuls of water Ghatam Pot depicting a village Goddess Eddu Bull Giri Hill EkasHa Single stone Gnanopadesam Enlightenment of know_ Enugavahanam Elephant vehicle ledge Enugu Elephant Go bhu withtha Increase in cattle, land and Erra Red abhivriddhi wealth Ermchintamanu Red tamarind tree Godalu Walls 1:ruvaka Ploughing Gopllram or Gali­ Tower Estqaramsa sambhuta Born with attribution of gopuram Lord Siva Gori Tomb Gramadevata Presiding female deity of the village Fakirs These are an order of reli­ Gudi Temple gious mendicants of the Guggillu Cooked gram Mohammadan per s u a­ Gundam Fire pit tion; Gurrapu 1'ahanam Horse vehicle Moh?mmadan s::lints Guru Aac:wrya, revered precep­ tor; teacher Fatheha Offerings Gurugulu Cylindrical blocks of dung o~' earth with a hollow for wick and oil for Tlweshold Gadapa lighting Gadde Throne, Gadha Mace Gadi Roo.m Gajarohanam Procession on elephant Halam Plough vehicle Ham:ra Swan Gajavahanam Elephant vehicle IIamsavahanam Swan vehicle 190

Silver or gold thread usedC Hanuman Monkey God Jari Hannmadvahanam or Hanuman (Monkey God) in embroidery and weav-· Hanumanthavahanam vehicle ing Fair having religious im­ Procession on the vehicle Jatara Hanumanthothsavam portance of Hanuman Jayanthi Birth day Haridasu One wto narrates hari­ J eeva samadhi Tomb constructed when a kat has i.e., legends of man has entered it alive exploit of some God or Jeganta or Jayaganta A big circular bronze disc bero related with sing­ used as a bell ing, music and dance Jet d' eau (French) A jet of water Hariharadulu Vishnu, Siva and other Jilledu Calatropis gigantia celestial beings Janna pula gam • A kind of preparation Harikatha Legend of exploit of some cooked with cholum (jo_ God or her 0 related war) with singing, music and Jyothi Burning light dance Harikatha kalakshe_ Spending time in listening paffl$ to harikathas Kai~asam The abode of Siva Hatya Killing Kalagnanam Furecasts of future happen. Homagundam Sacrificial fire ings Htmdi A receptacle in a temple Kalam Pen where the devotees put Kalasam An empty vessel with five the offerings in cash or betel leaves arranged kind round the mouth of the vessel with tips upwards and a cocoanut placed on Imam Muslim priest them Indlu Houses Kalasasthapana Installation of a kalasam Kalavathi Dancing girl Kalva Canal Kalyanam Marriage J agaram or Jagarana Keeping awake throughout Wedding hall the night Kalyana manta::am Marriage ceremony Jagir Feudal estate or an assign­ Kalyanothsavam or ment of land by a ruler Kalyana mahoth­ to his feudal chief in re­ savam Kanakabhishekam Religious rite of pouring turn for military or gold or gold products other services down the head Jagirdar Feudal chief holding an Kankanam Bracelet; Saffron thread assignment of land from tied round the wrist dur­ a ruler in return for ing marriage and other" military or other service ceremonies Procession on ·water or Jalathrani uth.!al'am Kannada desam • Region where people talk boat procession Ka'1arese; Karnataka Janda Flag Kmwma Valley Janda uregimpu Fl;;g procession Kanyakala cheruvH Tank of the maids Janda 1tthsat'am Flag festival; taking the Kappalu Frogs flag in a procession Karnata kiratha HEartless rulers of Karna­ Jandhyam Sacred thread around the keechakas taka neck worn by Brahmins Kasula danda Ned::lace of gold coins etc., after the upanaya­ Kattesamu Competition among men m nam ceremony stick fighting Japam mantram Repeating the Kattiseva Sword feats guru initiated by the Keelugurrams Mechanical horses Japamala A string of beads used KobaIi Accept sacrifice "\vhile repeating the man­ Kodalu Daughter-in-law tTam initiated by guru to Kodu kottuta Cut down trees and bushes indicate the number of Kolatams A dance to the beat of times the mC1ntrllID is re­ short sticks held in the peated hands 191

