Telangana Literature

1st Century

Gunadhya "Brihat katha" was the first known poem-story of the Telugu region. Gunadhya wrote it in the paisachi prakrit language. He belonged to 1st Century A.D.  Historian believed that he lived in the pythan region. He was a court poet of Hala, the Satavahana ruler. Original Text is not available today, it is available in the form of translations into the sanskrit language. Its  sanskrit transaltions are Brihatkatha sloka sangraham (Somadevasuri), katha saritasagaram (Somadevasuri), Brihatkatha Manjari (kshemendra)

5th Century

410 - 435 A.D : Toluchuvandru’ rock inscription found at Keesaragutta temple in Medchal-Malkajgiri is said to be dated between 410 and 435 AD and believed to be the first recorded Telugu inscription.

575 A.D - The Kalamalla inscription unearthed on the premises of Chennakesava-Siddeshwara temple at Kalamalla village in Yerraguntla Mandal Kadapa district A.P.  is written entirely in the Telugu language and put up by Renati Chola King Erikal Mutthuraju.

10th Century

Chalukyas of Vemulvada who patronized Sanskrit, Kannada and Telugu. 

Adi Kavi Pampa (902 A.D - 975 A.D) was court poet of Arikesari II (930 - 955 AD). 

The Chalukya King of Vemulawada, Arikesari-II asks Pampa to write an epic to immortalize him. Pampa takes up the work with utmost earnestness. Within one year, he creates Kannada’s greatest epic ‘Vikramarjuna Vijaya aka ‘Pampa Bharatha. Arikesari-II is greatly pleased with the work of Pampa. He bestows him with an honorific ‘Kavithagunarnava’ and also gifts him with an agrahara called Dharmapura. 

Pampa’s samadhi (grave) was discovered in 1970 in the town of Bodhan, Nizamabad district. It is now lying in a neglected condition in the town’s Basavataraka Nagar.

Books: Adi Purana, ‘Vikramarjuna Vijaya aka ‘Pampa Bharatha

Pampa had a younger brother named Jinavallabha. He installs the idols of Chakreshwari and other Jain deities on a hill called Vrishabhadri, north of Dharmpura. He builds a Basadi named Tribhuvana Tilaka and also creates a garden called Madanavilasa. At the bottom of the hill he constructs a lake and names it ‘Kavithagunarnava’ as a tribute to his brother. Finally he inscribes all what he has done on a rock below the idol of Chakreshwari.

This inscription is of utmost importance to Kannada and Telugu languages. It is written in three languages viz Kannada, Telugu and Sanskrit. The Kannada portion contains invaluable information about Pampa. The Telugu portion is the oldest Telugu Kanda Padya. They are one of the important historical evidences, submitted to the Centre, for securing classic language status to Telugu.

A verse from Telugu Jinendra Puranam by Pampa, a couple of verses from Telugu Adi Puranam by Sarvadeva (believed to be the title of Ponna) and Kavijanasrayam by Malliya Rechana were all authored by Jain poet's and are the examples for Jain contribution to Telugu Literature.

The hill Vrishabhadri is now called Bommalamma Gutta situated near Kurikyal village, Gangadhara mandal in Karimnagar District of  Telangana State, India.

Malliya Rechana (c.940 AD)

Telugu language poet and writer, who lived around 940 A.D, in present-day Vemulawada, Telangana State of India. He has written the first Telugu prosody (chandassu) book called Kavijanasrayam or Kavijanasryamu. There seems to be even earlier prosody book by Rechanna’s guru Vaadindra Chudamani which is not available.

Sarvadeva believed to be the title of Ponna (c.945 A.D)

Ponna had other aliases of Ponniga, Ponnamaya, Savana (a Jaina monk) and Kurugula Savana (a fair with frizzy hair). He had many titles too kavaichakravarthi, Ubhaya Kavichakravarthi (imperial poet of two languages), saujanya kandnakura and sarvadeva kavindra.
Author of Telugu poem Adi Puranam. He is said to have translated into Telugu even Virataparva from Mahabharata.

Somadeva Suri  (959 A.D)

Composed Yashodhara-charita (or Yashas-tilaka-champu, c. 959) a jain literature written in Sanskrit during the reign Vemulawada Chalukya Vagaraja (c.955 - c.960 AD) at Gangadhara town. 

He had the titles of Syadvadacalasimha, Tarikachakravarthi, Vadibhapanchana, Vakkakkolapayonidhi and Kavikularaja. He was the author of numerous works in Sanskrit including Yasastilaka, Nitivakyamira, Sannavatiprakarna and Yuktichintamanisutra.

Parbhani plates dated A.D. 966 issued by the King Arikesari III (c.965 - c.973 AD) of Vemulawada. It registers a gift of the village of Kuttum vrittiVenikatupalu in the midst of Repaka-twelve in the Sabbi -thousand to the famous Jain divine Somdadeva Suri for the white-washing, repairs, etc. to Subhadhama Jinalaya at Vemulawada. It appears that Repaka was a small administrative unit consisting of twelve villages. The pillar inscription" lying in the field near the middle school dated A.D. 968 reveals that Rapaka was a Jain centre with a Jinalaya built by the King Arikesari III. The inscription is damaged and the first letter of the name of the Jinalaya is not identifiable. The name can be read now as Khalivuttu Jinalaya to which several gifts were made by a number of disciples to Jain faith. A certain list of Jain ascetics is also given. This pillar inscription is of 116 lines carved on four sides. The first two sides are carved in Kannada and the last two sides are noticed in Sanskrit ending with the slokas of Vyasa Gita and a sentence in kannada. The names of Kama, Rama, Tukkaya, Revana and Kommayya etc., belonging to Srimadvittakula Jain family are found in the epigraph.

Vadiraja, author of Yashodhara Charita, and Pushpasena, (the teacher of Vadibhasimha, author of Gadyachintamani, were both disciples of Somadeva Suri.

Vemulawada Bhimakavi (c.1068 A.D)

12th and 13th Century

Mallikarjuna Pandita (c.1120 A.D to c.1190 A.D)

The first shaivate poet of Telangana. Mallikarjuna was the son of Bhimana Pandita and contemporary of Basaweswara. His Telugu works were Shivatavasaram and Srigiri Mallikarjuna Satakam. Worshippers of shiva believe that the samadhi in Bekkem was the tomb of Mallikarjuna.

Kakatiya Rudradeva
Nitisara: It is a Telugu work dealing with taxes and trade during Kakatiya Rudradeva (1158 - 1195 AD) period. It follows the sanskrit Sukranitisara in some respects.This book gives information about economic conditions existing in Telangana around 12th century.

Palakurki Somantha (1160 AD to 1240 AD)
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.His popular writings in Telugu language are Basava Purana, Panditaradhya Charitra.

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 (1134–1196 CE), the founder of Lingayatism.

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.

Kolanu Ganapatideva  (1199 - 1262 AD)
Sivayogasaramu: Contemporary Telugu Saiva work written by Kolanu Ganapatideva. It gives us the history of Induluri chiefs who served the Kakatiyas from Ganapatideva (1199 - 1262 AD) period. 

Jaya Senapathi (1199 - 1262 AD)
Nrittaratnavali: This is a work in Sanskrit written by Jaya Senapathi the general and minister of Ganapatideva (1199 - 1262 AD). It is a lakshana grantha on dance and dramaturgy. The principles of various styles of nritta and natya are described in it. It is helpful in understanding the art of dance in Telangana during 1199 - 1262 AD period. 

Baddena
Nitisastramukthavali: Popular collection of morals written by Baddena (1220-1280 AD), a Telugu poet. The king, ministers, forts, defense of the kingdom, anarchy, evils of unloyal servants and general ethics are some of the topics discussed.

Vidyanadha (Agastya Pandita or Agastya Kavi)
Prataparudriyam or Prataparudra Yasobhushanam : Sanskrit poet and rhetorician of the court of Kakatiya Prataparudra II of Warangal (1289-1323). A commentary on this book was written by Kolachala Kumaraswami son of the renowed commentrator Kolachala Malliratha Suri. This books gives some historical perspective of Kakatiya Period.

14th and 15th Century
Gona Budha Reddy
Ranganatha Ramayanam was a pioneering work in the Telugu language written by Gona Budha Reddy on the theme of the Ramayana epic. Most scholars believe he wrote it between 1300 and 1310 A.D., possibly with help from his family.

Srikantha Krishnama charyulu

Marana

Hulakki Bhaskara

Mallikarjuna Bhattu

Kumara Rudradeva

Sakarya Ayyalarya

Madiki Singana

Bammera Pothana  or Potana

Pothana (c.1370–c.1450)  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. Pothana was born at Bammera Village, Palakurthy Mandal, Jangaon District in Telangana State. 

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

Mallinatha Suri
Commentaries on five mahakavyas (great compositions) of Sanskrit: Mallinatha Suri was an eminent criticsaid to have received the titles of Mahamahopadyaya and Vyakhyana Chakravarti. He lived during the reigns of Rachakonda king Singabhupala and Vijayanagara king Deva Raya I. Based on the evidence from the inscriptions, it is estimated that he lived between 1350-1450 AD.

Mallinatha is well known as a commentator who has written glosses on Classical epics of Sanskrit, besides his commentaries on Śātric works. His Sanjivani commentary on Meghasandesa is the most popular one. He is also known as a poet, the fact which is rather unknown, though the names of his creative compositions are known to the scholars of Sanskrit literature.

Vinukonda Vallabharaya
Kridabhiramamu: Telugu book in about 300 verses. Some scholars attribute it to Vinukonda Vallabharaya and some other to famous poet Srinatha both belonging to 14 - 15th century. The subject matter of this book is the conversation between two friends Manchanna Sarma and Tittabhasetti about various topics which they come across while wandering the capital of Orugallu.

This book gives some information about urban life during Kaktiya Period. 

