<<–2/”>a >p class=”cs1FEDDE5E”>Socio- Cultural and Religious conditions in Andhra Desha between 1000 AD – 1565 AD
Reddy dynasty
The Reddy rulers played a prominent part in post-Kakatiyas of Telangana. The Kakatiya empire came to an end in 1323 after the army of the Delhi Sultanate invaded Warangal and captured Kakatiya ruler Pratapa Rudra. Warangal fell to the invaders and Ulugh Khan commanded Warangal and Telangana. During this time of foreign invasion and chaos in Telugu country, seeds of revolt were sown by two princes, Annaya Mantri and Kolani Rudradeva. They united the Telugu nobles with the purpose of reclaiming the kingdom. Musunuri Prolaya Nayaka, Prolaya Vema Reddy, Recharla Singama Nayaka, Koppula Prolaya Nayaka and Manchikonda Ganapatinayaka were the prominent nobles. Musunuri Prolaya Nayaka was the chosen leader of this confederation of Telugu nobles who united and vowed to put an end to the Sultanate’s rule. They succeeded in repulsing those forces from Warangal and then established independent Kingdoms of their own.
It was during this chaotic period in Andhra history that Prolaya Vema Reddy established the Reddy kingdom in 1325. The Reddy rulers patronised and protected Hinduism-2/”>Hinduism and its institutions. The Brahmins were given liberal grants by the Reddy kings and the agraharas of Brahmins were restored. Vedic studies were encouraged. The Hindu temples of Srisailam and Ahobilam were provided with more facilities. Prolaya Vema Reddy bestowed a number of agraharas on the Brahmins. He was revered by the title of Apratima-Bhudana-Parasurama. He commissioned major repairs to the Srisailam Mallikarjuna Swami temple, and had a flight of steps built from the Krishna river to the temple. The Narasimha Swamy temple at Ahobilam was built during his reign. He built 108 temples for Shiva.
Telugu literature blossomed under the Reddy kings. The Reddy kings also patronized Sanskrit. Several of the Reddy kings themselves were distinguished scholars and authors. Kumaragiri Reddy, Kataya Vema Reddy and Pedakomati Vema Reddy were the most outstanding among them. Errapragada (Errana), Srinatha and Potana were the remarkable poets of this period. Errapragada, the last of the Kavitraya (Trinity of Poets) was the court poet of Prolaya Vema Reddy. He completed the Telugu translation of The Mahabharata. He completed the rendition of the Aranya Parva of Mahabharata left incomplete by Nannaya Bhattu (Aadi Kavi who started the translation of Mahabharata into Telugu). He wrote Hari Vamsa and Narasimha Purana. Errana’s translation of the Ramayana in Chapu form (a style of poetry) has been lost.
Kakatiya dynasty
There is a disparity between analysis of inscriptions, of which the work of Cynthia Talbot has been in the vanguard, and the traditional works of Vedic Hinduism that described pre-colonial India in terms of a reverent and static Society that was subject to the strictures of the caste system. Colonial British administrators found much that appealed to them in the latter works but the Kakatiya inscriptions of Andhra Pradesh, which depict a far wider range of society and events, suggest that the reality was far more fluid and very different from the idealised image.
Caste itself seems to have been of low importance as a social identifier. Even the Kakatiya kings, with one exception, considered themselves to be Shudras (in the ritual Varna System). They were egalitarian in nature and promoted their subordinate warrior-chiefs who were similarly egalitarian and spurned the Kshatriya rank. Anyone, regardless of birth, could acquire the nayaka title to denote warrior status, and this they did. There is also little evidence that Kakatiya society paid much regard to caste identities, in the sense of jāti. Although occupation does appear to have been an important designator of social position, the inscriptions suggest that people were not bound to an occupation by birth.
The Population became more settled in geographic terms. The Growth of an agricultural peasant class subsumed many tribal people who previously had been nomadic. The nexus of politics and military was a significant feature of the era, and the Kakatiya recruitment of peasants into the military did much to create a new warrior class, to develop social mobility and to extend the influence of the dynasty into areas of its kingdom that previously would have been untouched. The Kakatiya kings, and in particular the last two, encouraged an egalitarian ethos. The entrenched landed nobility that had existed prior to the dynasty found its power to be on the wane; the royal gifting of lands formerly in the possession of nobles to people of lesser status did much to effect this dilution.
