Geographical Features of Telangana

Geographical Features of Telangana short Notes:

Formation: Telangana was formed as the 29th state of the Indian Union on June 2, 2014.

Position and Extent:

The state is situated between 15°55′ to 19°56′ north latitudes and 77°15′ to 80°47′ east
longitudes. It ranks 12th among the states of India in size, occupying an area of 114,840
square kilometers in the Deccan Plateau.

Borders:

Direction State Bordering Telangana Northeast Chhattisgarh Northwest Maharashtra West

Karnataka East and Southeast Andhra Pradesh

Geographic Features:

Telangana is made up of the Eastern and Western Ghats as well as plain areas.

Major Rivers:

 Krishna River: The Krishna River enters Telangana in Mahbubnagar district, where the
Eastern Ghats divide into the Nallamala and Yerramala ranges. The Nallamala range
runs widely through Mahbubnagar, and the dense forests in this area provide homes for
the Chenchu tribe.
 Godavari River: The Godavari River flows through the scenic Papikondalu hills, part of
the Eastern Ghats, and extends into Warangal and Khammam districts. The hills, covered
with dense forest, provide homes for many families.
Mountain Ranges:

 Sahyadri Ranges: Known locally as Nirmalgu alu (Nirmal hills), these hills extend into
Adilabad as part of the Western Ghats.
 Rakhi and Kandagal Ranges: These ranges extend into Karimnagar and the Warangal-
Khammam district, respectively.
 Balaghat Ranges: Found in Hyderabad and Mahbubnagar districts, with the Golconda fort
built on one of these hills. The capital city of Hyderabad has expanded around this fort.
Climate:

Atmospheric Conditions: Telangana has a perfect climate; an ideal atmospheric condition

sought after by different regions even across the globe. During the daytime, cool breezes
and warm weather make it a conducive climate, which turns even better during the
nighttime with a dry condition. Rainfall ranges from 700 mm to 900 mm annually, keeping
the climatic conditions semi-arid with moderate humidity. All these conditions are conducive
to a wide array of flora and fauna.

Cultural Mosaic
Cultural Confluence:

Telangana is a meeting point of North and South India, reflecting a blend of cultures from
across the nation. It shares borders with southern, northern, and western states, result in a
coexistence of multiple cultures, including Deccan culture, Hyderabad culture, Telangana
folk culture, rural culture, tribal culture, and Islamic culture.

Telangana’s Natural Resources and Environmental Management

Forests and Biodiversity:

Telangana is particularly rich in natural resources, notably forests and forest products. Many
districts have dense forests, with Adilabad and Khammam possessing the largest forest
ranges. These forests are noted for their biodiversity, supporting a wide variety of plants,
herbs, and wildlife.

Groundwater Quality and Management:

Groundwater levels in Telangana are moderate, but the quality of water in some areas is
affected by high fluoride content. This issue is most severe in Nalgonda, Ranga Reddy, and
Adilabad districts and threatens to reduce the supply of high-quality water over time. The
government is working to restore the quality and the quantity of groundwater in these
places. For example, a pilot project in 22 habitations in Nalgonda district is being
undertaken by the state groundwater department with the help of the World Bank. This
project, called the User Centered Aquifer Level Groundwater Management (UCALGWM)
pilot project, aims to raise awareness among local communities about the rational use and
management of groundwater.

Political Features
Treaty and Subsidiary Alliance:

The Asaf Jah kings entered into a treaty and subsidiary alliance with the British on October
12, 1800, which made Hyderabad a subsidiary state under British influence.
British Residency:CC A British Resident was based in Hyderabad to advise the Nizam,
particularly on matters of great importance, such as naming the Prime Minister.

Financial Crisis and Reforms:

The financial condition of Hyderabad deteriorated sharply during the reign of Nizam IV,
amassing enormous debts by 1853.
The British took Berar—one of the five Subhas ruled by the Nizam—as part of the debt
settlement.
Mir Turab Ali Khan, also known as Salar Jung I, was appointed Diwan (Prime Minister) and
carried out reforms, the effects of which were such that the state’s financial health was
greatly improved by the time of his death in 1883.

Assistance rendered to the British during the 1857 Sepoy Mutiny:

The Fifth Nizam (Afzal-ud-Daula) gave the British unconditional support during the 1857
Sepoy Mutiny, counselled by Salarjung [Link] gratitude for their assistance, the British
returned to the Nizam the districts of Osmanabad (Naldurg) and Raichur and also wrote off
a debt to the tune of 50 lakh [Link] that time, the income from these two districts was 21
lakh rupees per annum.
Honorary Recognition: In 1961, the Nizam was awarded the GCSI (Grand Commander of
the Order of the Star of India) by the British.

Administration

Under the first king of the Asaf Jahi dynasty, Nizam-Ul-Mulk, there were 6 Subhas:
1. Aurangabad
2. Berar
3. Bijapur
4. Bidar
5. Hyderabad
6. Khandesh.

Diverse Social Conditions

Caste and Subcaste System:

Telangana is marked by not only the existence of a varna-caste system but also the
widespread presence of distinctly diverse social conditions across the region. This is not
evident in just one or two places across Telangana, but several studies and pieces of
evidence (historical, cultural, and linguistic) affirm the presence of diverse social conditions
across Telangana. Professor Jayadeeer Tirumala Rao, a noted scholar and linguist,
indicates that “subcaste” systems were quite predominant in Telangana. Subcaste systems
served various purposes across Telangana, but predominantly, they served as systems that
allowed for the payment of respects to the dominant caste.

Support during the 1857 Sepoy Mutiny:

Nizam V (Afzal-Ud-Daula) supported the British unconditionally during the 1857 Sepoy Mu
ny, advised by Salarjung [Link] reward for their support, the Bri sh returned the districts of
Osmanabad (Naldurg) and Raichur to the Nizam and cancelled a 50-lakh debt. These
districts contributed an annual income of Rs. 21 lakh at that me.

Honorary Recognition:

In 1961, the British awarded the Nizam the GCSI (Grand Commander of the Order of the
Star of India).

Jagirdari System:

There existed a powerful Jagirdari system in Telangana, where upper-caste landlords

formed productive relations based on land tenure and ruled villages with small forts (Gadis)
on high ground. These systems were notorious for establishing the kind of undemocratic
and even despotic caste relations that you find in the kind of top-down state that favors
allies and punishes enemies, although there were and are obviously instances of people
challenging and questioning these relations.

Jogini and Basivini Systems:

For centuries, the Jogini and Basivini systems existed in Telangana. Large populations of
Adivasis, the region’s many aboriginal and tribal groups, lived in and around Telangana.
They are know for their distinctive languages, cultures, and forms of worship. And for the
unique customs and traditions that make them a distinctly Adivasi people.

Religious Diversity:

Telangana is home to several religions. The major religious communities are Hindus,
Muslims, and Christians, along with Parsis, Buddhists, and Jains, who all practice their own
traditions and maintain a high level of religious tolerance.

Contributions to Literature
Palkuriki Somanatha: Wrote the “Basava Puranam,” an important piece of classical prose
that predates and even influenced the work of the first poet, Nannayya.
Bammera Pothana: Recognized for his writing of the “Maha Bhagavatham.
“Other Literary Luminaries: Mallinadha Suri, Koravi Goparaju, and Gona Buddha
Reddy use the dialect of Telangana in their works and are thus instrumental in making it
more popular.
 Scheduled Tribes of Telangana
A significant tribal populace lives in Telangana, dispersed throughout the state’s forests,
mountain ranges, and plains. These indigenous communities possess unusual dialects,
traditional costumes, and distinctive customs and diets that form the basis of their unique
identities.

Several tribal groups make their living from farming. Others, like the Chenchus, gather what
they eat from the forest. They, too, have benefited somewhat from government changes
that have recognized certain groups as tribes and led to an increased variation in our socio-
economic status. In 1976, the then Andhra Pradesh government recognized the Lambadas
as a Scheduled Tribe, which has resulted in a significant rise in the Lambada population. In
2015, the Telangana government set up the Chellappa Commission to look into the
inclusion of the Valmiki Boyas and Khaithi Lambadas under the Scheduled Tribe
designation.

Gonds
The name Gond comes from Gondwana, geographically connected to the tribe. The Gonds
spread over Telangana, Maharashtra, and Chhattisgarh; the story of this tribe in Telangana
is as significant as anywhere else. Gonds are concentrated mostly in the Komaram Bheem
Asifabad and Adilabad districts. They most likely spread from the south of the present-day
Bastar district into the rest of southern state Chhattisgarh. According to the Gondi language,
the Gonds call themselves Koyathur. Subgroups of the Gonds include the Rajgonds, who
serve as prominent leaders of the community in Telangana, and the Pradhans, who serve
as the tribe’s traditional storyteller, whose job includes enormous responsibility for
preserving and passing on not only the tribe’s cultural history but also its accumulated
wisdom..

Lambadi
The Lambadas are also recognized as Banjaras and Sugalis; the designation ‘Lambada’ is
derived from the Sanskrit term ‘Lavanam,’ which signifies salt—an item for which they have
been historically known to trade. The name ‘Banjara’ is believed to spring from the Persian
vernacular ‘Berinj Arinj,’ literally meaning rice trader, or the Sanskrit term ‘Banij,’ which
translates as merchant. This tribe is reputed to be grain traders from North India who
supplied grains to the South during the era of the Mughal armies in the 17th century BCE.
The Lambadas count as the largest Scheduled Tribe in that Indian state. Their population is
dispersed across the state of Telangana. Members of this tribe can be found in settlements
known as “Thandas,” which are self-sufficient spaces located on the fringe of the main
villages.

Traditional Attire:
Males: Dhoti, shirt, and turban.
Females: Elegant lehengas, heavy jewelry including bangles extending up to the elbow,
large earrings, nose pins, and anklets (Kada). Married women wear Balia, which are
elephant trunk bangles from wrist to elbow.

Religious Beliefs:

The objects of their worship consist of nature and various gods, among whom Sevalal holds
a place of honor as their revered guru.

Festivals:

Engage in Teej, Sithla Bhavani, and Tulja Bhavani. With gladness, girls who are not yet
married partake in the jubilant festivities of Teej.

Livelihood:

Having knowledge and experience in the rearing of livestock; earning a livelihood in the
dairy business.

Cultural Artists:

The music and dance performances at weddings are typically given by traditional artists
known as Dappans, who use instruments like the Jange and Kinjri.

Community Governance:

The Lambadi system of Panchayat is called “Nasaab.”

Chenchus
Telangana’s first officially recognized Primitive Tribal Group is the Chenchus. Major
settlements of the Chenchus are in the Amrabad forest (Nagarkurnool, Nalgonda) and
Nallamala forests. They have traditionally lived a primitive lifestyle, relying on hunting and
foraging to sustain themselves. These days, they are more settled and live in structures
made of mud and thatch. While they used to eat a lot of wild roots and tubers, they now
grow more of their own food and eat a more varied diet. In addition to eating Mahua flowers
(Ippa Puvvu), they make an alcoholic drink (Sara) from them, often imbibed to soothe
sadness.

Social Structure:

Equal responsibility is shared by husbands and wives. Their traditions accept and simplify
divorce.
Religious Beliefs:

Bhairava, Garela Maisamma, and Mallikarjuna Swamy of Srisailam are deities deserving
worship. Srisailam Mallikarjuna Swamy is looked upon as the son-in-law, with the festival of
Maha Shivaratri being celebrated in great grandeur. Chenchu priests serve in the Srisailam
temple.

Important Fairs:

Mannanuru Jatara, Mallela Tirtham, Loddi Mallayya Jatara, Salleshwaram Jatara.

Kolam Tribe
Kolam Tribe :

The Kolams, also known as Kolavarlu, are

mostly found in the Adilabad district. They are also called Manneru Varlu, which means
“forest dwellers.” Their main jobs are shifting cultivation and settled agriculture. They speak
their own Kolam dialect. They consider themselves the descendants of Bhima and Hidimbi
(from the Mahabharata). They follow a Levirate tradition, where a widow marries her
deceased husband’s brother. They eat a lot of Jowar, which is their staple food

Koyas
Mainly live in the districts of Warangal and Khammam. Their lives are profoundly impacted
by the Godavari River, which influences their social, economic, and cultural practices. They
worship the sun and the moon and call themselves “Koya Dora.” They consider themselves
descendants of Bhima, thanks to a long-ago marital union between Bhima and a Koya
woman. They are well known for Chilaka Josyam (Parrot Astrology) and hold a prominent
place as “Dorala Sattam” (ruling class).

Major Festivals:
 Sammakka Sarakka Jatara and Muthyalamma festival.

Religious Practices:

The Patadi family provides the priests.

High Population Areas:

Bhadrachalam, Ashwaraopeta—Bhadradri Kothagudem. Eturnagaram—Jayashankar

Bhupalpally.

GI tagged products in Telangana

Pochampally
Location & Heritage

Pochampally and the nearby hamlets in the Yadadri-Bhuvanagiri district of Telangana are
famous for Ikat weaving. Along with Gujarat and Odisha, Telangana is one of the primary
centers for Ikat weaving in India.

Weaving Technique & Unique Features

Ikat or Tie and Dye weaving is the art of transferring designs onto warp threads prior to
weaving. This form of weaving gives the fabric a unique edge effect.

The process includes the following steps:

1. Lining up warp threads.

2. Tie-dyeing.
3. Dyeing in a dye bath.
4. Unwrapping the final product.
Material Used

Commonly used materials include cotton, silk, and sico (a silk-cotton blend).

Artisanal Craftsmanship

Pochampally has over 5,000 looms creating Ikat. It deploys more than 5,000 looms for that
production. Durable colors are part of the Pochampally handloom experience. Designs done
on graph paper are as much a part of the 5,000 loom experience as premium fibers and
pure dyes.

Cultural & Economic Significance

 Ikat sarees are famous, and they come from Bhoodan Pochampally. What would you say
defines them? They have geometric patterns that really stand out. Unlike dress materials,
where the front and back can differ, a saree has to look good from any angle because it
naturally drapes and shows potentiel.

UNESCO Recognition & GI Status

The UNESCO tentative list of world heritage sites includes Pochampally. In 2005, the
unique craftsmanship that characterizes Pochampally Ikat was given legal recognition in the
form of Geographical Indication (GI) status.

Weavers’ Cooperative Society

Established in 1955, the Pochampally Handloom Weavers’ Cooperative Society Ltd.

comprises 125 families of weavers. The society, generating an annual turnover of more
than ₹2.5 crores, has received numerous national accolades.

Modern Adaptations

Although modern techniques have boosted efficiency, they have not replaced traditional
dyes and methods. Internationally and domestically, Pochampally sarees are famous for
their vibrant combinations of dyes and for the intricate designs they hold.

Silver Filigree from Karimnagar

Definition & Origins

 The delicate form of metalwork that is filigree has long been regarded as a means of
creating fine jewelry. Traditionally, filigree was wrought in gold or silver—the two metals
considered most malleable.
 This involves tiny beads and threaded strands that are twisted together and soldered onto
metal surfaces to produce intricate artistic designs.
 The term “Filigree” comes from the Latin words “filum” (thread) and “granum”
(grain/bead).
 The art of filigree stems from Italian and French metalwork of the 17th to 19th centuries.
Karimnagar – A Hub of Filigree Art

 Karimnagar, Telangana, is renowned for its world-class artisans practicing the Silver
Filigree craft.
 Various handcrafted items are created by artisans, including jewelry, spoons, buttons,
boxes, ashtrays, paandans, and perfume containers.4
 Common motifs are peacocks, parrots, and fish, particularly in perfume containers.
Intricate Craftsmanship
 Delicate loops of fine silver wire are twisted together and knitted into zigzag patterns,
yielding a lace-like appearance.
 The method entails taking fine silver strips and crimping them, then shaping the loops
they form, and filling them with thicker, more decorative strips of silver.
 Art isn’t limited to jewelry. Artisans today make tea trays, key chains, ornament
containers, and cigarette boxes.
Traditional & Evolving Craft

 More than 90% of the alloy is silver, allowing for high-quality craftsmanship.
 Platinum polish is applied to bring up the luster of the silver work.
 Figures of animals, birds, and flowers are commonly made using filigree techniques.
 Modern market demands have been met by artisans who have adapted while preserving
their traditional methods.
Geographical Indication (GI) Status & Recognition

 In 2007, GI status was given to Karimnagar Silver Filigree, giving it protection as a

craftsmanship that is unique to that area.
 Across India, these creations are treasured; art collectors in the country take pains to
record and procure them.
 The craft, passed down through generations of skilled artisans, is considered a symbol of
artistic and cultural heritage in Karimnagar.
Market Demand & Legacy

 The high demand for Silver Filigree in India means that it pulls in not just collectors but a
wide swath of customers.
 It continues to be a rare and esteemed art form that demands extraordinary talent and
exactness.
 Silver filigree involves years of practice to master, with only the most skilled artisans
excelling in this age-old medium.

Nirmal Toys and Art

Historical Significance:
Nirmal toys are renowned wooden toys made exclusively in Nirmal town, Adilabad district,
Telangana. Nirmal art is a 400-year-old tradition that encompasses making wooden toys,
paintings, and furniture. The craft can be traced back to the Kakatiya era and later
flourished under the Nizam of Hyderabad.

Materials & Unique Craftsmanship:

Toys are crafted using softwood known as Poniki or White Sander, which is indigenous to
this area. Duco colors and enamel paints provide a unique shiny finish to our toys and
paintings, which isn’t found elsewhere. We also use herbal extracts to give our toys that
distinctive golden sheen that makes them look so lifelike. All our designs are inspired by
some aspect of Ajanta, Ellora frescoes, or Mughal miniatures, so they blend Indian and
Mughal artistic traditions seamlessly.

Influence of Naqqash Artisans:

From the 17th century, Naqqash artisans from the Rajasthani region of India began to
migrate to Nirmal. They carried with them the artistic expertise for which they were known
and brought a level of craftsmanship that was unmatched in Nirmal. This craftsmanship
didn’t just extend to toys; they also created art that included intricate designs on war drones
and ammunition for the Nizam’s army.

Wide Range of Products:

In addition to toys, artisans from Nirmal make decorative and functional items, such as:
Furniture Handicrafts Paintings with Mughal miniatures on white wood Art pieces for home,
office, and galleries

Economic & Cultural Importance:

Hyderabad has a burgeoning domestic and international market for Nirmal paintings and
toys. Artisans and toy-making units are supported by the Nirmal Toys Industrial Cooperative
Society (established in 1955), which has a h4 affiliation with the Nirmal craft. Because of its
strategic geographic location—serving as a junction for North, Central, and South India—
Nirmal has been popularized, making this craft highly sought after.

Symbol of Telangana’s Artistic Pride:

While being closely associated with high-quality art, Nirmal town is also recognized for
producing top-notch wooden toys and for its painting craft. These toys are often given as
gifts or used as home decor. The craft of toy making in Nirmal town is now the focus of
intense academic interest that attracts not only the townsfolk but also many craftsmen and
 collectors from around the world.

Nirmal Furniture
Nirmal’s Artistic Legacy:

Nirmal, a town in northern Telangana, is famous for its arts and crafts, a legacy that goes
back to pre-independent India. The craftsmanship of the town’s artisans has legendary
status; it is said to be influenced by Indian Schools of Art, such as Kangra and the Ajanta
frescoes, as well as by Mughal miniatures.

Historical Patronage:

Nirmal art and craft found its beginnings during the Kakatiya era. The artisans’ skills so
impressed the Nizam of Hyderabad—especially their work in creating a stunning golden
petal shower for his grand welcome—that he became a patron of Nirmal artisans.

Evolution of Nirmal Craftsmanship:

For many years, Nirmal art has been evolving to meet the increasingly diverse demands of
its customers. In addition to traditional Nirmal art forms, like paintings and toys, the Nirmal
artists have undertaken the significant development of creating an array of furnished items
that are graced with the shiny, smooth, surface-richness one expects from “high-gloss”
finishes, and painted Nirmal furniture has become a mainstay in many households.

Nirmal Painted Furniture – A Unique Craft:

Was awarded Geographical Indication (GI) rights in 2009. Represents high-quality,

handcrafted wooden furniture, intricately painted before being sold. Combines artistic
painting with expert woodcraft skills in the process of making said furniture.

Types of Nirmal Painted Furniture

Well-liked, handmade products feature as follows:

1. Decorative Rajasthani and French-style soft sets

2. Partition screens
3. Rocking chairs
4. Chowkis (low wooden stools)
5. Pen holders
6. Pooja mandapams (prayer altars)
7. Wooden platforms and trolleys
Cultural & Artistic Significance:

Artisans from Nirmal are the pride of Telangana. When customers are looking for
aesthetically artistic and handcrafted pieces to fill their homes or offices, Nirmal painted
furniture is a favorite choice. That’s because the marriage of woodcraft with painting makes
pieces of Nirmal furniture a true embodiment of Telangana’s storied artistic legacy.

Nirmal Painting
Historical & Cultural Significance:

Nirmal town in Nirmal district, Telangana is renowned for its rich artistic heritage in
paintings, toys, and [Link] art has been practiced by Naqqash artisans since the
14th [Link] by Indian Schools of Art, including Kangra, Ajanta frescoes, and
Mughal [Link] during the Kakatiya era and later flourished under the
Mughals and Nizams.

Royal Patronage & Evolution

 Mughal rulers admired and patronized Nirmal paintings.

 The Nizam of Hyderabad was so impressed by the artisans’ skill that he became a patron
of their work.
 In the 1950s, Lady Hyder brought artisans to Hyderabad and promoted the craft under
Cottage Industries.
Distinctive Features & Artistic Techniques

 Traditional themes include Hindu epics (Ramayana & Mahabharata), nature, musicians,
dancers, birds, and floral motifs.
 The unique gold color is a signature element.
 Paintings use organic colors from herbs, vegetable dyes, minerals, and gum.
 Crafted on soft white wood (Puniki) or Indian Teak wood, known for its strength,
lightweight, and durability.
 Luppam paint (NC Patti) is applied in multiple layers for moisture absorption, ensuring
longevity.
Manufacturing Process

 The wood is cut, framed, and smoothened with sandpaper.

 The surface is coated with 5-6 layers of luppam paint before coloring.
 Designs are traced or drawn in chalk, then painted in flat bright colors with gold accents
and varnished for a glossy finish.
 Duco paint is applied for background enhancement.
 Once complete, a clear spray coating is used for water resistance and durability.
 Mughal miniature paintings are particularly valued for their fine detail and timeless
elegance.
Diverse Artistic Creations

Apart from paintings, Nirmal artisans craft:

 Lacquered furniture
 Boxes, trays, and large decorative screens
 Shields, corporate gifts, nameplates, and wall decorations
 Toys and other artistic handicrafts
Global Recognition & Government Support

 Nirmal paintings have global demand, exported to Australia, USA, and UK through
Golkonda Handicrafts Emporia (TS Govt Undertaking).
 The Telangana government is actively promoting Nirmal paintings for international
recognition.
 The town has become a hub for artists and researchers studying traditional painting
methods.
Symbol of Telangana’s Artistic Pride

 Nirmal paintings are widely regarded as

souvenirs and collector’s items

.
 The intricate

craftsmanship and legacy of the Naqqash artisans

make these artworks a

 matter of prestige

for Telangana.

Gadwal Handloom
Introduction

The town of Gadwal in Telangana is historic, but it is also world-renowned for its handloom
zari sarees. The local weavers, who are highly skilled, weave a saree that can be folded to
fit into a matchbox. That’s right; we said “fit into a matchbox.” The Gadwal saree has
remained a popular garment for decades. If you want to showcase the skill of the region’s
weavers, an excellent way to do that is with a Gadwal saree.

Unique Features of Gadwal Sarees

Gadwal sarees are celebrated for their quintessential cotton body, featuring an attached silk
border and a silk pallu.

The constituents of the weave include:

1. Silk / Cotton / Zari

2. Tussar or Mulberry Silk for the border

2. Unbleached Cotton for the body

3. Coloured Cotton or Silk Checks for design variation

4. Moreover, to meet different tastes, pure silk Gadwal sarees are also woven.

Durability and Weaving Techniques

Sarees from Gadwal are handwoven with meticulous care. The fabric is soft enough to
drape gracefully and stay put, but firm enough to maintain many of the shapes you might
find in a dress made from a non-woven fabric. Colors used in Gadwal sarees are vibrant
and long-lasting—exactly the kind of hues you want in a summer cotton.

The Weaving Process

The effort of two skilled weavers over 4-8 days is required for each Gadwal saree. The
undertaking includes:

The Yarn Dyeing Process:

The process of dyeing the yarn (silk or cotton) begins with immersing the yarn in boiling
colored water at high temperatures. Weaver specifications and customer preferences guide
the selection of colors used in the dyeing process.

Shade drying is the first step in preparing the yarn for weaving. The next steps in yarn
preparation involve rolling the dried yarn onto small sticks and converting that yarn into
threads for weaving.

Loading onto the Loom:

The warp is loaded onto the loom for weaving, and it is the dyed yarn that is being loaded.

Weaving Techniques:

Gadwal sarees are traditionally woven using the interlocked-weft technique, also known as
Kuppadam or TippadamKotakomma (also called Kumbam) Due to this technique, Gadwal
sarees are also known as Kotakomma or Kumbam sarees.

Cheriyal Scroll Painting

Historical and Cultural Significance:

Cheriyal Scroll Painting is a unique and modified version of Nakashi art, deeply rooted in
the cultural heritage of Telangana. Today, it is primarily practiced in Hyderabad, where this
art form is celebrated for its rich local motifs and vibrant storytelling tradition. The paintings
are created in a format reminiscent of film rolls or comic strips. They narrate mythological
tales from the Puranas, as well as the Ramayana and the Mahabharata. Characters and
events from these epics, along with regional folklore, provide the basis for the stories told in
the scroll paintings.

Cheriyal paintings have a long-standing role in storytelling by the Kaki Padagollu

community. Not unlike ancient Greek or Roman stages, these artists use their works, along
with music and sometimes dance, to tell compelling stories. Until recently, their works filled
scrolls up to forty-five feet in length, about three feet in width, and did not shy away from
tales of dangerous, devil-fighting, Walt Whitman-ish local folk heroes. Now, despite the
reduction of their works into frames, the scale of a tale is still no less epic.

Narrative Style and Artistic Elements:

Cheriyal scroll paintings are vertically oriented, stretched like an artist’s canvas. They are
most often around 4- to 8-feet tall and 3- to 4-feet wide, although earlier examples are
smaller. Even the instances of the format being taller than wide follow a more pronounced
horizontal emphasis when one looks closely at the layering of space in the painting. Each
panel—there are usually four to six—illustrates a part of the story being told. Different parts
of the same panel can be seen as different “levels” of the same artistic jurisdiction. Borders
divide panels and can best be described legally in terms of what a plantiff would say after
having been wronged.

