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PRG. 179.20 (N) 750

NALGONDA

CENSUS OF 1961 VOLUME II

ANDHRA PRADESH

PART VII-B (20) • .""

( 20. District)

A. CHANDRA SEKHAR OF THE INDIAN ADMINISTRATIVE SERVICE Superintendent of Census Operations,

Price: Rs. 5.25 P. or 12 Sh. 4d. or $ 1.89 c. 1961 CENSUS PUBLICATIONS, ANDHRA PRADESH

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

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

PART II-A General Population Tables PART II-B (i) Economic Tables [B-1 to B-IV] PART II-B (ii) Economic Tables [B-V to B-IX] PART ll-C Cultural and Migration Tables

PART III Household Economic Tables

PART IV-A Report on Housing and Establishments (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 (46)

PART VII-A (1) I I Handicrafts Survey Reports (Selected Crafts) PART VIT-A (2) J

PART VII-B (1 to 20) Fairs and (Separate Book for each District)

PART VIII-A Administration Report-Enumeration I I (Not Jor sale) PART VIII-B Administra tion Report-Tabulation J

PART IX State Atlas

PART X Special Report on City

District Census Handbooks (Separate Volume Jor each District) :2 SlJ..... (l) I ,...... ; () » ~ <: ~ ~ -.(l) "'-+:I ~ ~ K'! I") ~ :::.... a.. (JQ_ . -..: . ~ ~ ~ . (JQ ~ ~I") ;:::; v.,~ SlJ .,CI:l to -. ::r t-- C ~ ::s ~ !J.9 . :::: t-; t-3 ~ SlJ ~ ..- ~ c:: '"E - !"'" ~ :::. :;:'" ~ ~ '..:: I::::l <1l "'= !:) ~ -~ ~ -i:i :::

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FOREWORD

Although since the beginning of history, foreign travellers and historians have recorded the principal marts and entrepots of commerce in India and have even mentioned important festi vals and fairs and articles of special excellence available in them, no systematic regicmal inventory was attempted until the time of Dr. Francis Buchanan-Hamilton in the beginning of the nineteenth century. One of the tasks set before him by a resolution of the Go­ vernor-General-in-Council in 1807 was "to examine with as much accuracy as local circum­ stances 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 manufactu~ers, 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 hi!; duty very thoroughly will appear from his statistical acco- unts of and the northern districts of and . . The great Revenue Surveys of the middle of the nineteenth century made no attempt in this direction, and accounts offairs 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 '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 of Indian Logic wrote that "almanacs were prepared by the Pundit Samaj of Nabadwip which were supplied to the Nawab's Court of as well as to the East India Company, the Supreme Court, etc ...... the Nabadwip under the imprimatur of Na­ badwipadhipateranugya was accepted by all the landlords of Bengal". This Nabadwip Pan­ iika which remained the standard almanac for Bengal continued in use throughout the first half of the nineteenth century 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 Statistical Account.

Meanwhile native crafts, industries and objects of artistry decayed rapidly and thor­ oughly 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 attract livestock, grain, merchandise and handicrafts from far and near. The Imperial Gazetteers published 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 camp act 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 live­ s tock and agricultural commodities of many religions and many cultures, crafts and motifs from far and near, of ideas and design, workmanship, excellence and finish, of tools and ii applianc~s, .of trends .of the f';lture. an~ vanishin~ pract!ces of the p~st, of adaptability and local vanatIOn, of skill and ImagmatIOn --- declmed wIth the pumtIve 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 regarded 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 lists of them in their local offices, a source which has so far remained unquarried. Following the census operations of in 1951, a slim volume, containing a list of fairs and festivals arranged according to districts and their Police Stations, was bro­ ught out as part of the West Bengal scheme of Census Publications. This list was mainly made up of information supplied by District Boards and Superintendents of Police of dis­ tricts. The two lists were collated to make up a comrrehensive list containing several columns: the name of the village arranged under its district and Police Station, with its Juri sdi ction List number, the name of the or fair by which it is commonly known in the locality, the Englishmonth of the year in which it is held, the duration of the festival or fair, and finally the number of persons attending it. Although merely a list, and not quite complete at that, this volume attracted attention and received the appreciation both of scholars and the general pUblic. Its general value lay in its being a compendium and its particular value lay in presenting a distribution throughout the country of particular festive occasions. The Superintendent of Census Operations for West Bengal, who continued in an honorary capacity, was plied from time to time with requests to undertake an extensive survey of the subject v,Thich seemed to accord well with the Superin(endent'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 extinction 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 collec­ tion of extensive first-hand material on each fair and festival. It was necessary therefore, in the first place, to approach as many individuals as possible in each locality, and not res­ trict the enquiry only to Government or semi-Government sources, Departments or orga­ nisations. In the second place, a satisfactory questionnaire was considered most essential. A number of aims were kept in view in framing the questionnaire. These were: (a) The questionnaire should be very simple and precise in language, designed pri­ marily 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 ob­ jective achieved, it should be possible to obtain exhaustive information without irrelevant detail. :v

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

(c) It should emphasise those a·spects of a festival or worship which would bring out the details 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 appro- iii ved and licensed by the District authorities, for the latter would be a small number com­ pared to the total.

(e) It should ~ttempt suffic.ient information .on econ~mic activ.ities and patterns in respect of each fall', however bIg or small. The mformatIon so obtamed should suggest the scope for studying the movement of local handiwork and local forms and raw materials. The questionnaire should also give a list of local amusements favoured by the public. The questionnaire which was several times pre4ested 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 questionnaire. (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 Section Ii of the questionnaire. (c) The third section, to be based on Section C of the questionnaire, would contain information 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 enthusiastically received by all my colleagues when its outline together with the West Bengal questionnaire was circulated in February 1960.- My colleagues felt that the Census provided a unique opf)ortunity for conducting such a comprehensive survey with the help of the network of staff placed by the State Governments at their disposal. State Superin­ tendents 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 student of history much valuable insight into the organisation of markets. The proposal to conduct this survey was accepted in the Second Conference of Census Superintendents held in August 1960 .. Various aspects of the survey, then in progress, were discussed again in the regional meetings of Census Superintendents held in Tri vandrum, and Srinagar 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 elabora­ tions of the original questionnaire 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 Superinten­ dents 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 iv native craftsmanship 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 subsides through another time series of small fairs, so that an endless cycle of trade, social and religious 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 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 conveyance of goods by land and water, and the means by which this may be facilitated, especially by making or repairing roads."

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

I must acknowledge that the inspiration for at­ which detailed and exhaustive information is being collected. The material so collected will be tempting a survey of Fairs and Festivals of Andhra compiled and edited in a volume to be published by Pradesh came from a note that the Registrar General the Census Office. In order to obtain a complete picture of festivals and worship of Gods and of India, Shri Asok Mitra, circulated on the efforts he all over Andhra Pradesh, it is imperative made to bring out a compendium of Fairs and Festi­ that we should obtain as detailed information as possible about all fairs and festivals that are vals of West Bengal, following on the 1951 Census. observed throughout the year in every village of Andhra Pradesh. I shall be much obliged if you will be good enough to help me in the collection of The Survey was somewhat ambitious in scope. It information on festivals and worship of Gods and was proposed to make a complete and comprehensi­ Goddesses observed throughout the year in your village/town in the questionnaire enclosed. ve collection of information on every fair and festival celebrated in all the villages and towns of the State. I trust you will agree that if we should succeed The fails and festivals celebrated by the community in obtaining full information for each and every village of Andhra Pradesh, I shall have prepared a in different areas truly reflect our culture, history volume remarkable for its high degree of thorough­ and tradition. In the present tempo of l:hange of the ness and comprehensiveness. Such a volume will be of very great importance to many types of scholars. ways and values of life, several of the ancient instI­ But this aim cannot be achieved without your help tutions and practices were fast disappearing or falling and co-operation. I am aware that you are already under heavy pressure of your own work and respon­ into disuse. Before man's memory would completely sibilities. Nevertheless, I believe that you will not lose traces of these important links in the cultural hesitate to undertake this burden in order to help me to obtain a full and truthful p'icture of our own history of the people, it was felt that it would gre.::lly country. I shall gratefully acknowledge your hono­ rary labour by keeping the information permanently help if a record was made, to the extent possible. of recorded under your name as the correspondent and all the fairs and festivals c0nducted even in the remo­ shall be obliged if you will be good enough to send me your reply directly by post or through the test villages, forests or hills of the State and give Census enumerator who visits vour house or the whatever account that could be obtained on their sig­ Tahsildar of your taluk." . nificance, the description of trle deities. the details of The enumerators were mostly village school the ritual etc., connected with every festival. There teachers or in Q few cases village officers. They h"d could not be a more opportune occasion than the local knowledge of the area they were covering. The Census to launch on a scheme such as this when it Census Charge Superintendents were requested to is­ would be possible to reach the nooks and corners of sue the fairs and festivals questionnaire to the enume­ the State through the Census Organisation. A ques­ rators at one of the training classes and collect them tionnaire was finalised in advance on the advice of the Registrar General. The questionnaire forms (given as back at a subsequent training class or at the end of an Annexure to this preface) together with an appeal the enumem tion period after the enumerators had which is reproduced below were distributed amongst answered the questionnaires on the basis of their per­ the Census enumerators to be answered and returned. sonal knowledge and by local inquiries. The appeal was also addressed to various other authorities such "I am sure you will agree with me that there as the Commissioner of Hindu Religious Endowments ar~ big gaps in ol;lr kI?owledge of our own country. Board, Municipal Commissioners, Executive Officers It IS ~ vast land With differ en t regions, each having peculiar customs and cultures which if studied of Panchayat Boards etc. Lists of recognised and sche­ would reveal a more comprehensive picture of our duled fairs and festivals for which special arrange­ ancient land. Coming to our own State Andhra Pradesh, we must admit that half the Sta'te is not ments are made annually were also obtained from the fully conversant with the details of habits, customs District ColI ectors, District Superintendents of Police and languages of the other half. Each bit has its own beauty and variety to reveal in the form of and District Health Officers etc. A press reJease was hitherto unexplored knowledge to the other half. also issued announcing the scheme and appealing to It is my endeavour during the Census all interested to send whatever information they Operations of 1961 to study different aspects of the could. culture and civilisation of the people of the entire State and publish in one common volume an integrated account of what now forms the Th\! response was most encouraging. About pop~lation of Andhra Pradesh. As part of the studies of 1961 Census I am presently engaged in a 15,000 questionnaires were returned filled. The qua­ survey of fairs and festivals of Andhra Pradesh for lity of the replies of course varied from 'excellent' to vi

'indifferent' depending on the interest that the corres­ No. 2 Visakhapatnam District pondent himself had in an enquiry of this nature. By No. 3 and large there was evidence of the considerable trou~ No. 4 West Godavari District ble that the Census enumerator took to ascertain first­ No. S District hand, the details of the fairs and festi vals in each vil­ No. 6 District lage. All this meant extra effort outside the normal No. 7 Census duties of the enumerators. I cannot certainly No. 8 Chittoor District claim that the survey was complete and comprehen­ No. 9 Cuddapah District sive in every detail. There may have been several fairs No. 10 Anantapur District and festivals that escaped the notice of the enumera­ No. 11 tor or about which the. information he was able to No. 12 Mahbubnagar District gather and present scanty. But it can certainly be No. 13 Hyderabad District claimed that whatever information that has been ga­ No. 14 Medak District thered at the survey was authentic and served as a No. 15 Nizamabad District mine of knowledge about little known things in the No. 16 Adilaba!1 District life of the community. There are innumerable religi­ No. 17 District ous festivals connected with certain Gods and God­ No. 18 District desses of particular significance in particular areas; No. 19 Khammam District there are festivities in commemoration of historical No. 20 Nalgonda District and legendary heroes; there are interesting and ins­ piring anecdotes connected with various saints that In each volume, the matter is arranged taluk­ walked our land whose have continued to be wise. At the beginning of the compendium of each places of worship and veneration to this day and had taluk, a pictorial map indicating the location of the greatly influenced the life of the people in certain are­ village where a fair or festival is held, the name of as; the holy rivers had their own legends and beliefs the deity and the period of the fair or festival is attached; a variety of curious and interesting rituals shown. The serial number of each village covered in of worship are practised. The present survey has hel­ the compendium is indicated in the map for easy re­ ped to present all these in the form of a compendium. ference. It may, however, be cautioned that the pic­ tures given on the map may not exactly represent the The filled up questionnaires were sorted out actual deity existing in the village. The pictures are district-wise and then taluk-wise. Rejecting those in only symbolic. which the information was either extremely scanty or insignificant, whatever information that could be col­ The note covering each village will first give lected from other answers was compiled into a short the location of the village, the composition of popu­ note or monograph for each village or town. An ac­ lation, and legend, if any, connected with the village, knowledgement is made to the correspondent or a list of temples or other places of worship in the vil­ source that provided the information at the end of lage and a description of the deities &nd it then relates the compilation for each village. This compendia the details of the fair and festival, if any, celebrated will be presented in twenty volumes, one for each in the village. It is not as though each temple and district. These will form a part of the 1961 Census deity will necessarily have a festival connected with series of publications. All the Census publication it. Only those important festivals and fairs that are series of Andhra Pradesh State will bear a common celebrated by the community are therefore described. Volume No. II (the All India Series being allotted Volume No. I) and the Fairs and Festivals reports of The c!ates of the festival in the compilation this State will form Part VII"B of Volume II i. e., the are mostly given in terms ofTelugu calendar in vogue Andhra Pradesh series of Census publications. Part in the area, as recorded by the correspondents. The VII-B will bear serial numbers within brackets which Tel ugu calendar, as in Bengal, follows the lunar month will correspond to the location code number of the consisting of 30 lunar days, beginning on the day of district covered by the volume. The location code the new moon. The following statement gives the numbers adopted for the districts are: Telugu months and the corresponding period as per No. I Srikakulam District the English calendar. vii

LIST OF TELUGU MONTHS WITH THEIR The extraction of information from the filled CORRESPONDING ENGLISH MONTHS in questionnaires was entrusted to Sri M. K. Nagappa, a retired District Registrar, who had a TELUGU MONTHS ENGLISH MONTHS special aptitude for the work, whom I selected in Chaitram March-April consultation with the Commissioner of Hindu Reli­ Vaisakham April-May gious Endowments Board and appointed as a Research Jaistham May-June Assistant in my office. Information was also gathered Ashadham June-July from other published literature, district gazetteers, Sravanam July-August articles published in newspapers and journals such Bhadrapadam or as Aradhana and Andhra Prabha Weekly, etc. The August-September Research Assistant also conducted local enquiries in September-October Asviyujam or Asvin a few cases. Kartikam October-November Margasiram November-December I wish to record my thanks to the host of Pushyum or Pausa December-J anuary Census enumerators for their fullest co-operation and Magham January-February the unstinted trouble taken by them in collecting the Phalgunam FebruarY-March information on the prescribed questionnaire purely as a labour of love. I wish to also thank the vario­ At the end of the compilation of each district us other officials and non-officials such as the the following are appended: Executive Officers of the temples, etc., who assis­ ted me in compiling the information. I ~lace (1) A calendar of common festivals celebrated on record my appreciation of hard and sustamed in the district together with their descrip­ services of my Deputy Superintendents, Sri K. tion, Purushotham Naidu, M. A., and Sri K. V. N. Gowd, B. Com. (Hons.) for helping me in finalising (2) A taluk-wise statement of all the fairs and the questionnaire and monographs. The Tabulation festivals, Officer, Sri P. Pattayya, the Section Head, Sri Y. Ranganna, the Research Assistant, Sri T. V. S. ­ (3) A taluk-wise list of markets and shandies, chandra Murthy and Sri M. K. Nagappa have also and been of assistance in bringing out this volume. My office Artist, Sri M. Krishnaswamy, assisted by Sri (4) A month-wise list of fairs connected with Mohiuddin Hassan, has produced the Fairs and Fes­ the festivals. This was culled from the tivals maps and other illu~trations. The printing was taluk-wise statement of the fairs and festi­ ably supervised by the Upper Division Clerk, Sri vals. Syed Noorullah Hussaini. The last two lists throw light on the significant role played by the fairs and festivals in the economic life A. CHANDRA SEKHAR. of the people. the traditional trade routes, the nature SUPERINTENDENT OF CENSUS OPERATIONS, of articles sold, and the trend of trade. etc. ANDHRA PRADESH ANNEXURE'

F AIRS AND FESTIVALS OF ANDHRA PRADESH

Questionnaire

Name of VilIage:­ if there is any special feature about the preparatory work of Name of Firka :­ the festival. Give a detailed chronological description date by date, of the method and procedure of the worship and Name of Taluk :­ ceremonies. What is the chief Characteristic of the entire Name of District :- ceremony? Are communal feasts, free kitchens (annasatra) and common distribution of 'prasad' organised during the A. The Village : festival?

1. Indicate the location of the village and the chief 11. Are vows of offering made by people to the deity means of communication with the village? Mention the name in fulfilment of prayer answered? If so, what are the things of the nearest Railway Station and its distance and also or objects that are usually offered and dedicated as votive the motor or boat route and its distance. Give distance by offerings? How and when are bird or animal sacrifices road from Taluk and Sub-divisional Headquarters. made? What part of the rituals do these sacrifices consti­ tute? 2., Give an account of the history or legend, should , there be any, connected with .the origin of the village. 12. To what class or caste do the principal patrons and followers of the deity and the festival belong? Give the 3. What are the castes and classes that live in the name of the sect (""), clan ("") and the here­ village? What are the chief means of livelihood of the ditary title ("Padavi") of the priest (""). various sections of the population? 13. Do non- participate in the festival associat­ 4. Give details of places of COmmon religious wor­ ed with ? Do the Hindus participate in non­ ship? Hindu festivals? What is the extent of such participation? Are there any festivals ce lebrated in common by all castes and communities in the village? 5. What is the religion which majority of the villagers profess? 14. Is there any congregation of "" and saints of any particular religious sect on the occasion of the festi­ B. The Worship of deities and festivals in the village and fairs val? If so, why do they congregate? in connection with them. (i) The Worship of Dieties & Festival: 15. What is the general ritual of obseuation of reli­ 6. Name of the festival, its occasion and the time. gious festivals at home? Is or feasting or keeping (Give the English as well as Telugu dates). awake in the night, sea or river bath cle., observed on any particular festival days? 7. How ancient is the festival? If there is any history or legend . connected with this particular festival, please nar­ (ii) The Fair: rate it. Is this festival a particular festival of the particular village/area/castelclass, and limited within its fold? Or, is 16. Where is the fair held? On how much land? To this festival commonly and universally held and observed whom does the land belong - to an individual owner, or is throughout the entire district and region? it dedicated land? Are taxes, rents, gifts, etc., collected from the fair and festival? At what time of the day or night is the fair usually held? Is there any particular reason why 8. Is the festival connected with the worship of any deity? Mention the name of the deity with a brief descrip­ the fair is held on this particular site? tion of the image. Is this a common village deity or a per­ sonal or family deity? Is there any temple or "Sthan" 17. How ancient is the fair? For how many days is it (sacred abode) for the deity in the village? If so, give a held? How many people attend? What are the main castes description of the same. If the deity has no anthropomor­ or classes from which the largest number of people are phic 1 or zoomorphic 2 image. then in what form is it wor­ drawn? Name the neighbouring villages or unions from which shipped? What other temples or places of worship are people assemble? How many usually attend? What is the there in the village? Do all communities have access to the average ratio of males and females who attend the fair? temple? What are the main conveyances by which the people and pil­ grims travel to the fair? 9. Is the festival observed in commemoration of the birth or death anniversary of any saint or 'Pir'? Give a 18. From which places do the shop-keepers and stall­ detailed report on the life and religious preachings of the holders come? Do the same sellers come regularly every saint or the 'Pir', and also narrate the history or any tradi­ year? What are the articles or commodities that are tional story associated with his life. brought and sold most?

10. From what date does the worship of the deity and 19. How many shops, stalls, booths, ete., are opened in the festival begin? For how many days does it continue? the fair? How many sellers sit in the open spaces? What When do the preparations for the festival begin? Mention is the figure of hawkers and pedlars?

1. Human form. 2. Animal form. ix

20. Of all the shops, stalls, booths and pedlars, how 21. What facilities are available for the boarding and many sell : lodging of pilgrims or visitors? Are there any choultries? Are any special erected? Is any public feeding (a) Foodstuffs - sweetmeats, fried chips and other organised? Do outside visitors and pilgrims stay for more varieties of food. than a day for the festival or fair? (b) Utensils - copper, brass, iron, glass, earthen­ ware, etc. 22. What are the principal arrangements for catering recreation and amusement to the people coming to the fair? (C) Stationery lanterns, torchlights, looking Give details of sports, sea-saw, circus, magic, gambling, glasses, combs, and various other assorted lottery, jatras, theatres, musical soirees, etc., that are or­ goods. ganised in the fair. What are the most common themes of the and theatres etc.? Which come and from where (d) Medicine - Ayurvedic herbs, kaviraji, hakimi, do they come? Is there any dramatic or etc. in the village itself? Give name and address of the leader of the party. Is it possible to collect songs and themes of (e) Books and Pictures - What are the most common the jatra and theatres? Do the same parti es come every types of books and pictures that sell best? year? How many people do see or hear and participate in all the amusements? (f) Clothing materials - mill made, hand loom pro­ ducts, piece-cloths, ready made garments,'lungis', 23. Is it a necessaay religious ritual to drink alcohol or sataranjis. mats, etc. any other intoxicant during the ceremonies of worship and festival? (g) Agricaltur(!} and artisanry implements - What are the articles and implements '! Are sales of cattle, goats, birds and other animals transacted? 24. Other remarks: Describe any other features: (h) Arts and crafts - Handloom products, cane and Name of correspondent: bamboo produ!;ts, clay and wooden dolls, earth­ enware, basketry, etc. Which are the places from Address: where these articles of arts and crafts usuaJly come for sale'/ Do the sellers come regularly every year? Occupation:

(i) Other miscellaneous articles. Date of sending the reply: f;t0LGS L~Qf ~ ~~6e;)J -t\t~~~~ jo~JK~J

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NALGONDA DISTRICT .,,0 oiE

ANDHRA PRADESH NALGONDA DISTRICT MEDAK

WARANGAL DISTRICT

N N .7 '7 )0

KHAMMAM DISTRICT

DISTRICT N N ,,0

)0•• MAHBUBNAGAR - Dl5T1tICT lIOUNQARY DISTRICT ---- TAU.IK aoUNIOARY

URBAN CDIITRE WITH ~I..ATION 8• UklAN POPULATION =-==--= RAlL.WA Y IUfOAD ClAvall

_ NATIONAL HIOHWA YS

= STAT. HlOHWAY5 50,000

H.DOD '5,008 5,000

8IJ·OOE

,.,..,..., or • IJfKe of dIIe S",~",uenJenc fI( (eMUS ~. A.iIIr. PrO

Foreword i-iv Preface v-xi I NALGONDA TALUK 1-11 II SUR YAPET TALUK 13-25 III HUZURNAGAR TALUK 27-36 IV MIRYALGUDA TALUK 37-44 V TALUK 45-53 VI BHO~GIR TALUK 55-77 VII RAMANNAPET TALUK 79-87

APPENDICES

I Calendar of Festivals commonly observed in Nalgonda District [3]-[21] II Statement of Fairs and Festivals in Nalgonda District [22]-[51] HI List of Markets and Shandies [52J tV List of Fairs [53]-[56]

MAPS

Na\g:onda Distrkt Facing contents Facing page Nalgond

ILLUSTRA nONS

Plate: I A view of Yadgirigutta, Bhongir Taluk Frontispiece Facing page Plate II An ancient temple of Pillalamarri 23 Plate III Ancient temples of Kolanpaka 58 Plate IV The Jain temple, Kolanpaka 58 Plate V Kodanda Rama at Kolanpaka 59 PLtte VI Sivalingam at Kolanpaka 59 Plate VII Sri Laxmi N1.ra<>imnaswamy 64 Plate VITI Godadevi, the divine consort 65 GLOSSARY Pages [57]-[61] INDEX Pages [63]-[65]

NALGONDA TALUK : I Ur , ~ ;;; " ~ ~ ~ ~ j 0 0 ~ ~ 0 ~ § u 0 ~ ~ ~ ~ , ~ oj :; ~ ~ , , 0 0 ~ ~ a 3 " ~ ~ § " < ~ ~ ~ ; ~ ~ ~ ~ ~ 0 ~ •" ~ ~ ~ ~ " ~ ~ . 'C ~ ~ o~ -" '" - - "

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zo~ ~~ ------"- Section I NALGONDA TALUK

1lajkonda - Situated at a distance of 7 miles in . Besides being the author of ' rna va ~~ from Narayanapur, 30 miles from Hyderabad Sudhakara' he patronised many poets like Visweswara, and 40 miles from Nalgonda in the midst of hiIl Mallinatha, Apparaya and Gowrana. He also ranges. bestowed honours on that great devotee and author of Telugu Bhagavatha namely Pothanamathya. Dur­ The place was the seat of an Andhra Kingdom ing those days the villages were self-contained and for nearly 100 years from about the middle of the self-supporting units with flourishing cottage indus­ 13th century. The kings were renowned for their tries. Many Ayurvedic drugs were believed to be patronage to poets and artists. They belonged to available at Rachakonda and stilI the native vaidyas Recharla dynas.ty and the capital was named Rechar­ of the nearby places procure some drugs from here. lakon:h which gradually came to be called Recha­ konda or Rachakonda. The area is at present all forest with no roads, and with the mountain ranges extending to about 8 The Padmanayakas of the Recharla dynasty, who miles around. The fort has a single main entrance; were the contemporaries of the Reddy Kings of there is only one other side exit at a distance of Andhra, we:'e originally the army chiefs under the "bout one furlong in the fort. On the top of two high Kakateeya Kings of Waranga!. With the decline of hills, the fort stands with massive walls and with the Kakateeya rule. these padmanayakas became a moat all round the hills. A flight of steps leads to in1ependent rulers at Rachakonda. Sing'lmanayaka I the top of the hill. On the hill to the right is a di­ who established the kingdom was the fir~ t king in the lapidated palace with shelters for the guards in the line. His son Anapothanayaka who re;gned bet­ walls. Below the palace there is a small hidden man­ ween 1361-1384 strengthened the walls of the tapam used by kings for hiding in times of danger. A fort. In a battle in 1368 he killed the King of Bhi­ little down between the two hills, there is a mavaram and gradually extended his kingdom by one and half feet wide and thirty feet long, the dep­ annexing Orugall u (Warangal),BhuYangiri (Bhongir), th of which is unknown and which never dries up, Panagal and Medak of Telengana and earned the and which probably was the source of water for the title 'An:lhradesadheeswara'. Anapothanayaka, who entire fort. There are signs that water was baled out courted friendship with the Bahmani Sultans after from this. There are several old temples on the hill giving away to them the , was succee­ with inscriptions of that period. There is a pond ded by his son, Singamanayaka II. (1384-1399) who called Gurralakoneru, which was used for water for was a great scholar and a poet and earned the title horses and elephants. As this pond is on the Naga­ 'Sarvagna'. After his period, Anapothanayaka II rayani hill, the latter is called Gurralakonerukonda. and Kumara Madhavanayaka severed friendship with All these go to show that there existed a very the Bahmani kings and became the supporters of the Vijayanagar kingdom. After them, Singamanayaka prosperous town here in the past. III (1425-1455) assumed the title of 'Sarvagna', for­ Many and Bhairava images that are med alliance with Lingamanayaka of Devarakonda, found on stones and doorways around indicate that the kings of Vijayanagaram and Kapileswarag::japathi the original rulers were Saivites and that Saivism of Kalinga and subjugated WarangaJ. But the mili­ found favour in the court. Vaishna vism later gai­ tary prowess of Ahamad Shah, the Bahmani Sultan ned a foothold here because of Varadacharya, son of cut short the progress of Singamanayaka III who fled Vedantadesika, who came here and vanquished the away to Bellamkonda fort and died there. The dy­ Saiva Pandit Sakalya by his erudition. nasty of Pa1m:l.llayak:ls of Recharla became thus extinct. The base of the hillock on the left side is called Pattabhigutta. Between two rocks of 100' height on The Padmanayakas of Rechakonda p:.t tronised li­ this hillock, there is a small ca ve through which only terature and arts. Singamanayaka II was a scholar one person can pass at a time. In that cave again 2

there is a tunnel at a height of about 50' on the right size of their breasts. A washerwoman, who resented hand side. The tunnel has an opening It' long and the idea with a sense of honour, cut off her breasts I' wide, through which can be seen in the tunnel fine when the king's servants were about to approach her images of Sri Rama Pattabhishekam and Dasavata­ and died cursing the king. The downfall of the ras in a line sculptured on a rock. Light falls on king and extinction of the dynasty are attributed to the images through a hole made in the rock and that curse. That statue was installed in memory of makes them visible. It is wonderful how the beau­ that woman here. tiful images could be chiselled out in a narrow tunnel where only one person could pass through at a time. Sri Rama is celebrated on Sud­ It is said that Pothana spent his time here writing dha Navami (March-April). It is being celebrated poetry aRi in meditation. for the last 2 years and is confined to the place and managed by a devotee. The total population of the village is 295 and it Urs is celebrated near Galib Shahid darga on is made up of several sub-communities of Caste Hin­ Bahula (January-February), that is dus and Scheduled Castes (7); and Muslims. Their on the second day of Sivaratri. It it an andent fes­ means of livelihood are agriculture and agricultural tival confined to the residents of the neighbouring labour. villages who come there and liquidate their vows. About 600 people congregate. An interesting account is given of an old temple of Rama in a dilapidated condition on the top of the SOURCE: 1. An article in Andhra Prabha Weekly, Pattabhigutta. Singamanayaka II, who constructed dated 4-3-64. the temple called for sculptors to prepare suitable idols of Rama, and S:ta. As he was 2. Statement of Fairs and Festivals furni­ worried, since he could get none that could satisfy his shed by the Col/ector, Nalgonda. standard, Lord R'lma appe:ued in the form of a sculptor and undertook to give him in nine days the 2. Kisbtapuram-Situated at a distance of about idols that would satisfy the king. Accordingly on 18t miles from Nalgonda. the ninth day, there stood in the temple exquisitely chiselled images. A mantapam at a small distance The population of the village is 970 and it is from this hillock is said to be the place where girls made up of several sub-communities of Caste Hindus used to entertain the kings with their dances. and Scheduled Castes (194). The chief means of livelihood of the people are agriculture and agri­ Down below at the base of the hill Anapothana­ cultural labour. yaka II constructed a temple and reinstalled the idols here brought from the temple on the hill mentioned Lord Rama is worshipped in the village. above. The sculptures on the temples resemble Ka­ kateeya style at some places. Recently, a devotee Sri Rama festival is celebrated for 5 days in has made arrangements for daily worship of the Chaitram (March-April). About 500 local Hindus idols in the temple downhills. congregate.

There are three dargas built in memory of three SOURCE: Statement of Fairs and Festivals furnished Muslim brothers, Galib Shahid, Bhole Shahid and by the Col/ector, Nalgonda. Bhale Shahid who died in battle!> in the days of Quli Qutub Shah of Golcondl. Two miles to the west 3. Kompalle - Situated at a distance of 20 miles of the darga there is the stone image of Akka Pol­ from Nalgonda. , a female whose breasts were cut off. A strange story is s.:id ['.bout this statue. The last The lotal population of the village is 1,614 and king that ruled from this fort got prepared cups of it is made up of several sub-communities of Caste differ~nt sizes and ordered his servants to use them Hindus and Scheduled Castes (228). The chief means to measure the size of the breasts of all the women of livelihood of the people are agriculture and agri­ and to collect from them coins full of the cup of the cultural labour. 3

Lord Narasimhaswamy IS worshipped in the SOURCE: Statement of Fairs and Festivals furnished village. by the Collector, Nalgollda.

Sri Narasimhawswamy Jatara is celebrated for 6. GoplaipalJe, hamlet of Narkatpalle - Situated two days from AI aglza Balzula Ami1vasya (J anuary-Feb­ at a distance of 13 miles from Nalgonda. ruary). Ahout 200 local Hindus congregate. The total population of the village is 2,523 and it is made up of several sub-communities of Caste SOURCE: Statement of Fairs and Festivals furnished Hindus; Scheduled Castes (388); and Scheduled by the Collector, Nalgoilda. Tribes (11). The chief means of their livelihood are 4. Sarvel-Situated at a distance of 4 miles from agriculture and agricultural labour. Narayanapur and 40 miles from Nalgonda. Lord Siva is worshipped in the village. The total population of the village is 4,430 and Mahasivaratri is celebrated for 3 days rom Ma­ it is m[lde up of the following communities: Caste gila Bahula Triodasi to Amavasya (January-February). Hindus-. Re,Idy, Vadrangi, Kummari, Ra­ About 500 local Hindus congregate. jab, Mangaii, G:)undla, etc; S~hcJuled Castes (795); and Muslims. The chief means of livelihoud of the SOURCE: Statement of Fairs and Festivals furnished people are agriculture, "gricultural labour, toddy­ by the Collector, Nafgonda. tarping and other traditional occupations. 7. Akkinepalle-Situated at a distance of 19 miles Lord Ra;nalingeswarrc"wamy temple on the out­ from Nalgonda. SKirts of the village, with the copper images of Par­ vati and Siv:l in human for n. i~ t:10 place of worship The total population of the village is 2,885 and in the village. it is made up of several sub-communities of Caste Hindus and Scheduled Castes (568). The chief means Sri Ramalingeswaraswamy festival j, celebrated of livelihood of the people are agriculture and agri­ for 28 da-ys from Magha Suddha })asnmi (January­ cultural labour. February) Kuiyallam, sel'o (p~ljQ), l'atllOthsavam and Lord Balajiswamy is worshipped in the village. sanlarpanu are performed during the festival days. This festival is being celebrated for the last 35 years Sri Ba!ajiswamy festival is celebrated for 12 days and is of local significance. A Brahmin of Bharad­ from Suddha Ekadasi (February-March). wajasa gotram is the pujari. Local Hindu people About 1,000 Hindus, local and from nearby villages, of al1 communities participate in the festival. congregate.

SOt;RCE; Sri V. Pulla Reddy, Sarpallch, Sarve!. SOURCE: Statement of Fairs and Festivals furnished by the Collector, Nalgonda. 5. Cherughat-Situated at a distance of 10 miles [rom NaIgonda. 8. Sbapalle - Situated at a distance of 16 miles from Nalgonda. The total population of the village is 2,505 and The total population of the Yillage is 1,047 and it is made up of several SUb-communities of Caste it is made up of several sub-communities of Caste Hindus and Scheduled Castes (366). The chief means Hindus and Scheduled ClSlts (238). The chief means of livelihood of the people are agriculture and agri­ cultural labour. of liveltbood of the people are agriculwre and agri­ cultural labour. Lord R"malingeswaraswamy is worshipped in Lord Narasimhaswamy is worshipped in the the village. A festival is celebrated for 6 days from village. MaglLa Suddlw Sapthami to Dwadasi (January-Feb­ ruary). About 2,500 Hindus, local and from neigh­ Sri Narasimhaswamy festival is celebrated for bouring villages, congregate. 10 days in Pushyam (December-January). About 4

1,500 local Hindus of all communities participate in Hindus and Scheduled Castes (500). The chief means the festival. of livelihood of the people are agriculture and agri­ cultural labour. SOURCE: Statement of Fairs and Festivals furnished by the Collector, Nalgonda. Lord Ramaswamy is worshipped in the vil­ 9. Munukuntla - Situated at a distance of 12 miles lage. A festival of Sita Ramaswamy is celebrated from Nalgonda and 40 miles from the Bhongir for 5 days in Chaitram (March-April). About 300 Railway Station. As munis (sages) Were believed to local Hindus of all communities participate in it. have lived here in the past, the village has come to SOURCE: Statement of Fairs and Festivals furnished be called Munukuntla. by the Collector, Nalgonda. The total population of the village is 1,573 and 11. ItkuJpabad - Situated at a distance of about it is made up of the following communities: Caste 22t miles from Nalgonda. Hindus-Vaisya, Reddy, Vadla, Kummari, Kamsali, Golla, Padmasale, Kammara, Veeramushti, Chakali, The total population of the village is 2,449 and it Mangali, Goundla, Tebga, Tenugu, Bestha, Velama, is made up of several sub-communities of Caste Hin­ Balij:t, Jangam, etc., and Scheduled Castes (429)­ dus and Scheduled Castes (307). The chief means of Mala, Madiga. The chief means of livelihood of livelihood of the people are agriculture and agricul­ the people are agricul ture, agricultural labour, turallabour. sheep-rearing, toddy-tapping, weaving and other tradi tional occupa tions. Lord Venkateswaraswamy is worshipped in the village. A festival for Him is celebrated for 5 days The temples of Chennakesavaswamy, Anjaneya­ swamy and the village deities Maremma, Mutya­ from Phalglma Suddha (February-March). About 300 Hindus of the village participate in it. lamma, Kota Mysamma, with the stone images in human form, Veerannadeva and Gangamma are SOURCE: Statement of Fairs and Festivals furnished the places of worship in the village. by the Col/ector, Nalgonda.

Bonalu festival for the village deities Mutyalam­ 12. Gudivada - Situated at a distance of 20 miles rna, Maremma and Kota Mysamma is celebrated at from Nalgonda. It is believed that the village was a time for 3 days from Sravana Bahula Dasami to named Gudivada because of existence of a Siva tem­ Dwadasi (July-August). Goats and fowls are ple there (gudi means temple). sacrificed to Mutyalamma in fulfilment of vows. Animals are sacrificed once in 3 years to Kota The total population of the village is 1,868 and Mysamma. The villagers are the p:ttrons and the it is made up of several sub-communities of Caste followers are Chakalis and Mangalis. The local Hindus and Scheduled Castes (502). The chief means devotees of all communities participate. The pujari of livelihood of the people are agriculture, agricul­ is a Kummari with hereditary rights. Prasadam is tural labour, toddy-tapping and other tradit;onal distributed to all and there is free feeding also. Vee­ occupations. rannadeva's festival is celebrated for two days Lord Siva temple and Venkateswaraswamy temple from Magha Bahula Triodasi (January-February). on a hillock are the places of worship in the village. SOURCE: 1. Sri P. Rajireddy, Assistant Teacher, Mahasivaratri is celebrated for a day on Magha Edulur. Bahula Chathurdasi (January-February). Offerings 2. Sri N. Lakshma Reddy, Police Patel, are m:tde in the form of money also. The festival is M unukuntla. being celebrated s'nee a long fme. About 2,000 10. Shaligauraram- Situated at a distance of 21 Hindus, local and from nearby villages, participate in miles from Nalgonda. the festival. One Sri Balija Veerayya is the pujari. Prasadam is distributed to all. The total population of the village is 2,855 and it is made up of several sub-communities of Caste A fair is held for 3 days in this connection. 5

ILl.wkers pther from other villages dealing in SOURCE: Statement of Fairs and Festivals furnished by s unjry articles, eltables, toys, etc. the Col/ector, Nalgonda.

SOURCE: Sri V. Sree Rangam SOil of Ramanujachari, 16. Thummalpalle-Situated at a distance of about Gudivada. 24 miles from Nalgonda.

13. Vallala-Situated at a distance of 17 miles The population of the village is 795 and it is made from Nalgonda. up of several sub-communities of Caste Hindus and Scheduled Castes (173). The chief means of their The population of the village is 2,375 and it is livelihood are agriculture and agricultural labour. made up of several sub-communities of Caste Hindus and Scheduled Castes (320). The chief means of their Lord Ramalingaswamy is worshipped in the vil­ livelihood are agriculture and agricultural labour. lage. His festival is celebrated for 6 days from Ma­ gha Bahula Dasami to (January-February). Lord Sambhulingeswaraswamy is worshipped in About 1,000 local Hindus congregate. this village. A festinl in His name is celebrated for 5 days from Phalguna Balzula Amavasya (February­ SOURCE: Statement of Fairs and Festivals furnished by March). About 800 local Hindus congregate. the Collector, Nalgonda.

SOURCE: Statement of Fairs and Festivals furnished by 17. Chandoor - Situated at a distance of about 25 the Col/ector, Salgonda. miles from Nalgonda.

14. Anneparthi - Situated at a distance of 6 miles The total popUlation of the village is 4,077 and from N.llgonda. it is made up of several sub-communities of Caste Hindus and Scheduled Castes (136). The chief means The popu!ation of the village is 1,185 and it is of their livelihood are agriculture, agricultural labour m:.lde up of several sub-comnunitics of Caste HIll­ and other traditional occupations. dus allo S::heluled Ca';tes (302). The means of their livelihoaJ are agriculture an] agriCUltural labour. Lord Markandeswaraswamy is worshipped in the village. A festival is celebrated for 6 days from Lord Sita Ram:ich.1ndra8wami is worshipped in Chaitra Suddlza Navami to Chathurdasi (March-April.) the village. A fe'>tival is celebrated for 10 days from About 300 local Hindus congregate for the festival. Chaitra Suddha Nal'ami (~brch-April). About 1,000 local Hindus particip.lL!. SOURCE: Statement of Fairs and Festivals furnished by the Collector, Nalgonda. SOURCE: Statement of Fairs and Festivals furnished by the Collector, Nalgonda. 18. Kangal - Situated at a distance of 8 miles from Nalgonda. 15. Kakulkondaram - Situated at a distance of 8 miles from Nalgonda. The total of population of the village is 3,180 and it is made up of several sub-communities of Caste The population of the village is 868 and it is made Hindus and Scheduled Castes (720). The chief means up of several sub-communities of Caste Hindus and of their livelihood are agriculture, agricultural labour Scheduled Castes (152). The chief means of their live­ and other traditional occupations. lihood are agriculture and agricultural labour. Ra­ mulabanda is a hamlet of this village. Lord Venugopalaswamy is worshipped in the vil­ lage. A festival is celebrated for 3 days from Phal­ Lord Sita Ramachandraswamy is worshipped in guna Suddha Purnima to Bahula Vidiya (February­ these two places. An utlzsavam in His name is cele­ March). About 2,500 Hindus congregate from this brated for 10 days in the period fromPhalguna Suddha and the neighbouring villages. Panchami to Purnima (February-March) in the village as well as in the hamlet. About 1,000 Hindus con­ SOURCE: Statement of Fairs and Festivalsfurnished by gregate from these and neighbouring Villages. the Collector, Nalgonda. 6

19. Nalgonda - District headquarters. Bhongir occupations. Several are employed in the Govern­ is the nearest Railway Station at a distance of ment and Municipal offices and Educational Institu­ 48} miles to this place. There are communication fa­ tions. Along with groundnut, castor is an important cilities to important cities and towns such as Hyder­ cash crop. abad, Nagarjunasagar, Sury,lpet, Miryalguda, ­ rakonda, etc. Two Siva temples with stone Sivalingams, Rama temple with the images of Rama, Lakshmana and Neelagiri or Blue Hill, now called Nalgonda, was Sita, temple, Andal temple, Panniddaral­ known in the ancient days also and hoary legends hail wars temple (the temple of the twelve Vaishnava N'llgonda as part of the holy land trodden by Lord saints), eight mosques and two churches are the Sri Rama and his consort Sita. places of worship in the Town. On the northern hlll, there are the temples of Sankara, Anja­ It is the land of successive Andhra Kings who neya, Rama and Kanakadurgamma and B amham­ built empires, ruled the Deccan and maintained their gari Boorgucllettu held sacred and worshipped. These independence unaffected defying the onsla ught of even temples on the hill are about a furlong away from the great Po.1lakesin. A branch of Kudumba dynasty the darga of Latecf Shah AlIa Khadri which of the Andhra Kings ruled over this territory with is about 450 feet high. At the foot of this hill, Panagal as their capital till Kirti Varman, the Cha­ there is the tomb of Madar Saheb, a Muslim saint. lukyai1 King, conquered them. Later, it formed part On the southern hill known as the Kapuralagutia of the Warangal Kingdom. The Kakatccya Kings of (hill of residences, there still being the ruins of habi­ Warangal erected among other buildings, the tem­ ples of Sri pachchala Somesw8.ra and Sri Chayala So­ tations) there is a hastlzaill (palm) worshipped by meswara at that capital Panagal, which is at present a Muslim~. There is also a temple wInch is in com­ hamlet of Nalgonda. Later, Nalgonda became the plete ruins. Two wells Vendigi1111elabhavi (well of sil> er capital of Jalal Khan, who fought many a valorous vessels)

L'lteef Shah Vali Alla Khadri Urs is celebrated the town is a speciality during the second day and is annually. The Vali was a gre::!t saint respected both continued at times on the third day. This is a func­ by Hindus and Muslims. This Vali is believed to be tion in which the praise of the Vali is sung to the one of the nume;'ous Muslim saints that had come accompaniment of drums and musical instruments. to India to telch the religion of the Prophet. He Trained parties are brought over from Hyderabad had settled down on a hillock at Nalgonda. He was for the function. very pious and remained a blchelor till the end. Without any distinction of ca,te or creed, he did This festival is over three hundred and fifty service to humlnity. He relieved several people of years old started by a Jangam lady Nagamma, their physical, domestic, mental and economic diffi­ extending to the neighbouring places of Nalgonda. culties by advising them to have faith in the Lord The Manager of the darga and the Urs was the and to pray for relief. He gave only vibhuthi to the Collector of Nalgonda before Police Action. After devo':ees. The public of Nalgonda and of the Independence, the management has been transferred neighbourhood developed a great reverence for him; to a committee. The chief source of income is the and after his death a tomb was constructed on the auction of the rights of grazing cattle on the hill of hiE with s~eps to rel,;h it. The then NiZlms took the darga. It is supplemented by contributions from great interest in this popular saint and assigned the the devotees. About 10 to 15 thousand devotees, who I.! hill to the to'l1b of the saint toward, its irrespective of caste or creed, take part in the festi­ maintenlnce, and it ha, b~en registe::ed in the Vah's val. The mujavar is a Muslim and prasadam is name in the government records. The hill has an distributed to all. Daily devotees go up the hill and area of 500 acres and a level plot of about two offer Jateha (chanting in Arabic). On the hill, the acre'> on I.he top is med to raise paddy w; th the rocks and the trees afford shelter to those who stay wJ.ter from a smJ.ll tank .here and .1 well. there. There is a choultry affording accommoda­ tion for about fifty persons. The Urs is usually The Urs is celebrated fo:' two days from a arranged on a Thursday when there is moonlight as Thursday in the Muslim month of Rabi-us-sani there are no lighting arrangements on the hill. The (August-September). The gandham procession starts small tank and the well cannot supply enough water at about 4 p. m. from the Madina Masjid in the during the period. The committee as well as some town. New silk cloth for covering the tomb on the devotees transport water uphill. hiD, fruits, flowers and sweets are carried in pIa tes At the foot of the hill a fair is held for two and the procession p.lsses through all the important days where eatables, sundry articles, articles, streets of the town. Children are taken under the etc., are sold. A few magicians entertain the people gandham for the and protection by the Vali. at the foot of the hill. By the time the procession reaches the foot of the hill, the Collector would be waiting to carry gandham Panagal - Situated at a distance of li miles a few steps, as a token of the previous practice of from Nalgonda. Now a small village, and hamlet carrying the gandham by the collector, when the of Nalgonda, it was once the capital of "A branch procession used to start from the collector's office. of the Kudumba dynasty of the Andhra rulers who Then the gandham reaches the darga; and the tomb ruled over this territory with Panakal as their capital is decorated with the new covering cloth, flowers till Kirti Varma, the Chalukya King conquered them. and g-ulan:ls. Sweets and fruits are offered, and L1ter it formci p :rt of tlle W.uangal Kingdom." 1 the night h spent in relding Q:.lran and singing the praise of the Lord and the Vali. On the second day, It was in the 11 th Century A. D. that the there would be lighting on the hill, as is done during Cholas prospered and ruled over vast tracts of D.!cpJ. vali, both by the devotees and the Darga Andhra with governors' headquarters at Vardhama­ Committee, some even carrying genera tors on to the napuram, Kandur and Panagal. After the fall of top of the hill. Qawali at the Panjeshapeerlakatta in Thailapadeva. Udayaraju, the governor at Panaga\

1. Places of Interest in Andhra Pradesh by Information and Public Relations Department. 8 declared independence in 1157. Udayaraju was a alms. Thereupon when Balanagamma, deceived by Jain and hated the Veerasaivas. Namayya was a the Fakir, crossed the raksharekha (protecti ve line) Veerasaiva and a great disciple of Panditharadhya, drawn by her husband with strict instructions not to one of the five of Veerasaivism in Ka/iyuga. cross it during his absence, she was converted into a Unable to withstand the torture from Udayaraju, dog, taken to his hill-cave and put to many troubles. Namayya hanged himself to death. Panditharadhya Her baby son grew up meanwhile and rescued her cursed the King and left Panagal. The following is ultimately. Ballads and stories are sung about an extract from Panditharadhya Charitra by Pala­ Balanagamma very popularly throughout Andhra kuriki Somanatha: Pradesh. There is also a hint that this was the capi­ tal of King of the puranic story.

