33

Chapter 3: Recent history of Andhra Pradesh and Temples in

Andhra Pradesh

3.1 Recent History of Andhra Pradesh

The name Andhra Pradesh is derived from the name of the people who
inhabit the state and are referred to as Andhras. The Puranans refer to the
Bharatavarsha divided into Aryavarta and Dakshinapatha. And it is in the
Dakshinapatha that the country called Andhra Pradesh is situated.

3.1.1 State reorganization

In an attempt to gain an independent state based on the linguistic foundation

and safeguard the interests of the Telugu - speaking populace of Madras State, Potti
Sreeramulu fasted until death in the year 1952. As Madras city became bone of
controversy, in 1949 JVP committee report stated “Andhra Province could be
formed provided the Andhras give up their claim on the city of Madras (now
Chennai)”. After Potti Sreeramulu's death, the Telugu speaking quarters i.e., Andhra
state was carved out of Madras State on 1st November 1953, with Kurnool as its
capital city (www.aponline.gov.in, 2013).

The State Reorganization Commission (SRC) had suggested that the residual
Hyderabad State persist as a separate entity. On the basis of Agreement called
Gentlemen Agreement on 1st November 1956, the States Reorganization Act shaped
Andhra Pradesh by merging the Andhra State with the Telugu - speaking regions of
existing Hyderabad State. Hyderabad was made the capital of the new state. The
Marathi - speaking regions of Hyderabad State merged with Bombay State and the
Kannada - speaking regions were merged with Mysore State (www.aponline.gov.in,
2013).

Andhra Pradesh is bordered by Odisha and Madhya Pradesh in the North, by

Maharashtra and Karnataka on the West, by Tamil Nadu on the South and Bay of
Bengal with a vast stretch of sea coast of about 974 kilometers in the length on the
East. And its population is 8.47 Crores. The state is compises of 23 districts. Out of
these 9 are Coastal Andhra (viz., Nellore, Parkasham, Guntur, Krishna, West
Godavari, East Godavari, Vishakapatnam, Vizayanagaram, and Srikakulam disticts),
 34
Telengana (viz., Mahabubnagar, Karimnagar, Hyderabad, Adilabad, Khammam,
Medak, Rangareddi, Nizamabad, Nalgonda, Warangal districts), Rayalaseema
(Anantapur, Chittoor, Cuddapah, Kurnool districts). The official language of Andhra
Pradesh state is Telugu and co-official language is Urdu.

3.1.2 Bifurcation of Andhra Pradesh

In February 2014, Andhra Pradesh Reorganization Act, 2014 bill was passed
by the Parliament of India for the formation of Telangana state comprising ten
districts from north-western Andhra Pradesh. The two states will be named as
Andhra Pradesh and Telangana (The Gazette of India: The Andhra Pradesh
Reorganization Act, 2014). Hyderabad city remain as joint capital to both the States
namely Andhra Pradesh and Telangana for the next 10 years. The new state of
Telangana came into existence from 2nd June 2014.

3.2 Brief History of Temples in Andhra Pradesh

India is a land of holy temples and shrines and sacred rivers and mountains.
Thus the temple refers to a hallowed ground of the Hindus from which divine
blessings are issued to all; it is primarily an abode of religion fulfilling the ever-
growing religious instincts and aspirations of the people. It is said that the worship
of gods in temples purifies the heart, controls the passions and enables the devotees
to remember ‘Him’ always.

Essentially, the temple is a pivotal centre of worship, and it also plays a vital
and crucial role in the social and cultural life the people. It is also a place where a
wide range of multi-dimensional activities having a direct and meaningful bearing
on the socio-economic realms of the society are performed. Thus, the temple in this
land is a unique and entire life of India is religion-based. Andhra Pradesh is not an
exception to this.

The political vicissitudes of Andhradesa open with the Mauryan rule as

evidenced by the edicts of the great emperor Ashoka at Erragudi, Rajulamsdagari,
etc., preaching his doctrine of non-violence and moral codes to the people of Andhra
and humanity at large. Within the ambit of the five centuries, the three major
dynasties that dazzled the historical firmament were the Sathavahanas, Ikshvakus
 35
th th
and Vishnukundins. The period between 5 and 13 century A.D. witnessed the
emergence of altogether new political powers such as Chalukyas of Badami,
Pallavas, Chalukyas of Vengi, Eastern Gangas, Rshtrakutas, and Imperial Cholas, to
mention a few. They came into contact with the expansive Andhra and made a deep
dent in the cultural, social and economical realms.

In Andhradesa, the temples made an early and modest beginning as

compared to the other regions of Southern India. The hypaethral worship and
ancestral cult, which were in vogue, were gradually replaced by the percolation of
Brahmanical and Buddhist religions from different parts of India which led to the
erection of religious edifices of both religions in different parts of Andhradesa
during the early centuries of Christian era. Buddhism and Jainism were at low ebb
during the 5th – 6th century A.D. as far as Andhra is concerned and the simultaneous
ascendancy of Hinduism viz., Saivism and Vishnavism, appealed to the masses
under the inspiration of Nayamars, Alvars. Consequently a sudden spurt in building
of temples to gods and goddess of Hindu Pantheon all over Andhra arresting the
onlooker with their loftiness, elegance and grandeur was on. From the cultural
contacts of the contemporary dynasties, a new style had evolved involving architects
from different regions. The result is the sweet blend and fusion of different schools
of architecture namely Dravidian, Kalinga, Nagara and Vesara, the specimens of
which are seen even today, and this phenomenon resulted in revolutionary changes
in socio-economic spheres.

The administration mechanism of early temples in Andhradesa was simple,

as the priests themselves shouldered the responsibility of managing them. But as the
temples began to expand their financial dealings and other social activities, they
needed an able and elaborate administrative body to manage the affairs of the
temples. Thus, there evolved two broad administrative agencies having both direct
and indirect control of temple. In the first group the priestly Brahmanas,
Devakarmigal, Sthanikas, Bhogaparikshakas etc., played a very important role.
Under the second category of temples functionaries the sabha, mahajanas, etc.,
changed the scenario to a great extent bringing into administration an element of
bureaucracy to approve, ratify or revoke taxes and dues and regularize gifts of all
types to the temple. The king was the supreme fountain-head of authority, power,
 36
when situation warranted, he intervened into the affairs of the temples and regulated
them.

Apart from the above historical aspects, it also denotes that the construction
and consecration of temple, which is manifestation of the Supreme Being, is
considered as one of the saptasantanas and the belief is that the builder is blessed
with health, wealth and prosperity. Therefore the temple received, for the smooth
running, a plethora of gifts on a number of occasions in the form of villages, lands,
money, gold, and miscellaneous articles for its upkeep and maintenance from all
rungs of society. The religious history also reveals that education was also the
primary responsibility of temple. The brahmanas were mostly engaged for imparting
the Vedic education to students or running the gratikasthanas attached to temple.
The temples were the repository of fine arts such as dance, music, drama, etc., these
were essential elements of worship.

It is discernible from the above discussion that the temples of Andhra

Pradesh played a vital and vibrant role and enriched socio-economic life besides
serving the religious purposes for which they were primarily meant.

3.3 A Brief Note on Select Temples in this Study

According to Andhra Pradesh Endowment Department information and other

literature this study has been undertaken on 20 prominent temples in Andhra
Pradesh. Among these temples, 18 temples had been enlisted by Endowment
Department of Andhra Pradesh as major renowned temples (refer Appendix 3) in
Andhra Pradesh. The other two temples were at Tirumala and Tiruchanoor which
are not under the Endowment Department of Andhra Pradesh.

It deals with brief information related to historical aspects and other

significant information collected mainly from concerned temple official websites.

