Adilabad Khandala Lohara Hill Station

Adilabad Khandala Ghat or Hill Station is located in Khandala Village, Adilabad Rural mandal, Adilabad District of Telangana. 

Khandala and Lohara valley is located near Khandala and Lohara villages in Adilabad Rural mandal, Adilabad District of Telangana. Lohara comes under Khandala Gram Panchayat.

Once developed, the serene Khandala-Lohara valley with four waterfalls could serve as an ideal getaway.

Khandala Ghat, about 20 km from Adilabad, with hills, forests, and valleys has attracted many tourists during the Sankranti festival holidays, including from faraway Hyderabad.

The road which leads to Ankoli from Adilabad town goes to Lohara via Vanvat and Pippaldhari. The steep ghat road, locally known as Khandala ghat after the tribal village Khandala, starts at Pippaldhari and gives a glorious view of the spread of the valley below.

For nature lovers who find Adilabad’s famous waterfalls a little too crowded, the quiet Khandala-Lohara valley encompassing pristine vegetation could serve as a perfect getaway. Located about 25 km from Adilabad district headquarters, it encompasses four little known waterfalls in addition to some vantage points which give a view of the picturesque valley.

Khandala Molal gutta Waterfalls

Kopangidi and Yogidhara waterfall is located near molal gutta village, Adilabad Rural Mandal, Adilaba District, Telangana State, India.

From Molalgutta village you need to walk around 1 km to reach waterfalls. 

The waterfall is different from the regular waterfalls. It is too steep but can be accessed. Rocky terrain, too slippery, be extra cautious, take the help of locals if you want to go down. In case you go down you can view two more waterfalls. 

The way from Khandala village to the waterfall is about 1.9 mis. Not tough path. Once you get down to the flow, to your right is mollala or Khandala waterfalls and to your right is yogi Dhara and two more waterfalls. There are four waterfalls here. There is good flow of water only if the place has had ample rainfall the previous day or previous night. One should be lucky or plan for a visit after rainfall.

Lohara Waterfalls

Lohara Waterfalls is located near Lohara village, Adilabad Rural Mandal, Adilaba District, Telangana State, India.

Read More

Khajaguda Hills

Khajaguda Hills located in Khajaguda also known as Khojaguda is a Village in Serlingampally Mandal, Rangareddy district, Telangana State, India. It is part of the old city of Hyderabad. The site is a popular spot for outdoor activities, such as hiking and bouldering.

Khajaguda hills is one of the most popular weekend spots near Hyderabad. It is known for its magnificent viewpoint of Golconda and Durgam Cheruvu, peacocks, and naturally formed rocks and boulders that facilitate thrilling activities like rappelling.

The hilltop offers a breathtaking view of the city below with its lush green surroundings. It is a perfect place to spend some quality time with your friends or family away from the hustle and bustle of the city life. The area also has several other attractions such as temples and caves that make it an ideal spot for nature lovers. With its pristine beauty and adventure activities, Khajaguda hills has become one of the most sought-after weekend spots in Hyderabad.

Hidden away from all the hustle and bustle of city life, these majestic hills offer breathtaking views and a chance to explore a fascinating part of history. Get up close and personal with nature while you learn about its ancient origins!

One of the finest prehistoric heritage sites, the Khajaguda Rock Formation is spread across 180 acres in Nanakramguda in Hyderabad, Telangana

The Fakhruddin Gutta granite rock formations, popularly known as the Khajaguda Hills, are a geological marvel that are estimated to be around 2.5 billion years old! It is a part of the Deccan Plateau and is also one of the oldest rock formations in India.

Telangana's Khajaguda Rock Formation is as old as the Earth's crust!

Around 4.4 billion years ago, the formation of Earth’s crust took place and soon after that, the formation of what we know today as the Khajaguda Rock Formation started. One of the oldest forms of rocks, these are formed of gneissic granite, one of the hardest forms of rocks on earth.

Usually, newer rocks form over these tough base rocks over a period of time. But, in Khajaguda, this didn’t happen and the billion years old rocks stand exposed till date, albeit in a poor condition.

As per the geologists researching the area, there are boulders, castle koppies, nubbins, inselberg, peneplains, kluftkarren, corestones, pans, fracture valley, runnels, balancing rocks, pseudobedding, pits, tafoni, plinths, rock doughnuts, caves, splits and wedges, and chaos – all these are different kinds of rock formations. What a field day it would be to get a chance to explore the site with researchers!. While we can’t say much about exploring the area with geologists, what you can certainly do is hike the area and take in the moment as you stand in the presence of something that is as old as our planet!

Khajaguda Lake, also known as Bhagirathamma Cheruvu was built during the reign of 6th Nizam Nawab Mahboob Ali Khan in 1897 and is spread over an impressive 618-acre. Surrounded by lush greenery and open skies, it provides a serene setting for visitors to sit back, relax and take in the natural beauty. Not only that, it also supplied water to 900 acres of Ayakattu in Kamareddy, Sarampally and Narsampally areas!

The tomb of Saint Hazrat Baba Fakhruddin Aulia — spiritual mentor of Ala-ud-Din Bahman Shah (founder of the Bahmani Kingdom) who was buried here in 1353 AD

800-year-old Annatha Padmanabha Swamy Temple and a cave where the revered saint, Meher Baba had meditated are situated on Khajaguda Hills.

The caves in the area are another interesting thing to explore. Remember how we said earlier that these rocks are the hardest forms of granite? Cave formation would be the last thing to expect of these hard rocks. But they are there, much to the surprise of geologists. Something rare, is what they say about these Khajaguda caves.

The forest patch at Khajaguda is home to several species of plants, that just like the rock formations, are difficult to find near Hyderabad. The Nyctanthes arbor-tristis, popularly known as the parijata or the night-flowering jasmine, is found in abundance at Khajaguda (there are three national parks around Hyderabad and the Parijata cannot be found in any of these three parks).

