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

Read More

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/

Read More

Khamdev Temple & Jathara

Kamdev or Khamdev temple is located in Narnoor village and mandal, Adilabad District, Telangana State, India.

This temple is dedicated to Khamdev and the tribal Jathara which starts in January every year attracts the Thodasam tribe from all villages across the district.

The Thodasam clan honours Lord Khamdev as their personal God. The clan has a custom where one of the paternal sisters must consume a lot of handmade sesame oil over the course of three years at the yearly festival.

Adivasis believe that this ritual helps fulfil their dreams and brings about positive changes in their lives, which is why it is performed once every three years. They believe that carrying forward the tradition will provide good produce to farmers and will bring happiness and harmony to the community. According to them, the tradition began way back in 1961. Since then, as many as 20 paternal sisters of the clan have fulfilled the tradition successfully.

The five-day-long annual festival is held on the day of the full moon day in the month of Pushya, a sacred month of the Hindu calendar year. Jatara begins with tribals making their offerings to the deity. Pilgrims, both girijans and non-tribals, from Telangana, Andhra Pradesh besides Maharashtra make a beeline to the event which paves way for get together of relatives once a year.

As part of customs, members of the community keep away from consuming liquor and visit temples to offer prayers without wearing any footwear.

Adivasis from Gond, Kolam, Thoti, and Pardhan communities, as well as those from neighbouring States such as Maharashtra, Chhattisgarh and Madhya Pradesh, visit the district to offer prayers. Those who are unable to attend the celebrations in person celebrate in their own villages with their community. They indulge in affectionate chats with dear ones and share food. 

Dec 24, 2017 : Khamdev jatara of the Thodasam clan of Raj Gond Adivasis will now be a five-day affair instead of the customary 15 days.

http://www.thehansindia.com/posts/index/Khammam-Tab/2017-01-14/Kamdev-temple-Jatara-begins-/273607
By: Madavi Manik Rao

http://daily.bhaskar.com/news/JM-9-shocking-facts-of-kamdev-no-one-knows-4448128-PHO.html?seq=10

Read More

Sangareddy Kasi Visweshwara Temple

Sri Kasi Vishweshwara Temple is situated in Kalpagooru village close to the Manjeera Barrage near
Sangareddy town in Sangareddy District, Telangana State, India.

The history of the temple dates back to the era of the Kakatiya rulers from 11th century A.D.

The temple complex is also home to two other temples, they are Sri Anantha Padmanabha Swamy temple & Sri Venugopala Swamy temple. Hence it is also called as Trikootaalayamu. 

Sri Kasi Vishweswara temple is seen towards the southern portion of garbhaalayam while Sri Venugopalaswamy temple is seen near the northern portion of garbhaalayam. 

According to legend, this temple was built on water stream coming from holy Kasi. It is said that in case if you drop a coin in garbhaalayam of Sri Venugopala Swamy temple, then you can hear a sound similar to that of a coin being dropped in water. Sri Anantha Padmanabha Swamy temple is located towards the west side of garbhaalaya. 

The temple resembles Thousand Pillar Temple in Warangal in terms of architecture & construction style. 

The beautiful temples are adorned by regular pujas & abhishekam every day. 

Thanks to the Bathukamma festival, an 11th century village – Kalabgoor – located a few kilometres away from the district headquarters got a place for promotion under rural tourism

It is only four Kms from old Bus Station of Sangareddy and is located at a distance of 60 Km from Hyderabad and 71 kms from Medak.

Sources

http://www.telanganatourism.gov.in/partials/destinations/divine-destinations/medak/kasi-visweashwara-temple.html
http://chowdampurushotham.blogspot.com/2011/02/kalpagur-vilage-sangareddy-medak.html

Read More

Palvoncha Peddamma Temple

Peddamma Temple which s dedicated to Ammavari Goddess famous Durga Devi Temple located in K.P. Jagannadhapuram Village, Palvancha Mandal, Bhadradri Kothagudem District

Kothagudem and palvancha are the twin industrial towns in Bhadradri district of the Indian state of Telangana.

The temple comes alive during the months of October and November.

This a temple that gives darshan to public by the road side. Daily hundreds of devotees this temple this temple is on the way to India's most famous temple Sri Seetharamachandra Swamy Devasthanam, Bhadrachalam.

This is situated 80 km away to khammam district enroute to bhadrachalam temple town

near SH 11 and NH 44 between Palvancha and Bhadrachalam Towns

History

In olden days when this region used to be a dense forest, a large tiger used to roam in this area and used rest in the shade of a tamarind tree. 

People used to watch this tiger traveling this road. The tiger never did harm to any person. So, People started seeing this tiger as a divine incarnation instead of a cruel animal.

 Since the tiger is a vehicle for goddess Durga people started believing the tiger as incarnation and  installed Durga Devi statue and built a temple in that place and people started offering prayers.

Temple Timings : 6 am - 8:30 pm

Palvancha is considered as the oldest taluk in Bhadradri Kothagudem district which existed much "Earlier than its sister town Kothagudem which was started only after singareni had started .

The area is endowed with rich forests, industries and landscapes. 

The nearest railway station is at Kothagudem which is about 12 km away. It was originally named "Bhadrachalam Road", being the closest railway station to Bhadrachalam, an important pilgrimage location of Lord Rama. 

It is also famous for its record high temperatures during summer, often crossing 50 °C mark. The multipurpose Kinnerasani Dam is also very near to here (12 km). Kinnersani is also famous for its wild life, it is a notified Sanctury.

Ramadasu was the prominent person from Palvancha Tani Shah (last ruler of the Qutb Shahi dynasty, who ruled the kingdom of Golconda) hired him as "Tehsildar" (Head of the Revenue Department) of Palvancha taluk. 

