Amaravati is the de facto capital city of the Indian state of Andhra Pradesh. The planned city is located on the southern banks of the Krishna river in Guntur district, within the Andhra Pradesh Capital Region, being built on a 217 sq km riverfront designed to have 51% of green spaces and 10% of water bodies; the word "Amaravati" derives from the historical Amaravathi village, the ancient capital of the Satavahana dynasty. The foundation stone was laid on 22 October 2015, at Uddandarayunipalem area by the Prime Minister, Narendra Modi; the metropolitan area of Guntur and Vijayawada are the major conurbations of Amaravati. Amaravati is being constructed to serve as the new capital city of Andhra Pradesh, after Telangana was split off as a separate state in 2014; the former capital city, Hyderabad, is now located inside Telangana. A new capital city had to be either assigned or constructed on the remaining territory of Andhra Pradesh and Amaravati was chosen as that. For a transitional period of no more than 10 years, Hyderabad could continue to serve as the residence of Andhra Pradesh's official state institutions.
As of October 2016, the majority of departments and officials of the Andhra Pradesh State Government are now functioning from interim facilities located in the Velagapudi area of Amaravati, with only a skeleton staff remaining behind in Hyderabad. Since April 2016, the office of the Chief Minister of Andhra Pradesh started its operations from Velagapudi; the Andhra Pradesh Legislature remained in Hyderabad until March 2017, when it relocated to newly constructed interim legislative buildings in Velagapudi. The word Amaravati translates as the place for immortals, it was called Dhanyakataka. The present capital area has its own historical significance of having recorded its first legislation 2,200 years ago; the present-day capital region includes the ancient Amaravati. The area has been ruled by the Mauryas, Ikshvakus, Pallavas, Telugu Cholas, Delhi Sultanate, Musunuri Nayaks, Bahmani Sultanate, Vijayanagara Empire, Sultanate of Golconda and Mughal Empire successively before the founding of the Nizam of Hyderabad in 1724.
It was ceded to France in 1750 but was captured by England in 1759. Guntur returned to the Nizamate in 1768 but was ceded to England again in 1788, it was occupied by Hyder Ali. It was ruled by Vasireddy Venkatadri Nayudu, it was part of Madras Presidency during the British colonial period. As per the Andhra Pradesh Reorganisation Act, Hyderabad became the capital of the newly formed state of Telangana, post bifurcation of Andhra Pradesh. However, Hyderabad would remain as the joint capital of both states for a period of time not exceeding ten years. Hence, Amaravati is being built to serve as the capital of Andhra Pradesh; the foundation for the city was laid at Uddandarayunipalem on 22 October 2015. The Prime Minister of India, Narendra Modi. Naidu stated. Among the innovative features on the drawing board are navigation canals around the city and connecting an island in the river Krishna and moreover government has envisaged an investment needed of USD 2-4 trillion for the development of the greenfield capital cityAmaravati, being built on a 217 sq km open field in Guntur district, is being designed to have 51% of green spaces and 10% of water bodies, with a plan to house some of the most iconic buildings there.
The city is being modelled on Singapore, with the masterplan being prepared by two Singapore government-appointed consultants. Other international consultants and architects will be roped in to give it an international flavour; the city is being built on the banks of the Krishna River. The city will be 40 kilometres south-west of Vijayawada and 32 kilometres north of Guntur. Amaravati is an Urban Notified Area and its urban development and planning activities are undertaken by the Amaravati Development Corporation Limited and Andhra Pradesh Capital Region Development Authority; the Andhra Pradesh Secretariat at Velagapudi is the administrative block for the employees of the state government. The APCRDA has its jurisdiction over the city and is the conurbation covering Andhra Pradesh Capital Region; the capital city is spread over an area of 217.23 km2, will comprise villages from three mandals viz. Mangalagiri and Tadepalle; the seed capital is spread over an area of 16.94 km2. The table below lists the identified villages and hamlets under their respective mandals, which became a part of the capital city.