Kadinka neepanuganta nundaganu The;e are historical proofs tliat Panagal was the seat of ruling princes successively during the oJ-6 ~~~~€1 g~~KtxlUl~ times ofYadavas,Cholas, Chalukyas and Kakateeyas. Ha Devubhakthula kanuchu'" gattaluka It is during the time of the Kakateeyas that the temples

~;;SV~ ~oe.6 ~[)~~~& of Panagal, renowned for architectural beauty came ,., es Masalaka Panditha Mallikharjunudu into being. Udayaraju of Choda dynasty constructed in the year 1124 one of the biggest tanks of the pI esent ~;;s~i5b'.J~ ~as~€IoK ~~g Nalgonda district to the north-east of Pan3gal. This Vesadanarpaka burikedalanga venuka tank is known as Ud,tya Samudram or Udayadithya Samudram. There is an inscription on the tank <6~o-e3omK ~t:3i506 K6:rr-<6.l bund recording that "Navillakaththuva", a canal, Nakkajambuga pooche nanta galponna was supplying water to the tank. The last of the Niz:lms, Mir Usman Ali Khan improved the supply ~~o-~ ~e9g) N-~ K5SS& canal after constructing a dam across "Asaf Nehar" Kukkaro kurrani'" goose galkodi near this Navillakalava. It is known from an inscription that the produce under the tank used to ~a ;;:5J~8".J6~5 ~'?:l.. ~oe.~~ be divided in those days between the king, the Purimahothpathamul putte vendiyunu" people (i.e., cultivators) and Muslims and in the ra tio of 2: 3: 4 respecti vely. At present, the After Mallikharjuna Pandithararlhya had left tank irrigates thousands of acres of land. There Pan~gal, the stone panna tree flowered and the stone are the ruins of a mud fort with a circumference of cock crew and subsequently great mishaps occu~ed two miles. A number of big wells of olden days in that place. Ka/panna (stone ponna) and kalkadi within a radius of two miles from the village is a (stone cock) we e the signs of Chola rule and it was striking feature of the place. the belief of those days that the stone tree would flower and the stone cock would crow foreboding a The temples of Pachchalasomeswara and catastrophe. Several Jeading men of the place who left the pla(:e apprehending cat:lStrophe be;;ause of Chayasomeswara with Sivalingams are the ancient this foreboding w.::re dubbe::! as the cowards Of ones. Chennakesavaswamy temple is also an old one. Venkateswara temple, two temples of Anja­ Panagal (~C$:iKo~ ~Ul7\'~Ul - Panuganti paluga­ neyaswamy, and the temples of Mahalakshmamma, kulu). In fact "P.lTIuganti Palugaku!u" is a current Mutyalamma, Bangaru Mysamma, Kota Mysamma, saying in Andhra as is "Nellore Ner~janalu" i. e., Kanakadurgamma and a few mosques are the other the extremely wise women of Nellore. places of worship at Panagal. Pan"gal is believed to have been the seen:: of the popular ~.tory of Bllanaglmma. Balanagamma was Pachchalasomeswara temple is just on the a prince3s and the Llst of the seven daughters-in-law northern side of the 'village. There are a number of the then ruler of Panagal. MayaJa Fakir, a of big trees within the spacious compound of the wicked magician of Nalgonda had come to Balana­ temple and this conjectured to be the oligin for gamma, in the guise of a sanyasi and begged for the epithet pachchala (green). The deity appears to 9

ha ve had costly jewcls of pearls and pr~c~ous stones, instruments of different typcs and the twenty styles I (green ones) being consplclOuS. Thc in which the hair was br2.ided by the women of pac. Ie h0 1II c .' is said to have h:::_d such ~ stone of ~ons.l­ tl:ose days which are n:inutely Jepic ted thew an derable size. The cavity on the Lmgam, whIch IS interesting light on the weial cUcton:s of tho,e cays. now seen, is said to be the spot where the stone ~as The Sivalingam has a cav ity on it as descrihed abo\ e, before it was stolen. This looks an approprIatc and the was IT,util<:ted cy the Muslims. The origin for the epithet paclzclzala. During its prosper­ temple actually looks like a ruined one. The ~tonc ous days, the temple appears to have been a p;ac.e elephants at the main entrance have broken trunks ",,'tyakal"Ollam and pachchatlzoronam (daily fes tl- greeting thc yisitor. The terr:pl e perhaps ,,/Ould ha \ e 0 f .. 1 J • val~ and festoons of green le:oves). This also IS bcen raged to the ground by now but for the intere, t claimed to be the reason for calling the Lord Pach­ evinced by Sri Kist2.n Prasad, th then P; ime chabsomeswara. Black stone was used for the walls Minister of Nizam of Hyderab::.d who chanced to and the sixty si.( pilla.::-s of the temple built ;ll an.hi­ ,i'it il~e ten:p'e in 192:'. Strulk l~y the architedural tcc.ure of Ka1

The side walls of th~ mantdpam before th~ sanc­ There is no car festival now as th~ temple car is out t~m the two stone pillars on the entrance side of of order and no"body has interested himself in getting I ' '. this mantapam, the spaces between these pIllars and it repair~d or renewed. On Chathu~da~i the- uthsavam between the pillars and the walls, in front of all the commences with special worship' such as Rudrabhi­ three sanctums and the pillars on the half walls all ;hekam, offerings arid prabhothsavani in th~ night round the central space arid the four central pillars (dragging a sniall four-wheeled vehicle with the in this space let in light in such a way as to give rise procession idols on). The devotees fast the whole to this interesting phenomenon of shadows. From day, take some fruits and tiffin in the night and, the centre of the central space in the temple all the observe jagarana the whole night attending to three sanctums are at a distance of fifteen feet. The , harikathas arid . Agnigundam (fire advanced knowledge of the old Indian vasthusasthrd walking) and feast are observed on the second day. (science of buildings and architecture) had been Ekanthaseva is on the third day. The remaining mastered and given a concrete demonstration in this five days are spent in worship, offerings by the visi­ temple. It is clear that the shadow is the shadow of tors and nandikoluseva within the compound of the no pillar at all. It is the double shadow of the two side temple. This is an ancient festival confined to this walls of the mantapam and the two front walls of the and a few nearby villages. Some of the educated sanctum. The other pillars and walls are so arran­ people of Nalgonda who have an idea of the glorious ged as not to allow any direct light to fall on this past of Panagal and of the Lord spend the first and double shadow which stands steady on the back wall se.::ond days at this sacred place. The building is of the sanctum .in the form of a pillar. looked after by the Archaeological Department. The Jangam pujari and a few Lingayuts and non­ There is a Basavain the central space whose Lingayat Saivites of the place raise subscription". head was severed from the body. The cecof2.tions and conduct the festival. A couple of thousands o~ carved round its body and neck are exquisite. It re_' Hindu people from N_llgonda and the neighbouring sembles the in the Thousand Pillars Temple at village3 congregate. The pujari is a Jangam. Warangal both in size and workmanship. It became a victim of vandalism. A story is current about There is no annual celebration at Chaya­ breaking the neck of Basava. It appears to have someswara temple. been inscribed on the neck of thO s Basa va the ambi­ The car festival at Venkateswara temple is guous Telugu words "~~~B"' l6z:lgo 5oc:5:l" (Ame­ celebrated for 10 days fr0111 Suddlza Purnima dalo dravyam ka/adu). They mean "there is wealth (April-May). The festival Commenle; with ankur­ at a distance of ameda or eight miles." Attempts arpanam on the first day, followed by homam on .the were made in several places at a distance of eight second, dopu on the fifth, car festival on the SIxth miles from Basava to unearth the wealth. But it was and chakravari (bath to the Lord in the tank) on the not such an easy task to locate the place, even if the seventh day. There are only processions on the interpretation was correct. The disappointed trea­ third, fourth, eighth and the ninth days. The festival sure hunters gave their own interpreta tion to the concludes on the tenth day with dhwajavarohanam. word as "in that neck" and "~~~er-Amedalo" This is an ancient festi val and is of local significance. hroke the neck of the bull only to realise their folly The pujari manages the temple affairs and the festi­ and false interpretation. It is nowhere indicated val with the local assistance and subscriptions and who this great architect was except that one can infer the scanty income from the 36 acres of the Inam him to have been a Kannadiga from the land, most of which is under water during the rainy inscrip'tion in the temple. There is a big pond to the season. About a thousand local Hindus congregate. e'ast of the temple and the levels of water in it and The pujaris are the members of the Kommanduri around the Lingam in the temple used to be the Brahmin family of Kowsika gotram. same. But the pond is almost silted up now. SOURCE: 1. Article (based on the works by Sri Sivaratri Brahmothsavam is celebrated for A. Bhaskararao, and Sri T. ­ ~ight days from Magha Bahula Chathurdasi (January­ Rao of Ramagiri and Sr i February) in Pachchalasomeswaraswamy temple. Madhusudanarao of Na/gonda) in 11

Andhra Prabha Weekly dated 3-7-63, Balija, Padmas::lle, Golla, Yerukula; and Scheduled pages 38, 40 and 41 supplemented by Castes (132). The chief means of livelthood of the the Research Assistant. people are agriculture and agricultural labour. 2. Places of Interest in Andl;ra Prad.esh Lord Ramalingaswamy temple with the stone by Information and Public RelatIOns Sivalingam is the place of worship in the village. Depa-runent, Hyderabad. Maremma and Mutyalamma are also worshipped. 3. Headmaster, Government Multipurpose Sri Ramalingaswamy Aradhanoths:lvam is cele­ High School, Nalgonda. brated for 5 days from Chaitra Bahula Nal'ami to 4. Statement of Fairs and Festivals fur­ Triodasi (March-April). nished by the Collector, Nalgonda. This festival is being celebrated for the past 25 20. Melladuppalpalle - Situated at a distance of 5 years and is confined to this and nearby villages. Sri miles from Nalgonda. Podupuganti Gantaiah is performing the plIjas with the help of the villagers. About 300 Hindus, local The 'Jopulation of the village is 909 and it is and from nearby villages, congregate. The pujari is made up ~f several sub-communities of Caste Hindus a Balija Lingayat. and Sch,~duled Ca~,tc, (221). The chief means of their livelihood are agriculture and agricultural A fair is held in this connection for 5 days near labour. the temple. A few shops are held with eatables, toys, etc. Lord NarasimhJ sw,\my is worshipped in the Bonalu are offered to Mutyalamma and Marern­ village. A festival. is ceiebrat~d for 3 days in ma deities in Sravanam (July-August). Fowls and C'haitram (March--Apnl). Local Hmdus cong[cgate. sheep are sacrificed to the deities. SOURCE: Statement of Fa:rs and Festivals furnished SOURCE: 1. Sri M. Paramesam, Sarpanch, Thatikal. by the Collector, Nalgonda. 2. Sri Mohammad Yakub, Kotwal, Thati­ 21. Jangamreddigudem - Situated at a distance of kal. :8 IYIilt:s from Nalgonda. 23. Nakrekal - Situated at a distance of 12 miles The population of the vi'lage is 1,345 and it is from Nalgonda. maue up of se\-eral sub--.:ommuniti~~~ of Caste Hindus The total population of the village is 3,616 and and Scheduled Castes (205) The chief means of it is made lep of the following communities: Caste livelihood of the people are ag~'icultule and agri­ Hindus - Brahmin, Vaisya, Reddy, Golla, Goundla, cultural labour. ,- Tenugu, Mera, Vadrangi, Vadde, Kamsali, Padma~ Lord Markandeswaraswamy is worshipped in sale, Kummari, Chakali, Mangali; Scheduled Cas­ the village. A festival is celebrated [OJ 3 days tes (604); Muslims and Dudekula. The chief means from Magha Bahula Triodasi t.o Ammasya (January­ of livelihood of the people are agriculture, agricul­ February). Aboct 6,000 Hindus congregate from tural labour and other traditional occupations. this village, its hamlet Ramalingalagudem and the The temples of Anjaneya and Siva are the places neighbouring villages. of worship in the village. SOURCE: Statement of Fairs and Festivals furnished Mutyalamma festival is celebrated in Sravanam by the Col/ector, Nalgonda. (July-August). Bonams are offered. Fowls, sheep and goats are sacrificed to the deity. It is of only 22. Thatikal- Situated at a distance of 12 miles local significance. from Nalg,':mda. SOURCE: 1. Sri K. Swaminadhachari, Mali Patel, The popUlation of the village is 1,459 and it is Nakrekal. made up of the following communities: Caste 2. Sri Pannala Pulla Reddy, Village Pan­ Hindus - Vaisya, Reddy, Goundla, Velama, Tenugu, chayat President, Nakrekal.

SURYAPET TALUK ,I~r------~'~'~';'~------! ______~~~ 19 ~5-1:: ______~ JANGAON TALUK F AIRS AND FESTIVALS I WARANGAL DISTRICT SURY APET T ALUK I NALGONDA DlSTRlCT, A. P. ! ~I I(llOMHRES 1 e ., ,,' ; :\ li MAHBUBABAD TALUK WARANGAl.. Dl:5.TFUCT r - NATION"",- H1GHW.... n == S"AT~"":::HWArs RAMANNAPET TALUK

INDEX

CODE NlJMBLA NAME. OF &HTY & . NO &. N,l,ME O~ VILLAGE PE.RIOJ OF mil OR l£STlV,t,L

M.IJTrALMlMIi. GADI Mrs ...... MA ~~r«ALAMMA W(YAUC MWTYAlAMMA, MAREMMA, KArTAMYSMVM.

sr£Q JALAI. SHAH IIU.t:M/ W'o,r SlT"-RAAV,SWAMY"' ..... 19 COrTIPAATHI lAAS/'MII NAliASIMHASWAMr"..,,,

POTHUL(J1U ~·E[.4.A8AAHMAh4 N"-~r

10 V£N!PATr

21 IIAVUlAPAUe:

~. 2J GUMMADllvnU I:: TALUK i 9 2~ IWI(KAOAM

18 )1 rHV~C,lTHU'HHJ MliTrAt..o.MMA pi Jl AAN""'" JJ CO"N" I'f"'(/oTESWMIA5WAM'f i~ FU_iI'M Ie J9 CHINI'I,o,N£,1I1V. SRI N-

11 18 41 'E.OOANE.MLA

I II MUTrALAM,..... " ~,: ""HI""", JL'lY·Auti MIRYALGUDA HUZURNAGAR k2) 44 MACHAN .. AU.f fALUK TALUK ,- ,,' ~I

"(H""/("N"' MUTYALAMMIo 10 lu~' _ AUG

1 10 MUr'fAl,)'M-\I)., I':OT" MY~~. 40N'AG~ M~7=~~~~~~~, 94 },TMAI;U'_ 0 o «AlII"";" £)UIIC,W/M Il'.f_A'_'C 114($~rl.oJG 0'Jl rlroR. riNKArEH4:ARA$WMlr 0) JI!H"n 'r~~~~;'~:;;Xlj:"";~:A' 0 100 If4ICTHNoI'~f I e nl "~fTI/("'.o.MMAMP;'HAO DMlW).fHU (HA-¥"ALA 101 J;Ui)AI,I ~/,"'I,.MI[5WAA..... rw/."'r 0) 154 "(NP"hAO «OT~:H~~'M~~~ 0 iNo·, .. f Llf'l'IJDiJ ....~ "'II srr ....V.Ml,' 0 10$ IJRWGOr.OA I.AX5HMI.'IAAAS!A1HA5 ..... '.·,n @ Ih fI...;.,\LAM.AA.-/ f!l.MM ® o T $ullrA/iT ______1

Pru,.ted it the Ofti~e cf lilt' $.."". "I~"d,nl 01 CelliY, 0pen.cI0"$, Andtln'rH."', ",...... Section II TALUK lin'hatipamula - Situated at a distance of 2 miles from village. On the last day, free feeding is arranged \!j, Jangaon-Suryapet bus route and 24 miles and the deities are taken in procession. This is from Jangaon Railway Station. chiefly confined to the local Hindus. The total population of the village is 1,965 and SOURCE: 1. Sri S. Ramaraju, Teacher, Thati­ pamula. it is made up of the following communities: Caste 2. Sri P. Lakshman Rao, Patwari, Thati­ Hindus - Brahmin, Vaisya, Goundla, Golla, Reddy, pamula. Kapu, Telaga. Bhatraju, Mera, Vadla, KamsaJi, 3. Sri Md. Khaja Mohiuddin, Teacher~ Muthracha, Bantu, Yerukula, Vadde, Chakali, Thatipamula. Mangali, Padmasale; Scheduled Castes (448) - Mala, 2. Nandapoor - Situated at a distance of 2 miles Madiga, Bindla; Muslims, Dudekula and Chris­ from the Jangaon-Suryapet bus route and 28 miles tians. The chief means of livelihood of the people from Jangaon. are agriculture, agricultural1abour and other tradi­ The popUlation of the village is 614 and it is tional occupa tions. made up of the following communities: Caste The temples of Mutyalamma, Mankalamma and Hindus - Brahmin, Vaisya, Golla, Telaga, V2.dla, Maremma are in the north of the village. The deity Kummari, Vaddera, Bestha, Chakali, Lambr..di; Gadi Mysamma is on an old rampart with no signifi­ Scheduled Castes (86) - Madiga; Muslims and cant shape in the middle of the village without a Christians. The chief means of livelihood of the temple. The self-manifested namams (vertical people are agriculture and agricultural labour • straight line caste marks on the forehead worn by Village deities Mutyalamma, Maremma, Katta the Vaishnavites), sankhu (conch) and chakra (di~c) Mysamma with their images in human form, and supposed to signify Lord Venkateswara on a boulder Anjaneya are worshipped in the Village. There are at a distance of about one furlong from the village Rama temple and Narasimhaswamy temple in a by the side of a rivulet that joins the Musi River, dilapidated condition without any puja or aradhana. Anjaneyaswamy temple and Bayyanna temple are the A strange account for this neglected condition of places of worship in the village. these two temples is given below. The spacious Bonalu festival for the village deities Mutya­ temple of Lord Rama is said to have been construct­ lamma, Gadi Mysamma, Maremma and Manka­ ed some centuries ago by two dancing girl sisters. lamma is celebrated for a day in Sravanam (July­ Pujas had been performed for some time. As the August) for the welfare of the village. Sarees and two sisters, however, estimated one day the money bonams are offered to the village deities; and goats, spent towards the expenditure on construction, while fowls and sheep are sacrificed. This is of ancient they were answering calls of nature, the Lord is origin and of local significance. Scheduled Castes believed to have got angry at this, pierced a stone people show much interest in these festivals. Local pillar of the mantapam with His sword and went away Hindus congregate. to Jeedikal, a village situated at a distance of 20 Bayyanna is the tutelary deity of the Gol1as. miles from this place. The blood red marks and the Occasionally Pedda Golla with hereditary rights per­ scar are still seen on the stone pillar. There is a forms puja and sacrifices animals. koneru (pond) also nearby this dilapidated temple. Offerings are made in the form of cocoanuts to The Narasimhaswamy temple to the north is Lord Venkateswara by the devotees 4 or 5 times in a also said to have been constructed by two sisters of year. that community about five centuries back. For Bhajans in praise of Sri Rama, Pandari and Ven­ some time festivals and ceremonies were performed kateswara are performed for 40 days once a year, with much pomp. But, for exactly the similar reason generally when pests and epidemics break out in the as in regard ~o Sri Rama temple, Lord Narasimha is 14 said to have been angered at the unceremonious way Syed Jalal Shah Bukari darga, Hanuman that the sisters discussed the cost of construction of temple and the places of village deities Mutyalamma the temple and here also after delivering a blow to and Maremma are the centres of worship in the the stone pillar of the sabhamantapa (court) with His village. sword, He left the place and merged Himself in the Syed Jalal Shah Bukari Drs in the memory of Archapalle temple. The scar and blood marks on that saint, is celebrated for 3 days in September­ the pillar are claimed as proof that stones too had October. Fasting is observed by the Muslims on life in those days. The sabhamantapa is a beautiful the first day. The Vrs is being celebrated for the hall with 36 pillars. There are three gopurams, one past 700 years and people from the surrounding koneru (pond), Akkachellendla bhavi (two sisters' villages also attcnd the Drs. It is estimated that well) and the beautifully carved out Akkachellendla about 1,000-1,200 Muslims congregate every year. mantapa (two sisters' mantapa) with four pillars. The mujavars are Syeds with hereditary rights. There are also the remains of a stone Nandi (sacred A fair is held in this connection for 3 days bull) supposed to have been smashed into pieces by with a few shops where sundry articles, eatables robber8 with the intention of taking away the dia- and bangles are sold. monds in its belly. Bullock carts are the chief means of conveyance. Grama Devatala (village deities) Panduga in SOURCE: Sri Visakha Ramachandra Reddy, Teacher, the name of the village deities is celebrated for a day Etoor. in Sravanam (July-August) for the welfare of cattle 4. Phanigiri - Situated at a distance of 30 miles and crops. Aradhana is performed to Mutyalamma. from Jangaon Railway Station. Toddy is poured before the deities. Sarees and . . The total popUlation of the village is 3,286 and blouse pieces are offered to the deities; and goats, It IS made up of several sub-communities of Caste fowls and sheep are sacrificed. Intoxicants are freely Hindus and Scheduled Castes (563). The chief means of livelihood of the people are agriculture and agri­ used during the festival. This festival is chiefly con­ cultural labour. fined to the Madigas. Local Hindu people partici­ pate in the festival. A Kummari is the pujari for Lord Sita Ramaswamy is being worshipped by Mutyalamma and Bindlas for other deities. the Villagers. A festival in His name is celebrated for 7 days from Phalguna Suddha Purnima (February­ Bhajans, pulikapu (abhishekam and decoration) March). About 1,500 Hindus of all communities and aradhana are performed to Anjaneyaswamy by from this and the neighbouring villages congregate. the devotees. SOURCE: Sri S. Satyamraju, Headmaster, Primary SOURCE: Statement of Fairs and Festivals furnished School, Nandapoor. by the Collector, Nalgonda. 5. Gottiparthi - Situated at a distance of about 3. Etoor - Situated at a distance of 26 miles from Suryapet and 35 miles from Jangaon Railway 25 miles from Suryapet via Phanigiri. Station. Regarding the name of the village it is said The total population of the village is 3,206 and that about 700 years ago a Muslim saint called Syed it is made up of the following communities: Caste JaIaI Shah Bukari was living away from the village. Hindus - Brahmin, Vaisya, Reddy, Telaga, Padma­ Desiring to have the village by his side for facility of sale, Viswabrahmin, Gouda, Golla, Kummari, etc., worship, he made the village come to his side by his Scheduled Castes (505) - Madiga; Muslims and powers. Hence it was called Etoor (etu means to Christians. The chicf means of livelihood of the this side and vuru means village). people are agriculture, agricultural labour and other The total population of the village is 2,269 traditional occupations. and it is made up of the following communities: The temples of Lakshmi Narasimhaswamy with Caste Hindus - Brahmin, Vaisya, Reddy, Gouda, the stone image in the form of man-, Anjaneya­ Kummari, Chakali, Bestha, Kamsali, Sale, etc., swamy with the stone image in the form of Hanuman, Scheduled Castes (485) - Madiga, Mala; and Mus­ Pothuluri Veerabrahmam with a stone image of that lims. The chief means of livelihood of the people saint, besides a Sivalingam and a mosque, are the are agriculture, agricultural labour and other tradi­ places of worship in the village. Village deity Mut­ tional occupations. yalamma is also there. 15

. Sri Laksh~i Narasimhaswa~y Kalya~am is ce1e: The population of the village is 1,343 and it is brated for 3 days from Magha Suddha Purnima (Jan­ made. up of the foHowing .communities: . Caste uary-Febr~ary). Devotees take bath in the tank on Hindus - Vaisya, Reddy, Golla, Lamqadi, Telaga; the hill and offer cocoal\uts, ca~phor arid ag~rbqthies Padmasale, Kummari, etc;" Scheduled Castes ( s~icks) to the Lord. The festiviil is being (127)- Madiga, Bindla; and Christians. The chi~f c~lebrated for the past 12 years; The,local Hindus nieans ~f livelihood of the peopl~ ar~ agriC~hure and congregate. Pujari is a Vaishnavite Brahmin with agricultural labour. hereditary rights. Prasadam is distributed to all. 1: ". ,. ... . Anjaneyaswamy temple with the image in the I . 1 .., ~. ., • ) Sri pothuJuri Vee~abrahmam Ekaha~ is ce'ebra~ form ot' Hariuman, village d~ity ~utyalamma and a ted for one day on Vaisakha Suddha Dasami (April­ church are the places of worship in the village. May) in memory of that saint. The festival is being . \ 1,; ( . . . " ! Sri Anjaneyasw2.my festival is celebrated for one celebrated for the past 10 years and is of local signi~ day on Chaitra Suddha Navami (March-April). fica nee. A J C)cal Viswabrahni1n 1S the lmjari. Pra­ t I-" " sadam is distributed to all. Mutyalamma . Jatara is celebrated for 2 days from Sravmia Suddha Pu'rnima. (July-August). Sri Hannu;an Jriyanthi is c~lebrated for o~e day ',' . Ii' Bonams are offered to the deity. Goats arid fowls on Vaisahka BaJ.ula Dasami (April-May). Cocoanut~ and flowers arc offered.. The local Hindus congre­ are sacrificed. Usually intoxica~ts are taken by the devotees at the time of jatara. Th~ 19cal Hiridus gate. The pujari if> a Vaidika Brahmin of Koundin~ , . l," congregate. The pujari is a Bindla with hereditary yasa gotram with :1eredit~ry rights. No regular rights. Prasadam is distributed to alL worship is, howev\~r, performed at the temple w;lich is in a diiapiciated conditiOll. BOllams are offer~d to SOURCE: Sri B. Reddy, Teacher, Ravulapalle~ the deity Mu~yaL~rnma in Sravanam (July-August). 8. Gummadavelli - Situated at a distance of SOURCE: 1. Sri 1". Jolmaiah, Teacher, Gottiparthi. about 21 miles from Suryapet. 2. Sri .11oilammod Karim uddin , Teacher, Zilla Parisha.l :;chool, Gotliparthi. 3. Sri D. Bhasker, Teacher, Zilla Pari­ The total pop'ulation of the village is 2,005 and shad Secondary School, Gottiparthi. it is made up of the following communities: Caste Hindus - Reddy, Velama, Golla, Vadrangi, Padma­ 6. Vcmp:lti -:- Situated at a distance of 30 miles sale, Kamrn:ara, Goundla, Tclaga, Mangali, Kum­ from Suryapet by road. l11ari, Vadde; arid S'chedul~d Castes (239) - Mala, Madiga. The chief means of livelihood of the people The population of the village is 4,599 and it is are agriculture, agricultural labour, toddy-tapping made up of several sub-communities of Caste Hindus' and other traditional occupations. and Scheduled Castes (641). The chief mea~s of livelihood of the people arc agriculture, agricultural Siva temple and village deity Mutyalamma labour and other traditiomll occupations. temple are the places of worship in the village. Lord Venugopalaswamy is worshipped in the village. Mahasivaratri is celebrated for 2 days from Magha Bahula Chathurdasi (January-February). The Sri Venugopalaswamy festival is celebrated for 8 local Hindus participate in the festival. days from Magha Suddha Purnima (January­ deity Mutya­ February). About 4,000 Hindus of this and neigh­ Bonalu are offered to the village Animals and bouring villages congregate without distinction of lamma in Sravanam (July-August). caste or creed. fowls are sacrificed to the deity.

SOURCE: Statement of Fairs and Festivals furnished SOURCE: Sri V. Satyanarayana, Gummadavelli. by the Col/ector, Nalgonda. 9. Kukkadam - Situated at a distance of 12 7. Ravulapalle - Situated at a distance of about miles from Phanigiri stage on the Suryapet-Jangaon 36 miles from Suryapet ~'ia Nagaram. bus route. 16

The total population of the village is 1,334 and SOURCE: Sri Goleti Vcnkata Lahsllll1ana Rao,Hcad­ it is made up of the following communities: Caste mastel', Zilla Parislzad Secondary School, Thungathurtlzi. Hindus - Brahmin, Vaisya, Reddy, Goundla, Kam­ sali, Golla, Yerukula, Telaga, Padmasale, Kummari, 11. Annavaram - Situated at a distance of 10 miles J\futhracha, Lambadi, Jangam, etc., and Scheduled from Jangaoll-Suryapet road and 45 miles from Castes (258). The chief means of livelihood of the Jangaon Railway Station. people are agriculture and agricultural labour. The total popUlation of the vill:l_ge is 3.501 2nd Lord Lakshmi Narasimhaswamy temple on a it is made up of several sub-comnlLll1:tics of Ca~te hillock to the north of the village with a self-mani­ Hindus; SdieGuleu Castes (464); :Muslims uld fested stone image and Mutyalamma and Maho.nka­ Christians. The chief means of livelihood of the lc:.mma temples are the places of worship in the people are agriculture and agricultural labour. village. Village deity Mutyalamma temple to the east of Sri Lakshmi NarasimhaswJ.my festival is celebra­ the village, Anjaneyaswamy temple and Idgah for ted for 2 days on Vaisakha SlIddhd Clzatlzurdasi and Muslims are the places of worship in the village. Purnima (April-May). .Tayallti and kalyallam arc celebrated 011 the two days respcclhely. The local The village deity Mutyalamma Jatara is celebra­ Hindus irrespective of caste or creed congregate. ted for a day in the end of Sravanam (July-August). PI/jari is a Vaishnava Brahmin of Koundiny;:sa Bonams are offered. Goats, fowls and sheep are gotram. Prasadam is distributed to all. also sacrificed. The local Hindus congregate. Mutyalamma and M"hankalamma Jatara is Deeparadlzalla is performed before Anjaneya­ celebrated in Sravanam (July-August). Anim::Js arc swamy in Sravanam (Ju1y-August) and bhajans are surificed to the deities. The local people p.1rti,-ipate. performed in the nights during the whole of that A Kummari is the pl/jari. month. Local Hindus congregate. Prasadam is SOURCE: Sri Mukkali Mohan Reddy, Cultivator, distributed to all. Kukkadam. SOURCE: Sri P. Ram Reddy, Headmaster, Elemen­ tary School, Annavaram. 10. Thungathurthi - Situated at a distance of 26 miles from Suryapet and 52 miles from Jangaon 12. Gorenta - Situated at a distance of 10 miles Railway Station. from the Jangaon-Suryapet bus route and 18 miles from Suryapet. The total population of the village is 2,616 and it is made up of the following communitic:;: Cact~ The total population of the village is 2,479 and Hindus - Brahmin, Vaisya, Velama, Bestha, Yad~l.\';; it is made up of several sub-communities of Caste Scheduled Castes (349); and Muslims. The chief Hindus; and Scheduled Castes (432). The chief means of livelihood of the people are agriculture, means of livelihood of the people are agriculture agricultural labour, sheep"rearing and other tra­ and agricultural labour. ditional occupations. Lord Venkateswaraswamy is worshipped by the Lord Narasimhaswamy temple is the place of villagers. A festival is celebrated for 7 days from worship in the village. On the day (Telugu PhalgllllD Suddha PlIJ';:jmt7 (February-March). About festival) special worship is performed to 500 local Hindus congrcg~,te. Narasimhaswamy. SOURCE: STatement of Fairs and Festivals furnished Village deity Mntyalamma Jatara is celebrate::! hy the Collector, Nalgonda. usually when epidemics prevail in the village. Goats, sheep and fowls are sacrificed. Ghatams i.e., pots 13. Cbinnanemla - Situated at a distance of 26 with holes having lamps in them, are carried on the miles from Suryapet. head in a procession as part of offerings during the The population of the vi1lage is 1,254 and it is Jatara. made up of the following communities: Caste 17

Hindus - Velam'l, Golla, Vaisya, etc., and Scheduled SOURCE: Sri Md. Mansur Ali, Teacher, Bhikl7lal. Castes (332). The chier me:ms of Lve1ihood of the people are agr:culture and agricultural l8.bour. 16. Machanpalle - Situated at a distance of 20 miles from Suryapet. Sri Anjaneya5wamy temp1e is the place of worship in the village. A festival ii celebrated from Chaitra The population of the village is 873 and it is Suddha Pallrhamito Balwla Panchami (March - April) made up of the following communities: Ca~,te for 16 days. Cocoanuts, flowers and fruits are offered. Hindus - Vaisya, Golla, Goundla, Kummari, Pad­ masale, Vadla, etc., Scheduled Castes (112); and It is said the festival is being celebrated for the Muslims. The chief means of livelihood of the Plst 100 ye3.rs. The local Hilljus congregate. people are agriculture and agricultural labour.

SOURCE: Sri N. Ven.',ata Reddy, Teacher, Chinna Nemla. There is an Anjaneyaswamy temple. Village deity Mutyalamma is also worshipped in the village. 14. P~dda Nemla - - Situate:l at a di3tance of 24 mile_; from Suryapet. Mutyalamma Jatara is celebrated in Sravanam (July-August). Local women go to the deity with The population of the village is 1,176 and it is bonalu all their heads to the accompaniment of music. m:l'1e up of the following communities: Caste Goats and fowls are sacrificed. Hindus --- Va;sya, Rddy, Goundla, Chakali, etc., S.::heduled Castes (458) - Bin::lla; and Mu~lims. SOURCE: Sri R. Ramanarasaiah, Teacher, M achan­ The chief meam of livelihood of the people are agri­ pane. cultu:e anj agri:ultural labour. 17. Miriyala - Situated at a distance of about 20 Mldaru Saileb darga and Anjaneyaswamy temple miles from Suryapet and is connected by bus sen ice are the places of worship in thi;; village. There is a except during the rainy season. SjYa temple in r'lim. A s~on~ irn'lge is worshipped in the name of Mutyalamma.. .Tataras for Mutya­ The total population of the village is 2,829 and lamm1 and Maremma, the vl11ag~ deities, are cele­ it made up of the following communities: Ca~te bratd in Sral'anam (July-August). Goats and sheep Hindus - Brahmin, Vaisya, Kapu, Goundla, Pad­ are sac:rifi,~ej. The lo::al Hllldus participate. masale, Yerukula, Velama, Vadla, Kammara, etc., and Scheduled Castes (383) - Mala, Madiga. The SOURCE: Sri Yendrala Veeraiah. Sarpanch, Pedda chief means of livelihood of the people are agricul­ Nemla. ture, agricultural labour and other traditional occu­ pations. 15. Bhikmal- Situated at a di:;tantce of 24 miles from Khammam Railway Station. Lord Sitaramachandraswamy temple, Anjaneya­ swamy temple and an ancient Siva temple are the The population of the village is 919 and it is places of worship in the village. m ide up of the following communities: Caste Hindus -_ Reddy, Goundla, Sale, Kummari, etc., Sri is celebrated for 9 days from and S~heduled Castes (78). The chief means of live­ Cfuifra Suddha Panchami to Triodasi (March-April). lillOod of the people are agriculture and agricultural Festival arrangements are made 10 days in advance. labour. Kalyanam, rathaseva, ponnaseva, garudaseva and asvarohanaseva are performed on successive days. There is Anjaneyaswamy temple in the village. Offerings are made in the form of cash or kind in fulfil­ Village deity Mutyalamma is also there. ment of vows. The festival is being celebrated for the past 100 years and is of local significance. The The village deity Mutyalamma Jatara is celebrat­ temple has some Inam lands in the hands of its trus­ ed for one day in Sravanam (July-August). Local tees Sri Seetha Sa tyanarayana and Sri Venkatramayya women go to the temple with bonalu on their heads of Padmasale caste. About 2,000 Hindus, local and to offer to the deity, Goats and fowls are also sacri­ ficed to the deity. from the neighbouring villages, congregate. Pujari is a Brahmin of Srivasthsasa gotram with hereditary 18 rights. Prasadam is distributed to all and there is Sheep and goats are sacrificed to the deity. Toddy is free feeding also, though on a small scale. used freely. A Bykani is the pujari with hereditary rights. A few shops are arranged for 3 days. A fair is held in connection with the festival for About 400 Gallas congregate. Bykanis recite Golla 10 or 15 days near the temple in the government kathalu and Katamraju katha to entertain the land. Some taxes are collected by the temple com­ congregation. mittee from the tradesmen. Eatables, utensils, lan­ terns, mirrors, combs, pictures, books, photos, Bonalu Panduga is celebrated in Sravanam (July­ agricultural implements, textiles and toys are sold August) for a day on any Sunday. Local women in the fair. cook food in pots, cover them with lids with lamps in them and carry them to the deities Maremma and SOURCE: 1. Sri V. Ramulu, Teacher, H. M. P. Mutyalamma. Animals and fowls are sacrificed and School, Miriyala. toddy is poured before the deities. 2. Sri T. Rama Rao, Patwari, Miriyala. 3. Sri G. Purushotham Rao, Patwari, Katamaiah or Katamahesa who had his birth Miriyala. from the drop of sweat of Eswara that fell in a palm grove while He was fighting the is the 18. Nuthankal- Situated at a distance of 16 miles family deity of the Goundlas. Goundlas :worship from Suryapet. The means of conveyance is by cart Katamaiah usually for a day in Phalgunam (February­ track. March). It is mostly confined to the local Goundlas. A potter is the pujari. At a distance of 3 furlongs to the north-west of Nuthankal there is a well called Sobhanala Bhavi On the first day of the Muslim month Rabi-ul­ constructed with rocks and pillars. Though this is a avval (July-August) Syed Tajuddin Avalia Urs is very old well and said to belong to the days of Kaka­ celebrated by the local Muslims in memory of that teeyas the water in it is still good to taste and seems saint. Malida (the powder of bread and jaggery, to have the effect of cooling the human system in offerred to the saint) is distributed to all as summer. By the side of the well, there is an old tub prasadam. carved out of a rock from which, it is said, elephants used to drink water. In the middle of the village There are no occasions of special worship repor­ there is a rampart believed to have been constructed ted for the two Saiva temples in the village. by some bandits about 100 to ISO years back. SOURCE: 1. Sri Yanala Yadagiri Reddy, Teacher, The total popUlation of the village is 2,729 and Zilla Parishad High School, Nuthankal. it is made up of the following communities: Caste 2. Sri C. Yalla Reddy, Teacher, Zilla Parishad High School, Nuthankal. Hindus - Bramin, Vaisya, Reddy, Goundla, Golla, 3. Sri K. lanaki Ramaiah, Headmaster, Chakali, Padmasale, Telaga, Velama, Kamsali, etc.; Zilla Parishad Secondary School, Scheduled Castes (411) - Mala, Madiga;Muslims and Nuthankal. Christians. The chief means of livelihood of the people are agriculture, agricultural labour and other 19. Chilpakunta - Situated at a distance of 10 traditional occupations. miles from the Suryapet - Jangaon road and 20 miles from Suryapet. Sambhulingeswaraswamy temple and Rama­ lingeswaraswamy temple are the places of worship The total population of the village is 2,080 and in the vi1lage. An Jdgah, a mosque, the tomb of it is made up of the following communities: Caste Syed Tajuddin Avalia in Ramalingapuram, a hamlet Hindus - Brahmin, Vaisya, Reddy, Kammara, Kum~ of this village, and a small temple for Sa vanamma, mari, Gouda, Golla, etc.; and Scheduled Castes the tutelary deity of Gollas, are also there. (438). The chief means of livelihood of the people are agriculture and agricultural labour. Village deity Savanamma Jatara is celebrated for a day on Chaitra Suddha Navami (March-April) once There is a village deity Mutyalamma in the in two years. Gollas are the patrons for this Jatara. village. 19

Bonalu are offere:l to Mutya1amma for one day 22. Uyyalawada - Situated at a distance of rbout in Sravanam (July-August). Goats, fowls and sheep 40 miles from the Jangaon Railway Station and 15 are sacrificd to the deity. miles from Sury_epet.

SOURCE: 1. Sri G. Amrutha Reddy, Teacher, The population of the villages is 643 and it is Chilpakllnta. made up of the following communities: Caste 2. Sri M. Narasimhachari, Teacher, Hindus - Vaisya, Reddy, Golla, Vaddera, Vadla. etc., Chilpakunta. Scheduled Castes (99); and Muslims. The thief means of livelihood of the people are agriculture and 20. Nftgaram ._. S:tnated at a distance of 34 miles agricultural labour. from Na)gonda and 34 m'le::; from the Jangaon Railway Station conn.ected by bus. Village deities Kota Mysamma, Mutyalamma, Mahankalamma temples and Anjaneyaswamy temple The tot3.1 populr..tion of the village is 2,110 and and peerlachavidi are the places of worship in this it js made up of the following communities: Caste village. Hindu; -Brahmin, Vaisya,Reddy,Goundla,Kummari, etc, Scheduled Castes (273); and Christians. The Jatara for the village deities is celebrated for a chief means of !;velihood of the people are agricul­ day in Sravanam (July-August). Goats, fowls and ture and agricultural labour. sheep are sacrificed. Local people congregate.

There are smail temples of the village deities SOURCE: Sri K. Raghava Reddy, Teacher, Uyyala­ Mutyalamma, Marerrllna, posamma, Mahankalamma wada. and Mysamma in this village. The temples of Ramalingeswara and Hanuman are the places of 23. Ramachandrapuram - Situated at a distance of worship in the village. 2 miles from Thimmapuram motor stage which is 10 miles from Suryapet on the Suryapet-Jangaon Bonalu festival is cek~)fated for a day in the road. This village which was formerly near the n arne of each village deity in Sr .1vanam (July-August) Musi River, became submerged after the construc­ for the welfare of the villagers. Bonams are offered. tion of the Musi Project. Subsequently a new Decorated carts are taken round the temple with village was constructed on a hilly tract nearby. great speed. Animals and fowls are sacrificed to the deities in fulfilment of vows. The local Hindus The population of the village is 1,130 and it is congregate. Prusadam is distributed to all. made up of the following communities: Caste Hindus - Brahmin, Reddy, etc., and Scheduled SOURCE: Sri M. Raghavachari, Teacher, Nagaram. Castes (156). The chief means of livelihood of the people are agriculture and agricultural labour. 21. Jajireddiguda - Situated at a distance of about 16 miles from Suryapet by road. Lord Sita Ramaswamy temple whith the images The total population of the village is 5,053 and in human form situated on a hillock is the place of it is m'lde up of several sub-communities of Caste worship in the village. Hindus; ani Scheduled Castes (741). The chief An interesting account is given of the origin of means of livelihood of the people are agriculture and agricultural labour. the Rama temple. One Sri Thappeta Mallaiah, a Harijan, and a native of Solipet and who had been Yogananda Lakshmi Narasimhaswamy is wor­ very devoted to God sinee his very childhood had shipped in the village. left his famJy and village at the age of 30 years and had gone away somewhere. Six years later, he A festival is celebrated for 12 days from Magha appeared with namams (marks of Vaishnavas) on the Suddha Purnima (January-February). About 5,000 forehead, with coloured clothes on the Hindus congregate at this festival including from the body, [,n:1 with chiruthalu (cymbals) in hands nearby villages also. chanting the name of the Lord. He put up a hut SOURCE: Statement of Fairs and Festivals furnished outside the village under a tree, installed the by the Col/ector, Nalgonda. images of Sita, Rama, Lakshmana and Anjaneya and 20

began to worship them. His fame spread far and SOURCE: Statement of Fairs and Festivals furnished wide and many devotees came to seek his blessings. by the Col/ector, Nalgonda. He was able to cure some chronic diseases also of the visitors with teertham and prasadam. One Sri 25. Kandagbatla - Situated at a distance of 3 miles Domalapalli Yadagiri Rao, a native of Nalgonda, from Jangaon-Suryapet bus route at a distance of used to go to Bhadracha1am during Sri Rama 9 miles from Suryapet. Navami every year and spend considerable money The popUlation of the village is 2,490 and it is over the pujas of the Lord. When as usual he once made up of the following communities: Caste went to Bhadrachalam during Sri Rama Navami, he Hindus - Brahmin, Vaisya, Reddy, Golla, etc.; saw there in his dream the vision of Lord Rama who Scheduled Castes (342); and Muslims. The chief ordained him to go to his devotee at Solipet. cons­ means of livelihood of the people are agriculture truct a temple as specified by that devotee and bear and agricultural labour. the necessary expenses during Sri Rama Na varni celebrations at that temple. Sri Yadagiri Rao accord­ Lord Lakshmi Narasimhaswamy temple is the ingly went to Solipet, had the darsan of Sri MaHaiah place of worship in the village. (now known as dasu or dc:dicated man),. and cons­ tructed a temple on the hillock near the Village. The His Uthsavam is celebrated from Vaisakha festival has come to be celebrated regularly from Suddha Purnima to Bahula Sapthami (April-May). It that time onwards. Sri Dasu is now 75 years old is being celebrated for the past 50 years and is of and even now he is seen always chanting "Ramana­ local significance. The local Hindus congregate. mam". From the time of his reappearance nobody Pujari is a Vaishnava Brahmin. has seen him taking food or any other nourishment. SOURCE: Sri K. Rama Rao, Agriculturist, Kanda- Sri Sita Rama Kalyanothsavam is celebrated for ghatTa. five days from Chaitra Suddha Sapthami to Ekadasi (March-April). Kalyanam is performed on Chaitra 26. Atmakur - Situated at a distance of about 5 Suddha Navami. Cocoanuts, flowers, fruits, money and miles from the Khammam-Suryapet bus route at 8 silver coins are offered. The festival is being celebrat­ miles from Suryapet. ed for the past 40 years and is w:dely known in the The tota1 popu1ation of the village is 3,148 and nearby areas. The chief patron is Sri Domalapalli it is made up of several sub - communities of Caste Yadagiri Rao. About 3,000 Hindus, local as well as Hindus and Scheduled Castes (599). The chief from the distant parts of the district. congregate. means of livelihood of the people are agricul­ Plijari is a Vaishnava. Prasadam is distributed to all. ture, agricultural labour and other traditional occupa tions. A fair is held for 3 days near the temple with a Lord Chennakcsavaswamy is worshipped in the few shops selling sweets, bangles, books, photos, village. His Uthsavam is celebrated for 7 days from clothes and toys, etc. Vaisakha Suddha Purnima (April-May). About 300 SOURCE: Sri Mohammad Ibrahim, Cultivator, Rama­ local Hindus congregate. chandrapuram. SOURCE: Statement 0/ Fairs and Festivals furnished 24. Tekmatla - Situated on the Nakrekal-Suryapet by the Collector, Nalgonda. road at a distance of 6 miles from Suryapet. 27. Yepur - Situated at a distance of 10 miles in The population of the village is 2,408 and it is the interior from the Khammam-Suryapet bus route made up of several sub-communities of Caste Hindus from a point at a distance of 14 miles from and Scheduled Castes (587). The chief means of Suryapet. livelihood of the people are agricultUre and agd­ cultural labour. The total population of the village is 4,138 and it is made up of several sub-communities of Caste. Village deity Chowdamma Jatara is celebrated Hindus and Scheduled Castes (719). The chief means for 3 days from Vaisakha Suddha Purnima (April­ of livelihood of the people are agriculture, agricul. May). About 1,000 lOcal Hindus congregate. tural labour and other traditional occupations. 21

Malanna is worshipped by the villagers. A pUjan IS a Vaidika Brahmin. Prasadam is distribu­ Jatara is celebrated for 10 days during Sivaratri i.e., ted to all and there is free feeding also. from Magha Bahula Chathurdasi (January-February). About 300 local Hindus of all communities congre­ A fair is held in connection with the festival for gate. 2 days. A few shops w;th fruits, eatables and toys, etc., are opened. SOURCE: Statement of Fairs and Festivals furnished by the Collector, Nalgonda. SOURCE: Sri Tirupathi Venkateswarlu, Teacher, Kudali. 28. Midthanpalle - Situated at a distance of 25 miles from Suryapet. 30. Ur)ugonda - Situated at a distance of 16 miles from Suryapet and 24 miles from the Khammam The population of the village is 505 and it is Railway Station. The village appears to be an made up of the following communities: Caste ancient one as seen from the ruined forts, ramparts, Hindus - Reddy, Golla, Goundla; and Scheduled temples, mosques and tombs and some inscriptions C::lstes (63). The chid means of livelihood of the on them in Persian language. A small river Paleru people are agriculture and agricultural labour. flows at a distance of 2 furlongs from the village. The Gollas of the village worship Gangade­ The population of the village is 3,080 and it vamma in the village. A Jatara is celebrated (or 2 is made up of the following communities: Caste days from Vaisakha Suddha Padyami (April-May) Hindus - Brahmin, Vaisya, Reddy, Mudiraju, once in three years. Sheep are sacrificed and bonalu Goundla, Kamsali, Vadrangi, Kammari, TeJaga, offered. etc.; Scheduled Castes (495); and Muslims. The chief means of livelihood of the people are agricul­ SOURCE: Sri Mahb,)ob Khan, Teacher, Midthanpalle. ture, agricultural labour, toddy-tapping and other 29. Kudali - Situated at a di:,tance of about 20 miles traditional occupations. frol11 Suryapet and 25 miles from the Khammam There is Lord Lakshrni Narasimhaswamy temple Railway Station. As this is thE' place of the coflu­ situated on a hillock to the south of the village with ence of 2 rivers it is called Kudali (kudali means the stone image of the Lord in the form of man-lion. meeting). Temples of village deities Mysamma, Mutyalamma, Maremma and Katamaraju are also there. There are The population of the village is 567 and it is a mantapam and a koneru (tank) at the foot of the m3.de up of the following communities: Caste Hindus - Brahmin, Velama, Kammara, Gouda, hill. Muthracha, etc., and Scheduled Castes (111). The Sri Lakshmi Narasimhaswamy Kalyanothsavam chief means of livelihood of the people are agri­ is celebrated for 6 days from Phalguna Suddha culture and agricultural labour. Purnima (February-March). Sami puja is perform­ ed to Lakshmi Narasimhaswamy on Asviyuja Suddha The temple of Lord Sangameswaraswamy with Dasami (September-October) by the devotees, local the Lord in the form of Linga is at the confluence and from the neighbouring villages. On Vaikunta of the two sma.ll rivers of this place. Ekadasi the Lord is taken in a procession on vahanams to the nearby villages. Cocoanuts, fruits Siva Kalyanothsa vam is celebrated during Siva­ and money are offered in fulfilment of vows. The ratri for 3 days from Magha Balzula Triodasi festival is being celebrated for the past many de­ (January-February). Abhishekam, kaiyanam, sevas cades. There is a temple committee and the temple and homams are performed. Devotees take river has Inarn lands for its maintenance. About 1,000 bath and fasting and jagarar.a are also observed. Hindus, local and from the neighbouring villages, Cocoanuts, flowers and fruits are offered. The congregate. The pujari is a Brahmin with hereditary festival is being celebrated for the past 50 years. rights. Prasadam is distributed to all. The chief patrons are Sarvasri Lakkaraju Seetharam Rao and Rao. About 200 Hindus, local and A fair is held in connection with the festival from the neighbouring villages, congregate. The near the temple. Some taxes are collected from the 22

tradesmen by the temple committee. Eatables, A fair is held in this connection for 3 days for the utensils, lanterns, mirrors, combs, pictures, photos, past 6 years near the temple. Eatables, utensils, clothes, books, fowls, bangles, agricultural imple­ toys, etc., are sold. ments and toys are sold. SOURCE: Sri M. Lakshmanachari, Teacher, Vibhala­ SWings, lottery, whirling wheels, music and puram. gambling, etc., afford entertainment to the visitors. 32. Sirikonda - Situated at a distance of about 2 Sri Sita Rama Kalyanothsavam is celebrated in miles in the interior from a point 10 miles from this village for 4 days from Chaitra Suddha Navami Suryapet on Suryapet-Khammam bus route. (March-April). Preparations are made well in The population of the village is 3,764 and it is advance. This festival is being celebrated for the made up of several sub-communities of Caste Hindus past 5 years. Mostly the Vaisyas patronise the and Scheduled Castes (751). The chief means of liveli­ festival. Hindu dovotees from the neighbouring hood of the people are agriculture and agricultural villages also congregate. The pujari is a Brahmin. labour. Prasadam is distributed to all. There is free feeding also. Sri Lakshminarasimhaswamy festival is celebra­ ted in this village for 3 days from Vaisakha Suddha Katamaraju festival is celebrated on a Sunday Purnima (April-May). About 500 local Hindus in the bright fortnight of Phalgunam (February­ congregate. March) once in 2 years. Bonams are offered. The local Goundlas congregate. Katamaraju is their SOURCE: Statement of Fairs and Festivals furnished tutelary deity. The pujari also is a Goundla. by the Collector, Nalgonda. 33. Ravipabad - Situated at a distance of about 5 OURCE: 1. Sri Kondapalli Narasimha Reddy, miles from the Suryapet-Khammam bus route and Doctor, Urlugonda. 12 miles from Suryapet. 2. Sri Palavarapu Ramulu, Teacher, Ur- lugonda. The total population of the village is 2,333 and it is made up of the following communities: Caste 31. Bodabandagudem, hamlet of Vibhalapuram­ Hindus - Reddy, Goundla, Sale, Vadla, Kammara, Situated on the Khammam-Suryapet road at a dis~ etc., and Scheduled Castes (529) - Mala and Madiga. tance of 17 miles from Suryapet. The chief means of livelihood of the people are agri­ cuiture and agricultural labour. The population of the village is 1,982 and it is made up of the following communities: Caste Brahmam temple and Sri Rama temple are the Hindus- Vadla,Golla,Chakali, etc.; Scheduled Castes places of worship in the village. (438); and Muslims. The chief means of livelihood Sri Brahmam festival is celebrated for one night of the people are agriculture and agricultural in the name of that saint on Mahasivaratri i. e., labour. Magha Bahula Chathurdasi (January-February). Co~ coanuts are offered. The festival is being celebrated The temple of Yelamanchamma, the village for the past 4 yea.rs and is confined to this village deity, is at a distance of 2 furlongs from the village only. Padmasales are the patrons. Local Hindus on a hillock. participate in the festival.

Yelamanchamma Jatara'is celebrated for 17 days SOURCE: Sri G. Satyanarayana Rao, Teacher, Kota~ from Magha Bahula Triodasi (January-February). pahad. There would be procession, etc. Goats and sheep 34. Vattikhammampabad - Situated at a distance of are sacrificed to the deity. Gollas are the chief 6 miles from Suryapet. patrons. It is their tutelary deity. The festival is of local significance. The people from the neigh­ The total population of the village is 3,423 and bouring villages also attend. it is made up of the following communities: Caste

Plate n: An ancient temple of Pillalamarri.

