Chapter-IV

THE IMPORATANT TOURISM CENTRES IN KADAPA DISTRICT

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THE SAUMYANATHASVAMI TEMPLE, NANDALUR.

ABOUT NANDALUR: Nandalur lies between latitude 140 161 N and Logitude 790 81

east and it is 40 kilometers away from Kadapa on the Kadapa-Chennai (Rajampeta-

Kadapa) highway and about 12 Km from Rajampet. It is also a railway station on the

Chennai-Guntakal line. The name Nandalur evidence in the epigraphs of 11th century

A.D. and after as Nirandanuru, Nirantanuru, Nirantarapuram and Nelandanuru

epigraphs of the Cholas recorded the village was also known as Srikulottunga

Cholachaturvedi-mangalam and Agrabrahmadeya. The epigraphs also mentioned the

village name is a Telugu word and it was a changed form of Nirandala, Nirandanuru,

Nelandalu and Nandaluru. The word Nelandala means women or sister Goddesses

(Akkadevatalu). In addition to this, the village also comes under the Renadu 7000 of

Telugu cholas or cholas, who ruled from 1000 A.D. This territory was also known as

Pakanadu or Merpakanadu on the bank of the river Cheyyaru with pottapi as their

capital. But this Village becomes famous during the time of Later Cholas (11th

Century) who built the Saumyanathasvami temple for the god Vishnu 1.

GENERAL DESCRIPTION OF THE TEMPLE: The Saumyanathsvami or the

Vishnu temple faced towards east. It has two enclosures (Prakaras) one within the

other. The outer enclosure leaves a rectangular courtyard and has three gopura

gateways in the enter of the east, south and north Pakara Walls. The inner enclosure,

which connects the first courtyard consists of a gopuragateway in the east and also

consist a minor shrine of Garuda facing the main shrine. The main temple, on plane,

consists of a garbhagriha, and antarala, a mukhamandapa and aporch. The temple also

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has small tank and the dhvajastambha and the balipitam and also a minor shrine

housing an image of Yoga Narashima. The vinana of the temple is in two talas built of

stone, brick and mortar and the garbhagriha (Santorium) houses a life-size idol of god

Vishnu called as Saumyanathasvami 2.

HISTORY OF THE TEMPLE : There were nearly Thirty three epigraphs founded in

the temple walls which throws light on the early history of the temple. The earliest

epigraph dated 1078 AD records the name of the Chola king Vira Rajakesivarman also

know as Srikulottunga Choladeva or Kulottuga I. It informs the boundaries of the

temple land engraved on the stone. It also recorded the name of the temple as

Kulottungachola Vinnagar Alvar in Srikulotangachola Churvedimangalam, the

Agrabrah- madeya of Nandalur in Merpakanadu, a territory of Adhirajendra Mandalam 3. The epigraph is also mentioned that the Mahamandal-esvara Madhurantaka

Pottapichola Siddarasa was the ruler of the territory. The epigraphs also records that

the temple was built during the third quarter of the 11th century A.D4. The additional

structure porch was constructed during the Vijayanagar period. Besides this epigraph of

the Imperial Cholas and the Pottipi Telugu Cholas, the inscriptions of other dynasties

were also founded in this temples which included the epigraphs of the Nellore Telugu

Cholas, the Pandyas, the Kakatiyas, the Vijayanagar and the Matli Chiefs. Their

epigraphs records on the donations of the village lands, follower gardens made for

different services of the temple. An epigraph dated 1619 A.D of the Vijayanagara 5

period, records that the Saumyanathsavami at Nandalur had another name

Sokkaperumal or Chokkanatha. According to a tradition the being Nirantaramaharaja

son of Dhrishtadyumnam founded on Agrahara called Nirandarapura after his name.

The village was washed away by the floods of the river Bahuda. Nelanda a dancing

girl held by the king visited this place founded a new village called Nelandalur to the

north of the old village and granted it as the sarvaagrahara to the Brahmanas. Nandalur

was once a Buddhist centre6.

Additional structures of the Temple : The main shrine and the two eastern Gopuras

were constructed at the Later Cholas two gopuras of outer courtyard in the south in the

north walls during built in the Vijayanagara walls.

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Importance of the Temple : The temple is under the control of the Archalogical

survey of India. So regular rituals and offering are not perform to the God regularly.

The people of the village conducted annual utsavas known as Brahmastsavas to the

God in the month of June, July (i.e. vaishaka-Aashada masa). This Brahmostavas was

celebrated for ten days. On the first day dhvajarohana is conducted near the Alayam. A

spectacular procession of Lord Saumyanatha on the pedda seshavahana is taken around

the four streets of the main temple from 10.00 p.m on wards. The meaning of Sesha is

to serve. Adi sesha is a thousand-headed snake, on whom Lord Sri Mahavishnu rest in

his abode, Vaikuntam. On the second day, the Shrines are taken around the street of

Nandalur on the Hamsavahana. Hamsa or swan means Pure. Hansa is believed to

have a high intellectual capability, and can distinguish the good from the bad. On the

third day, the Shrines are carried on the Simhavahana. Simha (Lion) is a symbol of

regality and power. According to the Bhagvadgeetha, the Lord is the Simha among

animals. On the fourth day, the Deities are carried in a YaliVahana.

On the fifth day, the Idols are carried on the Garuda Vahanam. On the six day,

the Shrines are carried on a beautifully-decorated Hanumad-Vahana. Hanuman was

one of the greatest devotees of Sri Rama, and incarnation of Lord Vishnu. On the

morning of the Seventh day, the Lord rides on Suryavahana seva. In the night, the Lord

is taken in the Chandraprabha vahanaseva. On the eight day Kalyanam was celebrated

to the Shrines in day time. In the night the Idols are carried on Gaja Vahana.

(Elephant). On the nith day rathosavam is celebrated in which the lord is cited in the

radham (Chariot). In the night the dites are taken in the Aswa (Horse) Vahana. On the

last day Pallakiseva and Chakrasnana mahostavam in the morning and dvajarohanam

are performed in the evening.

The Dhanurmasa Pujas i.e. the reciting the Tiruppavai of Anandal in the month

of December and celebrated Rathasapthami in the month of January. Daily worship to

the different deities enshrined in the temple at different times in the day is an essnital

features of Nitya-Puja. Besides these sometimes special ceremonies are conducted in

connection with festivals. These are called Naimittika. The Vaishnava temples of

antiquity by and large follow the Vaikhanasa. The Vaishnava philosopher Ramanuja

popularised the Pancharatra mode of worship and was responsible for introducing it in

Srirangam and Melkote and this reform had influenced almost all the temple of

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Srivaishnava. The Saumyanathasvami temple at present follows the Vaikhanasa mode

of worship. In the inscriptions of this Temple reference is made to nityapuja,

Tirumanjanam, naivedya, prasadam, Tirumallu, Tiruponnagam, harati and aga-ranga-

vaibhoga rituals. To visit the temple, get the religious merits and also peacefulness to

mind.

MOPURU BHAIRAVESVARASVAMI TEMPLE, NALLACHERUVUPALLI

PULIVENDULA TALUK

Nallacheruvupalli was a small village at distance of 16 k.m. from Pulivendula

taluk of Kadapa district in Andhra Pradesh. It is near Pulivendula – Ramireddypalli

road. The place can reached by bus. The village situated on the bank of two streams

Mogameru and Uddandavagu. Nallacheruvupalli lies between latitude 1406! North and

Logitude 78049! East.

General Description of the Temple : There is no temple to the god Bhairavesvara built

by the rulers of the feudatory dynasties. That ruled the Renadu. The present temple is

built by the donations of the local Reddi families and also the people of the village who

donated to the temple construction. The temple consists of a garbhagriha, an antarala, a

mukhamandapa which surmounted by a gate-gopura.

History of the Temple : The village Mopuru in famous for the temple of Bhairavesvara

situated on the hillock called Mahanachala or Bhiravachala near the village. According

to tradition, about two centuries ago Brahmanas who were living in this village,

migrated to Karnataka. Later on, people of the Tamballa community came to live there,

but after some time they to left it. Now there is a village called Nallacheruvupalle

which lies close to the east of Mopuru village. This village is actually on the right bank

of the Mogameru at its confluence with Uddanda-Vagu. The Mogameru before its

confluence with Uddana-Vagu flows north to south and to the west of the hills. Thus

two small rivers upthe flow and joins together at its confluence is regarded as

Trivenisangamam here.

Besides this, the hill Mohanachala and the temple of Bhairava are associated

with the well known Mohini-Bhasmasura story. According to tradition Kalabhairava.

The presiding deity of this place rised from a drop of the sperm of God Siva which fell

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on boulder when he moved to love Mohini. One important feature of this temple is that

it has two sanctums, one above the other and sivalinga projects it self into the top floor

through an apertura improvised in the ceiling of the ground floor as in the case of some

or Eastern Chalukyan temple at Draksharama7. There are many hero-stones placed

within the Bhairavesvara temple courtyard. At the foot of this hillock to its west and by

the side of the foot path leading up the hill to the temple Bhairavesvara, is the temple of

the goddess locally called as Akkapappuramma8. The temple was called by different

names Bhasmasuranagambu, Bhairavachala, and Mopuru Bhairava. In this temple the

deity was called Kalabhairava. There were eleven epigraphs founded in the Temple.

The earliest epigraph dated in 1310 A.D. records the name of the Chola king

Mahamandalesvara Bhrammideva Chola Maharaja grandson of Bhogaladevi and

Bhrammideva. It informs two doorposts of the entrance in the mandapa of the

Bairavesvara temple 9.

There are nine epigraphs of the temple walls and mandapas which threws light

on the history of the Bhairavesvara Temple. The place Mopuru is Pulivendula Taluk

comes under the Renati Cholas who ruled the Renadu from 6th century A.D to 10th

century A.D, Comprising. The present Jammalamadugu, Proddatur, Pulivendula,

Kamalapuram and Kovelakuntla10, comes under the rule of Bana dynasty, the

subordinate chiefs of the Pallavas and the Chalukyas11. Then the Renadu was ruled by

the Vaidumbas and the Kayasthas the feudatory chiefs of the Kakatiyas. and them the

chiefs of the Vijayanagar dynasty12.