Cheriyal paintings most strikingly feature the bright and vivid primary colors they use, with
red usually dominating the background. These paintings’ unique color palettes and
traditional motifs make them instantly recognizable and deeply rooted in Telangana’s artistic
identity.

Traditional Process of Creating Cheriyal Paintings:

Cheriyal paintings are made in a traditional way that requires a great deal of time and care.
The canvas used is Khadi cotton; the materials that go into the making of the paint are
starch, white clay, tamarind seed paste, and gum arabic. With these ingredients, you get a
paint that has a durability comparable to oil paint and a smoothness quite similar to
gouache. Artists make the outlines of the figures by free painting, which is shorthand for
saying that they draw with considerable skill and without much in the way of mistakes.

Cheriyal paintings employ colors that are organic and derived from nature. These colors
come from the same sources (like herbs) and are made in the same way (like dipping a
brush in vegetable dye) as the colors used in millennia-old Indian paintings. Paint is
brushed on a long scroll; the art is then varnished, which makes it breathtakingly vibrant and
keeps it more or less as it would have kept in the millennia when humans first painted on
rock faces.

Geographical Indication (GI) Status and Recognition:

The art form of Cheriyal Scroll Painting carries deep cultural and historic importance,
representing Telangana’s artistic ancestry. Because of its singularity, the art was awarded
Geographical Indication (GI) status in 2007, which protects its intellectual property rights
and ensures that the form remains an authentic part of the region’s artistic landscape.

These paintings have acquired universal admiration and are the subject of a good deal of
scholarly and unofficial research by people interested in traditional Indian art. With an
upsurge of interest in the preservation of folk art, concerted efforts are being made to
promote and ensure Cheriyal Scroll Painting as a living art form for subsequent generations.

Preserving Telangana’s Artistic Legacy:

Cheriyal paintings are a matter of pride for Telangana. They reflect the rich artistic traditions
of the region. There is a steady decline, however, in the number of artisans who practice
this craft. But dedicated efforts are being made to keep it alive—through academic
research, the push to exhibit the paintings more often, and various government initiatives.

Cheriyal paintings, one of India’s most cherished and admired art forms, never fail to
mesmerize with their storytelling, fine details, and distinctive color palettes.

Pembarthi Metal Craf

Historical Significance and Origins:

Pembarthi Metal Craft is a renowned metal handicraft from Pembarthi village in Warangal
district, Telangana, known for its intricate sheet metal brass engravings and artifacts. This
craft has a history of over 800 years and gained prominence during the Kakatiya dynasty,
which ruled for around 500 years.

The Vishwakarmas, a community of skilled metalworkers, played a crucial role in

developing Pembarthi’s craftsmanship. Their expertise in sheet metal engraving was widely
used to adorn temple vigrahas (statues) and vahanas (chariots), making this art form an
integral part of temple architecture during the Kakatiya era.

Flourishing Under Temple Patronage:

Since many ancient temples in Telangana were built under the Kakatiya rulers, Pembarthi
craftsmen were in high demand for their decorative metalwork. The temple-centric
patronage allowed them to refine their skills, leading to the pinnacle of craftsmanship in the
region. The signature style of Pembarthi artisans is still evident in many historic temples
across Telangana.

Evolution and Expansion Beyond Temples:

With the advent of Muslim rule, Pembarthi metal artisans evolved their craft to include
individual decorative items beyond temple engravings. They started crafting betel nut cases
(paandaans), perfume containers (Ittar pots), hanging chandeliers (Jhummars), vases,
special plaques, and mementos. This adaptation helped the art form survive political
changes and flourish in different cultural settings.
Modern Revival and Recognition:

Despite political setbacks over centuries, Pembarthi Metal Craft experienced a resurgence
post-independence, as artisans adapted their work to meet contemporary demands. The
craft now emphasizes both utilitarian and decorative aspects, blending traditional aesthetics
with modern utility.

One of the unique aspects of Pembarthi brassware is its seamless blend of Hindu and
Muslim artistic influences, making it a cherished craft across cultural boundaries.
Recognizing its historical and artistic value, Pembarthi Metal Craft received the prestigious
Geographical Indication (GI) status, ensuring its legacy remains protected and promoted.

Symbol of Telangana’s Artistic Heritage:

Pembarthi Brassware has become a staple at handicraft exhibitions and is synonymous

with Telangana’s rich artistic traditions. Its craftsmanship continues to be celebrated,
making it an essential part of India’s heritage metalwork.

With its legacy of intricate detailing, artistic evolution, and cultural fusion, Pembarthi Metal
Craft stands as a testament to Telangana’s skilled artisans and their enduring
craftsmanship.

Narayanapet Saree
Narayanpet region in Mahabubnagar district of Telangana is renowned for its exquisite and
unique cotton handloom and silk sarees, which are widely popular. There is a historic
legacy behind the handloom industry of Narayanpet. It is said that the famous Maratha king,
Chatrapati Shivaji Maharaj had once travelled to this region where he rested for some time
before continuing his journey and few weavers from his entourage, had actually stayed
behind. It is these weavers who reportedly brought this tradition here of weaving sarees with
a district design, which later came to known as the Narayanpet sarees. Hence, there is a
clear Maharashtrian influence observed in these sarees. Narayanpet sarees have a
characteristic checked surface design with embroidery while the border or the pallu
features intricate ethnic designs.

Narayanpet handloom sarees usher a contrasted look with the small zari designs. The
making of these handloom sarees of Narayanpet is described as a unique process
wherein eight sarees are made in one go on the loom. Therefore, instead of standard 7
yards of fabric which are generally mounted on the loom, about 56 yards of Silk will
mounted, all at a single time. The Narayanpet handloom sarees are relatively lighter in
weight and they can be worn by women comfortably all through the year.

The borders and pallus of Narayanpet handloom sarees are very traditional, characterized
by a rich pallu as well as a unique pattern of attractive and alternating red and white bands.
The border is accompanied by a flat stretch of deep maroon, chocolate red or red colour.
This is thinly separated by a clear pattern of white or coloured lines. Hence these sarees
feature contrasting colours with truly attractive pallus and simple borders. There are even
double shade sarees made here featuring blends like pink-purple and maroon-mustard.
The Cotton-silk blends and the light pure silk sarees are the best models of Narayanpet
sarees. The warp and weft of Narayanpet handloom sarees represent the 80’s style with
combed cotton and these are dyed in Vat colours.

The sarees are well-known for their durability of colors which were used in the yarn. The
process of making each Narayanpet handloom saree begins with dyeing of the silk/cotton
yarn. Dyeing is a process where the yarn is dipped in the boiled color water at a very high
temperature. This process ensures that the color is spread uniformly all through the yarn
while not affecting the quality of the yarn being used. The process of colouring is a crucial
step and the yarn is dried under the shade and not under the sun. The dyed and dried yarn
is finally loaded into the loom for the final process of weaving. The weavers here easily
make 30 sarees out of one beam of warp.
The handloom sarees of Narayanpet are traditionally woven using the interlocked-weft
technique. Due to the affordability, as well as durability and low-maintenance, the handloom
sarees of Narayanpet are quite popular. The fusion of Telangana and Maratha style is
evident in the sarees of this region, thereby proving how the combination of various cultures
results in variety and aesthetically appealing look. There is a huge demand for the
handloom sarees of Narayanpet and apart from the main town, several villages in the region
are also home to hundreds of weavers families who are dependent on this tradition for their
livelihood. These sarees are usually worn by women during special occasions and
represent elegance and rich look. It can be truly described as the pride of Palamuru,
representing a rich legacy of handicraft traditions of the state of Telangana in South India.

Dhokra Metal Craft

Historical and Cultural Significance:
 Bell metal craft, which is also considered Dhokra, is an ancient metal casting practice that
the Ojha metal smiths perform in various parts of the country, such as Jharkhand,
Chhattisgarh, Odisha, West Bengal, and Telangana. While Dhokra is beautifully crafted in
every state, the style is distinctive to each region. In Telangana, the Ojjis primarily perform
this craft in Jainoor Mandal, an area located approximately 59 km from Adilabad town and
about 264 km from Hyderabad.

For over 4,000 years in India, the technique of lost wax casting has been used in the
making of Dhokra metalwork. This can be seen in the metalwork objects recovered from the
ancient civilization of Mohenjo-Daro, which clearly illuminate the technique’s ancient
provenance. Artifacts in Dhokra, for the most part, are crafted of brass. And what sets them
apart, and makes them highly collectible, is that they’re made without the use of any joints,
meaning every piece is distinctively handmade.

The Lost Wax Casting Process:

The lost wax technique combines metallurgical expertise with the art of making unique
artifacts in the Dhokra tradition. Indeed, a mold made using the lost wax technique is single-
use. After the mold is used to cast an artifact, it is broken. Hence, “lost” is a fitting
description of this method, both for the mold used in the process and the singular nature of
artifacts made in this way.

The lost wax casting process has two varieties:

1. Liquid Casting – Done primarily in North India, particularly in the states of Uttar Pradesh
and Bihar.
2. Hollow Casting – Frequently utilized in other jurisdictions, where a clay core serves the
purpose of forming the object.
The Woj community in Telangana is dedicated to this craft. In Adilabad district, around 50
families are engaged in this labor-intensive art form. The process includes several intricate
and delicate steps:

 A clay core is made to shape the object.

The core is encased in wax and resin, and the wax is carved into the desired shape with
fine details.

 A mold made of clay is placed over the model made of wax, and small drain holes are
made for the wax to escape when it is heated.
Brass, gold, bronze, or silver in a molten state is poured into the hollow mold and takes the
place of the wax.

After cooling, the mold is broken apart, yielding the metallic form, which is then shined and
otherwise completed.

Labor-Intensive Craftsmanship and Designs:

The highly labor-intensive process of Dhokra takes about 4–5 days for simple designs and
2–3 weeks for more intricate, complicated pieces. The artisans of Dhokra work in a
 craftsman guild and create a variety of metal figurines. Their work consists of animals such
as elephants and horses and birds like peacocks, along with many motifs from folk art.
Dhokra artists also make household items, including lamp caskets and measuring bowls,
apart from their many beautiful and decorative works.

Aesthetic and Market Recognition:

Dhokra craft is renowned for its primitive simplicity and aesthetic allure, rendering it highly
salable in both national and international markets. The Telangana region’s exquisite
metalwork, vibrant folk motifs, and distinctive handcrafted designs allow the state to claim
one of the richest handicraft traditions in the country.

Telangana’s artistic heritage thrives through Dhokra. This metal craft continues an ancient
tradition and represents a thriving artistry that demands entrants to its world to invest time
and local artisans’ dedication to mastering the craft.

Historical and Cultural Significance:

Bell metal craft, which is also considered Dhokra, is an ancient metal casting practice that
the Ojha metal smiths perform in various parts of the country, such as Jharkhand,
Chhattisgarh, Odisha, West Bengal, and Telangana. While Dhokra is beautifully crafted in
every state, the style is distinctive to each region. In Telangana, the Ojjis primarily perform
this craft in Jainoor Mandal, an area located approximately 59 km from Adilabad town and
about 264 km from Hyderabad.

For over 4,000 years in India, the technique of lost wax casting has been used in the
making of Dhokra metalwork. This can be seen in the metalwork objects recovered from the
ancient civilization of Mohenjo-Daro, which clearly illuminate the technique’s ancient
provenance. Artifacts in Dhokra, for the most part, are crafted of brass. And what sets them
apart, and makes them highly collectible, is that they’re made without the use of any joints,
meaning every piece is distinctively handmade.

The Lost Wax Casting Process:

The lost wax technique combines metallurgical expertise with the art of making unique
artifacts in the Dhokra tradition. Indeed, a mold made using the lost wax technique is single-
use. After the mold is used to cast an artifact, it is broken. Hence, “lost” is a fitting
description of this method, both for the mold used in the process and the singular nature of
artifacts made in this way.

The lost wax casting process has two varieties:

1. Liquid Casting – Done primarily in North India, particularly in the states of Uttar Pradesh
and Bihar.
2. Hollow Casting – Frequently utilized in other jurisdictions, where a clay core serves the
purpose of forming the object.
 The Woj community in Telangana is dedicated to this craft. In Adilabad district, around 50
families are engaged in this labor-intensive art form. The process includes several intricate
and delicate steps:

 A clay core is made to shape the object.

The core is encased in wax and resin, and the wax is carved into the desired shape with
fine details.

 A mold made of clay is placed over the model made of wax, and small drain holes are
made for the wax to escape when it is heated.
Brass, gold, bronze, or silver in a molten state is poured into the hollow mold and takes the
place of the wax.

After cooling, the mold is broken apart, yielding the metallic form, which is then shined and
otherwise completed.

Labor-Intensive Craftsmanship and Designs:

The highly labor-intensive process of Dhokra takes about 4–5 days for simple designs and
2–3 weeks for more intricate, complicated pieces. The artisans of Dhokra work in a
craftsman guild and create a variety of metal figurines. Their work consists of animals such
as elephants and horses and birds like peacocks, along with many motifs from folk art.
Dhokra artists also make household items, including lamp caskets and measuring bowls,
apart from their many beautiful and decorative works.

Aesthetic and Market Recognition:

Dhokra craft is renowned for its primitive simplicity and aesthetic allure, rendering it highly
salable in both national and international markets. The Telangana region’s exquisite
metalwork, vibrant folk motifs, and distinctive handcrafted designs allow the state to claim
one of the richest handicraft traditions in the country.

Telangana’s artistic heritage thrives through Dhokra. This metal craft continues an ancient
tradition and represents a thriving artistry that demands entrants to its world to invest time
and local artisans’ dedication to mastering the craft.

Durries
Durries are an attractive handloom that is used widely in home and office spaces, which
adds an extra element of delight for the rooms. These are very popular as customers prefer
exquisite varieties of durries made of pure cotton and jute.

Created exquisitely by hundreds of artisans in Warangal district of Telangana, the collection

of these special handloom items represents an attractive assortment of decorative Cotton
Durries. The Durrie making industry in Telangana has gained prominence in the recent
past. The popularity of the Durries has encouraged many weavers to take up production of
Durries as they command a wide market all over.
The popular patterns which are used on Cotton Durries include Tie and Dye, interlock,
Jacquard etc catering to the domestic as well as export market. Some of the popular
designs include Lahari, Mogga, Sitammajada, Diamond, Fish and Dilkush etc. The patterns
as well as the designs keep changing in tune with customer preferences, popularity as well
as the trendy designs that are in vogue for a period of time. The main features of these
Durries are that these are of seamless finish, washable and other multiple color options.

Kalamkari block prints on plain woven Durries have also gained importance in the market in
recent times. There are many weavers and manufactures involved in the export,
manufacturing as well as supply of the best range of Cotton printed Durries in Hyderabad,
Telangana, which are then sent to clients all over India. The Durries are smoothly fabricated
by means of supreme grade fabric in compliance with the market norms. Moreover, these
Durries are also tested for their quality before these are put up for sale. The Durries are
available in abundant colours and sizes based on the particular needs of the customers.
These are used as mats for special occasions and also used for religious purposes by
customers, for their quality, attractiveness and artistic finesse.

Tribal and Folk Dances

Gussadi Dance

Gussadi dance is performed by the men of the Gond tribe in Adilabad district. It is an
important cultural expression conducted before Deepavali, starting from Ashwayuja
Shuddha Pournami till Ashwayuja Bahula Chaturdasi. The performers dress in colorful
costumes, wear ornaments, and travel in troupes to neighboring villages, singing and
dancing. A troupe typically consists of 15 to 20 members, known as Dandari troupes. From
these large troupes, five members from each group form Gussadi troupes. The dancers
wear elaborate costumes, including peacock feather turbans (Mal Boora/Maljilina Cap),
deer horns, artificial mustaches, and beards. They also apply ash all over their bodies and
carry Gussadi Rokhhari. This dance is prominently performed during the Nagoba Jatara.

Dhemsa Dance

Dhemsa dance is a traditional folk dance performed by both males and females of the Raj
Gond clan. It is primarily danced during festivals and marriages, following the rhythm of
traditional music. The musical instruments used in this performance include Pepre, Dhol,
Kalikom, and Tamak.

Koya Dance (Bison-Horn Dance or Permakoki Play)

Koya dance, also known as the Bison-Horn Dance, is performed by the Koya tribe during
festivals and marriages. Male dancers wear colorful costumes and large bison-horn
headgears, making the performance visually striking. This dance is commonly seen in the
tribal regions of Warangal and Khammam and is a significant part of the Sammakka-
Sarakka Jatara in the Mulugu region. The dance is performed by both men and women,
with a troupe consisting of 30 to 40 members, and is also referred to as Dorala Sattam.

Kurru Dance

Kurru dance is performed by the males of the Koya tribe in Warangal district. This dance is
mainly associated with the Sammakka-Sarakka Jatara, a prominent tribal festival in
Telangana.

Lambadi Dance

Lambadi dance is performed by Banjara

women, inspired by planting, sowing, and harvesting activities. The dance movements
reflect the daily agricultural tasks of the Banjaras. It is commonly performed during
marriages, Teej festival, Holi, and Sankranthi. During Holi, Banjara women form a circle
around the Kamudi Manta (burning of Kama) and dance while holding hands in
synchronization with the music.

Mango Dance of Konda Reddy’s

The Konda Reddy/Bison Reddy tribe in Khammam district performs the Mango Dance as
part of a ceremonial festival before plucking mangoes. The dance is dedicated to
Mutyalamma and Konda Devatha, and is performed in groups with rhythmic beats played
on the Dappu musical instrument.

Goravayya Dance

Goravayya dance is performed by Golla caste members at Inavolu Mallanna temple

(Warangal) and Komaravelli Mallanna temple (Siddipet). The dancers wear blankets
(Kambali/Gongadi), and a member of the Kuruma family is chosen as Goravayya. The
Goravayya dancer carries a deer-skin bag (Bandaru) filled with turmeric, dances with a
Dhamarukam in one hand and Kambali in the other, and wears a necklace made of small
shells. Uniquely, during this dance, performers bark like dogs, calling themselves “Lord
Mallanna’s Dogs”, and after the performance, they lick and drink milk like a dog.

Siddi Dance (Khadga Nrityam)

Siddi dance is performed using weapon tools and is a traditional dance of the Siddi
community, whose ancestors migrated from Abysinia (Africa) to Hyderabad. In Hyderabad,
the Siddi community performs this dance during festivals and marriages, which resembles
Sword Fight (Kathi Samu). The performers wear desi-style attire and wield swords, creating
an energetic and fierce performance.

Garaga Dance

Garaga dance involves balancing a clay pot (Ghatam) on the head while performing
rhythmic dance movements. This dance is a significant part of the Bonalu festival in
Telangana.

Perini Sivatandavam

Perini Sivatandavam is an ancient warrior dance dedicated to Lord Shiva. It is performed in

front of Nataraja statues or inside Shiva temples. This dance was traditionally performed by
soldiers before heading to battle to invoke Shiva’s blessings and strength. It is a historically
significant dance from Warangal, revived by Nataraja Ramakrishna.

Veera Natyam (Heroic Dance)

Veera Natyam is a heroic dance form performed in Veerabhadra temples at Korivi and
Kothakonda in Telangana. It is associated with Lord Shiva and performed by Verra Mushti,
Jangams, Balijas, and Devangas. The dance is a key attraction during the Shivaratri
festival, symbolizing Shiva’s cosmic energy.

Dappu Natyam
Dappu Natyam is a high-energy percussion-based dance performed using Dappu drums,
made from animal hides and beaten with sticks. The dance is performed by 15-20 members
in a group, wearing anklet bells, and is typically seen during processions and feasts.

Chindu Bhagavatam

Chindu Bhagavatam is a folk theatrical art performed by the Madiga community, blending
music, storytelling, and dance. This performance is known for its leaps, jumps, and
humorous dialogues, often depicting stories from Hindu Puranas and Ithihasas. The Dakkali
caste, dependent on the Madiga community, primarily performs this art, with the Jamba
Puranam play being one of their major performances.

Chindu Yellamma

Chindu Yellamma, originally named Saraswati, was born in 1923 in Basara and became a
legendary performer of Yakshaganam and Chindu Bhagavatam. She was known for her
ability to transform her expressions from a delicate woman into a ferocious Narasimha
Swamy, captivating audiences. She earned recognition from Nataraja Ramakrishna and
other prominent artists.

Art Forms
Folk Art Forms
Sharada Stories

The Veera Mushti and Jangam communities perform Sharada stories. Artists in these
communities use an instrument called the Tambura to tell these stories. The instrument also
has the same name as the stories. The storytelling tradition of Sharada is performed like
this: A performer tells a historical, social, or mythological story. The kinds of tales told by
Turumaras suggest the performers want to entertain and educate their audiences. Indeed,
some of the “lessons” passed down in Sharada stories are quite repetitive—as if the
performer wants to ensure the audience gets the hint. Hearing the same basic story told
with different performers might make for a fun evening in some village.

Pichakuntla Stories

The Pichakuntla community, which practices the Shaiva religion, performs Pichakuntla
stories. It earns a meager livelihood by begging near the Reddy and Yadava communities.
The performance almost always involves three members. The lead narrator wears a head
cloth, holds a sword with a small drum (Dolu), and wears ankle bells. The other two artists
serve as a chorus.
Stories mainly revolve around the Gotras of different castes. This art was mentioned in the
book “Panditharadya Charitra,” by Palkuriki Somanatha. Important stories include the
“Palnati Veera Charitra,” written by Srinatha, and “Kunti Malla Reddy Charitra,” which is
closely associated with the Reddy community. Each performance group lives in a specific
village, called “Mirashi.” They are supported by strong, devoted patrons, and as long as
those patrons live, the performance groups will live as well. No performance group is
allowed in another group’s Mirashi village.

Dasarulu

The Dasarulu community adheres to Veera Vaishnavism. They sustain themselves by

singing devotional songs to Lord Vishnu and by begging.

Vipra Vinodulu

The magical acts and illusions performed by the Vipra Vinodulu are not only enchanting but
also reminiscent of the acts of the most famous magicians of our time. They have a very
impressive act of producing sacred ash (vibhuthi) which is said to be a divine all-purpose
remedy, as well as a very basic prop used in the making of idols. They are also skilled at
making magical statues. The making of magical statues requires a steady hand, as well as
good timing and good music. Like almost every magical act performed by magicians
anywhere in the world, the making of a magical statue is an illusion.

Chakka Bhajana

Chakka Bhajana is a slow-paced rural dance performed by artists who move from house to
house. When artists perform chakkas, they use a musical instrument called the “Chakka.”
They also wear ankle bells, which jingle with each step they take, as if they were doing a
rural version of a jig. And if you can picture what I just described, you can kind of imagine
those bells and the Chakka making up the half-time show to a mariachi band playing the 5,
6, 7, and 8 counts of an uptown jig.

Asadhulu

In Telangana, the widespread adoration of goddesses such as Yellamma, Maisamma, and

Peddamma compels the establishment of many temples in their honor. Their worship is
chiefly led by the diverse communities of Mala, Madiga, and Kummari (potter). These
Asadhulu priests perform religious ceremonies with a specific set of instruments, the Javika
and Chedika, that produce a sound signaling the start of their divine presence.

Yanadi Bhagavatam

Called Garudachala Bhagavatam, this folk art of the Yanadi community is a beautiful blend
of storytelling, music, and dance. One of the most famous—and emotionally charged—
narratives rendered in this art form is that of Chenchu Lakshmi. She was a poor girl who
lived in a hamlet near Garudachala in the Nallamala hill range of Andhra Pradesh.

Mandechu Artists
Support from the Yadava (Golla) community provides a livelihood for Mandechu artists, as
they traditionally count this group among their income sources. Mandechu artists tell the
story of Katamaraju in their unique storytelling style. They use 100 to 200 small figures that
relate to the story of Kamataraju to keep their audience engaged. These figures are kept in
a “Jeevasthalam Pette,” a special way to hold what would be considered story props in a
more standard storytelling format.

Runjala Varu

The Runjala tribe’s mainstay is the Vishwa Brahman community. Their members sing
devotional songs accompanied by what is called a Runj. As devotees of Shaivism, they
direct most of their songs to the Hindu deity known as Lord Shiva. For their intense
devotion, they are also known as “Rudra Maheswaras” or “Rudrangas.”

Pagati Veshalu

Most forms of folk art are performed at night, but Pagati Veshalu (Daytime Disguises) is
performed in the daytime. It serves not only to amuse but also to instruct the populace
about societal problems and superstitions in a way that is both humorous and satirical and
that uses the performer’s disguise to great advantage. The performers may also be referred
to as “Bahurupalu” (Many forms).

The Budige Jangam Shaivas perform Pagati Veshalu in a traditional manner. One of the
most iconic costumes from the performance is Ardhanarishwara. Several classical texts
mention Pagati Veshalu, such as:

Gangireddulata

The performance is an ancient one and unites the longstanding folk traditions of Puja Golla,
a community in the Khammam district. The individual who makes the bull dance is
accompanied by the music of two others—Sannayi (an oboe) and Dolu (drum)—who
provide necessary auditory support, signaling the transition from one dance step to another,
for the performer.

Gante Bhagavatulu

A night exhibition where each participant has a bell (Ganta) in hand. The performers utilize
a small lamp to shine onto their faces, ensuring that their expressions are visible to the
audience.

Peddammalollu

Peddammalollu female folk artists belong to wandering tribes. When they perform, one
woman holds a goddess statue aloft on her head and beats a Dolu (drum) while another
does not-so-close-to-an-actual-stage dance. Whatever that art form is called, it likely has a
rendering at least one step more graceful than what I’m assuming the dance figure that
flanks the Dolu performer does. Hearing the Dolu in tandem with a not-so-close-to-perfect
art figure might lend some dramatic flair to tales of gods and goddesses winning and losing.
 Yakshaganam
Introduction:

Yakshaganam is a classical art form that tells stories from the Puranas and Ithihasas by
using a potent combination of dance, theater, and skit. It is a kind of performance where
different roles are enacted by artists, who must be equally adept at singing, dancing, and
acting. Whether the performer is clad in theurto, the multicolored face of a demon, a dayglo
sutradhara, or an ordinary villager merely holding a stick, he or she must project the
character’s essence as well as the next line of the plot.

Origins and Historical Significance:

Although Yakshaganam originated in Karnataka, it has over time gained prominence in the
states of Andhra and Telangana. The earliest mention of this particular art form was in the
13th century, when Palkuriki Somanatha referenced it as a well-known art in his book,
Panditharadya Charitha.

“Srikrishna Leela Tarangini”, composed by Narayana Tirtha, is one of the most famous
works in Yakshaganam. This particular work is not only performed but is also held in high
regard for its artistic attractiveness and literary merit.

Notable Yakshagana Works and Poets:

The Yakshaganam tradition, in which several poets have participated, has been widely
performed in Telangana. Some of the most important Yakshagana compositions include:

1. Padmanayaka Bhupala – Sarangadhara Charitha

2. Nijalinga Chikkaya Katha – Pidamarthy Nimmanatha

3. Tekumalla Rangashai – Janaki Parinayam

The individual who first carried out investigations into Yakshagana literature was Dr. S.V.
Joga Rao. What he has done has aided in the documentation and preservation of this art
form.

