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MAY 3, 1872.]
ANCIENT REMAINS IN THE KRISHNA DISTRICT.
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similar mounds also known as lanja dibbalu cover- as far as they can be deciphered, scenes from the ing similar Buddhist remains at Ghantasalapalam in history of Råma. There is the rape of Sita by Bandar Taluqa, and Brattirprola in Repalli Taluqa. Ravana, her search and rescue by Hanuman, the
There are also a number of copper Buddhist fight between Råma and Råvaņa, the defeat of figures in the Library at Bejwâ¢â. These were Råvana, etc. At one end of the hall is a gigantic found buried at Budhavani in the Repalli Taluqa-& figure repesenting Vishộu as Narasimhaswami place which retains traces of its origin in its name. stretched at length upon the seven-headed serpent, There are three images of Buddha, one seated under whose heads rise above his. There are two gigantic a tripple umbrella, two standing with the head figures at his feet in bas relievo, and a number of surrounded by a wheel or circle. There are also two others of sinaller dimensions. These appear to have copper shrines of which the images are wanting. been originally painted, for there are remains of Besides these there are a number of copper images paint in spots, representations of flowers between of the Buddhist saints, varying in size from one to the figures, which have been exquisitely done with two feet in height. These are beautifully executed,
Pre-Raphaelite minuteness. The only Buddhist and might bear comparison with Grecian or Roinan sculpture of figures I could trace was the representafigures for symmetry and design. Most of the tion of Buddha seated with a row of disciples oa figures have the caste thread, and the folds of the either side. This, however, the Brahmans affirmed dresses are very gracefully represented. Each figure was a representation of Vishnu and the Rishis. formerly stood on a pedestal of its own, but I am Leading out of the centre hall, there are other smaller informed that, as these pedestals bore certain char- chambers with more sculpture upon the walls. Many acters, probably the naines of the saints, they were of these have become quite obliterated owing to sent to Madras to be deciphered. They have never, the disintegration of the rock on which they were however, been returned. I presume they are in the cut. Others have been obliterated in modern times Government Central Museum. I would recoinmend with a free use of whitewash. On the fourth storey bringing the figures and these pedestals together is another hall with chambers leading out of it, with again. Each figure has a spike below the feet to more sculpture, but all the sculptures here are inuch fit into the pedestal. The features are finely cut, inferior to those of Amravati, and, with few excepthe hair woolly, and the holes of the ears unnatural- tions, of the Brahmanical period. The legend of ly extended and pendant. In one of the images the Rama nnd Ravana is considered to represent the feud eyes are of silver. The positions are very natural, between Brahmanism and Buddhism, and the final easy, and graceful.
triumph of the former over the latter. Here we Crossing the river Krishna at Bejwâdâ, about a have the storey represented in the living rock. The mile and-a-half above and west of Sitânagaram, is winning party, having got these temples of their old the village of Undavalli, at the foot of a high hill, rivals, have sought to obliterate the traces of the along whose base and sides there are the remains old religion, and have substituted in their placa of a considerable number of rock caves and temples, the symbols and legends of the triumphant forin of evidently of Buddhist origin. There is a rock tem- worship. ple of two storeys close to the village which has Near the large temple there is an inscription on been recently utilized as a granary. There are a rock in Telugu nearly obliterated with whitewash, several hermit cells scattered about with more or but, from the form of the letters, I infer that it is less carved stone about the entrances, in some of not of any very ancient date. which pigs have taken up their abode. In various I have alluded to the term Rakshaga as being places the figures of elephants and other aniinals in coinmonly used to designate the Buddhists, and the Buddhist style of representation are to be seen various remains have been traditionally handed depicted. A pathway along the side of the moun- down, associated with these Rakshasas. The chief tain, at some elevation, leads to more of these re- traditions of the Palnad relate to the wars between mains. At one place there is a mantapam cut out of the Devatas and Råkshasas, and the country is the rock and supported by stone pillars, more soli- spoken of as the land of the Rakshasas. The names, tary cells, and, lastly, a rock temple of four storeys too, have their own significance as evidence to this of considerable proportions. The two lower storeys fact. Karempudi is said to be derived from Karra, are completely buried in débris. From the first floor one of the Rakshasa leaders, Durgi after his brother there runs an unexplored gallery far into the rock, | Dusbava. The ancient legends are all localized. Thus which is said to be an under-ground means of com- it is said that when Rama killed the two brothers munication with Mangalagiri, seven miles off. Karra and Dusbava, the news was conveyed to Rs.
The four storied temple, although it bears many vana, who was in great grief. Then it was suggestevident traces of its original Buddhist origin, has ed to him by Marichudu (from whom the village of subsequently been transferred into a temple of Macherla derives its name) that he should carry off Vi hņu under the designation of Anantesenu. On Sita, the wife of Rama, which he accomplished, this third storey is a large hall, supported by solid transporting her to Ceylon. Rama first heard the stone columns, and on each of these is represented, I news of Sita's rape, it is said, at Vinukonda, (the