- Courtesy: Director of Information anci Public Relations, AI/dhra Pradesh. 23

Hindus - Lambadi, etc.; and Scheduled Castes The total population of the town is 16,393 and (467). Lambadis are predominant. The chief means it is made up of several SUb-communities of Caste o( livelihood of the people are agriculture and agri­ Hindus; and Scheduled Castes (1,437). The chief cultural labour. means of livelihood of the people are agriculture, agricultural labour, trade and other traditional The Lambadis worship their deity called Dara­ occupations. vathu Champala Devudu. A festival is celebrated for a day on Chaitra Suddha Purnima (March-April). Lord Venugopalaswamy is worshipped in a tem­ Animals are sacrificed before the deity. The festival ple in the town. has been celebrated for the past 13 years and it is chiefly confined to the local and surrounding villages. Sri Venugopalaswamy festival is celebrated for 3 Lambadis congregate. days from MaglJa Suddha PUrnima (January-Feb­ ruary). About 500 local Hindus of all communities SOURCE: Sri G. Lakshmi Reddy, Teacher, congregate. Vattikhammampahad. . 35. Pillalamarri - Situated at a distance of 3 miles SOURCE: Statement of Fairs and Festivals furnished by from Suryapet. This is the birth place of a very the Collector, Nalgonda. famous Telugu poet called Pillalamarri Pina Veera­ 37. Durajpalle - Situated at a distance of· 4 miles bhadra of Warangal Court. The beautiful ancient from Suryapet. temples in this village and Nagulapahad (Nagula­ padu) are being preserved and maintained by the The population of the village is 1,451 and it is State. An;;ient coins have been discovered at this made up of the following communities: Caste Hin­ pla'.:e. There are also frescoes and inscriptions in dus - Velama, Golla, Chakali, Goundla, etc., Sche­ the old Kakateeya temples with exquisitely carved duled Castes (362); and Muslims. The chief means out stone pillars. There is a Kannada-Telugu ins­ of livelihood of the people are agriculture and agri­ cription on a stone referring to King Ganapati dated cultural labour. Saka 1130 (1208 A. D.). Other temples are enclosed There are Anjaneyaswamy temple and Kanaka­ by a wall built of large blocks of masonry and carv­ temple in the village. On the nearby hillock el w:th a variety of designs. There is another ins­ there are village deities Lingamantha and Chowdam­ cription on a stone in the temple which mentions rna. These are community deities of Gollas. Rudradeva and gives the Saka year 1117 (1195 A. D.). Lingamanthuni Jatara is celebrated for 3 days The total population of the village is 3,733 and from Magha Suddha Purnima (January-February) it is made up of several sub-communities of Caste once in 2 years. There are animal sacrifices also. Hindus; and Scheduled Castes (796). The chief Many people, local as well as from nearby villages, means of livelihood of the people are agriculture and congregate. The pujari is a Bykani. agricultural labour. Lord Chennakesavaswamy is worshipped in this A fair is held in this connection with a few village. A festival is celebrated for 2 days from shops for 3 days. Phalguna Suddlza Ekadasi (February-March). About SOURCE: Sri R. Krishna Murthy, Teacher, Duraj­ 2,000 Hindus from this and neighbouring villages palle. congregate. 38. Thimmapuram - Situated at a distance of 10 SOURCE: 1. Statement of Fairs and Festivals furnish­ miles from SUTyapet. ed by the Col1ector, Nalgonda. The popuhtion of the village is 1,145 and it is 2. Places of Interest in Andhra Pradesh made up of the following communities: Caste Hin­ by Department of Information and dus - Brahmin, Reddy, Vaisya, Chakali, Yerukula, Public Relations, A. P., Hyderabad. Goundla, Golla, Vadla, Mutracha, etc.; Scheduled 36. Suryapet - The taluk headquarters, situated at Castes (285) - Mala, Madiga; Muslims and Chris­ a distance of 54 miles from the Jangaon Railway' tians. The chief means of livelihood of the people Station. are agriculture and agricultural labour. 24

There are small temples for the village de·ties livelihood of the people are agriculture and agricul­ Mutyalamma, Kota-Mysamma and Kanakadurg:lmma tural labour. and for AnjaneY.1swamy besides a peerlachavidi in the village. Kanakadurgamma festival is celebrated for a day on Vaisakha Suddlza Purnima (April-May). About Jataras of the village d~:ties are celebrated for 200 local Hindus congregate. one day at the end of Sravanam (July-August) es­ SOURCE: Statement of Fairs and Festivals furnished pecially on a Thursday or Sunday. It is believed by the Collector, Nalgonda. that the deities protect the villagers from diseases, etc. Bonams are offerd. Goats, fowls and sheep 41. Penpabad- Situated at a distance of 10 miles are sacrificed in fulfilment of vows. from Suryapet by road.

SOURCE: !. Sri P. Rama Rao, Teacher, Thimma­ The total popUlation of the village is 1,685 and pllram. it is made up of the following communities: Caste 2. Sri V. Sathaiah. Teacher. Zilla Pari­ H'ndus - Vaisya, Velama, Reddy, Yadava, Sale, etc., shad Secondary School, Thimmapuram. and Scheduled CasLes (517). The chief means of livelihood of the people are agriculture and agricul­ 39. Cbandupatla - Situ:1ted at a distance of 8 miles turallabour. from Suryapet on the Khammam-Suryapet bus route. A temple of Sambhulingaswamy is the place of The population of the village is 1.826 and it is worsh'p in the Village. made up of the following communities: Caste Hindus _ Brahmin. Vaisya, Reddy. Vel:lma. Telaga. Vadla, The villagede!ty Chowdamma Jatara is celebra­ Kammara. Kummari ; and S:heduled C~stes (547) - ted for 3 days from Vaisaklza Suddha Padyami (April­ Bindla, etc. The chief means of livelihood of the May). Cocoanuts are offered and animals and fowls people are agriculture an::l agricultural labour. are sacrificed. Yadavas are the patrons. About 3 to 4 hundred people from the neighbouring villages Temples of Lo:-d Venkateswaraswamy on a hil­ also congregate. Pujari is a Yadava with hereditary lock. Lord Siva and Anjaneyaswamy ?_re the places of rights. worship in the village. There are the viJ1r.ge deities Mutyalamma, Mysamma, Durgamma and Kota SOURCE: Sri G.lanardhcma Rao, Teacher, Penpahad. Mysamma also. 42. Cheedalla - Situated at a distance of 5 miles Sri Venkateswarsawamy Kalyanothsavrcm,is cele­ from Moddulachervu stage on the Suryapet - Vija­ brated for 9 days from Maglla Suddha Ekadasi to yawada bus route and 20 miles from Suryapet. Balzula Chaviti (J anuary-February). SpeJ:;; a1 worship with various kinds of rituals is performed on succes­ The total population of the village is 3,488 and sive days. Offerings are made in the form of cash it is made up of the following communities: Caste or kind in fulfilment of vows. The fe'stiyal is being Hindus - Reddy, Golla, etc., and Scheduled Castes celebrated for the past 80 years and is of local (647). The chief means of livelihood of the people significance. The local H;ndu devotees congregate. are agriculture and agricultural labour. Pujari is a Srivuishnava of Sriv~sthsasa gotram with Hanuman temple and Ranganayakulaswamy hereditary rights. Prasadam is distributed to all. temple are the places of worship in the village. There SOURCE: Sri N. R. Krishna Murthy. Teacher, GOI'ern­ is a temple of the village deity Tirupatamma on a ment Primary School, Chandllpatla. nearby hillock.

40. Namaram- Situated at a dist2_nce of 9 miles Tirupatamma Jatara is celebrated for 6 days from Suryapet. from Maglla Suddha purnima (January-February). Goats, fowls and sheep are sacrificed. The festival The popUlation of the village is 2,060 and it is is being celebrated for the past 30 years and is con­ made up of several sub-communities of Caste Hindus; fined to the nearby villages. About 4,000 people, and Scheduled Castes (471). The chief means of local and from the nearby villages, congregate. 25

A few shops are opened during the festival. Sanitary and health conditions are looked after at SOURCE: Sri R. NageswaraRao, Village Level Worker, that time by the concerned authorities of the Cheedalla. Government.

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~elamarri - Situated at a distance of 4 miles from Sri Venkateswaraswamy Kalyanothsavam is cele­ r--~ the Hyderabad-Masulipatnam road and 24 brated for a day on Magha Suddha Purnima (January­ miles from Huzurnagar. February), Vaishnavas are the pujaris. Prasadam is distributed to all. The population of the village is 1,801 and it is maqe up of the following communities: Caste Hin­ Sri Rama Navami is also celebrated in the tem­ dus - Brahmin, Vaisya, Reddy, Golla, Kalali, Kam­ ple of Sri Rama for a day on Chaitra Suddha Navami mara, Tamballa, Kummari; Scheduled Castes (293) ; (March-April). Muslims and Chnstians. The chief means of liveli­ hood of the people are agriculture, agricultural Mutyalamma and Kanakadurgamma Jataras labour, trade and other traditional occupations. are celebrated for a day in Sravanam (July-August) according to the convenience of the villagers. Fowls, Lord Ranganayakaswamy temple, with His goats and sheep are sacrificed. The patrons are im'lge resembling that in the shrine at Sreerangam, Bindlas. R1.mllingeswaraswamy temple and Anjaneyaswamy temple are the places of worship in the village. There SOURCE: I. Sri K. Ramaraju, Headmaster, Madha­ is a peerla chavadi as aho a church in the village. varam. 2. Sri Raghu Sreenivasulu, Teacher, Madha­ Sri R:mganayakaswa my Adhyaya!lothsavam is l'aram. celebrated for 5 to 7 days III Pu.shyam (December­ J

Lord Lakshtninarayanaswamy temple was const­ SOURCE: Sri M. Danaiah, Teacher, Nelamarri. ructed by the erstwhile Zamindars of Munagala 2. Madhavaram - Situated by the side of the Hyder­ Estate, about 150 years back on a small hillock at a abad-Masulipatnam road and 25 miles from Huzur­ distance of 4 furlongs to the north of the village. nagar. There is a koneru (pond of water) before the temple.

The population of the village is 1,498 and it is Sri Lakshminarayanaswamy Kalyanothsavam made up of the following communities: Caste Hin­ IS celebrated for 7 days from Phalguna Suddha dus - Brahmin, Vaisya, Reddy, Golla, Telaga, Kum­ Purnima (February-March). About 1,000 Hindus. mario Kammara, etc.. Scheduled Castes (221)­ local and from the neighbouring villages, congregate. Bindla; and Muslims. The chief means of live1ihood of the people are agriculture and agricultural labour. SOURCE: Statement of Fairs and Festivals furnished hy the Col/ector, Nalgonda. The temples of Venkateswaraswamy and Rama are the places of worship in the village. There are vil­ 4. Vallapuram - Situated at a distance of 18 mile~ lage deities Mutyalamma and Kanakadurgamma. from Huzurnagar. 28

The population of the village is 1,485 and it is and Scheduled Castes (182). The chief means of made up of Caste Hindus; Scheduled Castes (234); livelihood of the people are agriculture and agri­ and Muslims. The chief means of livelihood of the cultural labour. people are agriculture and agricultural labour. Lord Sri Rama is worshipped in the village. There is Lord Balakoteswaraswamy temple on a hillock at a distance of Ii miles from the village. Sri Rama, Navami is celebrated for 4 days from The deity is in the form of a Sivalingam. Chaitra Suddha Nal'ami (March-April). About 200 local Hindus congregate for the festival. Sri Balakoteswaraswamy Kalyanothsavam is celebrated for 5 days during Mahasivaratri from SOURCE: J. Statement of rairs and Festivals furnis­ Magha Bahula Triodasi (January-February). Offer­ hed by Collector, Nalgonda. ings are made in the form of cocoanuts, flowers and 2. Statement of Fairs and Festivals furnished money in fulfilment of vows. Steers are also offered by the Superintendent of Police, Nalgonda. for the service of the deity. 7. Narasimhapuram, hamlet of Akupamula - Situated The festival is being celebrated for a long time at a distance of [0 miles from Huzurnagar. past, i. e. ,for about 100 years. It is only of local The population of the village is 3,370 and it is significance. About 2,000 Hindus, local and from made up of several sub-communities of Caste Hindus neighbouring villages, congregate. The pujari is a and Scheduled Castes (425). The chief means of Tamballa. livelihood of the people are agriculture and agricul­ A petty fair is held in this connection near th", tural labour. temple. Eatables, bangles, earthen pots, lanterns, torchlights, mirrors, combs, photos, etc., are sold Lord Kod:lnda Ramaswamy IS worshipped in there. the village.

SOURCE: Sri K. Ramakoteswara Rao, Patwari, Sri Kodanda Ramaswamy Kalyanothsavam is Vallapuram. celebrated for 3 days from Kartika Suddha Purnima (October-No \ ember). About 500 local Hindus cong­ 5. Venugopalapuram, haml et of Brundavanapuram­ regate. Situated at a distance of 17 miles from Huzurnagar. SOURCE: I. Statement of Fairs and Festivals fur­ The population of the village is 2,254 and it is nished by the Collector, Nalgonda. made .·up of s~veral sub-communities of Caste 2. Statemen( of Fairs and Festivals fur­ Hindus and Scheduled Castes (874). The chief nished by the Superintendent of police. means of livelihood of the people are agriculture and agricultural labour. Nalgonda. Rama temple constructed about 25 years ago is 8. Betbavolu - Situated at a distance of 6 miles the place of worship in this village. from Huzurnagar.

Sri Rama Navami is celebrated for 4 days from The total population of the village is 6,473 and Chaitra Suddha Navami (March-April). About 400 it is made up of several sub-communities of Caste local Hindus congregate. Hindus and Scheduled Castes (1,061). The chief means of livelihood of the people are agriculture SOURCE: Statement of Fairs and Festivals furnished and 2..gr:cultural labour. by the Collector, Na/gonda. 6. Thammarabandapalem - Situated on the Kham­ Lord Rama,lingeswaraswamy is worshipped 10 mam-Huzurnagar road at a distance of 11 miles the village. from Huzurnagar. Sri Ramalingeswaraswamy Kalyanothsa vam is The population of the village is 1,510 and it is celebrated for 3 days from Magha Bahula Chathurdasi made up of several sub-communities of Caste Hindus (January-February). The festival is widely known 29 in the,e parts of the district. About 3,000 Hindus of but is of only local significance. Brahmins are the all communities congregate from this and di~tant patrons. Local Hindus participate in the festi val. places also. Pujari is a Brahmin of Parasara gotram.

SOURCE: Statement of Fairs and Festivals furnished SOURCE: Sri E. lanakirama Reddy. Teacher, Kutub­ hy the Superintendent of Police, Nalgonda. shapuram.

9. Kokkireni - Situated at a distance of 7 miles to 11. Somaram - Situated at a dhtance of 18 miles the south of Munagala which is on the Hyderabad­ from Huzurnagar by road. MasuIipatnam road and 10 miles from Huzurnagar. The population of the village is 1,424 and it is The population of the village is 1,208 and it is made up of Caste Hind us and Scheduled Castes (196). made up of the following communitie:>: Caste The chief means of livelihood of the people are Hindus - Brahmin, Kamma, Reddy, Yadava; Sche­ agriculture and agricultural labour. duled Castes (250); and Muslims. The chief means of livelihood of the people are agriculture and Lord Someswaraswamy is worshipped in the agricultural labour. village.

Lord Ramalingeswaraswamy temple is the place Sri Someswara~wamy Kalyanamahothsavam is of worship in the village. The deity is represented celebrated for 15 days from Phalguna Suddha Dasami by a Lingam and procession idols made of copper. (February-March). The festival is widely known in these parts of the district. About 10,000 Hindus Sri Ramalingeswaraswamy Kalyanothsavam is including from the distant villages congregate. celebrated for 5 days from Phalguna Suddha Padyami (February - March). Cocoanuts are offered. The SOURCE: Statement of Fairs and Festivals furnished festival is being celebrated for the past about 75 years by the Superintendent of Police, Nalgonda. and is of local significance. The Zamindar of Muna­ gdla Estate is the tru~tee of the temple. The local 12. Dirisencherla --:- Situated at a distance of 14 Hindus of all communities participate. A Vaidika miles from Huzurnagar by road. Brahmin of Kasyapasa gotram is the pujari. Prasa_ The population of the village is 2,726 and it is dam is distributed to an and there is free feeding to made up of several sub-communities of Caste Hindus some extent. and Scheduled Castes (402). The chief means of SOURCE: Sri T. Venkataratna Rao, Karnam. Kokki­ livelihood of the people are agriculture and agri­ reni. cultural labour.

10. Kutubsbapuram - Situated at a distance of 15 Lord Lingeswaraswamy is worshipped in the miles from Huzurnagar. village.

The population of the village is 907 and it is Sri Lingeswaraswamy Kalyanothsavam is cele­ made up of the following communities: Caste brated for a day on Magha Bahula Amavasya Hindus - Brahmin, Vaisya, Goundla, Kamsali, Vad­ (January-February). The festival is of local signi­ rangi; Scheduled Castes (76); and Muslims. The ficance. About 500 local Hindus congregate. chief means of livelihood of the people are agricul­ ture and agricultural labour. SOURCE: 1. Statement of Fairs and Festivals fur. nished by the Col/ector, Nalgonda. Lord Sri Rama temple with His image in human form, a Siva temple and a church are the places of 2. Statement of Fairs and Festivals furnished worship in the village. by the Superintendent of Police, Na/gonda.

Sri Ram:! Navami is celebrated for two days on 13. Yellapuram - Situated at a distance of 7 miles Chaitra Suddha Navam; and Dasami (March-April). from Hyderabad-Masulipatnam Road and 14 miles The festival is being celebrated for the past 40 years from Huzurnagar. 30

The population of the village is 1,485 and it is uilapidated condit:on. There is a temple of Hanuman made up of Caste Hindus and Scheduled Castes (234). also. Formless stones are worshipped as the village The chief means of livelihood of the people are deities Mutyalamma and Poleramma and they have agriculture and agricultural labour. no temples.

Lingamanthuni temple on the banks of the River The village deities Muty:tlamma and Poleramma Musi to the west of the village is the place of worship Jataras are celebrated for a day in Sravanam (July­ in the village. He is the family deity of Golla August). Sheep are taken in a procession with music community. and are immolated before the deities. The Jataras are of an ancient origin and are of local significance. Lingamanthuni Jatara is celebrated for 2 days Local Hindus participate in these Jataras. from Magha Suddha Purnima (January-February). Goats and sheep are sacrificed. Cocoanuts are offered. SOURCE: Sri ell. Venkatarama Narasaiah, Assistant The festival is being celebrated for the past 20 years Teacher, Zilla Parishad Secondary School, and is of local significance. About 500 Gallas, local Kalmalacheruvu. and from the nearby villages, congregate. 16. Pongodu - Situated at a distance of 14 miles SOURCE: Sri V. Rangachari, Teacher, Yellapuram. from Huzurnagar by road.

14. Janapabad - Situated at a distance of 24 miles The total popUlation of the village is 3.834 and from Huzurnagar. it is made up of the following communities: Caste The population of the village is 1,223 and it is Hindus - Brahmin, Vaisya, Reddy, Perika. Goundla, made up of Caste Hindus -Brahmin, Kamma, Vadla, Padmasale, Golla, Kamma. r~ ammara, Vadrangi, etc., Scheduled Castes (202) - Mala, Madiga; and Kamsale, etc., Scheduled Castes (615) ; Muslims and Muslims. The chief means of livelihood of the Christians. The chief means of livelihood of the people are agriculture and agricultural labour. people are agriculture, agricultural labour, toddy tapping and other traditional Occup2.tions. There is Shareef Hazarath Jan Pak Shahid darga in the vii13ge. There is an of Ponnala Rajayogi in this village. There are also a church and three temples. Shareef Hazarath Jan Pak Shahid Urs is celebra­ ted for a day on the 6th day of Rajjab (November~ Sri Rajayogi Ulhsa vam is celebrated for 3 day; De.::ember) in memory of that saint. The Urs is being from Margasira 5uddha Purnima to Bahula Vidiya celebrated for the past 30 years and is of local signifi­ (November-December). Ponnala Rajayogj is the cance. The mujavar is a Muslim. peetadhipathi. The festival has been celebrated for the past 4 years and is of local significance. The The darga owns 61 acres of Inarn lands. About aim of the celebration is to inculcate a spirit of 4,000 Muslims, local and from the nearby villages, in the participants and also propagation of congregate. dharma. Sri Vasireddi Venkatappaiah, a Kamma, is the chief patron. The' local Hindus congregate. SOURCE: Sri V. Venkaiah, Headmaster, Janapahad. There would be community feasts among the disci­ 15. Kalmalacberuvu - Situated at a distance of 10 ples and patrons who throng from other places also. miles from Huzurnagar. SOURCE: An Enumerator. The population of the village is 2,103 and it is 17. Boorugugadda - Situated at a distance of 2~ made up of the following communities: Caste miles from Huzurnagar and 34 miles from the Hindus - Brahmin, Vaisya, Heddy, Golla. Vadde, Khammam Railway Station. etc., Scheduled Castes (482); and Muslims. The chief means of livelihood of the people are agricul­ The population of the village is 1,865 and it is ture, agricultural labour, sheep rearing and other made up of the following communities: Caste traditional occupations. Hindu,; - Brahmin, Vaisya, Telaga, Goundla, Golla, There are the temples. constructed by ancient Vadla.Kamma. Balija, Chnkali. Muthracha; Schedule kings. of Venkateswara and Siva which are now in a Castes (323); and Muslims. The chief means of 31 livelihood ofthe people are agriculture and agricul­ There are village deities Mutyalamma and tural labour. Ankamma in the village. There is Rama temple in the hamlet Karakkayalagudem of this village. Lakshminarasimha Venugopalaswamy temple in a big compound and Rama temple are the places of The village deity Mutyalamma Jatara is celebra­ worship in the village. There is also the village ted for two days in Phalgunam (February-March). deity Mutyalamma. Prabhas are taken in procession on the first day. Animals are sacrificed on the second day. The Sri Adivaraha Lakshminarasimha Venugopala­ Jatara is of local significance. The local Hindus of swamy Kalyanothsavam is celebrated for 10 days all communities congregate. from Chaitra Suddha Ekadasi to Bahula Panchami (March-April). This festival is celebrated in con­ SOURCE: 1. Sri Kancherla Rama Reddy, Teacher, nection with the vardhanthi of Sri Nammalwar, a M achavaram. Vaishnava sage and prophet of South India. Adhya­ 2. Sri P. Veera Reddy, Headmaster, Pri­ yanothsavam, paramapadothsavam, kalyanothsavam and mary School, Karakkayalagudem. radhagajaseva are the important rituals and the func­ tion concludes with ananda dolothsavam. Ufferings 19. Gudibanda - Situated at a distance of 9 miles are generally made in the form of money. from Huzurnagar by road. The population of the village is 2,179 and it is The festival is being celebrated for the past 100 made up of several sub-communities of Caste Hindus years and is of local significance. About 2,000 Hindu and Scheduled Castes (296), The chief means of devotees of this and the nearby villages congregate. livelihood of the people are agriculture and agricul..; A Vaishnava of Srivathsava gotram is the pujari. turallabour. Prasadam is distributed to all. There is the darga of Hazarath Khaja Garibah A fair is held for a day in this connection in the Nawab in this village. temple compound. Eatables, utensils. mirrors, combs, books, photos and toys, etc., are sold. Pandals are Sri Hazarath Khaja Garibah Nawab Urs is cele­ erected. brated for 2 days from the 6th day of Rajjab (November-December) in memory of that saint. The Mutyalamma Jatara is celebrated in Sravanam Urs is of local significance. About 2,000 people, (July-August). Prabhas are taken in procession. local and from the neighbouring villages, congregate, Animals are sacrificed. Local Hindus participate in without any distinction of caste or creed. the Jatara. SOURCE: Statement of Fairs and Festivals furnished SOURCE: 1. Sri Sunkara Paparao, Teacher, Booru­ by the Superintendent of Police, Nalgonda. gugadda. 2. Sri M. Raghavachari, Headmaster. 20. Thogarrai - Situated at a distance of 6 miles Boorugugadda. from Huzurnagar. The population of the village is 1,368 and it 18. Macharam - Situated at a distance of 24 miles is made up of the following communities: Caste from Miryalguda. Hindus - Brahmin, Vaisya, Velama, Reddy, Telega, Golla, Goundla, Muthracha, Vadla, Padmasale, Thetotal population of the village is 1319 and Vaddera, etc., and Scheduled Castes (218). The it is made up of the following communitie~ : Caste chief means of livelihood of the people are agricuI..; Hindus - Brahmin, Vaisya, Telaga, Kamma, Golla, ture and agricultural labour. Vadla, Sale, Kamsali, Velama, Chakali,Goundla,etc., Scheduled Castes (232) - Mala Dasari, Madiga, Sri Venugopalaswamy temple with His image in Mala; and Muslims. The chief means of liveli­ human form is the place of worship in the village. hood of the people are agriculture and agricultural Sri Venugopalaswamy Kalyanothsavam is cele­ labour. brated for 5 days from Vaisakha Suddha Ekadasi to 32

Purnima (April- May). There would be procession night. Eatables, bangles, books and photos, etc., are of the deity through the streets of the village. The sold. festival is being celebrated for the past 10 years and is of local significance. The villagers are the pa trons. Kolatams, bhajans and lotteries are the items of The local Hindus of all communities participate. entertainment to the visitors. The pujari is a Vaishnava of Harithasa gotram. Another function celebrated in the town is Sri SOURCE: Sri Ch. Subrahmanya Sastry, Teacher, Thyagaraja Uthsavam since the last 3 to 4 years. Thogarrai. The uthsavam goes on for 3 days every year and an expenditure of about Rs. 3,000 is incurred on it. 21. Huzurnagar - The taluk headquarters, situated There would be musical performances and harikatha at a distance of 36 miles from the Khammam Rail­ kalakshepams. Persons proficient in these are in vi­ way Station. There are communication facilities to ted from many places. Huge pandals are erected to Nalgonda, Miryalguda, Jaggayyapet and Khammam. accommodate the audience. The total population of the town is 7,952 and it SOURCE: 1. Sri V. Somaiah, Teacher, Huzurnagar. is made up of the following communities: Caste Hindus - Brahmin, Vaisya, Reddy, Muthracha, 2. Sri K. V. Reddy, B. A., Teacher, Zilla Goundla, Golla, Vadde, Sale, Mudiraju, Viswabrah­ Parishad High School, Huzurnagar. min, etc., Scheduled Castes (1,417); Muslims and 22. Mattapalle - Situated at a distance of 20 miles Christians. The chief means of livelihood of the from Huzurnagar. people are agriculture, agricultural labour, trade, services and other traditional occupations. The total popUlation of the village is 557 and it is made up of various communities of Caste Hindus There is a Rama temple with a well-built com­ and Scheduled Castes (27). The chief means ofliveli­ pound wall, which is constructed about 100 years hood of the people are agriculture and agricultural back and also a Siva temple in this village. There labour. are village deities Mutyalamma and Kanakadurgam­ ma, a mosque and a church. Lord Lakshmi Narasimhaswamy temple is the place of worship in the village. Sri Ramaswamy Kalyanothsa vam is celebrated for 5 days from Kartika Suddha Chathurdasi (October­ Sri Lakshmi Narasimhaswamy festival is cele­ November). Sita Rama kalyanam and aradhana are brated for 3 days from Vaisakha Suddha Purnima performed. Offerings are made in the form of (April-May). The festival is of local significance. money, cocoanuts, flowers and fruits, etc. The festi­ About 4,000 Hindus congregate from this and nearby val is being celebrated for the past 30 years and is of \iIlages. local significance. The pujari is a Srivai,hnava. The temple has Inarn lands of 500 acres. Only local SOURCE: 1. Statement of Fairs and Festivals fur­ Hindus particip.lte in the festival. Prasadam is nished by the Superintendent of Police, distributed to a II. Free feeding is arranged to Nalgonda. some extent. 2. Sri Kotayya, Agriculturist, Pedaveedu.

The village deity Mutyalamma Jatara is celebra­ 23. Pedaveedu - Situated at a distance of 12 miles ted for a day in Sravanam (July-August). Prabhala­ from Huzurnagar. Chintalammagudem is a hamlet IIthsavam, with not less than 100 prabhas is celebra­ of this village. There was once a deity named ted. Fowls and animals are sacrificed. Bonams are Chintalamma and hence the hamlet was called olTered. Local Hindus are the patrons. About Chintalammagudem. 10,000 Hindus congregate from this and neighbouring villages. Prasadam is distributed to all. The population of the village is 2,676 and it is made up of the following communities: Caste A fair is held in this connection at a place 2 Hindus - Reddy, Lambadi, Golla, etc., and Sche­ miles away from the village for one full day and duled Castes (278). The chief means of livelihood 31 of the people are agriculture, agricultural labour and Padmasale, Kummari, Yerukula, Kamsali, Kammara, sheep rearing. Vadde, Golla, Tamballa, etc., Scheduled Castes (536); Muslims and Christians. The chief means of Rama temple with an idol of the Lord in human livelihood of the people are agriculture, agricul­ form is the place of worship in Chintalammagudem. turallabour, trade and other traditional occupations. There are also the wooJen images of the village deities Mutyalammc.. and Maremma. There is the temple of S:lmbhulingeswaraswamy at a distance of about 4 furlongs to the south of the Mutyalamma and Maremma J atara is celebrated village. Sri Swayambhu Sambhulingeswaraswamy for a day in Sravanam (July-August). Sheep, goats is in the form of a white Sivalingam, about 6 feet in and fowls are sacrificed to the deities. height and one foot in diameter. The temple was constructed in an area of 10 acres of land. There is Sri Rama Navami is celebrated for a day on the temple of Kameswari with Her image in Chaitra Suddha Navami (March-April) in the temple human form at a distance of 20 yards from this at ChintalammJgudem. Offerings are made in the temple within the compound. There is the temple of form of cocoanuts and money. The festival is of Devi constructed by Yadavas about 20 yards local significance. Local Hindus participate in the away from this temple. The temples of Anjaneya­ festival. swamy, Swantha SomeswafJ.swamy. Veerabhadra. SOURCE: 1. Sri K. Narasimha, Teacher, J. B. School, Kanakadurga and Venkateswaraswamy are in the Pedaveedu. village, whereas the village deities Mutyalamma, 2. Sri M· Bal Reddy, Teacher. Pedaveedu. Ankamma and Mysamma are outside the village. A church too is there. 24. Raghunadhapalem - Situated ~.t a distance of 3 miles from the River Krishna and 14 miles from Formerly to the south of the village, there was Huzurnagar. a thick forest. During the period of the Kakateeyas of Warangal, some Yadavas used this palace as a The population of the \ iIlage is 2,556 and it is pen for their cattle. One day in one of the cow-pens, made up of the Caste Hindus; S..:heduled Castes a round stone in the form of a cucumber was found. (117); and Muslims. The chief means of livelihood The shepherd picked it up and threw away. But it of the Ireople are agriculture and agricultural labour, was again found in the same place on the following day. And for three days the same phenomenon took Rama temple with the images of Sri Rama, place. On the last day, Lord Siva appeared in a L1.kshmana and Sit& in human form; a mosque and dream to the Yadava and commanded him to cons­ a church are the places of worship in the village. truct a temple for Him in that place lest his family would vanish. The Yadava did accordingly. After­ Sri Rama Kalyanothsa vam is celebrated for 5 wards Reddy Rajahs of the area assigned 100 acres days from Vaisakha Suddha Purnima (April-May). of land for maintenance of the temple. Subsequently, The festival is of local significance. Local Hindus participate in the festival. Pujari is a Brahmin. however, the temple fell into disrepairs and almost nobody frequented the inner sanctorum. In the year SOURCE: Sri T. Venkataramanaiah, Headmaster, Ra­ 1930 the temple was renovated owing to the efforts of ghunadhapalem. the villagers and the dhwaja pillar was erected with all attendant formalities. From that year onwards 25. Mellacberuvu - Situated at a distance of 6 miles regular daily worship and annual functions have been from Huzurnagar, 12 miles from Mukthyala, whence going on. About 10 years back a ceremonial chariot plies a boat upto Vijayawada on the River Krishna was also got made for the temple. and 42 miles from Khammam, the nearest Railway Station. As the Lord manifested Himself in the form of a Lingam, He is named Swayambhulingeswaraswamy The total population of the village is 5,630 and (swayambhu means self-manifested). There is a hole it is made up of the following communities: Caste of about 2 inches in circumference on the top of the Hindus - Brahmin, Reddy, Vaisya, Kamma, Balija, Lingam and that would be full of water at all times. 34

The water never overflows nor is ever below the level. offerings to the deity during the festive days is taken The Lingam which was initially in the form of a over by the Government and the rest is credited to small cucumber, has grown now to a height of about the funds of the temple. About 10,000 people in­ 6 feet and for everyone foot there is a round line cluding from the districts of Hyderabad, Warangal, naturally formed on the Lingam. Each of the six Guntur, Krishna and Nalgonda congregate for this lines formed so far are decoratej with a kumkllm dot. Si varatri festival. Pujari is a Tamballa of Kowndin­ It is said that the seventh line is also forming; that yasa gotram with hereditary rights. Prasadam is is, the Lingam is still growing in heig1t. The~e is distribute:! to all. an ancient koneru (pond) in the compound of the temple, but water is at a depth of about 250 feet in A fair is held in this connection near the temple it. Since the year 1930 p~ople of the village and the in an area of 40 acres for 5 days. About 60 to 70 neighbourhood developed intense devotion for this petty shops are held dealing in eatables, utensils, deity. Most of the children in the village are called bangles, lanterns, mirrors, combs, glassware, pictures, by the names of this God and His consort. Some photos, books, mats, clothes, toys, fancy goods and years after 1930, a pandit examined the spot and other sundry articles. Huge pandals are erected at pointed out that the temple of Siva was a few feet the place. A cattle fair is also held during this behind the Parvati temple and suggested that it would period. be better to dig the earth between the two temples. The people did :lccordingly, and they found a stone Bhajans, kola tams, dramas, Harikatha kalakshe­ Nandi and some stones of an ancient mantapam. pams, sports and games, merry-go-rounds, magic As the image of Parvati was somewhat in ruins, shows, music performances, etc., provide entertain­ another image in the name of Kameswari was instal­ ment to the congregation. Poets and musicians are led and also a new mantapam was constructed. As also invited and there would be competitions in Kasi (Benaras) is famous be::ause of the River music. bhajans, kolatams, etc. G:::nga, this place was called 'Dahhina Kasi' (South As regards Lord Venkateswaraswamy temple in Benaras) as there is wa ter in the Lingam in all seasons· the village, it is reported that naivedyam and deepara­ The sacred water is taken by the devotees ;::s a pre­ dhana are performed daily. The pujari is a Nambi cious teertham in all veneration. with hereditary rights. The temple has 50 acres of Sri Swayambhu Sambhulingeswaraswamy Kalya­ dry land and 2 acres of wet land endowed to it for its nothsavam is celebrated during Mahasivaratri for 5 maintenance. days from Magha Bahula Chathurdasi (January-Febru­ ary). Festival arrangements are made one week in SOURCE: 1. Sri T. Narayana, Teacher, Mellacheruvu. advance by the Temple Committee, under the presi­ 2. Sri Tadakamalla lanardhana Rao, ­ cher, Mellacheruvu. dentship of the Taluk Tahsildar. On the first day pra­ 3. Sri Akkiraju Ranga Rao, Teacher, Mella­ Mas, which are sometimes even 20 yards high, come in cheruvu. procession. Kalyanam, urasel'a (village procession), 4. Sri Vutukuru Krishna Murthy, Student, rathothsavam, ponnaseva, vasanthothsavam and pava­ Mellacheruvu. limpuseva are performed on the successive days. Money, silver and gold ornaments, cocoanuts, fruits 26. Kandibanda - Situated at a distance of 6 miles and flowers are offered to the Lord by the devotees. from Huzurnagar and 36 miles from the Khammam Also the devotees whose desires are fulfilled offer Railway Station. cows and calves and tie them to the dhwajastham­ bham. The Temple Committee sells them in an The population of the village is 2,182 and it is auction and the sale proceeds are utilised for the made lip of the following communities : Caste celebration. It is believed that issueless women who Hindus -Brahmin, Vaisya, Reddy, Velama, Vadrangi. perform plljas for 5 days in wet clothes, would be Kamma, Kamsali. Golla, Padmasale, Yerukula, etc., blessed with children. Fasting and jagarana are also Scheduled Castes (596); Muslims and Christians. observed. The temple has 100 acres of dry land and The chief means of livelihood of the people are 2 acres of wet land endowed to it for its maintenance. agriculture, agricultural labour and other traditional A port\on (lf8th) of the income received by way of oc<.:u pa t\ons. 35

There is in this village Chennakesavaswamy nagar, Jaggayyapeta in Krishna District and Pidugu­ temple with a stone idol of the Lord in human form ralla Railway Station on Guntur-Macherla line in with 4 hands holding sankhu, chakra, gadha and . padmam. There is also the village deity Mutyalamma. The population of the village is 1,259 and it is Sri Chennakesavaswamy Kalyanothsavam is made up of the following communities : Caste celebrated for 3 days from Magha Suddha Purnima Hindus- Brahmin, Vaisya, Reddy, Tamballa, Telaga, (January-February). Aradhana and pujas are per­ Golla, Muthracha, Goundla, Viswabrahmin, Perika, formed on the morning of the first day. In the etc., and Scheduled Castes (258) - Mala, Madiga. The chief means of livelihood of the people are agricul­ evening the idols of the Lord and His consort are ture and agricultural labour. decorated as bridegroom and bride and taken in a procession to Kalyanamantapam where kalyanam is The temple of Lord Ramalingeswaraswamy, with p~rfor med. the Sivalingam and the temples of Ramaswamy and Anjaneyaswamy are the places of worship in the The festival is being celebratd for the past 100 village. years and is of local significance. A Vaishnava Brahmin of Bharadwajasa gotram is the pujari. The Sri Ramalingeswaraswamy PalUveta festival is temple owns some Inam lands. About 500 local celebrated for a day on Asviyuja Suddha Dasami, that Hindus congregate. Teertham and prasadam are dis­ is Vijaya Dasami(September-October). The deity is tributed to all. Sports and bhajans are conducted at taken in a procession in the village on a vahanam. the time of the festival. Zammipuja is performed. One Sri Singa vajhala Venkata Subrahmanyam, a local Brahmin, is the At a distance of 4 furlongs from the village to patron. Local Hindus take part in the festival. the east, there is a hillock on which there is a Siva Tamballas and Brahmins are the pujaris. Prasadam temple 0f about 200 feet high which is now in ruins. is distJibuted to all. There is a Sivalingam in the temple as also some iJols of Ganapati, etc. The hillock is called Sivu­ SOURCE: Sri D. Pandu Rangarao. Teacher, STS. l1igutta (hillock of E5wara). Now·a-days. no pllja Sobhanadrigllda. is performed in thi> temple. 28. Reballi - Situated at a distance of 20 miles Two furlongs to the souTh of the village there is from the Piduguralla Railway Station on Guntur­ a tank below which bund there are some mango trees Macherla line in Guntur District and 30 miles from in whose midst there is a well called Nagulabhavi. Nalgonda. The water is sweet and villagers drink water of this well only. It is said tha t there was an ant-hill by The population of the village is 390 and it is the side of the well over which there were some made up of Caste Hindus - Brahmin, Reddy, Lam­ ~hri.lbs of sweet smell and that there had been a big badi, Muthracha, Vadla and Kammara, etc., and cobra in that ant-hill about 10 years back and the Scheduled Castes (109) - Mala and Madiga. The villagers used to pour , etc., in that ant-hill on chief means of livelihood of the people are agricul­ Nagula Chaviti. There are some black stones around ture and agricultural labour. on which nagas (cobras) are carved. If women, while in their monthly periods, went there, the old Venkateswaraswamy temple with His stone cobra used to turn them away from the well. Now-a­ image the temples of Anjal1eyaswamy and Chandra­ days the cobra is no more. But, when women in mouleswaraswamy are the places of worship in the menses touch the well, the water becomes foul with village. bad smell for a week. It is somewhat an interesting thing around the village. Lord Venkateswaraswamy Kalyanothsavam is celebra ted for 3 days from Phalguna Suddha Chathur­ SOURCE: 1. Sri K. Ramu/u, Teacher, Kandibanda. dasi to Bahula Padyami (February-March). Offerings 2. Illegible. are made in the form of cash or kind. The devotees 27. Adlooru - Situated on the banks of the River take bath in River Krishna. The festival is being Krishna at a distance of 20 miles each from Huzur- celebrated for the past 20 years and is of local 36 significance. One Sri leedikanti Ramarao is the chief distributed to all. patron. The local Hindus congregate. Pujari is SOURCE: Sri Kambhampati Hanumaiah. Patwari' a Brahmin of Bharadwajasa gotram. Pr(Uadam is Reballi.

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7fr'ingampalle - Situated on Devarakonda-Miryal­ 3. Ramadugu - Situated at a distance of about one ~ guda road at a distance of 22 miles from mile from Nalgond~-Vijayapuri road, 5 miles from Miryalguda. Miryalguda-Devarakonda road and 20 miles from The population of the village is 374 and it is Miryalguda. There are what are believed to be the made up of several sub-communities of Caste Hindus foot-prints of Lord Rama on a flat stone on the and Scheduled Castes (42). The chief means of banks of the river and hence, the village is livelihood of the people are agriculture and agricul­ called Ramadugu (Rama + Adugu -adugu means turallabour. foot).

Lord Venkateswaraswamy is worshipped in the The total population of the village is 1,100 and village. it is made up of the following communities: Caste Sri Venkateswaraswamy festival is celebrated Hindus - Brahmin, Vaisya, Reddy, Telaga, Yadava, for 3 days in Phalgunam (February-March). About Goundla, Muthracha, Kamma; and Scheduled Castes 300 local Hindus congregate. (230). The chief means of livelihood of the people a re agriculture and agricultural labour. SOURCE: Statement of Fairs and Festivals furnished by the Collector, Nalgonda. Lord Kodanda Ramaswamy temple and Rama­ 2. Anumula - Situated on Devarakonda-Miryalguda lingeswaraswamy temple are the places of worship road at a distance of 18 miles from Miryalguda. in the village. The popUlation of the village is 1,577 and it is made up of the following communities: Caste Sri Kodanda Ramaswamy Kalyanamahothsavam Hindus-Vaisya, Reddy, Golla, etc; and Scheduled is celebrated for 10 days from Chaitra Suddha Pan­ chami (March-April). Special items of worship are Castes (222) - Mala and Madiga. Agriculture, agri­ performed on the successive days. The procession cultural labour and other traditional occupations are of the Lord is taken on various types of vahanams the chief means of livelihood of the people. like sesha, gaja, and ratha (chariot). Offerings There are temples of Lord Sri Rama and Lord are made in articles of various kinds. Devotee;; Siva in this Village. There is an idol of Anjaneya­ take bath in the river Ahalya and have the darshan swamy in a compound with no temple. There are of the foot-prints of the Lord. The festival is of also the village deities Mutyalamma and Edamma. ancient origin but is confined to this and the nearby There are al so small temples of serpent deities. Some villages. The trustees are the Devasthanam Com­ stone inscriptions are here and there in the village at mittee consisting of 5 members. The temple has the temple sites. some Inam land. About 2,000 Hindus, local and from the neighbouring villages, congregate. Pujari Sri Rama Navami Pallaki (procession in a is a Vaishnava Brahmin of Bharadwajasa gotram. palanquin) is celebrated for one day on Chaitra Prasadam is distributed to all. There is daily worship Suddha Navami (March-April). Cocoanuts and with naivedyam, etc., in the temple. gandadeepam are offered to the deity in fulfilment of vows. The festival is being celebrated for the past A fair is held for 10 days in this connection near 50 years in this village. Local Hindus of all com­ the temple. Some taxes are collected by the Village munities participate in the festival. Prasadam is Panchayat from the shop-keepers. Eatables, utensils, distributed to all. lanterns, mirrors and combs, pictures, photos, toys, clothes, books and agricultural implements are sold. SOURCE: Sri R. Yaladri, Headmaster, Primary School, Harikathas, burrakathas, bhajans and dramas afford Anumula. entertainment to the visitors. 38

Sivaratri festival is celebrated at Sri Rama­ Lingamanthuni Panduga is celebrated for 3 Iingeswaraswamy temple for 3 days from M agha days in Phalgunam(February-March). Local Hindus Bahula Triodasi to Amavasya (January-February). congregate. Offerings are made. Fasting and jagarana are obser­ ved. The celebration here is of ancient origin and SOURCE: Statement of Fairs and Festivals furnished is of local significance. About 2,000 Hindus, local by the Collector, Nalgonda. and from the neighbouring vi1l2ges. congregate 6. Gopalapuram-Situated at a distance of 14 miles without any distinction of caste or creed. The pujari from Miryalguda by road. js a Smartha Brahmin of Harithasa gotram. Prasadam is distributed to all. There is daily won,hip with The population of the village is 223 and it is naivedyam at the temple. made up of sveral sub-communities of Caste Hindus A fair is held in connection with this f es ti val also and Scheduled Castes (37). The chief means of live­ for 10 days near the temple on similar lines as men­ lihood of the people are agriculture and agricultural tioned above. labour.

SOURCE: Sri P. SathyanaraYolna Reddy, Teacher, Sri Gopalaswamy festival is celebrated for 7 Ramadugu. days from Chaitra Suddha Navami to Purnima (March­ April). Hindus from this and the neighbouring villa­ 4. Sreenadbapuram - Situated at a distance of 20 ges congregate. miles from Miryalguda by road. SOURCE: Statement of Fairs and Festivals furnished The population of the village is 571 and it is by the Collector, Nalgonda. made up of the following communities: Caste Hindus -Sale, Muthracha, Telaga, Reddy. etc; and 7. -Situated at a distance of 7 miles from Scheduled Castes (129). The chief means of liveli­ Suryapet and 14 miles from Miryalguda. hood of the people are agriculture and agricultural labour. The population of the village is 2,411 and it is made up of the following communite3: Caste Sri Rama temple is the place of worship in this Hindus - Brahmin, Vaisya, Reddy, Muthracha, village. Another Rama temple is in the locality Golla, Telaga, Sale, Goundla, Tamballa, etc; Scheduled Castes (600); and Muslims. The chief inhabited by Scheduled Castes. There is the temple means of livelihood of the people are agriculture of village deity Mutyalamma. and agricultural labour . The village de:ty Mutyalamma Jatara is celebra­ The temples of Lord Ramalingaswamy, the deity ted for one day in Sravanam (July-August) in the beingrepresented by a stone Sivulingam, of Sita Ra­ interest of welfare of the villagers. The animals are maswamy and of Hanuman are the places of worship decorated with flower and margas a leaves in the village. There is also the village deity Mut­ and taken round the village with music before they yalamma. are sacrificed to the deity. The local Hindus congregate. Sri Ramalingaswamy Kalyanothsavam is cele­ brated for 3 days from Phalguna Suddha Purnima SOURCE: Sri T. , Headmaster. Sreena- dhapuram . (February-March). Cocoanuts, fruits and flowers are offered. The procession of Parvati and Parames­ 5. Yetrraballi-Situated at a distance of 18 miles wara is taken round the village. The local Hindus from Miryalguda by road. irrespective of caste or creed congregate. Pujaris are Tamballas. Prasadam is distributed to all­ The popUlation of the village is 1.586 and it is Abhishekams to the Lord are performed on Sivaratri made up of several sub-communities of Caste Hindus day. and Scheduled Castes (277). The chief means of livelihood of the people are agriculture and agricul­ SOURCE: Sri Nedunuru Venkateswara Rao, Patwar;, tural labour. AmangaJ. 39

8. Salknoor - Situated at a distance of 12 miles from common step to the tune of drums. People gather Miryalguda and 40 miles from Khammam Railway to see this. Station. SOURCE: Sri Jamamoddin, Mali Patel, Buggabhavi­ The population of the village is 1,438 and it is gudem. made up of the following communities: Caste 10. Guntipalle - Situated <:t a distance of 5 miles Hindus - Brahmin, Vaisya, Kapu, Vadla, Kammara, from the Miryalguda-Devarakonda road and about Goundla, Golla, Kamsali, Kummari, Muthracha, 16 miles from Miryalguda. Telaga, etc., and Scheduled Castes (158). The chief means of livelihood of the· people are agriculture The population of the village is 505 and it is and agricultural labour. made up of the following communities: Caste Hin­ dus - Brahmin, Vaisya, Reddy, Telaga, Golla, etc; The temple of Lakshmi Narasimhaswamy if> the and Scheduled Castes (110). The chief means of place of worship in the village. livelihood of the people are agriculture and agricul" Sri Lakshmi Narasimhaswamy festival is celebra­ tural labour. ted for 8 days from Phalguna Suddha Ekadasi (Feb­ Lord Chenl13.kesavaswamy temple with the image ruary-March). The festival is being celebrated for in human form is the place of worship in the village. the past 150 years. The local Hindus congregate. Pujari is a Vaishnava of Harithasa gotram with here­ Sri Chennakesavaswamy festival is celebrated ditary rights. Prasadam is distributed to all. for 11 days from Margasira Suddha Panchami to PUrnima (November-December). Kalyanothsavam, SOURCE: Sri Boyinavalla Sreenivasa Rao. Patwari, paramapadothsavam, etc., are celebrated. Offerings Salknoor. are made in the form of cocoanuts, fruits, money, 9. Buggabhavigudem - Situated at adistance of 7 miles etc. The festival is being celebrated for the past 6 from Miryalguda on Miryalguda-Nalgonda road. years and is of local significance. The chief patron is Sri Mereddy Venkatrama Reddy. The local The total popula lion of the village is 542 and it Hindus congregate. The pujari is Sri Mangalagiri is made up of the following communities: Caste Desikacharyulu, a Vaishnava Brahmin of Kasyapasa Hindus-Vaisya, Reddy, Golla, etc; Scheduled Castes gotram. (109) - Mala. Madiga; and Muslims. The chief SOURCE: Sri G. Narsimham, Teacher. Guntipalle. means of livelihood of the people are agriculture and agricultural labour. 11. Muppavaram - Situated at a distance of about 3 miles from the Miryalguda-Devarakonda road and There are the village deities KanJ.kadurgamma about 15 miles from Miryalguda, and Gangadevamma. The latter is the family deity of Gollas. The population of the village is 1,793 and it is made up of several sub-communities of Caste Hindus The tutelary deity Gangadevamma Jatara is cele­ and Scheduled Castes (421). The chief means of brated on a Sunday in the bright fortnight of Mag­ livelihood of the people are agriculture and agricul­ ham (January-February) once in 2 years. Puja is tural labour. performed. Goats and sheep are sacrificed to the deity. Cocoanuts are offered. Jagarana is observed Lord Venkateswaraswamy is worshipped in the by the devotees. The J atara is being celebrated for village. the past 50 years and is of local singnificance. About Sri Venkateswaraswamy festival is celebrated for 1,000 Gollas, local and from the neighbouring villa­ ges, congregate. 3 days from Vaisakha Suddha Purnima (April-May). About 200 local Hindus congregate on each day of the fesHval . A fair is held for a day near the temple with a few shops. It is believed that the deity descends on SOURCE: Statement of Fairs and Festivals furnished some Gollas during the festival, when they dance in by the Collector, Nalgonda. 40

12. Bokkamanthalapahad-Situated at a distance of ant-hill and it is said to be the abode of an old cobra. 2 furlongs from Miryalguda-Devarakonda road and There is an image of naga (serpent) by the side of 10 miles from Miryalguda. the Siva temple and a big idol of Vighneswara by the side of the road. It is believed by the villagers that The population of the village is 376 and it is some more images might be lying buried in the made up of the following communities: Caste Hindus vicinity of the temple. - Brahmin, Vaisya, Reddy, Golla, Kamsali, Kummari, Chakali, Telaga; Scheduled Castes (58) - Madiga ; Jatara of the village deities is celebrated for a and Muslims. The chief means of livelihood of the day in Sravanam (July-August) according to the con,.. people are agriculture and agricultural labour. venience of the villagers. Going on vanavasam (picnic) is an important item. Goats, sheep and fowls are There is a temple of Sri Anjaneyaswamy with sacrificed to the deities in fulfilment of vows. Local the idol in the form of Hanuman. There are also the Hindus of all communities participate in the festival. village deities Mahankalamma, Kanakadurgamma, Mutyalamma, Kota Mysamma, Boddurayi and Ped­ There would be special items of worship to Sri damma. Anjaneyaswamy in Sravanam (July-August). The deity is decorated; and cocoanuts, agarhathies and A special worship is performed to Sri Anjaneya­ are offered. Bhajans and sports are conduc­ swamy in Pushyam (December-January). ted during the whole of Sravanam in the name of this celebration. Jatara for the village deities is celebrated for one day during Sravanam (July-August) according to the SOURCE: Sri A. Markandeyachari, Headmaster, Pri­ convenience of the villagers. Goats, fowls and sheep mary School, Vempahad. are sacrificed. The local Hindus congregate. Naivedyam is offered by a Kummari and animals are sacrificed 14. Perur -Situated at a distance of about 17 miles by a Chakali. from Miryalguda. The total population of the village is 2,159 and SOURCE: 1. Sri K. Ram Krishna Reddy, Teacher, Primary School, Bokkamanthalapahad. it is made up of several sub-communities of Caste 2. Sri K. Lakshmi Naravan Roo, Patwar;, Hindus and Scheduled Castes (454). The chief Bokkamanthalapahad .. means of livelihood of the people are agriculture and agricultural labour. 13. Vempabad - Situated at a distance of 12 miles from Miryalguda on the Miryalguda-Devarakonda Lord Someswaraswamy 15 worshipped In the road. village. Sri Someswaraswamy festival is celebrated for 2 The population of the village is 1,155 and it is days on Magha Bahula Chathurdasi and Amavasya made up of the following communities: Caste Hindus (January-February). About 300 local Hindus con­ - Vaisya, Reddy, Kammara, Golla, Goundla, Telaga. gregate on each day of the festival. Mangali, Chakali, Bestha, Balija, etc" and Scheduled Castes (267). The chief means of livelihood of the SOURCE: Statement of Fairs and Festivals furnished people are agriculture and agricultural labour. by the Collector, Nalgonda.