Gourana

Pillalamarri Pinaveerabhadrudu

Koravi Goparaju

Haribhattu

Charigonda Dharmanna

Kandukuri Rudrakavi

Addanki Gangadharakavi

Ponnekanti Telaganna

Saranagu Tammayaa

Marimganti Singaracharyulu

Surabhi Madhavarayalu

Elakuchi Balasaraswati

Kakanuri Appakavi

16th Century
Quli Qutb Shah Kulliyat-e-Quli Qutub Shah by Quli Qutb Shah (1580–1611) was a scholar of Arabic, Persian and Telugu languages. He wrote poetry in Urdu, Persian, and Telugu.

Muhammed Quli Qutub Shah had the distinction of being the first Saheb-e-dewan Urdu poet and is credited with introducing a new sensibility into prevailing genres of Persian/Urdu poetry.

Ekamranatha
Pratapa charithra: This is a work in Telugu prose written by Ekamranatha during 16th century.

Fictional : Traditional accounts of irrevalent and superstitious beliefs.

17th Century
Sarvappa
Siddeshvara charitra: This is Telugu dvipada type of verse written by Sarvappa of the 17th century.
Fictional : Traditional accounts of irrevalent and superstitious beliefs.

Futush-us-Salatin of Isami, a contemporary of Mahammad bin Tughluq narrates the tale of how Prataparudra was defeated by Muslim armies.

Kancharla Gopanna Dasarathi Satakam is a Telugu Bhakti Satakam, a popular form of Telugu poetry. It was written by Kancharla Gopanna during 17th century. It consists of 104 poems. Dasarathi means son of Dasaratha, who is the mythological Hindu king Rama. The makutam for all the poems at the end dASarathee karuNApayOnidhee! (O son of Dasaratha, the ocean of mercy)

Pengaluri Venkatadri

18th and 19th Century
Kuchimanchi Jaggakavi
Somadevarajyamu: This is written by Kuchimanchi Jaggakavi 18th century poet.

Fictional : Traditional accounts of irrevalent and superstitious beliefs.

Maha Laqa Bai Chanda Diwan of poems by Maha Laqa Bai Chanda (1768- 1824) lived in Hyderabad. Hailing from a courtesan background, she was known for her philanthropy in her lifetime.

She was wealthy, highly knowledgeable and much sought after by poets from all over the country. She was fluent in Urdu, Persian, Bhojpuri, Hindi and Telugu.

She is credited to be the first female poet to compile a proper Diwan of poems, that too utilizing the sweet Daccani Urdu language spoken in the Hyderabad regions.

Several research scholars are of the opinion that her life and times influenced the famous writer Mirza Hadi Ruzwa while writing this story about ‘Umrao Jaan Ada’. Chanda was a great devotee of the Sufi saint Maula Ali whose shrine is on top of a hill in the area Maula Ali in Hyderabad. She wished to be buried at the foot of the same hillock after her demise.

20th Century
Suravaram Pratapa Reddy
Golconda Kavulu by Suravaram Pratapa Reddy (May 28, 1896 - Aug 25, 1953) compiled a list of 354 Telangana poets to prove that Telangana also had literature and poetry.

Editor and founder of Golconda Patrika, a journal in Hyderabad State. Pratapaareddy was a scholar in Sanskrit, Telugu, Urdu and English languages. He had tremendous admiration for Telangana Telugu. He is famous for his research articles, novels, poetry, story writer, and literary critic.

Maqdhoom Mohiuddin
Besat E Raqs isa a collection of poems and ghazals by Maqdhoom Mohiuddin (Feb 4, 1908 – Aug 25, 1969 ) is a freedom fighter, an academic, a romantic poet and a revolutionary in his own right, Maqdhoom continues to be a favourite of every Urdu literature lover. Some of his Ghazals like ‘Ek Chameli Ke Mandwe Tale’ and ‘Phir Chidi Baat’ were tuned and became great hits as film songs in Hindi cinema.

Kaloji Narayana Rao Na Godava by Kaloji Narayana Rao (Sep 9, 1914 – Nov 13, 2002) is the first modern Telugu poet to write free verse, in this part of the country, Kaloji’s poetry (consisting of ten volumes) is a running commentary on the historical, socio political and cultural aspects of his time.

Na Godava it provides profound insights into the myriad issues and contradictions of his time his autobigraphical writing Idee Na Godava is historical and reflective. 

Mamidipalli Sambaiah (1915 - 1988), who is popularly known as Sambha Kavi, has been finally recognized by State government on the occasion of World Telugu Conference. In the name of the poet, a huge arch, Mamidipalli Sambha Kavi Thoranam, was erected near Ravindra Bharathi in Hyderabad. Sambha Kavi was born in Vemulawada 1915 and passed away in 1988. His famous writings in Telugu are Kunja Viharam, Maduravilasam and Dwipada Ramayanam.

He was an expert in vocal music as well. Significantly, famous writers like C Narayana Reddy learnt tips from Sambha Kavi. His works include Kaleshwara Mukteeshwara Suprabhatham, Vemulawada Suprabhatham and Jagadguru Aadishankara Suprabhatham. Sambaiah’s son Mamidipalli Rajanna expressed happiness that State government recognizing the services of his father. 

Dr. Biruduraju Rama Raju  (April 16, 1925 - February 8, 2010)
Folklore In The New Millennium by Biruduraju Rama Raju was the first PhD scholar from Osmania University in folklore studies. As a national research professor, he was equal to what M S Subbulakshmi was in Carnatic music and Ustad Bismillah Khan was to Hindustani music. In fact, all these three received the National research professorship from the government at the same time.

His numerous papers and literary works on the folklore of Telangana are now the most authentic reference points available to any research scholar.

Dasharathi Krishnamacharyulu Agnidhaara by Dasharathi Krishnamacharyulu (July 22, 1925 - Nov 5, 1987). This book is about the Telangana Armed Struggle against Nizams rule, in which young Daasarathi served as a revolutionary. Daasartathi wrote part of his book Agnidhara while he was in jail and completed it after his release. Agnidhara book that also contained the famous lines - Na Telangana, Koti Ratnala Veena, which later became inspirational in the separate State Movement.

Dr. Pakala Yasoda Reddy

Vanamamalai Varadacharyulu

Dr. C. Narayana Reddy

Seshadri Ramana Kavulu

Devulapalli Ramanuja Rao

Dr. Andesri

Gadiyaram Ramakrishna Sarma

Madireddy Sulochana

Tennati Sudhadevi

P.V. Narasimha Rao
A man of many interests, he likes music, cinema and theatre. His special interest lies in Indian philosophy and culture, writing fiction and political commentary, learning languages, writing poems in Telugu and Hindi and keeping abreast of literature in general.

He has successfully published ‘SahasraPhan’, a Hindi translation of late Shri Viswanatha Satyanarayana’s famous Telugu Novel ‘Veyi Padagalu’

‘Abala Jeevitam’, Telugu translation of late Shri Hari Narayan Apte’s famous Marathi Novel, “Pan Lakshat Kon gheto”,

He translated other famous works from Marathi to Telugu and from Telugu to Hindi, and published many articles in different magazines mostly under a pen name.

In his later life he wrote his autobiography, The Insider, which depicts his experiences in politics.

21st Century

Dr. Mudiganti Sujatha Reddy
Recently felicitated at the 2nd State Formation Day celebrations, Mudiganti Sujatha Reddy is a well-known literary personality in Telangana.

In an effort to bring out forgotten first-generation Telangana authors into limelight, she published a compilation called Tholinaati Kathalu which features stories by writers like Komarraju Venkata Lakshmana Rao and Edire Chenna Keshavalu.

Another Telangana-centric compilation by her is called Telangana Toli Taram Kathalu. Containing stories by various famous personalities like Madapati Hanumantha Rao, P.V. Narasimha Rao and Suravaram Pratap Reddy, this anthology flows in a chronological sequence.

Based on her Telugu University presentation on the topic Vyapara Samskrutilo Stree Chaitanyam, Sujatha Reddy published a book with the same title in 2002. This short story compilation revolves around how women need to don a new avatar to protect their identity, family, and the society in this mechanical age.

Nandini Sidharreddy

Gorati Venkanna

Suddala Ashok Teja

 

Sources

Balgoori, Raju. “JAINA CULTURE IN KARIMNAGAR DISTRICT, TELENGANA - A STUDY.” Proceedings of the Indian History Congress, vol. 74, 2013, pp. 167–77. JSTOR, http://www.jstor.org/stable/44158813. Accessed 20 Jun. 2022.

http://www.thenewsminute.com/article/writers-poets-and-revolutionaries-forgotten-intellectuals-telangana-44374

http://www.metroindia.com/lifestyle/article/02/07/2016/unearthing-telangana-literature/33747

https://www.newindianexpress.com/cities/hyderabad/2017/dec/16/palkuriki-somanathas-birth-place-to-be-developed-as-tourist-spot-1728711.html

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Telangana Forts

Telangana has numerous Forts because of its rich history.