Table 3.1: List of Temples undertaken in the study

S. No. Name of the Temple Location

Lord Swayambhu Sri Varasiddi
1 Kanipakam
Vinayaka Swamy Vari Devasthanam
Sri Nettikanti Anjaneya Swamy Vari
2 Kasapuram
Devasthanam
 37
Sri Mahanandeeswara Swamy Vari
3 Mahanandi
Devasthanam
Sri Srikalahastheeswara Swamy Vari
4 Srikalahasti
Devasthanam
Sri Bramaramba Mallikarjuna
5 Srisailam
Swamyvarla Devasthanam
Sri Padmavathi Ammavari
6 Tiruchanoor
Devasthanam
Sri Venkateswara Swamy Vari
7 Tirumala
Devasthanam
Sri Veera Venkata Satyanarayana
8 Annavaram
Swamy Vari Devasthanam,
Sri Kanaka Maha Lakshmi Amma Vari
9 Burujupeta
Devasthanam
Sri Venktesawara Swamy Vari Dwaraka
10
Devasthanam Tirumala
Sri Tirupatamma Amma Vari
11 Peruganchiprolu
Devasthanam
Sri Varaha Lakshmi Narasimha Swamy
12 Simhachalam
Vari Devasthanam
Sri Durga Malleswara Swamy Varla
13 Vijayawada
Devasthanams
Sri Gnana Saraswathi Amma Vari
14 Basara
Devasthanam
Sree Seetha Ramachandra Swamy Vari
15 Bhadrachalam
Devasthanam
16 Sri Mallikarjuna Swamy Devasthanam Komaravalli
17 Sri Anjaneya Swamy Vari Devasthanam Kondagattu
18 Sri Ganesh Temple Secunderabad
Sri Raja Rajeshwara Swamy Vari
19 Vemulawada
Devasthanam
Sri Lakshmi Narasimha Swamy Vari
20 Yadagirigutta
Devasthanam

1. Lord Swayambhu Sri Varasiddi Vinayaka Swamy Vari Devasthanam,

Kanipakam, Chittoor District

Lord Swayambhu Sri Varasiddi Vinayaka Swamy of Kanipakam indicative

of the name is a self growing deity in the present village “Kanipakam” earlier
referred to as “Viharapuri” whose history dates back to 1000 years.

“Kani” means one and quarter land and, “Pakam” means flow of water into
the land i.e., irrigation, hence the name “Kanipakam. Legend has it that there were
three handicapped brothers deaf, blind and dumb and all the three used to live by
 38
cultivating a small land. When two of the brothers were occupied in padding to lift
water in the course of canal to their wet land, they realized after some time that there
was no more water in the well. The third one got into the well in order to dig the
well deeper with a weapon. The weapon strikes a rock and there was blood coming
out the rock and the entire water had turned into red color. At the very sight of this,
all the three got rid of their handicap and became perfect. When people from the
surrounding villages started digging deeper, they found to their surprise the head
portion of the idol of ‘Swamy’. But when they tried to dig still deeper, they could
not find the full picture and they realized that it was a “Swayambhu – idol”. They
were all extremely happy and offered many coconuts with all prayers and
respectfully kneeling before the new idol and offered “Managalaharathi”. They
stated the idol as “Swayambhu” and offered coconuts. The water from the coconuts
flowed into the channel covering a distance of more than one and a quarter acres.
The sign of this was recognized as kaniparakam – eventually changed to kanipakam
which has Tamil origin. Later a temple was built. The exact period of this event is
not clearly known but is believed as per folklore to be was about one thousand years
ago. The well surrounding the “Swamy”, always flows with water and during rainy
season, water will be over flowing.

Significance of the temple is that there is a bend on the head of the image to
show that it has had the blow of some iron weapon. At the time of identification of
the idol only the head portion was visible but we can see the knees and the abdomen
of the idol. “Swamy” is eternally growing. To show the indication that “Swamy” is
always growing the silver “kavacham” that was donated 55 years back by Smt.
Lakshmamma of Aragonda, Gollapalli village, during 1947 i.e. about 68 years back
now looks too small and not suitable to the idol. The water of the well is being
distributed to the devotees as pavithra theertham. The kanipakam where Sri
Vinakaya Swamy came out as “Swayambhu” exists by the side of Bahuda river.

2. Sri Nettikanti Anjaneya Swamy Vari Devasthanam, Kasapuram,

Anantapur District

Sri Vysaraya, the spiritual guru, ruled the Vijayanagara Kingdom for one
hour thirty six minutes (4 Ghadis) to ward off the evil “Kuhuia” that had affected the
king Sri Krishna Devaraya. Kasapuram is one of the places visited by him. Legend
 39
has it that Sri Vyasaraya in his divine form was known as Sumbhakarna who used to
assist Lord Brahma in performing the daily worship. Lord Brahma cursed
Sumbhakarna for causing delay in his daily worship as a result of which Vyasaraya
was born as Prahlada in Kaliyuga and Bahlika in Dwaparayuga. In Mahabharata war
he took the side of Kauravas and in Kaliyuga he was born as Vyasaraya. It was
believed that in his next birth he was reborn as Raghavendra Swamy in Mantralaya.
Sri Vyasaraya was the most favored disciple of Lord Anjaneya Swamy and installed
the idols of the Lord in many parts of Southern India. During the course of his
nationwide tour Sri Vyasaraya stayed at ashram of Vijaya Dasara Teertha Swamy at
Silpariri where he was told in the dream by Lord Anjaneya Swamy about his
presence underneath the soil at Nettikallu. Vyasaraya was informed that there was a
withered neem tree that would come to life as Vysaraya reaches the place. As per the
Lord`s decree, Sri Vyasaraya visited the then known village Nettikallu and located
the place which was told by the Lord in his dream. The moment Vyasaraya visited
the site the withered tree started bearing fresh leaves. After witnessing such a
miracle, Vysaraya with the help of the village elders dug out the 10 feet idol of Lord
Anjaneya Swamy and reinstalled it at the present site with full religious rites. The
Swamy then sent for the ancestors of present Archakas and gave instructions to them
regarding the regular worship. He paid his observance to the Lord and left the place
after offering his tapophalam to the deity. The deity is poorvabhimukhi, facing east
and the Idol directed south. The Idol is carved in such a manner that the Lord is
patiently hearing the supplications of his devotees. The Abhayasta assuring the
devotees of his help at the time of need, Clad in “Kaupeena” and club in his hand
crushing the evil spirits, are projected in an imitable style. As the Idol was installed
at Nettikallu village with full vedic rites the “Lord” came to be known as Nettikanti
Anjaneya Swamy. Nettikallu means a good stone and Nettikanti means one eyed.
The Idol is carved out in such a manner that the right eye is visible and lord sees his
devotees with his right eye and satisfies their desires. As such the Lord came to be
known as Kasapuram Anjaneya Swamy from time immemorial and as on this day it
is believed that the Lord would mitigate the sufferings and difficulties of such
devotees who pray him sincerely and appeal to him with Trikarna Suddhi. The Lord
is known to cast away all kinds of evils and spirits that afflict the devotees and also
fulfill the desires of those who adhere to the strict rules of observance and
 40
circumambulate the Sanctum Sanctorum 108 times every day in wet clothes for a
period of 40 days.

3. Sri Mahanandeeswara Swamy Vari Devasthanam, Mahanandi, Kurnool

District

The place is rich in hoary tradition. In ‘Skanda Purana’, a mention is made

about nine Shiva temples and shrines of ‘Nandis’ in this region. Of all these shrines,
Mahanandi is considered as the most beautiful spot. According to the local tradition,
the entire area around Mahanandi is very sacred and replete with the glory of the
penance by sage Shilada. It is said that Shilada lived in this region, and installed the
‘Shiva Linga’ here and named it as ‘Mahanandeeswara’.

The temple at Mahanandi is located at the foot of the hill amidst serene and
picturesque natural scenery. It faces west and has three entrances. As it stands today,
it is fairly a big temple with the sacred pond called ‘Rudra kunda’ within the
enclosure. The pond is used for bathing purpose and is about twenty metres square,
well-constructed with a ‘mantapa’ at the centre, enshrining ‘Varunewshwara Linga’.

Five underground springs called Srishaila Dhara, Narasimha Dhara,

Daivodini Dhara, Nandi Tirtha and Kailasa Tirtha flow into this pond. From the
south-west corner, the water flows through the mouth of a carved stone Nandi. The
springs supply the water in a perpetual continuous stream, and the inlets and outlets
of the pond are so arranged to keep the water at the same level. The water is crystal
clear and is tepid throughout the year. It is believed to contain certain minerals and
is famous for its curative properties. There are two more such springs around the
temple called‘Braham Kunda’ and Vishnu Kunda’, which are also used for bathing
purposes.

According to the available inscriptions, it is believed that the present temple

was constructed in several stages by different dynasties. A famous king by name
Nanda, son of Uttunga Bhoja, ruled over this region during the eleventh century,
with Nandavaram as his capital. Later, he shifted his capital to Nandyal, and the
original shrine of Mahanandeeswara appears to have been renovated by Nanda and
his descendants. One copper plate inscription says that Veera Narasimha Raya, the
first king of the Tuluva dynasty, visited this shrine and donated valuable gifts. The
 41
inscription on the iron pillar at the temple mentions that the ‘mukha mantapa’ was
constructed during the 16th century. The southern gate was erected in 1480 A.D., by
Pinhaba Chetty in memory of his grandfather.

