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1. A Report on Cultural Heritage Resources Adjacent to National Highway 9 (NH9), between
Hyderabad and Vijayawada, Andhra Pradesh, India
By Robert A. Simpkins
Dissertator, University of Wisconsin - Madison
Lecturer, San Jose State University
Prepared April 17, 2008

2. PREFACE:
Information contained in this report was obtained from a combination of archival research and
direct fieldwork conducted in conjunction with the author's dissertation research through the
Department of Languages and Cultures of Asia at the University of Wisconsin - Madison.
Research in India was conducted with a research visa granted through the generous permission of
the Government of India. My institutional affiliation in India was Potti Sreeramulu Telugu
University in Hyderabad. Sites mentioned in the text of this report are noted in Map 1 at the end
of the report. Photos of sites are following the text, in Figures 1-12. All photos were taken by
the author.
INTRODUCTION:
The present-day National Highway 9 links the city of Hyderabad to the city of Vijayawada, and
is one of the most heavily trafficked roads in modern Andhra Pradesh. The January 24th
, 2008,
edition of The Hindu reported plans were unveiled to widen and improve portions of this
highway from two to six lanes to increase commerce and reduce accidents (Author Unknown
2008). This plan was augmented by additional plans to add new, clean, and safe rest-houses
along the highway, as reported on February 16th
, 2008 (Srinivas 2008). These laudable goals
also link modern Andhra Pradesh's economy with the actions of past kingdoms in this region
stretching back perhaps 1,500 years.
Historical and archaeological evidence that can still be seen even to the passive traveler support
the long connection between past and present on this road, but the plans to wider and improve
the highway for present-day drivers puts some aspects of that past at risk. Remains significant to
the cultural heritage of Andhra Pradesh remain unprotected and often undocumented, and
deserve greater attention, documentation and preservation for the people of Andhra Pradesh.
These remains include structures from the eras of the Chalukyas, Kakatiyas, Qutb Shahis, and
the Nizam.
Although there are many structures found in the nearby villages of considerable interest, this
report will be limited to remains sufficiently close to the path of the modern highway that they

3. may be immediately impacted by highway improvements and increased traffic. In every case, it
is recommended that they be preserved for future generations - and if preservation is not
possible, that they be thoroughly documented so that the memory of their existence and the
knowledge that may be gained from it does not become lost.
The organization of this report is based on a progression from west to east along the highway,
from Hyderabad toward Vijayawada. Where remains are not near a modern village or town,
locations are indicated with reference to the nearest village or via GPS coordinates.
SUMMARY OF MAIN HISTORICAL/ARCHITECTURAL PERIODS IN ANDHRA
PRADESH:
For the benefit of those not intimately familiar with the history of the kingdoms of Andhra
Pradesh, a short summary is provided for the major periods for which cultural heritage resources
may be found:
CHALUKYAS:
From their capital at Badami in Karnataka, the Chalukya Dynasty expanded control across the
Deccan beginning in the 6th
century AD. Later, the dynasty split into two - the Western and
Eastern Chalukyas, with the former ruling from Kalyani, and the latter ruling from Vengi, in
eastern Andhra Pradesh. This era, which continued in places through the 12th
century AD, also
saw the rise of various other regional rulers and lineages who competed with or asserted
independence from the various Chalukya rulers, but the term still remains useful for generally
discussing Deccan architecture in this period. Temples from the Chalukyas can be found over a
large part of Andhra Pradesh, most famously at Alampur.
KAKATIYAS:
The Kakatiyas established control over a large area of the Telingana Plateau beginning in the 11th
century AD, until their conquest by the Delhi Sultanate in the 14th
century. Their capital was
first located at Hanamakonda, and later in the well-known fort built at Warangal. The Kaktiyas