Xoluvu eatelu An army, weapons, cavalry MantraIYttshpam The concluding ritual of etc worship in all big tem­ Komatinuthula Komati = Vaisya; nuthut!1 ples by reciting holy = well; Vaisya well scriptures implying that Kommu Horn, blowing instrument in whatever form and name the Lord has been Kona Valley worshipped, the worship Konda Hill and the prayer are for Koneru Pond the Abheda Paramathma, Karla bandi Cart fixed with sharp the supreme Lord who is sticks vertically only one. The first man­ Korra A kind of millet tmm usually begins with 'Sahasra seersham de­ Kota Fort vam' etc. Kripa Mercy Mantra sastram Two miles Science of controlling the Krosu opponents by chanting Kumbha harathi Harathi on a grand scale mantras Kumbhapukoodu Cooked rice Manyam Inam Kumbhum Heap of cooked rice Mari The deity responsible for Kumkum Vermilion the outbreak of epide_ Kumkuma bharina Vermilion box mics -Kunta A small tank or pond; a Marrichettu Banian tree measure for land Marulu pasaru The essence of a leaf that Kurmam Tortoise would win the love of another Masjid Mosque Lingam Phallus Masosthsavam Monthly procession Meravani Procession Midde Upst2irs; roof .VI addi manu A local term for plantain Molakala Purnima Full moon day of Srava­ tree nam (July-August) Madhyaranga The central area; arena -Madugu Pool Mondi sila - Headless trunk in stone Maghasnanams Morning baths undertaken Mopidi uthsavam The feast of arrows in the month of Magham Moulvi A Mohammadan pandit (Jan.-Feb.) Muddha A local custom in which Mahal Palace animals are sacrificed in Maha muni Great sage the households and the Malida A preparation with -wheat devotees kept awake flour and jaggery throughout the night Malleda A sweet preparation with Mudupulu A promised offer wheat and sugar or jag­ gery Muggulu, Floor decorations made _Mamools Payment in cash or kind with designs drawn with made to domestic ser_ flour vants or others as a Muggu rayi A kind of stone with the custom powder of which decora­ Manasa putries • Daughters born of desire tive lines and figures are alone drawn in the floor Mandalam Forty Mujavar • Muslim priest Mantapam or A small room with pillars Mukhamantapam or Entrance hall Mandapam and roof all of stone; A Moocha mantapah structure for placing an idol Mukkoti Muddalu Prasadam distributed on Mantram Incantation or spell. In Mukkoti Ekadasi or Vai­ Sanskrit and other lan­ kunta Ekadasi i.e., on guages derived from it, it Margasira Suddha Eka_ also denotes hymn, sac­ dasi (November-Decem­ red text and mystical ber) verse Mula vigraham • Presiding deity 192

