ENVIRONMENT, HISTORY AND IDENTITY OF THE PEOPLE OF TELANGĀNA
………Dr. D. Satyanarayana
Professor Yellampalli Vaikutham opines,
“--------regional consciousness serves as backbone and nerve center of identities”.
In turn, as he views again,
“It is a group identity which explains nationalism or sub-nationalism, i.e., regionalism”.
Thus, in essence, the identity of a group of people or of a region differentiates them from that of others even within a nation. This applies to the people of Telangana region also whose identity was/is different from other regions of Andhra Pradesh in particular and
India in general.
Identity is not of sudden; it is an evolutionary process; i.e., a group of people acquires a special identity, (to be) different from other, although their historical culture which is, in turn, determined, inevitably to the major extent, surroundings, i.e., environment of their territory where they live. This is why the term, nativity, is associated with a group of people when we talk of their identity.
Thus, on the whole, it can be summarized that the identity or the nativity of a people of a region is the essence of their history which is, in turn, the consequence of their environment. In other words, rhetorically, if environment is a base history is its structure and identity is the latter’s decoration.
Identity of the people of a region differentiates them from others in three contexts:
1. their superiority over others in a few or more cases,
2. their inferiority to others in a few or more cases, and
3. their peculiarity from others in a few or more cases.
All of these can be understood only by an inquiry of their history and environment, the latter because it is the root of the former, as already mentioned.
Thus we have to study the history and the environment of the people of telangana in case we want to know their identity. Not only we are curious but also we must do the job, because it is added fuel by their constant struggle for identity for a over a period of five decades. And it would be proper to starting from the base, i.e.,
ENVIRONMENT
After a sufficient empirical study we can summarise the chief physical features of Telangana and their corresponding effects on its policy, economy, society, culture and so on, as fallows:
Mountains:
The region of Telangana is full of mountains consisting of
Nirmal Range,
Balaghat Range, Kandikal Hills, Amrabad Hills, etc. This is known not only from geological study but also from the contemporary terms,
trinaga, Asmaka, etc: the former word,
trinaga, from which the term
tenugu or
telugu may have been derived, means ‘land of three mountains’; and the latter word, Asmaka, one of the two “
Janapadas” of Deccan or South India and the first ever kingdom of Telangana, denotes ‘stony region’. Thus it is clear from all sources that the region is locked by mountains from all sides. The main consequents were four: one, an isolated and independent polity has been developed; two, because, no invader could enter the region; three, the mountains or hill-tops have been converted into forts and
Vanadurgas (forest forts) as in the cases of Orugal, Golconda, Devarakonda, Mannanur, etc. which gave the kings security and strength to extend their territorial limits as in case of Satakarni I who thus not only became
Asmakadhipati but also
Daksinapathapati.
The Achaean rocky table land and traps of Telangana were better suited for the occurrence of thick forests, minerals and soils—red, black and laterite, mostly infertile. Forests in this region (especially Godavari valley & Nallamala) existed in pre-historical times itself, when they were abodes of in course of time they were submerged beneath the upper layer of the earth along the
Godavari valley and formed coal mines which are being exploited from the last 7 decades in Singareni and Srirampur regions. Despite their submergence they flourished till recent times through historical times. Thus for example, it is said, in Kakatiya times,
“A squirrel could reach Bhadracalam from the neighbourhood of Pakala (tank) by leaping from tree to tree”.
Even today the forests of Manthani-Mahdevpur region and of Nallamala-Erramala region are well-known for their thickness and produces. Thus Telangana, being top in forest area in Andhra Pradesh even at present, is supplementing the income of the state and supplying rare forest products and raw materials such as
beedi leaves, bamboo, wood, etc. for various industries. This kind of occurrence of thick forest including mountain ranges did not allow social mobility and interaction on a large scale. The result is: people of region remained as tribes only as they did not undergo S
anskritisation. This led to prevalence of tribal culture and belief system in the region. This can be attested, for instance, in the Medaram
jatara (bi-annual folk fair) which is said to be the most famous
jatara of its kind in
India. The same tribal incense can also be traced in offering
puja to the deities, Kakati, Bhadra in Kakatiyan times, Yadagiri-Narasimha, Komuravelli-Mallanna, Salesvaram- Lingamayya, Cinnayya-Peddayya of Laxettipeta region, etc.
