370

CHAPTER VII

VII (i) - AN ASSESSMENT OF THE RITUALS AND WORSHIP MODES

a) Rituals as noted from the inscriptions and literature

A large number of the inscriptions provide data on

the rituals and worship. Even a cursory look at these

records reveals that the rituals in the temples of Mallikarjuna

and Bhramarimba are not only naimittika but also nitya. The

temple rituals start with the waking up of the deity early

in the morning and continue till late in the night. The

income from the villages donated as sarvamanya (with all

its income) by the ruling kings or nobles of the period is

used to meet the expenditure of the daily rituals. The

rituals performed daily (nitya) to various images or bheras

consist of the setting up of lamps abhisekha (cleaning or

bathing or snana) and arcana (flowers, danas) while the

occasional rituals are known as Naimittika.

The installation or donation of lamps for nltyadlpara-

dhana in the temples is regarded as a meritorius act done in

memory of the deceased people. Akhandadipa (the lamp which

e •

is always kept burning before a deity in a temple) was set

up and gifts were given to maintain this lamp (A.D. 1159).

Telugu Coda king Potana Heggada set up akhandadlpas at

Srlparvatam and its four gateways for the merit of his

 %
371

brother Revana Heggada who died in the battle field.* The

• •

brothers of the goldsmith caste made arrangements to light

lamps in rows in the Mallikarjuna temple (A.D. 1400) .

A Saluva Parvatayya deva, donated wet land to meet the

expenses for the maintenance of nitya naivedya dlparadhana

3 '

to perpetuate his visit (A.D. 1467). The gift cf two

varahas (coins) by ...a devotee from dommari community, for

the merit of 24 castes of Dommarls (A.D. 1554) was made to

light Nandadipa on festival days.4 The institution of
‘ “ CK
angarangabhoqas was maintained by ^number of gifts. A devotee,

Devarayalu, donated 1,000 perlkas for the maintenance of

angaranqabhoga (A.D. 1301) .5

After the completion of puja,God is offered daily

the
cooked food as naivedya in .morning, midday and night.
*** ^
Specific endowments are made for offering of amritapadi
0 •

(raw-rice).

Vepati Kamayya, Chief Minister of Kakatlya Prataparudra,

gifted land for the maintenance of daily midday (madhyahana)

offerings, and amrjtapadlu to the God Mallikarjuna (A.D. 1312) .

\
This record contains a list cf specified quantities of items

such as cereals, oils, curds, spices, camphor and sambrani

for the ritual (dhupa-dipa-naivedya).6 Mahamandalesvara
• 0

Vijayathupatiraya Odeya donated a village as a sarvamanya

for the maintenance of daily offerings and worship of God

 372

and Goddess at ✓'Srl€ailam

— (A.D. 1408). 7 Bahubalendra

mahapatra, subordinate of Gajapati prataparudra, gifted

8
four villages for the maintenance of amritapadlu to God,

Proudhadevaraya granted land to God Mallikarjuna (A.D. 1451)

for the maintenance of -Harivena naivedya (plate full of

g
oblations). Reference to the construction of a tank and

gift of land for the daily offerings to God Mallikarjuna

is found in a record dated 1485.10 Three devotees made a
11
gift of land for the daily offerings (A.D. 1527). Chandra-

'sekharayya donated a village for the maintenance of amr&tapadlu

and gave Golden cup (kohalin) and silver panavatta for use
12
in daily worship (A.D. 1530) .

Sometimes the devotees who visited •'Sri<sailara on

special sacred days such as 'Sivaratrl, solar eclipse and

Lunar eclipse or on festive days made several grants to the

God and the Goddess and to feed Brahmins on that occasion.

The Reddi king Komativeraa donated a village to a Brihmin
''Sankara to perpetuate his visit to 'Sri&ailam on 'sivaratri.13

A subordinate of Harihara I made a gift of Harivena (plate)

a

during his visit (A.D. 1339)*^ to conduct /Sivaratri festivals

15
merchant guilds donated part of income as gift (A.D. 1449).
The Gajapati king Kapileivara during his visit made gifts on

the day of lunar eclipse to God (A.D. 1460)

 373 '

The celebration of Krishna puskaram is also a very

" " % 'V " *

important ritual here. On the third day of Krishna puskaram

* * 0

Immadi Narasanayaningaru visited 'sri£ailam temple and gifted

Atukur village for the maintenance of daily offerings

(A.D. 1506).17

Flowers are important ingredients in the daily rituals.

King Kakati Rudra arranged for the plantation of two flower

gardens (A.D. 1290) and later by a certain'santayya

(A.D. 1462) ,19

b) Vows and Religious observances by pilgrims

An interesting religious observance is the performance

of pradaks Inams (circumbulation) around the Isriparvata.

■0 0

This is recorded in the 13th century land grant for the

devotee observing this religious vow. References to this

are found till the end of 17th century. Persons coming from

far off places gave gifts to those who fulfilled this vow
20
on their behalf as well.

Another important practice is the donation of cows

or gold after a holy bath in the sacred Pltalaganga. Kanduri

_ 21
Chief nede such a land grant for the Brahmins in A.D. 1262. .

The presentation of cloth to the deities is an old

practice and can be traced to the time of Yadava king

Ramachandra who presented 960 garments to Mallikarjuna

0
 374

22
(A.D. 1292) . This practice is still in vogue in Karnataka

and Andhra. King Chikkadevaraj a Odeya of Mysore granted

maintenance expenditure during his pilgrimage to 'Srllsailam

for providing Lingavastra and other offerings on 'Sivaratri

day in A.D. 1673.23

Another practice of religious vow is gifts made for

the benefit of deceased ancestors cr for their ruling kings

which include dress and eyes made of gold or silver for the

Goddess. Mallapanayudu presented one gold braided sari and

eyes to the Goddess Bhramaramba and fly-wisks to God Mallikarjuna

-
for the merit of Vijayanagara king, Achyutaraya in A.D. 1530. 24

Another important donation is the gift of cows to

ensure continuous supply of milk, curd and ghee for offerings

such as food and lighting of lamps in the temple. Yadava

king Ramacbandra donated 1,000 cows and five Harivena (plate)

25
for the Gods' services in A.D. 1292. The car festival has

been an old practice in vogue from 16th century A.D. The

/ •— « •
pontiff Santalirigayya in A.D. 1511 got a car made for the
— 2 f\
festival (radhotsva) to the God Mallikarjuna which was
27
destroyed in a fire accident in late 18th century.

Another religious practice referred to in the 17th

century copper plate record and still in vogue is to carry

nandidhvaja as an offering to fulfill their desires on

'Sivaratri da-y.
lira ii —
The abhiseka water and offerings collected
during worship from Rivaling a are distributed to the devotees
 375

at their place for which service the expenditure is bom

28 *■
by the villagers. This is mostly practised by the Llnga-

balijas.

Another custom is the vapanam ceremony (tonsorial)

— 29
observed by the Sudras visiting ^srl^ailam.

(c) From Literature

According to a traditional story from the Skanaapurana

(supra ch.IIl) princess Chandfavati worshipped ^Sivallnga

a
daily offering Jasmine flower garland. The offering of &■
>

jasmine flower garland is still preferred to simple form of

worship.

Another important practice is the touching of the

/• i

Sivalinga by the devotees. Earliest reference to this

practice is noticed in some&vara*s (A.D. 1127-1136) Vikramanka

bhyudaya in which it is clearly mentioned that one can be

released of all sins by touching the linqa. 1Sparsa matra

- 30 - -
visutrita sakala kalmasa prasaram*. Palkuriki Somanatha
• y

31
mentioned this practice vividly in his work. This practice

is still followed by all castes of devotees.

Many pilgrims visit ''srisailam to beget children.

Vikramankabhyudaya states that the king Ahavamalla visited

"Srlparvata with his queen and did penance and worshipped, Isiva

to beget a son. ''srinadha also described this religious vow

 376

in his Palanati Vira charitra. itarnma, the wife of

• •

Brahmanayudu desirous of begetting a son visited &rl£ailam

presented gold and silver pumpkin fruits as offerings to

33
/Srlsailanadha and Bramaramba.

