Buddhism in Telangana

Chronology from Inscriptions

Epigraphic records and archaeological excavations show that Buddhism flourished in Telangana from the early centuries CE. The inscriptions trace the evolution of the religion from symbolic worship centered on stupas and Buddhapada slabs to organized monastic institutions supported by royal patronage. These developments can be traced through inscriptions discovered at Phanigiri, Tummalagudem, Chaitanyapuri and other sites.

Historical Phases of Buddhism in Telangana

• 1st Century BCE – 3rd Century CE: Early Buddhist establishments under the Satavahana dynasty. Construction of stupas, monasteries, and relic deposits with support from kings, queens, merchants, and female devotees. Sites include Phanigiri, Dhulikatta, Nelakondapalli, Kondapur, and Kotilingala.
• 3rd–4th Century CE: Continued Buddhist activity under the Ikshvaku rulers. Inscriptions at Phanigiri and Rudrapurushadatta pillar mention donations, Buddhapada slabs, and administrative support for monasteries.
• 5th–6th Century CE: Expansion of monastic institutions under the Vishnukundi dynasty. Major monasteries such as Paramabhattarika Mahavihara established, supported by kings, queens, and village grants.
• 7th–12th Century CE: Gradual decline as Shaivism and Vaishnavism became dominant. Some Buddhist sites abandoned or converted. Place names like Vinaya-kunta and Bauddham reflect residual Buddhist memory.
• 13th Century CE: Isolated devotional references to the Buddha, e.g., the Kakatiya-period Amaravati inscription (1234 CE) recording Kota-Bayyalamahadevi’s donation for a perpetual lamp.

Satavahana Period 1st Century BCE – 3rd Century CE

The earliest archaeological evidence of Buddhism in Telangana largely belongs to the Satavahana period (1st century BCE – 3rd century CE). Major Buddhist centres such as Phanigiri, Dhulikatta, Nelakondapalli and Kondapur flourished along inland trade routes connecting the Deccan with the eastern coastal ports. Many stupas, monasteries and relic deposits were constructed during this time with support from merchants, monks and royal patronage.

• Naneghat Inscription – Queen Naganika records donations to Buddhist and Brahmanical establishments.
• Inscriptions at Phanigiri, Dhulikatta, Nelakondapalli – mention gifts by merchants, monks, and female devotees (Upasikas), including construction of stupas, railings, pillars, and monasteries.
• Gautami Balashri – Mother of Gautamiputra Satakarni – inscriptions record donations to Buddhist monasteries.
• Kotilingala coins and minor inscriptions – early Satavahana rulers’ coins and Brahmi inscriptions suggest patronage of trade-connected Buddhist centres.
• Dhulikatta Stupa inscriptions – early Satavahana coins and Brahmi records.

Location : Badankurthi Island, Godavari River, Nirmal District
Dynasty : Early Satavahana period

• Identified as an early Buddhist settlement located on a river island.
• Tradition states that the Buddhist philosopher Nagarjuna studied in this region.
• Brick structures, pottery and early historical artefacts discovered.
• Important centre along the Godavari trade and pilgrimage route.

Deccan–Eastern Coast Buddhist Trade Network

• Buddhist establishments in Telangana were connected with coastal monasteries.
• Trade routes linked Dhulikatta, Phanigiri and Nelakondapalli with Amaravati and coastal Andhra.
• Roman coins and Satavahana trade artefacts indicate long distance commerce.
• Merchant guilds (Sethi, Vanija groups) supported monasteries.

Ikshvaku Period 3rd – 4th Century CE

During these centuries, Buddhist practice in the Deccan often emphasized symbolic worship through sacred objects such as stupas, Buddhapada (footprints of the Buddha), relic caskets and the Dharma Chakra, before the widespread appearance of large Buddha images in later periods.