Notes: M – municipality The names in brackets are the hamlet villages of the respective settlement. The residents of Amaravati are Telugu speaking people. Telugu is the official language of the city. Hindus form a large majority. There are Muslim and Buddhist communities. There is the iconic Amaralingeswara Swamy Temple, the Amaravati Mahachaitya in the Amaravati heritage complex; the State government has initiated the Singapore-based Ascendas-Singbridge and Sembcorp Development consortium for the capital city construction. The new capital city’s infrastructure will be developed in 7–8 years in phases, at an estimated cost of ₹33,000 crore. ₹7,500 crore f
Pali or Magadhan is a Middle Indo-Aryan language native to the Indian subcontinent. It is studied because it is the language of the Pāli Canon or Tipiṭaka, is the sacred language of some religious texts of Hinduism and all texts of Theravāda Buddhism; the earliest archaeological evidence of the existence of canonical Pali comes from Pyu city-states inscriptions found in Burma dated to the mid 5th to mid 6th century CE. The word Pali is used as a name for the language of the Theravada canon. According to the Pali Text Society's Dictionary, the word seems to have its origins in commentarial traditions, wherein the Pāli was distinguished from the commentary or vernacular translation that followed it in the manuscript; as such, the name of the language has caused some debate among scholars of all ages. Both the long ā and retroflex ḷ are seen in Pāḷi. R. C. Childers translates the word as "series" and states that the language "bears the epithet in consequence of the perfection of its grammatical structure".
In the 19th century, the British Orientalist Robert Caesar Childers argued that the true or geographical name of the Pali language was Magadhi Prakrit, that because pāḷi means "line, series", the early Buddhists extended the meaning of the term to mean "a series of books", so pāḷibhāsā means "language of the texts". However, modern scholarship has regarded Pali as a mix of several Prakrit languages from around the 3rd century BCE, combined together and Sanskritized; the closest artifacts to Pali that have been found in India are Edicts of Ashoka found at Gujarat, in the west of India, leading some scholars to associate Pali with this region of western India. There is persistent confusion as to the relation of Pāḷi to the vernacular spoken in the ancient kingdom of Magadha, located around modern-day Bihār. Pali, as a Middle Indo-Aryan language, is different from Sanskrit more with regard to its dialectal base than the time of its origin. A number of its morphological and lexical features show that it is not a direct continuation of Ṛgvedic Vedic Sanskrit.
Instead it descends from one or more dialects that were, despite many similarities, different from Ṛgvedic. However, this view is not shared by all scholars. Some, like A. C. Woolner, believe that Pali is derived from Vedic Sanskrit, but not from Classical Sanskrit. Paiśācī is a unattested literary language of classical India, mentioned in Prakrit and Sanskrit grammars of antiquity, it is found grouped with the Prakrit languages, with which it shares some linguistic similarities, but was not considered a spoken language by the early grammarians because it was understood to have been purely a literary language. In works of Sanskrit poetics such as Daṇḍin's Kavyadarsha, it is known by the name of Bhūtabhāṣā, an epithet which can be interpreted as'dead language', or bhuta means past and bhasha means language i.e.'a language spoken in the past'. Evidence which lends support to this interpretation is that literature in Paiśācī is fragmentary and rare but may once have been common; the 13th-century Tibetan historian Buton Rinchen Drub wrote that the early Buddhist schools were separated by choice of sacred language: the Mahāsāṃghikas used Prākrit, the Sarvāstivādins used Sanskrit, the Sthaviravādins used Paiśācī, the Saṃmitīya used Apabhraṃśa.