The famous ministers of Golconda Nawab used to take

their food only after hearing the echo of drums sounded

- 34
after the mid-day naivedya offerings to Lord Mallikarjuna.

(d) Set-up of Banalinqas as memoirs

m

- 1 35
The installation of Banal inqas in the name of the
*

departed devout Isaivas is a practice in Andhradesa right

from the satavahana period as witnessed from many excavated

sites. Clear evidences of such installation inside the

pithas or loosely under the elevated platforms cr under

$rees were found at the royal burning ghat site at Nagabjuna-

konda, Elesvaram,^ Kisaragutta. It was recorded that at
* * •«

'srisailam alone there should be three crores of Banalinqas.

Hindu faith describes that soul after death reaches ''Siva,

the god of death. In all the pretjftasamskaras (the ritual

after the disposal of the dead body) a stone, named ijnalinga

and taken as the symbol of the dead soul, is infused with

the mantras, which after the completion of the rites is thrown

into water cr buried. The later practice took shape into

the building of even temples ever the buried stone usually

for great religious teachers or rulers of the land or warriors.

 377

King Vijayaditya II (A.D. 806-846) built a 'Siva temple .

on each of the battle fields where soldiers died. At

'SriSailam, the devotees bring 1ingas from Patalaganga and

<* *

install them in the memory of their ancestors, a custom

which was particularly observed by the. Hoyasala kings during

OO
12th century A.D.

VII(ji) - TEMPLE RITUALS AND FESTIVALS AS OBSERVED TODAY

The main festival of the Mallikarjuna temple is

mahalsivaratri. Thousand of people of all castes and ages

from all over the country congregate here on that day (28th

day of Magha in each Indian calander year) to worship the

Lord. The literary meaning of this day is "the night

consecrated to'Siva" and marks the whole night worship by

arcana, abhlseka and dhyana of 'kiva which includes observing

fast and keeping awake all night reciting pancaksari or

reading 'kivapuranas etc. According to the puranas Isiva

manifests in the form of a huge flaming'linga, (jyotirliAqa)

39
on this day.

God diva’s marriage with Ehramarimba is also performed

on this day. On the Is ivaratri night, devangas (weaver community)

tie a big new cloth starting from'Sikhara passing around the '

Nahdis placed on mahamandapa. It is of great interest to

• •

note that this cloth is hand woven by a single weaver dulring

the year and wrapped by a nude devanga on this particular

 378

night during Lingodbhava kala i.e. mid night. This sacred

cloth is subsequently removed and given in pieces to the

devotees as a sacred object.

The car festival is celebrated with great enthusiasm

for seven days starting from migha bahula caturdasi which

attracts thousandsof people from all parts of India.

HEW YEAR CELEBRATIONS : These celebrations performed to

propitiate Goddess Bhramaramba are initiated with pancahnlka

dlksa two days before the new year’s day i.e. Caitra suddha

padyami. Majority of the devotees hailing from Karnataka

State express their zeal of devotion through different ways

such as walking on the glowing embers, piercing the needles

at different places of the face, offering of turmeric powder,

kumkuma, mangala sutramulu and dress to devl etc. A particular

• • •

group of devotees Ganacaris, have the privilege of direct

entry into the sanctum sanctorum of the Goddess to perform

rituals.

NANDIDHVAJAS OR
urmw-|ii — 111
ill
NANDIKAVALLU :
r --11 -- ' -1 — # „
Devotees carry nandi images
' _

called guruvulu in the scales oh their shoulders (Nandi kavadi).

These come mainly from Karnataka to 'Sri'sailam traversing

through villages and towns. They take holy bath in Patalaqahqa
0

and worship Mallikarjuna (placing the Nandis on the panavatta).

These devotees claim that they hail from the birth place of
Bhramaramba and do not stay on 'Srl^ailam on that night but

stay away at Kailasadvara, six kilometers away.

 379

DAYANA PUNNAMI FESTIVAL : On fullmoon day of Caitra month

devotees offer davanams {scented leaf) to Bhramaramba and

is called in Karhataka as Devana fullmoon day. On this day

huge quantities of quqqilam (bdellium - a fragrant gum) is

offered to lord Mallikarjuna. The soldiers killed in the

war against Muslim.invaders are particularly remembered on

this day.

KUMEHOTSAVA : This festival is performed on the first Friday

or Tuesday after the full moonday, of caitra month. The

doors of Bhramaramba remain closed till the evening after the

worship in the morning decorating her with turmeric and

kumkuma and opened again for performing different rituals

like Kalanyasa, 'saktinyasa, Catuspakti upacara, Sahasranamamu,

# - „ ............

navavarana puja, Trisati puj as. Food (kumbham) is offered to

the image of lion and saptamatri infront of Bhramaramba

temple along with Pumpkins (qummadi). The devotees enqaqe

themselves in dances and singing before the Goddess. After

offering food (Naivedya) in the evening doors are again closed.

Some religious bigots make unusual offerings, such as

breaking coconuts on their heads. This kumbhotsava otherwise

known as vasantotsava- is performed to ensure peace. After

the rituals at the Goddess temple, Mallikarjuna is worshipped

in the evening with curd rice.

 380

KOTI BILVARCANA AND KOI I KUMKUMARCANA : From ekadaSi in

• *

Jyesta month (March-April) the god is worshipped with two

“ _ HoLK'nrvelo* >
and half lakhs of bilva leaves and the goddess with kumkum
'r ' x ................ .

(2% Lakhs times) everyday for forty days.

SAPTA SAPTSHALU : Every year from Isravana Suddha Padyami

(August-September) Akhanda ^ivanama Sank!rtana is performed

on each day for 49 days.

GANAPATI NAVA RAT Ri:5 : Ganapati is worshipped from the

fourth day of bhadrapada (September) month for nine conse­

cutive days and nights along with saksi Ganapati.

DEVI SARANNAVARATRAMULU : Bhramaramba is worshipped during

dasara for nine days and nights beginning from the first

day of Akvija month (October) till ninth day. Every day

different rituals like trlkalapuja, Navavamapuja, hornamulu,

anustanamulu, parayanamulu, navaqraha japas and pancaksari,

# ' 0 . *

are performed between 8.30 A.M. to 9.00 P.M. Rituals like

nIranjanam, parakulu, suhasinlpuja, mantrapuspam and prasada

viniyogam are performed. On these days every day between

8.00 A.M. to 9.00 A.M. girls (kanyapuja) are worshipped as

deities. The first day begins with the worship of Ganapati

in sacrificial hall offering clothes to the Vedic pandits

(rutvikkulaku) and singing and narration of divine stories.

The closing day, i.e. maharaavami begins with the worship of

girls at 9.00 A.M., offering of clothes to the deity, worship
 381

of five couples and Suhasinipuja presentation of clothes tc

Saubhagyavati at night and closes at 11.00 P.M. The day

closes with the offer of sacrificial rice.with kumkum in

different directions and the breaking of coccanuts.

FESTIVAL OF KARTIKAM&SA : Kartlkamasa (0ctober-November)

is a very auspicious month and devotees light lamps infront

of the god 'Siva during this month. .On Kartjka pournami •

(fullmoon) day the temple authorities perform the ritual

of Jvalatorana utsava.

SANKRANTI FESTIVAL : This festival is performed during

PusyamSsa (January).
#

Besides these festive days, Utsavams are conducted

every day. Special rituals for the Goddess Bhramaramba are

performed on Tuesdays and Fridays. Laksa Bilvarcana to

* *
* ""

Mallikarjuna on mas a 'slvaratri day every month (approximately

the last day of cyclic Lunar month) and Laksa kumkumarcan a

• •«

on every fullmoon day to Bhramaramba are seme of the worth

mentioning auspicious functions.

 382

VII (iii) - CONCLUSION'

The Mahabharata refers to the "Srlparvata as an abode

of Lord""siva and Devi in Aranyakaparva and is dated to 3rd

century A.D.

This literary reference af such an early period

establishes the fact that ."srlparvata is an abode of the

Lord 'Siva and DevT. Iri this context, the "srlparvata mentioned

in the epigraphs of the Iksvikus and the Visnukundins need

explanation. Our discussion on this.aspect has clearly

shown that "Srlparvata mentioned in the Iksvaku and the

Visnukundin epigraphs refers to the Vijayapuri i.e. Nagarjuna-

konda and the God referred to in these epigraphs relates to

Lord Buddha.