Due to the district's reorganization in 11th October 2016

1. Adilabad : Adilabad, Komaram Bheem Asifabad, Mancherial and Nirmal.
2. Nizamabad : Nizamabad and Kamareddy
3. Karimanagar : Karimnagar, Jagtial, Rajanna Sricilla, Peddapalli
4. Warangal : Warangal, Hanumakonda, Mahabubabad, Jangaon, Jayashankar Bhoopalpally and Mulugu on February 17, 2019 carved out from Jayashankar Bhoopalpally 
5. Medak : Medak, Sangareddy and Siddipet district is carved out of erstwhile Medak district with annexation of some parts of Karimnagar and Warangal districts.
6. Rangareddy : Rangareddy, Vikarabad, Medchal Malkajgiri
7. Hyderabad
8. Nalgonda : Nalgonda, Yadadri Bhuvanagiri and Suryapet.
9. Mahabubnagar : Mahabubnagar, Narayanpet, Jogulamba Gadwal, Wanaparthy, Nagarkurnool
10. Khammam

1. Adilabad Utnoor Gond Fort
2. Kumaram Bheem Asifabad Sirpur Fort
3. Mancherial Gandhari Fort
4. Nirmal Forts
5. Nizamabad Fort
6. Kamareddy Koulas Fort
7. Kamareddy Domakonda Fort
8. Jagitial Fort
9. Jagtial Kotilingala Fort
10. Rajanna Sircilla Ananthagiri Fort
11. Rajanna Sircilla Fort
12. Peddapalli Ramagiri Fort
13. Karimnagar Elagandal Fort
14. Karimnagar Nagunur Fort
15. Karimnagar Molangur Fort
16. Jayashankar Bhoopalpally Kapuram Fort
17. Jayashankar Bhoopalpally Pratapgiri Fort 
18. Mulugu Mallur Fort
19. Warangal Fort
20. Hanamkonda Fort
21. Jangoan Zaffargadh Fort
22. Jangaon Khilashapur or Quilashapur or Khila Shapur Fort
23. Jangaon Sardar Sarvai Papanna Fort
24. Jangaon Thatikonda Fort
25. Mahabubabad 
26. Siddipet
27. Medak Fort
28. Medak Papannapet Fort and Samsthanam
29. Sangareddy Kailash Fort
30. Sangareddy Wadakpally Fort
31. Medchal Malkajgiri
32. Hyderabad Golkonda Fort
33. Hyderabad Charminar Fort
34. Ranagareddy Gadikota Fort is also known as the Akkanna Serai
35. Vikarabad
36. Mahabubnagar Koilkonda Fort
37. Wanaparthy Khilla Ghanpur Fort
38. Wanaparthy Palace
39. Wanaparthy Atmakur Amarachinta Samsthanam
40. Narayanpet Chandragadh Fort
41. Jogulamba Gadwal Fort
42. Nagarkurnool Jataprolu Kollapur Samsthanam
43. Nalgonda Devarakonda Fort
44. Nalgonda Pangal Fort
45. Yadadri Bhuvanagiri or Bhongir Fort
46. Yadadri Bhuvanagiri Rachakonda Fort
47. Suryapet Nadigudi Fort
48. Suryapet Undrugonda Fort
49. Khammam Fort
50. Bhadradri Kothagudem Palavoncha or Paloncha Samsthanam

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Pangal Fort

Pangal Fort is located at Pangal in Wanaparthy District of Telangana, India.

Pangal Fort is one of the Famous Hill Forts in Telangana. It was built by Kalyani Chalukya Kings during 11th and 12th Centuries. The fort is spread across hundreds of acres with Seven Gateways. The Main entrance is called as Mundlagavini and is a special attraction of this fort. It was built with huge granite rocks.

The ruins of the fort houses several monuments built with beautiful architecture, including Uyyala Mandapam and several water bodies. Many deadly wars had taken place among the dynasties like Bahamani, Vijayanagara, Padmanayaka and Qutub Shahis at this fort. The fort also witnessed guerrilla warfare during the revolted against the Nizam.

The specialty of the fort is its area ad terrain. Spread across hundreds of acres of land in rugged hilly terrain with thorny vegetation, the fort area is guarded by seven gateways. There are some small ponds, rock structures and beautiful rock formations. This abandoned fort is now neglected and filled with beautiful green foliage through out. The fort was controlled by the Kalyani Chalukya, Bahmani, Padmanayaka, Reddiraajulu, Qutb Shahis and many local warlords. Due to the invention of the cannon, simple hill forts have become useless to host large armies and therefore abandoned. The forts was impregnable in guerrilla warfare where small rebel groups revolted against the Nizams.

Pangal can be reached from Wanaparthy which is 15 km away. The trekking starts from Pangal village and it is an easy trek which takes about 2 hours to reach the peak, explore and come back to the village.

At a distance of 1.5 km from Pangal Bus Station, 15 km from Wanaparthy Bus Station, 74 km from Mahabubnagar Bus Station and 163 km from Hyderabad.

Sources

https://www.trawell.in/telangana/mahabubnagar/pangal-fort

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Koulas Fort & Temple

Koulas Fort is located in Koulas village, Jukkal mandal of Kamareddy district, Telangana State, India.

Little known Koulas fort dating back to the fourteenth century, spread across six square km has the potential of becoming a much sought after tourist destination.

Situated on the border of Telangana, Karnataka and Maharashtra States, 180 km from Hyderabad and 100 km from the district headquarter town of Nizamabad, Koulas fort can be a tourists’ delight as a quick getaway for one day. The trip can also be tagged on with a visit to the historic Nizamsagar, the irrigation project built by the seventh Nizam on the Manjira, and Koulasnala projects close by.

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Khilla Ghanpur Fort

Khilla Ghanpur Fort is located in Ganpur village & Mandal, Wanaparthy District, Telangana State, India.

This hill fort was built by joining two mountains by Recharla Padma Nayakulu and Gona Ganapa reddy in 13th century. This fort has witnessed many wars between Bahamanis, Vijayanagara Kings, Bijapur Kings and Qutb Shahi Kings etc. The cannons which still exist have been kept on the top most side of the fort. We can also see palace and ministers houses ruins.

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Utnoor or Utnur Fort

Utnoor or Utnur Gond Fort located in Utnoor village and Mandala in Adilabad district, Telangana State, Indiais spread on a 15-acre area consisting even of a step well modelled on the lines of the famous step wells of Rajasthan.

The fort was constructed around 1309 AD and has seen centuries of neglect. The main entrance, completely crumbled, is located on the east and leads to an inner gate, a major portion of which stands even today. While the ramparts were built of brick and mortar, the inner walls were made of mud and the inner gate was constructed with stone.

The inner gate is a tall arched structure which leads to the living quarters and the garrison inside the minor fort. Earlier, there was a staircase by the side of the inner gate which led to an elevated platform from where the king held a darbar or court.

There is a beautiful well with steps to the left of the inner gate which is in a comparatively better stage of preservation.

The well, apparently used by women in the family has changing rooms at different levels.

“Though the style of arches looks like Persian, there are subtle changes which show that Gonds had an architectural style of their own. The huge and high base of the arches is an example,” pointed out Kala Ratna awardee Guruji Ravinder Sharma, himself an artist and architect who founded Adilabad’s Kala Ashram.

The Gond Kings who ruled for 230 years with Utnoor as the centre in Asifabad district were known for their concern for the welfare of farmers. They were better known for taking welfare measures than the Kakitiya kings. The Gond Kings created the Golusukattu stream to enable ryots get over their irrigation problems. Now the historic Gond Fort has reached dilapidated stage. Gond tribals want the government to look into the status of the fort, which symbolised the kings’ affinity for history and ar, and also the armory and canons stored there.

Fort should be converted into a museum, say king’s descendent Tank built by Utnoor King Hanmanth Rao for his queens to bathe still intact. The tribal kings had taken up many welfare measures

The fort should be converted into a museum, demands the king’s descendent Sudhakar. He told the Hans India that the government has failed to save the structure from collapsing, while stressing that the fort was in no way inferior to that built by the Kakatiya kings. GIrijan leader Atram Bhujanga Rao while pointing out to THI that the tribal kings had taken up many welfare measures stressed the need for the government to include these steps in the school curriculum.

c. 1800 AD : Linga Hanmanth Rao son of Israi Jangu Bapu

King Hanmanth Rao who ruled Utnoor as the capital was a feudatory to the Ballarsha King. He got Ballarsha separated and announced independence and built the Gond Fort spread over 15 acres. Rao tried to usurp parts of Gondwana Kingdom and in the process occupied Narmool, Kawwal, Sirpur and extended his domination up to Chandrapur.

He defeated the Nirmal Kings in a war and collected tax from them. Even while expanding his kingdom, the Utnoor King built forts, mainly providing for armoury and stores to keep grains and money, besides building a tank for his queens to bathe, including special rooms for change of clothing. This tank, which is still intact, also supplied drinking water to the Old Utnoor area. He also mobilised a large army.

When drought struck the kingdom, Rao provided free supply of jowar to farmers and got 14 tanks dug. Of them, the Yellamma Cheruvu and Saraswathi Cheruvu still have water. These water bodies paved the way for the kingdom to overcome dry spell and brought credit to him as a good ruler, as documented in history. He was not only known for building forts, but also the Siva temple in Old Utnoor, which has Gondwana inscriptions, that resemble the elephant and lion figures seen in Maharashtra, Chattisgarh and Madhya Pradesh.

Girijarani daughter of Hanmanth Rao
Rao had two heirs Girijarani and Jagpat Rao. As he became old, the King got Girijarani crowned. She became the first Gond queen in history. She fought wars with the Nirmal kings, as historic evidence shows, Sudhakar told THI. 

c. 1920 AD - 1951 : Jagpat Rao

Sitagondikar Lineage

Later, Jagpat Rao assumed power. He agreed to buy peace with the Nizam by agreeing to pay tax, following which the ruler gave him the title of Shah. Rao used to collect tax in the Nirmal area and send the amounts to the Nizam. 

Rajadev Shah

After several years Rajadev Shah occupied the throne and went on to become MLA of Utnoor twice after independence. He distributed three acres each to poor farmers and gave his ancestral property to girijans. The present ITDA office land was given free of cost by him.

Renovation

13 Jan 2017 : Tourism department has selected the historical fort as a tourism spot and is mulling steps for its development.

Sources
http://www.thehansindia.com/posts/index/Commoner/2016-08-31/Gond-Fort-cries-for-attention/251456
http://www.thehindu.com/todays-paper/tp-national/tp-andhrapradesh/utnoor-fort-sighs-loud-and-clear/article4612852.ece

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Khammam Fort

Khammam Fort is located in the city of Khammam, Telangana, India. 

The fort is believed to have been built by the Kakatiya rulers in 950 AD. It served as an impregnable citadel during various regimes of different dynasties, including the Kakatiyas, Qutb Shahi’s and Asaf Jahis. 

The fort was situated in a very vast area in the heart of the City of Khammam. It was notified as a protected monument by the Archaeology Department several decades ago.Despite decades of neglect, the historical edifice, which once flourished with regal opulence, presents its alluring charm due to its architectural splendor.

The funds to build this Fort complex were procured by three army men Lakshma Reddy, Ranga Reddy and Velama Reddy of the Kakatiya dynasty.

It is believed that gold coins used in construction of this fort were unearthed from their farm near Khammam and Upon receiving the news from these men, the then Kakatiya king ordered them to build a Fort on the Hill in Khammam which is known as the second capital of the kakatiya dynasty. In order to have a secured second capital due to the repeated attacks from the enemy kingdoms on the capital city Orugallu (Present day Warangal).