There are two peculiar carvings showing the figures of a ‘Varaha’ and a
lizard on a stone wall inside the temple. As the “Varaha’ was the royal symbol of the
Vijayanagar rulers, it is probable that the temple received the patronage of these
kings. The lizard was the symbol of the Jains during the 7th century, and perhaps the
original shrine of Mahanandeeswara was under the authority of the Jains.

Within a radius of 16kms, of Mahanandi, there are nine Nandi temples (Nava
Nandis). These are known as Padma Nandi, Naga Nandi, Vinayaka Nandi, Garuda
Nandi, Brahma Nandi, Surya Nandi, Vishnu Nandi, Soma Nandi and Shiva Nandi.
In fact, the word ‘Nandyal’ appears to be a corruption of ‘Nandi Alayam’.

The biggest festival at Mahanandi is held during Maha Shivarathri, when a

large number of pilgrims assemble from all parts of India.

4. Sri Srikalahastheeswara Swamy Vari Devasthanam, Srikalahasthi,

Chittoor district

Srikalahastishwara Temple, one of the famed Pachalinga Kshetras, is of great

antiquity. It is a shrine well known even twenty centuries ago. For, Nakkirar, the
President of the Tamil Sangam in the second century, referred to it in one of his
works as ‘Southern Kailasa’. To have merited such description, the
Srikalahastishwara temple should have been of considerable antiquity even by the
time of Nakkirar and should have been greatly venerated for its sanctity.

Srikalahasti, in Chittoor district of Andhra Pradesh is very near Renigunta

and Tirupati. A small river Suvarnamukhi, flows by Srikalahasti in northern
direction (Uttaravahini), and hence is considered very sacred. The temple itself is on
the eastern bank of the river. A solitary tower stands on the bank of the river and
away from it. On the slope of the Kailasagiri Hill is the main temple with an
enclosure and huge tower to give entry into the precincts of the main temple as it
stands today.
 42
Long ago, the solitary tower on the bank of the river should have been an
entrance into the temple, with an outer enclosure covering the area up to the tower at
the foot of the hill (now called Biksha gopuras). Thus the area of the temple
precincts at one time should have been very huge.

Within this enclosure is the ‘sanctum sanctorum’ of Srikalahastishwara, the

presiding deity. Jnanaprasoonamba temple, the consort of the Lord, a temple for
Kannappa, a Nayanar who attained perfection here through the grace of
Srikalahastishwara, a shrine for Panchmukha Eshwara and several other smaller
shrines were built long corridors with platforms both sides of which were installed
innumerable idols of rare beauty and excellent workmanship of such idols. Mention
must be made of the Sahasra Lingeshwara, a Linga with twenty five facets on each
of which forty miniature Lingas are carved, thus making the main Linga show up
one thousand Lingas on it; bronze figures showing all the sixty three Nayanmars:
Kalbhairavamurthy; the Sapthmathrikas (seven mothers) and the Sphatika Linga
said to have been installed by Adi shankara . To see everything in this temple, it
would take at least two days. A hurried pilgrim never gets any benefit of his visit.

The presiding deity is not a cylindrical linga like in other Shiva temples. He
is found manifested on a raised platform, the idol being about a meter in height and
uniquely shaped from the bottom. The idol starts in three ridges, and tapers off in to
five protuberances, giving the impression of a five hooded snake: At the bottom of
the idol, one finds a cavity in the shape of a spider, and above it two tusk-like
protuberances which stop at the middle of the idol. The five hoods represent the
cavity as spider (Sri), a snake (Kala), and the tusks an elephant (Hasti), all the three
having obtained the lord’s grace and becoming part of Him. Hence, it was named as
“Sri-Kala-Hasti-shwara’.

Generally a gold cover (kavacham) is placed around this idol which is

exhibited on special occasions. The cover is removed only by the recognized priests
of the bharadwaja gothra family. None else may be the priest in this temple.

Though this idol manifestation is there for more than two millennia, the lord
here is said to be a ‘Vayu Linga’. In the ‘sanctum’, by the side of the
Srikalahastishwara idol are several lamps lighted always, and they flicker and sway
 43
as if someone is blowing on them. This is a miracle as they are not hanging lamps
but fixed to the lamp stand and the suspicion of convention of air currents having
been disproved the phenomenon is attributed to the manifestation of the Shiva Linga
in the form of Vayu, meaning air. It may be mentioned that Lord Shiva manifests
similarly as ‘Prithvi Lingam’ (Earth) at Kancheepuram; as ‘Apu Lingam’ (water) at
Jambukeshwaram; as ‘Tejo Lingam’ (light) at Tiruvannamalai; and as ‘Akasha
Linga’ (sky) at Chidambaram. All these five Lingas are known as the Sacred
‘Pancha Lingas’.

The consort of the Lord, Jnanaprasoonamba, has her shrine within the
precincts. The idol of the goddess here is unique, in that she is shown like a human
with two hands, while the consort of Shiva in any other temple has four hands. At
the foot of the idol, is the Sri Chakra installed by Adi Shankara.

5. Sri Bramaramba Mallikarjuna Swamyvarla Devasthanam, Srisailam,

Kurnool District

Srisailam in Andhra Pradesh is an ancient abode of Shiva as Varanasi.

Among the celebrated pilgrims who have worshipped Shiva, known here as
Mallikarjuna, at the shrine of Srisailam are; Sri Ramachandra and Sita Devi in
Tretayuga, the Pandavas in the Dwaparayuga and Adi Shankaracharya in the
Kaliyuga. Yogi Nagarjuna had his hermitage here.

Srisailam is so called partly because of the surrounding abundance of the

sacred ‘bilva’ (Sri) trees and partly owing to the Sri Chakra shape of the plateau on
which the sanctuary stands. The splendor and sanctity of the Srisailam shrine have
inspired some of the finest passages in the Mahabharata, the Skanda Purana and the
Shivanadalahari of Adi Shankara. Even a glimpse of the peak tower (gopuram) of
the temple will, it is claimed, emancipate the beholder from the ruthless rigmarole of
births and deaths. The significance of Srisailam as one of the five holy hills has been
stressed by many sages and saints.

The presiding deity at Srisailam is Mallikarjuna. This is a form of Shiva and

as usual the form of a Linga. The great Adi Shankara recognized this Linga as one
of the twelve Luminous Lingams (Jyotirlingams). The word Mallikarjuna connotes a
tree entwined with a Mallika (Jasmine) creeper. This is the literal secret meaning
 44
(goodha artha). But Shankara has interpreted this as Brahman in the embrace of
Maya Shakti. The first move of creation is the union of Para Brahman with Para
Shakti. To the exponent of Advaita Siddhanta, Mallikarjuna appears to be the seed
of creation of the entire Universe. The fertile imagination of poets and devotees was
responsible for a number of legends woven round this name. They say, a princess by
name Mallika prayed to Shiva at this spot and the Lord appeared here. Thus, the
Lingam is called Mallikarjuna.

In most of the temples of Shiva one can see the shrine of Parvati to the left or
to the right of the main shrine. But in this place we find the temple of Bhramaramba
just behind. Besides this shrine there is another temple of Parvati to the left of the
Shiva temple

Srisailam is believed to be as important as Varanasi. For it is only at each of

these two great Shaivite shrines that one can see the Jyotirlingam and the
Mahapeethams of Devi together. In all there are twelve Jyotirlingams and eighteen
Mahapeethams of Devi installed in different parts of the country, symbolizing the
sublime unity that was India. In one respect, Srisailam is even more significant than
Varanasi – in its splendid, serene setting. Situated on the densely-wooded, wild
animal infested Nallamalai Hill at an altitude of about 500 metres above sea level,
the temple of Shiva and Parvati in the aspects of Mallikarjuna and Bhramarambika
is surrounded by vistas of breath-taking scenic splendour. Down below flows the
turbulent Krishna, known locally as ‘Patala Ganga’. Without a dip in its waters, a
pilgrim’s visit to Srisailam is considered incomplete. Once an arduous task of steep
descent and ascent, it has now been made easy by an excellent motorable road up to
the bathing ghats of the river Krishna.