IMPORTANCE OF THE TEMPLE : In every day hundreds of piligrims visits the

temple. Regular rituals are performed in the temple by the priests of temple. In every

year in the month of February – March (Magha Masam) Sivarathri mohastavs are

conducted in a grand scale. Devotes from different parts of Kadapa and Anantapur are

took place in the utsavas. To visit the Temple, one should get rid of the sin of in their

lives.

THE MULASTHANESVARA TEMPLE, POTTAPI, RAJAMPET TALUK

The village pottapi is located on the left bank of river Cheyyeru or Bahuda

about fifteen miles north of Rajampeta taluk. This village became as the capital of the

Telugu chodas who established their rule in this region since tenth century AD. They

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were also known as pottapi cholas Later, this village was conqured by the Telugu

cholas of Nellore, the subordinate chiefs of the kulottunga III of the Imperial Chola

Dynasty 13.

General Description of the temple : The Telugu Cholas and their subordinates of the

Imperial Cholas of the south preferred to built tall and impressive Gopura. The

Sanctum, the walls and the sikhara are not separated in the Temple. In the temple there

was no division and the garbhagriha and walls are plain and vaulted roof14. The

Mulasthanesvara temple faces east of the pottapi village. The temple has no gopura

gateway. It consists of a garbhagriha and a mukhamandapa and also two subshrines on

either side of the mukhamandapa. The garbhagriha consists of a vimana inassdial

order, built of brick known as gajaprishtha sikhara. The garbhagriha enshrines a

truncateal linga over a squarish Yogipitha. The subshrines on either side of the

mukhamandapa are dedicated to God Virabhadra and godess Devi locally called as

Mulasthanesvaramma. There is also a nandi mandapa15.

History of the Temple : According to A.Gurumurthi, the Mulasthanesvara temple was

built in the second century AD and was renovated during the last quarter of the twelth

century i.e., 1193.AD. As per the earliest inscription Nanichoda was the first ruler

(AD1157) to Pottapi and it was their Capital16. This village comes to famous during the

time of Telugu Cholas. The Mulastaneswara Svami temple or siva temple faced

towards east. It has two main ports one was garbhagriha and mukhamatapa was on

either side of mukamandapa there were two small subshrines. The walls were built

with massive stones rised directly from the ground17. The vimana mukamandapa and

subshrines were built of brick and lime. The temple also has a nandi matapa, a

dhvajastamba and a balipitham and sub shrines are dedicated to veerabhadra and Devi

locally called Mulastaneswaramma.

IMPORTANCE OF THE TEMPLE: In kartika Masam (October-November) the

piligrims celebrated the Dipasotva in grand scale. In every year in the same month

Kalyana-Utsavas were conducted to the god and also sivaratri mahostvas in the month

of Maga masam (February-March). In addition to this the Tirunalu was also conducted

in the month of July (i.e., Jheshata masa). The visiting of the temple get rid of the sin is

a belief that existed in the traditions.

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THE TEMPLES OF PUSHPAGIRI, KADAPA TALUK

Pushpagiri a small village of Kotlur in Kadapa taluk lies on the latitude 14.360

North and Logitude 780 46 east is situated on the bank of the river Pennar or Pinakini.

It has a railway station on the Chennai – Mumbai line which is 10 kilometers from

Pushpagiri. The village Pushpagiri had its arme from the hill of the same name which

is lying on the bank of the river penna flows east touches the Pushpagiri hill and flows

towards south of the hill. The hill had another name Sumagiri18.

General Description of the group of Pushpagiri temple: The Chennakesava temple

stands on the north while the Uma Mahesvara Temple stands on the south and the

Santanamallesvara temple stands on the west. The Chennakesava temple has an

antarala, garbhagriha and a mukamandapa. The garbhagriha and the antarala contain

projecting pilasters with Kumbha-Panjaras 19. The temple has a dvitala vimana with a

square sikhara in Nagar order. The garbhagriha of this temple houses the standing

image of Vishnu. To the south of the temple, a sub-shrine facing west, dedicated to the

Devi is to be seen. The Santhanamallesvara and the Umamahesvara temples have, each

separatly by, an antarala and a garbhagriha. The Santanamallesvara is a dvitala vimana

with circular griva and vasara sikhara while the Umamahesvara has a square griva and

Nagara sikhara. The Umamahesvara has no decorative carvings, while Santana

mallesvara presents on its walls the images of God, Goddesses and others. The figures

of UmaMahesvara is preserved in the Umamahesvara temple, while the

Santanamallesvara houses the sivalinga on vedi. Besides these three temples, there is

another small shrine situated to the south of the Chennakesava temple which consists of

a garbhagirha an antarala and a varandah facing west. It has a ektala vimana and a

garbhagirha which is in vesara order. Another small shrine dedicated to Anjaneya faces

east it is situtated in the interior of the south-west of the prakara wall. It consists of a

garbhagriha, an antarala and houses the image of Anjaneya. Apart from these temples,

there is pillared cloister on the Southern side of the prakara wall 30. In addition to this,

the temple as many later aditions during the Vijayanagara period. The main addition of

this temple is the prakara wall surmounted by a high gopura. The other additions to

these temples are the nandimandapa the kalyanamandapa belonging to the same

period. The relief sculptures on the walls of these temples, the Kumbha-Panjaras of the

pilasters on the walls were also as developed during the vijayanagara period.

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History of the Hill Pushpagiri : There are two local legends related to the name of the

hill. According to the first legend, in the pastine, a Brahmin was travel towards the

river Ganges, with a wish to immerse the redics of his father in it. In course of his

travel, he reacher the river Pinakini near the hill Pushpagiri at present day. There he

wanted to do fath in the river and before his bath, he kept the bones of his father on the

hill ground and had his bath. When he returned from his both, he wondered that he

founded the bones of his father turned into beautiful fragrant jasmine flowers. Then, he

relised the sancity of the place and the flowers into the river with great respects and

returned to his home. Later on, the place where the bones changed into Jasmin flower

had the form of the hill and came to called as pushpagiri20.

According to the second legend was an old man of the Kapu caste and has sons.

Though they were in young age, neglected the cultivation of the lands and were quarrel

some with each other. So, the oldman took the responsibility of the cultivation work.

Oneday, the oldman went to the fields with his old bullocks and in the afternoon of the

day, the old bullocks entered into a large pool of the hill to quench their thirst. To

surprise the oldman, bullocks came out of the pool as young and strong ones. Then the

oldman realized the power of the secred pool and had his fath in the pool and turned as

a young man. Meanwhite his wife, an old woman, came in search of him and finding

the strong Youngman and enquired about her husband the oldman. The Youngman

explained her the power of the water of the pool and asked her to bath in it. She bathed

in it and turned as youngwoman. Gradually, the people of the villages in and around

came to know about the power of the pool and started bathing in it and becoming

young, beautiful and immortal. Thus, the power of the pool came to know Brahma

through the Sage Narda and remember that the divin bird Garuda was carrying away

Ambrasia (amrta), a drop of it fell into the pool and as a result the water gained the

power of converting any living being into young and immortal. To stop this miracle,

the Lord Brahma approached Lord Vishnu and explained him the happening which are

against the nature of law. Then Loard Vishnu ordered Anjaneya to drop a hill on the

water so as to cover the pool fully. Anjaneya obeyed the order of the God Vishnu. But

the hill instead of sinking into the pool, started flotting. In order the sink it, all the gods

joined together including Lord Siva and Vishnu and weighed it down. Thus, the hill

which floated like a flower, attained the name pushpagiri. The imprint of the foot of

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Lord Siva is marked in the temple of Rudrapada on the Western side of the hill. Likely,

the imprint of the foot of the Lord Vishnu on other side at the hill which there are two

shrines on the same side of Rudrapada 21.

The Hill of Pushpagiri is also known of Papavinasevara according to a tradition

in Siddapuram, there was a Brahmin by name Sivasarma. He was a vedic sholar and

spent his time teaching Vedas to his disciples. He performed sacread rights to rituals

regularly at his place, one day he would send his disciples to the forest to collect darba

(type of secread grass) twigs (Samidas) and other items used in sacrefecial rights. One

fatefulday, one of the young boys, accidentally encountered a tiger in the forest and met

a gruesome end. The other boys in the group luckily escaped from the forest and

returned to their teacher to inform him, of the accident. Sivasarma was deeply grieved

and implored the lord Deva, how did this mishappen? Due to my imbecilily, I have

now been subjected to a grave sin, “Stricken with grief and worried that Brahmahatya

patakam, had be fallen on him, he thought that only puspakalesvara can exonerate his

sins. He perceived that he bathed in pinakini waters. He sat in a nearby cave and

started reciting varuna mantras. Twelve years come to pass. Accressing the desimator

of all sins (Papavinas-esvara), he said “Please save me oppana sarana”. He continued

to observe rigorous penance and with devotion, prayed the Lord inveneration.

Finally Lord Siva appeared to Sivasarma along with his consort Uma, Ganesa,

his family. He bleassed Sivasarma and observe Sivasarma into the Esvaralinga

installed by him. From then onwards the Sivalinga was known as Papavinasesvara and

the lord cleans the sins of devotes at this place. Near this Linga another Lingam is

installed which is known as Subramanyesvara linga. Thus the Santanamallesvara is

also known as papavinasesvara, which fulfill wishes its devotees22.

Pushpagiri is an ancient place as evidence by inscriptional and puranic

references to it. Pushpagiri was also called as Bhaskara Skhetra, panchanadhitirtha

and Kusumalayam. According to another tradition, once Lord surya wished to show

the world the glory and compassion of Sankara. For this purpose, he installed a Linga,

Ravimani Linga and prayed inveneration of the holy Sankara. Being installed by

Bhaskara, this linga is Popularly known as Bhaskaaresvara. Bhaskara is the bestower

of health. Worshipping Bhaskaresvaralinga, leads to freedom and cure from diseas.

