The presiding Deities of this Kshetram God Mallikarjuna Swamy is one of the twelve Jyothirlingas and Goddess Bhramaramba Devi is one of the eighteen Mahasakthis and both are believed to be self-manifested. The unique feature of this Kshetram is the co-existing of Jyothirlingam and Mahasakthi in one Temple complex, which is the rare and only of its kind.
At this place the river Krishna flows through a deep narrow valley, approximately 100 meters wide and nearly at a depth of 1000 meters from the hill top. The river flows at a distance of 70 Km to the up of Srisailam and continues to flow in the same valley for a further distance of 80 Km to the down till it reaches Nagarjunasagar. The narrow flow of the river at such deep valley is fine looking and more pleasant near Srisailam where it is called as Pathalaganaga. Actually the river takes two repeated bends at Pathalaganga with in a short distance and makes a large stretch of high Plateau in each bend. The right part of it we have Srisailam and whereas on the left there is ruined Chandraguptanagara which is mentioned in the Skandapurana and also some of the celebrated Literary works of 12th to 16th centuries.
In the traditional Hindu mythology, this Kshetram is identified as the Kailasa on the earth and named as ILA - KAILASAM. Besides its mythical antiquity, Srisailam is also having a hoary historical antiquity. Starting from the Satavahanas who were the earliest rulers of Andhradesa, the region around Srisailam appears as a prominent religious centre and it continues to be so into the present times. The inscriptional evidences available at Srisailam are of the 12th century A.D and afterwards, which is very intriguing. However, the inscriptions belonging to various early historical places found in various parts of the Deccan and Andhra Pradesh, testify to its historical antiquity starting from first century A.D. In this small book the temple complex of Srisailam is analysed from the view point of chronology, art and architecture, sculpture and iconography.
History
Srisailam played a dominant role in our religious, cultural and social history from ancient times. According to pre-historic studies the habitational history of Srisailam goes back to about 30,000-40,000 years. Stone tools of that period are abundantly found at various places of Srisailam. The epigraphical evidences reveal that the history of Srisailam begins with the Satavahanas who were the first empire builder in South India and also the earliest rulers of Andhradesa.
The earliest known historical mention of the Hill-Srisailam can be traced in Pulumavi’s Nasik inscription of 2nd Century A.D. Malla Satakarani, an early member of he Satavahanas got his name after ‘Mallanna’ the deity on this sacred hill. The Ikshavakus (AD 200-300) ruled from their capital Vijayapuri, about 50 Km from Srisailam and so this Kshetram must got their patronage.
The Vishnukundis (AD 375-612) were the devotees of God Sriparvatha Swamy who was none other than Mallikarjuna Swamy, the presiding deity of Srisaila Kshetram. Most of their inscriptions contain the prasasti “Bhagavat Sriparvatha Swamy Padanudhyatanam”.
The Telagunda inscription of Kadamba Santi Varma proves that the Srisailam region was originally included in the Pallava Kingdom (AD 248-575) and subsequently formed the first independent principality of Kadambas (AD 340-450).
A part of the inscriptional evidences, the Architectural features of the temple complex of Srisailam attest the patronage of Chalukyas (AD 624-848). The Kakatiyas (AD 953-1323) contributed much for the growth of the temple. Several steps in regulating the temple management were taken during their period. In the reign of Kakatiya Prathaparudra datable to 1313 AD, the gift of 70 villages to Srisailam temple made from time to time be several emperors, kings etc., was executed properly for the maintenance of the temple. Mailamadevi, sister of Ganapathideva is said to have constructed the vimana gopuram of Mallikarjuna Garbhalayam.
The period of Reddi Kings (AD 1325-1448) is the Golden Age of Srisailam that almost all rulers of this dynasty did celebrated service for the temple. Prolaya Vema Reddy, the Reddi King constructedstepped path way to Srisailam and also Pathalaganga. Anavemareddi constructed Veerasiro Mandapam in which the Veerasaiva devotees cut off their hands, tongues, limbs with devotion and this practice is known as Veeracharam.
