• Śrīparvata is known by many names such as Śrīgiri, Śakora Śētgiri, Rudraparvata, and Śeṣācala. In popular usage today, it is called Śrīśailam.
• The sage Śilāda had three sons, of whom the first was Nandi and the second Parvata, both ardent devotees of Lord Śiva. Nandi, through great austerities, was blessed to remain ever in the presence of Lord Śiva and to become His vehicle. The Nandi-maṇḍala here, beginning with Mahānandi, commemorates his penance. The second son, Parvata, also performed severe penance, at which Lord Śiva appeared to grant him boons. Parvata bowed to Him and prayed: that it was itself a great blessing to have His grace, and that he should transform into a mountain, whereupon the thirty-three crores of deities and all sacred tīrthas should reside, with Śiva enthroned upon its summit. He further requested that all who worship Śiva there, without any distinction, should attain mokṣa. Śiva granted this boon and manifested upon the mountain. (As this was the site of Sage Śilāda’s austerities, it came to be called Śrīśailam.)
• In ancient times it was known as Mandara Parvata. Here a maiden named Vasumatī performed severe penance, and Brahmā, pleased, transformed her into the goddess Śrī Devī. Since Śrī herself performed penance here, the place was named Śrīparvata. 
• On another occasion, a princess named Chandravati came to the forest for penance and meditation, choosing the grove of plantains. One day she beheld a marvel: a tawny cow standing beneath a bilva tree, from whose four udders milk was flowing and soaking the ground. On excavating the spot, Chandravati discovered a self-manifested Śiva-liṅga, resplendent like the sun, radiating fiery beams in all directions. She worshipped this Jyotirliṅga with jasmine flowers and erected a great temple there. Lord Śiva, delighted with her devotion, granted her liberation and she ascended to Kailāsa. An inscription of the temple records her story.
• Since the presiding deity here is associated with the jasmine (mallika) and the arjuna trees, He is known as Mallikārjuna.
• It is said that the karavīra flower became Śiva’s chosen blossom here, for a devotee named Karavīra offered himself in service, praying to become fit for worship.
• In the Kṛta Yuga, Hiraṇyakasipu worshipped here; in the Tretā Yuga, Rāma; in the Dvāpara Yuga, the five Pāṇḍavas; and in the Kali Yuga, saints such as Tirunāvukkarasar, Ādi Śaṅkara, and Revaṇa Siddha.
• The saintly devotee Akka Mahādevi, when desired in marriage by a Jain king named Kauśika, refused his proposal, declaring she would instead transform him into a true Śaiva. Later, distressed by his misdeeds, she immersed herself in austerities and merged with the Lord’s feet. In all her verses she adored Chenna Mallikārjuna Swāmi. Her image is still venerated within the Śrīśailam temple precincts.
• In the 12th century, at Solapur in Maharashtra, an aged couple Muthanna Gauda and Sukkulamma received a child through the blessings of their guru Revaṇa Siddha, who gave them a fruit and instructed them in Śiva-worship. Their son, named Siddhappa, once encountered an old man who declared himself as Mallayya and, being hungry, asked for food. Siddhappa ran to fetch offerings, but the old man vanished. Following pilgrims to Śrīśailam, Siddhappa asked after Mallayya, whereupon they pointed to the Mallikārjuna Liṅga. Still unconvinced, he continued searching until, while carrying his food, he stumbled into a pit. At that moment Śiva Himself appeared, saved him, and revealed His identity. That pit is now revered as Siddharāmappa Kūlam. Siddharāmappa later established a temple, gave the earth excavated for wages—which turned miraculously into gold dust—and finally attained jīva-samādhi there. The site is now known as Siddharāmeśvara.
• In the 14th century, Nāgi Reddy and Gouramma of Rāmāpura, near Śrīśailam, prayed for a child. Blessed with a daughter, Mallamma, they married her to Parama Reddy of Siddhāpura. After her arrival, prosperity and cattle multiplied in her husband’s household. She generously aided the poor, which provoked envy among kin, who slandered her to her husband. Angered, he sought to kill her but, on finding her lost in worship of Śiva, repented. Mallamma forgave all, instructed them in Śiva’s glory, and ultimately united with the Lord. Within the temple precincts today, her cowshed and image are preserved.