In the context of Telangana, the Father of Telangana Yakshaganam is Chervirala Bagaiah.

He is respected for his efforts in making the local tradition of this dance-drama more popular
and in evolving it further.

Modern Contributions and Notable Works:

 A substantial work of
Yakshagana titled “Veera Telangana” carries the imprint of Suddala Hanumanthu and
Suddala Ashok Teja, who wrote it. The composition is infused with the ethos of Telangana’s
lalithakarya (“fine arts”) and adds a contemporary dimension to the traditional art form.

Jangam Stories
Introduction

The Budige Jangam community in Telangana has a storied oral tradition. Their unique form
of storytelling dates back centuries, but its performers today are nearly extinct. One of the
last people to tell Jangam stories was a performer named Babai. He narrated while playing
the Budige, a musical instrument that gives storytellers their name.

Musical Instrument and Alternate Names:

The Budige is a tiny percussion musical instrument and goes by other names such as
Dakki, Dikki, and Gammeta. The instrument’s rhythmic beats provide an inviting and
dramatic addition to the storytelling process.

Religious and Cultural

Significance:

The Budige Jangams are associated with the Veera Shaivam sect, which venerates Lord
Shiva. Because of this affiliation, storytelling by the Budige Jangams is typically done with
high energy and enthusiasm. Veera Avesham (great enthusiasm and passion) is associated
with all storytelling in the religious tradition of Shaivism, making Jangam performances
particularly vigorous and captivating.

Nirmal
Sri Gnana Saraswathi Temple Basara

Goddess Saraswati located on the banks of

Godavari River at Basar, Telangana, [Link] is one of the two famous Saraswati temples in
the Indian subcontinent, the other being Sharada [Link] is the Hindu Goddess of
knowledge and learning. Children are brought to the temple for the learning ceremony
called as Akshara [Link] is a census town in the nirmal district in the state of
[Link] is about 30 km from Bhainsa,15.5 km from Dharmabad, 34.8 km from
Nizamabad, 96.0 km from Nanded, 70 km from district headquarters Nirmal, and 205 km
from Hyderabad.

Important places in Telangana

ADILABAD
The district derives its name from Adilabad, the headquarters town which was named after
the ruler of Bijapur, Ali Adil Shah. The district was for long not a homogenous unit and its
component parts were ruled at different periods by dynasties namely, the Mauryas,
Staavahanas, Vakatakas, Chaludyasof Badami, Rashtrakututs, Chalukyas of Kalyani,
Mughals, Bhosle Rajes of Nagpur and Asaf Jahis, besides the Gond Rajas of Sirpur and
Chanda. In the year 2016, the Adilabad district was reorganized into 4 districts namely
Adilabad, Nirmal, Mancherial and Kumrambheem Asifabad Districts.

Kuntala Water Falls

 The Kuntala Waterfalls is located nearly 12 kms from
the Neredikonda village, about 64 km from Adilabad. At Kuntala, the Kadem river cascades
45 meters down and rushes deep into the jungle. Kuntala, the highest waterfalls in the
State, offers a spectacular sight particularly when the river is flush with copious inflows. The
winter months are ideal for witnessing the waterfalls, as one can also see the river in all its
glory.

Pochera Water Falls

The Pochera Water falls is situated about 52 Km from

Adilabad, 40 km from Nirmal and 8 Km from Boath Buzurg. The sounds of gushing water of
the Godavari River and the soothing verdure around make Pochera Waterfalls a memorable
visual treat. Small cascades down rocky slopes gather in a large opening in the rocks at a
depth of 20 meters forming an enchanting pond.

Jainath Temple

The jainath temple is named after a small village in

which the shrine is located, about 20 km from Adilabad. A prakrit stone inscription in the
temple, with 20 slokas, suggests that the temple was built by a Pallava chief. The temple
reflects the Jain style of architecture. The Laxmi Narayana Swami Brahmotsavam,
celebrated from karthika sudda astami to bahula saptami (October- November) attracts
large number of devotees.

Nagoba Jatara, Keslapur

Keslapur is situated 35 km from

Adilabad and 25 km from Utnoor. The famous Nagoba temple which has a stone image of
Seshanag (Serpent God) attracts a large number of devotees. During pushya month
(December- January) a large number of people belonging to various castes and creeds
participate in the Keslapur jatara, which is held in the honour of Nagoba, the snake God.
People from all parts of the district as well as Gonds and other tribes from the neighboring
Maharashtra state also take part in large numbers.

Gayatri Waterfalls

Gayatri waterfalls, a less known

water body is situated on Kadam River. The river is a tributary of the grand Godavari River.
Away from the human eye, the waterfalls found its habitat in a very secluded place inside a
deep forest. It is at a distance of approximately 5 Km from Tarnam Khurd village, near
Neredigonda of Adilabad district. The villagers living around the waterfalls call it Gadidha
Gundam or Mukdi Gundam.

Bhadradri Kothagudem
Bhadradri Kothagudem district was formed from erstwhile Khammam district. The district
boundaries with Bhoopalapalle, Mahabubabad and Khammam districts and the states of AP
and Chhattisgarh.

Bhadrachalam, a key town of pilgrimage importance, is located in Kothagudem district. The

temple town of Bhadrachalam is situated on the banks of Godavari River. The town shares
its historical significance with Ramayana Era.

Kinnerasani Wildlife Sanctuary

 The Kinnerasani Wildlife Sanctuary is
located at a distance of 12 kilometers away from Palvancha town. The wildlife sanctuary
covers an area of 635.4 square kilometers and is home to a rich wildlife, including leopards,
spotted deer and gaurs, besides different bird species. The sanctuary got its name after the
river Kinnerasani. The sanctuary, a part of the Dandakaranya Forests, is a haven of exotic
wildlife and tourists enjoy their visit here by spotting several animals in their natural habitat.

Sri Seetha Ramachandra Swamy Devasthanam

A sacred place that attracts lakhs of devotees from all over the world, it is the abode of Lord
Rama (The seventh incarnation of Sri Mahavishnu). The hillock is encircled by holy river
Godavari flowing towards southern direction of the famous shrine Bhadrachalam – the
name derived from Bhadragiri (Mountain of Bhadra-a boon child of Meru and Menaka).

According to a Itihasas, the significance of this shrine dates back to the Ramayana
Era. This coherent hill place existed in “Dandakaranya” of Ramayana period where Rama
with his consort Sita and brother Laxmana had spent their vanavasa and Parnashaala (the
place connected to the famous Golden Deer and the place from where Sita was abducted
by Ravana.) is also in the vicinity of this temple site.

Hyderabad District
Golconda Fort

The construction of Golconda Fort

began in the 12th century under the Kakatiya dynasty and was initially named Mankal. At
that time, a mud fort was built on a hill that is now called “Golla Konda” (Round Hill). The
 Qutub Shahi dynasty later took over and vastly expanded and transformed the structure into
the fort made of granite that we know today.

The fort consists of 8 gateways (Darwajas) and 87 bastions (towers), with the main
entrance being Fateh Darwaja (Victory Gate). Of the bastions, the Platela tower stands
largest. A superb engineering feat, the fort boasts an acoustic design that makes a clap at
the entrance echo clearly at the Bala Hisar Pavilion (a mile-high perch just short of a
kilometer away, yet at the fort’s highest point). The fort’s main entrance features a design
sui generis, “Svatankriti.”

Qutub Shahi Tombs

Located one kilometer north of

Golconda’s outer walls, the mausoleums of the Qutub Shahi dynasty are exquisite
examples of architecture that pays homage to the Persian, Pathan, and Hindu building
styles. Approximately the size of a small house, each of the tombs features a mini-
version of the elements that make up the grand mosque and the even more grandiose
arch and gate that stand at the entrance to the fort—the basic parts of Islamic
architecture. These are:

 minarets
 arches
 columns
 domes
Toli Masjid

The Toli Masjid was constructed in the Qutub Shahi architectural style in 1671, located at
Karwan near Golconda Fort. During the reign of Abdullah Qutub Shah, Mir Musa Khan, a
royal architect, built the masjid. Mir Musa Khan, it seems, was a creative banker. According
to Gulzar-e-Asafia (Royal Records), Musa Khan received one Damri (a small coin) for every
rupee spent on constructing the Mecca Masjid, and he used these funds to build the Toli
Masjid.

Taramati Baradari

Constructed by Ibrahim Quli Qutub Shah, Taramati Baradari stands on the banks of the
Musi River, close to Golconda Fort. It functioned as a cultural and performance venue for
the courtesans Taramati and Premavati, who entertained the royal court of Abul Hasan
Tanisha.

Paigah Tombs

The final resting places of the Paigah

nobles—loyal to the Nizams—are the Paigah Tombs, located 4 km southeast of Charminar.
Referred to as the “Taj Mahal of the South,” these tombs were constructed using lime,
marble, and slate stone, blending architectural styles from both the Mughal and Rajasthani
traditions.

Birla Mandir

Located on Naubath Pahad, with a view

of Hussain Sagar Lake, the Birla Mandir was constructed in 1976 by the Birla Foundation.
The temple, which is built entirely of white marble—pure marble, as it is said—from
Rajasthan, is dedicated to Lord Venkateshwara. The temple’s inner walls tell stories—
through exquisite and extraordinary carvings—from the Ramayana and the Mahabharata.

Ujjaini Mahankali Temple

 The Mahankali Temple in
Secunderabad, India, was founded in 1815 by Surati Appaiah, who was a devotee. He
prayed to Mahankali at Ujjain, India, to save the people of Secunderabad from going
through another cholera outbreak like the one they had endured up until that time. After the
cholera outbreak was over, he fulfilled his vow by installing an idol of Mahankali in the newly
established Mahankali Temple.

St. George’s Church & St. Mary’s Church

The first church built in Hyderabad is St. George’s Church. Constructed in the year 1840 in
East Marredpally, St. George’s was built by the British East India Company and serves the
Anglican community. Not far from there in Secunderabad is St. Mary’s Church (1850),
another ancient yet splendidly maintained church built by the British and designed in a style
that blends Indo-Gothic and Roman Catholic architecture.

Hussain Sagar Lake

Constructed in 1562 by Hussain Shah Wali, the

son-in-law of Ibrahim Quli Qutub Shah, Hussain Sagar is an artificial lake. On either side of
the Tank Bund Road, which separates the beautiful lake from the city, stand magnificent
bronze statues of prominent individuals who either contributed to the development of
Hyderabad or significantly impacted Telugu culture.
 In the middle of the lake stands a statue of
Buddha, which is 350 tons and 58 feet tall. Carved from white granite, the statue was
sculpted by Ganapati Stapathi near Rayagiri, Bhuvanagiri. N.T. Rama Rao installed the
statue, which now stands in the middle of the lake.

Durgam Cheruvu

Durgam Cheruvu, nestled between

Jubilee Hills and Madhapur, is famed as the “Secret Lake” of the Hyderabad Nawabs. In
September 2020, a cable bridge measuring 233 meters in length was constructed over the
lake, thereby augmenting its infrastructure with a modern touch.

Shilparamam
 In 1998, Madhapur was home to the
genesis of Shilparamam, an arts and crafts village. Even now, Shilparamam is perhaps best
known for something as simple as its Rural Museum, a series of exhibitions having to do
with traditional rural life and artwork in India. Indeed, just perusing that one space can give
a real sense of what the culture and the art of the past one hundred years or so has looked
like in rural India. Following that lead, Shilparamam also boasts an Art Gallery and a Rock
Garden—again, with such walks as one can experience in rural India. And, in spite of this
still being a memorial to the series of outdoor spaces intimately tied to Shilparamam, these
spaces essentially all serve as Shopping Areas, giving urbanizing parts of India a chance to
purchase something truly handmade and rural.

Historic Residences & Landmarks

Bungalow Churchil (1875): Winston Churchill lived at ‘The Retreat’ in Secunderabad during
his military service in 1896. The historic site at Yapral Junction remains a lasting memory of
that time.

Raj Bhavan: The year 1930 saw the construction of this building, which was to become the
residence of the Prime Minister serving under the Nizam. It has since taken upon itself the
role of the Governor’s house.

Diwan Devdi: This was the residence for the Prime Minister serving under the Nizam,
particularly that of the Salar Jungs. It is now in a sad state, though it served once as a place
for important decisions to be made.

Golden Threshold: Sarojini Naidu lived in this house, which lies at the border of Abids and
Nampally. The use of “Golden” in this structure’s title owes much to Naidu’s poetry and
literary career.

Historic Bridges Over Musi River

Puranapool Bridge (1578): Constructed by Ibrahim Quli Qutub Shah. Chaderghat Bridge
(1834): Built by the British government. Nayapul Bridge (1857): Erected by the Nizams to
facilitate travel between Charminar and Falaknuma. Muslim Jung Bridge (1897): Situated
near City College.
Famous Clock Towers

Clock Tower, Secunderabad (1860): Erected by the Howitzer Battery of the Corps of Royal
Engineers stationed at the Secunderabad Cantonment; dedicated to the British army’s
victory in the 1857 Uprising. Fateh Maidan Clock Tower (1903): Commissioned by a Nizam;
executed at the then-Dakshina Bharat’s most modern engineering works. Mozamjahi
Market Clock Tower (1935): Erected by a later Nizam; serves as a remnant of modernity in
the space of a historical bazaar.

Medak District:
Medak Cathedral Church

The second-largest church in Asia, the

Medak Cathedral Church, boasts stunning Gothic-style architecture. Work on the church
started in 1914, directed by Charles Walker Posnett, an evangelist whose vision for the
church offered locals a means of subsistence during a severe famine induced by World War
I. Posnett’s plans embraced a food-for-work methodology that allowed many hands to
contribute to the construction of a monumental structure whose soaring beauty and
imperturbable solidity promised normalcy in a desperately abnormal time.

This structure, rising 173 feet high, was designed by architect Thomas Edward Harding.
The church can accommodate at least 5,000 worshippers at one time, making it one of
India’s largest churches. The mosaic tiles used in its construction were imported from
Britain, so they too are a part of the church’s aesthetic and historical significance.

Medak Fort
 Originally called “Methuku Durgam,”
Medak Fort is an imposing construction attributed to the Kakatiya dynasty. It has three
grand entrances:

Main Entrance:

 Pradhana Dwaram
 Lion Gate (Simha Dwaram)
 Gaja Dwaram (Elephant Gate)
An important aspect of the primary portal is the representation of the double-headed
Gandabherundam, a legendary avian creature and the Kakatiya dynasty’s official symbol.
This fortress testifies to the Kakatiya rulers’ stunning architectural prowess and continues to
be a favored site of historical interest in Medak district.

Vikarabad
Introduction

The district of Vikarabad was formed when portions were taken from the old Rangareddy
district. It now borders Sangareddy, Rangareddy, Mahabubnagar, and the state of
Karnataka. The district is known for its hilly makeup. This makes it a great place for
trekking, adventure sports, and just pure exploration of wildlife. The dense forests in
Vikarabad offer some stunning panoramic views, intermixed with pure and beautiful streams
of water, as well as some fresh and exciting sights and sounds that only the deep woods
can provide. Vikarabad can boast because it has some serious attractions for serious
nature lovers and serious photographers.

Major Attractions in Vikarabad

Temple of Lord Anantha Padmanabha Swamy

 The revered Hindu pilgrimage site, the Sri
Anantha Padmanabha Swamy Temple, sitting in the Ananthagiri Hills of the Vikarabad
district, is a place where spiritual tranquility abounds. For many Hindus, like the pilgrims
who visit it, the temple is a place of divine refuge—a sacred space to soothe and calm the
spirit. And the temple has all the elements to accomplish these feats. Its lush hilltop
location, far removed from a hectic urban environment; the simple, direct architecture of the
temple; and the soothing presence of its primary deity, Lord Vishnu, all combine to make
this temple a place where the spirit can find peace.

Ananthagiri Hills

One of Telangana’s most beautiful hill

stations is Ananthagiri Hills, where the climate is cool, the beauty is scenic, and the forests
are dense. The Musi River, which runs through Hyderabad, starts in these very hills.
Travelers searching for tranquility away from the clamor of the city and close to the beauty
of nature have made this an upscale hideaway.

Vikarabad Adventure

An adventure awaits in Vikarabad, particularly for those who like to climb rocks and trek.
Vikarabad has rock formations and rugged slopes that make it ideal for rappelling and rock
climbing. These well-chalked-out paths enable even a novice to scale the heights.
 Trekking enthusiasts can choose between two distinctly different trekking trails, each with its
own level of difficulty. Consequently, this makes the area equally appealing to both novice
trekkers and those with more experience. The forest around Vikarabad, with its abundant
flora, offers plenty of chances for not just trekking but also for photography of wildlife and
plants, as well as for camping.

Ranga Reddy District

Chilkur Balaji Temple: The “Visa God”

Chilkur Balaji Temple, situated in Chilkur Village, Moinabad Mandal, is among the most
worshipped temples in the Ranga Reddy district. It is a popular destination for people who
are trying to get a visa, and for that reason, it has become known as the “Visa Temple” or
“Visa God.” The belief is that if a person does a certain number of pradakshinas, or
circumambulations, around the temple while making a wish, that wish will come true and
they will receive their visa.

 This temple has many unique facets, including:

 There is no hundi (donation box) and no acceptance of gifts.
 First, the faithful carry out 11 circumambulations while wishing. After wishes are carried
out, the devotees come back to do 108 circumambulations as a sign of gratitude.
Sanghi Temple
 Located in Sanghi Nagar, Ranga Reddy
district, the Sanghi Temple is a prominent Hindu shrine dedicated to Lord Venkateshwara
Swamy. The temple occupies the hill called Paramananda Giri and is constructed in the
Chola-Chalukya style, allowing it to showcase some of the finest craftsmanship.

Other Temples in Ranga Reddy District

Nandeeshwara Temple – Situated in Wanaparthy, Yacharam Mandal, this temple is

dedicated to Lord Shiva.

Jahangir Peer Dargah – A holy place that draws worshippers of all faiths.

Mrugavani National Park

The Mrugavani National Park, which

lies just outside Chilkur in Moinabad Mandal, spans 1,211 acres and hosts an astonishing
600 species of plant life. The park’s diverse fauna includes spotted deer, Indian hare, forest
cats, civets, Indian rat snakes, Russell’s vipers, and flower peckers.

The main points of interest consist of:

 A watchtower that offers elevated views of the park’s topography.

 A paradise for birdwatchers, with more than 100 species of birds—warblers, peacocks,
lapwings, and flower peckers among them
Osman Sagar Lake:

The Musi River was dammed in 1920 to create Osman Sagar Lake, also known as
Gandipet Lake.

This reservoir was constructed to:

1. Act as a supplementary supply of potable water for the residents of Hyderabad.

2. Stop the floods that occur after the Great Musi Flood of 1908.
The last Nizam of Hyderabad, Osman Ali Khan, who is also the person after whom the lake
is named, constructed it. Now, the reservoir, known as Osman Sagar, is a well-known
tourist destination in a city that was built by the Nizams, a city where monsoons are a big
deal. When it rains, nature becomes seductive. That’s what happened when I visited
Osman Sagar. Besides, I found that surrounding the amiable body of water are parks
equipped with amusement facilities, which makes for a great nature-heavy destination.

Medchal Malkajgiri District

Sri Ramalingeswara Swamy Temple,(Kesaragiri Kshetram) at Keesaragutta, is very ancient
and historical temple in Telangana State. It is situated at Keesara (V & M) Medchal
Malkajgiri Dist. It is very small distance about 35 km. from Telangana Capital city of
Hyderabad. The temple is believed to have existed from THRETHAYUGA. The traditional
literature says that LORD RAMACHANDRA visited this place after killing RAVANA and
desire to install 101 shivalingams at this sacred place and accordingly directed.

SRI BHAKTA HANUMAN to bring 101

Shivalingams from Varanasi. SRI HANUMAN could not return from Varanasi before the
muhurtham, than LORD SHIVA said to have appeared before SRI RAMACHANDRA and
gave him a self manifested Shivalingam for installation at the particular place at the
particular auspicious moment. SRI BHAKTA HANUMAN returned with 101 Shivalingams
from Varanasi just after the ausipicious moments and got disappointed on observing the
installation of self manifested Shivalingam and throw out 101 Shivalingams brought by him
from Varanasi, in frustration. Kesarigiri in course of time has become “Keesara Gutta”.
Since the Shivalingam in the temple was said to be Swayambhu Swamy, hence, itwas
named after Sri Ramalingeshwara Swamy Devasthanam.
Shamirpet Lake

Shamirpet Lake also known as ‘Pedda Cheruvu’ is one of the well-designed tourist spots in
Hyderabad. Situated about 27 km from Secunderabad, this beautiful artificial lake is the
perfect personification of serenity and tranquillity. What’s more, Shamirpet Lake is located
near to ‘Jawahar Deer Park’, which adds to the area’s magnificence. One can always find a
herd of deer quenching their thirst on the banks of the lake, which is a very fascinating sight.
The area around the lake is covered in a large expanse of greenery and one will be able to
spot several types of plants and trees here. Special attention has been paid to renovate the
area and for this reason, forest cottages have been mounted near the lake for the
convenience of tourists. One of the major activities held at the lakes is boating, which is a
perfect way to explore the natural splendour of the lake. This is an amazing destination for
photographers and bird-watchers.

Nizamabad District
Nizamabad, a district in northern Telangana, is abundant with historical, religious, and
natural attractions. The area has ancient temples, forts, and mosques, as well as a variety
of eco-tourism and adventure spots. It is a culturally rich location that offers a mix of
heritage sites, religious centers, and beautiful, nature-based tourism. Tourists here engage
in a blend of activities, including pilgrimage and eco-adventure, and relish the district as a
place to indulge in nature and historical tourism.

Dichpally Ramalayam

The 14th-century Dichpally Ramalayam, located 20 km from Nizamabad, en route to

Hyderabad, is one of the oldest and finest architecturally stunning temples in Telangana.
Built by the Kakatiya kings, the temple is made of black and white basalt stones. Exquisite
stone carving inside and outside the temple makes it a must-see for any temple tourist in
Telangana. The strikingly beautiful intricate sculptures that adorn the temple’s walls depict
gods and goddesses, animals, and demons. The temple also features some exquisitely
carved erotic art, reminiscent of the famed Khajuraho temples in Madhya Pradesh.

The entrance to the temple is marked

by a magnificent “Keerthi Thorana,” a decorative gateway in the Kakatiya architectural style.
One climbs 105 steps to reach the temple that is linked to Raghunadha Temple in
Nizamabad urban center by a pedestrian subway. When the temple’s surroundings are
flooded—an annual occurrence during the June-to-September monsoon season—one can
easily imagine the temple as an island temple, rising above a sea of water. The temple
draws thousands of devoted worshippers, especially for the Sri Rama Navami celebration.
Raghunatha Temple

The fort of Nizamabad, also called Quilla, lies southwest of the city of Nizamabad. It was
constructed by the Rashtrakuta kings in the 10th century. The fort forms an impressive
structure that stands as a testament to a blending of Hindu and Muslim styles of
architecture. The entire complex is protected by huge walls and bastions, which serve to
give the fort its defensive strength.

The Raghunatha Temple, thought to have

been built by Chhatrapati Shivaji, sits at the pinnacle of the fort. Famous for its roomy halls
(3,900 square feet in total), the temple possesses an unusual ventilation system that keeps
the interior cool even during the most extreme summer heat.

The fort has a historical prison where the famous Telangana poet and freedom fighter
Dasharathi Krishnamacharyalu was confined during the fight for India’s independence. His
well-known phrase, “Naa Telangana Koti Rathanala Veena,” remains a powerful symbol of
cultural pride in Telangana.

Siddulagutta

The ancient temple complex of Sri Navanatha Siddeshwara is situated in Armoor town—27
km northeast of Nizamabad—among natural rock formations that extend for up to 2 km,
creating a lovely pilgrimage site. Historically, this area was called Navanathapura because it
is believed that nine sages (Navanathas) meditated here.
 The hill is home to several temples, among them
Shivalayam, Ramalayam, Hanuman Temple, and the Durga Devi Temple—all of which are
Swayambhu (self-manifested) temples. The Shiva temple is inside a cave with an entrance
that is barely three feet wide. Outside the cave, visitors can go to the Ramalayam and to the
temple tank, Jeeva Koneru.

A temple that is accessible to the public required a ghat road that was constructed 15 years
ago, which improved accessibility. Now, pilgrims can reach the temple by foot from a Gol
Bungalow walk.

Bada Pahad Dargah

The Bada Pahad Dargah, also called Peddagutta, is an important Muslim place of
pilgrimage in the village of Bada Pahad, 15 km from Varni and 43 km from Nizamabad. The
dargah venerates Hazrat Syed Sadullah Hussain, a holy Muslim man who is said to have
performed miracles when he was alive. Both Muslims and Hindus go to this site to pay their
respects and ask for divine assistance.

Each September, the annual Urs festival draws thousands of pilgrims from Telangana,
Andhra Pradesh, Maharashtra, and Karnataka. The dargah sits on a hill, requiring devotees
to ascend 1,000 steps to reach the shrine. To facilitate the journey, an alternative access
route is being planned—via aerial tramway.

Ali Sagar

Situated in Jankampet village in Yedlapally Mandal, the Ali Sagar Reservoir is one of the
most popular hangout spots in Nizamabad. This tranquil water tank and its well-kept
gardens lie just 6.5 km northwest of the town of Nizamabad and were developed in the
1970s by the Nizam of Hyderabad, Mir Osman Ali Pasha.
 Covering 33 acres, the park has fountains and
colorful flowering plants; an island and a hilltop guest house; and trekking and water sports,
which makes Ali Sagar a delightful place to go just outside the city—recreating among the
trees with a path that winds up to the deer park, part of the nature trail on the 3.5-kilometer
path around the park.

Ashok Sagar

Ashok Sagar is a beautiful reservoir located in Janakampet village, Yedlapally Mandal, 7 km

from Nizamabad and 26 km from Basara. Surrounding the reservoir, which is breathtaking
in its beauty, are stunning rock formations.

The site possesses a Rock Garden, a restaurant of an octagonal shape, a swinging bridge,
and a park for children. Yet the most eye-catching draw here is a statue of Goddess
Saraswathi that measures 15 ft from base to tip and stands in the middle of a pool of water.
Couple the rock-cut terrain and picturesque lake views with the presence of this temple to
art and divinity, and you have the makings of an ideal backdrop for a photo op.

Sri Ram Sagar (Pochampad Dam)

The Sri Ram Sagar Project (SRSP), which the world knows as the Pochampad Dam, is one
of the major irrigation projects in North Telangana. It spans the Godavari River, and North
Telangana, which makes up about one-third of the state, is in its direct influence.
 The well-maintained garden surrounding
the dam is a lovely place to go boating in the expansive reservoir that the dam creates.
Birdwatchers particularly love visiting the island in the middle of the reservoir; the island’s
unique habitat makes it a prime spot for observing a wide variety of migratory birds.