Sources

http://times-roadsideindiantemples.blogspot.com/2012/11/road-side-indian-temples-1-peddamma.html

https://te.wikipedia.org/wiki/దస్త్రం:Paloncha_Peddamma_Temple.jpg

Read More

Jangubai Temple Pilgrimage

The sparsely populated hilly confines of Kota-Parandoli gram panchayat on the Telangana-Maharashtra border in Kerameri mandal of Kumram Bheem Asifabad district will come alive on December 31 when the sacred month-long Jangubai pilgrimage of Adivasis gets underway. Thousands of aboriginal Gonds, Kolams and Pardhans of Adilabad and neighbouring districts will visit the ancient cave temple of the most revered Goddess Jangubai situated in picturesque locale of a hillock by the side of a hill stream.

Despite the onslaught of modern times, nothing much has changed in these parts and one gets a feeling of being transported back in time when approaching the sacred cave.

Read More

Keslapur Nagoba Jatara

Keslapur Nagoba Jatara  is a tribal festival held in Keslapur village, Inderavelly Mandal Adilabad district, Telangana, India.

It is the second biggest tribal carnival and celebrated by Mesaram clan of Gond tribes for 10 days.

Tribal people from Maharashtra, Chhattisgarh, Orissa and Madhya Pradesh belonging to the Mesram clan offer prayers at the festival.

The Nagoba Jatara starts in pushya masam in every year according to English to the English months December to January.

Every year, in the winter months of December/January, the Mesram clan of Raj Gonds and Pardhan Adivasis in the North of Telangana State make preparations for their most important religious and cultural festival, the Keslapur-Nagoba Jatara. The event is unique as it serves as a link between the present and the past, where customs and traditions that centuries old survive even today, underscoring the importance of solidarity within their community.

15 days before gond people bring Godavari river water to jatara to worship the god.

The adivasi Gond and Pardhans of Mesram clan come to Keslapur for the annual pilgrimage, Nagoba jatara, which will begin after a ritualistic puja at the Nagoba temple in Adilabad.

Thousands of aboriginal people come here from Maharashtra, Madhya Pradesh, Chhattisgarh and different parts of the district to participate in the week-long event that showcases the high points of the adivasi culture still alive in these parts of the country.

The pilgrims who arrive in bullock carts even from far off places are camping under the holy banyan tree and will together move into the temple premises on Sunday to perform various religious activities over the next five days. Women will participate mainly in the rituals associated with invoking of the serpent god which is the Mesrams’ clan god.

They will fetch water in sacred pots from an old well near the village and mix it with the sacred water from Godavari and purify the sanctum sanctorum of Nagoba temple. The puja will be performed at about 11 p.m. followed by one of the most interesting rituals called ‘Bheting’.

This is a ritualistic introduction of the new brides in the clan during the previous year by way of marriage. The white clad brides are brought to the temple in a solemn procession to be introduced to Nagoba which will render them eligible to pray to the clan god.

The Gonds also perform ‘Toom’, in remembrance of the departed people in the clan. This year, abut 70 ‘Tooms’ will be performed, means 70 persons of Mesram clan died during the last 12 months since the last jatara.

On the third day of the jatara, the tribal darbar will be held where in all the arms of the administration are made available to look into the grievances of the Adivasis. The trend was started in 1946 by famous Austrian Anthropologist Christopher von Furer-Haimendorf in an effort to strengthen the Gond panchayat system of which the Mokashi or Raja was at the head.

The Betal puja and Mandagajiling are the two events scheduled for the last day of the jatara. These are meant to recall the Gonds’ antecedents as warriors and to bid adieu to them.

Very little has changed in the ritualistic aspects of this festival for centuries as pilgrims still walk barefoot through the hilly forest countryside to fetch holy water from a river bank and arrive at Keslapur in bullock carts carrying food and essentials for the duration of the 5 day event.

Just before the start of the sacred lunar month of poos (Pushya masam) which coincides with the calendar months of December or January, a handful of Mesram elders deliberate on the schedule for the month long fest, at the quaint and nondescript village of Keslapur in Indervelli mandal of Adilabad district. The discussions take place at the Pen thana (the resting place of the God) revolve mainly around the dates of important rituals and rites to be performed.

Nagoba, the serpent god Sheshnag, also known as Sri Shek is the clan-god of the Buiguita branch of the Mesram Raj Gonds and Pardhans. He is considered to be the mul-purush or progenitor of the clan. Mesram Manohar, a Pardhan elder who has been visiting Nagoba festival every year since 1976 when he was only nine explains, “The Nagoba festival ensures that all the Mesram clan members are at Keslapur at least once every year which strengthens the ties within the community”. Around 2,500 Mesram families attend the jatara every year, with some of them coming from across the borders with the neighbouring state of Maharashtra.

Legend has it that Nagoba had come down to Keslapur, to punish king Padiyor for his misdemeanours, but was appeased after the Mesram Raj Gonds offered him naivedyam of seven varieties. The annual festival of Nagoba Jatara revolves around this fable with rituals involving prayers to and pacification of the serpent God.

Once the schedule is fixed, a two member team comprising of Mesram Hanmanth Rao, the clan katoda (chief priest) and the chief of Pardhans (bards), Mesram Tukdoji, set out on a 10 day journey covering villages within a radius of 25 to 30 km of Keslapur. The journey in a two seater bullock cart called chakda first takes them to Sirikonda where they place an order for 120 earthen pots and lamps that are to be used during various rituals of the festival. The Guggilla potter family has been making the earthenware for the Mesrams since centuries. The duo later visit the 22 families in the clan, which have a major role to play in organising the jatara, and inform them about the schedule. Despite the availability of modern-day conveniences like motorised vehicles and cellphones, they diligently follow the traditional rituals by travelling on a bullock cart and personally invite families for the festival

Once the elders return, another meeting takes place to discuss the stopovers during the 15 day barefoot journey of the pilgrims who will set out to fetch gangajal (holy water) from river Godavari. Also, the names of those who wish to undertake this journey to Hastinamadugu near Kalamadugu village in Jannaram mandal, now in Mancherial distirct, are registered.