The table land or plateau of Telangana is also famous for its minerals such as iron, cement-raw material, soap-stone, gold and diamond, etc. right from ancient times. Archaeological evidence reveals the ancient iron mining activity in taluqas of Armur, Peddapalli, Jagtial, Jangaon, Siddipet, etc. Many Megalithic kilns have been unearthed in these places. The iron and steel of this region called ‘Indian wootz’ was well-known through out Eastern world. It would have been exported from Konasamudram iron smelter in Adilabad district, for example, for Damascus steel. Many Romans and Persian visited the region for the wootz. This has been attested also by the presence of Roman coins through out the region. And taking advantage of this armoury the Satavahana kings could establish empire.
Likewise, Kautilya wished to maintain communications with this Daksinapatha ‘for the sake of its diamond and gold mines, pearl and chank fisheries and numerous opulent marts. And the world was once curious at the
Golconda kingdom for its gold and diamond mines. In the same way, the world is indebted to Telangana for gifted it with the Kohinoor Diamond. Similarly, cement industries have been established in second half of last century in Mancherial, Devapur and Basanthnagar to make use of the concerned raw-materials occurred in the region. The Britishers were lured by the mineral wealth of Telangana which resulted in the laying down of railways to drain the wealth.
As the region of Telangana is full of hills and forests no fertile soils have occurred. The main soils of the region are: red soils, black cotton soils along with the river valleys and laterites along the western strip of the region. Based on the produce of cotton from the black soils Warangal became famous for its artistic production of tiwachis (mats) and Pochampalli, Gadvala, Sirisilla, etc. are still well-known for their cotton and silk clothes. A weaver from Sirisilla did show the greatness of the workmanship of Telangana weaving by producing a sari which is fit in a match box.
Expecting this there are no merits of Telangana soils. They are infertile and dependant upon rains. If rain falls nobody could help. Moreover, though abundance of water from the greatest rivers like Godavari,
Krishna and their tributaries flow through this region they were not utilized, one of the main reason being the rivers flow in deeper courses in between mountains so as not to be lifted towards plain lands. No attempt has been made to top the river water until early 1930s when for the first time the Nizamsagar project has been completed on modern/massive lines. Of course, Kakatiyas had constructed huge tanks like Pakala, Bayyaram, etc., but they served limited purpose yet.
As a result, rabi cropping pattern became the chief agriculture feature of Telangana. Thus until 2—3 decades back the staple food of Telangana was based on rabi crops. That is why rain failures have been followed by famines and starvations still it is scenario of Telangana-today. And finally Telangana did not have access to sea-world as a result of which they remained aloof from the outside overseas world and the consequences, trade and commerce, Sanskritisation, Westernization and Globalization.
POLITY
Modern political scientists names it a ‘state’ if it possesses four features—people, territory, government and sovereignty. Such states did emerge from Telangana, but as there is ambiguity regarding the names of first two it is necessary here to make it clear before knowing the political identity of Telanganis.
At least from the times of Brahmanas Andhras have been living in Telangana region. Historians have recognised Andhras as Satavahanas who hailed from Kotilingala in Karimnagar district according to archaeological evidences. As Satakarni I was titled Asmakadhipati and Daksinapathapati we can say he extended his empire from Asmaka region, i.e., Nizamabad area. Also the statement that ‘Satavahanas spread from Telangana to west, south and even north and east’ shows that Andhras spread from Telangana established their power over the present Andhra region. Right from first century till 20th century we come across numerous evidences—inscriptional and literal—but merely they show the span/extent of spread of Andhras or Telugu people and their language. This explains the reason why Vidyanatha of early 14th century Sanskritised various variants of the term ‘Telugu’ as ‘Trilinga’ and explained as the term was derived from the existence of trilingas in the then territory.