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Humans would gain all wealth and properity. In the past, a brahmana named

Vishnusarma lived in Siddapuri. He was addicted to women and pleasure and soon, his

body was affilted with many diseases. The diseases left severe wounds on his body.

Vishnu sarma was terrified. None of the vaidayas (doctors) succeeded in healing his

wounds.

One day Narada was passing over Bhuloka(Earth). He happened to visit at

Siddapuram, walking the streets he saw Vishnusarma. Vishnusarma paid respects the

sage Narada. Narada pleased the manners vishnusarma. Vishnusarma narrated his

sufferings unshow him the wounds on his body. Narada thought that it is letter to know

past committed sins and then advise the methods of exoneration knowing the full story.

Narada advised Vishnusarma to both in the river pinakini in the eastern direction of

Puspagiri dwels Bhaskaresvara Siva and worship the God to get relief of the sufferings.

He also advise the Brahmana to reciet the Dwadasanamas (twelve names) of Baskara

along with the Satarudreeyam (Hundred names of Rudra) to worship to god with

devotion of twenty four days. Vishnusarma started for puspagiri bathing in the river

Pinakini and then when to the Lord and worshipped the Lord with soft red coloured

flowers, resited dwadasanamas (twelve names). He thus worshipped Bhaskaresvara

for twenty fourdays in the “Trikalas” (morning, noon, evening). The Lord was pleased

and appeared before the Brahmana Vishnusarma. He blessed a glowring handsome

body to Vishusarma and liberated from sins. Vishnusarma rejoied and praised the God

Siva. The God Esvara removes all impurities of the Vishnusarma. Thus the place was

known as Bhaskara Skhetra and the God is known as Bhaskaresvara or

Vaidyanadesvara at pushpagiri.

The Name Kusumasalam is mentioned in the Pinakini mahathyam23. The hill

also consisting of one hundred and eight Sivalingas (108) which were consecrated in

the acient period by a chola king (Karikalchola) to get ride himself of a curse. One of

the prakrit inscriptions from Nagarjunakonda records this place as Pushpagiri 24.

According to another tradition the great Saiva philosopher Sri Sankaracharya

established a mata to prapagate of Advita (non-dualism) which is located opposite the

gopura of the Trikutesvara temple. According to A. Gurumurthi in the first quarter of

the 20th century, as many as Twenty Eight temples were founded in this place. Some of

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them were ruines. The village located in the side of the Pennar river is the Trikutesvara

Temple complex surrounded by an enclosure wall with a gopura gateway of the south.

The sankaramata (Saiva mata) lies opposite to the gopura. Another temple known as

Indranedhesva svami lies on the side of the river Penna and north of the Pushpagiri

village. Besides these two temples, there are two more temples dedicated to Durga and

Lord Siva. To the east side of the village on the bank of the river Pennar on lower

slopes of the hill Pushpagiri the Chennakesavasvami temple complex was enclosed by a

prakara wall with a gopura gave way in the west overlooking the river Pennar. The

other important temples on either side of the Chennakesava group of temples are the

temple of Rudrapanda, another Chennakesava Temple, a Devi Shrine, a group of four

Temple and the Pushpesvara temple 25.

There are twenty inscriptions found in the temple Pushpagiri. According to the

inscriptions, the Chennakesava temple complex is known as Trikuta Temple. This

temple was a famous Jaina centre during the Rashtrakuta period (9th Century A.D).

During the period of the Kakatiya Ganapati deva (r1199-1262) a branch of Golakimatha

belongs to Pasupata sect of Saivaism. After the decline of this Golakimatha, around

1254 AD., a temple was constructed with the name Kamelesvara (a vaishnava temple).

It is named after the builder Kamalabai, a wife of Gangaya Sahini, the Kayasta chief 26.

This temple was reconstructed in 1436 A.D., by Kampayadeva, the subordinate of

Devaraya II, the king of Vijayanagara27. The sikhara of this temple plastered by

Aghorasi-vacharya, which is mentioned in Pushpagiri inscription dated in 1510 AD 28.

OTHER TEMPLES IN PUSHPAGIRI

INDRANATHESVARA TEMPLE: The Indranathesvara temple is located on the north bank of the river Pennar just opposite the village Pushpagiri and to the west of the hill pushpagiri. To the west of this temple on the same river a village is also situated known as Chintalapattur. The earliest reference to this temple was made in an epigraph of 1078 AD. It registers the gift of land by the Vaiduma king Mahamadalesvara Ahavamalladeva to the temple of Indravaradeva. Another inscription dated 1182 AD records the grant of land at Koduru in Mulikinadu for the offerings and lamp to the god Indresvardeva of Pushpagiri by the Pallava Chief Chidpuli Chiddanadeva. The grant was made into the hands of Paleya Malleya, son of Sambhudeva. It is also records the gift of some gadde, wet land, made by the minister Vacharaja Nayaka to the same diety.

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A fragmentary inscription of about the thirteen (13th) century AD found the south wall of the prakara of the Indranathasvara temple refers to Valabhi maham-antha, Sri Devachudamani and cultivable lands 31. General Description of the Temple : The main shrine lying at the west end of the courtyard and facing east. It consists of a garbhagiriha, an antarala, mukamandapa and a nandimandapa and also a pillared mahamandapa which enclosed by a gopura gateway leading to the river Pennar. The garbhagriha houses a Linga placed in a square panavatlam. The vimana above the garbhagriha in an ekatala and crowned by a four sided griva and sikhara. In addition to these, there are two small shrines for Durga and Surya or the Sun God. The shrine of Durga faces south and Surya shrine faces west of the mukamandapa32. THE RUDRAPADA TEMPLE

It is situated on the lower slope of the hill, to the south of Chennakesava temple complex. It is built on a rocky place consisting of Rudrapada or foot imprint of God Siva.

General Description of the temple : It consists of garbhagriha and an antarala. The garbhagriha is a ekatala vimana surmounted by a square griva and sikhara and also houses the foot imprint of god siva. History of the Temple : The temple was built in the first half of the eleventh century AD. It is evidenced by an epigraph dated 1136 AD found on the south wall of the Chennakesava temple31. THE TRIKUTESVARA TEMPLE COMPLEX

It is located to the north of the Pushpagiri village. The temple complex is enclosed by a rectangular courtyard and a gopura gateway opposite to the Pushpagirimatha. It also consists of four temples such as the Vaideynathsvami temple, the Trikutesvara temple complex, a vancant temple and the Bhimes-vara Temple 32.

General Description of the Temple: It consists of a garbhagiriha, and an antarala, a mukhamandapa, sabhamandapa (a poarch of four pillars) and a four pillared nandimandapa housing an image of Nandi. The vimana above the Garbhagriha is an ekatala crowned by a four sided griva and sikhara. In the grabhagiria a sivalinga is enshrined 33.

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History of the Temple : The Trikutesvara temple complex was built in 1255 AD. It was

evidenced by an epigraph dated 1255 AD mentioned that Kamaladevi, the wife of

Gandapendara Gangaya Sahani of the Kayesta family, the subordinate Chief the

Kakatiyas of warangal, who conquered this region and entrusted to them as their

feudatories. Kamaladevi built the shrine of Kamalesvara after her own name. Later on

Hachalambu, the daughter of king Allugi built the temple Hachelesvara after her own

name. After that, the Pallava king khaderaya constructed a temple known as

Pallavesvara. Thus, the name given to the group of the temples known as Trikutesvara

temple complex 34.

THE VAIDYANATHASVAMI TEMPLE

It is located in the courtyard of the Trikutesvara temple complex. It faces south-

west of the Trikutesvara temple. It also consists of a Devi Shrine in the South 35.

General Description of the temple : It consists of a garbhagriha, an antarala and a

mukhamandapa. The garbhagriha had an vimana known as alpa vimana i.e., two

stepped moulding and a square phalaka. It has sikhara with a khalasa. The garbhagriha

enshrines a linga. The Devi shrine consists of a garbhagiriha and an antarala . The

garbhagriha ensurines a standing image of Devi called as Kamalakshi devi 36.

History of the temple: According to epigraphical evidence the temple was inexistence

by the thirteenth century AD. But the architectural features evidenced by the tenth

century AD for its construction as opined by A.Gurumurthy is his work Temples of

Kadapa district. The temple Vaidynathsvami was refered for the time in the inscription

of the Yadava king Pratapa Chakravarthi Singhanadeva dated (r.1200-1247) belonged to

Yadava dynasty, records that a gift of land made by his general Mahapradhana

Narayana Lakshmideva Danadanayaka to the worship of the god Vaidyanathasvami.

Another epigraph dated 1261 AD also mentions the name of the god. Thus these are

witnessed for the existence of the temple 37.

The Vacant Shrine and its history and general Description : It is a ruined one and

vacant shrine, faces east. It consists of a garbhagriha and an antarala. Its garbhagriha

surmounted by a vimana but not extant 38.

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THE BHIMESVARA TEMPLE: It located to the north of the vidyanathesvara-svami

temple and faces east.

General Description of the temple : It consists of a mukhamandapa, an antarala and a

garbhagriha. The garbhagriha contains a dvitala vimana built of brick and it enshrines

a Sivalinga. The walls of the antarala and the mukamandapa was decorated with

sculptures of Bhirava, Nataraya, Devi, Manmada and so on 39.

History of the temple : It is not mentioned in the epigraphs. But the temple wall

decorations are similar to the wall decorations of the Chennakesava temple complex

and suggest that, the temple belongs to the Vijayanagar period, built during the

fifteenth century AD 40.

THE CHENNAKESAVA COMPLEX TEMPLE AT PUSHPAGIRI

This temple complex located on the lower slopes of the hill of pushpagiri. It is

enclosed by a common rectangular courtyard with a gopura gateway in the west on the

bank of the river Pennar, opposite the village of pushpagiri. The temple complex

consists of the Chennakesava, Santanamallesvara and Umamahesvara group of temples.

This temple complex is also called as Umamahesvara temple complex 41.

