FORMATION OF REDDY IDENTITY IN SOUTHERN KARNATAKA …

FORMATION OF REDDY IDENTITY IN

SOUTHERN KARNATAKA 1900

A Dissertation Submitted in Partial Fulfillment of the

Requirements for the Award of the Degree of

DEPARTMENT OF HISTORY


SOUTHERN KARNATAKA 1900-2000 CE

A Dissertation Submitted in Partial Fulfillment of the

Requirements for the Award of the Degree of

Master of Philosophy

In

History

By

K.R.MUNIRAJU

Reg. No. 1034601

Under the Guidance of

DR. S. P. VAGISHWARI

Associate Professor

DEPARTMENT OF HISTORY

CHRIST UNIVERSITY

BANGALORE, INDIA

May 2012


2000 CE

Property of Christ University. Use it for fair purpose. Give credit to the author by citing properly, if your are using it.

i

Dedication

DEDICATED TO MY PARENTS

Sri. RAMAIAH and Smt. RAMAKKA

Property of Christ University.

Use it for fair purpose. Give credit to the author by citing properly, if your are using it.

ii

Approval of Dissertation

Dissertation entitled ’FORMATION OF REDDY IDENTITY IN

SOUTHERN KARNATAKA 1900-2000CE’ by K.R.Muniraju, Reg. No.

1034601 is approved for the degree of Master of Philosophy in History.

Examiners:

1. _______________ ___ _____________________

2. __________________ ______________________

3. __________________ ______________________

Supervisors:

__________________ ______________________

Chairman

__________________ ______________________

Date: ___________ Seal

Place: Christ University


iii

DECLARATION

I K.R.Muniraju hereby declare that the Dissertation, titled ‘FORMATION

OF REDDY IDENTITY IN SOUTHERN KARNATAKA 1900-2000CE’

is a record of original research work done by me for the award of the degree

of master of philosophy in History . I have completed this study under the

supervision of Dr. S.P. Vagishwari, Asssociate professor, Department of

History.

I also declare that this Dissertation has not been submitted for the award of

any Degree, Diploma, Associate ship, Fellowship or other similar title. It has

not been sent for any publication or presentation purpose.

Place: Christ University

Date: Signature of the Candidate

K.R. Muniraju

Reg. No. 1034601

Department of History

Christ University, Bangalore


iv

CERTIFICATE

This is to certify that the Dissertation submitted by K.R.Muniraju, Reg. No

MLHI 1034601 titled ‘FORMATION OF REDDY IDENTITY IN

SOUTHERN KARNATAKA 1900-2000CE’ is a record of research work

done by him during the academic year of 2010-12 under my supervision in

partial fulfillments for the award of the degree of master of philosophy in

History.

This dissertation has not been submitted for the award of any Degree,

Diploma, Associate ship, Fellowship or other similar title. It has not been

sent for any publication or presentation purpose.

Date:

Place: Signature of Guide

Dr. S.P. Vagishwari

Associate Professor,

Department of History,

Christ University, Bangalore



v

AKNOWLEDGEMENT

Bringing out of this dissertation, in its present form has been an interesting

and challenging experience. Facing this challenge would not been possible

without the support and understanding of many. They have ceased my effort

and I am indebted to them.

I owe my gratitude to God Almighty for the blessing and inspirations to go

ahead with my study.

I am indebted to Dr. S.P.Vagishwari, my guide who readily agreed to guide

me. She has been a source of inspiration for me and I have learnt a lot from

her, as professional and as a person.

I am grateful to Dr. C. C. Jose, the principal of Christ Junior College, Dr.

Tony Sam George, Associate professor of Psychology, Dr. K. Hemalatha,

Research Co-ordinator, Department of Social Work, who sharing their

insights and knowledge on the topic

I wish to thank Dr. Thomas C Mathew, the vice Chancellor for providing me

a chance in carryout of this research work at Christ University.

Finally I extent my thanks all those who helped me directly and indirectly in

carryout of the research work.

K.R.MUNIRAJU



vi

ABSTRACT

Reddy is the name of a socio-economically and politically dominant

community found in Southern India. Today one of the largest single

community grouping in south India in general and Andhra Pradesh in

particular is Reddy community. They are generally considered traditional

village headmen. They had a remarkable history since the period of

shatavahanas of 2nd

century BCE and the various people from this

community have helped people in large way throughout the period and they

are socially committed and economically enterprise. Historically the people

of the Reddy community had appears some were very wealthy Landowners

and Businessmen. Famous Kings, Awardees, Academics, Scientists & Civil

Servants, Business Leaders & Entrepreneurs, famous Politicians,

Entertainers & Film Professionals, Freedom Fighters, Activists &

Philanthropists, Poets and Writers and many more. Though the community

regarded their ancestors belongs Andhra Pradesh Telugu as their mother

tongue, they assimilated with the regional culture of Karnataka and became

proficient in Kannada language too.

The community played major role in political arena and became one

among the makers of modern Karnataka. Since 1900 their Political identity

was expressed through political associations, Freedom movement, and

backward class movement and pressurizing for establishment responsible

government in Mysore region. Socially the community has been identified as

an important caste in south India. The marriage ceremony is sanctified

through the authorization of Brahmana, Dasayya. The community has the

complex setup within itself because they are in large number. They have

peculiar social practices of the appreciation of Brahmanical ideas and

process of sankritization is rooted in the original beliefs of Reddy Property of Christ University.


vii

community, The Practice of bride price, widow remarriage, the Brahmin

priest not invite to their marriage occasion by some sub castes and many

more. The community extended its liberal attitude towards improving the

status of women has resulted in arising of many women as industrialists,

artists, scientists, physicians, realtors, sports persons and scholars.

Economically they are committed to land and agriculture.

Culturally the community has predominant followers of the Hinduism

with Veerashaiva, Vaishnava and Shaktha sects as the most important faiths.

Their annual pilgrimage is to the temple of Shrishaila Mallikarjuna. Yogi

VemanaReddy and HemaReddy Mallama were as the legends. The

Brahmanical idenitity is not observed and accepted by all denomination of

Reddys. The ‘Guru Paramapare’ also exists among the Reddy communities.

Each sub caste has to pay their homage to their respective Gurus, who

preside over the Matha. The festivals celebrated by the community like

Bandi Devara Habba and Makkala Dyavaru are the most specific ones. It has

to be accepted as liberation from some hierarchical control and assertion of a

community attempting to carve a certain niche status which resulted in a

form of monastic tradition or Gurupeeta tradition since the last two decade in

Karnataka. Being the promoters of education and literature they established

schools, colleges, training centers, hostels and study centers. They are

socially advanced, economically developed, politically organized and

culturally established. Thus they become influential factor in formation of

social-political-economic identity in southern Karnataka.



viii

Table of Contents

Chapter

No

Chapter name Page No

Dedication i

Approval Certificate ii

Candidate Declaration iii

Certificate of Originality iv

Acknowledgement v

Abstract vi

Table of Content viii

1 Introduction 1-13

1.1 Geographical Setting

1.2 Historical Background of The Study

1.3 Context of Research Problem

1.4 Objective of Research Topic

1.5 Hypothesis

1.6 Limitations of Research


ix

1.7 Review of Literature

1.8 Methodology of Research

1.9 Chapters Overview

2 Roots, Extent and Early History of The Reddy

Community:

