Zaffergadh Fort and Velpugonda Narasimha Swamy Temple

Zaffergadh Fort is located in Zaffergadh village and a mandal in Jangaon district of Telangana state in India. The original name of Zaffargadh was Velpugonda. 

Zaffergadh got its name from a Muslim ruler Zaffarudhaula who made this place capital of his dynasty.

The village of Zaffargadh is situated in the valley between the hills on eastern and western sides. The hills are known as Chinnagutta and Peddagutta. There is a self manifested Lakshminarasimha Swamy Temple on Peddagutta. 

The village and the hills are surrounded by a rampart, 5 km in circumference. Around the rampart there is a deep moat. Three darwazas (inlets) were constructed to regularize the incoming and outgoing traffic. The darwazas are namely the Khammam darwaza Patnam darwaza and Hanamkonda darwaza. The doors of the darwazas are 10 feet wide and 20 feet in height. The bastions and gates are mounted with huge iron cannons.

According to a Rashtrakuta inscription carved on the rock wall of the tank of the Lakshminarasimha Swamy hillock (Peddagutta) here, Sankaraganda of Rashtrakuta line of chiefs is believed to have constructed the tank on the hillock. On the back side of the hillock a Trikuta Temple, Garuda pillar and a Vishnu temple of Kakatiya period and a mosque are located. This area was occupied by Muslim rulers in the medieval times after the fall of Kakatiyas of Warangal in 1323 CE. 

Zaffruddoula, a Subedar of Golconda Nawabs (1760 AD) was the ruler of this area. With the aim of becoming an independent ruler of this area he had constructed an impregnable fort. Before his designs could be fructified, the Nawabs of the Golconda reportedly came to know about his plans and put him to death.

Trekking

Historical Zaffergadh Twin Forts an ideal Spot for Trekking with great atmosphere. The climb up the hill presents you with panoramic views of nature.

Swayambhu Sri Velpugonda Narasimha Swamy Temple 

Historic Swayambhu Sri Velpugonda Lakshmi Narasimha Swamy Temple on Top of the Hill with a Beautiful Small Pond.

This temple has a sacred story associated with it. According to a legend there was a pandit in this town of Zaffargadh who in his dream saw Narashimha Swamy who telling him that Lord manifested himself on this hill. Pandit was given the detailed position of manifestation by Narshimha Swamy himself and was asked to spread this to people to this town. Pandit then followed his dream and went to the location on this hill where he located Narashimha Swamy's idol at the location of manifestation. After this, people in this town constructed a temple where they found Sawmy's idol. There is a water sources on this hill where exactly at noon Narashimha Sawmy takes dip in the water and does Surya namaskara by standing at the same place every day. You can see Swamy's footprints at this location. You can actually hear the sound of Swamy taking the dip at noon every day and thereafter you can notice that these foot prints are wet. There is no proper steps/way to get to this temple and that is one of the reason why it did not become popular and not lot of people know about this temple outside of people around this area. You have to literally climb through this hill to get to this temple. No one is supposed to be staying on the hill after dark.

Renovation

Develop Zaffargadh Fort into a tourist destination: Villagers

Built in the 17th century, the Zaffargadh Fort in Jangaon district lies in a dilapidated condition. Cracks have begun to appear in the stone structure of the fortification bastions. Residents have asked the State government to start renovation works at the fort and develop it into a tourist spot. The Zaffargadh Fort was built by Zaffarudhaula, a subedar of the Golconda Nawabs, who was planning to become an independent ruler of the area. He constructed the impregnable fort to fortify his stance. However, he was killed before the entire fort could be completed. 

Cracks have also appeared on the gateways and a portion of the walls, which connects the fort to another structure, has gaping holes. The Zaffargadh village is situated in the valley between the hills on the eastern and western sides. The villagers call the hills Chinnagutta and Peddagutta. The fort was constructed with stones having massive bastions and gateways at four corners of the fortifications with mounted iron cannons.

Three darwaza (inlets) — Khammam darwaza, Patnam darwaza and Hanamkonda darwaza — were constructed. A Sri Lakshmi Narasimha Swamy temple is situated on Peddagutta. The State Archaeology Department has declared Zaffargadh Fort as an ancient monument and notified it as a protected structure under Section 30(1) of the State Archaeological and Remain Act, 1960. No efforts have been made to either protect or renovate the monument.

History

996 AD - 1052 AD : Recherla Brahma or Bamma
Founder : General of Beta I (996 AD - 1052 AD)
Defeated a Choda King and carried away as a trophy of war the doors of kanchi.

1052 AD - 1076 AD : Recherla Muccha
General of Prola I (1052 AD - 1076 AD)

1076 AD - 1108 AD : Recherla Kata I / Kataya

Sura senani killed Kataya nayaka ( Kata I / Kataya Recherla General of Beta II :1076 AD - 1108 AD) and made a person called Rawanrupa  or Ravva Nripa as the ruler of Velpugonda.

1108 A.D : Rawanrupa  or Ravva Nripa

This Viriyala Sura was the son of Erra and Kāmasāni . Sura senani had become famous after Erra Narendra. According to the Gudur inscription, Sura senani killed Kataya nayaka ( Kata I / Kataya Recherla General of Beta II :1076 AD - 1108 AD) and made a person called Rawanrupa  or Ravva Nripa as the ruler of Velpugonda.

1124 AD : Viriyala Malla

Records the endowment of village Bammera in the Velupugonda 24 division by Malla of this family who was the son of Beta and grand son of Sura

1116 AD - 1157 AD : Kama Chamupati
General of Prola II (1116 AD - 1157 AD)

1760 AD : Zaffarudhaula

https://www.newindianexpress.com/states/telangana/2021/Aug/23/develop-zaffargadh-fort-intoa-tourist-destination-villagers-2348449.html

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Natavati or Natavadi Chiefs

1104 AD - 1269 AD : Natavadi Chiefs

Capital : Madapalle / Madhira (Khammam district, Telangana), Nandigama (NTR district, AP)

Madapalle, Madhira (Khammam, Telangana) is part of Natavadi Vishaya and extended until Nidikonda, Raghunathpalle, Jangoan district at some time.

The Natavadi records are at Nidikonda, Tripurantakam, Draksharama and Simhachalam.

Beta Kshanipalaka

Inigurthi Inscription

Muppabhupa
Kakatiya Prola II (1116-1157 CE) married Muppmamba daughter of Natavadi King Muppa Bhopal

1104 AD - 1157 AD : Durga or Duggabhupa or Natavadi Duggaraja
Durga was the founder of the kingdom of the Natavadis and its first ruler. He issued records of him own. His earliest inscription is from Nidikonda in Raghunathpalle, Jangaon district dated in the cyclic year Tarana and the 29th year of C.V. era. Corresponding to December 24, 1104 A.D. Durga is mentioned as Dugga and Duggarasa in the record and as Duggabhupathi in the Inugurti record of his son Buddha. He bore the epithets—Mandalika and Nathavatidhatnnatha. 

1117 AD : Feudatory of Vikramaditya VI

The Nidikonda inscription definitely shows that Dugga was a subordinate of Vikramaditya VI of the Chalukyas of Kalyani, spoken of, as a greater warrior and conqueror of many fortresses, Durga must have served Tribhuvanamallavikramaditya VI in his wars faithfully and was bestowed with the rulership over Natavadivishaya with its capital at Madapalle. It has been said that “this (Nidikonda) inscription is the only definite evidence of the actual extent of the Western chalukya kingdom about this time. “Durgaraja’s loyalty to the Chalukyas might have continued throughout the reigns of Vikramaditya VI and Somesvara III till about AD. 1140 as the chalukyan power prevailed in Vengi up to that date.