Recent archaeological excavations in Kumool and

Mahaboobnagar districts have revealed the existence of early

"^Saiva temple centres from 1st century B.C. to 3rd century A.D.

along the banks of the river Krishna and Tungabhadra. From

the above evidence, we may point cut that the Krisna -

Tungabhadra daob upto the point of "srliailam was the hub of

'saivaite religious activity and by the virtue of secluded

and picturesque location /SrI£ailam might have attracted the

mendicants and sages. By the sixth or seventh century A.D.

Srlsailam became a noted centre of Kapalika and Tantric

cults
 383

Prom the sixth century onwards ''Sri'sailam played a

pivotal role for isaivaite activities. Its location near the

ancient routes leading to the South led to the growth of

/Srliailaxn as a religious centre. It became an important

''Saivaksetra with the four gateways at the cardinal directions

as well as at corners, with the sub gateways by the end of

9th century A.D. The prominent mention of 'srxparvata in

all the records from the sixth to the 10th century indicates

that ^rl^ailam was already an important holy centre in the

south from the seventh century onwards. “Srl^ailam and the

concept of gateways thus was related to the ancient temple

centres on the trade routes in the cardinal directions *

Tripurantakam on the east, "kiddhavatam on the south, Alampur

on the west and Umamahdsvaram on the North. Philosophically

this concept is related to the Mahasada sivatatva of the

Suddha Saivas i.e. ifeana, Tatpurusa, Aghora, sadyojata and

Vamadeva.

RELIGIOUS SECTS : 'Srliailam does not have any early epigraphs

to trace the religious history of /SrI6ailam till the 11th

century A.D. The literary references are useful in recon­

structing the early religious scene at 'sri'sailam.

/siDDHA CULT : There are no epigraphical references to trace

the existence of 'siddha cult at'srlSailam, but the literary

works like the Matsvapurana, and the Ratnavali refer to this

 384

place as a /5iddhaksetra. Other works like the Mahavlra

t

caritra, the Katharatnakosa, Rasaratnakara refer to the

practices cf miracles performed by the /Siddhas on 'Sriparvatam.

PAlSUPATAS i By the sixth century A.D. the Western Andhra

was influenced by the Lakulisa Pa&upata cult. ''SrI'sailam

might have been their important retreat. Although the

Pafeupatas flourished in Andhra during 9th and 10th centuries,

little is^heard of this sect in 'srlsailam. Only two records

refer to this place as the residence cf feaiva pontiffs.

KAPALIKAS : The Maiatimadhava refers to 'krlparvata as the

home of Kapalikas . Another popular story which mentions tte

association of 'Srlparvata with Kapalika cult is 'sankaradiqviiava.

Besides there two works, Banabhatta's 'Kadambari' and

• • "

*Harsa caritra1 also mention that 'Srxparvata was a centre

for the kapalifca and Tantric worship. It is clear that

^rl^ailam was an active kapalika centre during the 7th to

9th centuries A.D. However this place slowly passed into the

hands of kalamukhas who established the mathas and sattras

subsequently.

KALAMUKHAS : The inscriptions of 9th and 10th centuries from

Karnataka and Andhra reveal the growth of Kalamukha sect in

the Deccan and Coastal Andhra. Further they reveal two major

divisions in this sect. The first division was the Kalamukha

i

simhaparisad which flourished during the 9th and 10th centuries

 385

A.D. in coastal Andhra at Vijayawada, Amaravati, and in the

Telangana region at Vemulavada, Elelvaram, etc. The second

division was the !§akti parisad. In the 11th century A.D.

the Mallikarjuna temple in 'Srifiailam became a notable centre

of this order. The 'Saktiparisad was again subdivided into cl

number of lineages. Among these the most prominent one was

located in the kedaresvara temple at Belagave. The ascetics

called themselves as members of the Muvarakoneya sahtate

of the Parvatavali of the Isa kti paris ad. Here this Parvatavali

means /Srl6ailam. The Parvatavali

»
had a number of divisions.

Among them the most important one was the Belleya-saritana.

One record from Hombal refers to series cf miracles performed

by Bonteyamuni after the performance cf penance on a slab of

Suj?asila in 'srlgiri. He was a member of Belleya Santana.
/

In a.D.' 1090 the Mallikarjuna 'silamatha cf 'Srlparvata

was headed by a kalamukha priest of the Appa-parvatavali

RameSvara pandita. Probably during this period a group of

hills on 'krliailam assumed fame as sacred spots of appa-

parvatavali.

The Saktiparisad of Kallmukha sect was divided into

two, Kriya^akti and Jnanasakti schools. Alampur and

Tripurahtakam were centres of these two schools. During this

period Srlsailam became a great 'saivaite centre with a network

of Kalamukha centres in the Krishna-Tungabhadra region.

Usually the names cf kalamukhas end in pa^ita or'sakti.

With the advent of kalamukhas Isrl^ailam developed into a town

with several vidyasthanas and sattras.

 386

MATTAMAYURAS : Suddha /Sidvism was propagated in Andhra

country by the Golaklmatha. According to the Malkapuram

inscription Visvesvara sambu, the chief pontiff of this

matha was a contemporary of the Kakatlya Ganapatideva.

Several branches of this matha were established in the

Cuddapah, Kumool and Guntur and Mahabocbnagar districts

of Andhra Pradesh. Around &risailam VisveSvara Sambhu and
his pupils established the centres of Golaklmatha at Soma&ila

in Mahaboobnagar district and Sangamesvara, Vellala and

^Siddhe^vara in Kumool district which were located on the

pilgrim tracks leading to ^ri^ailam. The Abhinava Golakimatha

* •

was established at'SrI&ailam and'Sri Mallikarjuna 'Santapurva

'Ssivadefeika was the pontiff of this matha. The names of

«

icaryas of Mattamayura clan end in /Siva or sambhu.

'SAKTISM : The Matsyapurana mentions /SrI€’ailam as a seat of

the mother goddess Madhavi whereas Brahmandapurana

« • •
refers to

this place as Lalitapitha. The literary references to

'Srlparvata as a noted centre of the Kapalikas and their

vamacara rituals must have been associated with the Devi,

Candika or Camunda. The present image known as Brmaramba

a
is a recent one. The existence of nude and headless mother
x
goddess at this shrine is reported by the local people which
at present is not traceable.^
 387

VIRASAIVISM : In the 12th century, after Basave&vara

prose)ytiser of the vlra'saivism, 'srlsailam became the focal

point of Vira&aivas. vlra'saivism inspired the common people

and propagated exclusive worship of 'Siva which was manifested

in herosim. In order to obtain /Slvasannidhya, self immolation

was practised. To commemorate such extreme devotional acts

people erected vlrakals. Slowly the worship of heroes and

hero- stones also became part and parcel of popular religion

in Andhra. Besides this, the Bhairava and Devi worship

became an integral feature of /Saivaite worship. The vlra-

•'saivism was fostered by the commoners and nobility and by

the end of 13th century A.D. 'Sriiailam became a great centre.

Palkuriki Somanatha in his work vividly describes the heroic

deeds of the devotees at ''srltisailam. Reddi kings tried to

rationalise and restrict such fierce practices by setting

qpart an exclusive place for these severe vows within the

shrine complex. The vlrasiromandapa was built by the king
• *

Anavema Reddi in A.D. 1377.

/Sri£ailam became the seat for lingayats who wear

lingas on their bodies. They distinguished themselves from

the Vlrasaivas by having Lingayatta dlksa and paScaksari
• t •

mantra. They reject yedic rituals and agamic temple rituals.

This sect became popular in and around ^rl^ailam. The

Lingayats established seperate mathas on /Sri'sailam. The

*

Bhiksavrittimatha,
i « •
the Basavannamatha
•
and the Vira^aivamatha
•

played dominant role in the management of the mathas and

Mallikarjuna temple to propagate their faith.

 388

MAT HAS : To the growth of mathas belonging to various

religious sects at 'Srisailam, we have epigraphic evidence

from the 11th century.