• In another incident, a potter named Keśappa, who sustained Śiva’s devotees by offering meals from his earnings, had his wares broken by envious rivals. Distressed that he could not feed pilgrims for Śivarātri, Śiva appeared in his storehouse as a golden liṅga, blessing him that food would never run out in his home. From then, Keśappa ceaselessly fed devotees. This place is called Atikeśvaram (“Atike” meaning pot).
• Legends also recount that two insects, falling into the Karmahareśvara Tīrtha, were reborn as king and queen of Ballāha. Remembering their past, they devoted their wealth to Śrī Mallikārjuna Swāmi’s service, built halls and a feeding house for devotees, and finally attained mokṣa in the tīrtha.
• A sculptor of Umā-Maheśvaram once crafted two great Nandi images. The Lord, in his dream, gave him a rope and instructed that he drag them across the Kṛṣṇā River without looking back. As he hauled them, one Nandi became stuck among rocks; turning to look, he lost the blessing, and that Nandi remained there. The other alone was brought to Śrīśailam. Devotees call the submerged Nandi in the river Uppili Basavaṇṇa.
• At Shikhareshwaram, Shiva Parvati enacted a drama as a couple drowning into a pond. They called out for help but declared that only those free of sins should try to rescue them; otherwise they will also drown. While all other withdrew, a devout lady Manjari immediately plunged into the pond saying that by the very darshan of Srishaila Shikharam all her sins have vanished and she will rescue them. Lauding her Shraddha Bhakti Shiva Parvati appeared on the Vrushabha, blessed her and gave her liberation. Her statue is there south of Mallika Kundam in the temple.
• Chhatrapati Śivaji, when advancing south to establish Hindu sovereignty, spent ten days in meditation at Śrīśailanātha. Goddess Bhramarāmbikā appeared in his vision, reminding him of his mission, and bestowed upon him a divine sword. In gratitude, he built the temple’s northern gopura and meditation hall. Empowered by this boon, he achieved victories and became the sovereign of the Hindu empire.
• Śrīśailam’s greatness is extolled in the Skanda Purāṇa (Śrīśaila Khaṇḍa), the Padma, Vāyu, Brahmāṇḍa, Mārkaṇḍeya, Matsya, Agni, Viṣṇu, and Śiva Purāṇas (Koti Rudra Saṁhitā, Āditya Purāṇa, Sūta Saṁhitā), the Bhāgavata (10th Skandha), and texts like Rasa Ratnākara. It is also glorified in the Mahābhārata (Vana Parva).
• Śrīśailam is praised in Sanskrit works such as Bāṇabhaṭṭa’s Kādambarī, Harṣacarita, Ratnāvali of Harṣavardhana, Mālatīmādhava of Bhavabhūti, Vasavadattā of Subandhu, Rājataraṅgiṇī of Kalhaṇa, and Śaṅkara’s Śivānandalaharī.
• In Kannada and Telugu traditions, saints and poets including Akka Mahādevi, Allama Prabhu, Śrīnātha, Palkuriki Somanatha (author of Paṇḍitārādhyacaritra), Mallikārjuna Paṇḍitārādhya, Pittaparthi Somanātha, Nagaluḍi Seṣayācārya, Chennammalu, Raṅganātha, Śrīgiri, Akkanna, Atlūri Pāppāyāmatya, Someśvara, Cālukya Someśvara, Nityanātha, Gaurana, Śrīgiri Kavi, Toṇayamātya, Śrīnātha Kavi, Śeṣanārādhyā, Cakrapāṇi Raṅganātha, Tenāli Śrīgiri Kavi, Śarbhapūṣaṇa Śivayogi, Lakkaṇṇa Daṇḍeśa, Hēmaretti and others have sung of its greatness. Paṇḍitārādhyā composed the Mallikārjuna Śataka, the first śataka in Telugu.
• Among the Tamil Śaiva saints, Sambandhar and Sundarar sang of the site from Srikalahasti, calling it Tirupparuppatam (Sriparvatam); Appar visited during his pilgrimage to Kailāsa and sang hymns here. Sundarar also refers to it as Śīparppatam in his hymns.