In A.D. 1157 as seen from a record at Navepotavaram (Bezvada taluq) Prodamadevi made grants for the merit of her deceased husband—Durgaraja. This Durgaraja, was probably Natavadi Durga and consequently his reign lasted up to A.D. 1157.

1157 AD - 1201 AD : Buddharaja

Buddha was the son and successor of Durga and had a reign of forty-six years from A.D. 1157 to 1201 when he was succeeded by his second son Rudra, which suggests that his eldest son predeceased him. Buddha is known from the records of his successors. His only record is from Inugurti, removed from the wall in the old fort and now preserved in the local Vishnu temple, mentioning Betakshompalaka, Durgabhupati and Buddha kshompati.

Buddha acknowledged the supremacy of the Kakatiyas under Rudradeva which is attested by his Inugurti stone inscription mentioning Rudradeva and his general Sikhmayaka ruling over Natavadi simha.

The Kundavaram inscription says that Mahadeva married his daughter Kundamika to Rudradeva son of Buddha As for the date, the cyclic year Pramadi is given. This measure of alliance speaks for the political wisdom of Buddha and Mahadeva, for it eliminated any fear for the Natavadis from the Kakatiyas.

Buddha maintained amicable relations with Ganapati, the son and successor of Mahadeva. We may note that Natavadi Buddha cannot have had any relationship with Buddha, the author of Ranganatharamayana, for chronology is against it, as Gona Buddha lived fifty year after the Natavadi Buddha,

The Chagis claim lordship over Natavadivishaya, as is evidenced from their inscriptions. Buddha must have been on friendly terms with the Chagis, and the Kona kandravadis.

1201 AD - 1248 AD : Natavadi Rudra

Natavadi Rudra also known as Vakkadimalla Rudra , the son of Buddharaja

1201 AD : Natavadi prince , Vakkadimalla Rudra found in the Kanakadurga mantapa at the foot of the Indrakila hill and dated A.D. 1201 , indicates the presence of Natavadi troops and presumably also those of the Kakatiyas in the city at that time

The Kundavaram inscription says that Mahadeva married his daughter Kundamika to Rudradeva son of Buddha. Rudra’s earliest inscription is from Bezwada dated A.D. 1201 mentioning him as the brother-in-law (marundi) of Ganapati of the Kakatiyas. 

Rudra I was the greatest of the Natavadis. His prasasti is imperialistic and indicative of independent rule. His reign lasted for a period of forty seven years from A.D. 1201 to 1248 when he was succeeded by his son and successor Rudradeva II.

His next inscription also from Bezwada dated A.D. 1205 mentions him as Natavadi Rudra, and his father Budhaaraja. 

Rudra’s inscription from Tripurantakam dated A.D. 1209 is issued in the reign of Ganapati of the Kakatiyas. It mentions the king as Vakkadimalla Rudra the second son of Buddha and his queen as Melambika / Mailamba, the sister of Ganapati of the Kakatiyas. 

No doubt Vakkadimalla Rudra and Rudra I are identical. Rudra’s Amaravati record dated A D.1234 mentions Bayyalamahadevi, the queen of Kota Keta III and daughter of Natavadi Rudra. 

Rudra’s last inscription is from Tripurantakam dated A.D. 1242. Two inscriptions of the reign, one incomplete and the other undated from Tripurantakam and Nudurupadu respectively mention Vakkadimallarudra devamaharaja, queen Mailala mahadevi and Bayyaladevi Yammangaru and her daughter. A record at Mudunur mentions kma Rudra, lord of Nathavati, his queen Kundamba, daughter of Mahadeva of the Kakatiyas, their son king Mahadeva and his queen Mahadevi. Though no records of Rudra after A.D. 1242 are available, his reign may have extended up to A.D. 1248—the earliest date of his sons.

Natavadi Rudra had founded the Village Buddhapura after his name by clearing the forest and furnished it with a tank

1248 AD - 1269 AD - Rudradeva II

Natavadi Dorapanayaka was ruling in Bezawada



https://www.wisdomlib.org/south-asia/book/the-history-of-andhra-country/d/doc219781.html

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Jangaon District History

973 AD - 1163 AD : Western Chalukyas of Kalyani

973 AD - 997 AD : Tailapa II

997 - 1008 AD : Satyasraya

1008 - 1015 AD : Vikramaditya V

1010 AD : Bhimarasa

1010 AD : Pallagutta
This inscription is on the pillar in the Museum and dated as S, 933 Sadharana falls in S. 932 and not in 933, A.D. 1010. Mentions certain Maha Samantadhipati who bore epithets Sahaja Turaga Vidyadhara and Ranamukha Bhairava. It registers the gift of flower garden and dwelling site, towards the perpetual lamp and daily offerings to the God (name lost). Bhimarasa mentioned in this record seems to be identical with samanta Kesari Bhimarasa. a feudatory of Satyasraya who held Banawasi from 1002 to 1006.

1058 AD - 1079 AD : Sankaraganda of Kandura
Tummalagudem, Ramannapet Taluk. 
11th century. Telugu and Kannada.
This inscription is on four sides of a stone pillar of the ruined temple near Indrapalagutta. Third side is not copied, it is touching the wall.

It is registered as a gift of some wetland by a certain Mahasamantadhipati Sankaragandarasa, who bears the title Rattarameru, to the Jayadhira Jinalaya. He seems to be identical with his name sake mentioned in the undated Akunuru epigraph who stated be governing Kollipakanadu-20000 (Ins. of A. P. Warangal Dist. No. 3 and the unpublished epigraph unearthed recently at Kadivendi, both in Jangaon Taluk).

1107 AD - 1126 AD : Kumara Somesvara
Mahapradhani : Savipayya also referred to as Swami dandanatha, Savideva, and Savidandadhipa
Dandanayakas : Kalimayya, Tikkapayya

Guduru, Jangaon.
24th December A.D. 1124
This inscription is inscribed on the four sides of a stone pillar set up in the village. It is stated that while the Chalukys emperor Tribhuvanamalladava was ruling the earth from his nelevidu, at Jayanthipura, his son Chalukya Ganga Permmadi Kumara Somesvara Deva the governor of Kollipaka-7000, at the request of Savipayya his mahapradhana and mane-verggade and the dandanayaka, of the said province, made a gift of the village of Bammarige in the vicinity of Velpugonda-24 in C.V. 49 Krodhi, Pushya ba. 1, Budhavara (A.D. 1124, December 24) for the anga-range-bhogus of the Mallesvaradeva of Gumuduru.

The inscription describes the achievements of Kumara Somesvara and the greatness of his maha-pradhana Savipayya who is also referred to as Swami dandanatha, Savideva, and Savidandadhipa. The former is said to have won victory over the Chola and the Ganga kings, and burnt in the fire of his anger the Kalinga-traya i.e., the three Kalingas. The latter is said to have been famous for his prowess, liberality and beauty.

Natavadi Chiefs

1104 AD - 1157 AD : Durga or Duggabhupa or Natavadi Duggaraja 

He issued records of him own. His earliest inscription is from Nidikonda in Jangaon district dated in the 29th year of C.V. era. Corresponding to December 24, 1104 AD. Durga is mentioned as Dugga and Duggaraja in the record and as Duggabhupathi in the Inugurti record of his son Budha.