Mallaram Forest

The Mallaram Forest lies 8 km southwest of

Nizamabad town and is a perfect dense forest region for eco-tourism. Crisp air, fresh
birdsong, and a calm environment offer the perfect escape for nature lovers and
adventurers looking for a serene setting.

The forest has trekking trails, a pagoda, and a viewpoint tower, presenting panoramic views
of the verdant landscape. Along the Mallaram Cheruvu (lake), there are seating
arrangements where visitors can enjoy a serene atmosphere.

A rock formation that’s 1.45 billion years old is one of the forest’s unique geological
attractions. A major interest is a mushroom-shaped rock pedestal, which is estimated to be
2 billion years old. Geologists and tourists are alike captivated by this particular dynamic of
the landscape.

Jayashankar Bhupalpally District

Kaleshwaram Mukteshwara Swamy Temple

The Kaleshwaram Mukteshwara Swamy Temple, found in Kaleshwaram town, at the border
of Telangana and Maharashtra, and one of the most auspicious Shaivite pilgrimage centers
in India, is unusual in that it is dedicated to two powerful deities—Kaleshwara and
Mukteshwara.

Kaleshwara stands for assigning life and death, ensuring the wheel of life goes round and
round. He is what ensures you keep coming around to this old planet, time after time, until
he determines it’s your time to stop coming around.

The form of Lord Shiva known as Mukteshwara is revered as the liberator who grants
moksha (spiritual liberation), cutting the cycle of birth and rebirth.

In contrast to the majority of Shiva temples that possess a single Lingam, the Kaleshwaram
temple boasts not one but two Shiva Lingams, both residing on a common pedestal
(Panavattam). This uncommon arrangement is dubbed “Ekamreshwara Swaroopam,”
signaling, if you will, a temple construction that privileges the dual sides of Shiva’s
personality—destruction on one side, creation/salvation on the other. This unique aspect of
the Kaleshwaram temple makes worship here something of a spiritual seesaw act.

The temple is a huge pilgrimage center and is

extremely packed during Karthika Masam and Maha Shivaratri. Devotees from all over the
Telangana, Maharashtra, Andhra Pradesh, and Chhattisgarh come to this sacred temple.
The temple has a two-fold significance: spiritual and geographical as it is located at the
meeting point of the Godavari and Pranahita rivers.

Nainpaka Temple

The Nainpaka Temple in South India, 25 km

from Jayashankar Bhupalpally, is an architectural rarity. The 15th or 16th-century temple is
built on a pink stone rock, making it one of the few of its kind in the state of Telangana.
The Sarvatobhadra architectural style was followed in constructing this rock-cut temple.
This unique form of temple construction allows for the deity to be worshipped from all four
directions. Today the temple lies almost in ruins, yet its sculptural beauty and historical
significance remain intact.

Within the temple, four deities are etched into a jutting boulder, making them an intrinsic
part of the holy shrine—that space between heaven and earth, a place of worship. Who
carved the likenesses of these deities deep into the rock? And why?

Nainpaka Temple stands apart from typical temples that have fixed points of entry and exit.
Instead, it gives worshipers unfettered access to an open space where they can approach
idols of various deities and pay their respects. Among the three treasures—architectural,
structural, and archaeological—that make the temple unique, the last is most in jeopardy.

Kaleshwaram Lift Irrigation Project (KLIP)

The Kaleshwaram Lift Irrigation Project (KLIP),

located at the confluence of the Godavari and Pranahita rivers, is a system of huge
dimensions—most of them unfathomable to the layperson. Even the half-dozen or so
figures that are commonly bandied about in discussion of the project convey little to the
imagination, given their scale. The ones that do evoke some kind of mental image are most
often figures for cost or debt incurred—which also happen to be the project’s most
prodigious outputs.

The Wardha, Painganga, and Wainganga rivers come together to form the Pranahita River,
which is India’s seventh largest drainage basin.

The basin discharges an estimated 280 TMC of water annually, most of which was
previously allowed to flow unused into the sea.

This resource is tapped by the KLIP, which lifts the water from the Godavari River at
Kaleshwaram and makes it available for drinking and irrigation purposes in Telangana.

KLIP is on an unparalleled scale.

This project includes several different reservoirs, pump houses, and a large network of
canals.
In many stages, water is raised over an enormous distance and then poured out over the
land, to irrigate more than 4.5 million acres of soil.

The statement aids in guaranteeing water not only for agriculture but also for domestic use.
It allows for the availability of water throughout the year in Telangana, even in the absence
of rainfall.

KLIP has turned Telangana into a state with ample irrigation facilities, creating a situation
where the previously untapped water resources have fertilized the land to such a degree
that marine facilities are now in surplus. And that is happening to the benefit of millions of
farmers who form the backbone of this economy.

Pandavula Gutta (Regonda Mandal)

The important prehistoric site in Telangana,

known as the Pandavula Gutta, lies in Regonda Mandal. It features rock art and cave
paintings that predate written language, making it a crucial site for understanding early
artistic expression. This site, thought to have been home to Paleolithic humans, contains
artworks carved onto rock surfaces, enigmatically serving as a window onto the dawn of
artistic expression in human civilization.

Rock paintings show hunting scenes, daily life, and religious rituals, giving us a look into the
ancient inhabitants’ belief systems.

Natural caves and rock shelters that were likely used by early humans as dwellings are a
feature of the site.

The rock climbing formations at Pandavula Gutta make it a popular spot for thrill-seekers,
combining their interest in history with outdoor fun.

The name “Pandavula Gutta” (Pandava Hill) comes from local folklore, which says that the
Pandavas from the Mahabharata stayed here in their time of exile. Even though this
assertion is more mythological than historical, the site’s archaeological significance is
beyond question.

Yadadri Bhuvanagiri District

Yadagirigutta

One of the most vital places to visit for their religion in Yadadri Bhuvanagiri district is the Sri
Lakshmi Narasimha Swamy Temple on Yadagirigutta Hill. It is dedicated to Lord
Narasimha, who is worshipped there in five forms, all together considered to be one. This
“Pancha Narasimha Kshetram” (or “Five Narasimhas Temple”) is unique in India. And yet,
even without that, it’s worth traveling to see and experience the huge amounts of history
and spiritual energy contained within its walls. The fact that Sri Krishnadevaraya visited and
mentioned it in his autobiography makes its significance even more pronounced.

The exclusive funds allocated by the

Telangana government for the temple’s development make it the first in India to be
supported in this manner by a state government. Various facilities have been constructed as
part of the ambitious temple expansion project. These include meditation centers, Kalyana
mandapas, parks, and Veda Patashalas. Additionally, a 400-acre Narasimha Deer Park is
being developed to enhance the spiritual experience of the temple for pilgrims.

Bhuvanagiri Fort:

The ancient fortress of Bhuvanagiri, 610 meters above sea level, is one of the tallest
mountains in Telangana. It is located 47 km from Hyderabad and is a key attraction in
the district.

For a long period, the Qutub Shahi

dynasty controlled the fort. When Golconda fell to the Mughals in 1687, they also took
Bhuvanagiri Fort. The fort was won back in 1708 by Sarvai Pandu, a soldier from a humble
family in what is now the Kalu Geetha area of Telangana. Orugallu (modern Warangal) was
his first conquest, but he held Bhuvanagiri in higher regard, using the fort as a base to go
after British colonialists. Historians believe that Sarvai Pandu hid fantastic wealth inside the
fort. They also believe that the fort’s deep caves, hidden pathways, and lapidary
underground tunnels have never been discovered.

Scholars believe that the fort was constructed by Mughal Prince Vikramaditya of the 6th
Triangular Dynasty, who called it Bhuvanagiri Fort. The Kakatiya dynasty, which ruled for
150 years, is thought to have introduced most of the architectural features seen in the fort
today. The fort is strategically set on the hill, which has an 18-acre fortified base. It is part of
the Ananthagiri Hills, which belong to the Balaghat Hill Range.

Within the fort’s confines, one comes across military barracks, granaries, and stables for
horses. Concealed beneath the Rajaprasadas (royal palaces) are mysterious underground
tunnels, their pathways unknown. The fort also boasts stone sculptures, floral motifs, and
Chalukyan-style carvings. Inside the fort, there is a temple for Shiva, who is worshipped
alongside a black Nandi statue. Someshwara and Bamadevara are worshipped at their
shrines inside the fort.

MULUGU
Bogatha Waterfall – The Niagara of Telangana

The Bogatha Waterfall is situated 120

km from Bhadrachalam and 329 km from Hyderabad. It is often called the “Niagara of
Telangana” and is renowned as the second-largest waterfall in the state. The falls are set
against a picturesque backdrop of lush, green, rocky terrain that creates an awe-inspiring
scene. Because there is no road leading directly to the site, visitors must hike for a short
distance to reach the falls, making it a good destination for trekking and adventure
enthusiasts. The construction of the Eturnagaram Bridge on National Highway 202 has
significantly reduced travel times to this remote waterfall, making it more accessible than in
years past.

Laknavaram Lake
 70 km away from Warangal, in
Govindaraopet Mandal, lies the pristine and picturesque Laknavaram Lake, a water body
that is ensconced in forested hills. This spectacular water body was discovered and
expanded in the 13th century A.D. by the Kakatiya dynasty, serving as a crucial irrigation
source and part of their watershed command. The lake achieved its current size only after
three narrow valleys were dammed in the ways that still serve today. Nature provided the
Kakatiya engineers with necessary topographic advantages: the valleys and hills act as
completely natural dam walls. Visitors to the lake nowadays can find a number of
attractions, including some mini-islands that are best reached by the suspension bridge that
is a lake visit in itself.

Hemachala Lakshmi Narasimha Swamy Temple

Ninety kilometers from Bhadrachalam and 130 km from Warangal, this ancient temple sits
deep in the forest, adding to its mystical allure. The main deity, or Moolavirat, of Sri Lakshmi
Narasimha Swamy is an astonishing 10 feet tall, with a belly that is soft to the touch, and
might make one wonder whether anyone else but God could pull off such a prank. But it
gets better. The temple’s flagstaff is 60 feet high, which ought to make it plain for all and
sundry that this is one impressive place. Ugra Anjaneya Swamy is said to be the rock-
formed insignia of this temple, the first of its kind in South India, believed to date back to the
Ramayana and to have His name because He is FIERCE (Ugra). Añjal (hands folded in
prayer) is what makes this image of Anjaneya so special. And the water near the temple
doesn’t just flow—it gushes out, creating a natural swimming pool that looks like someone
dropped the Spanish Influenza during some reconstruction of the Grand Hotel.

Medaram Jathara – The Largest Tribal Festival in India

 The largest tribal festival in India,
Medaram Jathara, also known as Sammakka Saralamma Jathara, takes place in Medaram,
Tadvai Mandal, in the Mulugu district. Millions of people gather there to honor the ancient
tribal goddesses Sammakka and Saralamma—two women who fought an oppressive ruler
to protect their people. Over 10 million people attended the festival in 2012, and it has been
estimated that this recent figure could be closer to 20 million. The festival occurs biennially
during the month of February and has a unique format that connects the participants to
nature through the event’s deep association with the Eturnagaram Wildlife Sanctuary and
Dandakaranya forest belt. This event is a remarkable celebration where the local tribal
community and millions of its friends pay homage to the goddesses in a rich explosion of
allegorical stories, songs, dance, and drumming.

Jampanna Vagu – A Tributary with a Story of Sacrifice

The Godavari River has tributaries. One of them is Jampanna Vagu, which is tied closely to
tribal folklore. A story is told about a man named Jampanna, who was the son of a goddess
called Sammakka. He was a kind of local hero, and he died while fighting the Kakatiya
rulers. The people say that when Jampanna fell in battle, the water in the stream ran red
with the blood of this son of a goddess. Devotees of the Medaram goddess come to the
stream on pilgrimage. A bridge has taken the place of the former wooden pathway that led
to the stream. Nevertheless, the stream remains a sacred spot where people go to honor
the gods and bid a good life to the spirits of their ancestors.

Ramappa Temple – A UNESCO World Heritage Site

 The Palampet Ramappa Temple
represents some of the finest Kakatiya architecture. Built in the 13th century A.D. under the
reign of the Kakatiya King Ganapati Deva, this temple was constructed with the most
refined materials and is dedicated to the worship of Lord Shiva. No place is it more evident
than here that the Kakatiyas were not just great conquerors but also remarkable patrons of
Shiva and of temple architecture. What makes the temple so visually stunning are the
multitude of intricately carved stone pillars and above all, the profusion of almost life-sized
sculptures both inside and outside the temple, many of which are probably meant to
represent the Shiva’s celestial retinue of Ganas.

KHAMMAM
Jamalapuram

Jamalapuram Venkateswara Swamy

Temple, situated 85 kilometers from Khammam town and Vijayawada, is a very old
pilgrimage site dedicated to Lord Venkateswara Swamy. The temple claims to be over 1000
years old and is alternatively known as “Swayambhoo” and “Swayam Vyakta,” terms
meaning “self-manifested.” Often referred to as “Telangana Chinna Tirupati,” the temple
closely resembles the more famous Tirumala temple. If one were to visit on a Saturday, one
should anticipate a substantial gathering of devotees, as that day tends to fulfill the temple’s
potential for wish-making and miraculous occurrences and is believed to bring prosperity to
all who worship there.

Kallur

Fifty kilometers from Khammam, Kallur is home to two important temples. One is the Lord
Venu Gopala Swami Temple, which is about 400 years old and was built by Queen
Rudrama Devi. This temple is dedicated to Lord Krishna. Another important temple in Kallur
is the Lord Shiva Temple, which was built by Kakatiya King Prataparudra. This temple
features five lingas and a massive water tank that is a major draw for devotees across
Telangana, especially during the festival season.

Khammam Fort

Constructed in 950 AD by Kakatiya rulers, the grand Khammam Fort overlooks the very
heart of Khammam town, looking quite at home in its hilltop setting. This fort has seen many
historical figures pass through its archways since that time. Following the Kakatiyas, it was
the Qutub Shahi sultans who made it their own. After that, the fort came under the control of
the Asaf Jahi dynasty (Nizams) in the 17th century. Although constructed of granite, it is not
a mere pile of stone. The Kakatiya, Qutub Shahi, and Asaf Jahi influences visible in the
Khammam Fort make it a historically and architecturally significant landmark in Telangana.

Kusumanchi

Situated 20 kilometers from Khammam, Kusumanchi is renowned for an ancient Shiva

temple that dates back to the Kakatiya period. This temple features one of the largest
Sivalingams in the state of Telangana. It draws devotees as well as architecture
enthusiasts; both types of visitors are especially abundant during the Maha Sivaratri festival.
The temple is an impressive example of the Kakatiya dynasty’s elaborate stonework; the
size of the Sivalingam is in keeping with the “larger than life” ethos that characterizes many
Kakatiya temples.

Nelakondapalli

Located 21 km from Khammam, Nelakondapalli is a

historical and archaeological site going back to the 3rd and 4th centuries CE. The site is
enclosed by a mud fort almost 100 acres in circumference. According to excavators from
the Archaeological Survey of India, who carried out a series of digs from 1990 to 1997, the
site has produced: Brick structures that appear to be monastic; a Great Stupa with relics; a
variety of figurines, both adorned and plain; and other, more commonplace, artifacts; and a
bronze image of the Buddha. Local legends have it that Nelakondapalli is associated with
the Mahabharata and the legend that the Pandavas spent their incognito exile working
under the warrior king Virata, of Viratanagaram,

Peddapalli
Dhulikatta

The Buddhist monastic complex at

Vadkapur and Dhulikatta villages located on the right and left banks of Hussaini vagu lies at
a distance of 30 krn from Karimnagar. The excavations brought to light a Buddhist Stupa,
fortification walls etc. One of labels inscribed in Brahmi over a slab in this Stupa is
Palaeographically datable to 2nd century B.C. The Stupa belonged to the Hinayana sect of
Buddhism in which the anthropomorphic representation of Buddha was taboo. Here Buddha
is showed in symbols such as his Chatra, Padukas, throne with Swastika, Pillar of fire etc.
The Stupa consists of lower pradakshana patha, circular drum with ayaka platforms on four
cardinal directions i.e. on east, west, north and south and a dome. These ayaka platforms
project from the main drum. This Stupa was beautified with carved lime stone slabs during
the early Satavahna period and this embellishment is contemporary to the Barhut Stupa
dated to the early Sunga period. Among the lime stone slabs Naga Muchilinda (a snake
guarding the Buddha) is prominent.

Ramagiri

A fort on Ramagiri hillocks is located near

Begumpet village in Kamanpur mandal near the PWD road leading to Manthani. This
famous fort built in stone with several bastions is spread over a very large area of several
kilometers. The Ramagiri hill with its vast area is known for its beautiful natural surroundings
with rare species of plants and several kinds of medicinal roots. The fort played an
important role from the early times to the period of AsafJahis.
The fort was under the control of Gundaraja of Manthani and Edaraja of Ramagundam.
They were defeated by the Kakati Prola II and the entire area of Polavasa, Manthani and
Ramagundam were under the control of Kakatiyas. After the fall of Kakatiyas, Musunuri
Kapayanayaka occupied Orugallu and appointed Muppabhupala as the ruler of Sabbinadu
with his capital at Ramagiri during 14th Century A.D. The Bahamani Sultan Ahmed Shah I
(1422-1436 A.D.) invaded Telangana region in 1433 A.D. and occupied the Ramagiri fort.
After Qutb Shahis of Golconda dynasty, the fort was under the control of Mughals and
finally Asaf Jahis and their Deshmukhs.

Sabitham Water fall

The waterfall in Sabitham village in

Peddapalli is drawing hundreds of people everyday
Located in a thick forest and surrounded by hillocks, the waterfall in the Sabhitam village in
Peddapalli mandal is drawing huge crowds this monsoon season, but crying for attention
from the district [Link] small waterfall in this tiny village located about 4-15 km
from the district headquarters on the Peddapalli-Manthani road attracts lot of visitors from
July to November when the rains lash the region. The overflowing water from the
Gattusingaram hillocks turns into waterfall at the Gauri Gundala, as the locals call it.

Rajanna Siricilla District

Vemulawada
 Vemulawada is home to one of the famous
temples devoted to Lord Shiva in the state of Telangana. Popularly called as Dakshina Kasi,
the devotees at this temple worship the presiding deity,Sri Raja Rajeshwara Swamy. The
temple complex is also home to Sri Raja Rajeshwari Devi temple and also a holy idol of Sri
Laxmi Sahitha Sidhi [Link] main presiding deity here is also fondly called as
Rajanna. The temple is thronged by thousands of devotees during festivals especially
Shivarathri and other auspicious [Link] cut inscriptions found in and around
Vemulawada Temple establish the historical importance of this place which was the capital
of the Vemulawada Chalukyas ,from 750 AD to 973AD .

Tradition associate with this place with famous Telugu poet “Bheemakavi” but there is more
definite proof of the famous Kannada poet “Pampa” living here as the court poet of
Arikesari-II and dedicated his “Kannada Bharatha” to his royal patronage

Jogulamba Gadwal District

Alampur

A sleepy town on the banks of the

Tungabhadra River, in the state of Telangana, Alampur is reckoned as the western gateway
to Srisailam. There, some spectacular temples and the ruins of ancient temples make it one
of the must-visit places for those interested in Badami Chalukyan architecture, the style
typical of the region during the period from 540 to 750 CE. Alampur and its temples are
considered by many to be a definite detour away from the mainstream pilgrimage circuit.
The principal deities at the Jogulamba Temple in Alampur are Jogulamba and
Balabrahmeshwara. Of significance is that the shrines there and the sculpture of Jogulamba
might be one of the few places where the appearance of the goddess in her fierce form can
be seen.

A prevalent legend relates that there was a great saint named Rasa Siddha in the 6th
century, who had the power to change base metals into gold. He was thought to be close to
a king named Pulakesi II, who was part of the Chalukya dynasty and who was a big
supporter of the construction of temples. Those temples, according to this legend, bear
names that allude both to the nine forms of Siva and to the nine medicinal herbs that saint
Rasa Siddha, who had special knowledge of alchemy, is said to have used. There is a
temple in honor of all nine forms, and this is why some scholars pay attention to the Swarga
Brahma, Padma Brahma, etc.

The well-known temple is a testimony to Chalukya Art and Culture. The Tungabhadra and
Krishna rivers are in a confluence near Alampur, and hence it is also known as Dakshina
Kailasam. Today’s Alampur is said to have been the site where Brahma performed a great
penance for thousands of years to please Lord Siva, who rewarded him with the powers of
creation. Hence, the deity is also called Brahmeswara, while the goddess is referred to as
Yogini or Jogulamba, a synonym for mother Parvathi.

Gadwal

Gadwal is a city and the district

Headquarter of Jogulamba Gadwal district in the Indian state of [Link] is located 188
km (117 mi) from the state capital of Hyderabad and is a state assembly constituency.
Gadwal historically served as the capital of Gadwal Samsthanam, a vassal of the Nizam of
Hyderabad. Gadwal was previously part of the Raichur region of Hyderabad-Karnataka.

Nagarkurnool
Uma Maheshwaram:
 Uma Maheshwaram, also known as
Maheshwaram is a temple dedicated to Lord Shiva in Nagarkurnool dist of Telangana,
India. It is located in picturesque Nallamala forest ranges and situated 51.4 km away from
Nagarkurnool ,100 kilometers away from Hyderabad on the key Hyderabad-Srisailam
highway. Umamaheshwaram is also considered the northern gateway of Srisailam and as
one of the jyotirlingas. This place finds mention in many Vedic scriptures and it is believed
that a visit to Srisailam without visiting Umamaheshwaram is incomplete.

It is located atop a hill and covered by huge trees from all sides. The hill ranges shield the
temple including the 500-metre stretch to Papanasanam. Throughout the day there is hardly
any sunlight, which falls on this stretch, thereby maintaining the temperature below the
normal year round. It is also called Poor Man’s Ooty.

The Sri Uma Maheshwara Swamy Temple in Nagarkurnool consists of a Shivalinga, which
has two colours, which is white on one side and red on the other. There is a huge tank near
the temple. The history of Umamaheshwara Swamy temple dates back to 2nd century AD
and it was believed to have been built during the reign of Maurya Chandragupta.

The deity in this temple is believed to have spotted in naturally formed cave. The continuous
flow of water from the hillocks that falls on this beautiful temple, gives an impress as if
Goddess Ganga is bestowing her purity here.

Uma Maheshwara Swamy temple is located near Rangapur village, Achampet mandal in
Nagarkurnool district, in the picturesque Nallamala forest range. It is around 100 kilometers
away from Hyderabad on the Hyderabad-Srisailam highway.

Nalgonda District
The district of Nalgonda in Telangana is overflowing with important historical, religious, and
architectural sites. It contains not just ancient Buddhist relics but also temples of great
historic import and a fort with an impressive past that together make the district a prime
candidate for a tour around the next corner of the state.

Here are some places worth checking out in the Nalgonda district, accompanied by an
explanation of why they’re worth a visit.
 Nagarjuna Sagar Dam:

One of the significant hydroengineering projects in India is the Nagarjuna Sagar dam, built
on the Krishna River in the Nandikonda area.

 The world’s largest masonry dam, it soars to a height of 124 meters

 This dam is India’s largest dam made of stone.
 Under the leadership of Jawaharlal Nehru, construction started in 1955 and was finished
in 1967.
 Relics of the Buddha were uncovered during the construction, and they are now kept in
the Nagarjuna Konda Museum.
 The reservoir’s center holds an important component of the Island Museum known as
Nagarjuna Konda. There, the dam provides an opportunity for essential tourists and
history research around the site
Sri Chaya Someswara Temple

 The temple of Sri Chaya Someswara, in

Panagal (Paragallu), Nalgonda district, is a Kakatiya-era architectural masterpiece.
 Built by the Kanduri Chodas, local rulers under the Kakatiya dynasty.
 What the temple is renowned for is the extraordinary architectural phenomenon—a
shadow (Chaya) of a column, which consistently falls upon the Shivalinga, day and night,
with no readily apparent light source to account for it.
 This unique engineering anomaly has puzzled and fascinated both scholars and
devotees.
 Panagal is home to another remarkable temple that amplifies the religious significance of
the area: the Pachchala Someshwara Temple.

Devarakonda Fort

 The fort, built on seven hillocks, is a

grand hill fort demonstrating the fundamental brilliance of ancient Indian commanders and
their choice to use the hill forts as defensive structures.
 Built by the rulers of Recharla Padmanayak, the fort served as a stronghold against
enemy encroachments.
 The fort’s natural position, its tough landscape, and its structure make it a sought-after
place for historical and adventure tourism.
 The fort’s remnants provide a peek into the medieval period’s military construction,
showcasing that era’s engineering abilities.

Forts of Telangan
The several forts found in Telangana are powerful reminders of the region’s rich political
and cultural history. They were built centuries ago by different ruling dynasties that
governed the region, and they showcase the remarkable architecture, handy military
strategies, and strong religious sentiments that were hallmarks of each ruling power.
Whether built by the Kakatiyas, the Qutub Shahis, the Mughals, or the Asaf Jahis, the
indelible architectural marks that have been left on these structures are a testament to the
ruling dynasties’ strong interest in the monumental.

Bhongir Fort:
 Originally known as Tribhuvanagiri, Bhongir Fort was
built in the 10th century by the Chalukya ruler Tribhuvanamalla Vikramaditya VI. The fort is
perched atop a massive, monolithic rock at a height of 500 feet (150 m). It spans an area of
nearly 50 acres and features a moat, underground chambers, and a secret passage that is
believed to connect the fort to Golconda Fort, located about 50 km away. Bhongir Fort was
very important back in the day during the reign of Queen Rudramadevi and King
Prataparudra.

Devarakonda Fort

The Devarakonda Fort was a power hub

in the 13th and 14th centuries and remained so until 1482. Built by the Padma Nayaka
Veluma Rajas, the fort was turned into a cultural landmark by Maada Naidu after he
conquered it. Lords Rama and Shiva have temples within the fort. A unique stairway that
leads to Patala Ganga in Srisailam is also a part of the fort’s architecture. After Maada
Naidu, the fort and kingdom were under the control of his warrior son Pedha Vedagiri Naidu,
who ruled for 26 years and remained in power alongside strong structures.

Domakonda Fort
 Also known as “Gadi Domakonda” or “Killa
Domakonda,” this fort shelters a palatial mahal called “Addhala Meda” (Glass House). The
fort combines Mughal and Western architectural styles. Its ground floor features exquisitely
worked stucco, while the first floor has round pillars and a flat ceiling. The fort also houses a
Shiva temple built by the Kakatiya rulers. One hundred kilometers from Hyderabad,
Domakonda Fort is an important heritage site.

