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Satavahanas
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Origins
The date and place of origin of the Satavahanas, as well as the meaning
of the dynasty's name, are a matter of debate among the historians. Some
of these debates have happened in the context of regionalism, with the
present-day Andhra
Pradesh, Maharashtra, Karnataka and Telangana being variously claimed
as the original homeland of the Satavahanas
Foundation
Simuka is mentioned as the first king in a list of royals in a Satavahana
inscription at Naneghat. The various Puranas state that the first king of
the dynasty ruled for 23 years, and mention his name variously as
Sishuka, Sindhuka, Chhismaka, and Shipraka etc. These are believed to
be corrupted spellings of Simuka, resulting from copying and re-copying
of manuscripts. Simuka cannot be dated with certainty based on
available evidence. Based on the following theories, the beginning of the
Satavahana rule is dated variously from 271 BCE to 30 BCE.
According to the Puranas, the first Andhra king overthrew
the Kanva rule. D. C. Sircar dated this event to c. 30 BCE, a theory
supported by many other scholars.
The Matsya Purana mentions that the Andhra dynasty ruled for around
450 years. As the Satavahana rule ended in the early 3rd century, the
beginning of their rule can be dated to the 3rd century BCE.
The Indica of Megasthenes (350 – 290 BCE) mentions a powerful tribe
named "Andarae", whose king maintained an army of 100,000 infantry,
2,000 cavalry and 1,000 elephants. If Andarae is identified with the
Andhras, this can be considered additional evidence of Satavahana rule
starting in the 3rd century BCE. The Brahmanda Purana states that "the
four Kanvas will rule the earth for 45 years; then (it) will again go to the
Andhras". Based on this statement, the proponents of this theory argue
that the Satavahana rule began immediately after the Maurya rule,
followed by a Kanva interregnum, and then, a revival of the Satavahana

rule. According to one version of the theory Simuka succeeded the
Mauryans. A variation of the theory is that Simuka was the person who
restored the Satavahana rule by overthrewing the Kanvas; the compiler
of the Puranas confused him with the founder of the dynasty.
Most modern scholars believe that the Satavahana ruler began in first
century BCE and lasted until the second century CE. This theory is
based on Puranic records as well as archaeological and numismatic
evidence. The theory that dates their rule to an earlier period is now
largely discredited because the various Puranas contradict each other,
and are not fully supported by epigraphic or numismatic evidence
List of rulers
Multiple Puranas contain chronology of Satavahana kings. However,
there are inconsistencies among the various Puranas over the number of
kings in the dynasty, the names of the kings, and the length of their rule.
In addition, some of the kings listed in the Puranas are not attested via
archaeological and numismatic evidence. Similarly, there are some kings
known from coins and inscriptions, whose names are not found in the
Puranic lists.
The reconstructions of the Satavahana kings by historians fall into two
categories. According to the first one, 30 Satavahana kings ruled for
around 450 years, starting from Simuka's rule immediately after the fall
of the Mauryan empire. This view relies heavily on the Puranas, and is
now largely discredited. According to the second (and more widely
accepted) category of reconstructions, the Satavahana rule started in
around first century BCE. The chronologies in this category contain a
smaller number of kings, and combine Puranic records with
archaeological, numismatic and textual evidence.
Because of uncertainty regarding the establishment date of the
Satavahana kingdom, it is difficult to give absolute dates for the reigns
of the Satavahana kings. Because of insufficient evidence, many modern
scholars do not assign absolute dates to the reigns of the historically

attested Satavahana kings. Those who do assign absolute dates vary
greatly with each other.
Himanshu Prabha Ray provides the following chronology, based on
archaeological and numismatic evidence:
Simuka (before 100 BCE)
Kanha (100–70 BCE)
Satakarni I (70–60 BCE)
Satakarni II (50–25 BCE)
Kshatrapa interregnum with vassal Satavahana kings like Hala
(Nahapana (54-100 CE))
Gautamiputra Satakarni (86–110 CE)
Pulumavi (110–138 CE)
Vashishtiputra Satakarni (138–145 CE)
Shiva Shri Pulumavi (145–152 CE)
Shiva Skanda Satakarni (145–152 CE)
Yajna Shri Satakarni (152–181 CE)
Vijaya Satakarni
Important rulers
Simuka is mentioned as the first king in a list of royals in a Satavahana
inscription at Naneghat. The various Puranas state that the first king of
the dynasty ruled for 23 years, and mention his name variously as
Sishuka, Sindhuka, Chhismaka, Shipraka etc. These are believed to be
corrupted spellings of Simuka, resulting from copying and re-copying of

manuscripts. Simuka cannot be dated with certainty based on available
evidence. Based on the following theories, the beginning of the
Satavahana rule is dated variously from 271 BCE to 30 BCE.
 According to the Puranas, the first Andhra king overthrew

the Kanva rule. D. C. Sircar dated this event to c. 30 BCE, a theory
supported by many other scholars.
 The Matsya Purana mentions that the Andhra dynasty ruled for
around 450 years. As the Satavahana rule ended in the early 3rd
century, the beginning of their rule can be dated to the 3rd century
BCE. The Indica of Megasthenes (350 – 290 BCE) mentions a
powerful tribe named "Andarae", whose king maintained an army of
100,000 infantry, 2,000 cavalry and 1,000 elephants. If Andarae is
identified with the Andhras, this can be considered additional
evidence of Satavahana rule starting in the 3rd century BCE.
The Brahmanda Purana states that "the four Kanvas will rule the earth
for 45 years; then (it) will again go to the Andhras". Based on this
statement, the proponents of this theory argue that the Satavahana
rule began immediately after the Maurya rule, followed by a
Kanva interregnum, and then, a revival of the Satavahana rule.
According to one version of the theory Simuka succeeded the
Mauryans. A variation of the theory is that Simuka was the person
who restored the Satavahana rule by overthrewing the Kanvas; the
compiler of the Puranas confused him with the founder of the
dynasty.
Most modern scholars believe that the Satavahana ruler began in first
century BCE and lasted until the second century CE. This theory is
based on Puranic records as well as archaeological and numismatic
evidence. The theory that dates their rule to an earlier period is now
largely discredited because the various Puranas contradict each other,
and are not fully supported by epigraphic or numismatic evidence.
Early expansion
Simuka was succeeded by his brother Kanha (also known as Krishna),
who extended the kingdom up to Nashik in the west. His
successor Satakarni I conquered
western Malwa, Anupa (Narmada valley) and Vidarbha, taking
advantage of the turmoil caused by Greek invasions of northern India.
He performed Vedic sacrifices including Ashvamedha and Rajasuya.
Instead of the Buddhists, he patronised Brahmins and donated a
substantial amount of wealth to them. The Hathigumpha inscription of
the Kalinga king Kharavela mentions a king named "Satakani" or
"Satakamini", who some identify with Satakarni I. The inscription
describes dispatching of an army and Kharavela's threat to a city. Since
the inscription is only partially legible, different scholars interpret the
events described in the inscription differently. According to R. D.
Banerji and Sailendra Nath Sen, Kharavela sent out an army against
Satakarni. According to Bhagwal Lal, Satakarni wanted to avoid an
invasion of his kingdom by Kharavela. So, he sent horses, elephants,
chariots and men to Kharavela as a tribute. According to Sudhakar
Chattopadhyaya, Kharavela's army diverted its course after failing to
advance against Satakarni. According to Alain Daniélou, Kharavela was
friendly with Satakarni, and only crossed his kingdom without any
clashes.
Satakarni's successor Satakarni II ruled for 56 years, during which he
captured eastern Malwa from the Shungas. He was succeeded by
Lambodara. The coins of Lambodara's son and successor Apilaka have
been found in eastern Madhya Pradesh.
First Saka invasion
Little is known about Apilaka's successors, except cryptic references to
one Kuntala Satakarni. The next well-known ruler of the dynasty
was Hāla, who composed Gaha Sattasai in Maharashtri Prakrit. Like
Hala, his four successors also ruled for very short periods (a total of 12
years), indicating troubled times for the Satavahanas.
Epigraphic and numismatic evidence suggests that the Satavahanas

earlier controlled the northern Deccan plateau, the
northern Konkan coastal plains, and the mountain passes connecting
these two regions. During 15-40 CE, their northern neighbours -
the Western Kshatrapas - extended their influence into these
regions. The Western Kshatrapa ruler Nahapana is known to have ruled
the former Satavahana territory, as attested by the inscriptions of his
governor and son-in-law, Rishabhadatta.
First revival
A coin of Nahapana restruck by the Satavahana king Gautamiputra

Satakarni. Nahapana's profile and coin legend are still clearly visible.
Satavahana architecture at Cave No.3 of the Pandavleni

Caves in Nashik. This cave was probably started during the reign of
Gautamiputra Satakarni, and was finished and dedicated to the
Buddhist Samgha during the reign of his son Vasishthiputra Pulumavi,

crica 150 CE.
The Satavahana power was revived by Gautamiputra Satakarni, who is
considered the greatest of the Satavahana rulers. Charles Higham dates
his reign c. 103 – c. 127 CE. S. Nagaraju dates it 106–130 CE. The king
defeated by him appears to have been the Western Kshatrapa
ruler Nahapana, as suggested by Nahapana's coins overstuck with names
and titles of Gautamiputra. The Nashikprashasti inscription of
Gautamiputra's mother Gautami Balashri, dated to the 20th year after his
death, records his achievements. The most liberal interpretation of the
inscription suggests that his kingdom extended from the present-day
Rajasthan in the north to Krishna river in the south, and from Saurashtra
in the west to Kalinga in the east. He assumed the titles Raja-Raja (King
of Kings) and Maharaja (Great King), and was described as the Lord
of Vindhya. During the last years of his reign, his administration was
apparently handled by his mother, which could have been a result of an
illness or military preoccupation. According to the Nasik inscription
made by his mother Gautami Balashri, he was the one …… who crushed
down the pride and conceit of the Kshatriyas; who destroyed
the Sakas (Western Satraps), Yavanas (Indo-Greeks)
and Pahlavas (Indo-Parthians),... who rooted out the Khakharata family
(the Kshaharata family of Nahapana); who restored the glory of the
Satavahana race.
— Inscription of Queen Mother Gautami Balashri at Cave No.3 of
the Pandavleni Caves in Nashik.
Gautamiputra was succeeded by his son Vasisthiputra Sri Pulamavi (or
Pulumayi). According to Sailendra Nath Sen, Pulumavi ruled from 96–
119 CE. According to Charles Higham, he ascended the throne around
110 CE. Pulumavi features in a large number of Satavahana inscriptions
and his coins have been found distributed over a wide area. This
indicates that he maintained Gautamiputra's territory, and ruled a
prosperous kingdom. He is believed to have added the Bellary region to
Satakarni's kingdom. His coins featuring ships with double mast have
been found on the Coromandel Coast, indicating involvement in
maritime trade and naval power. The old stupa at Amaravati was
renovated during his reign.
Second Saka invasion
Coin of Vashishtiputra Satakarni.

Pulumavi's successor was his brother Vashishtiputra Satakarni.
According to S. N. Sen he ruled during 120–149 CE; according to
Charles Higham, his regnal years spanned 138–145 CE. He entered into
a marriage alliance with the Western Satraps, marrying the daughter
of Rudradaman I.
The Junagadh inscription of Rudradaman I states that he defeated
Satakarni, the lord of Dakshinapatha (Deccan), twice. It also states that
he spared the life of the defeated ruler because of close relations:
"Rudradaman (...) who obtained good report because he, in spite of
having twice in fair fight completely defeated Satakarni, the lord
of Dakshinapatha, on account of the nearness of their connection did not

destroy him."
— Junagadh rock inscription
According to D. R. Bhandarkar and Dineshchandra Sircar, the ruler
defeated by Rudradaman was Gautamiputra Satakarni. However, E. J.
Rapson believed that the defeated ruler was his son Vasishthiputra
Pulumavi. Shailendra Nath Sen and Charles Higham believe that the
defeated ruler was Vashishtiputra's successor Shivaskanda or Shiva Sri
Pulumayi (or Pulumavi).
As a result of his victories, Rudradaman regained all the former
territories previously held by Nahapana, except for the extreme south
territories of Pune and Nasik. Satavahana dominions were limited to
their original base in the Deccan and eastern central India
around Amaravati.
Second revival
Coin of Yajna Sri Satakarni, British Museum.

Sri Yajna Satakarni, the last person belonging to the main Satavahana
dynastic line, briefly revived the Satavahana rule. According to S. N.
Sen, he ruled during 170–199 CE. Charles Higham dates the end of his
reign to 181 CE. His coins feature images of ships, which suggest naval
and marine trade success. Wide distribution of his coins, and inscriptions
at Nashik, Kanheri and Guntur indicate that his rule extended over both
eastern and western parts of Deccan. He recovered much of the territory
lost the Western Kshatrapas, and issued silver coinage, imitating them.
During the last years of his reign, the Abhiras captured the northern parts
of the kingdom, around Nashik region.
Decline
After Yajna Satakarni, the dynasty was soon extinguished following the
rise of its feudatories, perhaps on account of a decline in central
power. Yajna Sri was succeeded by Madhariputra Swami Isvarasena.
The next king Vijaya ruled for 6 years. His son Vasishthiputra Sri
Chadha Satakarni ruled for 10 years. Pulumavi IV, the last king of the
main line, ruled until c. 225 CE. During his reign, several Buddhist
monuments were constructed at Nagarjunakonda and
Amaravati. Madhya Pradesh was also part of his kingdom.
After the death of Pulumavi IV, the Satavahana empire fragmented into
five smaller kingdoms:
Northern part, ruled by a collateral branch of the Satavahanas (which
ended in early 4th century
Western part around Nashik, ruled by the Abhiras
Eastern part (Krishna-Guntur region), ruled by the Andhra Ikshvakus ,
South-western parts (northern Karanataka), ruled by
the Chutus of Banavasi South-eastern part, ruled by the Pallavas
Administrative rule under Satavahanas
Satavahanas rose, to prominence as the subordinate rulers of the

Mauryans in the Deccan through, they followed the principles of state
policy like welfare state and Paternal kinship of Mouryans, they did not
follow administrative system and well expanded Bureaucracy.The
contemparories knew very well that the Mourayan Empire collapsed
partly because of excessive centralization and expanded Bureoucracy.
In the administration at the central level, the satavahanas kings exercised
unlimited powers like the Mauryans. As such the kingship under
satavahanas may be defined as “Benevolent despotism”. This means
kings exercising power in the interest of the welfare of the people.
At the central level to assist the king, an advisery body called
Rajamukhya was founded. Implementing the orders of the king, was the
responsibility of the secretariat called “Akshapatala”. At the centre the
important officers were Hararika the chief tax collector, Nibandhakarna
the custodian of Royal records, Mahabandagarika, Supervisor of royal
godowns and Vigrahaka the incharge for low and order
For administrative convenience, the empire was divided into Aharas.
The governors of the provinces were Aryaputras and amatyas.
The “City administration” was looked after by an autonomous body
called “Nigamasabha” village was the lowest unit of administration.
At the village level, Gulmika was the head of the Vilk Harika the village
administrative officer, Aryaka deal with local disputes and
Nibhandhakarna preserved revenue records.
In the Military administration the regional bodies supervised the
administration. Cavalry infantry and elephantry were the three important
wings. According to “Megasthanes”. The Andhras maintained 1,00,000
in fantry 8000 cavalry and 1000 elephantry.
In the Judicial administration local customs and traditions were

followed. Village assemblies dealt mainly with dispensing Justice.
We have no concrete evidence of the nature of the administration in the
form of inscriptions and literate sources. However, on the basis of the
available sources we can conclude that the “Decentralised polity” was
the major draw back of the system. It was for this the satavahanas could
not stop the rise and growth of powerfull subordinate ruler
“Srisanthomulo” who founded IKshvaku dynasty
political importance of Satavahanas

The Satavahanas ruled Deccan between 2nd century B.C to 2nd Cenmtury
A. D over a period of 400 years with 33 kings. They rose to prominence
as feudatories of Mauryans with the capital cities Pratishtanapura
(Paithan) and Amaravathi. The major policital achievement of the
Satavahanas was they were the only dynasty that ruled for 4 centuries
uninterrupted in the entire Indian history.
Credit goes to the Satavahanas for unifying various ethnic groups, tribes
and races that inhabited in the Deccan, more so in the case of
Andhradesha. Thus it was the 1st Political dynasty to Unify Andhra-
region.
Credit goes to the Satavahanas for protecting the territorial integrity of
the Andhradesha from the external aggressions. Byt the time the dynasty
was founded; Sakas in Gujarat/Saurashtra, Sungas in MP and Chedis in
Kalinga were posing a major threat. Satavahanas succeeded in guarding
the frontiers and protecting the territorial integrity.
Apart from protecting Andhra, they left behand them brilliant victories
against their orch-enemies. The founder of the dynasty Srimukha
launched a counter offencive against Mahoradhitrana kayiro of

Saurashtra, defeated him and bought his daughter Naganika and marries
to his son Satakarni-1. On his port, Satakarni-1 emerged as the first great
king of the dynasty and performed aswamedha to mark his victory
against the mighty Pushyamitra Sunga, he used the emblem of Ujjain
city inscribed on his coins.
The greatness of Satakarni-1 was narrated by his wife Naganika in the
Nanaghat inscription where she referred to the titles of satakarni as
“EKA VEERA”
The most brilliant victory was scored by Satakarni-II who went upto
pataliputra and killed Susharma, the last of the Kanva dynasty. No South
Indian king had distinction of going that far north. As token of his
victory, he inscribed the royal emblem of pataliputra on his coins.
Greatest of the Satavahanas Gautamiputra satakarni immortalised
himself with beautiful and brilliant victories against the arch enemies
Sakas. He killed Nahapana of the Sakas and took the title “Sahratta
Vama Nirovaseshakar”. His greatness was indetail described by his
mother Gauthami Balasri in “Nasik inscription”. Marking the year f his
ascendency, he started the Salivahana era in 78 A.D, historically a
reckoning point for the Andhras.
Inspite of hteir brilliant Victories and protecting the Andhra-region, the
Satavahanas could not surmount the problem of external threat from the
times of yagnasri-Satakarni, the kingship last control over the
administration. The decentralized administration gave scope fror
emergence of powerfull Samanthas. The lasr of the dynasty pulomavi -3
failed to maintain the identity and gave scope for Sri-Santhamula, to
assume power who was the founder of IKshavaku dynasty
Srimukha - Maharadhitarankairyo (Sungo)
Sath – I - Punshymitra shunga

Santh –II - Susharaman
Gauthamiputhra - Nahapana
Social structure under the satavhanas

The longest rule of 400 years under Satavahanas assumed an important
place in the history of Andhradesha. The Social formation, its
developments, customs and traditions continue to affect the social
history of Andhras in the subsequent chapter of the Andhra-history.
The main source of the study of the Satavahanas society was
Gadhasaptasati of hala, the Nasik inscription of Gouthami balasri, the
Nanaghat inscription of Nagonika and the writings of Greek-historian
Strabo.
At the outset the society under the Satavahanas remained as Matriarchol.
This was testified by the fact that no satavahana king disclosed his
fathers name, and according to Gadhasaptasati, Women made donations
and issued inscriptions shows the prominent place enjoyed by women in
the society.
Regarding the “Caste System”, it was not well established. The
Chaturvarna system was not mentioned by either Hala or on the
inscriptions. Further, we find that the difference between cast and class
was not well established. As per the “Amaravathi inscription” of
Dhimika, It says that within his family they were men of all professions.
As caste was not well established the society witnessed the formation of
maximum number of Jathis (Professions). The “Ashtra-dasha”
proffesions was formed for the first time.
As the caste system was not well established and infiltration of Foreigh
races like sakas took place, society often experience instability. Perhaps
this is why “Gouthami putra satakarni” took the titles “EK BRAHMIN”
and “Dvijakulavardhana” in his attempt to set right the social order.
The family system by and large was a joint system Gadhasaptasati talks
about the Joint families and Joint family land holdings in cultivation.
Due to economic prosperity we find the people of the age lea a life with
diversified interest and hobbies. Gadhasaptasati describes the city life
with wide extensive pastimes and entertainments. We find clear
difference between rich and the poor, the rich being in multi storeyed
buildings and the poor in huts as per Hala.
According to Hala, people gave more importance for dress and
appearance. Gadhasaptasati describes different types of hair styles of
women and decorative motives used including perfumes.
Regarding the “Entertainments”. Hala refers to Group dances, ballot
songs, animal fights and Festive gatherings. For Hala, the high officials
were always interested in playing cards. The Gadhasaptasati also talks
about wide range of food habits and the habit of chewing paan after the
meals.
With regarding the ‘end-rituals”, generally the practice was cremation.
However, we also find references to megalithic burials or stone burials.
Though, women was given important place in the society, according to
Hala, weomen very often misused the liberty and indulged in vices like
consumption.
The social evils like “Sati” were widely prevalent. According the
“Strabo”, the Greeks were shocked to see the custom of Sati being
performed.
cultural contribution of Satavahanas?

The Satavahanas who ruled for the longest period of 4 centuries (from
2nd Century B.C to 2nd century A.D) laid strong foundations for the
cultural efflorescence in the history of Andhras Remarkable progress
was achieved during their age in all the spheres of cultural development
namely, Art & Architecutre, painting, Music & literature.
With regarding the “Art” the “Amaravathi School of culture” was
promoted by the satavahanas, popular as the most beautiful of the 3
sculptural traditions (Gandhara & Mathura). It gave atmost importance
in depicting human felings as such it was called a living art. With atmost
precision, the amaravathi sculptors treated the subject reflecting a city
life dress and decorative practices of the time. As the most beautiful art
form. It depicted the decorative elements like flowers, creepers and signs
like lotus. It is the only art form which depicted all the important events
in the life of the Buddha. Buddha is found as the teacher surrounded by
Yakshas and Gandharvas dancing around. The costly white marbles used
in the art made it further more beautifull. The importance given for the
expression of the feelings was so great that the Andhra Pradesh State
government adopted Purna-Kumbha as its emblem.
With regard to painting credit goes to Satavahanas for promiting Ajanta-
Ellora cave painting tradition. The magnificent cave paintings are the
world’s oldest surviving paintings. The painters exhibited remarkable
skills depicting even 3d and 4d effects in their paintings. Though
predominantly Buddhist in subject or in theme, they do threw light on
contemporary society.
With regarding to “Architecture”, the early foundation was laid by the
Satavahanas. The Buddhist architectural forms namely stupas, chaityas
and Viharas were extensively being built during their times. The
Amaravathi stupa had the distinction of being biggest stupa in ancient
times in the world. Architecturally super: Nasik, Kanheri &
Ramathirtham chaityas belonged to their age. Yagnasri satakarni
constructed 1500 roomed Buddhist vihara at Nagarjunakonda for
acharya Nagarjuna. The Buddhist architecture later became the basis for
the development of temple architecture. As a matter of fact, the earliest
temples in India were built by Ikshvakhs the feudatories of satavahanas.
In the field of literature the age has witnessed a remarkable growth in

terms of both Sanskrit and Prakrit literary traditions. Through Prakrit
was official language, from the times of kuntalasatakarni Sanskrit got
due patronage. At the instance of kuntala, saravarma wrote “katantra
vyakarna”. With regarding the Prakrit, Hala’s Godhasaptasati was a
remarkable literary feet. For the 1st time, it deals with all the
“Navarasas” or nine forms of emotions and hence for many it was the
basis for Indian literary tradition. Secondly, as a classic, it deals with the
early Telugu words like Addham, attha and potta.
Due core was taken by the Satavahanas for the development of the tribal
dielectics like paisachi. “Gunadya” wrote “Bruhatkoadha” in paisachi
langage (Brahmi Script). Halas marriage with Leelavthi was the theme
of “Leelavathi Parinayam”. These literary trends stand for not only with
growth of literature, but also for the type of literary trends developing
during the age.
Thus the Gadhasaptasati also talks about the development of
Brundagana, Ballot songs and Groupdances indicating the development
of music and dance.
Thus the satavahanas made remarkable contribution for the cultural

development in Andhra. The foundations made by them were further
well developed by the succeeding dynastics making the culture of
Andhras unique by itself
religious conditions under Satavahanas

During the Satavahana age, Buddhism, Jainism and Brahmanism could
flourish in Andhradesha. As rulers, the Satavahana kings followed
Brahmanism, Whereas the queens patronized Buddhism and Jainism.
In Brahmanism the popular sects Saivism and vaishnavism made their
appearance. The Oldest Shivalinga in the Indian history found at
Gudimellam near Renigunta datable to 56 A.D belonged to the
satavahana period. As a matter of Fact, Hola’s Gadhasaptasati starts with
prayer to lord shiva and ends with rayer to panathidevi.
Vaishnavism entered Andhradesha in the form of “Bhagavatism”. The
second king of the dynasty “Krishna” followed “Bhagavatism”.
Gautamibalasri equating her son “Goutamiputra” with SriRama and
Keshava indicates the popularity of Vaishnavism. In the stone slabs of
Satavahana period, Vishnu was depicted and being worshipped.
The “Puranic tradition” of worshiping the legendary heroes Krishna and
Rama also started. The “Gadhasaptasati” refers to the worshiping of
Ganesha Surya and Shakti.
The practice of visiting the “piligrim centres” started for the first time
during this age. According to Nanaghat and Nasik inscriptions of
Naganika, Balasri and Ananda, Pilgrimage started as a standard practice.
Though the Vedic religion with its caste system was not well
established, the vedic ritvals were followed. The inscriptions reveal
satakarni-1 and Gauthamiputra performing Aswamedha and Rajasurya
Ceremonies.
Along with Brahmanism, Busshism and Janism were well expanded.