The 90 km route, takes pilgrims clad in white, walking in a line through jungles across hillocks and valleys, to the sacred spot at the river bed since this ritualistic event originated. The sacred brass vessel to hold gangajalcalled jhari, said to be 1,400 years old, was carried by the Hanmanth Rao (in 2018) while the pilgrims were led by Tukdoji in their walkathon.

About walking in a single file, Mesram Tirupathi, the kotwal for the festival explains thus, “We walk in a single line, trailing through forests and difficult paths mimicking the movement of a snake. We also ensure no man or animal crosses our path as it could prove inauspicious for our Patels (village heads). In the legend, the Pardhan (bard) is mainly responsible for pacifying Nagoba and hence he always leads us.”

On Jan 8th 2018, the devotees reached Hastinamadugu at daybreak, and after quickly brushing with a daatun(neem twig) huddled together to take a dip in the cold waters of Godavari while chanting in chorus “Jai Nagoba! Jai Nagoba!” A community lunch was prepared from the offerings of food grains like jowar, lentils and rice flour that each of the devotees had brought. The pilgrims began their return journey the same day and head to Gowri Gonduguda, the native village of Hanmanth Rao.

While most pilgrims dispersed, Hanmanth Rao was joined by his family and a few devotees as they proceeded to Indrai temple at Indervelli. After performing pooja here, they made their way to Bhourmachua or the sacred banyan tree outside Keslapur to camp there until the day of mahapuja (on Jan 16th 2018). All this while, due care is taken to sling the jhari from branches of trees when the pilgrims are resting as keeping it on the ground is an anathema.

The following night the Patels (village elders) arrive under the banyan tree to a ceremonial welcome by Pardhan musicians. The Patels light the sacred torches of the torch-bearers and these remain lit during the entire course of the Nagoba jatara. The flickering light from the torches illuminate their path through the darkness and is a part of all the rituals. Only after the Patels have set up their camps, ordinary Mesram families from various corners of the tribal heartland start joining them under the banyan tree.

The camp under Bhourmachua consists of temporary dwellings hinging around the carts around which all items necessary for the four day stay are arranged. The women set aside groups of sacred baskets containingnaivedyam in a separate area. The days are filled with children’s fun and frolic, women busy preparing meals or carrying water, while the men discuss important matters relevant to the community.

The nights, however are reserved for recitals of Nagoba Bhidi, the legend of the serpent god, by Pardhan bards as their audiences gather around camp fires, and flickering flames offering them much needed warmth, all together creating a mystical aura.

On the morning of Jan 16th 2018, the Mesram men dressed in spotless white and women covering their heads with a white cotton scarf made their way into the Nagoba temple in a ceremonial procession. The head priest carried the sacred jhari into the temple and slung it from a branch of a small tree close to the where the earthen pots were arranged.

While all rituals and ceremonies pertaining to the preparation of the Nagoba jatara involved men so far, the women gain prominence and participate actively from the day of the mahapuja. Traditionally, most alliances of Raj Gond bachelors are fixed during post-harvest Dandari-Ghusadi festival, and the nuptials take place between March and May. For the Mesram Raj Gonds and Pardhans, the gamut of weddings is complete only after the bheting ritual, which is held on the first day of the jatara and entails introduction of brides to the serpent god and thereby into the clan. This ritual is most significant part of the Keslapur-Nagoba jatara.

On the day of mahapuja, the pots that were made specifically for the festival, are consecrated soon after the arrival of the priests and others to the temple in the morning. The Patels line up beside the pots while Mesram Tirupathi, the kotwal, calls the names of women to whom the pots would be handed over.

The women who come in pairs are daughters of Mesram families but have been married into other clans. They are handed over a pot which is meant for fetching water from a well near Bhourmachua (banyan tree).

After the distribution of the pots, the head Pardhan Mesram Tukdoji takes a seat and begins to tune his 200 year old bow-string instrument called kingri for another recital of Nagoba Bhidi in the temple premises. The Pardhans or bards are said to have preserved the myths and stories of Gonds in the oral tradition over centuries. Tukdoji has been singing the Nagoba katha for over 50 years, and has taken a family member under his wing to train him and eventually pass on the baton.

Once again, strains of pipri and dhol begin to waft in the air, as women carrying the earthen pots on head begin to line up. Everybody steps aside to make way for them and they begin walking at a uniform pace, the pots balanced on their head, leaving behind a trail of the afternoon shadows that follow rhythmically.

At the stepwell, each woman waits for her turn to fill her pot with water. After filling the pots with water at the well, the women return to the temple in a similar fashion. The water in these holy pots is used by women in the ritual of creating small mounds of clay also called boula (anthills). On a nostalgic note, Mesram Manohar reminisces, “Prior to early 1980s, all the rituals were performed at the boula. After the temple was constructed and a brass deity of Nagoba was installed, the prayers are offered only at the sanctum.”

At twilight all occupants under the banyan tree pack up and move with their belongings and bullock carts to set up camps around the temple. A circular open air structure called govad is made specifically for women and the “bheti koriad” – the daughters-in-law who wait to be introduced.

Inside the govad, at around 2:00 am women huddle in small groups huddle around bonfires, to keep warm while the light from the torcher-bearers casts a soft glow on the bheti koriad. The girls get busy donning on their white sarees to participate in the bheting ceremony. Two young girls who will soon lead the procession to the temple, are seated – one a daughter-in-law of priest while the other is new bride in a Patel’s family, wait as the koriad gets ready.

Mesram Jayanthi, a mother-in-law camped at the govad explains the bheting ritual, “We make our brides wear white clothes, take them to the Sathi temple, and pray for their prosperity and progeny. With their heads covered, the koriad are taken in a procession to the temple led by musicians. They take the blessings of Sathi Devi before being formally introduced to our clan God Nagoba.”

“If a family member has passed away recently or the bride is unwell, she cannot participate in the ritual and will have to wait for another year to be ceremoniously introduced into the clan and become eligible to offer prayers at the Nagoba temple. This is why the bheti koriad ensure that they make it to the ritual at any cost.”