Elgandal Fort

Elgandal Fort, which occupies a picturesque hill overlooking the Manair River, has been
under the dominion of five major dynasties—the Kakatiyas, Bahmanis, Qutub Shahis,
Mughals, and Nizams. Even though the fort now stands in ruins, its main entrance gate and
the fort’s overall good site continue to draw tourists, who come to view the fort and gain
some small inkling of its past. So tuck that little tidbit in your hat for later: Elgandal Fort was
once under the jurisdiction of five major dynasties.

Gadwal Fort

Constructed in the 17th century under the directive

of Peda Soma Bhupaludu (Somanadri), the fort at Gadwal is famed for its formidable stone
walls and profound moats. Within its precincts lie the temples of Sri Chennakesava Swamy,
Sri Ramalayam, and Sri Venugopala Swamy. There is also a 32-foot-long cannon (artillery
piece, obviously) that was captured from the Nawab of Kurnool and is now on public display
at the fort. The fort, not very far from the town of Gadwal (16 kilometers to be precise) and
just adjacent to a major highway, is a significant cultural and historical site.
Golconda Fort

Golconda Fort, which the Kakatiyas built in 1143

AD as a fort of mud, was later turned into a massive fortress of granite that spanned 5 km in
circumference by the Bahamani Sultans and Qutub Shahis. The fort became the capital of
the Qutub Shahi dynasty in the 16th century and was famous for its diamond trade
(including the legendary Koh-i-Noor diamond). It has palaces, mosques, mounted cannons,
and secret tunnels. The Fateh Darwaza (Victory Gate) is an engineering marvel: “The
entrance to the Golconda Fort has a sound-effect type of construction, such that a hand
clap just inside the entrance will reverberate 1 kilometer away at the hilltop pavilion.”
Aurangzeb captured the fort in 1687 and left it in ruins. Today it is one of India’s celebrated
heritage sites.

Khammam Fort

Constructed by the Kakatiyas in 950 AD, Khammam Fort was expanded by the Velama
Rulers, Musunuri Nayaks, and Qutub Shahis. The fort is a unique blend of Hindu, Muslim,
and Kakatiya architecture and an important landmark in the region, located atop its
namesake hill.

Medak Fort

Constructed 800 years ago by the Kakatiyas,

Medak Fort underwent renovations by the Qutub Shahis. The fort sprawls over 100 acres,
rises to a height of 90 meters, and boasts the emblem of the Vijayanagara Empire, the
Ganda Bherunda, on its third gate. Inside the fort, one can find a barrack, a lake, and a
storehouse, which makes it one of Medak’s most intriguing historical attractions.
Nagnur Fort

The fort in Nagnur, built under the Kakatiya

dynasty, was a significant political and religious center. It contains an array of temples—
Vaishnava, Shiva, Trikuta, and Ramalingala Gudi—that date back to the 12th and 13th
centuries. The Kalyana and Kakatiya periods are well represented at the site in terms of
significant ruins. This is an important archaeological site.

Warangal Fort

Built in the 12th century by Prola Raja of the Kakatiya dynasty, Warangal Fort remains one
of the most iconic heritage sites of Telangana. The rulers of the Kakatiya dynasty (who were
fond of architecture) built several architectural wonders in and around Warangal during their
long reign (from the 12th to the 14th centuries) and left behind an amazing legacy. Among
the wonders constructed by the Kakatiyas are:

1. Swayambhu Temple (AWADHANA)

2. Kakatiya Toranas (massive stone gateways)

3. Warangal Fort itself (enlarged in the 13th century by King Ganapati Deva)

Festivals of Telangana
Bathukamma Festival
Bathukamma: The Floral Festival of Telangana

Telangana boasts a wealth of traditions, culture, and spirituality. Of all its festivals,
Bathukamma is the most vibrant and unique way of displaying devotion to the country’s
Mother Goddess, Gauri (Parvati). The festival is centered around a celebration of nature
that gives women the opportunity to come together in a display of riverbank reverence to
imagine and fashion a Bathukamma (Mother Goddess) with flora (water.) As Telangana’s
state festival, declared in 2014, Bathukamma has become an identity marker, a rallying
point for communities throughout the state’s far-flung districts to come together and joyously
commune in holy devotion. In the Festival of Bathukamma, Telangana offers the world a
glimpse of its vibrant and unique way of life. (Ken Moore; S. Ramakrishna)

Bathukamma is the vibrant identity marker of Telangana, a way for communities to come
together and commune in holy devotion. The following article explores the history of
Bathukamma, the preparations for it, and the way it has become a holy festival for
communities across Telangana.

A Festival of Colors, Flowers, and Togetherness

Bathukamma is celebrated only in Telangana and is often called the festival of life. It starts
on Bhadrapada Amavasya (New Moon Day). For nine days, it lasts until Saddula
Bathukamma (Durga Ashtami). This time period marks the beginning of autumn. The fields
of Telangana are reminiscent with colorful blooming flowers. To that end, it’s the absolutely
ideal time to pay nature any number of honors.

One of the most delightful customs of this festival is that women celebrate it in the warmth
of their maternal homes. This return home not only permits women to revel in the comforts
of their childhood abodes, but also engenders among mothers, daughters, and sisters a
sense of solidarity and togetherness that is, quite frankly, impossible to eschew. It is a time
of joy, laughter, and shared memories—all but mandatory among those revering this
festival.

The Rituals of Bathukamma

Women create a gorgeous floral arrangement that lies at the heart of Bathukamma. They
carefully collect flowers such as Thangedu (Tanners Cassia), Gunugu (Celosia), Marigold,
Gaddi Poolu (Amaranth), Lotus, and Chrysanthemum. And they fashion the flowers into a
cone shape. When the vision of this floral arrangement first appears, it is likely that a
remembered image of Bathukamma gives way to the sight of Gouramma, a doll fashioned
of turmeric and served as an offering to the divine feminine.

When the sun goes down, circles of women can be found around the glowing Bathukamma.
Enveloped in the flickering light of the hovering Bathukamma, the women sing traditional
folk songs while clapping in rhythm and dancing in joyous harmony. The songs tell tales of
love and devotion, and the fluttering Bathukamma seems to be telling the stories in rhythmic
time with the heartbeat of the gathered crowd. There’s no mistaking it. This is a space
where life and womanhood are being celebrated. And it’s happening not just today, not just
this week, but across the space and time of the festival.

At the close of the day, the Bathukamma is brought to a nearby body of water and
immersed with reverence. A symbolic gesture, it is one of thanking nature and asking for
her blessings for prosperity and well-being.

The Nine Days of Bathukamma:

The names and special food offerings (Naivedyam) for each day of Bathukamma, a festival
celebrated in Telangana, India, tell you all you need to know about the vibrant and
wholesome preparations that make up this unique festival. Completing a daily ritual—which
is a must for women during Bathukamma—calls for singing, dancing, and performing puja
(worship).

Engili Pula Bathukamma – Pray with sesame seeds and coarse rice. Atukula Bathukamma
– Boiled lentils, flattened rice, and jaggery. Muddapappu Bathukamma – Mashed dal, milk,
and jaggery. Nanabiyyam Bathukamma – Wet rice, milk, and jaggery. Atla Bathukamma –
On the day of Atlu (pancakes) or dosa. Aligina Bathukamma – No Bathukamma today.
Vepakayala Bathukamma – Rice flour shaped like Neem tree fruits. Vennamuddala
Bathukamma – Sesame seeds, ghee, and jaggery. Saddula Bathukamma – The grand
finale with Sattu pindi (roasted flour) offered to the goddess.

On the final day, Saddula Bathukamma, a special sweet dish called Maleeda (a mix of
crumbled roti and jaggery) is prepared and offered to the goddess before being shared
among all participants.

More Than Just a Festival

Bathukamma is linked closely with the feminine form of energy and the worship of Goddess
Parvati. It is thought that performing the act of Bathukamma bestows blessings upon
women, grants them marital bliss with their husbands, protects the husbands from all kinds
of harm, and ensures the prosperity of the family.

The festival holds some moving practices, one of which is when women take paste made
from turmeric and apply it from the Gouramma idol to the Mangala Sutra. This act is a
prayer for long life and good health for their husbands—making the festival about far more
than the decorative turmeric and colored rice.

The Official Recognition of Bathukamma

The Telangana government declared Bathukamma a state festival on June 16, 2014,
recognizing its significance in the state’s cultural heritage. Since then, the festival has
garnered international attention and acclaim, with the various Telangana communities
around the world celebrating Bathukamma.

Bandaru Sujatha Shekar, an eminent research scholar, has made an extensive study of
Bathukamma folksongs and traditions. The pensiveness in fresh articulation by Smt. S.
Shekar makes the book “Telangana Bathukamma: Pauranika, Samajika, Samskrutika
Basha Parishilana” very readable and forms the basis of this review.
 Boddemma
Boddemma: The Festival for Unmarried Girls

Boddemma is a festival of a traditional kind in

Telangana, mainly celebrated by young girls. The term “Bodde” directly translates to “small
girl,” and therefore, this festivity is dedicated to the very essence of growing up female in
Telangana, much like how Bathukamma is a festival that embodies motherhood. It is
observed in the month of Bhadrapada, beginning on Bahula Panchami and culminating on
Mahalaya Amavasya, for a total of nine days.

A festival starts with the preparation of a gopuram using mud, placed on a small table. The
gopuram is beautifully decorated with Tangedu and Katla flowers, which are commonly
used in Telangana’s floral festivals. A Kalasham filled with rice is prepared, adorned with a
new blouse piece, and placed with a Gouramma idol made of turmeric on top.

The nine-day festival brings together every child in a family or neighborhood. Each evening,
children and their families gather around the Boddemma structure, forming a circle as they
sing traditional folk songs. They revolve around this makeshift alter, as they would in a
wedding procession, while joyfully assembling the Boddemma, a figure of a bride-to-be.
Offered as Naivedyam (sacred food offering) are dal (lentils) and jaggery. On the ninth and
final day of the festival, a special sweet dish is prepared using the rice from the Kalasham
(a vessel filled with rice, a symbol of abundance). This dish is shared among family
members and friends. It is more than a meal; it is the final rite of the Boddamma festival.

Bonalu
Bonalu: The Grand Festival of Goddess Mahakali
Bonalu is a major Hindu festival celebrated in the Indian state of Telangana, especially in
the capital city of Hyderabad and its twin city Secunderabad. It is dedicated to the worship
of Goddess Mahakali, and it has been observed as an annual tradition that dates back over
a century. The festival is normally held in July or August, coinciding with the lunar month of
Ashada. Devotees engage in a series of rituals to offer prayers and express their thanks to
the Goddess for making their wishes come true.

Women prepare a special meal during Bonalu. It consists of rice, milk, and jaggery, cooked
in a new earthen or brass pot. The pot is decorated with neem leaves, turmeric, and
vermilion, and a lit lamp is placed on top. Women carry these pots on their heads in a grand
procession to the temple, where they offer Bonam, along with bangles and sarees, to the
Mother Goddess. The festival also entails the worship of multiple forms of Kali, including
Mysamma, Pochamma, Yellamma, Dokkalamma, Pedamma, Poleramma, Ankalamma,
Maremma, and Nookalamma.

The Origin of Bonalu

The auspicious festival of Bonalu is celebrated in Telangana, especially in the twin cities of
Hyderabad and Secunderabad. It is a festival dedicated to the worship of Goddess
Mahakali, who is believed to be the presiding deity of the Jagadamba Shakti Peethams
(Shakti shrines) throughout the world. The festival is celebrated in honor of the presiding
deity of the Mahakali Temple in Secunderabad. Devotees believe that offering Bonalu
during the month of Ashad (July-August) to the goddess will bring them good fortune.
Celebrating Bonalu is a way for the local populace to both exorcise evil spirits and seek
blessings from the goddess for prospective good fortune. The origins of the festival remain
somewhat murky.

The Rituals of Bonalu

 The festival of Bonalu is celebrated
throughout the city of Hyderabad over three consecutive Sundays. These street festivities
commence at the Golconda Fort on the first Sunday of Ashadam; at the Ujjaini Mahakali
Temple in Secunderabad and the Balkampet Yellamma Temple on the second Sunday; and
at the Pochamma and Katta Maisamma Temple near Chilkalguda and the Matheshwari
Temple at Lal Darwaza in Old City, Hyderabad, on the third Sunday. Also, the Bonalu
festival is carried out at the Akkanna Madanna Temple in Haribowli and at the
Muthyalamma Temple in Shah Ali Banda.

Ladies wear traditional sarees and adorn themselves with jewelry, while young girls wear
half-sarees, the very essence of traditional and graceful femininity. While in procession,
some of the ladies go into a trance, dancing and balancing pots on their heads, to the beat
of the drums. They are believed to be possessed by the Goddess, and water is sprinkled on
their feet to soothe the spirit whose possession can make a person a bit too aggressive.
And as devotees of the fair lady make their way through the streets, they offer up Thottelu,
small, colorful structures made of paper and mounted on sticks, as gifts to the Goddess.

Pothuraju: The Protector of Bonalu

A distinctive aspect of celebrating Bonalu is

the presence of Pothuraju, the divine brother of the Mother Goddess. He is portrayed by a
half-naked, muscular man who wears a tight red dhoti, has anklets that jingle like
tambourines, and a torso that is painted with turmeric. The man who plays Pothuraju is
hardly a silent figure; he leads the procession with maximum energy and enthusiasm, his
power dance almost drowning out the sounds of the drums that accompany the Palaharam
Bandi.

The Feast and Family Celebrations

Bonalu is a festival that contains not just delightful religious offerings but also grand family
feasts. The special meal offered to the Goddess is shared among family members and
guests, and it’s not at all unusual for the family to be hosting several different kinds of
parties for the occasion. Bonalu is a big event, and part of what makes it so delightful is the
huge variety of foods served.

Rangam:

Bonalu’s ritual of Rangam performed the

morning after the festival is absolutely spellbinding. A woman invokes the spirit of Goddess
Mahakali and enters a trance, predicting the events of the upcoming year. This is what
happens. Devotees come and gather around to listen. She stands before the crowd, her
body shivering, undulating in a serpent-like fashion, as the goddess takes over her mind.
Then, the writhing woman gives out the predictions. She prophesies about the fortune of the
devotees in his or her near future, and, in her2511 grandmotherly way, she says that these
prophecies will hold not only for the individuals who have consulted the goddess, but also
for the community at large. She foretells what will happen in the areas of agriculture and
husbandry, the weather, and more terminally, what will happen to the health and well-being
of the community.

Ghatam: The Sacred Procession

The Ghatam is a copper pot shaped in the form of the Mother Goddess and carried by a
priest in traditional dress. For the length of the festival, the priest leads a procession with
the Ghatam, accompanied by drums and the singing of devotees. The Akkanna Madanna
Temple in Haribowli is known for leading the grand Ghatam procession. The Ghatam is
placed on an elephant and accompanied by horses, signifying the royal honor given to the
Goddess. On the final day, the Ghatam is immersed in a river, at Nayapul, marking the
conclusion of the Bonalu festival.

Ugadi
The word Ugadi literally means a ‘new era’. Ugadi is the also one among the renowned
telugu festivals better known as the Telugu New Year day which begins in the month of The
Chaitra (April or May) which heralds joy, peace and prosperity. The people in the region
celebrate this day with enthusiasm and the celebrations for the festival begins weeks prior
to the festival. Ugadi is also an occasion for cultural activities, Poets join together and recite
poems in Kavisammelans. The celebrations for the festival begins weeks before the
festival. On the festival day, people decorate their house entrances with mango leaves to
please their beloved deities. ‘Ugadi Pachadi’ is a famous dish that is associated with the
festival. The delicacy contains six types of ingredients to signify the six different flavours in
[Link] Pachadi is a special dish made on this day, which symbolizes the essence of
life. Here are the ingredients used to make this dish and what it symbolizes – Jaggery
(sweet) – happiness Salt (salty) – interest in life Tamarind (sour) – challenges Neem flowers
(bitter) – difficulties in life Raw mango (tangy) – surprises and new challenges Chilli powder
(spicy) – angry moments in one’s lifeThe dish is significant as it has all the tastes of life It
teaches that life is a mixture of all the emotions Each and every ritual followed on this day
has its own significance Hanging of mango leaves and placing a kalash near the door or the
calling of the priest to make the yearly forecast are all part of Ugadi significance and
symbolism.

Tribal Festivals in Telangana

Teej Festival

The Teej Festival is a major event in the

Banjara (Lambada) calendar. It is a pre-harvest festival that precedes the sowing of seeds
in the month of Shravan. (The festival may also be known as the Teej festival and could be
connected to the Teej festival celebrated in several northern Indian states. This needs
verification.)
In the Teej festival, the communities place seeds of wheat into woven baskets and worship
them for nine days until they sprout. On the ninth day, the seedlings are immersed in water,
marking the climax of the festival. A preparation of rice, jaggery, and ghee is offered to the
god called Sevabhayya, and prayers are made by the women during the festival in hopes of
ensuring future blessings. The Teej festival is an event largely for unmarried women and
makes provisions for the fasting women to omit certain key ingredients from dishes.

Sheetla (Sithla) Bhavani Festival:

At the start of the rainy season, lambadas celebrate this festival by installing seven stones
under a neem tree, each representing one of the seven forms of the Bhavani Goddess.
Bonam, made with green and Bengal grams, is offered up, and then a goat is sacrificed. A
website detail hints at one of the custom’s unique aspects: “Edla Datudu” (whatever that
may be) apparently involves oxen crossing the site.

Sri Sri Sri Sevalal Maharaj Jayanthi

This festival, which takes place on February

15th, celebrates Sri Sevalal Maharaj, a Banjara spiritual leader known for his efforts in
reducing the incidence of superstitions as well as the consumption of that substance
regarded by many (including some in the festival’s religious community) as a health
hazard. On this day, a special offering known as “Bhog Bandar” is made and eaten among
those who regard it as a way to commune with the holy man. What is so special about this
particular dish? It is made using lawfully unclean cow ghee, which some might argue is
ritually impure; it is also made using jaggery, which is much more pure than white sugar.

Nishani Goddess Festival

Commemorated in Ugadi during Chaitra Masam, the village priest gives a child a bow and
arrow to lead a hunting procession. An animal is hunted and offered to the Nishani
Goddess, who is invoked for protection and prosperity.

Pedda Devudu Festival

In the month of Vaishaka, the tribal communities hold a festival to pray for the prosperity of
their villages and to ensure that the rains will come in abundance. A part of the ritual
involves the sacrifice of a bird, which is known as Parigi Pitta. This bird has some sacred
qualities, and it is offered to a deity called Pedda Devudu.

Aki Pen Festival

The Gonds make their initial offerings of fruits, flowers, and vegetables to their Goddess Aki
Pen; while the Persa Pen Festival is dedicated to seeking protection and prosperity from
Persa Pen, their chief deity.

Rajul Munda Festival

Prior to cutting teak and plucking leaves, tribal folk perform rituals to invite divine blessings
for sustainable harvesting.

Masoba Festival

Masoba is considered the guardian deity of the borders of the village, revered to ward off
evil and protect the village from disasters.

Dhund Utsav

In the Khammam district, this tribal Holi ritual celebrates husband and wife. Wives defend
food from their husbands, who try to playfully steal it. When the food is stolen, wives
retaliate—reprimanding husbands with sticks and such speech that is not for the faint of
heart.

Muslim Festivals in Telangana

Muharram (Peerla Panduga)

The first month of the Islamic calendar is

Muharram. It is one of the four sacred months where fighting is forbidden. The term
“Muharram” comes from the Arabic word “Haram,” which means forbidden. For Shia
Muslims, the month carries special significance, highlighted by the observance of the period
from the first of Muharram to the tenth day of the month, known as “Youm-e-Ashura,” during
which Shia Muslims mourn the death of Imam Hussain and the martyrs who fell at
Karbala. The observance of this mourning period was stretched out not only in the
Golconda Kingdom but also throughout the Deccan. Events were held in mosques and
houses to remember and mourn the deaths of those who fell in the Battle of Karbala.
In Telangana, Muharram is observed by both Hindus and Muslims. Badeshahi Ashurkhana
in Hyderabad is a notable site for these observations and has a rich historical connection
with Muharram traditions. The last day of Muharram sees a grand procession carrying the
“Peerlu” (Alam relics) from Bibi Ka Alam to Chaderghat, with an elephant leading the
way. Shia Muslims express their grief during this time with Matam, or self-inflicted wounds.
Ashurkhanas, also called Iyambara, Barga, or Alava, are pilgrimage sites where Alams
(battle standards) are installed to pay honor to Imam Hussain’s sacrifice.

Ramadan (Ramzan)

The ninth month of the

Islamic calendar, Ramadan, is the most sacred time for Muslims. It is during this month that
they observe their holiest traditions, such as fasting from dawn until dusk, engaging in
intense levels of prayer, and giving to the poor and needy. The pre-dawn meal taken in
preparation for the long fast ahead is called “Sahar,” while the meal taken after sunset at
the end of the fast is known as “Iftar.” A unique dish prepared during Iftar in Hyderabad is
Haleem, a kind of porridge with meat, wheat, and spices. The 27th night of Ramadan is
called “Laylat-ul-Qadr (The Night of Power),” which signifies the night when the Holy Quran
was revealed to the Prophet Muhammad.

Zakat and Charity

Every Muslim must make an obligatory charitable donation that is in accordance with their
financial capacity. This type of charity is called Zakat. Another form of charity that is given to
the poor before Eid is called “Fitr” (Fitra). Unlike Zakat, which can be given at any time, Fitr
is given just before Eid so that the poor can also celebrate the holiday.

Bakrid (Eid-ul-Adha)
 Bakrid, also called Eid-ul-Zuha, honors the
sacrifice of Prophet Ibrahim, who was ready to sacrifice his son as a sign of obedience to
God. On this day, an animal is sacrificed in a ritual known as Qurbani (the offering
immolated in a way that worshippers believe will secure God’s blessings). This meat is not
just consumed in a family feast, which is customary for celebratory occasions; it is also
shared with friends and those in need.

Milad-un-Nabi

The birth anniversary of Prophet Muhammad is marked by Milad-un-Nabi, and it is

celebrated with religious assemblies, prayers, and sermons that highlight the life and
teachings of the Prophet.

Shab-e-Barat

The 14th of Shaban marks Shab-e-Barat. It is a night of deep reverence for the Muslim
community. On this night, they honor the graves of their loved ones. They pray (Fateha)
under the open sky. And the first Sura of the Holy Quran is recited in unison.

Sufism and the Role of Sufi Saints

Sufism is a spiritual side of Islam that put the most emphasis on loving devotion to Allah.
The doctrine called “Tawhid” (the oneness of Allah) was followed by Sufi saints. However,
they treated all religions equally, and for that reason, Sufism appeals to many people in the
world today. Moreover, because Sufi saints stayed away from politics, they became
respected figures. Sufis influenced blended cultures, particularly in places like Hyderabad.

Urs (Urus)

A Dargah is a shrine built over the tomb of a Sufi saint.

The death anniversary of a Sufi saint is observed as “Urs,” where devotees gather at the
shrine to seek blessings.

Jataras of Telangana
Sammakka Sarakka Jatara
Sammakka–Sarakka Jatara or Medaram Jatara
 1. Important Facts

 Location: Medaram village, Mulugu district (erstwhile Warangal), Telangana

 Deities: Tribal goddesses Sammakka (mother) and Sarakka / Saralamma (daughter) —
worshipped as bamboo sticks smeared with turmeric and vermilion.
 Community: Koya (Gond) tribe.
 Period of origin: Believed to date back to the 12th century CE (Kakatiya era).
 Festival cycle: Held biennially (once every two years) during Magha Sudha
Pournami (January – February).
 Medaram Jatara is the second-largest fair of India, after the Kumbh Mela, celebrated
by the second-largest Tribal Community of Telangana– the Koya tribe for four days.
2. Historic-Cultural Significance

 Anti-tax legend: Sammakka and Sarakka led an armed protest against Kakatiya
rulers who tried to extract heavy taxes from the Koya tribes. They became martyrs, and
the shrine commemorates their sacrifice.
 Scale: Often described as the largest tribal congregation in the world; attendance
crosses 10 million (1 crore+) devotees in four days.
 Offerings: Devotees present “Bangaram” (lumps of pure jaggery) equal to their body
weight, symbolising gold.
 Eco-spiritual practice: Deities are brought from the reserved forest only for the festival;
no permanent stone idol or sanctum exists.
 Associated sites:
o Chilukalagutta hill – starting point of Sammakka procession.
o Kanneboyina Palli – origin of Sarakka procession.
o Jampanna Vagu stream – ritual bath for devotees; named after Jampanna,
Sammakka’s warrior son.
 Link with epic literature: Medaram lies within the larger Dandakaranya zone, where
the Ramayana situates part of Rama’s exile.
 Nagoba Jaatara
Nagoba Jaatara: The Grand Tribal Festival of the Mesaram Clan
 Nagoba Jatara is a tribal festival held in the
little village of Keslapur in the Inderavelly Mandal of the Adilabad district in Telangana,
India. It is the country’s second-largest tribal carnival and is celebrated for almost 10
days by the Mesaram clan of the Gond tribes. Communities from across the states of
Maharashtra, Chhattisgarh, Odisha, Karnataka, Jharkhand, and Madhya Pradesh
participate in the festival, offering prayers and paying fine reverence to their highly
regarded deity, Nagoba. This festival quite literally electrifies this small village in the
Adilabad district of Telangana in India.

Nagoba Jatara Celebrations and Rituals

The festival opens with tribal priests conducting the sacred abhishekam to the Nagoba idol
at the temple in Keslapur. They use holy water that has been fetched from the Godavari
River, located 70 km away, in Jannaram Mandal. This ritual is very much like what the
priests do for a king when he is about to be crowned. This purification of the temple with
water from the Ganges (Ganga Jal, as it is called in Hindi) is allowed to happen only once in
a lifetime for an idol.

One of the most sacred rituals is the placement of the ‘Jhari’, a water container that is 1,400
years old, just before the commencement of the puja. It is a group of Gond and Pradhan
elders who fetch the holy water from Hastina Madugu, a revered spot on the Godavari
River. They are welcomed traditionally under an old banyan tree.

Bheting Ceremony: Introducing New Brides into the Clan

An important tradition of Nagoba Jatara is the Bheting ceremony, where newly married
Gond women are formally introduced into the clan. The Raj Gond Adivasis of Adilabad
follow this elaborate ritual to bring new daughters-in-law into their community. Those who
were married in the previous year must go through Bheting to meet the clan deities and
become eligible to enter the deity’s temple.

Dressed in white saris, the women are now called Bheti Koriad, marking their entry into the
clan. They offer naivedyam in bamboo baskets filled with freshly harvested food grains. The
bamboo symbolizes the strong relationship the Gonds have with nature, while the
naivedyam indicates their gratefulness for a bountiful harvest.

Cultural Festivities: Music, Dance, and Tribal Traditions

Nagoba Jatara comprises many cultural celebrations filled with over 15 types of tribal
dances.