4. are famous for their patronage of Telugu literature, as well as the numerous temples built during
their reign. These can be found throughout their territory in Warangal, Karimnagar, Khammam,
and Nalgonda Districts.
BAHMANIS:
The Delhi Sultanate conquered the Kakatiyas in AD 1323, and established control over a large
portion of Telingana. Not long thereafter, the regional governor in the Deccan revolted against
Delhi and established an independent state in AD 1347. Their original capital was located at
Gulbarga, but in AD 1425, it was moved to Bidar, both in Karnataka. Standing architecture
clearly associated with the Bahmanis is uncommon in Andhra Pradesh, although in many cases it
may be difficult to distinguish from the architecture of the early Qutb Shahi rulers and may
remain overlooked.
QUTB SHAHIS:
The decline of central authority in the Bahmani Sultanate led to the regional governors claiming
or acting as independent rulers by AD 1518, including the governor of Telingana, Sultan-Quli
Qutb'ul Mulk. Until AD 1687, the dynasty he established controlled much of the territory of
modern Andhra Pradesh, and beginning with his son Ibrahim in AD 1550, they were known as
the Qutb Shahis. Their original capital was the fort of Golconda in the western part of modern
Hyderabad, but after AD 1591, Muhammad-Quli established a new city called Hyderabad across
the Musi River. Remains associated with the dynasty are abumdant with the modern city of
Hyderabad, but are also found in numerous locations throughout Andhra Pradesh, especially
between the capital and their port of Machilipatnam.
NIZAM:
Following the conquest of the Qutb Shahis by the Mughal Dynasty under Aurangzeb in AD
1687, the base of rulership was moved to Aurangabad. Only after AD 1724 and the
establishment of independence by the governor Asaf Jah I did Hyderabad reemerge as a capital,
this time of the new Hyderabad State. The Asaf Jah dynasty, popularly known as the Nizam,
flourished over the next two centuries until 1948, and the Nizam became famous around the
world for the vast wealth and artistic patronage. Although they are best remembered for their

5. jewels and palaces in Hyderabad, they are also responsible for numerous structures in throughout
Andhra Pradesh today, many of which do not receive the same attention as monuments of earlier
eras, but are equally at risk due to rapid urban growth and insufficient research.
SITES:
The current path of the NH9 inside the city of Hyderabad probably does not follow any ancient
historical route, and most likely merges with the road used during the period of the Qutb Shahi
Dynasty in the 17th
century just west of the village of Hayatnagar. This village is well known to
historians and archaeologists, and the significant remains within it - which include a large and
well-preserved mosque, caravanserai, and well - are not immediately threatened since 20th
century improvements to the highway re-routed portions of it to go around some villages in this
region like Hayatnagar and Malkapur.
NH9 Kos minar: (N 17 18.545; E 78 42.081)
Some distance beyond Hayatnagar, removed from any village, are two tall masonry pillars to the
north of the highway. These are kos minar, or milestones, of the Qutb Shahi period, most likely
built in the early decades of the 17th
century. According to Daniel Havart, an employee of the
Dutch East India Company traveling in the region in the mid-17th
century, they are found at
regular intervals along the highway, beginning at the village of 'Oepul' all the way to the city
gates (Havart 1693). Unlike the better-known kos minar of the Mughal Empire, the Qutb Shahi
milestones always occur in pairs, between which the road passed. The design is similar to the
minarets of the mosques of this period, or those found on the corners of tombs. A survey of
these kos minar was conducted in 1986 by Jean Deloche of the Ecole Francaise d'Extreme-Orient
in Pondicherry, who noted several pairs along the old highway (Deloche 1986). Only two pairs
can be seen alongside the current path of the NH9, and it is possible others have been lost to
weather and village growth. A pair referred to by Bilgrami (1992[1927]) and Sherwani (1971) as
being a few miles prior to Hayatnagar is not indicated in Deloche's report and could not be
located by the author. As the Qutb Shahis are the only rulers in the Deccan to have adopted the