14-33

2.1 Roots of the Reddy Community

2.2 Migration and Settlement of Reddy Community

2.3 Composition of the Reddy Community In

Karnataka Region

2.4 Historical context of the Reddy Community up

to 1900 CE

3 Political Identity 34-59

3.1 Political identity in freedom movement

from1900-1947 C E

3.2 Movement for Responsible Government in

Mysore

3.3 Non Brahmin and Backward Class Movement

3.4 Post –Independence Era :1947-2000 CE

4 Social -Economic and Cultural Identity, 60-90

4.1 Social Identity Property of Christ University. Use it for fair purpose. Give credit to the author by citing properly, if your are using it.

x

4.2 Economic Identity

4.3 Cultural Identity

4.4 Media

5 Conclusion 91-94

Bibliography 95-103

Appendices 104-116

Appendix-I 104

Appendix-II 106

Appendix-III 108

Appendix-IV 111

Appendix-V 114

Appendix-VI 116

Appendix-VII 118


Chapter- 1

Introduction

The Ethnographical sketch of India is to be note that various castes and sects

of the nation have been associated with Politics, Economics, Theology and Culture

and so on. The study of history looks into the political condition of a territory along

with the socio-economic structure of a particular society. It is relates to events, rituals

and taboos in that society. The study of history is meaningless if it does not relate to

the development of societies and castes or creeds. The history of India is expansive

with the studies on the dynastic entities such as Mauryas, Sathavahanas, Guptas,

Kadambas, Gangas, Chalukyas, Rastrakutas, Kakathiyas, Vijayanagar, Pallavas,

Cholas, Cheras, Pandhyas, Rajputs, Mughals, Khilji, Lodhi, Nayakas, Paleyagaras,

Sultans etc.1

Beside these, it has been stated that India is a cradle of castes. In India

there are more than six thousands castes2

arranged hierarchically within the four

Varnas have been identified by sociologist.3The term caste in ancient India was

referred to as ‘Varna’, the original Sanskrit term, which refers to four important

Chaturvarna assimilated by Manu. They were actually names of occupational classes

rather than of castes during the Vedic period. In the Buddhist literature, Varna is

identified with the color of the garment that the people wear.4

The Kshatriya class had

many prominent castes and Reddy community is one among them. H.A Stuarts in

Madras Census Report of 1891 writes that the term Kapu means a watch man, and

Reddy means King. According to recent survey made by Indian government there are


Formation of Reddy Identity in Southern Karnataka1900-2000 CE

2

more than 6400 castes in India and 6 ethnic groups5 and each one has its own culture,

tradition, background and religious worships. The Reddy community expanded

mainly in south India. Karnataka region is also a part of their settlement.

1.1 Geographical setting

The Karnataka region occupies a physically well-defined position in western

part of southern plateau. (See Map.1.1) geographically it lies between 11º31’ to 18 º

48’ North latitude and 74 º12’ to 78 º50 East longitude. It is covering by the area of 1,

91,773 sq km. The physical features of the state can broadly classified into to five

zonal regions Karavali, Malenadu, Bayaluseeme, Sahyadri and Deccan plateau

portions. The ecological set up between these had the formation of socio-economic-

cultural variations in the state. For the administrative purpose the state divided into 4

divisions, 49 sub-divisions, 30 districts and 175 Taluks. The southern portion of

Karnataka generally called as old Mysore region. Geographically it lies between

eastern and southern portion of Karnataka, which comprises the present districts of

Kolar, Bangalore Urban, Bangalore Rural, Ramanagar, Chamarajnagar, Mysore,

Kodagu, Hassan, Mandya, Tumkur, Chikkamgalur, Dakshina Kannada, Udapi,

Shimoga, Davanagere and Chitradurga. (See Map-1.1) The region economically

prosperous and enrich with historically and culturally. Even now the southern region

had become the prime political and administrative, economic and cultural centre of

the state. There are many communities and tribes lived in southern Karnataka region.

We cannot say exactly when man found in this region. But many scholars accepted

that they came across in Karnataka in Neolithic age between 2500 BCE-1000 CE.

The languages and geography evidenced that many peoples of Karnataka are migrated

from eastern Telugu and southern Tamil regions and the same way some people from

Karnataka are also migrated to other regions. Todas, Lambanis, Koramas, Korachas,


Chapter.1

3

Soligas and others are the prominent tribal groups and Lingayaths, Vokkaligas,

Kurubas and other prominent castes found in Karnataka. Reddys are one of the major

caste communities among them.

1.2 Historical Background of the Study

Reddy is the name of a socio-economically and politically dominant

community found in Southern India. Today one of the largest single community

grouping in south India in general and Andhra Pradesh in particular is Reddy

community (see map.1.2). The community had a remarkable history and the various

people from this community have helped people in large way throughout the period

and they are socially committed and economically enterprise. The name of the

community has been spelled variously in different regions as Reddi in Andhra

Pradesh, Reddiar in Tamil Nadu, Pondicherry and Kerala and as Reddy in Karnataka

regions. Reddy community is mainly found all over Andhra Pradesh and in the states

of Karnataka, Tamil Nadu, Kerala,7 Orissa, Pondicherry, Maharashtra, Rajasthan and

Uttar Pradesh.8 The Reddy’s are generally considered traditional village headmen

9.

The duties of headmen included the collection of tax, guarding the village and

representing the village in dealing with outsiders or even the government. They are

'solid farmer stock' according to some English observers and they retain a residual

military-aristocratic tradition in British India.

Historically the people of the Reddy community had appears some were very

wealthy Landowners and Businessmen. Famous Kings, Awardees, Academics,

Scientists & Civil Servants, Business Leaders & Entrepreneurs, famous Politicians,

Entertainers & Film Professionals, Freedom Fighters, Activists & Philanthropists,

Poets and Writers and many more. The ancestors of the community belongs Andhra

Pradesh and Telugu is their mother tongue, which is mainly patronized by Reddy



4

kings of Kondaveedu Reddy kingdom.10

Even though the community regarded Telugu

as their mother tongue, they assimilated with the regional culture, where they are

migrated to different regions and they became proficient in those languages too.

1.3 Context of Research Problem

Reddy community has remarkable history in south India. But their history has

been marginalized in study of Karnataka history. With the context how the

community formed its identity in south Karnataka, which was mainly influenced by

Andhra culture and Telugu language. It is to be tracing out from Historical

perspective and Cultural study of Reddy community with the title of ‘Formation of

Reddy Identity in Southern Karnataka’.

1.4 Objectives of the Research Topic

Recent historiography and historical writings seems major trends. Today

history has been analyzed by different ideological orientations. Great men or

intellectual group only cannot create history, but it is completed only by the study of

common people. From 1970 onwards the new approaches emerged in the study of

history, the Subaltern study is one among them. Post modern approach in history

mainly focused on cultural study and study about the Community. Therefore, it is

needed to study of Reddy community of southern Karnataka and its culture from

historical and cultural point of view. There is less spheres about this community, its

study was marginalized in the history of Karnataka. The community is immensely

contributed in various spheres such as Education, Health, Finance, Industry and

Business, Trade and Commerce, Science and Technology, Arts and Fine Arts, and


Chapter.1

5

other service fields. They poses historical background some were Famous Kings,

Awardees, Academics, Scientists & Civil Servants, Business Leaders &

Entrepreneurs, famous Politicians, Entertainers & Film Professionals, Freedom

Fighters, Activists & Philanthropists, very wealthy Landowners and Businessmen,

Poets and Writers and many more. They played major role in political arena and

became one among the makers of modern Karnataka. They have been influential

factor in formation of social-political-economic identity in modern Karnataka.

