Alampur, the place has assumed significance as it is a centre of worship for a nude godess. There are two types of clusters of temples here. – ‘Navabramheshwar’ clusters, and the ‘Pap-nath cluster. Out of these, the first ones are more prominent. An abode of the goddess Jogulamba lies here, the ‘Balbramheshear’ in this Nava bramheshwar cluster. This goddess, the consort of Balbrahmeshwar, is ‘Yogini’ in Sanskrit. Her manifestation is fierce in form.

The said cluster is also known as Nava-lingeshwar temples in this complex of Nava – lingeshwar temples, one of the temples hosts an idol of goddess,  just like the one at Mahakoot – only bigger in size and more beautiful. As per the local belief,  she is  goddess ‘Renuka’. (The narrative tale behind the origin of this form is quoted elsewhere in the site)

Dr. Dhere mentions here the array of names with which ‘Alampur’ is described in various inscriptions. All this, according to Dr. Dhere suggests that the original name of this place was ‘Ellammapur’ and Yelamma was the traditional deity in its original form here.

In a volume ‘Ashtradashpeetham’, supposed to have been authored by Shankaracharya, later chapters mention this goddess only as ‘Alapure Yagaladevi’. This seems to be Sanskritization of Jogulamba itself.

Why should there be mention of ‘Jogulamba’ as the goddess of power, when the said idol at Alampur is Yelamma? The answer lies in the folk culture of Andhra. There is a class of folksingers in Andhra, named as ‘Bav-needs in the Madiga tribe. They are worshippers of Jogulamba. They sing the praises of this goddess, with the accompaniment of a percussion instrument ‘Javanlika’ or ‘Jamadika’. These are the praises of ‘Kenuka’ itself.

In the Telugu volume ‘Shuka saptati’ a lady priest of Jogulamba has been described, to have sung praises of Parashuram. Few other instances are quoted. All this indicates that ‘Renuka’ and ‘Jogulamba’ must be and the same.

In southern languages, ‘Jogul’ means lullaby. This means, she is the goddess who initiates the birth of infant in the household. In the original folklore, Parashuram requests Renuka, that she should camp in the terrain created by him. He asks the native people in that region to worship her. For this, when he praises Renuka, he uses adjectives like Yogamba, Yogambika,  Ambuj – yoni- Matruka etc. The symbol of lotus also seems be affiliated to her.

Lady disciple of Chakradhar, ‘Auwsa’ in the Mahanubhav sect is known to carry a brass idol of  ‘Jogala’ devi. There is also a place named ‘Jogaladevi’ in Aurangabad province.

Well know tantric of the ‘Shakta’ sect Bhaskarrai a. k. a. Bhasuranandnath knew about the Alampur ‘Peeth’ and the naked idol. He has a mention of it in his volume ‘Saubhagya Bhaskar’. He describes this goddess as ‘Vi – Shrunkhala’ – one who has negated/denounced the ‘handcuff’ (Shruakhala) of the worldly manners or etiquettes (The reason, for her being naked). This indicates that the centres of these goddesses had gained status and prestige in the ‘Shakta’ sect, as centres of power (Shakti).

In the ‘Sahastra-naam – Strotra’ of Renuka, she is described as ‘Alkapursansthana’. The Tantriks worship vaginal form of an idol, as Renuka worship.

Hunter had found a headless naked from at Mahurzari. This is a small hamlet on Nagpur – Katol road. Hunter had made a guess, that she is a goddess of the Pre-Dravidian era symobolizing the earth itself. One Mr. Dabhade also found a similar goddess in the same region. If is possible that the letters ‘Mahur’ in the name of this place, indicate that it was one of the centres of ‘Shakti’ (power) worship. Owing to the similarity in ‘Mahur’ and ‘Mahurzari’ one has to think of further similarities in the names of these goddesses as well. ‘Renuka’ at Mahur is also with squatted legs, headless, and naked. In ‘Kedavvijay’ by Hari Angarpurkar, there is an explanatory tale why she resided at Mahur that too in a form in which only head and torso, till navel are visible.

Many, many evidences indicate that ‘Renuka’ is the ‘earth’ itself. Dr. Dhere cites here one major evidence, where in her ‘earth from is easily accepted. Bhalerao clan/family is known to be ardent devotee of Renka. As we all know, members of the family in various generations are often named after deviated forms of the tutelary goddess. Similar is the case seen in Bhalerao clans. One of the accepted male names in their family is Prithviraj (Prithvi: the Earth). So, Dr. Dhere says that it can be doubtlessly concluded, that ‘Renuka’ at Mahur, on the banks of Praneeta is also a form with squatted legs is headless and naked. She also had an indicative name of the Earth-Prithvi. Taking the argument further Dr. Dhere says, that Mahurzari originally must be ‘Prithvipur. – Just a possibility. He says that to convert the possibility in to reality, what is needed is more and conclusive evidence. The chapter, here in after presents this evidence.

Dr. V.B. Kolte has edited a copper – inscription initiated by the Vakatak king. Detailed historical and geographical analysis of his comments is presented the chapter. Dr. Dhere takes Dr. Kote’s argument further (details described in the chapter) and concludes that ‘Mahurzari’ was known with dual names ‘Matru-pur and ‘Prithvipur’ in the Vakatak era. It was a live centre of worship of ‘Shakti’.