One of the major highlights is the Gusadi Dance, performed by Gond tribal dancers, which
draws thousands of spectators.

Traditional tribal folk music is performed by pilgrims and priests at the entrance of the
Jangubai cave temple. The temple is located in the hilly forests of Kota-Parandoli, Kerameri
Revenue Mandal.

Festival women participate actively in the preparation of food and the grinding of grains,
taking on as well the traditional responsibility of providing lunch and dinner for all those
involved in the festival. This work is done communally, and is done with an eye not only to
flavor but also to making the food sit lightly in the stomachs of those who eat it so that they
can keep the spirit of the festival alive. There is work to be done, and it incurs energy. Light
is good.

Nagoba Puja: Worship of Persa Pen, The Great God

The great festival culminates with the Mahapuja of Nagoba, also known as Persa Pen,
which translates to Great God. This highly revered nighttime ritual marks the initiation of the
yearly tribal fair, where thousands of devotees gather to obtain blessings and protection
from their ancestral deity, Nagoba.

Nagoba Jatara is more than a religious gathering; it is an event that celebrates all that is
Gond. This wonderful celebration is not just about the few days of festivities around the god
Nagoba; it is also a reminder of the virtues of communal living that were extolled in ancient
times. These virtues are preserved in the Mammalapuram texts that are a little more than
5,000 years old (Keshyap 2014). As the Gond words for ‘festival’ (bhakqa in Gondi) and
‘dance’ (thunli in Gondi) remind us, dance is central to the lives of Gonds, and any true
celebration that honors Gond traditions will have lots of dance.

1. Gonds also revere their ancestors.

2. The tribal group (the word ‘tribe’ is an outdated description) consists of a little over a
million people, most of whom live in India.

3. The festival lasts for almost a week.

4. Rituals, well-stocked offerings to the god, vibrant dances, and music (some 40 different
types of musical instruments are used) are part of the festival.

Other imp Jataras of Telangana:

Gollagatha Jatara (Peddagattu Jatara)

Also known as Peddagattu Jatara or Durajpally

Jatara, this extraordinary festival occurs in the Durajpally village of Suryapet district, in
honor of Sri Lingamanthula Swamy, a local deity. It begins with the ceremonial arrival of
Devarapette, a divine box carrying thirty idols. This event is then followed by the
presentation of the idols to the devotees. Next, Yadavas from Khasimpet begin to decorate
a gold pot on the temple’s Gopuram. Meanwhile, our neighbors from Suryapet bring in the
grand procession the Makara Toranam.

A distinctive custom of this Jatara is the licking of prasadam like dogs, a sign of humility.
The festival is conducted once every two years for four days and culminates in the Kesaram
ritual. This is the second largest Jatara in Telangana, after the Sammakka-Sarakka Jatara.

Edupayala Jatara

At the Edupayala Vana Durga Bhavani Temple

in Medak district, where the Manjeera River splits into seven streams, Edupayala Jatara is
celebrated for three days during Mahashivaratri. It is also known as Garuda Ganda. This
temple is a water temple, and devotees take a holy bath in what is called Papala Madugu.
Papala Madugu is where the river closes to the temple is stuck with a rock, and that
becomes the source of water for this temple.

The Jatara is unique in its colorfulness and the variety of forms that it takes—
representatives from 18 different communities perform rituals in their respective traditions.
And then the big, final event is Rathotsavam (chariot procession). They take the idol of the
goddess out of the temple and parade it around in a chariot.
Kondagattu Jatara

Taking place at the Anjaneya Swamy Temple in

Jagtial district, this Jatara is chiefly momentous because of the temple’s distinctive idol,
which possesses Narasimha Swamy’s visage on one side, and Anjaneya Swamy’s on the
other. Worshippers partake in a 40-day devotion period either before or during the time of
the Jatara to maximize their chances of praying for the same. In addition to the unusual idol
and the strange cave formations, the temple’s site is characterized by the perilous plummet
of a nearby cliff, which cultivates the feeling that the temple is a hidden, sacred space.

Komaravelli Mallanna Jatara

This celebration honors Mallikarjuna Swamy

(Mallanna) and takes place in Komaravelli village, Siddipet district, Telangana. It
commences in the month of Magha and continues until the festival of Ugadi, with multiple
rituals conducted by the Oggu Pujaris. Devotees visiting this site perform prayers under the
auspices of the Gangireni tree and earnestly implore the resident deity at Volla Banda
(Vallubanda) for blessings. They believe that Lord Mahadeva appeared as Mallanna to wed
Balimedala Devi.

Kurumurthy Jatara

Kurumurthy Jatara, celebrated in Mahbubnagar district, is dedicated to Sri Venkateshwara

Swamy. The temple, known as Telangana Tirupati, stands on seven hills (Edukondalu). A
fascinating ritual involves the Madigas of Vaddeman village stitching Uddalu, which is
offered to the deity, and receiving blessings for the same. The power of the Uddalu may
extend even to the common man.

Manyamkonda Jatara
Commemorated in Manyamkonda, Mahbubnagar district, this annual festival venerates Sri
Venkateshwara Swamy, also referred to as Poor Man’s Tirupati or Palamoor Tirupati.
Unique features of this temple include an undug water tank and an unchiseled idol, as well
as daily pujas performed with Jammi tree leaves.

Koravi Jatara

This festival, celebrated in Koravi village, Mahbubabad district, is dedicated to Sri Veera
Bhadra Swamy. It happens to be the festival of Shivaratri, but the local community
celebrates it in a grand way, dedicating the festival south of the river Godavari to the local
deity Sri Veera Bhadra Swamy.

Bejjanki Jatara

Located in the Siddipet district, the Jatara is celebrated at the Laxmi Narayana [Link]
temple has been beautifully decorated for the Jatara with intricate carvings of not only the
characters from the Samudra Manthan but also other deities, including the forms of Shiva,
Krishna, and Vishnu seen in Rasa Nritya. The barely six-month-old temple has even more
decorations of this nature in the works.

Velala Jatara

The Mahashivaratri festival, which is observed in Velala, Mancherial district, is dedicated to

Gattu Mallanna. His temple stands on a hill not far from the flowing waters of the Godavari
River.

Inavolu Mallanna Jatara

This festival, celebrated in the Warangal Urban district, honors Mallikarjuna Swamy, who
was initially worshipped as Mailar. The festival commences with “Peddabandi,” which is a
ritual performed by the Marneni Clan.

Tulja Bhavani Jatara

Conducted in Nalgonda district during Navaratri, this Jatara draws the Lambadi tribes, with
the chief priest also being from the Lambadi community.

Nallakonda Jatara

This Jatara in Jagtial district is dedicated to Sri Narasimha Swamy. Legends say this hill
was the site where Sri Maha Vishnu, in the form of Narasimha, stepped after defeating
Hiranyakashyapa.

Ketaki Sangameshwara Swamy Jatara

The festival, which takes place from Magha Bahula Dashami to Phalguna Shudda Padyami,
is thought to heal skin ailments for those who immerse themselves in the Amrutha Gundam.
This temple, found in the Sangareddy district, contains deities of Brahma, Vishnu, and
Maheshwara.

Joginatha Jatara

This annual festival takes place in Jogipet, Sangareddy district, every March. It is celebrated
in honor of the local goddess, Jogamma.

Siddulagutta Jatara

In the Nizamabad district, at Armoor Mandal, this Jatara honors Siddalingeshwara Swamy
(Lord Shiva).

Maldakal Jatara

The festival is held in Maldakal, in the Jogulamba Gadwal district, to honor Venkateshwara
Swamy (Timmappa). This festival is also known as Timmappa Jatara.

Kothakonda Jatara

This festival takes place in the Bhimadevarapalli Mandal of the Warangal Urban district and
is dedicated to worshiping Kora Meesala Veera Bhadra Swamy. It is the tradition of the
mustache offering to this particular deity that has its roots in the Kakatiya period.

Saleshwaram Jatara

This five-day celebration at the Saleshwaram Shiva Temple in the Nallamala Forest, Nagar
Kurnool district, is also called Telangana’s Amarnath.

The festival is primarily conducted by the Chenchu tribe.

Rangapur Jatara

Taking place in the Nagar Kurnool district, this festival is centered in and around the Uma
Maheshwara Temple, located in the Nallamala forest.

Gangamma Jatara

This Ugadi festival is celebrated by the Masanapalli Yadavas in the Bikkamalla village of
Suryapet district. The festival is observed with the performing of lemur puja, a ritual where a
devotee in the role of a lemur prays to the idol of the deity for allowing the village to partake
in the good fortune of the upcoming year. After the puja, the villagers partake in the festival
leftovers.

[Link] the following Jataras with the Gods they are associated with: TGPSC
GROUP II (2024)
 Jatara God

A. Mannemkonda Jatara I. Lakshmi Narasimha Swamy

B. Bejjanki Jatara II. Lingamanthula Swamy

C. Peddagollagattu Jatara III. Mallikarjuna Swamy

D. Komuravelli Jatara IV. Venkateshwara Swamy

V. Ramalingeshwara Swamy

Choose the correct answer:

(1) A-III; B-II; C-IV; D-V

(2) A-V; B-I; C-III; D-IV
(3) A-IV; B-I; C-II; D-III
(4) A-IV; B-III; C-I; D-II

Answer: 3

Salar jung reforms

Administrative Reforms Under Salar
Jung-I
Kingdom’s Extent and Population
 Under Salar Jung-I, the Hyderabad State spanned 82,698 square miles. As noted in the
1881 census, there were 9,845,594 people in the state.

Administrative Structure

Village Administration

Each hamlet had particular officials accountable for various administrative and security
duties:

ADMINISTRATIVE LEVEL UNITS HEAD

Kingdom 1 Nizam

Subas 5 Sadar T

Districts 17 Talukd

Taluks Multiple Tahsild

Villages Multiple Patels/

 Patwari – Responsible for collecting land taxes and maintaining revenue accounts.
 Talari – Ensured safety and provided all other requisite services.
 Dhed – Aided in tasks associated with government and community affairs.
 Neri – Managed irrigation systems.
 Sedisindi – Guaranteed the security of nearly 50 homes in the village.
Council of Ministers (Sadar-ul-Mihams)
 Sadar-ul-Mihams was the name given to the reorganization that Salar Jung-I undertook in
the Council of Ministers. With key appointments, he made the following changes:

 Minister of Revenue – Mukarram-ud-daula Bahadur.

 The minister of law is Bashir-ud-daula Bahadur.
 Shamshir Jung Bahadur – Head of the Police Department.
 Shaheb Jung, Head of Public Works & Other Departments.
 Private secretary – Syed Hussain Bilgrami.
 Prime Minister controls the Department of Finance, Postal Services, and Military.

Revenue reforms
 In 1864, Revenue board was established
 In 1865, as part of Revenue reforms, Salar Jung introduced Zilabandi system
 The Diwani territory was divided into districts for the purpose of revenue and judicial
 administration called Zilabandi
 When the time of introduction of Zilabandi system Nizam of Hyderabad was Afzal-ud-
daula and British Resident : George Yule
 Salar Jung has divided the districts into 3 categories based on their annual income
 Primary category: Income > 12,00,000/-
 Secondary Category : upto 10,00,000/-
 Tertiary Category : upto 8,00,000/-
Land tax was of two types:

Battai System:

 The land tax was collected in the form of crop produce

 The officers who collects the land tax were known as Bilmuktadars
 These officers will be given this authority through auction
 Salar Jung abolished this Battai system and started to collect the tax in the form of money
Ryotwari System:

 Land tax is paid in currency form

 Salar Jung introduced this system during Afzal-ud-daula’s period. In this, farmers will
directly pay the tax to the Government
 In 1867, Revenue board was abolished, in that place central revenue board was created
known as sadar Mahake-i-Malgujari
 The officers of this department are known as Muhtamim and Ruknu.
 As part of revenue reforms, police department is separated from revenue department in
1867
 In 1875, Central Inam institute was established
 In 1875, land revenue survey and settle- ment department was established for
demarcation of boundaries and for surveying of lands
 During that period, the land is measured using 10 yards of chain.
 This was standard, it is known as Bigha or 6/6 chain.
 Bigha is important for land measurement. Even today it is used in Telangana

Financial Reforms under Salar Jung

Salar Jung I made major money moves to better the economic situation of Hyderabad. His
unelected reign saw consorted efforts toward combating graft, raising necessary cash for
operations, beefing up the out-of-date monetary system, and building an efficient tax
apparatus all to assure smoother payments to the treasury.

1. Replacement of Revenue Farmers with Paid Collectors (1855)

To reduce corruption and prompt tax collection, Salar Jung appointed paid Collectors in
districts to do the job of Talukdars—contracted revenue farmers—who had been removed
from the scene. This reform meant that the district administration no longer had to work
through revenue farmers, who were known for their corrupt practices. Instead, the district
administration had a more transparent and accountable revenue system.

2. Expansion of Credit Facilities and Debt Reduction

Credit facilities at reasonable interest rates were introduced by Salar Jung to reduce the
State’s enormous debts. He reclaimed and brought under government control, lands
mortgaged to the government, which consequently added greatly to the State’s revenue.
To standardize the currency and eliminate the private minting of coins, Salar Jung
introduced the state’s currency, the Hali Sicca, in 1857. He established a government mint
in Hyderabad and abolished all private mints, which allowed him to enforce control over the
state’s financial system and ensure that its coins were uniformly made and could
consequently be trusted.

3. Establishment of an Accountant General’s Office

A committed office of the Accountant General was set up to handle and uphold the
accounts of the state, ensuring a methodical registering of the incoming and outgoing funds.
This brought about improved financial clarity and responsibility in the business of
administering the state.

4. Nationalization of Land Under Tax Farmers

In the past, tax farmers controlled many kinds of lands, which caused revenue leakage and
inefficient collection. Salar Jung took back these lands and put them under direct
government control, which resulted in increased government revenue and stabilized land
taxation.

5. Introduction of the Ryotwari System for Tax Collection

Salar Jung erased the ancient practice of collecting taxes from whole villages, who had to
pay as they were then. Instead, he introduced the Bombay model of the Ryotwari system,
which was a direct tax system, where taxes were paid directly by the farmers (Ryots) who
worked the land.

This reform:
1. Eliminated the middlemen associated with the old revenue system.
2. Improved the revenue intake of the government, which was now collecting taxes directly.
3. Empowered the farmers, who now had rights of nearness to land, as the system was
operating in their favor.

6. Land Survey and Settlement Reforms

An establishment was set up to somewhat accurately measure lots of land that was in the
way of private possession. This was a necessary first step toward granting individual rights
to the would-be owners of such lots. When we talk of establishing rights to private lands in
the American way, we mean in a roughly equal manner and in a way that the law can
understand. That’s what surveying is for, and then all sorts of taxes can be established and
collected in a way that doesn’t raise too many hackles.

Impact of Financial Reforms

The economy of Hyderabad underwent a sea change and became transparent, efficient,
and remarkably stable. Salar Jung was the first to realize that revenue as well as the
income of the state could increase only if taxes were uniform and were also paid by
everyone. He introduced direct tax collections and he was also the first to introduce a
survey measure of land in the dominion—a kind of revenue that was long overdue.

Salar Jung I’s Reforms in Education

Sir Salar Jung I had a crucial role in the foundation of Western and modern education in the
Hyderabad State. He had a larger vision for education in Hyderabad and desired to create a
“Skilled Workforce” that would help him run an effective “Administration” in the state. He
tried to set up all sorts of institutions, paid attention to English education, and even wanted
technical expertise to be part of the educational reform.

Establishment of Educational Institutions

Numerous schools and colleges were established by Salar Jung to enhance not only
literacy but also technical know-how.
1. The Darul Uloom School (Oriental College) (1855) offered significant instruction in
modern languages and signified a shift towards modern education in the subcontinent.
[Link] High School and Engineering Colleges (1870): Offered general education and taught
the technical skills necessary to succeed in various fields.
[Link] School (1872): Among the very first contemporary educational institutions in
Hyderabad.
[Link]-e-Aliya (1873): Founded to provide education to the offspring of nobles.
[Link]-e-Aizza (1878): Established for the offspring of the royal family.

Higher Education & Professional Training

The vision of Salar Jung reached a lot farther and extended even to the training of
professionals and the higher education of individuals. This ultimately resulted in the
formation of:
Nizam College: Hyderabad College (later Nizam College) (1880):
Merged from Chaderghat English High School and School of Engineering.
Nizam College was re-established in 1887, with Aghoranath Chattopadhyaya as the first
principal.
Established in 1946, it was initially affiliated to the Madras University and later switched its
affiliation to the Osmania University in the year 1947.
Mahabubia College (1884): Began in Secunderabad, offering opportunities for higher
education.

Promotion of Girls’ Education

Women’s education was very much encouraged by Salar Jung, which was quite a
progressive step for that age.
Founded in 1881, the Gloria Girls High School is the first institution for girls in the city of
Hyderabad.
Islamia School (1882): Founded by Syed Hussain Bilgrami, it was the first school for girls of
the Muslim faith in all of India.

Support for Educational Institutions

Backing for Aligarh Institutions: Salar Jung provided the heartiest of financial helps to Sir
Syed Ahmed Khan in the matter of the foundations of educational establishments in Aligarh
—more, probably, than anyone else. And to point to a second instance:
Appointment of W.H. Wilkinson (1869): He was secretary of the education department and
introduced new methods of education that changed the curriculum and the way teachers
taught.

Administrative Reforms in Education

Ensuring Quality Education: Salar Jung appointed Muhtamims Talimat to manage the
education department, ensuring structured oversight and quality education.
Khangi’s Schools: Private schools in the Nizam period were known as Khangi’s, and they
significantly helped broaden the access to education.

MULKI MOVEMENT AND ITS

EMERGENCE
The struggle was for rights and job opportunities for local residents against those from
outside the region. The term “Mulki” refers to a local or native resident. “Gair Mulki”
designates the resident of somewhere else. The Mulki issue has its roots in the medieval
period. It has evolved into a full-fledged movement during the rule of the Asaf Jahis.

Historical Context of Mulki Issues

. m u 1. Bahmani Period (14th – 16th Century) The Bahmani Sultanate, which ruled the
Deccan after the fall of the Kakatiyas, saw the beginnings of conflict between two groups. 2.
Qutb Shahi Period (16th – 17th Century) The Qutb Shahi Sultanate, which for over a
century ruled in the Deccan region, was another major power in early Islamic expansion.
Sunnis from the Delhi Sultanate, especially from the Khilji and Tughlaq dynasties, settled in
the Deccan and became part of the Mulki.
The Aphakis, or those who hired Afaghana (those from Afghanistan) and Persian converts
to Islam as administrators, were Shias who had migrated from Iran, Iraq, Arabia, and
Turkey. Maps and globes in Mali prior to the 15th century had been created by Shias. The
Shia also had a superior knowledge of the Arabic language, which helped them outshine
their Sunni rivals in the Deccan and Shia rivals of the Sunnis in the Persian Gulf and
Subcontinent.
The Deccanies were becoming increasingly frustrated, as this bias towards the Aphakis had
passed onto the officials as well.

2. Qutb Shahi Period (16th – 17th Century) In the Qutb Shahi dynasty, the founder, Quli
Qutb Shah, was an Aphaki, but he was careful not to replicate the errors made by the
Bahmani rulers. His policies encompassed:
Putting Deccanies in government service so they could be administrators, to ensure
stability. Supporting local cultures (like that of the Telugu people), to keep local-and-outside
relationships peaceful. Choosing Telugu key officials (like Akkanna and Madanna), to make
sure that no local grievances (like the Mulki) arose during his rule. *Result:* A relatively
peaceful period in terms of both local employment policies and administrative
representation.

3. Period of Asaf Jahi (1724 – 1948) The Asaf Jahi dynasty, which the Nizam-ul-Mulk
established in 1724, revived Mulki concerns, which had been largely neglected before,
especially regarding key policymaking appointments. In this period, important developments
include:
The Nizam brought with him a band of loyal followers, appointing them as ministers and
administrators. These officials and their descendants settled in the Deccan but were still
regarded as Gair Mulkis (outsiders). The situation worsened during Afzal-ud-Daulah’s reign
(1857-1869), as Gair Mulkis occupied key positions, leading to resentment among native
Mulkis. This frustration, which ultimately gave rise to the Mulki Movements, would later
intensify under the last Nizam.

First Phase of Mulki and Non-Mulki

Conflict (1853-1883) in Asaf Jahi Period
Introduction

The Mulki-Non-Mulki conflict in Hyderabad became a major socio-political land issue during
the reign of the 5th Nizam, Afzal-ud-Daulah (1857-1869). It started coming to the fore when
Salar Jung-I was appointed Diwan in 1853. He initiated a series of administrative and
revenue reforms, which, however, intensified the conflict between natives/Mulkis and
immigrants/Non-Mulkis. This period became marked with a struggle over employment
opportunities, government positions, and administrative control between the locals and the
outsiders.

Causes of the Conflict

1. Administrative Reforms and Non-Mulkis

Although the Mulkis dominated the civil service, the inability of the Mulkis to modernize and
implement skill-based recruitment meant that the administrative reforms of the 1850s,
culminating in the 1861 Indian Councils Act, could not and did not benefit Mulkis.
Subsequently, the influx of non-Mulkis resulted in the erosion of Mulkis’ power within the
civil service.
I. Salar Jung’s reforms modernized Hyderabad’s administration, and attracted Kayasthas
and Khatris from North India, who sought emplyoment in various government offices.
B. Due to their proficiency in administration, professionals from the Madras Presidency who
spoke English were also recruited.
C. Following the Sepoy Revolt of 1857, the disintegration of the Mughal Empire resulted in
many North Indians moving to Hyderabad. They were drawn to the Deccan, and many of
them went to work in the administration or in various state-run enterprises. This was an
expansion of the North Indian population in the Deccan, which had begun in the 18th
century.

2. Control of Public Service by Non-Mulkis

A. Salar Jung-I, even though he knew there was resentment among the locals, hired
educated Non-Mulkis, especially from Aligarh University, because they had far better
administrative skills.
B. Over time, Non-Mulkis started to fill high-ranking positions, and their influence spread
throughout the region. They did this by appointing tons of their relatives and friends from
North India to high-ranking posts.
C. As a result, a local Mulkis discontent spread across the state. Mulkis, who had felt
sidelined long enough, were no longer willing to suppress their state of discontent.

Attempts to Control Non-Mulki Influence

Salar Jung-I saw the developing tensions and took some actions to lessen the influence of
Non-Mulkis and safeguard local interests.

1. Limitations on Administration of Non-Mulkis

A. Meeting with the Nizam, Diwan, British Resident, and other high-ranking officials required
special permissions for anyone not part of the Mulk.
B. Titles and Jagirs were prohibited from being granted to Non-Mulkis.
C. Non-Mulkis could not have positions in the Hyderabad army.
D. Persian was not replaced by Urdu as the official language. This preserved the
dominance of the Non-Mulkis who could not speak Urdu.
2. Balancing Mulki and Non-Mulki Employment
Salar Jung-I strove to strike a balance between two groups in the Deccan, ensuring the
employment of skilled individuals while at the same time looking after the rights of native
Mulkis.
B. His policies gave priority to the Mulkis and their historical status, but the on-going non-
stop domination of the skilled Non-Mulkis continued to create friction.

First Mulki Orders of 1868

In 1868, during the time of Afzal-ud-Daulah, Salar Jung-I formalized job security for Mulkis
with the issuance of the First Mulki Orders. These Orders contained several main
stipulations, including:
A. Mulkis should be appointed exclusively to all administrative offices in Hyderabad.
B. Giving priority to the locals in the recruitment of personnel for education and government,
with the aim of enabling them to acquire the kinds of skills that will allow them to compete
with Non-Mulkis.
C. The policy was an early attempt to try and resolve the grievances of the Mulki, which, of
course, is only serving to set a nice precedent for the way in which local employment
conflicts will be resolved in the future.
 Second Phase of Mulki and Non-Mulki
Conflict (1884-1911)
Phase II (1884–1911) – Mahboob Ali Khan & Salar Jung II

 Salar Jung II became Diwan post-1883 and was biased in favor of Non-Mulkis.
 Replaced Persian with Urdu (1884) and introduced English as compulsory—
disadvantaging Mulkis.
 Non-Mulkis were paid higher salaries, and locals lost prominence.
 Mulkis submitted the “Mulki Patram” (petition) to the 6th Nizam.
1886 Employee Civil List

 Mulkis: 246 (52%) – salary share: 42%

 Non-Mulkis: 230 (48%) – salary share: 58%
 This widened resentment among Mulkis.
1888 Gazette Notification

 Issued by Nizam Mahboob Ali Khan:

1. First official use of the term “Mulki”.
2. 12-year residence defined as criteria for Mulki status.
3. Preference to Mulkis in jobs; Non-Mulkis to get special permission.
 However, Non-Mulki appointments continued.
Religious and Cultural Divide

 Though 90% of the population were Hindus, most jobs were held by Non-Mulki
Muslims (10%), causing communal tension.
1894 Civil List (Under Salar Jung II)

 Total gazetted employees: 680

o Mulkis: 233
o Non-Mulkis: 447
o Hindus: only 63 (of which only 20 were Mulki Hindus)
 Non-Mulki domination more than doubled since 1886.
Maharaja Kishan Parshad (1901–1912)

 A Mulki Hindu and Diwan, he strongly supported Mulkis.

 Clashed with Kaasan Walker, Finance Minister, who:
o Promoted Non-Mulkis.
o Divided Urdu dialects (Northern = civilised; Southern = uncivilised).
 Kishan Parshad resisted this bias and is considered the “Godfather of the Mulki
Movement.”
 1910 Notification

 Declared:
o Non-Mulki posts are temporary.
o Merit-based recruitment through exams.
o Priority to qualified locals.
 These efforts partially succeeded in curbing Non-Mulki dominance.
Publications and Press Support

 Pro-Mulki:
o Hyderabad Recorder defended Mulki rights.
 Pro-Non-Mulki:
o Ilahibaksh: “Where is a clever Mulki to rule Hyderabad?”
o The Mohammadin: Justified Non-Mulki presence, citing Salar Jung’s invitations.
Prominent Individuals

 Rai Balamukund:
o First Hindu Mulki graduate (Madras University, 1885).
o Became Chief Justice of Hyderabad High Court in 1908.
 Hyderabad High Court was established in 1890.

Third Phase of Mulki and Non-Mulki

Conflict (1911-1948)
Introduction

Phase three of the Mulki-Non-Mulki conflict (1911-1948) emerged under Mir Osman Ali
Khan, the 7th Nizam of Hyderabad, who took the throne after Mir Mahboob Ali Khan. The
years from 1911 to 1948 were pivotal. They saw the types of developments that lay behind
the Mulki identity and which, as a result, exacerbated the Mulkis-Non-Mulki divide.
The conflict particularly intensified in the 1930s and 1940s and took on a new significance.