6. practice of using milestones and so few survive today, preservation of the remaining pairs is
critical (an additional pair is found within Hyderabad itself) (Figure 1).
NH9 Baoli ruins: (N 17 17.512; E 78 45.415)
Between the villages of Bata Singaram in Rangareddi District and Thoopranpet in Nalgonda
District, on the south side of the road, are the foundations of a structure with a large well. The
ashlar masonry construction and style is consistent with that found in other structures of the Qutb
Shahi period. Traces of stone walls are visible south of the well and around it. It is possible that
this well is all that remains of one of the resting places that formerly existed on this portion of
the road, referred to by 17th
century travelers such as Daniel Havart and Thomas Bowrey
(Temple 1967). Wells unattached to larger structures are also indicated by Deloche on major
roads (Deloche 1993). Archaeological investigation could test this interpretation and determine
if it is indeed a 17th
century rest-stop. If so, it would be unique, and worthy of further attention
or preservation (Figure 2).
Thoopranpet Mosque (N 17 17.512; E 78 45.415):
On the eastern end of the village of Thoopranpet is a mosque of the Qutb Shahi period from the
17th
century, with one minaret collapsed. It most likely dates from the reign of either
Muhammad Qutb Shah or early in the reign Abdullah Qutb Shah. It appears that along the
portion of this road that parallels the 17th
century road, several such mosques of this type were
built, most of which remain standing, albeit in various states of completeness. There was likely a
larger village associated with it, much as there is today, although other structures of the same
antiquity cannot be clearly observed. It is currently a protected monument, but is sufficiently
close to the current two-lane highway that any major changes would likely impact it in some
way, and its safety should be monitored (Figure 3).
Thoopranpet Kos minar (N 17 17.408; E 78 45.885):
Further east from the mosque in Thoopranpet village are two Qutb Shahi-period kos minar in a
field south of the highway. Standing between them, one can see the mosque in the distance, and
imagine weary travelers four hundred years ago walking along the road to Hyderabad and seeing
the mosque, knowing rest, water, and shelter would be theirs soon. As one of only two surviving

7. pairs directly adjacent to the modern highway, these monuments are worthy of protection
(Figure 4).
Almaspet Ruins (N 17 15.092; E 78 51.549):
Near modern Koyilguda village are the remains of a 17th
century settlement called Almaspet.
This appears to be the same village called 'Almaspinde' by Tavernier, and 'Elmas Kepentech' by
Thevenot, and 'Almaas-peente' by Havart, and appears on some modern maps as 'Almaspuram'.
The most visible surviving structure is a Qutb Shahi mosque on the north side of the highway,
similar to that found at Thoopranpet, built on a large platform. A short distance away, however,
are additional remains that are likely to be from the same period, and may reflect the village that
Tavernier, Havart and Thevenot stopped at. There is a cluster of three small temples here,
another nearby structure and possible temple, the ruins of a gateway, and a short distance beyond
the gateway to the east, another structure and a well. The temple structures lack highly specific
diagnostic indicators and bear a general resemblance to some temples found at Rajkonda, an
important site further southwest in Nalgonda district (see Map 1), suggesting a much earlier date.
Lacking clearer chronological features, they may just as easily reflect a continuity in local temple
architecture in this region after the conquest by the Bahmanis and Qutb Shahis. Supporting this
are wall niches in the entrances with an arch shape identical to those on Qutb Shahi mosque
parapets and canopies. Due to the presence of the Qutb Shahi mosque, and the references in the
European itineraries, it remains likely that the village that must have existed here was inhabited
in the 17th
century. Therefore, although farming around the buildings and new construction near
them closer to the highway may have impacted the integrity of the archaeological remains
overall, this site might retain considerable evidence of 17th
century travelers, and should be
protected from further damage (Figures 5 and 6).
Choutappal Mosque (N 17 15.350; E 78 52.700)
Near Choutappal village is a large Qutb Shahi mosque with one broken minaret. It is on the
south side of the road, and similar in style to those at Almaspet and Thoopranpet, as well as the
last of the Qutb Shahi mosques one finds directly adjacent to the highway as one travels east. As
Havart says the mosque at Almaspet was built in the reign of Muhammad Qutb Shah (AD 1612-
26), it is reasonable to assume this mosque was as well, although it is commonly assumed that