Barring the banyan tree and the temple compound, the surrounding environs wear the look of a carnival; filled with tea shacks, make-shift restaurants, amusement arena with giant wheels and many vendors selling household articles and appliances. Most hawkers hope to attract business from newly-weds setting up a new home. Mesram Manohar was quick to point out, “All these facilities and conveniences are a much later addition, but the rituals remain the same and have retained their traditional zeal.”

At night, the Nagoba Jatara provides a stage to many rural folk theatre troupes who perform Gondi Ramayan and Mahabharat, so named as the shows are performed in Gondi dialect. These performances are a major draw and have the audiences riveted till the early hours next morning.

During the Nizam’s rule, eminent anthropologist Christoph von Furer-Haimendorf had conducted ethnographic studies on the tribes of Adilabad. In the year 1944 he had introduced the phenomenon of Darbar on the third day of the Jatara wherein the aboriginals could voice their grievances and concerns to the representatives of the government. Till date, it is an event the Adivasis look forward to and take an active participation. This year, despite a cloud of uncertainty looming over the Darbar on January 19 in wake of the recent Adivasi-Lambada conflict, the event was peaceful.

Source

https://floatstheboat.wordpress.com/2019/01/23/keslapur-nagoba-jatara-1-2-the-prelude/

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

http://www.thehindu.com/news/national/telangana/nagoba-jatara-adivasis-stream-into-keslapur/article8205052.ece

by S.Harpal Singh

Read More

Nallamala Hills

Nallamala Hills located in Telangana and Andhra Pradesh is one of the most soothing hill stations,wrapped in an amazing beauty, shimmering gushing water, deep valleys and thick forests enchants the visitor’s mind and soul.

Pennar and Krishna are two big rivers in this region and Nallamala hills are located between these two rivers. The two big peaks of this hill range are Bhairani at 1100 meters distance from the sea level and Gundla Brahmeswara at 1048 meters level.

For most tourists taking the road to Srisailam, the view of the imposing dam with river Krishna’s waters gushing out of its gates and a darshan of Lord Mallikarjuna Swamy is not enough without a glimpse of dense Nallamala forest in Farahabad.

Read More

Umamaheshwaram Temple

Umamaheswaram also known as Maheshwaram is a temple dedicated to the Hindu god Shiva, located near Rangapur Village, Achampet Mandal, Nagarkurnool District, Telangana India on very tall hills of Nallamala forests showcases a unique Shivalinga with dual color white on one side and red on the other.

The presiding deities in Umamaheshwaram are Mallikarjuna (Shiva) and Bhramaramba (Devi).

Umamaheshwaram Temple is also known as Kubera Sthanam. There are other Temples here of Lord Ganesha, Lord Veerabhadra Swamy, Lord Janardhana Swamy and also that of Lord Nagaraju.

Umamaheswaram, a temple perched in the cliffs of Nallamala, a northern gateway to Srisailam overlooking the vast Deccan plateau. It is a halt and entry to Nallamala on ancient pilgrim trail to Lord Mallikarjuna, deep in the hills.  Sri Giri or Sri Parvati known as Sri Sailam (Sri’s Mountain) which is mentioned in Markandeya Purana (LVII.15), Kumara Purana (30.45-8) and Agni Purina (109). The Padma Purana notes that on the summit of this auspicious and beautiful mountain resides god Mallikarjuna, who is identified as one of the twelve Jyotirlinga's of India, the holy center of Shaivism.

To reach the temple, one has to ride on very steep and dangerous curves of 5 mile length from the bottom of the hill.  Hill ranges shields the temple and 500 metres of stretch to Papa Nasanam. Through the day hardly any sunlight falls on this stretch, thus maintaining the temperature below normal year round. 

Umamaheswaram is popular for its mysterious papanasanam, a small stream that flows beneath the mountain rocks (from the vast maze of roots join flows in rock strata and form springs that emerge at cliffs). The speciality of Papanasanam is that, the stream flows into a small pit and at any given time, you can scoop out a mug of water and the moment you take some water out, it refills itself within seconds ! The belief is, sprinkling this water over you will wash away your sins and also some traditional folk collect it for their medicinal practice.

Traditions as well as epigraphical sources inform us that the inaccessible shrine of Srisailam is approachable through four places on the plains, generally called the gateways of Srisailam on its four-cordinal directions. They are Tripurantakam in the Prakasam district, in the East, Siddhavatam in the Cuddapah district, in the South, Alampuram in the Jogulamba Gadwal district, in the west and Umamahesvaram in the Nagarkurnool district, in the North. 

Umamaheshwaram Sacred grove 

Sacred Groves are small groves that are specific places which are protected and conserved by the local communities as being the sacred residences of local deities and sites for religious and cultural rituals.
The grove is around Shiva temple situated in the middle of the hill surrounded by forests. Near the temple water percolates through the rocks throughout the year and harbours many non flowering plants. It has the richest flora in Nagarkurnool District. About 400 plants were recorded during floristic studies of which about 150 are perennial. Bryophytes like Riccella, Notothallus, Moss, Marchantia, and Pteridophytes, viz Salaginella species, Pteridium spp, Adiantum incisum, Actiniopteris, Petris etc were observed. 

Human interference has started with tea stalls etc too close to the temple adding to pollution. It is an important grove requiring better protection.

Gateways to Srisailam

The concept of the gateways of Srisailam is traceable from 8th -9th centuries AD. All these places, particularly the four main places developed as centers of pilgrimage.