/SIVALINGAMATHA : An inscription dated to A.D. 1069 refers

" 1 .- ... —...... .

to Suresvara pandita of the 'sivalihgamatha who propagated

Kalamukha and Lakula doctrines. Next reference is dated to

A.D. 1260 when this matha received land grant for the mainte­

nance of visiting brahmans and for recitation and for daily

rituals of the God. Reference to the Vjdyamandapa of this

••

matha is noteworthy.
«

AGASTE&VARAMATHA : The Agastesvaramatha is referred to in

• •

an epigraph in Karnataka but no mention is made in the

epigraphs at/SrI^ailam. Its existence in the 11th century

A.D. reveals the proliferation of the schools and sectarian

activity.

MALLIKARJUNA/SILAMATHA : This matha is referred to in the

~fn" "' ' Y mmr• “r*
epigraphs from the 11th century A.D. to the 14th century A.D.

It was a seat of learning for the Kalamukha /Saivas and several

teachers of this sect lived until the middle of 14th century A.D.

ARASUMATHA : The existence of this matha can be traced

• *

from the Panditaridhya caritra and from an inscription

dated in A.D. 1265 which records the gift of village for its

maintenance. In the Panditaradhya caritra, reference is made

 389

to the Banasamatha adjacent to the Arasumatha. The word

Banasa means kitchen. Hence the kitchen complex near the

Arasumatha was built by the Queen of Ballala-ii (a.d. 1172-

1220) .

ABHIHAVA GOLAKIMATHA : During the reign of Kikatlya

• •

Ganapatideva, the Abhinava Golakimatha was established and

9 9 m

the pontiff 'sintapurva 'sivadesika is referred to in an

undated epigraph.

BHRINGIMATHA: The Bhr£rigimatha was already in existence

—. - ■' — -I, # ‘ •

prior to the 13th century A.D. The Kakatlya king Ganapatideva

claimed to have protected this matha from neglect.

GANAMATHA : It played an important role during Kakatlya

• •

king Prataparudra time. Though there is no inscriptional

Reference earlier to the 13th century A.D. it was one among

the popular mathas

..T- " .
.
at ''Srl^ailam.

It is associated with the Virabhadra temple. An

inscription at the time of Prataparudra is significant to

trace the change of royal patronage from the Kalamukhas,

pasupatas to Vlraisaivism.

The contents of the inscription dated A.D. 1313

suggests the significant change in the management of the

temple. This refers to the Isvara ‘kivacarya of Arasumatha,

 390

Aradhyapreggada, the Mahesvaras and the Asankhyatas. it

pointedly refers to a deed made under the order of Asankhyatas

by the Isvara ‘Sivacarya and Aradhyapreggada. Mahesvaras and

Asankhyatas belong to the Virasaiva community. This implies

that the'Virasaiva community had gained upperhand and

influence. According to the record all the 72 villages

that were in possession of the various mathas at 1>riSailam

*

were transferred to Asankhyatas/ the executive body of

Virasaiva mathas. Such a wholesale transfer of the endowments

<0

to the Asankhyatas is also evidenced in the inscriptions of

the 14th century at Umamahesvaram etc.

The shift in the patronage from the kalamukhas,

pasupatas to the Vira£aivism was perhaps due to the political

support. In this context/ the mention of -Sradhya Preggada's

role in the new arrangement is significant. Though the name

of Induluri Annayadeva is not mentioned in the record we

may link up the patronage and involvement of induluri

Annayadeva, the minister of Prataparudra, the Kakatlya king.

He was a great admirer and follower of Palkuriki Somanatha

according to the literary work Basavapurana, induluri Annamaya

was responsible for the grant of Dokiparti Agrahara to

palkuriki Somanatha. in the court of Prataparudra there

were many ministers who were Aradhyas. This must have influ­

enced the royal patronage shifting to the Asankhyatas and

relegating the influence of the Gclaklmatha which enjoyed

royal support previously.

 391

Absence of all the previous records and the presence

of these two declarations in which one refers to the faithful

execution of the previous endowments, suggest that some of

the executors of these two records were involved in the

destruction of the old records. The Mahesvaras and the

Asankhyatas belong to vlrasaiva sect. It is clear that

these two groups gained upper hand in the organisation of

all the previous records.

The mention of Gunamatha attached to the Virabhadra

temple is noteworthy as it indicates the matha as a Vira'saiva

m

matha.

The other Saiva roathas referred to in the inscriptions

of 14th, 15th and 16th centuries A.D. are the sarangamatha,

the Bhiksavr£ttimatha and the Basavamatha. Among these

the Shiksavrittiraatha is prominent and played an important

role .in the administration of the i>r!&ailam temple from the

14th century onwards.

■ BHIKSAVRSTTIMATHA :
• "'"r •
Thouqh inscriptions mention the

Bhiksavrlttimatha on 'sri^ailam from the beginning of 15th

century A.D., the literary works like the Velugotivari—

Vamsavali, the Navanatha caritra, the /Sivaratri mahatmyam

refer to its existence from the middle of 14th century A.D.

After the death of Harihara-I (A.D. 1355-56), the Recherla

Velama chief Lingaman5yaka placed'Saritabhiksavritti on the

pontificial throne, called as the 'Srl^ailas irfthas an am.
According to the iivaratri mahatmyam Polidevayya was the

chief servant of IsahtabhiksavrStti.

• •

An undated inscription near Akkagavi (14th c.A.D.)

refers to a certain Isrlgiridevayya as the founder of a matha
at this place. P.V.P.Sastri states that the Isantabhiksavritti

was a near successor cf Kadalibhlksavrftti,

« •
a pontiff of

the matha.

The inscriptions mention the pontiffs Bhiksavr±ttimatha

at'/SrI§ailam as Kadalihhiksavritti ayyamgaru, 'SrIvira's aiva

• •

Bhiksavr^tti ayyamgaru, Ajata vlrasaiva Bhiksavr^tti or

'Sri Bhiksavritti
• »
etc.

By the middle pf 14th century the matha enjoyed

considerable support and patronage from the rulers and by

the end of the century it had several agents at various

places. During 15th century this matha inspired the poets

to compose works on 'Saivism.

The agents of Bhiksavrittimatha in Karnataka and

9 • <■»

Xndhra played an important role for the propagation of their

faith, by granting gifts and lands to the local ''Siva temples

and remission of taxes on pilgrims and also they looked after

the development of irrigational facilities.

 393

By the turn of 18th century, they lost hold on the

temple administration and merged with the Phalaharamatha of

Ghalipuje of ctyandradrona parvata in Bababudan mountains in

Mysore.

GROWTH OF TEMPLE COMPLEX : The principal shrine the

Mallikarjuna must have been in existence from very early

times. When it was in a dilapidated condition the Calukyan

j *

king Trailokyamalla renovated this on ‘sriparvata in the year

A.D. 1063. Rama Rao refers to the local tradition which

credits the princess Can<jravati for building a small shrine

over a svayambhuva linga. He avers that the present structure

f
neither refers to the above or to the temple style of 6-7th

century A.D. On the other hand, he points out that the

Vrddha Mallikarjuna is an older structure datable to the

*

6 or 7 th century A.D., and the Mallikarjuna shrine to the

10th century A.D.

As pointed out above, the renovation of the principal

shrine took place in 1063 A.D. Probably the earlier structure

must have been partly in brick and stone and when it was

dilapidated the stone structure must have been raised. The '
11th century temples in the Krishna-Tungabhadra Zone like
f 1 .
the temples at Papanasi, Mallesvaram, Somalsila, Sangame^varam

have stepped pyramidal superstructure crowned by a square

'sikhara. Each layer is fairly high in stature and the

cornice like moulding has the nasika ornamentation. The

 394

Mancabaridha adhisthana, plain walls and the simple kapota

are the general features cf temple architecture. The same

features are seen in the Mallikarjuna shrine. Hence the

present structure consisting of the present antarala,

Garbhagriha can be dated to A.D. 1063.

With regard tq the Vrddha Mallikarjuna temple,

Longhurst noted that this had a flat roof. The superstructure

is a recent construction. Simple architectural features and

the provision of stone plank in the inside wall of the

sanctum are noteworthy. Especially the provision of stone

plank in the wall of the sanctum is a common feature in the

temples from the 11th century in western Andhra. Hence this

structure must have come into existence during the 11th or

12th centuries a.d.