Speak Mutt Place of residence of fakirs, Paluku byragies and other reli­ Panakam Jaggery solution tastefully gious mendicants of this spiced description; A religious Panchalohams or An alloy of five metals viz" institution with authority panchalohas copper, brass (or gold), over a sect tin (or silver), lead and iron Panchamrutham Preparation made of milk, Nodi River ghee, sugar, honey and Nadiveedhi Middle of the main street curds Naga Cobra PaiLderapu or Pan­ Carts filled with baskets of Naivedyam Offering in kind made to naTaptt or Panya­ salted, spiced, soaked God and consumed later rapu bandltt green gram dhal Namaj katta Place where the Muslims Panpttseva A ritual observed by keep­ offer their prayers ing the image of the Nandies Bulls deity on the bed Nandiseva Procession on a bull vehi_ Panyaram or Pan­ Soaked green gram dhal cle naram or Panneram salted and spiced Nannukondapo Take me Parana or Kanuma Navadhanyams Nine varieties of grains The day after the festival Navagrahas Nine planets - 3rd day of Sankranti Navarathrothsavamultl Festival of nine nights; Parupatyadar An officer in charge of a generally Dasara temple Navarathrulu Nine nights Paruveta Paru = run and veta c-= Neelamma neeta Neelamma W 0 u 1 d join hunt galayunu water Pasi White Neella them "Vater car a decorated i.e., Pasupathastra Name of the arrow gifted cart distributing water NemaLi ·11ahanam to Arjuna by Siva Peacock vehicle Pasuvttla panduga Neredu Eugenia jambolane Festival of animals gene- Nindukunda annamu rally bulls Cooked rice taken out first Pattabhishekam usually to offer to Gods, Coronation gurus and holy men Paya Small branch of a river Nithyothsav;;;;l Dnily j:rocession Payasa;;i, A sweet preparation Peddadcmdu Pedda big; dandu army Ol/{ikom;1Ii1 k I!i Procession of the white Peer Alams (in the form of a avu lncravc"i cow wi,h only n,;e horn palm or standards which are commonly made of copper and brass though Pccchanalaya Kitchen occasionally of gold or Padma Lotus silver Peerlachavidi Padmasana An erect sitting posture The place where the alams with both the legs folded are housed Peetam or pitam Padu Destruction; desolate Seat Padubanda Foundation stone Perumallu A synonym for Lord Ven­ Pagulu divities Torches during the day kateswara Paimash Survey Peshkash A kind of rent payable to Pakshothsavam Fortnightly procession Government Palav A nun-vegetarian dish pre­ Peta Suburb of a town as dis_ pared with rice and tinct from kota (fort) mutton Poli Blood of sacrificed goat Palle Village etc .• by itself or mixed Palnati suddulu Stories about Palnad with cooked rice; pros­ PaZugurallu A variety of small stones perity of a village; pro­ generally found in the fuse yield of a field sand of dried up rivers used in the manufacture Pongali or Ponga! A preparation with rice of common black bangles and green gram dhal 193

Boiled milk; to heat the S.abara Hunter pongupatu or pata­ One who practises particu­ milk till it boils and Sadhaka. pongutu larly etc. overflows the vessel as .1 Those who have renounced preliminary ceremony Sadhu$ the world and its con­ before entering a new house or occupying a cerns Worship by uttering thou­ vacant house or on such Sahasranamarchanam sand names of God or other occasions Carrier decorated with Goddess poolak4vidi Saivites Those belonging to a Hindu flowers sect worshipping Siva 9.S POTU Fight the greatest God, regard­ Potladu Fight ing Him as the source A long vertically projected Prabha and essence of the uni­ stand conically shaped at the top covered with verse Saka -" a designed cloth Era Sakthi or Shakti Female deity in an awe-in- pramadhas Saints spiring form Prakara Compound wall Samadhi Eatables distributed after Tomb Prasada~ Sami • A kind of tree offering to deity Samsthanam Court of Hindu Rajas Prathishta Installation Samvadam • Conversation puja Worship Samvathsarothsavam Annual procession Pujari Priest - One who conducts Sandhyavandhanam A religious rite performed worship, a ministrant by Brahmins, Vaisyas pukka Strong etc. Pulagam Cooked ric e and green Sangamam Confluence gram dhal Sangham Committee or association A preparation of cooked Puliho1'C£ or society rice with tamarind or Sani graha dosha Evil effects attributed to lime juice the planet Saturn pulivindula Decay Sankara arishta • Mishap due to SankTanti Conch Purana kalakshepams Spending time in listening Sankhu to i.e., sacred Sankhya yogam • Name of a phylosophical legends system puranam Stories relating to Gods Sanyasis Those who have renounced the world and its con­ Purushamrugam • An imaginary animal with a human face considered cerns to be always holy hal­ Sarvadhikari Holder of power of At­ lowing the ground it torney touches Satagopam Name of a Vaishnava saint; Self born stone image the silver crown in the Puttusila temple to touch the de­ votees on their heads as a mark of blessing Rakshasas De m 0 n s; evil minded strong beings similar to Satyaloka. Abode of Brahma who are enemies Sesha Serpent Serpent vehicle of the Gods Seshavahanam Seva Worship Rale Drop off Those who have attained Car festival; chariot pro- Siddhas Rathothsavam speci~l powers through cession penance. A class of hea­ Sound Ravam venly beings Ravi Ficus Religiosa Siddi Emancipation Ravikas Upper garment Y,'arn by Indian ladies; b:'':·_'.ses Silpa sastra Science of architecture Sima or Seem" Region Rishis Sages Simha Lion Rishyashramams Abodes of sages Simhavahanam Lion vehicle Ruthwiks A priest conducting a sac­ rifice Sirdars AJ1ny commanders 194