The temple in its present form dates from no earlier than the Kakatiya
dynasty (14th century). It used to be frequented by pilgrims in those days, in spite of
the absence of amenities. The Vijayanagara rulers, the Marathas and the Nawabs of
Golconda were responsible for the successive additions to, and alterations in the
architecture of, the various ‘mandirams and mandapams’. It is also said that
Chatrapathi Shivaji visited Srisailam in 1667 and ordered a fine tower to be
dedicated to the Lord Mallikarjuna. Also he kept a permanent garrison on the site for
 45
its protection and made all the necessary arrangements for the maintenance of the
temple and proper use.

Srisailam was actually re-discovered only a few decades ago, when a 52kms.
Stretch of ghat road was engineered to link the abode of Mallikarjuna with the world
of cars, cafes and cameras. It is said that tigers and bears used to roam about freely
in the precincts of the temple before the road was built. For the pilgrims, the traffic
was confined to only two days in a year – Sankranti and Maha Shivaratri. Now, with
the steady flow of pilgrims, Srisailam may soon develop into another Tirupati. There
is more gold and silver for Mallikarjuna and Bhramaramba.

All along the western slopes of the Nallamalai range of hills, there are of
number Shiva temples, each with its own sanctity and history. Nature has adorned
these temples with rich vegetation, fine springs and peaceful surroundings where the
devotee can worship the Lord with intense concentration. Mahanandi is one such
place, situated at a distance of about 16kms. From Nandyal in Kurnool district of
Andhra Pradesh, and is famous for its temple of Mahanandeeswara and the sacred
water spring that flows nearby.

6. Sri Padmavathi Ammavari Devasthanam, Tiruchanoor, Chittor District

Tiruchanoor, or more familiarly known as Mangapuram, is a small township

situated about 3 kilometers south-east of the holy pilgrim centre Tirupati, and as
famous for the temple of Goddess Padmavathi, the consort of Sri Venkateswara who
stay at Tirumala. It is a common belief the pilgrimage to Tirumala is not complete
without the worship of this Goddess at Tiruchanoor.

According to mythology, Lord Venkateswara, the deity at Tirumala married

Padmavathi Devi, the foster daughter of Akasha raju. The episode, known as
‘Srinivasa Kalyanam’, is a popular theme for ‘Harikatha’ in Andhra Pradesh, Tamil
Nadu, and Karnataka. The village of Tiruchanoor, with its beautiful natural
surroundings, the sacred ‘Padma Sarovar’ tank, the river Suvanamukhi, which flows
closely, and the channels, must have been an ideal and peaceful spot for penance in
the ancient days. The local tradition indicates that Sage Parashara Muni and his
grandson Suka Muni stayed here in an ‘Ashrama’. In fact, the Shiva temple at
Jogimallavaram, a hamlet very near Tiruchanoor, is known as Parashara
 46
Muniswamy temple. The village Tiruchanoor was also called Sukagrama in those
days.

In Tiruchanoor, Goddess Padmavathi, sitting in ‘Padmasana’ is exercising

high spiritual influence. She presents the highest form of motherhood to the
devotees. Thus, the devotee is sure of the love of the Lord at Tirumala. Devi worship
is a distinctive factor in Hindu religion and ancient scriptures have laid special
emphasis on it. Among the Hindus, there are some devotees known as ‘Shaktas’
who assign a greater place to Devi than to the male god. Some devotees, however,
assign a subordinate position to Devi.

According to historical records, Tiruchanoor occupies a very important

place. In the early times, this village was known by various names such as –
‘Tirucchkonganur, Tiruchchkunur as well as Sukagrama. In the later times, the place
is referred to as Varadarajapuram. Under the Pallvas, this formed a part of
Tiruvengadakootam, and under the Cholas it became part of Rajendra
Cholamandalam and Jayamanagalam Cholamandalam. In the eighth century, the
village was totally a Srivaishnava settlement. As Lord Venkateswara, the God of the
Seven Hills was not of easy access a new temple called Tiruvalankoil was
constructed at Tiruchnoor to house a representative idol of God Srinivasa.

At the end of the 9th century the place came under the patronage of Cholas,
Shavism gained support and importance. Consequently the temple of Shiva was
erected at Jogimalleswaram. Again, with the decline of Chola power and the raise of
Yadavarayas, Srivaishnavism regained support. It was during the time that the
Alagariya Perumal temple was constructed. Further impetus was given by the
Vijayanagara Rulers in the construction of Varadharaja Swamy Temple and at a
later date, the Padmavathi temple.

A number of inscriptions have been found in the temple, which refers to the
‘Sabha’ at Tiruchanoor, and the endowments made by the Pallavas, Cholas,
Yadavarayas, Ganga chiefs and Vijayanagar rulers for various functions and
festivals. The earliest inscription is dated in the 51st year of the reign by the Pallava
King Dantivarman, corresponding to 826 A. D. The latest inscriptions relate to the
16th century.
 47
These inscriptions refer to the Tiruvalankoil temple of Venkateshwara,
which is no longer in existence. However, the different styles of stonepillars found
in Padmavati temple suggest that Tiruvalankoil shrine must have been ruined with
the passage of time, and those pillars from the ruined temple might have been made
use of in the construction of the other temples at a later date at Tiruchanoor.

There is a big choultry and a Dharmashala maintained by the temple at

Tiruchanoor for the convenience of pilgrims. Some orthodox pilgrims who have
taken vow for the goddess celebrate the marriage of their children at the Kalyana
Mandapa in the presence of the deity. There are choultries and several rest houses
maintained by the TTD and private people.

7. Sri Venkateswara Swamy Vari Devasthanam, Tirumala, Chittoor

District

Tirupathi is the most sacred and famous Vaishnavite centre of temples in

Andhra Pradesh. It has a reputation not only in Andhra but also all over India. The
pilgrims of North India worship the presiding deity Lord Venkateshwara as Balaji. It
is perhaps the oldest temple in South India and holds a long reverence in the minds
of all Hindus.

Tirupathi is a pleasant and prosperous city lying in the shadow of the

Tirupathi Hills in the Seshachalam mountain range. To reach the shrine of Balaji,
one has to climb the seven hills, which is rather an arduous task. Even to this day
thousands of pilgrims devotedly climb the hills and worship the Lord. The entire
path leading from the bottom to the top of the hills is well paved and lighted
throughout the night and provided with ‘mantapas’ where pilgrims may take a short
rest. At night innumerable electric lights on the way present a picturesque wavy
sight for miles around. However, the temple authorities have maintained an
excellent ghat road to the top of the hills and continuous bus service for the
convenience of such pilgrims who prefer to reach the abode of the Lord easily.

Tradition tells us that originally the hill itself was one of the peaks of Mount
Meru, the abode of Shiva, buy in the course of a fight between Adi Sesha and Vayu,
it broke asunder and fell to earth and was thenceforth known as Seshachala and
popularly as Tirupathi. Another legend is that this chain of the hills is the body of
 48
the seven-hooded serpent Adi Sesha on which Vishnu, the protector of the world
always rests; and that Tirupathi with all its seven hills represents the seven heads of
the Serpent King.

Equally conflicting are the opinions regarding the deity enshrined on the hill.
The Vaishnavites contend that the God is Vishnu and Shaivaites claim the deity to
be both Hari and Hara. The basis of the conflict is due to the dual nature of both
Shiva and Vishnu. The right side is that of Shiva with the Bhujanga Vlaya (snake
bands) on the forearm and the left is that of Vishnu holding the conch (shankha). On
account of this happy blending of Shiva and Vishnu in one deity, the temple is
visited and worshipped by both Shaivites and Vaishnavites.

Alwars, Vaishnava Acharyas and preceptors have all sung in the praise of the
Lord Venkatachala. Many of them have performed pilgrims to this temple. All the
Alwars have considered Venkateshwara as the most glorious and amenable form.
Tirumala Nambi, a descendant of Nathmuni, devoted himself to the services of Sri
Venkateshwara at Tirumala. It was his nephew the great Ramanujacharya who later
performed a pilgrimage to this temple and reformed the rituals and modes of
worship in the temple which are followed to this present day. It was also Sri
Ramanujacharya who is reputed to have installed Sri Govindarajaswami at Lower
Tirupathi.