Therefore, all these aspects necessitates to research into Reddy community.

1.5 Hypothesis

The hypothesis of the research is

‘The identity formed by Reddy Community in southern Karnataka is significant in the

history of Karnataka’

1.6 Limitations of study

This research has two major limitations, one from timeline and another from

area of study. In the time line limitation, historically Reddy community poses

historical background since 2nd

century BCE in southern India. The community

appears in Karnataka history since 8th

century CE. In the area of the study, Reddy

people of Karnataka are spread over all parts of the state. They are in two groups,

Kannada speaking Reddy people are residing mainly in north Karnataka in the

districts of Bidar, Gulbarga,Yadgir, Raichur, Bijapur, Bhagalkot, Belgaum, Uttara

Kannada (Karwar), Darwad, Gadag, Haveri and Koppal and Telugu speaking Reddies

are mainly residing in southern Karnataka in the districts of Kolar, Bangalore Urban,



6

Bangalore Rural, Chamarajnagar, Mysore, Kodagu, Hassan, Mandya, Tumkur,

Chikkamgalur, Shimoga, Davanagere and Chitradurga. The focal point of the study is

the community’s history, its role and identity in 20th

century and I have chosen only

the major Telugu speaking Reddy community in southern Karnataka and trace their

history and contribution from 1900 to 2000 C E.

1.7 Review of Literature

Variety of source material is available for the study of Reddy community. The

official documents, and private documents, annual proceedings of legislative

assembly of Karnataka state, News papers, Biographies, Encyclopedias, Inscriptions,

contemporary works are all become valuable sources for this study. There are some

literary and archeological sources made reference over Reddy community. Basically

the community study is made by scholars from the sociological orientation.

Historically the earliest reference made on Reddy community in literary works

is the inscription of Renati belongs to 7th

century CE, later in later-Chalukyan

inscription of Medak in 1094 C.E. During British rule in India English scholars and

Ethnographies, and travelers concentrated over the study of communities and tribes of

India. 19th

century ethnographer Edgar Thurston was one among them. ‘Castes and

Tribes of Southern India’ written By Edgar Thurston and K.Rangachari and

‘Ethnographical notes on Southern India’ by Edgar Thurston, give some information

on social aspects, but he did not identified Reddy community as separate community,

instead of this he identified with the community of Kapu. In the work of ‘ The Mysore

Tribes and castes‘ written By Nanjudaiah and Anantha Krishna Iyar gives social

formation and surnames of the Reddy community in the Mysore state, but they were

also identified Reddy with the community of Vokkaliga. The Census reports of


Chapter.1

7

madras presidency and unified Mysore state reveals the population of the community

and of their socio-economic structure. New Cambridge History of India, vol-4, Part-3,

‘The caste, society and politics in India from the 18th

century to modern age’ gives

minor information on socio political aspects of the Reddy community.

In ‘Svaatantryada Smrutigalu’ vol-2 and 3 (in Kannada) edited by

Suryanatha U Kamath, which gives biographical information and experience of the

Reddy community people, who engaged in freedom movement against colonial

British government and fight for the responsible government in Mysore state.

Gazetteers of Karnataka state and its Districts provide information on the prominent

leaders and their contribution to modern Karnataka. ‘Encyclopedia of south India’

Vol-1 and 2 edited by K.Sudhakar Rao and Ragavendra Reddy provides us about the

Demography, People, Customs and Tradition of Reddy community. ‘Peasant state

and society in medieval India’ By Burton Stein which informs us of agrarian

settlement and social structure of the Reddy community.

‘Agrarian History of south Asia’ Vol-4, Part-4 by David Ludden is informed

us about their socio-economic-political aspects of the Reddy community. ‘Kannada

Janapada Vishvakosha’ (Encyclopedia of Kannada Folk lore studies), chief edited by

Chndrashekara Kambara, give us of some popular rituals and traditions prevailed

among the Reddy community in Karnataka. Report of Census of the Madras

Presidency 1871, 1874 1883 by W. Chichele Plowden and 1891, The Indian Empire

Census of 1881 Statistics of Population Vol. II provide use full information over the

composition of Reddy community in Mysore region, it included the present regions of

Bangalore, Kadur, Shimoga, Hasan, Mysore, Chitradrga, Kolar and Kodagu. The

’Rajkiya mutsaddi K C Reddy’ by R Ravindranath, is the first work gives biographical

information of the life and political career of K.Changalarayareddy, the first chief

minister of Mysore state. The ’ Freedom movement in Mysore princel state’ by



8

K.Veeratappa, The ‘Political Economy of Indirect Rule, Mysore (1881- 1947)’ by

Hatne B, ‘Press and politician Indian state Mysore (1859-1947)’ R.Ramakrishnanan,

‘Samajika Hinnaleyalli Mysore Samsthanada Rajakiya, Kelavu Olanotagalu (1881-

1940)’ by S.Chandrashekar ‘Rajakiya Durina Shri N C Nagaiah Reddy’ by B K

Ramachandra Rao, ‘Satygrahigala Nenapugalu’ Edited by D Lingaiah. Gazetteer of

Kolar District edited by B N Satyan and other works provide bird view over the

Reddy community.

1.8 Methodology of Research

In this research topic which relates to the community identification,

Ethnographical, socio-economic-political-cultural aspects which can be studied under

historical perspectives in the southern Karnataka region, I follow mainly Qualitative

Research Methodology, which is suitable for my research. First I am collecting related

data’s from primary sources are Inscriptions, Coins, Folklore, secondary sources are

literary works in Kannada, Telugu and English languages, extract of the census data,

charts and field work through survey, interview with community leaders, scholars and

elders conducting in southern districts of Karnataka.


Chapter.1

9

Map-1.1 Reddys in Southern Karnataka Region



10

Map.1.2 Reddys in South Indian Region


Chapter.1

11

1.9 Chapter’s overview

The Dissertation is divided into five chapters which including introduction.

The first Chapter introductory part had the title of ‘Introduction’ which discussed

about brief introduction of the Reddy community, Its Back ground of the study, Need

and significance of the study, Context of research problem, Objective of research,

limitations of research, survey of existing body of literature and Methodology of

research, The second Chapter had the title of ‘Roots, Extent and Historical context of

the Reddy Community’. It tried to Trace the Origin of the Reddy community and their

settlements in the in Andhra Pradesh and southern states. The attempt has been made

to interpret that how did the community migrate towards Karnataka? The reason for

migration, routes of migration and Identification their geographical expansion and

composition in Karnataka region. Finally discuss the Early History of the Reddy

community from 8th

century to 1900 CE in briefly.

The third Chapter had the title ‘Political Identity’. The attempt has made to

study of Political identity in Karnataka political scene, reporting and interpretation of

the Census report of India of 1901 and 1931, also critical analyzing of reaction and

role of the Reddy community towards the freedom movement against British,

movement for responsible government in Mysore against Mysore kingdom and

unification movement in Karnataka. The analytical study of Reddy community and its

leaders were in Mainstream politics. Finally was made critical analysis of the Caste

Politics in Karnataka polity and reaction of Reddy community towards caste politics.