The other important plant species at Khajaguda is the Helicteres isora, also known as the Indian Screw Tree. These trees have not been recorded by the Botanical Survey of India in any areas around Hyderabad. Khajaguda is the only place where these can be found.

Best Time to visit

Sunrise and Sunset. Sunrise as you can enjoy the breathtaking view of the sun rising above the hills with the rays piercing through the morning clouds Relish Sunset at the summit . Sunset point for photoshoot in Hyderabad

Monsoons are the time when nature is at its best. Mercury levels having dropped a few notches and the lush greenery make it the best time to visit any tourist destination. One such place, whose beauty is heightened in the monsoon, is the Khajaguda Hills in Hyderabad. 

How to get there

There are two ways to reach this place: take the ORR and drive to the bottom of the hill or reach Khajaguda village and follow the path that leads to the hills. The trek to the top of the hills is easy and does not require professional hiking gear.

Use Google Maps, not Apple. Map directly to Delhi Public School. If you map to the exact location, you may be brought in the back way, which is not a way at all. Take Old Mumbai Highway or Outer Ring Road to Khajaguda Road. Follow it to Lanco Hills Road (large silver structures on this intersection). Turn onto Lanco Hills Road. When the divided road ends, take the second right (the first is immediately at the ending of the division). After taking this right, take the first left. The road turns dirt here and heads up the hill. The road is rough but passable. If you wish to walk from here, it is maybe a 10-20 minute approach up hill. If you follow the road (by car or foot) stay right at the fork. You'll reach the top and there is an open area. Park here. The approach from here varies, but should be no more than 10 minutes (to the farthest rocks).

Improvements
In October 2023, Hyderabad Metropolitan Development Authority (HMDA) started work to fence the 2.5 billion-year-old Khajaguda rock formations and limiting access to motorists, visitors, an effort to keep the encroachers at bay.

Outer Ring Road -Lanco Hills link road is under construction as part of Corridor 39B. This 3.89 km long link road is constructed alongside the Khajaguda Heritage Rock Formation.

https://timesofindia.indiatimes.com/travel/destinations/telanganas-khajaguda-rock-formation-is-as-old-as-the-earths-crust/articleshow/95272121.cms

Read More

Aggalayya Gutta Jain Temple

Aggalayya gutta is located in Hanamakonda, Padmakshi temple road, Hanumakonda district,Telangana state, India. It was also a jain ayurvedic medicine center around 11th century

This Jain site on the Aggalayya gutta has a 30-feet-tall engraved statue of the 16th Jain Tirthankar Shantinatha and a 13-feet-tall statue of 23rd Tirthankar Parshvanatha on a huge boulderstone on a hillock.

The Shantinatha statue is the second tallest Tirthankaras statue in South India after Karnataka’s Bahubali Tirthankara, and the plan is to make it a Jain Vanam. Statue of the Mahavira is also there in a cave on the hillock.

The hillocok was named after, Aggalayya, who constructed a ‘Jinalaya’ that served as a research centre for teaching doctrines of religion, medicine, and surgery.

Aggalayya who was an ayurvedic doctor and researcher of 11th century taught Ayurveda to students at this center. He worked extensively on teaching and propagation of doctrines of religion, medicine, surgery, etc. The Sirur inscription of Medak mentions Aggaalaih as the Chalukya King Jagadekas physician.

Though its is popular as Jain site, none could discover the fact that the hillock was a hub of ayurvedic treatment during 11th century. Some parts of the Gokarnam which is used to store ayurvedic potions and pour into the mouth of the patient, were also found at the site. The hillock was a place of medicinal plants. “I have seen may mortars at various locations, but mortars made on the rock on the Aggalayya Gutta are unique amon them” said Ratnakar Reddy.

Aggalayya gutta also has a lot trees and plants which makes the place breathable

Near Hanumakonda bus station and Chowrastha. Around half Kms. Around 600 steps are there to reach top of the hill . Opens at 9 A.M and closes at 6 P.M

This site is developed under National Heritage City Development and Augmentation Yojana (HRIDAY) scheme by KUDA (Kakatiya Urban Development Authority) in 2017.

Read More

Aggalayya

Name : Aggalayya (1034 AD - 1074 AD)
Spouse : Vallikambe

Born : c. 1000 AD 

Died : c. 1080 AD

Profession : Royal Physician (Ayurveda), Mahasamantha 

Titles : Vaidyaratnakara Pranacharya, Mahasamanta and Vaidyasikhamani 

Religion : Jainism

Inscriptions : Yadadri Bhuvanagiri (Saidapur or Saidapuram), Sangareddy (Sirur, Singuru in Narayankhed Mandal) from 1034 AD to 1074 AD

Aggalayya who is stated to have been specialist in Sastra (surgery) and Sastra (Science) and was capable of curing even the severe diseases that cannot be cured by other physicians.

The records describe the proficiency of Aggalayya in Ayurveda with particular reference to his skill in Sastra-vaidya or treatment of diseases by surgical methods.
 
It is interesting to note that surgery in the system of Ayurveda was practised with efficiency in those days. Aggalayya is stated to be the royal physician.

Aggalayya has not only been praised as an efficient physician or surgeon but has also been mentioned as a religious person, a devout Jaina who was always helpful to good people and he looked after the healthy well being of all. He always stood for the welfare of his friends and for the satisfaction of gurus . The inscription mentions that he was devoted to teach (the art of Surgery or Ayurveda to) the Jainas and was always ready for clearing the doubts of other physicians.

The inscription mentions that if any treatment by surgery was done anywhere and life was saved, i.e. it refers to critical cases, then, it was surely a good deed of Naravaidya Aggalayya and king Jagadekamalla.

It is interesting to note that the merit of the saving the life of a critical patient by treating him with surgical expertise, was shared between the physician and his employer or patron in whose service Aggalayya
was employed. 