The term, ‘Telangana’, is probably first coined by Abul Fazal in Ain-I-Akbari in 16th century. And it implied the present, ‘Telangana’, from Asafjahi/Nizam’s times, i.e., 18th century as an administrative necessary to denote the Telugu-speaking region.
All the five great kingdoms which only ruled over the Andhra Pradesh have originated in Telangana in addition to Asmaka
janapada. They are: 1. Satavahanas from Kotilingala, 2. Visnukundis from
Indrapalanagara, Nalgonda district, 3. Kakatiyas from
Warangal, 4. Qutbshahis from
Golconda, and 5. Asafjahis from
Hyderabad. And also, according to some, the Vijayanagara Empire was established by two generals of Kakatiya kingdom.
One of the two
janapadas in south
India, Asmaka
janapada, falls in Bodhan (Potan). It was the first political system in Andhrapradesh. The janapada occupied central Godavari
valley between
Nirmal Range in the north and the
Balaghat Range in the south. Megasthenes wrote that the Andhras had many villages, 30 walled forts/towns and a huge army which was next only to that of Mauryas. Thus, though it is clear that the Andhras were the mightiest kings in the south they had to accept suzerainty of Mauryas until the reign of Asoka the great. Because they were mighty enough immediately after the collapse of Mauryas or Asoka they proclaimed independence and extended their kingdom into the one and only greatest empire under the name Satavahana. Their empires reign touched all the three rivers of the peninsula (
thrisamudratoyapitavanana). It is also said that they invaded even Magadhan empire in the north. After Satavahanas, Visnukundins ruled over almost all the present Andhra Pradesh.
It was Kakatiyas (Rudradeva and Ganapatideva) who virtually brought the present whole Andhra Pradesh under one yoke. Similarly Qutbshahis and Nizams controlled almost all of the present Andhra Pradesh thus giving political diversity to the region.
One of the features of Telangana-originated right from the time of Asmaka janapada till the movement of Telanganis for separate chief of Kakatiya kingdom were allowed in several cases to remain independent. Even after the subjugation of Prataparudra II in 1323 to the Delhi Sultans Kakatiya Nayakas (Kapaya, Prolaya, etc.) fought hard and could retain their independence. Moreover, some of them went to further south and uprooted the presence of the sultans and established Vijayanagara Empire. When the Rajakars they tried to establish/perpetuate Muslim rule in the region the Hindus under various movements not only rose against them but replaced their arrogant rule permanently.
Another important feature of Telangana kings is dharmic rule. It is revealed, for example by their persuasion of yagas. And, Kakatiya Rudradeva or Prataparudra is said to have composed “Nitisastra”.
SOCIETY
In any society in general there would be social oppression upon women and lower class people. But largely it was not the case with the people the Telangana where historically women were treated on par with men and lower sections did claim equal independence parallelly with upper section of society in almost all the social-religious matters. On observing the names of Satavahana kings and the politico-religious exercises of Naganika, Balarshi, Gautami, etc. we can understand how important role was played by women in Satavahana kingdom which thus acquired matriarchal nature. More or less the same role was played by Viriyala Kamasani, Rani Rudramadevi, Machaldevi, Sammakka, Sarakka, etc. during the Kakatiyan times. In other words, women played an independent role especially in there two mighty kingdoms. If any inequality had prevailed in the region that had been wiped out by the spread of Buddhism, Jainism, Virasaivism, Kapalikas, Kalmukas, Tantricism, etc all of which propagated rigorously equality by waging campaign against casteism and gender inequality. Tough devadasi system and prostitution were in prevalence they run on voluntary and non-exploitative lines.