Devaram Hymns: Decads  :   Sambandhar - 1. Sudumani Umizhnagam (1.118);                     Thirunavukkarasar - 1. Kanrinar Purangal (4.58);                    Sundarar - 1. Manum Marai Inamum (7.79); Songs :  Sambandhar -        Malaiyinar Paruppatham (1.76.1),                                           Annamalai (2.39.2),                                            Pariya Masunam (2.95.6);                    Thirunavukkarasar -        Bogamar (4.66.8),                                           Poruppanai (5.17.9),                                           Neruppinar (5.30.7),                                           Deyvap Punarkedila (6.07.6),                                           Parar Paravum (6.22.1),                                           Velaiser  (6.23.7),                                           Thirumanaiyai (6.29.1),                                           Mannilangu (6.59.5),                                           Karmalgu (6.82.5),                                           Uruthiranai (6.90.5),                                           Kuramalaro (6.96.11);          Nakkirar -        Mayalai Thavirtha Ni (11.10.25 & 35) ;     Pattinathar  -        Maniyar (11.30.57 & 58) ;        Nambiyandar Nambi    -        Vaiyam Makizha yAm Vazha (11.34.34) ,                                           Pathika Peruvazhi (11.35.2) ;             Sekkizhar  -        Angan Ma Malaimel (12.21.348) ,                                            Kurruthaithar (12.28.1027) ,                                            Vada Madhirathu Paruppatham (12.29.198) ,                                            Gangai Nir Thurai (12.30.4) ,                                            Thirupunavayil Pathiyil (12.37.119) .

• This is the first among the northern shrines that have received Devaram devotional hymns. 
• It is also counted among the twelve Jyotirliṅgas. These twelve are:

1. Somanātha in Gujarat; 2. Vaidyanātha; 3. Bhīmaśaṅkara; 4. Nāgeśa; 5. Tryambaka; 6. Gusmeśa—all in Maharashtra; 7. Śrīśaila in Andhra Pradesh; 8. Oṅkāra and 9. Ujjainī in Madhya Pradesh; 10. Viśveśa (Vārāṇasī) and 11. Kedāra in Uttar Pradesh; 12. Rāmeśvara in Tamil Nadu.

• The Skanda Mahāpurāṇa declares that the merit of beholding the Jyotirliṅga of Mallikārjuna at Śrīśaila surpasses by many times the benefits of almsgiving at Kurukṣetra, bathing in the Gaṅgā, dwelling on the banks of the Narmadā, or residing at Kāśī. It is said that one who beholds the peak of Śrīśaila shall not be born again.
• Ancient Andhra was called Triliṅga Deśa, and its very language—Telugu—took its name from the three sacred liṅgas: Śrīśaila, Kāleśvaram, and Drākṣārāma. 
• Śrīśaila, the lofty seat of wisdom, has been revered alike by Pāśupatas, Kālāmukhas, Vedāntins, and Vīraśaivas, each of whom established their monasteries here.
• Three ancient shrines marked by the sacred Arjuna tree are celebrated: Mallikārjuna at Śrīśaila, Puṭārjuna near Tirunelveli (Tiruppudaimarudūr), and Madhyārjuna near Kumbakonam (Tiruvīḍaimarudūr).
• Lord Śiva is here worshipped as Mallikārjuna, likened to the jasmine flower (mallikā), while the Goddess is Bhramarāmbikā, likened to the bee that hovers about the jasmine blossom (bhramara = bee). Indeed, beehives are ever found in this temple.
• Śrīśaila lies within the forests of the Nallamala hills, on the banks of the Kṛṣṇaveṇī River, at an elevation of about 1500 feet above sea level. The river encircles the shrine on the east, north, and west, flowing clockwise around it.
• Though time has destroyed many ancient institutions, five monasteries still remain about two kilometres southwest of the temple: the Ghaṇta Maṭha with its shrine of Ghaṇta Siddheśvara and the unfailing Ghaṇta Karṇa tīrtha; the Bhīmaśaṅkara Maṭha and Vīrabhadra temple nearby; the Vibhūti Maṭha; the Rudrākṣa Maṭha; the Śāraṅgeśvara ṛṣi’s Śāraṅga Tārā Maṭha; and the Bhikṣāvṛtti Maṭha.
• As a Śakti Pīṭha, this shrine is venerated as the seat of Bhramarāmbā Devī. 
• Among the Jyotirliṅgas that have received Dēvāram hymns, three alone are counted—Rāmeśvaram, Kedāra, and Śrīśaila. 