Tr.rpana or Offering at, f'nnual cere­ Sivalingam This is the symbol by which the GOcl Siva or Tharpanam mony. Generally speak­ the destroying power is ing the cannot worshipped by the cross be offered by a woman, marked sect of Hindus by a man whose parents are alive, or by a Brah­ Sivuni bhavi Siva's well min not invested with Soudhantarala The open space left at the the sacred thread terrace level on all the Teku Teak sides of the garbhagriha Teppa uthsavam • Boat festival (sanctum sanctorum) Thalavalu or Talavalu The function of the bride and the mukhamantapam or Talambralu and bridegroom pouring (the hall in front of rice over the heads of sanctum sanctorum) ex­ each other during the cepting on the front side marriage 'ceremony im_ Sowmyanama sam_ The year S u Willy a of mediately after the thali vathsaram Telugu calendar is tied Spatika Crystal Thamb1(lam The who I e apparatus of bet e 1 i.e., the leaf. the History of the place Sthalapurana nut, the chunam and the Sthothram Utterings in praise of God spicery in the manner or Goddess the Indians take it­ Sthree hathya dosham The sin of killing a woman Generally bet e 1 leaves Sudibandi or Sidi­ A car t with a he a v y and arecanuts bandi or Siribandi wooden pole fixed verti­ Thanas Guarding places cally Thandas Small groups of habitations particularly of Sugalis Sukanasikasthuka The outlet for the abhishe­ Thandavanruthyam A kind of dance (general­ kam water protruding ly applied to the dance outside the garbhagriha of Siva in a furious (sanctum sanctorum) mood) and carved in the furm Thappeta A circular fiat country of suka nasika (beak of drum a parrot) in this case Grand-father; the way in and in the form of the Thatha which an old man is ad­ face und mouth of a cow dressed in some cases Theerthavali Vasanthothsavam i.e., spri­ Sulam Javelin nkling of coloured water Sun Surya Theru Festival car u sua 1 1 Y Suryuni bandtl Sun slab wooden Procession in a palanquin Swayambhu Self-manifested Thiruchi uthsavam Tholu bommalata A traditional play of col­ Swayampakam Cooking their own food by oured leather puppets Brahmins well versed in played during night be­ Vedas and with the vra­ hind a thin white cur­ tam (vow) of cooking tain, the action of the food fur themselves and pictures and their dances for those with that vra­ tally i n g with the tam (vow) . These do speeches and music by not touch food cooked by the players ladies and other Brah_ Thondalu Chameleons mins. In big temples the Thota. Garden pujaris are swayampakis A ritual observed by tak­ fully engaged in the Thota uthsavam • ing the procession deity temple duty and other to a nearby garden swayampakis are ap­ pointed to cook food for Threthayugam The second yuga which them lasted for about 1,296.000 years Sllkatha Made of sand 195