In medieval times Telangana came under the reign of Muslims, Qutbshahis and Asafjahis. Some of them invited from shias from
Persia, Moplahs from Kerala to proliferate their population. Even then the Hindu natives of the region could co-exist with them thus participating in their urs festivals, visiting Sufis and so on. As a result, a few new castes also came into existence. For instance, the caste
dudekula is formally Islamic but practically Hinduistic. Muslims also loved the native Hindus so much. So, in some cases as is evident from the story of Bhagamati that the capital city (
Hyderabad) of the kingdom, Qutbshahi was built on her name. But side by side, exploitation of women also started in this period in
zananas, prostitutes’ streets, etc., but this was the case all other contemporary states in
India. Thus Hindus and Muslims co-existed in peaceful manner until the rajakaras brought out the concept of communal arrogance and proselytized 18000 harijans with sword. It is the Muslim rulers who of their own community. Mainly these two reasons were responsible for the replacement of Muslims rule in Telangana.
RELIGION
In Telangana, all the other main-stream religious practices have been practised in addition to a few other particulars practices: They are: one, it is said that south India has been civilized by rishi Agastya, but he started his job in Telangana from Basara Jnana Sarsvati Devi through Chennur and Kalesvaram towards river Krishna. Two, all sections of the society enjoyed religious freedom. For examples, there are mathas of 18 jatis (or castes) in Kolanupaka group of temples which were constructed in early medieval times. Three, all the religious sects of the country—Hinduism (Vaisnavism, Saivism & Saktism) Buddhism, Jainism, Kapalika, Kalmukha, Virasaivism, Tantricism, etc—had existed in Telangana. They all fought for and brought in equality in all respects. Thus Telangana has under religious diversity and toleration, to some extent. Four, Telangana cultivated the rare cults of Hinduism—Jnana Saraswati at Basara and Surya at Alampuram, Akaram (Nalgonda district) and other places. Another chief feature of Telanganis is adopting local or tribal deities like Sammakka-Sarakka, Pochamma (Poleramma), Maisamma, etc. equally with the Sanskritised deities.
CULTURE
On the basis of inscriptional sources it can be said the final form of telugu language has been standardized in Telangana during the reign of Kakatiyas. It was in Kridabhiramam, the street play written by Telangani (Vallabhirayadu) on/in Orugal, that the eulogy, desa bhasalandu telugu lessa (Telugu is the best of all national languages), has been emphasized proudly later on the language is called, ‘Italian of the East’.
But later on the language had to confront Persian and Urdu languages during reigns of Qutbshahis and Asafjahis respectively. Telanganis also can claim their initiative to start first university (OU) which introduced local language as medium at university level. The most propounding result is: Telugu phonetic accent differed from its origin. And a few Persian and Urdu words entered the language consequently the Telugu of Telangana is varied from that of the present Andhra and Rayalaseema regions. Subsequently this was recognized by linguists and philologists, but they did not standardize it and applied to the whole Andhra Pradesh. Here we can see their and administrators bias. They did agree that the language of capital iety must be standardized; in that case the language of
Hyderabad which lies in Telangana is supposed to be standardized, but it was not done. Moreover, the people of present Andhra are humiliating Telangana in media. Initially, Telangana intellectuals expressed their grief this humiliation, thus, for example, one opines,
“While we (Telanganis) have our own dialect of we have to do slavery to the dialect of
Krishna district”.
But the autonomy-loving Telanganis could not bear the linguistic arrogance of any other peoples.
Thus, as measure of protecting and preserving their linguistic identity they waged struggle against Marathi-speaking people and Nizams in the first of 20th century and against the Andhra from the second part of the century till today.
LITERATURE
The most significant feature of Telangana literature is its independent nature. Through out the historical times it was not influenced by Sanskrit, Persian, Urdu, English or Bengali as it was the case with Andhras literature. Moreover, Telanganis were the ones who created/initiated many poetic concepts & trends (prakriyalu) in the Telugu literature which have influenced the literature of other languages like Kannada and Sanskrit. They wrote in peoples’ language (desi) for peoples’ sake on peoples’ concepts.