There is an idol of Sri Anjaneyaswamy under 15. Peddavoora - Situated on Miryalguda-Devara­ the shade of a margosa tree. There are also the village konda road at a distance of about 25 miles from deities Kota Mysamma. Mutyalamma. etc., and MiryaJguda. Boddurayi in this village. There are ruins of two Saivaite shrines by the side of the road. The Siva­ The population on of the village is 2,282 and it is ling am is of a striking size made of well polished made up of several sub-communities of Catse Hindus stone in the first temple. In the second temple there and Scheduled Castes (602). The chief means of is only a beautifully carved pedestal (panul'attam) of livelihood of the people are agriculure and agricul­ a Sivalingam. Around the Sivalingam there is an tural labour. 41

51,;0 Lord Uma Maheswar'\_~y is worshipped in the SOURCE: 1. Sri Abdul Azeez, Teacher, Thungathur­ village. thi. 2. Sri P. Srinivasa Rao, Assistant, Teacher, Sri Uma Maheswaraswamy festival is celebrated Thungathurthi. for two days on Magha Bahula Chathurdasi and Amavasya (January-February), Local Hindus con­ 17. Cbelkurthi- Situated on the road from Nagar­ gregate. junasagar to Hyderabad. It is at a distance of 37 miles from MiryaJguda and 22 miles from the SOURCE: Statement of Fairs and Festivals furnished Macherla Railway Station in Guntur District. by the Collector, Nalgonda. The total popUlation of the village is 5,823 and 16. Thungatburthi - Situated at a distance of one it is made up of the following communities: Caste mile from the Miryalguda-Devarakonda road at a Hindus - Brahmin, Vaisya, Reddy, Golla, Telaga, distance of 24 miles from Miryalguda. Ramannag­ Mangali, Chakali, Lambadi, Kummari, Kammara, udem is a hamlet of this village. Kamsali, YerukuJa, Goundla; Scheduled Castes (763); and Muslims. The chief means of livelihood of the The total popUlation of the village is 2,243 and people are agriculture, agricultural labour and other it is made up of the following communities: Caste traditional occupations. Hindus - Reddy, Golla, Lambadi, etc., Scheduled Castes (291) - MaJa,Madiga; and Muslims. The <-hief Anjaneyaswamy temple is the place of worship means of livelihood of the people are agriculture and in the village. There is the village deity Mutyalamma agricultural labour. in a small area with the image in female form. The temple of Lord Someswaraswamy with the The village deity Mutyalamma Jatara is cele­ deity represented by a stone Sivalingam is the place of worship in the village. brated for a week from S'ravana Suddha Purnima (July-August). Goats, fowls, sheep and cattle are At Ramannagudem there is the tutelary deity of sacrificed. Intoxicating drinks ~lfe essential. The Lambadis called Lal Musandu Lakshman Sadu repre­ local Hindus congregate. sented by a cement statue, 4 feet high and in human form. SOURCE: Sri A. V. G. Sasfri. Teacher, Chelkarfhi.

Sri Someswaraswamy Kalyanothsa vam is cele­ 18. Nellikal- Situated at a distance of 4 miles from brated for 2 days from Magha Suddha Sapthami Nagarjunasagar Dam and 22 miles from Miryalguda. (January-February). Kalyanam of the Lord is perfor­ med. Cocoanuts, fruits, money, etc., are offered to The popUlation of the village is 1.800 and it is the Lord by the devotees. The festival here has been made up of the following communities: Caste Hindus celebrated since a long time. It is of local significance. - Reddy, Yerukula, Lambadi, etc., Scheduled Castes The temple has 60 acres of Inam land. The local (163); and Scheduled Tribes (5). The chief means of Hindus, irrespective of caste Or creed, congregate. livelihood of the people are agriculture and agricul­ There is a pujari. Prasadam is distributed to all. tural labour.

Lal Musandu Lakshman Sadu Jatara is celebra­ There is a small temple of the village deity ted in Chaitram (March-April). A fire pit is arranged Kanakadurgamma in this village. There is a ruined before the deity. is poured into the fire and Siva temple at a distance of one furlong from the payasam is cooked on it and distributed to all. village. The ruins occupy a vast area of 120' X 120' Offerings are made in the form of money, silver and and there are about 40 stone pillars. There are a even gold ornaments. A he-buffalo is sacrificed to the koneru and also some wells nearby. Only broken deity on the day of the celebration. The Jatara is pieces of idols and Lingams are extant now. There being celebrated for the past 12 years and is widely are no inscriptions found regarding the temple and known. The Lambadis, locally and also from other the village. But, one gets an impression that there districts, congregate for the festival. The pujari is a might have once flourished a large township pro­ Lambadi of Rama vathu gotram with hereditary rights. tected by well fortified walls. 42

Kanakadurgamma Jatara is celebrated for one worship are performed on the successive days. On day in a year. Fowls and goats are sacrificed. Local Purnima, kalyanam is celebrated. Offerings are made Hindus congregate. in various kinds like cocoanuts, fruits, money, etc. It is of ancient origin and is of local significance. SOURCE: Sri Mora Ramanachari, Teacher, Nellikal. One Sri Kandala V enka tarangacharyul u is the trus tee. 19. Sunkishala - Situated at a distance of5 miles from About 2,000 Hindus, locally and from the neighbouring villages, congregate without any distinction of caste Nagarjunasagar and 35 miles from Miryalguda. It is in the interior of hills and there are no roads to or creed. Pujari is one Sri Srinivasacharyulu. Pra­ this village. sadam is distributed to all and there is free feeding.

The total population of the village is 768 and it A fair is held in connection with the festival is made up of the following communities: Caste near the temple. Taxes are collected by the Village Hindus - Va'sya, Muthracha, Vadrangi, Lambadi, Panchayat Board from the tradesmen .. Eatables, etc., Scheduled Castes (49); and Muslims. The chief photos, pictures, cocoanuts, bangles, etc., are sold means of livelihood of the people are agriculture. there. Burrakathas, bhajans and dramas afford enter­ agricultural1abour and sheep rearing. etc. tainment to the crowds.

There is the temple of the village deiti:Mutya­ SOURCE: Sri Mohammad Firoz Ali, Headmaster. lamma with a stone image in form with 16 Borraipalem. hands. 21. Miryalguda - The taluk headquarters, situated Mutyalamma Jatara is celebrated for a day on at a distance of 19 miles from Suryapet and at a dis­ Magha Suddha purnima (January-February). Goats, tance of about 25 miles from Nalgonda, the district fowls and sheep are sacrificed to the deity. The festi­ headquarters. val is of local significance. The local Hindus and from the nearby villages congregate, irrespective of The popUlation of the town is 11,079 and it is caste or creed. Prasadam is distributed to all. made up of several sub-communities of Caste Hindus; Scheduled Castes (1,385); and Scheduled Tribes (1). SOURCE: Sri Pammi Koti Reddy, Assistant Teacher. The chief means of livelihood of the people are agri­ Sankishala. culture, agricultural labour. trade, services and other tradi tional occupations. 20. Borraipalem _- Situalt:d at a distance of about 5 miles from Devarakonda-Miryalguda road and 25 Lord Siva is worshipped in the town. miles from,Dachepalle Railway Station on Guntur­ Macherla Section of the Southern Railway. It is be­ Mahasivaratri is celebrated for a day on Magha lieved by the villagers that about 200 years back this Bahula Chathurdasi (January-February). About 400 village was called Marelapuram and it was in a very local Hindus congregate. flourishing condition. SOURCE: Statement of Fairs and Festivals furnished by the Coller/or. Na/gonda. The population of the village is 979 and it is made up of the following communities: Caste Hin­ 22. Damercherla _. Situated at a distance of 3 miles dus - Brahmin. Kanchara, Yerukula, Lambadi, etc., from the River Krishna and 11 miles from Miryal­ Scheduled Castes (214); Scheduled Tribes (14); and guda by road. Muslims. The chief means of livelihood of the peo­ ple are agriculture and agricultural labour. The total popUlation of the village is 3,344 and it is made up of several sub-communities of Caste The temple of Lord Venkate,;wara~wamy is the Hindus and SchedUled Castes (361). The chief means place of worship in the village. of livelihood of the people are agriculture and agri­ cultural labour . Sri Venkateswaraswamy festival is celebrated for II days from Magha Suddha Dasami to Bahula Pan­ There is the village deity Mutyalamma in the cham; (January-February). Various kinds of special village. 43

Mutyalamma Jatara is celebrated for 3 days who was ruling the Andhra Desa beiween 1292 A.D. from Vaisakha Suddha Chathurdasi (April-May). and 1369 A. D. from Ekasilanagaram (Warangal) as About 500 local Hindus congregate. his capital, constructed a fort near Vadapalle, on the banks of Krishna and Musi Rivers. This fort occupied SOURCE: Statement of Fairs and Festivals furnished some thousands of acres of land and was having a by the Collector, Nalgonda. compound wall of 4 miles perimeter. It is said that though the Vadapalle fort has been in ruins, one gets 23. Adavidevulapalle - Situated at a distance of 15 a glimpse into the beauty of sculpture of those days. miles from Miryalguda. It is just Within a distance their religious practices and their social history. A .of about 2 miles from the River Krishna. view of the flowing waters in the two rivers from the top of Agasthyeswaraswamy temple is a delight to .of The population the village is 2,659 and it is the visitors. There were three main towns, namely m'lde up of several sub-communities of Caste Hindus (1) Veerabhadrapuram (2) Narasimhapuram and (3) an.d Scheduled Castes (299). The chief means of liveli­ Agasthyeswarapuram with stone-built gateways in hODd of the people Of agriculture and agricultural the Vadapalle fort. It is said that the towns got the labour. names because .of the temples, the important of them There is the village deity Kanakadurgamma in being of Narasimhaswamy and Agasthyeswara­ the village. swamy.

Kanakadurgamma Jatara is celebrated for 6 days The total population of the Yillage is 1,453 and from Vaisakha Suddha Chathurdasi (April-May). it is made up of several sub-communities of Caste About 200 local Hindus congregate. Hindus and Scheduled Castes (191). The chief means of livelihood of the people are agriculture, agricul­ SOURCE: Statement of Fairs and Festivals furnished turallabour and other traditional occupations. by the Coliector. Valgonda. The two renowned temples of the village are of 24. Tallaveerappagudem - Situated at a distance of Narasimhaswamy (Vishnu) andAgasthyeswaraswamy i It 2 miles from Miryalguda. is about 2 miles from (Siva). The special significance of the Sivalingam the River Knshna. here is that there is an open crevice at the top of it The population of the village is 1,043 and it is and it is always seen filled with water. Even if some made up of several sub-communities of Caste Hindus of the water is removed, the level reaches again and Scheduled Castes (97). The chief means of live­ within no time. It is an enigma how water manifests lihood of the peDple arc agriculture and agricul­ itself into the Sivalingam which happens to be at 400 feet above the water level in the river. It is called tural labour. Patalaganga teerlham about which is current a legend. There is the village deity Kanakadurgamma in A bird when chased by a Boya (hunter) hid itself the village. near Eswara. The Boya came into the temple and asked Lord Eswara to give him back his bird. Lord Kanakadurgamma Jatara is celebrated for 3 days Eswara refusing tD release the bird, prDmised to give in Vaisakham (April-May). About 200 local Hindus him whatever he chose except that bird. When the cDngregate. Boya wanted food, Lord Siva ga ve off His brain to the Boya. It is said that Patalaganga took its origin SOURCE: Statement of Fairs and Festivals furnished by the Collector, Nalgonda. from the crevice so formed. Due to the depression on the top, the Lingam looks as though it was a 25. Vadapalle - Situated on the borders of Nalgonda ruined one but it is not actually so. and Guntur Districts at theconftuence of Krishna and Musi Rivers and at a distance of 15 miles from There is another legen9 about the origin of the temple. The great sage Agasthya was thirsty when Miryalguda. As this was the vada (place of residence) he had been carrying Siva and Kesava in two baskets of boat-men plying across the River Krishna it was of a kavadi (a bamboo pole with two strings at each called Vadapalle. The name Vadapalle Was changed to Vazirabad after the occupation of the fort by the end for carrying loads across the shoulders). He Muslim rulers. Prataparudra, the Kakatiya king ga ve the kavadi to a shepherd and went to the river to 44

quench his thirst. No sooner did Agasthya return images of the dwarapalakas (gate keepers) on either from the river than he found the baskets kept on the side of the doorway. ground and the shepherd boy missing. He could not Mahasivaratri is celebrated on Magha Bahula lift the kavadi again. Then he heard a big shout from Chathurdasi (Janunary-February) in the Agasthye­ that place. Aglsthya viewing from his yogadrushti swaraswamy temple. The devotees take bath at the (celestial vision) that that place would become a confluence ofth~ rivers and have darshan of the Lord. punyakshetram (holy place) installed Lord Eswara Thousands of Hindus, local as well as from the there. The Lord is called Agasthyeswaraswamy as distant places, congregate for the festival. it was Agasthya who installed Him there. There is an image of sage Agasthya also in the temple. Krishna Pushkaram is observed here once in 12 years. There are facilities of communications, tra" VadapaUe Narasimhaswamy is one of the Pan­ vellers bungalow, etc., for the pilgrims. chanarasimhas on the banks of Krishna. The five places are Vadapalle, Mattapalle, Vedadri, Mangala­ It is also said that there are proposals to cons­ giri and Kethavaram and at all these places there truct a cement factory at a cost of one crore of rupees are temples of Narasimhaswamy. An arresting near Vadapalle and therefore there is scope for the feature in the temple of this place is that there are place to become a big pilgrim centre. three deepams before the idol of Narasimhaswamy and the middle deepam which is right below the nose SOURCE: 1. Statement of Fairs and Festivals furnished of the Lord always twinkles, whereas the other two by the Collector, Nalgonda. remain steady. It is believed that the twinkling is 2. An article in Andhra Prabha Illustrated due to the respiration of the Lord. There are the Weekly, dated 2-5-62. DEVARAKONDA TALUK FAIRS AND FESTIVALS DEVARAKONDA TALUK NAlGONDA DlSTRICI', A. P.

NALGONDA TALUK

KALVAKURTHI TALUK DISTRICT MIRYALGUDA TALUK

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Qarampeta - Situated at a distance of 16 miles Sri Bugga Narasimhaswamy Rathothsavam is cP to the east of Hyderabad-Devarakonda road. celebrated for 8 days from Phalguna Bahula Tadiya to Dasami (February-March). Special items ofwor­ The population of the village is 1,113 and it is ship are performed on the successive days. Cocoa­ made up of following communities: Caste Hindus­ nuts, fruits, money, gandadeepams and castor oil for Brahmin, Reddy, Vadrangi, Golla, Kammara, Vaisya, deeparadhana are offered. The devotees take bath in Padmasale; Scheduled Castes (303); and Muslims. the gundam (pool) on the hillock, before having dar­ The chief means of livelihood of the people are agri­ shan of the Lord. The festival is being celebrated culture and agricultural labour. for the past 60 years and is of local significance. The chief patrons are Vaishnava Brahmins. About 3,000 Sthambhagiri Lakshmi Narasimhaswamy temple, Hindus. local and from the neighbouring villages, with a stone image of the Lord in the form of man­ congregate without any distinction of caste or creed. lion and Anjaneyaswamy temple are the places of Pujar; is a Vai shna vite. Prasadam is distributed to worship in the village. all and there is arr anged free feeding also to some people. Sri Sthambhagiri Lakshmi Narasimhaswamy Ja­ ara is celebrated for 10 days from Magha Bahula A fair is held in this connection near the temple. Padyami to Dasami (January-February). An impor­ A few shops are held selling eatables. utensils, lan­ tant feauture of the festival is rathothsavam on terns, mirrors, combs. pictures, photos and hand­ Saptham;. Offerings are made in the form of money loom clothes, etc. or kind. The festival is being celebrated for the past 90 years and is of local significance. About 3,000 Sri Ramalingeswaraswamy festival is celebrated Hindus, local and from the neighbouring villages, for 5 days from Chaitra Bahula Padyami to Panchami congregate. Pzljari is a Vaishnavite Brahmin with (March-April). On the first day the procession im'l­ hereditary rights. ges of the Lord are taken from the village to the hil­ lock in a procession on a palanquin and ankurarpana A fair is held in this connection for 3 days near is performed. Special worship is performed on the the temple. A few shops selling eatables, utensils, subsequent days. Offerings are made in the form of lanterns, etc., are held. cash or kind in fulfilment of vows. The festival is being celebrated for the past 12 years and is of local SOURCE: Sri B. Kondaiah, Police Patel, Sarampeta. significance. Local Hindus and from the neighbour­ ing villages congregate without any distinction of 2. Yarugandlapalle - Situated at a distance of 37 caste or creed. Pujari is a Saiva Brahmin. Prasadam miles from Devarakonda and 43 miles from Hyder­ abad. is distributed to al1. SOURCE: Sri Polepalli Kishan Rao, Agriculturist, The total popUlation of the village is 2,148 and Yarugandlapalle. it is made up of the following communities: Caste Hindus - Vaisya, Reddy, Brahmin, Kapu, Golla, 3. TirugandlapaUe - Situated at a distance of 4 miles Gowndla, Kamsali, etc., Scheduled Castes (248); and from the Devarakonda-Hyderabad road and 24 miles Muslims. The chief means of livelihood of the peo­ from Devarakonda. ple are agriculture, agricultural labour. sheep-rearing and toddy tapping. The popUlation of the village is 958 and it is made up of the following communities: Caste Hin­ Sri Bugga Narasimhaswamy temple on a hillock dus - Reddy, Vaisya, Gowndla, Golla, Vadla, Kam­ at a distance of 3 miles from the village and Ramalin­ mara; Scheduled Castes (175); and Muslims. The geswaraswamy temple near the village on another hil­ chief means of livelihood of the people are agricul­ lock are the places of worship in the village. ture and agricultural labour. 46

There is a village deity Brahmadevudu in the SOURCE: Sri Kanakaiah, Police Patel, Madnapur. form of a stone with no temple. 5. Thakadlapalle - Situated at a distance of about Br-lmhadevuni Jatara is celebrated for 4 days 24 miles from Devarakonda. from Vaisakha Bahula Sapthami (April-May). On one The population of the village is 812 and it is day garuda seva is performed. The festival is being made up of the following communities: Caste Hin­ celebrated for the past 15 or 20 years and is of local dus - Goundla, Golla, Chakali, Vadde; Scheduled significance. About 400 Hindus, local and from Castes (118); and Muslims. The chief means of nearby villages, congregate. livelihood of the people are agriculture, agricultural A small fair is held in connection with the J atara. labour and toddy tapping. Eatables, mirrors, combs, books and photos, etc., There is a temple of the vjlJage deity Brahma­ are sold. devudu on a hillock nearby.

SOURCE: Sri Ahmad Abdul Aleem, Co-operative Brahmadevuni Jatara is celebrated for two days Extension Officer, Devarakonda. In Chaitram (March-April). Fruits, flowers, cocoa­ 4. Madnapur- Situated at a distance of 2 furlongs nuts, etc., are offered in fulfilment of vows. Fowls from the Hyderabad-Devarakonda road and 26 miles and goats are sacrificed near the base of the hillock. from Devarakonda. The festival has been celebrated for the past 35 years and is of local significance. About 300 or 400 people The population of the village is 402 and it is congregate. made up of the following communities: Caste Hin­ dus - Brahmin, Reddy, Vaisya, Golla, Chakali, Vad­ A fair is held in this connection for two days de, Vadla, Kammara; Scheduled Castes (69); and near the temple. Eatables, utensils, mirrors, combs Muslims. The chief means of livelihood of the peo­ and toys, etc., are sold here. ple are agriculture and agricultural labour. SOURCE: Sri S. Ramanaiah, Headmaster, Thakadlapalle. The temples of Lord Narasimhaswamy, Siva and 6. Kurmapalle - Situated on the Devarakonda­ Anjaneyaswamy are the places of worship in the Hyderabad road at a distance of about 19 miles from village. Devarakonda. The total population of the village is 3,092 and Lakshmi Narasimhaswamy festival is celebrated for 6 days from Chuitra Suddha Chathurdasi to Bahula it is made up of the following communities: Caste Chaviti (March-April). On the first day thalambralu, Hindus - Vaisya, Kammara, Vadla, Kanchari, Tela­ on the second garudaseva, on the third day seva, on the ga, Goundla, etc., Scheduled Castes (357) ; Dudekula fourth pularatham (a car decorated with flowers), on and Muslims. The chief means of livelihood of the the fifth rathothsavam and on the sixth dopu and chak­ people are agriculture, agricultural labour and other traditional occupations. ratheertham are performed during the festival. Offer_ ings are made in the form of cash. There are in this village the darga of Mahbub Subhani with his tomb and the temple of Brahmam The festival is being ce~ebrated for the past 10 garu. years and is of local significance. The temple has 250 acres of Inam land. About 1,500 Hindus, local and Mahbub Subhani Urs is celebrated for 3 days from the nearby villages, congregate. Pujaris are in memory of that saint from Magha Suddha Brahmins. Prasadam is distributed to all. (Janu try-February). Cocoanuts, jaggery, etc., are offered on the first day and sheep and goats are sacri­ A fair is held in connection with the festival near ficed on the second day. The Vrs is being celebrated the temp!e. Estab:es, utensils, lanterns, torches, mir­ for the past 3, 4 years and is of local significance, , combs,pictures, photos, books, handloomclothes About 2,500 people of all communities congregate and cutpieces, agricultural implements, toys and ban­ from the neighbouring villages also. gles, etc., are brought and sold. There are two choul­ tries here. A fair is held in this connection for 3 days on 47

poramboke land near the hillock. Eatables, utensils, SOURCE: A Census Enumerator. lanterns, books, mirrors, combs, photos, clothes, toys and pots, etc., are sold. 9. Kondapuram - Situated at a distance of 2 miles from the Nalgonda-Devarakonda road and 16 miles SOURCE: Sri L. Yadagiri, Teacher, Kurmapalle. from Devarakonda.

7. Bheemanpalle - Situated at a distance of about This is at present a deserted village. 18 miles to the north of Hyderabad-Devarakonda road. Sri Venkateswaraswamy festival is celebrated here for 3 days from Magha Bahula Triodasi to The population of the village is 2,612 and it is Amavasya (January-February). made up of the following communities: Caste Hin­ dus - Kamma, Kapu, Bestha, Golla, Kuruva, etc., About 400 Hindus of neighbouring villages con­ Scheduled Castes (333) - Mala, Madiga; and Chris­ gregate. tians. Agriculture and agricultural labour are the chief means of livelihood of the people. SOURCE: Statement of Fairs and Festivals furnished by the Collector, Na/gonda. Sri Anjaneya temple and S1. Joseph Church are the places of worship in the village. 10. Koppole - Situated at a distance of 24 miles from Devarakonda. A festival is celebrated at St. Joseph Church for 3 day on the 18th, 19th and 20th of March. This fes­ The total popUlation of the village is 3,427 and ti val is being celebrated for the past 30 years and is it is made up of several sub-communities of Caste of only local significance. About 1, 000 Christian Hindus; Scheduled Castes (804); Scheduled Tribes people, local and from neighbouring villages, congre­ (5); and Muslims. Agriculture and agricultural gate. labour are the chief means of livelihood of the A fair is held in this connection with a few people. shops selling eatables, etc. The temples of Sri Rama with the stone images SOURCE: Sri V. Reddy, Teacher, Bheemanpalle. of Sri Rama, Lakshmana and Sita in human form, of Siva and of Anjaneyaswamy are the places of wor­ 8. ChamalapaUe - Situated at a distance of about 8 miles from the Nalgonda-Devarakonda road. ship in the village. There is a mosque also. The population of the village is 878 and it is Sit a Rama Kalyanam is celebrated for 9 days made up of several communities of Caste Hindus from Chaitra Suddha Panchami (March-April). Pan­ and Scheduled Castes (168). The chief means of dais are erected before the temple; the temple and livelihood of the people are agriculture and agricul­ gopuram are white washed and are painted with tural labour. colours. Thalambralu on Navami, Sri Rama kalyanam ( marriage) on Dasami, garuda seva on Ekadasi, Sri Rama temple on a hillock with an image of rathothsavam (procession in the Lord in human form and Anjaneyaswamy temple car) on Dwadasi, and ekan­ are the places of worship in the village. The village thaseva on Triodasi are the rituals. Cocoanuts, deities Maremma and Mysamma are also there. clothes, cash and jewels are offered to the Lord. The festival is being celebrated for about 10 years and is Sri Rama festival is celebrated for 6 days from of local significance. Phalguna Bahula Dasami (February-March). On the first day garudamudda, on the second thalambralu, on Hindus of all castes, local and from nearby the third pularatham, on the fourth garudaseva, on the villages, congregate. Une Sri Ramadugu Ramalin­ fifth rathothsavam, and on the sixth chakratheertham gaiah, a Brahmin of Harithasa gotram is the pujari. and dopu are performed. Cocoanuts are offered. The Prasadam is distributed to all. festival is being celebrated for the past several years. It is of only local significance. Hindus, local and from Shops are opened before the temple during the the nearby villages, congregate. Pujari is a Vaishna­ festival days. vite Brahmin with hereditary rights. Prasadam is distributed to all. Pandals are erected for the SOURCE: Sri P. Lakshma Reddy, Headmaster, Zilla visitors. Parishad Secondary School, Koppole. 48

11. Kothalapuram - Situated at a distance of about the past 40 years and is of local significance. The 20 miles from Devarakonda. Hindus, local and from the neighbouring villages, congregate. Pujariis a Vais,hnava Brahmin with here­ The population of the village is 291 and it is ditary rights. made up of the following communities: Caste Hindus - Vaddera, Kalali, etc., Scheduled Castes (67); and SOURCE: A Census Enumerator. Muslims. The chief means of livelihood of the people are agriculture and agricultural labour. 13. Namapalle - Situated at a distance of 8 miles from the Nalgonda-Devarakonda road, at about 15 There is an ancient temple of Markandeswara­ miles from Devarakonda. swamy with a stone Sivalingam on a hillock by the side of a stream at a distance of one mile to the east The population of the village is 2,160 and it is of the village. made up of the following communities: Caste Hindus - Brahmin, Reddy, Padmasale, Kummari, Mahasivaratri is celebrated for 3 days from Chakali, Telaga, etc., and Scheduled Castes (358)­ Magha Bahula Chathurdasi (January-February). Pan­ dais are erected. Cocoanuts are offered in fulfilment Mala, Madiga. The chief means of livelihood of the of vows. The festival is being celebrated for the past people are agriculture, agricultural labour and 100 years. About 3,000 Hindus, local and from the other traditional occupations. nearby villages, congregate, irrespective of caste. Pujari is a .Brahmin. Prasadam is distributed to all. Sri Gopalaswamy temple, with an image of the Lord in human form and Anjaneyaswamy temple A fair is held near the temple with a few shops. are the places of worship in the village. Eatables, utensils, pictures, photos, clothes, lanterns, mirrors, toys and combs, etc., are sold. Sri Gopalaswumy festival is celebrated for 3 days from Magha Suddha Triodasi (January-February). SOURCE: Sri Chekumadaresa, Kothalapuram. Kalyanam and rathothsavam are performed. Cocoa­ nuts and money are offered in fulfilment of vows. 12. Mohamadapur- Situated at a distance 01'7 miles The festival is being celebrated from the ancient days from the Nalgonda-Devarakonda road at about 13 and is of only local significance. The temple has miles from Devarakonda. some Inam lands. Local Hindus of all commu­ The population of the village is 920 and it is nities congregate. Pujari is a Brahmin of Bharad­ m'lde up of several sub-communities of Caste Hindus wajasa gotram with hereditary rights. Prasadam is and Scheduled Castes (244). The chief means of distributed to all and there is free feeding to all on livelihood of the people are agriCUlture and agricul­ the last day of the festival. tural labour. SOURCE: Sri Pichayya, Headmaster, Namapalle.

The temple of Sri Ramachandraswamy, with the 14. MaUapurajpaUe - Situated at a distance of 20 image in human form at a distance of one furlong miles from Devarakonda. from the village on a hillock is the pl~;ce of worship here. The popUlation of the dllage is 726 and it is made up of the following communities: Caste Hindus Sri Rama festival is celebrated Cor 6 days from - Brahmin, Vaisya, Reddy, Kamsali, Kummari, Phalguna Bahula Tadiya to Ashtami (FebTuary­ Yadava, Vadde, Rajaka, Goundla, Telaga, Padma­ March). Garudamudda on the morning of the first sale; and Scheduled Castes (195) - Madiga, Mala. day and thalambralu on that night; garudaseva on The chief means of livelihood of the people are the morning of the second day followed by pulara­ agriculture and agricultural labour. tham (chariot decorated with flowers) on that night; aswa seva on the third day; rathothsavam on the night There is temple of Anjaneyaswami in the vil­ of the fourth day; dopu on the fifth day; and chak­ lage. There are the village deities Mysamma, Edam­ ratheertham on the sixth day are performed. Cocoa­ rna, Mutyalamma, Boddurayi, Poleramma, Uppa­ nuts are offered. The festival is being celebrated for lamma and Mandata in the village. 49

Jatara of the village deities is celebrated on a year when people congregate from the neighbouring Thursday between Sravana Purnima and Amavasya vill;ges also. Cocoanuts are offered to the deity. It (July-August) or when epidemics break out in the has been going on for the past several years. Pujari village. Cocoanuts are offered. Fowls and animals is a Sri vaishna va. are sacrificed. Pujari is a Kummari with hereditary rights. SOURCE: Sri B. Narayana, Teacher, Tungapatigo­ wraram. SOURCE: Sri Yeredla Jhansi Reddy, Village Level Worker, Chintapalle Block. 17. Chinthapalle- Situated at a distance of 17 miles from Devarakonda. 15. Vaddepalle - Situated at a distance of about 22 miles from Devarakonda. The population of the village is 1,980 and it is made up of several sub communities of Caste Hindus; The population of the village is 721 and it is Scheduled Castes (368) ; and Muslims. Agriculture made up of the following communities: Caste and agriculturallabour are the chief means of liveli­ Hindus - Brahmin, Vaisya, Velama, Telaga, Vad­ hood of the people. rangi, Kummari, Kamsali, Kammara, Yadava, Goundla, Rajaka, Mangali; and Scheduled Castes There are the temples of Lord Ghattupati Ven­ (225) - Mala. The chief means of livelihood of the kateswarlu on a hillock and of Siva in the village. people are agriculture and agricultural labour. There are l'l.lso a temple of village deity Kanakadurga and a mosque in the village. There is Anjaneya temple in this village. There are also the deities, Mutyalamma, Edamma and Sri Ghattupati Venkateswarlu festival is celebra­ Buruju Mysamma. etc. ted for 10 days from Asviyuja Suddha Padyami to Dasami (September-October). Local Hindus congre­ The village deities Bonalu festival is celebrated gate. A Brahmin of Kowndinyasa gotram is the pujar; on a Thursday between Sravana Purnima and Amava­ with hereditary rights. sya (July-August). Gorrts and sheep are sacrificed; cocoanuts are also offered. Local Hindus participate. SOURCE: Sri S. Madltava Reddy, Headmaster, Mid- dle School, Chinthapalle A Kummari is the pujari with hereditary rights. 18. Teeded - Situated at a distance of 12 miles from SOURCE: Sri Yeredla Jhansi Reddy, Village Level Worker, Chintapalle Block. Devarakonda. The village was also called Venkat­ ampet, after the name of the original founder one 16. Tungapatigowraram - Situated at a distance Venkatamma of olden days. of 6 miles from the Hyderabad-Devarakonda road at about 12 miles from Devarakonda. The population of the village is 1,458 and it. is made up of the following communities: Caste Hm­ The population of the village is 994 and it is dus - Brahmin, Vaisya, Kapu, Golla, Padmasale, made up of the following communities: Caste Hin­ Vadla, Kammara, Velama, Chakali, Lambadi; and dus - Brahmin, Vaisya, Kapu, Viswabrahmin, Golla, Scheduled Castes (287). The chief means of liveli­ Perika, Kummari, Chakali, Mangali, Telaga, Muth­ hood of the people are agriculture, agricultural lab­ racha, Goudu; and Scheduled Castes (253) - Mala, our and other tr2.ditional occupations. Mad'ga. Agriculture, agricultural labour and other traditional occupations are the chief means of liveli­ Sri Mallikharjunaswamy temple and Sri Rarna­ hood of the people. lingeswara5wamy temple on a hillock, where Lord Siva is represented by Sivalingams are the places of Lord Chalidona Nrusimhaswamy represented by an idol in a cave at a distance of about one mile worship in the village. Mallikharjunaswamy Lingam from the village and Anjaneyaswamy temple are the was discovered by a Golla cultivator called Bakkaiah places of worship in the village. in his field. He instaIIed the Sivalingam and cons­ tructed a temple for the Lord. Special worship is performed to Sri Chalidona Sri Ramalingeswaraswamy festival is celebrated Nrusimhaswamy on every Saturday throughout the for 3 days from Phalguna Suddha Chathurdasi to 50

Bahula Padyami (February-March). The festival is of Hindus, local and from nearby villages, congregate. local significance. Cocoanuts, money, etc., are offe­ A Golla is the pujari with hereditary rights. Prasa­ red to the Lord. Hindus, local and from the neigh­ dam is distributed to all. bouring villages, congregate. Pujari is a Brahmin of Srivathsasa gotram. Prasadam is distributed to all. 1\ fair is held in this connection. Eatables, uten­ sils, lanterns, mirrors, combs, torches, pictures, pho­ A fair is held in this connection for 5 days near tos, clothes, etc., are sold. Dramas and bhajans the temple. Trade>men come from neighbouring afford entertainment to the visitors. villages. Eatables. toys, utensils, pictures, books, photos and clothes are sold. The pilgrims stay for a SOURCE: Sri G. Keshava Reddy, Village Level Wor­ ker, Teeded. day. Bhajans afford entertainment to the visitors. 20. Bandatimmapur - Situated at a distance of 4 Sri Mallikharjunuswamy festival is celebrated miles from the Nalgonda-Devarakonda bus route at for 3 days from Magha Bahula Triodasi to Amavasya about 8 miles from Devarakonda. (January-February) . Thalambralu is performed on Amavasya. Offerings are made in the form of orna­ The population of the village is 342 and it is ments also to the Lord in fulfilment of vows. Devo': made up of the following communities: Caste Hindus tees take bath and observe jagarana duringthefestival - Brahmin, Reddy,Golla; and Scheduled Castes (72) days. The celebration is of local significance. The -Mala, Madiga. Agriculture and agricultural labour pujari is the chief patron. Hindus, local and from are the chief means of livelihood of the people. nearby villages, congregate. Pujari is a Golla of Lord Ramalingeswaraswamy temple with Siva­ Neelandhara gotram with hereditary rights. lingam is the place of worship in the village. A petty fair is held in this connection near the Sri Ramalingeswaraswamy festival is celebrated temple. Eatables, utensils, pictures, photos, clothes, for 6 days from Magha Suddha Triodasi (January-Fe­ toys. etc., are sold. Bhajans afford entertainment to bruary). On Magha Bahula Padyami, rathothsavam is the visitors. performed. Cocoanuts are offered to the deity. The SOURCE: Sri G. Keshava Reddy, Village Level Worker, festival is being celebrated for the past 150 years and Teeded. is confined to this village only. The temple has 22-00 acres of lnam land. Local Hindus participate in the 19. Nelvalpalle - Situated at a distance of 14 miles festival. from Devarakonda. SOURCE: Sri Ramreddy, Mali Patel, Bandatimmapur. The population of the village is 915 and it is made up of the following communities: Caste Hin­ 21. Pagdipalle - Situated at a distance of about one dus - Vaisya, Golla, Perika, etc., and Scheduled mile from Devarakonda-Nalgonda road from a Castes (226). The chief means of livelihood of the point 6 miles from Devarakonda. people are agriculture and agricultural labour. The total population of the village is 262 and it Lord Mallikharjqnaswamy temple is the place of is made up of several sub-communities of Caste Hin­ worship in the village. dus and Scheduled Castes (30). The chief means of livelihood of the people are agriculture and agricul­ Sri Mallikharjunaswamy Rathothsavam is cele­ tural labour. brated for six days from Magha Bahula Triodasi to Lord Mallikharjunaswamy is worshipped in the Phalguna Suddha Tadiya (February-March). Lord's form of stone Sivalingam. kalyanam is performed on Amavasya, and there would be pularadham on Tadiya. Offerings are made in the Sri Mallikharjunaswamy Rathothsa vam is cele­ form of silver ornaments, cocoanuts and money, etc .. brated for 6 days from Magha Bahula Triodasi (Jan­ in fulfilment of vows. uary-February) to Phalguna Suddha Tadiya (February­ Gollas are the chief patrons. Some subscrip­ March). tions are collected for the festivaL About 1,000 Local Hindus of all communities congregate. 51

SOURCE: Statement of Fairs and Festivals furnished Lingamanthuni Jatara is celebrated for 2 days by the Collector, Nalgonda. from Phalguna Bahula Tadiya (February-March). On the first day the people go to see the Lord and there 22. Palwai - Situated at a distance of 3 miles from is a procession also. On the second day aradhana is the Nagarjunasagar road and 10 miles from Devara­ performed. Sheep are sacrificed to the deity. The konda. There is bus route to Jadcherla Railway Jatara is being celebra ted for the past 10 years and is Station on -Dronachellam Section of the Centra 1 Railway. confined to this village only. Local Gollas partici­ pate in the Jatara. The population of the village is 1.822 and it is made up of the following communities: Caste Hin­ Sri Rama Navami is celebrated in Rama temple dus - Brahmin, Vaisya, Telaga, Vadla, Reddy, Kum" on Chaitra Suddha Navami (March-April). mari, Kammara, Chakali, Yadava, Muthracha; Sche- . SOURCE: Sri G. Papayya, Assistant Teacher, Pedda duled Castes (365) - Mala, Madiga; and Muslims. Adserlapalle. Agriculture and agricultural labour are the chief means of livelihood of the people. 24. Gbaopur - Situated at a distance of 1 mile from the Devarakonda-Miryalguda road at a point 14 There are Venkateswaraswamy temple and Anja­ miles from Devarakonda. neyaswamy temple in this village. There is a Sivalin­ gam in a compound enclosed by four walls. There The population of the village is 1.295 and it is is also a mosque. There are also four more Sivalin­ made up of the following communities: Caste Hin­ gams in this village. dus - Brahmin, Reddy, Yadava, etc .. and Scheduled Castes (317). The chief means of livelihood of the Mahasivaratri is celebrated for three days from people are agriculture and agricultural labour. Magha Bahula Triodasi (January-February). Parvati Kalyanam is celebrated. Some devotees take river Sri Venkateswaraswamy temple with the image bath and observe fasting also. The festival is being in human form is the place of worship in the village. celebrated for the past 6 to 7 years and is confined to The temple is an ancient one. this village only. Local Hindus of all communities congregate. Sri Venkateswaraswamy Kalyanothsa vam is cele­ brated for 6 days from Magha SuddhaAshtami (Janua­ SOURCE: Sri G. Satyam, Patwari. Palwai. ry-February). Ankurarpana, adhyayanothsavam, balihar­ ana, kalyanothsavam,paramapadothsavam, rathothsavam 23. Pedda Adserlapalle - Situated at a distance of and dopu are performed during the festival on succes­ 12 miles from Dev:nakonda, 36 miles from Miryal­ sive days. Offerings are made in the form of money guda and 50 miles from Macherla Railway Station of and cattle are dedicated to the temple. Cocoanuts, oil, Guntur District on the Southern Railway. and kumkum are also offered. It is repor­ ted that the festival is being celebrated for the past The total population of the village is 5,035 and 200 years and is widely known in about 100 villages it is made up of the following communities: Caste around. A committee manages the celebrations under Hindus-Brahmin, Vaisya, Reddy, Telaga, Golla, Cha­ government control. The temple has some Inam kali, Mangali. Padmasale, Kummari, Gowndla. Vadla, lands. About 10,000 Hindus, local and also from Kammara, Viswabrahmin, Bantu, Yerukula, Tam­ distant places of the district, congregate without any balla, etc., Scheduled Castes (494) - Mala, Madiga, distinction of caste. One Sri Sudarshanachari is the Bindla ; Muslims and Christians. Agriculture, agricul­ pujari with monthly salary. tural labour, trade and other traditional occupations are the chief means of livelihood of the people. A fair is held in connection with this festival. About 50 shops are held at the fair. Eatables, utensils, The temples of Sri Rama and of Siva are the torchlights, lanterns, mirrors, combs, toys, bangles, phces of worship in this village. There are a temple books, photos and clothes, etc., are sold. of Lingamantha for the Golla community and a church for the Christians. SOURCE: Sri K. Reddy, Sharapur. 52

25. Yeleshwaram - Situated ~t a distance of 33 miles the deity Ahankali. They took that metal image in from Devarakonda and 24 miles from the Macherla their hands and while they were- examining it, one Railway Station of Guntur District on the Southern of them who became possessed by the deity asked Railway. them to instal that image in their village and perform Jatara. The image was installed in Chityala after a The population of the vdlage is 1,192 and it is contention between the villagers of Chityala and this made up of the following communities : Caste Hindus village. After some time,:another image of the deity - Brahmin, Vaisya, Golla, Vadla, Kummari, was installed in this village. Chakali, Lambadi; Scheduled Castes (75); Scheduled Tribes (34); and Muslims, The chief means of live­ Ahankalamma Jatara is celebrated for 3 days lihood of the people are ag,iculture and agricultural from Sravana Bahula Panchami to Sapthami (July­ labour. August). Aradhana is performed three times a day. Procession of the deity commences at 10 0' clock in The temples of Eleswara~wamy and Madhava­ the night of the first day and concludes by midnight. swamy are the places of worship in the village, Viharana (pleasure procession) is performed during this time in the temple premises. On the second day Mahasivaratri in Eleswaraswamy temple is cele­ functions are celebrated in the same way but the pro­ brated for 3 days from Magha Bahula Triodasi cession takes place till dawn in the Village. On the ( January-February). Seva and deeparadhana are third day the deity is taken to the Peddavagu, a performed. Offerings are made in fulfilment of vows, rivulet for bath and after the bath the deity is taken Devotees take bath in river Krishna and observe back with aradhana, , sthothram, alaf,lkarana jagarana also. The festival is being celebrated for (decoration) and fancy dresses. Offerings are made the past 100 yea rs and is of local significance. The in the form of cash, kind and khumbham (cooked rice) Temple Committee organises the festival. The temple in fulfilment of vows. A sheep is sacrificed to the has 96-00 acres of Inam land. About 2,000 Hindus, deity. The festival is of local significance. Goundlas local and from the neighbouring villages, congregate. are the patrons. Hindus, local and from nearby A fair is held in this connection for 3 days near villages, participate in the festivaL Pujaris are the temple. A few shops are kept with eatables, Goundlas with hereditary rights. utensils, torches, books, lanterns, mirrors combs, photos and clothes. A fair is held in this connection with a few shops of eatables, photos, toys, etc. SOURCE: Sri B. Said:llu, Headmaster, Yeleshwaram. SOURCE: Sri K. VadapaUe, Karnam, Peddamunagal. 26. Peddamunagal- SituJ.tcd at a distance of 17 miles from Devarakonda by bus route. 27. Mudigonda - Situated at a distance of 6 miles to the west of Devarakonda. The total population of the village is 2,131 and it is made up of the foIlow:ng communities: Caste The total population of the village is 2,671 and Hindus - Brahmin, Vaisya, Reddy, Golla, Chakali, it is made up of the following communities,' Caste Goundla, Mangali, Lambadi, Kummari, etc.. and Hindus - Brahmin, Vaisya, Reddy, Viswabrahmin, Scheduled Castes (448)-Mala, Madiga. The chief Golla, Goundla, Yerukula, Kammara, Vadrangi, means of livelihood of the people are agriculture and Vadde, Medara, etc., and Scheduled Castes (305) - agricul tural labour. Mala, Madiga. The chief means of Ii velihood of the Ahankali Devata (Parvati) with the image in people are agriculture and agricultural labour. the form of a trisulam signifying the shakti is wor­ shipped by the villagers. The deity is kept in a Veerabhadraswamy temple with a stone im:1ge of separate room in the pujari's house. Once some of the Lord and Anjaneya temple are the places of the villagers of Chityala, while on their way back worship in the village. There is a rectangular gundam after attending the Ahankali Jatara at Karempudi of (pond) in the first mentioned temple hewn out of a Palnad taluk in Guntur District took rest in this solid rock in which there is water perpetually throu­ place. By chance in the earth they saw an image of ghout the year. 53

Mahasivaratri in Veerabhadraswamy temple is The total population of the town is 8,311 and it celebrated for 4 days from Magha Bahula Chathurdasi is made up of several sub-communities of Caste Hic­ to Phalguna Suddha Vidiya (February-March). dus; Scheduled Castes (578); Scheduled Tribes (3) ; Kalyanam is celebrated on Chathurdasi and rathoth­ and Muslims. The chief means of livelihood of the savam is celebrated daily upto Phalguna Suddha people are agriculture, agricultural labour, services, Padyami. Offerings are made in the form of co­ trade and other traditional occupations. coanuts, naivedyam and money in fulfilment of vows. Fasting and puja are the domestic observances. The Darwesh Mohammad Khadri Vali Drs is celebra­ festival is being celebrated for the past 200 years and ted for 2 days in memory of the saint on 16th Ja­ is of local significance. madi-us-sani (October-November) with a gathering of about 400 people. All communities participate. A Brahmins are the chief patrons. About 1,000 few shops are opened. Hindus, local and from the neighbouring villages. participate. Pujariis a Brahmin ofSrivathsasa gotram. Khadar Mastan Shah Vali Drs is celebrated for Prasadam is distributed to all. a day in memory of the saint on 15th Rabi-ul-avval (July-August) with a local congregation of about A fair is held in this connection in front of the 300 people. All communities participate. A few temple. Eatables. cocoanuts, mirrors and combs. etc .. shops are held. are sold. Suleman Shah Vali Drs is celebrated for two SOURCE: Sri Venkatadri, Mali Patel. Mudigonda. days in memory of that saint in the month of Shahan 28. Chandampet - Situated at a distance of about 10 (December-January) with a local congregation of miles from Devarakonda. 400 strong. All communities participate.

The total population of the village is 800 and it J alaI Shah Vali Drs is celebrated for a day in is made up of several sub-communities of Caste memory of that saint in the month of Rabi-us-sani Hindus; Scheduled Castes (149); and Muslims. The (August-September) with a local congregation of chief means of livelihood of the people are agricul­ about 300 strong. All communities participate. ture and agricultural labour. Baba Sharfuddin Vali Drs is celebrated for a daY Maqdoom Shah Vali Vrs is celebrated for a day in memory of the saint in the month of Zilhaj (April­ in the month of Jamadi-ul-arval (September-October) May) with a local congregation of about 200 people. in memory of the saint. The Drs is of local signifi­ All communities participate in it. cance. Baba Maqdoom and Mansoor Shah Vali Drs is About 1,000 people of all communities congre­ celebrated for 2 days in memory of these saints in gate. the month of Rajjab (November-December) with a SOURCE: Statement of Fairs and Festivals furnished local congregation of 100 people. All communi­ by the Collector. Nalgonda. ties participate.

29. Devarakonda - Taluk headquarters and there SOURCE: Statement of Fairs and Festivalsfurnished by ar~ communication facilities to all important places. the Collector, Na/gonda.

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P'epiret;l ~t (.,~ Omu of t .... S.. pe"~\tn4en! .. , (tnll/I Oper4C'Qfl~, "'~tI~'1 fOr'tldh, H)'dfrab;,d Section VI BHONGIR TALUK

(i0palpur - Situated at a distance of 18 miles from Lord Lakshmi Narasimhaswamy temple is the Bhongir by road. place of worship in the Village.

The population of the village is 787 and it is Sri Lakshmi Narasimhaswamy festival is celebra­ made up of the following communities: Caste Hin­ ted for 3 days from Magha Suddha Vidiya to Chaviti dus - Muthracha, Goundla, Golla, Chakali, Mangali, (January-February). Offerings are made in fulfil­ Kummari, etc., Scheduled Castes (58) ; and Muslims. ment of vows. The festival is being celebrated for The chief means of livelihood of the people are agri­ the past 15 years and is of local significance. culture and agricultural labour. About 200 Hindus from this and the neighbouring Village deity Peddamma temple wilh her image villages congregate. Prasadam is distributed to all. in human form with 4 hands riding a tiger is the place of worship in the village. A fair is held in connection with the festival for 3 days on a hillock. A few shops selling eatables, Peddamma Jatara is celebrated for two days from toys, etc., are held. Veedhi bhagavatam (street dra­ Vaisakha Suddha Purnima (April-May). It is believed mas) and bhajans afford entertainment to the visitors. that the deity Peddamma is daughter of Lord Siva and would protect the villagers in difficulties. Naive­ SOURCE: Sri A. Narasimha Reddy, Police Patel, dyam is offered. The festival is being celebrated for Ibrahimpur. the past 3 years and is of local significance. Kum­ 4. Mannevari Thurkapalle - Situated at a distance of maris are the chief patrons. About 700 local Hindus 11 miles from Bhongir. A family of local chieftains congregate. A few shops are held in the temple pre­ had constructed a fortress and exercised their autho­ mises with eatables, etc. rity from here in the olden days. The village is called SOURCE: Sri M. Narayana Reddy, Teacher, Gopalpur. Mannevari Thurkapalle after the family name of those chieftains. 2. Mulkalapalle - Situated at a distance of about 7 miles from Bhongir. The population of the village is 1,350 and it is made up of the following communities: Caste Hin­ The population of the village is 660 and it is made dus - Brahmin, Munnuru Kapu, Vaisya, Sale, etc.; up of Caste Hindus; and Scheduled Castes (93). The and Scheduled Castes (192). The chief means of live­ chief means of livelihood of the people are agricul­ lihood of the people are agriculture, agricultural ture and agricultural labour. labour and sheep breeding. Mallannaswamy is worshipped in the village. Lord Rama temple and Anjaneya temple are the His Jatara is celebrated for one day in Magham places of worship in the village. (January-February). The festival is of local signifi­ cance. About 200 local Hindus congregate. Sri Rama Navami is celebrated for 3 days from Chaitra Suddha Sap/hami to Navami (March-April), SOURCE: Statement of Fairs and Festivals furnished by the Superintendent of Police, Nalgonda. Kalyanam is perfol med 0:1 Navami. Offerings are m"de in the form of cash and cocoanuts in fulfilment 3. Ibrahimpur - Situated at a distance of 10 miles of vows. from the Raigiri Railway Stn tion. The festival is being celebrated for the past The population of the village is 1,155 and it is about 50 years and is of local significance. Brahmins made up of the following communities: Caste Hin­ and Munnuru Kapus patronise the festival. Hindus dus - Reddy, Golla, etc.; Sched uled Castes (288); and from this and the neighbouring villages, congregate. Muslims. The chief means of livelihood of the peo­ Pujari is a Brahmin of Bharadwajasa gotram. Prasa­ ple are agriculture and agricultural labour. dam is distributed to all. 56

Sri Rama's story is narrated on the kalyanoth­ to take him to his village and worship him there Nara­ savam day for the visitors. simha became a convert to Muslim faith and constru­ cted a small tomb for Yakub Shah Vali in his village SOURCE: 1. Sri R. Harikishan Reddy, Mannevari and began to worship him. As he compelled his Thurkapalle. wife to join Islam, she committed suicide drown­ 2. Sri S. ·Lokanadham, Teacher, Mannevari Thurkapalle. ing herself in a well. His son Mohammad Yakub and daughter followed their father's new faith. Wor­ 5. Venkatapur - Situated at a distance of 12 miles ship is being done at the tomb of Yakub Shah Vali from Bhongir Railway Stataion. still in the village.