The Sahasralinga shrine shows superior workmanship

especially in rendering the Sahasralihga. This may be of

13th century A.D. Probably it may be identified with

Kundesvara shrine referred to in the inscription of Kundamamba,

the sister of Ganapatideva (A.D. 1219). Mailamadevi, another

sister, is stated to have raised a 'Siva temple, whose

location is difficult to identify.

An incomplete record dated to the 1st quarter of the

14th century A.D. refers to the installation of Nandike&vara

image infront of God Mallikarjuna at 'srlparvata. This might

 395

be the one which is placed now in the mukhamandapa of

« »,

Malli^rjuna temple. It is carved out of black granite.

The sculptural style resembles the late Kakatiya art.

Though there are no inscriptional or literary

references to the other structures, these can be assigned

to the Kakatiya period. The seated Ardhanarlsvara (12 c.A.D.) .

Annapurna (13 c.A.D.) must have been part of structures of

the Kakatiya period. All the shrines in the temple complex

are renovated. Among these, the images enshrined are of

interest. The images of seated Ardhanarlsvara and vlrabhadra

are notable and datable to the 12th century A.D. Close to

these two tenples, there are five temples called Panchapin-

davulagullu which probably belong to the Kakatiya period.

At the north eastern side a small temple (Fig. 3, No.25)

with enshrined Images of PancfcanaridlSvara image or UmamaheSvara

datable to 13th-14th c. A.D. is of interest.

On the southern side 4 'Siva temples with a common

mandapa (Fig. 3-30), kitchen with (Fig. 3-31) seperate

• *

store rooms (Fig. 3-32) and a big pillared mandapa (Fig.3,

* •

No.33) may belong to the Kakatiya period.

A l3iva temple with the garbhaqriha, an ahtarala and a

pillared mandapa (Fig.3 - No.36) may be assigned to the late

% 9

Kakatiya period.
 396

In the Panditaradhya
* m 1■
caritra
es—— ■ 11-1 11
Palkuriki somanatha

refers to 'SrI&ailam as 'Srlparvatapuram and'Sri Mallikarjuna-

puram. The Mallikarjuna temple is described as having the

prakara wall with four lofty gates. The name of Nandi in

the temple is stated as sangada Basavanna, which is now

called as Senagala Basavanna. It is curious that the shrines

of Devi Bhramarimba or that of Vrddha Mallikarjuna are not

referred to in this literary work.

,The routes to krilsailam hill were improved by constru­

cting stone steps from the four sides and ■were paved
with stones leading to the patalagariga. Anavema Reddi

constructed the 36 pillared stone mandapa called vlraslro-

• •

mandapa infront of the temple of God Mallikarjuna in A.D. 1377.

» «

In A.D. 1405 Kataraareddi constructed the steps to the

'Sikharesvara temple.

The balipitha carved as a shrine model after the late

Cola tradition was added on the northern side of the Mallikar-

■ • P

juna temple by Gahgamallisetti during the 14th century A.D.

The images of Bhairava and Bhrhgi were also installed in this

complex in the 14th century A.D.

VIJAYANAGARA PERIOD : Anantarasa, minister of Bukka, installed

a Trayainbaka lingam which is difficult to identify. Harihara-Il

raised a mukhamandapav infront of Mallikarjuna temple in A.D.
* •

1404. He reconstructed southern prakara wall and added

 397

mandapas to the inner side of the Southern gate (Fig.3 - No.35).

• • 1
Hence the southern gopura acquired the name Harihararayagopura.

On the westernside of the Mallikarjuna temple, stone steps

were constructed leading to the Shramarimba temple from the

inner enclosure in A.D. 1422.

Another important feature is covering of the mukha-

mandapa walls with gold gilded plates in A.D. 1504. The

•*
figures of Nandi and Bhrngi over the roof of raukhamandapa
- m •

were also covered with the gold plates in A.D. 1511. In

A.D. 1512 a Sadasiva temple was raised by one koti Chinni

setti at. the north eastern comer of the Mallikarjuna temple

which may be the Rajaraje'swara temple. He also embellished

the east and the south gopuras of the prakara wall with fine

sculptures. In the same year another individual constructed

a hall for the God Viharardhamu. It might be the dilapidated

GL _ _
platform (Fig. 3; No.2.2). Krishnadevaraya constructed Isila-
y * --------

mandapas on.either side of the car street in front of the

» *
eastern gate in A.D. 1516. They are still in existence.

But some are converted into stalls at present. ' During his

reign the vimana of God Mallikarjuna and the doors of the

Mallikarjuna temple were covered with gold gilded plates.

His minister Chandrasekharayya had constructed the Kalyana-

mandapa. In recent times it received seme alterations. He

•was also responsible for the construction of a mandapa

infront of the sayanamandira of Mallikarjuna. He had installed

 398

the Demaya llnqa on the northern side of the Mallikarjuna

temple in A.D. 1530. It is now difficult to identify or

locate it. He had covered Bhringi and Nandi images with

the gold gilded plates and also installed standing figures

of Krishnadevaraya and his father-in-law Demarasa. The

• •

latter are not traceable now.

In A.D. 1530, the Southern prakara was repaired. The

broken lintels and the ceiling slabs of the southern mandapa n % #n " I

and gopura were repaired and iron lamps were fixed. The

southern gcpura is now totally reconstructed, in the year

A.D. 1530 in the kitchen, Annapurna Bhavani was installed.

In 1577 the western side of the prakara wall had

fdllen due to the over flow of Bhogavatl stream. Perhaps

due to this the lofty gopura over the western gate was not

reconstructed. In recent times the tower was added. In

A.D. 1594 Nandimandapa was repaired and added with a bell.

» •

DEVI SHRINE;: The Matsyanurana mentions this place as a

seat of the mother goddess Madhavi. The Brahmandapurana

refers to it as Lalitapltha. The goddess of this place at

the tine of 'sahkara's visit is said to possess a very fierce

form. /Sankara pacified the ferocity of the Goddess by

establishing the'Sricakra before the Goddess and composed

Bhraroarambastakam. However 'Sankara describes the Devi as

• •

lfSrI£alla St ha lavas inim Bhagavatlm ''srlmatram bhavaye".

 399

'kankaracarya in his other work |/sivanahdalahari1 mentions

Devi name as Bhramaramba. David Lorenzen refers the date of

'Sankara to A.d. 788-820.

/$rr ~ Panditaradhya caritra and inscriptions prior to

Harihara-II (A.D. 140:4) do not mention the existence of Devi

shrine on Isrisailam. The first reference in inscriptions is

found in the Harihara-II inscription in that, God Mallikarjuna

is residing on ^ri^aila along with Bhramarambika. It is dated

to A.D. 1404. Another record refers to the construction of

steps leading to Devi shrine in A.D. 1422. In A.D. 1603

Hande Demappa Nayudu built some shrines and halls on 'Srl^ailam

and carved the outer face of the garbhagriha with figure

sculpture and built a stone mandapa infront of it. Since

« *

the record refers to the sculptures on the garbhagriha walls,

this temple must be the Devi shrine. Probably the Devi

shrine too got damaged due to the floods in 1577 like the

western gopura.

The present pillared mandapa around the shrine is a

• •

recent construction.

M A T H A S
*

GHANTAMATHA : The Ghantamatha complex consists a group of

• • *

nine temples with mandapas in front. The style of the images

in this complex is datable to the 13th century A.D. Palkuriki

Somanatha referred this as Ghanta /Siddhe'svara.. An inscribed
i »

bell dated to A.D. 1592 over the well is called Ghanta bhavi.
 400

Inscriptions dated A.D. 1312/ 1313 refer to the

location of Ganamatha
•
near the shrine of God Virabhadra.
.*

— J • /
BHIHASANKARAMATHA : It is a Siva temple with 16 pillared

mandapa. There is no inscriptional reference for this matha.

« i •

VIRABHADRAMATHA : It is a t3iva temple with a pillared mandapa.