Thus Gunadhy was the first peoples’ poet in
India, because he wrote Brihatkatha in early 1
st century first time in the then peoples’ language, i.e.,
Paisachi, on peoples’ lives, i.e., folk stories. Unfortunately the work is lost but it was again fortunately restored, to the major degree by once again Telangana poet Somadeva Bhattu in the early medieval times in Sanskrit; the work is Kathasaritsagara.
The first work on Telugu prosody (chandassu) “Janasraya Chandovicchitti” has been composed by Madhavavarma, the Vishnukundin king of early 7th century. For the work first time it mentioned the features of Telugu poems viz., Sisam, Gitam, Kandam, etc.
The virtual birth place of Telugu literature lies in Vemulavada-Dharmapuri region of Karimnagar district, because there emerged the trend-setting poets and poetry. On the close study of the inscription of Kurikyala, not far from Dharmapuri expert scholar have concluded:
1. Kannada
adikavi (first poet),
Pampa, wrote Kannada
adikavi (first poetic work), “Vikramarjuna vijayam”, here under the patronage of Vemulavada Calukyas around the mid-tenth century A.D.
2. Pampa’s brother, Jinavallabha, wrote first Telugu poems (3 Kanda poems) here.
Thus the inscription conforms that if not around the early 7th century as is revealed from Janasraya Chandovicchitti first Telugu poems were composed at least in mid-10th century.
From other sources we know that Jina Vallabha’s friend Malliya Recana composed Kavijanasrayam, a work on Telugu prosody, after studying which Nannechoda author red the first Telugu Kavyam, Kumara Sambhavamu. The work Kumara Sambhavamu is known for three initiatives:
1. It decided and distinguished in between marga, desi and vastu kavitvas (poetries); it was written in desi poetic style,
2. It was composed in janu Tenugu or janu Tenungu (i.e., peoples’ Telugu), and
3. It enumerated for the first time the ashtavidha varnas (8 types of admirations) thus becoming the predecessor to the later prabandha kavyas (creative works).
Thus, it is not Nannaya but Nannechoda who is the adikavi (first poet) of Telugu literature. For that matter Vemulavada Bhimakavi also preceded Nannaya or at least he was his contemporary. It is said that Bhimakavi showed his work (Raghavapandaviyam?) to Nannaya who perished it later on, Pingali Surana also confirmed this indirectly by saying that Bhimakavi also wrote Raghavapandaviyam with great merit, but it was not extant by his time itself. Bhimakavi is also said to have composed works like Nrisimhapuranam, Satakanthara Ramayanam, Haravilasam, Basavapuranam (Kannada) including Sumati Satakam which is rendered even today by every common man too.
Palkuriki Somana (Janagama
taluqa of
Warangal district, 12
th century) was versatile genius and hence he could initiative many ‘firsts’ in Telugu literature as follows:
1. Satakam—Vrsadhipa Satakam
2. Sisalu—Cennamallu Sisalu
3. Udaraharanam—Basavodaharanam—first such work in sanskrtam also
4. Ragadas—Basava Ragada
5. Astakam—Basavastakam
6. Stavam—Somanatha Stavam
7. Gadyas
8. Yaksaganas
9. Biographical history—Panditaradhya caritea
--Basavapuranam
10. Anudhava Saramu—Contains visesa vrttams (Sanskrit or marga style poems) and caturvidha kandam, the latter is the initiator of citrakavitvam (a prakriya in Telugu).