24th December, 1104 AD : Nidikonda, Jangaon District.
Dated C.V.E. 29, Tarana, Uttarayana Samkranti, (A.D. 1104, Dec. 24). Introduced king feudatory Mandalika Duggarasa lord of Natavadi region and records his gift of land to the temple Muppesvara constructed by his wife.Subordinate of Vikramaditya VI of the Chalukyas of Kalyani. Durgaraja’s loyalty to Chalukyas might have continued throughout the reigns if Vikramaditya VI and Somesvara III till about 1140 AD.

1106 AD : C.V 29 inscription of Duggaraja

Kakatiya Prola II (1116 - 1157) married Muppamamba, sister of Durga.

24th December A.D. 1104 : Nidigonda
States that Muppamambika, wife of Duggabhupa, of Natavadi family and a subordinate of the Chalukya emperor Tribhuvanamalladeva built the temple of Muppesvaradeva and that Mandalika Duggarasa granted on the occasion of Uttarayaṇa sankranti, in the year Tarana, corresponding to C.V. 29 (mistake for 26), (24th December, A.D. 1104) 2 martars of paddy field and 20 martars of karamba behind the Rattasamudra tank and his wife gave Nerapugunta of Gundami Banda for the anga bhoga of the god and feeding the pujaris.

1158 AD - 1323 AD : Kakatiya Dynasty

1157 AD - 1201 AD : Natavadi Budha 

1201 AD - 1248 AD : Natavadi Rudra
1219 AD : Nidigonda, Jangaon Taluk, Warangal District.
This inscription is on a broken stone near the old Shiva temple (at present in the office premises). Fragmentary. This and the following Kundavaram inscription are identical, accepting the portions pertaining to the grants. The present inscription situated in the temple premises might have been intended to record the construction of the temple and granting of some endowments to the same by Kundamamba wife of Natavadi Rudra and sister of Kakatiya Ganapatideva

1219 AD : Kundamba, wife of Natavadi Rudra and sister of Ganapatideva gifted village vemulatonta renaming to Kundavaram in Jangaon.

30th December, A.D. 1209.  : Tripurantakam, Markapur Taluk, Prakasam District. 

This inscription is on four faces of a pillar set up in the linga on the north side of the Kitchen in the Tripurantantakesvara. It states that Melambika, sister of Kakatiya Ganapatideva and wife of Malla-Rudra, son of Buddaraja, chief of Natavadi consecrated the image of Mailambikesvara in the temple of Tripurantaka and endowed it with land in the village of Dittalu. Gives the Kakatiya genealogy.

22nd April, A.D. 1213 : Kundavaram, Adilabad District.
This inscription opens with the expression avighamastu followed by prayer to Varaha, which was the insignia of the lords of the Kakatiya family. The inscription gives the genealogy of the Kakatiya family from Tribhuvanamalla (Beta II). His son was Prola II; and his son was Rudra. Rudra`s capital Orumgallu is described as having had roads called Soma-vidhi and Surya-vidhi. Rudra`s younger brother was Mahadeva to whom were born Ganapati and Kundala-mahadevi or Kundamamba from his queen Bayyalamahadevi. Kundala-mahadevi was given in marriage to Natavadi Rudra, the son of Buddha-bhupala. Her son was Madhava also known as Mahadeva. She is stated to have given away Kundapura-agrahara, named after herself, to several brahmanas belonging to different gotras, details of which are given. The gift village was situated on the north bank of the river Godavari.

Kundamamba is also stated to have built the temples of Kundesvara, Hari and Sun as a trikuta resembling the amnaya-tritaya, i.e. three vedas. She also excavated the tank called Kunda-samudram. It is further stated that all the three Viz., Kudapura-agrahara, the Kundesvara temple and the tank Kundasamudra were located on the northern bank of the Gautami. Record is made of the brahmanas making a grant of four nivartanas of land to the gods Siva, Vishnu and Sun. the details of the boundaries of the gift land are given. The inscription was composed by Balabharati-kavi.

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Thatikonda Fort

Thatikonda or Tatikonda Fort is located in Thatikonda village, Station Ghanpur mandal, Jangaon district, Telangana State, India.

Thatikonda Fort is built in the 17th century by Sardar Sarvai Papadu, popularly known as Sardar Sarvai Papanna of Quillashapur, a local leader who had then defied Mughal imperial authority and also revolted against the Golconda Nawabs. The historic Quilla i.e., hill fort is situated in survey no. 513 and the gadis are in survey no. 369. The fortifications lie on the top of the hillock. The mud fortification wall in intermittent patches runs from the top to the fort of the hill to join the gadi.

The gadi is square in plan covering an area of about 5.36 acres. The basal width of wall is 3 feet and the height is about 16-20 feet. The material used for the construction of walls from the basement until 3 feet is stone and above this, it is made of mud. The mud wall consists of pati earth, which is mixed with potsherds, gravel, coarse sand, small chips etc. The mud wall appears to be consisting of different layers. It has four bastions on four corners. The bastions are constructed with dressed stones.

Restoration

July 23, 2021: Rains cause crack in the mud wall of Thatikonda Fort

https://www.newindianexpress.com/states/telangana/2021/jul/23/rains-cause-crack-in-the-mud-wall-of-thatikonda-fort-2334008.html

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Palakuriki Somantha

Name: Palakuriki Somantha or Palakurti Somanatha (1160 AD to 1240 AD)
Birth Place and Residence : Palakurthi Village, Palakurthi Mandal, Jangaon District in Telangana State.
Parents: His father was Siva and his mother Parvati.
Teacher : Ivatuuri Somana
Books : Basava Purana and Panditaradhya Charitamu.

In his first book Anubhavasara in Telugu and even in his other Telugu work Basavapurana he mentions his mother is Parvati and father is Siva. 

Somanatha mentions in his Basava Purana Avatarika that he was a disciple of Kattakuri Potidevara. In the Introductory passages of his Panditaradhya Charitra, Somanatha mentions that he was the disciple of grand son of Balideva Vemaradhya.Somanatha's literary guru was Karasthali Viswanatha.

Life Period of Somantha

Maha Kavi Palkuriki Somanatha lived in Palakurthi between 1160 AD to 1240 AD. He was one of the most noted Telugu language writers of the 13th century. He was also an accomplished writer in Kannada and Sanskrit languages and penned several classics in those languages.

The main historical evidence for determining the date of Somanatha, remains his literary works and the works of his disciples like Pidaparti Somanatha, and others.
Basava Purana is a 13th-century Telugu epic poem. It was written by Palkuriki Somanatha. It is a sacred text of Lingayat. The epic poem narrates the life story of philosopher and social reformer Basava or Basavaṇṇa (c.1106–67/8), the founder of Lingayatism. Basaveswara was the Prime Minister in the court of Kalachuri Bijjala (1130–1167 CE) who ruled Kalyana Kataka. Bijjala in turn was originally a subordinate officer in the court of Kumara Tailapa III (1151 - 1156 AD) during the reign of Someswara III (1126 - 1138 AD) of Chalukya dynasty who was defeated and captured in 1137 A.D and later released by Prola II (1116 - 1158) of Kakatiya dynasty. This is clearly known from the Hanumakonda inscription. Therefore It Is evident that Sijjala and Basaveswara, Tailapa and Prola were contemporaries in 1137 A.D Ganapatideva (1199 - 1262) mentioned Somanatha in his "Sivayogasara".