• For the Vīraśaivas, Śrīśaila is one of the six supreme ṣaṭ-sthānas.
• The sacred temple tree is a unique combination of aśvattha (peepul), pippala (fig), and vaṭa (banyan). Under this very tree, Dattātreya is said to have performed penance; hence, it is called the Dattātreya Vṛkṣa. Within the temple also stands the ancient tree called Karavīra.
• At the foot of the hill flows the Kṛṣṇāveni, revered here as the Pātāla Gaṅgā. 
• Within the western prākāra are six shrines believed to have been erected by the Pāṇḍavas.
• The Navabrahma sanctum enshrines the Lord as Aṣṭamūrti (Earth, Water, Air, Fire, Sky, Sun, Moon, and Jeeva) under eight Vedic epithets—Bhava, Sarva, Īśāna, Paśupati, Rudra, Ugra, Bhīma, and Mahādeva—alongside the Mokṣa-liṅga. This shrine may date to the Kākatiya period.
• The temple walls are adorned with rich bas-reliefs. Lower friezes display rows of elephants and horses, while the upper bands portray purāṇic legends, nāyaṉmārs, and celestial beings. 
• Within the complex are shrines to Sahasraliṅgeśvara, Annapūrṇī, Pañcanadīśvara, and a marble temple of Ṣaṇmukha.
• Among the local tribes, Mallikārjuna Svāmī is revered as their kinsman and son-in-law, affectionately called Chenchu Mallayya. In earlier days, the float festival (Teppōtṣavam) was held in the Mallikā Kuṇḍa. 
• The shrine of Pañcaliṅgeśvara, consecrated by Draupadī, is no longer extant.
• Being a Jyotirliṅga kṣetra, the Mahāśivarātri festival is celebrated with great splendour. On that night, the ceremonial wedding of Mallikārjuna and Bhramarāmbikā is enacted. A special ritual is performed wherein a single cloth, woven by a single Devangar, is wrapped around the temple Mahamantapa tower; after the festival, it is cut into strips and distributed as sacred prasāda.
• Devotees from Karnataka bring offerings of Nandi kāvāḍi. On Caitra Paurṇimā (Davan Pūrṇimā), worship is performed with fragrant Davana, and frankincense (kungiliyam) is specially offered. Martyrs slain during muslim invasions are also honoured on this occasion. 
• The Vasantotsava (spring festival) follows shortly thereafter, with special worship to Bhramarāmbā and offering of curd rice to the Lord Mallikarjuna at night.
• From Āvaṇi Śukla Daśamī, the Sapta Saptāham—forty-nine days of unbroken chanting of Śiva’s names—is observed. 
• Beginning from Phalguṇi Ekādaśī, forty days of Koṭi Vilvārchana to Mallikārjuna and Koṭi Kuṅkumārchana to Bhramarāmbikā are performed. 
• Every Thimonthly Śivarātri sees a lakh-Bilva leaf archana to the Lord; every full moon a lakh-kuṅkumārcana to the Goddess.
• Those unable to climb to Śrīśaila formerly worshipped the Lord from the peak of Śikharēśvara (altitude 2830 ft.), the highest in the Śrīśaila range. It is said even Lord Rāma once had darśana of Mallikārjuna from this very spot. Pilgrims climb to the shrine of Vīra Saṅkara Svāmī atop this hill, pour sesame oil upon him, and from between Nandi’s horns behold the distant spire of Mallikārjuna.
• Near the Bhīma-kula spring, which joins the Pātāla Gaṅgā and merges into the Kṛṣṇā, stands the temple of Bhīmeśvara Svāmī. Across the river lies the cave where Akka Mahādevī performed penance. In the dense forest nearby is the shrine of Iṣṭakāmeśvarī, much revered by devotees. Beyond lies the Kadali-vana, sacred to Dattātreya, a serene place for meditation.
• Other notable temples at Śrīśaila include Hāṭakeśvaram, Bilhēśvaram, Śikharēśvaram, and Karma Haraeśvaram.
• Śrīśaila is surrounded by four great entrance-shrines: Tripurāntakam (east), Siddhavatam (south), Alampur (west), and Umāmaheśvaram (north). Around these lie the sacred kṣetras of Puṣpagiri (southeast), Somaśīla (southwest), Saṅgameśvara (northwest), and Ēlēśvaram (northeast).