The Velama Chiefs constructed flight of steps at Jatararevu, en-route from Umamaheswaram to Srisailam. The major contributions and renovations at Srisailam were taken up by Vijayanagara Rules (AD 1336-1678). The Second Harihararaya of Vijayanagara empire constructed the Mukhamandapam of Mallikarjuna Temple and also raised a Gopuram on the Southern side of the temple complex. Srikrishnadevaraya visited the shrine in 1516 AD on his return journey after a war with Gajapathis and constructed Salumandaps on both sides of the car street. It also taken the credit of the construction of Rajagopuram of the temple by him. The fall of the Viajyanagara rule witnessed Srisailam and this Kshetram lost its glory.
In the year 1674 AD Chatrapathi Sivaji the great Maratha King visited Srisailam, restored the festivals of the temple under protection of his officers and taken up some renovations.According to tradition the north gopuram of the temple was caused by him, to be constructed.
Later the Moghal Emperors conqured this region and this place was given as Jagir to Nawabs of Kurnool.
After the fall of Moghal Emperors this place came under the control of Nizam of Hyderabad. When the Nizam cede the Kurnool District to the British East India Company in 1800 AD Major Manro took procession of the District and entrusted the management to the authorities of the District Court.
In 1929 a committee was constituted by the British Government for the management of the temple.
In 1949 the temple came under the control of Endowments Department and attained its past glory after it was opened by the road during the year 1956
ABOUT MAIN TEMPLE
The existing main temple is a huge complex consisting of separate temples of Mallikarjuna and Bhramaramba ,several sub shrines, pillared halls, mandapas, springs etc., This entire complex is fortified by the most impressive Prakaram wall of massive stones. The Prakaram wall contains four Dwaras ( principal gates) at four cardinals surmounted by the Gopuras. The eastern entrance is the Mahadwaram.
The centre of the temple complex consists of an enclosure bellow the level of the principal gates of the cardinals. This enclosure has Salamandapas at the northern and southern sides. The space between the inner enclosure and outer Prakaras walls was maintained gardens in olden days.
In the inner court yard there are Nandimandapa, Veerasiromandapa , the temple of Mallikarjuna, the temple of Bhramaramba and all are in a row from east to west. Some of the minor shrines such as the temple of Vriddha Mallikarjuna, Sahasra Lingeswara, Arthanariswara, Veerabhadra, Uma Maheswara and a group of five temples named as Pandava Prathista temples and a row of nine temples called as Navabrahma temples etc., are also located in the inner courtyard.
Nandimandapa
This large sized pillared Mandapa is situated immediately beyond the Mahadwaram. It is in square shape and has porches projected to the east, south and northern sides. Among the 42 pillars of this mandapa, the two pillars on each side of eastern porch and the central four pillars are of ornate designing and the remaining pillars are in simple type. The raised Adhistana of this mandapa is divided into compartments and the upper compartment is decorated with procession of elephants inter spaced by lotus medallions, fishes and swans etc., The Dwarapalakas are also carved at the upper compartment of the Adhistana on each side of the eastern porch. All these decorations are clearly of Vijayanagara period. The central portion of the mandapa is slightly raised and where a huge Nandi ( Divine bull) of 20’ by 10’ size lies facing the shrine of Mallikarjuna. The central portion of the ceiling has the figure of Nandiswara murthi( Siva and Parvathi riding on the bull ) surrounded by Dikpalakas on their respective Vahanas. The sculpting of Dikpalas on the ceiling is a rare feature .
Veerasiromandapa
This important structure is situated immediately to the west of the Nandimandapa, built by the Reddi King Anavema Reddi in the year 1378 AD. According to an inscription, this mandapa was constructed for the purpose of offering of their own heads, hands and tongue to the God by the Veerasaivas and this unique practice was named as Veeracharam. At present this open mandapa has 16 pillars and the low Adhistana is a simple structure. The central space of the mandapa is slightly raised and contain a circle in a square. The lower part of the stone ceiling has double shatkona in which a lotus set was carved. The inscription which relates the construction of this mandapa states that it was 38 pillared structure with a spacious central hall possessing arched thorana and flanked by dwarapalaka image. The inscription also describes the ceiling as a decorated one with lotus medallions. Unfortunately these architectural elements are disfigured including the number of pillars and the structure is totally altered.