Basava Puranam: In fact, Somanatha was a rebel poet and wrote literary works in original Telugu (Janu Telugu) neglecting the grammatical rules prescribed by Nannaya, the ‘Aadikavi’, during his days. Janu Telugu is Telugu that has the least Sanskrit diction and can be easily understood by commoners. Before Somana, there was no single poetic work in Telugu on contemporary social events. He wrote ‘Basava Puranam’ which was in ‘Janu Telugu’ in Dwipada (two lined verse) with the inspiration of Veera Saivism. It was a masterpiece appreciated by all poets and was translated into Kannada.

Panditaradhya Charitamu: Telugu book written by famous Saiva Poet Palakurki Somantha. This is a biography of saiva preacher Panditaradhya. This book gives some religious perspective during that period.

The presence of the samadhi at Palkuriki indicates that Somanatha led his last days in his native place and after his death a samadhi was constructed and a temple was made on it. Inside this temple a linga and nandi are installed. This linga is known as Somanatha linga.

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Chityala Ailamma

Name : Chityala Ailamma or Chakali Ailamma (1919–1985)
Born : 1919, Krishnapuram, Raiparthy Mandal, Warangal
Died : Sep 10, 1985 Palakurthi, Jangaon.
Spouse : Chityala Narsaiah
Children : 4 Sons and 1 Daughter Somu Narsamma.
Profession : Farmer, Social Activist, Social Reformer

She belongs to Rajaka caste so her name became Chakali Ailamma.Poor with no formal education, a legend in the Telangana armed struggle.

Chityala Ailamma's struggle to establish her right to cultivate her own landmarks in a sense was the beginning of the Telangana Peasant Struggle.

She became an inspiration for many people in Telangana region.

She took 4 acres of land for rent (koulu) to cultivate land from a local landlord kondala rao. But, Patwari Veeramaneni Sheshagiri rao did not like that and started giving trouble to leave the land and asked her to come work in his own field.

Around the same time Andhra Maha Sabha led by Communits gave a call to revolt conducted many militant struggles against zamindars and deshmukhs,against the practices of vetti (beggar – forced labour), against illegal exactions and against evictions of cultivators from their lands.

She joined Andhra Maha Sabha and inspired her whole family, her sons and daughters to be with the Party throughout, through thick and thin. Her house had been the centre of Andhra Mahasabha and Communist Party activities against the landlords. She fought not only for her personal case – this only symbolised and signalled the beginning of the mighty struggle of the Telangana peasant for land.

Patwari Veeramaneni Sheshagiri rao complained to Visunur Deshmukh Ramachandra Reddy that she joined communists and got her husaband an d sons arrested.

Being independent minded and courageous, she resisted the attempts of the notorious deshmukh to occupy her land and merge it with his own. 

In the summer of 1946, Visunuru landlord planned to take away the harvest and evict her from the land, planned to seize the harvest directly from the fields. Just before this at a public meeting held in that village, he had sent his goondas to murder the Sangham leaders. But the people had foiled his plans and had beaten black and blue the goonda leader, Onamala Venkadu. On this pretext, the landlord arrested 14 of the Sangham leaders and lodged a case for attempted murder against them. Involved in this case were the leaders of the Sangham from that village, taluka and district. People were scared. Under these circumstances, Visnur Ramachandra Reddy thought that no one would obstruct him from taking possession of Ailamma’s lands.

He sent 100 goondas and 100 farm servants, men and women, to gather the harvest. Then the Sangham leaders and 28 volunteers, staking their lives, and armed with lathis and shouting slogans attacked the goondas. Hundreds of peasants, women as well as men, helped her to gather them and defended them with slings, stones, chilli powder and pounding sticks, Seeing these volunteers marching in formation with lathis and with fierce determination on their faces, the goondas ran for their lives. No one was left behind. The harvest was gathered and was sent to Ailamma’s house. The same night police from Visnur arrived but they dared not touch the harvested grain stored in Ailamma’s house. This incident roused the spirit of the people.

Next morning, 6 leaders including Bheemireddi Narasimha Reddy, Chokilam Yadagiri Rao, Nallu Pratapa Reddy, Katkur Ramachandra Reddy were arrested and taken to Visnur police station. At mid-night, they were taken with shackles on their hands and feet to the kutcheri house, there they were beaten severely, their heads were thrust in the ovens, chilli powder was thrust in their anus, urine was poured into their mouths and many other acts of fascist brutality were committed. But in spite of all this, Ailamma’s harvest and lands could not be seized. This victory over Visnur Ramachandra Reddy, the notorious deshmukh, enthused and gave courage to the people of the whole of Telangana. Long after this, the people used to describe this heroic struggle and sing songs about it.
But in spite of all this, Ailamma's harvest and lands could not be seized.

Songs were written on the incident of Ailamma’s land struggle attracted the women a lot. For the first time, the problem of land, eviction and vetti and forcible grain levies which had become the problems of their life, were connected with the slogan of abolition of zamindari, and that was the main feature of this period.

My daughter's name is Somu Narasamma. She had two children. She had a small infant, new-born, they beat her up and raped and my son-in-law did not take her back. May he be ruined. The sangham people could not do anything when my daughter was ruined said Ailamma.

Today if you help one person it is as if you have done a great thing.

It is my name that has stood. Wherever I go the [party] folk come and say, 'one should be like Ailamma'”

How can the dream of a new order that the Sangham (organiz- ation) spoke ofever leave us and how can that hope die?' asks Chityala Ailamma.




TELENGANA PEOPLE’S STRUGGLE AND ITS LESSONS P. SUNDARAYYA
https://en.wikipedia.org/wiki/Chityala_Ailamma

Myth and reality: the struggle for freedom in India, 1945-47 - Page 474

http://sambatecks.blogspot.com/2015/09/about-chityala-ailamma-or-chakali.html

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Ringing Rocks of Telangana

Ringing rocks, also known as sonorous rocks or lithophonic rocks, are rocks that resonate like a bell when struck are found in the borders of Jangoan and Siddipet districts of Telangana.

The sonorous rock formation stretches over 25 kms and state government should declare this stretch as a heritage park and promote tourism like in Musical Stones of Skiddaw in the English Lake District; the stones in Ringing Rocks Park, in Upper Black Eddy, Bucks County, Pennsylvania; the Ringing Rocks of Kiandra, New South Wales; and the Bell Rock Range of Western Australia. Ringing rocks are used in idiophonic musical instruments called lithophones.

They are locally called Solamile Ene which are discoverd by reddy ratnakar reddy. Physicists say that

these rocks may have formed 200 million years ago due to lave ejecting on to the surface. The sound of the rocks depends on the density of ferric oxide in them. Usually, the ferrous percentage is is 9 to 12 percent in them.

They pass through Bonakollur, Bandnagaram, Katkur and Padamatikesavapur in Siddipet district and Veerannpet, Chunchanakota, Nagapuri, Jangamredy palle in Jangoan district.

History of ages is told along these rocks. There are cairns(locally known as rakasi gullu). Researchers found a stone age axe here. In Siddipet Verannapet researchers found groves which signify the sharpening of stone tools. “They belong to the Neolithic age".

Read more at:
http://timesofindia.indiatimes.com/articleshow/63707952.cms?utm_source=contentofinterest&utm_medium=text&utm_campaign=cppst

https://en.wikipedia.org/wiki/Ringing_rocks

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Sardar Papanna

Name : Sardar Sarvayi Papanna Goud or Sardar Sarvai Papanna or Sardar Sarvay Papanna or Papadu 

Born: August 18, 1650 in Khilashapur of the present Station Ghanpur, Jangoan District, Telangana
Died: April 2, 1710

Parents : Mother is Sarvamma and father is Dharmanna Goud. Dharmana Goud, the elder of the village, was killed by the local nobles for standing on the side of Dharma. 