Lakshma reddy, Ranga reddy and Vema reddy started construction of the fort on the Hilltop located in the heart of the city. A 100-acre massive lake was constructed during this period to satisfy the drinking water needs of the city called the Lakaram lake, named after its Builder Lakshma Reddy.

In the year 997 A.D, when the Gajapati kings arrived in Khammam, the construction was continued under the leadership of Akki Reddy and Aska reddy of Kondapur Taluk.

This fort was under the Kakatiya reddy kings for a very long period of 300 years. Due to the rift between the Army generals of Kakatiya kings of that time, This fort went into the hands of the Padmanayaka dynasty(velama kings) for a brief period and then ruled by different independent rulers such as the Nandavani, Kalluru, Gudluru kings.

Sultan Quli Qutb Mulk the founder of the Qutb Shahi dynasty, which ruled the Sultanate of Golconda in southern India from 1518 to 1687 occupied this city and the fort in the year 1531 A.D after defeating the Shitab Khan, the independent ruler of the jagir of Khammam. The fort remained under the Qutb shahis until 17th century and then passed it over to the hands of Asaf jahi dynasty.

Although Khammam fort was majorly under the Kakatiya dynasty, it slowly became an independent territory within the kingdom.

After the decline of the Kakatiya dynasty, 74 Telugu speaking feudatories of the region under the leadership of Musuluri fought for 10 long years to unify the Telugu land and they did not succeed.

Shitab khan, the army commander of the Humayin shah of the Bahmani sultanate declared Khammam as his jagir(a land fief) along with Rachakonda and Warangal in the year 1503 and ruled this fort city without getting into any troubles with the then rulers between 1503 A.D to 1512 A.D. He maintained good relations with the Qutb shahi. During this time Khammam became major city of the region and Shitab khan rose to high stature in the eyes of other rulers and this fort city was declared the regional administration capital of the kingdom.

In the turbulent regional politics of the time, Quli Qutb Shah ruler of Golconda Fort (in modern Hyderabad) was asserting his dominance and Shitab Khan had to face invasions from Golconda which was just shaking off the suzerainty of the Bahmanis.[5] Warangal succumbed to the Golconda ruler and Shitab Khan had to flee, about 1512. He joined the service of Prataparudra Gajapati, King of Kalinga (Orissa). When the legendary Vijayanagara Emperor Sri Krishnadevaraya went on his Kalinga campaign, 1516–1517, his triumphal progress was effectively hindered by the archers of Shitab Khan at the mountain pass near Simhadri(modern Visakhapatnam district). But Shitab lost the battle and, very likely, his life there.[6]

Khammam fort fell into the hands of the Emperor Sri Krishnadevaraya during 1515 A.D. According to Nandi Thimmana (15th and 16th centuries CE),a Telugu poet and one of the Astadiggajas in the court of the king Sri Krishnadevaraya, described this historical incident in his notable work called 'Parijathaapaharanam'

‘Ghambham mettu (Stambhadri or Khammam mettu) grakkuna gadalche. Raja Puthrude Sri Krishnadevaraya vibhudu’.

Meaning, The Emperor Sri Krishnadevaraya invaded the City or the Fort of Khammam.

Sultan Ibrahim Qutb Shah, the fourth ruler of the kingdom of Golconda in southern India invaded this fort around 1550 AD. Later on four Qutb shahi ruled over this historic land namely Muhammad Quli Qutb Shah (1580–1612),Sultan Muhammad Qutb Shah (1612–1626),Abdullah Qutb Shah (1626–1672) and Abul Hasan Qutb Shah (1672–1689) popularly known as Tana Shah.

Mughal emperor Aurangajeb invaded this fort in the year 1687 A.D and subsequently went into the hands of the Asaf jahi rulers.The Asaf jahis Appointed a Subedar named Nizam Mulki Asal ji.He later declared independence in the year 1722 A.D.

Zafar-ud-doula was appointed as the Tahasildar in between the years 1761 to 1803,under whose rule this fort has been renovated and all the new constructions including the roads took place.

In the year 1768, Zafar-ud-doula – II was appointed as the Tahasildar. He is also the younger brother of the former. The urban settlement of Dhamsalapuram was named after Zafar-ud-doula-I (also known as Dhamsa).

The Fort and the City went into the complete control of the Government created by the Nizam's during the 1800s and by the time of the Asaf Jah VII, Mir Osman Ali Khan the fort was under complete control of the Government of Nizam in the year 1937.

This Fort is located in an area of 4 Sq. miles in the heart of the City of Khammam on top of a massive granite Hill.It is surrounded by a huge rock wall averaging between 40 and 80 feet(13 to 25 Meters) in height and 15 to 20 feet(4.5 to 6 Meters) in width.

There are steps from each buruju (bastion) to enter into the fort.The Fort was considered practically impregnable by invading armies.

A number of balconies and windows are constructed along the wall in order to use the artillery during wartime. It has a capacity of mounting at least 60 cannons at a time.

The fort 10 large gates most of them in poor shape now. Each gate has cannons mounted on them along with a water pot made of rocks. They are built such that an impact of a cannonball could not break it.

The main entrance is a 30 foot tall entrance known as the Khilla darwaza(meaning fort gate in Urdu).It has 2 cannons on either side of the entrance. One of them still mounted with a head. They are now partially destroyed due to the negligence of the archeology department.

The east gate or the secondary entrance is equally large and is popularly known as the Raathi Darwaza(meaning stone entrance in Urdu) or Potha Darwaza.

All other gates are smaller than the main entrance and could have been constructed to avoid large cavalries to enter the fort in case of an attack.

A huge rainwater catchment system and well have been constructed on the Khilla during the period of Zafar-ud-doula, well known for construction of tanks during Qutb shahi dynasty. This massive tank is now known as the ‘Zafar well’. It is 60 feet X 30 feet stepped well with a bridge across it for men and horses to move around. He also built the walls using Bricks and limestone along the fort.

As soon as we enter the Khilla darwaza, one can see the Fort at a distance of 300 feet. There are small steps carved out of this hill to reach the top of the Hill fort. They are later renovated with railings for the steps by the Tourism department and Archaeological Survey of India in 2005 during the 1000 year celebrations of this historical fort. A lot of small gates known as ‘Dalohiswar’ are all around the walls of the fort.

Fort has at least 15 bastions constructed with two massive walls as a military strategy to take the impact of the cannonballs and to counter the enemy from the top. A 15 foot deep trench is dug in some places for the army to store and use as a hiding place.

The huge blocks of stone used for the walls are as long as 10 feet and are believed to be transported using elephants and men. No mud or limestone is used in this huge wall and the rocks are tightly placed and leaving the viewers amazed by the construction

A permanent Gallows has been erected on this prominent hill fort, where the estimated seat of justice could have been inside the fort.The platform is made of Stone and appears like a well,due to which the locals call this 'Nethi bhavi' ('నేతి బావి 'meaning Ghee well).This stone structure could be seen from allover the city of khammam.

Stone Gallows, locally believed to be a Ghee well on top of the fort

The fort is believed to have a secret tunnels to the Warangal Fort with multiple entrances in different locations at the fort. One such entrance is 10 feet in diameter and the steps to enter the tunnel are closed due to damage over the years. The local folklore includes stories about valuables being transferred between the kings from here using the secret passages and escaping enemy attacks through them.

Sources

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

http://www.hoparoundindia.com/andhra-pradesh/attractions-gallery/23007/khammam-fort.aspx

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Gandhari Fort, Temple & Jatara

Gandhari Fort / Gandhari Khilla (Gandhari Kota) is a hill fort located near Bokkalagutta, in Mandamarri Mandal in Mancherial district, Telangana, India.

The Gandhari Fort is believed to have been built by tribal kings who ruled over this region, by taking assistance from Kakatiya rulers, some 1,000 years ago. It houses the ancient temple of Maisamma. Similarly, it contains idols of Kala Bhairava Swamy, Lord Siva, Lord Ganesh and Hanuman, idols carved out of rocks.

Archaeological work suggests that construction of the fort was begun early as the Rastrakuta era (prior to 1200 A.D.) and continued until 16th century.

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Molangur Fort

Molangur Fort is located in Mulanguru village (also known as Molangur), Shankarapatnam Mandal, Karimnagar district, Telangana India is another invincible bastion belonging to the Kakatiyan era.

The Molangur fort was constructed on a hillock by Voragiri Moggaraju, one of the chief officers of Prathapa Rudra of Kakatiya dynasty. It was constructed as a transit halt for Kakatiyas while travelling from Warangal fort to Elgandal Fort in Karimnagar. The Molangur fort is listed as protected site by the Archaeological Department.

The fort is constructed on a huge granite hill that made it difficult for anybody to climb it from any side. On the way to the top of the hill, an inscription carved on a boulder mentions that there are two ways to the fort. At the entrance of the fort there is a Dargah of Molang Shah Wali, a muslim saint. It is reported that the original name of the village was Mudugar. It appears to have been renamed as Molangur after the name of the Muslim saint Molang Shah Wali.

In addition to the Dargah, the fort also houses two temples dedicated to Lord Shiva. There is a beautiful tank on the fort and also on its foothills along with a well called Doodh Bowli (milky well)

The ramparts of the fort still bear the remnants of garrisons, stables that remind it's glorious past. The ruined walls, gates, bastions, moatsculptures and several other remains in the fort still attract the attention of the visitors.

At a distance of 1.2 km from Molangur Bus Station, 31 km from Karimnagar and 169 km from Hyderabad.

Molangur Fort under threat
Rampant granite quarry operations in the vicinity of historic Molangur Fort constructed by Kakatiya Kings in Shankarpatnam mandal is taking a heavy toll on the structure.

Listed as protected site by the Archaeological Department, the fort was constructed on a hillock by Voragiri Moggaraju, one of the chief officers of Prathapa Rudra of Kakatiya dynasty. It was constructed as a transit halt for Kakatiyas while travelling from Orugallu fort in Warangal to Elgandal fort in Karimnagar.