The fourth Chapter had the title of ‘Social-Economic and cultural Identity’, studied

Society, Social Classification, Social institutions, Customs and traditions, Food and

Dress, Amusements and Ornaments with relates to the Reddy community with general

study of southern Karnataka society. The attempt has made the identification of

Reddy community in Karnataka economy and economic development, Economic



12

aspects of Agriculture-Industry, Banking, Trade and Commerce, Service sectors,

Economic liberalization and occupational Transition. The Religious faith, festivals,

ceremonies, Deities, Monastic Tradition and Cremation system of the Reddy

community. As well as the contribution in Education, Institutions, Literature, their

trend in Language, reaction towards Kannada language and issue of Language

friction all these aspects discussed carefully in this chapter.

In Fifth Chapter with the title ‘Conclusion’, here I presented brief identity

elements, issues and challenges, future vision, secularism and other aspects of the

Reddy community.

Notes and References:

1. Ray Choudhary S.C, Social, Cultural and Economic History of India, Surjeet Pub,

New Delhi, 2005, P.117. print

2. Klaus K. Klostermaier, A survey of Hinduism, 3rd

Ed, SUNY Press, New York,

2007, p.290. print.

3. The hierarchical arrangement of the Varnas regionally following not always the

same ranking and observing traditions not always in the line with what would

logically follow from the Chaturvarna scheme, should caution any observer

not to draw conclusions too hastily from a specific knowledge of the principal

of how caste works.

4. Pillai, G.K., Origin and Development of Caste, Kitab Mahal. Allahabad, 1958,

pp.41-42. print.

5. Muthiah Alagappa, Civil society and political change in Asia, Stanford University

Press. Stanford, 2004, p.192 print.

6. ‘Reddy’ is not to that social group of the Reddys of Ireland and Scotland region.

7. Sudhakar Reddy.P and V. Gangadharam, Indian society: continuity, change and

development, Commonwealth Publishers, New Delhi 2002 p 94 print.


Chapter.1

13

8. Ayodhi Reddys claims that they came from Ayodhya region came down to south

India and their migration connected with Ramayana

9. Burton Stein, Vijayanagara, CUP, New York, 1989, p.65, print.

10. Somasekhara Sarma Mallampalli, History of the Reddi Kingdoms, Andhra

University press, Visakhapatnam, 1948 p.58, print.


Chapter - 2

ROOTS, EXTENT AND HISTORICAL CONTEXT

OF THE REDDY COMMUNITY

2.1 Roots of the Reddy Community

Reddy is one of the dominant communities grouping in Southern India. Today

they mainly found in the states of Karnataka, Tamil Nadu, Kerala, Orissa,

Pondicherry, Maharashtra, Rajasthan and Uttar Pradesh.1In Andhra Pradesh they are

the major and dominant community, because their original home land is Andhra

Pradesh. They migrated to above said states from Andhra region over period of

century ago.

There are several arguments regarding the origin of the word ‘Reddy’ and

Reddy community. Some linguists surmised that the word ‘Reddy’ was derived from

the medieval term ‘Rattodu’, in term originated from ‘Rashtrakutudu’2. The

Rashtrakutas employed wealthy local farmers to head villages and collect taxes in

their empire and conferred the title of ‘Reddy’.3 The oral traditions of Reddys state

that the term Reddy is a corruption of ‘Ratti’ meaning chariot or charioteer 4,

and their


Chapter.2

15

ancestors were charioteers for the Rashtrakutas. The Reddys may have been

practitioners of agriculture and farming in the beginning because the term "Reddy" is

derived from the Telugu word "Redu" means farm land.5 H.A Stuarts in Madras

Census Report of 1891 writes “the term Kapu means a watch man, and Reddi means

King. The Kapus or Reddis (Ratti) appear to have been a power full Dravidian tribe in

the early century of the Christian era, for they have traces of their presence at various

places in almost every part of India. Though their power has been put down from time

to time by Chalukyas, the Pallavas, and the Ballalas (might be refers the Hoysalas),

several families of zamindars came into existence after the captivity of Pratapa Rudra

of Warangal in A D 1323 by the Mohammadan emperor Giyas-ud-din Toghalaq”.6

The 19th

century writer Edgar Thurston in his work ‘Caste and Tribes

of Southern India’ stated that Reddy were the village chiefs and listed them under the

section Kapu. The village chiefs were given the title ‘Reddy’. The census carried out

during the British period in the Madras Presidency listed Reddy and Kapu together.7

Eminent historians like Dr.Beryl and Dr.M. Somasekharasharma proved on the basis

of ephigraphical evidence that the present word ‘REDDY’ has traveled over years

changing its name several times to reach the present usage. It was RATTAGUDI in

7th

Century and was RATTOTI in the year 894. It was RADDHODI and RATHOD,

and RATTADI in 10th

century. It has then changed its communities name as

RATTAJIKAMU in 1100, RADRIKAMU in 1153, RADI in 1238 and RADDI, and

then finally settled as “REDDY.8

Another theory relates the origin of the word Reddy is ‘Rathis’, who ruled

over small principalities in the Deccan plateau before 200 BCE and before the

Satavahanas and Mauryas.9The origin of the word Reddy linked to Rashtrakutas. The

word ‘Rashtrakuta’ is the Sanskrit version of ‘Rettakudi’. Rettakudi transformed into

‘Rettadi’ and later Reddy.10

The Rashtrakutas were initially the elite troops of the


Formation of Reddy Identity in Southern Karnataka - 1900-2000 C E

16

Chalukyas of Badami. They founded an empire after the Badami Chalukyas faded

from the scene. After the Rashtrakutas declined, inscriptions of the succeeding

Kalyani Chalukyas (later Chalukyan) in Andhra Pradesh mention the existence

Reddys (900CE). They were soldiers appointed as chieftains of villages in Medak

district by the Kalyani Chalukyas.11

Reddys believe that they are an offshoot of the

Rashtrakuta dynasty. The legend goes that after the decline of the Rashtrakuta

dynasty, the ruling clan broke off and settled in northern and southern parts of India.

The southern settlers are being called Reddy. However this is a popular legend that

has not been proven.

The usage of the word Reddy specifically was first seen in the inscription of

Renati, which was issued during the Renati Chola times in 7th

century CE.12

Telugu

literature and inscriptions show that Reddys were Kapus.13

For instance; an

inscription dated 1094 CE mentions as "Alu-kumbatla Proli-raddi, Mudivi-raddi,

Narapa-raddi, veeru muvvuru Kampulu tama putranu-poutrika machandrar-

kamu…..". (see Appedix-1) Prof. Dr. K.Murugesan, pointed out that Reddis that they

originally came from Oudh,14

in north India and their ancestors formed part of the

army of Rama, the ancient king of Ayodhya, the modern Oudh, when he went on his

famous expedition from Ayodhya to Ceylon and fought with and overcame Ravana,

the king of the Island. It is believed that, in very early times, people from Ayodhya

settled in Kalinga, which was inhabited by Telugus, and it is probable that some of the

Reddi tribes, abounding in Kalinga, migrated to the south.15

It has been noted in the Madras Mail (1905) by Sri C.K.Subbha Rao of the

Agricultural Department, that the Reddis and others who were migrated from the

Telugu area.16

Revd. Fr. J.F.Kearns, a priest belonging to the Missionary of the

Propagation Society in Tirunelvelly, writes in his book ‘Tribes of South India’ that