• Each of these gateways, with their associated tīrthas and legends, together frame the vast sacred geography of Śrīśailam, a kṣetra radiant with countless shrines, tīrthas, caves, forests, and peaks, praised as equal to Kāśī itself in sanctity.
• 1. Tripurāntakam (Eastern Gateway)
  On the route from Vijayawada to Srisailam, at a distance of about 80 kilometers, lies the temple of Tripurantakeswara at Kumaragiri. In earlier times, devotees who traveled on foot to Srisailam would first have darshan here before proceeding further. As this is the place where Lord Murugan slew the demon Tarakasura, it came to be known as Kumaragiri. Here, Lord Parameswara, who vanquished the Tripuras, resides with Goddess Tripurasundari. The glory of this sacred site is extolled in the Srisaila Kandam. On the northern hill stands the Shiva Linga worshipped by Tarakasura, together with the Tamira Tirtha; on the upper hill lies the Shiva Linga worshipped by Vishnu, along with the Janavi Tirtha. It is said that subterranean passages exist from here leading to Kashi and Srisailam.
  Several holy shrines and tirthas are located in this region, among them:
  Temples: Gaurisvaram, Somesvaram, Kedaresvaram, Kadkesvaram, Papavinasanam, Kapilesvaram, Uttaresvaram, Vimuktesvaram, Mallikarjunam, Kanyasiddhanatham, Rasa Siddhesvaram, Ishta Kamesvaram, Chandramoulisvaram, Indresvaram, Durjatisvaram, Kotisvaram, Mandukesvaram, Sahasra Ramesvaram, Sangamesvaram, Skanda Somesvaram, Parasuramesvaram, Bramaresvaram, Manikarnesvaram, Muktesvaram, Tula Siddhesvaram, Srikarnesvaram, Dharmesvaram, Pushkaresvaram, Salankesvaram, Vibhishanesvaram, Ramesvaram, Ravanesvaram, and Salanga Matsyakesvaram.
  Sacred Tirthas: Mantra Tirtha, Pushkarani, Kunti Prabha Tirtha, Gandhavati, Pushpavati, Netravati, Chitravati, Lingavati, Amritesvaram, among others.
• 2. Siddhavatam (Southern Gateway)
  Siddhavatam, regarded as the southern gateway of Srisailam, spans an area of about 500 square kilometers. The presiding deity here is Sparsha Vedisvara. This sacred region is said to have been the abode of sages such as Agastya, Atri, Bhrigu, Uttanapada, Markandeya, and Vasishtha, as well as siddhas like Rasa Siddha, Nitya Natha, and Jada Bharata.
  The Skanda Purana, in the Sri Parvata Kanda, describes in detail the many forests, peaks, rivers, tirthas, and manifestations of the Shiva Linga that exist in this region. It is said that by residing here, bathing in the sacred river Pinakini (pennar), and worshipping Siddhesvara, one may attain jivanmukti (liberation while still alive).
  Among the lingas here that are believed to bestow siddhis are: Siddhesvara, Bala Siddhesvara, Kanta Siddhesvara, Kanya Siddhesvara, Ishta Siddhesvara, Vyama Siddhesvara, Bhasma Siddhesvara, Bhiksha Siddhesvara, Bila Siddhesvara, Pura Siddhesvara, and Jala Siddhesvara.
  The Skanda Purana further states that dwelling in this sacred place, or giving up the mortal body here, grants one the very form of Shiva, just as in Kashi. On the banks of the Northern Pennai River stands the renowned shrine of Dakshinamurti. Other notable sites in the region include: Varunesvaram, Ramesvaram, Pranesvaram, Kapilesvaram, Omkaresvaram, Sankaresvaram, Pushpagiri, Dharma Kulottanandi, Ahobilam, Bhrigupada Tirtha, Kumudavati Tirtha, Kamya Tirtha, Sagara Tirtha, Madvalanga Tirtha, Nava Nandi Tirtha, Durvasa Tirtha, and Rudrakoti Tirtha.