This observation has lead some scholars to theorize connections between Pali and Paiśācī. Many Theravada sources refer to the Pali language as "Magadhan" or the "language of Magadha"; this identification first appears in the commentaries, may have been an attempt by Buddhists to associate themselves more with the Maurya Empire. But the four most important places in Buddha's life are all outside of it, it is that he taught in several related dialects of Middle Indo-Aryan, which had a high degree of mutual intelligibility. There is no attested dialect of Middle Indo-Aryan with all the features of Pali. Pali has some commonalities with both the western Ashokan Edicts at Girnar in Saurashtra, the Central-Western Prakrit found in the eastern Hathigumpha inscription; the similarities of the Saurashtran inscriptions to the Hathigumpha inscription may be misleading because the latter suggests the Ashokan scribe may not have translated the material he received from Magadha into the vernacular. Whatever the relationship of the Buddha's speech to Pali, the Canon was transcribed and preserved in it, while the commentarial tradition that accompanied it was translated into Sinhala and preserved in local languages for several generations.
In Sri Lanka, Pali is thought to have entered into a period of decline ending around the 4th or 5th century, but survived. The work of Buddhaghosa was responsible for its reemergence as an important scholarly language in Buddhist thought; the Visuddhimagga, the other commentaries that Buddhaghosa compiled and condensed the Sinhala commentarial tradition, preserved and expanded in Sri Lanka since the 3rd century BCE. T
Champa was a collection of independent Cham polities that extended across the coast of what is today central and southern Vietnam from the 2nd century AD before being absorbed and annexed by Vietnamese Emperor Minh Mạng in AD 1832. The kingdom was known variously as nagara Campa in the Chamic and Cambodian inscriptions, Chăm Pa in Vietnamese and 占城 in Chinese records; the Chams of modern Vietnam and Cambodia are the remnants of this former kingdom. They speak Chamic languages, a subfamily of Malayo-Polynesian related to the Malayic and Bali–Sasak languages. Champa was preceded in the region by a kingdom called Linyi, or Lâm Ấp, in existence since AD 192. Champa reached its apogee in the 9th and 10th centuries AD. Thereafter, it began a gradual decline under pressure from Đại Việt, the Vietnamese polity centered in the region of modern Hanoi. In 1832, the Vietnamese emperor Minh Mạng annexed the remaining Cham territories. Hinduism, adopted through conflicts and conquest of territory from neighboring Funan in the 4th century AD, shaped the art and culture of the Champa kingdom for centuries, as testified by the many Cham Hindu statues and red brick temples that dotted the landscape in Cham lands.
Mỹ Sơn, a former religious center, Hội An, one of Champa's main port cities, are now World Heritage Sites. Today, many Cham people adhere to Islam, a conversion which began in the 10th century, with the Royals having adopted the faith by the 17th century. There are, Balamon Cham who still retain and preserve their Hindu faith and festivals; the Balamon Cham are one of only two surviving non-Indic indigenous Hindu peoples in the world, with a culture dating back thousands of years. The other is the Balinese Hinduism of the Balinese of Indonesia; the name Champa derived from the Sanskrit word campaka, which refers to Magnolia champaca, a species of flowering tree known for its fragrant flowers. The historiography of Champa relies upon three types of sources: Physical remains, including brick structures and ruins, as well as stone sculptures. Modern scholarship has been guided by two competing theories in the historiography of Champa. Scholars agree that Champa was divided into several regions or principalities spread out from south to north along the coast of modern Vietnam and united by a common language and heritage.
It is acknowledged that the historical record is not rich for each of the regions in every historical period. For example, in the 10th century AD, the record is richest for Indrapura; some scholars have taken these shifts in the historical record to reflect the movement of the Cham capital from one location to another. According to such scholars, if the 10th-century record is richest for Indrapura, it is so because at that time Indrapura was the capital of Champa. Other scholars have disputed this contention, holding that Champa was never a united country, arguing that the presence of a rich historical record for a given region in a given period is no basis for claiming that the region functioned as the capital of a united Champa during that period. Through the centuries, Cham culture and society were influenced by forces emanating from Cambodia, China and India amongst others. Lin Yi, a predecessor state in the region, began its existence in AD 192 as a breakaway Chinese colony. An official revolted against Chinese rule in central Vietnam, Lin Yi was founded in AD 192.