The population of the village is 728 and it is Drs is celebrated for 3 days annually in Yakub made up of the following Communities: Caste Hin­ Shah VaE darga from January 15th. Goats and sheep dus - Reddy, Golla, Chakali, Balija, Muthracha; are sacrificed. There is a pit in front of the tomb in and Scheduled Castes (122). The chief means of which, it is believed, if the skins, heads, etc., of the livelihood of the people are agriculture and agricul­ sacrificed goats and sheep are put, they will disappear. tural lab(}uf. The Urs is being celebrated for the past 35 years. It is of local significance. Devotees from some other Mallanna temple on a hillock with the earthen places like Secunderabad also congregate. Sri Mohm­ image painted with colours is the place of worship in m1.d Yakub is the patron. the village. Kondalamma Jatara is celebrated for a day in Mallanna Jatara is celebrated for 2 days from the second half of Sravanam (July-August). Bonams Phalguna Suddha Triodasi (February-March). Co­ are offered. Sheep. goats and fowls are sacrificed. coanuts are offered. The festival is being celebrated It is confined to this village and local people con­ for the past 60 years and is oflocal significance. Sri gregate. Mallaiah, a Golla, is the chief patron. People from SOURCE: 1. Sri P. Veeraiah. Assistant Teacher, Ele­ all Hindu castes of this and the nearby villages con­ mentary School, Masaipet. gregate. A Balija is the pujari. 2. Sri C. Venkatareddy, Assistant Tea­ cher, Elementary School, Masaipet. SOURCE: Sri G. Yadagiri Rao, Patwari, Venkatapur. 3. Sri A. Pentiah, Headmaster, Ele- 6. Masaipet- Situated at a distance of 3 miles from mentary School, Masaipet. Yadagiripalle hillolk as well as from Vangapalle 7. Gouraipalle -Situated at a distance of 6 miles R2iilway Station and 12 miles from Bhongir. from Vangapal1e Railway Station and 14 miles from Bhongir. The total population of the vill(lge is 2,639 and it is made up of the following communities: Caste The popUlation of the village is 1,448 and it is Hindus - Brahmin, Vaisya. Reddy, Kammara, Kum­ made up of the following communities : Caste Hindus mari, Ka1I}sali, Sale, Muthlacha, V"drangi, Chakali, -Brahmin, Vaisya, Reddy, Kamsali, Kuruma, Pad­ etc.; Scheduled Castes (354) - Madiga; and Muslims. masale, Chakali,Mangali, Goundla,Balija, Vadde; and The chief meam of livelihood of the people are agri­ Scheduled Castes (186) - Mala, Madiga. The chief culture and agriculturallab:)ur. means of livelihood of the people are agriculture, agricultural labour and other traditional occupations. There is darga of Yakub Shah V2.li in this village. Village deity Mallanna temple with the image in There is a temple of village deity. Kondalamma on a human form is the place of worship in the village. hillock near the village. A story is told in connection with the darga. About 35 years back, Kurma Nara­ Mallanna Jatara is celebrated for a week from simha, a resident of this village, was suffering from Pushya Suddha Purnima (December-January). Coc­ severe stomach-ache. In order to get relief he was oanuts are offered in fulfilment of vows. The Jatara is advised to worship Yakub ShahVali, a Saint, the tomb being celebrated for the past 4 years and is of local of whom is at Annaram; and he was completely significance. Kurumas are the chief patrons. About relieved from it within 6 months, as he did accor­ 600 local Hindus and from neighbouring villages con­ dingly. One day the Saint asked him in a dream gre!ate. Pujari is a Balija. 57

A fair is held for a week in this connection in the Madiga; Muslims and Christians. The chief means temple premises. Eatables, earthenware, mirrors, of livelihood of the people are agriculture; agricultural combs, wooden and earthen toys and photos are sold. labour and sheep rearing.

SOURCE: Sri M. Narayan, Headmaster, Primary School The temples of Siva, Vishnu, Hanuman and vill­ Centre, Gouraipalle. age deities Mysamma and Posamma, are the places 8. Pamkunta - Situated at a distance of about 14 of worship in the village. miles from Aler and Vangapalle Railway Stations and Jatara of the village deities is celebrated for 30 25 miles from Bhongir. days throughout the month of Sravanam (July­ The total population of the village is 2,179 and August). Sheep, goats and fowls are sacrificed. The Jatara is of local significance. About 500 Hindus it is made up of the following communities: Caste congregate. Kummari is the pujari with hereditary Hindus - Vaisya, Reddy, Tenugu, Kuruma, Gowda, rights. Viswabrahmin, Chakali,Mangali, Padmasale, etc., and Scheduled Castes (402). The chief means of liveli­ SOURCE: Sri R. Reddy, Police Patel, ParupalJe. hood of the people are agriculture, agricultural labour 10. Bondugula-Situated at a distance of 12 miles and other traditional occupations. from the Aler Railway Station and about 24 miles from Bhongir. Veerabhadrasw~my temple with the images of Veerabhadraswamy, Sankara and Parvati in human The total popUlation of the village is 2,866 and it form and Anjaneya temple are the places of worship is made up of the following communities: Caste in the village. Hindus - Brahmin, Vaisya, Reddy, Tenugu, Padma­ sale, Goundla, Golla, Kuruma, Munnuru Kapu, Veerabhadraswamy festival is celebrated for 4 Vadla, Kammara, Kummari, Medari, Kamsali, Chak­ days from Phalguna Suddha Tadiya to Shashti (Feb­ ali,Mangali, Satani; Scheduled Castes (791) - Mala, ruary-March). Special i terns of worship are performed Madiga; Muslims and Christians. The chief means on successive days. Community feasts are arranged. of livelihood of the people are agriculture, agricultu­ The festival is being celebrated for the past 3 years ral labour and other traditional occupations. and is of local significance. Lord Venkateswaraswamy temple. Venugopala­ About 3,500 local Hindus and from neighbouring swamy temple, Siva temple and the temples of the villages congregate. Sri Konne Siddappa, a Jangam, village deities, Pochamma and Gadi Mysamma, and is the pujari. Prasadam is distributed to all. a mosque are the places of worship in the village.

A fair is held in the temple premises for 3 or 4 Sri Venkateswaraswamy festival is celebrated for days. Eatables, lanterns, torches, mirrors, combs, 5 days from the next day of (January) books, pictures, photos, clothes, bangles, flowers, etc., every year. Temple chariot procession is the main are sold. Chiruthala bhajans, bhagavatham, lzarikatha, function of the celebrations. Offerings are made in lotteries, magical performances and dramas afford various forms like cocoanuts, camphor and incense entertainment to the visitors. Pandals are erected. etc. The festival is being celebrated for the past 50 There is free feeding to some extent. years and is of local significance. Reddys are the SOURCE: Sri B. Balaraju, Headmaster, Government chief patrons. About 1,000 Hindus, local and from the Primary School, Pamkunta. nearby villages, congregate. Prasadam is distributed to all. 9. Jala - Situated at a distance of 14 miles from the Aler Railway Station. A fair is held in front of the temple for 5 days. Tradesmen come from neighbouring villages. Eata­ The population of the village is 871 and it is made bles, bangles, mirrors, combs, photos, etc., are sold. up of the following communities: Caste Hindus-Vai­ sya, Reddy, Golla, Goundla, Muthracha, Vadla. Sri Venugopalaswamy festival is celebrated for Kummari, Padmasale, Chakali, Yerukula, Mangali, 5 days in the month of January. Cocoanuts are Kuruma, etc., Scheduled Castes(205) - Bindla. Mala, offered to the deity. 58

The festival is being celebrated for the past 30 by a son of the Chalukyan Emperor. After the Cha­ years and is of local significance, About 500 local lukyas, Kakateeyas had become powerful; Emperor Hindus congrega teo Prasadam is dis tributed to all. Rudradeva fell in love with a Maharashtrian maid during his invasion of Devagiri, and married her in SOURCE: 1. Sri N. Rajamalla Reddy, Assistant Tea­ gandharva style. Through her he begot Sarangadeva. cher, Government Primary School, Bondu­ After the death of Rudradeva, however, the people gula. did not like to recognise Sarangadeva as his successor, 2. Sri T. Ramaiah, Patwari, Bondugula. and prince Mahadeva was enthroned. After Maha­ deva's demise Ganapathi Rudradeva, who ascended 11. Kolanpaka - Situated at a distance of 4 miles the throne, allowed Sarangadeva to rule Kolanpaka from the Aler Railway Station on the Secunderabad­ and to extend the kingdom upto Godavari in the Section of the Central Railway. north.

It is said that some centuries back Kolanpaka An inscnptlOn reveals that during the time of was a big city of thirty six square' miles with four Kakateeya Prathapa , Nagaravatha of Rash­ main thoroughfares and four main gates. The re­ trakoota dynasty was ruling at Kolanpaka. History mains of the gates are still seen. That prosperous makes mention of Kolanpaka in the eighteenth city is to-day a small village with several ruined century. This was the capital of a paragana (district) temples of Saivites and Vaishnavites. The main during the period of the Emperor Shah Alam. Kolan­ attraction in the village now-a-days is the well-main­ paka was the scene of three battles between Vaishna­ tained Jain temple. Pillars and blocks of stone with ..dtes, Saivites and Jains and the result was the des­ attractive sculptures and lengthy inscriptions of truction of several temples belonging to the diffe­ several centuries are literally strewn about. Veera­ rent faiths. gallulu (stones on which figures of warriors were carved) and sapthamathruka block with Veerabhadra In the seventeenth century Chitturu Gangadhara, at one end and Vighneswara at the other are very a Jangam poet, wrote Kolanupaka Mahathmyam. conspicuous among the extant remains. The saptha­ Another poet Thonta Siddalingaka vi in his 'Palaku­ mathrukas or the sevenGoddesses viz., Brahmi,Mahes­ riki Some,warapuranam' mentioned that Palakuriki wari, Kowmari, Vaishnavee. Varahee, Chandrani and Somanatha Kavi was born in Palakuriki near Kolan­ Chamundi with their vahanams are carved in a row. paka by the ble,~,ings of Lord Someswara of Kolan­ Huge stone pillars withinscriptionsare being unearthed paka. It is said that one of the acharyas who pro­ by the Archaeologic~.l Department continuously. In a pagated veerasaivam, namely Renukacharya was single spot as many as thirteen such pillars w:th inscr p­ born from the Someswaralingam at Kollipaka (Kolan­ tions were dug out in the centre of the villa'ge. These paka) •. The name I~olanpaka is justified by some on are preserved in the Museum at the local Someswara the ground that there are over a score of small tanks temple after copies of the inscriptions were taken over (kolanulu) in the place each supplying water for a by the Dep:utment. From the inscriptions already few acres of paddy fields. deciphered it has been gathered that the place, through several period~, went by the names Kolanu­ The total populr. tion of the village is 6,387 and it pab, Kottiyapaka, Kollihake, Kollipaka, Bimbava­ is made up of the following communities: Caste Hin­ thipur'am, Vyakhyananagaram, etc. Hilltorians are dus - Brahmin, Vaisya, Kamsali, Kummari, Mangali, of the opinion that Kolanpaka, whi.:h had been Chakali Padmasale; Scheduled Castes (1,383) - Mala, described by the celebrated Telugu poet Srinatha in Madiga; Mu~lim) and Christians. The chief means his Bheemeswarapuranam to have been gifted by of livelihood of the people are agriculture, agricultu­ Kakateeya Rudra to his minister Annayamathya, is ral labour and other traditional occupations. this same villege. The Jain temple of Mahaveera and the temples of From the eleventh century onwards the repre­ Veeranarayana, Someswara and Visweswara are the sentatives of Kalyani Chalukyas ruled this region important places of worship. Besides, there is a temple with Kolanpaka as the capital for about a century of Hanuman. There are the village deities Pochamma and Kolanpaka had the privilege of having been ruled and Yellamma in the village. Plate III Ancient tcrnplcs or Kolanpaka.

Plate IV The Jain temple, Kolanpaka. Pia te V: Kodanda R ama at Ko]anpaka.

Plate VI: SivaJingam at Ko!anpaka. 59

The Maha veera temple is situated within a spa­ of Yusuf Khan, a Subedar of Bahadur Shah (the last cious compound of an area of four hundred square of the great Mughals and the son of Aurangazeb) yards facing east. The statue of Vrushabhadev, renovated the temple and reinstalled the idol on the first of the twenty-four Jain theerthankaras Chaitra Suddha Navami (March-April) in 1676. From (religious leaders) occupies the centre of the sanctum that time onwards, this has beeome a famous Jain with those of Parswanath and Santhinath to the temple in Southern India. It is believed tbat a visit right and left respectively. There are the statues of to this temple is equivalent to the visit to the famous ten more of them each over four feet high in padma­ Jain Kshetras like Sathrujaya, Abuji, Kesariyaji and sana posture and broad chests, carved out of black Boyaniyaji. stone. One of them is carved out of touch~stone. The statue of Mahaveera, the last of the 24 theer­ Veeranarayana temple is in the centre of the than karas, which is 5 feet high, is carved out of village. It must have been originally a Jain temple Feroza stone and is valued at some crores of rupees. for recently a Jain image of 5 feet height was un­ At one time the Britishers appeared to have offered earthed in the temple premises. The main gate is seven crores of rupees for it and the offer was reject­ facing north instead of tbe customary east. After the ed. The image of Padmavathi, the Jain Goddess, is reign of Kakateeyas, the Velama Kings had come to also kept in the temple. At the end of each prala­ power and under their patronage the Vaishna vites yam (deluge) and after the re-creation of the Uni­ must have removed the Jain idol and installed the verse, the chain of twenty-four theerthankaras Veeranarayana idol in its place. Even now thereis a appear to maintain dharma in the world. Mahaveera, Jain inscription in the sanctum of the temple. It is the last of theerthankaras is said to have lived about said that in the days of Muslim revolt the idol was 2,488 years back. It is believed that the temple at thrown into the koneru (pond) in front of the temple. Kolanpaka was established 1,80U years back and the Ravuri Sanjeeva Kavi was a gifted Telugu poet of compound with SO rooms is of later construction. The the 18th Century and was the author of Veeranarayana idol of chevrnukh (four faced) Santhinath is housed in Satakam. It is said that as he composed and read a small mantapam and the feet of Jindathsuri in each poem the idol got up one step in the koneru and another within the compound. finally it reached the 108th topmost step when the last of the Ashtothara Satakam (l08 poems) was The following is the legend connected with the finished; and the idol was reinstalled in the temple. temple. Bharathachakravarthi, son of Sri Vrushabha­ Whatever it might be, it is this Sanjeeva Kavi who dey, the fi~st theerth,mkara in~talled the image of was responsible for the renovation of the temple and God on Ashtapadanagari and adorned it with his reinstallation of the idol with the help of Goparaju ring inset with an emerald otherwise known as mani­ Rayanamathya. There is also the idol of Lakshmi kyam. The Lord was named Manikyadeva. But this Devi in the temple. attractive image was taken away by Vidhyadhara, an angel. It was taken by Indra, the Lord of Heaven Someswara temple was constructed by the Kal­ from Vidhyadhara; and Ravana, the King yani Chalukya King, Kumara Someswara. The Lin­ of Lanka got possession of it and gave it to his wife gam was a self-m mifested on~ and one of the pancha­ Manuodari. After the destruction of Lanka, the lingas through whiLh the panchacharyas of Veerasaiva King of Oceans had the image in his possession. At cult manifested them~,el ves. The Ling?m is believed the desire of Padm:lVati Devi, his wife, Sankaradeva, to have been of gold during Krithayugam, of silver in the King of took it from the Sea God and Threthayugam, and of copper in Dwaparayugam. It was c:l~rying it on his back to his capital. When he has changed to stone in Kaliyugam. To the south of reached Kolanp:tka he felt a lioubt whether the image the temple thele is the idol of Chandika. To the had been actually on his back or not, since he expe­ south-west of the temple there is a wonderful Lin­ rienced no weight at all. When he searched for the gam, on which innumerable small Lingams are idol he found that it settled down at that place. From craved out. It is called koti Mkka (one crore and then onwards the idol shone in the sky for 680 years. one) Lingam, the reason being that with the Lingams Sankaradeya constructed a temple and installed in it on this, the total number of Lingams within the then an iuol of Manikyadeva and gifted 12 villages for the Kolanpaka area of pancha krosa parimitham was one worship, etc. Kesarkusar, a pandit during the time crore and one. To the north of the temple there is 60

the temple of Prathaparudra and the architecture of sion on the third day with an image of Jina (Maha­ its pillars reminds one of the Thousand Pillared Tem­ veera). It was used to be previously taken through ple at Waranga1. In fact it must have been built the important streets of the village. This is a very even before the temple at Waranga\. The Archreolo­ ancient festival; its importance extending to the gical Department recently took steps to halt further whole of the country. There is a committee of J ains dilapidation of the temple. In the vicinity of the at Secunderabad managing the affairs of the temple temple, a Lingam and a Nandi are discovered where­ through paid agents. Devotees' munificient contribu­ ever earth is dug out. There are 22 mutts ,that are tions form the main income of the temple, supple­ attacr. ed to this temple each belonging to one parti­ mented by the subscriptions raised by the Committee. cular caste such as Vaisya, Sale, Chippe, Mera About 10 to 15 thousands Jains from all over India (tailors), Perika, Goundla, Golla, Kapu, Jadara (a and a couple of thousands of Hindus, Muslims and sub-sect of weavers), Medara, Kuruma (shepherd), Christians take part in the car festival. There is Madig'l. Mala, etc. Only a few mutts have survived no particular pujari and there is no question of dis­ the d .. m::"ge of times and the Lingams therein are tribution of prasadam in a Jain temple. This is a worshipped even now. Swethamb2.r temple, wherein the idols are decorated Visweswara temple is 2 miles from the village, with clothes and jewels, whereas Digambar Sect of with a koneru (pond) in front. It is believed that J ains worship nude idols. the wJ.ter in the pond is as sacred as the water of and the Lord is as great as Visweswzra of As many as three hundred shops sell sweets, Kasi.. The pond is thus called Kasibugga (hugga is bangles, fancy goods, etc., forming a temporary bazaar spring). as it were from the village to the temple.

The temples ofYellamma, Pochamma and Hanu­ Special trains run for the annual festival. In man are the other places of worship in the village. fact Jains from distant places visit the temple every day in groups of 20 and 30 and at times in hundreds One noteworthy phenomenon at Kolanpaka is by special trains. There arc choultries constructed that if one stands on the tank bund about a mile by the devotees in the area around the temple. There from the village and calls out 'Dhana Malli' a plain­ is a overhead water tank to supply water to the tive voice responds to the call, though there is no visitors, who are fed free for three days of their visit hillock or a rock to take the response as an echo. In on ordinary days and on all the three days during fact it is not an echo. It is believed to be the voice the annual fe,;tival. The temple should not be elec­ of a damsel done to death under tragic circumstances. trified, but the compound and the rooms are.

An annual festival is celebrated at the Jain Lectures on Jain philo~,ophy are delivered daily temple for 3 days from Chaitra Suddha Triodasi to during the festival period. Purnima (March-April). During all the three days as many devotees as possible perform puja to one or Veeranarayanaswamy Uthsavam is celebrated other of the idols in the temple. There is nobody for 8 days from Chaitra Suddha Navami (March­ called plljari. Someone incharge of the temple per­ April). forms pllja first in the morning. Afterwal ds any de\o­ tee can worship the idols. The following daily pro­ Sri Rama Navami is celebrated at the temple on gramme of puja is observed during the 3 days. All the first five days in the usual manner and with daily idols are first bathed in milk, next in water and later processions. The marriage fUllction commence~ on rubbed with clean cloth thrice. Then chandanam the sixth day with ankurarpanam; kalyanothsal'am and (sandal paste), and flowers are applied particu­ car festival are celebrated on the se\enth day. The larly to the navangams (nine parts of the body - feet, festival concludes on the eighth day with chakravari knees, hands, shoulders, head, forehead, throat, seva procession in a decorated palanquin. The follow­ umbilicus and heart). No naivedyam is offered, the ing is the dhyanam at the temple: belief of Jains being that after (salvation) there would be no hunger. But harathi is in practice. .. ~ '$':)0 ~tStfu'~S v tS~g :Sl5~0 The temple car is taken round the temple in proces- Sree Kesavam karathalo jvala ramya padmam, 61

.:)0l~ lOSe;;' :J1S6 ~.tsa ~oilllS~go Sri Ranganayakasw2.my Kalyanothsa vam is cele­ Chandraprabha vijitha dakshina Panchajanyam, brated for 5 days from Jaistha Suddha Ekadasi to ~O'o~sS~ ;$;):;rll$SV ;J";$).:)S'~o Purnima (May-June). Kalyanam of the Lord is per­ Marthandakoti mahojwala vamachakram formed. It is of local significance. The villagers are the patrons. The local Hindus congregate. ;S-o'C3 i)r:s-($C:o .;:5JcJ-BfS)C: c~o6 ~oQ'i)o Pujari is a Brahmin of Kasyapasa gotram with here­ Vande gadadharam mahasura brunda vandhyam." ditary rights. Prasadam is distributed to all. It is an ancient festival and is of local importance. Sri Rama Navami is celebrated for 7 days from The Io(:al Hindus participate. Sri Narayanachari, a Chaitra Suddha Navami to Purnima (March-April) in Brahminof Kasyapasa gotramis the pujari. Prasadam Saiguda, a hamlet of this Village. Talambralu or is distributed to all. marriage is an important function. The festival is SOURCE: I. An articl.~ in Andhra Prabha Illustrated being celebrated for the past 200 years and is of Weekly, dt. 31-10-62. local singnificance. One Sri Singarachari, a Sri vaish­ 2. Statement of Fairs and Festivals furni­ na va, is the patron. About 1,000 Hindus of local shed by the Superintendent of Police, and from the neighbouring villages congregate. Pu­ Nalgonda. jari is one Sri Mangalagiri Seshachari with hereditary 3. Supplemented by the Research Assistant, Fairs and Festivals. righ ts. Prasadam is distributed to all. A fair is held in conncction with the festival near 12. Aler - Situ:1tt'd at a distance of 14 miles from the temple. Eatables, utensils, pictures and photos, Bhongir. River Aleru flows nearby; hence is the books, handloom and ready made clothes, etc., are U8.mc, 'Aler' for LIe town. There are bus services sold. to Hyder~bad, Vv arang21 and Siddipet from this town. Saiguda is a h::::nlet of this town. Aler is SOURCE: I. Sri N. Prathapa Reddy, Teacher, Zilla a Railway Station on Se~linderabad-Kazipet Section Parishad High Schoo!. AIel'. of the Central Railway. 2. Sri G. Balanarayana, Assistant Teacher, Primary School, AleI'. The total popUlation of the town is 7,514 and it 13. Shahrajpet - Situated at a distance of 4 miles is made up of the following communities: Caste from the Aler Railway Station and 20 miles from 1-bldllS -- Reddy, Kapll ](urum:l, Padmas:de, Kum­ Bhongir. mari Kammanl, Chakali, Gowda, etc., and Scheduled Castes (1,136) - Mala, Madiga, The chief me:ms It is said that this village was called Shahrajpet of livelihood of the people are :~griculture, agricul­ after the name of a family of early settlers, tural bbour, sheep rearing, we:l ving and other tra­ ditional occupations. The popUlation of the village is 1,984 and it is made up of the following communities: Caste Hin­ Sri Rama templc with a self manifested image of dus - Reddy, Gowda, Padmasale, Kuruva, Chakali, Lord, Ranganayakaswr.my temple and Siva temple Mudiraj, Kummari, etc., Scheduled Castes (478)­ are the places of worship in the village. Sri Rama Mala, Madiga, etc., and Muslims. The chief means temple is in a vast area of 3 acres of land outside the of livelihood of the people are agriculture and agri­ \ illage site of Saiguda. It is said that Lord Rama had cultural labour. come to this place pur~uing the golden deer and hal­ ted in this place for a while. The place is marked The Siva temple and the temple of the village by a rock known as Ramula Banda. A temple Was deity Markamma with an. image in human form with constructed by the villagers. There is a sacred gun­ a crown and holding a sword are the places of wor­ dam (pool) of 10 yards diameter in this place. It is ship in the village. believed that there is tre::tsure worth three thousand Markamma Uthsa vam is celebrated for 6 days rupees in the gundam. There is water always in that from Sravana Suddha Dasami (July-August). Pujas g.undam (pool) and Hindus take bath in it on auspi­ are performed during the first 5 days. Carts are ClOliS days. Such round-shaped pools of water are taken round the temple. Toddy is poured before the seldom seen in the country. deity. Goats and fowls are sacrificed. The legs of 62

the sacrificed anim~l are hung before the deity. Intox­ There is Katamayya temple with an image in icating drinks are used freely. The festival is being human form in the village. Katamayya is the tute­ celebrated from the time of the origin of the village lary deity of Gowdas. and is of local significance. A Gowda lady is appoin­ ted as the chief patron. There are no hereditary Katamayya Jatara is celebrated for a day in rights. One who gets possessed of the deity will be Sravanam (July-August). Bonalu are offered. Fowls appointed as the p:ltron. Local Hindus congregate. and sheep are sacrificed in fulfilment of vows. It is The villagers go for vanabhojanam (picnic) after the chieflY confined to Gowda community. They are the festival. patrons. About 1,000 local Hindus, mostly Gowdas, SOURCE: 1. Sri Abdul Ha[eez, Assistant Teacher, congrega teo Shahrajpet. 2. Sri V. Rajaiah, Assistant Teacher, Shah­ A fair is held in this connection, where eatables, rajpet. etc., are sold. 3. Sri Md. Yaseen Ali, Headmaster, Shah­ rajpet. SOURCE; Sri K. Satyaflarayana, Assistant Teacher, Kandukur. 14. Mootllkodur - Situated at a distance of 6 miles from the Vangapalle Railway Station and 14 miles 16. YadgiripaUe-Situated at a distance of 3 miles from Bhongir. from the Ruigiri Railway Station on the Kazipet­ Hyderabad Section of the Central Railw::y, 8 miles The tOLll population of the village is 3,745 and from Bhongir and 40 miles from Hyderabad. The it is made up of the following communities: Caste village is also connected by good motor road with Hindus - Reddy, Kuruma, Golla, etc., and Scheduled bm service both from Kazipet and Hyderabad. A Castes (527) - Madiga. The chief means of liveli­ hill in the village is called Yadgirigutta. hood of the people are agriculture, agricultural lab­ our, cumbly weaving and other traditional occupa­ "From the foot of the hill there are four routes tions. to the top of the hill. At the end of the road from Raigir Railway Station at the very foot of the hill, Beerappa temple is the place of worship in the can be prominently seen what i~ called the 'Vaikun­ ta Dwaram' and raising from it is attractively a village. This is a tutelary deity. series of stone steps, well-cut, comfortably wide, and orderly 10 look at. They number about 375 nnd Once in 9 years Beerappa Teertham is celebrated take about 15 minutes to ascend. The second route padala dari (the path of the feet) is so called be­ for 5 d.lYs in Phalgunam (February-March). Sheep cause it is believed that the Lord traversed this are sacrificed. It is beHeved that the flocks of sheep way and left His foot prints on the Tock. This path is about a furlong off to the right and con~ists of a would be multiplied if the earth mixed with the blood series of stone steps, about 308 in number. They of the sacrificed animal is spread among on the flocks are not so regularly cut and comfortably levelled as the former, but join them about half way up. This of the sheep. It \s only confined to Kuruma commu­ route is generally preferred by those coming from nity and is of only local significance. About 1,000 the east of the hill. Both these series of steps are constructed mostly by devotees and are provided Hindus, chiefly Gollas and Kurumas, congregate. with electric lights along side up to the top. The third route, pata metlu (old steps) is so called be­ cau:.e a series of steps which evidently formed the A fair is held in connection with the festivaL path before the regular steps came into existence Eatables. etc., are sold. are branching off from the step, up the 'Vaikunta D..varatn' at a very short distance to the left. But they can hardly be called stc,,~, as they are not SOURCE: Sri P. T. Zam, Maotakodlil'. regularly cut. 'rhis way is shorter and more shady, but rarely used as it is more difficult of a~cent, than the other two. The fourth route i. e., motor roUle IS. Kandukur (Pedda) - Situated at a distance of is usually taken by those who come by cars, but can half-a-mile from the Vangapalle Railway Station. also be used for going on foot. This road runs from the end of the Raigir road to the left. It IS pretty well maintained and is certainly a more comfort­ The population of the village is 1,398 and it is able way, but is steep in some ~laces ll-nd requires tnade up of the following communities: Caste Hin­ good care for safe travel by car. A number of guard-stones are placed along side at certain places dus- Reddy, Gowda, Kuricha, Kummari. Chakali; to lessen the danger. "1 and Scheduled Castes (213). The chief means of livelihood of the people are agriculture and agricul­ The road will soon be opened for bus traffic and tural labour. journey to the hill will then become easy.

An article in English in Aradhana of December, 1962 by Sri A. MalIikarjuna Rao. 6:1

"In the Thretayuga there was a by name chief means of livelihood of the poeple are agriculture . His son was the famous Rishyasri,:ga, who had a son by name Yadava. From the c:hlld" agricultural labour and trade. Over 50 persons are hood onwards, Yadava was devoted to Lord Vishnu employed in temple service and hundreds engage and was hungering to have a darshan of the 'sak" shatbra' of Lord Visllnu, in. his swarupa ~r Lo~d themselves in helping the pilgrims for wages both on Narasimha. In order to achIeve and Te.allse his the hill and in the village and in leading them from heart's desire he selected this secluded hilI for do" ing his penan~e. There is a tradition in our country, Raigiri Railway Station. Several are engaged in that secluded spots unvisited by men are particular" I" susceptible of inducing great peace. and concen" trade supplying the daily necessities of the pilgrims t~ation since there will not be the Impact of the at the foot of the hill. vibrations of the human mind in these lonely and sacred places. Yadagiri-gutta ',s one such secluded place and Yadava was carrying on his pe?ance or Sri Lakshmi Narasimhaswamy temple is the thapascharya with one-pointedness of mIDd and with complete ekagrattl with ~ desire to hav~ dar" chief shrine on the hill. The only other temple is shan of Lord Vishnu as Naraslmha. Lord Vishnu that of Siva, which is but a small building with a was pleased with the intensity, patience and per" fecmess of his penance, and appeared before prathistha (installed) Lingam and images of Nandi, Yadava to confer boons on him. Yadava then heg" ged the Lord to show him t.he thre~ supernal. forms R:l.jarajeswari and other Saiva deities. There is of the Lord which had captivated hIs heart. VIZ., the sm:l.lI Hanuman temple within the con;tpound of the Swarupas of Lord Vishnu as Jwala Narasimha,. Gan" daberanda N:..ra!:imrra, and Yogananda Naraslmha. chief shrine. As we go up the hill by the central flight Accordingly, Lord Vishnu granted the boon, and of steps we find be<\utifurarches here and there and a gave darshan of the above three forms of the Narasimha Avafara to Yadava, But Yadava was resting place half way up. still not full" ~atisfied with this fl~eting view of the Lord, and the hunger in his soul required that he .. As we re'ach the top of the hill, we find we are should constantly remain in the presence of the entering a well-laid out town spreading out before Lord Himself, He, therefore, begged of the Lord us with good roads and neat and orderly streets to remain permanently in the hill in those three w~ll arranged in a rectangular shape. We see forms. l~le Lord who was well pleased with the buildings on either side of the roads and to devotion of Yadava, acceded to his request, and complete the picture of a town, there are also some began to live there ;1ermanently on the hill in the shops that supply the daily necessaries of the in­ above thr~e form, of L0rct Narasimha. Thus, the habitants. The buildings are, almost aU, 'Dharma hill g,}t its nam~ as"Yadavagiri', the corrupted form salas', built by devotees, many evidently. at great of which is YaJagiri. The three forms of Lord cost and we see they are qUite modern In appear" Naraslmha are to be seen 3t three plots in the pre­ anc~. The main entrance to the temple, which is mises of the pr csent tempI e provided one searches known as the Simhadwaram, has an imposing tower for them Wilh devotion and sincerity."l studded with many puranic imagcs. On passing through it, we have to get down some steps to Historically, Yadagiri otherwise known as YaLia" reach the main temple which is on a lower level than the outside town. After going down a few girigutt:1 because of the temple of the Lord on a hill, &teps from the Simhadwaram, there is to the right a is connected with Bhuvr.nagiri Yadava Kings. Bhu­ temple of Panchamukha Anjaneyaswamy, who is acting as it were, as an ever watchful sentinel. vanagiri fort is about 7 miles from Yadngiripalle and Round the Hanuman temple there is a rock with a the Yadava Kings ruled the area as vassals of the clift. A figure symbolising the aspect of 'Ganda­ berunda Nara;;imha', one of His aspects the Lord Kakateeya Kings of Waranga1. After King Pratha­ promised to Yadava is believed to be at the bottom of the upper part of the rock. After getting down parudra of Warangal had been captured and taken a (he steps we enter the Mukhamantapam to the left. prisoner to the Delhi court, the Sultan of Delhi sent A number of bells hang from its ceiling to be rung by the devotees during puja, The temple faces west his son to completely subjugate Warangal. The Pri­ and in front of its door stands the dwajasthambham. nce of Delhi, however, found it impossible to achieve After we pas5 the temple doors, we enter a cave with a beautiful sloping vault, which touches our his aim and sought the help of the King of Bhuvana­ heads, like a benediction and we have to stoop giri which was then known as Devagiri. The Kaka­ slightly to go forward. On the left, runs a stone­ platform. The chest at the end of it is what is call" teeyas fought to the end, but faced death and destruc­ ed Galla Pette and is meant for pilgrims to drop in tion. On their way back from Warangal, the Yada" their cash and other costly offerings in fulfilment of their vows. The platform itself is used for special va kings are said to have constructed the temple of and personal puja. Those who wish to make such Lord Narasimha. This is claimed to be the source 'puja' are seated on this platform before a holy symbol of the deity, to which the 'puja' is perform" for calling the place YadagiripalJe. ed. At the end of this stone-platform is the Holy of Holies. We see two rocks close to each other one facing the other. On the inner side of the rock The total population of the village is 1,760 and faCing us, we can see. if the priests arl' obliging, an imprinted image having the shape of a serpent's it is made up of the following communities: Caste hood and ending like it s tail; and this is Hindus- Vaishnava, Padmasale, Gowndla, Kapu, believed to be the aspect of the deity known as 'Jwala Nrusimha'. There is tradition, that Chakali; and Scheduled Castes (291)-Madiga. The a divine serpent moves and plays about the image.

Ramesan, Sri N., Temples and Legends of Andhra Pradesh, pp. 165-166. 64

On the opposite rock, outside it, and facing us meditation of the Lord. One day a group of Brah­ obliquely, is another image of a figure seated in 'Yogic' meditation and this is said to represent mins proceeding to the river with music to bring Yogananda Nrusimha.'" water for the abhishekam of the Lord caught sight of These rocks form an integral part of the cave and so him and tried to drive him off with the usual clapping there is no possibility of having any modern structure of hands. The Alwar was unconscious of the sound in between them without dismantling the natural and the warning. The enraged Brahmins began to structure. pelt stones. The pujaris of the temple were Sur­ 'As these two images of the Lord are not nor­ prised to see stones hitting the idol of the Lord in the mally visible to the worshipper, silver images of temple. Possessing someone, the Lord revealed that Lakshmi and Nrusimha are placed in front of the rocks for purposes of general darsan and routine they were the stones aimed at his great devotee worship."2 Thiruppanialwar by the Brahmins on the banks of Behind the silver images, the images ·of Lakshmi Cauveri and desired that the devotee should be brought to him immediately. But, the Alwar refused and Narasimha carved on the rock have the di:ily and to tread the sacred ground. The Brahmins had no periodical abhishekams. A small sanctum to the left choice but to carry him on their shoulders to the of this temple facing north, contains the mulavigraham temple. The Lord received Thiruppanialwar with and uthsavavigraham of Godadevi, the divine consort. open arms and merged him in Himself. As we go The mantapam to the left of this contains the idols of round the temple we see that the temple proper is five of the twelve Vaishnavite saints, reputed as only an ancient cave and the walls round it have been Pannendu A/wars. , one of the three com­ built in modern times. The several paintings which mentators of Bhagavadgita is one. Nammalwar is represent the dasavatharas (the 10 incarnations of another. He is known as Aadipurusha of Srivaishna­ Lord Vishnu) llnd other puranic figures are of recent vas. He lived for 35 years having the knowledge of origin. the soul and the Lord even from the time of his birth. "This passage as well as the one round the He tasted no mother's milk, took no food, had no Hanuman temple is covered with roof to protect the pilgrims doing pradakshinams, from sun and sleep and answered no calls of nature. He wrote 4 rain. A little to the rear of the temple; there is a books of authority on ; they are: (1) small enclosed ha1l, which is for the vahanas of the deity and the square pit in front of it is 'homagun­ Thiruvayi Mozhi, (2) Thiruchchanda Viruththam, dam' (the sacrificial pit). A door at the back of the (3) Thiruvandadi, (4) Thiruvasidiam. Manavala courtyard lead& us to another enclosure, which i& in­ tended for special personal functions, like Sathya­ Mahamunulu is the third Alwar represented here and narayana vratams,. upanayallams marriages~ etc., to be carried on undIsturbed by the temple Tltual and he had left behind authoritative and convincing crowds of devotees. Coming out of the Simhadwa­ vyakhyanams (annotations) to several Srivaishnava ram we see next to it on the road to the left a rath~m (chariot). It is the chariot used for rathoth­ books. The fourth is Thirumangayalwar, who lost savam (car festival) which is the greatest yearly himself in the service of the Lord. He Was a com­ event of the place. Going along this road, and turning to the street to the right, we see at the end mander-in-chief and like Ramadas of Bhadrachalam of it a flight of steps taking us to a pond, called Nru­ simha Pushkarini, which is about 125 ft. by 175 ft. It is spent government money in feeding Vishnu bhakthas. said to be related in 'Skanda Purana' that this pond After dismissal from his high post, he took to stealing was dug by Yadarshi himself for ~is daily ablution~. 1t is considered so sacred that It IS the water of thiS in order to continue his life's mission of feeding the 'Pushkarini' and no other water, that is used for devotees of the lord. After testing the d;:votee, the the daily abhishekr:m (bath) of t~e deity. A c:Iip in this pond is conSIdered essentIal for the splfltual Lord granted him salvation. The fifth is Thiruppani­ benefit of the visit to this place to be complete. a!war, who was born as a Harijan in Sreerangam. Here we see separate arrangements made for ladies to bath and change their clothes. We see also a The practice to warn a Harijan to go away from the Hanuman idol installed at the pushkarini. presence of a Brahmin in those days was to clap the Coming back from thepushkarini, up the flight hands making loud noise. The belief of the day was of steps and walking straight a few yards we see on our right, what is called Addala Mahal (the palace that no Harijan should tread the sacred ground round of mirrors) which is used for special occasions and the temple of Lord Ranganathaswamy of Sreerangam. for special worship by pilgrims. The hall by the ,;iJe of Addala Mahal is called Sabha mandapam whkh is Thiruppanialwar respected the practice and curbed fairlv spacious. It is used for large gathering on oc­ his yearning for the darsan of the Lord. He used to casions. Almost opposite to the Sabha mandapam we see another rat ham (chariot). It is for rathothsavam sit on the banks of Cauveri, forgetting himself in his of Lord Siva, the presiding deity of Sivalayam."3

1 An article in Aradhana of December, 1962 by Sri A. Mallikarjuna Rao. 2 &. 3 Ibid. Plate Vii: Sri Laxmi Narasimhaswamy.

-Courte!;)': Execlllive Officer, Sri Laxmi Narasimhaswamy DeV{lsthanam, Yadgirigutla. ~ Pia te VII1: Godadevi, the di vine consort.

-Courtesy: Executive Officer, Sri Laxmi 'Narasimhaswamy Devasthanam, Yadgir·igutfa. 65 :r The central highest spot on the hill has the office The sthotf(am.ut the Yadgiri Lukshmi Narasim- room and about 15 rooms which are rented to rich haswumy temple recited before the Lord is: visitors. "~~ ~~~4)~~SV ~O,..iSo "Down the hill adjoining the motor-road one Sree Yadasaila sikharojwala parijatham acre of land is set apart for growing the Tulasi flowers, plaintain leaves, etc., used for the worship of the deity.'" 9t~l::~o ~i5g'O"'!i5d:5JoJ-o~ S"'~o Dhyeyapriyam dinakarabhaya hastha kamam Sri Lakshmi Narasimhaswamy Brahmothsavam is celebrated for 11 days from Phalguna Suddha Vidiya to ~~~oJ-.o ~~8~o ~oJ-.~~~vo t~ Dwadasi (FebruarY-March). Festival arrangements Mayapaham madhutipum mahadujwalam Sree are made a month in advance. Ankurarpana or inau­ guration is on the evening of the first day after the t.J1~i5~~ooJ-. ~~I{o ~b'~i5zS...""~ preliminary sevasthivachanam in the morning. Dhwa­ Lakshmeenrusimha manisam sirasanamami jarohanam or flag hoisting ceremony takes place in the morning and in the evening the procession idols ~~ t:l"~g' 0 ~~ :lfJoi) i5:i6o fSJrol( 0 are worshipped and havanam commences. It continues Sreedayakam sivavirinchi nutham susantham in the morning on all the subsequent days till the t-JC'b'~6 ;:lo&lv ;S~lS;Sp~ ~:$'o purnahuthi on the tenth day of the festival and the ninth day from commencement. The procession of Adharabhutha makhila pradamadi devam idols is taken from the third day successively on sesha 3"(joJ-. o~;:lo6o l)~IT~i5o ~~ (serpent), (swan), ponna (a tree which is dear to tl1e Lord), simha (lion), aswa (horse) and Kadeha ravimatham garudasanam Sree gaja (elephant) vahanams. The marriage ceremony t.J1er5~~o;;J-. ~~I{o ~b'~r5;Sp~ which commences on the sixth day with edurllkolu takes place on the seventh day. The car festival is Lakshmeenrusimha manisam sirasanamami on the evening of the ninth day after the procession in the morning on silver garuda (the sacred kite Balendumowli vinutham bahudasaposham vehicle of Lord Vishnu). The small car well decora­ ted with the procession idols on is taken, on the cement roads around the elevated office room on all Alambithasuranutham athibheekarabham the four sides and is brought back to the shed. The daily procession during the festival on the different ro'Vl)~~e, oJ-oOno ;$b'~~lSo ~ vahanams is also taken by this route on this Ii ttle com­ Balagrahadi haranam paramarthadam Sree pact and well-planned hill. The function practically concludes on the 10th day with pllrnahuthi chakra­ v1¢i5~~ooJ-o ~~.o ~lf'O ~;6~;S~0"'g)J theerthaseva, the impressive prize distribution, dopu Lakshmeenrusimha manisam manasasmarami uthsavam (plundering the Lord of his jewels, etc.), and finally srungara dolothsavam in the night. Vidwad­ ~~ ilolSN'fJ,jiSlIi5:io f&l~~d. !iJ'&50 goshti (conference of the learned), kavithagoshti Sree chandanarchithathanum sikhi5annibhabham (conference of poets) and parayanam are the side acti vities from the third on to the sixth day. There is scope for exhibition of talents by musicians, vocal Neechasuradi haranam nirupadhinadham and instrumental. Dances also provide entertainment from the 7th tol0thday. Pandits, poets, musicians and ~W" ~rr iSb' i58lU' ;s.N'~~o l~ dancers from several parts of Andhra attend these Vachamagocharacharithra manamayam Sree conferences and as much as ten thousand rupees are ('- spent from the temple funds to honour them with V~~ iS~~ooJ-. ~~I(o ;s.i5~ :;SdO"'~ prizes. Lakshmeenrusimha manisam manasa smarami

1 An article in Aradhana of December, 1962 by Sri A. Mallikarjuna Rao. 66

~ rb't:l' ;5~iSJi§'o lSi) ;:Sb'~lr'!fo Committee by the Andhra Pradesh Government from Sreesaradapavinutham jithasarva!okam 1954. This Committee is managing the entire affairs of the temple. It has now acquired absolute right ~ro~ i",~~~b' 0 ~tie3'.I)J. ~;5o over the site of the temple, the tank and several Pasankusayudhadharam badabagnirupam choultries. Hitherto the site belonged to the Govern" ment and the structures to the temple. An amount ~reN'~~4l CSJotlb' ~K~~o ~ of Rs. 1,32,000 is invested by the temple in govern­ Easadhinadhamathisundara vi graham Sree ment securities. The interest thereon and as much (I.!~ ;Sb'~o~ ~~~o fb'.o--i:$~~ collections as Rs. 4 lakhs in the hundi form the main Lakshmeenrurimha manisam sirasanamami." income of the temple. Almost the entire amount is spent for the daily, occasional and annual celebra­ The sthothram recited before the Divine Consort tions, facilities for the visitors, contributions to Godadevi is : educational institutions and donations to several religious institutions, as detailed elsewhere. The .... m:lin offerings in the hundi are mostly in the f()rm Namasthe sindhllsambhuthc of silver jewels of innumerable shapes, sizes and designs according to the vows of the respective i:$~~ ;5o'~;So~~ devotees. The silver and gold, if any, and the cash Namasthe padmasambhave collected are brought to account once a month in ;S~ ;:S~eTtS5 ~0J"'tJ the presence of the Executive Officer and one or more members of the Managing Committee. The Namassaroruhavase monthly disbursements to the sixty servants of the temple account for more than Rs. 5,000 and at least Narayana kutumbinee." one bag of rice is cooked daily for naivedyam and dis­ tribution of prasadam and providing food to some of Offerings are made in the form of cash and kind in the visitors. There are no fees for darasan. It is dhar­ fulfilment of vows. madarsan (free entrance) at all hours fixed for it. Daily visitors to the temple number nearly a thousand, and Brahmothsavam is a 400 year old celebration are well over 2,000 on Fridays, Saturdays and Sun­ extending to the entire country, and Hindu devotees days. The visitors during Brahmothsavam are invaria­ even from abroad attend the festival now and then. bly over a lakh, though they do not throng the hill A Brahmin family claimed dharmadhikaram (owner­ at the same time. They are all Hindus. Srimathi ship over the temple) and the present dharmadhikari Bai, the wife of Sri Sitharamaiah, the present Sri Sitharamaiah, fought for the right in a court of dharmadhikari has been recognised as the pltjari with law when the Religious Endowments Board of the hereditary rights; and her deputy Sri Vangapuram then Nizam's State wanted to take possession of it. Narasimhachari,a Srivaishnava of Athreyasa gotram lt was finally settled on the strength of a sanad gran­ designated as sthanachari, is the chief priest at the ted to the family by the Nizam recognising the right temple. Prasadam is distributed to all three times a of the family. The management passed on to a day after worship and naivedyam in the morning, at Committee of which the dharmadhikari is an ex-officio noon and in the night. member limiting his claim for one third share in the income of the temple. The dharmadhikari is now Though there is no regular fair held in connec­ eeing paid Rs. 750 per month. Sri Ramdayal Seth tion with the Brahmothsavam, the two scores of shops who continued as the President of the Committee for catering to the daily needs of the visitors are increa­ 20 years is responsible for laying the road from sed to hundreds during Brahmothsavam at the foot of Raigir Station to the foot of the hill and construct­ the hill, on the roadside up the hill, and in the ing the towers and choultries. Sri Mandumula available limited space on the hill with eatables, Narasingarao, ex-minister of Andhra Pradesh got utensils, mirrors, combs, lanterns, torches, drugs, the temple electrified during his Presidentship. Sri books, photos, clothes, agricultural implements etc., Pannalal Pitti was appointed as President of the etc. The for the common man are 67

not worthy of note. He satisfies himself with the maintains law and order on the hill. The temple darsall of the Lord, processions and harikathas. But maintains a rural dispensary at its own cost. The hill cultured people of interest have opportunity to wit­ will soon have trunk telephone facility also. nesS the performance of a number of pandits, poets and musicians, vocal and instrumental, who congre­ The temple is maintaining a gosala and there are gate in a large number and take away with them 25 cows at pre~ent. The temple runs a training centre pri.le~ worth Rs. 10,000 annually from the Temple for archakas for a 3 months' course and the trainees are awarded certificates after test to perform wor­ Committee. ship on pancharatrarchana vidhanam. It also runs a The interest of the Committee evinced in impro­ Sanskrit school to train pupils for the Government ving year after year the facilities for the pilgrims is entrance examination, giving them free tuition, food marked and laudable. An estimate of Rs. 2,00,000 and lodging. Donations made by the temple to has been got sanctioned to black-top the 2 miles road educational institutions at Nalgonda, Hyderabad and from Raigiri Railway Station to the foot of the hill. other places have come to nearly eighty thousand At a cost of 1t lakhs of rupees, the road from rupees. For the maintenance of the minor temples an­ the foot of the hilJ to the top will be made fit and nua lly, the temple contributes as much as Rs. 25,000. safe for regular bus service. On the hill there are Besides this annual festival, some of the common many choultdes affording free accommodation for a Hindu festivals and a few special festivals are cele­ few thousands. During Brahmothsavam, several mall­ brated regularly. Chaitra Suddha Padyami (March­ tapams and shade of trees on the hill afford ample Ap~il), the TeJugu New Year's day is also the first shelter. There are 15 special rooms which are rented day of vasa nth a navarathrothsavam. For 9 days from out and one set of them is air-conditioned. Every that day, there is Ramayana parayanam with homam ~treet and lane on the hill are cemented and there is on the last day. Ramanuja Thirunakshatram (the a sanitary ec tablisl,ment to keep the entire hill area birthday celebration) is inaugurated on Chaitra Suddha clean. BJ th-rooms and antiseptic latrines are attac­ Chaviti (March-April) and is concluded on Navami­ hed to e'lch set of rooms. Drinking water is supplied and teppothsavam are celebrated on the road side and in the choultries all the 24 hours on Chaitra Suddha Purnima. Nrusimha Jayanti is ceo through tap~. A well is acquired at the foot of the hill and double pumps and engines are set up for lebrated on Vaisakha Suddha Triodasi (April-May) sllpplying water to the hill-town. The water is with advance preparations on the previous day. machine filtered on the hill. At two busy corners on Besides the regular archanas. sataghatabhishekam (but­ the hill, special arrangements are made to supply hing the LQrd with 100 potulf of wa ter) is the special cool drinking water from two refrigerators. The function on the occa,ion. Satakopamuni Thirunak­ pond or tank on the hill is used for bathing and water ~hatram is on the next day. Toli Ekadasi is on from it is used for washing clothes. The rush at the Suddha Ekadasi (June-July) and Andal Thiru­ lank is so great that the water becomes very dirty­ nakshatram is on Sravana Suddha Tadiya (July­ The Committee has undertaken a scheme at a cost of August). Pavithrothsavam is on Suddha DIVadasi and 1t lakhs of rupees to clean the tank water at the rate utIu kottuta on Bahula Dasami in the same month. of fifty thousand gallons per hour and execution of Vamana Jayanti is a special observance here on the work is completing There are hotels at the foot Bhadrapada • Suddha Navami (August-September). of the hill and hotel-keepers from Bhongir run special It is a celebration of the birth of Lord Vishnu as branches at the foot of the hill during B'rahmothsavam. Vamana (dwarf) to Aditi and Kasyapu in order to Besides free distribution of prasadam, the temple sells destroy Bali, a wicked rakshasa king renowned for p~ckets of prasadam. The temple maintains two granting the desires of others and keeping up his kItchens, one with Vaishnava cooks and another with words. Besides the usual celebration of Dasara Smartha cooks and a few visitors are fed free in one from Asviyuja Suddha Padyami (September-October) or the other for 3 days all through the year. It also sarannavarathri parayanams are held during the pe­ r~ns a canteen at moderate rates supplying meals and riod. Deepavali is on Asviyuja Bahula Chathurdasi. tIffin. ~treets, choultries, temples and rooms are Varadamuni Thirunakshatram is on Kartika Suddha fitted WIth electric lights and current is supplied all Chaviti (October-November). Thirumangayalwar the twenty four hours. A Police out post on the hill Thirunakshatram is on Purnima and Thiruppanialwar 68

Thirum.kshatram is on Bahula Padyami. Dhanurmasam There are two choultries for the pilgrims. commences on Margasira Suddha Ekadasi (November­ SOURCE: An Enumerator. December). The first of the three daily pujas, offer­ ings and distribution of prasadam which happens at 18. Chouderpalle, hamlet of Marriyal - Situated at 8-00 a. m. on ordinary days are completed before distance of 8 miles from Bhongir. sunrise during the one month period of dhanurmasam observation. The total popu~ation of the village is 4,672 and SOURCE: 1. Sri G. Vittal, Assistant Teacher. Yada­ it is made up of several sub-communities of Caste Hin­ giripalle. dus; and Scheduled Castes (476). The chief means of 2. An article in Andhra Prabha Weekly, livelihood of the people are agriculture, agricultural dated 2-1-63. labour and other traditional occupations. 2(a) An article in Sunday Standard. dated 23-8-64. 3. An article by Sri T. RajeslVara Rao in There is Mallanna temple with the stone image Andhra Pr.1bha Daily, dated 15-5-60. in human form in this village. There are also the 4. Aradhana of December, 1962. temples of village deitie3 of Peddamma. Mutyalamma 5. Temp~es and Legends of Anchra Pr?­ and Pochamma. A story is told about the origin of desh by N. Ramesan. Mallanna temple. About 100 years ago, a Golla 6. Places of Interest in Andhra Pradesh devotee who was incapable of going to Srisailam was by Tnformation and Public Relations Deartpment, Hyderabad. offering bonams to the Lord at the place where the 7. The Administration Report of the temple is located at present. While doing so he got Temple. possessed of the deity and a stone image of the Lord 8. Supplemented by Research Assistant by appeared there. A mantapam was constructed at that a visit to the place. place and Jatara began to be celebrated there. 17. Peddireddiguda, hamlet of Datarpalle - Situated at a distance of one mile from Yadgirigutta and 5 Mallanna Jatara is celebrated for 3 days from miles from Bhongir. Magha Suddha Dwadasi (January-February). Jangams gather and perform homam with ghee. Dishtikum­ The population of the village is 1,444 and it is bham and agnigundam are performed. The function made up of the following communities: Caste Hindus concludes with the kalyanam of the Lord. Moustaches _- Munnuru Kapu, Kalali, etc., and Scheduled Castes and umbrellas are offered to the deity in fulfilment of (182) - Madiga. The ch;ef means of livelihood of vows. Fasting and offering of naivedyam are the the people are agriculture and agricultural labour. domestic observances. The Jatara is being celebra­ ted for the past about 100 years and is of local signi­ Lord Narasimhaswamy temple is the place of ficance. About 1,000 Hindus of all communities worship in the village. participate from local and nearby villages. Sarvasri Sri Narasimhaswamy Rathothsavam is celebra­ Kukutla Ramaiah and Lakshmayya of Golla com­ ted for four days from Magha Suddha Ekadasi (Jan­ munity are the pujaris. uary-February). Cocoanuts are offered. The festi­ val is being celebrated for the past 5 years and is of A fair is held for 3 days in connection with the local significance. festi val. A few shops are kept with eatables, unten­ sils, lanterns. torches. toys, mirrors. combs, etc. One Sri Saduneni Narasimha Rao of Munnuru Kapu community is the patron. About 800 Hindu Bhagavatham (the story of Mallanna deity) is people, local and from the neighbouring villages, played on the last day. congregate. Sri Kodakandla Tirumalacharya, a Vai­ shnava, is the pujari. There is a choultry constructed by the pujaris. There is free feeding for a day. A fair is held in this connection for 2 or 3 days near the temple. Eatables, mirrors, combs, pictures, SOURCE: Sri M. A. Jabbar Khan, Headmaster, Pri­ photos, etc., are sold. mary School, Chouderpalle. 69

19. Cheekatimamidi - Situated at a distance of 21. Ramalingampalle - Situated at a distance of about 8 miles from Bhongir. about 9 miles from Bhongir.