ThuZasi The holy basil (ocymum Vedaparayana Reciting Vedas sanctum) Veduru Bamboo Thupika. Temple; tower Veerabali A special sacrifice 'f1l,$ Streams; Sacred or sancti­ Veerasaivas Saivaites who would end fied water their life, if, by any ac­ Tirugudu chekka A game played by clapping cident, they lose the lin­ hands gam given by guru Tirunala Fair having religious im_ (veerathvam = heroism portance in Saivism) Trimurtie8 The three Hindu Trinities Verri Insane i.e., Brahma, Vishnu and Vibhuti or Vihhoothi Purified or sacred ash Siva Villu Bow Viniyogam Trishudhiga In thought, word and deed An ancient tradition of Trisulam Trident worshipping Tsalla Cold; buttermilk Viswarupam Original form of Sri Maha­ vishnu all-pervading, a11- including form U dubathis Pastils Vazier Minister Ugadi Telugu New Year's day Vrushabha Bull or bullock Upadesam Enlightenment Uramma Village tutelary Goddess Urs Muslim festival celebrated Yagagundam Pit where yagam is per. in memory of a great formed man Yagam Sacrifice, a religious cere­ Uru Village mony accompanied by Uthsavam Celebration, as applied to oblations the pagoda ceremonies; Yagasala Hall where yagam or holy festival sacrifice is celebrated Uthsava vigraham Procession image Yag'na Sacrifice Uttara North; One of the twenty­ Yalivahanam She-serpent vehicle seven stars Yerragunta Red pond Yeru River Yoga A special power attained Vadalu A savoury (cake) made of through penance gram Yoga dandam Hand stick used by Vadapappu Soaked green gram dhal i.e., saints Vagu A small rivulet Yogadru3hti Spiritual eye Vahanam Vehicle Yojanam A meosure of distance Vahana mantapam A hall where the deity is equal probably to eight decorated on a vehicle or nine miles for procession Yuga Yuga is an age, especially Vaishnavites Those belonging to Hindu a sub-division of the life sect regarding Vishnu as of the universe. The first the supreme being is called the Krita Yuga Vakili Door ( Y u g a) to which Vali A Muslim saint the Hind us assign Vanabhojanam Dinner arranged in a gar­ 1,728,000 yea r s. The den or picnic sec 0 n d called Threata Vanka stream Yuga 1 a s ted about Varagogu A wild plant of the Deck­ 1,296,000 years. The third nee hemp species (hibis­ call e d Dvapara Yuga cus cannabinus) lasted abo u t 864,000 Varam Boon years. And the last in Vardhanti Anniversary which we are now living Vasanta topu Mango grove is called Kali Yuga or Vasantham Coloured scented water the Age of Misery. It is Vasantothsavam or Sprinkling of coloured expected to last for VcuanthaZu water about 432,000 years.

IN D E X

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Akepadu Rajampet 121 Chiyyapadu proddatur 76 Akkayapalle Cuddap';lh 5 Chowtapal1e Jammalamadugu 54 Akuthotapalle h/o Atlur Sidhout 99 Cuddapah Cuddapah 3 Alireddipalle PuIivendla 23 Alladupalle Proddatur 75 Anantapuram Rayachoti 16 Dappepalle Rayachoti 12 Anantarajapuram Badvel 95 Devagudi Jammalamadugu 61 Anantharajupet Rajampet 130 Devaricuddapah h/o Cuddapah 3 Animela Kamalapuram 41 Ukkayapal1e Ankalammagudur Pulivendla 26 Diguvakalvatala Jammalamadugu 45 Arakatavemula Proddatur 68 Dommaranandyala J ammalamadugu 55 Athiralla or Hathyarale Rajampet 118 Dumpalagattu Cuddapah 3 Duvvur Proddatur 66 Badvel Badvel 94 BesthavemuIa Jammalamadugu 45 Bhairavaswamy Kona Proddatur 78 Edamadaka :.~ Proddatur 65 hi0 Ganjikunta Bismillakhadar h/o Kamalapuram 33 Hanumanaguthi Gmdikota .. Jammalamadugu 52 Bojjavaripalb h/o Proddatur 73 Gandlur Jammalamadugu 51 Upparapalle Ganganapalle Badvel 34 Bojjayapalle h/o Bala- Pulivendla 27 Gangavaram Kamalapuram 36 panur Gondipal1e Pulivendla 22 Bonala :.; Pulivendla 27 Gontuvaripalle Badvel 83 Bondalakunta Jammalamadugu 63 Gopavaram Badvel 96 Brahmanapalle Pulivendla 20 . Goriganur Jammalamadugu 61 Bukkapatnam Jammalamadugu 48 Gudipadu Proddatur 78 Gundapuram Badvel 90