Kakatiya chiefs were followers of Jainism. A story in the Siddheshvara-charita states that Madhavavarman, an ancestor of the Kakatiyas, obtained military strength by the grace of goddess Padmakshi. The 1123 Govindapuram Jain inscription of Polavasa, another family of feudatory chiefs, contains a similar account of how their ancestor Madhavavarman obtained military strength by the grace of the Jain goddess Yaksheshvari. According to tradition, Prola II was initiated into Shaivism by the Kalamukha preceptor Rameshvara Pandita, and established Shaivism as his family’s religion. The Shaivism-affiliated personal names of the later Kakatiya kings (such as Rudra, Mahadeva, Harihara, and Ganapati) also indicate a shift towards Shaivism. This, according to Sastry, strengthens the theory that the early Kakatiya chiefs were Jains.
Bahmani Sultanate
Rulers of the dynasty believed that they descended from Bahman, the mythological figure of Greater Iranian legend and lore. The Bahamani Sultans were patrons of the Persian language, culture and literature, and some members of the dynasty became well-versed in that language and composed its literature in that language. Bahamani Tombs in Bidar district The first sultan, Alauddin Bahman Shah is noted to have captured 1,000 singing and dancing girls from Hindu temples after he battled the northern Carnatic chieftains. The later Bahmanis also enslaved civilian Women and children in wars; many of them were converted to Islam in captivity. The craftspersons of Bidar were so famed for their inlay work on copper and silver that it came to be known as Bidri. Although the sultanate practice Shi’a Islam, the majority of the population adhered to Hinduism. The common people, who were mostly Hindus, had to adjust their religious practices to become more acceptable to their Muslim political masters.
Vijaynagar-empire/”>Vijaynagar Empire
Most information on the social life in Vijayanagara empire comes from the writings of foreign visitors and evidence that research teams in the Vijayanagara area have uncovered. The Hindu caste system was prevalent and rigidly followed, with each caste represented by a local body of elders who represented the community. These elders set the rules and regulations that were implemented with the help of royal decrees. Untouchability was part of the caste system and these communities were represented by leaders (Kaivadadavaru). The Muslim communities were represented by their own group in coastal Karnataka. The caste system did not, however, prevent distinguished persons from all castes from being promoted to high-ranking cadre in the army and administration. In civil life, by virtue of the caste system, Brahmins enjoyed a high level of respect. With the exception of a few who took to military careers, most Brahmins concentrated on religious and literary matters. Their separation from material wealth and power made them ideal arbiters in local judicial matters, and their presence in every town and village was a calculated Investment made by the nobility and aristocracy to maintain order. However, the popularity of low-caste scholars (such as Molla and Kanakadasa) and their works (including those of Vemana and Sarvajna) is an indication of the degree of social fluidity in the society.
The Vijayanagara kings were tolerant of all religions and sects, as writings by foreign visitors show. The kings used titles such as Gobrahamana Pratipalanacharya (literally, “protector of cows and Brahmins”) and Hindurayasuratrana (lit, “upholder of Hindu faith”) that testified to their intention of protecting Hinduism and yet were at the same time staunchly Islamicate in their court ceremonials and dress. The empire’s founders, Harihara I and Bukka Raya I, were devout Shaivas (worshippers of Shiva), but made grants to the Vaishnava order of Sringeri with Vidyaranya as their patron saint, and designated Varaha (the boar, an Avatar of Vishnu) as their emblem. Over one-fourth of the archaeological dig found an “Islamic Quarter” not far from the “Royal Quarter”. Nobles from Central Asia’s Timurid kingdoms also came to Vijayanagara. The later Saluva and Tuluva kings were Vaishnava by faith, but worshipped at the feet of Lord Virupaksha (Shiva) at Hampi as well as Lord Venkateshwara (Vishnu) at Tirupati. A Sanskrit work, Jambavati Kalyanam by King Krishnadevaraya, called Lord Virupaksha Karnata Rajya Raksha Mani (“protective jewel of Karnata Empire”). The kings patronised the saints of the dvaita order (philosophy of dualism) of Madhvacharya at Udupi.
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Andhra Desha, or Andhra Pradesh as it is known today, is a state in southern India. It is one of the largest states in India, with a population of over 85 million people. The state is home to a diverse range of cultures and languages.