The popUlation of the village is 1.936 and it is The population of the village is 946 and it is made up of various sub-communities of Caste Hindus; made up of various sub"communities of Caste Hin­ and Scheduled Castes (101). The chief means of liveli­ dus; and Scheduled Castes (188). The chief means hood of the people are agriculture are agricultural of livelihood of the people are agriculture and agri­ labour. cultural labour. Thirumalingeswaraswamy is worshipped in the Lord Someswaraswamy is worshipped in the vil­ village. His festival is celebrated for a day in Chaitram lage. His Jatara is celebrated for a day on Phalguna (March-April). It is of local significance. About Suddha Chathurdasi (February-March). It is of 500 local Hindus congregate without any distinction local significance. About 1,000 local Hindus partici­ of caste or creed. pate. SOURCE: Statement of Fairs and Festivals furnished by the Superintendent of Police, Nalgonda. SOURCE: Statement of Fairs and Festivals furnished by the District Health Officer, Nalgonda. 20. Pyararam - Situated at a distance of 10 miles from Bhongir. 22. Mahadevpur - Situated at a distance of 3 miles from the Railway Station. The popUlation of the village is 870 and it is made up of the following communities: Caste Hin­ The population of the village is 261 and it is dus - Reddy, Goundla, Golla, Kammara, Sale, Kum­ made up of the following communities: Caste Hin­ m1fi, etc., and Scheduled Castes (96). The chief dus - Kapu, Munnuru Kapu; and Scheduled Castes means of Ii velihood of the people are agricul ture and (94) - Mala, Madiga. The chief means of liveli­ agricultural labour. hood of the people are agriculture and agricultural labour. Mallanna temple and Venugop:llaswamy temple are the places of worship in the village. There is a There are three temples of beautiful stone cons­ cave temple of Sri Rama at a distance of 2 furlongs truction in this vilb.ge. It is believed that they be­ to the north of the village. longed to the times of Akkanna and Madanna of Kutub Shahi Court. The Siva temple has Sivalingam Mallanna Jatara is celebrated for 3 days from and images of Ganapathi and Nandi; Vishnu temple Phalguna Suddha Padyami (February-March). Fasting has images of Lord Vishnu, Radha and . is observed a'1d the devotees take bath in a tank near There is Goddess Parvati in another temple. These the temple. The festival is being celebrated for the are the places of worship in the village. past 60 years and is of local significance. The chief patrons are Jangams. About 2,500 Hindus, local and Sivaratri Mahothsavam is celebrated for 3 days from the surrounding villages, congregate. Pujari is from Magha Bahula Triodasi to Amavasya (January­ a Jangam with hereditary rights. Prasadam is distri­ February). Rathothsavam is celebrated. Sevas are bu ted to all. performed in fulfilment of vows. Devotees take bath A fair is held in this connection near the temple. in koneru (pond) and observe jagaram. It is being Eatables, earthenware articles, lanterns, torches, mir­ celebrated for the past 25 years and is of local signi­ rors, combs, pictures, photos, bamboo baskets and ficance. Temple Committee organises the festival. toys are sold. About 5 to 6 thousand Hindus, local and from neigh­ bouring villages, participate. A Brahmin is the pujari. Dramas and bhajans afford entertainment to the Prasadam is distributed to all. visitors. A fair is held near the temple in this connection. SOURCE: Sri Chimmula Ram Reddy, Cultivator, Pya­ Eatables, earthen pots, torches, lanterns, mirrors, raram. combs, kumkum, toys, clothes, etc., are sold. 70

Dramas, Harikathas, bhagavatham, bhajans, etc., Goundla, Kamsali, Balija; and Scheduled Castes afford entertainment to the v:sitors. (I 75) - Madiga. The ChIef means of livelihood of the people are agriculture, agricultural labour and other Sri Rama Navami is celebrated on Chaitra Suddha traditional occupations. Navami (March-April) in Vishnu temple. The temples of Hanuman, Peddamma (cement SOURCE: Sri Mohammad Siddique Mohiuddin, As

Bhongir - The taluk headquarters and a Railway noted importance now. It is enclosed in a spacious StatIOn26. , on the Hyderabad-Kazipet Section. of the compound with residences for the pujaris and the CentralI R at'lway at a distance of 32 mIles from temple servants. Within a small enclosure it has a Hyderabad. small temple facing south with Anjaneya in it. Next to it facing west there is the image of Lord Lakshmi­ The last Chalukya King Thribhuvana Mallu i.s narayana with Sridevi and Bhudevi housed in a credited with having constructed the fort and. tradI­ modest mantapam. To the left and facing north tion has it that the place was called after hIm as and opposite to the temple of Anjaneya there is an­ Thribhu\'anagiri. Bhuvanagiri is a subsequent change other small temple with a Sivalingam, the images of and finally it has be;;ome Bhongir. Sarva Paparayudu Parvati, Ganapathi, Nandi and Karthikeyaswamy is said to have been the head of the fort. He was (known as Lord Subrahmanyaswamy in Tamilnad). reputed to climb steep and slippery hill~ with the Important scenes from Ramayana are painted im­ he1p of Hdumut {an iguana lacerta momtor). The pressively on the upper portion of the walls. Sri village at the foot of the hill is said to have been Rama Jananam (birth of Lord Rama), Viswamitra founded by Alavem'l N;tik Elma Veer. Agamanam (coming of sage Viswamitra to the Court of Dasaratha to take Rama and Lakshmana to pro­ Another version is that a Golla couple Bhuva­ tect the sacrificial fire from the rakshasas), Tataka nayya and Giremma detected that the sides of the Vadha (killing of Tataka), Ahalya Sapavimochana hill which were thickly covered with a creeper called (absolving Ahalya of the curse of lying as a stone), pasitheega were so smooth and slippery that it was Janakapuri Agamanam (entering the city of King impossible to climb the hill. This was revealed to ), Dhanurbhangam (breaking the bow of Lord the Kakateeya Ruler at Warangal, who thought that Siva), parinayam (marriage of Rama with Sita), vana­ the top of that singh: stone-like hill was a fit place for the construction of a fort. Accordingly, the king agamanam (entering the forest by Rama, Lakshmana and Sit a), Ganagatharanam (crossing River Ganges), constructed the masdve fort on the hill and wanted Chithrakoota vasam (residence in Chithrakoota hill), to reward the Golla couple. The latter desired that Surpanakha nasika khandanam (cutting off the nose the fort should hi! named after them, and hence it of Surpanakha), Sita paharanam (Ravana abduc­ came to be cailed Bhuvanagiri. The present official ting Sit a during the absence of Rama and Laksh­ name is Bhongir. The awe-inspiring rock o( Bhongir mana), Jatayu fighting with Ravana, Sabari meeting and its invincible fort, the beautifully fortified courts Rama with the fruits which she had preserved for of Padma Naiks, the Lingayat Kings, which have him after tasting them with her tongue. the fight survived the ravages of time and vandalism, excite between VaH and Sugreeva, Sugreeva Pattabhishekam one's imagination. The fort is associated with the (the coronation of Sugreeva as the king of Kishkin· reign of Prathaparudra, the renowned king of dha), Hanuman meeting Surasa while crossing the Waranga! and the heroic queen Rudramadevi. ocean, Sita in Asoka Vanam (garden), Lanka dahan" am (burning Lanka), Sethu bandhanam (blidging the The total population of the town is 17,757 and it ocean), Lord Rama killing Ravaha and taking a~ay is made up of several sub-communities of Caste Sit a and Lord Rama's Pattabhishekam (coronatIOn Hindus; Scheduled Castes (2, ~05); Muslims and as King of ) are impressive and of great Christians. Agriculture, agricultural labour and other significance to a thoughtful Hindu mind. The temple traditional occupations are the chief means of liveli­ has been constructed about 60 or 70 years back from hood of the people. the contributions of the local merchants, particularly Marwaris at the rate of a few pies per rupee of their There are two temples of Siva in the centre of profit and is maintained in the like manner by all Hindus the town and on the western end, one Siva temple taking keen interest in the temple and daily worship and two Anjaneya temples on the eastern end. At the of the idols with great concentration on Lord Rama northern end of the town there is a small temple of who has no idol or temple within the area. The

1 Udumu is the name of a description of reptiles of the lizard species which g.row t~ the size of a foot or a fO'?t !in? aha!' commonly ~alled the guaana by Europeans in India. This reptile has the proverbIal grIp on ground or rock th~t It IS ImpossI­ ble to pull It- out even by scores of bullock pairs. Some poligars had trained them to crawl up a rock or fort whIch they ~anted t~ scale and to hold fast to the structure so that they might climb up by holding the strong silk: rope, one end of which was tied around the reptiles. 72

pioneers of this institution appear to have the specific widely known religious significance in the District. purpose of preaching the Hindus that there is no The celebration is managed by the authorities of difference between Hara (Lord Siva) and . (Lord Government. Thousands of people of all communi­ Vishnu or Narayena). The temple is known as that ties from the District and the neighbouring Districts of Anjaneya, the great devotee of Lord Rama; and it also congregate. Mujavar is a Muslim. Musical is Lord Rama's praise and name that are heard most and poets' conferences and other cultural entertain­ within the compound. It reminds one of the dictum ments are held. of Thyagaraya, who felt a doubt about the name by which the Lord Almighty should be called. Was He As indicated above, Lord Rama is held in great to be called Siva or Madhava. He argued that 'ra' reverence in the place and Sri Rama Navami is cele­ was the life of Madhava mantram ', Namo, Nara­ brated on a big scale on Chaitra Suddha Navami yanaya' as the mantram becomes absurd without 'ra' (March-April) for one day, not only in the Anjaneya L e. 'Om, Namo Nayanaya'. Similarly Siva man­ temple which has been described above but also in tram 'Om Namassivaya' becomes absurd without Siva temples. This is the solitary place so far known 'ma' i.e. 'Om Nassivaya' and as such 'ma' was where the neighbours of Siva temple celebrate Sri the life of Siva mantram. Combining these two vital Rama Navami in Siva temple, proving that the majo­ letters of Madhava and Siva mantrams the sacred rity of Hindus here have not only forgotten the name and mantram of 'Rama' was arrived at and unfounded distinction between Hari and Rara but this Rama namam is the name of the Supreme Lord also have devoloped a great devotion to Lord Rama, and Rama mantram is as efficacious as both the as the combination of both Siva and Madhava. Madhava mantram and Siva mantram. This temple with the idols of Siva and Madhava side by side and Ganesh festival is celebrated in Bhadrapadam the pictures of the several events in the Life of Lord (August-September) in the Siva temple. Rama full of meaning is the representation of the SOURCE: 1. Sri P. Venkatanarayana, Teacher, Patel­ above of one God by whatever wada, Bhongir. name He is called. This has become the centre of 2. Supplemented by the Research Assistant Hindu religion and worship. (Fairs & Festivals).

There are four mosques and a church. The 27. Bommaipalle - Situated at a distance of 1 mile darga (tomb) of Sri Syed Jamal Bahar is an impor­ from Bhongir Railway Station. tant religious centre both for Hindus and Muslims. The population of the village is 575 ard it is To the cast of the town there are the ruined temple made up of the foUaming communities: Caste Hin­ of Lord Rang:l11athaswamy and a koneru (pond) on uds - Brahmin, Reddy, Chakali, Boya, Kuruma, a hillock. This was a great religious centre long long Yadava, Kamsali, Sale, Mangali. Vadrangi; Schedu­ ago and a big annual festival also was being held. led Castes (103) ; and Muslims. The chief means of All about this temple have become things of the livelihood of the peope are agriculture, agricultural past. labour and sheep rearing. Syed Jamal Bahar appears to have migrated to Mallanna (Mallikarjuna) temple with an earthen these parts and died here. He was known to be a image in human form and Anjaneya~wamy temple pious man during his life and after his death he is are the places of worship in the village. believed to have granted the desires of several devotees. The Vrs is celebrated for 3 days from Ma1l211na (Mallikarjuna) Jatara is celebrated for 13th to 15th of the month of lamadi-ul-Avval (Sep­ 5 days from Sivaratri i. e. Magha Bahula Chathurdasi tember-October) in memory of that saint. From the (January-February). Fowls and c:nimals are sacrificed Tahsil office starts a procession known as Sandal in fulfilment of VOW3. The Jatara is being celebrated with flowers, etc., taken on an elephant to inaugurate for the past 80 years and is of local significance. the festival. Gandhothsavam is performed. Offerings About 500 Hindus congregate from local and nearby are made in the form of flowers, fruits, sweets and villages. Yadavas patronize the festival. A Yadava incense in fulfilment of vows. Community feasts are is the pujari with hereditary rights. There is free arranged. This Vrs is an ancient festival and is of feeding for a day and prasadam is distributed to all. 73

A fair is held in this connection for 5 days. Eata­ Linga Basaveswaraswamy temple in a compound bles and other sundry articles are sold. with an image of Lord Siva sitting in meditation is the place of worship in the village. There is a man­ SOURCE: Sri K. Pentaiah, Teacher, Baharpet. tapam in the midst of the compound, as also a stone 28. Bibinagar-A Railway Station situated at a dis­ pillar. tance of 7 miles from Bhongir and 22 miles from Hyderabad. Sri Linga Basaveswaraswamy is worshipped for 8 days from Magha Bahula Dasami to Phalguna Sud­ The total population of the village is 2,392 and it is dha Vidiya (February-March). Offerings are made made up of the following communities: Caste Hindus in the form of cash and silver ornaments in fulfilment - Brahmin, Vaisya, Munnuru Kapu, Vanjara, Go­ of vows. Devotees take bath in the pool and observe undla, Kummari, Chakali; Scheduled Castes (402); fasting and jagarana. The festival is being celebra­ and Muslims. Tha chief means of livelihood of the ted for the past 20 years and is of local significance. people are agriculture and agricultural labour. The villagers are the patrons. About 3,000 Hindus, local and from the neighbouring villages, participate Venugopalaswamy temple with the stone image of irrespective of caste or creed. Pujari is a Brahmin the Lord and Siva temple with Sivaiingam are the of Kasyapasa got ram. Prasadam is distributed to all. places of worship in the village. There is free feeding to some extent.

Venugopalaswamy Uthsavam is celebrated for 4 A fair is held in connection with the festival for days from Chailra Suddha Ashtami to Ekadasi (March­ a week. Shops with eatables, utensils, lanterns, April). Arrangements are made one week in advance. torches, mirrors, combs, photos, books, clothes, EdurukoluonAshtami. kalyanam on Navami followed bamboo baskets and toys, etc., are held. by a procession in the night, rathothsavam on Dasami Dramas, Harikathas, lotteries and musical pro­ and chakra teertham on Ekadasi are the items of th~ grammes provide entertainment to the visitors. celebrations. The festival is of ancient origin and of lo~al significance. About 500 Hindu devotees of There are choultries. Pandals are erected. this and the nearby villages congregate. A Srivaish­ na va of Bharadwajasa gotram is the pujari with here­ SOURCE: Sri M. Mohammed Khudurathlllla, Teacher, ditary rights. Prasadam is distributed to all. Padmatsomaram.

A fair is held in this connection near the temple. 30. Rahimkhanguda - Situated at a distance of about Foodstuffs, utensils, mirrors, combs, torches, lanterns, 1 mile from Bibinagar Railway Station and 9 miles pictures of Gods and leaders, beads, bangles and toys from Bhongir by road. are sold. The population of the village is 492 and it is Bhajans are performed in the Siva temple on Siva­ made up of the following communities: Caste Hindus - Brahmin, Kapu, Golla, Goundla, Chakali, Vad­ ratri day i.e., Magha Bahula Chathurdasi. Devotees observe fasting and jagarana. Sri Palaparthi Lakshmi rangi, Lambadi, Mangali, etc., and Scheduled Castes (85). The chief means of livelihood of the people Narayana Rao, a Brahmin of Kasyapasa gotram is are agriculture and agricultural labour. the pujari of the Siva temple. Lord Venkateswaraswamy temple, Siva temple SOURCE: Sri Avula Yadagiri, Panchayat Member, Bibinagar. and Jagannadhaswamy temple are the places of worship in the village. 29. Padmatsomaram- Situated at a distance of 4 miles from Bibinagar Railway Station. Sri Venkateswara Brahmothsavam is celebrated for 6 days from Magha Bahula Triodasi (January­ The popUlation of the village is 751 and it is February). It is an ancient festival and is of local made up of the following communities; Caste Hin­ significance. About 1,500 Hindus of this and the dus - Kapu, Goundla, Golla, Munnuru Kapu, Vadla, neighbouring villages participate. Prasadam is dis­ Kammara, Chakali, Mangali; and Scheduled Castes tributed to all. (174) .. The chief means of livelihood of the people are agnculture and agricultural labour. A fair is held for 5 days in front of the temple. 74

Eatables, earthen and wooden toys, etc., are sold. Hindus and Scheduled Castes (416). The chief means Harikathas and swing benches afford entertainment ofli velihood of the people are agricul ture, agricul­ to the visitors. turallabour, weaving and other traditionaloccupa­ tions. SOURCE: Sri Thota Kurma Rao, Vii/age Munsiff, Rahimkhanguda. Lord Lingeswaraswamy is worshipped in the village. His festival is celebrated for one day on 31. Inkrial- Situated at a distance of 6 miles from Magha Suddha Ekadasi (January-February). About the Bibinagar Railway Station and 13 miles from 300 local Hindus participate. Bhongir. SOURCE: Statement of Fairs and Festivals furnished The total population of the village is 2,293 and by the Superintendent of Police, Nalgonda. it is made up of the following communities: Caste Hindus - Brahmin, Vaishnava, Vaisya, Reddy, 33. Jalalpur - Situated at a distance of 12 miles from Balija, Munnuru Kapu, Tenugu, Bestha, Sale,Goundla, the Bibinagar Railway Station and 16 miles from Mangali, Kummari, Chakali. Golla, Kuruva, Kam­ Bhongir. mara, etc., Scheduled Castes (442) - Mala. Madiga; It is said that the village was named after a and Muslims. The chief means of livelihood of the sepoy Jalaluddin who got this village as Jagir as a people are agriculture and agricultural labour. reward for his proficiency in horse riding by the kings of olden times. Lord Lakshmi Narayanaswamy temple. where the Lord is represented by a black stone image of 5 The popUlation of the village is 378 and it is feet high. with four hands, silver eyes and mousta­ made up of the following communities: Caste Hindus ches is the place of worship in the village. There is - Reddy, Padmasale, Gowd; Scheduled Castes (37); an idol of Goddess Lakshmi also. There are adhyaya­ and Muslims. The chief means of livelihood of the namantapam and kalyanamantapcm near the ttmp1e. people are agriculture and agricultural labour. Sri Lakshmi Narayanaswamy festival is celebra­ There is a temple of Siva. There is a cave amidst ted for 10 days from Phalguna Bahula Vidiya to Eka­ beautiful natural sceneries with manifested images of dasi (February-March). Devataradhana is performed both during morning and evening. Adhyayanothsavam Lord Rama and Hanuman. These two are the places and prabandha parayana are performed. The festival of worship in the village. is of ancient origin and is of local significance. It Sri Rama Navami is celebrated for 7 days from was under the patronage of Jagirdars in ancient times Chaitra Suddha Navami to Purnima (March-April). but is being celebrated from collections of the villa­ Kalyanam of the Lord is performed. Offerings are gers at present. About 4,000 Hindus, local and from the nearby villages, congregate. Sri Mudumba Krish­ made in the form of cash and kind. It has local namacharyulu, a Srivaishnava of Srivathsasa got­ significance. A thousand Hindus, local and from ram with here:litary rights is the pujari. Prasadam is the nearby villages, congregate. Plijari is a Vaish­ distributed to all. nava. Chakrapongali, plilihora, etc., are distributed as prasadam to the devotees. A fair is held for 11 days near the temple. Food­ stuffs, pots, utensils, mirrors, combs, torches, lan­ A fair is held or. the banks of a river between terns, bangles. etc.) are sold. Jalalpur and Pyararam at the foot of the hillock under the cool shade of huge trees. Shops are opened Harikathas and bhajans are the entertainments for the visitors. dealing in eatables, pots, beads, books, photos, hand­ loom clothes. mats, bangles. etc. SOURCE: Sri K. Chandrareddy, Mali Patel, Inkrial. Merry-go-rounds, bhajans, bhagavatham, puranams 32. Pocbampalle - Situated at a distance of 6 miles and Harikathas afford entertainment to the pilgrims. from the Bibinagar Railway Station and about 9 miles from Bhongir. Siva festival is celebrated in Siva temple on Sankranti day i.e., on January 14 every year. The total population of the village is 3,604 and it is made up several sub-communities of Caste SOURCE: Sri T. Mahabir Singh, Teacher, Jala/pur. 75

34. Julur - Situated at a distance of 7 miles from the - Reddy, Goundla, Golla; and Scheduled Castes (92). Bibinagar Railway Station and 15 miles from Bhon~ The chief means of livelihood of the people are agri­ giro culture, agricultural labour and toddy tapping.

The total population of the village is 2,736 and it The temples of the Lord Rama with the stone is made up of the following communities: Caste images of Rama and Sita in human form and 3 feet Hindus - Brahmin, Vaisya, Reddy, Telaga, Gowd, high, and of Anjaneyaswamy are the places of wor­ Golla, Padmasale, Chakali, Mangali, Vadla, Kamsali, ship in the village. There are the village deities, Kummari, Vadrangi; Scheduled Castes (620)- Mala; Kalikamba and Edamma in the village. and Muslims. The chief means of Ii velihood of the people are agriculture and agricultural labour. Sri Rama Navami is celebrated for 8 days from Chaitra Suddha Vidiya to Navami (March-April). The temples of Venugopalaswamy with the stone Kalyanam (marriage 'ceremony) is celebrated on image in human form, of Hanuman and of Siva are Navami. It is being celebrated for the past 9 or 10 the places of worship in the village. There are the years and is of local significance. Brahmins are the village deities, Pochamma, Mysamma and Edamma, patrons. Local Hindus participate. Pujari is a Brah­ in the village. Saint Brahmam, represented by a min of Harithasa gotram with hereditary rights. metal image in Siva temple, is also worshipped. Prasadam is distributed to all.

Sri Venugopalaswamy Uthsavam is celebrated A fair is held where eatables, books, pictures, for 6 days from Phalguna Suddha Panchami to Dasami etc., are sold. (February-March). Festival arrangements are made Yakshaganam, lotteries, etc., afford entertain­ 5 days in advance. Cocoanuts are offered in fulfilment ment to the visitors. of vows. The festival is being celebrated for the past 31 years and is of local significance. Sri Venkata SOURCE: Sri A. Rama Chandra Reddy, Banda Soma­ Ramacharyulu, a Vaishnava of Bharadwajasa gotram ram (P.O.). with hereditary rights is the pujari. About 2,500 Hindus, local and from neighbouring villages, con­ 36. Ravulapalle (Pedda) - Situated at a distance of gregate. Prasadam is distributed toal!. 6 miles from the Bibinagar Railway Station on the banks of River Musi and 14 miles from Bhongir. A fair is held for two days in this connection near the temple. Foodstuffs, pots, beads, mirrors, The population of the village is 1,097 and it is combs, wooden and earthen toys, etc., are sold. made up of the following communities: Caste Hindus - Brahmin, Vaisya, Reddy, Goundla, Kummari, Brahmamgari Uthsavam is celebrated for 3 days Golla, Kuruva, Chakali, Viswabrahmin, Yerukula; from Vaisakha Suddha Padyami to Tadiya (April­ and Scheduled Castes (183) - Mala, Madiga. The May). It is being celebrated for the past 10 years chief means of livelihood of the people are agricul­ and is oflocal significance. Prasadam is distributed ture and agricultural labour. to all. The temples of Ranganayakaswamy, Siva and Hanuman are the places of worship in the village. SOURCE: Sri A. Nagaiah, Assistant Teacher, Ju/ur. Sri Ranganayakaswamy Uthsavam is celebrated 35. Kapraipalle - Situated at a distance of 5 miles for 7 days from Magha Suddha Ekadasi to Balzula Vi­ from the Bibinagar Railway Station and 7 miles from diya (January-February). Aradhana is performed Bhongir. It is said that this village was constructed both in the morning and in the evening. Cocoanuts, in the name of a Muslim Saint Kappar Miah, 500 fruits and flowers are offered to the deity. The fes­ years ago. Formerly, this village was called Amma­ tival is being celebrated for the past about 100 years puram, and it was one mile away from the present and is of local significance. One Sri M. Hanumantha site. There are seen some ruins at that place. Reddy is the chief patron. About 1,000 Hindus of this and the neighbouring villages participate. A The population of the village is 836 and it is Vaishnava of Bharadwajasa golram with hereditary made up of the following communities: Caste Hindus rights is the pujari. 76

A fair is held in this connection for 7 days near 38. MaqdoompaUe - Situated at a distance of 4 miles the temple. Tradesmen come from neighbouring from Bhongir. There is only cart track to the village. villages. Eatables, bangles, beads, utensils and rea­ dy made dresses are sold. The population of the village is 1,034 and it is made up of the following communites: Caste Hin­ Bhagavatham, merry-go-rounds, Harikathas and dus - Vaisya, Golla, Munuru Kapu, Padmasale; and bhajans afford entertainment to the visitors. Scheduled Castes (117). The chief means of liveli­ hood of the people are agriculture and agricultural SOURCE: Sri K. Krishnam Raju, Teacher, Ravulapalle (Pedda). labour.

37. Ra'Vuhlpalle (Chinna) - Situated at a distance Lord Narasimhaswamy temple with His brass of 5 miles from the Bibinagar Railway S ta tion, 13 miles image in human form, Anjaneya temple and Posamma from Bhongir by kutcha road and t mile to the north temple are the places of worship in the village. of River Musi.

The population of the village is 1,982 and it is Sri Narasimhaswamy Jatara is celebrated for 3 made up of following communities: Caste Hindus - days from Magha Suddha Chaviti (January-February), Vai5ya, Reddy, Padmasale, Gowd, Chakali, Bantu, Kalyanam is performed.Agnigundams are made. Lime Mangali; Scheduled Castes (343)-Mala, Madiga; and fruits, cash and cocoanuts are offered during puja. Muslims. The chief means of livelihood of the peo­ The festival is being celebrated for the past about 70 ple are agriculture, agricultural labour and other years and is of local significance. Gollas patronise traditional occupations. the festival. About 1,000 Hindus, local and from the neighbouring villages, congregate. A Golla is the Ramalingeswaraswamy temple with a Sivalin­ pujari with hereditary rights. One Sri Bathka My­ gam, and another Siva temple with an image of the saiah, a Golla devotee of the Lord, gets possessed Lord in human form and an image of Anjaneyaswa­ of the deity often. He performs puja both during my are the places of worship in the village. day and night times. He tells prophecy when approa­ ched for by the villagers. Prasadam is distributed Ramalingeswara Kalyanamahothsavam is cele­ to all. brated for 6 days form Magha Bahula Dasami to Ama­ vasya (January-February). Rathothsavam is having A fair is held for two days near the temple. Ea­ special significance. It is being celebrated for the past tables, pots, mirrors, combs, hair ornaments, ban­ 25 years and is of local significance. Reddys and gels, kumkum, cocoanuts, etc., are sold in the fair. Vaisyas are the chief patrons. About 3,000 Hindus, local and from neighbouring villages, participate. Golla stories, bhajans, etc., afford entertainment Pujari is a Brahmin with hereditary rights. to the visitors. There are five choultries for the pilgrims. A fair is held in this connection for a day in the centre of the village. Some taxes are collected by SOURCE: Sri Mohammad Abdul Majid, Headmaster, the Panchayat Board. Tradesmen come from this Maqdoompalle. and neighbouring villages. Foodstuffs, utensils, tor­ 39. Raigiri - A Railway Station on the Hyderabad­ ches, mirrors, combs, lanterns, books, photos, toys, Kazipet Section of the Central Railway at a distance bamboo baskets, cocoanuts, bangles etc., are sold in of about 3 miles from Bhongir. Muthareddyguda is the fair. the hamlet of this village at a distance of Ii miles from Raigiri. Dramas, Harikathas, burrakathas, tolu bommalata, swing benches, lotteries, etc., afford entertainment. The total population of the village is 4,118 and it is made up of the following communities: Caste SOURCE: 1. Sri Anji Reddy, Assistant Teacher, Ravu­ /apalle (Chinna). Hindus - Brahmin, Kapu, Golla, Tenugu, Goundla, etc., Scheduled Castes (581); and Muslims. The chief 2. Sri M. Mahadeva Sastry, Headmaster, means of livelihood of the people are agriculture and Primary School, RavulapaJIe (Chinna). agricultural labour. 77

Venkateswara temple, Siva temple, Anjaneya tem­ Siva Parvati Kalyanamahothsavam is celebrated ple and a mosque are the places of worship in the vil­ for 7 days from Magha Bahula Ekadasi to Phalguna Jage. About 200 years ago, a devotee found a stone Suddha Vidiya (February-March) in Muthareddyguda, image of Lord Venkateswaraswamy where he cons­ the hamlet of Raigiri. Rathothsavam is celebrated on tructed a temple and a fine koneru (pond). A cha­ Triodasi. Offerings are made in the form of cash or riot was dedicated to the Lord by one Sri Biraka­ kind and gold in fulfilment of vows. Fasting and yala Rama Rao of this village. jagarana are observed. The festival is being celebra­ ted for the past 6 years and is of local significance. Siva temple with the stone Sivalingam is the place of worship and Anjaneyaswamy, Mysamma and Iadala Yallaiah and Ramulu of Gowda community Vishnu are also worshipped in the hamlet of the are the chief patrons. About 2,000 Hindus, local and village. from the neighbouring villages. congregate. Pujari is a Jangam with hereditary rights. Venkateswaraswamy Rathothsavam is celebrated for 6 days from Magha Suddha Purnima to Bahula A fair is held in this connection for 5 days near Panchami (January-February). Sevas, rathothsavam, the temple. Eatables, mirrors, combs, photos and dopothsavam and chakrateertham are the functio'ns pictures, beads, utensils, etc .. are sold in the fair. connected with the festival. The festival is being celebrated for the past about 200 years and is of local Bhajans, Harikathas, chiruthalaramayanam, bha­ significance. Formerly, the Government used to grant gavatham, etc., afford entertainment to the visitors. Rs. 100 for the expenses annually. About 200 local , There is free feeding also. Hindus, irrespective of caste or creed, congregate. PujOl; is a Vaishnava Brahmin whh hereditary rights. Anjaneya Sevas are performed on every Saturday Prasadam is distributed to all. in Sravanam. Siva Seva is performed on last Monday in Sravanam. Mysamma Aradhana is performed on A fair is held for 5 days. A few shops are kept every Thursday in Sravanam. selling eatab!es, etc. Daily puja is performed to the SOURCE: 1. Sri Ramsing, KOlwal, Raigiri. Lord. Devotees take bath and observejagarana on 2. Sri Damodararao, Teacher, Muthareddy­ Ekadasi and Sivaratri. guda.

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Qudda - Situated at a distance of 19 miles from Sivaratri is celebrated for a day on Mdgha c:I-=' the Aler Railway Station on Hyderabad-Kazi­ Bahula Chathurdasi (Ianuary-February)in Siva temple. pet Section of the Central Railway. :qevotees observe fasting and jagarana on that day. Daily puja is performed. The population of the village is 1,140 and it is made up of several sub-communities of Caste Hindus; SOURCE: 1. Sri B. /aiah, Headmaster, Seetha­ and Scheduled Castes (184). The chief means of rampur. 2. Statement of Fairs and Festivals fur­ livelihood of the people are agriculture and agricul­ nished by the Collector, Nalgonda. tural labour. 3. Dharmaram - Situated at a distance of 3 miles Lord Venugopalaswamy is worshipped in the vil­ from the Iangaon-Suryapet road, about 16 miles from lage. His festival is celebrated for 5days from Magha Ramannapet and 25 miles from Jangaon Railway Suddha Sapthami to Ekadasi (January-February). Station. About 300 local Hindu devotees of all communities congregate. The population of the village is 843 and it is made up of several sub-communities of Caste Hindus; SOURCE: Statement of Fairs and Festivals furnished by the Collector, Nalgonda. and Scheduled Castes (186). The chief means of livelihood of the people are agriculture and agricultu­ 2. Seetharampur - Situated at a distance of 16 miles rallabour. from the Aler Railway Station on Hyderabad-Kazipet Section. There is a private bus service to the village. Lord Ramaswamy is worshipped in the village. His festival is celebrated for 2 days on Phalguna Suddha The population of the village is 1,582 and it is ~apthami and Ashtami (February-March). About made up of the following communities: Caste Hindus 200 local Hindus congregate without any distinction -- Brahmin,Vaisya, Kapu, Golla, Padmasale, Kuruva. of caste or creed. Goundla, Kummari, Kammara, Mera, Kamsali, Cha­ kali, Mangali; and Scheduled Castes (339). The chief SOURCE: Statement of Fairs and Festivals furnished by the Collector, Na/gonda. means of livelihood of the people are agriculture and agricul tural labour. 4. Addagudur - Situated at a distance of 24 miles from the Jangaon Railway Station and 48 miles from Sita Rama Swamy temple and Siva temple are the places of worship in' the Village. Bhongir by road. There is a private bus service to Bhongir from this village. Sri Rama Navami is celebrated for 8 days from Chaitra Suddha Navami (March-April). Sita Rama The total population of the village is 4,410 and it Kalyanam is performed. is made up of the following communities: Caste Hin­ dus - Brahmin. Vaisya, Reddy, Kapu, Golla, Kumma­ The festival is being celebra ted in this village ri, Goundla, Chakali, Kuruma, etc., and Scheduled for a long time past and is of local significance. Castes (963) - Mala, Madiga. The chief means of About 1,000 local Hindus congregate irrespective of livelihood of the people are agriculture and agricul­ caste or creed. The pujari is a Vaishnava Brahmin. turallabour. Prasadam is distributed to all. Lord Kodanda Ramaswamy temple, Siva temple Bhajans afford entertainment to the visitors. and Hanuman temple are the places of worship in Pandals are erected. the village. There is the village deity Mutyalamma also. The temples of Siva and Kodanda Ramaswamy Daily puja to the Lord is performed. are believed to have existed even 200 years back and 80

that some Pindaris had looted the latter temple and 6. Bijilapur - Situated at a distance of 30 miles from broke the images. Re::ently Kodanda Ram:tswamy Bhongir Railway Station. temple was reconstructed and new images were ins­ talled by the village deshmukh, Sri Uppunuthula The popUlation of the village is 1,066 and it is Venkata Reddy at a cost of about Rs. 7,000. made up of the following communities: Caste Hindus - Brahmin, Reddy, Goundla, Golla, Bantu, Kummari, Lord Kodanda Ramaswamy Brahmothsavam is Chakali, Mangali, Kammara, Vadla, Yerukula; and celebrated for 5 days from Chaitra Suddha Panchami Scheduled Castes (131) - Mala, Madiga. The chief to Navami (March-April). Festival arrangements means of livelihood of the people are agriculture and are made one week in advance. Sit a Rama Kalya­ agricultural labour. nam is performed on Navami day. The Lord is ta­ ken in procession on vimanavahanam. Cocoanuts are Lakshmi Narasimhaswamy temple and Venkate­ offered. The chief patron is Sri Uppunuthula Ven­ swaraswamy temple are the places of worship in the kata Reddy who, besides dedicating 5 acres of land village. for the daily pujas, also gave one acre to the dhobies for their services around the temple. About 3 to 4 Sri Lakshmi Narasimhaswamy and Sri Venkates­ thou3and Hindus, local and from the nearby villages, waraswamy Uthsavams are celebrated for a day on congregate. Pujari is a Vaishnava Brahmin. Magha Suddha Ekadasi (January-February). Local Hindus participate, in the celebrations. A fair is held in this connection for 5 days near the temple. A few shops are held where eatables SOURCE: Sri S. Ramappaiah, B. A., Assistant Tea­ and other sundry articles are sold. Bhajans afford cher, Zilla Parishad High School, Mothkur. entertainment to the visitors. Pandals are erected 7. Mothkur -Situated at a distance of 20 miles from for the pilgrims. Ramannapet and also from Aler Railway Station. Dhanur masothsa vam and Tiruppavai Uthsa­ There is private bus service from Aler to this village. vam are celebrated for 30 days in Pushyam (Decem­ The total population of the village is 4,150 and it ber-J;:nuary). is made up of the following communities: Caste SOURCE: Sri C. H. Narasimhacharyulu, Teacher, Zil­ Hindus - Gowda, Golla, Padmasale, Chakali, Man­ la Parishad Middle School, Addagudur. gali, etc., and Scheduled Castes (537). The chief means of livelihood of the people are agriculture, agricub 5. Musipatla - Situated ~t a distance of 30 miles turallabour and toddy tapping. from the Bhongir Railway Station. Ramalingaswamy temple with Sivalingam and the The popUlation of the village is 761 and it is made images of Sita and Rama, and Hanuman temple are up of the following communities: Caste Hindus­ the places of worship in the village. There is a temple Vaisya, Reddy, Bantu, Vadla, Kammara, Kamsali, of Saint Brahmam also. Ramalingaswamy temple is Yerukula, Kummari, Chakali, Padmasale, Mangali, believed to have had been constructed at the time of Kuruva, Telaga, Balija; and Scheduled Castes (137)­ the reign of Kakateeyas of Warangal, because of the Madiga. The chief means of livelihood of the people resemblance of its sculpture with that on the famous are agriculture and agricultural labour. gateway,s of .

Bugga Rama Swamy temple on a hillock at a dis­ It is said that Lord Rama, when He had been tance of one mile from the village is the place of hunting the golden deer, put one of His feet on the worship here. rock near the village stream and another on a nearby hillock. The foot-prints that are on these hillocks Sri Bugga Ramaswamy Uthsavam is celebrated are believed to be those of Rama. for a day on Magha Bahula Amavasya (January-Fe­ bruary). It is being celebrated for the past 30 years. Sri Ramalingaswamy Uthsavam is celebrated for Local Hindus congregate. 12 days from Phalguna Suddha PUrnima to Bahula Ekadasi (February-March). Festival arrangements SOURCE: Sri S. Ramappaiah, B. A., Assistant Teacher, are made one week in advance. Parvathaseva, gudiseva, Zilla Parishad High School, Mothkur. rathaseva, agnigundam, dopuseva, ekanthaseva and 81

sarpaseva are some of the special kinds of worship per­ Bonalu are offered to the village deity Mutya­ formed. Offerings to the Lord are made in the form lamma for 2 days on Sravana Bahula Dasami and of clothes and small ornaments also. Ekadasi (July-August). Goats and fowls are sacrifi­ ced. Fasting is observed by the devotees. The lo­ Local people have great faith in the Lord Rama­ cal Hindus congregate. lingaswamy. It is said locally that once upon a time a Gowda, who lost his cattle, prayed to the Lord that Aradhana is performed in Siva temple. Cocoa­ he would gi ve off his tongue if his cattle were traced. nuts, fruits and flowers are offered. Jagarana is obser­ By the next day the cattle were found. The Gowda ved on Sivaratri and puja is performed by the local went to the temple and cut offhis tongue and placed devotees in the Siva temple. it in a broken coco'tnut before the deity. But the tongue in the cocoanut began to melt and the cut Vanavasam (community feast) is celebrated for a tongue of the person grew to its normal size. Another day once a year near Rama~wamy idol on the rock. miracle associated with the temple here is that the SOURCE: Sri S. Vittal Raju, Teacher, Rahimkhanpet. devotees walk 4,5 times on agnigundam (fire-pit) with an image of the Lord on their heads. They are not 9. Atmakur - Situated at a distance of 24 miles from hurt by the fire. Ramannapet and also from the Bhongir Railway Sta­ tion. There is private bus service to Bhongir. The festival is being celebrated for the last 100 years and is of local significance. Gowndlas are the The total population of the village is 3,108 and it chief patrons of the temple. About 5 to 6 hundred is made up of the following communities: Caste Hin­ Hindus, local and from the neighbouring villages, dus - Brahmin, Vaisya, Telaga, Sale, Reddy, Goun­ congregate. Pujari is a Thamballa of Thapasa gotram dla. Golla, Bhatraju, Mangali, Chakali; Scheduled with hereditary rights. Prasadam is distributed to eastes (322); and Muslims. The chief means of live­ all. lihood of the people are agriculture, agricultural la­ bour and other traditional occl!pations. A fair is held in connection with the festival for Ramalingeswaraswamy temple with Si valingam, 15 days near the temple. Eatables, lanterns, mirrors Kanakadurga temple and a mosque are the places of and combs, torches, pictures, books, etc., are sold. worship in the village. Bhajans and dramas afford entertainment to the Ramalingeswaraswamy Uthsavam is celebrated visitors. for 5 days from Chaitra Suddha Panchami to Navami (March-April). Festival arrangements are made a SOURCE: Sri G. Narsaiah, Headmaster, Primary week in advance. Ponnaseva, garudaseva, pallakileva, School, M othkur. rathaseva and Anjaneyaseva are the rituals on succes­ sive days. The festival is being celebrated for the 8. Rahimkhanpet- Situated at a distance of 30 miles past 30 years and is of local significance. Reddys are from Ramannapet and 24 miles from the Bhongir the patrons. About 400 Hindus, local and from the Railway Station. There is private bus service to this village from Mothkur. The village is called after neighbouring villages, congregate. Pujari is a Tham­ balla with hereditary rights. Prasadam is distributed Rahim Khan, a former Muslim J agirdar of this area. to all. The population of the village is 1,433 and it is A fair is held for 5 days near the temple in this made up of the following communities: Caste Hin­ connection. Eatables, mirrors, combs, pictures, ban­ dus - Vaisya, Reddy, Goundla, Kuruma, etc., and gles, etc., are sold. Scheduled Castes (131) - Mala, Madiga. The chief means of livelihood of the people are agriculture, agri­ SOURCE: Sri P. Bhanumurthy, Headmaster, Zilla Parishad High School, Atmakur. cultural labour and other traditional occupations. 10. Pallerla - Stituated at a distance of 8 miles from A Siva temple and the village deity Mutyalam­ Valigonda by footpath and 24 miles from the Bhongir ma temple are the places of worship in the village. Railway Station. There is a stone idol of Ramaswamy on a rock nearby. The total popUlation of the village is 2,022 and it 82

is made up of the following communities: C

Sri Venugopalaswamy tempJe on a rock, Siva Masthyagiri Lakshmi Narasimhaswamy Jatara and Hanuman temples are the places of worship in is celebrated during all Mondays and Saturdays in the village. The Lord in the first temple is represent­ Pushyam (December-January). The devotees take ed by a stone idol in human form holding a flute at the mouth. bath in the gun dam , go round the temple in wet clothes and offer cocoanuts. The festival is of Sri Venugopalaswamy Kalyanothsavam is cele­ ancient origin but is only of local significance. The brated for 7 days from Phalguna Suddha Panchami to temple has 5-02 acres of Inam land. About 3,000 Ekadasi (February-March). The festival is being Hindu devotees, local and from nearby villages, celebrated for the past 3 years. About 3,000 Hindu congregate. devotees, local and from the neighbouring villages, congregate. Pujari is an of Kondinyasa A fair is held in connection with the festival near gotram with hereditary rights. Prasadam is distribu­ the hillock. Eatables, cocoanuts, bangles, earthen­ ted to all. ware, lanterns, mirrors and combs, torches, books, pictures, photos, etc., are sold. A fair is held in this connection near the temple. Eatables, lanterns, torches, mirrors, combs, bangles, SOURCE: Sri M. K. Moinuddin Rowshan, Headmas­ etc., are sold. ter, Primary School, Venkatapur. SOURCE: Sri Edulla Sathi Raji Reddy, Village Clerk, Paller/a. 12. Aroor - Situated at a distance of about 19 miles from the Bhongir Railway Station. 11. Venkatapur - Situated at a distance of 40 miles from the Bhongir Railway Station. Private bus ser­ The population of the village is 2,747 and it is vice plying between Bhongir and Dacharam touches made up of the follgwing communities: Caste Hin­ this village. dus - Vaisya, Reddy, Kamsali, Goundla, Padmasale, Vanjari, Chakali, etc., Scheduled Castes (512); and The population of the village is 361 and it is Muslims. The chief means of livelihood of the people made up of the following communities: Caste Hin.. are agriculture, agricultural labour and other tradi­ dus - Vaisya, Reddy, Munnuru Kapu, Golla, Sale; tional occupations. and Scheduled Castes (15). The chief means of live­ lihood of the people are agriculture and agricultural Lord Chennakesavaswamy temple is the place of la~. worship in the village.