“At one period the Reddis under the chieftainship of one of their tribe, rose to


Chapter.2

17

considerable eminence, and their power eventually became so great, that they carried

their arms against the kingdom of the Pandyan; and wherever their arms found an

entrance, we may rest assured they were not slow to avail themselves of its

advantages. On the fall of their principality of Kondavidu, with which their power

declined, many of them appear to have fled southwards in search of peace and of new

homes; and the southern part of India was at that time over-run with jungle and since

it was little inhabited, there were no difficulties to their settling in them”.17

2.2 Migration and Settlement of Reddy Community

Reddys were the largest caste in the Madras Presidency during pre-

independence period, numbering more than two million.18

They were an agricultural

class speaking Telugu and predominantly Hindus.19

This cultivators and farmers

community was very prominent in Andhra Pradesh from where they spread towards

neighboring states like Karnataka, Tamil Nadu and other regions. It is doubted that

Reddy community migrated from Andhra region and many families of Telugu

speakers migrated to other regions, Reddys were one among them. One group of

Reddy families moved towards south and settled in south Karnataka (Bangalore and

Mysore region) Tamil Nadu (Hosur, Virudhunagar, Tirunelveli, Madurai, Trichi,

Dharapur regions) and Kerala. Another group migrated towards north and settled in

northern Karnataka, Maharashtra and Orissa region.20

there is no unanimity among

scholars on reason for migration. Some Historians and Geologists argued on the

aspects of frequent famine and drought in accrued in south India, Muslim invasion

and depress and incapability in their home land(Andhra area).21

The Rashtrakutas were initially the elite troops of the Chalukyas. It has been

said that few Rastrakutas who moved further south were known as the reddis in


http://hubpages.com/hub/MIGRATION-OF-REDDIARS-TO-TAMILNADU



18

Dravidian countries. After the decline of Rashtrakutas, the inscriptions of the

succeeding later (Kalyani) Chalukyas in Andhra Pradesh mentions word Reddis (900

CE). They were soldiers appointed as chieftains of villages in Medak district by the

later Chalukyas. Some of the names mentioned are Mini Raddi and Kati Raddi. The

inscription mentions the name of the appointee, the authorized appointer, the

important personages of the areas and surrounding villages. During the Vijayanagar

Empire (1336-1565CE) too they were prominent especially in Rayalseema, where

they became soldiers, traders, agriculturist, independent zamindars or landholders and

were constantly engaged in clan feuding.34

The Rayalseema reddis are closely related

to the landlord Gowdas of Karnataka and the Reddiars of Tamilnadu. The Reddis

around these areas have a tradition they are descended from ancient Chalukya

ancestors.

It has been noted in the Madras Mail in 1905 by Sri C.K.Subbha Rao of the

Agricultural Department, that the Reddis and others who migrated southward from the

Telugu region, in Karnataka they were identified with ‘Okkaligas’.22

They spread

their tentacles during 13th

and 14th

centuries CE.23

The Muslims spread their sphere of

influence from north India to south India by means of plundering expeditions and set

their political authority. Southern Hindu kingdoms including Reddy dynasty lost their

power and gradually disappeared. Many Reddy chieftains, the Jamindhars and

agriculturists lost their security in their region. This led to a section of Reddys to

move to neighboring regions. Besides this, the mass exodus of Reddy could also have

emanated due to the frequent monsoon failures, acute drought and famine throughout

Deccan in 1473CE.24

Since most of the Reddys were agriculturist, they could not

tolerate these maladies and proceeded towards neighboring places for their livelihood

and settled wherever they received good fortune. They were developed distinct

identity in these areas with their language and culture.


Chapter.2

19

It was after the down fall of the Vijayanagar Empire, the Bahmani sultans

ravaged the territories and causing untold sufferings and plunderings.25

the natives

became helpless and resorted to mass exodus to neighboring states.26

Consequently

with the disintegration of Vijayanagar empire several territories of the empire

declared independence. These places were ruled by the veteran rulers or Paleyagaras

such as Thirumalai Nayak, Reghunatha Nayak, Krishnappa Nayak who encouraged

the Telugu speaking Reddy men under their shadow and extended them all sorts of

assistances. As a result of it many of the native Reddys were accommodated in their

military and they were made as to fight against Mysore, Sethupathi’s of Ramnad and

Travancore rulers. The Nayaks gave preference to these people in the day today

administration and governmental affairs. The lands were presented to them as free

gifts. So during their administration, most of the lands came under the direct control

of the Telugu speaking Reddy people. In course of time the Telugu people became

prosperous and were called as land owning people in the region. They commanded

much respect in the society.27

After attaining growth in their areas they concentrated

their attention upon the neighboring areas like Bellary, Chitradurga, Kolar and

Bangalore.28

They permanently settled in these areas by the time of Mysore wodeyar

period and developed a culture of their own. They flourished along with their

agricultural work. During the British administration the Reddys became prosperous

and famous as the result of their active participation in administration, welfares

measures and reforms activities. The consolidation of the British principalities in

Madras presidency for the easy administration29

made easy for all the people of the

region to migrate easily from one place to another. Naturally the reddys freely moved

from one place to another and able to settle in another region. Being prosperous, they

were devoid of any hurdles for their settlement in any of the places in the presidency.

Hence, the Reddy Community, the prominent among the Telugu speaking established

their families in border regions of Telugu country.







20

The Reddys in earliar Telangana region were active in the Kakatiya kingdom

(AD 1000-1223)30

. They were knights and barons and subordinate kings who ruled

regions, in turn they had to pay taxes as part of the plunder and organize troops for

campaigns. Several large dams and lakes and large sized wells were constructed by

the Reddys rulers and they still serve their purpose as planned a thousand years ago.

After the Kakatiya kingdom broke up, many Reddys migrated to coastal Andhra,

Addanki and Kondaveedu and later Rajahmundry on the Godavari and founded their

own independent kingdoms,31

which flourished between 1325-1448 CE. Komati

Prolaya VemaReddy founded Kondaveedu Reddy kingdom. While the area and extent

may not have been large, these Reddy Raja states are historically significant because

Telugu literature got great patronage. Komati Prolaya VemaReddy had left many

inscriptions, the well preserved ones detailing the repairs and he constructed temples

in Sri Shailam, Ahobilam and Drakshaaram32

.

2.3 Composition of Reddy Community in Karnataka region

The composition of the Reddy community can be analyzed by the census

reports of madras presidency up to 1947 and government of India (after 1947). The

census conducted by the British government in the Madras presidency reveals the

distribution of population in the presidency. (See appendix-2). It is evidented that

Reddys were migrated into Karnataka in the mid of 14th

CE, through border regions of

Andhra Pradesh. Some Telugu speaking communities like Balagiga. Shettis, Banjaras,

Reddys and others gradually migrated into Karnataka This process of migration

started in 14th

century and continued up to 17th

century.37

The Telugu speak Reddy

community found mainly in the districts of Kolar, parts of Tumkur, Bangalore and

Chitradurga.38

later they moved to other areas are at present found in the districts of


Chapter.2

21

Mysore, Mandya, Chamarajnagar, Ramnagar, Coorg, Kolar, Chikballapur, Bangalore

Urban and Rural, Chikballapur, Tumkur, Chitradurga, Chikkamagalur, Shimogga

Davanegere, Bellary, Koppal, Raichur, Bijapur, Yadgir Gulbarga and Bidar. There are

two groups, one is the Kannada speaking Reddys of north Karnataka and the other is

Telugu speaking Reddys of southern Karnataka. By the influence of Veerashaiva

movement many Reddys entered into Veerashaivism thus they formed Lingayath

Reddys, a new group. In southern Karnataka region those Reddys who continued as

farmers in their occupation, they were identified with Vokkaligas and were called as

Vokkaliga Reddy. Those who came and settled in later 18th

century remained as

‘Reddy’.