The history of Andhra Desha can be traced back to the 3rd century BCE. The region was ruled by a number of different dynasties, including the Satavahanas, the Ikshvakus, and the Chalukyas. In the 13th century, the region was conquered by the Delhi Sultanate. In the 16th century, the Vijayanagara Empire was founded in Andhra Desha. The Vijayanagara Empire was a powerful empire that controlled much of southern India. It was known for its military prowess, its economic prosperity, and its cultural achievements.
The Vijayanagara Empire came to an end in the 16th century. After the fall of the Vijayanagara Empire, Andhra Desha was ruled by a number of different dynasties, including the Qutb Shahis, the Adil Shahis, and the Nayakas. In the 18th century, the region was conquered by the Mughal Empire. In the 19th century, the region was ruled by the British East India Company.
In 1947, India gained independence from British rule. Andhra Desha was one of the first states to be formed after independence. The state was formed by merging the Telugu-speaking regions of the Madras Presidency and the Hyderabad State.
Andhra Desha has a rich history and culture. The state is home to a number of important historical and cultural sites, including the temples of Hampi, the Qutb Shahi tombs, and the Golconda Fort. The state is also home to a number of important universities, including the University of Hyderabad, the Andhra University, and the Jawaharlal Nehru Technological University Hyderabad.
Andhra Desha is a beautiful and diverse state with a rich history and culture. The state is home to a number of important historical and cultural sites, as well as a number of important universities. Andhra Desha is a great place to live, work, and raise a family.
Here are some additional details about the socio-cultural and religious conditions in Andhra Desha between 1000 AD and 1565 AD:
- The political conditions in Andhra Desha were characterized by a number of changes. The region was ruled by a number of different dynasties, including Cholas/”>The Cholas, the Pandyas, the Vijayanagara Empire, and the Qutb Shahis.
- The economic conditions in Andhra Desha were characterized by a number of changes. The region was a major center of Trade and Commerce. It was also a major producer of agricultural products, such as rice, Cotton, and sugarcane.
- The social conditions in Andhra Desha were characterized by a number of changes. The region was a diverse society, with a number of different ethnic groups and religions.
- The cultural conditions in Andhra Desha were characterized by a number of changes. The region was a major center of art, literature, and music.
- The religious conditions in Andhra Desha were characterized by a number of changes. The region was a major center of Hinduism, Buddhism-2/”>Buddhism, and Jainism.
What was the socio-cultural and religious conditions in Andhra Desha between 1000 AD and 1565 AD?
Andhra Desha was a region in southern India that was ruled by a number of different dynasties during the period from 1000 AD to 1565 AD. The socio-cultural and religious conditions in this region varied greatly depending on the ruling dynasty.
During the Chola dynasty, which ruled from 985 AD to 1279 AD, Andhra Desha was a prosperous and relatively peaceful region. The Cholas were patrons of the arts and literature, and they built many temples and other monuments. The people of Andhra Desha were mostly Hindu, but there was also a significant Muslim minority.
After the Cholas, Andhra Desha was ruled by a number of different dynasties, including the Kakatiyas, the Reddis, and the Vijayanagara Empire. These dynasties were often at war with each other, and the socio-cultural and religious conditions in Andhra Desha were often unstable.
In the 16th century, the Vijayanagara Empire was conquered by the Muslim sultanates of the Deccan. This led to a period of decline for Andhra Desha. The region was divided into a number of small kingdoms, and the people were often oppressed by their rulers.
In the 17th century, Andhra Desha was conquered by the Mughal Empire. The Mughals were tolerant of other religions, and they allowed the people of Andhra Desha to practice their faith freely. However, the Mughals also imposed heavy taxes on the people, and this led to a great deal of resentment.
In the 18th century, Andhra Desha was conquered by the British East India Company. The British were not tolerant of other religions, and they forced the people of Andhra Desha to convert to Christianity. This led to a great deal of resistance from the people, and there were a number of rebellions against British rule.
In the 19th century, the British began to introduce a number of reforms in Andhra Desha. They built roads, schools, and hospitals, and they also introduced a system of representative government. These reforms led to a gradual improvement in the socio-cultural and religious conditions in the region.
In the 20th century, Andhra Desha became a part of the Indian Union. The people of Andhra Desha have since enjoyed a period of peace and prosperity. The socio-cultural and religious conditions in the region have improved greatly, and the people are now free to practice their faith freely.