The Puranic legends say that after the ‘Pralaya Kalpa’, the Supreme Being,
Maha Vishnu, revealed himself in the form of a white boar (Swetha Varaha),
rescued the earth and re-created it and having re-established the Universe, he
decided to stay on the earth for some time to protect the good and destroy the evil;
and thus God Vishnu revealed himself in the corner of the Swami Pushkarini at
Tirumala, while his Consort rested at Tiruchanur. This manifestation as the White
Boar is enshrined in the Adi Varahaswami temple on the west bank of the Sami
Pushkarini tank. This temple is believed to be older than the temple of Lord
Venkateshwara and claims precedence of worship. References to the temple are
found in many works of Tamil poetry of the Sangam age.

While the antiquity of the temple seems to be a hoary one, the great dynasties
of rulers of the South India have paid their homage to this ancient shrine. The
 49
th
Pallavas of Kancheepuram in the 9 century, Cholas of Thanjavur, in the 10th
century, Pandyas of Madurai and the kings and chiefs of Vijayanagar, from 14th -15th
centuries, were devotees of Venkateshwara and thy vied with each other in
endowing the temple with rich offerings and benefactions. It was during the
Vijayanagar dynasty that a number of improvements were made to a considerable
extent. The statues of Krishna Deva Raya and his consorts were installed in the
temple at the portals, during his own life time and they can be seen even today.

After the decline of the Vijayanagar dynasty, the other nobles and chiefs
from all parts of the country continued paying their homage and gifts to the temple.
The Mahratta General Raghoji Bhonsle visited the temple and set up a permanent
administration, for the conduct of worship in the temple. He also presented valuable
jewels including a great emerald which is still preserved and named after him.

The main temple has a lofty tower (main gopuram) facing the east. The
Vimana of cupola over the ‘sanctum sanctorum’ is entirely covered with gold plate
and is known as ‘Ananda Nilayam’ (Abode of joy). The temple consists of three
enclosures. The first is the ‘Sampangi Pradakshina’, which is the outer enclosure.
There is a statue of Todarmal, who was the Minister of Akbar, and his wife in this
enclosure. The Dhwajastambha, a pillar covered with gold plate, is also here. In
front of it is the ‘Bali Peetham’. The second enclosure is the Vimana Pradakshina.
Ritual places like the kitchen, Yagashala, the Kalyana Mandapam and the store
rooms are in this enclosure. There are also small shrines of Vakula Malika, Yoga
Narasimha, Varadaraja, Ramanujacharya, Senadhipati and Garuda here. The
innermost enclosure is called the ‘Vaikuntha Pradakshina’ which is always kept
closed and is opened only on the Vaikunta Ekadashi day, the eleventh day in the
bright fortnight of the month of Dhanus (December-January). The doors leading into
the ‘Sanctum sanctorum’ are covered with gold plates and the gate is called
‘Bangaru Vakilu’. The pavilion in front of this is the Ranga Mandapa. The main
Hundi to receive the offerings from the devotees is kept here. As this is accessible to
all the devotees, those who desire to pay their offerings to Venkateshwara, deposit
them into the Hundi.
 50
8. Sri Veera Venkata Satyanarayana Swamy Vari Devasthanam,
Annavaram, East Godavari District

Annavaram is one of the well-known holy places in India and it has taken
second place following Tirupati in Andhra Pradesh. The temple had been
constructed in the style of Dravidian. The magnificence and prosperity of Lord
Satyadeva was broadly described in Skandapuranam’s Revakhanda. The presiding
deity Lord Satyadeva with his consort Sri Anantha Lakshmi on one side and Lord
Siva on the other side took his abode on Ratnagiri, which is named after Ratnakara,
son of Meru the king of holy mountains. Sri Satyanarayana Swamy at Annavaram
temple is been surrounded by holistic rivers and sites like in all other holy places
such as Pampa River touching the feet of the hill etc. Lord Satyadeva the god of
faith and trust has been showering of his eternal blessings on mankind in his
attractive manifested form of the Divine Trinity namely Hari Hara Hiranya Garbha
Thrimurtyatmaka.

The temple is consisting of Yantra namely Srimathripathvibhuti Vykhunta

Maha Narayana has been installed which plays an important and dominat role with
the power of attracting money and men for the temple prosperity (Dhana
JanakarshaYanthra). The Peetham of Swamyvaru is highly adorned with the
installation of Panchayatana, befitting the beauty and blessedness of the deity. This
renowned Yantra the like of which is not existed any other temple in India, which is
unique.

There are very few temples representing the unity of Lord Vishnu and Lord
Siva in some places and this is the rarest and only temple where even Lord Brahma
who is usually denied temple worship is along with the other two deities, and the
creator (Lord Brahma), the protector (Lord Vishnu) and destroyer (Lord Siva) are
worshipped simultaneously at one place. The idol is in cylindrical form, which
consists of about 13 feet height, the base being in the lower sanctum representing
Lord Brahma and the top is in the upper sanctum representing Lord Vishnu. The
middle part or portion represents Lord Siva. The lord’s image forming a single idol
representing the Trimurthis - Brahma, Vishnu and Siva is of unique and glorious
attraction.
 51
The temple is constructed and developed in two floors; the ground floor
consists of the yantra and the Peetham of the deity. There are four deities called
Lord Vigneswara Swamy, Lord Suryanarayana, Goddess Bala Tripurasundari Devi
Ammavaru and Lord Maheswara on the four sides of the Yantra which comprises
Panchayathanam. In the 1st floor the Moola virat of Lord Satyanarayana swamy is in
the centre, the image of Goddess Anantha Lakshmi Devi Ammavaru is in the right
and Lord Shiva is on the left. The idols represent exquisite grace and beauty and are
encased in gold kavachams". The adjoining shrine of Sri Ram Chandra Prabhu
seems to be the holy temple where the original and unique self-manifested idol of
Sri Satyadeva was discovered by the disciples. Lord Sri Ramachandra Prabhu is
considered to be the Kshetra Palaka of this holistic temple of the Lord
Satyanarayana Swamy.

9. Sri Kanaka Maha Lakshmi Amma Vari Devasthanam, Burujupeta,

Visakhapatnam District

There is no genuine information about the temple. It is believed that Goddess

Sri Kanaka Maha Lakshmi Devi is the family deity of the then kings of
Visakhapatnam. The locality where the image of idol was found is named
“Burujupeta” since it was close site to “Buruju” of the then kings’s fort.

Based on folklore, in the year of 1912, the Idol of Sri Kanaka Maha Lakshmi
Devi Ammavaru was brought out from the well and it was fit at the middle of the
road. Due to road expansion, the authorities of Municipality had moved the Idol to a
corner of the road from the center of the road. During this instance, in the year 1917
the very dangerous contagious disease `Plague’ spread throughout the town which
caused for many deaths. The people of Visakhapatnam town trusted the devastation
happened due to idol of goddess “Sri Kanaka Maha Lakshmi” shifting and thus, re-
erected Sri Maha Lakshmi Devi idol to its past and original place i.e., at the middle
of the road as it exists at present. After this re-erection, the dangerous “Plague”
disease was healed and normalcy occurred with restoration. With this, the town
people have a staunch trust that all these occurrences wee due to wonder and
miracles of Goddess Sri Kanaka Maha Lakshmi, and unwaveringly from then
onwards the Villagers began worshipping the Goddess Sri Kanaka Maha Lakshmi
Ammavaru by performing Sevas and Poojas with much faith and devotion.
 52
Moreover, the people in the surrounding areas of the temple sturdily trusted and
believed that Goddess “Sri Kanaka Maha Lakshmi Devi” is the “Faith’s Mother”
and always blesses her disciples by satisfying their woves. The female devotees
have staunch belief that the Goddess Sri Kanaka Maha Lakshmi Devi blesses them
to be “Sumangali” (ever stay along with her husband). The devotees of Goddess Sri
Kanaka Maha Lakshmi Devi Ammavaru bring their newly born babies to the deity
and keep their babies at the feet of Goddess and seek for the blessings of
Ammavaru.

10. Sri Venktesawara Swamy Vari Devasthanam, Dwaraka Tirumala

(Chinna Tirupati), West Godavari District

“Dwaraka Tirumala” is an ancient temple and a renowned pilgrim site in

State of Andhra Pradesh located near to 'Eluru', the West Godavari District head
quarters.

The great saint, "Dwaraka" located the self manifested idol of Lord "Sri
Venkateswara Swamy" after heavy reparation in a ‘Valmikam’ (ant hill). Hence the
pilgrimage attained name "Dwaraka Tirumala". This pilgrim site is also named
“Chinna Tirupati”. The desciples call Lord Sri Venkateswara Swamy as Kaliyuga
Daivam or Kaliyuga Vaikunta Vasa.