Partriculorly Buddhsim remained as the most popular religion for a long
time Mahadevabikshu, the 1st great Buddhist most in Andhradesha
introduced a from of Busshism called “Chaityakavada” (worshiping
Buddha in the form of signs). The main centres for the expansion for
Buddhism were Nagarjunakonda, Mangalagiri, Amaravathi, Jaggayapeta
and Salihundam (Srikakulam). The Greatest Buddhist Philosopher
Acharya Nagarjuna close friend of Yagnosri constructed Mahavira for
the sake of Nagarjuna at Nagarjunakonda.
With Regarding “Jainism”

Kondakundanacharya was the 1st popular Jain monk. He founded the
Jain order called Saraswatigachcham at Konakondla in Anantapur
district. Jainism flourished with Danavulaposu and Ramathirtham as its
main centres.
Thus all the 3 popular religions flourished in Andhra, and each one
inturn contributed for cultural development in its own way credit goes to
the Satavahanas for maintaining religious harmony and peaceful co-
existence of the faiths during their times.
economic conditions under Satavahanas

Satavahanas were the first to introduce land great system in South India.
With the system, more land was brought under cultivation and expansion
of agrarian economy to take place. It was during this age the palm leaves
and coconut cultivated for the first time.
Satavahanas were the first to apply technology in the agriculture
production. To till the soil, a machine called “udakayanatra” was
introduced. To sort out the cotton seeds from the raw cotton, a machine
called “Girika” was introduced by “Rakasi-Lottayi”. Similarly for the
lift irrigation an hydraulic engine called Ghatiyantra was introduced . As
a result agriculture production increased phenomenally.
With regarding Trade & Commerce, the Satavahanas were the pioneers
in the maritime trade in the West coast. Branch (Boru-Kachcha),
Soparaka (Kalyan) and Vyjayantipura were the major sea ports.
For the extensive trade, the Satavahanas Facilitated by introducing a new
currency system with coins gold, silver and Patin (mixed metal coins).
The Ship Mask found on the coin suggests the flourishing foreign trade.
Due to the extensive trade merchant associations or guilds called
“Srenis” were formed extensively. “Sarthabahua” Were the mobile
merchants. “Adyantrikas” were the guiles which manufactured the
Hydraulic engines called “Ghatiyantras”.
Extensive trade & commerce led to the formation of different
professions. The Black smiths were called kolikas, the gold smiths were
called “Suvarnakas” and the oil swindlers called “Tilapisakas”.
The well expanded agricultural and non-agricultural economics made
Satavahanas state a prosperous state. With the properity they could
maintain well expanded co ministration and expanding the territories.
Ikshvakus
Andhra Ikshvakus were originally feudatories of the Satavahanas and

bore the title Mahatalavara. Although the Puranas state that seven kings
ruled for 100 years in total, the names of only four of them are known
from inscriptions.
Vasishthiputra Sri Santamula (Santamula I), the founder of the line,
performed
the Asvamedha, Agnihotra, Agnistoma and Vajapeya sacrifices.
Santamula performed the Asvamedha sacrifices with a view to
proclaiming their independent and imperial status. It had become a
common practice among the rulers of the subsequent dynasties to
perform the Asvamedha sacrifice in token of their declaration of
independent status. From this fact, it can be inferred that it was
Santamula I who first declared his independence and established
the Andhra Ikshvaku dynasty.
Virapurushadatta was the son and successor of Santamula through his
wife Madhari. He had a sister named Adavi Santisri. He took a queen
from the Saka family of Ujjain and gave his daughter in marriage to
a Chutu prince. Almost all the royal ladies were Buddhists. An aunt of
Virapurushadatta built a big Stupa at Nagarjunakonda. Her example was
followed by other women of the royal family.
Virapurushadatta's son Ehuvula Santamula (Santamula II) ruled after a
short Abhira interregnum. His reign witnessed the completion of a Devi
Vihara, the Sihala Vihara, a convent founded for the accommodation
of Sinhalese monks, and the Chaitya-ghara (Chaitya hall) dedicated to
the fraternities (Theriyas) of Tambapanni (Ceylon). Ceylonese

Buddhism was in close touch with Andhra. The sculptures of
Nagarjunakonda, which include large figures of Buddha, show decided
traces of Greek influence and Mahayana tendencies.
 Rudrapurushadatta was the name of an Ikshvaku ruler found in

inscriptions from Gurajala in Guntur districts of Andhra Pradesh. He
could have been a son of Ehuvula Santamula. Rudrapurushadatta
ruled for more than 11 years. He was probably the last important ruler
of the Andhra Ikshvaku family. After him there were three more
unknown rulers according to the Puranas. Around 278 CE, the
Abhiras might have put an end to the Ikshvakus.
Importance Ikshvakus
Explanation:- In the political system of South India the “Veeragal”
Tradition started with Ikshvakus. The Veeras were the bodyguards who
lay down their lives for the sake of king. In their memory, the stone
statues of veeras were being installed.
In the religious sphere, the Ikshvaku kings followed “Brahmanism”
whereas the Queens patronized Buddhism. It was a peacefull
coexistence of both the religions.
In the field of Art, credit goes to the Ikshvakus for constructing the
earliest temples in the history of India. Thus the foundations for the great
dravida style of temple architecture were laid by the Ikshvakus.
In the field of Architecture, they started the tradition of inscribing the
names of sculptors on the walls of the structure. In other words,
Ikshvaku architectural tradition is called the “Sculptors style”.
The Great Amaravath school of Art reached its culmination under the
Ikshvakus. It was this art which depicted for the first time the image of
chakravarthy in the form of the “Mandatha sculpture” found at
Jaggayapeta.
In the religious sphere, Particularly in Brahmanism, we find for the first
time the tradition of worshipping the puranic god in the form of idols.
The images of Ashtabhujaswary, pushpatnandra swamy, Kartikeya
Navagraha and the imae of ilorithi were Harithi were engraved and
installed for the first time.
In the field of literature, both Sanskrit and Prakrit flourished equally.
Credit goes to the Ikshvakus for issuing the first Sanskrit inscription in
South India
They made their place permanent in the history of India byt founding the
first Buddhist University called Sri Parvatha University at
Nagarjunakonda attracting the monks from different parts of Asia.
Cultural contribution of Ikshvakus
The cultural contribution under Ikshvakus best reflected in their religion,

literary tradition, art and architecture.
In their religious sphere, both Buddhism and Brahmanism were
patronized. Except Veerapurushadatta all other Ikshvaku kings followed
Brahmanism. The founder of the dynasty, “Sri Santhamula” invited
Brahmins from the north and performed Ashwamedha ceremony.
Another King called Ehuvasanthamula constructed temples for
differe3nt gods.
As a religion in Brahmanism, the practice of “worshipping gods n idol

forms” started The prominent gods being Vishnu worshipped as
Ashtabhujaswamy, pushpabhadraswamy and kartikeya. The practice of
worshipping shakti started with worshipping Hariti.
Construction of temples was the other major development in
Brahmanism under Ikshvakus.
“Buddhism” had its last great stage of existence in Andhradesha under
Ikshvakus. The gtreatest scholar of the times Acharya Nagarjuna
founded Sri Parvatha University and preached Mahayana Buddhism
with Nagarjunakonda as main centre. “BuddhaGhosho” Went to
Ceylon” to procure the Original Pali Buddhist text and he wrote an
authoritative work on “Hinayana Buddhism” called “Visudhimaga” at
“Nagarjunakonda”
According to the Ceylon Buddhist tenis, Mahavamsam and
Deepavamsam, the Buddhist monks from Ceylon made Nagarjunakonda
as main centre to propagate hinayanism
In the field of literature, both Sanskrit and Prakrit received equal
patronage. Acharya Nagarjuna the greatest Sanskrit scholar in Buddhism
made Nagarjunakonda the main centre of literary activity. Aryasangha
who succeeded Nagrajuna wrote “Sutra-alankara”. In Sanskrit. Credit
goes to the Ikshvakus for issuing the first Sanskrit inscription in South
India namely by king Ehuvalasanthamula at Nagarjunakonda.
Similarly Pali literary tradition was enriched by “BuddhaGasha” who
bought Pali text from Ceylon. The very fact that most of the inscriptions
were in prankrit languages recalls the popularity of prakrit as a official
language of Ikshvakus.
Ikshvakus equally paid an attention for the development of education.

“Veerapurushadatta” was responsible for the foundation of Sri Parvata
University. Which attracted monks from different parts of Asia?
Similarly amaravathi and Ghantasala became other centres for learning.
In the field of Architecture, initially the Buddhist architecture received
the patronage. Nagarjunakonda as the main centres the Buddhist stupas
and viharas were extensively being built. Srisanthamulla’s Sister
“Santhisri” built the Buddhist Viharas at Nagarjunakonda. Similarly
Bodhisr built the Mahavira at Nagarjunakonda.
Along with Buddhist architecture, the Hindu temple architecture made
its beginning kupanasri, wife of “Yahuvalasanthamula” built
Ashtrabhujaswamy temple. Where as commander “Sakasena” built
pushpabhadra temple both at Nagarjunakonda. The temples of Ikshvakus
became the basis for Dravida style of temple architecture.
In the field of sculpture, the age marked new trends for the first time
inscribing the names of the sculptors started and as such the sculpture is
called the “Sculpturs style”. In the Mahavihara at Nagarjunakonda we
find the name of “Badantacharya” inscribed as a part of the sculptural
tradition. As a part of sculptural tradition, the practice of installing the
images of body guards “Veeragal “Started.
The Splendid work in the sculpture under Ikshvakus was the
Mandata sculpture found at “Jaggayapeta” where the idea chakravarthy
was depicted for the first time in the entire Indian history.
The most beautiful Amaravathi School of art reached its
culmination under Ikshavakus. Its salient ospects like delicacy,
decorative forms and reflection of life all reached their perfection in the
sculptures under the Ikshvakus.
Thus Ikshvakus while continuing the traditions of the Satavahanas

, rendered in their own way, great contribution towards Andhra culture.
As a result the cultural efflorescence in the history of Andhras continued
uninterrupted and Ikshavakus on their part became models for the
succeeding dynasties in the regard.
BUDDHISIM IN ANDHRA : The history of

Buddhism in Andhra Starts from the times of Buddha itself. The
Buddhist Jataka Stories and the text Si-Yu-Ki of Huan T’sang testify the
presence of Buddhism in Andhra from the times of the Buddha.
According to Si-Yu-Ki. Buddha in the 16th year after enlightenment
visited Amravati and delivered his two chakras Dhanya & Kaala to a
mank Dashamalla and as such Amaravathi became Dhanyakatak and
Dharanikota as the place where Buddha preached his ten Dharanis called
the great magical spells.
According to Buddhist Jataka Stories, the popular tribes of
Andhra-regions Nagas, Pulingas, Pundras and Muthibagas followed
Buddhism. “Exipatra” of the Nagas according to the Buddhist literature
was excited to see Buddha and Muchilinda another Naga acted as the
Bodyguard of the Buddha. Thus, the literary evidence confirms the
existence of Buddhism by 6th century BC in Andhra.
Reasons for the popularity of Buddhism in Andhra:
Most of the tribes in Andhra were nanaryans and as such they
opposed cast based inequal Aryan society. Whereas, Buddhism offered
them an alternative without caste system.
Most of the nanaryan tribes in Andhra followed Saivism. The

Striking similarities between Shiva and Buddha obviously attracted the
non-aryan Saivite tribe into the fold of Buddhism.
Buddhism as a faith stood for peace and harmony. The forest tribes
in Andhra region indulged in prolonged tribal was and conflicts found in
Buddhism a solution to their problems as Buddhism promoted peace and
harmony. Infact it was to the credit of Buddhism that the waring tribes
were unified in Andhra into one religion.
Buddhism in Andhra
Ans: From the beginning Andhra became the main centre for expansion
activities of Buddhism. The great Buddhist monks from Andhra
transcended the Buddhism beyond the borders.
The first great Buddhist monk in Andhradesha was
Mahadevabikshu. He made Amaravathi as the main centre for his
activities. He participated in 2nd Buddhist council held at vaishali and
posed five questions and thus became responsible for first split in
Buddhism in dividing Buddhism into Mahasanghikas who are prochange
and Theravadins who are status-quoists. Mahadeva introduced a new
form called chaityakavada in Andhra and inturn was responsible for the
formation of “5” sects called Purvasaila, Uttarasaila, Rajagirika and
Siddharthaka. Mangalagiri, Amaravathi, Jaggayapeta, Gudivada and
Nagarjunakonda were the centres for these sects. With the advent of
Acharya Nagarjuna, Buddhism became a powerful movement. As the
founder of Mahayana Sect and the philosophy Sunyavada, he became
responsible for the formation of 32 new Buddhist sects in Andhradesha.
All the 3 doctrines of Buddhism Mahayana, Hinayana and
Vajrayana flourished in Andhra at Nagarjunakonda, amaravathi &
Salihundam respectively.
The great Buddhist monk Aryasangha the disciple of Nagarjuna

found Yogakara, another disciple Maitreyanatha founded Vignanavada
schools of thought.
Other great monks like Buddhagasha, Buddhabalika, and
Padmasambhava devoted themselves for the expansion of Buddhism.
Buddhagosha brought the Pali text from Ceylon and wrote most
authoritative text on Hinayana Buddhism. Visuddhimaga wrote 2 text
called Visuddhi According to tibetion trafition, Padmasambhava
introducted Kalachakra for the first time in Tibet.
Patranage at Buddhism in Andhradesha

The early ruling dynasties of Andhra, the Satavahanas and Ikshvakus
both Patronised Buddhism. The last great king of Satavahanas yagnasri
Satakarni was a good friend of Acharya Nagarjuna. Nagarjunas
“Sruhallekas” was addressed to Yagnasri. Similarly ikshavaku queens
followed Buddhism Santhisri, sister of Srisanthamula constructed
Mahavihara at Nagarjunakonda.
All the four forms of Buddhism namely Mahayana, Hinayana, Vajrayana
and Kalachakrayana flourished in Andhra. Amaravathi was the centre
for Mahayana and Hinayana, Nagarjunakonda for Mahayana Whereas
Salihundam witnessed the growth of all forms of Buddhism.
The Buddhism Manastries flourished in Andhra. The extensive
Buddhist stupas, chaityas and viharas constructions found in the coastal
belt of Andhra from Srikakulam to Guntur. There is a testimony for the
Growth of Buddhism in Andhra. Apart from Nagarjunakonda,
Bhattiprolu, Jaggayapeta, Mangalgiri, Gudivada, Guntipalli,
Salihundam, Bavikonda, Bojjanakonda, Thotlakonda, Thonokonda,
chinaganjan were all the main centres of Buddhist activity in Andhra.
The popular stupas at Jaggayapeta, Bhattiprolu and Amaravati

reveal the architectural perfection. Buddhism has witnessed in Andhra
particularly in the “Amaravathi stupa” constructed by “Naga-Ashoka”
was regarded as the world’s biggest stupa in ancient times. The very fact
that Amaravathi, Jaggayapeta and Bhattiprolu stupas were called as
“Dotugarbitha” (Constructed on the original relies of the Buddha)
reveals the prominent role Buddhism played in Andhra.
Contribution of Buddhism to Andhradesha

It was Buddhism which gave an identity for Andhras. Contribution of
Buddhism in the history of Andhras is reflected in Political, social,
economic and cultural spheres.
Politically credit goes to Buddhism for unifying various tribes and
races of Andhra into one common fold. It was Buddhism which used the
word Andhradesha for the first time as Andakadesha. By unifying
different tribes it made the task of Satavahanas and Ikshvakus easy to
govern the united Andhradesha.
The Principles of state policy, “Welfare State” was talked about by
Acharya Nagarjuna in his text “Rasaranjani”. Thus the Buddhist
emphasized on the concept welfare in the are of administration.
As a religion, Buddhism stood for “peaceful coexistence” of
different communities and tribes. Thus it provided a solid foundation for
Social and political stability in Andhra.
In the social sphere Buddhism emphasized on self respect not by
caste, but by the protession of individual. Thus it strengthened the of
“egalitarian Society”.
Credit goes to Buddhism for Bringing education within the reach

of all the sections of the society by founding schools and the first
Buddhist ubiversity in India like “Sriparvatha at Nagarjunakonda’.
In the “economic sphere” Buddhism substantially contributed for the rise
and growth of trade and Commerce as Buddha never opposed profit
motive. All the Buddhist centres in the coastal belt of Andhra flourished
as major centres of trade and commerce. Infact it was due to Buddhism
the trade and commerce in Andhra became continental.
In the field of culture, its contribution was everlasting. The early
foundations of the cultural development were laid by Buddhism. The
unique Amaravathi School of architecture and sculpture were introduced
by the Buddhists. The Buddhist stupas particularly Amaravathi became
popular as the worlds biggest stupa in Ancient times. Similarly the
Amaravathi art was perfected into the best are from of India. The
Buddhist art and architecture in Andhra later became the basis for the
Dravidian style of temple architecture and Hindu Sculptural traditions.
With regarding literature the popular language Prakrit and official
language Sanskrit both were perfected by the Buddhists.
The rich Sanskrit literary tradition started with Nagarjuna was later
perfected by the great Buddhist schools Aryasangha, Dharmakeerthi and
Buddhagosha.
In the field of philosophy the great philosopher Nagarjuna founded
soonyavaadha. Whereas thee other profound thinkers like
Dharmakeerthi, Dignaga perfected logic (Tarkasastra). Dharmakeerthi
became popular as “Kant” of India.
It was due to the efforts of Buddhism that the culture of the
Andhras transcended the boundaries. According to the Tibetion Buddhist
tradition, An Andhra Buddhist monk Padmasambhava introduced

Buddhism for the first time in Tibet. On the model of the Amaravathi
monastery, the Lhasa University at Vijaypuri attracted students from
different parts of South-east Asia.
Thus, Buddhism form the beginning got completely identified
with the history of Andhras. The study of the history without Buddhism
means Andhras denying their own identify.
Eastern chalukyas of Vengi

The eastern chalukyas with vengi as their capital city ruled Andhra for
over a period of 3 centuries from 7th to 10th century A.D. The importance of
their age is felt in the contribution by them in political, social, economic
and cultural spheres.
Politically though they were from Kannada region, credit goes to
them for maintaining political stability in Andhra during the transition
from Ancient to early medival times. Secondly, they were responsible
doe unifying Andhradesha by founding a vost empire consisting of the
Present costal Andhra, Rayalaseema and Telangana regions. Thus for the
first time a geographical expression for Andhradesha was given. Thirdly,
they effectively guarded Andhradesha from the invasions of
Rashtrakutas and Kalyani chalukyas.
In the “Social sphere”, amalgamation of the forest tribes into the
mainstream of the society was achieved by the Eastern chalukyas.
Panduranga, the commander of Gunagavijyaditya conquered the tribal
settlements called Bayakottams and brought the Boyas into the fold of
the Brahmanical society. Secondly, the chalukyas founded educational
institutions called “Ghatikas” for promoting the education. Thirdly,
though many sectarian faiths like pasupathas, Kalamukhas and kapallkas
appeared in the society, chalukyas could strike a perfect balance among

the different sects and maintain communal harmony.
In the economic sphere expansion of both agricultural and non-
agricultural production took place. With their extensive land grants, they
substantially contributed for the growth of agriculture. Similarly by
establishing contacts with china and suvarnadweepa i.e Indonesia, they
promoted external trade. The dynamic and enterprising community of
traders called ‘komatis’ entered Andhra and made Penugonda as their
main centre. They formed into merchant guild called “Nakaram” and
carried out trade. Thirdly, it was clue to efforts of Chalukyas that
currency system in Andhra was perfected. They were the first to issue
gold coins called “Mada”. Godwaba, silver coins called “Ruka” and
copper coins called chinnam. With their coinage tradition, they became
the pothfounders for the kakatiyas.
The contribution of chalukyas is quite profound in the cultural
sphere. Particularly in the field of literature, Telugu emerged as an
independent language during their times. Fine arts like music, dance
received equal patronage.
In the field of literature, Telugu as a spoken language evolved
under this dynasty. The graduall wvolution of Telugu is best illustrated
in the inscriptions issued by them from time to time. In the “Vipparla
inscription” of Jayasimha we come across for the first time the Telugu
prose. In the pandurangas “Addhanki” inscription we come across
“Taravoja” the Telugu prasa (Rhyming). In the “Kanduru inscription”
we find “Seesapadhya” and in “Bejawada Yuddhamalla inscription we
find “Madyakarra”. Thus the basic recricise for the development of
Telugu literature were introduced during this age. Secondly, the great
translation works started further enriching the Telugu literary tradition.
The odhikovi Nannaya’s translation of Mahabharatha set the adhikavi
trend. His other literary work Andhrasabdtha chintamani marked a great

development in telugu grammer.
With Nanncchoda Kaviraja a new literary phose started in the
telugu literature. In his literary work, he used a distinct Telugu style
called “Janutelugu” which became the basic for his successor Palkuriki
Somana further, Kumarasambharam became the basis for Prabandayuga
in telugu literature.
With the devoted “Sivakavis” the “desi Kavitha” movement started
in Telugu literature.
All the classics in Telugu literature were composed during this
period. Palkuriki Somana wrote Basavapuranam and Panditarajacharitra.
Panditarajya himself wrote “Sivatatvasaram” which became the one of
earlist sataka in Telugu literature. Thus, Sataka literary tradition as such
started.
Other popular literary works under the chalukyas were Janasreyam
and Raghavapandaveyam written by vemulavada Bheemakavi and
Ganithasarasang reham. The essence of the mathematics written by
Pavulurimallana. The literary tradition became a model for the great
poets Srinatha and Alasani Peddana in the later course of the history of
literary development.
In the field of fine arts like Music and dance, the age marked a
great development. . “Chellawa”, an exponent in music and dance was
patronized by chalukya Bheema. The very fact that she was given the
title. “Gana Gandharva visaradha “Indicated the development of music
during this period. “Ankamalika” a poetic play also developed during
this age.
The great “Sculptural tradition” of the age is found in the temples

of Alampuram. Mahanandi and Dachepalli. Credit goes to the
architecture in Andhra and for building the temples at Draksharamam,
Bheemeswaram, Samarlakota, Amaravathi and palakollu
(Pancharamams). The Navabrahma temple at Alampuram and
Mahanandi temple in Kurnool district also belonged to their times.
The chalukyas thus kept in fact the great cultural traditions of
Andhra and passed them onto the succeeding dynasty particularly the
kakatiyas and Reddy Rajas.
Society under Eastern chalukyas