1. TRIPURANTAKAM: The presiding deity here is called Tripurantakadeva, with Goddess Tripurasundaridevi. This place is also called Kumaragiri. Before the construction of Guntur-Guntakal Railway, pilgrims from coastal Andhra used to pass through this place in their journey to Srisailam.If they go by foot they need not go to Dornala. They can directly go from Erragondapalm, Telugurayacheruvu and reach Chukkalaparvatam, climbing which they can reach Srisailam. Now the bus goes through Dornala. Tripurantakama is historically an important place. There are more than a hundred inscriptions incised on the walls and loose stone slabs in the temple compound. Most of these records belong to the medieval period from eleventh to sixteenth century that is from the period of the western Chalukyas to the Kakatiya period. Several local chiefs like the Velanati Chodas, Kota chiefs, and the Kakatiya rulers and their subordinates endowed the temple of Tripurantakadeva with numerous gifts. The Kayastha chiefs were the great worshippers of this God. Ambadeva of that family having revolted against the Kakatiya Queen Rudramadevi, proclaimed independence in A.D. 1289, to which effect he set up a lengthy record in Sanskrit at this temple. The ground plan of the main temple at Tripurantakam is in star shape with a spacious interior garbhagriha and mandapa. It is datable to the early part of the Western Chalukyas. Pasupata Saivism seems to be the main religion that prevailed here for a long period. The Aradhya Saivas came into prominence from fourteenth century.

2. SIDDHHAVATAM: It is a taluk town in the Cuddapah District. The presiding deity here is Jyoti Siddhavatesvara. Jyothi is another holy place very near to this and its god is called Jyothisvara or jyothinath. These two places are on the bank of Pinakini or Penna River. Pilgrims from South visit this place and proceed to Srisailam. We do not find many inscriptions in this temple.

Pushpagiri is also on the bank of the river Pinakini. It is about 12km. from Cuddapah, its district headquarters. The presiding deity here is Vaidyanathasvami. Indranathasvami and Chennakesava are also popularly worshipped here. The antiquity of the place seems to be early as the Ikshvaku period. An inscription at Nagarjunakonda refers to Pushpagiri, where certain Bodhisri is said to have built here a stone pavilion, i.e. silamandapa. The earliest extant epigraphical record at Pushpagiri is datable to the time of the Rashtrakuta king Krishna II (A.D. 878-914) or III (A.D. 939-967). Therein, it is clearly stated that the place is the southern gateway of Srisailam. Inscriptions of other dynasties like the Western Chalukyas, the Kakatiyas, the later Vaidumbas and the Vijayanagara are noticeable here. The main temple here is a double shrine structure for the deities Chennakesava and Umamaheshvara.

3. ALAMPURAM: On the left bank of Tungabhadra in the Jogulmba Gadwal district is the Western gateway of Srisailam. It is also called Halampura in early inscriptions. God Blalabrahmesvara is the presiding deity here. The Goddess Jogulamba, the main female deity here, is considered to be one of the eighteen Sakthis and hence the place is a Saktipitha like Srisailam. There are nine early temples dedicated to nine Brahmesvaras, namely Bala-Brahma, the main deity, Arka-Brahma, Visva-Brahma, Padma-Brahma, Garuda-Brahma, Kumara-Brahma, Vira-Brahma, Svarga-Brahma and Taraka-Brahma. All these temples are early Chalukya structures with uniform curvilinear vimanas, except the sixth one, which is in Dravidian style. The temples are very important study of early temple architecture in the middle Deccan. There are more than fifty inscriptions in these temples, the earliest being that of Chalukya Vikramaditya I (A.D. 657 - 678) and the latest being those of Krishnadevaraya. Of all the four gateways of Srisailam, Alampuram is the richest in ancient structures and epigraphical records. The main school of Saivism that flourished here is kalamukha and later Pasupata. The influence of Siddha cult at Amalapura in the early period is much said in the local tradition.

4. UMAMAHESHVARAM: The Fourth gateway is Umamaheshvaram about 6 km from Achampeta in Nagarkurnool District. It is situated on the edge of a hill forming the vast plateau, generally called Sri Parvata. God Umamaeshara is the presiding deity. Pilgrims from Telangana region in the former days had generally to pass through this temple. The present bus route does not touch this place; it goes two miles away from the temple. According to the inscriptions preserved in the temple the history of the place starts from the Kakatiya period and its references at other places are traceable to the later Chalukya period, from Trailokyamalla Somesvarai I (A.D. 1042 - 68). The Recherla king Madanayaka (1421 AD - 1430 AD) constructed for the benefit of pilgrims a paved footpath with steps from this place up to Jatararevu covering nearly 50 km up to river Krishna. After crossing river at this ferry point known as Jatararevu they have to climb up the Chukkala-parvatam and walk about 4 km to reach Srisailam.

It is in the picturesque Nallamala forest range around 150 kilometers away from Hyderabad on the Hyderabad-Srisailam highway. A festival is held here annually during February and March to celebrate Maha Shivaratri, the Great Night of Shiva.

In the nearby village of Rangapur, one can visit the famous Darga of Niranjanshalvali, where every year on January 17th night, one can stay witness to colossal processions. Lakhs of people partcipate in the procession, making it a colourful affair.

Fifty km from the temple, en route Srisailam, one can see the Mallela Thirtham which houses lord Shiva. The waterfall here is a huge attraction. In order to reach here, one needs to take a diversion from Ottvarla Palli.

Eighty km from here, one can visit Maddimadugu, one more celebrated temple of Lord Anjaneya which experiences thousands of devotees every Saturday and Sunday.

Near the Umamaheshwaram temple, one can have a tour of the world's largest Amarabad Tiger Sanctuary in Mannanur, the Nallamalla forest along the Krishna River. The river cuts through a picturesque gorge of the Nallamala Hills with deep valleys on both sides. The sanctuary, with a wide area of more than 3000 sq. km.

If one wishes to stay back and enjoy even more the surroundings and mysticism of the Umamaheshwaram temple, one has the option for luxurious accommodation in the nearby town of Achampet. If one opts for budget accommodation, the temple has a guesthouse for themselves, next to the temple. One can stay there for a nominal payment of rupees fifty.

Timings : 7:00 AM - 8:30 PM

Contact : +91-1800-425-46464 

 

Sources
https://tourism.telangana.gov.in/divine-destinations/UmaMaheshwaraSwamy

http://hindutourism.com/11-2-11/srisailam-gateways
Hinduism in Middle India: Narasimha, The Lord of the Middle - Page 92
Lavanya Vemsani 

Read More

Jatprole Temples

Jatprole or Jataprolu in Kollapur Mandal, Nagarkurnool District is popular for two temples known as Madana Gopala Swamy Temple and a group of Shiva temples including the famous Agasthyeswara Swamy.