There is a temple of Sri Masthyagiri Lakshmi Sri Chennakesa vaswamy fe,ti val is celebrated for Narasimhaswamy on a hillock at a distance of one mile 4 days from Vaisakha Suddha Purnima (April-May). from the village. Saints and sadhus were believed to The festival is being celebrated for the past 200 years ha ve had their abode on this hillock to the top of which and is of local significance. About 500 local Hindus there is a flight of steps. There are 5 big gundams of all communities congregate without any distinction (pools) of water on that hillock. It is said that one of caste or creed. A Brahmin is the pujari. night Lord Narasimhaswamy appeared in a dream to one of the saints and directed him to worship Him in SOURCE: 1. Sri Faqeer Mohammed, Headmaster, Pri­ Pushyam (December-January). Accordingly, the saints mary School, Aroor. worshipped the footprints of the Lord Narasimha­ 2. Statement ofFairs and Festivalsfurnished swamy. There are black fish in the gundams and it is by the Collector, Nalgonda. said that anyone trying to catch them would die on 13. Valigonda - Situated at a distance of 2 furlongs the spot. About 30 years back. some policemen from Bhongir-Narketpalle bus route and 14 miles tried to c~tch the fish; but 5 of them lost their live:. from the Bhongir Railway Station. 83

The population of the village is 1,185 and it is 15. Malkapur - Situated at a distance of 24 miles made up of the following communities: Caste Hin­ from Ramlnnapet. The bus route from Hyderabad to Nalgonda passes through this village. dus - Brahmin, Vaisya, Reddy, Golla, Goundla, Kuruma, Kummari, Kammara, Chakali, Vadrangi, The total popUlation of the village is 2,210 and it Mangali, Vadde, Medara, etc., Scheduled Castes (122); is made up of the following communities: Caste and Muslims. The chief means of livelihood of the Hindus - Brahmin, Vaisya, Reddy, Chakali, Mangali, people are agriculture and agricu1turallabour. etc., Scheduled Castes (449) - Mala, Madiga ; and Lord Sita Ramaswamy temple with the images Muslims. The chief means of livelihood of the peo­ in human form, Siva temple and temples of village ple are agriculture and agricultural labour. deities are the places of worship in the village. Lord R:tm.dinge;waraswamy temple with the Sri Sita Rama Kalyanothsavam is celebrated for images of Sankara and Parvati in human form, 5 days from Chaitra Suddha Panchami to Navami Hanuman temple, Bhavani temple and Mutyalamma (March-April). Ankurarpana, dhwajarohana, kalyanam, temple are the places of worship in the village. sevalu, rathothsavam, dopu, etc., are performed on Sri Ramalingeswarawamy Uthsavam is celebrated successive days during the festival. Silver eyes and for 4 days from Chaitra Bahula Vidiya to Panchami moustaches are offered in fulfiilment of vows. The (March-April). The celebration is of ancient origin festival is being celebrated for the past seven years and but is of local significance. The local Hindus con­ is of local significance. Brahmins are the patrons. gregate. Pujari is a Brahmin of Harithasa gotram ~bout 1,500 Hindus, local and from the neighbouring with hereditary rights. vIllages, congregate. Pujari is a Brahmin of Gowtha­ masa gotram with hereditary rights. Prasadam is SOURCE: Sri M. Kesavachary, Teacher, Malkapur. distributed to all. 16. Devalammanagaram-Situated at a distance of A fair is held in this connection for 5 days near It miles from Koyyalagudem bus stage on the Hyder­ the temple. Eatables, utensils, lanterns, mirrors and abad-Nalgonda road and 21 t miles from Raman­ combs, pictures and photos, books, hand-sticks, ban­ napet. gles, etc., are sold. The village is called Devalammanagaram after Dramas and bhajans afford entertainment to the the village deity, Devalamma, that was in this village crowds. in the past. There is a tank called Devalamma cheruw and on the tank bund there is an inscription on three SOURCE: Sri B. Ramakrishnaiah, Pujari, Valigunda. sides of a black stone pillar about the history of the 14. Kanumukkula - Situated at a distance of 35 tank and village. But nobody has deciphered it so miles from Ramannapet. It was a Jagir village pre­ far though the script resembles Telugu. viously. The total population of the village is 2,722 and The popUlation of the village is 554 and it is it is made up of the following communities: Caste made up of the following communities: Caste Hin­ Hindus - Vaisya, Reddy, Kammua, Kummari, Vad­ dus - Brahmin, Kapu, Golla, ChakaIi, Mangali, etc., Scheduled Castes (101) - Mala, Madiga. The rangi, Goundla, Kamsali, Chakali, Padmasale, Bantu, chief means of livelihood of the people are agriculture Yerukula, etc., and Scheduled Castes (404) - Mala and agricultural labour. and Madiga. The chief means of livelihood of the people are agriculture, agricultural labour and other There are the village deities Mysamma, Mutya­ traditional occupations. lamma, Edamma and Posamma around the village site. Lord Sita Ramaswamy temple with the stone Bonalu festival for the village deities is celebra­ images of Lord Rama, Sita, Lakshmana and Hanu­ ted in Sravanf!m (July-August). Goats, fowls and man is the place of worship in the village. There is sheep are sacnficed. The local Hindus congregate. another Rama temple at a distance of t mile from the village. The village is believed to have been at SOURCE: Sri P. Venkata Krishna Rao, Teacher, Kanu- mukkula. that place originally. 84

Sri Rama Rathothsavam is celebrated for 11 days Lord Ramalingeswaraswamy temple is the place from Chaitra Suddha Padyami to Ekadasi (March­ of worship in the Village. April). Kalyanam of the Lord is celebrated on Navami and rathothsavam on Ekadasi. pujas are Sri Ramalingeswaraswamy Kalyanothsa vam is performed on the first 9 days. The festival is being celebrated for 3 days from Magha Bahula Triodasi celebrated for the past 40 years and is of local signifi­ to Amavasya (January-February). Festival arrange­ cance. The chiefpatron is Sri Varakantham Narayana ments are made 3 days in advance. Agnigundam, Reddy. About 2,000 Hindu devotees, local and from Parvati kalyanam, rathothsavam and chakratheertham the neighbouring villages, congregate. One Sri Bhas­ are the functions on successive days. The festival is kararayani Narasimha Sarma of Srivathsasa gotram being celebrated for the past 70 years and is of local is the pujari. Prasadam is distributed to all on the last significance. The temple has 10 acres of Inam land. day of the celebrations after rathothsavam. About 2,000 Hindus, local and from the nearby villages, congregate. Pujari is a Jangam with heredi­ A fair is held in this connection near the temple. tary rights. Prasadam is distributed to all. Eatables, lantern'), torches, mirrors combs, pictures and photos, books, toys etc., are sold. A fair is held for 3 days near the temple in this connection. Eatables, utensils, lanterns. torches, Bhajans and merry-go-round!> afford entertain­ mirrors and combs, books, photos and pictures, clo­ m~nt to the visitors. There is free feeding to some thes, bangles, toys, etc., are sold. Street dramas (veedhi extent. bhagavathams) , provide entertainment to the villagers. SOURCE; Sri T. V. L. Narasimha Rao, Headmaster, SOURCE: Sri Kalvakuntla Lingaiah, Assistant Teacher, Devalammanagaram. Primary School, Lingojiguda. 19. Panthangi - Situated at a distance of 6 furlongs 17. Tangedpalle - Situated at a distance of about 13 from the bus stage at 35 miles from Hyderabad on miles from Ramannapet and 34 miles from Hydera­ the Hyderabad-Vijayawada road and 16 miles from bad. Ramannapet. The total population of the village is 3,592 and it is made up of several sub-communities of Caste The total population of the village is 3,353 and Hindus; and Scheduled Castes (509). The chief means it is made up of several sub-communities of Caste of livelihood of the people are agriculture, agricultu­ Hindus; Scheduled Castes (576) and Muslims. The rallabour and other traditionl occupations. chief means of livelihood of the people are agriculture, agricultural labour, toddy tapping and other tradi­ Lord Venkateswaraswamy is worshipped in the tionl occupations. village. His uthsavam is celebrated for 5 days from Lord Sri Rama temple and a mosque are the Margasira Suddha Panchami (November-December). places of worship in the village. It is of local significance. About 400 local Hindus congregate. Sri Rama Navami is celebrated for 3 days from SOURCE: Statement of Fairs and Festivals furnished Chaitra Suddha Navami to Ekadasi (March-April). by the Col/ector, Nalgonda. Arrangements are made two days in advance. Kalya­ nam on Navami, sevalu on Dasami, rathothsavam and IS. Lingojiguda - Situated at a distance of one mile chakrateertham on Ekadasi are the rituals. The festi­ from the bus stage on the Hyderabad-Vijayawada val is being celebrated for the past 20 years and is road which is at 33 miles from Hyderabad, and at a of local significance. About 2,000 Hindus, local and distance of IS miles from Ramannapet. from the nearby villages, congregate. Pujari is a Brahmin. Prasadam is distributed to all. The population of the village is 1,924 and it is made up of various sub-communities of Caste Hindus; A fair is held for 3 days near the temple. Eatables, Scheduled Castes (31S); and Muslims. The chief utensils, lanterns, mirrors and combs, pictures and means of livelihood of the people are agriculture, photos, torches, books, bangles, clothes, baskets, toys, agricuHural1abour and toddy tapping. etc., are sold. Street dramas (veedhi bhagavathams) 85 provide entertainment to the villagers. Sri Ramachandraswamy temple and a Siva tem­ ple are the places of worship in the village. SOURCE: Sri T. V. L. Narasimha Rao, Headmaster, Primary School, Lingojiguda. Sri Ramachandraswamy Uthsavam is celebrated for 9 days from Chaitra Suddha Panchami to Triodasi 20. Swamulavarilingotam - Situated at a distance of (March-April). Offerings are made in the form of about 8 miles from Ramannapet. Formerly it was an cash or kind in fulfilment of vows. The festival is agraharam of Sri S:lllkaraswamy. being celebrated for the past 200 years and is of local significance only. The chief patrons are Sri Urn man­ The population of the village is 1,173 and it is thala Narasimha Rao and Rama Ragamma. The made up of the following communities: Caste Hin­ temple has 18.00 acres of Inam land. Amountof dus - Kapu, Padmasale, Goundla, Muthracha, Mun­ investment on the celebration of the Uthsavam is nuru Kapu, etc., and Scheduled Castes (161). The Rs.500.00. About 5,000 Hindus, local and from the chief means of livelihood of the people are agricul­ neighbouring villages, congregate. Pujari is a Vaish­ ture and agricultural labour. nava. Prasadam is distributed to all. Lord Onkaraswamy temple with the Sivalingam A fair is held in this connection for 8 days near is the place of worship in the village. the temple. Taxes are collected by the Panchayat Bo­ ard from the tradesmen. Eatables, utensils, lanterns, Sri Onkarasw..lmy Kalyanothsavam is celebrated torches, mirrors, combs, pictures and photos, books, for 7 days fron Chaitra Suddha Dwadasi to Bahula toys, bangles, etc., are sold. Merry-go-rounds, lot­ Tadiya (March-April). Cocoanuts, fruits, etc., are tery, gambling and dramas afford entertainment to the offered to the deity. The festival which was being visitors. celebrated for about 150 years in the past has been discontinued for some years. Owing to the concerted Sri Sankaraswamy Uthsavam is celebrated in efforts of the villagers the celebration was revived Siva temple for 3 days from Magha Bahula Triodasi about 13 years back. About Rs. 300 are collected to Amavasya (January-February). Fasting andjaga­ as subscriptions from the villagers every year. About rana are observed on Chaturdasi day. The local 3,000 Hindus, local and from the neighbouring villa­ Hindu devotees congregate. Pujari is a Thamballa. ges, congregate. The pujari is one Sri Rajaiah, a Prasadam is distributed to all. Saiva of Kasyapasa gotram. SOURCE: An Enumerator. A fair is held in connection with the festival near the temple. Eatables, utensils, lanterns, Ayurvedic 22. Yellanki-Situated at a distance of 5 miles from medicines, books, clothes, agricultural implements, Ramannapet and 20 miles from the Bhongir Railway baskets, bangles, toys, etc., are sold. Bhajans, dra­ Station. It is believed that the village was named mas, Harikatha kalakshepam~ afford entertainment to after a local Velama chieftain Yella Naidu of olden the visitors. days.

SOURCE: Sri Thudimalla Bhikshamachary, Assistant The population of the village is 1,180 and it is Sarpanch, Swamulavarilingotam. made up of the following communities: Caste Hin­ 21. Gokaram - Situated at a distance of 8 miles from dus - Brahmin Vaisya, Reddy, Velama, Munnuru Ka­ Ramannapet and 16 miles from the Bhongir Railway pu, Vadrllngi, Kuruma, Golla, Bhatraju, Goundla, Station. Vaddera, Padmasale, Kummari, Kamsale, Balija, Chakali, Mangali, Yerukula, etc., Scheduled Castes The population of the village is 1,544 and it is (248) - Mala; and Muslims. The chief means of made up of the following communities: Caste Hin­ livelihood of the people are agriculture, agricultural dus - Brahmin, Reddy, Vadla, Goundla, Kuruma, labour and other traditional occupations. Padmasale, Kummari, Bantu, Medara, Kamsali, Kammara, Chakali, Yerukula, etc.; Scheduled Castes The temples of Lord Siva with a stone Sivalingam (157) - Madiga; and Muslims. The chief means of and of Anjaneya are the places of worship in the livelihood of the people are agriculture and agricul­ village. There are village deities Maremma and tural Jabour. MutyaIamma also.

APPENDICES

APPENDIX I

CALENDAR OF FESTIVALS COMMONLY OBSERVED IN NALGONDA DISTRICT

S. No. Name of the Tidhi in Tel ugu Corresponding festi val Month English Month

1 2 3 4

HINDU FESTIVALS

Ugadi (Telugu New Years Day) Chaitra Suddha Padyami March-April 2 Sri Rama Ncvami Chaitra Suda'ha Navami March-Apnl 3 Nagula Chaviti Sravana Suddha Chaviti July-August 4 Varalakshmi Vratam 2nd Friday in Sral'anam July-August 5 Sri Krishna l.7yanti Sravana Bahula Ashtami July-August 6 Vinayaka Chal'iti Bhadrapada Suddha Chaviti August-September 7 Mahalllya Amavasya Bhadrapada Amavasya August-September (New Moon Day) 8 Brarhakamma Pallduga Asviyuja Suddha Padyami to September-October Navami 9 Dasara Asviyuja Suddha Padyami to September-October Dasami 10 Deepavali Asviyuja Bahula Chaturdasi to September-October Amavasya 11 Dhanalakshmi Puja Asviyuja Bahula Amavasya September-October 12 Subrahmanya Shashti M argasira Suddha Shashti November-December 13 Sankranti Pushyam (Makara Sankramanam) 13th to 15th January of every year 14 Ekadasi Afagha Suddha Ekadasi January--February 15 M ahasivaratri Maglza Bahula Chaturdasi January-February 16 Kamadahanam Phalguna Suddha Triodasi February-March 17 Phalguna Suddha Purnima (Full February-March Moon Day) MUSLIM FESTIVALS D:lte in Muslim Month (HTJRI) 1 Ramzan (ld-ul-Fitr) 1st day of Shan'al February-March 2 Bakrid (ld-ul-) 10th of Zilhaj April--May 3 MohQl'ram 10th of Moharram May--June 4 Milad-un-Nabi 12th of Rabi-ul-Avval July--August 5 Peer-e- Dastagiri 11 th of Rabi-us-Sani ... August--September 6 Shab-e-Earat 11 th of Shahban December--January CHRISTIAN FESTIVALS 1 New Year's Day 1st January of every year 2 On a Friday in April of eo;ery year 3 25th December of every year

Note :-In addition to the above festivals, the national festivals viz., (1) (26th January), (2) (15th August) and (3) Gandhi Jayanthi (2nd O~tob:;:r) are celebrated by all the communities in Nalgonda District. ( 4 ] APPENDIX I

COMMON HINDU FESTIVALS member of the family with new clothing depending upon the finl:1~;3.1 means of the family. 1. Ugadi (Telugu New Year's Day) is celebra­ ted on Chaitra Suddha Padyami (March-April) by All person; get up elrly in the morning, clean every Hindu Andhra whether rich or poor. As the houses, decorate the floors inside the house and it is the supposed anni \'ersary of the creation or the in the front with rangavalli (ornamental lines, figures first day of the -yuga 1, great sanctity is attached and designs drawn with chunam or rice flour), take to this festival. This is a great day of joy and oil bath and put on new clothes. As this is an occa­ happiness, concord, affection and good will. There sion for putting on new clothing, children of the poor is a strong belief that this day's happenings forebode families are the happiest at the arrival of this festi­ c:nd colour the course of events in the entiL'e yelr val. I t nc~ds hardly be said that U gadi is the festival ahead. People m,turally like pleasant th;ngs to of t;le vii: agcrs. The housewives in the villages get happen to th~m on this day so that they mJ.Y b) happy Up earlier t11.'1n three O'clock in the morn:ng

Ugadi is also an oc::asion for the cr:tical upprai­ In towns and big::;:.!f places the d,'cY is of norm}\ sal of the achievements during the closing year. It is festivity and enjoyment till the e,ening. But in the an occasion for the issue c,f spc::i:tl volumes of the villages ullce.lsing ::ctivity, mirth anJ cajoyment are periodicals, special mess:lges fro111 religious and poli­ noticed. The fe'lst is over e,:riier tl'~.ll ten 0' clock tical heads and special radio progr, aim'ng c')mpeti­ getfng the houses white,washed and providing every ti,JI1 by hitting a dried (oco,mut hung from the branch

1. Yuga is an age, c

On the second day the non-vegetarians observe In the rural areas girls tie ropes to the branches kari panduga, characterised by the enjoyment of a of trees, prepare swings and enjoy swinging to com­ non-vegetarian dinner. That evening or on the petitive heights. Young men perform the special evening of the third day in some places, paruveta is feat of pulling up and down the rope ladder tied to organised as follows: the tail of a ram or a goat the branches of tree while he himself keeps swinging is cut, chilly powder is applied to the wound and is the ladder. These are rural entertainments. let off to run about. Youthful competitors of the place run after it and he that catches hold of it Panchanga sravanam in the evening is universally first wins it. observed by the rich and poor alike in all towns and villages. Hindus gather in temples in towns; and In a few places on Vidiya day some people go at the racchakatta or racchabanda (the village commu­ on picnics to the nearby groves. nity platform) or the temple in the villages. The new panchangam (almanac) is worshipped and read by the Even Christians observe this festival though not village . The general influence of the planets on an elaborate scale, but as the beginning of a new during the New Yelf over the local gods, men, cattle, year, with which they are blessed by the Lord. The crops, disea3es, etc., and on particular individuals time honoured bhakshyam which their forefathers are given out by the purohit. The presiding deities had on that day is invariably there. In fact, there during the year over wind, rain, crop:;, cattle he:dth, is a conviction gaining ground, both among the etc., are also announcd together with the effe~ts and Catholics and the Protestant; of the area, that there the percentages of yield of crops of different varje~ is no need to attach importa.nce to the First January ties. The fun~ti.JllS in towns during the night are the as New Year Day as it c1aim~; no re]ig~ ous signifi­ processions of go::ls and kathakalakshepams in the cance. It may be observed that as [my other Indian usual manner. But the enjoyment in the village is does all the functions of thanks- giving for the clos­ continuous and enthusiastic. In some taluks carts ing ye:tr and prayers for the New Year, etc., can as are decorateu, bulls of choice are also deco­ well be transferred to the Telugu New Year's Day by rated and harnesse:1 and taken in procession the Andhra, Karnataka and Christians, with musi~ and de:lfening drums to a local temp!e now that we are an independent nation with a either of Sunkulamma or other vilJage deity and co­ National Calendar of our own. Many Hindu shops coanats are offered. In some ta1uks only the deco­ begin their official New Year on this auspicious day. rated pairs of bulls yoked together are taken in pro­ ccss:on without carts. There does not seem to be 2. Sri Rama NTt.l:11i is celebTJ.teJ on Chaitra Sud­ any such practice in the other t::duk·;. In the hilly dha Nal'ami (M reh-April). Sri Rama, the God­ tracts of the di3trict this is an occ~lsion for drink kng, was born t·:) Dasaratha, the King of Ayocihya and dance to the tune of drums i:1 front of the pro­ Oi, the ninth lun:cr day in the bright foltn;ght of the cessions by the trib:tls, Chenchus. month of Chaitram (March-April) in the PUllarvas!! lunar asterijm. Thi.s fetsival is the anniversary of Tbe neW year day has a special significance for that au'picious day, the day on which Lord Vishnu 6e village ryot. He ina ugurates the annual cultiva­ was born as Lord Rama to rid t1~e world of Ravana tion by p10ughing five or nine rounds in hi.s fields. and establish Dharma. Thjs is the sixth of His ten The yoke and the plough and the bulls are worship­ incarn:!tions (Dasavatharas). The outstanding spe­ ped after applyin.s vibhuthi (sacred ash), turmeric cial ft.!.,lures of this incarnation are the examples of p:nvdM a!1:i kumkum and a cocoanut is broken e:ther an ideal son in Lord Rail13., 2.11 ideal \\ ire in Sita, at the house or in the field. In s')me pJ.rts of the ideal brothers in Laksilluana and Ell ;:.r~ ta und ~:n di~td(t the fUlldion is over before suarise, some do ideal bhaktha (devotee) in Anjancya fer ;'uture gene­ it after sunrise and before mc:'.\s, ,:no some others rations. (6} APPENDIX I

,'~~~oe3 §""~~. ~~i5 ~g),;)~~~~o~ ;S~lOJ mother or any other relation happens to have died by snake bite is specially instructed to perform this Ramuvanti koduku Sowmitrulavanti thammulu ceremony, part of which consists in offering milk to ~i5 ~o~ zy~~ ~r5J~ O3Jo~ '2l~ a~o~ ~o~ snakes, with the object of propitiating them. In this Seetavanti bharya vasudhayendunu leru mundu ler~!llchu district it is performed only in Sravanam (July­ <)S:s;KolO:J~ ~~~OJ ;S~~;5~~(3. e:36l3 Qj"1:O August). The general observance of this festival :Sc:i'~§,""CS :s'~~ which is common to all castes of Hindus irrespective Yugambula purushulu talayupavalade, aariti varu nadachu of social statu.s is to observe the day as a festive day, kona valade" clean the reSIdences and have oil bath, wear new Another outstanding example that the Lord left be­ clothing, to go to ant-hills, worship them with tiny hind during this incarnation is the establishment of silver eyes and hoods besides flowers etc., pour milk naive­ Ramarajyam ( ~.":5:>~li:lgo) the proverbial welfare into the ant-hills, break cocoanuts and offer dyams. A little earth of the ant-hill is taken home state. On this Navami day Sri Rama and His consort and the figures of cobras are drawn with that e~l th Sita, His brothers Laksllmana, Bharata f.nd Sath­ on the walls of.their houses invariably on e;ther side rugbm. and His devoted Bhakta Anjaneya are in'loked; of entrance. Sisters give a little of that earth to Sita and R3.ma are worshipped according to p~escrib­ their brothers according to an old tradition with the edrites. Th's is a common Hindu festival but chiefly belief that the gift is equal to the gift of nectar. A celebrated by Brahmins, Vaisyas and the well-to-do few Brahmin families confine the function to their families of the other Hindus throughout the district, house, where they wor~hip an image of cobra instead as in other districts. But, in Bhongir and the neigh­ of the ant-hill. Some families get earth from an bourhood the festival has a greater imp:Jrtance and ant-hill, . prepare a naga (cobra) with it, worship it Lord Rama has been adored as a unifying factor at home m the usual way and immerse the image in between the Vaishnavites and Saivites, and even a well or river after the function. There is also a Lingayats hke part in the celebrations of Sri Rama pra~tice, in some families of performing this puja, Na vami as any other Vaishnavite. In fact the fe~ti­ fastIllg the whole day and observing the feast on the val is actually celebrated in one of the Siva temples next day. Nllvulamuddalu (balls of gingelly, cocoa­ with special pllja to the picture of Lord Rama, Sita nut, jaggery and spices) and pyalapindi mllddalll (balls and V'lkshmana including Anjaneya. Panakam and of puffed cholam powder, jaggery and spices with panneram are distributed. Fast during the day by copra) are invariably prepared for distribution amon several people andjagaram during the night by some the domestic servants with a half cup of copra. people are observed. In the temples of Sri Rc.ma, Thi~ is an invariable mamool during this festival. The pattabhishekam (coronation) of Sri Rama is celebrat­ richer families substitute chalibindi or chalimidi (a ed and His image or His picture is taken in proces­ • preparation of soaked rice with jaggery) in the place sion in which all Hindus participate. It is not a sec­ of pyalapindi muddalu. Lingayat women in general tar;an festival. In the evening distribution ot' and particularly the richer families send to relatives panakam and panneram in Sri Rama's temples and in the above along with the turmeric powder, kumkum, the houses is common. BJmboo fans are distributed flowers and clothes. to the Brahmins. On the next day there is anna­ santharpana in Sri Rama temples. Feasts are 4. Varalakshmi Vratam is celebrated on a Friday arranged. In some centres the celebrations com­ in Sravananz (July-August) generally on the Friday men~e on Ch::Jitra Suddha Padyami (Telugu New preceding the fun moon day of Sravanam, for Year's D:lY) and conclude with pattabhishekam on prosperity and for begetting worthy children, based Navami. In some other centres they commence on on the following legend. A Brahmin lady by name Narami and conclude on Purnima with car festival. Padmavati in the Kosala Kingdom was so good, Kalyanothsavam is included on some convenient day piOUS, dutiful to her husband and hospitable to the during both the periods. sick, poor and needy and to the guests that Goddess 3. Nagula Chaviti is observed either on Sravana Varalakshmi was pleased to instruct her in a dream Suddlza Chariti (July-August) or Kartika Sliddha to observe the Varalakshmi Vratam on the Friday CftClviti (Octo1.Jer-November). A person whose father, preceding the full moon day in Sravanam, for enhan- COMMON FBSTIVALS [ 7 ] cement of her prosperity and attaining salvation. ed in re1ief and subsequent prosper:ty to-the King­ padmavati did like that after obtaining permission of dom. In some cases puja and naivedyam are offered her husband. not to the kalasam at home but to the Sivalingam in a temple. The follow'ng is the dflyanam adopted by For celebrating the Vratam, muthaiduvas get up this group of worshippers: before sunrise and take bath in the nearby river, , "C$~'t C$~~ ~oJ-£-a~ ifoe-s tank or well. They clean the puja room and prepare Namasth~namasthe Mahadeva Sambho a new spot for the proposed worship, smearing cow­ C$:5:>~ :6~~ l:5;;5-;;J.l~ eJoI;P dung paste over it. The spot is decorated with muggu Namasthe nam~the p;;pannaikabandho (designs with flour on the borders and centre). Over C$~'t C$~~ 60SJ'0~~:Vol;P the central design, a measure of rice is heaped and a Namasthe nama"sthe dayasarasindho kalasam is kept over it. A small bamboo mantapam C$~'t C$~~ ~-&.i(8 covers the whole spot. Goddess Varalakshmi is in­ Namast'he nama"sthe Mahesaha voked with and worshipped with flowers, and %OJ"ctSJ ~~ ~~ctSJ 18~~~clli gJ~~ ~ ~ naivedyam of nine kinds of preparations and the Sivaya Vishnu rupaya Siva rupaya Vishnave following dhyanam: %;;5~S ~~lSd5;)o g)~ a.s~i(~ ~d6ctSJ %:;;)8 Sivasya hrudayam Vishnu rvishnosya hrudayam Sivaha "::)o'B €J.!6o :5t5 ~;S~~o ~6 IS"'02JJ'" :6CJ'lP"o clliQ' ~~~C5J'o ~~ 'b~o ~~ ~ clli %\~8 ... EO 'II Vande Lakshmim Parasivamayeem" suddha jamboo Yadha Sivamayo Vishnu revam Vishnu mayas Sivaha nadabham cS5;)"Q'ol5t5o ;$~~gc!J:l 60'-& ~~~ ~~~ ~us~~o ~iS13 ~;:5N"O ;:5~~ w:n::el.sV"oA~ Yadhantharam namasyami thadhame s"wasthirayushi" Thejorupam kanaka vasanam svarna bhushojwalangeem The concerned legends are recited and listened to. f)1S"'~t5o ~iS13 13€J~o iJ""~ :56~o 6Q'~o Beejapuram kanaka kalasam hema padmam dadhanam S. Sri Krishna Jayanti is celebrated on Sravana, ;;)j>N"SO !{ §o ;:513€Jel;:slbo ~~ ;J';;$r>o13 ;:5o~~" Bahula Ashtami and Navami (July-August). The ~ ~ ~ first day is Lord Sri Krishna's birthday. Sri Maha Manyam Shakthim sakalajananeem Vishnu vamanka samstham" Vishnu took this as His eighth incarnation of His ten . The women who perform the vratam wear nine According to the Bhagavatha Purana, Kamsa, a rounds of saffron coloured thread to their right demon, vowed to kill all the children born of his wrists. Muthaiduvas (women in married status) are sister Devaki, because he was told that his destroyer invited, harathi is offered, flowers and thambulam are would be born of her. Accordingly, he imprisoned distributed, vayanams are given to a Brahmin lady, his sister Devaki and her husband and kept strict keeping in a new winnow fruits, flowers, thambulam vigilance -. over them. When Krishna was born and dakshina with new clothes and the nine varieties Devaki immediately after her accouchement fell of preparations (already offered to the Goddess as asleep, and a general torpor seized all the guards at naivedyam) at the rate of twelve each, and covering the prison due to the spell known as Yogamaya1 of all with another new winnow. The festival is confined Sri Krishna. During her sleep her husband Vasu­ to Brahmins and well-to-do Vaisyas. A few Veera­ deva carried away the new born babe from the pri­ saiva and non-Brahmin families also observe it as son where it was born, to the house of Yasoda, the an annual festival on one of these Fridays, though wife of Nanda, on the other side of the River based on a different legend, with some slight modifi­ Yamuna, and from there brought a female child cations. The legend is that Veerasimha, the King of which he placed by the side of his sleeping wife. The Maghada prayed Lord Siva to save his subjects from serpent king Vasuki followed across the pests and famine. Lord Siva told him in a dream River Yamuna, with his hood spread as a canopy to the efficacy of Sravana Sukra Vara Vratam and de­ protect the infant god from the inclemency of sired that it should be observed by himself, his queen, weather; and it is said that the river made a way at children and all his subjects. The observance result- the place where Vasudeva crossed it.

1. Yogamaya is personified delusion: the great illusory energy of Vishnu, by whom, the whole world is deluded. In the purana she appears as Durga, but in the as Vaishnavi. [ 8 ] APPENDIX I

Sri Krishna was born in the night. The general colour having four hEnds and the head of an eJepllant observance is to fast the whole day. His decorated with a single tusk. He is the son of Parvati, who is image or His picture is kept in a cradle and worship­ supposed to ha ve bestowed life to a doll made from ped indic::,.ting His birth. Some worship the figure of the flour which was to be scrubbed to her body while His mother Devaki sitting on a cot and feeding the taking bath. There are many versions to account baby. The next evening there is a procession of the for the formation of his head, one of which is that Lord and the;c is a celebration of wh i.e., two ver­ Siva beheaded him for disobeying his orders but was tical po!es erected on either ~ide of J. road, a hori­ requested to restore him to life, which was done only zantal b;:tmboo is tied across and a pulley is fixed in by the addition of a sleeping elephant's head. He is the middle Oyer which a rope is passed. To one represented as riding a rat. He is the remo\'er of end of the rope a small bamboo basket is tied and :l all viglmams (obstacles) and is one of the most cocoanut and a few rupees are placed in it. The popular of Hindu deities. He is the patron 0 f basket i3 de;oratei all around with c010ured doth learning and is said to have written the :Mahabharat:l and heads of m:1ize. The other end of the rope is to the d:ctation of the sage . The G~1I1es:l or pulled up and down tempting competitors to catch Vinayaka Chathurdhi is observed in commemoration and take the contents of the basket, which is called of the birth day of Ganesa. utti. As the competitors try to catch, the utti is pulled up and water is thrown against their faces. Except the poorer classes, each family \vorships This function is organised almost in every street of an e:1fthen image of Lord Ganesa (Ganapati) in their the town through which the procession of the God house. It is also a practice to have darsan of at is taken. This festival is limited only to urban least five such images. Special preparations such as centres. Even in the towns, though all the Hindus undrallu and kudumulu that are supposed to be the take part in the procession, only the Vaishnavites fa vourites of Ganesa are prepared and offered. On and a few of the other Hindus fast. Even in the a subsequent day that is suitable to each family, the villages one or two members)n the Vaishnavite image is taken to a well, worshipped there and families fast and perform the festival in their homes. immersed in water. All Hindus avoid seeing the In a few places, the Krishna temples are first washed moon th:1t day, to safeguard themselves again~t withjaggery water and then with plain water in the unwarranted accusations during the subsequent 12 morning and the usual functions held only within months. If by chance. they See the moon, they listen the temple. In the villages vayanams are given to the to the legend of Sathrajit in which Lord Krishna was Brahmin purohifs and jacket clothes to Brahmin subjected to an accusation of theft of Samantha - m"uthaiduvas. Vayanam is a day's ration, complete kamani (a gem that yielded gold daily), for having in itself with tamarind, salt, etc., all being kept in a seen the reflection of the moon that day in the cup of new winnowing pan. This festival is observed in milk He was taking. By so doing they are supposed towns and in a very few villages in the district. to be absolved of the evil consequences. 7. Mahalaya Amavasya is celebrated on Bhadrapada 6. Vinayaka Chaviti is a common Hindu festival Bahula Amavasya (August-September). The day celebrated by the rich and the poor of of the new moon in the month of Bhadrapadam community, the scale of celebrations depending upon (August-S~ptember) when the sun is in the sign the social and economic status of the family. This Virgo (kanya) is known as Mahalaya Amavasya. This is celebrated on the fourth day of the waxing moon day of the conjunction of the sun and the moon is in the rn)l1th of Bh:1drap:d_1in (August-September). considered by all Hindus to be especially set apart for making oblations and performance of re1igious Ganesa is the Indian God of wisdom. An ceremonies to the pitrus or the spirits of departed sacrifices and religious ceremonies, all serious com­ ancestors. The , a great authority on the positions in writing and all worldly affairs of impor­ religious rites of the Hindus, says that the moment tance are begun by pious Hindus with an invocation the sun enters the sign Virgo (kanya) the departed to Ganesa, a word composed of [sa, the governor or manes leaving the world of , the destroyer, leader, and gana, a company of Saiva deities. He come down to the world of man and occupy the is represented as a short fat figure of yellow or red houses of their descendants in the world. Therefore COMMON FESTIVALS [9) the fortnight preceding the new moon of the month of of all the departed elders with dhupam, pronouncing kanya is considered as specially sacred to the pro­ the names of the departed. On the next day the pitiation of the departed spirits. The ceremonies flowers, etc., are taken and immersed in a well or performed in their honour each day of this fortnight river. In fact this is the culminating day of a fort­ are considered to be equal in merit to those per­ night known as Mahalaya paksham or Mahalaya formed in the sacred city of Gaya. 1 It is the special fortnight during which fortnight ceremonies of the function of the nearest male relative of the deceased departed souls are performed. This is called in to make offerings () to the ancestors in both village parts as Pitharula Amasa, Petharla Amasa or lives for three generations back; By this act he Peddala Amasa. Some of the Sudras believe that establishes his claim to inheritance. The fortnight the souls of those that died during the year remain is known as tarpana2 (the fortnight of offerings) as spirits and join the ancestors only after the cere­ 3 an1 the ce:emonies as sraddha • mony on Mahalaya Amavasya. They then feel that they have helped the dead to join the ancestors and In this District it is observed as an ordinary this is locally known as peddalalo kaluputa. festival by the Brahmin and Vaisya families. Offer­ ing pindams to the souls of the departed ancestors To the tribal men of the hill tracts and Harijans are the functions of the day. Vaisyas also observe of remote villages it is the greatest festival of revelry the festival in the same way_ The non-Brahmins with drink and dance, after having sumptuous non­ observe this as a great day of rememberance of the vegetarian food collected from the village ryots who departed ancestors and worship them in the form of prepare extra for distribution. kalasam and offer naivedyam of various preparations Lingayats do not offer pindams as they do not like appam (cholam bread) the non-vegetarian pre­ believe in a Pitru but they worship the depart­ parations forming an important part. Toddy in a ed elders, the male members represented by one small earthen pot is invariably offered in the majo­ kalasam and the female members represented by rity of the non-vegetarian families. Kalasam is a another, the former being decorated with male dress chembu (vessel of copper or brass or even earth) into and the latter with female dress in addition to saff­ which water is poured and a cocoanut is placed at ron, etc. They use a ball of vibhuthi (sacred ash) in the top surrounded by five betel leaves fixed all the place of the COCO:lnut which is used by some and round with the leaf tips upwards. The kalasam is which is dispensed with practically by all non-Brah­ mounted on a measured heap of rice or cholam min communities. according to the status of the family and is decorat­ ed with pasupu (turmeric), kumkum, flowers and new The tenjensy to invite a Brahmin and give him clothes. Some families invite a dasar; and offer him a day's ration and a cocoanut in the name of the all the preparations. Actually he acts as a pujari, departed and ancestors has grown greatly among and the head of the family offers pindam in the name non-Brahmins of the Districts. For the

Every Hindu is enjoi~ed t? vis!t Gaya at least once in his life time to perform the funeral ceremonies of his ancestors and to offer pmdas m theIr honour. 2 Generally speaking the cannot be performed by a woman, by a man whose parents are alive or by a Brahmin not endowed with the sacred thread. ' ;~ According to the Hindu belief?f the future. life there a~e two paths followed by souls of different states of development accordmg to theIr (actIOns). The samts who have fulfilled their karma travel by the Devayana_ the way of the God.s, through the rays ofthesun .and never return to be reborn on earth. Ordinary souls whIch have yet to filllSh the cycle of transmIgratIOn, travel by the Dhumayana of the seven planes but they can only reach the Swar/ok.a, heaven or Bhuvarloka the astra! , according to the life they have le'd in the world.. T~,: souls of ordlllary. mortals will, it is believed, alw~ys remain tied to earth and eventually bec.ome eVIl SPlflts tormentmg mankmd, unless the sraddlza ce.rcmomcs are duly performed to help them on theIr way .to Ya'!l~' For the first ten days after death t.he ce.remomes ~erformed by the relatives are to help the disembodIed spmt to obtam a f?rm or, preta-body, whIch wJll carry It on. ~o its appointed pilgrimage. This is supposed to be effected by the pmda orT.::nngs, the food presented t

poorer. ~mong them, it is a day of some good non­ ~:,~ :;:)El;$ \So:"oOo~ C> vegetarian food doled out by others who stick to the Papishti vadina champinchindi old customs of strict observance of the festival, sup­ !O'CS'$CS.lc>.S:>S \So~l» plemented by drink. Kiratba kannayya champadu".

8 Bratbakamma Panduga' is celebrated for 9 (Touch me not, my lord! Touch me not, my lord! days in the District as in the other districts of Telan­ The sinful sister-in-law has got roe killed and the gana from Asviyuja Suddka Padyami to Navami heartless brother has killed me.) tSeptember-October). The legend connected with this festival is as follows: Unable to make out anything from it, he straight went to the mother-in-Iaw's house. He was stunned to A Vaisya couple had a son and, a daughter hear that she had been already taken to his house. Called Brathakamma. They were married and Bratha­ Recapitulating the words heard on the way he led the kamma went to the mother-in-Iaw's house. According parents-in-law to the spot where the strange flower to the practice, the Vaisya couple invited the son­ tree stood. When his mother-in-law tried to pluck in-law and the daughter for MahaZaya Amavasya i.e., out the flower she was warned by the voice from the Bhadrapada Bahula Amavasya (August-September). tree - The son-lU-law sent Brathaka.mma to her parents' house promismg that he would go there ior the "~tl~ ~eo~ ~ ~~, ., '" is- Dasami Iestival. A couple of days atter Brathakamma Muttaku muttaku ma amma

had reached her parents' home, the latter had to go Q5:o eo €JS ~ ~ f.;l) ~J. to a neighbouring VIllage. Brathakamma and her Muttaboku.. ma amma sister-in-law were mvited for some auspicious func­ ~!J~ ~ eCS \S o!JotJoEl eo tion by the neighbours. Brathakamma wore one of Papishti va dina champinchindi her sister-m-law's sarees for the occasion, and it got ~O"~~;$d. ~t wo;r.l)) soiled due to the smearing of sandal paste, saffron, Kiratha kannayya champadu". etc. ThIS was misconstrued by the sister-in-law as wanton soiling 01 the saree by Brathakamma. The (Touch me not, my mother! Touch me not, my heartless si>ter-lll-law induced her thoughtless mother! The sinful sister-in-law has got me killed husband to do away with Brathakamma, failing and the heartless brother has killed me.) which she threatened she would divorce hHn. Bratha­ kamma was told by the brother that there was an They returned home and the brother of Bratha­ urgent call for her from her husband and he took her kamma confessed the truth. away from the house during the absence of the parents, killed her in the midst of a thick forest. Brathakamma reached her mother's home on buried her by the side of the path way and returned Asviyuja Suddha Padyami. Her husband started on home. Brathakamma manifested herself on her Navami. In her memory an image of Brathakamma grave as a flower tree. Her sister-in~law made her is prepared annually by every Hindu family with a parents believe that she was sent to her husband on variety of flowers. It would be more appropriate to an urgent call. But, a day before Dasami the husband say that huge heaps of several varieties of flowers are started to the parents~in-law's house according to the piled up on a big plank, plate or tray, representing previous promise. On the way he had been very much Brathakamma and worshipped. Women dance round attracted by the flower tree on the grave of Bratha­ the heap singing the life story of Brathakamma. kamma and attempted to pluck out the flower to The function continues day after day with great present it to his beloved wife. He heard a voice pomp and devotion till Ashtami. On the ninth day saying- flower heaps of maximum size are arranged on plates or planks and taken in procession to a •• .;:5:u~~ ~tl~ ~ OJ"CO eo ., nearby flowing river, if there is one, or to a tank or Muttaku muttaku mavaru well. There, the planks or plates are taken to deep ~tl~~ ~J"'OJ"oJ water and slowly removed from water leaving the Muttaboku'" mavaru heaps of flowers to remain floating in the water for COMMON FESTIVALS [11 ] several days afterwards. The rivers and rivulets ~~i$;:S~ <:5~O"'a ..;:) Q present a pleasant sight on Navami and the sub­ Arjunasya dhanurdhari sequent days with several heaps of flowers floating O"'~;:sS !l~~lS~~i$o down the stream. Ramasya priyadarshanam 9. Dasata is a festival of 10 days from Asviyuja meaning "sami destroys sin, extinguishes enemies Suddha Padyami to Dasami (September-October). on that sacred day of Asviyuja Suddha Dasami. Arjuna took up the bow and Lord Rama rejoined It is believed that it is the anniversary of the day Sita. " when Bhagiratha1 the ancestor of Sri Rama, brought down the river Ganga from heaven. Dasahara Wearing new clothes is not a general order. means removal of ten sins (dasa=ten i. e., ten sins, Only the rich enjoy the privilege. The poor put on and hara that which removes or expiates). Dasara is their best and cleanest clothes preserved for the perhaps a corrupt form of the word Dasahara. The occasion though for several, this is as marked a legend has it that Brahma as the head of the Gods festival as the Telugu New Year'sday for putting on prayed to the Goddess Durga for the protection of new clothes. The preceding nine days are grouped Sri Rama and the destruction of Ra vana, when as navarathrulu or devi navarathruili. Goddess Par­ both were engaged in a mortal combat. The Goddess vati is worshipped throughout the week, which is answered the prayer on this day and Ra vana was observed in different ways in different places and by killed. A second tradition says that since Sri Rama different communities. For the poor and the labour­ after His wife Sita was abducted by Ravana, came ing classes this is no period of festival at all. On to know that the latter was keeping her under the the sixth day all Brahmin and Vaisya families and a Ashoka tree in Lanka (Ceylon), collected his army few non-Brahmin families perform Saraswati puja. and started out to rescue her on this day which He They arrange the books, worship Goddess Saraswati did successfully. Every Hindu consequently and offer naivedyam. considered this day the most auspicious one for setting out to wage battles. The whole of the period The eighth day is a day of Durga pllja or Dur­ of the ten days beginning from the first day of the gashtami on which day, a few Shaktheyas worship bright half of AsviYllja (September - October) is Durga. On the ninth day, the Brahmins perform devoted to the worship of Durga in South India. puja to the family Gods, the Vaisyas worship weights and measures, etc. The agriculturists and others of. Vijaya DJ,sami is common to all Hindus irres­ hereditary professions such as carpenters, barbers, pective of caste or status. Besides the usual cleaning etc., worship the implements which they generally of re,idences,taking oil bath and wearing new clothes, use in their respective professions. The agricultu­ the special function of the occasion is to go to the rist, for example, worships his plough, scythe, spade, sami tree in the evening with music, worsh:p the sami etc. The family weapons such as guns, daggers, rree and offer sami leaves to friends, relatives and swords, etc., are also cleaned and decorated and elders wishing them well and asking for blessings. puja is performed. In the modern days the motor While offering the lea ves the higher classes pronounce vehicles are invariably washed, decorated with the sluka: flowers; and turmeric and kllmkllm are applied and a pllja is performed by burning incense. In towns and big villages bommalakoluvu for 10 days from Shami shamayathe papam Padyami to Dasami is a special feature in families 'f[;J 'ft!J :J;:y'f;:::o th:lt can afford it. Bommalakolllvll is arranging toys Sh:.llni shathru vinasanam and fancy goods, picture;, artificial fruits in their

. f h d ~ .. t· .( n of the sixty thousand wicked sons 1. Vishnu b~came incarnate in the penon of th' sag;~ K'lptla or L:; '" lUi~' S a who are in search of a of Sagara. was enga~ ~ i :'1 d...,:,J m0ditation ~hen the so~s 0 mg o~naJ 'the sa e absorbed in deep horse intended for the solemn sacrifice of Asvamedha a~nve~ near hl.m, thrY fit they appr~ached to kill him, contemplation and the horse grazing ne:lrby. Accusmg him °t haVing st~ e~shes In order to expiate their sin when fire flashed from his eyes a'1 j instantly reduce.d th.e. who e ~rmy 0 . reat randson of Sagara did purify their remains and secure Paradise for their SpJfJts, Bhaglrhath~. t~e a~ whefe she had alighted, to penance ani brought down the Ganga from hewen and led her from t e lma ay , the ~e:\. The sons of Sagara were purified. [ 12 ] APPENDIX I

natural colours in a gallery with miniature parks in 12. Subrahmanya Shasti takes pJace on the which small plants sprout up in sandy beds laid for sixth lunar day in the bright fortnight of Mar~ the occasion. Every evening during the ten days gasiram (November-December). Subrahmanya_ friends are invited and offered fruits and tambulam. swamy, generally known as Kumaraswamy, is the The poorer sections of society enjoy this koluvu by God of war, and the General of the army of the visiting the richer families. The villagers round Gods. He is the son of Siva and DUrga, is mounted about the towns make it a point to enjoy the sight, on a peacock, with its tail spread out and a bow and on one of the ten days, generally on the tenth day, a spear are in either of his hands. He is depicted to the day of common festivity. be very handsome. It is said that women who have no male children especially propitiate Him to beget 10. Deepavali and. I Deepavali is also call: a son as handsome and as courageous as Subrah­ 11. Dhanalakshmi PUja I ed Naraka Chathurdasl manya. and is celebrated on Asviyuja Bahula Chathurdasi (September-October). Dhanalakshmi puja comes off It is the celebration of the birth of Kumara­ the next day on the new moon day (Amavasya) of swamy to save devas and Brahmins from the Asviyuja. All Hindus believe that Lord Krishna along Tarakasura, who had acquired such a boon that none with His consort Sathyabhama killed the rakshasa but the son of Lord Siva could kill him. But insult. Narakasura and returned home early in the ed by her own father Daksha, Parvati had burnt morning of this day. Being an occasion of rejoic­ Herself in the father's sacrificial fire and was reborn ing and welcoming the Lord, elders as well as the as the daughter of Himavantha. Lord Siva had been youngsters get up early in the morning, take oil bath doing severe penance and nobody could disturb His and celebrate the happy occasion with fire works on a penance so as to make Him marry Parvati and beget scale suited to the purse of the family. It is a day the saviour of the world. Manmatha disturbed of festivity with special food preparations and wor­ Siva's penance and got himself burnt to ashes for the ship. There is display of fire works in the night. benefit of the universe. Subsequently, Lord Siva married Parvati and the birth of Kumaraswamy was In towns and nearby villages hundreds of lamps an event of great joy to the whole universe. are lit on pials and compound walls of their houses Subrahmanya Shasti is confined to a very few by the rich. A few families light extra lamps for Brahmin families to celebrate the birth of Kumara­ three days after the festival. The merchant class, swamy who is otherwise known as Subrahmanya. particularly the Marwaries perfrom Dhanalakshmi puja in the night inviting friends and relatives. Fasting during \he day, worshipping Lord Sub. The Marwaries commence accounts of the year on rahmanya and offering cocoanuts and naivedyam are that day. observed as the rituals. One special function on the occasion is to invite a Brahmin bachelor, honour In some places where there is a big Marwari him, feed him and give him new clothing. Reading population special invitations are issued to friends and listening to the story of the birth of Kumara­ and customers for the puja of Dhanalakshmi. All swamy is another function which is believed to bring money that is due to them is collected and worshipp. prosperity to those who participate in it. ed along with a kalasam decorated with jewels inside 13. Sankranti - Makara Sankranti or the house and the picture of Goddess Lakshmi is Wor. Sankranti is the sun's entrance into the sign shipped in the places of business. Fruits, flowers Capricornus (Makara) which is identified with the and thambulam are distributed to the invitees. In Uttarayana or return of the sun to the north or to some cases there is practice of what is known as the winter . The festival marks the return chadivimpulu (i$'~g:)o~al) which comprises presenta. of the sun to the northern hemisphere. It is gene­ tion of a small amount of cash by the invitees as a rally observed from 13th to 15th January. It is also token of good wish for the next year's prosperous known as in the Southern India and is dedi· business. cated to the glorification of agriculture. COMMON FESTIVALS ( 131

All the Hindus observe it. First day is Bhogi, an important element. The day is dedicated to second day Sankranti and the third Kanumu panduga, Bhishmal, the son of Ganga, and great-uncle of known in the rural parts as pasuvula panduga. On and princes. He was killed in the the first day Brahmins and Vaisyas take ordinary oil course of the great war between the Panda vas and bath, whereas the well-to-do among the other Hindus the Kaur~vas; a.nd d~ing childless. he left no des­ cendants In the dlfect hne on whom It was incumbent take a bath after rubbing the head and the body with to offer him funeral honours. In order to make gingelly paste. In the matter of preparations for good this want persons in general are enjoined to the day the Brahmins are particular of setting up make of water of this day to Bhishma's twO ovens and cook jaggery pongal and sugar pongal. spirit and to offer him sesamum seeds and boiled The other castes invariably prepare bread with rice. The act expiates the sin of a whole year. One eholam flour and sajja flour both mixed with gingelly. of its peculiarities is that it is to be observed by For the special curry of the occasion all available persons of all the four original castes. The inten­ vegetables are mixed and cooked together. This is tion of the rite as now understood is expressed in known as Sankranti kalapukura. Hot pongaU (pula­ the mantras uttered at the time of presenting the gam) is prepared. Brahmins, Vaisyas and Lingayats offerings: 'I present this water to the childless hero pour down pieces of sugar candy, regi pandlu (zizy­ Bhishma. May Bhishma, the son of Santhanu, the phus jujuba) and small coins down the heads of speaker of truth, the subjugator of his passions young children in the presence of invitees and a obtain by this water the oblations due from sons and host of grown up children. The children rush to the grandsons: After his defeat by Arjuna he waited centre as soon as the pouring is over, and collect till Magha Suddha Ekadasi and died on this day after whatever they can. The next day is the day of the Makara Sankramanam called Uttarayana ..; festivity for all. In all families pumpkin is cooked, kalam. Brahmins observe fasting, perform puja to ~easoned or sweetened. Another practice is to offer pumpkin and gingelly to Brahmins. The third day Bhishma and break their fast on Dwadasi with is important in the rural parts. Cows and bullocks parani, a feast. This is unknown in rural parts, and are washed, their bodies are decorated with designs to some in the urban parts as well. in several colours, horns are coloured and bells of different sizes are tied to the horns and necks. Some 15. Mahasivarathri-Mahasivarathri (as distingui­ are decorated with costly clothes and jewels and shed from the other eleven Mahasivarathris or taken to temples with drums and music. In some monthly Sivarathris which fall on the fourteenth day parts paruveta is also held on this day. In the urban of the waning moon, on which nights Lord Siva is parts also the milk vendor decorates his cows and offered special pujas) falls on the 14th day of the takes them round. wanng moon in the month of Magham (January-Feb­ ruary). This in the estimation of the followers of 14. Bbisbma Ekadasi is celebrated by a very Siva is the most sacred of all their observances, ex­ few Brahmins on Magha Suddha Ekadasi (January- piating all the sins and securing the attainment of February). all desires during life and union with Siva or final emancipation after death. The ceremony is said to It has its source in the primitive institutions of have been enjoined by Siva Himself who declared to the Hindus, of which the worship of the pitrus, the His consort Parvati that the fourteenth day of the pltriarchs or progenitors, the Diti Manes, constituted