General Description of chennakesava temple : It consists of garbhagriha, an antarala

and mukhamandapa and faces west. The garbhagriha is a dvitala vimana of brick

superstructure and houses the Kesava image. The temple walls consists of the

sculptures of dancing Ganesa, Rama, Sita, Krishna preaching Bhagavadgita to Arjuna,

Rati and Manmada, Mahishasura Mardini, Venugopala, Varaha, Kaliyamardana and

Narasimha and so on42.

History of the Temple complex : There are eight epigraphs of this temple which

records the history of it. The temples of Santhamallesvara and Umamahesvara were in

existence since 1294 AD and the chennakesva temple from 1299 AD43. It is evidenced

from these epigraphs, that the temples were in runined condition upto the third quarter

of the fifteenth century AD. Lateron, the sikhara of the Chennakesava temple was

repaired by Pedda Aghorasivacharya in 1501 AD44. But the prakara and the gopura

gateway were built in 1500AD45.

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THE SANTANAMALLESVARASVAMI TEMPLE

The temple standing to the north of the Chennakesava temple and consists of a

mukhamandapa, an antarala and a garbhagriha. The garbhagriha consists of a brick

built dvitala vimana and crowned a circular griva and a round sikhara. The garbhagriha

enshrines a linga with a round panavattam. The deity figures on the walls of this

temple includes Vishnu, Rama, Sita, Nataraja, Kankatamurthi, Kiratarjuniya and so

on46.

THE UMAMAHESVARA TEMPLE

It consists of an antarala and a garbhagriha and faces south of the Chennakesava

temple. The garbhagriha contains dvitala vimana crowed by square griva and sikhara.

The garbhagriha enshrines an image of Vrishabharuda Uma Mahesvaramurti i.e., the

God Siva and Parvati are shown seated on a moving nandi and all facing south47.

In addition to these three temples, there are two small shrines for goddess

Lakshmi and Anjaneya, in the same courtyard.

THE LAKSHMI SHRINE

It faces south the chennakesava temple and consists of a mukamandapa, an

antarala and a garbhagriha. The vimana above the sanction is an ektala vimana and

croned by a round sikhara. The garbhagriha enshrines an image of Goddess Lakshmi48.

THE ANJANEYA SHRINES

It abuthing the west prakara wall of the gopura gateway of the Chennakesava

temple and consists of a garbhagriha and a four pillared porch. The garbhagriha is

surmounted by a sikhara with kalasa and it houses an image of Anjaneya with a anjali

phase 49.

THE SAKSHIMALLESVARA TEMPLE

It is also abuthing to the north east courtyard of the Chennakesava temple, faces

south.

General Description of the temple : It consists of an antarala and a garbhagriha. The

brick built vimana above the garbhagriha consists of a single stoney or ekatala with

square griva and the sikhara and houses a linga in square panavattam50.

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History of the Temple : The temple sculptural details informs that the temple was built

in tenth century A.D, but the inscriptional reference of this temple dated 1261 AD

along with the temple of Mallinathadeva of Mallesvara51.

Importance of the Temples of Pushpagiri : Every year Devine festival will be

celebrated very gradually from Vyshakha Sudda Taidiya(for eleven days & Akshya

Trutay). In these devine festival devotees offer floral to Lord Vishnu and Siva and

worship of the Vidyanatha. They believe that they will get good health. Many people

came from Karnataka, Tamilnadu the worship of Sricharkra (Sudharshan Chakra), the

goddess lakshmi (Ammavaru) which were enshried by the First Guru Adi

Sankaracharya (Gangatguru). The five rivers the kumudvathi (Kunderu), the

Mandavya, the Pinakini (Pennnar) the Chitravathi and the Papagni will get together in

this festival season. So many people come into the months of Sravanamasam (August),

Maga (February), Karthika (November) take in the bath in the place where these five

rivers get together during this season. They feel and believe that they were endowed

with the virtue of performing of hundred (100) Ashvamedhayagas by just visit and

taking bath in place where all the five rivers get together .

The visit of the Puspagiri temples and bathing in the waters of pinakini can

cleans all sins at under the end, lead to the path of Liberation. According to the

tradition, if one baths and drinks of the water of the pinakini at this holy place, all his

sins are destroyed and his ancestors, upto seven generations will all attain higher

worlds. Taking bathing in Pinakini water at Krishna Chaturdasi (day before new moon)

and offering Tarapanas at this place would leeds onece Karma to fruitation. One who

died at this place will surely attain Moksha. This place can blessed good to the men of

seven castes. Whose ashes mix in the holy waters of river Pinakini, such a man would

immediately be liberated and he will reach the abode of the God Vishnu 52.

THE VIRABHADRA TEMPLE, RAYACHOTI TALUK

The temple is located in Rayachoti taluk in Kadapa District, which is thirty

miles from the district. The place is reached by bus. The temple is dedicated to God

Siva in the name of Virabhadra.

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General Description of the temple : The temple situated in a closed enclosure and faces the east. There are three entrances in the enclosure in the east, north and south which each surmounted by a gopura. It consists of a garbhagriha, an antarala, a mukhamandapa kalyanamandapa and a mahamandapa. The garbhagriha contains a dvitala vimana with a sikhara belongs to Nagara order. The garbhagriha enshrines a stone image of Virabhadra and a Linga on a somasutra 53. In addition to this main temple there are small shrines to Devi, Kumara, Bhairava. The Devi shrine is dedicated to the consort of the main deity which is adjacent to it. It consists of a garbhagriha, mukhamandapa and a porch. The garbhagriha enshrines an image of Parvati standing in posture. The Kumara shrine is situated in the north of the kalyanamandapa. It consists of a garbhagriha which houses a fine stone image of Kumara riding a peacock. The Bhairava shrine is also located a fewyards away to the main shrine. It consists of a garbhagriha and a porch. The garbhagriha enshrines the image of Bhairava54. History of the Temple : There are four epigraphs found in the temple evidenced the history of the temple. The temple belongs to the Vijayanagar period. Among the four epigraphs, three inscriptions records the grants made by the chief of the vijayanagar kings for the purpose of conducting food offerings of the god in certain anspicious days of every year. The first epigraph dated 1534 AD records that Mahanayakaracharya Venkatadrinaya gifted the grant. Likewise the two epigraphs also mentioned the same name who made the gift to the God Virabhadra to performing the offering and also to main lamps dated 1534 AD and 1558 AD in the temple 55. Only the fourth inscription records the renovation of the temple. It dated 1563 AD mentions a that the garbhagriha, sukanasi and sikhara of the temple of Visvesvara reconstructed as they fell into ruins. This was undertook by the chief Mahamandalesvara jillela Rangapati-Rajayyadeva-Maharaju 56.But these river epigraphs did not records the governing place of the chiefs of Vijayanagar kings. Importance of the temple : In Kartika masam the Pilagrims celebrated the Dipostva in grand scale. The visit of Veerabhadra temple can cleans all sins. The devotees from not only Andhra State, but also from Karnataka tamilnadu the worship of Lord Veerabhadra and a Linga on a somasuthra. In every year shivarathri mahostav in the month of Maghamasam (February-March) was conducted. In addition to this, the tirunalu was also conducted in this month.

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THE AGASTESVARA TEMPLE, CHILAMKUR, YERRAGUNTLA TALUK

The village Chilamkur is in Yerraguntla taluk located on the Kadapa-Tadipatri

road. It is also 6 kilometers from Yerraguntla railway station and 2 kilometers to the

south of the Kalamalla railway station on the Chennai-Mumbai broadguage line. The

old name of the village is Chrumburi, Chirumburu, Sirumura, Chiramakuru, Muthyala

Chilamkur, and Chilama Agrahara. Which means a small village. This is evidenced

from the epigraphs of the sixth centure AD to sixteenth century AD57.

General Description of the Temple: The temple consists of a garbhagriha and a

mukhamandapa which erected in a compound faces south. The apsidal form of the

temple informs that the temple was erected on the model of a Buddhist chaityagriha.

The garbhagriha consists of a garjaprishtha sikhara (apsidal plan) and enshrines a Linga

set in a round panavattam. In addition to this temple there is a small shrine for

Ganapati58.

History of the Temple : There are nine epigraphs of the Chilamkur village which

records the history of the village. According to the epigraphs, the history of the

Chilamkur goes back to early medival period and it was an important administrative

division under the rulers of the Renati Cholas. At the sometimes the nine epigraphs are

not mentioned the temple of Agastyesvara. But in the epigraph of the Renati Chola

queen named Elan Chola Mahadevi made a gift of a garden to the god of Agastyesvara

temple, which dated to the eight century AD. So, the temple belongs to eight century

AD59. Later, the temple received gifts under the Vijayanagar rulers. This is witnessed

from an inscription dated 1382 AD of the king Harihara raya II and his son Devaraya I

as prince administering Udayagiri rajya 60.

THE GANAPATHI SHRINE :The shrine lies towards north of the Agastyesvara

temple. It consists of a garbhagriha which passess apsidal sikhara built of stones. The

shrine also resembles like the Agastyesvara temple, housing an image of ganapathi 61.

Importance of the temple : At present, rituals are not conducted regulary. Only on the

auspicious days prayers and offering are given to the god. To visit the temple one

should get religious merits.

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THE PARASURAMESVARA TEMPLE AT ATTIRALA, RAJAMPETA TALUK

The Athirala village is situated nine kilometers to the north-east of Rajampet

taluk. The village is an ancient place and near it is a hill called Bhairavachala where a

small river called Pulastya joins the river Cheyyeru (in Sanskrit Bahuda). The temples

of parasuramesvara, Gadadeva Tretesvara and Durga are located at the foot of this

hill62. Besides these temples, there are temples of God Bhirava and Ramanatha as

evidenced in the epigraphs found at Athirala63. Among these, the parasuramesvara

temple is important art and archtechtural features for it.

General Description Of The Temple : The temple consists of garbhagriha an antarala

and a mukhamandapa with a rectangular prakara wall enclosed with dilapidated

gopuragate way. The temple also faces west. It also consists of a open pillared

mandapa inside the courtyard. The garbhagriha consists of a apsidal griva and a

gajaprishta sikhara (i.e., vesara style) built of bricks. It also enshrines a broken image

of parasuramesvara 64.