The temples were moved to Jetprole from the villages of Malleswaram and Manchalakota during the construction of Srisailam.

Madana Gopala Swamy temple, also known as Venu Gopala Swamy temple is dedicated to Lord Krishna. It was built by Rajas of Jetprole during the 16th century.

Lord Sri Krishna who is one of the Ten Incarnations of Lord Vishnu is known as Madana Gopala when he is represented with Rukmini and Satyabhama or otherwise he is known as Venu Gopala Swamy.

Read More

Sri Ranganayaka Swamy Temple

Sri Ranganayaka Swamy Temple is located in Srirangapur,  Pebbair Mandal,  Wanaparthy district, Telangana State, India.

Srirangapuram temple situated at an island formed by 'Ratna Pushkarini' lake and is renowned for the Sri Ranganathaswamy temple. 

There is an interesting story behind this temple. It is said that the King Krishnadevaraya, Vijayanagaram ruler once went to Srirangapuram and was mesmerized by the beauty of Sri Ranganayaka Swamy Temple there. And then he decided to construct a Ranganayaka Swamy Temple in his kingdom. 

Later, Ranganayaka (Lord Vishnu) appeared in his dream and told the king that his idol is lying in the kingdom and an eagle would direct him to that place. And it is said that succeeding day Krishna Devaraya followed the eagle and found the idol between Kothakota and Kanvyapalli mountains. The temple was constructed near Ratna Pushpakarni Lake in the kingdom.

Read More

Kollapur Madhava Swamy Temple

Madhava Swamy temple at Kollapur was built by King Sri Surabhi Madhava Rayalu of the Jetprole Rajas of Jetprole during the 16th century A.D. on the left bank of River Krishna, at Manchalakatta village.

The architecture of the temple is exceedingly beautiful. All around the temple walls the beautifully carved sculptures depict the 24 aspects of Vishnu and the Dasa-Avatars of Vishnu. 

Due to the submergence under the waters of Srisailam Dam, the temple was shifted and transplanted at Kollapur in the year 1989 from Manchalakatta village.

Temple Timings : Morning: 6:00 am to 9:00 am, Evening: 6:00 pm to 8:00 pm

How to Reach
Hyderabad Jedcherla - Nagarkurnool - Kolhapur 182 kms
Kurnool Beechupalli - Nagarala - Kolhapur 113 kms
Mahabubnagar Kothakota - Wanaparthi - Kothapally-Kolhapur 110kms

Kollapur is famous for countless temples. Kollapur region is an area spanning the Nallamala forest

area on the banks of the river Krishna in the Nagarkurnool district, in the state of Telangana India.

The Someshwara, Sangameshwara, and Malleshwara temples are in this region, with traces of architectural treasures from the 2nd century BC. Hundreds of ancient temples are visible in the area, mainly built over 1,500 years ago. 

Due to similar broad roads and surrounding tree plantations, people used to refer to Kollapur as Telangana Mysore (a reference to the larger city of Mysore).


Source
TEMPLES EXPLORERS.
http://www.ghatroads.in/south-india-travel/temples-tourism-info/krishna-left-bank

Read More

Somasila Temple

Sri Lalitha Someswara Swamy temple is a Hindu temple located at banks of Krishna River Somasila village in Nagarkurnool District of Telangana State, India.

It is believed to have been built during the 7th century. Lord Shiva is the presiding deity here. Mahashivaratri and Karthika Pournami are celebrated here with much religious fervor.

The temple was shifted from old Somasila village to higher altitude to protect it from being submerged in Krishna water during the construction of Srisailam Dam.

Read More

Kotilingala Fort & Temple

Kotilingala is a historical site nestled amid huge hillocks and thick green cover on the banks of the Godavari River, Velgatur Mandal, Jagtial district of the Indian state of Telangana.

Archaeological discoveries at Kotilingala indicate that it was an important town in ancient town, during the period of the Assaka mahajanapada and the Satavahanas, is a treat for pilgrims.

The site has a mud fort with several gates and running 1054 metres long and 330 metres wide. A watch tower located in the south-eastern corner measures 11.5 * 10.55 m.

Ancient pottery, beads, bricks querns, and other artifacts have been found at the site. 

Two hoards of punch-marked coins attributed to 2nd and 3rd centuries BCE have been found at the site. These coins were issued by Gobhada and Samagopa, who are believed to be local pre-Satavahana rulers.

The mud fortification, protected by a stream on its east and the Godavari river on its west, indicate its high political and commercial significance.

The archaeological evidence at Kotilingala suggests existence of long-distance trade.

Coins of Satavahana kings have also been found at Kotilingala. A few of these are copper and potin coins bearing the legend "Rano Siri Chimuka Satavahanasa". Some scholars such as A. M. Sastry and K. D. Bajpai have identified the issuer of these coins with Simuka, who is considered as the founder of the Satavahana dynasty based on the Puranic genealogies. However, others such as P. L. Gupta and I. K. Sarma have argued that the Kotilingala coins belonged to a later ruler with a similar or same name have disputed this identification. P.V.P. Sastry, who first discovered these coins and attributed them to Simuka in 1978, also changed his view and later stated that Chimuka or Chhimuka of Kotilingala was not same as the Simuka mentioned in Naneghat inscription.

Other coins include those issued by Kanha and Satakarni. The inscriptions of the early Satavahanas have been found only in present-day Maharashtra (at Nashik and Naneghat), based on which western Deccan has been proposed as the original home of the Satavahanas. 

However, the discovery of coins at Kotilingala and other sites in present-day Andhra Pradesh and Telangana has prompted some historians such as M. Rama Rao to theorize that the eastern Deccan was also a part of the early Satavahana territory. V. V. Krishna Sastry theorized that the site was once a stronghold of the early Satavahanas.