The composition of the Reddy community is available from 1870 CE

onwards,39

Madras census report of 1869-70 reports that the Reddy people in Mysore

state in 1869-70 are 84,563 (1.7 %) out of 49, 43,604 people. (see appendix -2) As per

the census in British government in Mysore region including C and M station and

Bangalore in 1931, there were 13,12,264 Vokkaligas,40

which included 50% Reddys.

Among these 6.5 lakh Reddy community people were spread in Bangalore, Mysore

regions41

. The data report of Karnataka Backward Class Commission Report of 1975,

headed by L. G. Havanur, reported that in total 3 crore population of Karnataka,

Vokkaliga and Reddy community had the ratio of 11.82 % (35.46 lakh) and it is

estimated that there were about 16 lakhs Reddys among Vokkaligas. The census

report of 1991 reveals Karnataka had 6% (35 Lakhs) Reddy community to the state

population.42

The Vokkaliga community identifies itself with Reddys who are almost

60 lakhs in the Karnataka state. 43



22

2.4 Historical context of the Reddy community upto 1900 CE

The Reddy Community is regarded as one of the dominant social groups in

south India and had glorious history. They can be traced from the period Satavahanas.

The earliest references of the Reddys are ‘Rathis’ and ‘Maharathis’ in 200 BCE in

Shathavahana time. These words inscribed in the inscription of Karley and Kanneri44

.

The Rathikas/Rathis were chariot-users, out of whom grew the

Maharathis/Maharathas. They were originally local tribal chieftens in deccan

Ultimately, these chiefs may have been transformed into regular tax-receiving warrior

feudatories under the Satavahanas. The local elements were so powerful that the

Satavahanas had to establish matrimonial alliance with Maharathis. These kings ruled

over small principalities in the Deccan plateau area of Maharashtra, Karnataka and

Andhra, before and after the Satavahanas and Mauryas. Mauryan king Ashoka

appointed them as local governers in southern region. After the sudden decline of

Mauryans they established their own kingdoms in Deccan and ruled upto 70 CE. Thus

we see the family of Maharathis ruling in Chitradurga-Karwar-Banavasi region also

called as Krishna-Tungabhadra region. They have left coins in northern Andhra

Pradesh, also in Kurnool district and near Pune etc. The coins are found in the levels

between the megalithic and Satavahana levels in excavations. Their rule extended up

to the Konkan region of Karnataka.45

The term ‘Rathi’ might refer to "one riding a chariot" (Ratha = horse drawn

chariot in Prakrit and old Sanskrit). A grander Rathi king might be called Maha Rathi.

The word ‘Rathika’ is mentioned in Hatigampa inscription of Karavela, ‘Rastra Kuta’

in Ashokan inscriptions, Rastraka in Shahabad Ganz inscription, ‘Ratrika’ in Mansera

inscription, ‘Rastika’ in Girnar inscription have been made, which are all indicates

were the official or social group of the Reddy. Therefore Mallampalli Somashekar


Chapter.2

23

Sharma argued rightly that the ‘Reddy’ word is corrupted from the word ‘Rathi’

through the ages.

Eminent historians like Dr.Beryl and Dr.M.Somasekhara Sharma proved on

the basis of inscriptional evidence that the word ‘Reddy’ has traveled several

thousands of years changing its name. The usage of the word Reddy specifically was

first seen in the inscriptions made during the Renati Chola times (7th

century CE).

They were the contemporary to Rastrakuta kingdom. According to the Rev. T.

Foulkes, the name Ratti is found under various forms, e.g., Irattu, Iretti, Radda,

Rahtor, Rathaur, Rashtra-kuta, Ratta, Reddi, etc. On the basis of the theory

propounded by Dr.Beryl and Dr.M.Somasekhara Sharma on the evalution of the word

‘Reddy’ that Some of the kingdoms and local families also called Mahasamsthanas

ruled Karnataka region. They were Arattas of Konganadu, Rattas of Achalapura,

Rattas of Saudatti, Rastrakutas of Malkhed, local family chieftains and subordinate

ruling famalies like Recharla Reddy, Rheruku Reddy, Malyala Reddy, Viriyala

Reddy, Gona Reddy, Vaavila Reddy, Tanakallu Reddy and others.46

Arattas of Konganadu were the second earliest known Reddy kingdom, which

ruled some parts of Karnataka in 100 CE and covering the regions of Tamil Nadu

(Madhurai, Selam, Coimbatore and Perriyar districts), south Cauvery basin of

Karnataka (Kolar, Tumkur and Bangalore districts) and southern parts of Andhra

Pradesh(Ananthapur, Kadpa and Karnool districts). It has been said that they came

from southern parts of Andhra and Karnataka. The first ruler was Veeraraya. They

belong to the surname ‘Vella Siri’ (which is common surname of Kondavedu Reddy

family). They patronized Jainism. Rattas of Mananka, a branch of Arattas of

Konganadu. They were split out as independent kingdom Founded by the king

Mananka, with the capital of Man (Malkhed?). They ruled the region of Kollapur of

Maha Rastra but they called as Kuntala Desha which included the parts of southern



24

Maharashtra and north-east Karnataka regions. Kollapur inscription informs that they

were patronized Jainism religion and Telugu language. Devaraj son of Mananka

famous ruler and a contemporary of Guptas, poet Kalidasa was sent as ambassador to

his court by Gupta or Vakataka ruler.47

Rattas of Achalapura; Multai and Lovarkhed inscriptions informs on their

history. They ruled Vidarbha region with the capital at Achalapura. Their family ruled

and continued up to end of 18th

century CE. Rajashekar in his Sanskrit drama work

‘Viddha Salibhanjike’ informs that Ratta king, Veera Pala Prachanda lost his kingdom

and Kalachuri chalukyan prince, Sena helped him to regain it. In return Veera Pala

gave his daughter and married to prince Sena. Rattas of saudatti, Nanni Raja was the

founder of the kingdom. They ruled nearly 300 years for 16 generations. They ruled

as the subordinates under Rastrakutas, later under Kalyani chalukyans. They become

independent after Kakathiya ruler Prola defeated Jagadekamalla, the Kalyani

Chalukyan ruler. They followed and patronized Jainism. They constructed 108, Jain

temples.48

The Rashtrakutas and Reddys seem to share a similar origin, from the great

"Rattas" or "Rathis" or "Rashtrikas" who ruled the Deccan from ancient times.