History of the Temple : There two legends regarding the history name of the village.

According first legend, in the Tretayuga, Jamadagni, the great sage, one among the

Saptarishis, suspecting the chastity of his wife, asked his sons to cut off her head. But

the first two sons were not obey his orders. His third son parasurama obeyed his father

and thus incurred the sin of matricide. To get rid of the sin of the matricide, Jamadagni

asked his son to make pilgrimage to sacred places (Kshetras). Thus, Parasurama went

all round the holy places, but he was freed from the sin only after taking fath in the

cheyyaru (Bahuda) river and performed prayers to the god Tretesvara from that day

onwards, the place had the name Hatyarala. The workd hatya means killed and ralu

means to fall. Thus, the present from Athirala is said to be a corrupted form of

Hatyarala 65.

According to second legend, during the medival period, there were many

Brahmin colonies (agraharas) on either sided of the cheyyeru. Among them, two

Brahmin brothers Sankha and Likhita were living on either side of the river. Likhita

went to his elder brother Sankha living on the other side of the river the learning Sastras

from him. Oneday Likhita while going to his brother went into a Mango grove and saw

two ripe mangoes. He was very eager to eat them, because he was very hungry. He

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searched for the owner of the mango garden but he could not found none. So, he ate

the mangoes and explained everything to his brother, when he met him. His brother

sankha accused him as a thief and sent his brother to the king to receive the

punishment. To obeying his brother’s order. Likhita valuntarily went to the king

Ravivarma, ruling over Pottapinadu and explained about what he did. The king hearing

the incident and after that according to the laws in the kngdom. He ordered to cutoff his

two arms. Thus Likhita came to his brother, without his two arms. Then, Sankha asked

his brother to take a bath in the Cheyyeru river, when Likhita had his bath in the river

with bhakti (devotion), his hands were restored. Thus, as the river gave arms to

Likhita, it got the name Cheyyeru (Cheyyi in Telugu names arms and Yeru means river)

and in Sanskrit, the river as known as Bahuda66.

The village Attirala had records in the epigraphs as Arthirevulu, Araturevulu

and Araturela. Likewise, the Tamil epigraphs reffered as Tiruvatturai. Lateron, as

Attirala, Haturala and Hatyaralu. The word Atti means fig tree (i.e., ficus glomerata)

which means fig trees 67.

Date Of The Construction Of The Temple : There are nine epigraphs on the walls of

the temple. All the epigraphs were issued during the time of the Vaidumbas, the

subordinate chiefs of the Chalukya-Chala kings who were their Masters. According to

the epigraphical evidence the Parasuramasvera temple was already existence by the

year 969 AD. Thus, the temple was constructed during the second quarter of the tenth

century AD under the patronage of the Vaidumbas. The additional structures like

prakaras and the mandapas were built in 1279 AD.

Importance of temple : The vist of parasuramesvara temple and bathing in the waters

of Bahuda can cleans all sins. At under the end to lead path of liberation. It that we

feel happy and forego our rudness. Unmarried people both male and female get

married on visiting the parasuramesvara temple. They leave beyond their expected

lifespan. Infront of the temple Vaca Tataiah shrine is their. Those who are suffering

with head-ache are bodily pains will disappear on touching that shrine. Parasurama

ended her mother with axe and dipped the cane in the river Bahuda and bcame pious.

Similarly the sinners who dip in that river all their sins will disappear. Every Monday

special poojas, abhishekas, archana are performed.

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THE SANGAMESVARA TEMPLE, ANIMELA – VEERAPUNAYUNIPALLI,

YERRAGUNTLA TALUK

The Animela village Animela situated at the foot of Animela hills and two

kilometers to the west of the confluence of the river (pavani) Mogameru with Papaghni.

It is also laying on the Yerraguntla-Vempalle road and twenty one kilometers

yerraguntla railway station. The name Animela is also derived from the words ani

which means elephant and mala means hills in Dravidian language69.

Local Legendary Account of the Temple : The first legend tells that the hill ranges

were the confluence of Papaghni and Mogameru had thick forests and were famous for

Elephants. Hence, with the kanada influence the hill got the name Animela which

means the hills of elephants. The village situated at the foot of the hill also came to be

called as Animela.

According to the second, the Sivalinga of the Sangamesvara temple (Surya

Kshetra) was installed and worshipped by Saptarishis. It is also evidence in the

epigraphs of Animela that the Sangamesvara in mentioned to as “Srimatdevadi Devata

Sarvabhauma Satchidananda Paripurna Saptarishis Varadundiana Animela

Sangamesvara (that of the first among the gods, king among gods, completely

immersed in the world of bliss and he who gave books to seven rishis). But the

Sangamesvara temple was undergone in the debris in the due course. After sometime,

near the confluence of the Magameru with Papagni, there is a hamlet called Rajupalem

in which the solar race kshtriyas lived there. The hards of cows from Rajupalem and

same cows from nearby villages used to come daily to the Animela hills for gazing.

One of the cow from the herds, shed its milk on an out hill under which the

Sangamesvara lay buried. The owner of the cow, a resident of the Rajupalem came to

know this and tried to chase the mystery by closely watching the cow. He was

wondered that he saw the cow shedding its milk over the out hill and hit the cow with

his axe. But the axe missed its goal and hit on the tap of the Sivalinga making a deep

mark which is said to be found on the present Sivalinga also. Than, he came to

conscious and repented his action. Lateron, he unearthed the sivalinga with its

panavattam and built a temple and affered daily workship70.

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General Description of the Temple: The main temple facing east and consists of a

garbhagriha, antarala, mukhamandapa and a mahamandapa and all these surrounded by

a pillared corridor. The temple also has four gopura gateways in four directions

enclosed by rectangular courtyard. The vimana over the garbhagriha is a divtala and

crowned by a four – sided griva and sikhara. The garbhagriha enshrines a Linga set on

a square panavattam 71. Besides the main temple, there is a small shrine for Devi, facing

south, consists of a garbhagriha and antarala. The Vimana over the garbhagriha is a

ekatala variety, crowned by a round griva and sikhara. The garbhagriha houses a

standing image of the Devi72.

History of temple : There are eleven epigraphs found at Animela. Among these four

inscriptions belong to the Vaidumba kings and the seven epigraphs from the period of

Vijayanagara kings. But none of these epigraphs referred the date of the construction of

the temple. The temple was in existence by the time of the Vidumbas and the

Vijayanagar Dynastes. But the prakara walls and the mandapa surrounds the temple

was built in 1543 AD during the region of Achyuta Devaraya (r1530-1542) Another

epigraph evidenced that the garbh-agriha, antarala and the mukamandapa was built in

1367 AD reffered by the temple priest named prolajiyya which the period assigned the

vijayanagar Dynasty73.

Importance of the temple : Sangameswara Temple is also known as Suryaskhetra.

From the sun rises to sun sets the sun rays fall on the Siva Linga and pana vattam. The

Linga shows twelve divisions. Among this the important are Gopadam, Kamalakshi,

Ganesha, Lotus, Bramharandra. The total temple is visible in shape of Lingakara. The

Skhetrapalaka of this temple is Subramanyaswamy. Yagnamandapa has special feature

that is the sun in the East, fire in Agneya, yama in the South, in Niruthi Vastu Purusha,

in the west Varuna, in Vayuya the Vayudeva, in the North Kubera, in the

Esanya,Lakshmi and Kinnera, Kimpurusha. Those who worship this God can concive

children. The importance of the south wall prakara Gopura is the dust of the place is

heals the skin diseases. To visit the temple and taking bath in the confluence of the

three rivers Chitravathi, Papagni, and Mogameru can clean the sin of their lives. As the

predition of Sri Veera Brahamendrasvami, there is parrot on the top of the dvajastamba

if its beak touches the Threveni sangamamam (Chitravathi, Papagni, Mogameru-

pavani) water it flies away it shows the end of Kaliyuga.

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SRI KODANDARAMASVAMI TEMPLE – VONTIMITTA,

SIDDHAVATAM TALUK

It is a largest village in Siddhavatam taluk, which lies near the railway station in

between Kadapa and Rajampeta taluk on Chennaih-Mumbai railway line. The temple is

situated in the South-West of the Village. There is also a temple for god Anjaneya

called as sanjeivaraya opposite to the Srikond-adarmasvami temple. The Anjaneya

temple is described as one of the grandest temple (pagada) in the Kadapa district by

the French traveler Tavernier. At present it is protected by the Archacalogical survey of

India 74.

Local Legendary Account of the Temple : About the Srikondaramasvami temple Prof.

A Gurumurthy gives the details as follows, 75.

The village Vontimitta is said to have been a sacred place (kshetra) located in

between the two great sacred places of the south such as Srisailam and Siddavatam. It

was also called as Dandakaranya-Kshetramu. In the Tretayuga, Rama accompanied by

Sita and Lakshmana went to forest to fulfill the wishes of his father. One mid-day

Rama to quench the thirst of his wife Sita, shot his arrow into the earth, through which

sweet water sprangout. Later, this perennial flow of water was made to form two small

tanks which are called Ramathirtam and Lakshmana Thirtham. Rama along with Sita

and Lakshmana toured all over Danadakaranya and many sages. The sages prayed to

Rama to free them from the atrocilites of the Demons (Rakshasas), Rama blessed them

all and promised to punish the Demons. This blessing (anugraha) from is said to be the

present deities of Rama, Sita and Lakshmana houses in the garbhagriha. According to

another legend, the idols are said to have been installed by Jambavanta.

In addition to the above legend, Potana or Bammera Potana (r.1405-1470) a

great devotee of Kodandarama as a poet par excellence lived at this village. He

composed on Telugu Mahabhagavatam (Andhra Mahabhagavatamu) at Vontimitta. To

evidenced this, a stone image of this poet is place in the mahamandapa of this temple.