Deccan Nationalism was a borne child of the conflict.

Leadership Change and Educational Developments

The final ruling Nizam of Hyderabad, Mir Osman Ali Khan, directed efforts toward
educational modernization. This push had a definite influence on the Mulki-Non-Mulki
conflict, the dispute over whether people from the Indian subcontinent or from abroad
should be admitted to the administrative services of Hyderabad. The founding of Osmania
University in 1918, with Urdu as the medium of instruction, was an unprecedented step in
providing higher education to the people of Hyderabad.
Despite this effort, language policy was still influenced by Non-Mulki officers from North
India. Their preference was for Lakhnavi Urdu (the standard dialect spoken in North India)
over Deccani Urdu, which led to the next set of linguistic tensions between Mulkis and Non-
Mulkis. This divide further reinforced the perception that Non-Mulkis were imposing their
cultural and linguistic dominance over the native population.

Academic Institutions and Employment Disparities

The academic institutions of the Nizam were divided by their educational policies, which
resulted in employment inequalities that were made worse by the divisions.

Osmania University

In spite of its educational success, Osmania University was unable to turn out a sufficient
number of government officers, and the Telangana region continued to depend on Non-
Mulki officials. Most of the Mulki students attended Osmania University, and they were
limited in the kinds of government jobs that they could get because of their relatively low
proficiency in English.

Nizam College

In contrast, students from Nizam College, which taught in English, were well-prepared for
the kinds of government jobs that paid very well and had a lot of status attached to them.
Non-Mulki graduates of Nizam College went into government service instead of private
enterprise in huge numbers and with vast success. They got all of the good appointments
and rewards, while very few Non-Mulkis plummeted into the world of poverty. Mulkis were
left way behind.

Cultural and Political Developments: Rise of Deccan Nationalism

The Mulki-Non-Mulki issue gradually transformed into a much larger cultural and political
movement. Growing resentment about the perceived Non-Mulki dominance in government
and society was fostering a new Deccani identity that aspired to preserve the cultural and
political essence of the erstwhile Hyderabad state.

The Concept of Deccan Nationalism

Among the early champions of Deccan nationalism was Dr. Jorey, a professor at Osmania
University. He advocated for the cultural and political self-determination of the people of this
region. Several other professors at Osmania University also lobbied for the Deccani
language, literature, and identity, helping to uphold the Mulki movement.

Idara-E-Adabiath-E-Urdu Library (1930)

This institution, founded in 1930 by the scholars of Osmania University, became the
intellectual and literary hub for Deccan Nationalism. It published works that asserted the
uniqueness of the Deccan, lobbying for Mulki rights and the preservation of its cultures.

Political Slogans and Mobilization

The masses were mobilized by Deccan Nationalist leaders with the slogan: “Long live
Nizam, the royal embodiment of Deccan Nationalism.” The movement sought to bring
together diverse communities—regardless of caste or religion—under a single regional
identity. It claimed for the Deccan a distinct and special status, one that was threatened by
the increasing influx of Non-Mulkis and external forces.

The Nizam’s Subjects League

Introduction

In 1935, the Nizam’s Subjects League, more commonly referred to as Jameeyat Riya Mame
Nizam, was established. Its founding slogan was the powerful rallying cry “Hyderabad for
Hyderabadis.” Its primary motive was to promote and protect local identity, as well as
cultural sovereignty, among the residents of the Nizam’s dominion. At a more specific level,
the subjects league was concerned about the issuing of government jobs to local residents.
It was increasingly worried about the placement of Non-Mulkis in key government jobs. So
much so, in fact, that the league had a very specific agenda, which boiled down to the
procurement of jobs for Mulkis in the government.

Origins of the Slogan ‘Hyderabad for Hyderabadis’

1. Administrative Reforms and Policy Shifts

The governance in Hyderabad saw an enormous shift, chiefly with the disbanding of the old
cabinet council in 1919. The new model of rule was that of an executive council. This
abolished several old-government employment policies and greatly emphasized the
recruitment of local subjects (Mulkis) in civil services as opposed to outsiders. (Mulkis
means those having any sort of local connection to Hyderabad—the employment policies
here were a product of World War I. Because that war had started, the British government
was seriously short of local funds, and this necessitated the recruitment of many local
service men for Hyderabad to fight World War I. After the war, this shift in recruitment policy
was retained.)
The Hyderabad Civil Service Committee had been established in 1919 via a Farman (Royal
Decree). This Committee had played a crucial role in enforcing the policies of that period. It
was during this time that the seeds of institutionalized efforts were being sowed to protect
the Mulkis from overpowering attempts by Non-Mulkis in government employment.
2. Implementation of Mulki Rules and Regulations
To protect the people of Mulki even more, the Nizam took additional steps. He ordered the
creation of new rules under Article 39 of the covenant signed by Syed Ali Ahsan, which had
established the Gulbarga cantonment in 1853. The Nizam’s rules were strict: they restricted
appointments to native-born subjects and long-term residents of a place. No one else could
get a job. The Nizam’s government guaranteed that the next emperor, who would be also
Muslim, would never rule over anyone of diverse ethnic backgrounds from anywhere in the
Indus Valley to the Arabian Sea.
Mulkis were given preference over outsiders in the governmental positions. They ruled the
local administration and protected the economic and professional interests of the local
population. They made sure that the employment opportunities were preserved for the
Hyderabadis, and they took care that the Non-Mulkis did not dominate the administrative
structure.

3. Formation of Mulki Organizations

In the 1920s, a number of Mulki organizations emerged that were very important in pushing
for the rights of local graduates and professionals. The most notable of these were:
The local graduates’ job security was the concern of the Osmania Graduates Association,
which worked for just that. The Society of Union and Progress (London) occupied itself with
lobbying on an international basis for Mulki rights. All of these efforts came together in 1935
under the banner of the formation of the Nizam’s Subjects League, which directed its
energies toward:
Guaranteeing sufficient representation of Mulkis in decision-making bodies. Obtaining
management posts for native residents. Reinforcing political activism among Hyderabad’s
local populace.

Implications of the ‘Hyderabad for Hyderabadis’ Slogan

1. Cultural and Social Mobilization

The slogan “Hyderabad for Hyderabadis” took on a meaning far deeper than its immediate,
literal sense. It became a symbol of pride for the people of the region. It:
– Defined who we are and who we were.
– Implied a certain politics of cultural reproduction and economic access.
– Defined a space for immediate local resistance against state policies that seemed to
disadvantage local communities and promote outsiders.
Brought together Hindu and Muslim Mulkis for a common purpose: protecting their
employment rights. Fostered regional identity, promoting local patriotism and resistance to
outside administrative interference. Brought to light the growing discontent of native
Hyderabadis, who felt increasingly shut out of their own government as more and more
Non-Mulkis flooded into government jobs and administration.

2. Political Reactions and Reforms

The agitation put a lot of political pressure on the Nizam’s administration, and it led to the
following:
Committees were formed to look into complaints of the Mulki, like the Aravamudur Ayyangar
Committee (1939).
The Mulki rules were revised, which put in more teeth to the local employment protections.
The initial support of the Nizam, who recognized the political value of resolving the Mulki
issue.
Tensions increased, however, when the call for a Responsible Government (an
administration responsible to the people rather than just the Nizam) gained force. Wary of
losing power, the Nizam withdrew his support, and political instability set in.

3. Decline and Dissolution of the Nizam Subjects League

Although it had early successes in gaining rights for the Mulkis, the Nizam Subjects League
encountered increasing resistance from a number of factions, resulting in its being dissolved
in 1939.
Ittehadul Muslimin emerged as a potent political force demanding Muslim dominion in
Hyderabad. This took political energy and resources away from the Mulki movement and
fed them into the new organization. As with the Mulki movement, internal division and lack
of real support made Ittehadul Muslimin ineffective at influencing anything the Nizam and
his administration were really interested in changing. Thus, from 1939 until the mid-1940s,
we see an organization that is not quite a real player in the field but is very present in the
light of day.

Q. Assess the origins and implications of the slogan ‘Hyderabad for Hyderabadis’ in
the context of safeguarding the interests of local residents or Mulkis in Hyderabad.

Introduction

Introduction The Nizam’s Subjects League (Jameeyat Riya

mame Nizam) was founded in 1935 under the motto
“Hyderabad for Hyderabadis,” aiming to safeguard the interests
of the Mulkis.
Body Origins of the Slogan:
1. Administrative Reforms and Policies: The administration of
Hyderabad witnessed significant changes with the dissolution
of the old cabinet council in 1919, transitioning to an executive
council model. This period saw the introduction of policies that
prioritized the employment of local subjects in civil service roles
over outsiders. The Hyderabad Civil Service Committee,
established by a 1919 Farman, played a crucial role in
reinforcing these policies.
2. Mulki Rules and Regulations: The Nizam’s government
implemented specific regulations under Article 39, restricting
civil service appointments to natural born subjects and long-
term residents. These regulations aimed to protect the
economic and professional interests of the locals by ensuring
they received preferential treatment in administrative
appointments.

3. Formation of Mulki Organizations: The 1920s saw the rise

of Mulki organizations, including the Osmania Graduates
Association and the Society of Union and Progress in London.
These organizations were pivotal in advocating for the rights of
local graduates and professionals. In 1935, the Nizam’s Subjects
League was established, focusing on securing adequate
representation of Mulkis in decision-making bodies and
administrative positions.

Implications of the Slogan:

1. Cultural and Social Mobilization: The slogan ‘Hyderabad

for Hyderabadis’ became a symbol of cultural pride and local
identity. It mobilized various community segments, including
both Hindu and Muslim Mulkis, under a common cause—
safeguarding their rights to employment and participation in
the state’s administration.

2. Political Reactions and Reforms: The movement led to

substantial political pressure on the Nizam’s administration,
resulting in the establishment of committees like the one led by
Aravamudur Ayyangar, which reevaluated and modified the
Mulki rules in 1939. These modifications were initially
supported by the Nizam but faced opposition when the concept
of a “Responsible Government” was introduced.

3. Decline and Dissolution of Movements: Despite the initial

successes and modifications of Mulki rules, the Nizam Subjects
League was eventually dissolved in 1939 due to increased
opposition from various quarters, including the rise of the
Ittehadul Muslimin, which focused on the sovereignty of
Muslims in the region.

Conclusion The slogan “Hyderabad for Hyderabadis,” rallied

people together to protect their opportunities, but it also faced
criticism for potentially leaving outsiders out. It shows how
Hyderabad’s history involved competition for jobs between
locals and newcomers.
Integration of Hyderabad State into the Indian Union
In India’s post-independence history, a crucial moment was the
1948 integration of Hyderabad into the Indian Union. The
state’s Nizam, Mir Osman Ali Khan, sought to maintain its
independence rather than accede to India or Pakistan. The
violence, however, of the Razakars, a paramilitary force led by
Kasim Razvi, and the oppression of the Nizam’s police created
such widespread unrest that it beyond any doubt justified the
action Governor General C. Rajagopalachari, President
Sarvepalli Radhakrishnan, and Prime Minister Jawaharlal Nehru
took in ordering a military operation to integrate the state
where the sun set.

The Join India Movement (1947)

The Join India Movement was launched on 7th August 1947,
claiming Hyderabad’s accession to the Indian Union. However,
on 13th August 1947, the Nizam declared Hyderabad’s
independence, refusing to join either India or Pakistan.
Meanwhile, Ramananda Theertha, in a defiance of sorts,
hoisted the Indian National Flag on 15th August 1947, the day
after Indians across the country bowled over the British forces
to win the right to self-govern.

Within a short stretch of time, the movement morphed into a

massive popular uprising. But instead of negotiating, as any
sensible governing authority would, the Nizam had his
policemen and the Razakars—a privately-recruited militia who
were sworn to uphold the Nizam’s authority—carry out violent
reprisals against people in the movement.

The Standstill Agreement and Its Violations (1947-1948)

On November 29, 1947, the Nizam signed a Standstill
Agreement with the Indian government. Under this agreement,
the government of India took over the defense of Hyderabad,
as well as its foreign affairs, communication, and currency. The
Nizam retained authority over the internal administration of
the state, but this was only for one year. After that, the Indian
government and the Nizam were supposed to have a
conversation and decide on the future arrangement.
Almost immediately, however, the Nizam began violating the
agreement. Instead of respecting the relationship and authority
divested to the Indian government, he began once again to plot
against it. He corresponded with the governments of America,
England, and Pakistan, asking them to support Hyderabad’s
move to complete independence.
He sent two of his top officials to England with specific orders.
E.L. Edroos and Ahmed Sayyed were to procure arms for
Hyderabad through some top British arms dealers (which they
did).
In addition to seeking arms, the Nizam attempted to get some
military organization together and contracted T.T. Moor, a
former British army officer, to produce gunpowder for the
state.
He also restricted the use of Indian currency in the state and
was on the verge of establishing some auxiliary forms of
currency when the Indian government ordered him to stop that
also. He loaned Pakistan ₹20 crore from Hyderabad’s treasury.
The most serious breach of the agreement happened when Mir
Laik Ali, Prime Minister of Hyderabad State, lodged a formal
complaint with the United Nations about India’s alleged
interference, with the help of Sir Walter Monkton. These stark
violations of the Standstill Agreement made it necessary for the
Indian Government to contemplate the use of military force to
sort out the Hyderabad mess.
Police Action on Hyderabad State (1948) – Operation Polo
In the beginning, the Indian government was hesitant to order
a military offensive against Hyderabad. This was because there
was opposition from Lord Mountbatten, who was in favor of a
peaceful resolution. Meanwhile, Prime Minister Jawaharlal
Nehru did not want to order an offensive because he was
worried that it would harm India’s international reputation as a
non-violent country. Nehru, in fact, was so concerned that he
thought it might also provoke communal riots between Hindus
and Muslims. On the other hand, Sardar Vallabhbhai Patel was
all for using military force. He was of the opinion that
Hyderabad could not continue being a feudal state within the
confines of a modern, independent India.
Immediately following the reorganization of the Indian Army,
Operation Polo was launched on 13 September 1948, to
integrate the princely state of Hyderabad into the Indian Union.
Hyderabad had a very large and powerful army at the time, and
the Indian Army was risking much in undertaking this
operation. Noor Mohammed, a major general from the Nizam’s
army, commanded the anti-Indian forces in the operation’s
area, while the Indian side was led by Lieutenant General
Maharaj Singh, with Major General J.N. Choudary heading
action from the Solapur front, and Major General Rudra leading
from the Vijayawada front.
The Surrender of the Nizam (17th September 1948)
As the Indian Army advanced toward Hyderabad city, the
Nizam’s government fell apart. On September 17, 1948, Prime
Minister Mir Laik Ali left office, and the Nizam accepted defeat.
That night, the Nizam spoke to the people of Hyderabad via
Deccan Radio, telling them he had ordered his forces to stand
down. The very next day, September 18, 1948, Hyderabad’s
military commander, E.L. Edroos, officially surrendered to
Major General J.N. Choudary. With that act, the military Nizam
of Hyderabad was now replaced by a Nizam of peace as the
erstwhile princely state of Hyderabad became a part of India.
After the surrender, Major General J.N. Choudary was given the
post of Military Governor of Hyderabad. The Nizam, however,
continued to hold the office of Rajpramukh (Governor) of
Hyderabad State under the Indian Union. On 22nd September
1948, the Nizam took back his complaint from the United
Nations Security Council, which effectively got rid of all
international arguments about the merger of Hyderabad with
the Indian Union.

Secret Financial and Political Maneuvers by the Nizam

Before surrendering, the Nizam and his ministers engaged in
several secret maneuvers aimed at safeguarding their wealth
and influence. Prime Minister Mir Laik Ali ordered that all
critical government documents be destroyed. He also
transferred vast sums of money to personal accounts, including
a transfer of 5000 pounds to the London agent Mir Nawab
Jung. Meanwhile, Kasim Razvi had instructed the Razakars to
attack Hindus right after Friday prayers on the 17th of
September, 1948. But the Director General of Police in
Hyderabad, Mendi Yar Jung, along with Muhammad Hyder,
foiled that plan.

Impact of Hyderabad’s Integration

The celebrated integration of Hyderabad as ‘Mukti Diwas’
(Liberation Day) in Telangana, Maharashtra, and Karnataka had
Sardar Patel at the forefront. Famous for his iron-fisted
leadership style that leaned more toward autocracy than
democracy, Patel was much feared by the rulers of many
erstwhile princely states. Hyderabad’s Nizam, Sir Mir Osman Ali
Pasha, had bitterly resisted integration into the Indian Union for
more than a year. Most of Hyderabad’s top government
officials, including the Razakars, the Nizam’s secret police, were
not even on speaking terms with the nizam.
Q. Evaluate the reasons and consequences of the police action
(Operation Polo) that led to the merger of Hyderabad State into
Indian Union in 1948.

Why was this question asked? Keywords in the syllabus:

Merger of Hyderabad State into Indian Union in 1948.
Approach:

The examiner will expect your answer to include the following

things:
· Reasons of police action by the Indian government.

· Consequences of that action on people, polity.

Introduction:

On 13 September 1948, Indian troops began operation polo on

the Hyderabad state. It was termed as police action by C.
Rajagopalachari. This was a military operation by the Indian
Army to merge the Hyderabad state into the Indian union.
There were several reasons leading up to this situation.
Body:

Reasons for Police Action:

· Nizam’s refusal to join the Indian union: On 03 June 1947
Nizam passed an order that his State should be returned to him
on 15 August 1947, as India was going to become free. He also
made it clear that he was not willing to merge his kingdom
either with India or Pakistan. He only signed the Stand Still
Agreement in November 1947 to maintain status quo, which
was later violated. Nizam also fetched weapons secretly
through Sydney Cotton.

· Nizam’s support to Razakars, a radical Muslim militia: The

sadistic acts of Razakars with the support of Nizam Police were
not limited to a particular area, as they spread like wildfire in
the entire state. Their ruthless activities at some villages like
Bairampally, Renikunta, Rayikodu and Machireddypally stand as
the testimony of their ignominy. Razakars terrorized Hindu
villagers and opposed any integration with India.
· Understanding between Nizam and the communists: The
Indian government was worried about the understanding
between the Nizam government and the communist leaders,
the lifting of ban on the Communist Party (04 May 1948), the
release of Communist leaders and activists from the prison and
abolition of their warrants. There is a possibility of a threat of
armed struggle in Telangana spreading to rest of India.

· Pressure from public opinion and the media: political

parties working the state like Hyderabad State Congress,
worked to influence public opinion in the state. The media
portrayed the Nizam as a tyrant and a traitor, colluding with
Pakistan to undermine India’s security and safety.

Consequences of Police Action:

· People take revenge on Razakars: Guerrilla groups under

the leadership of Pasham Ram Reddy attacked Razakar camps
and caught hold of the weapons.
· Change in the polity of Hyderabad state: After Nizam’s
surrender, Major General J.N. Chaudhari was appointed as the
military ruler to streamline the administration of the
Hyderabad state. The Nizam remained only as a nominal head
of the government.

· Hyderabad acceded to India: In November 1949, the

Nizam issued a Farman which stated that Hyderabad would be
under the constitution of India.

· Many Muslims killed as a reaction: Pandit Sundarlal

Committee reported the killings of nearly 40,000 Muslims by
Indian forces.

Conclusion:

Within five days of the beginning of the operation, the Nizam’s

forces surrendered themselves to Indian troops. On September
17, the Nizam surrendered. The Indian troops entered the city
of Hyderabad with a warm welcome of the people of the city,
marking the end of one of the most important chapters in
Telangana history.

Violation of Mulki Rules and Its

Implications
Post-Police Action Administration (1948-1949)

Following the Police Action of September 1948, Major General J.N. Chaudhuri took charge
of the administration in Hyderabad State from September 19, 1948, to December 1, 1949.
Many local Mulkis, particularly from the Hindu community, anticipated increased
employment opportunities under the new Military Government. However, government jobs
were predominantly filled by individuals from other Indian states, such as Madras, Bombay,
and Central Provinces, citing their proficiency in English as a qualification, thereby sidelining
local aspirants.

Targeted Removal of Muslim Officials

The Military Government systematically removed high-ranking Muslim officials from key
administrative positions, including Chief Secretary, Engineer-in-Chief, and Directors of
major departments. There was an explicit effort to reduce Muslim representation in the civil
services, with Muslim judges being forced to retire or transferred out of Hyderabad unless
they resigned. This deliberate action created resentment and a significant demographic shift
in government employment.

Vellodi Administration and Nehru’s Intervention (1950)

With the appointment of M.K. Vellodi as Chief Minister in 1950, the exclusion of Muslims
from government services continued. Recognizing the implications of this discrimination,
Prime Minister Jawaharlal Nehru intervened. In a letter dated December 23, 1950, Nehru
expressed concerns over the mistreatment of Muslim civil servants and urged that such
discriminatory practices be halted to avoid fostering religious animosity. However, despite
Nehru’s concerns, the policies remained largely unchanged, leading to further
marginalization of Muslims in governance.

Language and Cultural Shifts

One of the most significant changes imposed by the new administration was the
replacement of Urdu with English as the official language and the medium of instruction at
 Osmania University. This shift alienated those educated in Urdu, particularly the local
Muslim population, and resulted in their exclusion from bureaucratic and academic roles.
The forced transition from Urdu to English mirrored an earlier shift from Persian to Urdu
during the reign of Salar Jung II, intensifying the cultural and identity crisis faced by the
people of Hyderabad.

Appointment of Non-Mulkis in Government Jobs

Between 1946 and 1948, approximately 50,000 Muslims—most of whom were non-natives
—were appointed in critical departments such as Military, Police, and Excise. However,
after Police Action, many of these officials were dismissed, and their positions were filled by
7,000 to 8,000 Non-Mulkis, including 3,111 from Andhra. This influx of outsiders further
diminished the influence of locals in government administration. Additionally, these Non-
Mulkis often demeaned the local Telangana people, stereotyping their language and cultural
practices, which exacerbated regional tensions.

K.V. Ranga Reddy’s Advocacy for Mulki Rights

Recognizing the growing injustice against Telangana natives, K.V. Ranga Reddy emerged
as a key advocate for the strict enforcement of Mulki rules. During Congress Party meetings
from January 23-25, 1950, he demanded:

1. A fixed timeline for the removal of Non-Mulki employees.

2. Prioritization of local Mulkis in government employment.

Hyderabad State in Independent India

Categorization of States in India (1950 Constitution)

The Indian Constitution categorized states into four parts based on their historical and
political backgrounds:

1. Part A States: These were former British provinces governed by an elected governor and
legislature. Examples include Assam, Bihar, Bombay, East Punjab, Madhya Pradesh,
Madras, Orissa, Uttar Pradesh, and West Bengal.
2. Part B States: These included former princely states or groups of Covenanting states
and were governed by a Rajpramukh (a former prince). Hyderabad was categorized
under this section, along with Jammu and Kashmir, Madhya Bharat, Mysore, Patiala and
East Punjab States Union (PEPSU), Rajasthan, Saurashtra, Travancore-Cochin, and
Vindhya Pradesh.
3. Part C States: These included smaller princely states and provinces governed by a Chief
Commissioner. Examples include Ajmer, Coorg, Cooch-Behar, Bhopal, Bilaspur, Delhi,
Himachal Pradesh, Kutch, Manipur, and Tripura.
4. Part D States: This category was meant for Union Territories, governed by a Governor
appointed by the President of India. The Andaman and Nicobar Islands were placed
under this category.
 Hyderabad was categorized under Part B as per the Indian Constitution, which came into
effect on January 26, 1950.
 On the day the Constitution was implemented, Mir Osman Ali Khan, the last Nizam of
Hyderabad, was designated as the Rajpramukh (the constitutional head of Hyderabad).
 M.K. Vellodi, who was serving as the Prime Minister of Hyderabad, took charge as the
Civil Chief Minister of Hyderabad, marking the transition from princely rule to
constitutional governance.

Revised Mulki Rules Issued on

November 1, 1949
In an effort to regulate and define Mulki status in Hyderabad State, J.N. Chowdhury’s
Military Government issued a Farman on November 1, 1949, outlining the conditions
under which individuals could be classified as Mulki. These revised Mulki Rules sought
to streamline employment and residency criteria, ensuring that government jobs and
privileges were reserved for bonafide residents of Hyderabad.

Definition of Mulki Status

According to Rule No. 1, a person qualifies as Mulki if they meet any of the following
criteria:

 Born in Hyderabad State.

 Residing in Hyderabad State with a legitimate claim to Mulki status.
 Having a father who completed at least 15 years of government service in Hyderabad at
the time of their birth.
 A woman married to a Mulki is also considered a Mulki.
Eligibility Criteria and Exceptions

Under Rule No. 2, a person is automatically recognized as a Mulki by birth if their father was
Mulki at the time of their birth. Rule No. 3 allows individuals who have permanently resided
in Hyderabad for at least 15 years, with no intention of returning to their previous residence,
to obtain Mulki status, provided they submit a magistrate-attested affidavit affirming their
claim.

Additionally, Rule No. 4 and Rule No. 5 reaffirm that non-Mulki women married to Mulki men
will be granted Mulki status, further extending the classification to spouses.

Issuance and Regulation of Mulki Certificates

The Farman also outlined procedural rules regarding Mulki certificates:

 Rule No. 6 specifies the authority responsible for issuing Mulki certificates.
 Rule No. 7 details the application process and the legal consequences of providing false
information to obtain a certificate.
If a Mulki certificate application is rejected, Rule No. 8 states that the individual may appeal
to the Subedar within one month, and the Subedar’s decision is final. Moreover, Rule No. 9
provides conditions under which a Mulki certificate can be canceled, including cases where
the individual is found guilty of falsifying information or engaging in anti-government
activities.

1952 elections
First General Elections in Hyderabad State – 1952

The first general elections in Hyderabad State were conducted in February 1952, marking a
significant shift towards democratic governance. A total of 175 members were elected to the
Hyderabad Legislative Assembly, while 25 members were elected to the Indian Parliament.
However, internal divisions within the Congress Party, known as the Gosai-Desai factions,
led by Ramananda Thirta and Burgula Ramakrishna Rao, weakened the party’s position in
the elections.

Election Results and Communist Influence

While the Congress Party secured a majority in the Maharashtra and Karnataka regions, it
faced significant opposition in Telangana, where the influence of the Communist-led
Telangana Armed Struggle played a crucial role. Since the Communist Party was under a
ban, its members contested under the banner of the People’s Democratic Front and
secured substantial electoral success.

The overall election results were as follows:

Total seats in Hyderabad State Assembly were 175. Congress Party won 93 seats,
People’s Democratic Front (Communists) secured 42 seats, Socialist Party won 12 seats,
while Independents and others secured 28 seats.

In the Telangana region, which had 101 seats out of 175, Congress Party won 46 seats,
People’s Democratic Front (Communists) secured 35 seats, Socialist Party won 12 seats,
Scheduled Castes Federation secured 5 seats, and Independents won 3 seats.