1. Bhishma was a great general and philosopher. Devotion to truth and duty, self-restraint and self-sacrifice, were all illustrated by him throughout his long life in a manner almost unparalleled in the history of India. His father fell in love with the daughter of a fisherman, who would not give her in marria?e till he was assured of her issue from the king succeeding to the kingdom. Bhishma having come to know of hiS father's attachment for the girl went to her father and not only renounced his own claim to the throne, but by taking a vow of lifelong celibacy cut off hi~ line of offspring, saying that even dying childless he would attain heaven. So firm was his attach­ ment to the vow that when on his step-brother's death no male child was left in the family and he waS earnestly solicited by even his step-mother to marry and rule the kingdom, he replied "I can renounce the empire of heaven but truth I shall never renounce." Lying on his death-bed in the battle field of Kurukshetra he gave advice to the upon the duties of kings, upon philosophical and social problems and upon questions of polity of the art of war, the means of attaining salvation, etc. [ 14 ] APPENDIX I dark half of Magham, if observed in honour of Him such as boiled rice and sometimes even dressed flesh, should be destructive of the consequences of all sins, are offered with the repetition of mantras. In the committed in three generations and should confer second it is bathed with curds. In the third the fina.l liberation.1 The three essential observances bathing is performed with ghee. In the fourth on this day are fasting during the whole tidhi or watch, the Linga is bathed with honey. Brahmins lunar day, holding a vigil and worshipping the Linga are entertained and presents are made to them. during the night. After bathing in the morning the Women as well as men perform this . worshipper recites his samkalpa or pledges himself to celebrate the worship. He then recites special All Hindus except Vaishnavites observe this mantras (holy texts) and offers an arghya (oblation) festival. There is not much difference in the observance after which he goes through puja by short prayers. by several sub-communities that observe it. On M ogha The repetition of nyasa (i.e., touching parts of the Bahulu Chathurdasi(Ianuary-February) devotees fast body while repeating certain mantras) accompanies the whole day, go to Siva temple for ablJishekol11, every offering made to the Linga; they are fruits, worship and offer cocoanuts, fruits, panakam and flowers, incense, lights and the like during the whole panneram which they take as prasadam, observe ceremony. The Linga is to be propitiated with jagarana (keeping awake the whole n:ght) and attend different articles in each watch of the night on which to purana kalakshepam, Harikathas or dramas with a the vigil is held. In the first it is to be bathed with theme of Siva. The next morning they break their milk. Incense, fruits, flowers and articles of food fast after a bath and puja. During the second day

Quoting the remark of mahamuni that Sivarathri vratham would wash off one's sins committed during past three \lives, Dharmaraja requested Lord Krishna to explain how a single night's vratham is so very effec­ tive and also to cite an example, if any, to justify the claim. This is the explanation of the Lord after asking Dharmaraja to carefully listen to it. One day Parvati put the same question to Lord Siva and got a satisfac­ tory explanation. In the earlier parts of the first ka/pam there was a Brahmin king. Intoxicated with power he ill-treated the Brahmins and tortured the righteous, the pious and the virtuous. In consequence he was born as a Kshatria king in his next life. He continued his despotism, misappropriated and misused the wealth not only of the subjects but also of the temples. He was as a result born as the son of a public woman with no father to claim and yet became a king. In this third life too, there was no sin left uncommitted by him. The cumulative effect of these three lives made him in his fourth life a kirathaka (Boy a hunter) condemned to exist on raw flesh. He married a kirathaki, hunted animals in the forest and fed his wife and children with the raw flesh. On a Mahasivaratri day he could get no game and was reluctant to return with empty hands to the hungry family. He, therefore, kept vigil among the branches of a bilwa tree hoping to get some game. To enable him to see the game around he removed some of the bilwa leaves and threw them down. They chanced to fall on a Sivalingam which was directly below to him under that bilwa tree. Soon he saw a deer approaching and lifted up his bow. The deer requested him not to kill her as she was pregnant expecting to bring forth young ones immediately and promised to return to him after entrusting them to their father's care. The effect of throwing bilwa leaves on the Sivalingam during the first vigil had already reformed him and allowed the deer to go. In the next vigil he cleared oft some more leaves and threw them down. Meanwhile another deer came that way and when the kirathaka was about to hit it, the deer prayed that she should be permitted to go to her husband and return after taking leave from him. The kirathka could not refuse the request. He grew impatient and perturbed by hunger and with the thought of the starving wife and children tore off some more bilwa leaves and threw them down on the head of the Sivaling:1m below with the determination to use the next victim for himself and his family. Another deer with a number of young ones approached the tree but managed to obtain the kirathaka's permi5sion to take back the young ones to the safe custody of their father and return to him, The last that stood before him in the fOlTth vigil was a stag. When the bow was raised the stag stunned him with readiness to death. The animal explained that those whom he spared for a while previously were his wives and children, that they would keep up their promise to become his victims and that it too would prefer to die along with th~m, With tears in the eyes the stag wanted to go to his house with the whole herd. When the Boya reached his reside,lce there was a huge herd of deers and young ones headed by the stag ready to be killed. He was astonished at the conduct of the animals and asked the stag for an explanation. The stag explained that Sivalinga PIIj:! with bi/wa leaves had washed off the sins of his previous three lives and purified his heart. Though unintentionally he had kept up the three essential observances of Mahasivarathri, namely, fasting, waking up and wDrshipping a Sivajingam. Lord Siva sent His vimanam and got the Boya and the entire herd of de~r,; to Ka:la,a,11. Thus the truth of the follo'.ving dictum has been established: lestSifo le~~g"U'o Lcte: SoW' Lo!9'ci:l.Pdfu~o Thridalam thrigunakaram thrincthrancha thlayayudham. l0e:<5~ ~~05Q~"";:Co !Jc.s~Lo!9'o \!;;)"t;.J~o Th r ijanma p"p;lsamharam b; Iwapa t hram Si\,~lrpanam". which means: The hi/\\'Cl daialiis (bunches of 3 Jea\es) which are sUDposed to represent the three characteristics (nameh', Satwa. and Ihamas) and the trident of three-eyed God (namely, Lord Siva), if offered to Lord Siva have the ~;Tect of cradlcatmg the SInS of three births. COMMON FESTIVALS [ 15 J also they desist from sleep. One general practice is for her prey the next dey She was met by such a that this festival is observed not at their residence chorus of vile and filthy abuse that she dropped but at a holy place such as a Saiva pilgrim centre or down and died, as W2.S prophesied. This event is at least Saiva temple away from home, such as supposed to be commerr.orated by the' festival, and Sreesailam, etc., (at times hundreds of miles away the obscene language used by some youths generally from home) with the belief that those places are at the Holj festival is believed to have originated further sanctified during the period by the presence from this legend. of Devathas that visit the centres to worship the presiding deity, though invisible. This is observed in towns and villages by all the a. Hindus irrespective of economic status. This is more 16. ~anam and 1 In this District Ka­ a public function than a domestic function. The 17. Holi - I madahamm and main function is on Purnima which is called Kamuni I Holi are clubbed to- Purnima or Kamuni Panduga. A pit is dug in the I gether. It commen- customary places in the middle of the street and ces on Phalguna Suddha Triodasi and closes on Bahula wood and other combustible articles are collected Padyami, though the a~l Holi is celebrated on the from three days in advance. An earthen image of a full moon day. female is placed in the centre of the pit and some kind of puja is performed. The gathered material One legend which is current is that Manmadha 1 is placed all round the image. A picture of Kama was burnt to ashes by the fire that emerged from or Manmadha, son of Lord Vishnu disturbing the the of Lord Siva, when He opened it with penance of Lord Siva is taken round in procession wrath for having been disturbed from His penance. and brought back and burnt after setting fire to the material in the pit. After the contents of the pit According to Vaishnava Pur ana it was the anni­ are nearly burnt, half burnt sticks are taken home versary of a great feat of heroism which Krishna and oil lamps are lit with them. Vasantham is com­ performed by destroying a she-demon variously menced on a small scale that very night and it in­ named as Sankhashuda, Hori, Holi, Hola, , creases till it ceases by the next noon. In big places Medha and Dhundha. The most probable supposi­ this period of three days is one of excessive enjoy­ tion, however, is that it was set apart to celebrate ment and licence. During all the three days artifi­ the return of spring-to typify the general influence cial elephants and other huge quadrupeds construct­ of spring upon both the animate and inan:mate crea­ ed on carts are taken round the streets with music. tion, and to express the feelings spread by the sea­ country dance, etc. In such places this is one of the son and the delight which the revival of nature sent most important festivals. At houses the usual fes­ forth. The festival dates from Vedic times. Accord­ tivities are observed. Ryots remove the ash from ing to a legend, Holika was the name of a she-demon the pit and use it for crops, particularly to vegeta­ who used to devour children, that were supplied to ble gardens with the belief that iUs an insecticide. her by turns from each family in the places where she held sway. It so happened that one day, an old COMMON MUSLIM FESTIVALS woman's only grandson, was to be the victim, and she was lamenting her !Jitter misfortune. A holy 1. Ram:zan is observed during the ninth month mendicant happened to pass her door and hearing of of the Muslim year viz., Ramzan (February-March). the cause of her sorrow contemplated for a time Prophet Mohammed, while he was doing penance in and then said that Holika could be killed and her Ghar-e-Hira (a cave) in Mecca at his fortieth year grandson saved, if Holika could be made to hear vile is believed to have acquired Quran sent by Allah and obscene expressions, for it was destined that through Gabriel. The observance of this month is this alone could kill her. The whole village took one of the five cardinal practices in Islam and ex- this holy man at his word, and when Holika came press commands regarding it are given in the Quran.

1. Manmadha was the son of M'lya (the pri mary illusion) or the general attracting power and is married to R~ti, affection and his bosom friend is Vasant (the spring). Man:n'ldha or Kama IS represente.d as a youth wlth eight arms and attended by four nymphs - pleasure, affection, passion and power, beanng the shell, the lotus, a bow and five arrows and a banner, riding on the marine monster Makara or on a parrot. ( 16 ] APPENDIX I

Throughout the entire month Muslims com­ who may have to attend to the daily duties in the mence their fast at 4.30 a.m. to break it only after office, field or shop, etc., though their non-observance sunset. In this district in the large towns these of roza is sinful in the eyes of the Shariyat (religious timings are indicated for thc convenience of the law). But the namaz at the idgah is seldom missed public by a siren or bursting a fire cracker. In by anyone. The procession to idgah is by one certain towns and villages where the Muslim popu­ route and they return by another, so that the beggars lation is considerable one or more groups of Muslims that line up the route on both sides might have the go round the streets and lanes singing in praise of benefit of the charity of the rich. the prophet thus waking up the Muslims by 4 O'clock in the morning so that they may take their food be­ 2. Bakrid (The cow feast) is also called ld-e­ fore the scheduled time. This appears to be the Qurban (the feast of sacrifice) and ld-ul-Kabir or duty of some poor Muslims for which they are re­ Bari fd (the great feast). It is celebrated on the munerated either in cash or kind. All luxuries and tenth day of Zilhaj (April-May) and is part of the also such habits as smoking, chewing and snuf­ rites of the Mecca pilgrimage. It is observed by all fing are avoided dUling this period and a con,plete followers of Islam, both as a day of sa(]ifice and as fast during day time is observed. The ob,ervance of a weat festival. It is founded on command in the fast is so strict that during that period some orthodox Quran, Chapter XXII, verses 33-38. Two of the Muslims do not even swallow their own saliva. vers,es are During the nights Moulvies deliver lectures on Islam. "Ye may obtain advantages from the cattle upto In addition to lsha (the night prayer) additional the set time for slaying them; then the place for prayer, namely, ta-ra-vih (20 rakaths) is offered and sacrificing them is at the ancient hous~. By n.o means can their flesh reach unto God, neither their a part of the holy book (Quran) is recited. On blood; but piety on your part reacheth Him. Thus hath He subjected them to you that Ye magmfy God badirat or 'the best night' (shab-e-khader) which for His guidance; moreover announce glad tidings falls on the 26th or 27th day according to the month to those who do good deeds". 1 consists of 29 or 30 days recitation of the Holy book is completed. On the badi rat all keep awake till The legend has it that before the birth of prophet 4.00 a.m. when the reading of Quran is completed Mohammed, there was Ibrahim (Abraham) a prophet and sweets are distributed. The fast is broken in who condemned polytheism and the night at home by some and with a common before images. It was he who constructed Kaba. dinner from a common plate in the mosque by He beheaded the minor idols secretly, placed the several. The last day is khuthba day i.e., 1st day of sword in the hand of the pre~iding deity itself and Shm'val on which the observance culminates with proclaimed tha t the crime was committed by the deity great pomp and show. All wear new clothes and itself. The enraged mob threw him into the fire but the each member in the well-to-do families distributes angels and God saved him. God commanded that he among the poor g measures of wheat or rice or should sacrifice his only son Ismail, begot at the ripe cholam to enable the poor also to participate in the age of eighty. Though Satan tried to dissuade him, common namaz. They go for the nama: to idgah Ibrahim executed the Lord's command. However, it (open place where a wall is constructed on a raised was only a test and his son was restored to life. An platform on the western outsk;rts of the village or orthodox version is that God desired Ibrahim to town). One distinguishing feature at the time of sacrifice to him the best he loved. The best he loved namaz is that the rich and poor stand together in a was his youngest son Isnnil (spelt as Ishmail also) row shedding the cloak of social status. When the who wa<; made to prostrate blind-folded. Ibrahim Muslims in a village are too few to form a congre­ with his eyes covered, repeating the words Bismi//ahi gation or poor an:l lack in culture to have an idgah Allah-ho-Akbar (with the name of God who is great) to conduct nama::: at their own p;ace they go to the drew the sword across his neck. In the meanwhile. neighbouring villag~ and join the congregational however, the archangel Gabriel snatching Ism:lil nama::. The fast is not sometimes .bs~r\'ed by those from underneath the blade, sub,tituted a b~oad-tailed

E. Dension R~';s, All Alphabetical List of the Feasts and Holidays of the Hindus alld Aluhallillladans (Calcutta: 1914), p. 10 •• COMMON FESTIVALS [ 17 ] sheep in his stead. Ibrahim unfolding his eyes the month observed by the Shiahs in commemora­ tion of the martyrdom of Hussain, the second son observed to his surprise and joy the sheep slain and of Fatimah, the Prophet's daughter, by Ali. A short account of this tragic event is necessary to his son standing behind. God ordained that a cow understand the quaint ceremonies which are observ­ (or a bull) or a sheep or a goat be sacrificed in his ed on this festival. Yazid, who succeeded his father Muawiyah in the year 60 A. H. was a drun­ place. Animal sacrifice appears to have come into kard and a debauchee. The people of Kufah, which vogue from then. was the home of theologians and priests in those days, were scandalized and he in return treated them with much contempt. At this time Hussain In commemoration of this sacrifice, Rakrid is was residing at Mecca. He had never taken the oath observed on the tenth day in the Muslim month of of allegiance to Muawiyah or to Yazid, and so now the people of Kufah begged him to come and Zilhaj (April-May). On that day the Muslims go to promised to espouse his cause if only he would idgah (an open place where a wall is constructed on pronounce the depOSition of Yazid and take away the Caliphate from the house of Umanah. The a raised platform on the western outskirts of the friends of Hussain in vain urged that the people of village or town), without having their breakfast as Kufah were a fickle lot, and that they could if they wished, revolt against Yazid without his help. a mark of respect to Ismail and offer their namaz Hussain accepted the call and started for Kufah with (prayer). It is believed that the deer in the forest his family and a small escort of horsemen and one hundred foot-soldiers. But meanwhil Yazid sent stands on one leg without even feeding its young one the Governor of Basrah to bar the way and till the namaz is over. Therefore, the namaz is Hussain on the plains of Karbala found his progress arrested by a force of 3,000 men. The people performed early even before taking breakfast. of Kufah gave no aid. Submission or death Within three days, the head of the family takes a was the alternative placed before him. He said to his followers that those who wished to go, could do so. sheep or a cow or a goat and turning its head But they refused to leave him saying what excuse towards Mecca, says: they would give to his grandfather on the day of jud­ gment, if they abandoned him? One by one the little . "In the name of the great God verily my band fell, and at last Hussain and his little son, a prayers, my sacrifice, my life, my death, belong to mere infant, alone remained. Hussain sat on the gro­ God, the Lord of the worlds. He has no partner' und. Not one of the enemy seemed to dare touch that is what I am bidden; for I am first of those wh~ him. He took the little lad up in his arms; a chance are resigned." "And then he slays the animal. The arrow pierced the child's ear and it died at once. flesh of the animal is divided into three portions Hussain placed the corpse on the ground saying one-third being given to relations, one-third to th~ "We come from God and we return to Him. 0 God, poor, and the remaining third reserved for the give me strength to bear these misfortunes". when, as family. It is considered highly meritorious to sacri­ he stooped to drink,ana rrowstruck him in the mouth. fice one animal for each member of the family but Encouraged by this, the enemy rushed on him and as that would involve an expenditure few could hear speedily put an end to his life. The plain of Karbala it is allowable to sacrifice one victim for the house: is now a place of sacred pilgrimage to Shiahs, and hold. In extreme cases, men may combine to­ the sad event which took place there is kept alive in gether and make one sacrifice do for all but the num­ their memories by the annual cel ebrations of the ber of persons so combining must not' exceed sev­ Moharram." 2 enty. Some authorities limit the number to seven."1 Hussain's brother Hassan was beheaded while he The skin of the sacrificed animal should be was deeply engaged in namaz. sold and the money thus got distributed among the Strictly speaking this is no occasion for festivity poor. Quite apart from its religious ceremonies, the and joy. In fact ~everal pious Shiah and Sunni Mus­ festival is observed as a great occasion of rejoicing. lims observe fast, recite the Quran at home during Chappaties (wheat bread), sweets and balls of khima the ten days and the tenth day is observed as ashurah are the only preparations for the dinner. Rice is not (mourning day). It is the Muslim belief that the cooked generally. Presentations are made to the future khiamath (destruction of the world) will be on youngsters. During the festival there is the practice a Fridny of this ten days period of Moharram. The of fancy dress enjoyment in several parts of the Shiahs. a sub-community of Islam, observe this as an district. occasion of immense pain and sorrow. They weep and wail beating their breasts during these ten days. For the subsequent four days three takbirs are Cots are upturned, mats are wound up and the bare recited after every namaz (prayer) in His praise for floor is made the sleeping place during the period. the mercy shown in restoring Ismail to life. Rich They wear only black clothes. They perambulate the persons give alms to the poor. streets with a flag expressing their sorrow, recounting the activities of the departed heroes Hassan and 3. Mobarram- Hussain and calling out their names. The highly "The name of the first month of the Muslim year is also the name given to the first ten days of orthodox Shiahs condemn even the processions.

1. E. Denison Ross, op. cit., p. 103. 2. E. Denison Ross op. cit., pp. 106-107. i 18 ) APPENDIX I

They consider the two heroes equal to prophet in ashur khanahs for 3 days. Though non-vegetarian Himself. food is prohibited for 3 days, it is observed only "Some days previous to the festival, the for a day except by the Shiahs. Sherbeth is gene,; imambara (house of the Imam), also called ashur­ rally distributed. After the 3rd day the alams are khanah (ten-day house) is prepared. As soon as the new moon appears, the people gather taken home and kept in safe custody for the next together in the various imambaras and offer Moharram. fatihahs over some sherbet or some sugar in the name of Hussain. The fatihah concludes thus: 4. Milad-un-Nabi is observed by all Muslims o God, grant the reward of this to the soul of Hussain. The sherbet and sugar are then on the 12th day of the month Rabi-ul-Avval distributed. The imambara is generally a tempo­ (July-August) in commemoration of prophet Moham­ rary structure or some large hall fitted up for the occasion.... The alams or standards whlch mad. are commonly made of copper and brass, though occasionally of gold or silver, are placed against The story goes that being an orphan Moham­ the walls. The usual standard is that of a hand placed on a pole. This is emblematic of the mad was fed by Halima, a poor woman, with her milk five members (the prophet himself, Ali, Fati­ and when he grew up he was tending the sheep along mah Hassan and Hussain) who compose the famiiy of the Prophet, and is the special stan­ with the son of Halima. Even as baby he refused dard of the Shiahs." 1 the milk from the right breast of Halima which he left it to her son. One day Gabriel cut the chest of For the first six days nothing else takes place. Mohammad, washed the heart with sacred water From seventh to ninth day they are taken out in and prepared him to be a prophet and a reformer of procession in the streets. Fires are kindled in open the world. He performed penance and got Quran spaces and the people, both old and young, fence from God through Gabriel. He preached that Almi­ across the fire and jump about calling out "Hussain! ghty is one and as a consequence had to escape from Hassan! " The three days are enjoyed with fancy dres­ Mecca to Madina where he acquired 330 disciples in ses of tigers, bears, etc., and mimicry. Both Hindus the first instance. He spread his Gospel, gradually and Muslims go to the imambara for offering fatihah$ regained Mecca and passed away in the year 1775 on to alams. On the evening before the tenth day which the twelfth day of Rabi-ul-Avval. On this day food according to the Muslim mode of computing time is is cooked and after fatihahs have been read over it, it the tenth night, all the taziyahs and the alams are is distributed to the poor. Both in private houses taken out in procession. It is a scene of great confu­ and mosques, meetings are held at which the story sion, for men and boys disguised in all sorts of quaint of the birth, miracles and death of the Prophet are get up run about fencing and jumping. At a con­ recited. They keep awake throughout the night and venient hour in the night of the ninth day, burning namaz is performed. Quran is recited in mosques cinders are levelled in the pit in front of the ashur during which period the moustache (often a single khanah and devotees, both Muslims and Hindus, a hair of it and a piece of black blanket) are removed few holding alams walk across the fire. Whatever the slowly from the box in which they are preserved and principle might be, the influence of the ten days' ob­ are shown to the gathering by the Qazi. This is done servance of Dasara with fire walking in several places only in big towns. Relatives are entertained to a is seen in the ten days' observances of Moharram. It good feast. This festival is, however, not observed in is the carnival of the lower class Muslims and Hindus. rural parts. Even in towns it is observed by a limi­ On the following day after fatihahs are read, the ted number of families which are pious, rich or edu­ taziyahs and alams are taken away to the nearby river cated. or tank or a well outside the town. There the immersion ceremony takes place, which is wash­ 5. Peer-e-Dastagiri is celebrated on the eleventh day ing the peerlu in water and removing them from of the fourth month i.e, Raibi-us-Sani (August-Sep­ the poles on which they were kept mounted from the tember) by the Sunnies in honour of the saint Abdul first day of the festival. Khadar Jeelani or Geelani. His tomb stands at Baghdad and is visited by Sunny Muslims and some The buthi (curd and cooked rice with condiments) non-Muslims as well. This is an occasion of his birth­ brought from home is offered as fatihahs at the day celebration. In his name a green flag is taken river and distributed in small quantities to as many in procession to the accompaniment of music and is of those assembled as possible. After the immersion finally erected on a platform specially constructed (.elemony, the alams are wrapped in cloth and kept for the purpose in places where the Sunnies are in

1. E. Deni"on Ross, op. cit.,pp. 107-108. COMMON FESTIVALS [ 19 ]

a majority. In other places the flag is fixed on a to the assembly. A speech is deli vered about the closing margosa tree near the entrance to the place. This is year. Exactly at 12 O'clock in the mid-night a speech done with the belief that a flag of Peer"e-Dastagiri is delive,-ed ushering in the New Year. Song;; about who was a great saint would protect the place ward­ the coming year, about the glory of God, in praise of ing off all epidemics and foul play of Satan. Just as Christ and prayer for His blessings are sung individu­ in Moharram it is a very happy occasion though for ally and in chorus. At ahout 00-30 hours the function a single night. In rural parts of this district it is an concludes by a service and mutual exchange of greet­ interesting sight to witness the vast crowd of Hindus ings for the New Year by those as~embled there. At with a handful of Muslims moving together in a 5-30 hours, in the morning of the New Year's day procession with the green flag flying above and music each family conducts service in the house. Prayers are playing in the front, practically the entire cost being offered for the benefits of the previous year and for contributed by the leading Hindu community of blessings in the ensuing year. After bath and wearing the village concerned. In towns, a few orthodox of new clothes, greeting cards, gifts and sweets are Muslims who are educated commence 10 days earlier distributed to friends and relatives. Church service reading the life and other holy books on Islam and between 9 and 11 A.M. is attended by all. Dedication conclude the festival with poor feeding on a small of the Biblical names by the pastor to the new born scale whether there is a procession or not. Several babies and special prayers for the extension of the miracles are attributed to the credit of the great saint. Kingdom of Christ bring the function to a close. At the earlier stages of his life he converted a gang of robbers by telling them how much of money At home each family exhibits the greetings and he had with him and where he had kept it. When gifts such as toys, clothing, sweets, etc., received from the robbers questioned him why he revealed the fact friends and relatives on a table in the well decorated while there was an opportunity to save his money, he hall of the house which is cleaned and decorated. replied that normally it was a great sin to utter a lie The day is one of rejoicing with choice sweetmeats and that it would be a greater one in his case as he and non-vegetarian dishes for dinner. had promised his mother, at the time ofleave taking and receiving her blessings, not to utter a lie. The Besides contributing one tenth of a month's in­ gang of robbers reformed themselves and became a come to the church by all devoted Christi:.lns, special group of his disciples. In this district the festival is offerings are made to the church for the extension more conspicuous in villages than in towns. of the kingdom of Jesus Christ, i.e., for the mission of converting others into Christianity. The exchange 6. Shab-e-Barath or Night of Record - This festival of greetings is not confined to Christians alone. It is held on the night of the fourteenth of the is extended to all classes of educated people. The eighth month i. e., Shaban (December-January) and Christians distribute sweets to all their Hindu and it is believed that the duties of the men for the ensu­ Mus1im friends in the locality. ing year are recorded. The whole night is spent ei­ ther in prayer or in recitation of Quran in a happy For the recently converted uneducated Harijans and pleasant mood with illuminations and display of of the country side, the New Year's day has no special fire works. We find in these celebrations the influ· significance, unless the concerned pastor undertakes ence of Deepavali celebrations conducted by the Hin­ to hold the function of dedicating Biblical names to dus with great mirth and joy extravagantly indulging the conve"'ts here and there during the close of the in fire works. This is a common festival among year. In spite of these celebrations, Christians do Muslims though the celebration is confined to a few not attach much religious importance to this New rich and educated Muslims of the towns. Year's Day. There is a convention gaining ground both among the Catholics and the Protestants that COMMON CHRISTIAN FESTIVALS there is no need to attach importance to 1st January 1. The New Year's Day - The 1st of Januaryis cele­ as a N~w Ye:u's Day. It may be observed, as any brated as the New Year's Day by all Christians. other Indian does, as the first day of the official Celebrations commence an hour or two before the calendar year. Along with the preparation and actual birth of the New Year. Between 10 and 11 0' enjoyment of the time-honoured bhakshyam from the clock on the night of the 31 st December of the preced­ days of forefathers, all the functions of thanks giving ing year, there is the 'Watch Night' service in churches. for the closing year and prayers for the New Year, The function commences with the distribution of sweets etc., can as well be transferred to the Telugu New [ 20 ] APPENDIX I

Year's day by the Andhra, Karnataka and Maha­ and get ready to attend the church by 9-00 hours. rashtra Christians now that we are an Independent Roman Catholics, however, do not go in procession Nation with a National Calendar of our own. but attend their respective churches, have service from 3 to 4 P.M. as Jesus is believed to have been 2. Good Friday-Jesus Christ was crucified in crucified at 3-00 P.M. They observejagarana on the Jerusalem by the Jews on Friday and 'Good Friday' night of Saturday previous to the Sunday is celebrated to commemorate that day. It is a part which they call 'Easter Vigil'. Immediately after the of the celebration of the Easterl and comes service in church 'Lord's Supper' is observed by immediately before the Easter Sunday. Easter being those who believe in the resurrection of Jesus Christ. the most joyous of Christian festivals observed annual­ Bread and diluted wine in little quantities represent­ ly throughout Christendom in commemoration of the ing the flesh and blood of Jesus are taken by resurrection of Jesus Christ on the first Sunday after Christians. New born babies are brought to the the full-moon following the vernal equinox. Though church and christened with Biblical names by the Easter Sunday is the central point in the observance pastor. Nominally the members of the Christian of the events connected with Christ's death on a family are baptised as a token of rebirth, affirming Friday and His resurrection on a Sunday, the ideal their belief in Christ. This is done by immersing the Easter season extends from Ash Wednesday, the first Christian in the water and taking him out by the day of Lent to Whit Sunday which comme­ pastor or some other church authority chanting morates the day of P<:ntecost. This period of hymns. This is the practice with the majority of the the Easter cycle may be divided into 3 periods Protestants who immerse the new convert not (1) The preparatory fast of the forty days of Lent; particularly in sacred or holy water as John, the (2) The fifteen days beginning with the Sunday Baptist, baptised for the first time in the waters before and ending with Sunday after Easter during of the River Jordon. It signifies a spiritual turning which the ceremonies of the holy week and the services away from sins and the entry into a new and purer of the Octave of Easter are observed; (3) The Octave life. A few of the protestants and all the Catholics of Easter during which the newly baptised wear their sprinkle holy water on new converts before Baptism, white garments and for the paschal season after saying prayers over the water before it is beginning at Easter and lasting till Whit Sunday. sprinkled. Feasts are held and consumed in every In this district fasting is observed for a week com­ house with friends and relatives. mencing from the 4th day preceding Good Friday up to Easter i.e., the Sunday after Good Friday. 3. Christmas is the birthday celebration of Jesus This period is known as 'Lamentation period' or Christ. Though 25th is the birthday of Jesus, the 'Passion week'. The religious-minded elders celebra tions commence on the nigh t of 23rd December observe the fast very strictly and engage themselves with the' Christmas Candle Lighting Service '. The in prayers. On Friday church service is conducted evening of 24th is called the '' and from 11-00 hours to 16-00 hours, when only 7 persons special prayers and services are held in churches. speak, the significance being that the Lord spoke In order to keep the children awake on the night of only seven words from the cross before His death. the 24th the parents tell them that 'Christmas Father' Each speach is preceded and followed by a prayer. visits them with presents. The 'Christmas father' No true Christian fails to observe fast at least on or Santa ClaUs is an imaginary person with a white that day. The Sunday following is Easter. Early flowing beard and a red snow suit who is believed to in the morning at 5-00 hours all the members of the fill the children's stockings with Christmas presents church start in procession from the church to an by night. The children generally fall asleep by mid­ open space, preferably a grove. There they sing in night of the Christmas Eve, then the parents keep praise of the Lord after which there is a sermon by presents like sweets, baloons, toys, etc., in stockings a learned preacher. By 7-00 hours they return home and keep them under their beds or on the tables. In

1 Easter-The day the Christians celebrate Christ's rising from the dead is called Easter. It always comes off on a Sunday falli~g either in March _or in April. The date depends on when the moon appears in full in those months. However, It can never be earher than March, 22 nor later than April, 25. To many, Easter means the coming of spring. In this season trees give out new leaves; seeds that have rested in the ground all winter send up leaves and flowers, moths come out of the cocoons, birds build nests and lay eggs. For hundreds of years eggs have Signified the awakening of life in spring. Christians colour Easter eggs and give them to their friends as a way of saying 'Spring is here' - The Golden Book of Encyclopaedia -Book V, page 443 bv Bertha Moris Parker. COMMON FESTIVALS [ 21 ) the morning the children are told that 'Christmas The Roman Catholics do not have the Christmas Father' had come and left them presents. Even in the tree but exhibit in a crib (a small hut-like erection) church the eldest member is dressed like the 'Christ­ the articles of presentations, the statues of Babe mas father' and is made to wander about in the Jesus, Mother Mary and foster father Joseph. Some congregation, distributing sweets, etc., to the children figures of animals representing the stable are also from the stockings hung to a bamboo stick on his kept to indicate the actual place of the birth of Lord shoulder. On the night of 24th December, the Jesus. members of the church, specially youngsters go around the town in groups singing Christmas carolIs Christmas is a common festival for all Christians to wake up the Christians and inviting them to in Nalgonda District, whether rich or poor, in town church for the important celebration on the 25th or village. The well-to-do in the towns celebrate the morning. Some of the Christian families receive festival in the manner detailed above. The poor can­ such parties and offer them sweets and cakes. After not afford the costly dinners, exchange of sweets or the service in the church on the morning of the 25th the Christmas tree in towns much less in villages. In they return home and spend the day in merriment the villages, the missionaries and the local pastors are exchanging greetings and inviting friends and rela­ innovating several methods of conversion on the tives to participate in the Christmas dinner. The Christmas Day. Processions singing songs in Telugu, well-to-do .• Protestants prepare the "Christmas door to door personal invitations to one and all of tree" with canes and bamboos and decorate it the place to take part in the procession, enacting the with coloured paper, candles and a variety of coloured bulbs. Gifts and greetings received from dramas of the life and teachings of several of the Christian saints are resorted to to support their friends and relatives ate conspicuously exhibited on the 'Christmas tree'. mission. [ 22 ] , , • ,_ G,) ._"'oj 8 =.~ 0.. 'u ;> {/}.-. «l~\-\rIl 'S~ :o~ Z·- "'1::»0 0 '0 ,I( .- - 8::0 NO:' ..... ~OO ,,;;~~.g 0(:lQ)Q) an 0'- 00 1I'><.>::t:: ...... 0: = btl _;(.):I: ~ ~ , ,~t\S • Q) '0 (5 tU. . -< '" 0. 0 > » oj. .« Cl) 0 .- '" :> ~:5 ~ ~ "00.... OJ) s ,c '0 ..... O)._- 5 ~u '" en 8 " tU Eo;... :.ci ·c .;;; .5 00 0 ;'=~Q)"'!j~ ~ .§ 00 §';; ~ OJ ... 0: oj (;» CIl ; c:: 0 v·z en; 5 ... tU 5 OIl 1': ..... '" ~ Eo; r-- 5~ 5 "''''= 01 til > «I'" ~ U ~ <11«18 '" 3 0. ~ 8 Z» ~ ~.-'~ E ~~ ... E »,c ~..();.::: .., ti5 P::) z» ~ C'3.-.~ .... "'0 "'08 '" ~ ~ ... "OtU >::1 "'0«1 "'0 00 ... Eo; Z ~~.[3: :.:: :g ... '" 1-1 '-" .... t-...t:: ...... 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Adipurusha Originator effects of evil spirits and Adhishekam Religious rite of pouring or diseases sprinkling sacred water Bonalu or Bonams . A preparation of rice and on the image of a deity a little of green gram Acharyas • Religious preachers intended for offering to Adhyayanamantapam Mantapa set apart for a deity recital of etc. Brahmothsavam • Grand festival Adhyayanothsavam • Reci ting Vedas Bugga • Spring, stream of water Agarbathies Incense sticks Burrakathas . Legends of some God or Agnigundam . • Fire pit hero related with sing­ Alankarana • Decoration ing. music and dance Anandadolothsavam Boa t festival An~ urar pan am Inauguration ceremony Annasantarpana Free feeding usually meant Chakram Discus, the weapon of for the poor Lord Vishnu Aradhana Special worship Chakrapongali A sweet preparation made Arehana Worship of rice, sugar and green Ashram Hermitage gram dhal Ashtadikpalakas Eight divinities guarding Chakravari the four sides and four I Chakravari seva I A kind of ritual in the corners of the world Chakratheertham r festival Asvarohanasel'a Asvaseva J Procession on horse ,ehicle Chakratheerthaseva J C/zandanam Sandal paste Cheruvu Tank Baliharana Cooked rice thrown round Chiruthalu Small wooden cymbals the temple daily used in bhajans etc. Banda Rock Bhagavatham One of the Puranas narrating the stories of Dakshina South, customary gift, Lord Vishnu particularly cash paid to pujari or relating to the avathar purohit on ceremonial Sri Krishna occasions Bhajan . Singing in chorus in praise Danavas. Demons of God Darga Place of religious impor­ Bhakthas • Devotees tance for Muslims Bhavi Well generally having a tomb Bilvam A sacred tree (aegle mar­ Darsan or Darshan Audience melos) Dasu Man dedicated himself to Bindetheertham A kind of ritual in the the services of God temple Deeparadhana Burning of oil lamps Boor ugachettu Bombu malabarium Deepam. Light Boddurayi A round stone fixed in Devas Celestial beings earth at the time of Dhanurmasam Month during which the construction of the sun is in the sign village with certain sagittarius ceremonies to protect Dhanur masothsavam Function celebrated in the village from the bad Dhanurmasam [ 58 ]

Dharma The approved way of life prepared of flour of rice compn5111g righ teo us­ or wheat like an oil cup, n~ss, religious ordinan­ taking burning wicks ces, rules of conduct under a canopy and duties of an indivi­ Gandham paste dual peculiar to his Gandharva A style of marriage of stage and station in his olden days life Garuda . Sacred kite, the vehicle of Dharmadhikari Trustee Lord Vishnu Dhupam • Smoke evolvd of burning Garudamudda . A kind of worship involv­ incense ing Garuda Dhwaja Flag Garudaseva or Procession on a vehicl e Dhwajarohanam Inauguration of the festi­ Garudothsavam J depicting the s~cred kite val (flag hois ting) Ghatam . Pot depicting a village Goddess Dhwajasthambham. Pillar in front of the temple (flag staff) Gopuram or 1 Galigopuram Tower before a temple Dhwajavarohanam • Conclusion of the festival J Cow shed (removing the flag) Gosala Gotram . Clan Dhyanam Meditation or concentra­ Gudi Temple tion of m'nd on a parti­ Worship inside the temple cular thing or God Gudiseva Gundam. Fire pit Dopu Plundering Guru Peetadhipafi Religious head, preceptor Dopuseva or 1 Special worship imol ving Dopothsavam J dopu Dwarapalakas Gate keepers, sentinels on Wa ve-offering generally either side at the Harat/Ii entrance of a temple with lighted camphor or wick dipped in ghee Harikafha Legend of exploit of some Edurukolu A ritual observed during god or hero related with marriage ceremony of the God and his consort; singing, music and dance the Lord is welcomed as Harikatha kalakshepam Spending time in listening a bridegroom to harikathas Concentration or one­ Hasfham Hand or palm pointedness Havanam Rituals connected with Ekanthaseva Worship involving placing offerings to the God of the Lord and his consort fire in a swing Homam. Offerings made to the God of fire Fatihah Offerings in the name of Homagundam . Sacrificial pit God or a saint Hundi A receptacle in a temple where the devotees put Gadha . M:lce the offerings in cash or Gaja Elephant kind Ganda deepam An oil lamp carried on the head; the lamp being a big hollow earthen plate Jagarana or Jagaram • Keeping awake throughout filli;:d wit h oil with the night in meditation thickly twisted wicks of Jammipuja Worship of a kind of tree cotton thread. More (prospis spicigera) as­ usually the plate is soci a ted with the epics [ 59 ]

Jatara Fair or celebration having Mulavigraham Original image of the pre­ religious importance siding deity Jayanthi Birthday Mutt A religious institution with authority over a sect Muthaiduvas • Women in married status Kaliyuga The last and the present age of sub-division of the span of the universe Naga Cobra Kalyanam Marriage Namam Vaishnavite caste mark Kalyanamantapam Wedding hall represented by three Kalyanothsavam or I Marriage ceremony vertical lines on the Kalyanamahothsavam j forehead Katha Story Namaz • Prayer Kathakalakshepam Pastime with listening to Nandikoluseva. Worship associated with stories relating to God the sacred bull Kavi Poet N avaratripujas Worship over a period of Kavadi A contrivance to carryon nine nights, generally shoulders pots of water Dasara or other mass kept in Nail'edyam • Offering in kind made to strings hanging from the God and consumed later two ends of a horizontal Nityakalyanam Daily marriage bar Kavithagoshti Assembly of poets Khumbham Heap of cooked rice Pachchathoranam Festoons with green leaves Kolanulu Ponds Padmam. Lotus Kolatam A dance to the beat of An erect sitting posture short sticks held in the Padmasana with both legs folded hands Procession of a deity in a ,Koneru . Pond Pallakiseva palanquin Kudali . Confluence Jaggery solution tastefully Kumkum. Vermilion Pallakam. spiced Panchacharyas. Five preachers of Saivism Five lingas depicting the Lanka Island; Ceylon Panchalingas . five elements of Nature Lingam Phallus Panchangasravanam Listening to the reading of almanac Malida. A preparation with wheat Pallcharatrarclzana Method of worship during flour and jaggery Vidhanam J the five nights Mamool. An usual thing; payment Panduga. Festival in cash or kind made to Panuvattam Base of the phallus domestic servants or Paragana District others as a custom Paranzapadothsavam Festival invoking blessings Mantapam or Mandapam A small room with pillars of heaven and roof all of stone; a Parvathaseva . Worship on the hillock structure for placing an Parayanam Recital idol for worship Pavalimpuseva. Worship involving putting Masjid . Mosque the deity to bed with Mantram. Incantation songs, etc. Mujavar. • Muslim priest Pavitrothsavam Sacred festival Muktlzi . Salvation Pa)'asam A sweet preparation [ 60 1

Peddavagu Big stream Sabhamantapa Court hall Peerlachavidi . The place where the alams Sadassu Meeting are housed One who renounced the Ponna A kind of tree world and its concerns Ponnaseva A kind of worship asso­ Worship of a kind of tree Samipllja 1 ciated with ponna tree j associated with epics Poramboke A government land not (prospis spicigera) cultivated Samudra madhanam Churning of the sea Prabandha Parayana Recital of prabandhas Sandal • A procession with flowers PraMa A long vertical projected etc., connected with Urs stand conically shaped Sankhu Conch at the top covered with Sanad Order containing a grant a designed cloth Salltarpana Poor-feeding Prabhot hsavam 1 A festival connected with Sanyasi . One who renounced the Prabhalauthsavam j prabhas world and its concerns Pradakshinams Circum:.mbula tions Sarannavarathr i Recital during the nine Pralayam Deluge, end of the life­ parayanam J days festival of Dasara span of the universe Sarpaseva Worship of a serpent Prasadams Eatables distributed after Satakam A collection of 108 poems offering to deity Sesha King of serpents • Worship, forms of worship Prathishta Installation Seva, Sevalu J Sevas. Puja Worship Sevasthivachanam Ritual invoking blessings Plijari Priest - one who conducts from the above worship in a temple Shakthi . Incarnation of Parva ti ; female deity in an awe­ Plilaratham A temple car decorated with flowers inspiring form Pulihora. A preparation made of coo­ Sthothram Praising, utterings in praise of a God or Goddess ked rice, turmeric and Swarupa. Form of a deity tamarind or lemon juile Swayambhu Self-mani fested Pulikapu A kind of worship Punyakshetram Holy pJace Thalambralu Main function connected Puranam Stories relating to Gods with the marriage Purnahuthi Conclusion of function in- Thambulam Betel leaves and areca nuts volving offering to the Sacred or sanctified water God of fire Theerthaprasadams . Sacred water of worship Purohit Priest for the community and the eatables offered or a village to the deity distributed Pushkarini Sacred pond to those present Theppothsavam Boat procession Thiruppavai uthsavam Festi val celebrated in Dhanurmasam Rakshasa Demon Tolubommalata Leather puppet dolls show Raksharekha Talisman Trisulam Trident Ratha Chariot, temple car Tu las i The holy basil (ocymum Ratha gaja seva Procession on temple car sanctum) and vehic1e depicting an elephant Upanayanam Thread marriage Rathothsavam or 1 Temple car festival; cha­ Uraseva Procession in the village Rathaseva j riot procession Urs Muslim festival celebrated Rudrabhishekam Abhishekam performed to in memory of a great R udra or Lord Si \ a person [ 61 ]

Uthsavam Festival or celebration, as Vasanthothsayam • Celebration connected with applied to the pagoda sprinkling of coloured ceremonies water Uthsava vigraham . Image of g deity meant for Vasthusasthra Science of architecture and being taken out in a pro­ cons truction cession Veedhibhagavatham Street dramas Veerasaivam . Heroism in the cult relat­ Vadapappu Soaked green gram dhal ing to the worship of Vahanam Vehicle Siva, as the supreme God Vaidya . Native doctor . Purified or sacred ash Vali A Muslim saint Vidwadgoshti Asssembly of persons of Vanabhojanam Having meals in a garden literary interest or under the shade of Viharana. Procession trees Vimanavahanam A vehicle depicting a plane Vanavasam Picnic or a garden party Vrathams Vow to worship a deity or Vardhanthi Anniversary of death to observe a fast etc. Vasantham Coloured scented water; game with sprinkling coloured water on each other Yakshaganam A class of plays accom­ Vasantha Nine days festival in the panied by music and song navarathrothsavam spring season Y ogadrushti . Spiritual vision

INDEX Name of village Name of Name of village Name of or town taluk Page or town talllk Page I 2 3 I 2 3 Dirisencherla Huzurnagar 29 Adavidevulapalle Miryalguda 43 Durajpalle Suryapet 23 Addagudur Ramannapef 79 Adlooru Huzurnagar 35 Akkinepalle Nalgonda 3 Aler Bhongir 61 Etoor Suryapet 14 Amangal MiryaJguda 38 Annavaram Suryapet 16 Ghanpur Devarakonda 51 Anneparthi Nalgonda 5 Gokaram Ramannapet 85 Anumula Miryalguda 37 MiryaIguda 38 Armoor Ramannapet 82 Gopalapuram 55 Atmakur Suryapet 20 Gopalpur Bhongir Gopiaipalle h/o Nalgonda 3 Atmakur Ramannapet 81 Narkatpalle Gorenta Suryapet 16 Gottiparthi Suryapet 14 Bandatimmapur Devarakonda 50 Gouraipalle Bhongir 56 Bethavolu Huzurnagar 28 Gudibanda Huzurnagar 31 Bheemanpalle Devarakonda 47 Gudivada Nalgonda 4 Bhikmal Suryapet 17 GummadaveUi Suryapet 15 Bhongir Bhongir 71 Guntipalle Miryalguda 39 Bibinagar Bhongir 73 Bijilapur Ramannapet 80 Bodabandagudem h/o Suryapet 22 Hussainabad Bhongir 70 Vibhalapuram Huzurnagar Huzurnagar 32 Bokkamanthalapahad Miryalguda 40 Bommaipalle Bhongir 72 Bondugula Bhongir 57 Ibrahimpur Bhongir 55 Boorugugadda Huzurnagar 30 Inkrial Bhongir 74 Borraipa!em Miryalguda 42 Itkulpahad Nalgonda 4 Buggabhavigudem Miryalguda 39

Jainepalle Bhongir 70 Chamalapalle Devarakonda 47 Jajireddiguda Suryapet 19 Chandampet Devarakonda 53 Jala Bhongir 57 Chandoor Nalgonda 5 Jalalpur Bhongir 74 Chandupatla Suryapet 24 Janapahad Huzurnagar 30 Cheedalla Suryapet 24 Jangamreddigudem Nalgonda 11 Cheekatimamidi Bhongir 69 Julur Bhongir 75 Chelkurlhi Miryalguda 41 Cherughat Nalgonda 3 Chilpakunta Suryapet 18 Kakkireni Ramannapet 87 Chinnanemla Suryapet 16 Kakulkondaram Nalgonda 5 Chintalammagudem . Huzurnagar 33 Kalmalacheruvu Huzurnagar 30 h/o Pedaveedu Kandaghatla Suryapet 20 Chinthapalle Devarakonda 49 Kandukur (Pedda) Bhongir 62 Chouderpalle h/o Bhongir 68 Kangal Nalgonda 5 Marriyal Kandibanda Huzurnagar 34 Kanumukkula Ramannapet 83 KapraipaUe Bhongir 75 Damercherla Miryalguda 42 Kishtapuram Nalgonda 2 Devalammanagaram. Ramannapet 83 Kokkireni Huzurnagar 28 Devarakonda Devarakonda 53 Kolanpaka Bhongir 58 Dharmaram Ramannapet 79 KompalJe Nalgonda 2 [ 64 ]

Name of village Name oI Name of village Name of or town ta/uk Page or town ta/llk Page 1 2 3 1 2 3 Kondapuram Devarakonda 47 PaUerla Ramannapet 81 Koppole Devarakond a 47 Palwai Devarakonda 51 Kothalapuram Dlwarakonda 48 Pamkunta Bhongir 57 Kudali Suryapet 21 panagal (included in , Nalgonda 7 Kukkadam Suryapet 15 Nalgonda Munici- Kurmapalle Devarakonda 46 pality) Kut ubshapuram Buzurnagar 29 Panthangi Ramannapet 84 Pedaveedu Huzurnagar 32 Pedda AdserJapalJe ' Devarakonda 51 Lingampalle Miryalguda 37 Peddamunagal Devarakonda 52 Ramannapet 84 Lingojiguda Peddanemla Suryapet 17 Peddavoora Miryalguda 40 Peddireddyguda hio, Bhongir 68 Machanpalle Suryapet 17 Datarpalle Macha ram l{uzurnagar 31 Penpahad Suryapet 24 Madhavaram Huzurnagar 27 Perur Miryalguda 40 Madnapur Devarakonda 46 Phanigiri Suryapet 14 Bhongir 69 Mahadevpui Plllalamarri Suryapet _J? ' Ramannapet 82 MaJkapur Pochampalle Bhongir 74 Mallapurajpalle Devarakonda 48 Pongodu Huzurnagar 30 Mannevari ThurkapaI1e Bhongir 55 PyararaJIl Bhongir 69 Maqdoompalle Bhongir 76 Masaipet Bhongir 56 Mattapalle Huzurnagar 32 Raghunadhapalem Huzurnagar 33 Huzurnagar 33 Mellacheruvu Rahimkhanguda Bhongir 73 Melladuppalpalle Nalgonda 11 Rahimkhanpet Ramannapet 81 Suryapet 21 Midthampalle Raigiri Bhongir 76 Suryapet 17 Miriyala Rajkonda Nalgonda I 42 Mirya\guda Miryalguda Ramachandrapuram Suryapet 19 Mohamadapur Devarakonda 40 Ramadugu Mlryalguda 37 Mootakodur Bhongir 62 Ramalingampalle Bhongir 69 .Mothkur Ramannapet..... 80 Ramannagudem h/o ' Miryalguda 41 Mudigonda , • D

Name o/village Name of Name o/village Name 0/ or town ta/uk Page or town ta/uk Page 1 2 3 1 2 3 Tallaveerappagudem. Miryalguda 43 Valigonda Ramannapet 82 Tangedpalle Ramannapet 84 Vallala Nalgonda 5 Teeded Devarakonda 49 Vallapuram Huzurnagar 27 Tekmatla Suryapet 20 Vattikhammampahad. Suryapet 22 Thakadlapalle Devarakonda 46 Vempahad Miryalguda 40 Thammarabandapalem Huzurnagar 28 Vempati Suryapet 15 Thatikal Nalgonda 11 Verrkatapur Bhongir 56 Thatipamula Suryapet 13 Venkatapur Ramannapet 82 23 Thimmapuram Suryapet Venugopalapuram hlo Huzurnagar 28 Thogarrai Huzurnagar 31 Brundavanapuram Thummalpalle Nalgonda 5 Thungathurthi Suryapet 16 Thungathurthi Miryalguda 41 Tirugandlapalle Devarakonda 45 wadaparthi Bhongir 70 Tummalguda Ramannapet 86 Tungapati Gowraram Devarakonda 49

yadgiripalle Bhongir 62 Urlugonda Suryapet 21 Yarugandlapalle Devarakonda 45 Uyyalawada Suryapet 19 Yeleshwaram Devarakonda 52 Yellanki Ramannapet 85 Yellapuram Huzurnagar 29 VadapalJe Miryalguda 43 Yepur Suryapet 20 Vaddepallc Devarakonda 49 Yerraba11i Miryalguda 3R