Likewise, another poet Ayyala Tipparaju, who wrote Sri-Raghuvira Satakamu and was

the court poet of prouda-Devaraya or Devaraya II Vijayanagara king (r.1423-1446) was

also a native of vontimitta. In addition to this, Ayyavaru Ramabhadra one of the

Astadiggajas (eight great elephats) of Krishnadevaraya (r.1509-1529)and grandson of

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Ayyala Tipparaju had close association with this village and the temple god

Kodandaramesvara (Local Legandary), Apart from this, the name of village was

account of the temple derived from the names of two persons called as Vontelu and

Mittadu. These two helped a king named Kampana, who camped with his army at this

place, by showing water of Ramathirtham to quench their thirst. Then the King being

pleased with them, built a village after their names Vontedu and Mittadu which lateron

became Vontimitta. Later, he also built a temple to Raghurama. According another

tradition, that the village is so called because of the deities of Rama, Sita and

Lakshmana are carved out of a single stone with a common pedestal. Vontimitta also

called Ekasilanagaram in Literature.

However, the Legend account seems to be more reasonable and sounds true. Because,

the village got it name from the single hill which in Telugu is Vontimitta (Vonti is

Singal and Mitta is high mound or hill). The hill is also from of Palakonda range.

Date of the Temple Construction : The artifacts of the temple evidenced the

Vijayanagara period. According to the artifacts, a king known as Kampana came to

this village with his army and drank the water of Ramagundam or Ramatirtham and

built a garbhagriha for the God Kodandarama and also dug a big tank to the south of

this temple. The king Kampana may be the Kumar Kampana, son of Bukkaraya-I (r.

1344-77)76. Later, the king sadasivaraya (r1543-1570) granted village in

Siddhavatamsima of Udayagirajaya for the daily worship of the god. These are

evidenced by the four epigraphs found in the Temple walls. In addition to this, the

Matticheiefs who were the feudatories of the Vijayanagara kings occupied the

Siddavatamsima including vontimitta which the temple comes under the patronage77.

General Description of the Temple : The temple facing east is enclosed by rectangular

courtyard and has three gopura gateways in the east, south and north prakara walls.

The main temple consists of a garbhagriha, antarala, a mukhamandapa and

mahamandapa. It also has a additional structre Kalyanamanda. The garbhagriha

consists of a ektala vimana with a round sikhara and enshrine the deities of Sita,

Kodandarama and Lakshmana 78.

165

The Anjaneya Shrine : It is facing west of the Kodandarama temple also known as Sanjivaraya temple. It also consists of a garbhagriha and a mukamandapa. The garbhagriha consists of a ektala vimana crowed by the square griva and sikhara and houses deity of Anjaneya79. Importance of the temple : In the every year Utsavas are conducted at the time of Sri Ramanavami, in the month of Chaitra masam (March –April) Pothana Jayanthi is celebrated every year in Srirama navami. This temple was renovated during the first quarter of Vavi Kolanu Subbarao who famous of as VASUDASU, with this own money and amount collected from the various places. There is an asharama in the name of Vasudasu on the top of the hill. Every year the Government of Andhra Pradesh brings the Muthyala Talambralu to Lord Sri Rama an accation of Sri Ramanavami. The people celebrate the bramhostavs nine days in grand scale. THE TEMPLES OF GADIKOTA, JAMMALAMADUGU TALUK

It is on a hill range about six kilometers to the west of Jammalamadugu taluk. The term Gandikota is formed of two telugu words Gandi meaning gorge and Kota means a fort. The gorge where the Pennar river has cut its way through the sheer rugged cliffs of bedded sandstone, some two or three hundred feet high, is six kilometers long and the heights of over looking the south bank of the River Pennar is crowned by vast fortification. In the fort, there are two temples dedicated gods Madhavarayasvami and Raghuntha-svami temples 80.

History of the Gadikota fort : It is an important hill-for (giri-durgam) in the history of the peninsular India. According to the Gandikota Kaifiyat, the history of the Gadikota dates back later half of the thirteen century AD and the fort was built by certain Kakaraja in 1122 AD. But this date is not corroborated by any other evidence. Because the epigraphs of the Ambadeva of the Kayastha chief of the Kakatiya dynasty, dated 1290 AD records that Ambadeva shifted his headquarters to Gandikota from Valluru. Later the Kakatiya king Prataparudra (r.1298-1323) reduced the fort. It is withnessed by a epigraph dated 1314 AD found at Upparapalle registers that Juttayalemka Gonkareddi was appointed by Prataparudra to rule Gandikota. During the period of Vijayanagar dynasty, the fort was headquarter of a Sima with in the Udayagirirajya. Later, when the Vijayanagar empire become downfall, Mirjumla a commonder-in-chief of Abdullah Qutab Shah (r.1626-1672) took the fort about the mid of the Seventeenth century 81.

166

THE TEMPLE OF RANGANATHASVAMI

There are six inscription records the temples of Gandikotafort. The temple was

built during the fifteenth century AD during the period of Vijayanagara dynasty. But

the earlies record of this temple was an inscription dated 1557 AD, which the period

assigned the king Sadasivaraya (r.1543-1570)82.

General Description of the Temple : The temple has rectangular courtyard enclosed by

a prakara with a gopura gateway in the east wall. The temple consists of a

Garbhagriha, antarala, a mukhamandapa, mahamandapa and a kalyanamandapa facing

east. There is also a separate shrine for Devi, the consist of the god Ranganatha. The

Vimana over the garbhagriha is not elangated and the Deity in the garbhagriha is

missing83. To the Devi srine consists of garbhagriha and a porch of six pillars the

garbhagriha is no vimana and the image of Devi is missing84.

THE MADHAVARAYA SVAMI TEMPLE

It was constructed in the first quarter of the sixteenth century A.D. which is

evidenced in the art and architecture of the temple. The earliest reference of the temple

was records in the epigraph of Sixteenth century AD85.

General Description of the Temple : It consists of garbhagriha antarala,

mukhamandapa, mahamandapa, kalyanamandapa, navagrihamandapa enclosed by a

prakara wall of a rectangular courtyard with a gopuragateway in the east. There are

narrow entrances in all the other three directions. The temple also has additional

structures, such as temple kitchen, corridor, Alvar shrine86. The garbhagriha is not

possessing a extant vimana and image in the sanctum is missing. Besides these, the

navagriha mandapa (The temple of nine planets) is situated in the north east corner of

the courtyard and the Alvars shrine is located in the west87. The shrine is also vacant

without enshrining any image. It has a blong garbhagriha with a parah infront 88.

Importance of the temple : The devotees who visits the temple can obtain religious

merits and peaceful of mind. In every year, on the auspicious days including

Vaikuntaekadasi, special pujas and ustavas are conducted to tehse gods.

167

THE CHENNAKESAVASVAMI TEMPLE, VELDURTHI, YERRAGUNTLA

The Temple is situated in the Veldurthi village of yerraguntla Taluk at Kadapa

district. It is near to Muddanur-Yerraguntla Road. The place can reached by Bus.

General description of the temple: The Chennakesavasvami temple faced towards

south. It has one prakara. The main temple, consists of mukamandapa, an antarala and

a garbhagriha. The temple has a wooden dhavajastambha of about twenty feet is in

front of the mukamandapa. The vimana of the temple is in one tala built of sand stone,

brick and mortar and the santorium houses a life-size idol of God Lord Vishnu called

Chennakesavasvami, installed on a pitha. The mukamandapa consists of twenty pillars

in four rows and the mantapa is open on the side. The walls of garbhagriha are plain.

The garbhagriha is square on plan. The doorway two sides dvarapala figures of Jaya

and Vijayulu89.

History of the Temple: The earliest epigraph dated in eight century AD records the

name Uttamaditya Maharaja. Donations the village lands gifted to Brahmanas.

Though the epigraphs does not refer to the temple we may on the mode of construction

of the wall and proportions of the base, and wall assign the structure the lastphase.

Originally this temple on plan consisted of a mukhamandapa, an antarala and

garabhagriha. But the pillars and their carving reveal a later date, probably of 12th and

13th centuries AD90.

SIVA SHRINE

The Siva shrine is situated on the outskrits of the Veldurti village. The temple

is much ruined and stands on the small mound. The walls are renovated with shale

peaces in recent times. The temple faces east and on plan consists of a mukhamandapa

and a garbhagriha. The mukhamandapa has an open front on the east and it has four

pillars. The garbhagriha is a square structre and at present has no roof. The garbhagriha

houses a image of God Siva, which originally might not have belonged to this

temple91.

168

AGASTHESVARASVAMI TEMPLE, PRODDATUR

The temple is an ancient one and situated in the middle of the proddatur town.

Proddatur lies Fifty kilometers away from Kadapa on Nellore-Gotty highway. It is

also a railway station.

General Description of the Temple : The Agasthesvarasvami Temple faced towards

east. It consists of an antarala, garbhagriha and a mukamandapa. The mukamandapa

walls are plain with eight pillars, four pillars in two rows. In garbhagriha the shrine an

image of Aagstheysva is three feet high and bells also arranged on the top of the linga

in square panavattam. In addition to this temple, there are other shrines for gods

Veerabhadra, Kartikeya Sakshi Ganapathi. The Devi shrine of Mahesvari locally called

as Raja Rajesvaridevi is standing position and two hands stretched, with Kamala

flowers (Lotus) in right hand. In antarala the roof of mandapa flowers and sculptured

two images of lines standing on their two feet. The vimana of the temple is one tala

built of Dravidian style92.

History of the temple : Agastheya Mahamuni consecrated the Sivalinga in proddatur.

So it become famous as Agasthasvasvami temple. This temple is one of the ancient

temple in Kadapa district. The Temple belongs to the Telugu cholas dated eighth

century AD and renovated the temple in 1498 AD. The vijayanagara king Ummadi

Narasimharaya Chief Narasanayaka (Dondanayaka) developed the temple. 93.

Local Legendry Account of the Temple : The mainbase of this temple is puttaparthi

Narayana charyulu who wrote Sivatandavam kavya. He medidated on sitting on the

stones in the middle of temple and done one hundred one Pradakshina and completed

the kavya. In antarala there is a altar the memorable is simbal of Narayanacharyulu.