The inscription further eulogizes Aggalayya by saying that he could even cure the diseases in their advanced stage or serious stage {prakarsa) declared by other physicians as incurable. For this reason his fame had spread in all regions. 

The inscription mentions Aggalayya as verily the god Brahma himself or Brahma personified. Aggalayya being a devout Jaina and surgeon by profession, his association and assimilation with Brahma
shows the process of integration or appropriation of the Brahma cult in the Jaina religious tradition. 

Brahma being the deity par excellence for surgery mentioned in the pro-brahrhanical Ayurvedic texts like the Susruta Samhita his incorporation into the Jaina tradition to glorify a surgeon is explicable as the basic knowledge was taken from the common texts like the Susruta Samhita which again claims the Atharva
Veda as its principal source. 

These texts were not restricted to the followers of the bratimanical religion alone but were universally used. But the question that arises here is that why did the Jainas require a different system of medicine and surgery and why this Jaina medical school had its own texts on medicine and surgery which were highly
modified versions of the well known medical texts.

Chalukyan king Jayasimha II, this stone inscription records the gift of the village Muppanappali in Kollipaka 7000 for the maintenance of two Jaina Basatis built by certain Aggalayya who bears the titles Vaidya- ratnakara, Pranacharyya and Naravaidya. 

The inscription registers the gift of garden lands and house plots for residence and feeding the students and (rishis) by maha samanta Aggalayya, at the instance of his brother. In this, Aggalarasa is praised for his proficiency in medicine. The said gift was placed in the custody of Dharmasagara Siddhanta Deva of Sri Yapaniya samgha and Maduvagana. The donor himself was an ardent worshipper of Jaina Sasanadevi and Bahubali. The verses extol the heroic qualities of Aggalarasa and philanthropic qualities of Vallikambe, his wife.

While the king Someswara II (1068 - 1076 AD) was camping at Vankapura, his subordinate chief mahasamanta and Vaidyasikhamani Aggalarasa (Aggalayya) made gifts of grandson lands for the maintenance of the feeding house (dnasala). The gift was entrusted to a jaina preceptor Dharmasagara Siddhantadeva at the request of one Bahubali.

Saidapur Jaina Inscription of Jagadekamalla I, Saka 956 by Dr. G. Jawaharlal
The inscription contains the Chalukya prasasti of the king Jagadeka Malla I (i.e., Jayasimha II) and records the gift of lands in the gramas of Mucchnapalli, Tenkanamaddi and Juvvipakavādi and cash (drammas) for the daily rites and repairs (11.19,20) of the two basadis namely, the Buddhasena Jinalaya in Baliya Mucchanapalli and Vaidyaratnakara jinalaya in lkkuriki by Aggalayya, the Naravaidyaratnakara and Pranacharya who is also the Gavunda of Mucchanapalli.

Evidently the Vaidyaratnakara Jinalaya under reference is named after the physician Aggalayya himself, as he bore the title Vaidyaratnakara.

We are further told that the above forms part of the gift for the daily rites of the Jakabbeya and Rekabbeya basadis situated in Juvvipakavadi.

The third side of the inscription extols the greatness of the royal physician Aggalayya who is said to have been the wizard of Ayurveda Sastra and sastra (surgery). 

He is praised as the specialist in curing the diseases, pronounced as incurable ones by other physicians of the day (cf. asakya byadhepi pariah=bhishagbhir vyudhi prabhedhe tadupakamechatim Agglaram punaruhadaksham kathayamti chitrant||11.72-75). 

The king, stunned with the expertise of Aggalayya in the field of Ayurveda and Sastra chikista, is pleased to pronounce him as Aggalamge Gaggalah. The pointed reference made to the sastra chikitsa (surgery) in the Ayurveda methods reveals that the use of sastra by then was in a well developed stage and practised by the experts in Ayurveda.

The most interesting aspect about this inscription is that it brings to light (for the first- time perhaps) the use of sasta chikitsa (surgery) as a branch of the Ayurveda sastra (ayurveda vidam) being practised during the 11th century A.D.

No epigraphic source of the period sheds light either on the proficiency or practice of surgery in the Ayurvedic methods of treatment. Hitherto, several instances of general praise of the learning of Jaina teachers in some of the branches of knowledge are found in the inscriptions, but no specific reference to the Ayurvedic form of practice.

For instance, a record of the Saka year 1024 from Marol describes the learning of the Jaina teacher Ananta viramuni as having composed all Vyakarana (Grammar), Nighantu (Lexicon), Ganita (Mathematics). Vatsyayana (Erotics), Jyothisha (Astrology), Sakuna(Augury), Chhandas (Prosody), Manu (Law), Gandharva (Music), Alamkara (Rhetoric), Mahakavyanaka (Poetic/drama), Adhyamika (Philosophy), Arthasastra, Siddhanta and Pramanas. Secondly in one inscription of 11th century A.D. from Sudi, we are told that the world renowned Saiva teacher and scholar Somesvarapanditadeva was great not only in Tapas- charitra but also in learning which included mastery of Vaisesika, Nyaya, Samkhya, Sabdajnana and Mimamsa. Further, an inscription of the 11th century A.D. from Mulgund mentions the two Jaina grammarians, Narendrasena and his pupil Nyayasena who are said to have been proficient in many systems like Chandra, Katantra, Jainendra, Sabdanusasana of Saktayana, Paniniya, Aindra and Kaumara. Thus, it becomes clear that no recorded evidence so far makes a reference to the Ayurvedic sastra and sastra as a branch of learning.

Unfortunately this inscription sheds no light about Aggalavya's native place, his parentage, family and also the habitat of his ancestors. It is the first Jinakasana of the king Jagadekamalla I (the sole wrestler of the world) found in these parts of the Chalukyan empire.