• m •

The Virabhadra image is located in antarala part. Epigraphy

refers to the virabhadra tanple near the Ganamatha. After

17th century A.D. the Vlrabhadramatha had its seperate

existence. Prior to that we have no evidence.

Vlbhutimatha and Rudraksanathas are pillared halls

with cells. There is no inscriptional reference to these

mathas.
#

SARANGAMATHA : It is also a pillared mandapa with cells.

« « •

Since inscriptional reference to this matha is dated to

A.D. 1393jthis must have been an earlier construction.

DATE OF THE PRAKARA AND ITS SCULPTURE : The earliest reference

for the construction of prakara around the Mallikarjuna temple

is a damaged inscription recorded on the two pillars of

eastern qopura. According to this the prakara, upaprakara,
gopuras were constnficted by a king who had the title

Ballalaraya sthapanaqarya. On palaeographical grounds the

script is assigned to the 12th century A.D. The title

 401

Ballalaraya Sthapanaclrya belongs to the Hoyasala king

Ballala II {A.D. 1172-1220). According to another inscription

found at the village Asandi (Tq. Kadur) in Karnataka the

Hoyasala king Ballala visited 'Srl^ailam in A.D. 1192 to

perform the last rites at Patalagahga on the death of his

parents• He collected two stone 1ingas from the river

Krishna to install them in the temples in his country in

the memory of his deceased parents.

The existence of prakara and the gopuras and the

visit of Ballala to this 'Srl^ailam along with his queen are

referred to in the Panditaradhya carita (early 14th century

A.D.). Hence the construction of the prakara with the gateways

might have been completed by the end of 12th century A.D.

Nearly two centuries later the reconstruction of southern

prakara, the addition of mandapas to the inner side of the

* *

southern gate were done by the vijayanagara king. Harihara-ll

in A.D. 1404. Hence this southern qopura acquired the name

as Harihararaya qopura.

Inspite of these evidences, Rama Rao and Kameswara Rao

date the construction of prakara wall to A.D. 1412 on the

basis of a later record. According to Mackenzie, certain
Lingayya son of ^antalingayya constructed the prakara wall in

the "Isaka year 'Prajotpatti1 1334 corresponding to A.D. 1412.

The Prajotpatti year and the date are wrongly entered in the

local records because Lingayya's other records dated in

Prajotpatti year correspond to "S 1434 i.e. 1512.
 402

Nearly one century later to Harihara in Prajotpatti

Isaka year 1434 (A.D. 1512) a certain individual named Koti-

chennisetti embellished the east and south qopuras of the

Erikas with fine sculptures. It sees* after Harihari's

repair in A.D. 1404, the southern prakara wall and gopura

received' good attention for its repairs.

In the year A.D. 1530 that Mallasani Annappa retired

the southern gopura mandapa by replacing the broken lintels

and ceiling slabs and constructed the south prakara wall.

He also decorated the south gopura by fixing iron lamps.

Longhurst opines that Krisbnadevaraya visited

• «

Isrltlailam in 1514 - and he had sent some sculptors from

Vijayanagara to ^rl^ailam to decorate the wall with basreliefs

like the Hazara rama temple. Longhurst observes th&t simila­

rities between the bas-reliefs of the Hazara rama and the

prakara wall of/'sri§ailara. He refers to the processions of

elephants, soldiers and dancing girls. He further observes

that the Hazara rama temple was constructed by. Kris|madevaraya.

* •

He identifies a figure on the east gopura of 'srisailam

as that of Krishnadevaraya. He concludes that the work of

sculpturing the prakara wall was never completed and hence

there exists no inscription to the king who initiated this

sculpturing work progranme of the prakara wall.

 403

Longhurst's observations are not based on surer

grounds. Firstly the Hazararama temple, on the basis of

epigraphical evidence is dated to the period of Devaraya I

or II i.e., 1406-22 or 1424-1446. Venkataramanayya argues

that the Hazara rima temple was constructed by Virupaksha II

(1465-1485). This shows that there is no evidence to say

that the Hazara rama temple was constructed by Krisfcnadevaraya.
r *

Secondly the similarities between the Hazara rama temple

and the prakara wall of 'srllsailam are too general in nature

and are part of Art tradition of the Vijayanagar temples.

With regard to the identification of a personage on the east

qopura as that, of Krishnadevaraya is not based on any evidence.

It is a mere conjecture.

From the above evidences the work of carving bas reliefs

probably must have started from the time of Harihara (1404 A.D.)

and might have been completed by A.D. 1512, i.e. the record
of Kumara 'Santa 1 ihgayya, the agent of Bhiksavrittimatha.

Repairs however were continued to the prakara wall and the

gopuras in the years 1530, and 1577.

The Maratha influence and the visit of the great

Sivaji (A.D. 1677) contributed considerably to the spread

of the influence of this temple. Sivaji himself was a great

devotee of Bhramarimba and Mallikarjuna. He left a permanent

mark on this place by saving this area from the Muslim

powers. But this was short lived. And sooner this area
 404

passed under the rule cf the Nizams of Hyderabad. The

decline of the influence of the temple and the decay of the

institutions started from this period.

The present Mallikarjuna temple complex is brought

clearly on a layout plan {Fig. 4). The comparative study

of the Mallikarjuna temple layout plan of Longhurst (1917-

1918) and the present layout reveals a lot of changes. The

study reveals that the temple complex has undergone quite

a large number of renovations# alterations as well as additions

more frequently in the course cf last 70 years.

The earliest sculptural reliefs pertaining to 8th to

10th century A.D. are SaptamStri panel (Ph. 52)# a door

jamb with ^aivaite dvarapala (Ph. 54)# seated yoga Narasimha

(Ph. 53)# Nagini in brown sand stone (Ph. 55)# which belong
to the iater Calukyan style. The Kakatiyan examples are

seated Ardhanarlsvara (Ph. 56)# Annapurna (Ph. 57)# Sahasra-

linga (Ph.8.a) etc.

The most important and impressive element in the

annals of Art History of 'Sri sail am is the sculptured high

prakara wall all around this huge complex. This eloquent

prakara is in fact a citadel and an open air museum of

narrative relief sculptures depicting a wide variety of

religious and cultural themes of the period.

The bas■reliefs chiefly portray the themes from'Siva-

puraha
0
and the stories cf 'Saivaite saints as narrated in the
 405

Pandltaradhya carita. The sthala mahatmya is also vividly

portrayed. Thus the'saivaite themes from the puranas and

the vlrasaiva literature were given pride of place. The

bas reliefs also reflect the tantric cult practices and the

natha cult. Series of human sacrifices, worship of nude kanya,

Bhairava worship, the seated goddess with worshipper and

representation of fishes (Ph. 50), probably camunda etc.

reveal the tantric-sakta-natha-Bhairava cults prevailing at

'Srifeailam. The representations of Ucchistha Ganapathi (Ph.46),

ViSvarupa Bhairava (Ph. 43), Nagini (Ph. 48), unidentified

devi (Ph. 49) etc. are shown.

The local legends like the story of cow, Akkamahadevi,

''Siva as hunter marrying chenehu woman, Mahanandi story, story

of Isilada mahamuni, story of candravati are portrayed in­

detail to show the mythology of ''Srllsailam. Akkamahadevi

the vlrasaiva saint who made 'srl'Saila as her abode is given

pride of place (Ph.lJLk) . The stories from Panditaradhya. caritra

are the Malhana story, the Kaliyirhba story, the Matsyanatha

story are also represented. Similarly the legends from the

''Siva purana such as t|ie kiratarjunlya, the Parvati kalyanam,

the story of Markandeya, the Bhiksatanamurti are shown in

greater detail and they virtually correspond to the puranic

narrations and are noteworthy in this context.

The inscriptions reveal the daily rituals, like the

abhlseka, dipa, and arcana. Nityadlparadhana was instituted

 406

by several don«rs. Similarly the nalvedya service was

instituted by several donors as a part of dhupa dlpa naivedya.

Most important sacred festival was the tsivaratri to which

a number of donation^ were made by the royalty and merchant

guilds. Another noteworthy festival was the Krishna puskaram.

«

Among the religious observances, the pradaksina of

'Srlparvata was an age old practice which is mentioned in as a.