49 The

"Rathis" ruled over small principalities in the Deccan plateau before 200 BCE, before

the Satavahanas and Mauryas. The word "Rathi" or "Ratti" is found under various

forms viz. Reddi, Ratta, Rashtrakuta, Rahtor, Rathaur.50

The Rastrakutas were the

most important among the imperial dynasties of Karnataka. They were ruled from the

capital city of Malkhed. The founder of this kingdom was Dantidurga. If we tracing

thseir ancestral history, we came to know that Abhimanyu, Nanna Raja, Karka I,

Indra II, were all initially the elite troops (subordinates) of the Chalukyas of Badami

and they ruled from Echalapura (Rattas of Echalpura? – the name Nanniraja, son of

Durga raja is appeared in lovarkhed and multay inscriptions, which is issued by him)


Chapter.2

25

(Elichapura is in Birar). They founded an empire after the Badami Chalukyas faded

from the scene. After the Rashtrakutas declined, during this period, rulers like

Saudatti Rattas ruled as the feudatory. 51

In later Chalukyan period the inscriptions in Andhra region mention about the

Reddys (900 CE). As the soldiers, as chieftains of villages appointed by chalukyas

kings in Medak district. Some of the names mentioned are Mini Raddi and Kati

Raddi. The inscription mentions the name of the appointee, the authorized appointer,

the important personages of the areas and surrounding villages. Erraiah Reddy, the

ruler of Recharla Reddy kingdom and feudatory of Chalukyas, during reign of

Tailapa III. Kalchuri Chalukyan king, Bijjala dethroned Kalayani Chalukyans and

become independent. Kalyani Chaluyan feudatories like Rattas of saudatti, Hoysalas,

Kakatiyas did not like the rule of Bijjala, later they became independent rulers.

Kakathiyas ruled from Warangal including the some parts of Karnataka (Raichur,

Gulbarga, and Bidar). many kingdoms like Recharlu Reddys, Cheraku Reddys,

Malyala Reddys, Viriyala Reddys, Vaavivaala Reddys and Gona Reddys gave much

support to Kakathiyas as federators. They helped Kakathiyas in fight against Muslim

invasion and scarified their life.52

During the period between 14th

to 15th

centuries C E, South India saw the

glorious rule of Reddy kingdoms like Reddy of Kondaveedu (1335-1448 AD),

Reddys of Kandakuru (1324-1430) in Andhra region. Their reign was characterized

by restoration of peace, patronage of arts and literature, and all round development.53

Telugu language and literature saw much progress. Errana, the translator of

Ramayana in Telugu, lived during this period. In later period Reddys continued to be

chieftains, village policemen (Head man), tax collectors and farmers in the region,

under the Hoysals and afterwards. The Reddy landlords styled themselves as Desais,

Doras, Gowdas and Patela.54



26

During the period of the Vijayanagar Empire (1336 -1565 AD) reddys were

prominent especially in Rayalseema, and south west Karnataka regions (Baylu

seeme). Where they formed landed group and served as soildiers,55

the independent

zamindars or landholders and were constantly engaged in clan feuding. The

Rayalseema Reddis are closely related to the landlord Gowdas of Karnataka (in

Karnataka many reddis identified themselves with the community of Vokkaliga in

south Karnataka (Vokkaliga) and community of Veerashaiva in north Karnataka

(Hindu Veera Shaiva Lingayath) and the Reddiars of Tamil Nadu. There are also a

few Reddi principalities which managed to survive independently between large

warring states, Andhra and south Karnataka.

After the down fall of Vijaynagar Empire, the south indian political scene

completely changed, local feudal chieftains are Nayakas and Palegaras become

independent. Among notable were Mysore Odeyars, Yalahanka Prabhus (Avanthi

Prabus) in Bangalore, Nayakas in Ikkeri, Bilagi and other. The new kingdoms in

Sagatur, Chitradurga, Devanahalli, Sante Bennur, Madhugiri, Harappanahalli,

Ummattur, Turuvekere, Banavaara, Chik Ballapur, Dod Ballapur, Hoskote, Needagal,

Devanahalli and in other places came into existence. Some Reddy chieftains ruled as

local chieftains during the last period of Vijaynagar empire. Though they ruled small

regions, their obedience to their overlords and their cultural contribution is significant.

Nagireddy the ruler of Madigeshi fort and Gummaredddy of Gummareddyplaya were

among them. Nagireddy fortified the Madigeshi (Tumkur district) on top of the hill,

which had seven entrance gates (Urubagilu). Sanyasikatte (beautiful lake),

Venkataramana sawmy temple, Akkalamma temple Veerabhadra temple and others

are belongs to his period. Nagireddy and Madigeshi samsathana.56

Gummareddyplaya

was other local kingdom ruled by Gummanayaka (Gummareddy) the third ruler of

Gummanayakana paleyapat (1296-1314 CE) and his successors. During the reign of


Chapter.2

27

Plate No-2.1 Madageshi fort of Nagi Reddy

Plate No-2.2 Gumma Reddy Playa fort of Gumma Reddy Nayaka



28

sixth ruler, Kadirappanayaka, who become the subordinate under Vijayanagar

empire. their rule continued up to the period of the odeyars of mysore.57

During

British rule many uprisings were organized against British rule, 58

Even some

chieftains and paleyagaras of the Reddy community showed of their rebel against

British. Uyyalawada Narasimha reddy, led a first popular revolt in India against

British occupation in 1846, 10 years earlier than the Sepoy Rebellion of 1857. As a

polygar of Koilkuntla, he was in command of 66 villages in Kadapa, Anantapur,

Bellary and Kurnool districts and controlled an army of 2000. After Rayalaseema was

ceded to the British by the Nizam, Narasimha, refused to share the revenue of the

region with the British. He was in favor of an armed uprising. On 10 June 1846 he

attacked the treasury at Koilkuntla and marched towards Cumbum (Prakasam

District). His army attacked the British forces camped at Giddaluru on 23 July 1846

and repulsed them. The british were unable to capture him. He was hiding in

Jagannatha Konda near the village of Ramabhadrunipalle. Some informant brought to

the notice of British authorities about his hiding and his followers. The hill was

surrounded by the armed forces at the midnight. He was caught on the midnight of 6

October 1846. Reddy was badly beaten before being brought to Koilkuntla. He was

tied with heavy chains and with bloodshed cloths taken to procession in the streets of

Koilkuntla so that no other person should dare to revolt against British He was

charged for murders and treason and sentenced to death. On 22 February, Reddy was

hanged publicly by the British in Koilkuntla on the banks of the Jurreru River. 59

During the period of Mysore Odeyar and British rule many people of the

community served as village head men as ‘Patella’ or ‘Gowda’, Policemen, Tax

collectors and Farmers.60

With the introducing of English education, renaissance and

rise of nationalism people realized anarchy, exploitation and effects of British rule. So

they joined the mainstream of freedom movement. In this many patriots from this

community fought for freedom. Some people were leading the movement (forefront in


Chapter.2

29

movement), People from all sections actively involved in the movement. Many of

them lost their lives, some were imprisoned and detained, and some lost their

property. The course, intensity, consequence and the participation of the Reddy

community in movement will be analyzed in next chapter.


1. Sudhakar Reddy.P and V.Gangadharam, Indian Society: Continuity, Change and

Development, Commonwealth Publishers, New Delhi, 2002, p.94. print.

2. Kambhampati Satyanarayana, A Study of the History and Culture of the Andhras ,

vol.1, Peoples Publication House, Bombay. 1975, p.300 & 306. print.

3. Robert Sewell, List of Inscriptions and A Sketch of the Dynasties of Southern

India, Govt Press, Madras, 1884, p.240. print.

4. The term ‘Ratti’ means charioteer in Pali language as mentioned by Thomas

William Rhys Davids and William Stede in the book of ‘The Pali-English

dictionary’ and Edgar Thruston and K. Rangachari in their work ‘Castes and

Tribes of Southern India- Vol. 3’ also states the same opinion.