It is also interesting to note that the king Jayasimha II after knowing the proficiency of the royal physician Aggalayya in the Ayurvedic 'sastra and 'sastra (surgery) conferred on him the pratipatti of Mahasamanta and made him the Gavunda of the grama Mucchanapalli. By this, it is known that persons of eminence are entrusted with positions of importance in the administration of the kingdom by the king.

The places mentioned in the record are Pottalakere, Kollipake-7000, Aleru-40, Ikkuriki, Mucchanapalli, Juvvipakevadi and Tenkanamaddi.

Of these Pottalakere may be identified with the modern Patancheru located at a distance of 26 Kms. away towards West of Hyderabad, the capital city of Telangana.

The place is mentioned as the capital of Jayasimha i.e. Jagadekamalla I, Kollipaka-7000 is the administrative division and the headquarters Kollipaka may be identified with the modern Kulpak in the Nalgonda district of Telangana. It is at this very Kulpak, several Jaina records big and small, pertaining to different dynasties have been found. Even today this place is being considered as a Jaina pilgrim centre. Aleru-40 is the numerical unit within the division of Kollipaka-7000. The headquarter of this unit namely Aleru is the same modern place Aleru situated a few miles away from Kolanpak.

Ikkuriki, the grama where Vaidhyaratnakara Jinalaya is situated, may be identified with the modern village Ikkuriki in the Motakondur circle of the Bhongir. Other places are not identifiable satisfactorily.

Jaina philosopher and medical practioner Samantabhadra is said to have founded a new school of medicine or his own lineage known as Samantabhadra sampradaya. This tradition was further developed by Pujyapada with his contributions to every branch of medical science.

Pujyapada authored texts like Nidanaratnavali, Vaidyakagrantha, Madanakamaratna, Ratnakaradyutasadha and Yogagrantha. Another work of Pujyapada is the text Vaidyamrita which is again not yet discovered. 

This is also known through a secondary source i.e. the work of another Jaina physician Gomatadeva. 

Pujyapada might have flourished around the 5th or 6th century CE. Pujyapada's medical

literature has been often praised in the works of both contemporary and later physicians and is often credited for driving away ill health by his teachings. 

Ugraditya another Jaina physician composed the work Kalyanakaraka in two parts containing 20 and 5 chapters respectively, consisting of 8000 verses. 

This was mainly a compilation of the previously known texts of the Jaina Vaidya sastra and to this text was added by Ugraditya two more new chapters as annexure named Rista and Hitahita . 

Scholars or adherents of this Jaina Vaidya shastra were against the use of animal substances and practice complete non-violence. They not only abstained from animal substances for any kind of cure but also condemned non-vegetarian diet. 

Ugraditya had given at the court of Amoghavarsa long discourse on the uselessness of flesh diet in an assembly where many learned men and doctors had assembled.

Ugraditya was a staunch Jaina and believed in complete abstinence so much so that he even did not prescribe honey which is one of the most frequently used elements in Ayurvedic system of medcine, instead he prescribed the use of jaggery which according to him gave the same results.

The inscription further mentions that centres for preparation of medicine both herbal and chemical-mineral or herbal-mercurial were there. These were Jakabbe and Marakabbeya basadis and for their maintenance lands were separately granted in Buddhipaka along with Muppanapalli as devabhoga by the king. 

The inscription is quite corroded yet the legible portions reveal that a flower garden, a residential place, certain measurement of black soil and along with these a water wheel were donated to the Kajali(ka)sthana attached to the two basadis mentioned above. These were functioning under the
Vaidyaratnakara Jinalaya. 

A sculpture of Aggalayya has been found at Hanumankonda the old capital city of the Kakatiyas. Like the Buddhist monasteries had arogyasala for the monks and also extended their services for the people staying in the locality similarly Jaina medical practitioner also extended their welfare services to the society at large.

Aggalayya gutta Jain Temple and Caves

Aggalayya gutta is located in Hanamakonda, Padmakshi temple road, Hanumakonda district,Telangana state, India. It was also a jain ayurvedic medicine center around 11th century

This Jain site on the Aggalayya gutta has a 30-feet-tall engraved statue of the 16th Jain Tirthankar Shantinatha and a 13-feet-tall statue of 23rd Tirthankar Parshvanatha on a huge boulderstone on a hillock.

The Shantinatha statue is the second tallest Tirthankaras statue in South India after Karnataka’s Bahubali Tirthankara, and the plan is to make it a Jain Vanam. Statue of the Mahavira is also there in a cave on the hillock.

The hillocok was named after, Aggalayya, who constructed a ‘Jinalaya’ that served as a research centre for teaching doctrines of religion, medicine, and surgery.

Aggalayya gutta also has a lot trees and plants which makes the place breathable

Near Hanumakonda bus station and Chowrastha. Around half Kms. Around 600 steps are there to reach top of the hill . Opens at 9 A.M and closes at 6 P.M

This site is developed under National Heritage City Development and Augmentation Yojana (HRIDAY) scheme by KUDA (Kakatiya Urban Development Authority) in 2017.

References
Epigraphia Telanganica Volume1 Pre-Kakatiya Telangana
Majumdar, Susmita Basu. “AGGALYYA- A 11 th CENTURY JAIN SURGEON.” Proceedings of the Indian History Congress, vol. 73, 2012, pp. 175–79. JSTOR, http://www.jstor.org/stable/44156204. Accessed 3 Jan. 2024.

Read More

Saleshwaram jatara and waterfalls

Saleshwaram is located 25 km away from Farahabad gate in Amarabad Tiger Reserve in Nallamala Forest, Amarabad Mandal, Nagarkurnool district, Telangana State, India.

The annual Saleshwaram Jatara in the Nallamala forest area which comes under Amrabad Tiger Reserve is celebrated every year on Chiatra Pournami or the Full Moon Day in April and is open to visitors for only 5 days. 

On every Chaitra pouranmi i.e. the full moon day of March/April believed to attain the super natural powers and the wills of the devotees are fullfiled message spread throughout the State hence devotees come in large numbers chanting “Vastunna Lingamayya” .