Papanna, who is locally known as “Papadu” a freedom fighter, was a “bandit” for the Mughal and Qutub Shahi rulers who rose from humble beginnings to become a folklore hero.His deeds have been described by historians Barbara and Thomas Metcalf as "Robin Hood-like", while another historian, Richard Eaton, considers him to be a good example of a social bandit. 

Papadu lived during the period when the Mughal Empire had expanded its interests in South India and when tensions between the Muslim ruler Aurangzeb and his Hindu populace were rising. 

Papanna has a fighting spirit from childhood. When he was in Kallu Mandava, the Mughal soldiers used to mock and taunt him. When a soldier was about to kick his friend with his foot, he couldn’t control his rage and cut the soldier’s neck with a sharp knife. His guerilla war that started there continued till he became the emperor of Golconda fort.

Papanna started a guerilla army with his friends Chakali Sarvanna, Mangali Masanna, Kummari Govindu, Jakkula Perumallu, Dudekula Piru, Kotwal Mir Saheb and 12 others. He used to run trains in the heart of Gadila Dora. Papanna’s name and fame spread and youth joined Papanna’s army in large numbers. The guerrilla army that started with 12 men grew to 12,000. 

First, in 1675, he built a fort in his own village Shapur (now Khilashapur) and laid the foundation for the expansion of his kingdom, then he occupied the fort of Sarvaipet and gradually he captured about 20 forts including Tatikonda, Kolanupaka, Cheryala, Husnabad, Huzurabad, Bonagiri, Warangal and Kota till 1678–80. Finally, he conquered Golconda and ruled for 7 months. If you look at some of the important events of his fighting life, you can understand his military, diplomatic ethics and punctuality.

By Jan 1707, Hyderabad had become an epicenter for Mughal politics. Both kambaksh and Bahadur shah I contested for the Mughal throne. kambaksh was defeated and was killed.

On 31 March 1708 after the death of Aurangzeb (March 3, 1707), he initiated an attack on the heavily fortified former capital city of Warangal with a force of between 2500 and 3500 men. This action was planned to coincide with the eve of the Muslim celebrations of Ashura, when the city walls would be poorly manned and proved his martial ethics.

In 1708, he also besieged and besieged the mighty Bonagiri fort, married the sister of the fort Foujidar and captured the Bonagiri fort. After the capture of Warangal fort, enormous wealth fell into the hands of Papana. 

He defeated Fauzdar of kolanupaka near Bhongir and killed some of the Mughal commanders.

The emperor Bahadur Shah I, recognized Sarvai Papanna as a king and honored him by gifting ‘Robe of Honor’. In return, Papanna offered to the emperor vast wealth. After that, within 6 months, Papanna declared himself as the emperor and stopped Kappam Kattu to Delhi. 

In 1709, seeing Bahadur Shah I rule weakened by the power struggle between Delhi Mughals he invaded and conquered Golconda fort. He ruled  for 7 months whole of Telangana from there until his death in last battle. 

During that 7 month rule he implemented many reforms in his kingdom from Warangal to Golconda. He gave important posts to the Bahujans and encouraged the Bahujan landlords here and there on par with the zamindars. Unable to digest the presence of a low caste as the king, the hereditary landlords and all the foujdars from other regions followed the path of Delhi and put pressure on the Mughal emperor and insisted on eliminating Papanna at any cost. The Muslim emperor Bahadur Shah’s army, the Hindu landlords, nobles, and Nayaka Sena all together besieged Golconda. 

The beginning of the fall of Papanna can be dated to June 1709. Prisoners at Shahpur including his brother-in-law, the faujdar managed to overturn their captors and take possession of the fort while Papanna was besieging another fort elsewhere. Simultaneously, Dilawar Khan was advancing on him and, unaware of the situation at Shahpur, Papanna thought it prudent to defend his position by lifting his siege and retreating to his base. When he reached Shahpur he found that the tables were turned on him: he was fired upon by his former captives, using his own cannon, and with the imminent arrival of Khan he was forced to take refuge in the very compound that he had constructed to imprison them. Finding his position there to be untenable, and facing the desertion of some of his own forces, he decamped to the fort at Thatikonda or Tatikonda or Tarikonda, leaving Khan to take control of the wealth within Shahpur in accordance with instructions of his superior, the governor of Hyderabad.

Bahadur Shah I sent Yusuf Khan, the Hyderabad governor, sent a force of several thousand to besiege Thatikonda and this became a prolonged affair, lasting until March 1710. At that point, Yusuf Khan determined to take personal charge, doubling the number of imperial forces to around 12,000 and being further aided by the provision of at least 30,000 soldiers – cavalry and infantry – supplied by local landowners. This concentration of support from Hindu chieftains, together with the fact that they were the first to oppose him when he was originally based at Thatikonda and evidence that he attacked both Muslims and Hindus, demonstrate that Papadu's motivations and the popular support for them were not based on religious considerations. Claims that he was a "Hindu warrior" are further negated by analysis of the names of his followers noted in the ballads, which appear to demonstrate that those within his group included Muslims and non-Hindu tribal peoples in almost equal proportion to Hindus.

Despite the considerable forces set against him at Thatikonda, it was bribery that caused significant losses for Papadu: his men, by now weary, hungry and demoralised, were tempted to defect by offers of double pay made in May. The final straw was when Papadu ran out of gunpowder and was forced to flee in disguise. Although wounded, he was able to reach the village of Husnabad before being betrayed by a toddy tapper and captured by the brother-in-law who had previously been his prisoner. He was executed a few days later. 

While controlling the fort at Shahpur between 1702 and 1709, Papanna and his soldiers were under siege four times.  The war, which began in late 1709, lasted until April 1710. Sardar Papanna fought the enemy army till the end. But he was captured by his brother-in-law’s conspiracy. Finally, in April 1710, Papana was beheaded and sent to Bahadur Shah in Delhi. A statue of his has been installed at the Bhongir fort in Telangana. 

The traditional accounts say that the method of execution was that of decapitation, and that thereafter his body was cut into pieces and his head sent to Delhi and some say he committed suicide to avoid capture and insult and humiliation.

After almost 30 years of social struggle, the Bahujan empire that was established has collapsed. Papanna during his reign of 30 years ruled Buvanagiri of Nalgonda, Thatikonda of Warangal, Kolanupaka, Cheriyala, Karimnagar, Huzurabad and Husnabad regions. However in his tenure of 30 years Papadu ruled boldly and brought in Socio-Economic Equality in the society!

Much of the information relating to Papadu is of the quasi-historical type. His exploits, and those of other folk heroes of his area and era, are documented primarily in ballads that have passed through the generations and are still sung locally. It is in the context of studying folklore and linguistics that much of the evidence, such as it is, has been collected. However, there is also the work of Khafi Khan, a contemporary chronicler who based his writings on official reports circulating in the Mughal empire.

At the base of the Bhongir fort is a statue of Sardar Sarvai Papanna, a chieftain who is believed to have defended the fort against the rulers of Golconda.