• 3. Alampur (Western Gateway)
  On the way from Kurnool to Hyderabad, about 9 kilometers from the Alampur railway station, lies the temple of Bala Brahmesvara, enshrined with Goddess Yogambika. This temple, distinguished by the presence of the Nava Brahma shrines, venerates Yogambika Devi as the presiding Śakti Pīṭha Nāyaki. The Goddess here manifests in a fierce form, and hence devotees customarily offer their worship from the side rather than from the front. This sacred site, revered as the Dakshina Kashi (Southern Varanasi), recognizes Brahmesvara as equivalent to Kashi Visvanatha, and the Tungabhadra River as the sacred Ganga.
  Just as in Kashi, this temple too has shrines dedicated to Ganapati and Kala Bhairava, along with the 64 holy tirthas (bathing ghats or sacred precincts). The presiding deity, the main Shiva Linga, is uniquely composed of Rudraksha beads. Remarkably, no matter how many vessels of water are poured over it in abhisheka (ritual bathing), not a single drop overflows or spills.
• 4. Umāmaheśvaram (Northern Gateway)
  Umāmaheśvaram, regarded as the northern gateway of Śrīśailam, is situated about 3 KM from Mannanur or Rangapur, on the road leading to Hyderabad. Both at the summit of the hill and at its foothills stand two ancient temples dedicated to Lord Śiva. It is believed that those who bathe in the sacred waters of the Rudra Tāraka and then have darśana of the Lord here will be revered by ten generations of their lineage. The merit of acts of charity performed at this site is said to be immeasurable. Those who spend their final days here are believed to attain complete union with Lord Īśvara.
  According to the Purāṇas, Kubera himself guards this kṣetra, and on the occasion of Mahāśivarātri, sages and all the gods come here to worship. Local tradition further recounts that if one removes the insect from the fruit of the sacred mango tree here, mixes the fruit with milk, and consumes it for twenty-one days, one’s body becomes as strong as a diamond. Another legend, preserved in the text Ratnākara, states that if a drum is played in the nearby Padmāvati Cave, the Goddess herself will appear, bestow amṛta (nectar of immortality), and grant the status of divinity. The temple also houses beautiful images of Kālabhairava, Vīrabhadra, and Naṭarāja. The sacred site is enriched with eleven shrines, namely: Saptamaheśvaram, Jarudeśvaram, Sandhyāsamādhi, Garudeśvaram, Kalahadeśvaram, Pāpavināśam, Gaṇeśvaram, Devahradeśvaram, Siddheśvaram, Nīlahradam, Nagambū
• Puṣpagiri (Southeast)
  Renowned for its vast temple complex and as a centre of learning, Puṣpagiri is an ancient seat of Śaiva, Vaiṣṇava, and Śākta traditions. It is said that the very name “mountain of flowers” reflects the fragrance of spiritual wisdom that has pervaded the place since time immemorial.
• Somaśīlam (Southwest)
  Situated on the banks of the Penna River, Somaśīlam is famed for its temple of Somaśīleśvara. The site is richly adorned with inscriptions of the Telugu Cholas and Kākatiyas, bearing witness to its great antiquity. Pilgrims hold that bathing here purifies one of lunar afflictions and ensures peace of mind.
• Saṅgameśvaram (Northwest)
  This kṣetra lies at the confluence of the Bhavanāśini, Kṛṣṇā, and Tungabhadrā rivers. The Lord here, worshipped as Saṅgameśvara, is said to have granted darśana to many sages. The site is praised for its power to cleanse accumulated sins and to sanctify ancestral rites.
• Ēlēśvaram (Northeast)
  This shrine venerates Śiva as Ēlēśvara. It is surrounded by fertile lands and sacred groves, and is especially known for its association with local legends of divine manifestations. The site completes the protective circle around Śrīśailam, ensuring its sanctity from all directions.
• Near this sacred site lie Nandimala and Nandyāl. The Vīraśaiva tradition reveres this mountainous region as “Bhū-Kailāsa”. The nine sacred Nandis (Nandikeshvaras) associated with this region are: Prathama Nandi, Nāga Nandi, Vināyaka Nandi, Garuḍa Nandi, Śiva Nandi, Mahā Nandi, Sūrya Nandi, Viṣṇu Nandi, Soma Nandi.
• The mountain range is said to encompass eight sacred peaks and nine Nandis. The peaks (śikharas) are: Vaidūrya Śikhara (Tripurāntaka), Pravāḷa Śikhara (Puṣpagiri), Raupya Śikhara (Someśvara), Māṇikya Śikhara (Maheśvara), Marakata Śikhara (Ahobilam), Brahma Śikhara (Anantapur), Hema Śikhara, Vajra Śikhara (Nandi Maṇḍala).