Importance of the temple : Daily worship to the different deities enshrined in the

temple at different times in the day is an essential feature of Nitya-puja. Some times

special pujas are performed with festivals. In the temple dedicated to Lord Somanatha

refer to the angaranga-vaibhava (bhoga) nityapuja, rathostavam, Tirunallu, Sivaratri

utsavam. The visit of the Agasthesvarasvami Temple can cleans all sins at under the

end of the path liberation.

169

MABBU SIVALAYAM, VALLUR

Valluru was a small town at distance of eight kilometers from Kadapa district in

Andhra Pradesh. It is very near for Pushpagiri and the place can reached by Bus. It is

also located one kilometer on the Kadapa-Tadipatri highway road. The temple is

locally called as Mabbu Devalayam situated at the South-Eastern outskirts of the

village94.

General Description of Temple : Lord Siva faces north. The Temple consists of

mandapa, mukhamandapa, an antarala and a garbhagriha. The entrance of the doorway

is provided on the east. The mandapa, mukhamandapa has a panchasakha door on the

southwall. The mukhamandapa has six pillars in two rows and facing east. The roof of

the mukhamandapa is flat. The antarala doorway is panchasakha variety. The antarala

and garbhagriha walls are decorated by Vijayanagara art style. The square garbhagriha

has partly damaged roof. In addition to this temple there are other shrines the Devi

Shrine, kartikeya, Ganesha, rishi, GajaLakshmi, Umamahesvara Svami. There is no

prakara wall and only one inscription is there. The temple also has a small tank and the

dhavajastambha and the balipitam95.

History of the temple : The temple was called by Mabbu Devalam. In this temple the

deity was called Siva vallur is ruled by different minor dynasties such as Vaidumbas ,

Kayastas and Renati cholas. Vaidumbas were rose to prominence with the rule during

in eleventh century AD. Chola king Rajadhiraja-I chieftain Appimaya (Dondanayaka)

was the Governor of Maharajavadi who had Vallur as the capital. He developed the

temple. After the down fall of the Vaidumbas, the Kayasthas came to power and

occupied Vallur as their capital. Kayasta Ambadeva (r1272 – 1302) was the most

powerful ruler among Kayastarulers 96.

JYOTHINATHESVARA TEMPLE, JYOTHI. SIDDAVATAM TALUK

Jyothi is a small village and it is six kilometers away from siddavatam in

Kadapa district. It is very near to Badvel-Siddavatam road. The place can reached by

Bus. The village situated on the bank of the river Pennar (Pinakini)97

General Description of the temple : NandiThe Temple is called by different names

Jyothi Kshtra, Jyothinathesvara and Jyothinatha. There were only one epigraph found

in the temple. The earliest epigraph dated in 1274 records the name of the Rakkasa

170

Gangarasadeva one Chinta Raminayaka had built the temple and gopura to the Lord

Jyothinatha. The temple was surrounded by a prakara whose remains are buried now in

the sand dunes of the river. The epigraphs of eight century AD refer to this place as a

Saiva (Siva) Piligramage centre. This temple is situated south corridor of SriSailam.

Later epigraphic and art activity at this place shows Siddavatam and Jyothi become

influential Pasupata centres through the centuries 98.

History of the temple:- Jyothinatha temple faces towards east. The Temple consists of

a mukamandapa, antarala, nandimandapa, natyamandapa, and a garbhagiriha. The

vimana of the temple is three vimana crowned by a sala sikhara. The sikhara on either

end has kirthimukha heads. The brick built superstructure of garbhagriha and the

sukanasa are massive. The mukamanda walls are constructed with brick and the

antarala garbhagriha walls are built with stone. The doorway into the antarala is

chaturasakha variety. The doorway into the antarala is chaturasakha variety. The roof

of the antarala is very plain. The nandimandapa brick built has two chitrakhanda

pillars. The entrance into the temple is through small nandimandapa. The garbhagriha

houses centred a linga placed in square panavattam. The northern side of the temple

one is dedicated to the enshrines an image of Goddes Minakshi and the north-western

side the deity is called Brahma. This is only one of the Brahma temple in Kadapa

District. In addition to this temple other shrines are Dakshinamurthy, parvathi, seated

Ganesa, standing 99.

Importance of the temple : Monday’s of Kartikamasa and Siva Ratri special pujas are

performed. Daily worship to the different dities in the temple at different times in the

day is an essential of Nitya-pooja.

PATALA SOMESVARA TEMPLE, KAMALAPURAM TALUK

Kamalapuram was a small town at distance twenty Three kilomenters from

Kadapa district. Kamalapuram lies between latitude 14°.581 north, and longitude

78°.651 east. It is near Kadapa-Tadipatri highway. The place can reached by Bus. It is

also railway station on the Chennaih-Mumbai broad guage line. This town is near on

the right bank of the river Papagni river follows east to south, Pinakini flows north to

south and north-west flows Kumadvathi river. Thus the three rivers are flow joins

together at its confluence is regarded as Trivenisangamam100.

171

General Description of the temple : NandiThe deity is called popularly known as

Patala Somesavara Temple because the shrine are at a lower level in the temple. The

temple faces towards east. There is only one epigraph recorded on the pillar out side.

The Temple dated 925 AD in the reign of Rashtrakuta king Indra III. The rennavation

of the mandapa and the doorway of the temple developed by chieftain of Pallava

lineage whose name is lost. On this evidence it may be printed out that the

rangamandapa. After that this place was ruled by the Renadu cholas, the Vaidumbas

and the Kayasthas the fendatory chiefs of the Kakatiyas and then the chiefs of the

Vijayanagara dynasty 101.

History of the Temple : The Temple consists of a rangaman-dapa, mukamandapa,

antarala, kitchen and garbhagriha and aporch . The front mandapa with only one

doorway. The garbhagriha is built with stone and the superstructures is of brick. The

temple also has a small tank and the dhavajastambha and the balipitam. A monolithic

dipa-Stambha of about twenty five feet high stands next to the nandi pillar. The vimana

of the temple is in four talas built of stone, brick and mortar and garbhagriha sanctum a

life-size idol of God Siva called Potala Somesvarasvami set in a round panavattam.

The rangamanda consists of sixteen pillars in four rows of four each. The central four

pillars are square shape and all pillars are belong to the chakrabhandana. Antarala,

garbhagriha roof is very plain hollow. A seated Nandi is seen at the conners of the

roof. The Mukamandapa consists of six pillars. The antarala is a square chamber and

the floor level is lower than mukamandapa floor level. The doorway leading into the

garbhagriha is of dvisakha. The mukhamandapa on the northern side has on idel called

Devi shrine. The Devi shrine faces towards south named as called Visalakshi of the

mukamandapa. In addition to these, there are two small shrines for Nandi, Ganesha,

Surya, Gajalakshmi, Vinayaka, Brahma, Sivakesava, Gadhadara Vishnu subramanya.

The other additions to these Temple are the kalyanamandapa, Kitchen,

Nagabandhamandapa and Navagrahamandapa. In the varda and mukamandapa housing

an image of two 102.

BUDDHIST SITES IN NANDALUR, KADAPA DISTRICT

The innumerable Buddhist sites that have been discovered and being discovered

all over Andhradesa were a proof that Buddism enjoyed great popularity among the

Andhras for about 1000 years from 300 BC. to 600 AD., and the Buddhist sites have

172

yielded several Vihara complexes, where Buddhist monks of different schools lieved.

The architectural and epigraphical evidences supplemented by pieces of literary

evidence give us the glimpses of the life of the Buddhist monks in the Vihara of

Andhradesa. In Andhra Buddhist generally selected a place particularly where there

was perennial supply of water. Most of the Viharas were built on the banks of the

Rivers. In recent years an important Buddhist site was excavated at Adapur103 on a

hillock popularly called Lanja kanuma gutta between the villages Nandalur and

Adapur, along the northern bank of the river Bahuda (Cheyeru). Though the site was

noticed by the Archaeological survey of India (A.S.I.) in their repot of 1912-13AD, it

was to wait till 1967AD for it comes to the light. Sri N.S. Ramachandra Murthy,

department of Archaeology, Hyderabad, personally conducted a preliminary

exploration and after excavations.

Brought to light a Vihara, several Votive and miniature stupas and a Mahastupa.

Many broken shreds of polished red ware, grey ware, black ware and terrakota

figurines of several serpant hoods with perforator marks on the back were also

discovered. He also brought to light a broken pot of red ware containing hoard of

Satavahana coins numbering more than 1600. The finds from this site as well as

Pushpagiri and Peddacheppalli are noteworthy. The existence of early Buddhism in

Kadapa district is certain.The earlist Buddhist wave in the Kadapa area was

undoubtedly of the Asoken period104.

JAINA SITES IN KADAPA DISTRCT

Dommara Nandyala : Jainism was profounded during countless ages by a succession

of 23 Thirthankaras prior to the last Thirthankara Varthamana Mahavira. It is from the

word Jina the modern of familiar name of Jaina is derived. It's important characteristic

feature which gave Jainism a stamp of its own, were the extremity of tenderness shown

towards animal life i.e. Ahimsa, and the saint worship i.e. the worship of the

Thirthankaras. Robert Sewell105 was the first to report the existence of Jaina vestiges in

almost all the districts in Andhra region, especially, that the Rastrakutas and their

subordinate chiefs have been the great votaries of Jainism in the Kadapa district.

The early Jainas, being forest recluses and wandering ascetics, were mostly

highlanders. They preferred natural caves on the top of the hills for their stay. They are

generally situated away from human habitation. Hence, their settlements were mostly

173

meek and modest and also uninhabitable. We are told in the Dommara Nandyala

kaifiyat (Kadapa) that Jainas arrived at Dommera Nandyal which is nearer to

Jammalamadugu of Kadapa district. The thick and inaccessible jungle and made their

pallis (Settlements) on the bank of the river Pinakini (Pennar) as informed in the

kaifiyat an innumerable rock shelters are found noticed in the midst of the

Mylavaramdam which is very nearer to Dommera Nandyala. A huge Jaina image

carved in red sand stone is found in the village Dommera Nandyala. It was now kept in

the Dam sight museum Mylavaram.