Chamalur .. ] Jammalamadugu 48 Chennamarajupalle Proddatur 70 Ill'll' Kamalapuram 31 h/o Kamanur Inagaluru pulivendla 28 Chennampalle Badvel 97 Indlur or Sathapalle Rajampet 117 Chennur Cuddapah 5 Cherlopalle Badvel 92 Cherlopalle Rajampet 126 ammalamadugu Jammalamadugu 57 Chilamakur Kamalapuram 33 J Jangalapalle Jammalamadugu 60 Chinnadandlur Kamalapuram 31 Jyothi Sidhout 102 Chinnaerasala Badvel 93 Chinnakomerla Jammalamadugu 46 Chinnakothapalle h/o Sidhout 105 Gangaperur K~JamalJa Kamalapuram 32 Chinnamandem Rayachoti 14 Kalibanda Rayachoti 13 Chinnapasupula J ammalamadugu 60 Kalluru Proddatur 72 Chinnasinganapalle proddatur 66 Kallutla Jammalamadugu 46 Chinnavenuthurla Jammalamadugu 45 Chintakommadinne Cuddapah 5 Kalsapadu Badvel 83 Chintakunta .. Proddatur 77 Kamalapuram Kamalapuram 36 Chitvel Rajampet 125 Kamasamudram Sidhout 99 h/o = hamlet of 198

Name of village Taluk or Name of village Taluk or or town Sub-Taluk Page or town Sub-Taluk Page 1 2 3 1 2 3