The most strange feature here is that the mount appearing to be a serpant in
form, even to the naked eye, confirms the mythological description that Anantha
(infinity), the serpant king had undertaken this serpant hill with terrestial form and is
carrying God Sri Mallikarjuna Swamy on the top and Lord Sri Venkateswara
Swamy on the end, thus generating an immense happiness and pleasure to the
pilgrims of Vaishnavism and Saivism at a single site.

The attractive monuments like Vimana, Gopura, Prakara, Mantapa etc.,

places an indication to the rule of the king Sri Dharma Appa Rao (1762 – 1827) and
the golden ornaments and silver metal based vahanas stand to the praise of the kind
princes Mylavaram Chinnamma Rao, Krishna Dist. (1877 – 1902). These
belongings were commemorating the glory of the holy place. The main temple is a
mirror image of South Indian Architecture in its fullest magnificence with its five-
storied main Rajagopuram in the south and three other gopurams on the remaining
 53
three faces or sides. The Vimana is in the mode of Nagara and old Mukhamantapa is
more modern to costume the current day requirements. Several pilgrimages of
Alwars decorate the Prakara on all the faces. The whole spacious compound covered
with stone and beautiful flower trees are a real feast to the eyes of the pilgrim
visitors.

11. Sri Tirupatamma Amma Vari Devasthanam, Penuganchiprolu, Krishna

District

Penuganchiprolu is a Village and Mandal in District of Krishna, Andhra

Pradesh which is about 20km from the east of Jaggayyapeta and 20km from the
north of Nandigama, on the road of Hyderabad-Vijayawada. Munneru- A river with
religious significance passes through the village Penuganchiprolu. Penuganchiprolu
was before named “Pedakanchi”. There are more than 101 pilgrim sites or Temples
in Penuganchprolu. Penuganchiprolu has enormous importance for religious sites in
the Andhra pradesh. The temple called Sri Lakshmi Tirupathi Ammavari
Devastanam is the abode of the great Goddess "Sri Laxmi Tirupathi ammavaru,
Gopaiah". This is the temple where more than one million pilgrims visit every year.
Thousands of Women carry Bonalu (Recipe cooked with rice, milk and jaggery) as
offering during the temple fair (Tirunallu) at the temple of Penuganchiprolu. The
main appearance and attraction is the Sri Tirupathi Ammavari Temple. most
excellent period to visit the temple is during the annual fair, known as Tirupatamma
Tirunallu (celebration of goddess), celebrated on the occasion of Maha Suddha
Poornima (in between February–March).

Tirupathamma Ammavaru, a common woman, was sacred due to expression

of the chastity power and patient suffering and moderation efficiency. The
extraordinary growth in the rate of devotees began from the date of her immolation
(Agnipravesham) and is continually on the increase. It is one of the very familiar
religious sites in the Krishna district of Andhra Pradesh.

Based on folklore there were 101 Temples existing in very old times and
therefore, it was believed as Pedakanchipuram. Munneru (a stream) flowing, along
the pilgrimage was said to be generated with the Moudgalya Maharishi religious
power and hence it was been named after him.
 54
12. Sri Varaha Lakshmi Narasimha Swamy Vari Devasthanam,
Simhachalam, Visakhapatnam District

Simhachalam is an important pilgrim centre very near Vishakapatnam in

Andhra Pradesh. It is the seat of Lord Narasimha. The temple is picturesquely
located on the top a necklace shaped tiny hill in the Eastern Ghats, About 250 metres
above sea level, having finely laid out steps to reach the shrine. A beautiful
motorable road has been constructed from the bottom village to the top of the hill.

The word ‘Simhachalam’ means ‘the hill of the lion’. Hills are generally
conceived to be abodes of lions, and one finds temples dedicated to Lord Narasimha
on hill tops.

According to mythological legend, Hiranyakashipu, a demon king, was

always against Lord Vishnu and was enraged when his son Prahlada began
worshipping Vishnu, from his early childhood. He tried several methods to change
his son but when he found it impossible, he determined to destroy him by throwing
him into the sea. Prahlada was bound hand and foot, taken to the top of the mountain
and thrown into the sea. But to the amazement of all, Vishnu saved him. Later on,
the demon Hiranyakashipu was killed by Vishnu in the form of Narasimha, half
man, half lion. Prahlada, the devotee of Vishnu, pleaded with the Lord to stay there
for which he agreed. Thus, the spot was called ‘Simha Shaila’, which later on came
to be called as Simhachalam. It is said that the original shrine of Narasimha was
built by Prahlada himself, who had made elaborate arrangements for they worship.

The temple is popularly known as Varaha Narasimha temple of

Simhachalam, and is considered as one of the most important Vaishnavite shrines in
Andhra Pradesh and is unique in many respects. The main deity is called
VarahaNarasimha (Dwayavatara Murthy), a deity combining the two forms of Man-
Lion and Varaha, both being incarnations of Vishnu.

After the death of Prahlada, the temple was neglected and the village was
also destroyed by a famine. It is said that a huge antihill grew over the idol of
Narasimha amidst a dense forest. According to the local legend, King Pururava and
his mistress Urvashi discovered the idol of Narasimha inside the antihill and found
that the entire body of the idol was fully covered with sandal paste. The King built a
 55
fine temple at the site and installed the idol and made regular arrangements for
worship. Since the original idol was covered with sandal paste, he instituted the
festival called ‘Chandana Yathra’. Even to this day, except on the third day in the
month of Vaishakha, when the original form of the idol is shown to the devotees, on
all other days, the main deity is kept covered by sandal paste and looks like a big
sandal wood Linga.

The temple has a fine golden dome that was put up in 1268 A.D., and
renewed recently. The way up the hill by a flight of steps is kept lit at night by
electric lights. The view of the surrounding country with the fruit and flower gardens
in the valley is picturesque.

Delicate workmanship beautifies the outer walls of the temple. The pillars in
the interior are exquisitely carved. The architecture and sculpture of the temple show
patterns borrowed from different quarters – Orissa, Tamil Nadu and Deccan. The
stone chariot which lies in the south-eastern corner of the cloister resembles the
Surya Chariot of Konark. The granite pillars arranged in six rows in the ‘Kalyana
Mandapa’ bear the Kakatiya influence. The sculpture on the pillars bear creepers,
dancers and musicians that can be described as distinctively Chalukyan. The huge
life size sculptures of Varaha, Narasimha and Trivikrama are found in the niches on
the north, east and south walls of the central shrine. In the whole range of temples in
Andhra, no other temple is more significant and attractive for a study of architectural
design and sculptural wealth. There is a famous saying that there is no mountain like
Simhadri, no God like Narasimha and no waterfall like gangadhara on the face of
the earth.

13. Sri Durga Malleswara Swamy Varla Devasthanams, Indrakeeladri,

Vijayawada, Krishna District

According to the history, a Yaksha (demon) referred “Keela” had been

carrying out sacrament in a way for the faithful and holiest goddess Durga Mata,
that the goddess was immensely pleased by his reparation and came into view in
front of Keela. Goddess Durga asked Keela to ask for his boon. Keela was ecstatic
and conveyed, “Oh sacred Mother! You should always live in my heart. This is the
“one and only desire”. Goddess Durga matha agreed and granted the boon. The
 56
goddess Durga pleased and showered her smile and said, “My dear Son! You stay
here at these sacred planes of Krishna river in the mountain form. In Krithayuga,
after the demons assassination, I will live in your heart”.

The Navarathri Utsavas (nine-day festival) ends on Vijaya Dasami Day when
devotees perform Ayudha Pooja (adorn arms). Local tribal chiefs used to observe
the Navaratri Utsavas with a lot of attractive displays. Goddess Kanaka Durga
Matha is specially adorned as Goddess Balatripura Sundari Devi, Goddess Gayathri
Annapoorna Devi, Goddess Mahalakshmi Devi, Goddess Saraswathi Devi, Goddess
Lalitha Tripura Sundari Devi, Goddess Durga Matha, Goddess Mahissura Mardini
and Goddess Raja Rajeswari Devi on each day of the Narvarathri Utsavas. On the
festival day of Vijaya Dasami, the idols are taken in a swan-shaped boat around the
Krishna river, popularly known as “Teppotsavam”.