“Saleshwaram Jathara” also known popularly as “Dakshina (Telangana) Amarnath Yathra”is being conducted every year for three days in the month of April, for the past 30 years. Nearly 5 lakh people from all over the country visit Saleshwaram during the Jathara every year. 

Saleshwaram waterfalls runs throughout the year from a height of 200ft and the source of water remains unknown. This waterfall reaches a Shivalinga revered as “Lingamayya” by the Chenchu tribes. The presence of a perennial waterfall here resembles a long serpent when splashing on the rocks adds to the beauty of this place. 

Breath-taking views of the layered rock formations, deep valleys with spectacular views only found in the most exotic locations of the world. Saleshwaram is located 16 km away from Farhabad forest checkpost and the temple comes under Appapur Gram Panchayat in Lingal mandal in Nagarkurnool district, Telangana, India.

The ancient Sri Ramalingeshwara Swamy temple of 6th century AD, located deep inside Nallamala forest, is about 1,000 feet deep inside a valley. The scene of the temple in moonlight is a treat to the eyes and a blessing to the soul. The temple lies next to a beautiful waterfall, coming down from a height of over 200 metres. The water flows through the temple and the devotees take a holy dip in it before taking a climb into the Garbhagudi. The linga is located in a cave which resides on a huge rock.

Reaching the temple involves a 16-km journey through the core area of the tiger reserve with another six kilometres of trek through the Nallamala hills.

The drive through the deep forest is sure to remain one of the best memories for visitors since they can see many wild animals like spotted deer, nilgai and wild boar.

The devotees have to walk at least three kilometers to reach the temple located down the valley. It is an arduous walk since there are sharp rocks all along the ground.

The devotees need to walk on narrow gorges of valley to reach down the deep valley where they can see waterfall falling from over 1,000 feet.

The devotes take a holy dip in the water and collect water in the bottles for those who could not make it as it is believed that it contains medicinal value.

Nature’s wonder which has been kept intact for thousands of years has once again started mesmerizing the devotees of Lord Shiva, who is devotedly called ‘Lingamaiah’ in this part of the world. The purest form of the nature located away from the mainstream society’s sight has opened its arms welcoming the devotees.

‘Sarveshwaram teertha kshetra,’ which later came to be known as ‘Saileshwaram’ and ‘Saleshwaram locally,’ which is a primitive religious site, located 30-40 kilo metre deep inside the Nallamala forests inside Amrabad Tiger Reserve where the rare Chenchu Adivasis have been living and serving Lord Shiva for ages.

As per local Chenchu mythology, ages ago, a Chenchu named Ravagadu had gone for hunting along with his wild dogs on the New Year’s Eve. When he couldn’t find water to drink anywhere, his dogs led him to a water body located near a cave, where water drops which looked like pearls were falling through the layers of rock formation. There, Bhole Baba had revealed himself to the Chenchu in bright gold and then vanished. That night, Lord Shiva appeared in his dream and asked him to erect a Shiva Linga and serve him.

The water which flows through layers of rock formed some thousands if not millions of years ago, carries with it all the medicinal values through the roots of nature, making it the purest form of water which has the ability to cure any disease. People have been visiting this nature’s wonder for ages and people believe that their sins can be washed-away here.

According to ‘Parvatha Purana,’ if a sinner enters this water body which is called ‘Shankhu Teertha,’ the water here becomes dirty but when a pure human enters, remains crystal clear. No wonder, while the water which comes from the top is crystal clear, once it touches the ground where devotees take bath, it changes colour due to plastic left over by pilgrims.
According to historic evidence, the Shiva Ling at Sarveshwaram had already become famous by 5th or 6th century. The layered rock formation in front of the sanctum sanctorum itself looks like a mammoth cave.

https://www.thehindu.com/news/national/telangana/devotees-make-a-beeline-to-saleshwaram-jatara/article8515715.ece

https://telanganatoday.com/deep-inside-the-nallamala-forests-saileshwaram-mesmerises-devotees

https://allevents.in/hyderabad/saleshwaram-trek-in-srisailam-forest-opened-only-once-a-year/80001403653972

Read More

Mesolithic paintings of Mancherial

Mesolithic cave paintings found in Thaatimattayya hills of Buggagattu forest in Mancherial district of Telangana State.

Historian Dr Dyavanapalli Satyanarayana has claimed that he explored the site in the Buggagattu forest area with the help of the local Naikpod tribes.

He said cave paintings at Thaatimattayya are dated to be 13,000 years B.P. According to Satyanarayana, he came across the ten types of paintings drawn in five colours.

Dr Satyanarayana said ‘even today families of Naikpod worship the ‘Thaatimatayyah’ or Thaadu which means palm tree. One of the most striking features of the cave paintings is the drawings of perfect circles. 

It seems that the prehistoric artist had used geometric measurements to draw the circles. The circles represented human heads, womb/vagina, flying saucers, dumbbells/tool kits, sun and moon discs.

The Mesolithic Age people inserted the small chips of chert stone (one-inch long and centimeter width) in the full cleavage of fist fit logs to make knives, sickles, etc. sharp implements, in between 8,500 B.C. to 3,000 B.C. 

It also appears that the caves were inhabited the people during the subsequent ages – Neolithic and Megalithic – as it is revealed by the human paintings with metal weapons and physical grinding stones, the historian concludes.

The prehistoric paintings were drawn at five places on the sand rock walls of the 50 yard long cave. The first space has only one petroglyph of an ox engraved in one foot length. The second and third spaces are the main chittaruvulu on which several tens of red ocher paintings were drawn.

The most important paintings of the spaces include the animals – horned bulls in rows, deer, antelopes, porcupine, and big lizard (Udumu). Some men were depicted as controlling the oxen with weapons.