The fort is constructed on a huge granite that made it difficult for anybody to climb it from any side. There is a beautiful tank on the fort and also on its foothills. A special well called ‘Doodh Bowli’ (well as pure as milk). Time has taken a heavy toll on the fort which is damaged and polluted by granite quarrying. Several megalithic burials inside the fort have been destroyed.

Molangur sarpanch Tirupathaiah said blasting undertaken for quarrying granite damaged the fort. There was severe sound pollution due to rampant granite quarrying. Locals were also falling ill due to the dust raised by the quarrying. He lamented that despite several representations to the district administration, no action has been initiated so far.

Telangana Bhoomi Rakshana Sangham convenor S. Sujatha said that hoisting of national flag on Golkonda fort alone would not solve the purpose of protection of ancient history and heritage of Telangana. The government should also protect other ancient structures.

Demanding that the government stop quarrying, she urged the government to declare all hillocks as tourist spots so that revenue could be generated from the heritage structures. Retired principal of Government Degree College Jagtial and historian. Dr Jaikishan said that there was no check on quarry operations, he said and added that the fort would collapse if frequent blasting and quarrying went on unchecked.

Doodhbowli, a well at foot of the Molangur Fort 

It is said locally that the milk-like water of the Doodh Bowli has great medicinal value and it cured several diseases.

This well at the foot of the Molangur Fort springs milk and not water. Though it is not milk in the strict sense of the term, the water smells and looks just like that and the villagers believe that it has nutritional value. The well, known as Doodhbowli in local parlance, is located about 30 km from Karimnagar. People treasure the water as if it is milk and use it for drinking and other regular chores.

The interesting feature of the well is that even in mid-summer it does not dry up. The “milk” keeps regenerating and it is always seen touching the brim. Even though Mission Bhagirtha water is available, people prefer the water from Doodhbowli. Locals say that during the Nizam era, water used to be transported from this well to Hyderabad on horse-drawn carts for use by the Nizams.

A villager Mallesham says in astonishment: “It is always a mystery that the milky water is very pure, more purified than the so-called purified water sold to us in cans.” For the last 20 years, his family has been using Doodhbowli water for drinking purposes. “During the Covid-19 pandemic, people used to come to this well from far-off villages to draw water and take it back as they believed it had not only nutrients but also has therapeutic value.”

As the “milk” from this well has become popular, officials with the Municipal Corporation of Karimnagar (MCK) officials have collected samples and sent it for analysis to understand its magic.The District Groundwater Board deputy director Ch Shailasree Mallika Devi says: “We are trying to find out what minerals are there in the water from this well. At the moment, samples have been sent for analysis. Once we get the report, we would know for sure what the “milk” is all about.”

The fort is 13 kilometres away from Huzurabad and 16 kilometres away from Jammikunta railway station. Thus, it is very convenient to reach this marvellous historical fort by road or by rail.

Qutb-ul-mulk Dakhani

1494 AD - 1518 AD : Kawas Kahn or Quli Qutb-ul-Mulk Governor

1494 AD : In 1493-1494 Bahadur Gilani rose in rebellion at Goa and attacked ships belonging to the Sultan of Gujarat, Mahmud Sah Begada. The Sultan now ordered the provincial governors to send forces to suppress the rebellion of Bahadur Gilani. In one of the actions fought near Jamkhindi, Qutb-ul-mulk Dakhani, the governor of Telangana was killed. His title along with the fiefs enjoyed by him were conferred on Sultan Quli, alias, Khavas Khan. Sultan Qulb was the founder of the Qutb Sahi dynasty of Golconda.

Qawam ul Mulk in Elgandal and Mulungoor or Molangur Fort in Karimnagar

During the absence of Sooltan Koolly Kootb Shah in his late campaign, his northern districts had been attacked and laid waste by Kowam-ool—Moolk Toork, an officer of the Bahmuny Government, who, during the late convulsions, had rendered himself master of the forts of Elgundel, Mulungoor, and some other districts, and collecting a force of six thousand horse and about ten thousand infantry, invaded the countries of his neighbours. 

On the return of Sooltan Koolly, he received accounts of Kowam-ool-Moolk's incursions. He accordingly addressed letters of advice to him, and demanded restitution of the property he had plundered in the Kootb Shahy territories. The ambassadors who waited on Kowam-ool-Moolk were directed to inform him, that their master was sorry to hear what had happened ; and that it Was his wish to be on terms of friendship with all his Mahomedan neighbours, since it is written in the Koran, that " all the faithful are brethren ". Kowam-ool-Moolk, elated with his success in declaring his independence, and despising the power of Sooltan Koolly, shortly afterwards sent his troops again into his territories to plunder. Sooltan Koolly Kootb Shah could no longer restrain his rage, and immediately ordered his army into the field, and marched towards Elgundel. He was met by Kowamool-Moolk at the distance of one day's march from that place at the head of his army. On the following day an action ensued, which lasted from dawn till noon, when the King charged in person, at the head of two thousand cavalry, and defeated Kowam-ool-Moolk, who fled in confusion, and threw himself into the fort of Elgundel. To this place the King proceeded, and invested it; but Kowam-ool-Moolk, finding himself unable to contend with his enemy, fled to Berar, and solicited assistance from Alla-ood-Deen Imad Shah. Elgundel, shortly after, fell into the hands of the King, and many of the Mahomedan troops of Kowam-ool-Moolk entered his service. Having now occupied the forts of Elgundel and Mulungoor with his own soldiers, the King returned to his capital.

1518 AD - 1687 AD : Qutb Shahi dynasty or Golconda or Golkonda Sultanate

1518 AD - 1543 AD : Sultan Quli Qutb-ul-Mulk

Sources

https://www.newindianexpress.com/good-news/2022/Jun/19/doodhbowli-a-well-at-foot-of-the-molangur-fort-that-gives-milk-and-not-water-2467275.html
http://www.thehindu.com/news/national/telangana/molangur-fort-under-threat/article6301492.ece

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Nagunur Fort & Temples

Nagnoor Fort (also spelled Nagunur) is in Nagunur Village, Karimnagar Mandal, Karimnagar district, Telangana, India.

Nagaruru, Previously it was known as Nagaroor had been one of the chief townships of Sabbinadu, once ruled by local chiefs, who were eventually vanquished by Kakatiya king Rudra in 1170 AD and appointed Gangaraja to administer it.

This city was alive with the emergence of Kakatiyas after the reign of Vemulawada Chalukyas, Kalyani Chalukyas for five centuries from 8th-13th centuries and its people as a centre of faith, a religious centre, a political centre, a spiritual centre also as a capital of morality, reaches to its extinction.

This great capital turned to ruin which was having about 400 temples and now only three are visible, among these three two are already in ruins and one is about to be ruined, which is situated about 8 km from Karimnagar opposite to the Prathima Institute Of Medical Sciences and close to the Karimnagar Railway Station.

The ramparts of Karimnagar's Nagnoor Fort were once alive with the thumping sounds of a bustling town and the people of Kakatiya dynasty. 

The fort stands as a testimony to the majestic powers of the great Kakatiyas. The Nagunur Fort is considered to be one of the most important forts of the glorious Kakatiya dynasty. The excavations have brought to light many ruins of a cluster of the Kalyana and Kakatiya temples.

The Nagunur fort is home to a host of important temples dating back to the 12th to 13th century such as Vaishnava Temple, Shiva Temple, Main Trikuta Temple, and the Ramalingala Gudi Temple. 

The inscriptions found at the fort testify its importance as both political and religious center in the medieval times. Inside the fort, there is cluster of ruined temples that were erected during the periods of Kalyani, Chalukya and the Kakatiyas.

The pillars and galleries around the Shiva temple here are worth seeing. The most important temple in the complex is the Shiva temple which has three shrines. The main entrance to the temple is on the northern side and the three shrines face the other three directions.

The beams of the temple have sculptured images of musicians playing on Mridangam and other instruments. Panels are carved with visuals of dancers in graceful poses.

A group of ruined temples has attracted tourists attention time and again. The origin and style of these temples can be traced back to the era of the Kalyani, Chalukyas and Kakatiyas. However, it is strongly believed to have been built during 1200- 1300AD under the patronage of the Kakatiyas. At one point of time the place was believed to house around 400 temples. Hence it came to be known as Nalugunovalu. This was later changed to Nagunur.

The biggest and the most prominent among these is the triple-shrine temple of Lord Shiva.The temple is made of red stone and comprises three shrines of Lord Shiva. The shrines are placed on a raised pedestal or Upapitha. The most enchanting part of the temple decor is the intricate and detailed sculptures gracing the frames of the doors and the beams resting on the central pillar. The detailing of these sculptures is exquisite. It tends to defy its age. There is one sculpture in particular which finds mention in several places which displays musicians surrounding Gods and Goddesses playing various musical instruments. One is also shown playing the Mrigandam ( an Indian drum).

The main entrance of the temple faces North. The three shrines face the other three directions. The temple lies within the precincts of the Nagunur Fort. The fort was once the seat of power of the Kakatiyas. Its interiors which would once echo the sounds of a lively and bustling city today chants the silent agony of ruins and debris. Several other temples in decrepit state lie strewn on the Telangana State highway from Karimnagar to Rayapatnam. Buried under administrative delay, the temples, which were once the source of great activity, have today turned into a mute audience waiting for the healing touch.

The Nagunur telugu inscription refers to one Jagaddeva, son of Medaraja

Special Attractions:

– The ruined temples bearing the splendid motifs are architectural marvels which attract tourists from near and far.

– The Nagunur Fort and the temples don the place with a unique character which is difficult for any tourist to resist.

Distance to Nagunur Fort, Karimnagar:

– Distance from Hyderabad to Karimnagar is 162 km

– Distance from Warangal to Karimnagar is 68 km

– Distance from Nizamabad to Karimnagar is 147 km

Nearby by Tourist Attractions:

– Lower Manair Dam, Karimnagar

– Ujwala Park, Karimnagar

– Elgandal Fort, Karimnagar

Where to stay:

Karimnagar provides a range of hotels, guest houses, lodges and tourist rest houses which provide comfortable accommodations for tourists. The accommodation facilities fit into every budget and are strategically located in order to provide tourists access to their preferred place of visit in Karimnagar.