 D. R. Reddy and S. Reddy proposed that Kotilingala was the original homeland of the Satavahanas. However, the Satavahana coin samples from Kotilingala are small in size, and it is not known where these coins were minted. S. Chattopadhyaya argues that coins can travel via trade, and this is not conclusive evidence of the early Satavahana presence in eastern Deccan.

The State government has decided to construct a protection wall along the shores of river Godavari to protect the site from submergence under the backwaters of the Sripada Yellampalli project.

There were transportation facilities to the towns located on the bank of the river Godavari such as Godavarikhani, Jagtial, Mancherial, and Karimnagar.

It is also a Hindu Pilgrimage Site with traditional Shiva temple and the Koteswara Siddeshwara Temple.

The traditional Sri Koteswara Siddeshwara Swamy Devasthanam temple with picturesque background is about 60 km from the Karimnagar.

A good black-topped road from Karimnagar to Rayapatnam takes the pilgrims to the temple in Velgatur mandal. A three-km drive from the main road takes one to the temple.

Legend has it that sages used to meditate in the caves adjoining the hillocks called ‘Munula Gutta’ and visit the banks of the Godavari for bathing. The sages decided to construct a temple and asked Lord Hanuman to get a Siva Lingam. When Lord Hanuman failed to come on time, the sages installed a Siva linga made of sand granules.

By the time Lord Hanuman arrived the Siva lingam was completed leaving the former infuriated. Locals say, Hanuman was pacified and people were asked to first offer prayers to the lingam brought by Hanuman and later to the lingam made with sand granules. According to temple priest Sanjay Sharma, newly-wedded couples offer prayers at this shrine for happy family, good siblings and prosperity.

Koti Lingala has a hoary past as the Satavahana kings used the Godavari for navigation and transportation of goods. It is evident from the wharf on the banks of the river. Buddhism and Jainism also prevailed in the region on “Munula Gutta’ as was evident during the excavations made by the State Archaeology Department.

Pilgrims planning to visit the temple can stay in hotels that suit everybody’s pocket. There is not enough accommodation in the temple nor does the place have good restaurants. Some pilgrims prefer to visit the shrine and cook food in the nearby woods and return in the evening. It is also one of the convenient places during the Godavari Pushkarams because of less flow of pilgrims.

Sources

http://www.thehindu.com/news/national/telangana/Koti-Lingala-a-major-pilgrim-destination/article11148987.ece

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

Read More

Kerameri Cave Temples

Located in idyllic settings in Komaram Bheem Asifabad district, they attract devout Adivasis in

droves. The large and scenic reservoir of the Kumram Bheem project also offers a perfect getaway for the visitors.

Komaram Bheem Asifabad is set to unravel the mystique of tribal culture and their ethnicity as the religious season for Adivasis has just begun. It is time for the different sects and sub sects of the aboriginal population in this district to worship respective clan deities and other gods and large groups can be seen journeying in bullock carts and on foot to temples located inside the forests and over the hills.

For those who consider the culture of the aboriginal people as something of a mystery, the three equally mysterious cave temples of Adilabad have much to offer by way of revelations. Visitors can actually see and feel that the religious practices of the Adivasis which seem to be superstitious on the surface are actually connected with understanding nature itself.

The three cave temples are Jangubai temple , Bhuyari Pochamma temple and Siddheshwara temple.

Jangubai temple located in the hilly wilderness of Shankarloddi in Kerameri mandal.

The Jangubai temple is by far the most famous among the Adivasis, the Gonds and Pardhans, who visit it as part of a pilgrimage in the Pushya masam coinciding with December-January.

The devout among Gonds observe Jangubai deeksha in the Pushya month and visit the cave temple in large number towards the end of the deeksha. A host of ethnic religious rituals and rites can be seen at the scenic location, which also boasts of a water body at the foot of the hillock.

Bhuyari Pochamma temple located on a hillock on the banks of the Kumram Bheem project reservoir near Manikguda in Asifabad mandal

At the Bhuyari Pochamma temple, the Kolams take part in rituals associated with thanksgiving to the gods. Though many of the Adivasis visit the temple every Sunday, the deity is especially worshipped at the beginning of monsoon and on Dasara.

The large and scenic reservoir of the Kumram Bheem project also offers a perfect getaway for the visitors. The friendly fishermen will offer a ride in the cool water of the reservoir on their surprisingly stable rafts made of thermocol or even a piece of their roasted fish.

Siddheshwara temple located on Penchikalpetgutta hillock in Bejjur mandal.

Reaching the Siddheshwara temple also involves braving the difficulties posed by difficult and roadless terrain as the other two.

http://www.thehindu.com/news/national/telangana/cave-temples-of-adilabad/article6708910.ece

Read More

Ganagapur Temple

Ganagapur Lord Venkateshwara temple in Gangapur is located in Gangapur village in Rebbena

Mandal , Komaram Bheem Asifabad district in Telangana State, India.

This temple was built in the 16th century by a VishwaBrahamin Mummadi pothaji and large number of devotees come from Maharashtra, Chattisgad and Telangana to Gangapur jatra held on magha pournami every year.

Read More

Manthani Gauthameswara Temple

Manthani Gauthameswara temple is located in the heritage place of Manthani, this temple is known for its great historical archeological and religious evidence. This temple is mainly dedicated to Lord Shiva, and you will also get to know more about some parts of Jain and Buddhist cultures, as located within this segment. The main deity over here is Gautameswar. There is no such history about its origin, but the lingam is stated to be more or less similar to Thousands pillar temple.

The Kakatiya kings renovated this old temple during their reign and its sculpture is a must see.

The Manthani Gautameshwara temple has Godavari river in its surroundings and to its north, there is Bokkala Vaagu however in the southern direction there is a lush green forest. To its east lies Ravula Cheruvu which is a small lake.

This place is considered to be the oldest example of Vedic learning and with a growing knowledge platform for the vacationers. The temple is quite fragile at this point of time, but the idol of Lord Shiva and his bull is quite prominent even now.
Whenever the main area relates to archeological, historical and religious belief, you are always asked to take a trip to this temple. Even though, there are various other temples available too, but nothing can beat the importance of this temple, as dedicated to Lord Shiva.