11. He first time applied the term, telu(gu, to the language of the region.
And, Nannechoda and Polkuriki Somana were the first bhakta kavulu (Saiva bhakti poets) and praja kavulu (peoples’ poets because they wrote in peoples’ language and concepts). They wrote many languages—Kannada, Sanskrit in addition to Telugu. They did not receive any royal patronage unlike later poets. Unlike Nannaya and Tikkana they propagated new religious sect Virasaivism which treated, first time, women and lower caste people equal with the rest of the society. Thus taking into consideration and Palkuriki Somanatha mahakavi, not their counterparts Nannaya and Tikkana respectively.
Though the literary language in the present Andhra went away from the spoken language during 1100 to 1400 A.D. it was not so in the case of Telangana. Even after that Telangana poets like Bammera Potana (Warngal district), Bhakta kavi Ramdas (
Golconda), Kandukuru Rudrakavi (Nalgonda district), etc. continued to write on
bhakti concepts enabling the common people to recite their poems even today. This tradition has been percolated down into the modern times too. Thus Dasarathi Krishnamachrya’s songs for example, “
Khushi khushiga navvutu……” and “
Na Telangana koti ratanala vina” are known to every Telugu person. Likewise, Dr. C. Narayana Reddy has been writing
gazals which can be popularly sung. Similarly, it we observe keenly the work of Professor B. Ramaraju on
janapadas (folk songs) we can understand how the Telangana
janapadas are qualitative.
ARTS
In the field of fine arts also Telanganis did not lack behind, instead they spread some of their artistic merits in the other regions. Telangana devadasis had much demand in the medieval times for their dancing merits in the most popular temples like Puri Jagannatha. Some scholars have opined that the Gomathesvara idol of Sravana Belagola might be the imitated replica of the idol of a Digambara Jaina tirthankara that laid down broken in Bodhan. As most of the temples of Telangana represent folk traditions/beliefs as mentioned earlier their artistic features (of sculptures, icons, architecture and paints) also denote mundane affairs to the major extent unlike the non-Telangana temples. Also, Telangana did possess, more than that of others, the most varied art and artistic contribution of all other religious sects.
STRUGGLE FOR IDENTITY leads to struggle for Separation:
As we have seen the people of Telangana have possessed their own independent identity in all respects. It is undermined initially by Marathis and Asafjahis on linguistic and eco-cultural bases and now by the present so called present Andhras on the latter basis. As a result Telangana people rose against the same.
Thus the Telangana people’s struggle for identity has been started against the linguistic arrogance of Marathi-speaking people in
Hyderabad on
12th February 1922 in the name of Andhra Kendra Jana Sangham. Initially they tried to preserve, etc. Gradually they shifted their focus on to their economic backwardness for which not only the Nizam’s administration but also the non-Hyderabadi employees were responsible. In other words, the actual struggle for Telangana welfare has been associated with economic backwardness. Or more specifically, it is said,
“It was the employers who tended to cultivate the banjar lands of Separate Telangana”.
Their struggle is named Mulki movement, because
mulkis (natives of
Hyderabad) waged the struggle for mulki-favoured rules. The then Nizam-VII acceded to their demand. This movement was supported/ participated by the native Muslims, because it was not the question of religion or caste but the struggle for survival.
The demand for separate statehood for Telangana on economic reasons has been accepted by the Fazl Ali Commission and recommended its SRC (State Recognisation Committee) report also. Yet it was not done in practice, instead Telangana was merged with Andhra and Rayalaseema despite considerable resistance from the Telanganis. Their mere desire for naming the newly emerging state as Andhra-Telangana (which was also recommended by the Join committee of SRC) was also not meted out to.
Further, after the emergence of Andhra Pradesh many agreements and official paper decisions such as Gentlemen’s Agreement, Six-point Formula, Presidential Order, Supreme Court Ruling, etc., which favour the economic conditions of Telangana, were neglected and the jobs of Telanganis have been grasped by Andhras. For example, Telanganis, on the proportion of their population, have to become 5.3 lakhs employees, but at present they are only 2 lakhs; this is largely due to the inclusion of the Andhras into their positions.moreover , the economic resources of Telangana are not being utilized for Telagana but for other regions of Andhra Pradesh. Thus regional disparities became acute amongst the regions at the cost of Telangana.