13th century record. The presentation of garments to the

Mallikarjuna was a popular practice by the royalty as well as

the commoners. People carrying the Nandidhvajas to the hill

was another old practice which is now still in vogue among

the Lingaballja corrmunity.

Installation of the B§na»lIngas in the memory of

deceased parents was an age old practice and among the

references to this at ^irlSailam, Hoyasala Ballala setting up

of Banalingas is a notable one.

Among the other observances, devotees touching the

Isivallnga with the head referred to in the Panditaradhya —-

carita is still practised.

With regard to the head offerings and self immolation

the record in the vlralsiromandapa and the bas reliefs are

very illustrative of the Bhairava and tantric worship. Today

this practice is not observed.

 407

'kri&allani with its fanes of Malliharjuna and

Bhramaramba pervaded the religious and social life of

Andhra through the ages.

 Chapter-VII j References

1. IAPCD, Vol.I, NO.128, pp.183-85.

2. ARSIE, 1931-32, B.No.232.

3. MER, 1915, NO.C 33.

4. IAPCD, VOX.I, NO.235, p. 293-94.

5. Clffi, IV, No.37, pp. 82-84.

6. SII, X, No.503.

7. ARSIE, 1931-32, S'.N0.228.

8. SII, X, NO.738.

9. Kandanavolu Kaifiat, R.1231, p.46.

10. MER, 1915, NO.C, 26.

11. ARSIE, 1942-43, No.58.

12. SII, XVI, No.87, p.102.

13. Ep.Ind, XXI, pp.267-277 •

14. JAHRS, XXXIV, p.32.

15. Kandanavolu Kaifiat, R.1231, p.38.

16. Ep.Ind, XXXVI, No.10, pp. 75-80.

17. Ep.Ind, XXI, pp.267-277.

18. HD, Part-Ill, No.41, p.85.

19. MER, 1915, No. C.39.

20. Ep.Car-VI, Bangalore, 1901, pp. 124-125

 409

21. Sastri, B.N. Sasana Samputi, Telugu, Hyderabad, 1976,

p. 179.

22. Desai, Select Stone inscriptions of Andhra Pradesh,

Hyderabad-1962, No.15, p.46-49.

23. Ep.Car, VI, Bangalore, 1901, pp. 124-125.

24. SII, XVI, No.94, p.109.

25. Desai, P.P., Op.cit, Hyderabad, 1962, No.15, p.46-49.

26. MER, 1915, No.C-16.

27. It is noted by Colin Mackenzie in his 'kri^ailam kaifiat,

P.Sitapati, (Ed), Hyderabad, 1981, Vol.I, p.16.

28. Ep.Car, VI, Bangalore-1901, pp. 124-125.

29. P.Sitapati, (Ed), Op.cit, Hyderabad, 1981, Vol.I, p.17.

30. Soraesvara Deva, Vikramahkabhyudayam, (Sanskrit), Ed.

M.tiVrarilal Nayar, Baroda, 1966, p.45.

31. Palkuriki Somanatha, Panditaradhya caritra, Telugu,

Chennapuri, 1974, p.249.

32. Somesvara Deva, Op.cit, Baroda, 19 66, pp. 34-44.

33. Yasodadevi, V. *The History of Andhra Country,1000 A.D.

to 1400 A.D.*, JAHRS, XXVIV, p.92.

34. Sangraha Andhra Vijnana Kosamu, Vol.8, (Telugu),

Hyderabad, 1977, p.553.

35. Binalinga is in the shape of phallus and roughly

cylindrical and a natural pebble of quartzite or sand
stone with a middle groove.
 410

36. 3AR, 1958-59, p.8, Plate 6-a.

37. K.Lalithamba, vlra'saivism in Andhra, Guntur, 1982, p.12.

38. Ep.Car, VI, Bangalore, 1901, No.157, pp. 88-89.

Fleet J.F, JBBRAS, X, Bombay, 1871-74, No.VII,
pp. 179, 273.

39. Mukerji, A.C. Bahadur, Ancient Indian Fasts and Feasts,

Madras, 1932, pp. 42-«46.

40. "The ternple of /Srlparvati is a very small one at present,

but it is reported that the original image was stolen
or mutilated and its place has also been changed".
Nallasvami Pillai, J.M., Studies in /Saiva kiddhanta,
Madras, 1911, p.343.
 411

Index of sculptured reliefs depicted on

prikara wall of "'SrrSailam

ANIMALS :

Bee I (v) -37

Camel IV(i)-27; IV(ii)-14

Crocodile I £iv) -33; Hl{iii)-70; IV(ii)-18;

IV (viii)-24.

Deer I(iii) -45; I(iv)-57; IIl{iii)-71;

III(iv)-397 III(vii)-29; III<viii)-32;
33; IV{iii)-12,2 6, 39, 53; IV(iv)-30.

Fish I(i)—42; I(iii)-46; I(v)-16,57,63;

II(iii)-ll; II(iv)—21; II (vii)-24, 27 j
III(iv)-27

Frog l(iv)-36; I (vii)-15

Giraffi I(i)-53; IV(ii)-75 TStlii) - 5-

Goats II(iii)-44, IV(iii)-4,7

Lion I (ii) -42, 53; I(iv)-35; l(vii)-13;

Il{viii)-6; IV(iii)-2.

Lizards Ill (vii) -98; IV(vi)-7.

Monkey I (iv) -32, 62,65; l(vii)-18; Il(vi)-31

III(iv)-39; III(v)-19; IV(i)-20,15;
TV(iv)-2; IV(v)-21, 84, 86; IV(viii)-16

parrot III (iii)-6,76; IV(iii)-53.

Peacock I (v) —36; III (iii)-6,7 .

Python I (iv) -28; I (v) —22 ; Il(viii)-14.

 412

Swan : l(i)-61; l(ii)-47; l(iv)-3;

III (iv) -38; III (v)-59,60; Ill(vi)-
3,4,5; IV (iv) -3 .

Tortoise : l(±i)-64; I (iii)-37,47; l(iv)-59;

I(viii)-12,13; IIl(iii)-2; IIl(iv)-27

Tiger l(iv)-29; l(v)-19; l(vii)-16; l(viii)

13,15; Il(vii)-7,23,40; IV(iii)-52.

Tiger and Buffalo ' s I(ii)-69,72; III(iv)-37; IV(iii)-3.

fighting

Tiger and Boar fighting : IV(iii)-2.

Elephant and Bull with IV(i)-62; IV(iv)-6.

single head

Lions fighting I (ii)-53; l(i)-68; IV(iii)-2.

MYTHICAL ANIMALS :

A'svavyala IV(ii)-12, 73.

Gajavyala I (ii) -30; III (ii) -6, 3, IIl(i)-33;

III (iv) -27; IV (iv) -4.

7y\ rcfcpGL vyala IV(ii)-76

Naravyala II (iii)-52; III(iv)-100; III (v)-17;.

IV(ii) -47; IV(iv)-34.

Vyaghravyala IV(iv)-41.

THEMES : (saivaite)

Bhiksatanamurt i II (iv) —92,9 3,94; IIl(iv)-45, 46,47, 60;

» •
IV(iii)-62,63; IV(vii)-13,14.

Ka 1 ahas t irriahat ray am III (iv)-57; IV (iii)-9. '

 413

Kannappa story III (iii)-72; III (iv)-58, 59; IV<i)-21.

Kiratarjuniya Story , IV(iii)-18

KsIras agaramardhana IV(iv)-10,11.

story

Lingodbhava raurti I (i)-78; II (iv) -29 ; IIl(iv) -78;

IV (v) -1.

Markandeya story III(iii)-41-50.

* I

Parvati devotion Ill(iv)-56.

'Isivakalyana story

a) Dakfa yajna Ill(vii)-74; IV(iii)-77,78; IV(iv)-58

IV (vii)-14.

b) Penance of Parvati Ill (iv)-73; III (vii) -78.

c). Kimantakaniurti Ill(iv)-75; IV(vii)-15.

K

d) Isiva marriage with III (iii)-103; II(iv)-69.

Uma

“Sibi story IV (iv)-18

T ripurantakamurti IIl(iv)-63.

'Sarabhamurt i Ill (viii)-67-69 .