The paintings also include a priest with thick red ochre halo around his head. Similar painting is also found nearby but in fainted red color.

The Naikpod tribals of the region, who invoke the deity Chittarayya for three days in every three years, call the priests as tappeta goollu (big dappulu in Telugu). The fourth and fifth spaces are expressing only fainted red ochre oxen, the historian explains.

But unfortunately most of the prehistoric paintings depicted on its wall spaces have been dimmed due to the recent distilleries cooked here for illegal liquor. 

Only a half-foot long ox figure in red ochre color at one place and a foot-long ox in white color at another place are clearly visible on the 30 feet-long wall space of the cave.

But there appears every possibility to retrieve several paintings by way of scientific / expert chemical cleaning of the cave wall, he said.

With regard to the corroborative evidences of the paintings fortunately one can find hundreds of microliths in front of the caves. 

Renowned historian Dr Dyavanapalli Satyanarayana found these sites near in the Buggagattu forests located at a distance of some 10 km from the district headquarters.

According to Dr Dyavanapalli Satyanarayana, the first cave is locally called Chittarayya Gundu is oriented towards northward and located at a distance of one kilo meter from the Buggagattu Anjaneyasvami temple in its north western corner.

While explaining about the second cave, Dr Dyavanapalli Satyanarayana said that Paatha Chittarayya Gundu, which is located in the deep forests at a distance of two kilometers from the first cave has projection towards northward is more than the first cave and hence it seems to have provided more safe accommodation to the humans.

Since the cave painting sites are located in a distance of ten km drive from the District Headquarters Mancherial the Government may develop the sites as historical and adventurous tourist sites so as to protect the rare and rich heritage of Telangana, Dr Dyavanapalli Satyanarayana appeals.

https://www.deccanchronicle.com/nation/current-affairs/221017/13000-year-old-cave-paintings-found-in-thaatimattayyah-hills.html

http://www.thehansindia.com/posts/index/Khammam-Tab/2017-01-11/Mesolithic-paintings-found-near-Mancherial/273074

Read More

Koyyur Jain Caves Nayanagulllu

The monolithic caves of Jain pantheon near Koyyur Village, Malharrao Mandal in the Jayashankar Bhupalpally district are set to hog the limelight with theForest Department making efforts to incorporate the structure into its ongoing eco-tourism programme.

Situated on a hillock among scenic surroundings on the banks of river Manair, the caves stand out as an example of Indian rock-cut architecture.

Hewn in solid sandstone precipice the caves testify the prevalence of Jainism in these parts during ancient times. Though the caves were found long ago, they remained uncared for. With an intention to draw public attention to these caves, Bhupalpally Forest Department officials are planning to lay pathways to ensure better connectivity to the caves called locally as ‘Nayanagulllu’.

At a distance of two km there is a Nagulamma Temple which is frequented by devotees on weekends and on auspicious occasions. It is proposed to lay a pathway from the temple and from Mainar bridge near Adavi Somanapally to the caves.

The works will be started during winter season, Suman added. “We wish to organise trekking trips to the caves so that those interested in history can visit and appreciate their historic significance.

The Jain caves will be included in the itinerary of recently released a calendar of events of eco-tourism” District Forest Officer T Ravi Kiran informed.

He hoped that the in the days to come, the caves would emerge as an important tourist destination. According to a local school teacher and history enthusiast Ch Srinivas, Jainism was prevalent in erstwhile Andhra Pradesh during the times of 12th Tirthankara Vasupujya as mentioned in the 12th century classic Dharmamrita.

There are six chambers at the caves. A verandah, an antharala (ante-chamber) and garbhalaya (sanctum sanctorum) are part of the cave structure.

There is a colourful mural painting on the ceiling of a cave, probably a depiction of Jataka tale. A carved image on the frontal portion of the cave is said to be of a Thirtankara.

In side sanctum sanctorum there is a Siva Lingam and damaged figurine of a female deity, believed to be Mahisasura Mardini, Srinivas explained.

Above the entrance of the main cave, there an epigraphy hewn in the rock.“The archeological authorities and historians must try to decipher the inscriptions to comprehend to which period the caves belong and who carved out these caves” Srinivas noted.

http://www.thehansindia.com/posts/index/Warangal-Tab/2017-09-29/Koyyur-may-turn-a-major-eco-tourism-hub-in-Telangana/330043

Read More

Edithanur Cave, Kondapur

Edithanur is a village nestled in Sangareddy District in Telanga

which is famous for its ancient caves. The caves are adorned with ancient paintings whose origin dates back to the Neolithic age. The paintings in the Edithanur caves have their origin between 2300 BC to 900 BC. It can be a thrilling experience while exploring the paintings in the maze of tunnels and various rows of natural caves.

Our history textbooks would tell us that Neolithic Era or the New Stone Age is the period when there were traces of the earliest development of human technology while also holding on to the last phase of the Old Stone Age. Well, you have to see it to believe it. Edithanur Cave is situated in the village called Edithanur with traces of rock paintings depicting the culture of the Era. So if you have a knack for digging into history, this is the place to be.

Edithanur has rock paintings found earlier than Budigapalli, Ketavaram and Ongole Prakasam District but later than Bethamcherla cave paintings. The results of minor excavations carried out at Edithanur enabled to date the rock paintings to a period from Mesolithic to Megalithic period.

How to reach the cave?
Sangareddy is the nearest town to these caves as it is just located in 1 kilometre distance. The nearest railway station to this amazing wonder is Zaheerabad Railway station, which is 57 kilometres from Sangareddy Town.

http://www.accessindiatourism.com/telangana/historical/explore-the-old-age-paintings-in-the-edithanur-caves/

Read More

Pandava Caves

Pandava Caves or Pandava Guttalu or Pandavaula Gutta is situated in Thirumalagiri village, Regonda Mandal, Jayashankar Bhupalpally, Telangana, India.