The social changes took place under the chalukyas had a definite bearing
on the social changes that followed in Andhra in the later course of the
time.
The important social developments were:
The four fold caste system was well established and cast based
occupations were well crystallized. The “Ashtadasha” (18) professions
under the Satavahanas were transformed into Ashtradasha Jathis under
Eastern chalukyas. The chaturdhavarna (Sudras) include their social
status by emerging as powerful agricultural community for the first time
in Andhra society “Komatis” appeared as ab ebterprising community.
They are actually from “Gowdadesha” (Bengal) settled in Penugonda.
They started the practice of worshipping “Kanyakaparameshwari”. In
the Brahim community for the first time we find the community divided
into two major sects. Vaidiki (Priestly) and Niyogi (aapointed). On the
basic of regional variations and occupations, the Brahmin community
further divided into kammanadu, valanadu and palanadu Subcastes.
Towards the end of the chalukyas era. The “Brahmin migration

process” started from Andhradesha to Tamilnadu. According to the
inscriptions Thandam and Thottam issued by nandivaram of pallavas.
However, (Kulottonga chola) invited Tamil Brahmins were called as
“Arama Dravidas”. The amalgamation of forest tribes into the main
stream of the society was compieted when commander panduranga
conquered “Bayakottams” (tribal Settlements) and brought them under
the inference of the brahmanical society. The Viswakarmas basically
followers of vaishnavism were divided into “5” occupational groups
called “panchanam” (kase, kancheri, vadrangi etc) with regarding
“education” the jain sanghas and their educational centres called
“Ghatikas “ played an important role in promoting education . Bejawada
and Ramathirtham were the main centres for educational activity.
Whereas Rajahmudry and Amaravathi continued to be the main centres
for Brahmanical learing. For the maintance of the centres. The chalukyas
made liveral land grants. Sanskrit grammer, medicine, mathematics and
Astronomy were the subjects imported.
With regarding the position of women, they continued to enjoy freedom
and liberty. Women like chellawa excelled in Dance & Music. However,
the social evils like prostitution and Devadasi system came to be justifies
in the society.
“Abhilasathirthachintamani” written by chalukyas-someswara, one
of the most authentic sources on the chalikyas society talks about wide
range of hobbies, pastimes and entertainments of the people of the age.
“Kolatam” the popular play of the Andhras and Geyanatakams like
“ankamalikas” appeared as the major entertainments of the age.
religious conditions under Eastern Chalukyas
In the Religion at the outside we find “Brahmanism” getting

strengthened with Saivism, Vaishnavism and Shaktism. The other
popular religious like Buddhism lost its popularity and Jainism
continued to survive with less patronage.
Within Brahmanism, “Saivism” became quite predominant with
the formation of different Saiva sects like Pasupathas, Kalamukhas,
Kapalikas and veerasaivas. The Pasupatha sect was actually founded by
“Nakulin” and was the the earliest Saiva sect. The kalamukha sect was
founded by “Kalosana” the disciple of Nkulisa. The Kopalikas
worshipped Shakti and Shiva. They indulged in uncivilized practices
like eating food in skulls, cohabiting with the dead bodies and also
followed “panchamudras” (Mascha, Madhu, Maidhuna, and Mudra etc.)
Srisailam, Tripuranthakam, Alampuram and Mahanandi were the
main centres for the Saiva sect’s towords the end of Chalukyas era we
find Vaishnavism being promoted by Ramanujacharya with his
Visishtadvaita. The communal clashes between Saivites and
Vaishnavites started during this period when kulottongachala
excommunicated Ramanuja from his native Sri Perambudur for
preaching Vaishnavism.
As the relidion Brahmanism experienced great changes, the
concept of panchayatana started by Adishankara assumed great
importance under the concept the ‘5’ deities shiva, Vishnu, surya, Shakti
and Ganapathi were worshipped together. This was an attempt on the
part of shankara to unite different seets within Brahmanism into one
common religious
Temple became the main centre of Socio-religious and economic
activity for the first time. The monastics attached to temples called
“Mathas” came to shelter the sanyasis who inturn promoted the religion
Brahmanism.
The practice of taking God& Godessess out for “Procession”
(Ureegimpu) started. The testive gathering called Jataras also started.
This was testified by Bejowada Yuddhamallas “Bejewada inscription”
which talks about Mahasena’s Jatara at coejarla.
Worshipping “Karnikaperameshwari” as the goddesses of chastity
and prosperity started as a practice in the Vysya community.
The “Devadasi system” Under which dancing girls were attached
to the temples also appeared for the first time.
Jainism received relatively less patronage. “AyyanaMahadevi” The
queen of “Kubja Vishnu Vardhana” constructed the “Nedumbibasadi” at
Bejawada and Vimaladitya one of the kings of the dynasty also
patronized Jainism.
Like Brahmanism, Jainism also experienced the formation of
different sects like Puslaka Gachcha, Nandi Gachcha & Mesha Pashana
Gachcha. In the history of the Andhras, it was the last stage where
Jainism was patronised.
Andhra Desha between 1000-1565 AD

The age of Choda-Chalukyos:
After the fall of Eastern Chaukyas, Andhra was divided into
different nadus like Renadu, Palanadu, Valanadu and Veginadu. Though
political stability was disturbed, the literary and cultural development
continued to flourish during this age.
Social Development
The Chaturdavarna (sudras) emerged as powerfull landed

aristocrats were very soon formed into sub castes like Reffy, Kamma,
Naidu & Velmas.
With in the Brahmin Community, sub caste formation continued to
take place dividing the community into Khammanati, Raginati and
muriginati sects.
The agricultural communities opted for trade and commerce and
emerged as business communities. The balijos who were actvally
agriculturists entered into trade and commerce.
Social evils such as Sati, dowry and Devadasi system continued.
The Veeravaishnava movement Started by Brahmanaidu attempted to
bring a change in the social structure finally leading to a conflate
between Reformism and Revivalism in the form of great palanadu battle.
In the end, it was revivalism which emerged victorious defecting the
reformism of Brahmanaidu.
Religious conditions:
Buddhism and Jainism were almost at the verge of extinection.
Brahmanism continued to flourish with salvism and vaishnavism. Within
Saivism worshiping pattern started both in Saivism & Vaishnavism.
Saivism: -
Saivism gained popularity with the “Pandithatraya” consisting of
sreepathi, Mallikarjuna and Palkuriki Somana. Sreepathi Panditha
preached and promoted “Agamantha Saivism” wheras Mallikarjuna
founded “Aradya Saivism”. Basaveswaras “Veerasaivism” also became a
popular movement.
The reasons for the popularity of saivism were, it condemned

social evils and inequalities secondly, it completely identified with lower
class and agriculture coolis. Particularly Basaveswaras “Veerasalvism”
opposed the exploitation of agricultural coolis by Vaishnava landlords.
Vaishnavism on the other hand got an impetus with the teachings
of Ramanujacharya. “Veeravaishnavam” started by Brahmanaidu
became a popular movement challenging veerasaivism. Like
Veerasaivam, it stood for social equity. As a great reformer,
Brahmanaidu organized the temple entry movement for the untouchable
in the chennekesava temple in Mocherla. He encouraged inter castes
marriages and started the practice of intervarna dining called “Chapa
Kinda Kuudu”. His reformism attracted reaction from the conservative
sections of the Society particularly the orthodox saivities led by
“Nagamma”. The great “Palanadu battle” in the year 1176 A.D. though a
conflict between two brothers for power, in reality a clash between
saivism and vaishnavism.
The social implications of the battle were, within the lower
sections of the society, new subcastes like Maladasari and
Madigadasaris were formed following Vaishnavism. Secodly, the
followers of Brahmanaidu defeated and driven away from palanadu
called themselves Velamas.
In the religious sphere, the Saiva Vaishnava conflict caused great
social turmoil. The poet cum reformer Tikkana-Somayaji inorder to
forge unity between saivas and Vaishnavites introducef “Hari-Hara-
Aradhaba” worshiping both Vishnu & Shiva. He also revived Smartha
movement givining scope for worshiping any god.
The age also witnessed communal strife between Brahmanism and
Jainism. The great reformer Tikkana Somayaji himself turned intolerant
towards the Jains and prevailed upon Ganapatideva of Kakatiyas to

persecute the Jains. Jainism was forced to make an exit from Andhra.
Cultural Contribution:
The literary activity continued to flourish with the greatest poet of the
times “Tikkana Somayaji” called “Kavidrahma” and “ubhaya
kavimitra”. He translated the “15” Parvas of Mahabharatha into telugu,
dedicated his work “Nirvachanothara-Ramayanam” to “Manumasidhi”.
His disciple “kethana” wrote “Dasha Kumara Charitra” in Telugu and
became popular as “Abhinavadandi”.
Mallikarjunapanditha was the first to use the literature as a
powerful medium to promote saivism. His “Sivatatvasara” consisting
“Aoopoems” is one of the earliest works in Sataka literature.
Great development took place in vocal and instrumental music.
Srinatha in his “Palanati Veeracharitra” refers to musical instruments
like flute, chirugantalu and Sannayi, a testimony for the development of
Sangeethasastra.
Kakatiyas:
With the establishment of Kakatiya Dynasty at Warangal in the

11th century, Andhra got one of its major dynasties to shape its history
and civilization.
There were many important Kakatiya Kings such as Prola I, Prola II,
Rudradeva, Mahadeva, Ganapathideva and Prataparudra. Rani Rudrama
Devi, daughter of Ganpathideva, was also equally able ruler.
The rulers of Kakatiya Dynasty were originally the feudatory of the

Eastern Chalukyas of Vengi. Taking advantages of the confusion that
followed after the death of the Eastern Chalukya king Ammaraja II Beta
I, a feudatory of the Eastern Chalukyas declared his independence by
establishing a new dynasty in the year 1,000 A.D. He ruled the Kakatiya
Kingdom for 30 years and was succeeded by his son Prola I.
Prola I (1030-1075 A.D.)
Prola I who succeeded his father in 1030 faced a critical situation as the
small principality was threatened by both the Cholas and the Western
Chalukyas of Kalyani. Nagavamsi of Chakrakuta (Bastar) tried to annex
the new principality. Prola I was able to overcome all these dangers. He
attacked Chakrakuta and defeated its ruler Dharavasu. During his rule of
36 years Prola was able to extend the Kakatias territories of his
principality in all directions. He was succeeded by his son Beta II who
ruled from 1075-1110 A.D. His reign was uneventful. He shifted his
capital to Anamakonda near Warangal and took the title
Tribhuvanamalla.
Prola II (1110-1158 A.D.)
Prola II was an important king of the early Kakatiyas. His exploits are
described at length in the Anamakonda inscription of his son Rudradeva.
He is credited to have defeated Mailapadeva, Govindaraja, Gunda and
Jaggadeva. There is a great deal of controversy regarding the identity of
these rulers and the location of their territories.
Rudradeva (1158-1195 A.D.)
Rudradeva who succeeded his father Prola II in 1158 A.D. was a great
fighter. His exploits are described in his famous inscription in the
Rudresvara temple at Anumakonda. From this inscription it is evident
that he had defeated a large number of Chalukyan feudatories round his
kingdom. He was also engaged in numerous wars with the rulers of

Velanadu in the east and Yadavas in the west.
Rudradeva was a great patron of art literature. He constructed the majes-

tic Rudresvara temple in Anamakonda. He was the author of the Sanskrit
work `Nitisara’. He extended his patronage to Saivite divines like
Palkurki Somanatha.
Mahadeva (1195-98 A.D.)
Mahadeva who succeeded his brother Rudradeva ruled only for three
years. He died while besieging the Yadava capital of Devagiri.
Ganapathideva (1198-1262 A.D.)
Ganapathideva was the greatest of all the Kakatiyas. He accompanied

his father Mahadeva when the latter besieged Devagiri, the Yadava
capital. Mahadeva was killed before the walls of Devagiri and
Ganapathideva was taken prisoner by the Yadavas. The news of the
death of Mahadeva and the arrest of Ganapathideva created great
commotion in the Kakatiya kingdom. Many feudatories of the Kakatiyas
rose in revolt and tried to assert their independence, but the loyal general
of the Kakatiyas, Recherla Rudra, put down these revolts and looked
after the kingdom. Ganapathideva was released in 1202 and allowed to
return to his kingdom.
In the course of his long reign extending over sixty years Ganapathideva
brought a great part of the present Andhra Pradesh under his control. He
first turned his attention towards Velanadu and Vengi regions of coastal
Andhra and brought them under his control. He conquered Kalinga. He
helped Manumasiddi the ruler of Nellore in regaining his kingdom.
The greatest triumph of the Ganapathideva was the conquest of Kanchi

and the subjugation of the Yadavas of Devagiri.
In spite of his engagements in numerous wars, Ganapathideva did not

neglect the administration. In fact, he constructed many temples and
improved irrigational facilities. He had also improved trade and
commerce.
Ganapathideva had no son but two daughters only. The elder daughter
was Rudramba and the younger Ganapamba. Rudramba was actively
associated in the administration of the kingdom. Ganapathideva passed
away in 1262 A.D. after a glorious reign of 64 years. He is undoubtedly
the greatest emperor of the Kakatiya dynasty. He brought a large part of
the Telugu-speaking area under his control and laid the foundation for its
development in agricultural, commercial and other spheres. He had the
foresight to train his daughter in the art of administration by associating
her in the government as early as 1240 A.D.
Rani Rudrama Devi (1262 – 1296 A.D.)
Rani Rudrama Devi was the daughter of Ganpathideva. She was one of
the most influential women personalities in Indian History. Infact, She
was the only woman to rule over Andhra. She was declared Queen and
given the male name “Rudradeva”.
She is known for defending her empire from the Cholas and Yadavas.
Prataparudra (1296-1323 A.D.)
Prataparudra ascended the throne after the death of his grandmother, in

1296. He began his reign with a series of reforms in the administration.
During the reign of Ganapathideva the governors of different areas of
the empire known as Nayaks were appointed from the members of
different castes. This was known as the Nayamkara system.
Prataparudradeva reorganized this system appointing only Padmanayaks
to these officers. He dismissed Nayaks belonging to other communities.
His reforming activity ended in 1303 when the empire had to face the
first shock of a Muslim invasion from the north. From 1303 to 1323 the
Muslim rulers of Delhi invaded five times and finally annihilated the
Kakatiya Empire.
The age of Kakatiyas marks a distinct phase in the cultural history of the
Andhras. They not only inherited the cultural heritage of Eastern
Chalukyas, but also substantially contributed for its development.
Society under kakatiyas:

In the social framework, the caste system continued to the basis for
social organism. Though, the Brahmins continued to enjoy the privileged
position, the chaturdhawarna rose to prominence. The Reddy, Kamma,
Velama, Balija and Naidus emerged as ruling aristrocrats.
The Process of Sanskritisation under which the lower caste
imitated the language and the ritvals of the upper caste continued. As a
result, new sub-caste like Viswabrahmins and Veerapanchalas formed in
the society.
The amalgamation of tribes into the main stream of the society
continued. The forest tribes like “Lenkas” entered the main stream of the
society to render service to the Upper Caste.\
As the economy under the Kakatiyas flourished well, the social
evils cropped up in the society along with prosperity. Vinukonda
Vallabhaya in his kedabhiramam an illustrated work on the
contemporary society talks about prostiturion. Gambling and the custom
of Sati. The social conflict called Idangai (right hand caste,
agriculturists) and Vedangiri (left hand caste, professionals) entered
Andhradesha. The kakatiyas could strika a balance and maintain social
harmony by accommodating all the sections in their administrative

system.
Religion under kakatiyas:
The age witnessed the virtual elimination of Jainism from Andhradesha.

Acording to “Siddheswaracharitra”, Ganapatideva under the influence of
Tikkana somayaji and his mother Visweswarasiva destroyed the Jain
settlements.
“Saivism” continued to flourish OS the popular sect. The Saiva
Sects pashupathas, Agamanthas and Kalamukhas were well established.
Visweswarasiva an ordant follower of Agamantha sect. founded
“Golaki” Mathas to promote saivism.
Veeravaishanavism of Brahmanaidu flourished in Tirupathi,
Simhachalam, Srikakulam and Nandaluru due to its impact, a new
community called Padmanayakas was founded
The Sectarian conflict between Saivism and Vaishnavism
continued. The great poet Tikkana made an attempt to end the conflict
with his Harihara aradhana (worshiping both siva and Vishnu and by
reviving “Smartha system” which permitted worshipping any legendary
god.
Cultural development under Kakatayas:
The great cultural development under the kakatiyas influenced

each and every sphere. Infact, the cultural development had witnessed its
last stage in Andhradesha under the Kakatiyas.
In the field of “literature”, both the languages Sanskrit and Telugu
were given due patronage. “Kakatrudra” wrote “Neetisaara” in Telugu
on the basis of the Sanskrit text “Neetisara”. “Vidyanath”, the most
popular poet in the court of “Prataparudra” wrote “Prataparudra
Yashobhushanam”, a test on “Alankarasastra” “Agasthya”wrote
“Balabharatham” & Nalakeerthi Koumudi”
In the “Telugu literature”, desi Kavitha movement started with
“Palkuriki Somana”. He wrote Vipadhakavyas” like
“Panditharajyacharitra” and “Basavapuranam”. Similarly he contributed
for Sataka literature with his “vrishadeepasatakam” Kethana wrote
“Dosha Kumaracharitra”, the 1st Kadhakavya in Telugu literature.
“Bodhena” enriched the Telugu literature with his sumati satakam.
The art of “writing plays” was perfected by Tripuranthaka who
wrote the street play “Premabhiramam” on the basis of the text,
Vinukonda vallabharaya wrote kreedabhiramam.
With regarding music and dance, classics were composed during
this age commander Jayapasenani was the celebrated author of
“Vaidyaratnavali”, Nrutyaratnavali and Geetharatnavali. The literary
works bear a testimony for the devel’t of fine arts like Dance and Music.
In the field of “painting, Machaladevi, was an accomplished painter in
the court of Prataparudra. She founded a school for promoting painting
called “Chitrasala” at Warangal. The text pratapacharitra tells us that
there were 1500 painters in the Warangal city
In the field of architecture, the distinct style called “Kakatiya
School of architecture” developed. Its unique aspects were the city
entrance pillars called “Nagaratorna” extensive use of stone pillars with

richly carved designes and structures and temples on Grafted platforms
(Adishtanas).
“Kakatiprola” constructed Siddheswara and Padmakshi temples in
Hanmakonda, swayambhu and Kesava temples in Warangal.
Kakatirudra constructed the magnificient 1000 pillared temple in
Hanmakonda. The Palampet Ramappa temple constructed by
“Recharlarudra” is the best specimen of the temple architecture and
beautifull sculpture developed under Kakatiyas.
The technical perfection reached its highest stage with the usage of
floating bricks used in the construction of Ramappa temple.
Under the cultural patronage reference also must be made to the
development of the Tholubommalata, which earned a unique place for
the Adhradesha in the cultural history.
Credit goes to the Kakatiyas for sustaining and transforming the
great cultural tradition of the Andhras into the later part of the history.
Musunuri Nayakas
Nayakas rose to prominence ofter the fall of kakatiyas. Social and
cultural unhrest started in Andhradesha with the advent of Islam. Hindu
temples were destroyed and forced conversions were taking place To
liberate Andhradesha from the crisis, the commandos called Nayakas
rose to the occasion.
“Musunuri Nayaskas” hailed from Musunuru in Krishna district
under the leadership of “Musunuri Prola” started the oliberation
movement with Rekhapalli as capital city. “Prola” liberated the whole of
coastal Andhra from the Muslims. His successor “Kapaya Nayaka” even
conquered Warangal and took the title “Andhradeshadiswara”.
The contemporaries of Musunuri Nayakas were “Recharlapadma
Nayakas” who ruled Telangana with Rachakonda as capital city.
“Recharla Singama” was the contemporary of celebrated poet
“Potanamatya”
Cultural Contribution:
First of all credit goes to the Nayakas for liberating Andhradesha
from the onslaught of Islam. They effectively guarded the Hindu culture
in general and Andhra culture in particular.
Inspite of the frequent wars, the Nayakas maintained the great
tradition of patronizing literature and fine arts.
In the literary sphere, the celebrated poet “Bammera pothana”
wrote Andhra Maha Bhagavatham, Veerabhgadra vijayam and
Bhoginidandakam.
Singhabhupala himself wrote Sangeetha sundhakaram, a
commentary on Sangeetha ratnakaram writeen by Sarangadhara.
Reddy Rajas
Reddy Rajas ruled Andhradesha with Addhanki and Kondaveedu
as capital cities and credit goes to the Reddy Rajas for protecting the
Andhradesha for nearly 120 years from Muslim invasion.
Society:
At the outset, the Brahmins continued to enjoy social supremacy

and privilages. The chaturdavarna emerged as a powerful caste. The
very fact that the Reddis became the rulers illustrates the increasing
power of the farming community.
The process of sanskritisation continued, leading the formation of
new subcaste like Viswabrahmins and Nayibrahmins.
Caste associations called Samdyas were formed. They dealt with
eht problems of their respected communities and acted as legal bodies.
Though the Reddy Rajas maintained Social harmony and relatively
better administration, tax burden was felt maximum. The fact that the
last of the dynasty “Rachavemareddy” was killed by his own people for
collecting the tax “Purutisunka” indicates the intolerable tax burden
causing social unrest.
Rachavema Reddy tax on – Purutisunka.
Caste associations called – Sarrayas
Religion:
Within Brahmanism, both Saivism and Vaishnavism experienced
drastic changes within Saivism, Violent tendency developed with the
worshiping of gods like Veerabhadra and Mailara. The uncivilised
practice of cooking the food with hman flesh and blood called
Ranamukudupu started. This was offered to the violent and fearceful
gods like Veerabhadra.
The practices like offering human organs to gods also started for
these temples like “Champudugullu” were constructed at places like
Tripuranthakam in Prakasam district.
The practice of Bruhupatham which means commiting suciede by

Jumping from Srisaila hills also started.
For the first time we find the religion where the class of gurus
called Goderayas emerged with Tripuranthakam as the main centre to
promote Saivism. The popula Saiva sect’s liks Agamantha, Kalamukha
and Kapalika continued to flourish.
With regarding vaishnavism, it was divided into two popular sub-
sects called Srivaishnavas and vykanasas. The Srivaishnavas followed
the philosophy of Visishtadvaitha of Ramanuja. Cgharya whereas
vykanasas formed as priestly class. This Sect was formed by Saint
Vikanasa.
Both conservatisim and liberalism entered in Vaishnavism dividing
it into Thengala and Vadagala. The Thengalas were liberals where as
vadagalas wer conservativies following the caste restrictions. The
Vadagalas sect was founded by Siddharthadesika. The sectarian conflict
between Saivism and Vaishnavism continued uninterrupted.
Cultural Development:
Though Andhradesha was distributed politically, great cultural
development took place in literature, art and architecture.
In the field of literature, the greatest poet of the times, “Srinatha”
was the court poet of “Pedhakomativema reddy”. Starting his career as
education officer, Srinatha composed classics in telugu literature like
“Srungaranaishadam” one of the panchamaha kavyas in telugu literature,
Haravilasam, Bheemeswara. Puranam, Kaasikandam and
Palantiveeracharitra. The king of Vijayanagara Empire Deveraya-II
felicitated srinatha in the literary assembly Mutyalasala and conferred
upon him the title “Kavisarvabhauma”
One of the trios of kavitraya, Errapragada, the court poet of

Prolovemareddy translated Aranyaparva of Mahabharatha and
completed the work of translation started by Nannaya.
Pedhakomati Vema Reddy the patron of Srinatha himself was a
great scholar and wrote “Sahityachintamani”.
Srivantha court poet of pedakomati
In the field of Music and Dance, commendable progress was achieved.
Anavemareddy, the greatest of the reddy Rajas started the practice of
celebrating vasantostsavam and became popular as vasantaraya. The
popular singar and dance “Lakumadevi” belonged to the court of
kumaragirireddy popular as Karpura vasantharaya. Kumaragir wrote
“Karpura Vasantharajiyam”, a text on music and dance similary,
Pedhakomati vemareddy composed Sangitha chintamani, a text on
music. Thus both music and dance traditions were well developed by the
Reddy Rajas.
In the field of architecture, Prolayavemareddy took specific
interest in developing the Srisailam temple by constructing stairs to the
temle and also rest houses for the pilgrimage.
Thus it was due to the best efforts of Reddy Rajas that the cultural
traditions could survive and reach tier highest stage of development
under the Vijayanagar rulers.
QUTUBSHAHIS
Brief History of Qutb Shahi Dynasty
The Qutb Shahi Dynasty of Golkonda Kingdom was one the Sultanates
formed after the breakup of the Bahmani Kingdom.
Sultan Quli Qutb Shah (1518-1543)
In 1518, Sultan Quli Qutb Shah, the Governor of Golconda asserted

his independence and became the founder of Qutb Shahi Dynasty of
Golkonda.
Sultan Quli Qutb Shah supported Bidar in its quarrels with Bijapur. He
died in 1543. He was murdered at the instance of his son Jamsheed.
Jamsheed Quli Qutb Shah (1543-1550)
Jamsheed who ruled for seven years only was engaged in a number of
wars with Bijapur. He died in 1550 leaving the throne to his infant son,
but the infant was deposed by his uncle Ibrahim who proclaimed himself
the Sultan.
Ibrahim Quli Qutb Shah Wali (1550-1580)
Ibrahim married the daughter of Hussain Nizam Shah I of Ahmednagar,

and took a leading part in forming an alliance of the Deccan Sultans
against Vijaynagar Empire. This resulted in the rout of the Vijayanagar
forces at the Battle of Talikota in 1565. It was during his reign that
Warangal was permanently annexed to the kingdom of Golconda.
Muhammad Quli Qutb Shah (1580-1612)
Muhammad Quli Qutb Shah was the founder of the city of Hyderabad.
In 1589 he built a new city about 10 miles away from Golconda. He
named it Bhaganagar after his Hindu mistress Bhagamati. Subsequently
Bhaganagar was renamed Hyderabad. The important land mark of
Hyderabad, Charminar was also constructed during this period. The next
ruler Muhammad ruled from 1612 to 1626.
Abdullah Qutb Shah (1626-1672)
During the ruler of Abdullah Qutb Shah, the Golkonda kingdom was
forced to accept the suzerainty of the Mughal Emperor Shah Jahan in
1635. A year before this event i.e. in 1634, Abdullah issued the Golden
Firman granting trade privileges to the English East India Company on
the Andhra Coast.
The prime minister, Mir Jumla proved to be a very treacherous man. He

entered into secret parleys with Aurangzeb, the Mughal viceroy of the
Deccan. As a result, Aurangzeb invaded Golconda in 1655 and
plundered the city of Hyderabad. Abdullah made peace with Aurangzeb
by paying a huge indemnity. Abdullah was succeeded by his nephew
Abdul Hasan Tana Shah in 1672.
Abul Hasan Qutb Shah (also Tana Shah) (1672-1687)
The Prime Minister of Abul Hasan was Akkanna, a Vaishnava Brahmin.