In the 4th century AD, wars with the neighbouring Kingdom of Funan in Cambodia and the acquisition of Funanese territory led to the infusion of Indian culture into Cham society. Sanskrit was adopted as a scholarly language, Hinduism Shaivism, became the state religion. From the 10th century AD onwards, Arab maritime trade in the region brought increasing Islamic cultural and religious influences. Champa came to serve as an important link in the spice trade, which stretched from the Persian Gulf to South China, in the Arab maritime routes in Mainland Southeast Asia as a supplier of aloe. Despite the frequent wars between Champa and Cambodia, the two countries traded and cultural influences moved in both directions. Royal families of the two countries intermarried frequently. Champa had close trade and cultural relations with the powerful maritime empire of Srivijaya and with the Majapahit of the Malay Archipelago. Evidence gathered from linguistic studies around Aceh confirms that a strong Champan cultural influence existed in Indonesia.
Linguists believe the Acehnese language, a descendant of the Proto-Chamic language, separated from the Chamicic tongue sometime in the 1st millennium AD. However, scholarly views on the precise nature of Aceh-Chamic relations vary; the people of Champa descended from seafaring settlers who reached the Southeast Asian mainland from Borneo about the time of the Sa Huỳnh culture, the predecessor of the Cham kingdom. The Cham language is part of the Austronesian family. According to one study, Cham is related most to modern Acehnese in northern Sumatra. To the Han Chinese, the country of Ch
Amaravati Express is the name given to two services operated by Indian Railways. As at December 2015, these train services are 17225 Vijayawada - Hubli Amaravati Express 17226 Hubli - Vijayawada Amaravati ExpressThis service runs daily each way and is operated by the Bezwada division of South Central Railway; the train runs across southern India from Andhra Pradesh to Karnataka. 18047 Howrah - Vasco da Gama Amaravati Express 18048 Vasco da Gama - Howrah Amaravati ExpressThis service runs four times a week each way. It operates via Visakhapatnam, Guntur, Guntakal, Hospet, Hubli, Londa, Madgaon; this service is operated by Kharagpur Division. The train travels from West Bengal through Orissa and Andhra Pradesh in the east of India to Karnataka and Goa in the south-west of India; the Amaravati Express is popular with the inhabitants of Andhra Pradesh those living in the cities and towns of Guntur, Markapur, Giddaluru, Mahanandi and Bellary and the surrounding regions. The Amaravati Express runs on the historical Machilipatnam-Mormugao railway track.
The service was first introduced during the 1950s as the meter gauge train between Hubli. The Guntur-Hubli fast passenger service was upgraded to an express service between 1987 and 1990 and was named the Amaravati Express; the train coaches were hauled by a YP steam locomotive and had a slip coach from Vasco da Gama to Guntur. This slip coach to Guntur was attached to the Gomantak Express along with slip coaches to Gadag; these slip coaches were attached to the Miraj Gadag link express at Londa and the slip coach to Guntur was attached to the Hubli Guntur fast passenger service at Gadag. This practice of attaching/detaching the slip coaches was discontinued at Gadag and instead the slip coaches went as far as Hubli after the introduction of the Amaravati Express; this practice continued until the gauge conversion work started in the mid-1990s and the train tracks were standardised in 1997. The train service was extended to Vijayawada in 1994. While the gauge conversion activities were taking place in the mid 1990s, the train service was split into different segments and the full service was not restored until 1997.
By the beginning of 2000, the train service had been extended to Londa Junction, Castle Rock and to Vasco da Gama as the gauge conversion progressed. The train was commissioned as a daily train between Vasco da Gama and Vijayawada in the mid-2000, but due to a poor response from passengers, the frequency was reduced to bi-weekly and for the remaining 5 days the train terminated at Hubli. From the beginning of 2003, the service frequency increased to three times a week and the Vijayawada-Hubli services operated on the remaining four days each week. From July 2007, the train service from Vasco da Gama was further extended to Howrah. In 2010 the 7225/7226 Vijayawada - Hubli service was renumbered as 17225/17226 and the 8047/8048 Howrah - Vasco da Gama service was renumbered as 18047/18048. On 12 February 2013,Railway minister mallikarjuna karge increased the frequency of Amaravathi Express 17225/17226 which runs between Hubli-Vijayawada from 3 days to daily; as per revised time table new train timings come into operation soon.