The Mallikarjuna Temple
The temple of God Mallikarjuna is situated in the centre of inner courtyard and faces to the east. This temple consists of Mukhamandapa, Antarala and Garbhagriha.
Mukhamandapa
The Mukhamandapa is situated to the west of the Veerasiromandapa. It is an elaborated closed hall consisting of 16 pillars. This mandapa is also named as Mahamandapa and was built by the Vijayanagara king, Harihararaya – II in the year 1405 AD. There are three entrance gates with pillared porches on the east, south and north. All are these have decorated doorways and covered by the silver ornamented sheets at present. The Mandpa is extended 41.2 feet in length and 41.4 in width.
The base of this mandapa is a plain structure and the exterior walls above it are decorated with Devakosthas. These Kosthas are narrow and are not having any images. There are also latticed windows on either side of the porches. The interior of the mandapa has four rows of four pillars each. The central pillars are standing on a square which is slightly elevated. The lower part of the ceiling is divided into compartments and a big lotus was carved in the central one.
At the south – west of this mandapa there is four handed seated Vinayaka made of fine red stone and named as Ratnagarbha Ganapathi. Where as in the north – west, forty handed Veerabhadra holded with various weapons and four handed Bhadrakali are placed ,both of these are made with black stone and are in standing posture. This Veerabhadra is called as Sudarshana Veerabhadra. At the east of this mandapa there is a Nandi of black stone faces to the self emanated Jyothirlinga of Mallikarjuna.
Antharala
Unlike the Mukhamandapa, the antharala is simple and plain structure. Even though the mukamandapa and antharala are not separated by any specific entrance, it contains a two pillared entrance like structure. The front portion of the pillars are decorated with a silver covering having dwarapalakas on either side and several forms of Siva such as Chandrasekaramurthy, Arthanareeswaramurthy, Gangadaramurthy, Lingodpowermurthy, Somaskandamurthy, Nandikeswaramurthy and Nataraja one above the other. The antharala is roughly hundred square feet dimension in extent.
Garbhagriha
The Garbalaya with sixty square feet structure is having an ornamental entrance. On the lower horizontal jamb, a purnakumba along with a female deity holding a lotus bud is depicted where as on the top Gajalakshmi is shown . On the two vertical jambs, foliage is very artistically depicted. At the centre of the structure is located the self emanated Jothirlinga on a Panavattam. This Panavattam appears to be a latter addition around the Sivalinga which is about 25 cms. in height. The interior portion of the Sikhara of the Sanctum Sanctorum is plain without any artistic decorations.
The Vimana
This structure speaks about the relative antiquity of the temple proper. These in the form of a stepped pyramidal structure containing nine tiers gradually receding towards the top. A total of nine tiers are visible and at the central portion on all sides each pair of receding tiers are joined with Simhalalata sculptures. Just below the pinnacle, on all four sides, four Nandi sculptures are arranged. Below the purnakumba on the top, an eight pettalled lotus is engraved. This type of stepped pyramidal structures became popular during the western Chalukyan period and continuing in the succeeding periods of Kalyani Chalukyas and Kakatiyas in Andhra Pradesh.
The Chaya Someswara temple at Paanagal in Nalgonda District, the Swayambu temple in Warangal fort, and most of the trikuta temples of the Kakatya period, have these types of super structure. Because of these similarities, historians such as M. Ramarao, are of the opinion that, the Srisailam temple might have been constructed in 10th century A.D. However, on the basis of the Bayyaram Tank inscription of the Kakatya times. Dr. P. V.P Sastry have correctly identified that the present Garbagraha was constructed by the Kakatya queen Mailamamba in 1220-30 A.D. This queen, who was the sister of Kakati Ganapathi Deva, in the above mentioned inscription gloriously proclaims that, she constructed a temple for Siva, which is like virtual Kailasa. On the basis of her donative constructions at other places like Kolanupaka , Tripurantakam etc. It can be safely be presumed that, the present Garbhagraha of the Srisailam was constructed by her in 13th century. At present this Vimana Gopuram was gilded with Gold plates.