What were the main religions practiced in Andhra Desha between 1000 AD and 1565 AD?
The main religions practiced in Andhra Desha between 1000 AD and 1565 AD were Hinduism and Islam. Hinduism was the majority religion, and it was practiced by the vast majority of the population. Islam was the minority religion, and it was practiced by a small minority of the population.
Hinduism is a polytheistic religion that is based on the Vedas. The Vedas are a collection of ancient texts that are considered to be sacred by Hindus. Hinduism teaches that there are many gods and goddesses, and that these gods and goddesses can be worshipped in a variety of ways.
Islam is a monotheistic religion that is based on the Quran. The Quran is a holy book that is considered to be the word of God by Muslims. Islam teaches that there is only one God, and that Muhammad is the prophet of God. Muslims believe that they should worship God in a specific way, and that they should follow the teachings of the Quran.
What were the main social and cultural features of Andhra Desha between 1000 AD and 1565 AD?
The main social and cultural features of Andhra Desha between 1000 AD and 1565 AD were the caste system, the role of women, and the Education system.
The caste system is a social hierarchy that divides people into different groups based on their birth. The caste system is a very important part of Hindu society, and it has a significant impact on the lives of people in Andhra Desha.
Women in Andhra Desha had a relatively low status in society. They were not allowed to own property or to hold positions of power. However, they did play an important role in the family, and they were responsible for raising children and managing the household.
The education system in Andhra Desha was based on the Vedas. Children were taught to read and write, and they were also taught about the Hindu religion. The education system was not very widespread, and it was only available to a small minority of the population.
Question 1
Which of the following is not a socio-cultural condition in Andhra Desha between 1000 AD and 1565 AD?
(A) The Bhakti Movement
(B) The rise of the Vijayanagara Empire
(C) The spread of Islam
(D) The decline of Buddhism
Answer
(D) The decline of Buddhism
Buddhism was already in decline in Andhra Desha by the 10th century AD. The Bhakti movement, the rise of the Vijayanagara Empire, and the spread of Islam were all major socio-cultural changes that occurred in Andhra Desha between 1000 AD and 1565 AD.
Question 2
Which of the following is not a religious condition in Andhra Desha between 1000 AD and 1565 AD?
(A) The Bhakti movement
(B) The rise of the Vijayanagara Empire
(C) The spread of Islam
(D) The decline of Hinduism
Answer
(D) The decline of Hinduism
Hinduism was the dominant religion in Andhra Desha throughout the period from 1000 AD to 1565 AD. The Bhakti movement, the rise of the Vijayanagara Empire, and the spread of Islam were all major religious changes that occurred in Andhra Desha during this time.
Question 3
Which of the following is not a major event that occurred in Andhra Desha between 1000 AD and 1565 AD?
(A) The Bhakti movement
(B) The rise of the Vijayanagara Empire
(C) The spread of Islam
(D) The decline of the Chola Empire
Answer
(D) The decline of the Chola Empire
The Chola Empire declined in the 13th century AD, well before the period from 1000 AD to 1565 AD. The Bhakti movement, the rise of the Vijayanagara Empire, and the spread of Islam were all major events that occurred in Andhra Desha during this time.
Question 4
Which of the following is not a major figure in the history of Andhra Desha between 1000 AD and 1565 AD?
(A) Ramanujacharya
(B) Vallabhacharya
(C) Kabir-2/”>Kabir
(D) Nizamuddin Auliya
Answer
(C) Kabir
Kabir was a 15th-century Indian poet and mystic who was born in a Muslim family but was influenced by both Hinduism and Islam. He is not considered to be a major figure in the history of Andhra Desha. Ramanujacharya, Vallabhacharya, and Nizamuddin Auliya were all major figures in the history of Andhra Desha between 1000 AD and 1565 AD.
Question 5
Which of the following is not a major contribution of Andhra Desha to Indian culture?
(A) The Bhakti movement
(B) The Vijayanagara Empire
(C) The spread of Islam
(D) The Telugu language
Answer
(C) The spread of Islam
The spread of Islam was a major event in Indian history, but it did not originate in Andhra Desha. The Bhakti movement, the Vijayanagara Empire, and the Telugu language were all major contributions of Andhra Desha to Indian culture.