The train service is named after the historical capital city of the Satavahana Dynasty, Amaravati in the present day Guntur District. Amaravati is known as the Sanchi of South India because of its stupas; the 17225/17226 Amaravati Express uses WDP4D Diesel locomotives from the Gooty Shed of SCR between Vijayawada and Hubli. The 18047/18048 Amaravati Express uses both diesel locomotives. Howrah to Visakhapatnam - WAP4 of Santragachi of S. E. Railways Visakhapatnam to Guntakal - WAP4 of Lallaguda or WAP-4 of Vijayawada of S. C. Railways Guntakal to Vasco-Da-Gama Twin WDM3A or WDG3A of Gooty of S. C. Railways; the train bears the same loco link on its return itenary. Indian Railways AP Tourism Amaravati Express Vijayawada, Guntur or Amaravati Andhra Pradesh Goa, Bellary Howrah - Vasco da Gama Amaravati Express
The Amarāvatī Stupa, popularly known as the great stūpa at Amarāvathī, is a ruined Buddhist monument built in phases between the third century BCE and about 250 CE, at Amaravathi village, Guntur district, Andhra Pradesh, India. The site is under the protection of the Archaeological Survey of India; the campus includes the stūpa the Archaeological Museum. The important sculptures from the site are now in a number of museums in India and abroad. A list of collections is given below; the name Amaravathi is modern, having been applied to the town and site after the Amareśvara Liṅgasvāmin temple was built in the eighteenth century. The oldest maps and plans, drawn by Colin Mackenzie and dated 1816, label the stūpa as the deepaldimma or'hill of lights'; the monument was not called a stūpa in ancient inscriptions, but rather the mahācetiya or great sanctuary. The Stupa, ormahācetiya, was founded in the third century BCE in the time of Asoka but there is no decisive evidence for the foundation; the earliest inscription from the site belongs to the early centuries BCE but it cannot be assigned to Aśoka with certainty.
The main construction phases of Amaravati fall in two main periods, with the additions consisting of railings and carved slabs placed around the stūpa proper. These slabs are called'drum slabs' because they were placed round the base of the stūpa which has a shape similar to a circular drum. In the early period, the stūpa had a simple railing consisting of granite pillars, with plain cross-bars, coping stones; the coping stones with youths and animal reliefs, the early drum slabs, some other early fragments belong to this period. The stūpa must have been large at this time, considering the size of the granite pillars; the late period of construction started around ca. 50 BCE and continued until circa 250 CE. This period is divided into three phases by Akira Shimada on the basis of the dates that can be assigned to parts of the great limestone railing; the first phase is 50-0 CE, the same period as the Sanchi stūpa I gateways. The second phase is the same period as Karli caitya and the Pandavleni Caves at Nasik.
The third phase is circa 200-250 CE based on comparisons with Nagarjunakonda sculpture. Some other types of sculpture of belong to an later time, about the seventh or eighth centuries, include standing Bodhisattvas and goddesses. Amaravātī continued to be active after this time to about the thirteenth century. Westerners were first alerted to the ruins of the Stupa at Amaravati after a visit in 1797 by Major Colin Mackenzie. On the right bank of the Krishna River in the Andhra district of southeast India, Mackenzie came across a huge Buddhist construction built of bricks and faced with slabs of limestone. By the time he returned in 1816, indiscriminate excavations had destroyed what remained of the structure and many of the bricks had been reused to build local houses. Mackenzie recorded what he saw and drew a plan of the stupa. In 1845, Sir Walter Elliot of the Madras Civil Service explored the area around the stupa and excavated near the west gate of the railing, removing many sculptures to Madras.