8. most such mosques were built by his successor, Abdullah (AD 1626-72). Abdullah is known to
have traveled this route to Machilipatnam (and therefore through Vijayawada) personally early in
his reign, before the attacks of the Mughal armies caused him to retreat to Golconda Fort
(Sherwani 1971). Thus, regardless of which ruler reigned when this mosque was built, Abdullah
undoubtedly stopped here to pray during his travels across his empire, and for that reason alone
this mosque deserves attention and respect. But in addition, not far west of this site were once
the easternmost Qutb Shahi kos minar known, reported by Deloche in 1968 near Kewadigudem,
but demolished upon his return in 1986 (Deloche 1986). Havart reported that the kos minar
begin marking the road beyond the village of 'Oepal' when traveling toward the capital; it is
possible, therefore, that 'Oepal' is modern Choutappal (Havart 1693) (Figure 7).
Rest-stop and Temple Ruins (N 17 14.602; E 78 55.869):
Adjacent to the north side of the road is a curious structure with a new awning and paint
obscuring what appears to be an ancient building with entrances on the south and east sides, and
ruins in the back (north) side. In general construction technique, this building is consistent with
those seen at Almaspet, including the use of small, arched niches on opposite side of the
entrances that appear Islamic in form and suggest once again a retention of earlier, local building
style and technique with the addition of new elements. A Shiva linga can be found in the center
of the interior open courtyard. The rear (north) wall suggests another large room or courtyard
may have once existed here, but is now in ruins. This structure may have functioned as a kind of
choultry or sattra, as described by Deloche (1993); if this is the case, it deserves further attention
and protection (Figures 8 and 9).
Patangi Temple Ruins (N 17 14.274; E 78 56.824):
On the north side of the highway, just before the intersection to the village of Patangi, are the
ruins of a modest temple with an entrance from the east. It is most likely the same temple
referred to in the listing for Patangi in M. Radhakrishna Sharma's book, Temples of Telingana, as
the modern village of Patangi itself does not seem to have an additional ancient temple. Jean
Baptiste-Tavernier reports stopping at Patangi while visiting the diamond mines of Kollur in
Guntur District (Ball 1995[1676]). The general plan and the style of some of the columns
suggests it is a Chalukya-era temple, and may reflect the use of this portion of the highway by

9. the Chalukyas. Many of the columns, however, are less finely worked or quite crude, and may
reflect either later repairs of an earlier temple, or a rebuilt temple using portions of a previous
Chalukya-era temple on the site. A small number of carvings near the entrance also suggest an
early date. It is possible that a settlement existed closer to this temple than the modern village of
Patangi, and the ruins should be explored and the structure protected (Figure 10).
NH9 Temple Ruins (N 17 13.765; E 79 04.673):
Beyond Patangi, but before the town of Chityal in Nalgonda District are remains from another
temple, this time on the south side of the highway. This temple and a nearby mandapa are
extremely close to the road, and in imminent danger. There is no village in the vicinity. There is
a broken Nandi sculpture outside the sanctum, and a yoni. Stylistically, the temple appears to
date to the Chalukya period, but could also reflect a local continuity of style into a later period
(Figures 11 and 12).
DISCUSSION:
At some point past this final site, ancient remains are not as frequently seen immediately
adjacent to the highway. Many villages of note on the approach to Vijayawada do have cultural
remains of interest, but none are in immediate danger due to the highway improvements
proposed.
It appears that at least in the time of the Qutb Shahi Dynasty, based on the accounts of European
travelers, the earlier highway turned south somewhere near Gundrumpalli in Nalgonda District
(where even today a caravanserai of the Nizam period stands). The purpose of this turn was to
take the traveler to Panagal and Nalgonda, both of which contain significant remains extending
back centuries. This highway continued east, crossing the Musi River at Amangala, before
gradually moving northeast, crossing the modern highway again at Goonjaluru en route to
Penuganchiprolu. The presence of ancient remains along sections of the modern highway most
likely reflects the portions that were coincidentally used in both periods. In other words, the
portion of NH9 between Hayatnagar and approximately Gundrumpalli was also in use during the

10. Qutb Shahi period, but only a much smaller portion was in use during the Chalukya period, in
which different routes overall were favored between their major towns.
SIGNIFICANCE:
Although major monuments from all cultural periods have generally received attention by and
the protection of government agencies, minor structures often do not, and may go overlooked
altogether. This is unfortunate, because they also have important information to tell us. Their
very existence, for example, clarifies basic issues such as the routes used during each cultural
period. This in turn demonstrates the specific network of relationships connecting ancient cities
and towns. The decision by individuals or institutions in the past to erect large and/or permanent
buildings acts as a kind of stamp on the landscape, informing later viewers of the places
important to earlier peoples. It often falls upon the archaeologist, art historian, historian or
epigrapher to determine why.
Efforts at heritage management and preservation in many ways begin at the local level, among
the populations closest to the resources, and who are in the best position to observe and care for
them, and spread awareness of their significance to others, including subsequent generations.
Heritage resources on private land are especially at risk, and landowners or tenants should be
contacted and informed of the significance of the resources under their possession. Government
agencies may consider extending incentives to landowners willing to protect such resources as
well, or permit trained archaeologists to examine them in detail, or sell the relevant property to a
government or private agency dedicated to protecting cultural resources.
This highway also has potential in the development for Tourism. For the famous Qutb Shahi
rulers, for example, it is clearly the most important road in their kingdom. It is only on this road
that one finds such a succession of beautiful and relatively well-preserved mosques. The kos
minar, or milestones, are totally unique in all of the Deccan and South India. The presence of
both types of structures along this road suggests that the section from approximately Choutappal
to Hyderabad may have been a kind of 'royal road' of the Qutb Shahi kings, unique among all the
Deccan Sultanates that developed after the Bahmani Empire's collapse in AD 1518, and only