Though a road was constructed in the year 1969, majority of the devotees
give importance to climb the steps leading to the goddess temple a tough task for
children and women. Some pilgrims climb the mountain, adorning the steps with
Pasupu (turmeric powder) and Kumkuma (vermilion) to redeem their pledge of
Metla Pooja (worshipping steps of temple).

14. Sri Gnana Saraswathi Amma Vari Devasthanam, Basara, Adilabad

District

There are two impotant and renowned shrines devoted to Goddess

Saraswathi Devi Ammavaru in India. One shrine is located at Kashmir, the other
shrine is Sri Gnana Saraswathi Devi Ammavari Devasthanam at Basara, Adilabad
District. It is a famous and the earliest pilgrimage for Sri Saraswathi Devi (Goddess
of Education) and gained phenomenal religious significance as Gnana Pradayini
Devi temple. History tells us that the epic poet Sri Vedavyasa Maharshi (a saint) has
installed this Gnana Saraswathi Ammavari idol, with the material sand which in turn
becomes the sand stone idol, due to longer period atmosphere and climatic condition
forces. Sri Vedavyasa Maharishi got immense sacrament at this Pilgrimage on a
Hillock familiarly known as Sri Vyasa Guha, which can be observed by every
religious visitor at Basara temple. The hillock on which Lord Sri Subrahmaniam
Swamy (Son of Lord Maha Shiva) had also under gone penance is named as
 57
Kumarachala Parvatham (a name of hill). Other deities installed at the temple are Sri
Mahakali Devi and Sri Maha Laxmi Devi. A shrine is also devoted to Sri Vedavyasa
Maharishi in front of the Sri Gnanaprasuna ammavari temple. The Godavari River
flows from Basara at one kilometre distance from the Devi Temple. Sri Guru
Dattatreya Temple is also located in the surrounding area of the Devi’s main temple.

15. Sree Seetha Ramachandra Swamy Vari Devasthanam, Bhadrachalam,

Khammam District

The cult of Sri Rama worship as a popular deity of the Hindus, dates back
about two thousand years. Even as early as in the 10th century, the immortal epic
‘Ramayana’ was rendered in to Tamil by poet Kamban. The temple of Sri Rama at
Bhadrachalam on the banks of river Godavari first in the antiquity of Andhra
Pradesh is a living example and testimony of this great cult.

According to mythology, this sacred spot is held in great reverence, as Sri

Rama himself stayed here with Sita and Lakshmana, before Sita was abducted by
Ravana. It was here that a sage ‘Baadra’ had his ‘ashrama’ at the time of Sri Rama’s
sojourn. Thus, this place came to be known after the sage as Bhadrachalam

Unlike other famous temples, this temple is created by man-‘Manusha

Pratishta’. According to the local tradition, the origin of this famous temple is
referred to a mendicant, who came to this place from Ayodhya, many centuries ago.
He took his abode in the small hillock which overlooks the wide basin of Godavari
river .the original idols of Rama, Sita and Lakshmana, which are being worshipped
today, were chiseled out by him, who later on built a small temple in the place.

However, according to popular legend, centuries ago, Sri Rama appeared to a

woman devotee called Pakala Dammakka, who found the idols of these deities on
the Bhadragiri hillock on the banks of river Godavari. A small temple was erected
by her at the place where the idols were found.

Historically, the celebrity states that the Bhadrachalam temple enjoys at

present, was actually acquired during the 17th century, when the great devotee of Sri
Rama, saint Ramadas became associated with it. This great devotee, whose original
name was Gopanna, held a high office as the tahsildar during the rein of Abdul
Hasan Thane Shah (1954-1687), the last Nawab of the Quatub Shahi kings of
 58
Golconda. The story says that Gopanna, who was in charge of Government
collections, utilized the funds and reconstructed the old temple and brought it to its
present form. He also regularized the mode of worship of the deity. Thus, Gopanna,
later known as Ramadas, played a nucleus part in the history of this temple. Perhaps,
it may be during this period, that Ramdas composed several melodious Telugu songs
in praise of Sri Rama, which became very popular throughout Andhra Pradesh.

It may be noted that the idol of Sri Rama in this temple is unique and does
not conform to the usual iconographical representation of the deity. Instead of the
normal two hands, the idol of Sri Rama here has four hands. While he holds the
customary bow and arrow in these front two hands, the two rear hands hold a conch
and a discus, similar to the characteristics of Vishnu. Such four armed
(‘chaturbhuja’) Rama idols are rare and are considered very significant for worship.
From the point of architecture, the temple does not have such noticeable importance,
as it is constructed sturdily rather than elegantly. However, the idols of the deities in
the ‘sanctum’ are excellent pieces of divine beauty and the best. Such fine idols are
not known to exist anywhere else in the country.

The Nizam of Hyderabad had sanctioned substantial grants for the

maintenance and regular worship at the temple. At present, the administration of the
temple properties has been taken over by the Government.

Two big festivals take place at Bhadrachalam every year: One on the
Vaikunta Ekadashi day, and the other on Sri Rama Navami. During that time, there
will be a regular stream of thousands of devotees and visitors.

16. Sri Mallikarjuna Swamy Devasthanam, Komuravelli, Warangal District

This temple is devoted and dedicated to Lord Sri Mallikarjuna who gives the
impression of being a ferocious deity along with Sri Kethamma Devi and Sri
Medalamma Devi on both the sides of the main deity Sri Mallikarjuna. The
pilgrimage is situated in a cave on a small hillock at 110 kilo meters far from
Warangal District. Millions of devotees come with the larger group together on the
festival event of Makara Sankranthi for the Brahmotsavam celebrations. The clay
moulded diety of Lord Sri Mallikarjuna is observed to be made before 500 years.
The shrine has renovated Mandapamas (the place where special eves are celebrated
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for deities) and choultries etc., It had been built by the Department of Endowments.
The “pedda patnam” celebrated on Maha Sivaratri day attracts devotees in lakhs. It
is situated at 85 kilo meters far from the state capital of Hyderabad - Highway (Rajiv
Rahadari). Pilgrims also called the deity as “Sri Komuravelli Mallanna Swamy”.
This pilgrimage is one of the renowned shrines in region of Telangana.

17. Sri Anjaneya Swamy Vari Devasthanam, Kondagattu, Karimnagar

District

About 35 kilo meters from Karimnagar there is a wonderful temple of Lord

Sri Anjaneya Swamy Varu. Located in the middle of the hill, valleys and water
springs Kondagattu is sacred becomes the beautiful scenic nature. Based on the
folklore, the shrine was built before 300 years by a cowherd. The present day temple
had been constructed by Krishna Rao Deshmukh before 160 years. The disciples of
pilgrimage have faith that women who do not have children can have children by
initiating 41 days puja (prayer) at the shrine of Sri Anjaneya Swamy Varu.

The temple besides consists of the main deity Sri Anjaneya Swamy Varu and
also idols of Lord Sri Venkateswara Swamy, Goddes Alwarula and Sri Maha
Lakshmi Devi Ammavaru. Apart from the temple, the fort of Raja Sri Kondalaraya
and Raja Sri Bojjapothana caves are fabulous attraction at Kondagattu temple.
Along with the main temple of Sri Anjaneya Swamy, surrounding greenery in the
woodland spread the exquisiteness of the nature.

The historic shrine devoted to Sri Mukteshwara Swamy Varu is of unique

apperance as two Sivalingas on a single pedestal are found. Besides the main temple
of Sri Anjaneya Swamy, several temples are located here; the one devoted to Lord
Sri Brahma Deva is rather uncommon

The Sri Anjaneya Swamy temple became a trust after custody had been
undertaken by Andhra Pradesh endowment department in the year 1968. The
Kondagattu temple has 45 Dharmashalas (choultries) for the convenience and
expediency series of pilgrims. It has bus transport facility from Karimnagar, Jagtial
etc.
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18. Sri Ganesh Temple, Secunderabad, Hyderabad District

Sri Maha Ganapathi temple at Secunderabad merits a unique state in terms of

its grand architecture and religious holiness among the shrines which pioneering
sites showering spiritual significances and in spread of special civilization values
and culture in the ancient history of India. According to legends icon of Lord Sri
Maha Ganapathi was found in a well in the year 1824 and the idol of deity was
installed by Sri Adi Sankaracharya Swamy Varu of Kanchi Peetham constructed on
the basis of Aagama Sasthra. The Sri Maha Ganapthi temple was undertaken by the
Endowment Department, Andhra Pradesh in the year 1968. The architectural
splendor and spiritual sanctity of the temple is not only kept intact, but also a
number of such constructional activities- as Sivalayam and Sri Uma Maheswari
Alayam in the vicinity of the temple and building the Maha Mantapam and the
Vimana and Raja Gopurams (pinnacles of the temple over the sanctuary) have been
taken up, thereby making the temple a ‘Centre of Spiritual and Religious pursuits'.
The icon of Lord Vinayaka is consecrated daily in the morning with
‘Panchamruthabhishekam” by renowned Archakas and rendered pujas in adherence
to the Vedic injunctions. Every Year, on the occasion of ‘Vinayaka Chavithi’, the
idol of Lord Ganapthi is worshipped in conformity with the Mahanyasa and vedic
traditions. Till the day of immersion of the sacred idol of Lord Ganapathi, a Nine-
Night long celebration of the festival (Nava Rathri) is held during which, traditional
dance performances, recital of Harikatha, Purana Pravachanam and music concerts
by the well-known artists are conducted with great gaiety and piety.