They were kept outside the local college before being transported to the Madras Museum. At this time India was run by the East India Company and it was to that company that the curator of the museum appealed; the curator Dr Edward Balfour was concerned that the artefacts were deteriorating so in 1853 he started to raise a case for them to be moved. By 1855, he had arranged for both photographs and drawings to be made of the artifacts, now called the Elliot Marbles. 75 photographs taken by Captain Linnaeus Tripe are now in the British Library. The sculptures were exported to London in 1859. Robert Sewell made further excavations in the 1880s, recording his excavations in some detail with drawings and sketches but not in the detail that would now be expected. Plans have been put in place to create a purpose built exhibition space for the sculptures still in India; those marbles not in an air-conditioned store were said to show signs of damage from the atmosphere and salt. The Chennai museum has plans for an air-conditioned gallery to install the sculptures, but these goals have yet to be realised.
The region between the Krishna and Godavari rivers was an important place for Buddhism from the 2nd century BCE onwards. A Buddhist stupa was built during the reign of Ashoka in 200 BCE, was carved with panels that tell the story of Buddha; the story of the sculpture, including their discovery and destruction and subsequent preservation & distribution to various museums has been poignantly described by Shimada. During the period of the decline of Buddhism, this stupa was buried under rubble. A 14th-century inscription in Sri Lanka mentions repairs made to the stupa, after that it was forgotten; the stupa is related to the Vajrayana teachings of Kalachakra, still practiced today in Tibetan Buddhism. Dalai Lama of Tibet conducted a Kalachakra initiation at this location in 2006. Art historians regard the art of Amaravati as one of the three major styles or schools of ancient Indian art, the other two being the Mathura style, the Gandharan style; the Amravati school of art had great influence on art in South-East Asia.
It had influence over South Indian sculpture. The Chinese traveller and Buddhist monk Hiuen Tsang visited Amaravati in 640 CE, stayed for sometime and studied'Abhidhammapitakam'. Xuanzang wrote a glorious account of the place and monasteries that existed. A different type of art form evol
The Amaravathi Dam is a dam constructed across the Amaravathi River. It is located at Amaravathinagar, 25 kilometres south of Udumalpet on SH 17 in the Indira Gandhi Wildlife Sanctuary, Tirupur district in the Indian state of Tamil Nadu; the associated Amaravathi Reservoir is 9.31 square kilometres in 33.53 metres deep. The dam was built for irrigation and flood control and now has four megawatts of electrical generating capacity installed, it is notable for the significant population of mugger crocodiles living in its reservoir and catchment basin. The dam was built across the Amaravati River in 1957, during K Kamaraj's administration, about 25 km upstream and south of the Thirumoorthy Dam. There is a well laid-out park where one may climb steep steps on the dam to have a picturesque view north of the plains below and south to the Anaimalai Hills and Palni Hills above. Boating for tourists in the dam began on 14 January 2011. Amaravathi Reservoir at Amaravathinagar, 25 km south on SH 17 from Udumalpet, is located in Indira Gandhi Wildlife Sanctuary and National Park in Tirupur district, Tamil Nadu, India.
The reservoir was created by the steep Amaravathi Dam built across the Amaravathi River. The dam was built in 1957 across the Amaravathi River about 25 km upstream and south from Thirumoorthy Dam. Capacity of the dam has shrunk 25% from 4 tmcft to 3 tmcft due to siltation; the dam was built for irrigation and flood control. In 2005 - 2006 the state reported revenue from medium commercial irrigation from the Amaravathi Reservoir Project was Rs. 43,51,000. During 2003-04, the Tamil Nadu Electricity Board proposed to increase the dams utility by installing 4 MW capacity hydro-electric power station, now operating; the non-indigenous tilapia fish was introduced here in the 1950s and subsequently this reservoir had highest fish yield in the state by the 1970s. Tilapia now accounts for a major portion of the catch in the reservoir. Cast nets are used for subsistence fishing. An individual fisherman can catch more than 20 kg/day of fish in the reservoir; the Fisheries department expects a yield of 110 tonnes/year of fish from the reservoir.