• Phanigiri Inscriptions (c. 3rd–4th century CE) – mention Ikshvaku king Chamtamula Maharaja and donations to monasteries.
• Rudrapurushadatta Pillar Inscription (c. 352 CE) – records presence of stupas and monastic structures.
• Buddhapada slab inscriptions – mention donation of Buddha footprints and ceremonial chariots.
• Officials such as the Navakaammika (superintendent of works) recorded, responsible for maintenance of Buddhist monuments.

Language : Prakrit (Brahmi script)

• Inscription discovered during excavations records donations to the Buddhist Sangha.
• Mentions construction of religious structures and relic chambers.
• Evidence of organized monastic administration.
• Indicates royal and merchant patronage during Satavahana rule.

Relic Casket Discovery at Phanigiri

• Stone relic casket discovered inside the Mahastupa.
• Contained crystal, pearl beads and sacred relic deposits.
• Indicates the stupa served as a major pilgrimage centre.
• Confirms the importance of Phanigiri in Deccan Buddhism.

Vishnukundi Period - Rise of Mahayana Monastic Buddhism 5th – 6th Century CE

By the 5th century, Buddhism in Telangana developed into an organized monastic system under the patronage of the Vishnukundi dynasty. Inscriptions from this period demonstrate the establishment of major monasteries and the support of Buddhist clergy by royal grants.

• Chaitanyapuri Brahmi Inscription (c. 5th century CE) – refers to the Govinda Vihara.
• Paramabhattarika Mahavihara Copper Plates – Queen Parama-mahadevi establishes monastery at Indrapura (Tummalagudem) for universal congregation of monks; endowments for food, clothing, accommodation, and medicine.
• Indrapura Copper Plate Grant (566–567 CE) – King Vikramendravarman II donates village Irundoro for Buddhist monks’ sustenance.
• Villages such as Ermadala and Penkaparu granted to support monastic institutions.

This period marks the transformation of Buddhist sites into structured learning centers where monks studied scriptures and practiced meditation.

One of the most important Buddhist institutions in Telangana was the Paramabhattarika Mahavihara at Indrapura (Tummalagudem). This monastery was established by Queen Parama-mahadevi, the chief consort of the Vishnukundi king Govindavarman.

• The monastery served as a center for the "universal congregation of Buddhist monks".
• Endowments were provided for food, clothing, accommodation, and medicine for students and monks.
• The monastery functioned as an educational institution dedicated to the study of Buddhist teachings.

Continued support for Buddhism is recorded during the reign of the Vishnukundi king Vikramendravarman II.

• 566–567 CE – Indrapura copper plate grant records the donation of the village Irundoro to the Paramabhattarika Mahavihara.
• The grant was made for the benefit of the "assembly of the best Buddhist monks".

These inscriptions demonstrate that Buddhist monasteries were supported through land grants and revenue from villages.

Nelakondapalli Excavations 1976 – 1981 Excavations

Excavating Authority : Archaeological Survey of India

• Large Mahastupa measuring nearly 50 meters in diameter uncovered.
• Brick monasteries, chaitya halls and residential cells discovered.
• Terracotta Buddha figurines and votive stupas recovered.
• Evidence suggests continuous Buddhist occupation until the 4th century CE.

Kondapur Buddhist Artefacts 1st Century BCE – 3rd Century CE

Location : Kondapur, Sangareddy District
Dynasty : Satavahana period

• Excavations revealed Buddhist artefacts including stupas and sculptures.
• Roman coins and trade goods indicate international commerce.
• Site served as an inland trading town connected to Buddhist networks.

Transition to Brahmanical Temple Culture 5th – 7th Century CE

• Buddhist monasteries gradually lost royal patronage.
• Rise of Shaiva and Vaishnava temple traditions in the Deccan.
• Some Buddhist sites were converted or abandoned.
• Local dynasties such as the early Chalukyas and Vishnukundins promoted Brahmanical institutions.
• Archaeological layers show transformation in religious practices.