Madanna, the brother of Akkanna was the commander in-chief of the
army. In February, 1677, Abul Hasan entered into an alliance with
Shivaji against Aurangzeb. On March 1677, Shivaji visited Hyderabad
and was entertained lavishly by Tana Shah.
Aurangzeb was incensed by these acts. So he attacked Golconda in

1687. Golconda fort was gallantly defended by Abdur Razzaq. Even
after seven months of siege, Aurangzeb could not take it. At last by
recoursing to bribery he entered the fort. Abdur Razzaq fought bravely
and refused to serve under Aurangzeb. Tana Shah was captured and
imprisoned at Daulatabad.
The fall of Golconda fort in October 1687 marked the end of the Qutb
Shahi dynasty. Golconda was annexed to the Mughal Empire.
Literature:
Though being the rulers, the Qutubshahis exhibited rare

scholarship in literar pursuits Urdu developed as a mixed dielectic called
Deccani and became the official language. Ibrahim Quli Qutubshah
became popular as the founder Father of Urdu and was called chauser of
the Urdu poetry. The distinct Urdu literary styles called “Wabi” and
“Nishati developed during this period.
Along with Urdu, Persian also flourshed as popular language.
Credit goes to Ibrahim Quli Qutubshah for introducing “gajals” for the
first time in Persian language. Onhis own, he composed the celebrated
work Khuliath-Quli, a collection of “gajals”. Thus, it was development
of both Persian literature and music tradition. Along with gajals the
“Shayaris” came into wide usage during the times of Muhammed Quli.
Though the Qutubshahis were Muslims by birth they gave equal
patronage to telugu and Sanskrit languages. Ibrahim Quli’s mastery in
Sanskrit was such that he was hailed as “Malkavirama” by the telugu
poets.
The tradition of writing “Pure telugu kavyas” started during this
age. “Yayaticharitra” Written by Ponneganti Telanganarya,
Vyjayanthivilasam written by Sarangu Thammayya come under this
category of literature. Addhanki Gandadhara the celebrated author wrote
Tapati Samvaranapakyanam and dedicated it to Ibrahim Quli Qutubshah.
Music and Dance:
In the field of Music, the great carnatic music tradition was further
enriched Mahakavi Kshetraya perfected Pada Kovitvam, Kshetraya
belonged to the villae Muvva in Krishna district started cvomposing his
padas on Gopalaswamy as such they became popular and Muvva Gopala
padas/. The Padasahityam of Kshetraya contributed both for music and
literature. Similarly Kancharla Gopanna popular as Bhakta Ramadasu
composed Dasarathi Satakam. The people’s poet Yegi Vemana

composed Vemana Satakam during this age.
In the field of “Dance”, “Kuchipudi” of Siddhendrayogi,
“Yakshaganam and Bharatanatyam continued as popular dance forms.
“Sugreeva Vijayam” written by kandukuri Rudrakavi became the first
text on Yakshaganam.
Painting:
With regarding painting, the earliest miniature paintings in the
history of South Inda were drawn dring the age of Qutubshahis.
“Shafad-Shahi-Deccan”, a text was 15 miniature paintings belonged to
this period.
Architecute:
In the field of architecture, the unique “Qutubshahi style” came
into being which was derived from the Bahamani School of architecture,
it was charactersied by huge domes, wide entrances toll and elevated
minors etc.
Town planning and expansion of the city became part of the
Qutubshahi architecture on the banks of river Musi, Muhammed Quli
laid the foundation for the city Bhagyanagar. On his part Ibrahim Quli,
constructed Ibrahimpatnam and Hussain sager tanks. “Gardening”
became part of the architectural development Ibrahim quli founded
“poolbagh” (Public gardens)
In the city Bhagyanagar, Md. Quli constructed charminar, Mecca
Masjid, Chandan Mahal Fatch and Buland darwajas. The whole
charminar structure was built with mortar whereas Mecca Masjid was
built with stone procured from Mecca.
The most notable amongst the monuments of the Qutubshahis are

their “tombs”, The unique aspect of the tombs is that, it is the only
complex in the world where all the members of the royal family were
buried. The tombs were constructed with angular and octagonal
architectural elements. The tomb of Md. Quli remains as the most
beautiful.
Though not being the native Andhras, the Qutubshahis laid down
strong foundations for a secular culture. The Hindu-Muslim unity and
development of Indo-Islamic culture n Hyderabad made cutubshahis
immortal.
1. ECONOMIC CONDITIONS OF GOLCONDA QUTB SHAHIS:
Regarding the information related to the commercial units i.e.,
coinage, weights and measures, salaries and wages of soldiers and
labourers in Golconda Kingom were found in the writings of the
contemporary travellers like Tavernier, Thevenot, Anonymous
writers. Coinage: The period of Abdulla’s reign witnessed a
plethora of coins. Old pagodas (Hons), new pagodas, Moghal
rupees, Golconda rupees, fanams, nevels and tars were current in
the kingdom.
i) Old Pagodas: The old pagodas were small, thick pieces of
gold “of the size of the nail of the little finger”.2 They were
coined by the Vijayanagar rulers whom Tavernier calls “the
princes who reigned India before the Mussalmans gained a
footing in the country. They were worth 4½ rupees according
to Tavernier,3 but 5½ rupees according to Thevenot.4
Although the old and new pagodas contained the same
quantity of gold, but the old pagodas were valued more.
ii) ii) New Pagodas: The new pagodas was also a gold coin and
was worth 3½ rupees according to Tavernier,6 and 4 rupees
according to Thevenot.7 Under a licence from the Golconda

king, they were minted by the Dutch and the English. Those
of the Dutch cost 1 or 2 percent more than those of the
English because they were of better quality.8 It looks as
though the value of the old and new pagodas fluctuated with
time.9 iii) Rupees: There were Mughal and Golconda rupees.
Mughal rupees were of two kinds – gold and silver. The gold
rupee was worth 14 silver rupees; but it was not common
among the merchants and common people being locked up in
the vaults of the nobility.10 The silver rupee weighed 9
deniers and 1 grain.11 Half-rupee coins were also in
circulation.
iii) According to Thevenot,13 the silver rupee weighed a “Tole”

and was worth 30 French sols. He also says that the silver
money of the Mughals was finer than any other because its
silver was highly refined. He says that the value of a rupee
fluctuated. A rupee which was worth about half a crown in
the Mughal territory passed in Golconda for 55 paisas which
were worth about 46 or 47 sols.14 Consequent on the “deed
of submission” signed by Abdullah Qutb Shah in 1636 A.D.,
the Sultan was forced to coin his rupees with the Mughal
legend engraved on them.15 All the silver in the coins was of
the highest quality and people could test a coin by throwing it
into fire. Those which turned black were rejected. This test
was invariably performed by all the villagers and boat-men
before they accepted any silver coin.
iv) Fanam: The fanams were “half gold and half silver” coins.
One rupee was equal to 6½ fanams, and one pagoda was
worth 26½ fanams.17 The value of fanam must have gone

down by Thevenot’s time, because according to the
anonymous chronicle whose relations were published by
Moreland, one pagoda was worth only 15 fanams.
They were coined by the Dutch at Pulicat along with the new
pagodas and had the same stamp as the pagodas had.19 v)
Paisa: Paisa was a copper coin, and 55 paisas made rupee
when Thevenot was in Golconda. They were coined at
Hyderabad, according to Thevenot. The copper used for
minting the paisas was imported and supplied by the Dutch.
The value of a paisa varied from place to place and also with
time. At Surat one rupee fetched 46 paisas once but 50 paisas
at other times. The value of a paisa fell as one approached the
copper mines in the north.
TEXTILE INDUSTRY: Golconda kingdom was famous for

textile industry. Fabrics of various qualities and grades were
produced throughout the kingdom in abundance and were 38
exported abroad. There was no weaving factory, the weavers
used to work at home and the buyers had to make advance
payments to get the work done. The plain cloth was artfully
painted and named as the Qalamkar. This variety presented a
unique art of that age and was peculiar to Golconda alone.
All colours and designs are made by means of brush, its
colour and designs were so indelible that they did not lose
their luster even after washing and remained to the last this
Qalamkari cloth was fabricated in coastal towns like
Masoolipatnam and Narsapur were famous for their textile

industry throughout India.
Another important cloth industry was at Pulicat to the north

of St. Thome. The factory which was established by the
Dutch is one of the famous cloth centres in India. In addition
to these industries Bheemunipatnam, Draksharamam, Madras
were also important centres for the fine cloth.48 Srikakulam
was famous for muslin cloth which was as fine as that of
Dhaka. Rajahmundry also had fine textiles or fine muslins.49
The cloths manufactured at Golconda were having demand
not only in India but also in other foreign countries.
Golconda kingdom was noted for manufacturing the carpets
and tapis which were the part of the textile industry. The
important carpet productive centres were Warangal and
Ellore. Carpet workshops using child labour also existed in
the 39 kingdom of Golconda. Carpets of Warangal region
were great demand in Persia and other countries.
IRON AND STEEL INDUSTRY:
Golconda kingdom was famous for the production of Iron

and Steel. This fact was supported by foreign contemporary
travellers who mentioned that Golconda yielded a fine
quality of Iron and Steel which was in great demand both in
India and abroad. The arms and armaments used in the army
and other activities like aegis, swords, guns, daggers, spears,
pans, blades, etc., were being manufactured in the kingdom.
Besides these military weapons, iron was also used for
domestic tools like knives, sickles, ploughs and spades. The
level of technical equipment at all the iron works were

roughly the same. Iron was produced in small and rather
primitive furnaces. The method of blowing did not create
sufficient heat to smelt the ore. The process was similar to
that which is in vogue among primitive tribes. Nearly twenty
men were employed at one furnace. Hired labour as in other
workshops of that time, was very often combined with debt
slavery and an employer was often in debt to a big trader. In
some iron foundries profits and wages were expressed in
kind, i.e., in iron bars, which were sold in the market by the
labourers themselves. In other the labourers received
payments in cash.
Indalwai near Nirmal was famous for Iron mine. Near its
vicinity, in the Kalaghat Mountains, swords, daggers and
lances were manufactured. In fact Hyderabad supplied the
steel which was used in the manufacture of the famous
Damascus blades, the steel was in great demand in the Punjab
and Persia.51 This shows that the demand for the Golconda
steel was so high not only in India but also in abroad. Besides
Indalwai, the other important Iron and Steel centres were at
Cuddapah, Kurnool, Ramulcota, Tirupati, Rajahmundry,
Ganjam, Nizampatnam, Gadval, Kolhapur and Narsapoor.
Iron and steel continued to be exported from Masoolipatnam
in 17th century to the Dutch colonies in the South-Asian
countries. About 96,000 pounds of Iron and 20,000 pieces of
steel were sent to Jakarta in 1629 A.D., from Masoolipatnam.
Even the local merchants used to send large amount of steel
every year to Achin. Mr. Streynsham master, agent of St.
George visited Narsapoor in 1679 A.D. and mentioned in his
accounts that the Dutch had iron factory at Narsapoor and

also produced and exported to abroad.
SHIP BUILDING INDUSTRY: Economically the most

important organizationally and technologically the most
developed industry was ship-building in Golconda kingdom.
This was made possible not merely owing to the proximity of
iron-ore, but also the forests of red sandal wood or good
timber, iron and other materials which were needed for ship-
41 building.53 The location of Golconda having a large
coastal line had enabled the Qutb Shahi rulers to develop the
ship-building industry for two purposes, i.e., for developing
trace and commerce and another for military affairs. It is
evident from the royal warrant of king Charles-II of England
dated 22-02-1662 A.D., ordering that no one should teach the
great prejudice of England nation.54 This warrant shows that
their nature and jealousy towards Golconda, because even
prior to 1662 A.D., Golconda kingdom had already
developed its trade and commerce through their ships. The
trade and commerce would flourish with other countries only
when it had ships which were used for both commercial and
military purposes. For the manufacture of ships, the Hindu,
Muslim and the European had their ship building Karqanas at
the yards. Metal parts like spikes, bolts, anchors, etc., were
produced locally. According to Scherer, a servant of English
East India Company, ship manufactured at Golconda
kingdom were so strong that they could sail from the
coromandal coast of Golconda kingdom at far distance places
like Achin, Priaman, Queda, Perak, Ceylon and Maldives.55
With these trade and commerce and many industries

Golconda became strong economically.
SOCIAL CONDITIONS OF GOLCONDA QUTB SHAHIS: As

usual our Indo-Persian chronicles deal more with life at the court
than with the life of the common man, while on the other hand the
description of the people, as given by European travellers and
merchants, gives us a fair insight into the life of the generality.
There may be stray reference to the social set-up in the Indo-
Persian chronicles, but that is always by the way and sometimes
even in a sneering tone.
The reason why European travellers take pains to delineate the

ways of the people, Hindu and Muslim, is that everything seems so
totally strange to them. It is rather quaint that as Europeans were
familiar with Spanish muslims whom they called Moors, so the
European travellers call the ruling aristocracy in the Sultanates of
the Deccan, “Moors” in contrast with the name gentile or
“Gentoos” given to the Hindus.
(i) Music and Dance: The gradual laxity in the moral of the
court and people naturally led to the increase in the number
of public women in the capital. Evidently they had to be
registered and licensed, and Tavernier notes that the names of
as many as twenty thousand were entered in the Daroghas
book. Thevenot says that no stigma was attached to those
who frequented the rooms of these whores, while Tavernier
is more romantic in his description and says. In the cool of
the evening they stand by their doorways, and when night
comes they light a candle or a lamp for a signal. In rather a
lell-tale sentence Methwold remarks that “all meat is

common to them and they themselves are common to all”!
Methwold, enchanted by the dances that he saw (they must
have been of the Kathakali and the Kuchipudi variety) says
that they were admirable to behold and impossible to express
in words; but avers that music and dance had become the
monopoly of the prostitutes.
Evidently the best among the dancers had to dance before the
king or the provincial governors, as the case might be, at least
once a year. They were also invited to sing or dance not
merely at social functions such as wedding or circumcision
but also when large vessels arrived at a port, and even at the
celebrations of religious festivals such as the month long
celebrations of the prophets birthday. There were also the
Devadasis attached to Hindu temples whose profession was
to dance before the idols. To the foreigners these temple
dancers were not greatly different from the public women.
One of them says that there were cases when a Owan’s
children did not survive, she vowed that if the new born girl
were to live she would make her a prostitute its meaning that
she would dedicate her to the life of a devadasi. ii) Dress:
The close relationship of the Government of Vijayanagar
with that of Golconda during the early years of the reign of
Ibrahim Qutb Shah led to the dovetailing of cultures and
incidentally to the similarity in apparel. The “Kuleh” (pers,
kulah, cap) and the Cabaya (Arab, Qaba, long coat) became
parts of the dress of the elite, both Hindu and Muslim.
Among women the sari of twelve cubits covering a bodice
with sleeves coming up to the elbows, was the rule, while the
heads of women were usually covered when they went out.
Some Hindu women 44 wore only saris without a bodice,

others a short bodice covering only the breasts while some
wore a bodice which might be long enough to cover the
navel. Among the more affluent classes of society the sari as
well as the bodice had borders of varying width of gold and
silver embroidery. Among the muslim women the alternative
dress was the dopatta of about four and half yards of cloth,
one end of which was tucked on to the paijama or trousers,
which were embroidered and kept in check by girdles with
embroidered ends.
Mughal influence was slowly but surely in filtrating into the realm of
men’s dress, and the peculiar Mughal turban, the nima and the jama and
the large kerchief tied on the belt, became the dress of the upper classes,
both Hindu and Muslim. The only visible difference was the Hindu caste
mark or just a coloured dot between the eyebrows. Certain castes had
large tufts of hair left on the back of their heads which were tied into a
kind of top-knot. The common people among the Hindus had the upper
part of their bodies bare with a dhoti reaching the knees, and they
contend themselves with a small lion cloth while at hard work. iii)
Ornaments: The Qutb Shahis reign was very rich and the people were
affluent, it is no wonder that not merely women were laden with
ornaments but even men wore ear-rings, and these who could afford it
had strings of pearls loosely hanging round their necks and jewelled
bands round their arms, women wore ear-rings. Sometimes six or 45
seven in each ear, finger rings, toe rings, gold or silver bands round their
waists, many varieties of neck ware and ornaments round their wrists,
arms and neckles, even a ring or a jewel on the side of the rightnostril
and sometimes even on the bridge of the nose.
RELIGIOUS FREEDOM AND EDUCATION:
The Qutb Shahi rulers gave religious freedom to both Hindu and Muslim
could attain the highest office in the state at the bidding of the Sultan. In
some respects, the knowledge and skill of the Brahmans made them
indispensable to the administration, because while they were employed
by the moores for writing and keeping accounts on palm leaves with a
pen of iron, they are competent astronomers observing the course of the
seven planets. Polygamy, though permitted, was not generally practiced.
It is interesting that the practice of sati was not merely discouraged but
actually prohibited and women were sometimes prevented from burning
themselves on the funeral pyres of their husbands.
Education seems to have been fairly general, for the moores have their
children taught to read and write if they are capable. Some of the
gentoos have also their children taught to read and write, and when they
are fit, to learn the craft pertaining to their hereditary caste.
FESTIVALS: The Golconda Sultans took great interest in two muslim
religious anniversaries, namely the birthday of the Prophet and the Day
of the Martyrdom of Imam Hussain. The latter anniversary was sacred to
the Shiah, the persuasion to which the Sultan and the royal family
belonged, and the celebrations continued for ten days of the month of
Muharram, the first month of the Hijri year; the former fell in the month
of Rabi-ul-Awwal, the celebration of which had gone out of use during
the reign of the kings father, Sultan Muhammad Qutb Shah. The Qutb
Shahi rulers gave more important to Muharram. The drinking of wine as
well as meat eating, cutting of hair, even the sale and purchase of betel
leaf, was prohibited for fifty days. It is further specifically related that
the first ten days of Muharram were held sacred not only by the
muslims, shiahs and the sunnis, but also by the Hindus.
The other festival was the Prophets Birthday. It is strange indeed that
even on this sacred occasion the general rejoicings and illuminations
lasting for a whole month, and alms-giving which reached the limit of
thousands of hons, were accompanied by song and dance musicians and
dancers from Hindustan and Iran performed before eager audience. We
are also told that wine drinking was the order of the day during the
month. Scents were used by all and sundry and betel leaves distributed
in lakhs.
CULTURAL CONDITIONS OF GOLCONDA QUTB SHAHIS:

Golconda Qutb Shahis gave more important to cultural activities. i)
Building Construction in Golconda: The Qutb Shahi Sultans were great
builders of magnificent monuments and lovers of art and architecture.
They were well-known for their own labeled style of art and
architecture. On the other hand Golconda, with Muhammadnagar,
Hyderabad, Hayatnagar and its immediate environs being centrally
located in the Deccan plateau, and its topography is very much suitable
for the constructions of all types.
GOLCONDA FORT: The historic fortress of Golconda is located about
10 kms west of Hyderabad. Its original name was Mankal which was
built on a hill in A.D. 1143 by the Kakatiya kings of Warangal in
thirteenth century A.D., who ceded it together with its dependencies to
Muhammad Shah Bahmani of Bidar in A.D. 1364. Qutb-ul-Mulk the
first king of Golconda, who had migrated from Iran to Bidar, was
appointed as Tarafdar of Telangana by Muhammad Shah Bahmani.
Golconda was ranked among the important forts of Bahmani kingdom.
After the disintegration of the Bahmani kingdom, he declared himself an
independent Sultan in A.D. 1518.
The original fort was made of mud and bricks by one Kishan Rao,
probably a local chieftain under 48 Kakatiyas. Afterwards, Ibrahim Qutb
Shah, father of Quli Qutb Shah, ordered to rebuilt with stone and lime on
the advice of his Peshwa Mustafa Khan. The entire fort was constructed
over a period of 62 years from A.D. 1518.
LAYOUR OF THE FORT: The fort is on an isolated granite hill and

rises in splendor about 400 feet above the surrounding plain. The
contours of fort blend well with those of hill. Today in the midst of arid
plain, ruins have a desolated majesty.
DIWANS PALACE: Between Fateh Darwaza and Musa Burj, within the
fort wall, towards the north-east, there lie the ruins of palaces of which
only the Diwan’s Mahal remains fairly intact. This palace was the
residence of Muhammad Sayeed Mir Jumla. In later years, the two
nobles Akkanna and Madanna who served under the last Qutb Shahi
king, Tanashah resided in this splendid palace.
PURANA PUL: Purana Pul or old bridge is the most famous of four
bridges of Hyderabad. It was built in A.D. 1578 by Ibrahim Qutb Shah,
the king of Golconda for the link between Golconda and Chichelam.
There are 22 arches to this elegant bridge. It is 49 600 feet long, 35 feet
broad and 54 feet above the river bed. At this point the river is very
narrow and the banks steep.
THE CITY OF HYDERABAD: The city of Hyderabad was founded by
Muhammad Quli Qutb Shah, the fifth ruler of the kingdom of Golconda,
in A.D. 1591 (999 A.H.) on the south bank of the river Musi which is a
major tributary of the river Krishna. Muhammad Quli was a
contemporary of Akbar the Great, and his period of rule over Golconda
coincided with that of Queen Elizabeth England.
CHARMINAR: Charminar, the edifice of the four minarets, is the

legendary masterpiece of the Qutb Shahis. Now it is considered as one
of the wonderful monuments of India. The awesome rectangular
structure was built upon four grand arches by Mohammad Quli Qutb
Shah in A.D. 1591. But the significance and relevance of charminar is a
subject of endless debates. The important theories advanced in the
debate about the significance of charminar are that the upper story was a
school, a pumping reservoir for water or simply a gateway. Historian
Haroon Khan Sherwani felt that the architect planned that upper story
has a school and Masjid while the French traveler Tavernier argued 50
that all the galleries of Charminar seems to make the water rise so that it
could be carried to the higher rooms of the palaces as water in those
days came from the Jal Pally reservoir. The third view was that
Charminar served as a gateway overlooking a regal piazza on which the
gates of the palaces opened. Whatever be the truth, Charminar today is
synonymous with Hyderabad’s old world charm and beauty and
connotes Qutb Shahi grandeur to tourists who are allowed go up its
spiral stairways.
CHARKAMANS: On the bank of river Musi and by the side of main
roads, gardens, palaces, offices, mansions for nobles and embassies were
constructed. About 250 feet north of Charminar was built the
Charkaman or the four Arches in A.D. 1592 each 60 feet high, 36 feet
wide at the base and 6 feet in thickness, pacing the four cardinal points
separated from the center by nearly 375 feet in each case, so that the
space between any two arches facing each other is about 750 feet. These
arches served as gateway to the Jilukhana (ante-chamber) of the royal
palaces. Exactly in the centre of the arches there was a large octagonal
cistern adorned with jest of water, a view of which might be had from
every direction, hence its name Char-us-ka-Hauz. It is now called Gulzar
Hauz.
MECCA MASJID: This is the biggest mosque in Hyderabad and lies