• In addition, the region houses nine temples, dedicated respectively to: Brameśvara, Janārddaneśvara, Varuṇeśvara, Hemeśvara, Saptakoṭīśvara, Mokṣeśvara, Indreśvara, Agneśvara, Kukkuṭeśvara.
• Festivals: Two Brahmotsavams happen in a year. One coinciding with Makara Shankaranti is celebrate for seven days with Bhrungi Vahana, Nandi Vahana, Kailasa (Ravana) Vahana, Ashva Vahana, Pushpotsavam and Sayanotsavam. During this fetival the local tribal Chenchus bring offering to Sri Mallikarjuna Swamy.
• The other Brahmostavam coinciding with Maha Shivaratri is celebrated for 11 days with Bhrungi, Hamsa, Mayura, Kailasa (Ravana), Pusha Pallaki, Nandi, Gaja, Ashva Vahanas, Rathotsavam and Teppotsavam. The silk clothes that were submitted by the rolyals earlier are now offered by the government of Andhra Pradesh. On Mhashivaratri night a 365 arms wide cloth (Paga), that is woven by a single weaver one arm-wide per day is offered to the the Vimanam of Sri Mallikarjuna Swamy. This is called Pagalankarana. Tirthavari is performed on the culminating day of this Brahmostsavam.
• On Ugadi day Rathotsavam is performed. Agnikunda Pravesham is performed by the devotees from Karnataka that day.
• On the first Tuesday or Friday that follows the full moon in the month of Chaitra, Kumbhotsavam with 1000 kgs of cooked rice, 10000 pumpkins, coconuts and 60000 lemons is performed to Goddess Bhramarabika. In the evening, a priest dressed in a woman's slothing performs the Harathi to Bhramarambika. After this, Annabhishekam is performed to Lord Mallikarjuna Swamy.
• On Ashadha Purnima day Sakambari utsavam is performed to Goddess Bhramarambika.
• During Karthika Deepotsavam Jwala Thoranam, Krishnaveni Punyanadi Harathi are performed. Lakshadeepotsavam is performed on all the Mondays and the full moon day of Kartika month.
• In the month of Margasira Pushpa Kainkarya Utsava is performed adorning the Lord and murtis with huge volume of Jasmine (Mallika), Kavavira and other flowers.
• Shiva Diksha is performed during Maha Shivaratri and Kartika month. (Age old inscriptions confirm the obervance of this practice here at least for 1500 years.)
• 171 inscriptions have been recorded.
• Apart from puranic and literary references, inscriptional evidence also affirms that Srisailam is one of the most ancient and renowned Śiva shrines. The Erragudi and Amaravati inscriptions of the Mauryan emperor Aśoka (3rd century BCE) mention Srisailam.
• In the 1st century CE, the site was referred to by the Sātavāhanas as Śiritāna. The Nasik inscription of the Sātavāhana ruler Pulumāvi confirms this. Their contemporaries, the Ikṣvākus, referred to it as Śrī Parvata.
• The inscriptions at Srisailam provide information about endowments for annadāna (food offerings), renovation works in the temple, excavation of sacred tanks, construction of houses for temple servants, and other such activities. The majority of these inscriptions belong to the Vijayanagara rulers and the Chāḷuva Kākatiya kings.
• In the 4th century, Simhavarma Pallava annexed this region to his kingdom. Trilocana Pallava restored part of the Srisaila forest and settled Brahmins there. This work was later completed by the Cholas, who had conquered the Pallavas. 
• By the end of the 4th century, the Viṣṇukuṇḍins ruled the area, during which time the Srisaila temple was well maintained.
• The Kadambas also controlled it briefly. In the 6th century, the descendants of Karikāla Chola ruled the Cuddapah and Kurnool regions. Until 973 CE, the Rāṣṭrakūṭas held sway, followed by the Cālukyas, who were in turn defeated by the Cholas.
• Between 980–1058 CE, Trailokyamalla Deva, the Kalyani Cālukya ruler, granted the villages of Sivapuram and Juturu for the maintenance of a gurukula and for the worship of Ādi Bhairava at the western gate of the temple. He also built the vimāna above the sanctum.