This is where the Pandavas spent their life in exile for a certain period of time. A chain of hillocks running north-south direction located about 50 kms from Warangal, 195 kms from Hyderabad, on Warangal-Mahadevpoor road and 3kms from Regonda are familliarly known as Pandava Guhalu (Caves) or Pandava Guttalu (Hills).

The name is derived due to potrayl of the story of Pandavas of Mahabharatha on one of the boulders. The shelters are locally knowns as Mekkabanda, Mugessabanda, Pandi Parvatha, Shakthi Parvatham, Jyothi Parvatham, Puli Parvatham abd Yanadula Guha, Eduru Pandavulu, Kuntidevi, Pancha Pandavlu etc.

It is an unique Rock Art Site with continous human occupation right from prehistoric to Medieval times. There are a few natural paintings on these rocks, depicting the lifestyle and their hunting methods.

 The figures depicted in the paintings at these hills are of peacocks, lizards, tiger, frogs, fishes, deer etc.. and geometrical designs and impressions in green, red, yellow and white pigment colors. Besides these rock paintings, inscriptions of Rastrakutan times and fresco paintings of late medieval period have also been reported from these hillocks. Some of the paintings were superimposed, depicting highly developed anatomical features and curves.

Rock art is a form of landscape art, and includes designs that have been placed on boulder and cliff faces, cave walls and ceilings, and on the ground surface.

Warangal district consists of many Prehistoric habitation sites, which were explored by the Indian Archaeological authorities. Paleolithic Rock art paintings are found at Pandavula gutta (Regonda)

Its a global phenomenon, being found in many different regions of the world. Such artworks are often divided into three forms: petroglyphs which are carved into the rock surface, pictographs which are painted onto the surface, and earth figures engraved into the ground. The study of rock art gives us a good insight into our history from pre-historic ages.

The hill range derives its name ‘pandavula gutta’, from the historical paintings found in one rock shelter, which the local folk term as the story of Mahabharata. It is interesting to note that in the Ravulapalli village about 220 families belong to the ‘mudiraju’ caste, who claim their descent from the solar race of pandavas, and the gotra of some of the families is infact ‘pandava’.

Perhaps, the ancestors of the present day mudiraju caste during historical times might have coined the term pandavula gutta.

The site was discovered by Sri K.Ramakrishna Rao of the Dept. of Archaeology & Museums, Hyderabad. Nagi Reddy (1995, 1998) discussed to a certain extent the rock paintings of this site. During my field study I noticed 7 rock shelters in which paintings have been done.

The Site ‘Pandavula gutta’ a weathered coarse grained sand stone hillock, rises to a height of 150 m from the surrounding plains and runs in a north south direction, the height gradually receding towards south and culminates about 1 km east of Tirumalagiri village, which is 3 km from Ravulapalli. At the central portion of this hill range rock shelters are noticed both at the foot of the hill and on the plateau above and in the valley between. Of the seven rock shelters two are located at the foot of the hill and the remaing ones on the plateau region. The rock shelters at the foot of the hill contain only faint traces of red paintings. In one rock shelter locally known as ‘ongudu gundu’ (bending rock) along with traces of paintings microlithic scatters were noticed.

The tools, mostly non-geometric in content, were made on chalcedony, agate, chert, quartz and jasper.
The undulating hill range and the narrow valley is covered by thick vegetation of tropical dry ever green and deciduous forests. The forest cover sustain wild fauna in considerable numbers even today. 

The wild fauna used to include herbivores like Nilgai ( Boselaphus tragocamelus), Black buck ( Antilope cerpivora ), Wild sheep ( Civis cycloceros ), Hare ( Lapidum finidus ), Porcupine ( 

Histric indica ) etc., The carnivores include Sloth bear ( Melursus ursius ), Hyaena ( Hyaena hyaena ), Fox ( Velpes bengalensis )etc. 

The elderly people of the village informed that during their child hood (about 60 years ago) the forest was much dense and even tigers roared in the forest occasionally preying upon the domesticated cattle and sheep of their village. During the mesolithic times, the whole Regonda region must have been a dense forest.

Water resources at the site are almost perennial, bearing water upto 9 months in a year. There is a perennial spring on the top of the hillock locally known as ‘potaraju chelama’. Near one rock shelter, in a rock crevice locally known as ‘chirutangandu kunta’ water is stored throughout the year. A seasonal stream loca lly known as ‘panduvula vagu’ contain water in small pools upto the month of March. In these water pools even today wild rice ( Zizania aquatica : Dussa vari ) grow between August – January

The Rock shelters and the rock art
As said before two rock shelters at the foot of the hill contain only traces of paintings and one of them ‘ongudu gunda’, besides traces of paintings in red colour, revealed microliths also. The tool typology of the microliths indicate their non-geometric nature. 

Rock shelter 3 (Eduru pandvula gundu)
This rock shelter is located at the top of the hill facing west and gives a commanding view of the plains below. It measures roughly 20 x 20 metres and provides a shaded area of about 2 m infront. No floor deposit occurs in this rock shelter as the floor is of sheet rock gently sloping outwards. This rock shelter is locally called as ‘edurupandavula gundu’ (facing pandavas rock), as it is located infront of the foot path from the village.

This is the most densely painted rock shelter at this site. About 50 painted figures and several faintly visible ones are noticed. All the paintings were done in red ochre of different shades.

The theme of the rock paintings consist of herbivores mostly deer species. Other animals like langur, tiger, porcupine, mangoose, boar and fish. Besides these, anthropomorphs, human figures, a peacock, a boar, indeterminate animals geometric figures etc. are also found.

On the basis of state of preservation and superimpositions two phases can be delineated from the red paintings of this rock shelter. At the many places dark brownish red deer figures overlap, light brownish red, faded deer figures. In some of the paintings the artist appears to have tried to replicate the nearby previous painted figures. The figure of a boar is very stylistically depicted with rectangular designs over the body in dark brownish red colour. Behind it a deer figure in light brownish red colour is also done with the same type of body design.