There are many living testimonies of Sarvai Papannagoud’s struggle even today. Khilashapur, Tatikonda fort, Vemulakonda forts built by him, Husnabad town, Ellamma temple, check dams built by him are still standing today. The Saka of Renuka Ellamma temple in Golconda fort is also from that time. There the first bonam is offered as a tribute to the Gowda social class Papanna. There are many folk tales and songs that have continued since then. In 1874, an English historian named JA Boyal recorded 7 Burra stories of Payala Raju, the sentence in the inscription of Dulmitta Veeragallu, “Bandipota Gowda Shapur Khila Puli Gowda, Yabadi Roddi, Shabbarayada, Fodaur Papanna Gowda” is a Living proof. Cambridge University conducted a study on Papanna and published a book (The New Cambridge History of India, The Social History of Deccan) with his portrait. There is a stone statue of Sarvai Papanna in the Victoria and Albert Museum. Historians Barbara and Robert Mate Klip describe Papanna as the “Robin Hood of the Deccan”, while Richard Eaton calls him a “social bandit”. This generation owes a debt to Pervaram Jagannath and former DJP Pervaram Ramu who have given the history of sin to the present generation.

Chief Minister K. Chandrasekhar Rao said that freedom-fighter Sardar Sarvai Papanna Goud stood as a symbol of self-respect and courage of Telangana. With his endeavour for political and social equality of all sections of people, he had carved a niche for himself in the history.



Source 

https://india.postsen.com/local/941876.html

https://www.thehindu.com/news/national/telangana/sarvai-papanna-goud-stood-as-symbol-of-self-respect-and-courage-of-telangana-kcr/article67206095.ece
https://en.wikipedia.org/wiki/Papadu

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Khilashapur Fort

Khilashapur or Quileshapur or Khila Shapur Fort is located in Khilashapur village, Raghunathpalle Mandal, Jangaon District, Telangana State, India about 5 km from Raghunathpalli Railway station

The fort built by Sardar Sarvai Pappanna (1650 and died in 1709 A.D) is estimated to be built in 1690, according to researcher and heritage enthusiast Aravind Arya Pakide. The fort was constructed on square in plan with massive bastions at four corners of the fortifications. Recently, deep pointing works were done by removing tree overgrowths to strengthen the walls.

Although Papadu built forts at Bhongir, Thatikonda, Kolanpak, Cheriyal, Karimnagar, Huzurabad and Husnabad, he made Khilashapur fort as his capital. The outer wall of the Khilashapur fort was constructed by stones and the inside structures were built by dung sunnam (lime mortar mix). The fort has five buruzus (fortified towers). The ramparts of the fort were built conveniently to place cannon fires. Currently, there are only two cannons existing and the other two are missing. The fort is also believed to have secret tunnels to escape. In all, the fort reflects the war capabilities of Papadu.

Restoration

Authorities of the State Archaeology department are planning to develop the Quilla (fort) at Quilla Shapur or Quileshapur village of Raghunathpally mandal in Jangoan district, thanks to the State government’s commitment to conserve monuments.

Oct 16, 2020 : Historic Quilashapur fort’s wall in Telangana collapses due to rains

Source 

https://www.thehansindia.com/telangana/telangana-historic-khilashapur-fort-wall-crumbles-651596
https://telanganatoday.news/quilla-shapur-preserving-the-remnants

https://www.thenewsminute.com/telangana/historic-quilashapur-fort-s-wall-telangana-collapses-due-rains-135482

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Ippagudem, Jangoan

Much to the delight of archaeologists and historians, a rare idol of Tara – the female Bodhisattva in

Mahayana Buddhism who appears as a female Buddha in Vajrayana Buddhism – was found at Ippagudem in Station Ghanpur mandal recently.

Archaeology and history enthusiast R Rathnakar Reddy found the black granite idol abandoned near the bund of a tank. He first mistook it for Yakshini of Jain mythology. But later, noted archaeologist and historian Emani Shivanagi Reddy confirmed it as Tara.

“It was Shivanagi Reddy who identified the idol as Tara. There is an engraved image of Buddha on the hair bun. The deity’s upper body is naked with large breasts, which is the most common description of Tara in Buddhist literature,” Rathnakar said.

Rathnakar also found a broken idol of Buddha near the black granite structure, which helped them confirm that it was Tara. Both the idols – three-ft-tall Tara and four-ft-tall Buddha – take historians and archeologists closer to the Buddhist era. It is believed that idol of Tara, which was damaged, belonged to 8th or 9th century AD.

Considering the value of the idol, Rathankar Reddy urged the State Archaeology and Museums to shift it to a museum at the earliest. He said Telangana had some followers of Buddha during the 9th and 10th centuries.

Telangana Jagruthi State secretary Sri Ramoju Haragopal visited the site at Ippaguem on Friday and urged the government to preserve the idols. Though Tara is said to be a tantric meditation deity mainly worshiped by the followers of Vajrayana Buddhism, there are several other stories about her. And some of them indicate that she belonged to Hindusim and seen as a form of Shakti.

Source

https://telanganatoday.news/man-stumbles-upon-rare-idol-female-buddha

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Palakurthy Someshwara Temple

Palakurthy Someshwara Laxmi Narasimha Swamy Temple is located in Palakurthy Mandal, Jangoan District, Telangana State India .

Jangaon is the nearest town from this village. To reach Palakurthi from Hyderabad it is around 110 kilometers, via Jangaon towards Suryapet road. 

There is Sri Someshwara Laxmi Narasimha Swamy Temple on the hill inside a cave. 

Bommara Pothanna birth place is very close to Palakurthy.

Sri Palkuriki Somanathudu was born and brought up here who developed Veera Shaivam. He is the first writer to do gadhya rachana in Telugu. He lived in 12th century. Places of interest in and around this village include Sri Someshwara Laxmi Narsimha Swamy Temple, Bommara Pothana native place and temple, Valmidi Sri Rama temple, and Visnoor Deshmukh fort.

All religious peoples live here, most of them are Hindhus. It is a part of Telangana. For the people visiting Palakurthy, there is a lodge available from the endowment department. Also there is nice lodge and free food for Arya Vysyas developed by Sri Rapaka Sudhakar and other members of the Arya Vysya Sangam.Located at a distance of 50 Kms from Warangal on a hillock in the out skirts of Palakurthy Mandal head quarters. It is also the birth place of famous poet palakurthy Somanadha Kavi of 12 the century.
His samadhi can be seen here.

This historic temple is dedicated to Lord Siva and Sri Lakshmi Narasimha Swamy who incarnated in two adjacent caves at a height of 120 meters on the hillock.

The 'Pradakshina Path' encircling the two caves is quite natural. There is a dillapidated 'Surya' Temple and Koneru can also be witnessed at this place. This place once flourished which the adherents of 'Veera Saiva' sect of Hiduism has lost prominence in cource of time presently it is a famous pilgrimage centre in warangal district. Pilgrims mostly from Karnataka and Maharashtra. Mainly the Veera Saivas will certainly make a visit once in year to have the blessings of presiding deities and Somanadhakan.

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Bammera Pothana

Name: Pothana or Potana (c.1370–c.1450)  

Birth Place and Residence : Bammera Village, Palakurthy Mandal, Jangaon District in Telangana State. 
Parents: His father was Kesanna and his mother Lakshmamma. 

Teacher : Ivatuuri Somana

Books : Bhogini Dandakamu, Virabhadhra Vijayamu, Narayana Satakamu, Bhagawatamu.

Pothana is the first Indian poet who translated the Bhagavata Purana from Sanskrit to  his mother-tongue Telugu. He was a Telugu and Sanskrit Scholar. His work Maha Bhagavatamu, is popularly called as Pothana Bhagavatam in Telugu.