Challenges and Allegations Against the Communists

During the election campaign, the Congress Party was confident of victory but later alleged
that the Communists used coercion and intimidation, including armed threats, to influence
voters. However, the high number of votes secured by independent candidates contesting
against prominent Congress leaders such as Jamalapuram Keshava Rao, Madapati
Hanmantha Rao, and Kaloji Narayana Rao suggested a broader dissatisfaction with
Congress.

Despite initial difficulties due to the ban on their party, the Communists achieved an
impressive victory in Telangana under the People’s Democratic Front. However, as
Congress had secured a majority of seats in the Marathwada and Karnataka regions, it was
able to form the government.

Formation of the First Elected Government

With a Congress majority, Burgula Ramakrishna Rao was appointed as the first Chief
Minister of independent Hyderabad State. The Congress High Command preferred a
Telugu leader to head the government, given that Telugu-speaking people constituted 50%
of the state’s population.

Burgula Ramakrishna Rao was a distinguished lawyer, scholar, and polyglot, proficient in
Telugu, Urdu, English, Marathi, Sanskrit, and Persian. He was also an active participant in
national movements and had a strong political and social background, making him the ideal
choice for leading the newly formed government.

Burgula Ramakrishna Rao

Burgula Ramakrishna Rao, originally named Pullamraju Ramakrishna Rao, was a

distinguished leader, lawyer, and freedom fighter. He was born on March 13, 1899, in
Padakal village near Kalwakurthy, in a Telugu Brahmin family. His early education was at
Dharmavant School in Hyderabad, and he later pursued a BA Honours from Ferguson
College, Pune. He then studied law at Bombay University, which laid the foundation for his
legal and political career.

Political and Administrative Career

After briefly practicing law in Hyderabad in 1923, Burgula Ramakrishna Rao became
actively involved in the freedom struggle against the Nizam’s rule and other national
movements. His leadership was evident when he served as the president of the Second
Andhra Mahasabha in Devarakonda in 1931. He played a crucial role in the Quit India
Movement and was arrested in 1942 for his resistance against British rule.

His most notable political achievement was serving as the first elected Chief Minister of
Hyderabad from March 6, 1952, to November 1, 1956. His tenure was instrumental in
integrating Hyderabad into the Indian Union and addressing the socio-political challenges of
the region. Following this, he was appointed as the Governor of Kerala (1956-1960) and
later as the Governor of Uttar Pradesh (1960-1962). He continued his public service as a
member of the Rajya Sabha from 1962 to 1966.

Honors and Literary Contributions

Burgula Ramakrishna Rao’s contributions extended beyond politics into the fields of
literature and education. He was honored with a Doctorate in Literature from Andhra
University in 1953 and a Doctorate in Law from Osmania University in 1956.

His literary works include Sri Krishna Shatakam, Saaraswatha Vyasa Muktavali, and Karma
Kankanam. He also contributed to translations, converting Lahari Panchakam into Pandita
Panchamrutham and Shankaracharya’s Soundaryalahari into Kanakadharastavam. He
translated Parsi Vagmaya Charitra into Telugu and provided forewords for several
prominent Telugu literary works, including Dasharathi’s Galib Geethaalu.

Burgula Ramakrishna Rao remains an influential figure in the history of Telangana and
Hyderabad, known for his role in governance, literature, and the integration of Hyderabad
into the Indian Union.
City College Incident
The City College Incident and Its Impact on the Mulki
Movement (September 3-4, 1952)
The City College Incident of September 3rd and 4th, 1952,
marked a turning point in the Mulki Movement, escalating
tensions between student protesters and the police. The events
unfolded when Hyderabad’s Police Commissioner, Sri Shiva
Kumarlal, issued a stern warning on September 2, 1952, urging
parents to control their children to prevent any violence or
misbehavior. He also threatened punishment for any violations
of law and order.
Prohibitory Orders and Student Protests
On September 3, 1952, under Section 22 of the Hyderabad City
Police Act, prohibitory orders were issued, banning strikes,
meetings, and rallies in the city. The Principal of City College,
Dr. Ram Lal, officially notified students about these restrictions.
However, despite the ban, students at City College and
surrounding areas continued to protest against non-Mulki
appointments in government jobs. Attempts by Konda Laxman
Bapuji to pacify the protesting students proved unsuccessful, as
the agitation intensified.

Police Firing and Casualties

As protests escalated, the police opened fire on Mulki
protesters at City College and Pattar Ghat on September 3rd,
resulting in two deaths and 147 injuries. The situation
worsened the next day when additional firing at Afzalganj on
September 4th led to the deaths of four more people, with
many more injured. Notably, several casualties were not
students but ordinary civilians caught in the chaos.

Public Involvement and Growing Unrest

The City College Incident marked a major shift in the
movement, as it transformed from a student-led agitation to a
broader public protest, drawing the general public into the
struggle. Among the victims of police firing were:

Mohammad Khasim (22) – Factory worker

Shaik Mohammad (30) – Rickshaw puller
Mohammad Khan (35) – Private employee
Ramulu (18) – Private employee
Shaik Mukthar (40) – Private employee
Jamaluddin (40) – Private employee
Q. Describe the events leading up to the City College Incident.
Throw some light on the incident and its significance in
Telangana movement.

Why was this question asked? Keywords in the syllabus:

Demand for Employment of Local people and City College
Incident- Its importance
Approach:
The examiner will expect your answer to include the following
things:
· Events before the incident.

· The city college incident and its significance.

Introduction:

The 1952 Mulki Agitation was the first movement to safeguard

jobs for locals/Mulkis in Hyderabad state. The City College
Incident on 03 September 1952 was one of the most important
events in that Mulki Agitation. There were many events which
led up to this important incident.
Body:

Events leading to the incident:

· Warangal teacher transfers: In June-July 1952, a supposed
Non-Mulki transfers around 180 teachers at a time in Warangal.
This angers and irritates the locals.

· First meeting in Mulki Agitation: An enquiry was

conducted on 26 July 1952 because of teachers’ complaints.
Learning about the enquiry, about 4000 students had taken a
huge protest march raising the slogans ‘Non-Mulki Go Back’
and ‘Idly Sambar Go Back’. After marching, they conducted a
meeting in the public park in Warangal, considered the first
meeting in the Agitation.

· Students meet with the Chief Minister: On 06 August

1952, the CM met the students who requested him to remove
teachers with bogus Mulki certificate and appoint a Sub
Committee of Ministers to implement the Mulki rules. The CM
promised the same but delayed it later.

· Spread of protests to other districts: Gradually, peaceful

protests were being organised across Telangana.
· Lathi Charge on students in Warangal: On 28 August 1952,
some students were lathi charged by the police within their
own campus of Hanamkonda High School. The lathi charge was
conducted just because the students argued with the police
who entered the school campus.

· Widespread support to Warangal Students: Angered by

the Warangal incident on 28th, students across Telangana gave
slogans and roadshows, in their support. By 03 September, the
agitation became very intense.

City College Incident (03 September 1952)

· Despite City Police Commissioner’s appeal to parents (01

September 1952) and an order prohibiting meetings (03
September 1952), students continued their protests on that
day.

· The students of city college gathered in the campus at 10

in the morning and Principal Dr Ram Lal told them about the
Order of the Police Commissioner. The College was surrounded
by more than 100 policemen, who were ready with tear gas and
other safety measures. The students were provoked by this
action and started shouting slogans against Non-Mulkis.

· Swiftly, with all the slogans and rallies, there was a war-
like atmosphere. The police threw tear gas shells into the
college compound and students answered them with stones.

· Police lathi charged, students pelted stones on police

jeeps and cars. Some MLAs, Advocate Konda Laxman came to
the place of the incident to convince the students, but it didn’t
happen.

· After a while, when the police felt that the situation was
out of control, they gave warning shots in the air, and then
fired at the people gathered.

· A total of four people were killed in the firing. The

government announced that four youth who died, were not
students.

Significance of the incident:

· A Cabinet sub-committee was formally announced on 7
September 1952 to investigate the implementation of Mulki
rules.

· The incident highlighted the discontent and

discrimination faced by the locals in employment opportunities
in the state.

· The incident and further events triggered the formation of

a committee to enquire into the firing incidents, to make a
government a bit accountable for their actions.

Conclusion:

Though the city college incident and the overall agitation did
not bring about any major changes in the Mulki rules, it marked
the beginning of the demand for a separate state.
 Formation of the Ministerial Sub-
Committee and Government Response
to the Mulki Movement (1952)
As the Mulki Movement intensified, the government responded by forming a Ministerial
Sub-Committee on September 7, 1952, to examine the Mulki Rules and propose
necessary revisions.

Composition of the Ministerial Sub-Committee

The committee included prominent leaders such as Konda Venkata Ranga Reddy,
Phoolchand Gandhi, Dr. Melkote, and Nawazjung. Their mandate was to analyze
employment policies and address the concerns of local Mulkis regarding the
recruitment of non-Mulkis in government jobs.

Use of Preventive Detention to Suppress Protests

As the movement gained momentum, the government resorted to stringent measures to

suppress dissent. On September 13, 1952, Sayyad Akthar Hussain, the editor of the
Urdu newspaper ‘Aavaadh’, was arrested under the Preventive Detention (PD) Act for
his alleged role in supporting the Mulki agitation. Additionally, journalist Begum Sadiq
Jahan was also detained, highlighting the government’s crackdown on media voices
advocating for the movement.

Impact of the Committee and Arrests

The formation of the Ministerial Sub-Committee was an attempt to pacify the unrest,
but failed to curb public resentment as protests continued across the state. The arrest of
journalists further escalated tensions, as it was seen as an effort to silence voices
supporting the Mulki cause rather than addressing legitimate demands.

The Mulki Movement continued to evolve, with growing pressure on the government
to implement stricter employment regulations that would prioritize local candidates
over non-Mulkis in state administration.

Jaganmohan Reddy Committee Report

The Jaganmohan Reddy Committee Report on the Mulki
Agitation (1952)
As the Mulki agitation escalated, the Hyderabad State
Government appointed a committee under the chairmanship of
Justice Pingali Jaganmohan Reddy to investigate the police
firing on protestors during the agitation on September 3rd and
4th, 1952, in Hyderabad. The committee conducted an
extensive inquiry into the circumstances leading to the
violence, the role of law enforcement, and the political impact
of the movement.

Investigation Process and Key Findings

The Jaganmohan Reddy Committee visited the affected areas,
including the High Court, City College, Pattarghat, and
Afzalgunj. The inquiry was conducted publicly, with nearly 100
eyewitnesses providing their testimonies. The committee also
interviewed key officials, including Chief Minister Burgula Rama
Krishna Rao, Inspector General of Police Mohanappa, Police
Commissioner Shivakumarlal, Deputy Commissioner of Police
Sunder Pillai, Brigadier Subbaiah, City College Principal Ramlal,
and the Collector of Hyderabad. After an in-depth examination,
the committee submitted its final report on December 28,
1952.

Key Observations and Analysis

The committee found that the police firing in Patherghat,
Afzalgunj, and City College was largely due to a lack of
coordination between political leaders, representatives, and
law enforcement authorities. Despite opening fire, the police
failed to effectively control the situation, highlighting serious
lapses in handling public protests.

The report noted that the agitators numbered around 40,000,

and their commitment to the movement was intense. During
the protests, demonstrators burned a wireless van and
attacked police officers with stones. The agitation had reached
a point where the protestors appeared to be moving towards
attacking a police station, which prompted the police to resort
to firing.

Role of Political Leaders and Public Sentiment

The committee observed that political leaders and government
officials made efforts to pacify the protesting students.
However, the deep-rooted insecurity among students regarding
non-Mulkis continued to fuel the movement, making
negotiations ineffective.

Despite initial confidence that they could control the agitators,

the police resorted to firing, which the committee deemed
unnecessary. The report also accused certain political leaders of
exploiting the movement and manipulating students for
personal gains.

Recommendations and Government Response

The committee urged students, parents, and the general public
to maintain discipline and adhere to principles of responsible
citizenship. More importantly, it strongly recommended that
the government implement and enforce Mulki rules and
regulations to address local grievances and prevent further
unrest.

The Jaganmohan Reddy Committee Report played a crucial role

in shaping future policies related to employment and
administrative reforms in Hyderabad. It also underscored the
importance of government accountability and effective crisis
management in handling mass movements.

Enumerate the main findings and recommendations of Justice

Jagan Mohan Reddy Committee report.
Why was this question asked? Keywords in the syllabus:
Justice Jagan Mohan Reddy Committee Report
Approach:

The examiner will expect your answer to include the following

things:
· Circumstances in which the commission was appointed.

· Findings and recommendations of the report released.

Introduction:

The Home Department of the Hyderabad state had appointed a

commission under the chairmanship of Justice Jagan Mohan
Reddy on 09 September 1952 to enquire into the firing
incidents which happened on 3rd and 4th September 1952.
These police firing incidents which happened at City College
and Osmania Hospital area respectively, had killed 8 people.
The committee submitted its report with some findings and
recommendations, on 28 December 1952.
Body:

Findings and recommendations of the report:

· The committee felt that police were left with no choice
but to fire. According to the committee, 30,000 to 40,000
people participated in a procession even against police orders
on the 3rd. Lathi charge and tear gas could not control the
crowds, who showered stones and burnt police vehicles.

· The committee believed that in a democracy, people can

place their problems before the government in writing, or
through elected members; coming on roads and committing
unlawful activities cannot be supported.

· The committee did not hold the police guilty of the

incidents as it felt that the situation demanded stern action. It
is police’s duty to control violence.
· It recommended compensation to the families of dead
and injured. It was unfortunate that lives were lost, some of
them may be passers by who were not involved.

· The committee concluded that the City College incident

could have been avoided if both the students and police
exercised some restraint.

Conclusion:

It is worth noting that the commission even cross examined the

then Chief Minister of Hyderabad state, Burgula Ramakrishna
Rao. Other witnesses included were Shivkumarlal (City Police
Commissioner) and Hayagreeva Chary (Congress Leader).

Initial Debates and the Demand for

Telangana State (1953)
The formation of Andhra State on October 1, 1953, with Kurnool as its capital, marked a
significant milestone in the reorganization of Indian states based on linguistic identity.
However, the process leading to this decision was shaped by several historical
agreements, committee reports, and political debates. The demand for Telangana as a
separate state also emerged during this period due to regional concerns and disparities.

Formation of Andhra State and Early Efforts

The demand for a separate Andhra state had been voiced for decades. The Andhra State
Congress, formed in 1918 under the leadership of Nyapathi Subbarao (President)
and Konda Venkatappayya (Secretary), played a key role in mobilizing support for the
cause. The Sreebagh Pact of 1937, an agreement between Rayalaseema and Andhra
leaders, attempted to resolve internal disputes within the Telugu-speaking regions
regarding state capital selection and resource allocation. The pact was signed
at Kashinathuni Nageshwar Rao’s residence, “Sreebagh” in Madras.

Committees on State Reorganization

S.K. Dhar Commission (1948)

In June 1948, the Indian Constitutional Council appointed the S.K. Dhar Commission to
assess the feasibility of forming states based on linguistic identity. The commission,
comprising members Jagat Narain Lal and Panna Lal, submitted its report in December
1948. It opposed linguistic states, arguing that state formation should be guided
by administrative efficiency rather than language.

J.V.P. Committee (1948)

In response to dissatisfaction with the Dhar Commission’s recommendations, the Indian

National Congress convened the J.V.P. Committee in December 1948, consisting
of Jawaharlal Nehru, Vallabhbhai Patel, and Pattabhi Sitaramayya. The committee
reviewed the Dhar Commission’s findings and ultimately recommended delaying the
creation of linguistic states. However, it supported the formation of an Andhra state on
linguistic grounds, marking the first recognition of language-based statehood in India.
Formation of the Separate Andhra State – State Reorganisation
Commission (SRC)
With the formation of Andhra state, the demand for the
formation of states on a linguistic basis increased across the
country, including South India.

At the same time, in many parts of India, like Gujaratis,

Punjabis, Marathas, Malayalis, kannadis demanded the
formation of separate linguistic states.
With this the central government decided that the
reorganization of states should be done on a permanent basis
and thought to study the demands for the formation of states
on linguistic basis.
On 22nd December, 1953, Prime Minister Nehru announced
that the State Reorganization Commission would be set up
soon in Parliament.
The Central Government set up the State reorganization
Commission under the leadership of Syed Fazal Ali on 29th
December, 1953 by resolution of the Home Department.
President of the commission – Syed Fazal Ali (Orissa governor)
Members of the commission –
Hridaynath (H.N) Kunjru (Member of the Council of States)
Kavalam Madhav (K.M) Panikkar (Indian Ambassador in Egypt)
The Home department said that the Indian government is going
to appoint an SRC to examine the issue of reorganization of
states in the Indian Union and beyond the emotions, Welfare of
the people should be kept in mind.
The SRC Commission has toured to many parts of the country
and has come to know the opinions of various groups and
organizations.
SRC visited Hyderabad in 1954.
When the commission visited Hyderabad in June and July of
1954, [Link] Reddy and Marri Chennareddy appealed in
favor of separate Telangana.
Burgula Ramakrishna Rao, Swamy Ramananda Tirtha and
others appealed in favour of Vishalandhra.
On this occasion, Swami Ramananda Tirtha gave the slogan
“Dismantle the Hyderabad Empire and clean up the traces of
royalty”
Students of Karimnagar demanded for a Telangana state when
SRC visited Karimnagar district in July, 1954. When the
commission reached Warangal, on behalf of Telangana writers
association Kaloji Narayanarao gave a representation wishing
for Vishalandhra.
Warangal congress leader [Link] Reddy requested SRC
for a separate Telangana and Hayagrivachari and Dr. T.
Suryanarayana requested for Vishalandhra.
Osmania University students gave a representation to SRC
requesting for a separate Telangana. Jayashankar was one
among the OU representative team.
On behalf of teacher’s association Thota Anandarao met SRC
and appealed for separate Telangana.
The Vishalandhra (including Hyderabad state’s Telangana
districts and Andhra state) state proposal was well-received
after the appoint- ment of SRC for reorganization of states.
SRC Report:
On 30th September, 1955 Fazal Ali submitted his report to the
central government.
On 10th October, 1955 the central government presented the
SRC report before parliament,
On 31st August, 1956, the President approved the SRC bill.
In the SRC report Hyderabad state was mentioned in 5th
Chapter and Andhra state in Sixth Chapter.
In the SRC report, from the para number 359 to 368 was
discussed in relation to the partition of the state of Hyderabad
and from 369 to 389 discussed Vishalandhra and Telangana
state’s arguments in detail.
Along with Hyderabad (Telangana) and Vidharbha SRC
recommended 16 states and 3 Union Territories.
Since the public opinion was strong to divide the Hyderabad
state inside as well as outside the state, SRC recommended the
partition of Hyderabad state.
In addition, it also recommended the merging of Kannada areas
with Mysore state and Maratha areas with Bombay state. But
when coming to the Telugu region Telangana, the Commission
did not recommend this.
In regard to the establishment of the Vishalandhra state, SRC
first described the advantages with the formation of
Vishalandhra and later explained the losses and finally gave its
opinion.
The views expressed by the SRC report:
1. To divide Hyderabad state into 3 parts on a linguistic basis
and merge Telangana region with Andhra state to form
Vishaandhra.

2. To divide Hyderabad state and form a separate Telangana

state with its 10 districts.

3. To keep the Hyderabad state as it is.

Positive arguments for the formation of Vishalandhra by SRC:

(From paragraph 369-374 of the report)
SRC stated that if Vishalandhra is formed with the merging of
Telangana and Andhra state, it will become a coastal state with
thirty-two million people and the most important land with vast
water resources, power, mineral and important raw materials.
Above all the twin cities, Hyderabad and Secunderabad will suit
best as capital for Vishalandhra and with this the capital
problem will be solved for Andhra state.
Another benefit of Vishnalandra is that the rivers of Krishna and
Godavari fall under the same control. Thus, the Krishna –
Godavari Rivers Scheme will be considered as the most
prestigious project. By eliminating the jurisdiction of the
Telangana region, there is a larger scope for the
implementation of schemes in the eastern areas of the two
river basins. Telangana also receives many direct and indirect
benefits by being a part of Vishalandhra.
Telangana economic integration with Andhra state is also very
profitable. Telangana has been suffering from a shortage of
foodgrains for a long time. Andhra state is very surplus in this
regard, so Telangana can use it. Similarly, Andhra region is in
shortage of coal and necessary reserves can be taken from
Telangana Singareni. This is beneficial for the two regions. SRC
mentioned that Telangana is able to make a huge amount of
money for general administration if it is not established as a
separate state.
Vishalandhra sentiment is worthy of consideration unless there
is a strong reason to the contrary, as many people and public
bodies in Andhra and Telangana region were emotionally
attached from a very long period.
SRC’s arguments in favor of separate Telangana (from
paragraph 375–380 of the report):
SRC stated that as there are favorable reasons for the
formation of vishalandhra, there are reasonable concerns for
the formation of separate Telangana which cannot be denied
easily.
The Andhra state is facing many financial difficulties since its
formation and its per capita income is very less compared to
Telangana. On the other hand, Telangana has fewer chances to
face economic problems because of high income comes
through land taxes and 5 crore excise income annually which
makes a lot of difference between the two states.
Whatever it may be, Telangana leaders feared that with the
merging, Telangana money will be transferred to Andhra region
and Telangana will fall under shortage of money for welfare
schemes and development programs as Andhra is facing now.
From an administrative point of view, uniting with Andhra has
no additional benefits for Telangana.
There are also doubts about the importance of Telangana in
Vishalandhra in the future development plans. For example, the
Nandikonda, Kustapuram and Godavari projects are very
important for Telangana and India. It is planned to bring the
waters of the two rivers in use to the delta region of coastal
Andhra. So, Telangana is not ready to give up its independent
rights on the Krishna and Godavari river waters.
Telangana people are afraid of losing their opportunities to
coastal Andhra people as they are well developed in education
compared to Telangana and this insecurity feeling is the main
reason to oppose the formation of Vishalandhra. Telangana
people feared that merging with Andhra would provide
immediate benefits to Andhra people who are ahead in
education and Andhra, a big partner in Andhra- Telangana
partnership will extract all the benefits in less time and
Telangana would turn into a migratory home for Andhra
businessmen.
There is a sense of becoming self-sufficient in the minds of the
region of Telangana. According to the current statistics, the
income of Telangana region is Rs 17 crore and the interest paid
on them can be spent on Krishna, Godavari projects and there
are many ways to increase its income, so the committee said
there is no need to worry about Telangana economic
conditions.
Telangana and Hyderabad have benefited greatly from the
implementation of the finance Commission’s recommendations
of April 1952. There is no reason to worry about the financial
position of Telangana as the central government’s current
policy is likely to increase central income tax and central excise
income.
SRC said that if Telangana wants to merge in Vishalandhra, then
the Andhra leadership has the responsibility to come up with
some special guarantees to protect the interests of the
Telangana region.
It is felt that these protections are similar to the Sreebhag
Agreement between the Rayalaseema and coastal Andhra.
Committee said that there is a necessity to come up with
promises for Telangana development schemes, job creation
etc . based on population ratio.
SRC explaining the above said proposals said that using Sribagh
treaty type guarantees or Scottish devolution constitutional
practices of the United Kingdom won’t help in meeting the
needs of Telangana which is in transformation phase.
After considering all the above factors, SRC proposed the
following:
Keeping in mind the interests of both the regions, SRC finally
decided to make the present Telangana region as a separate
state. It can be named as Hyderabad state. If two-thirds of the
members who won the general elections for the remaining
Hyderabad state in 1961 agree to a merge with Andhra, then
the merging can be considered. If that does not happen,
Telangana will continue as a separate state.
The advantage of the above arrangement is that the two
governments will stabilize their governance in the next five
years if anyone won’t obstruct the process of unification of
Andhra. If possible, they can review their land revenue system.
This transition period can be helpful in overcoming the fear of
merging. It is time for the consensus to be achieved between
the two states.
The common interests of the people of Andhra and Telangana
will result in reconciliation between the two regions. Telangana
will remain as a separate state if the Public Opinion Telangana
isagainstunificationand if there is no favorable atmosphere for
the merger of the two regions.
SRC mentioned that the Hyderabad state will be formed with
Mahboobnagar, Nalgonda, Warangal (along with Khammam),
Karimnagar, Adilabad, Nizamabad, Hyderabad, Medak, Bidar
along with Munagala Paragana in the present Krishna district of
Andhra.
SRC recommended the formation of states on linguistic basis.
Q. Analyze the considerations and conclusions of the States Re-
organisation Commission (SRC) in recommending a separate
Telangana State in 1955
Introduction The States Reorganisation Commission (SRC),
established in 1953 under the leadership of Fazal Ali, played a
pivotal role in redrawing India’s state boundaries based on
linguistic and cultural considerations. In 1955, the SRC made a
crucial recommendation – the creation of a separate Telangana
state.
Body The SRC’s recommendations regarding Telangana in
1955 were particularly influenced by a comprehensive
evaluation of socio-economic and administrative factors
prevalent in the region.
· Economic Considerations: Telangana, at the time of the
SRC’s evaluation, was economically more prosperous compared
to the Andhra region, primarily due to its robust revenue from
excise and land. The region generated about Rs. 5 crores
annually, which significantly contributed to its financial
stability. There was a prevailing concern among the Telangana
populace that merging with the financially weaker Andhra state
could lead to economic hardships and misallocation of their
resources to cover the deficits of Andhra.
· Educational and Employment Concerns: The educational
levels in Telangana, except for Hyderabad, were relatively low,
which translated into reduced job competitiveness for its
residents. The fear was that merging with the educationally
advanced Andhra region would disadvantage Telangana locals
in terms of employment opportunities, particularly in
government jobs where educational qualifications were crucial.

· Administrative Challenges: The SRC observed that Andhra,

having recently separated from Madras State, was still
grappling with numerous administrative and structural
challenges. The commission expressed concerns that merging
Telangana with Andhra could compound these challenges,
leading to inefficiencies and adjustment issues that could stall
the development processes in both regions.

· Promises of Development and Legal Safeguards: The SRC

suggested that for any potential merger, promises for the
security and development of the Telangana region must be
concretely assured, much like the “Sri Bagh Agreement”
between the Sarkar and Rayalaseema districts. These promises
needed to address developmental strategies, employment
opportunities, and equitable resource distribution, ensuring
that Telangana’s interests were safeguarded.
· Final Recommendation: Based on these considerations,
the SRC recommended that Telangana should remain a
separate state unless a clear majority (two-thirds) in the
Hyderabad legislature voted for a merger in future elections.
This recommendation reflected a cautious approach, allowing
for a possible future integration based on democratic consent
and ensuring that both regions could potentially benefit from
such a decision.

Conclusion The decision to create a separate Telangana

state in 1955 highlights the complexities involved in state
reorganisation based on language. While aiming for cultural
homogeneity, it can inadvertently create new tensions.