Some of the Good Hotels in Karimnagar are:

– Swetha Inn – Ph 9676100333

– Hotel Manair – Ph 0878 2245879

– Srinivasa Hotel – Ph: 0878 2243201

– Hotel Kalpana – Ph 0878 650 3985

– Hotel Prathima Residency – Ph 0878 2233666

How to reach:

– Karimnagar can be easily accessed by road. It is well connected to Warangal, Nizamabad, Medak and other parts of the state.

– There are many State Transport buses from Jubilee Bus Stop to Karimnagar

– The nearest international airport is located at Hyderabad which is around 165 km from Karimnagar town.

– Nagunur Fort is located at a distance of 8 km from Karimnagar Bus Stand and can be easily accessed by public transport.

Nearest Railway Station:

Karimnagar has its own railway station which connects Karimanagar to major cities of Telangana.

Timings: 8:00 AM to 6:30 PM

Sources

http://www.telanganatourism.gov.in/partials/destinations/heritage-spots/karimnagar/nagunur-fort.html

https://www.groupouting.com/place/nagunur-fort/

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

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Chintakindi Mallesham

Chintakindi Mallesham is a recipient of Padma Shri award for the year 2017 under Science and Engineering category for his innovation of Laxmi ASU machine to reduce the time and labour required to weave Pochampalli silk sarees.

He received Amazing Indians Award from the hands of Prime Minister Narendra Modi and also got best innovation award.

A hand winding process called Asu is required in the traditional ‘Tie & Dye’ Pochampalli silk saree tradition. This involves moving the hand over a space of one meter up and down around semi-circularly arranged pegs 9000 times (yes, 9000 times!) for one sari. For each sari to be completed it takes almost 4 to 5 hours.

The machine, which has been named after Mallesham's mother, can make a saree in about one-and-a-half hours as opposed to five hours in the manual process. The mechanised process besides increasing productivity (eight sarees a day) has reduced drudgery and allowed variety in style and design. 

Learning early

Chintakindi Mallesham was born in a traditional weaver’s family in a small village of handloom weavers Sharjipet, Aler Mandal, Yadadri Bhuvanagiri district,  Telangana, India.

 His parents, Laxminaraan and Laxmi taught him to weaving from his tenth year onwards. By studying during nights and working during the day, he could complete his studies regularly till class seventh. 

Thereafter he took private tuitions to fulfill his desire of completing class tenth, which he could clear only after three attempts. But in view of weak financial condition of his family, he finally gave up studies in 1986. Though he did not have much time for other pursuits, he did like opening up dysfunctional radios and transistors and see the arrangement of components inside.

Keeping a tradition alive

His family has been pursuing the tradition of weaving Pochampalli saris for several generations. Pochampalli silk sari is an exquisite tradition of double ikat style of weaving with a wide variety of colours and intricate designs of geometrical patterns. It is distinguished because it has similar appearance of design on the front as well as the back side of sari. Before weaving these patterns on loom, hand winding process of yarn has to be pursued, called Asu. 

Entire design on the saris is totally dependent on the Asu process. Traditionally, ladies of the family performed this activity as it was done sitting under the shade or at home. But it involved long hours and lot of physical effort. After the Asu process, designs are marked on the threads and tied suitably, and then dyed in selected colours. The coloured threads are wound on spindles and used in looms for weaving sari, incorporating the beautiful designs and patterns of this tradition.

Genesis: All for mother’s pain

His mother, Laxmi, used to do the Asu for the saris woven by his father and him. In a day, at the maximum, she could do the Asu for two saris only, as it involved 18000 to and fro movements of one hand. This caused tremendous pain in her shoulders and elbow joints. She would often tell her son that she could not do this any more. She also did not want his would be wife to go through the same ordeal and suggested him to look for other avenues. 

For untrained and less educated Mallesham, it was not easy. Also, doing Asu just for two saris per day was not enough to fetch sufficient income. This was not the case with his family alone. Women of his community looked after family, performed usual household chores and also worked for 8-9 hours to supply Asu material for two to three saris per day for eking out a precarious living. Working on the loom was not too strenuous for him, but the pain of his mother did bother him a great deal. 

He wondered if there could be an alternative method for Asu that would mean a better living condition as well as less physical drudgery for his mother. If there is a power loom to replace manual loom, why can not there be a mechanical device to alleviate his mother’s pain? This thought became the genesis of the Asu Machine. And at the age of 20 years, in 1992, this young innovator started his dream project.

In the process, he enhanced the quality of life of many other women weavers in Nalgonda district winding process of yarn, called ASU.

Handloom sarees in India are in great demand. But few people know the hard work that craftsmen put into it. To reduce the discomfort and time of weaving, Mallesham invented the machine in the name of his mother Laxmi, where sarees can be weaved with much ease.

Mallesham said with the help of Fuel, a crowd funding Agency, he has taken up the manufacturing of ASU machines and extended 800 machines to the weavers at the cost of Rs 25,000 each. He said the award has increased his responsibility.

“I feel very happy when several women tell me that ASU machine has given a relief to them,” said Mallesham’s wife Suvarna, stating that her husband would continue his services for the betterment of weavers’ community.

Expressing her happiness, Mallesham’s mother Laxmamma said, “When I advised my son not to enter into caste-based profession and explained pain in ASU work, my son has made it clear that he would continue in the profession and took efforts to prepare the ASU machine.

After failing in his initial efforts, my son succeeded in inventing the time-saving machine.”

Earning, Saving, Improving Machine, Again Earning...

Mallesham, did not have much knowledge about mechanical or electrical technology. But what he had was a strong desire to relieve his mother’s pain, which egged him on to achieve his goal. He started working on the idea and divided the entire process into five different parts. Part by part, he developed and fitted mechanical devices to a wooden frame. Since he did not have the right technical knowledge many times he ended up wasting money in buying incorrect parts. That money used to be the savings of days of his hard work. He then had to wait for some time to pool in his savings again and buy more parts. He did not get much free time since he had to work on loom by the day and on the Asu machine in the night. Earning, saving, spending on his project, became a cycle that went on for four years. At the age of 24, he married Swarna. His wife supported him by giving him whatever money she had. With that money, he managed to complete three parts successfully in 1997. But by then he had drained all his resources. He stopped weaving and looked for loans.

Perseverance

No one was ready to give him loans. Everyone knew that he might default at repayment. As it is, it was difficult for most of the weavers to make two ends meet, repaying a loan for R and D would have been quite difficult for him to pay. Determined, he approached all the people with the hope that some good hearted Samaritan might help him financially. Some did help by extending loans. With that money some more parts of the Asu machine were completed. He used to go to Hyderabad to shop for relevant components. By observing different machines parts, he managed to complete some more portions of the machine successfully. After sometime he reached a stage where he did not know what to do, which components to fit and from where to get more money. He needed some technological help also but did not know whom to approach.

By then, his family was fed up with his desire of making a machine for the Asu process. They perceived it to be a useless distraction. His father, uncle and in-laws advised him not to pursue the idea of the Asu machine and get back to weaving seriously. Frequent visits of money lenders demanding repayment, also stressed the family. His neighbours mocked at him commenting that he did not want to work and making the machine was just an alibi. “Asu poyadamlo kastalu oka mee ammake unnaya? (Is your mother alone going through this ordeal and not any other woman?” they quipped.

He decided to leave the village to make a living in Hyderabad. This way, he thought he would be able to clear the debts and avoid constant discouragement. Packing the semi-finished machine in a room, he went to Hyderabad in mid 1997 and started working with an electrical contractor on daily wages. There he worked for a year, regularly sending home some money. After a year, he shifted the unfinished machine to Hyderabad and fitted it in his rented room. He started working part time to earn more money. The additional money was used for buying machine components. Within a short while, it was almost ready except for one movement. He reached a blind alley where he had no idea about which part to use in the machine for a particular activity that involved the thread to go round the peg and slide down to the last thread perfectly. This action was taking a long time in becoming functional in the machine.

The Breakthrough

In Feb 1999, he went to work in a machine shop in Balanagar area in Secunderabad. A number of machines caught his attention. He started observing each one of them. The owner shouted that he had come for work and not for watching the machines. This incited him to watch the various machines even more seriously. In one, he noticed a movement similar to what he required in his machine. Immediately he told the shop owner that he was off for the day and was prepared to forego the wages. He rushed to a workshop, and got a component manufactured to suit the requirement. With his heart palpitating, he reached his room, fitted the component to the machine, and started the operation. The machine worked to his great excitement. Next day he disassembled the machine and took it to a friend’s house in Aler. The machine was reassembled and Mallesham demonstrated the Asu process. His friend used the Asu machine processed yarn for weaving a sari. The quality that came out was better than the one obtained through hand operated Asu process. The news spread like wild fire and there was a beeline at his friend’s house to see the Asu machine.

History was made that day. It was for the first time that a machine was used for Asu process, which was done by hands for centuries.

The first machine, made in 1999, was mounted on a wooden frame. Next year, in the second machine, the same was changed to steel, also the speed of operation was marginally increased, a provision for stopping the machine when the thread got cut was incorporated in addition to some other minor improvements. This was the first machine to be sold. This was followed by sale of sixty machines in 2001 followed by the sale of almost hundred pieces each year from 2002 to 2004. In order to improve the automation process many electronic components were incorporated by him in 2005. The number of threads on each peg could also now be adjusted. These changes resulted in almost 90 per cent noise reduction. The revised design also helped reduce electricity consumption. Considering the fact that most weavers would not be able to afford the new machine, Mallesham took special care to incorporate such changes which did not escalate the cost.. He has sold over three hundred such machines over the last few years.

Using this machine, the time to finish one sari has reduced from four hours to one hour and thirty minutes. This means that instead of two saris per day, now six saris could be made and that too in a wide variety of designs, which was not possible earlier. Also, the mechanized Asu making process need not be supervised much.