The Antiquity Of The Temple Complex
The Antiquity of Srisailam is linked with tradition. It is therefore difficult is identify the date of temple and the Gods enshrined therin. However an attempt can be made with available sources. Although, the puranas and other literary works speaks about the glory antiquity of Saisailam, the same cannot be attested on archeological and historical grounds. The Nasik inscription of Queen Naganika of the Satavahana dyanasty, while mentioning their extent of their kingdom, mention Sirithana as one of the important places in the eastern extension of the empire. This is identified with the range of hills, presently known as Sriparvatha, which are the Nallamalai hill ranges extending from Srisailam up to Nagarjuna Konda.
In first century A.D., Nagarjuna Konda is not known as a historical place and hence the Sirithana of this inscription is equated with Sriparvatha or Srisailam. The earliest inscription found at Srisailam discovered recently is a label inscription in sixth century A.D., Brahmi characters reading “Sarasa Paramathma” which is identified to indicate the name of a Siddha at this place, which indicate this place is known to be a Siddhakshetra by sixth century A.D.The Harsha Charita of a same period also terms Srisaila as a Siddhakshetra.
The Antiquity Of Bhramaramba Temple
According to our puranas Goddess Bhramaramba is one of the Eighteen Mahasakthis and it is said that this is the place where the neck portion of Sathi Devi was placed during Daksha Yagna episode.
The puranic antiquity of Goddess Bhramaramba again stands in puzzling position due to the lack of historical and epigraphical evidences. None of the inscriptions prior to fifteenth century attest to the existence of the Sakti temple at this place. However, literature, attests to its existence as Adi Sankara have written some of the poems in his Sivananada Lahari in praise of goddess Brahmaramba. It is a well known fact that the worship of the female element is the earliest form of religion in the entire world. The Linga worship along with the Mother goddess worship is known right from the Indus Valley times. As such, the existence of a Siva temple at Srisailam presupposes a Sakti temple as early as first century A.D. and so Goddess Bhramaramba is not a late innovation, as some scholars think.
The Mastya Purana states that Srisailam is the seat of Mother Goddess Madhavi. Some of the historians are opined that the Puranas such as Mastya Purana etc., believed the have been compiled during the period of Gupthas i.e before the middle of the 5th Century A.D.
A tantric work Matangi Tantra datable to fifteenth century A.D., speaks about a Matangi temple at Srisailam. This in course of time might have receded into the background to come back into lime light on during fifteenth century. An inscription dated 1492 A.D., at Srisailam mentions that one Udayagiri Appanayya constructed a flight of steps from the southern entrance of the Malikarjuna temple up to the Brahmaramba temple. In another inscription dated 1531 A.D, engraved on pillar of Virasiro mandapa states that one Maalappa Naidu donated fans to Lord Malikarjuna and silk sarees to Goddess Brahmaramba Devi. The renowned poet Srinatha of 15th century gloriously describes the goddess Brahmaramba of Srisailam. The Maratha King Sivaji is said to have received the sword from the goddess Brahmaramba for the preservation of the Hindu Dharma. The local tradition ascribes the construction of the Northern Gopura was caused by him.
Minor Shrines
The spacious complex of Srisailam temple was embellished with several minor shrines by various ruling dynasties, military chiefs, rich merchants, female members of the royal families and so on. Among the minor shrines mention should be made to the temples of Vriddha Malikarjuna, Sahasralingeswara, Arthanariswara, Nava Brahma, Uma Maheswara, Rajarajeswari and Rajarajeswara, Virabhadra and Kumaraswamy. These are located in various parts of the temple complex around the Malikarjuna temple. Vriddha Malikarjuna Temple
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