He was considered to be a natural Poet (Sahaja Kavi), needing no teacher. He was known to be very polite and was an agriculturist by occupation. Though he was a great scholar, he never hesitated to work in the agricultural fields. 

Pothana himself wrote that he used to live in Bammera and went to ‘Ekasilanagaramu’ to write Bhagawatamu. Koravi Goparaju (1430-1490) who was a contemporary of Potana, made it clear in his Simhasana-Dwatrmshika that Warangal had the name of Ekasilanagaramu also.

Life Period of Pothana

1. At an early age he wrote Bhogini Dhandakam a poem wrote in praise of king Sri Singa Bhoopala’s (Singama nayaka-II - 1384 AD - 1399 AD) concubine Bhogini. This was his first poetic venture which had the seeds of his great poetic talents. Bhogini Dhandakam is the earliest available Dhandaka (rhapsody which uses the same gana or foot all through) in Telugu. 

2. Potana has referred Bahaskara Ramayanamu which was completed around 1370 A.D

3. Taatambhattu is the author of Kavi-Chintaamani. He has referred in his work about the Narayana-Satakamu and Bhogini-Dandakamu of Potana. Pina-Veerana is the last poet, mentioned in Kavi-Chiniamani who had dedicated his work to Saalva-Narasingaraya around a.d. 1480. Hence, it is clear that Potana lived before a.d. 1480.

Genealogy : Pothana belongs to Niyogi-branch of the Brahmin-caste. He hails from Apastamba Sutra and Kaundi- nyasa gotra. He furnished the infomation about his pedigree in Veerabhadra Vijaydmu which is his first work. On the basis of that we can construct his genealogy as follows: 

Mallaya Bheemana Annaya - Gaurama (wife) 

Somana — Mallama (wife ) 

Rarhaiia Annaya JEIlana Ayyala pregada Machaya Machama (wife) 

Kesana-Lakkama Madhavudu Immadi (wife) 

Tippana Potana

His Boyhood Days: According to Potana’s revelations in Veerabhadra Vijayamu, it could be noted that he was taught first by his father only. He started composing verses in his boy- hood days with the kind blessings of Veerabhadra. In the same work, he has also mentioned about his teacher. His teacher blessed him with the power of composing poetry. Somasekhara was his teacher. 

Potana was a self-taught parson. He read with great effort and attained the knowledge of Veda, Vedanta, Parana, Ithiliasa, Kavya. Nataka, Alankara and other things. It is evident from his Bhagawalamu , that he had read the Maha- bharatamu of Nannaya, Tikkana and Krrana j the Hari Vamshamu and Uttara-Harivamshamu , works of Errana, Nachana and Somana; and the Ramayanamu of Bhaskara. Since he was a Veerashai-vite in the beginning, lie also read the Basava Puraana and Panditaaraadhya Charitra of Palkuriki Somanatha. Later on, he had a title ‘Sahaja Panditya’ (Self scholarly ) because his scholarship was due to his self-effort.  

His Works: Potana is said to have written four books. 

1. Bhogini Dandakamu
2. Virabhadhra Vijayamu
3. Narayana Satakamu
4. Bhagawatamu (Eight skandhaas).

Bhogini Dandakamu: This is a popular book in Telugu literature. Bhogini is the name of a prostitute who loved Sarvagna Singa Bhupala and attained him at last. Such is the story of the book. It is a very small work of about eight pages. Just because Potana was a great devotee, one need not think that he was as pious from his boyhood days. He too was a human being. He might have been dependent upon Rao Singa Bhupala. in the beginning. Potana might have written the Bhogini Dandakamu just to please him. Slowly when he gained the worldly experience and when the mind became mature, his tastes too might have changed; aims and ideologies might have been changed. His outlook about the other-world might have been strengthened. It is my faith that the same would have taken place in Potana as his age grew.” 

There are three qualities of Bhogin Dandakamu: 

1. This is the first Dandakamu which appeared in the form of an exclusive work.
2. So far, the Dandakamu was written in praise of Gods. But, this is the first Dandakamu which was written on the basis of a story and human activities.
3. Dandakamu which was exclusively meant for devotion came down as an expression of erotic-sentiment. Only after Potana, the erotic- dandakamus have come out. Notable among them are the Vidyaavali Dandakamu of Ganapavarapu Venkata Kavi, Mohini Dandakamu of Vijaya Bhupati, and Chandranana Dandakamu of Sambasiva. 

 Veerabhadra Vijayamu (Veerabhadra Vijayamu): Potana wrote this book in his boyhood days. It is acclaimed in the world of literature because it was written by Potana. Veerabhadra Vijayamu contains four chapters. It contains a total number of 1046 verses. In the beginning of the work, he praised! Lord Siva, Lord Veerabhadra and Goddess Saraswati. He praised the Sanskrit poets such as Vyasa, Valmiki, Kalidasa, Bana, Magha, Sivabhadra, Manibhadra, Bharavi and Bhoja. He also praised the Telugu poets such as Nannaya, Tikkana, Vemulavaada Bheemana, Ranganatha, Shringara Kavi (Sreenatha). He also mentioned with reverence about his teacher who was Ivatuuri-Somana. 

 The story of Veerabhadra Vijayamu will be clear by going through the last chapter of it. Thus King Daksha wanted to perform yagna without inviting Lord Shiva.’ He invited all the gods and die saints. Dadichi explained to King Daksha that the yagna without the presence of Shiva is a waste and incom- plete. Daksha did not pay heed to his words. On th e other hand, he disrespected Dadichi. Dadichi went to Kailasa straightaway and narrated the whole incident to Siva. Siva and Parvati became angry. Siva’s anger gave birth to Veerabhadra and Paarvati’s anger gave birth to Bhadrakali. Veerabhadra destroyed the yagna of Daksha. He beheaded him. But Vishnu fought with Veerabhadra. As a result, the wheel of Vishnu got broken. The noses and the cars of other gods were cut. Veerabhadra brought all of them victoriously to Kailasa. Siva showed pity for Daksha, gave their previous forms to gods, respected Vishnu and felt happy at the victory of Veerabhadra. After going through the Veerabhadra Vijayamu, it will be clear that Potana had already read the Kumara-Sambhavamu of Nannechoda. 

Naaraayana Satakamu: Potana wrote Naraayana Satakamu after he wrote the Veerabhadra Vijayamu. This clearly indicates the turning point of his faith from Saivism to Vaishnavism. It is the beginning stage of his mental maturity and which attains its perfection at the time of writing the Bhagawatamu. Potana was a devotee of Siva and a disciple of the Veerashaiva teacher by name Somasekhara. As such, the Veerashaivas have no hatred for Vishnu. Moreover, they consider Vishnu as the devotee of Siva. So, there is no wonder that Potana wrote Naaraayana Satakamu in appreciation of Vishnu. A ‘Satakamu’ contains hundred poems. The einflunccs of Sarveswara Satakamu of Annamayya and Mukundamaala of Kulasekhara Aalwar are seen on the jdaaraayana Satakamu of Potana. This hook contains 103 poems. This book was published very recently by the late Vanguri Subba Rao, as having been written by Potana. Some scholars arc of the opinion that it might have been written by a reader- lover of Potana. The style of the work differs from the style of Potana. Nidudavolu Venkata Rao has proved after citing several examples of style from the Bhagawatamu that it is an authentic work of Potana. He wrote it at a stage when his poetic genius was yet to attain maturity and perfection