The village Gangaperur in Vontimitta mandal is now an uninhabited village but

it had glorious past. It goes on narrating the advent of the two Ganga brothers Dadiga

and Madhva to Perur, Simhanandis who is coincidered to be an eminent exponent of

the early history of Jainism in Andhradesa. Simhanandis compassion with them, his

obtaining of a boon from Goddess Padmavathi, the sudden appearance of a sword,

Madhavas adventure of catching the sword and cutting off of the stone pillar into two

parts and finally creation of the Perur Ganga kingdom and a crown of cornikara pushpa

by Simhanandi, who confided the kingdom on the brothers putting the crown on the

head of one of the brothers. The gist of the story appears for the first time in the Gudlur

copper plate of 963 A.D. of Narasimha III105.

Jaina Sites in Danavalapadu

The glorious Jaina centre of the Kadapa district is Danavulapadu. It is situated

between Proddutur and Jammalamadugu. It was indeed a sacred centre of Jainism as we

are informed from the label inscriptions that several learned preceptors and faithful

followers of the Jaina law thronged their from distant places to terminate their lives by

observing Sallekhana-Vratha view106. The word Sallekhana is a peculiar Jaina term

often interpreter as death by slow starvation. According to Jammalamadugu kaifiyat the

original name of the village Danavulapadu was Kurumarri107. In Telugu Danavulapadu

means the ruined settlements of demons. Although the original name was Kurumarri,

the village was perhaps given the present name, Danavulapadu by the followers of

Hinduism at a later period when Jainism had fallen in to discredit, because it was

associated with the peculiar practice of Sallekhana. Excavation at the site was

conducted by the Archaeological Survey of India in 1903AD and a large number of

antiquities associated with Jainism were unearthed108.

174

GOVERNMENT AND PRIVATE SECTOR INVESTMENT FOR TOURIST

INFRASTRUCTURE, IN KADAPA DISTRICT

The Government of Andhra Pradesh intends to encourage private sector

infrastructure investment into power generation and distribution, water supply for

industry, airports, highways and roads, and telecommunications. The utilization or the

Government and private sector for infrastructure investment essentially comes in two

forms: first, private sector involvement in the construction and operation or

infrastructure which, to date, has been undertaken principally in the

telecommunications, road construction and electricity sectors; and second, the

establishment of Government organizations to raise investment funding from the

financial markets.

Places of Tourist Interest :There is no separate tourism package to Kadapa District, The District

comes under the Tirupati circute.

Rail : Kadapa is six hours by rail from chennai. There is somany trains connect

Chennai and Kadapa. Four daily trains from Mumbai to Hyderabad, and Three trains

from Hyderabad also means good connectivity with Hyderabad from which the journey

takes 8 hours. During the return journey train booking can be made from Kadapa also

at the South Central Railway counter there.

Road : Regular bus services are available from Chennai, Hyderabad and Bangalore to

Kadapa. Devunikadapa , Nandalur and Ontimitta is just 80 Km., from tirupati, Two

hundred kilometers from Bangalore. Frequent buss services available between tirupati

and Kadapa. People traveling from Hyderabad and Chennai and Bangalore, can

actually buy tickets to Kadapa.

Accommodation : Haritha Srinivasam: Suite (12) Rs. 1100/- A/c Room (8) Rs. 900/- Non

A/c Room (120) Rs. 400/-. Most modern Restaurant & a Reservation Counter are

located here

Free Accommodation : No free Accomodation in the temples and around Kadapa

district.

175

Places to visit Around Kadapa.: Ontimitta Kodandaramasvami, Nandalur,

Bramhamgari Matam, Pushpagiri, Mopuribhiravesvara svami Pulavendula,

Mulasthanesvara temple-Pottapi. Virabhadrasvami Temple–Rayachoti,

Parasuramesvara Temple - Attiralla. Sangamesvarasvami temple-Animela, Gandikota,

Proddatur, Jyothinathesvara temple –Siddavatam

Food in Kadapa.: 1. Blue Dimand Hotel 2. Manasa Hotel 3. Mantra Hotel 3.Dwaraka

Hotel 4. Gokul Hotel 5.Kanishka Hotel 6. Andhra Spice 7. Manasa Gardens Hotel 8.

Manasa In 9. Sushanth Hotel. 10.Meenakshi Hotel.

Shopping In Kadapa: Shopping in Kadapa is an exhilarating experience. The choice of

wood carving, stone carving articles in enthralling. Moreover there are an array of

items for worship and other curious related to the temple town of Kadapa, which

attract the Pillagrim shoppers. The famous Madhavaram sarees in the village.

Textiles and Lepakshi Emporium: Lepakshi Emporium available in Kadapa. In

Jammalamadugu and Proddatur town the clothes are sold in whole sale rates and the

goods are cheaper than in other town of the district109.

176

REFERENCE:

1. Surendra T, Temple inscriptions of Cuddapah District – A Cultural study

(Tirupati 2005) p.,44

2. Surendra T, Op.cit.,p.45

3. Ibid,p.45

4. Dr. Prabramha Sastri P.V., Incriptions of Andhra Pradesh Cuddapah Dist,

PartIII, Hyd.1981.p.6

5. Dr. Prabramha Sastri P.V., opcit, p.6

6. Ibid.

7. Gurumurthi, Temple of cuddapah District (Madras,1990)p-34.

8. Ibid.

9. Yalamarti Madhu Sudana, Mopuru Bhiravesvara charitra (Telugu

Y.S.R.Dist2010)p-35

10. Ibid

11. Ibid

12. Gurumurthy A,op.cit,p-51

13. Surendranad Reddy K, op.cit,p-67

14. Ibid

15. Ibid

16. Ibid-p.p.68-69

17. Gurumurthy A., op.cit p.p.51

18. I A P, Kadapa Vol I.p.29

19. Gopala Krishna Murthy S., Jaina Vastages in Andhra, Hyderabad-1963.p-28.

20. Parabramasastry P.V., The Kakatiyas of warangal (Hyderabad -1978)p-277

21. Salva Krishnamurthy,Pushpakalakandam(Kadapa 2011)p.p.42-43.

22. Ibid.p.p.44-45

23. Gopala Krishna Murthi S.,op.cit., p-28.

24. Parabramsatry P.V., Inscriptions of cuddapah District, Part II, Ins.No.59

(Hyderabad-1978)p.68

25. Ibid,p-55

26. Ibid, p.p.56-57

27. Ibid.p.58

28. Ibid

177

29. Ibid.p.59

30. Ibid.

31. Ibid.pp64-65

32. Ibid p.61

33. Ibid p.59

34. Ibid pp 61-62

35. Ibid p.64

36. Amanual of the district of Cuddapah in the presidency of Madras 1875

37. Cuddapah op.cit.,p.178

38. T.T.D.Inscription Vol-I P.255

39. Ibid.p.61

40. Ibid.p.64

41. Ibid.p.66

42. I.A.P. Cuddapah Vol.I. No.147;149,

43. Ibid p.59

44. Ibid.,

45. Ibid pp.68-69

46. Ibid pp.69-70

47. Ibid.p.70

48. Ibid

49. Ibid.p.54

50. Ibid.p.55

51. Surendra Reddy T., op.cit.,p.p.87-88

52. Ibid.p.89

53. Kameswara Rao V., Select Vijayanagar Temple of Rayalaseema (Hyderabad-

1976)pp.10-15

54. Ibid.pp.61-62

55. Gurumurthy A., op.cit, p.28

56. Ibid pp.29-30

57. Subramanyam Kumar V,V., Architechture and Sculputre of the Pushpagiri

Temple, New Delhi 2003.

58. Gurumurthi A., op.cit.p.31

59. Ibid

178

60. Surendra Reddy T., op.cit.,pp16-17

61. Gurumurthy A,op.cit.p.33

62. Ibid.p.34

63. Ibid.p.39

64. Ibid.

65. Ibid.

66. Ibid.

67. Sri Hatyarala Mahatyam, p.7 reffered by A.Gurumurthy, op.cit.p.39

68. Gurumurthy A, op.cit.p.40

69. Ibid.p.41

70. Ibid.p.p.70-71

71. Ibid.p.71

72. Ibid..p.22

73. Ibid.p.p.72-76

74. Ibid.p.76

75. Ibid.p.76

76. Ibid.p.p.77-78

77. Ibid.p.77

78. Ibid.p.78

79. Ibid.p.p.78-80

80. Ibid.p.80

81. Ibid.p.82

82. Ibid.pp83-85

83. Ibid,p.84

84. Ibid.p.85

85. Ibid.pp.87-89

86. Ibid.p.88

87. Dr. Kamalakar G., Temples of Andradesa Art, Architecture & Iconography

(Delhi:2004)p.54

88. Ibid.

89. Rama Rao M., Selecet Andhra Temple (Hyderabad 1970)p.52

90. Rajendra Prasad B., Art of South India, (Andhra Pradesh, Delhi 1982)p.136

91. Dr. Puthaparthi Narayana Charyulu, Sivatandavam

179

92. Ibid

93. Ibid

94. Dr. Kamalakar G., Op.cit.p.p.98-99

95. Ibid.

96. Ibid.

97. Ibid.p.p. 77-80

98. Ibid

99. Ibid

100. Ibid pp.55-57

101. Gurumurthy A., op.cit.p.51

102. Ibid.56

103. Ramachandra Murthy N.S., in annual report, department of Archaeology,

Government of Andhra Pradesh, 1974-77 Hyderabad,1978p.5

104. Sarma, I.K.”New evidences on Buddhism from Andhra-Karanataka” APHC

24TH session,2000,p.36.

105. Swell, R.List of the antiquarian remains in the presidency of Madras, Vol.I,

pp.6-147.

106. Mysore archaeological repot (March),1921.p.19.

107. Saletor,B.A. Medival Jainism, p.238.

108. Archaeological survey of Indian annual reports,1905-06, pp.120-121.

109. APTDC, Op.cit,2004,pp.28-29.