The same bias and the respective backwardness is in the field of education also. As a result, Telangana students are not in a position to compete with their counterparts in the Andhra. This was the opinion of the Supreme Court also which hence recommended for the separate hood for them. Nobody could listen to the highest court also. As a result, Telangana students and their teachers also rose against the concerned by forming into various organizations like Telugu Students Federation, TLSO, etc., in
Osmania University in 1991 and their units in
Kakatiya University in 1992. In fact the movement for separate Telangana has been started by students in
Viveka Vardhini College in
Hyderabad on
6th December, 1968; then it was picked up by the Telagana Praja Samiti which continued till the end of 1972. Teachers and Professors also are establishing intellectual forums like Forum for Telangana Studies and Center for Telangana Studies and conducting National Seminars like this. When asked Prof. P. L. Vishveshvara Rao, who is also an important activist from the beginning, has summarized the aim of the struggle,
“We will have control over our resources, jobs and education”.
Though the movement gained momentum and mass support to achieve better results, for example, as in the case of 1971 mid-term Lok Sabha Elections ( 10 out of 14 MPs were elected from Telangana ), the entrance of Rao-Reddy domination into the movement is largely responsible for the delay in achieving its ultimate destination, separate Telangana. At this juncture the Andhras or the political leaders who do not wish the consequence to take place they have to take measures to recognize and respect the Telanganis’ identity and to improve their economic status.
'కదిలె' ప్రాంతం ఎంత బావుంటుందో తెలుసా? ఒకసారి రాకూడదూ'' అని బంధువులు చెబితే ఆదిలాబాద్ జిల్లాలోని ఆ ఊరికి మొన్న దీపావళి సెలవుల్లో వెళ్లాం. హైదరాబాద్లో ఉదయం 9 గంటలకు బయలుదేరిన మేము 210 కి.మీ. ప్రయాణించి.. మధ్యాహ్నం 12.30 గంటలకు నిర్మల్ చేరుకున్నాం. అక్కడి నుంచి భైంసా రూటులో 12 కి.మీ. తిరిగి కుడివైపుకు మరో మూడు కిలోమీటర్లు వెళ్లగానే ఎత్తయిన సత్శల కొండలు ఎంతో అద్భుతంగా కనిపించాయి. కొండల మధ్యలో నుంచి వెళుతూ.. రెండు మూడు పల్లెలు దాటిన తరువాత ఒక లోయలో ప్రశాంతమైన ప్రకృతితో మమ్మల్ని స్వాగతించింది.. 'కదిలె'.
ఆలయానికి తూర్పు వైపున తప్ప మిగతా అన్ని వైపులా ద్వారాలున్నాయి. ఉత్తరం వైపున్న ద్వారానికి ఇరువైపులా ద్వారపాలకులైన శృంగి, భృంగి విగ్రహాలున్నాయి. వాటిని దాటి ఆలయం చుట్టూ ప్రదక్షిణ చేస్తున్నప్పుడు మనకు కోష్ట విగ్రహాలుగా బ్రహ్మ, గజానన, ఉమామహేశ్వరి, వరాహావతారం, విష్ణు విగ్రహాలు కనిపిస్తాయి. ఆలయానికి ఆనుకుని ఈశాన్యంలో దక్షిణాభిముఖంగా అన్నపూర్ణ మాతా మందిరం ఉంది. ఆలయం ముందున్న నవరంగ మంటపంలో శిల్పకళతో అలరారే నంది విగ్రహాన్ని కూడా ఏర్పాటు చేశారు. ఈ నంది చెవిలో మన చెవి పెట్టి వింటే 'ఓం నమః శివాయ' అని వినిపిస్తుందని పూజారి చెప్పారు.