100 yards south-west of Charminar. The name is derived from Grand
Mosque at Mecca on which it is patterned. The hall is 67 meters by 54
meters and 23 meters high. The roof is supported by 15 arches, fine on
each of the three sides. The western side is blocked by a high wall to
provide the mehrab. At each end are two huge octagonal columns made
out of a single piece of granite each and topped by an arched gallery that
is crowned by a dome. This mosque is one of the largest in India and can
accommodate ten thousand people at a time.
The building of Mecca Masjid was begun by Sultan Muhammad Qutb
Shah under the direction of Daroga Mir Faizullah Baig and Choudary
Rangaiah. Nearly 8000 masons and laborers worked for it. The
construction work continued during the reigns of Abdullah Qutb Shah
and Abul Hasan Tanashah. Finally 77 years after it was begun, Mecca
Masjid was completed in A.D.1694 by the Mughal emperor Aurangzeb
as a sacred task. In this masjid 13,000 Muslims can be offered their
prayers at a time. There is an interesting story regarding this mosque
when the foundation was being laid, Sultan Muhammad Qutb Shah is
said to have invited all the pious religious elders of the city. It was
announced that the king wanted the foundation stone to be laid by one
who had never missed his prayers. None came forward therefore Sultan
Muhammad himself laid the foundation for he had never missed even his
mid-night prayer since the age of 12. Tavernier tells us that the stone for
the prayer niche was hewn out of a quarry and carried by several
hundred pairs of bullocks to the site. One of the rooms in the courtyard
is said to contain the hair of the prophet and other sacred relics. Sultan
Muhammed named this mosque Baitul Atiq. It is believed that
Muhammad Qutb Shah had some bricks made out of the earth brought
from Mecca and inserted over the central arch. This is why, the new
Mosque became popularly known as Mecca Masjid. At the southern end
of the mosque are the marble graves of Asif Jahi rulers, Nizam Ali khan
to Mahboob Ali Khan and the members of their families. It is about 50
years since they began to build a splendid pagoda in the town which will
be the grandest in all India when it is completed. The size of the stone is
a subject of special astonishment, and that of niche, which is its place for
prayer, is an entire rock of such enormous size that they spent five years
in quarrying it. ii) Literary Patronage in Golconda Shahis:
MODERN ANDHRA
Social and cultural Awakening in Andhra:
By the down of the 19th century, social awakening was quite
conspicuous in British India in general and Andhra in particular. The
Indian Society found itself in deep crisis with both internal and external
problems internally, in the name of the religion, social evils cropped up
in the name of knowledge, superstitions were promoted. In the external
front, the Hindu society confronted with Christianity, the process of
modernization and westernization. Thus social awakening was the result
of the attempt made by the thinkers and reformers to reform the native
Indian society
Factors responsible for social awakening in Andhra:
The introduction of “English education” was the most important
factor for the new social awakening for the first time, great ideas like
rationalism humanism and emperecism were introduced influencing the
intellectuals of india. With the formation of three universities at Madras,
Bombay and Calcutta in 1857, the english education could spread fast in
different parts of India particularly in Madrad presidency, the great
reformers of Andhra like Kandukuri Veeresalingam and Raghupathi

venkataratnam were the products of english education.
“Christianity” on its part played significant role in promoting the
social awakening. Way back 1805, Missionary activitics started in
Andhra with “London Missonary society” founded at Jammalamodugu.
The society not only provided education, but also the spirit of social
service. The activities of the missionaries influenced the thought and
deal of reformers like Veersalingam and Venkataratnam.
The formation of branchs of Brahmosamaj called Prathana
Samajams in Andhra further led to the growth of social awakening.
Apart from Brahmosamaj, Aryaa samaj and Theosophical society
did have their role in promoting the spirit of reformism. Particularly
Aryasamaj in Telangana and Theosophical society in Visakhapatnam,
Vijayawada and Guntur projected light on social and cultural issues.
The literary assemblies like the “Kakinada literary association”
founded in 1860 promoted both literary and reformist spirit in Andhra.
The rise and growth of Journalism was equally responsible for the
new awakening. “Satyadutha” started by the Christian missionaries in
Bellary became the first journal in Andhra. Other journal like “Crescent”
founded by Gajula lakshmi narasimham chetty, Hindu reformer of
Buchchayya pantulu and Viveka vardhini of Veeresalingam guided the
spirit of reformism.
The “Progressive legislation” initiated by the British did have the
impact. The abolition of female infanticide by lord Wellesly in 1802,
Sati in 1829 by Lord Dalhousie contributed for progressivism and
reformism in Andhra.
The process of modernization with well expanded communication

system helped for the spread of ideas and dissemination of knowledge
could take place. The consequent effect being the new social awakening
in Andhradesha.
Social and Cultural movements in Andhra:
Social and cultural awakening in Andhra can be studied under
three broad headings or distinct stages. Pre Veeresalingam era,
Veeresalingam era and post Veeresalingam era.
In the Pre-Veeresalingam era, an attempt was made by the
reformers in Andhra to reform the society by eliminating Social evils.
The earliest reformor inthis regard was Yenugula Veera Swamy Raidu.
He condemned untouchability and proclaimed that it has no sanction of
dharmasastra. He took active interest in promoting women education.
Anantarmasastry of Nellore made a beginning in the “Harijan
emancipation movement”. He was the pioneer of temple entry
movement for the depressed class in Andhra. Gajula lakshminarasimham
chetty championed the cause of bonded labour (Vetti). He effectively
represented the plight of cultivators by submitting petitions to the
Madras government He was instrumental in founding the First Political
party in Madras Presidency called as Madras native association in 1852.
Further Chetty started the journal “Crescent” to deal with the social and
political issues. Muthu narasimhanaidu condemned child marriages.
Whereas, Paravasthu Venkata Rangachary of Visakhapatnam
championed the cause of the Window remarriaes.
Atmuri lakshmi narasimham was the guru of Veeresalingam in the
social reformism Influenced by Brahmosamaj; he became the member of
Widow Remarriage association. Thus it was due to the best erfforts of
the pre-veeresalingam era reformists that progressive ideas got

strengthened and finally culminated with Veerasalingam.
Veeresalingam era:
Even though reformism started in Andhra before Veersalingam, it
lacked sound ideological basis and proper direction. Veeresalingam
himself became the centre of refomist movement in Andhra as such
rightly being called as “The harbinger of a new age Ishwar Chandra
vidya sagar of south and Raja Ram Mohan Roy of Andhra.
For Veeresalingam, teaching was the best profession for reformism
and as such his career started as a teacher. As a rational st, reformer and
as literary giant he left a permanent mark.
As a rationalist he was more inspired by Raja Ram Mohan Roy,
Keshub Chandra sen and Desi Raju Pedha Bapayya. Gradually he was
attracted towards Brahmosamaj. As a rationalist he condemned the
superstations and evil practices followed in the society in the name of
religion and knowledge.
As a reformer, he was ceased with the emancipation of women.
Infact, the cause of women had become the centre of his reformism. He
made an attempt to liberate women from the social evil like child
marriages, widowhood, Devadasi system, the dancing system and the
profession of prostitution.
He made ceaseless efforts to eradicate the customs of the times
dowry, kanyasulkam and child marriages. With his resounding logic and
mastering on dharmasastras, he emphatically declared that child
marriages were unscientific and against the spirit of dharmasastras. In
Rajahhmundry in a public seminar, he openly declared that widow
remarriage had the sanction of both the Vedas and the dharmasastras.
In order to promote his reformism in 1887, he founded Rajmundry

reform association and in 1897 Prarthana samaj in Rajahmundry.
Exclusively for promoting the widow remarriages he founded
Hithakarini Samajam.
As a great “Visionary” he understood the importance of women
education. The first one of its kind in Andhra, he founded a school
exclusively for girls at Dhavaleswaram in 1874. With the support of
Maharaja of Pithapuram, he founded another high school for girls at
Rajamundry. The efforts of Veeresalingam in promoting women
education inspired the formation of “All Andhra Mahasabha” at Guntur
for women education.
He rightly understood the role of “Journalism in promoting
reformism. Founded the journals vVivekavardhini Satihitabodhini,
Hasyasanjivini,, Satya Samvardhini, Satyavadi and Telugu Janana. With
his journals, he openly criticised corruption and nepotism in the
administration effectively and criticised cast system for his progressive
role, he was called the Father of modern Andhra journalism.
As an ardant champion of inter cast marriages, he personally
performed the marriage between Sarojini Devi and Govend Raju Naidu.
Not only as great reformer, journalist and educationalist
Veerasalingam created a distinct place for himself in modern Telugu
literature. As a “literary giant”he was responsible for new literary trends
and forms in Telugu literature. The Telugu prose, novel and
autobiographies started with in. His novel “Rajasekhara Charitra”
became the first novel in Telugu literature. Credit goes to Veeresalingam
for preserving the classical texts “Uttaraharivamsam” and Panchatantra
stories”. His literary activity won him the title “Gadya Tikkana”.
His reformism got him the title “Raj Bahadur” conferred by the
British, acclaimed as the vidyasagar of the south by Justice Govind
Ranadc. Veeresalingam left a way that in the entire history of Andhras,
we have no person of his caliber thus he rightly deserves to be called as
“Father of the Andhra renaissance movement.
Raghupathi Venkataratnam Naidu:
A contemporary of Veeresalingam was the trio of Brahmasamaj
(Desi Raju POedha Babayya and Veeresalingam). As a student, he was
influenced by Ravindra Nath Tagore and Keshub Chandra sen attracted
towards Brahmo Samaj, very soon he mastered persion, Arabic
languages and understood the essence of Islam.
As a great Humanist, for Raghupathi, service to the mankind was
the service to god. Thoroughly influenced by Munnava Buchaiah
pantulu, he was attracted towards Brahmo Samaj and in 1888 founded
Kakinada Prathana Samaj.
Like Veeresalingam, the “emancipation of women” assumed the
important place in the reformism of Venkataratnam. He criticized child
marriages, Devadasi system, Dancing system and the profession of
Prostitution.
In 1891, he started “Social Purification Movement” and declared
that the good conduct and behavior was equally important for men just
as it was for women. To promote widow remarriages, inter caste
marriages and for women education, he founded karunalayam in
Kakinada in 1907.
As an intellectual and an accomplished scholar, Venkataratnam
made his presence felt with his sensational article called “The Soviet
reform”. He had the distinction of being the 1st Andhra to become the
chancellor of Madras University. For his Universal outlook regarded as

“Brahmarshi” and Ram Mohan Roy of South India”.
Desi Raju Pedha Bopayya along with Veeresalingam and
Raghupathi Venkatratnam was one of the trio of Brahmo samaj. As the
member of the samaj, he stood for rationalism, Progressivism and
reformism.
Gurajada Appa Rao was perhaps the most popular social critic of
the times. With his classics, Appa Rao tried to promote the ideas of
reformism in Andhradesha. His Sensational play “Kanyasulkam”gave a
vivid picture of the social evils and customs of the times. With his other
literacy work, “Puthadi Bomma Purnammo” he condemned child
marriages. His other work “Varavikrayam” was a satire on dowry
system. The story of Lavana Raju” illustrates the caste system and its
evils. Thus Gurajada Appa Rao reflected the renaissance spirit in his
popular writings.
The followers of Verresalingam Paida Ramakrishnayya, Basava Raju
Gavar Raju continued the reformist ideas in to the succeeding ages post
Veeresalingam era.
The reformers like Chilkamarthi Lakshmi Narasimhan, Unnava
Lakshmi Narayana and Basava Raju Appa Rao carried out the spirit of
reformism with verresalingam as the source of inspiration.
Chilkamarthi Lakshmi Narasimhancalled the “Blind Bird of
Andhra” took up the cause of untouchability and the “emancipation of
harijans”. He was the celebrated author of the novel “Hemalatha” and
the text “karpuramanjari”
Unnava Lakshmi Narayana reflected best the evils of the caste
based society in his literary work “Malapally”. For women and widow
educationwith the help of his wife “Lakshmi Bayamma” he founded

“Sarada Niketan” in Guntur.
Basava Raju Appa Rao also devoted his life for the cause of the
down trodden sections.
The spirit of reformism continued even in the 20 th century.
Tripuraneni Rama Swamy Choudhary started anti-brahmin movement.
The leaders of the depressed classes like Ange Rama Swamy and Gora
condemned the caste evils. Gudi Pati Venkata “Chalam” championed the
cause of absolute freedom and liberty.
The reformists and progressive movements in Andhra had both

achievements and failures. Inspite of the progressive role of the
reformist movements, they suffered from certain inherent drawbacks.
1. The reformers very often found the intellectual dilemma wether to
go for change totally against hiindusim or to seek change within
the frame work of hindusim. They could not transcend themselves
from the bonds of religion altogether.
2. From the beginning the reformers banked more on the support of
the British than on the Indian society for their reformism.
3. With the rise and growth of nationalist movement, the cause of
reformism got diluted as most of the reformers turned to politics.
4. The reformist ideas for specifically targeted for intellectuals and
the elite sections of the society. Thus the reformist ideas by and
large were confined to towns and cities. As such reformism could
not become popular.
However, inspite of the limitations, the reformist movements did have
major achievements to their credit.
1. It was due to the reformist movements and ideas, reformism and

progressivism could manifest itself in the modern society. The
reformism was responsible for a basic change in the attitude of
man towards himself and the society.
2. The movements not only provided reformism, but also gave a
qualitative leadership in the modern history of Andhras. Reat
leaders like Desha Bhakta onda Venkatappaya, Unnava Lakshmi
Narayana & Tanguturi Prakasam were inspired by the reformist
ideology and the movements.
3. The social reformism and the movements was responsible for the
lower caste movements to start in Madfras and Bombay
presidencies.
4. The new literary trends like feminism, progressive and dalit
literatures were the products of reformist ideology.
Anti Brahman – Adi Andhra – Dalit, Justice & Self Respect Movements:
Towards the end of the 19th century, the lower caste movements
gained strength 1st in the Madras presidency. The emergence of the
lower caste consciousness was the result of the Socio-economic
formation of the times.
Reasons for the movements:
The process of sanskritisation under which the lower caste
accepted the language and customs of the upper caste to promote their
social status continued in modern times promoting lower caste
consciousness. The sub castes like Viswa Brahmins and Nayi Brahmins
were formed as a result by 1890, th3e untouchables like pallis and
shaman’s in Madras presidency identified themselves with kshatriyas
and formed a new society called “Nadar Mahajana sangham.
With commercialization of agriculture, the intermediate castes

(Reddy, Naidu, Kamma, and Balijas) became rich and prosperous.
Economically well off, they decided to promote their social and political
status. As Brahmanism was the major obstacle, they took lead in
organizing anti Brahmin movements.
The progressive legislation of the British did create a congenial
atmosphere for the lower caste movements. British dismantled the caste
based occupation by following the principle of merit in the recruitments
secondly, “the rule of law” and “equality before law” a macaulay
(regulation xi) dcreated a sense of equality i.e social equality for the first
time. Thirdly, British conducted census on caste and community basis
for the purpose of reserving jobs in the administration from 1901. This
intern lead to the caste consciousness.
The so called Indian Renaissance under reformism movements
could only provide a relief to the problems of the lower sections. They id
not address to the root cause of the problem and find out the solution.
This intern made the lower caste to organize movements for their own
problems.
Anti Brahmin Movement: (Justice party Movement)
Against the domination of Brahmins in education, jobs and
politics, the intermediate castes (Reddy, kamma, Naidu & Balijas in
Andhra) decided to organize a movement as a result in 1916 November
on organization called “South Indians peoples Association” was founded
by “Petti Thyagaraja Chetty”, “C.N. Madurai” and “T.N. Nair”. It was
transformed in to the political party “Justice” in 1917 July an anti
Brahmin platform. It founded the journal “Justice”. It had held its first
session in Andhra at “Pikkavolu” in East Godavari in October 1917.
Opposing the domination of Brahmin, in education, politics and

jobs and to oppose the congress party, a party of the non Brahmins there
by securing the interests of the intermediate castes was the main
objectives of the party
The party contested in 1920 general elections held under Montague
Chelmsford reforms and reformed the first elected government with
Subbarayulu Reddy as the chief minister. Until 1937, the party held the
office in Madras presidency.
The main achievements of the party were; It introduced the
principle of reservation in recruitment and promotions for the lower
classes in the administration. Secondly, credit goes to the party for
introducing Roaster system in the recruitment. Thirdly, with in 3years it
could reduce the gap between Brahmins and non Brahmins in the jobs.
The party provided for the reservation of 50% of seats for the
deprived classes in the education centers credit goes to the party for
founding Andhra University in 1926. The education minister A.P. Pathro
of justice party was instrumental in founding the university at
Vijayawada in 1926.
For the deprived classes, the party provided Cooperative societies,
housing boards and sanctioned loans. It amended the “Estate Act” and
provided the security for the farmers against the exploitation at the
zamindari classes.
The party with its ideology influenced the literary tradition. Tapi
Dharma Rao of the justice party conducted non Brahmin literary
association at Tenali. C.R. Reddy of the Reddy community and Rama
swamy chowdary of the kamma community composed poetry and Prose
on par with the upper caste scholars.
Inspite of its major achievements, the party suffered from certain

drawbacks.
From the beginning, it got completely identified with the
intermediate castes, cattered more to their interests and as such branded
as the “party of the Intermediate class”
As the party opposing Congress party it came to be treated as a
party “anti national”. Its “Pro-Britain” policies made it unpopular. The
party lost in 1937 elections and got dissolved on its own.
Adi Andhra Movement:
The Justice party anti-brahmin movement and the self respect
movement of periyar (Ramaswamy Naicker) had led their direct impact
in Andhra. As a result, the depressec classes of Andhra were motivated
towards anti Brahmin and self respect movement of their own. These
movements in Coastal Andhra were called as Adi-Andhra or Adi-
Dravida and in Hyderabad state it is called Adi-Hindu.
The lower sections of the coastal Andhra derived their inspiration
with the formation of Adi-Andhra Sabha in 1890 which was initially
called Pariya (Untouchables) Mahasabha. It demanded for recognizing
them as the Adi-Dravidas, The community responsible for the great
Dravidian culture
The Adi-Andhra movement gained momentum from 1917 when
the upper caste Hindu reformer Guduri Rama Chandra Rao organized
the first Provincial panchama conference (the conference of
untouchables) at Vijayawada. The Movement started from then onwards
and became popular as Adi-Andhra movement.
In 1919 the Krishna-district Adi-Andhra Conference was held at
Machilipatnam at the instance of the great lower caste leader Bhagya
Reddy verma. The Machilipatnam conference formulated the ideas and

objectives of the movement.
The “objectives” of the movement included removing the derogative
terminology addressed to the untouchables To eadicate the social
institutions like Jogini and Devadasi which reduced the stature of the
dalit women to a prostitute, free education for the children of the dalits
and reservation of seats for the dalits in local and legislative bodies/
The course of the Movement:
The movement had two distinct stages. In the 1st stage starting
from 1917 to 1932,. The dalits organized the movement on their own
without any influence of congress and communist parties.
During the 1st stage from 1921 onwards, the district level dalit
conferences were held. The first district dalit conference were held at
Amalapuram under the leadership of Undru Totayya.
For the welfare of the dalits, co-operative societies were founded
for the first time in 1922 under the leadership Galla chandriah. For
promoting education schools were founded. The 1 st school for dalit
children was founded by Undru Tatayya at Ponnu Manda
For the welfare of dalit women, Industrial training and vocational
schools were provided a great champion of dalit movement Jala
Rangaswamy founded lakshmi Industrial Training school at
Ramachandrapuram to impart training for dalit women for his greatly
efforts in promoting the welfare of dalit women, Jala Ranga Swamy was
called Seva Durandhara and Adi Andhra mahatma.
In the second stage of movement which started from 1932, the
Adi-Andhra movement came under the movement or influence of
congress and communist parties particularly Gandhi’s Harijan
movement influenced the Adi-Andhra movement. Under the Harijan

movement of Gandhi, “Harijan Sevak Sanghas” were founded at
Vijayawada and Hyderabad.
During the visit of Gandhi in 1933, donations were collected for
the welfare fund of the dalits called Harijanabiksha.
Gandhi personally led the “Temple entry movement” for the dalits.
In 1937 December 17th, Gandhi personally organized the temple entry
movement at a village at sidhantam in Krishna district for the dalits. The
Adi-Andhra leaders realizing the importance of journalism, founded
Journals for strengthening the movement. Jala Ranga Swamy founded
the journals “Jai Bheem” “Veera Bharathi”
Didlu pullaya founded the journal Adi-Andhra and Undu Tatayya
“Navo Jeevana”, Kusuma Dharmanna and kusuma Venkata Ramayya
started a new literary trend called “Dalit Literature”
Adi-hindu Movement/Hyderabad State
The lower caste movement started in biggest princely state in
modern India; Hyderabad became popular as the Adi-Hindu movement.
From the beginning, it was Bhagya Reddy Vermna who founded the
movement and provided direction to it.
In 1906 Bhagya Reddy Verma founded “Jagan Mitra Mandali” for
promoting the lower caste consciousness in Hyderabad. In 1911, another
orgn’n called “mana Sangham” to promote the objectives of the
movement was established. In 1922, the Mana Sangham was
transformed into Adi Hindu Social service Federation.
Like the Adi-Andhra movement, the Adi Hindu movement
condemned the caste inequalities, social institutions like Jogini &
Devadasi system. It also opposed child marriages and stood for
eradication of social evils like consumption among the lower castes and
for promoting education.
The course of Adi Hindu Movement:
In 1917, Bhagya Reddy Verma organized the 1st conference of
untouchables, panchama maha Sadassu was held at Hyderabad. It
demanded for the removal of the world panchana. In 1925, B.R. Verma
organized an exhibition of the dalit craftsmen and artists at Residency
Bazar.
To promote self confidence, he organized Gymnastic competitions
for the dalit youth under the guidance of Kodi Rama Murthy, the popular
wrestler.The Adi Hindu Sabha also provided social service when the city
Hyderabad was affected by cholera in 1925.
During 1925-30, for promoting the education for lower sections,
schools and colleges were founded in the static Hyderabad for the 1930
All Andhra Adi Hindu Mahasabha he became the president and a
decision was taken in this session to depute Dr. B.R Ambedkar as the
representative of depressed classes in the round table conferences.
B.S. Venkat Rao, the other popular leader of the movement was
regarded as Ambedkar of Hyderabad. He founded Adi-Dravida Sangha
and strove for the emancipation of Dalits and eradicatiuon of Devadasi
system. He founded 18 temples in the Hyderabad state exclusively for
the dalits.
Arige Rama Swamy another popular leader condemned the
doctrine of “Neecha Janma” and preached Universal ideology.
Assessment of the movements:
The movements with their spirit, ideology and organizational

network became a constant source of inspiration for the present dalit
movements.
With the movements, the dalits emerged as a powerfull force in
Indian social and political system.
With the movements, the dalits could liberate themselves from
stigmas like untouchability and bonded labour. The highly derogative
and objectionable Devadasi and Jogini systems were abolished.
The dalits could get constitutional guarantees and provisions on
their rights and upliftment. The 1989 S.C atrocities act was the security
provided to the dalits against the atrocities
The Dalit movements and their ideology inspired a new literary
tradition called the dalit literature. The great poets like “Gurram
Jashuva” and Boyi Bheemana” were thouroughly being inspired by the
cause of the movements.
Though the movements had great achievements to their credit, the
movements did face certain drawbacks and failures.
It took a long time for the dalit movements to liberate themselves
from the influence of upper and intermediate castes and to produce their
own leadership. Both the movements were affected by congress and
communists parties and as a result lost their strength and rigour.
The Sub caste problem within the movements was the major factor
or drawback. The movements found difficult to overcome, particularly
in the Adi-Hindu movement, the separatist movement tendencies started
with the formation of Arundhatiya and Mathangi Mahasabhas
representing the madigas against the malas. The sub-caste conflict is still
a major problem the dalit movements facing
Role of Brahmo Samaj, Arya Samaj and Theosphical Society in Andhra:

The Presence of Brahmo Samaj in Andhra started from 1864
onwards. The Veda samaj founded in 1864 in Madras at the instance of
Keshub Chandra sen inspired the formation of the Brahmo Samaj
Movement in Andhra.
For the Veda samaj, V. Raja Gopala Charyulu became the 1 st
President and P. Subbarya Setti became the 1st secretory. Together they
founded Tatvabodhini patrika which promoted the ideas of Brahmo
Samaj in Andhra.
The Brahmo Samaj in Andhra Promoted in “ideology” about caste
and creed distinctions. Eradication of social evils and emancipation of
women, particularly women education and promoting widow
remarriages became the main objectives of Brahmosamaj.
With the advent of Chambeti Sridhar Naidu, the activities of
Brahmo Samaj came to momentum in Andhra. He became the secretory
of the Veda samaj and changed the name of Veda Samaj into “Brahmo
samaj of South India in Andhra.
The Brahma Samaj in Andhra promoted an “ideology” about caste
and creed distinctions. Eradication of social evils and emancipation of
women, particularly women education and promoting window
remarriages became the main objectives of Brahmosamaj.
With the advent of Chambeti Sridhar Naidu, the activities of
Brahmo Samaj came to momentum in Andhra. He became the secretory
of the Veda Samaj and changed the name of Veda Samaj into “Brahmo
Samaj of South India”. He translated the text “Brahmo Samaj of South
India”. He translated the text “Brahmo Dharma” of Devendra Nath
Tagore into Telugu and it became the 1st text on Brahmo ideology in
Andhra.
Munnava Buchaiah Pantulu was responsible for reviving Brahmo
samaj in Andhra. His journal “Brahmo Public opinion” promoted the
ideas of swaraj (samaj). Pantulu as one of the trio of Brahmo Samaj
exerted great influence upon Raghupathi Venkata Ratnam.
Brahmo Samaj established itself as a great social movement with
Kandukuri Veeresalingam. In 1878 Veerasalingam and his friends
founded “Prarthana samaj, a branch of Brahmo Samaj in Rajahmundry.
The Journal “Satyasamvardhini” of Veeresalingam spread the ideas of
Brahmo samaj. Veeresalingam spread the ideas of Brahmo Samaj with
the support of Desi Raju Pedha Bapaiah. Veeresalingam carried out the
samaj activities particularly women education and widow remarriages.
In 1905 , he founded an exclusive school for the depressed classes in
Rajahmundry with the financial assistance Maharaja of Pithapuram.
Kakinada became the main centre for Brahmo samaj activities in
Andhra. In 1888, R.V.R. Naidu founded Kakinada prarthana samaj as a
branch of Brahmo samaj. He also started social purification movement
as part of the Brahmo samaj activity.
In 1906, Yuvajana Prarthana samajam, another branch of Brahmo
samaj was founded in Kakinada Under the influence of the Samaj, the
Maharaja of Pithapuram founded as Orphanage called Karunalayam.
Course of the movement in Andhra:
At the national level, the movement started with Bipin Chandra Pal’s
Durga puja. In Andhra, the movement gained momentum with the
arrival of Bipin Chandra pal on the invitation of Mutnuri Krishna Rao.
During the 1906 Kolkata Inc session the Andhra congress leaders
Gadicharla, P.Anandacharyulu and K. Laxman rao participated
PAnandacharyulu and K. Laxman Rao participated P. Anandacharyulu
moved the resolution on “Swaraj”. Gadicharla, Mutnuri Krishna Rao,
Ganapathi subba Rao, Gollapudi Sita Rama Sastry and Chilka Marthi
Lakshmi Narasimhan emerged as popular leaders.
In 1907, Mutnuri Krishna Rao organized B.C. Pal’s tour in
Andhra. Chilka Marthi Lakshmi Narasimhan translated B.C. Pal’s
speeches in telugu under the slogan “swadeshi”. B.C. Pal inaugurated
the “Godavari stores” in Rajahmundry.
In Kakinada Kompalli Hanumantha Rao invited B.C. Pal under
Swadeshi the Andhra National college was founded.
Darsi chenchayya who had the distinction of being the only South
Indian Member in the revolutionary Gadar party came to the lime light
during the movement. He wrote the famous “Nenu na Desham”
Important Events:
The first major event during the movement was the Rajahmundry
college incident. The two students of the college Ram Chandra Rao &
Gadicharla Hari Sarvottama Rao were borred from the college by the
Principal Mark Hunter for wearing the Vandemataram bodges.
Galicharla Hari Sarvottama Rao became the first prominent leader
arrested during the movement.
“Riots started in Kakinada” When the District Medical officer
captain “Can physically attack a student Kopella Krishna Rao for
reciting the song vandemataram. In retaliation, people attacked the
European club in Kakinada. Raguhupathi Venkata Ratnam gave witness
against captain “Can” When the prosccution took place.
On Feb 16th 1909, the “Kotappakonda incident took place. A

farmer by name Chinnapa reddy attacked the police. In the disturbances
that took place S.P (Superindent of Police) Subba Rao was injured
Chinnapa Reddy was hanged.
On April 16th 1909, the Tenali Bomb Case” was registered. A
bomb was plotted to explode the railway track between Kolkata to
Maddras near Tenali Suspected to have been done by some extremists.
At the national level as the movement ended with the 199- Minto-
Morley reforms, In Andhra also the movement ended by 1909. By the
end of the 19th century, the branches of Brahmo samaj were founde in
different parts of Andhra. In Guntur, Ballari Setti Sitaramayya, in
Bapatla, Desi Raju Pedha Bapaiah, in Nellore, Rayasam Venkata sivudu,
in Berhampuram Jayanthi Venkata Narayan founded the branches of
Brahmo Samaj. In 1916, the streamline activities of Brahmo Samaj in
Andhra, the “: Andhra Brahmo Samaj Mandali was founded.
The activities of the Samaj:
Apart from social reformism, the Samaj subscribed for the
development of telugu literature. Member of the samaj, Palaparthi
Narasimhan translated the texts “Brahma Matham” & “Bhaktanjali”
from Bengali to Telugu.
Women education, widow remarriages and education for the lower
sections were Undertaken by the Samaj.
The Samaj was instrumental for promoting the ideas reformism
and progressivism in Andhra.
Inspite of the constructive role of the Samaj, the samaj did face
certain drawbacks.
With the beginning of the nationalist movements the cause of

reformism was relegated to the secondary place. In other words, the
reformism drifted more towords the freedom struggle affecting the strength
of the movement. Reformers like Veeresalingam inclined towords literary
persuits than devoting themselves for reformism.
Reformers like R.V.R.Naidu joined “Justice Party” and as a result,
the cause of the reformist movement had a set back.
The ideas of the movement appealed only to the intellectuals and
educated as such the scope of the reform movements was very much
restricted.
Theosophical society:
Ever since it was founded in 1875 with Adayar in Madras as its
main centre, its ideas entered Andhra when its branches wewre founded
at Visakhapatnam and Guntur by 1893. As a movement of intellectuals,
the society has a very limited role to play.
With regarding Arya Samaj through the Samaj was founded in
1885, the samaj made its presence felt in 1893 when Swami Dayananda
Saraswathi founded the branch of Arya Samaj in Hyderabad. Due to the
ban imposed on the activities of the Samaj it failed to create any
considerable impact.
Growth of National movement in Andhra:
By the end of the 19th Century, the spirit of nationalism and political
consensus was well manifested in Andhra. Apart from the socio
economic formations of the times, there were certain specific factors for
the growth of nationalist ideas in Andhra.
The evil effects of colonial administration started effecting Andhra

ever since it was brought under the company administration. The
revenue policies of the East India Company ruined the Jamindaris, and
reduced the stature of peasantry to that of “coolis” On the other hand,
the company’s trade and policy led to de-industralisation in Andhra.
With regressive taxation particularly with taxes on handlooms,
”Moturpha” and transitory duty “Seyur”, the native handicraft industries
found it difficult to survive and lost their markets. The increasing
unemployment problem and economic distress naturally led to the anti
colonial ideology in Andhra.
The “English education” with its progressive ideas led to the
formation of educated middle class and dynamic leadership in Andhra
by 1846, “Noble college” was founded in Machilipatnam, Madras
University formed in 1857, government college founded in
Rajahmundry in 1876 contributed for the spread of education and also
imparted the philosophgy of West, that of Kart, Rassau of American and
French revolution. The Cumulative effect of this was the growth of
political consciousness.
The 19th Century reformism of Veeresalingam and Raghupathi
Venkata Ratnam Naidu inculcated a new spirit of progressivism in
Andhra.
The formation of the “peoples associations” & “Political parties”
di play an important role. By 1852, Gajula Lakshmi Narasimham chetty
founded “Madras Native Association”, the 1st political party in South
India. By 1884, P. Anandacharyulu and veer Raghava Chary founded
Madras Mahajana Sabha. Apart from these political parties, the literary
associationslike “Kakinada Literary Association” reflected the problems
of the people particularly reducing the upper age limit for the civil
servant aspirants was condemned.
Journalism was equally responsible for the political consciousness
particularly the Journals like “Crescent” founded by Gajula Lakshmi
Narasimham chetty and “Krishnapatrika” of konda Venkatappaiah from
time to time took a stand against the policies of the government and
educated the people.
The formation of “District level Organisations” also served the
purpose of promoting political consciousness. The first of its kind in
India, the “Krishna District Association” was founded in 1891. The
meeting held by the district associations in Bapatla, Kakinada and
Machilipatnam dealt primarily with the problems of the peasantry.
With the formation of “INC” in 1885, the political activity in
Andhra gained momentum. The 1885 first “INC” Session held in
Bombay was attended by P.Anandacharulu, V. Rangaiah Naidu, Gutti
Kesava Pillai and Venkata SubbaRayudu of Machillpatnam. The Andhra
leader P. Anandacharyulu became the president of the “1891 INC”
Session. Thus the association of Andhra leaders with the congress party
in turn helped for growth of political activity in Andhra.
Vandemataram movement in Andhra:
The first nationalist movement started against the partition of
Bengal in 1905 by lord Curzon in Andhra also. The nationalist
movement had its reflections starting first with the city Madras.
spirit of Vandemataram in Andhra:
As the “INC” party gave a call for the movement, the Andhra
congress leadership responding to the call decided to go for the
movement.
Journalism in Andhra supported the cause of Vandemataram.

Krishnapatrika became the most vocal against the partition of Bengal.
The events taking place outside India did have their impact on the
nationalist movement in Andhra, Particularly when Japan detected
Russia in 1905 it was viewed as the resurgence of Asia’s natyionalism
against uropean imperialism. Adipudi Somanath Rao inspired by Japan’s
victory wrote Japan Charitra whereas, sree Rama Veera Brahmam wrote
the play Japaneeyam
The Andhra Students studying in Madras & Varanasi were
influenced by the nationalist movement particularly in Madras, An
Andhra student Sri Ram Murthy gave an inspiring recital of the song
Vandemataram. The Andhra students in Madras dedicated to carry out
the movement with a “National Fund” under the leadership of Ch. Subba
Rao.
With the movement, the nationalist ideas took a concrete form in

Andhradesha.’
The slogans Swadeshi, Swaraj and total boycott had left a great
impact on Andhras. Under Swaraj, the importance of cottage industries
was highlighted. To promote the “Native education”, national college
was found in Machilipatnam.
Credit goes to the movement for giving a dynamic new leadership
wiuth Gadicharla, Gnapaka Subba Rao and Gollapudi Sita Rama Sastry,
The internal developments within the “INC” dividing the congress
into Moderates and extremists did have its effect on the Andhra
leadership. Godicharla, Hanumantha Rao and P. Narayana Murthy
emerged as exteremists, whereas, B.N. Sharma and Konda Venkat

papaya as moderate.
Swadeshi Movement in Andhra:
In started in Andhra with the swaraj and swadeshi resolution
moved by P.Ananda Charyulu in 1906 INC session. The swadeshi
movement in Andhra started with the objectives like promoting the
native industry by boycotting the machine made products of England,
similarily it aimed at promoting the “native education” reflecting the
native culture. Further, the movement stood for strengthening the village
panchayat system instead of the courts law.
Expansion of the movement:
It was led by C.R. Chintamani in Vishakhapatnam, Chilkamarthi in
Vijayanagaram and Godicharla in Rajamundry.
Under the movement, the “Swadeshi associations” were formed in
different parts in Andhra. In Rajahmundry “Bala Bharathi samithi”
founded by Chilakuri Veera bhadra Rao, in Visakhapatnam “Mahila
Bharathi Sangham” founded by the queen of Vallur and in Sattenapalli
the Lala Lajpat Rai education society all contributed for native education
and the idea of native culture.
The Journals like krishnapatrika from Machilipatnam, swarajyam
from Vijayawada and Vandemataram from Rajahmundary supported the
idea swadeshi. The song “Bharathakhandambu chakkani padi avu”
writer by Chilkamarthi became popular during the movement.
The total boycott of British goods started as a movement realizing
the importance of technology for the native industry, Bhavamacharyulu
of Guntur collected donations to sponsor meritorious students to Japan.
The native industries particularly textiles, sugar and soaps

manufacturing were given an impetus during the movement. Shops were
founded for selling the native products at cheaper prices in places like
Rajahmundry with “Godavari stores”.
For promoting native education, national college at Machilipatnam
and national school at Ramachandrapuram, Mandapeta and Kadapa were
founded.
Through the Vandemataram movement ended by 1909, the

swadeshi movement continued upto 1911. As a result, the idea of native
culture and national spirit were further strengthened in Andhra.
With the movement, the cottage industries were given a boost,
improving the living conditions of craftsmen in Andhradesha.
The movement provided a sound ideological and social basis for
the no tax campaigns and the total boycott movements during the non-
cooperation movement which started later.
Home Rule Movement in Andhra:
For annie Beasant, world War 1 was a great opportunity to exert
pressure upon the British and theire by to gain some political
concessions for the Indians particularly in the form of Self governance.
England granting self governance to its other colonies like Canada,
New Zealand and Australia, and denying the same to Indian was
discrimination.
Through the movement, Annie Beasant want to promote the ideas
of native culture and native education.
Cause of the movement in Andhra:
Under the influence of Tilak’s Home Rule League, Gadicharla

founded “Andhra Home Rule League” with other members like konda
Venkatappaya, Kasi Natha Nageswara Rao and K.V. Reddy Naidu.
As Part of the movement, Gadicharla started the “Library
Movement in Andhra” by founding Libraries and Reading rooms in all
the districts.
The literary work with nationalist spirit was being translated.
Godicharlo translated sarojini Naidu’s “Awake mother” into “Nuthana
Haindava Matru exetham”. He published a palmplate with the title name
“Swarajya Paramodesham”
In Madras, Madam Annie Beasant started the movement with her
own “Home rule league”. She founded journals “New India” and
“Common weal”.
In 1916, she toured Andhra and founded the “National College at
Madanapally”. At her instance, National schools were founded in
different districts. Inspiring the youth, she founded social service orgn’s
like “Young Men’s Indian Association” & “Scouts Association”. The
impact of the movement was felt maximum in Guntur and Vijayawada.
The Jounals like Desha Matha Krishnapatricka and Andhrapatrika
supported the cause of Home Rule.
With the August 1917 declaration of Governor Chemsford that self
governance would be given after the war, Annie Beasant called off the
movement.
From the being, it started as an intellectual movement, locked mass

basis and as such its social basis was restricted.
Given the background of Annie Beasant as the president of

Theasophical society, and the idea of movement native culture implied
preserving the caste system for the depressed classes and the
intermediate castes. Thus the movement locked the support of both the
depressed classes and the Muslims.
Annie Beasant blindly believing the August declaration of
Chelmsford and suspending the movement movement made it a failure.
However, Credit goes to the movement for providing the
leadership to the nationalist movement when congress was virtually
defunct under the moderates.
Though it failed to get self governance, it succeeded in getting
political concessions particularly under diarchy with six portfolios or
departments transferred to the Indians for the first time.
It effectively highlighted the ideas native culture and native
education
With the movement the Andhra leadership attracted the attention
of Nation leaders as a result at the instance of Tilak in the 1917 Kolkatta
session, the Andhra congress committee was founded for the first time.
Non-cooperation Movement in Andhra:
The economic depression after the World War One, Rowlatt
actswhdich curbed the civil liberties, the Jalian Wala Bagh Massacrein
Amritsar and Khilafat issue were the causes for the beginnings of Non
cooperation movement by Gandhi.
The 1920 Nagpur Session of INC presided over by Andhra leader
“Veera Raghava Chary endorsed the resolution on non-Cooperation.
Under the movement, the slogans Swadeshi, Swaraj , total boycott and
no tax compaign were given.
In the early stage of movement, women played a dynamic role under the
leadership of Unnava Lakshmi Bayamma and Devvuri Subbamma.
The song “Maakodhi tella Dorathanam”composed by Gandimella
Satyanarayana became quite popular.
On March 31st 1921, the AICC Session was held at Vijayawada. It
was in the session “Pingali Venkayya” Presented Gandhi the tricolor
Flag. Andhra Ratna Duggirala assisted with his 500-100 = 400 member
voluntary oranisation “Ramadandu”. When a resolution was made to
collect one crore rupees towards “Tilak’s Fund”, a prostitute by name
Yamini Purna Tilakam donated her entire property.
In Andhra, the movement gained momentum in the second stage
Under Civil disobedience. Under Civil disobedience, the chirala-Perala,
Pedhanandipodu no tax campaigns and palanadu first Satyagraha were
held.
Andhra Ratna Duggirala Gopala krishnayya led the famous
chirala-perala notax campaignin protest against declaring Chirala-perola
as a municipality without providing any aminities. People boycotted the
taxe. Levied and founded a colony called “Ramnagar” cutside Chirala-
Perala with the arrest of Gopalakrishna, the movement ended.
The Pedhanaandipodu no-tax campaign in Guntur district was
regarded as the most successful campaign in India led by Parvathaneni
Veerayya choudhary. The village as a whole refused to pay the tax
Choudhary called Andhra shivaji founded the voluntary organization
santhisena.
Against the British forest laws, the “Palanadu forest Satyagraha”

Started in Guntur district by the forest tribes chenchus under the
leadership of Kanneganti Hanumanthu. When Hanumanthu was
assassinated at Machalapadu, the movement was led by Unnava
Lakshmi Narayana and Vedantha Narasimha chary.
Manyam Rebellion:
The forest tribes of Godavari agency area, Koyas organized the
revolt under the leadership of Alluri Sita Rama Raju against the British
forest laws. The movement started after the end of the non-cooperatoion
movement with Rampa-Chodavaram as the main centre.
Sita Rama Raju born at Chagallu in W. Godavari had Guirella war
training at Chittagong opposing the exploitation of tribes by the British
and tribal chefs “Muttadar”. Sita Rama Raju led the movement in
August 1922; he attacked Rampa chodavaram Chintapally, Annavaram
and Addateegala police stations. He was assisted by Gantam Dora,
Mallu Dora and Aggi Raju in his attacks. Being an armed rebellion from
the beginning, it faced the problem of shortage of resources.
To suppress the revolt, the administration appointed Rutherford as
officer on special duty. In 1924 on May 07th, Sita Rama Raju was
captured by Kanchev Menon, a sepoy of the company and was shot dead
by Major Gadual on the same day. Raju was buried at Krishnadevipeta
on May 8th.
The suspension of the movement at the national level by Gandhi
led to sharp reactions within and outside the congress party. Within the
party, the pro-change led by C.R. Das, Motilal Nehru and Vithalbai patel
gave the slogan “Councills entry”. They founded the Congress Kilafat
Swaraj Party and decided to contest the elections. Whereas no-change
led by Jawaharlal Nehru, Sardar Patel, Rajendra Prasad and Subhash

Chandra Bose opposed councils entry and supported Gandhis stand.
The development at the national level had their effect on Andhra
leadership. In Andhra, branch at Swaraj party was founded by V.V.Ram
Das as president and Gadicharla asd treasurer Unnava Lakshmi
Narayana, member of the party Contested the elections and entered the
Madras legislative assembly campaign for “Councils entry”.
The movement activated the participation of women in the
nationalist struggle in Andhra. Similarily, the peasantry and the working
classes were brought into the main stream of the struggle for the first
time.
With the movement, congress could expand its organizational
network in Andhra. The “PCC”, “DCC” and Local congress Committees
were founded with the movement.
The slogan Swadeshi under the movement gave a boost to the
native cottage and handicraft industries.
The movement effectively clubbed reformism and nationalism by
organizing anti-arrak campaigns and picketing against liquor shops
during the movement.
The Chirala-Perala, Pedhanandi Padu no tax campaigns and the
great Koya armed rebellion of Sita Rama Raju continued to inspire the
cause nationalism in Andhra.
Civil Disobedience in Andhra:
The Causes for the movement were very much related to the
appointment of simon commission in 1927. All the political parties
accept the Justice party and Dr. B.R Ambedkars depressed class
association decided to boycott the Simon commission
On feb 12th 1928, the Andhra congress leaders met at the residence
of Kasi Natha Nageswara Rao to decide the course of action. The
responsibility to organize the anti-siman movement in Andhra Was
entrusted to G.V. Satya Murthy, Ayyadevara Kaleswar Rao, Bulusu
Sambo Murthy and Konda Venkatappya. In Tenali, G.V. Punnigh Sastry
lede the anti siman movement.
In Madras, Tanguturi Prakasam came to the limelight as Andhra
Kesari during the anti Simon rally
When the historic Lahore session of INC was held in December
1929, Presided over by Jawaharlal Nehru, the tri-Colour flag drawn by
Pingali Venkayya was hoisted for the first time. In the session, the
Andhra leader Konda Venkatappaya got instructions from Gandhi on
organising the movement at national level.
The Andhra Congress committee met in Kakinada and gave a call
for the Andhra members to boycott the legislative assemblies.
Accordingly, Tanguturi Prakasam Pantulu, Gadicharla Hari Sarvotamma
Rao, Kadqaapa koti Reddy resigned to the Madras legislative assembly.
When Gandhi started his Dandi March (March 12th 1930), on
behalf of Andhra Emeni Subramanyam followed Gandhi, Durgabai
Deshmukh participated and Sarojini Naidu led the women delegation.
When Gandhi broke the Salt law on Aporil 6th 1930, the movement
started instantly in Andhra.
Desha Bhakta Konda Venkatappaya was entrusted with the
responsibility of organizing the movement at national level and was
designated “Dictator” by Gandhi.
The first salt Satyagraha in Andhra started on April 6th 1930,

Mutnuri Krishna Rao and Pattabhi. In Guntur district, Konda
Venkatappaya and Unnava Lakshmi, Naryana lead the movement.
Unnava Lakshmi Bayamma led the women wing in Guntur district.
In Visakhapatnam, Tenneti Viswanatham, In godvari district
Bulusu Samba Murthy and in Nellore district Bejawada Gopal Reddy
and in Rayalaseema district. The Rayalaseema pitha maha, Kalluri
Subba Rao led the Salt marches.
Thee second phase of the movement turned violent. The
Komaravolu Gandhi Ashram n Krisdhna district was destroyed by the
Police. Brahmajashula Subramanyam, one of the inmates of Sitanagram
Gandhi Ashram died due to lathi charge by police officer Mustafa Ali.
As part of the movement anti-arrak movement gained momentum
under the leadership of Gollapudi Sita Rama Sastry.
Inspired by Bhogat sSingh, a revolutionary called Prativad,
Bhayankachari of Visakhapatnam founded an organization called
“Ujjeva Bharata Sammelanam” under the name of the secret society Ch-
Chary & sons, and he resorted to subrerisive activities. In retaliation for
death of Brahmojoshyula Subramanyam, Bhayanaka chary attempted on
the life of Mustafa Ali Under “Kakinada Bomb Case”. However, the
conspiracy failed and Bhayankachary was captured by the police at
Kazipet. By 1932, the movement ended in India and Andhra as well,
The failure of the movement disappointed the congress leadership
at the national level in 1934. Acharya Narendra Dev, jaya Prakash
Narayan, Achyutha Patvardhan, Aruna Asaf Ali founded congress
socialist party.
In Andhra, Similar developments took place. In 1934, senior leader

Gadicharla left congress and founded Andhra Swaraj Party. In 1934,
Acharya N.G. Ranga Popular as Rythu Bandhu founded Andhra socialist
party at Vijayawada with 500-100=400 like minded members. The
communists like puchalapalli, Chandra Rajeshwar Rao and Madhuri
Anna Purnayya became the members of the Socialist party.
Thenneti Viswantham founded a branch of congress socialist party,
and in 1934, Jayaprakash Narayan visited Andhra. Thus, the failure of
the congress party made socialist parties to come to the limelight in
Andhra politics.
The failure of the nationalist movement disappointed peasantry and
the working class. At the instance of Acharya N.G.Ranga, the peasantry
founded All India Kisan Maha Sabha in 1936 as an alternative to the
congress party.
The failure of the movement benefitted the communist party in
strengthening its hold in Andhra region. The communists with their local
“Rythu cool: Associations” and Riksha PullersAssociations” became
popular with the masses.
Quit IUndia Movement: Andhra
At the national level, the politics took a different turn with the
outbreak of World War – II in 1939. Governor General Lord Linlithgow
took unilateral decision in involving India in the war without consulting
the elected congress government. Secondly, the Defence portfolio one of
the demands of Congress party was rejected in the august offer 1940.
Thirdly, With war as an excuse, the british suspended civil liberties in
India. Further, the cripps mission plan 1942 failed in winning the
confidence of the congress leadership. Thus, the beginnings of quit India
movement became unavoidable.
Course of the Movement:

On July 29th 1942, the Andhra Pradesh congress committee met at
Bandar to discuss about the course of action during quit-India
Movement. Kala Venkat Rao, the Secretary of the “APCC” Drafted
circulars to all the “DCC’s” With instructions in organizing the
movement.
The police on their raid of Kurnool congress office found the
secret circular drafted by Kala venkat Rao called Kurnool circular. It
alarmed the British on the movement going to be started.
When Gandhi gave a call for quit-India Movement, all the
congress party leaders were arrested, finally making the movement a
leaderless one. In Andhra, leaders like Thenneti Viswanatham,
Tanguturi Prakasam, Kadapa Koti Reddy and Neelam Sanjeeva Reddy
were imprisoned.
Violent protests and demonstrations started on August 12th 1942 in
th3e cities Tenali and Chirala. Railway and police stations were attacked
at Tadepalligudem and Kalingapatnam post offices were destroyed.
As part of the movement, the “anti-arrak” movement became quite
popular in places like Vijayawada, Bapatla, Nellore and Alluru.
The movement ended when Gandhi was released on health
grounds. However, the Andhra leaders like Tangutori Prakasam has to
go for 4 years imprison.
Just as the movement was last struggle in the freedom movement,
in Andhra also it became the last major political event in the freedom
struggle.
Just as the Communists became unpopular during the course of the

movement for supporting the British, in Andhra also the communists lost
their suppo0rt and Sympathy with the people. In 1946 elections, the
communist party failed miserably due to its support to the British during
the Quit India Movement
Role of socialist and Communists:
The Ideas of Socialism and Communalism gained popularity in India
with M.N. Roy. IN 1920, M.N. Roy unofficially founded the CPI in
Tashkent. In 1925 Kanpur session, CPI announced officially of its
formation. In Andhra, the ideas of communist movement gained
popularity from 1930 onwards.
Growth of Communist movement in Andhra:
In Andhra, the movement evolved in 4 Stages
In the 1st state” (1930-35), the communist ideology entered Andhra
with Madhukuri Chandrasekhar Rao being the first Andhra leader
influenced by the communist ideology. Like him, the othe Andhra
leaders like Godde lingiah and Chalasani Jagannadam came under the
influence of communist ideas when they were imprisoned during the
Civil Disobedience Movement.
The students of Andhra studying at Varanasi and Madras also came
under the influence of communist ideas. In Benarus Hindu University,
the Andhra students like Chandra Rajeswar Rao, Darsi Chenchaiah and
Nanduri Prasad Rao came under the influence of the writings of Karl
Marx and Engels. The writings of Sherwood Edge “Challenges of
Russia” and “Russia Today” had pro founding impact on Darsi
chenchaiah. Further, the writings of Maxim Gorkey did have their
impact on the Andhra students.
In Madras, the Andhra students like Puchala Palli Sundarayya and