Siva rat ri story IV(v)-l.

'Sivaratri mahatmyam IV(iii)-6.

*§iva as hunter II(iv)-72; III(ii)-96 .

Tarakasura story Ill(iv)-62.

 414

(Vaisnav/»lte)
• •

Gopika vastrapaharana m
0 IV(iv)-31; l(viii)-16.
story

Story of Munikumara 0
0 IV (iv) -7.

Gaj endramoksa •0 IV{i)-18.

Parthasarathi story 0
0 Il(iii)-67; IV(iv)-67 .

Tatakavadha
*
m
0 IV(iv)-24.

General

Anasuya story 9 Il(iii)-25.

Astadiggajas ■0
0 Ill (v) -2 .

Astadikpalas 9
0 II(iii)-17-24/ 60-65; III(iii)-95-101;
f «
III(iv)-65-68; IV(iv)-63-65.

Candravati story •
0 Ill(iv)-49-53.

Cow story m
Ill(i)-28; III(iv)-54; lV(i)-47

G anda bhe runda 0 II(iv)-73; IV(i)-21; IV(iii)-46;

* * • •
IV(iv)-40; rv(ix)-ll.

Story of Kaliyamba 0
0 IIl(iii)-15,16

Matsyanadha Story •
• IV(iii)-47, 48.

''Sahkaracarya story •
• Ill (iii)-69 .

Vi^vakarma story « Il(iii)-69; III (iii)-102; IV(iv)-69.

De it ies
cv
Anjaneya 0
0 II(iv)-14,87; III (iv)-77; IV(ii)-19;
IV(vii)-28; IV(ix)-5, 20.
*

415

Bhairava : I (i)-1/14;. Il(i)-50; Il(ii)~48;

II(iv)-57; II (v)-39; III(iv)-29;
III (vii) -2; III (viii)-34; IV(i)-l,48;
IV(ii)-46; IV(vii)-42; IV(ix)-10.

Brahma : II(iii)-15/24/27,69; II(iv)-56,57,

66,86; Il(v)-55,67, IIl(ii)-93;
III (iv)-13,43; III (vii)-61,65, 69 ;
IV (ii)-18; TV (iii) -29,64, 69
IV(iv)-59,72; IV(v)-l.

Bhragi * I(v)-48; Il(iii)-57,68; II(iv)-15,88;

. II(vii)-7; III(iii)-79; III(vii)-60,
62,65; IIl(ix)-3; IV(ii)-18; IV(iv)-
60; TV(viii)-20 .

Devi s I(ii)-49; I(iii)-1-8, 11-15, 21, 58;

l(iv)-l~13; I(v)-10; l(ix)-8; Il(iii)-
11; II(iv),-46; III(iii)-75; Ill(vii)-
* 2,58,62; III (viii)-58, 65; IV(ii)-45;
IV(iii)-42; IV(iv)-33,39; II(ix)-l to 3;
IV(ix)-9,14,22.
0

Burga s III(iv)-70,71; IIl(vii)-32.

Ganesa : I(i)-49; IIl(i)-25,26,45; II(ii)-43;

III(ii)-20; IV(ii)-45; II(iii)-57;
IV(iii)-45; II(iv)-27,60,88; Ill(iv)-
64; IV (iv) -60; l(vi)-ll; III (vii)-48,
72; IV(vii)-14; Il(ix)-5; IV(ix)-13.

Gajalakshmi : III (i)-49.

Kartikeya . ; Il(iii)-53; III(iv)-62; IV(ii)-18;

IV (iv) -61.
 416

Mahisamardh t ni • I (ix) -3; II (i) -49 ? Il(iv)-2; II (vii)-2;

4k

III(iv)-29; III(vii)-39; III(viii)-65;

IV (ii) -45, IV (iii)-42; IV(vii)-12.

Nandl&vara • II(iv)-14,55,57,63,67; II(v)-55;

II (vii)-41; IV(vii)-28.

Narada •
• IV(ii)-19; II(iv)-60; IIl(viii)-67

Narasiriiha a
9 III (viii)-68, 69; IV(iv)-41.

Surya-candra •
• II(v)-68; III(iv)-30; III(v)-5,6,7,8,
14,15,16; III (vii)-69; IV(iii)-69;
IV(viii)-1; IV(ix)-3, 4,18,19 .

Pancamukha ''Siva «
• II(iii)-24,66; Il(iv)-68; III(iv)-13.

&iva Nataraja •
• I(iii)-72; II(iv)-14,86; Il(v)-55;
II(vii) -41; Il(ix) -2, 7; III(ix)-1,8,9;
IV(ii)-19; IV(iii)-43; IV(vii)-28;
IV (viii)-19.

Tumbura •m IV(ii)-19.

Virabhadra «a I(iii)-21; l(ix)-5; Il(i)-1; Il(iv)-

48,86; Il(ix) -6; III (i)-27,59,67;
iv(ix) -8. mivi-

Visnu
• •
•
• II(iii)-1,27,58,68,69; II(iv)-48;
III(i)-43; IIl(ii)-93; IIl(iii)-2,97;
III (iv)—11,13; III (vii) -67; Ill(viii)-
69; IV(ii)-19 ; IV(iii)-64; IV(iv)-5,
17,41,61.

General:

Dancing gana : II(iv)-49; II (v)-90; Ill(iii)-1,3,39,

80,88,105; IIl(iv)-30; TV(iv)-32,68.
 417

Dancing girls I (iii)-36; l(iv)-39,53; l(v)-67;

II(iv)-16,61,89; II (vii)-33,43,74;
III(iii)-lO,52; III (vii)-23,65;
IV{iii)-28.

Gaines -
Boxing IV(iv)—46

Paceis II(iii)-36

Wrestling I (v) -11; IV (iii)-41; IV(iv)-45.

Hunting I{ii)-21; I(iv)-57,64, Il(ii)-51;

II(iv)-72,73,74,75,76,79; III(ii)-8,
11,12,13,17,35,50; IV (ii)-ll, 12,37,
52,74; IV(iii)-10,11, 12, 36, 39,52, 53 .

Kinnera & Kinneri II(iv)-90; II(iii)-100,101; Il(v)-64;

III(iii)-8, III(iv)-61,82,95; III(v)-
3,4,23; III(vii)-66; IV(ii)-18, 20;
IV(viii)-2.

Kolata Ill (iii)-53; IV(vii)-31.

Musicians Il(iii)-72; II(iv)-16,45,47,62,68,87,

89; III(iii)-10,52,53; IIl(v)-58;
III (vii)-65; III (viii)-27,40,71,72,73;
IV(ii)-45,20; IV(iii)-15,28,35.

Nude woman I (iii)-24; l(iv)-20; l(vi)-10.

Pilgrims II(iii)-33; II(iv)-4,6,8,9,10,11,23,25;

III (viii)-77; IV (vii)-3.

Pramadagana II (iii)-54, 55,75, 76; IIl(iii)-94;

IV(iii)-38.

Prameda women I (iii)-60; Ill(viii) -49 .

'1
 418

Seated sage-
On crocodile IV (viii)-24

on deer I(v)-53

on fish I (v)- 2; Il(v)-54y IIl(vii)-45?

IV(iii)-25? IV(ix)-7.

on Gajavyila Ill(iv)-27

on Lion I(v) -1

on scorpion III (vii)-45

on tortoise II (iii) -9

on Tiger II (vii) -5; IV(iii) -27 .

Ijivaliriga with II(iii)-41; Ill(iii)-18,70,93;

Abhayahasta
III (iv) -10; IV (iii) -3,6.

'Siva Temples I(ii) -9,10; II (iii)-26, 41,43, 44,92,97;

II(iv)-16,42,46,48,49, Il(v)~23;
III<iii)-36,69,78,90? Ill(iv)-6,22-26,
79,93; IV(iii)-3.

Tribals I(iii)-44? l(iv)-40,52? II(iv)-73/74?

II(v)-30? Ill(vii)-29,86; IV(iv)-29,30?
IV (iii)-24.

Woman doing penance I (iii)-28,75? I (v) -51? Il(v)-38?

on a stant
IIl(iv)-33.

Women soldiers IIl(ii)-90,95.