ఇక్కడున్న దేవుని పేరు పాపహరేశ్వరుడు. సామాన్యులు 'పాపన్న' అంటారు. భక్తుల పాపాలను హరించే దేవుడు కావడంతో ఆ పేరు వచ్చింది. ఈ దేవాలయమున్న కొండల పేరు సత్మల కొండలు లేదా నిర్మల కొండలు. సత్+మల అంటే 'మంచికొండలు' అని, నిర్మల అంటే స్వచ్ఛమైన కొండలు అని ఏదైనా అర్థం ఒకటే. ఈ ప్రదేశాన్ని దర్శించినవారికెవరికైనా ఇక్కడి కొండలు, లోయలు, చెట్లు, గాలులు ఎంత స్వచ్ఛంగా ఉన్నాయో, అవి మన ఆరోగ్యానందాలకు ఎంత ఉపకారం చేస్తాయో అనుభవంలోకి వస్తుంది. పరిసరాలను పరిశుభ్రంగా ఉంచాలని చెప్పే బోర్డులు కనిపిస్తాయి. అంగ వస్త్రాన్ని తీసేశాకే భక్తుల్ని లోపలికి అనుమతిస్తారు.
ఆలయం వెనుక పారుతున్న సెలయేరులో ఏడు గుండాలు ఉన్నాయి. వీటిని సప్తర్షి గుండాలని, జీడి గుండాలని కూడా పిలుస్తారు. ఔషధ మూలికలను కలుపుకొని వస్తున్న నీరు జీడి రంగులో ఉండడం వలన ఆ పేరు వచ్చింది. మొదటి గుండం పేరు ఋషి గుండం. ఇది 18 చెట్ల మహావృక్షం కిందుగా వస్తున్న నీటిసారంతో ఏర్పడింది. ఈ నీటిలో కొన్ని దినాలు స్నానం చేస్తే సంతానం కలుగుతుందని, సుఖరోగాలు నశిస్తాయని, ఈ నీటిని పంట పొలాలపై పిచికారీ చేస్తే చీడ పురుగులు నశించి దిగుబడి పెరుగుతుందని స్థానికుల విశ్వాసం. ఈ చెట్లన్నీ మన ప్రాచీనులు సంతాన సాఫల్యతకై చేసే ఆయుర్వేద చికిత్సలో మూలికలుగా వాడేవే కాబట్టి ఈ విశ్వాసం వెనుక శాస్త్రీయత కూడా ఉందేమో. ఉదాహరణకు, వేప కీటక నాశిని. మేడి చెట్టు ఇనుప ధాతువునిస్తుంది. ఈ రోజుకూ డాక్టర్లు గర్భిణులను ఎండిన మేడిపండ్లను (అంజీర్) తినమనడం, వాటి ధాతువులతో చేసిన ఐరన్ సప్లిమెంట్ మందు గుళికలు ఇవ్వడం గమనార్హం.
ప్రధాన ఆలయానికి కొంత దూరంలో మరో చిన్న ఆలయముంది. దాన్ని ధ్యాన మందిరం అని పిలుస్తున్నారు. ఆలయ గర్భగృహానికి ఇరువైపులా రెండేసి చిన్న గదులున్నాయి. ఆ గదులు ధ్యానం చేయడానికి ఉద్దేశించినవని చెపుతున్నారు. కాని సూర్యగుండం మెట్ల మీద, ప్రధానాలయం కోష్టాల్లో శివునితోపాటు బ్రహ్మ, విష్ణు, అన్నపూర్ణ -ఉమ, గణపతుల విగ్రహాలు ఉన్నాయని గుర్తు చేసుకుంటే, ఈ ఐదు దేవతల మతాలను పంచాయతనం అంటారు కాబట్టి ధ్యాన మందిరంగా పిలుస్తున్న ఆలయం మొదట పంచాయతన ఆలయమే అని చెప్పడానికి ఎక్కువ ఆస్కారం ఉంది. 