Kampasamudram Rajampet 126 Nagavaram Rajampet 12. Agraharam N agireddipalle Rajampet 120 Proddatur Kanapalle h/o Kothapalle 72 Nagiripadu Rajampet 127 Badvel Kandimallayapalle h/o 87 N allacheruvupalle Pulivendla 23 Somireddypalle Nallathimmayapalle Rajampet 119 Khaderabad Jammalamadugu 56 Nallingayapalle Kamalapuram 37 Kodur J ammalamadugu 47 Nandalur Rajampet 119- Rodur Rajampet 131 Nandimandalam Cuddapah 6 Koduru Kamalapuram 38 Narasingarajupuram Rajampet 116 Kokatam Kamalapuram 33 Nayunipalle Badvel 84 Kolavali Kamalapuram 39 Nethivaripalle Rajampet 128 Kommadi Kamalapuram 40 Nukenenipalle Rajampet 113 Kommanavaripalle Rajampet 124 Nuliveedu Rayachoti 11 Kommannuthala J;lulivendla 19 Kondamachupalle h/o Sidhout 108 Kurugnntapalle Obanapalle Rajampet 130 Kondapuram J ammalamadugu 50 Obannapeta Jammalamadugu 50 RonduI" Cuddapah 6 Obili Rajampet 117 RonduI' Rajampet 116 Obulam Sidhout 109 Kongalaramapuram Badvel 94 Obulrajupalle Badvel 89 h/o Thangedupalle Onipenta Proddahir 79 Korrapadu Jammalamadugu 51 Korrapadu Proddatur 68 Kosinepalle J ammalamadugu 62 paachikalapadu Kamalapuram 34 Krishtampalle h/o Proddatur 65 Palagiri North Kamalapuram 41 Kanagudur pallavolu proddatur 73 Kudumulur Sidhout 107 Palugurallapalle Badvel 86 Pamuluru Pulivendla '23 Parnapalle pulivendla 19 Lebaka Rajampet 119 Payasampalle Kamalapuram 42 Letapalle Kamalapuram 43 Peddacheppalle Kamalapuram 42 Peddadanlur Jammalamadugu 62 Machupalle Sidhout 103 Peddadudyala Jammalamadugu 63 Maddulapaya (or PUlivendla 25 Peddamudiam Jammalamadugu 58 Ahobilapuram) Peddapalle Sidhout 104 Madduru Pulivendla 27 Peddapasupula Jammalamadugu 61 Madhavaram Sidhout 107 Penagalur Agraharam Rajampet 114 Madirepalle proddatur 66 Pennaperur Sidhout 105 Malepadu Kamalapuram 32 Polathala Cuddapah 7 Mallur Rayachoti 14 Ponnampalle Jammalamadugu 55 Mangapatnam Jammalamadugu 51 Ponnavolu Sidhout 103 Rajampet Mannur 122 Porumamilla Badvel 91 Mantapampalle Sidhout 107 Pothapi Rajampet 113 Moillecheruvu Kamalapuram 40 Potladurthi Ramalapuram 33 Moragudi Jammalamadugu 58 Jammalamadugu 50 Muddanur Jammalamadugu 62 Pottipadu Mudumala Badvcl 35 Proddatur proddatur 70 Mulapalle Sidhout 103 Pulivendla pulivendla 21 Munnelli Badvel 90 Pullampet Rajampet 123 Musalareddipalle Badvel 83 Pulliveedu Badvel 90 Muthulurpadu h/o Cuddapah 1 Purva Bommepalle Jammalamadugu 57 Bhumayipalle Pushpagiri h/o Kotluru Cuddapah 1 Mydukur Proddatur 79 Puthanavaripalle Rajampet 124 Mylapalle Rajampet 126 Pyarampalle Rayachoti 11 hi0 = hamlet of 199

Nama of vi.llage Taluk or Name of village Taluk or or town Sub-Taluk Page or town Sub_Taluk Page

1 2 3 1 2 3

Tummalapalle h/o Rljampet :-J [OJ ,Ol Rajampet 122 Pulivendla 21 Rajupalem Proddatur 67 Velpula Ravulakollu Sidhout 109 Rayachoti Rayachoti 14 Uppalur Kamalapuram 39

Salevariuppalapadu .. Jammalamadugu 58 Sambatur Kamalapuram 35 Vaddirala J ammalamadugu 47 92 Sankavaram Badvel Varikunta Sidhout 100 24 Santhakovvur Pulivendla '\ athalur Rajampet 123 Proddatur 75 Seetharamapuram h/o Vedurur Kamalapuram 35 Chapad Veeraballe Rayachoti 17 Badvel 96 Shotrium Ramapuram V 2u-zmnagattupalle h/o Rayachoti 9 Shotrium Vankamarri Badvel 84 Idupulapaya Sidhout or Sidhavattam Sidhout 100 Vcldurthi Kamalapuram 39 Simhadripuram Pulivendla 25 Vellala Proddatur 65 Suddamalla Rayachoti 13 Vemalur Sidhout 99 Vempalle Pulivendla 22 Venkaiah Kalva Jammalamadugu 49 Tallamapuram Proddatul' 73 Venkatareddigaripalle Rayachoti 16 Tangutur Rajampet 113 h/o Bandlapalle Thelluru Tammalapalle pulivendla 28 Veparala Jammalamadugu 56 h/o Thelluru Veyyinuthulakona h/o Cuddapah 6 Thimmapuram Jammalamadugu 50 Pendlimarri Thimmapurampeta Pulivendla 25 Vibhrampuram Kamalapuram 35 Thippireddipalle proddatur 79 Vontimitta Sidhout 105 Thirumalarajupet Rajampet 117 Thondaladinne Proddatur 67 Thumukunta Rayachoti 10 Yadavakunta Pulivendla Thurakapalle Kamalapuram 38 24 Tippaluru Kamalapuram 37 Yatur Jammalamadugu 48 Tippaluru Sunkesula Kamalapuram 38 Yeppirala Sidhout 111 Tsadipirala Kamalapuram 36 Yerragudi J ammalamadugu 47 Tsakibanda Rayachoti 13 Yerraguntla Kamalapuram 34 Tsallagirigella Badvel 94 Yerraguntlakota Rajampet 129 h/o = hamlet of