Maha Bhagavatamu, is popularly called as Pothana Bhagavatam: Though Potana had not written the whole of the Bhagawatamu which is available to us at present, lie wrote the major part of it. Hence, it is popularly called Potana’s Bhagawatamu, although a few of the skandhans were written by Gangana, Singana and Naraya Poets. Potana wrote the following skandhas — 1 to 4 and 7 to 10. Gangana wrote the fifth Skandha, Singana wrote the sixth Skandha and Naraya wrote the 11th and 12th Skandhas. This is evident from the prose lines presented at the end of each skandha. As a whole, the Bhagawatamu contains 12 skandhas. Some scholars are of the opinion that Potana wrote all the skandhas. Other poets wrote and completed some of the skandhas which were destroyed. The reasons presented for the laxity of some of Potana’s skandhas are the following two : 1 . Potana, after completing the twelve skandhas kept them in a box and handed them over to his son Mallana to preserve them safely. After his death, Mallana opened the box and found that a portion of the Bhagawatamu had been destroyed by insects. Seeing this, the disciples of Potana had completed the destroyed portions. This story is found in the first edition (a.d. 1848) of the Bhagawatamu published by Puranamu Hayagreeva Shastri. 2. Kuuchimanchi Tliimmakavi wrote the following story in his Sarva-lakshana-sara-sangrahamu which was written in a.d. 1740. Potana did not want to dedicate his Bhaga- watamu to Sarvagna Singa Bhupathi ((Singama nayaka-II - 1384 AD - 1399 AD). So, the Bhupati got angry and buried the Bhagawatamu. So, some of the portions got destroyed. And so, the other poets have completed the lost portions.  

The king himself is a scholar and wrote many works including Rudranavasudhakara, a well known Sanskrit drama. But, Pothana refused to obey the king’s orders and dedicated the Bhagavatamu to Lord Rama, whom he worshiped with great devotion. It is said that Pothana remarked, ‘It is better to dedicate the work to the supreme Lord Vishnu than dedicate it to the mortal kings.’ He was of opinion that poetry was a divine gift and it should be utilized for salvation by devoting it to the God. It is known that Pothana was patronized by this king in his early career, Pothana dedicated his first great work to this king, the king himself was a scholar, his contemporary reputation was immense (vide Srinatha's poems). It was common practice for many poets of the time to dedicate their devotional works to God himself and not necessarily to their patron-kings. 

Pothana was fond of using rhythm and repetition of sounds. His descriptions touch the hearts of the readers. Even common people quote the verses of ‘Gajendra Mokshamu’ and ‘Prahlada Charitra’ from Pothana Bhagavatham

The poem containing the mockery against Karanata Kiraata Keechakulu is a chatuvu (apocryphal) attributed to Pothana with no proof that he actually wrote it. Even if he did, it is unclear who the Karanata villains were, very likely the rulers of Karnaata Samrajyam (the contemporary term for the Vijayanagar empire) who were raiding Rachakonda at the time. The Rachakonda kingdom was under intense turmoil at the time, under attack by the Bahamani's from the west, Karanata (Vijayanagar) empire from the south and the Reddy Rajas from the east. Rachakonda and its king ceased to exist by the mid-15th century, absorbed into the Bahmani kingdom. 

Srinatha (c. 1365-1370 – 1441) was the Contemporary of Potana and not the brother-in-law as shown in the movies.

Hussain, Ahmed. “Potana.” Indian Literature, vol. 19, no. 1, 1976, pp. 102–13. JSTOR, http://www.jstor.org/stable/24157253. Accessed 19 Jun. 2022.

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Pembarti Rural Tourism

Permbarti or Pembarthi is a village located in Jangoan Mandal, Jangaon district, Telangana State, India is world famous for its intricate and exquisite brass ware craftsmanship.The village has a rich heritage of producing handcrafted brass item, including idols, figurines, utensils, and decorative pieces.

As per a recent report by MCRHRDI, population of Pembarthy is 4096 with 1065 households consisting of 2145 male and 2151 females

Pembarthi Metal Crafts

It is renowned for its intricate and exquisite brassware craftsmanship, which has been a traditional occupation for many villagers. Pembarthi's brassware, including idols, figurines, utensils, and decorative pieces, has earned acclaim both domestically and internationally. The village has a rich cultural heritage of crafting metal objects using traditional methods, and its artisans have passed down their skills through generations.The air resounds with the continous clink and tap of mallets beating out brass sheets into fascinating and wonderful objects of art and utility.

Pembarthy is 80 from Hyderabad on National Highway (NH 163) to Warangal. 

Best Tourism Village 2023

Pembarthy the enchanting realm of metal crafts, has been recognized as the Best Tourism Village 2023 in Silver Category. 

Geographical Indication (GI) Tag

Pembarthi's brassware craftsmanship received the GI tag from the Government of India in 2010, ensuring the protection and promotion of this cultural resource.

Environmental Conservation

The village has its own nursery, developed under the Haritha Haram Scheme, with extensive plantation activities aimed at preserving the environment and conserving biodiversity.

Ban on Single-Use Plastic

Pembarthi has implemented a ban on single-use plastic to protect the environment, species, and water resources.

Solar Lights

Solar lights have been installed in place of conventional LED lights to mitigate environmental damage.

Infrastructure Development

The village has invested in tourism infrastructure, including accommodation and visitor amenities, to promote tourism and economic sustainability.

Skill Upgradation

Artisans receive training and skill upgradation to enhance the quality and appeal of their craftsmanship.

Economic Growth 

Pembarthi's metal craft industry and tourism generate income and employment, benefiting the local community and contributing to economic development.

Cultural Preservation

The GI tag and continued craftsmanship pass-down protect and promote the village's cultural heritage.

Social Inclusion

The village ensures that tourism benefits are distributed equitably among all sections of society, promoting social inclusion and equality.

Women Empowerment

Women in the village are encouraged to participate in tourism-related activities and entrepreneurship, fostering gender balance.

The forging of the craft employs the age-old traditions handed over delicately from one generation to another depicting the illusive artistry of Kakatiyas.

The joint effort of Telangana State Tourism and the local community generated opportunities and livelihood for the artisans community.

Originally stone carvers, the artists have left their handiwork in the facades of innumerable stone carvings and temples all over India. Then when brass became common, they experimented with this material. The buildings of Vijayanagar at Hampi are ruins now, but their lower stories were sheathed in beaten copper and brass by the ancestors of the Pembarti craftsmen.

For some reason this widespread craft has survived only at the sleepy little village of Pembarti.

Scholars tell us of a previous age when iron was not known and copper and alloys were used for making metal tools and objects of daily use. A small part of that age is still with us but mostly in objects of art.
Statues, carvings, castings still continue to be made in the attractive copper alloys. The methods used are still ancient, traditional ones although the raw material today comes from modern mines and furnaces.

Indian brass is renowned the world over and chances are the brass potted planter in the foyer of a Manhattan hotel or Tokyo corporate office comes from Pembarti, a small village of Telangana which is a centre of brass work.

Brass lotas, large globular vessels and plates were in demand even up to the beginning of this century. But as time went on the market died out for these.

In recent times, tired of mass-produced dully uniform items, customers from affluent countries started noticing the unique Pembarthi craftsmanship. Now, as an example, brass and copper planters are prized. The Pembarthi designs are quite different from , say Moradabad or Benares brassware although the material is the same – factory made brass sheeet.

Innovative architects started using Pembarthi brassware in their designs as a integral whole rather than piecemeal “items” of furniture. This has led to a revival of the craft tradition.

http://www.idc.iitb.ac.in/dsource/resource/sheet-embossing-pembarthi

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