Read More

Yoga Narasimha Swamy Temple

Yoga Narasimha Swamy Temple located in Sundilla Village , Kamanpur Mandal, Pedddapalli District, Telangana State, India is a famous historic temple.

Lord Narasimha is an incarnation of Lord Vishnu to save his devotee Prahalada from the clutches of his demon father Hiranyakashipa. The Lord Narasimha (Man-Lion) is fourth incarnation among the major ten incarnation of Lord Narayana. The birth of Lord Narasimha is celebrated with faith and joy on the fourteenth day of bright half month of Vaishakha.

There are innumerable temples throughout the world where Lord Narasimha is worshipped in various forms such as Ugra-Narasimha, and Lakshmi-Narasimha. But, in Sundial Village he is worshipped as Yoga-Narasimha.

This temple was renovated by Kakatiyas in 13th Century

This temple is located at a distance of 5 kms from Godavarikhani Bus Station.

Read More

Sri Mallikarjuna Swamy, Odela

Sri Mallikarjuna Swamy temple of Lord Shiva is located about 2 km from the Odela village and

Mandal, Peddapalli District in Telangana State, India.

Sri Bramarambha Mallikarjuna Swamy vari Tiru Kalyana Mahotsavam celebrated grandly every year. Devotees from various cities participate the kalyana mahotsavam.

Acitvities
Nakabali, Ammavariki Kunkumarchana, Grama paryatana vuregimpu, Maha Shivaratri parvadinam saamuhika rudrabhishekam, Archanalu Radotsavamu,
Ugadi, Bandlu tiruguta, Vahana Poojalu. Sree Rama Navami, Sree Seetha Ramula Kalyanam, Toli Ekadasi, Pedda Patnamulu - Agni gunda Mahotsavamulu, Swamy variki mahanyasa poorvaka ekkadasha redrabhishekamulu, dakshma yaam kadha sravanamu, gelupu utsavamulu, Saamuhika laksha Jwalarchana, Vinayaka Chavithi, Navarathri Utsavalu, Dussera, Vijaya Dasami (Shami Pooja), Karthika pournami Deepotsavamu.

The village is connected by rail and road. The village falls on the train route between Delhi and Chennai between the Kazipet and Balarshah divisions of Indian Railway. Daily there are three trips of government Bus which connects it to nearby small town Sultanabad, which falls on the state highway No 1 connecting the state capital Hyderabad and Ramagundam, known as Rajiv Rahadhari.

People of this village are mostly farmers, mainly cultivating paddy, corn and cotton.

History

Once upon a time in a dense forest a sage called Sri Pankaj Maha Muni lived and he used to offer prayers to the Shiva Lingam every night. There are inscriptions on the temple pillar which substantiates the story. As the time rolled by, the sage died and the Shiva Lingam that he worshipped was covered under the nests of ants. Some years later, a farmer by name Chinthakunta Odelu was tilling his land. His plough suddenly struck the Shivalingam. He took it out and constructed a temple around it.

There are sub-shrines in the temple for Lord Sri Rama and village deities Bangaru Pochamma and Madana Pochamma temples. On the southern side of the temple is Sri Bramarambha Mata; on the northern side is Sri Veerabhadra Swamy; on the western side of the temple is Veera Shaiva Mattam; on the westernside there is big banyan tree known as Matta Marri. Lord Shri Bhairava Swamy is seen here as Kshetra Palaka. On the northeastern side of the temple there are idols of Lord Shiva in the form of Shri Khandiswara Swamy and that of two local ardent devotees of Lord Shiva, Medala Devi and Ketamma.

Karimnagar (50 Km) is the nearest city to reach the temple. Karimnagar is connected to all the major cities of telangana. Odela railway station is 2.9 km and Kazipet Railway Junction is 60 km from the temple.

Bhagyanagar express, Sirpur Kagaznagar Intercity and Kagaznagar express are the major trains available from Hyderabad City.

Contact Number: 087282 00320

http://www.odelatemple.com

http://www.mandirinfo.com/TempleDetails.aspx?HID=185

http://www.yatrastotemples.com/sri-odela-mallikarjuna-swamy-devasthanam-karimnagar/

Read More

Adhivaraha Swamy temple

Adhivaraha Swamy temple is very historical temple located in Kamanpur Village, Manthani Mandal,

Peddapalli District in Telangana State India.

Aadi Varaha Swamy Devasthanam, the presiding deity which is as incarnation of Lord Vishnu in the form of a wild boar, worshipped by devotees in large numbers in this tiny village of Kamanpur.

Located adjoining Singareni open cast project amid thick greenery around, this is the only temple of Varaha Swamy in the country which is not installed in a sanctum sanctorum. The deity is found on a rock on a small hillock. Come rain or shine, the deity is worshipped in open by the devotees. This is the second Varaha Swamy temple in the country after Tirumala Tirupati Devasthanam (TTD).

Local priests say that the temple emerged some 600 years ago when the incarnation was very small in the size of rat. However, over the years, the incarnation of the god had grown to a height of two feet. It is believed that the incarnation of the god grows every year slightly and it has hairs also.

Though, there is no demand for the construction of temple for the incarnation as it is believed that the God does not allow any construction around him and several efforts also proved futile. The locals say that the authorities should provide basic amenities such as rest rooms and dormitories for the benefit of pilgrims and proper road facilities. The existing road laid by the NTPC Ramagundam some years ago was damaged and causing inconvenience to the road users.

Devotees from far flung places visit the temple shrine to offer special prayers such as abhishekhams and other rituals.

During the Sravana masam, the pilgrims visit in large numbers to offer prayers. It is believed that the presiding deity offers ‘varalu’ (fulfill the wishes) of the devotees and hence called as Aadhi Varaha swamy.

http://www.thehindu.com/news/national/telangana/Varaha-Swamy-temple-cries-for-attention/article14572670.ece

Read More