ERRATA

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1 4 1 Line 6 from bottom certainity certainty 2 6 2 Last line Pulivendle Pulivendla 3 21 1 Line 3 Washmer­ Washer­ 4 21 2 Para 3 under S. No.5, line 2 place places 5 24 1 Para 4, line 4 from bottom circumferance circumference 6 24 1 Para 5, line 2 form from 7 28 1 Lines 5-6 fulfillment fulfilment 8 45 2 Para 2 under S. No.3, line 7 cihef chief 9 46 1 Para 2 under S. No.4, line 5 Braber Barber 10 52 2 Para 4, line 7 konwn known 11 61 1 Para 3 under S. No. 34, cheif chief last line 12 61 2 Para 3 under S. No. 35, line 2 famale female 13 61 2 Para 6 under S. No. 35, line 3 sacrified sacrificed 14 62 1 Para 2, line 3 Viasya Vaisya 15 63 2 Para 2, line 5 accompained accompanied 16 63 2 Para 2, line 9 sacrified sacrificed 17 69 2 Para 3, line 9 porcession procession 18 70 2 Para 3 under S. No. 12, Hindsu Hindus lines 2-3 19 72 1 Para 5, line 2 Padymi Padyami 20 74 1 Para 2, line 4 Ediaga Ediga 21 86 1 Line 4 implicity implicitly 22 92 1 Source 3 under para 2, line 1 Gazetter Gazetteer 23 107 2 Line 1 SOURE SOURCE 24 120 2 Para 2 under S. No. 14, line 5 Mislims Muslims 25 122 1 Line 4 earthern earthen 26 131 Pc:ra 4, lines 7-8 from bottom mediation meditation 27 131 2 Line 2 from bottom haUo hallow 28 141 10 S. No. 8 Kalibanda, line 2 celebraed celebrated 29 146 3 S. No. 21 Inagaluru, lines 5-6 Jammlamadugu Jammalamadugu 30 151 3 S. No. 23 Kolavali, lines 1-2 Chilamakur Chilamanuru 31 153 10 S. No. 3 Besthavemula, line 3 villge village 32 153 10 S. No.3 Besthavemula, line 8 aavailable available 33 154 4 S. No. 8 Yerragudi, line 3 aradhna aradhana 34 155 10 S. No. 15 Kondapuram, errected erected lines 2-3 35 155 10 S. No. 19 Mangapatnam, festival festivals line 5 36 156 5 S. No. 20 Gandikota, line 6 Chiatra Chaitra 37 156 7 S. No. 23 Dommaranandyala, abahaya abhaya line 7 38 156 10 S. No. 23 Dommaranandyala, Thoghta Thogata line 2 39 159 8 S. No. 30 Peddamudium, communiities communities lines 2-3 40 ]59 8 S. No. 31 Jangalapalle, radious radius lines 4-5 41 159 4 S. No. 33 Peddapasupula, Madhavaswmy Madhavaswamy lines 1-2 42 160 3 S. No. 38 Muddanur, line 4 Raiway Railway 43 169 16 S. No. 15 Sankavaram, line 4 viliage village 44 171 4 S. No. 21 Anantarajapuram, kalyanothsvam ka.lyanothsavam lines 4-5 45 173 3 5. No. 10 Peddapalle, line 4 Sidhont Sidhout