Gandhari, a unique rockfort of Telangana

Gandhari fort itself is a geological wonder to see: its sky-looking rock formations, deep gorges and narrow valleys inside the hillocks make the visitor filled with the thrilling feeling of deep sigh.

Hyderabad: Naikpod tribals living on the banks of the river Godavari celebrate an annual fair on the eve of Magha Pournami (February) at the unique rock-cut fort of Gandhari near Mancherial.

The Name Gandhari

As part of visiting the Jatara the visitors get amused to see the wonderful architecture of the rock fort called Gandhari Khilla. The history of the Khilla is shrouded in many mythical accounts. The post Satavahana kings – Kandaras –ruled from Kandarapura. Even the Pallava king Anandavarma is said to have ruled from the same Kandarapura. K. Gopalachari, a well known historian, wrote that
even the celebrated kings Kakatiyas migrated from Kandarapura. The post Kakatiya feudatories of Padmanayaka kings undertook several constructions in the fort which can be seen till date. However, the Naikpods believe that Gandhari is Peddamma to their Lord Bheemanna, the second of Pandava brothers. They worship the goddess Peddamma.

The Rock-cut Fort in History

Gandhari fort itself is a geological wonder to see: its sky-looking rock formations, deep gorges and narrow valleys inside the hillocks make the visitor filled with the thrilling feeling of deep sigh. The visitor will be greeted by a small stream of water running through the hills and hill-bounded Medi Cheruvu (tank).

The name of the tank and several inscriptions of 12 th century A.D. found in north Telangana prompt historians to say that the Medi Cheruvu and the nearby village Medaram were constructed by Medaraja, a local king, in his name. An archaeological wonder here is the rock cut canal. It runs for a furlong distance from Medi Cheruvu to Jeedikota valley. There is a heap of iron slag, wastage of iron
industry, with the help of which the rock fort, cave temples, sculptures and canals were created here.

There are two rock-cut cells / temples which must have served as shelters to Buddhist Chaityas earlier. However, Bhairava sculpture was subsequently hewn beside the cells during the reign of Padmanayakas.

Almost opposite to these cells there was another huge cell hewn into hard rock and a line drawing was chiseled probably to depict Buddha. On 3.3.2005 a news appeared that some thieves unearthed a panchaloha idol of Buddha here and were arrested. It signifies the presence of Buddhism here.

After crossing the stream we come across a series of 3 rock-cut entrances flanked by sculptures of Bhairava and Hanuman which stand as testimony to the traditional practice of Padmanayaka rulers during 14 th and 15 th centuries. The first entrance has an awful sculpture of Mondi Bhairava. En-route to other entrances one will come across an elephant sculpture with a man hanging in its trunk. The
fourth and main entrance is the most wonderful gate cut into a connecting hillock.

Its left door jamb has a sculpture called Maisamma by the devotees. Naikpod tribals worship this deity as the chief goddess and conduct traditional pujas in front of the deity by temporarily drawing her figure in rangoli colours.

Then, one has to move up left to climb a series of rock cut steps to reach its pinnacle called Nagaara Gundu – stone of drum – wherefrom, it is said, royal attendants used to beat huge royal drums to keep people alert of hours and threats of outside foes during medieval times.

The Deities

The straightway from the Maisamma Darwaja will lead us to, to our left, a series of rock cut caves wherein seers are said to have observed penance once upon a time.

The caves are followed by two structural temples that appear to have been built during 12 th to 14 th century. The carvings of the temples are attractive enough to draw the attention of the enthusiasts.

These temples are followed by the chief temple of the fort – Naga Sheshuni Gudi. Its door jambs have been decorated with Dwarapalas and Jaalis in the Antarala in an appreciable style. The 7 hooded Naga sculpture is sculpted as holding Shivalinga in its folds. The huge sculpture is one of the finest sculptures of Telangana. The temple is pinnacled by a superstructure, the shikhara.

The Inscriptions

Almost opposite to this temple we find a sculpture of Lord Hanuman engraved on a rock surface, some 10 feet above the ground level. The sculpture is flanked by Shankha and Chakra. A Telugu inscription of 1403 A.D. is engraved on its right side. Its decipherment reveals that one feudatory (of Padmanayaka Kings) Sri Peddiraju Ananataraju presented the sculpture of Hanumanta along with Thirunamas to Lord Raghunayakulu. Another 1824 A.D. copper plate inscription reveals that Sardeshmukhs of Mutyampalli issued the Sannad to Sri Kova Baburao and Sri Kova Somuju conferring the post of Mokasi to collect taxes from the Gonds of Gandharla taluq and pay to the Sardeshmukhs.

As far as the memory of the locality is concerned the local Naikpod tribals have been holding their traditional worships here periodically. Several of the Naikpods living in this locality bear the surname Peddi(raju) and Sri Peddulu is still the chief priest of the Gandhari Jatara. These inferences lead us to surmise that the local Nakpod tribals must be the descendants of the chieftain Peddiraju who
might have also constructed the temple of Raghunayakulu, opposite to the sculpture of Lord Hanuman and the epigraph.

The Forgotten City

Further forward way will land us in a huge oblong basement called Pattanam which seems be the royal harem. Remnants of a series of steps, ponds, potsherds, etc. lie inside the Pattanam. Almost opposite to the Pattanam one has to climb a rock cliff to see rock cut wells (3) called Savatula Baavulu. Their finest finishing leaves us with wondered face. There we find Padmanayaka traditional sculptures
of Ganapati, Shivalinga, etc. which are in mutilated state now.

If we cross the Pattanam and move further we come across a deep rock cut well with steps and arrangements showing that once the Enugula Baavi (Elephant Well) served the purpose of drinking water for the people living inside the fort, with the help of Elephant-drawn-Mota (huge water lifting container). Or, the well might have been segregated for elephants. A stream coming from higher altitudes stores water in this pond-size well and flows across it running through a gorge
between two hillocks.

In about a furlong distance from Enugula Baavi we find a series of caves in a hillock towards our left side. One cave by name Gonthemma Pokkalu has two sections with pre-historic petroglyphs belonging to Mesolithic and Megalithic ages. The petroglyph motifs contain hundreds of pairs of feet, bullocks, horses, nets, oblong map (Patnam in the words of Naikpods), etc.

Thus, the unique rock cut fort of Gandhari is originally an abode of history, epigraphy, architecture and culture and subsequently became a center for the Jatara in which tribals and non-tribals also take part. It has future scope of developing it into a historical, adventurous and tribal tourist site with the potential of boating in Pulimadugu pond and Medi Cheruvu Tank nearby. The State Government is
supporting the Jatara with a financial aid for the past half decade.

Dr. Dyavanapalli Satyanarayana
(Telangana Historian)