In 1972, a fish yield of 168 kg/ha/yr was reported. The Fisheries Department has formed the Amaravathi Nagar Tribal Fishermen Cooperative Society to give tribals fishing rights in the Amaravathi Reservoir. In 2007, fifty tribals who reside at Karattupathi settlement, close to the reservoir, enrolled themselves as members of the society and eight of them have received a fishing licence; the largest wild breeding population of crocodiles in South India live in the reservoir, in the Chinnar and Pambar rivers that drain into it. These broad-snouted mugger crocodiles known as marsh crocodiles and Persian crocodiles, are the most common and widespread of the three species of crocodiles found in India, they eat fish, other reptiles and large mammals and are sometimes dangerous to humans. Their total wild population here is estimated to be 60 adults and 37 sub-adults. Other fish predators here include: Oriental small-clawed otters, Indian cormorants and Indian flap-shelled turtles; the Amaravathi Sagar Crocodile Farm, established in 1976, the largest crocodile nursery in India, is 1 kilometre before the Amaravathy dam site.
Many adult crocodiles have been reintroduced from here into the wild. Eggs are collected from wild nests along the perimeter of the reservoir to be hatched and reared at the farm. Many crocodiles of all sizes can be seen basking in the sun and making a stride or piled up on one another. There are now 98 crocodiles maintained in captivity here. Three Forest Department personnel maintain the centre. There is a well laid-out park where one may climb steep steps on the dam to have a picturesque view north of the plains below and south to the Anaimalai Hills and Palni Hills above; this place is being developed as a District Excursion Centre for tourism. The park and crocodile farm are open every day from 9:00 a.m. to 6:00 p.m. Travel by road From Coimbatore – via Pollachi and Udumalpet to Amaravathynagar is 96 km. Accommodation is available for four persons, with advance reservation, at a forest rest house near the crocodile farm. Rent is Rs.150 per day for two persons per suite. South West View from Dam of Anamalai Hills, Photo of Spillway, 5:53 Video at the Dam amaravathi dam in tamil
The Amaravati River is the longest tributary of Kaveri River in fertile the districts of Karur and Tirupur, Tamil Nadu state, South India. The 282-kilometre long Amaravati River begins at the Kerala/Tamil Nadu border at the bottom of Manjampatti Valley between the Annamalai Hills and the Palni Hills in Indira Gandhi Wildlife Sanctuary and National Park in Tirupur district, it descends in a northerly direction through Amaravathi Reservoir and Amaravathi Dam at Amaravathinagar. It is joined by the Kallapuram River at the mouth of the Ajanda valley in Udumalaipettai. Through Dharapuram and Aravakurichi it joins with the Kaveri at Thirumukkudal, about 10 kilometres from Karur. Nanganji, Shanmuga nadhi, Kudumiar, Thenar and so many tributaries are joint with the Amravati river, it has the Tributary of the Chinnar rivers from Kerala also. This river irrigates over 60,000 acres of agricultural lands in Karur districts; the Amaravathi Dam has 4 megawatts of electricity generating capacity installed. The Amaravathi River and its basin in the vicinity of Karur, are used for industrial processing water and waste disposal and as a result are polluted due to large amount of textile dyeing and bleaching units.
But nowadays in karur, the changes are vicinity by seeing Amaravati river on its clean surface because of pollution controlled by government. The ancient names of the river is Aambravathi. Amaravathi, invokes the Kalpavriksha tree of Lord Indra's heaven; the name Amaravathi echoes the Hindu/Buddhist past of southern India. By Hindu methodology, river is from the grace of goddess Ambaal form the heaven; the Amaravathi river swells into life in the Anjanad valley of the Western Ghats, whose slopes are awash with Kurinji blossoms once every 12 years, descends to the plains near Udumalaipettai, Tamil Nadu, flows to make the rich plains of Dharapuram and Karur. It is one of the longest rivers in Tamil Nadu, which join with the river Cauvery, near Karur