Kambhampati Satyanarayana were influenced by the leftist ideology
when they became the members of “Young workers League” founded by
“Amir Hyder Khan” way back in 1930’s itself the communists made an
attempt to found the party secretly, but due to the fear of ban, the
attempts are not materialized. However, 1934 September, the
Communist leaders held a conference at Vijayawada in the Gardens of
Katragadda Narayan Rao. Unofficially the party was founded with
Puchalapalli Sundarayya secretary and seven other members.
During this stage, the communists decided to continue as the
members of the congress and socialist parties. Secondly they decided to
found labour and peasant organizations in the cities like Bejawada,
Rajahmundry, Visakhapatnam and Nellore.
During the “2nd Stage” (1936-42) The communists could held their
1st session in Kakinada in 1936. The communist leaders. Punchalapalli,
Chandra Rajeswar Rao and Kambhampati Satya narayana joined the
Andhra Socialist party of N.G. Ranga. They founded the socialist party
branches in all the districts.
The communists also started political schools at Nidubrolu and
Kothapatnam to educate the masses under the leadership of
Annapragada Kameswar Rao.
While cooperating with the socialists on one hand, the communists
gradually expanded their activities and gained popularity. Along with
socialists, they took part in founding Labour, Peasant and youth
organizations. When N.G.Ranga started his cycle march from Ichapuram
to Madras, communist leaders Chalasani Prasad Rao and Pullela Sam
Sundar Rao followed Ranga and utilized the opportunity to increase
their membership. By 1939, Andhra Socialist party was completely

transformed into communist party.
The “Litarary activity” also helped for expanding their leftist
ideology. Literature with Leftist ideas started 1st with Mahidhra brothers
of Rajahmundry who founded Vishwa Sahitya Mala. The translated
work of “Mother” of Maxim Gorkey” into telugu by Krovidi Linga
Raju, Sri Sri Maha Prasthanam, Viplava Veerulu by Gadde Lingiah and
“Papam Naa Hrudayam” by Vidvan Vishwam and the Journals like
Udayani, Janavani helped for the spread of communist ideas.
In the 3rd state (1942-48), The communists played a controversial
role by supporting the British during W.W.II particularly when Quit
India Movement started. By supporting the British, they could get the
ban lifted and strengthened their cadres. However, they became
unpopular for their controversial role and failed very badly in the 1946
elections.
To lift their image, the communists gave a call for “Visalandhra
Movement” suggesting for the formation of Andhra Pradesh.
Particularly, Puchalapalli Sundaraya who gave the slogan for the 1 st time
helped the party to strengthen itself.
In Telangana, the communists consolidated their position well with
the armed rebellion in 1946.
By organizing anti zamindari and anti-feudal movements in
Andhra, the communists strengthened their social basis with the working
class.
During the 4th stage, which started from 1948 onwards,
Communists carried out the anti Zamindari movements, Jute mill
workers and beedi workers movements. The party took an offensive
stand against the ruling congress party. In Telangana region, the

communists continued the armed rebellion first against the Nizam an
dlater against the Indian army. By October 1951, they called off the
armed rebellion
Communist movement in Telangana:
Like in Andhra, the leftist ideas gained popularity in Telangana by
1930. The cultural movement started in the state of Hyderabad in the
form of Library movement and organizations like “Nizam Andhra
Mahasabha” were responsible for political consciousness to develop in
Telangana.
The early communist leaders in Telangana like Ravi Narayan
Reddy, Devulapalli Venkateswar Rao and Badham Ella Reddy were
exposed to the communist ideology in the political schools held by
Acharya N.G. Ranga at Kankipadu in 1939. In the same year, “comrades
Association”, the earliest organization with the leftist ideology was
founded by Muqaddan Moinuddin Rajbahadur Goud and Syed Ibrahim.
Thus, by 1939, foundations were laid for the communist movement in
Telangana.
The “Factors responsible” for the leftist ideology movement in
Telangana were influenced” more by the peculiar Socio-economic and
political setup of Telangana. Illiteracy, backwardness, exploitation of
Zamindars and landed aristocracy and the dictatorial and autocratic
regime of the nawabs satisfied the grounds for the communist
movement.
The members of comrade association Muqaddam Moinuddin and
Omkar Prasad actively associated with the students wing. They were
responsible for the formation of student wing “AISF” attached to the
communist party. Further, the formation of “Praja Natya Mandali” the

cultural organization led to the spread of communist ideas.
The communist utilized the platform of Nizam Andhra Mahasabha
for their activity. Ravi narayan Reddy and Badham Ella Reddy formed
the extremist wing within the Mahasabha and very effectively
highlighted the exploitation of working class by the landlords. By the
time the Mahasabha got dissolved in 1946, the communists could
establish their identity.
With the Telangana armed rebellion, the communists attracted the
attention of the world. The rebellions which started from Palakurthi in
Nalgonda district against landlordism very soon engulfed the whole of
Telangana. It was a movement against the landlords on one hand and the
tyrinical Nizam on the other hand. When Hyderabad got liberated in
September 1948, the communist continued the rebellion upto October
1951, as they could no longer continue the armed rebellion they called it
off in October 1951.
The “aftermath developments” did affect the communist
movements serious differences started within the communist party when
the party supported Nehru’s Congress government at the center. Leaders
like Puchalapalli sundarayya and Basava punniah opposed CPI
supporting congress are the centre. Differences took a serious turn when
CPI leader “Dange” openly supported congress government when china
attacked India in 1962. Puchalapalli and Basava Punniah left CPI and
formed CPI(M). Whereas CPI continued with Chandra Rajeswar Rao,
Narayan Reddy etc. Ideologically CPI(M) supported China whereas CPI
supported Russia.
Both the socialist and the communists with their movements
brought into the limelight, the problems of the working class.
Particularly socialist leader Acharya N.G. Ranga Became instrumental

in founding “All India Kisan Maha Sabha” for the sake of peasantry.
Both the socialist and communists took the lead in forming Rythu
and Riksha coolie associations in all over Andhra. Both played
commendable role in organising amto zamandari movements. Their role
in the abolition of the zamindari system cannot be ignored
Both the parties provided an alternative ideology and leadership
during the course of the freedom movement. Communists particularly
played an important role in liberating the Hyderabad and joining of
Hyderabad with the Indian Union with their armed struggle.
Credit goes to the communists for giving the idea visalandhra and
the formation of Andhra Pradesh State.
With the movements like SriKakulam armed rebellion, the
communists could bring in the limelight the problems of forest tribes.
The leftist movements and ideology was responsible for new
literary trends like progressive and revolutionary literatures.
Anti Zamindari Kisan Movements:
Anti zamindari Kisan Movements started in Castal Andhra and
Telangana regions particularly during the third decade of 20 th century.
Though the zamindar of Vijayanagaram being the richest zamindar in
the modern India took benevolent measures for the welfare of the people
and as such there was no movement against the Pusapati Zamindar
family whereas in the rest of the Zamindars like Munagala, Venkatagiri,
Kalipatnam, Challapalli revolts started against the exploitation.
The anti Zaminari movements gained momentum with the growth
of leftist ideas and the parties in Andhra. Acharya N.G.Ranga popular as
Rythu Bandhu founded peasant schools and colleges at Nidubrolu and

Kankipadu in order to educate the peasantry. Ranga was instrumental in
founding All India Kisan Mahasabha in 1936. Similarly the socialist and
communist parties in Andhra took active role in founding “Rythu
Collie” and “ Zamin Ryoth” associations against the exploitation of
Zamindars.
Important Anti Zamindari Movement:
1. The zamindar of Munagala of Nandigama mandal in Krishna
district, Venkata Ranga Rao exploited the peasantry with excess
rent demands and outright annexation of the peasant land
holdings.
Against the Zamindars in 1936, Kodati venkata Narasimha Rao and
Kolla Pitchayya founded zamin raithu sanghas. The popular
communist leder nanduri Prasada Rao lead the anti Zamindari revolt.
The secretary of Andhra Congress Committee Gottipati Brahmayya
mediated between the zamindar and the peasantry. His compromise
formula became popular as “Brahmayya Award”. With the promise
made by the then revenue minister. Tanguturi prakasam, the Krishna
distric Rythu Sangam called off the movement
2. The Venkatagiri Zamindar, the second biggest Zamindari in India
was ruled by the rachendra, royal family. However, against their
exploitation in 1929,
Dodla Rami Reddy founded the Nellore District zamandiri Rythu
Sangham. In 1930, a local Journal called Zamcen Rythu was founded to
deal with the attrocities of the Zamindars
Gudavali Rama Brahman directed a movie called Rythu Bidda
depicting the plight of the peasantry.
The Palemkota Peasants Satyagraha started in 1933was the most

prominent event in the anti Zamindari struggle at Venkatagiri. The revolt
continued upto 1948 inspite of the best efforts of Acharya Ranga and
the communist party leaders.
In the West Godavari district, Kalipatnam Anti Zamindari movement
started in 1928. When the Zamindar of Kalipatnam outrighty occupied
4000 acres of peasantry land for the project without compensation.
In 1939, Bhupathi Laxmi Narasimharaju organized the movement
against the Zamindar of Kalipatnam by founding the zilla Rythu
Sangham. Due to the mediation effort of Pattabhi Sita Ramaia, the
movement called off.
In the Krishna district in Diviseema, anti-zamindari movement started
against the Zamindar of Charlapalli, under the leadership of Gorrepati
Venkata subbiah, the founder of the Rythu Collie sangham.
In a provocative act, the Zamindari of challapall, encroached upon the
lands belonging to Andhra Maha Vishnu temple at Srikakulam in the
Krishna district. The movement attracted the attention of Communist
party leaders like Chandra Rjeswar Rao and Bapaniah. The revolt ended
in the year 1947 when zamindar agreed to forgo of his claims on the
encroached lands.
In the Srikakulam and Visakhapatnam district, against the Zamindari
exploitation, Mandesvara Sharma led the peasantry. He held the 1 st
Girijan Peasant conference at Madugula. The conference demanded
abolition of Gotti (bonded labour). As a result in 1940, Gotti was
banned.
At Palasa in Srikakulam district, all India Kisan Maha sabha session
was held in 1940 under the leadership of Swami Sahaja Nanda.
In 1940, Rythu Collie Movement started at Mandasa peasant coolie

Gunnamma died in the firing and became popular as Veeranari.
Tanguturi Prakasam, the then revenue minister of the Madras
presidency submitted a report on Zamindari, system and is exploitative
nature. On the basis of the report, the Zamindari system was abolished in
1949 ending the 150 year old exploitative system.
Asafjahis of Hyderabad
The reforms of Salar Jung:
Actually called Turab Ali Khan, Salar Jung became the “Diwan”
of the state of Hyderabad and remained in the office for 3 decades. With
his great reforms affecting each department of the administration, he
emerged as the greatest Prime Ministers of his times in India.
By the time Salar Jung became the Diwan of Hyderabad, the state
was in deep crisis with both internal and external problems. The Nawab
who could not clear the arrears under Subsidiory alliance system,
surrendered Biror, Raichur and Osmanabad to the English. Secondly
Salaries for the employees caused a major burden on the treasury.
Thirdly, the peasantry faced untold miseries under the system of revenue
collection and absolute lawlessness prevailed in the rural areas
disturbing the public order
Reforms:
In the “General Administration”, Salar Jung divided the Hyderabad
state into 5 provinces called “Subas”, they were further divided into 17
districts. The subas were administered by “Subendars” and the districts
by Tchsildars. For better administration, 14 separate departments were

created by salar Jung.
During the years 1864—65, Salar Jung started revenue reforms.
His revenue policy became popular as “Jilabandi” System according to
which for every 3 districts one revenue board was founded. The system
of collecting the revenue by auctioning was abolished. The total land
under cultivation was Surveyed and tax was levied according to the
yield. For this, revenue settlement and land survey departments were
founded.
The “Inamdari” system was abolished and salaries were paid in the
form of cash. For the development of agriculture, irrigation facilities
were provided. At the central level, a separate department was founded
for supervising the revenue administration.
Credit goes to Salar Jung for promoting education in the state of
Hyderabad realizing the importance of English education. In 1855 he
founded “Dar Ul Ulm” at chaderghat, city college in 1870 and in the
same year Deccan Engineering college were founded. For the children of
Nobles, the Madrash-i-ala was founded.
The Department of Judiciary was thoroughly being re-organised in
1862, a secretariat was founded for the department of Judiciary, and
Adalat-i-Padshahi was founded as the High Court of appeal and cruel
Punishment were abolished.
For public safety and law and order, the officer of superindent of
police was created for every district.
For better public Transport system, the department of public
works” was founded. In 1881, a railway line linking Bombay and
Madras via Wadi and Gulbarga stations was commissioned. A road was
constructed between Hyderabad and Sholapur.
Salar Jung Strengthened the economy of the state of Hyderabad
with his Fiscal “Reforms”. In 1855 ghe founded the mint and introduced
the most standad.
Silver rupee “Sikka”.
Salar Jung reformism was extended to various other spheres. The
popular evil custom “Sati” was banned, bonded and forced labour was
abolished. In order to boost the economic activity and to encourage
entrepreneurship, the practice of organising Annual Industrial Exhibition
annually started from 1856 by Salar Jung. He Secured a permanent place
n the history of Hyderabad by collecting and preserving rare artifacts
found in different parts of the world by founding a Museur.
With his refoms, Salar jung initiated a era of development and
progress in the state of Hyderabad so much so that his tenure was called
as age of “Constructive activity” in the history of Hyderabad.
Mir-Osman-Ali-Reforms:(1911-48):
Mir Osman, the last nawab of Hyderabad took all measures for the
development of the state in every sphere. The state of Hyderabad has
seen great progress in his times.
As the Nawab, Mir Osman Ali paid attention for the development
of irrigation systems and water supply in the state of Hyderabad has seen
great progress in his times.
As the Nawab, Mir Osman Ali paid attention for the development
of irrigation systems and water supply in the state of Hyderabad.
“Osman sagar” was constructed to avoid the roblems of floods of the
river Musi to the city Hyderabad. For drinking water to Hyderabad city,
Osman Sagar also became a purpose. For irrigation facilities, Nizam
sagar project was constructed under the supervision of Moksha Gundam
Visveswarayya, the renowed engineer. In the name of Ali Nawaz Jung,
who assisted Visweswarayya the Ali Sagar dam was constructed at
Bodhan.
With regarding “Industrial development” Azamjahi cotton mills
were founded in Warangal. In Sirpur, Paper mills were founded. In city
Hyderabad, Golkonda and Charminar cigarette manufacturing units were
founded.
In the field of education, initative was taken for the development of
education. Raj Bahadur Venkata Ram Reddy who acted as Kotwal
(Commissioner of Police). For the city Hyderabad founded many
education centres by 1919 O.U stated functioning as a full fledged
university in the name of Mir Osman Ali.
In order to protect the cultural heritage and the monuments of
Hyderabad, Mir Osman Ali founded state Archeological department.
With regarding to the transport system, the “Nizam state Railway
Board” and “Road Transport Department” was founded
Osman Ali secured a place in the history of Hyderabad as a great
architect with magnificent structures. The present High Court building,
Osmania Hospital, Unani Hospital and the Asafjahi library (City centre
library) were all constructed by him. Celebrating his 25 years of rule in
1936 he built the silver Jubilee hall.
In spite of his constructive and Progressive reforms and the acts,
Nawab Mir Osman Ali could not control the increasing tide of public
protest against despotism of the Nizams rule and lack of civil liberties in
the state of Hyderabad. The cultural consciousness starting with library

movement from 1901, the formation of communist party, Nizam
AndhraMahasabha and the state congress contributed for the people’s
movements to begin within the Hyderabad. Nawabs attempt to quell the
peoples movement led the government of India to take police action
against the state of Hyderabad and the rule of Nawab ended on 17 th sept
1948 when Mir Osman Ali conceded his defeat.
Social and Cultural awakening in Telangana:
Hyderabad, the biggest, princely state in India ruled by the
Asafjahi dynasty could not witness growth and progress in terms of
literacy and propriety. According to Devulapalli Ramanuja Rao, when
Hyderabad compared with British India, it was lagging behind 50 yrs
interms of development and illiteracy reigned supreme, only 3/100 being
literates. Rise and growth of social and cultural awakening in the state of
Hyderabad was the result of various events taking place and the
associations formed.
Factors:
The first incident to mark the beginnings of awakening in
Telangana was the Chanda Railway scheme in 1883. Under the scheme,
a proposal was made to commission the railway line from Chanda.
Aghornath Chatopadhayay, father of Sarojini Naidu and being the
principal of Nizam College declared that the scheme was of no use in the
interest of the public for criticizing the scheme, Aghornath and his friend
Abdul Khayyum Khan both were banished from the state of Hyderabad.
In 1892, the branch of Arya samaj was founded n Hyderabad under
the leadership of Vidyananda Saraswathi sensing a threat from the
samaj. The Nizam Administration banned the samaj.
The most significient event in promoting the cultural awakening in

Telangana was the “Library movement started by Kamarraju laxman
Rao. In 1901, Laxman Rao and Ravi Chetty Ranga Rao founded Sri
Krishna Devaraya. Andhra Bhasha Nilayam in Hyderabad which
became the 1st Library in the state of Hyderabad which became the 1st
library in the state of Hyderabad. In 1904, Laxman Rao founded Raja
Raja Narendra Andhra Bhasha Nilayam at Hanmakonda. In 1905,
Andhra Samvardhini was founded (library). In 1906, for promoting
telugu literature, the “Vignana Chandrika Mandali” was founded as a
publishing house. The Cumulative affect of the movement was it
generated cultural awakening for the first time.
Cultural awakening in Telangana received an impetus with the
formation of “Andhra Jana Sangham”. In 1951, an attempt made by a
telugu lawyer Venkata Rama Rao to speak telugu in the conference held
at Vivekavardhini theatre lead to a controversy offending the cultural
sentiments of the telugu speaking people of Hyderabad state. The
incident led to the formation of Andhra Jana Sangham which
spearheaded the cultural awakening movement in Hyderabad.
With the efforts of Madapati Hanumantha Rao, Burgula Rama
Krishna Rao, the Andhra Jana Sangam founded its branches in the 17
districts of the state Hyderabad.
In 1923, Andhra Jana Kendra Sangham was founded inorder to
coordinate with all the branches. The objectives of the sangham were to
promote telugu language and culture, to found schools imparting telugu
and to discuss the problems of the people.
The Nizam Andhra Jan Kendra Sangham founded a research
organization called “Lakshmannarayana Parisodhana Mandali”. Credit
goes to the Mandali for printing such books like “Vetti Chakiri”
(Bonded Labour) and “Vartaka Swatantram”
Journalism on its part was equally responsible for generating
awakening. Member of the Mandali, Suravaram Prathap Reddy founded
the Journal “Golkonda” and wrote the text “Andhrula Sanghika
Charitra”. Similarly Chilakuri Veera Bhadra Rao wrote Andhrula
Charitra. The Journals from time to timediscussed the socio economic
and political problems of the Hyderabad state. Devullapalli Ramanuja
Rao founded another literary association called “Andhra Saraswatha
Parishat”. Similarly Kaloji Narayan Rao founded “Vutalika Sangham”
and Ravi Narayan Reddy founded “Navya Sahithi Samithi”
The literary associations gave a call for emancipation of women. In
1930, Durgabai Deshmukh founded Andhra Mahila sabha inorder to
promote the welfare of women. Obul Reddy, the member of the
association founded schools and college for imparting education to the
women.
The cultural awakening gradually took the form of political
awakening with the formation of “Nizam Andhra Mahasabha”. In 1930,
the Andhra Jana Kendra Sangham transformed into Nizam Andhra Maha
Sabha. Its activities included the abolition of bonded labour and
consumption of liquor. It also stood for primary education and civil
liberties.
From 1937 onwards, the Mahasabha came to play a more dynamic
role. In its Nizamabad session, it declared that the problems of all the
people includeing Non telugus would be the concern of the Sabha.
From 1940 onwards, the Nizam Andhra Mahasabha came under
the influence of both the congress and the communist parties. On the
question of accdepting Ayyangars constitutional reforms, the sabha was
divided into two groups. Ravi Narayan Reddy and Badham Ella Reddy
who were inclined towards communist party opposed the
recommendations of the committee whereas, Moderates like Konda
venkata Ranga Reddy, Mandapati Hanumantha Rao and others
welcomed the recommendations of Ayyangar committee. Thus, within
the Organisation, both the congress and the communists registered their
presence with moderates supporting “INC” and extremists supporting
communist party.
In 1944 Bhongir Session of the Mahasabha, presided over by Ravi
Narayan Reddy, the Sabha was virtually divided into moderates and
extremists. By 1946, through the sabha got dissolved, it could generate
enough social and cultural awakening in Telangana in challenging the
autocracy of Nawab.
Nizam Andhra Mahasabha:
It was the first organization in the Hyderabad state to reflect on
people’s problem. Secondly, the communist party and its leadership who
led the great movements against the Nawab were the products of the
sabha.
Thirdly, the sabha very effectively discussed lack of civil liberties
and effective democratic institutions in the stat of Hyderabad. The great
Telangana armed rebellion of 1946 and the unification of Hyderabad
movement in 1948 were inspired by the positive role of Mahasabha.
Nizam Andhra Saraswat Parishat:
Was found in 1943 by Devulapalli Ramanuja Rao inorder to
promote the Telugu literary and cultural traditions in the Telangana
region. In 1947, it was transformed into Andhra Sarawata Parishat.
The Parishat played an important role in bringing out great literary

works in telugu and the works that depicted the Telangana culture.
Every year the parishat held conferences for promoting the said purpose.
At present under the leadership of Dr. C. Naryan Reddy, the parishat is
still playing commendable role in uplifting the spirit of the Telangana
culture. Thus, the parishat extended the work of all its previous
organizations in presenting and promoting and preserving the cultural
awkening in Telangana.
Hyderabad state Congress and its activities:
The Hyderabad princely state came under the influence of the
nationalistic movement under the leadership of “INC”. Way back in
1918, Vaman Nayak founded congress committee in Hyderabad. Pandit
Taranath inspired by the idea native education of the congress party
founded “National school in Raichur” to impart the new education
(NAITHALEEM).
The “Khilafat Movement” and “Non cooperation Movement” did
have its impact in the state of Hyderabad. Madapati Hanumanta Rao and
Vaman Naytak were inspired by the movemen. They started the Kaddar
and the Hindi literary movements in Hyderabad. The students of
Hyderabad studying at Varanasi, Pune and Aligarh were also being
influenced by the National movement. Intellectuals like Jayasurya and
Akbar Ali khan organized the pro khilafat movement in Hyderabad.
The “Nizam administration” followed a “repressive policy” to curb
the nationalist ideas in the Hyderabad state. In 1921, the nationalist
congress leaders were barred from entering the static of Hyderabad and
Journals like Kesari and Swaraj which preached nationalism were
banned.
The Hyderabad nationalist intellectuals held their conferences

outside the state of Hyderabad. In 1923, 1926 and 1928 conferences held
at Kakinada, Bombay and pune respectively. The Pune conference
assumed importance as Subhash Chandra Bose was invited and the
conference reflected the anti Nizam ideology Adressing the conference,
Bose maintained that the problems of the people at princely states were
no longer to be treated as isolated ones. The statement of Bose provided
grounds for the formation of Hyderabad state congress as an organ oof
the nationalist congress party.
Formation of State Congress:
In 1936, leaders like Madapati Hanumanth Rao aand Burgula
Rama Krishna Rao came to an understanding that all the regional
associations in the state of Hyderabad must come together to form into a
political party. In 1938, on Jan 29th, the Hyderabad state congress was
founded at the instance of Swami Ramananda Tirtha. Burgula Rama
Krishna Rao; Madapati Hanumantha ao, Digambar Rao and Rama
Krishna Dutt were the other members. Very soon congress improved its
strength with 12000 members.
The formation of state congress was viewed with serious concern
by the Nizams administration. The “Diwan” of Hyderabad Sir Akbar
Hyder and the founder of Ittchad-Ul=Musleeman. Bahadur Yar Jung
insisted on imposing a ban on the state congress. Accordeingly in 1938
the state congress was banned. Swami Ramananda Tirtha Ravi Narayan
Reddy and Kasinath Vaidya protested against the ban and was
Imprisoned.
The nationalist congress leaders Babu Rajendra Prasad, Sardar
patel and Pattabhi Sitaramayya extended their supported for state
congress leaders. On the request of Gandhi, the imprisoned leaders were

released by the Nizam administration.
During world war-II, when Gandhi gave a call for “individual
satyagraha”, Swami Ramanda Tirtha conducted Satyagraha in
Hyderabad. In 1942, When Quit India Movement started, the Congress
leaders Swami Ramananda Tirtha, Kaloji Narayan Rao, Padmaja Naidu
and Melkote organized agitation in Hyderabad and were detained
In 1946, when communist party started Telangana armed struggle, the
Nizam administration tactfully lifted the ban on congress party to win its
support. In 1947, the Hyderabad state congress had its first official
session held in Hyderabad under the chairmanship of Swami Ramananda
Tirtha.
The 1st session of the state Congress in its plan of action gave a call
for the liberation of the Hyderabad state, no tax campaigns and
satyagrahas were conducted and extended support for the Telangana
peoples movement against the Nizam. Its plan also included a fight
against consumption of liquor.
The rformation of the state congress marked a turning point in the

history of Hyderabad state as it became the first organization to
effectively reflect the grievances of the people. It championed the cause
of civil liberties and led the movements against the autocratic regime of
the Nawab.
Secondly, credit goes to the static congress for promoting the ideas
political reformism and people’s governance against the despotic regime
of Nawab. Thirdly the state congress spearheaded the Hyderabad
liberation movement and was instrumental in joining the Hyderabad into

the Indian Union.
Apart from the liberation movement, the state congress played
equally a important role in the merger of Telangana with Andhra state
and formation of Andhra Pradesh. It was due to the efforts of Burgula
Rama Krishna Rao, the 1st elected CM of Hyderabad that resolution of
Telangana joining Andhra Rashtra was passed in the Hyderabad
legislative assembly and the formation Andhra Pradesh became a reality.
Osmania University Vandemataram Movement:
Educationally backward Hyderabad state witnessed a movement
led by “Hyderabad Education society” from 1915 for the formation of
university in Hyderabad. Due to efforts of society, in 1917 permission
was granted for the formation of the University. From August 02 nd 1919
onwards, the university started function under the name of Nawab
Osman Ali.
The university authorities banned the singing of song
Vandemataram in the university campus and against the ban, movement
started from November 27th 1938.
The agitating students of the University demanded for lifting the
ban and instruction in the class rooms in other medium like Telugu,
Marathi, Kannada and Hindi apart from Urdu. Movement gradually
spread to Aurangabad, Bidar and Mahabubnagar.
The leaders of the movement like P.V. Narasimha Rao, Nukala
Ramachandra Reddy, and T.Hygreevachary were banished from the
University. More than 200 students were dismissed. The dismissed and
the banished joined the Nagpur University for further studies.
The Vandemataram movement in the O.U campus was the 1 st

political movement in Hyderabad state generating more political
consciousness. Secondly, the movement gave a banned of good and
dynamic students like P.V. Narasimha Rao. Thirdly, the movement with
anti Nizam ideology gained popularity and as a matter of fact, the
Hyderabad liberation movement was an extension of this movement.
Telangana people armed struggle:

The Telangana armed rebellion assumed a unique place in the
Communist History of the world. It was the first movement where the
people without any solid ideological basis and guidance of leadership,
voluntary participation against the exploitation has taken place.
Secondly, it was the incident which proved Karl Marx wrong. When
Marx held that only educated proliterate capable of organising the revolt,
as the revolt was lead by illiterate peasantry.
Stages of revolt:
The armed rebellion can broadly be divided into 4 distinct stages.
In the 1st stage (1940-45). The movement got consolidated with
communists establishing their strong holds in the Telangana region.
Secondly during this stage, the communist effectively championed the
cause of peasantry by using Nizam Andhra Mahasabha as a political
factor.
In the 2nd state (1946-47) , the armed rebellion started with the
Palkurthi incident in the Janagam Taluk.
In the 3rd stage (1947-48) September 17th the movement was
against the autocratic and dictatorial Nawab administration. The
communists during this stage fought with repressive Zamindars on one

hand and atrocious Nizam army and the Razakars on the other.
In the 4th stage (1948 September – 1951 October), the communists
fought with the Indian army.
Reasons for Rebellion:
Reasons for the armed rebellion were very much latent in the socio
economic political system prevailed in the state of Hyderabad.
In the “Social sphere”, Hindus who constituted majority were
discriminated their language culture and customs were severely being
undermined. Creating a sense of alienation and insecurity amongst them.
At the economic front, the exploitative feudal Zamindars,
Jagiradars, patels and patwaris Virtually squeezed the peasantry of the
60% of the total cultivable land, 40% were owned by the feudal class
and 10% by the Nawab and the remaining with the small farmers. The
large chunk of the population left at the mercy of these classes were the
worst exploited.
Apart from the exploitative agrarian system the problems of the
peasantry and the coolis were further aggravated with regressive tax
System Inconsistent tax claims on the land by the fedal classes and the
Mokka Sardar (dominant peasants) further worsened the situation
The peasantry were exposed to a blatant system of exploitation of
the money leaders called “Nagu” under which 200% was the interest
charged per annum. The system virtually reduced the peasantry to
stature of bonded labourers.
In the “Political front”, Nizam administration never accorded any
recognition to human rights at all. The state in its attitude and
development was lagging behind 50 years when compared with British

India. In the words of Ravi Narayan Reddy, the type of pure exploitative
feudalism was never founded in the history of the world.
The Nizam Andhra Mahasabha” through initially founded for
promoting cultural consciousness, soon became a political platform
discussing the political issues and the social problems. Communists
made the sabha an avenue for promoting their ideas and succeded in
catching the attention of the people.
Expansion of communist ideas and leftist ideology provided
satistfactory grounds for the armed rebellion.
Way back in 1928, Muqaddam Moinuddin Raj Bahadur Goud and
Syed Ibrahim founded “Comrades association”, the first leftist
organization. By 1929, the Nizam state communist party was founded
secretly. The early communist leaders like Ravi Narayan Reddy,
Badham ella Reddy came in contact with communist leaders of Andhra
like Puchalapalli Sundarayya and Chandra Rajeswar Rao. By 1940, the
communist party officially declared its formation in the state of
Hyderabad.
The “Anti Zamindari and Landlaord” movements started by 1936,
starting the prelude for the armed rebellion in 1936, Arutla laxmi
Narasimha Reddy started the anti Zamindari movement in Kolanupaka,
thus providing the ground for the 1946 armed rebellion.
Course of the movement:
It started with the palakurthi incident in the Janagam taluk in 1946.
The notorious landlord “Bisnuru Ramachandra Reddy” by force
occupied the land of the collie “Polamma” In support of Polamma;
Arutia Ramachandra Reddy took the lead. In the clashes that took place,
2 coolis by name Mangali Komariah and Doddi Malliah were shot dead.
Under the leadership of the Communist party, the armed rebellion
very soon spread to Nalgonda, Karimnagar and Warangal districts. To
suppress the rebellion, the “Diwan” of Hyderabad, Sir Mirja Ismail
pressed into action of police and the Razakars. The political turmoil
pressed into action of police and the Razakars. The political turmoil and
absolute lawlessness that prevailed in Telangana was narroted by
Padmaja Naidu to Gandhi in the form of report.
With the Mt. Batten plan, When India got independence on August
15th 1947m the Nizam declared himself independent under the right of
self determination. The stand of the Nawab made the communist give a
call for confrontation with Nawab.
After the completion of the “police action” on 17 th September
1948, the armed rebellion took a different turn when the communist
party General secretary Ranadheeve called for continuing the struggtle
against the Union government of India.
Inorder to suppress the communists, the Union government of
India resorted to repressive policies. The communist party was banned
and brute force was unleashed. The communists confronted their armed
rebellion in the deep forests with the support of tribes koyas, Chenchus
and Gonds. However, due to lack of resources and the repressive
policies of the state, the communist called of the movement on Oct 21 st
1951.
Aim of the movement:
Objectives included ending the exploitative feudal order, the
atrocities of the police and the Razakars, attacking the police stations
and capturing arms to organize no taz campaigns in the villages, forming

local guirella squads and to train them in defending themselves, to
conduct schools during the night times in the villages.
As per the aims, in the liberated areas, the communists distributed
the lands occupied for the poor and the essential commodities were sold
at much cheaper prices. They hoisted both national and the party flags in
the liberated arcs. With these measures, communists won the hearts of
the people of the rural areas.
Though the armed rebellion failed in ending the exploitative
landlordism. It succedded in highlighting the problem of exploitation
faced by the peasantry. It was for this great movement, to an extent,
social and cultural change could take place in the Telangana region.
With the armed rebellion, the communist party could strengthen its
hold in the Telangana region and continued to oppose the exploitation n
agricultural sector. The movement started the aftermath movements of
PWG and the ongoing Mooists.
With the movement, the communists facilitated the liberation of
Hyderabad and its joining in the Indian Union. In other words credit
goes to the movement in resolving a major problem regarding
amalgamation of princely states into the union.
The movement in turn inspired the Srikakulam armed rebellion
highlighting the problems of the tribes.
The movement and its lofty ideas, the heroic fights of the
communist leaders the atrocities of the Razakars influenced the literary
tradition of the Telangana region.
Hyderabad joining the Indian Union: (Liberation movement).:
The biggest princely state in India Hyderabad proclaimed her

autonomy under right of self determination provided in the Mt Batten
plan or April Plan 1947. The Nizam declaring his autonomy caused
serious concerns for majority Hindus and the nationalists of Hyderabad
state congress unit. As a result the state congress unit gave a call for the
liberation movement.
In 1947 on August 7th, Socialist leader Jayaprakash Narayana
visited Hyderabad and gave a call for “Jain India Union”.
On August 7th 1947, the liberation movement was started by the
static congress unit. It was lead by leaders like Swami Ramananda
Tirtha, K.V. Ranga Reddy, Marri chenna Reddy, Burgula Rama Krishna
Rao and J.V. Narsinga Rao.
Ramananda Tirtha, Jamalapuram kesav Rao and Manikchand Mahadev
were arrested. The lathi charge incident involving manikchand Mahadev
intensified the movement.
The state congress gave a call for hoisting the national flag on Aug
15th 1947 inspite of the prohibitory orders. Motilal Mantri personally
lead the agitation and hoisted the flag at the sultan bazaar in koti. The
flang presented to Ramananda Tirtha by Jawaharlal Nehru.
Women take acdtive role in the liberation movement. Defying the
probibitory orders women leaders like Ahalya Bai, Gnana Kumari Hyda
and vimala Bai Melkote carried out the flag hoisting.
The liberation movement was also supported by the communist
party. The communist leader Ravi Narayan Reddy Badham Ella Reddy
and Kaloji Narayan rao took the active role in the movement. Konda
Lakshman Babuji even made an attempt on the life of Nawab Mir
Osman Ali.
Ittehadul-Ul-Musleman and Razakars:

The organization was found as olitical and cultural organization to
defend the Nawab administration in Hyderabad. Its main purpose was to
perpetuate the domination of the Muslims in Hyderabad and to suppress
any people movement against the Nawab. It was founded with Nawab
Sadar-yar-Jung as its president. By 1940 the organization expanded its
brnches all over the Hyderabad state.
The Razakars literally mean volunteers. By 1940 the strength of
the Razakars increased to 5000 undeer the leadership of kasim Rizvi
wearing Khaki uniform, holding lathis, the razakars delivered the slogan
“Anal Malik” (We the rulers). The Razakars under Rizvi mainly targeted
the liberation movement started by the state congress and also took part
in suppressing the armed rebellion of the communist.
With the support of the state, the razakars perpetuated atrocities. In
Jan 1948 they attacked Bibinagar railway station and killed women and
children indiscriminately. They frequently attacked places like Bhongir,
Jampalli and villages in K hammam, Warabgal and mahabubnagar
districts. The heights of razakars atrocities was assassination of
shboabulla Khan, editor of the journal “OMROZ”.
The atrocities of the razakars were condmned by the local press
Journals like state congress of Jalluri Ramanuja Rao, Hyderabad of
Marrichenna Reddy, Terlugu Desam of B.V. Raju brought into the lime
light the atrocities perpetuated by the Razakars.,
Qasim Rizvi, the leader of razakas delivered provocative statement that
razakars would defeat the Indian army and hoist the flag of Asafjahis –
on red fort. He further absued the nationalist leaders like Nehru, Patel
offending the sentiments of the people.
On Nov 29, 1947 stand still agreement was reached between the
nawab of Hyderabad and the union of India. As per the agreement, the
nawab agreed to retain Hyderabad as a supplementary territory of India,
to respect public opinion in Hyderabad to form constituent assembly and
to hold elections.
On the contrary, the nawab decided to violate the agreement.
Against the spirit of the agreement the nawab sent his commander
Rodrigues to the European countries for procuring sophisticated
weaponry. Similarly, he sent his P.M. Layak Ali secretely to Pakistan for
negotiating with the P.M Liyakat Ali Khan.
Without violating the agreement, the nawab held elections in dec
1947 forming constituent assembly and allowing state congress to
contest the elections.
In a provacotive speech/act in sept 1948, the nawab sent a
delegation to U.N.O under the leadership of Moin-Nawaz-Jung to
complain against Union gov’t of India. All the considetary measures on
the part of the Union gov’t of India were turned down by the nawab. The
delegations of K.M.Munshi & B.P.Menon sent by govt of India were
turned down by the nawab.
The day to day situation turning back to veruse in Hyderabad
interms of agitation, liberation movement and the communist armed
rebellions convinced govt’t of India that police action imperative against
the state of Hyderabad. For the Home minister Patel the state of
Hyderabad appeared like “A Cancer in the Womb of India”.
On Sept 13, 1948, the Indian army attacked the Hyderabad state
under the leadership of Gen.J.N.Chowdhary called operation “Polo”.
The military action lasted for 4 days. On Sept 17 1948, the nawab
considered his defeat. P.M of Hydb’d Layak Ali & Qasim Rizvi left for
Pakistan. The Nijam withdrew the complaint he made against the Indian
Union in the U.N.O on Sept 22nd 1948.
The military gov’t under Gen J.N.Chowdhary held the
administration upto Dec 1949. In the name of restoring public order, the
military govt exterminated the razakars and banished the communist
party. Steps were initiated towards establishing a responsible
government in the Hyderabad state. In this direction, the military
government under J.N. Chowdhary was dissolved in 1950 January and a
retired. ICS officer C.M.Vellodi was made the stop gap C.M. In 1952,
the constituent assembly was formed in Hyderabad, elections were held
and the first elected govt was formed with Burgula Rama Krishna Rao
as the first elected C.M.
The gov’t of India declared Hyderabad as Group ‘B’ province. The
last nawab Mir. Osman-Ali was made the Raj Pramukh. When the
constitution of India came into effect, Hyderabad was made part of the
Indian Union.
Formation of Andhra State:
Geographgically United Andhra under Asafjahis got divided for the first
time when Nawab Nizam Ali gave away the Northern Circars to the
English in 1766. Subsequently in 1802, the so called Rayalaseema
districts came under the Control of English as “Ceded districts” by
Nawab Nijam Ali. All the acquired territories in the Andhra region were
placed under the supervision of the Madras presidency from 1802.
Therefore; the Andhras were made to coexist with Tamil, Malayali, &
Kannadigas until the formation of Andhra Rashtra in 1953.
Differences started between the Andhras and the non Andhras in
the Madras presidency particularly Tamilians in cultural, linguistic
issues & in the employment opportunities. Though the Andhras
constituted 40% of the population, hardly they represented 3% in the

administration. This sense of alienation and humiliation & exploitation
gradually drove the Andhras towards a separate Andhra State.
The separate Andhra movement went in hand to hand with the
nationalist movement. For the first time, the idea separate Andhra
figured in Yuvajana Sahiti Samithi meeting held in Guntur in 1903. B.N.
Sharma became the first first Andhra leader to support the cause of
separate Andhra movement. Under his leadership, the 1 st session of
Andhra Mahasabha was held at Bapatla in 1913. The 1916 Nellore, 1917
Kakinada sessions of Andhra Mahasabha passed the resolutions on
separate Andhra State.
The “Simon Commission” which came to India in 1928 to study
the implementation of Montague Chelmsford reforms in principle agreed
for creation of linguistic provinces. The Separate Andhra movement
gained momentum with the formation of Andhra University on April
26th 1926 with Kattamanchi Ramalinga Reddy as the first vice
chancellor. In order to weaken the separate Andhra movement, the
Tamil Nadu Congress leadership made despotic & desperate attempts. C.
Rajagopala Chary, who became the Chief Minister during 1937
elections, deliberately excluded the Rayalaseema leaders like Kalluri
Subba Rao, Nemali Pattabhi Rama Rao & Kadapa Koti Reddy whereas
the Andhra leaders like Tanguturi Prakasam, Bejawada Gopal Reddy &
V.V.Giri were given place in the ministry. As a result, the Rayalaseema
leaders obviously turned against the separate Andhra movement.
On Nov 17th 1937, both the Rayalaseema & Coastal Andhra
leaders assembled at “Sri Bagh” the residence of “Kasi Nath Nageswar
Rao” to sort out their differences. In the pact reached between the two
called the “Sri Bagh Pact, which was agreed for preserving the resources
of Rayalaseema & using for its development, to form a separate
university for Rayalaseema region and to give due representation to the

Rayalaseema leaders in legislative assemblies and council of ministries.
Desha Bhakta Konda Venkatappaya became the first Andhra
leader to move the resolution on separate Andhra state in the Madras
legislative assembly in 1938. In the same year, the Andhra Mahasabha
session held at Chennai was presided over by Sarvepalli Radha Krishnan
demanding Chennai to be the capital city for the separate Andhra state as
well.
With the outbreak of World War II, Congress gov’t resigning
enmass, and with the quit India movement in 1942”, the separate Andhra
movement got sidelined. It got revived only after India winning
independence during August 1944. To consider the issue of creating a
separate linguistic state, the union government of India appointed
S.K.Dhar committee in 1948 with S.K.Dhar as the chairman, Ponnalal &
Jagath Narayanlal as other members. The committee in its report felt that
creation of separate linguistic states would harm the national interest of
India and as such it turned down the proposal.
In order to pacify the disappointed Andhra Congress leaders, the
Congress party on its own constituted the “JVP committee” in Dec 1948
with the Prime Minister Nehru, Sardar Patel & Pattabhi as its members.
The Committee conquered with S.K. Dhar committees findings and held
that creation of linguistic provinces not viable.
In separate Andhra movement for the support, the Andhra
Congress leaders Gollapudi Sitarama Sastry observed a hunger strike in
Sept 1951. However, the strike was called off at the instance of Acharya
Vinoba Bhave.
Potti Sri Ramulu, the great Gandhi follower could not reconcile
with the injustice, the Andhras subjected to, started his fast unto death
on Oct 19th 1952. The fast lasted for 55 days, and on December 15 th
Ramulu became a martyr.
The self sacrifice of Sri Ramulu caused a great deal of commotion
all over the Andhra region. Violent protests & demonstrations took place
for 3 days finally making the P.M. Nehru to announce in parliament that
except Madras City & undisputed telugu districts, the Andhra state
would be formed.
In order to study the question of creating separate Andhra
province, the central government introduced a bill in the parliament on
the creation of separate Andhra region on August 10 th 1953. The bill
provided for the formation of the Andhra state with 7 coastal & 4
Rayalaseema districts.
On 1st Oct 1953, the Andhra state was formed with Kurnool as
capital city, C.M. Trivedi as the 1st Governor & Tanguturi Prakasam as
1st C.M & Bejawada Gopal Reddy as 1st Deputy C.M. Prime Minister
Nehru personally inaugurated the Andhra state.
Formation of Andhra Pradesh:
The formation of Andhra state on linguistic basis on Oct 1 st 1953
inturn influenced the nationalist politics particularly the state of
Hyderabad. The linguistic movements started in different parts of India
demanding for separate state.
The formation of “Visalandhra” or united Andhra Pradesh was first
of all the idea of communist party. Puchalapalli Sundarayya was the first
to talk about the formation of united Andhra Pradesh. In 1945, he
founded the newspaper “Visalandhra” and also wrote “Prajarajyam” in
Visalandhra.
Efforts for the formation of united Andhra Pradesh gained

momentum with the formation of “Visalandhra Mahasabha”. The
Mahasabha held its 1st session in Vijayawada on Nov 26th 1949 under
the chairmanship of Ayyadevara Kaleswar Rao. In its session, held at
Warangal in 1950, the Andhra leaders like prakasam participated. Kodati
Rajalingam moved the resolution on the formation of Visalandhra.
The 2nd session of the Mahasabha was held in Hyderabad presided
over by Mahakavi Sri Sri. Devulapalli Ramanuja Rao published
palmplates giving a call for the formation of the United Andhra Pradesh.
Due to the increasing political interest caused by the linguistic
movements all over the country in 1953 December, the Union gov’t of
India appointed the 1st “SRC” under the chairmanship of “Fazal Ali”
otherwise called Fazal Ali Commission. The other members of the
commission were H.M.Kunzru & K.M.Panikkar.
In 1954, the Fazal Ali Commission visited Hyderabad state and
consulted all the political parties on the issue of linguistic provinces. The
consensus was that the state of Hyderabad be divided on the basis of
linguistic provinces. However, the telugu speaking Telangana region
was not for merging with the Andhra Rashtra. Leaders like Konda
Venkata Ranga Reddy & Marri Chenna Reddy opposed the idea of
merger as they had certain apprehensions and unconfounded fears.
The Fazal Ali committee while submitting its report on Sept 30 th
1955, observed that the Telangana region merging with the Andhra
Rashtra was not possible and ruled out as the rulers has expressed
certain apprehensions. However, the committee left it to the Hyderabad
state legislative assembly to decide the question of merger with Andhra
state with 2/3rd majority.
In the formation of united Andhra Pradesh, the efforts of the then

C.M Burgula Rama Krishna Rao of Hyderabad are worth mentioning.
He was instrumental behind the resolution passed in the legislative
assembly with the required 2/3rd majority. In the opinion poll held in the
assembly 147 proposed for merger, 29 opposed the merger and 15
remained neutral.
The Congress high command responded favourably for the
resolution passed by the state legislative assembly of Hyderabad and
suggested for a meeting with both the leaders of Andhra and Telangana
region at the Hyderabad house in Delhi.
On Feb 26, 1956, the “Gentlemans agreement” was reached
between the leaders of the Andhra and Telangana. The Andhra state was
represented by C.M Bejawada Gopal Reddy, Neelam Sanjeev Reddy,
Sardar Gautu Laccchana, Alluri Satyanarayana Raju, whereas Telangana
was represented by C.M of Hyderabad Burgula Ramakrishna Rao,
Konda Venkata Ranga Rao, Marri Chenna Reddy and J.V. Ranga Rao.
In the agreement, guarantees were provided on protecting the
interests of Telangana. Both the parties agreed to share the
administrative expenses on the basis of the revenue derived from their
respective regions. Further it was agreed to honor Mulki rules and
regulations to utilize the resources of Telangana for the development of
Telangana and to give the post of either of C.M or deputy C.M to the
Telangana leaders
The united Andhra Pradesh became a reality on November 1 st 1956
as all the obstacles were removed. Neelam Sanjeev Reddy became the
1st C.M of Andhra Pradesh, Konda Venkata Ranga Reddy the 1 st Deputy
C.M and C.M. Trivedi the 1st Governor. The noted poet “Dasarathi”
composed the poem “Enni Nalla Swapnamidhi” On realizing the

formation of Andhra Pradesh.

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followed by a Kanva interregnum, and then, a revival of the Satavahana

scholars do not assign absolute dates to the reigns of the historically

corrupted spellings of Simuka, resulting from copying and re-copying of

 According to the Puranas, the first Andhra king overthrew

Epigraphic and numismatic evidence suggests that the Satavahanas

A coin of Nahapana restruck by the Satavahana king Gautamiputra

Satavahana architecture at Cave No.3 of the Pandavleni

Buddhist Samgha during the reign of his son Vasishthiputra Pulumavi,

Coin of Vashishtiputra Satakarni.

of Dakshinapatha, on account of the nearness of their connection did not

Coin of Yajna Sri Satakarni, British Museum.

Administrative rule under Satavahanas

Satavahanas rose, to prominence as the subordinate rulers of the

In the Judicial administration local customs and traditions were

political importance of Satavahanas

launched a counter offencive against Mahoradhitrana kayiro of

Sath – I - Punshymitra shunga

Social structure under the satavhanas

cultural contribution of Satavahanas?

In the field of literature the age has witnessed a remarkable growth in

Thus the satavahanas made remarkable contribution for the cultural

religious conditions under Satavahanas

Along with Brahmanism, Busshism and Janism were well expanded.

With Regarding “Jainism”

economic conditions under Satavahanas

Andhra Ikshvakus were originally feudatories of the Satavahanas and

the fraternities (Theriyas) of Tambapanni (Ceylon). Ceylonese

 Rudrapurushadatta was the name of an Ikshvaku ruler found in

Cultural contribution of Ikshvakus

The cultural contribution under Ikshvakus best reflected in their religion,

As a religion in Brahmanism, the practice of “worshipping gods n idol

Ikshvakus equally paid an attention for the development of education.

Thus Ikshvakus while continuing the traditions of the Satavahanas

BUDDHISIM IN ANDHRA : The history of

Most of the nanaryan tribes in Andhra followed Saivism. The

The great Buddhist monk Aryasangha the disciple of Nagarjuna

Patranage at Buddhism in Andhradesha

The popular stupas at Jaggayapeta, Bhattiprolu and Amaravati

Contribution of Buddhism to Andhradesha

Credit goes to Buddhism for Bringing education within the reach

tradition, An Andhra Buddhist monk Padmasambhava introduced

Eastern chalukyas of Vengi

appeared in the society, chalukyas could strike a perfect balance among

trend. His other literary work Andhrasabdtha chintamani marked a great

The great “Sculptural tradition” of the age is found in the temples

Society under Eastern chalukyas

Towards the end of the chalukyas era. The “Brahmin migration

religious conditions under Eastern Chalukyas

In the Religion at the outside we find “Brahmanism” getting

Andhra Desha between 1000-1565 AD

The Chaturdavarna (sudras) emerged as powerfull landed

The reasons for the popularity of saivism were, it condemned

towards the Jains and prevailed upon Ganapatideva of Kakatiyas to

With the establishment of Kakatiya Dynasty at Warangal in the

The rulers of Kakatiya Dynasty were originally the feudatory of the

Prola I (1030-1075 A.D.)

Prola II (1110-1158 A.D.)

Rudradeva (1158-1195 A.D.)