A Social and Financial Revolution

Overwhelmed by the response of the weaver community, he decided to pass on the comfort to all the women of weaver community. No mother would undergo the suffering like his mother did, for so long. With the help of his brother and other family members he started a workshop in 2000 to produce the Asu machines for supplying these to the weavers. He was now a contented man as his machine helped a wide cross section of weaver community involved in Pochampalli silk sari tradition. Employment, productivity and marketability have visibly increased. Separate work centers for only Asu have come up especially by those who could not afford a loom. Ladies who were hitherto engaged in manual Asu process have now learnt to weave on looms like men. They have been able to supplement their family income. Some loom-less weavers have set up ‘Asu Machine Center’ only and started supplying Asu to weavers with looms. This is a new opportunity, only possible with Mallesham’s machine. For those weavers who wanted to stop weaving due to the difficulty in manual Asu process, he has become a ray of hope. His mother can’t stop praising him.

Support and recognition

A prominent local news paper “Eenadu” covered his story in 2001. A demonstration was also organised in Bangalore in 2002, which was covered by the Times of India in its local edition. Subsequently, Maa TV, a local telugu TV also channel covered his innovation in the same year. Recognising the utility of the Asu machine, in 2001, an international aid agency in Bangalore provided a grant of Rs 1.5 lakh for the purchase of a lathe machine and a milling machine besides Rs 1 lakh given as working capital to start the manufacturing of Asu machines for supply to the weavers.

For the last two years, Honey Bee network in Andhra Pradesh has been actively supporting his endeavours. Thanks to their efforts, Silk board was persuaded to give subsidy and State Bank of Hyderabad agreed to finance the buyers of this machine. His machine has been demonstrated before the students and faculty of Mallareddy Institution, who also felicitated him. His story has been published in both English and Telugu in Honey Bee and Palle Srujnanewsletters respectively.

In October 2008, Mallesham was felicitated in a Workshop at Osmania University Engineering College, Hyderabad. His machine was named “Laxmi Asu Machine” after her mother and dedicated to her. The machine is in the process of being patented. When invited to the Inventors of India workshop, November 2008 at IIM Ahmedabad, Mallesham’s story inspired all the participants no less. The possibility of introducing his machine for different weaving styles in other parts of India is also being explored. He also participated in the “My Story.” session of TIE Conference in Bangalore in December 2008. This was followed by his participation in the FAB 5: The Fifth International Fab Lab Forum and Symposium on Digital Fabrication meet organized by MIT, Boston, NIF, IIT Kanpur, and CoEP, at Pune in August 2009, which was attended by over a hundred participants from India and abroad. He has also developed a machine for wire winding for gelatin rods used in mining exploration.

The road ahead

Till date Mallesham has sold over 600 Asu machines. His mother does not complain of pain in her arms any more. And Mallesham’s happiness is beyond measure noticing the relieved faces of the women of the weaving community. But he is not satisfied yet! His first aim is to provide Asu machine to all the families of silk sari weaving community in the state. He then plans to develop a loom for weaving sarees, which would do away with the need to use hand and legs for operating the loom. He has already developed a small prototype. He mentions that most of the younger generation is keeping away from weaving due to the very strenuous leg and hand work required for working on the looms. It involves 3000 movements of legs and similar number of hand movements per sari, over a period of 2-3 days. Because of this many weavers are switching over to other jobs, which require less physical work. Mallesham has almost completed a machine, which imitates the manual movements of hands and legs to weave a sari. Another tryst with destiny probably!

Sources

http://nif.org.in/innovation/laxmi_asu/9
http://www.thehansindia.com/posts/index/Khammam-Tab/2017-01-26/Padma-Shri-honour-for-Chintakindi-Mallesham/275885

http://www.thebetterindia.com/2564/grassroots-innovation-laxmi-asu-machine/
http://business.rediff.com/slide-show/2010/oct/21/slide-show-1-innovation-school-dropout-invention-for-his-mother.htm

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Suravaram Pratapa Reddy

Name         : Suravaram Pratapa Reddy

Born        : May 28, 1896 in Boravelli, Gadwal 
Died        : Aug 25, 1953 
Parents    : Rangamma and Narayanareddy
Education   : Graduated from Nizam College, BA and BL degrees from Presidency College, Madras.
Profession : Poet, Scholar, Freedom Fighter, Social historian and reformer, Lawyer, Journalist, Founder and Editor of Golconda Patrika a Telugu-language journal.

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Biruduraju Ramaraju

Name : Biruduraju Ramaraju

Born : April 16, 1925 Devanoor village, Dharmasagar Mandal Hanumakonda District
Died : February 8, 2010 in Hyderabad, Ranga Reddy
Education : Graduated from Nizam College, PhD Telugu language and literature and folklore studies in Osmania University, Hyderabad.

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Kancherla Gopanna

Name : Kancherla Gopanna or Bhadradri or Bhadrachala Ramadasu
Born : 1620 AD in current Nelakondapalli, Bhadradri Kothagudem district, Telangana, India.
Parents : Linganna Mantri and Kadamba
Profession : Poet, Tahsildar for Palvancha for king Abdul Hasan Tana Shah of Qutub Shahi Dynasty at Golconda.
Books : Ramadaasu Keertanalu, Dasarathi Shatakamu
Guru : Raghunatha Bhattacharya

Indian devotee of Rama and a composer of Carnatic music and is renowned for constructing a famous temple for Rama at Bhadrachalam. 

 
He is one among the famous Vaggeyakaras (same person being the writer and composer of a song) in the Telugu language, the others being Tyagaraja, Annamayya, Kshetrayya. 

 
His devotional lyrics to Rama are famous in South Indian classical music as Ramadaasu Keertanalu.

Even the doyen of South Indian classical music Saint Thyagaraja learned and later improved the style now considered standard krithi form of music composition.

He also wrote Dasarathi Shatakamu with a 'Dasaradhee Karuna payonidhi' a collection of nearly 108 poems dedicated to the Lord Rama son of Dasaratha.

Bhakta Raamadaas, was born Gopanna to Linganna Mantri (a surname he kept as a result of one of his forebears being a minister at the court of a king) & Kadamba (sister of Madanna, a brahmin minister to TaniShah), in 1620 in Nelakondapalli, a small village in Bhadradri Kothagudem district, Telangana, India.

Since childhood, he imbibed his family's interest in spirituality and composed several keertanas on Rama. His devotion to Vaikunta Rama at the temple of Bhadrachalam, a small village in the middle of the jungle on the northern banks of the holy river Godavari, earned him his name Bhadraacala Raamadaas.

His guru was Raghunatha Bhattacharya.

During the reign of Abdul Hasan Tana Shah, (the nawab of the Qutub Shahi Dynasty at Golconda), Ramadas (Gopanna), thanks to his uncle Madanna, was appointed as a Tahsildar for Palvancha Paragana which included Bhadrachalam, a pretty and picturesquely situated temple town on the Godavari river.

Ramadas was always distracted and his intense love for Lord Rama compelled him to build a temple at Bhadrachalam. He collected money for the construction of temple from the citizens, but was not enough.

So he borrowed from the tax revenue of the nawab and gave his god a worthy abode, vowing to return the money. However, the nawab was furious and sentenced Ramadas to 12 years in prison.

Ramadaas thus earned the name Bandikhana Ramadaas (meaning imprisoned Ramadas). Frustrated at god's indifference to his pleadings, Ramadas composed some of the finest keertanas in his prison cell (reminding Rama of his services in Ikshvaku Kula Tilaka).

It is said that Rama & Lakshmana in the guise of two youngsters paid up his dues and got his release papers.

The golden coins paid by Rama are known as Ram Tanka coins .They can be seen even today. These coins have the Pattabhishekam scene on one side and the picture of another Rama Bhaktha, Hanuman, on the other side.

The nawab was moved and recognized the greatness of Ramadas and released him immediately and gave him land around Bhadraachalam to continue his dedicated service to Bhadraachala Raama.

Ramadas spent the rest of his life on these lands and composed further moving poems that were to inspire Tyaagaraaja: in ksheera saagara sayana in Devagaandhaari, he says "Dhirudau Ramadasuni Bandhamu dirchinadi Vinnanura Rama?" (O Rama! I have heard how You obtained the release of the bold Ramadas from his prison life); in brindaavanalola in todi, in kaligiyunde gada in keeravaani, in Emi dova balkuma in saaranga and in Prahlaada Bhakti Vijayam he says "kaliyugamuna vara bhadra calamuna nelakonna raamacandruni pada bhaktula kella varudanandagi velasina shree raamadaasu vinutintu madin" (I praise Sri Raamadaas, who shines in this world as the supreme devotee of Sri Raamachandra, who shines forth from his seat at Bhadraachalam in this kali Yuga).

Other compositions are positive invocations, favored by traveling minstrels, including the Tondaiman rulers of Pudukottai in Tamil Nadu, who popularized his songs.

Among his other accomplishments is the creation of the whole Ramayana story in the form of a prose-poem, a Choornika.

Ramadas described himself in this way in the last verse of his Dasarathi Satakam: “Allana Linga Mantri Suthudu (son), Atreya Gothrudu, Adi Sakha, Kancherla Kulothbhavudu, Gopakavindrudu." Bhadraachala Raamadaas”, he was lived on this earth for 68 years.

THE TEMPLE OF BHADRACHALAM : Ramadas, who renovated the holy shrine on the hillock near by the banks of river Godavari. It has gained great importance all over the Nizam State. The Tanisha endowed properties for its maintenance. An annual cash grant of Rs. 20,000 was made by him. That the temple was not conspicuous one till the Ramadas undertook its improvement and organize of regular Poojas and festivals is evidence by several authorities.

In the list of ancient Hindu temples which are the principal sacred ones consecrated to Vishnu and which are daily repeated by Vaishnavaite Hindus, Bhadrachalam does not find place. None of the Alwars visited it. Among the 108 Divya Kshetrams of Lord Vishnu which were hailed by the Alwars, Bhadrachalam is not included a few like Ahobilam and Tirupathi only located in Andhra.

In 1687 A.D. Aurangazeb and his son Azam seized the fort of Golkonda. The entire region came under the Moghal rule in 1726 A.D. “Thanisha ” invaded Bhadrachalam temple and town, looted its pious and peaceful citizens and plundered the holy shrine. Sensing before hand the invasion, the priests of the temple removed the idols to a safer place by boats. Sri Rama with his consort and brother had to remain in exile in Veerabhadra’s temple at a Island called Pattiseema in West Godavari District about 23 KMs from Rajahmundry. If symbolizes the unity of Hindus at that time.