• In 1069, Cālukya king Bhuvanaikamalla granted a village tax-free to the scholar Sureśvara Paṇḍita for the upkeep of chatras (charitable feeding houses) at Srisailam. His queen Mailaladevi also made donations to him during her pilgrimage.
• In 1090, Kākatīya Beta Rasa donated a village to the Kālāmukha teacher Rāmeśvara Paṇḍita. A Telugu Chola king, Bodana Hekkada, established perpetual lamps for Mallikārjuna Swami and at the four gateways of Srisailam—Tripurāntakam, Siddheśvaram, Ālampur, and Maheśvaram—besides repairing the paths leading to them.
• In 1169, Kongani II, father of Vīrarājendra Chola, plated the temple’s vimāna with gold. In the 12th century, Srisailam came under the control of the Kākatīyas. King Pratāparudra is said to have offered tulābhāra to Mallikārjuna here along with his queen.
• Vitṭalambā, queen of Harihara II of Vijayanagara, built the steps to Pātāla Gaṅgā, presented an image to Vitṭaleśvara, and claimed that she undertook these charities following a divine command received in a dream.
• After the Vijayanagara Empire took control, the front maṇḍapa and the southern tower were constructed, and numerous endowments were made. During Kṛṣṇadevarāya’s reign, the eastern tower and several maṇḍapas on the car-street were built, and the vimāna was gilded. Devotees in later periods contributed flagstaffs, temple gardens, and bells. The villages of Bārumañcalā and Ātmakūr were gifted for daily offerings (naivedya) to the deity.
• The eastern, western, and southern towers were built in the 15th century under Kṛṣṇadevarāya, while the northern tower was erected by Chhatrapati Śivājī in 1677 CE. The vimāna over the sanctum was constructed in 1230 CE by Mailamma Devi, sister of Kākatīya ruler Gaṇapati. The Raṅga Maṇḍapa in front of the shrine was built by Vijayanagara ruler Harihara II, who also renovated the southern fort-wall and raised a tower, which came to be called after him.
• Other notable benefactions include:
  • King Veerapratāpa Veera Narasimharāya’s pilgrimage to Srisailam.
  • Paruvatāyan and his queen excavating a tank and laying out a garden at Siddhapuram.
  • Minister Chandrasekhara Amātya of Kṛṣṇadevarāya building the Kalyāṇa Maṇḍapa, plating the sanctum with gold, donating a golden pitcher, silver pedestal, golden images of Nandīśvara and Bṛṅgīśvara, and erecting a golden pillar before Nandi.
  • Mallappa Nāyudu, during Achyutarāya’s reign, offering a bell and garments to Goddess Bramaramba.
  • Letśammāl, daughter of Vijayarāya Mahārāya and wife of Pāṇḍya Perumāl Devan, endowing land to feed five Jangamas daily.
  • Several Kākatīya and Chāḷuva ministers granting land for rituals, building tanks, and raising small shrines and maṇḍapas.
• In 1674 CE, Chhatrapati Śivājī visited the temple. Later, when the shrine was attacked, the Maratha soldiers are said to have fought to the last man. Their descendants still visit annually in remembrance.
• The seventy-two local chieftains (palaiyakkarars) of Andhra fought the Muslims and restored Hindu rule. Among them, Attangi Vema Reddy was notable; his family deity was at Tripurāntakam. Prolaya Reddy styled himself the servant of Mallikārjuna’s feet. The Reddy rulers built steps for pilgrims climbing the hill and also for reaching the Pātāla Gaṅgā (Krishna River). During Anemāva Reddy’s reign, Srisailam and Mahanandi formed part of his territory.
• Other notable contributions include:
  • Annappaiyan constructing the mukha-maṇḍapa, repairing the southern enclosure wall, setting up iron pillars, and restoring the southern tower.
  • Bhairagi Santaki donating land for a flower garden in memory of his wife.
  • Endowments to worshippers of Nandī and Bṛṅgī, with houses built for them.
  • Chandrasekhara Veerabhadra Deva constructing towers, pillars, and golden finials.
  • Udayagiri Appanaiyankāru building steps from Nandi’s pillar up to Durgā’s shrine.
  • Kondapatti renovating the entire temple complex.

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