11. comparable to the more famous Mughal Roads in North India. Interpretive signs along the
roads, as well as simple publications available to travelers could highlight the important stops on
the ancient road, and increase the education of, and perhaps interest in, and respect for significant
monuments from all periods.
CONCLUSION:
All of these remains are reflections of the actions of past people, and were important enough to
them to receive the investment in scale and permanence that they have lasted for these many
centuries to our own times. Out of respect for their efforts, these remains deserve to be
understood and protected, so that future generations too will understand that our paths have
crossed those of our ancestors, our interests have often coincided, and our vision for our future is
not so dissimilar to that of the visionaries of our lands in ancient times - whether along a modern
highway, or elsewhere.
ACKNOWLEDGMENTS:
The author wishes to thank the following individuals for their assistance in carrying out this
work: my advisor, Dr. Joseph Elder at the University of Wisconsin - Madison, Prof. T. Gowri
Shankar, Director, International Telugu Center, and Dr. D. Munirathnam Naidu, P.S. Telugu
University, Mr. Ranga Reddy, Mr. Srinivas Rao, Mr. K. Rajinder Reddy, Mr. Pasha and Garuda
Tourism in Hyderabad, Dr. V.K. Bawa, Centre for Deccan Studies, Hyderabad, along with
numerous other individuals, including Phil Wagoner, Gijs Kruijtzer, M. A. Qaiyum, Jean
Deloche, John Fritz, George Michell, and many more. Financial support for this research came
from the generosity of the George Franklin Dales Foundation, the College of Social Sciences at
San Jose State University, and private donors. Translations of passages from the original Dutch
Havart manuscript were by Gijs Kruijtzer.

12. BIBLIOGRAPHY:
Author Unknown. (2008) Hyderabad-Vijayawada road to be six-lane. The Hindu, January 24th
,
2008. URL: http://www.thehindu.com/2008/01/24/stories/2008012453500400.htm.
Ball, Valentine. (1995 (1676)) Travels in India by Jean-Baptiste Tavernier, Second Edition.
New Delhi, Munshiram Manoharlal Publishers Pvt. Ltd.
Bilgrami, Syed Ali Asgar. (1992 (1927)) Landmarks of the Deccan: A Comprehensive Guide to
the Archaeological Remains of the City and Suburbs of Hyderabad. New Delhi: Asian
Educational Services.
Deloche, Jean. (1986) 'Bornes Milliaires de l'Andhra Prades', Bulletin de l'Ecole française
d'Extrême-Orient, 75: 37-42.
DeLoche, Jean. (1993) Transport and Communications in India Prior to Steam Locomotion,
Vol. 1: Land Transport. New Delhi: Oxford Unversity Press.
Havart, Daniel. (1693) Op- en ondergang van Cormandel. .ook Op- en ondergang der
Koningen, die zedert weynige jaren, in Golconda, de hoofd-stad van Cormandel
geregeerd hebben (3 parts in 1 volume), Amsterdam.
Sarma, M. Radhakrishna. (1972) Temples of Telingana. Hyderabad: Booklinks Corporation.
Sen, Surendranath (Ed.). (1949) Indian Travels of Thevenot and Careri. New Delhi: National
Archives of India.
Sherwani,, H.K. (1971) History of the Qutb Shahi Dynasty. New Delhi: Munshiram
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13. Srinivas, M. (2008) Resthouses on highways shortly. The Hindu, February 16th
, 2008. URL:
http://www.thehindu.com/2008/02/16/stories/2008021659980800.htm.
Temple, Richard. (ed) (1967) A Geographical Account of Countries Round the Bay of Bengal
1669 to 1679 by Thomas Bowrey, Nendeln/Lichtenstein.