Langurs are shown realistically with long tails.

The human figures are shown in various postures, standing near the animals and in praying posture. A row of 15 human figures hand in hand between the legs of huge deer figure (105 cm x 50cm) in a group dancing posture is a very interesting composition and is the only one of its kind in the rock art of Telangana.

The peacock figure in finely depicted with all the body details. Although a peacock figure is found in the Kethavaram (16 0 43’N;78 0 1 2’E) paintings (Chandramouli 1986) also it is small in size devoid of bodily details as seen in this figure. The mangoose is also finely depicted close to a natural crack in the rock, which gives the visual impression to an observer that the mangoose is trying to hide below the rock. Fish figures in the paintings of this rock shelter are exclusive to this site. Although a fish figure is found in the Kethavaram rock art also, stylistically they are different and also are done in black colour. In the depiction of the fish also, the attempt of the artist to replicate the previous ones as in the case of deer figures, is visible.

The anthropomorphs have stylistic similarity with those at Chintakunta and Kethavaram (Chandramouli 2002).The geometric figures are a few and consist of triangular shaped lines one over the other and criss – cross patterns etc.

Rock shelter 4 (Janke mukku gundu : long nose rock)
This rock shelter is located on the top of the hillock in a narrow valley behind rock shelter 3; to its north east about 300 metres away facing west. The local name ‘Janke mukku gundu’ (long nose rock) is given to this rock shelter because of two natural deep holes in the rock wall which look like nostrils of the nose. There are only 4 deer figures and one human figure in this rock shelter. All of them are in dark brownish red colour, except one small dog figure, which is faded and light brownish red in colour. The deer figures are similar to those in rock shelter 4.

Rock shelter 5 (Mungisa gundu : mangoose rock)
This rock shelter is located to the north east of rock shelter 4 about 800 metres away facing north. This rock shelter gives a commanding view of the plains below. It is an ideal rock shelter giving a shaded area of 5 metres all around. But only two faintly visible painted figures are noticed. One looks like a mangoose (hence the local name to the rock shelter) and the other animal is depicted as if trying to catch the mangoose by its neck. Both the painted figures are light brownish red in colour.

Rock shelters 6 & 7 ( Pandavula gundu; Kunthi gundu )
These rock shelters (by which this site is known) are located in the southern portion of the hill about 1000 metres away from the rock shelter 3. The first one faces east and the second one south. In the pandavula gundu rock shelter traces of red colour paintings are visible.

However, it is famous in the surrounding villages for the fresco panel of historical paintings done in several colours on a lime mortor back ground. The villagers identify them as scenes of Mahabharata. But they are badly mutilated by fungus and also human vandalism. The kunthi gundu rock shelter on its southern face contain a series of negative hand prints in red colour.

There are more than 60 such hand prints. Besides these a 9 th – 10 th century AD label inscription
reading “Sri Utpatti pidugu” (Nagi reddy 1995) is also found. In side this deep and narrow came like rock shelter (one has to crawl on all four to reach the inner portion), two small stone sculptures of female deities are being worshipped even today. Several stone structures of historical times are found all around these rock shelters

https://www.academia.edu/29875866/Rock_art_of_Telangana_pdf

Read More

Mylaram Caves

Mylaram Caves (Nallaguttalu) situated in Mylaram village, Ghanpur Mandal, Jayashankar Bhupalpally, Telangana discovered recently by is located 200 k.m from Hyderabad is a new jewel in Telangana Tourism, ideal spot for trekking and adventure.

In an important discovery, archaeologists have stumbled upon a treasure trove of ancient stalagmites and stalactites formations at Mylaram caves, 50 km from Warangal. Located in the north-south direction, the Mylaram guttalu are a new addition to the rich legacy of Telangana. These caves, numbering at least 10, are similar to Belum and Borra caves. They indeed have the potential to be developed as a mini tourist circuit as there are many caves, rock art sites, temples and lakes within a radius of 10 km.

Sharing his views on the findings, State archaeological consultant S S Rangacharyulu said, “The caves are located inside the hillocks. One has to climb and enter the caves through a very narrow passage and climb down at least 20 feet to reach the surface of the cave. As of now we have discovered 10 caves, in two hill ranges, which are spread across 5-10 metres making them the longest existing caves in both the Telugu States.


The caves consist of many chambers, passages and several formations which look like various living and non-living things. The caves could not be explored thoroughly due to darkness and presence of thousands of bats and bees.” Adding more, he said, “These caves seem to be significant from the geological and historical point of view. There is also a ruined stone fortified wall which is connected with the caves.


The initial stage of explorations state that there would have been human existence as there have been many other discoveries of Mesolithic artefacts and iron ore smeltings. The first person to discover the caves was a local lecturer named K Sadananda. Speaking to Metro India, he said, “There are many stalagmite and stalactites formations which are worth decoding as they represent various living and non-living creatures of earth.


It is a proud moment to the State, as till now there were only two popular cave explorations, namely Borra and Belum caves, but with these coming to limelight a new dimension has been added to the cave explorations.” “In fact, these caves must be recognised as one of the important tourist destinations in the State. The Tourism Department should develop the area and I am sure that these caves would attract millions of tourists as they are really splendid from inside,” he said.


The formations at Belum caves are very similar to that of Mylaram guttalu. Both the caves have stalagmite and stalactite, which are formed by flow of water for centuries. The Belum caves are home for several formations which look like Shiva Linga, Banyan tree, a saint’s bed and many more. The discovery at Mylaram guttalu is also on the similar lines and the caves are home to several formations like an old man, a huge tree, dolphins and folded saree pleats. There is also a Shiva Linga, similar to the one at Amarnath.

http://metroindia.com/cities/article/12/09/2015/mylaram-caves-new-addition-to-ts-tourism/14386

Read More