Last Epigraphic Reference 1234 CE

One of the latest references to Buddhism in the region appears in a Kakatiya-period inscription.

• 1234 CE – Amaravati inscription records that Kota-Bayyalamahadevi, daughter of Natavadi Rudradeva, donated 55 sheep for maintaining a perpetual lamp for the "holy lord Buddha".

This inscription shows that although Buddhism had largely declined, devotion to the Buddha still continued in certain regions.

Decline of Buddhism 7th–12th Century CE

After the 7th century, Buddhism gradually declined in Telangana as Shaivism and temple-based Hindu traditions gained prominence. Many Buddhist sites were abandoned or absorbed into other religious traditions.

• Some inscriptions mention place names such as Vinaya-kunta, possibly derived from Buddhist monastic terminology.
• An inscription at Adavi Devulapalli (1131 CE) refers to a locality named Bauddham, suggesting the survival of Buddhist memory in place names.

Major Buddhist Sites Identified in Telangana 3rd Century BCE – 6th Century CE

Archaeological surveys, excavations and epigraphic studies reveal that Buddhism was widely spread across the Telangana region. Most sites belong to the Satavahana and Ikshvaku periods, when trade routes connected the Deccan plateau with the eastern coastal ports. Many monasteries were constructed on hilltops or near rivers along these trade routes.

• Phanigiri – Suryapet District – One of the largest Buddhist complexes with Mahastupa, monasteries and inscriptions.
• Dhulikatta – Karimnagar District – Early Satavahana stupa and fort settlement with Buddhist relics.
• Nelakondapalli – Khammam District – Massive Mahastupa and monastic complex excavated by ASI.
• Kondapur – Sangareddy District – Inland trading centre with Buddhist artefacts and stupas.
• Kotilingala – Jagtial District – Early Satavahana capital with coins and Brahmi inscriptions.
• Badankurthi – Nirmal District – Early Buddhist settlement located on the Godavari river island.
• Tummalagudem (Indrapura) – Yadadri-Bhuvanagiri District – Vishnukundi copper plate inscriptions referring to a Buddhist monastery.
• Chaitanyapuri – Hyderabad – Brahmi inscription referring to Govinda Vihara.
• Gajulabanda – Nalgonda District – Buddhist structural remains and Satavahana artefacts.
• Tirumalagiri – Suryapet District – Monastic remains associated with the Phanigiri Buddhist landscape.
• Chada – Nalgonda District – Early Buddhist stupa remains and pottery.
• Aravapalli – Suryapet District – Buddhist structural remains and artefacts discovered.
• Vardhamanukota – Khammam District – Buddhist relics and structural remains.
• Karukonda – Khammam region – Archaeological remains of Buddhist settlement.
• Nagarjunakonda Region (Krishna Valley Influence) – Cultural influence extended into southern Telangana.
• Peddapalli region sites – Early Buddhist artefacts discovered during surveys.
• Warangal region hill sites – Evidence of small monastic establishments.
• Nalgonda hilltop sites – Remains of stupas and Buddhist habitation.
• Krishna–Godavari inland trade corridor sites – Numerous small monasteries connected with merchant guilds.

These sites demonstrate that Telangana formed an important part of the Deccan Buddhist cultural zone connected with major centres such as Amaravati, Nagarjunakonda and the eastern coastal monasteries. Many monasteries were supported by merchant guilds, royal officers, queens, female devotees and local communities.

Sources and References

• Andhra Pradesh Archaeology – A Review (1987–2001)
• Epigraphia Indica – Volumes on Satavahana, Ikshvaku, and Vishnukundi inscriptions
• Inscriptions of Andhra Pradesh – Volumes I & II
• ASI Excavation Reports – Phanigiri, Nelakondapalli, Kondapur
• Telangana State Archaeology Excavation Reports
• Secondary studies on Satavahana and Vishnukundi Buddhist patronage