Traditional celebrations are also conducted on the occasions of Hanuman

Jayanthi, Siva Ratri Dasara and Subramanaya Swamy Sasthi. Further, the temple is
known for its meticulous performance of vratams such as Kedar Vrathams during
Aswayuja masa, Satyanarayana Swamy Vratham during the month of Kaarthika and
a host of other pious Vrathams every year. The construction of Maha Mandapam,
Salaharam, the carving of Sri Shodasa Ganapathi and the Mahadwara reflecting the
architectural style and skill of the Kakateeyas, fascinate millions of devotees and
pilgrims reminding them of the pristine purity of Andhra culture and civilization.
The presiding Deity of this Temple – Lord Ganapathi is known for his boundless
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benevolence in fulfilling the wishes of the devotees who throng this temple day in
and day out through-out the year.

19. Sri Raja Rajeshwara Swamy Vari Devasthanam, Vemulawada,

Karimnagar District

Vemulawada village of Karimnagar District in Andhra Pradesh state boasts

of one of the ancient and famous Shivite temples, Sri Raja Rajeshwara Swamy
Devasthanam – abode of Lord Eashwara. Its architectural grandeur and spiritual
sanctity makes it one of the famous Shivate Temples in Andhra Pradesh. The history
of this temple dates back to such times that even Puranas mention the existence of
the Deity. The presiding Deity – Lord Raja Rajeshwara in the form of “Neela
Lohitha Siva Lingam is known for his boundless benevolence in fulfillment of
devotees wishes. This shrine is popularly known as ‘Dakshina Kasi’ (Southern
Banaras) and also as “Harihara Kshetram” for their being two Vaisnava Temples in
main Temple complex i.e., Sri Anantha Padmanabha Swamy Temple & Sri
Seetharama Chandra Swamy Temple. Sri Anantha Padmanabha Swamy is Ksethra
Palaka of this Temple being consecrated with Pujas / festive rituals (both Shivite &
Vaisnavite festivals) and Sreerama Navami is the 2nd major festival in this temple. A
Dargah within the precincts of the temple stands as an ample evidence for religious
tolerance.

It is mentioned in the Bhavishyothara Purana that the Sun - God (Surya

Bhagavan) recovered from disability by Praying at the shrine here and hence the
name “Bhaskara Kshetram”. Further, Indra the king of Astadikpalaka by devoutly
worshipped Lord Sri Raja Rajeshwara – the presiding deity of the shrine and,
purified himself from Brahmahatya Dosham. Also it is said that during 750 to 973
AD this temple was built by Raja Narendra-the grandson of Parikshit who in turn
was the grandson of Arjuna. By taking bath In Dharmagundam (Pushkarini),he was
not only cured of leprosy by which he was afflicted as a result of killing Muniputra
accidentally, but was also able to witness Lord Sri Rajeshwara and Goddess Sri Raja
Rajeshwari Devi in a vision and received blessings. He was directed to build a
temple and install “Shiva Lingam” which was lying in the bed of the Pushkarini.
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20. Sri Lakshmi Narasimha Swamy Vari Devasthanam , Yadagirigutta,
Nalgonda, District

In Tretayugam, a sage Yadarishi prayed Lord Narasimha with great deep

devotion. Lord Narasimha pleased with his prayers an incarnation of Lord Vishnu
appeared before him in five different forms as Sri Yogananda, Sri Jwala Narasimha,
Sri Ugra, Sri Lakshminarasimha, and Sri Gandabherunda. All these five forms
(roopas) are adored within the temple, worshiped as Pancha (five) Narasimha
Kshetram. Radiant atop the sikharam of garbha griha (Sanctum Sanctorum) of cave
temple is the golden Sudarshana Chakra about 3 feet x 3feet of Lord Vishnu (whose
reincarnation is Lord Narasimha), the adornment as well as the weapon is a sign of
this temple is recognized by from as far away as 6 kilo meters. It is said that many
years ago the chakra moved in the way from which the disciples came as if like a
compass guiding them towards the temple. The Chakra considered to posses mystic
power and value, at times turns on its own; no human hand is capable of turning it.
The Aradhanam and Puja in this temple are performed according to Pancharatra
Agamam.

3.4 Conclusion

The state of Andhra Pradesh was formed by separating from the Madras
State and later merging with the Hyderabad State on 1st November 1956. In
February 2014 the state was bifurcated into Andhra Pradesh and Telangana. The
state of Telangana came into existence on 2nd June 2014. The temples of Andhra
Pradesh played a significant role in enriching socio-economic life of people apart
from serving religious purposes. There are about 20 temples in Andhra Pradesh
which are prominent. Among these the temples which attract religious tourists and
also are believed to be endowed with super natural powers of healing and shower
blessings on devotees are: Kanipaka Vinayaka Swamy temple, Sri Nettikanti
Anjaneya Swamy temple in Kasapuram, Sri Mahanadeeswara Swamy temple, Sri
Kalahastheeswara Swamy temple, Sri Bramaramba Mallikarjuna Swamivarla temple
in Srisailam, Sri Padmavathi Amma temple in Tiruchanoor, Sri Venkateswara
Swamy Temple in Tirumala, Sri Satyanarayana Swamy temple in Annavaram, Sri
Kanaka Mahalakshmi Temple in Burujupeta, Sri Satyanarayana Swamy temple in
Dwaraka Tirumala, Sri Tirupathamma temple in Peruganchiprolu, Sri Lakshmi
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Narasimha Swamy temple in Simhachalam, Sri Durga Malleswara Swamy temple in
Vijayawada, Sri Gnana Saraswathi Amma temple in Basara, Sri Seetha Rama
Swamy temple in Bhadrachalam, Sri Mallikarjuna Swamy temple in Komaravalli,
Sri Anjaneya Swamy temple in Kondagattu, Sri Ganesh temple in Secunderabad, Sri
Raja Rajeswari temple in Vemulawada and Sri Lakshmi Narasimha Swamy temple
in Yadagirigutta.

References:

1. Hanumath Rao B.S.L. (1973), ‘Religion in Andhra’, Welcome Press Pvt.

Ltd., Guntur.
2. Shankaranarayana Rao A.V. (2001), ‘Temples of Andhra Pradesh’, Vasan
Publications, Bangalore.
3. Vasudevan C.S. (2000), ‘Temples of Andhra Pradish’, Bharatiya Kala
Prakashan, Delhi.
4. http://annavaramdevasthanam.nic.in/

5. http://arasavallisungod.org/

6. http://karimnagar.nic.in/kondagattu.html

7. http://srikalahastiswaraswamy.webs.com/

8. http://srikanakamahalakshmitemple.org/

9. http://www. aponline.gov.in
10. http://www.apendowments.gov.in/Temples/Pages/MajorTemples.aspx

11. http://www.basaratemple.org/

12. http://www.bhadrachalarama.org/

13. http://www.chittoor.ap.gov.in/pilgrim.html

14. http://www.durgamma.com/TEMPLE_INFORMATION.aspx

15. http://www.dwarakatirumala.org/temple.html

16. http://www.kanipakam.com/home.html

17. http://www.kasapuram.com/templedet.htm
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18. http://www.srisailamtemple.com/Srisaila_devasthanam/index.html

19. http://www.tirumala.org/default.htm

20. The Gazette of India: The Andhra Pradesh Reorganization Act, 2014,
http://www.indiacode.nic.in/acts2014/6%20of%202014.pdf