After a temporary stay for about five years at Pattiseema the idols returned to Bhadrachalam, his permanent abode, with the help of Pusapati Vijayasyama Raju and Sitarama Raju of Vijayanagaram.

Some time Ramadas ascended to Vaikumtam (Ramadas of Bhadrachalam had the unique luck of flying to Vaikuntam with his mortal body afterfulfiling his mission on earth), “Tumu Narasimhadas” of Guntur went to Bhadrachalam with Varada Ramadas of Kanchipuram. Both are stayed there for some time. The original Ramadas constructed or renovated temple and endowing properties Thanisha4 to Ramadas for the maintenance of the shrine for continuous worship of deities was by then destroyed. Narsimhadas met the Nizam who was the successor of Tanisha and got the finance to renowned the temple.

About the three hundred years after Ramadas renovated the shrine and constructed Gopurams and again renovated in the last years of 20th Century main sanctum removed Vimana Constructed on it. Kalyana Mandapam (where the Seetharama Kalyanam performing every year on Sri Rama Navami day) constructed.

The construction of a bridge over the Godavari river near Bhadrachalam with good transportation facilities the temple has acquired new dimensions. The holy shrine is popular all over the world today as “Sri Seetha Rama Chandraswamy Devasthanam” An icon of great saint Bhakta Ramadas has been installed on the temple premises.

THE GURU OF RAMADAS: The popular belief is that Ramadas received initiation from the famous North Indian Saint “Kabir”. When Kabir sought admission into the shrine at Bhadrachalam, is said that he was prevented from entering the Hindu Brahmins, he is being a Muslim.

All these are stories because Saint Kabir was a disciple of Ramananda had created synthesis between Hinduism and Islam. Ramananda and Kabeer belongs to 15th Century A.D. Ramadas belongs to the 19th Century A.D. could not be his Guru . Gopanna (Ramadas) not declared that his Keerthanas he was a disciple of Kabir.

In his “Dasarathi Shathakam” Ramadas describing himself as “Gopa Kaveendrudu” states that he had sought refuge in the feet of “Bhattararya Guru’s . He cleared that Raghunatha Bhattar was his Guru. In his Shathakam no name has been made of Kabir.

THE KEERTHANAS OF RAMADAS:

Bhaktha Ramadas an ardent devotee of Lord Rama was a Saint – Composer, musician and great philosopher, he was a scholar in Telugu and Urdu. He was well-versed in Sanskrit also is evident from his compositions.

The language adopted by Ramadas in his songs is simple. In many of his Keerthanas some of Urdu and Persian words were freely used. These Keerthanas mostly sing by the Karnatic Music form. In his popular song

“Ikshvakukula Tilaka Ikanaina palukava Ramachandra.............” Ramadasu put forth before the Lord the details of the expenditure incurred by him for the word. Several ornaments and jewels were referred to in it “Chintaku Patakamu” is a necklace presented to Sita by Ramadas. The necklace contains golden leaves resembling tamarind leaves. A story is said about the special liking shown by Sita to tamarind leaves.

Another Keerthana:

“Annagaru Rama Bhajana Kanna Mikkilunnada Rama Chiluka Nokatipenchi prema matalada nerpi Rama Rama Rama Yanuchu Ramani Yekate................” Is a popular one. The story of a parrot brought up by a woman who taught the bird to utter Rama - Rama.

There is a story behind it in Satyayuga. There was a young widow who turned out be a prostitute. She brought up a parrot and taught her to utter the words Rama – Rama. One day the lady and bird both were died. Yama arrived also the Vishnu escorts also came both are sought to take into their courts a dispute arose between them. She spent immoral life so she must produced before Yamadarmaraja No. She uttered Ramanaama several times not only that she taught it to a bird also her place is in our Vishnuloka. At last Yama declared who recites Vishnunaama the Yama sent to Vishnuloka.
In a lonely song sung by him

“Anni Janmamu Lettevaleno .............

How many more births are in store for me. How can be I bear all these my lord. He is not proper on your part to ignore me like this. He finally prays to Rama “I am your servant. I surrender to you”. The prayer in Choornika is a composition deserving special mention.

It is an elegant prayer address to Sri Ramabhadra of Bhadrachalam. The 24 conspicuous names of Bhagwan Srimannarayana are referred to in it. This keerthana contains a resume of the Ramayana.

A few songs of Ramadas are very popular among them.

Nandabalam Bhajare Nandabalam Brundavana lola bhajase Nandabalami – O Nandalala ________ praying you O Brundavana lola Iam doing bhalan for you?

Deenadayalo Paripurna Krupalo Bhakthavatsala he parama Dayalo – O Rama you are the protector of those who are helpless and giving full blessings”.

Idigo Bhadradri Gauthami Adigo Chudandi – “This is Bhadrachalam, that is Gowthami (Godavari) river and the Lord Rama with his wife and brother resided temple.

Ramachandraya Janaka Rajasa Manoharaya A Mangalaharathi (Closing of Pooja or Bhan) is a popular one in all over the Telugu country. All Lord Rama temples and Lord Hanuman temples recite every day even today.

In addition to the songs in Telugu, Ramadas composed over a hundred verses in Telugu called “Dhashardhi Shathakam” each of the verses end with the refrain “Dhaashrathree Karunapayonidhi. “Dhashrathee” means ....... King Dhasharadha Son Rama. “Karunapayonidhi” means ....... Ocean of compassion. Telugu people are familiar with these verses. Most of the children in elementary schools of Telangana and Andhra Pradesh can recite at least five verses of “Dasarathi Shathakam”.

This book is a master piece in Telugu literature dealing with devotion, morals, philosophy and introspection.

Bhakta Ramadas gained a noteworthy place in the tradition of the galaxy of “Rama-Bhaktas”. His songs on Lord Rama spread all over the country by modern electronic instruments. His life, his sufferings and his obtaining in the end the blessing of Rama became a common story among the Telugu people.




Sources

http://ijmart.in/PreviousIssues/Sep%202014/12.pdf
History and Culture of Indian People - Vol. VI (Bharatiya Vidya Bhavan) Dr. C.K.Kalyana Mohan Rao: Some Cultural Aspects of Medieval and Andhradesa (1300-1600 A.D.), Academy of IndianCulture, 1998, Tirupati. Ramesan.N - Temples and Legends of Andhra Pradesh
Guruswami Mudaliyar.N.K. - History of the Temple at Bhadrachalam
Great Men of India – Home Library Club – Publishersp
Srinivasacharyulu.G - Bhadrachala Kshetra Mahatyam
Srinivasacharyulu.G - Ramadasu Charitamu – Published by M/s. Venkateswar and Co.,

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Durajpalli Peddagattu Jatara

Peddagattu Jatara also called as Gollagattu Jatara iis a is the festival done in the name of Lord Lingamanthulu Swamy and Goddess Choudamma every 2 years n Durajpalli, Chivemla Mandal, Suryapet District, Telangana, India.

It is celebrated prior to Maha Shivaratri in Magma masam the second biggest congregation of people after Medaram jatara in Jayashankar Bhupalpally. Atleast 25 lakh people are expected to take part in this event.

The presiding deities, Sri Lingamanthula Swamy, believed an in carnation of Lord Shiva, and his sister – Choudamma, are offered various pujas during the five-day fete.

Though primarily the Yadava community takes part in huge numbers, people from all castes and religions from across Telangana, Andhra Pradesh, Chhattisgarh, Madhya Pradesh, Maharastra, Odisha, Karnataka and Tamil Nadu come to the place located just 5-km. from Suryapet.

According to history, this religious congregation has been celebrated since 16th century. Even it is still been celebrated with the government funds.

In the morning, the religious Deverapetta will be brought to temple premises in a procession from Kesaram village following the traditions.

The religious box ‘Deverapette’ which has the idols of Lord Lingamanthula Swamy- goddess Chowdamma and many other idols, holds the key to the celebration of Durajpalli Jatara. The religious box has an interesting story behind it.

Speaking to The Hindu , Menthaboina Chowadaiah Yadav, elder of the local Yadav community, said that a family in Cheekataipalem village of Thorrur mandal in Warangal district traditionally sends this box to Lingamanthula Swamy and Chowdamma temple, Durajpalli 10 days ahead of the commencement of the bi-annual Peddagattu jatara. This tradition is being followed for centuries, he adds.

Days ahead of the Peddagattu jathara, a ritual called ‘Disti Puja’ is performed at the temple. Then the ‘Deverapette’ will be shifted from Chowadiah Yadav’s home in Kesaram village. In the wee hours of the first day of jathara on Monday, the Deverapette would be brought to the temple in a procession. The Deverapette contains the idols of Pothuraju, Ganga, Yelamanchamma, Akumanchamma, Pothu Lingalu and many other gods, who are worshipped in rural parts of the Telangana. Interestingly, the family of Thanda Pullaiah, who are considered as priests in Yadav community, from Cheekatipalem village located 75 km apart from Durajpalli holds this box.

Since the families Menthaboina-Munna, both belong to Yadava community, and Golla Ganna Reddy, whose families were believed to have spotted the deities on Durajpalli hillock, centuries ago, get the opportunity to keep the box at their house in rotation.

These families which have Menthaboina as surname got the opportunity to keep ‘Deverapette’ at their house this year.

The box was kept at Chowdaiah Yadav’s home, who is the head of this community. On conclusion of five-day celebration of the fete, the ‘Deverapette’ will be kept at Menthaboina family’s home for 18 days, then it will be presented to other Lingamanthula Swamy temples in Nalgonda and Warangal districts.

Sources

http://www.thehindu.com/news/national/telangana/all-set-for-fiveday-gollagattu-jatara/article6870580.ece

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

http://www.thehindu.com/news/national/telangana/divine-box-holds-key-to-peddagattu-jatara/article6873161.ece

http://nalgonda.info/te/peddagutta-fair-from-today-suryapet-nalgonda/peddagattu-jathara-in-nalgonda1/

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