5. Edgar Thruston and K. Rangachari, Castes and Tribes of Southern India, Vol. 3,

Government Press, Madras, 1909, p 224 print.

6. Census of India- 1891, Vol. 2, Part 6, Issue 46, Manager Publication, Delhi, 1973,

p. 11.print.


Government Press, Madras, 1909, p .224. print.

8. Somashekara Sharma M, History of Reddi Kingdoms (circa. 1325 A.D. to circa

1448 A.D.). Andhra University Press. Visakapatnam 1948. P.72. print.



30

9. Anderson. J. D. The Peoples of India. Cambridge University Press.1913, p. 53

print.


1448 A.D.) Andhra University Press. Visakapatnam , 1948. P.72 print.

11. A.P. Madan, The Hist r th Ra raku as, Harman Pub. House, New

Delhi, 1990, p. 37. print.

12. South Indian Inscriptions, Vol. X, No. 598 Ed. K.V. Ramesh, Manager of

Publications, Delhi, 1986, print.

13. Miniraddi Kadiraddi Inscription, Unpublished inscription, Mulug, 1065 CE

14. Edgar Thurston and K. Rangachari, Castes and tribes of Southern India, Vol-3,

govt press, Madrass, 2001, p.226 print.

15. Ibid print.

16. Ibid p.246 print.

17. Kearns. J. F, The Tribes of South India, The Society for Promoting Christian

Knowledge, 1860, p.45 print.


Government Press, Madras, 1909, p 222. print.

19. Pran Nath Chopra. A Comprehensive History of Ancient India. Sterling Publishers

Pvt. Ltd.2003 pp. 202 print.

20. Ramaswami. A, Tamil Nadu District Gazetteers, Ramanathapuram (Gazetteers of

India), Govt Press, Madras, 1972, p.145. print.

21. Gazetteer of the Bombay, vol.18, part.2, Nebu Press, 2010, pp 213-214. print.

22. Report, Census of the Madras Presidency 1871, Madras 1874, pp.145-146. print.

23. Suryanath Kamat, Bangalore Darshana, Udayaravi publication p 475 print.

24. Ramasharma M H and M H Gopal, History of the Vijaynagar Empire ,vol-1,

Popular Prakashan, Bombay,1978, p.77. print.

25. Nilakanta Sastri, K.A., Advanced History of India; Madras, 1970, p.402. print.

26. Nilakanta Sastri, K.A, A History of South India; Madras, 1966, p.295. print.


Chapter.2

31

27. Ramaswami, A. Tamil Nadu District Gazetteers Ramanathapuram, Govt press.

Madras, 1972, pp. 82-85.print

28. Rao, P.R., History of Modern Andhra, New Delhi, 1980, p.118. print

29. Mangalamurugesan, N.K., Self Respect Movement in Tamil Nadu, 1920 – 1940,

Madurai, 1985, p.161. print.

30. Sekaram K B, Andhra Through the Ages, Sri Saraswati Book depot, 1973, p.44

print.

31. Ibid pp.73-75 print.


1448 A.D.) Andhra University Press. Visakapatnam , 1948. print.

33. Narayan Keshav Behere, The Background of Maratha Renaissance in 17th

century, Bangalore press, 1946, p.53 print.

34. Burton Stein, New Cambridge History of India- Vijay Nagar- Vol 1, part.2, CUP,

2008, p.77.print.

35. Ibid, p.100 print.

36. In the work of ‘Bhaktha Mallaa Reddy Katha’ the Telugu fiction, informs that

anarchical condition previled in Rayaseema after the death of Prathapa Rudra

Deva, the king of Kakathiya kingdom and decline of Reddy kingdoms in 1448.

Hindus lost security by Muslim invaders. The Reddy families headed by

Mallaa Reddy escaped from Muslim custody and ranaway into Bellary and

Mysore region of Karnataka with their wealth, family deities through

cartseven today they were nicknamed as ‘Donga reddlu,.

37. Burton Stein, New Cambridge History of India- Vijay Nagar- Vol 1, part.2, CUP,

2008, p.144. print.

38. Nanjundayya. H V and Ananthakrisha Ayyar L.K, Mysore Tribes and Castes,

vol.4, Mysore university press,1931, p.489. print.

39. The Madras census report of 1869-70 print.

40. Census report of india-1931, vol.25, Mysore, part 2. Ed. V M Iyengar, Govt press,



32

Bangalore, 1934, p.566 print.

41. Census Report ofIindia-1991, Karnataka, part B, Govt. Suburban Press, 1992.

P.315. print.

42. Ibid, p.316 print.

43. There is 17% (1.3crore) of Andhra Pradesh state comprises of Reddi’s, Tamilnadu

38 lakh, remaining parts of India and world 10 lakh, In this way there are 25

million Reddys throughout the world.


vol.1, Peoples Publication House, Bombay. 1975, 306. print.

45. Narasimhamurthy A V, The coins of Karnataka, Geeta publication, Bangalore,

1975, p36,38. print.


1448 A.D.) , Andhra University Press. Visakapatnam, 1948. P.72 print.


vol.2, Peoples Publication House, Bombay. 1983, p.28. print.

48. Hampa Nagarajaiah, History of Rastrakutas of Malkhed and Jainism, Ankita

pustaka, Bangalore, 2000, p.217. print.

49. Anderson, J. D. The Peoples of India. Cambridge University Press.1913, p. 53

print.


Government Press, Madras, 1909, p 222 print.

51. Diwakar, R.R, Karnataka through the ages, Literary& Cultural Dept , Mysore,

1968, print.


1448 A.D.), Andhra University Press. Visakapatnam, 1948. P.72 print.


vol.2, Peoples Publication House, Bombay. 1983, p.28. print.

54. Ibid ,p.99 print.


Chapter.2

33

55. New Cambridge History of India- Vijaynagar- vol 1.2 Cup, Cambridge, 2008 p 77

print.

56. Karnataka Gazateer-Tumkur, C Ed B. N. Sri Sathyan,govt press,mysore,1969,

p.53. print.

57. Diwakar, R.R Karnataka through the ages, literary& cultural dpt, Mysore, 1968,

print.

58. Ramachandran, Empire's First Soldiers, Lancer Publishers, New Delhi, 2008,

p121. print.

59. Dominance and Resistance: A study of Narasimha Reddy‟s Revolt in Andhra

(1846-47), Social Scientist, Vol. 38. No. 1-2, January-February 2010, pp.23-

36, print.

60. Rice.B.L. Mysore: a gazetteer compiled for government, Asian Educational

Services, New Delhi, 2001, p.559. print.


Chapter – 3

Political Identity

Political identity denotes that the certain community/social group made an

attempt to attain recognition, representation and empowerment in state politics

through attain in a form of establishing of government and political associations,

exercising of power in politics and administration.1 The Reddy community also had

significant role in political and administrative sphere. The people of the community

were kings, local chieftain (Paleyagaras) and administrative officers,2 then they

became land lords, village headmen,3 tax collector and officials under British

government in Mysore state.4The introducing of English education, reform movement

and the national movement oriented the Reddy community people realized the

political movement into activism. So they entered the Freedom movement, witnessed

the entry of people from all sections like agriculturists, students, teachers, women,

social workers, labourers and others were actively involved in the movement. After

independence they actively participated in state politics and marked their identity in

polity and administration.

Reddy community dominated the politics of south India. They were one of the

first non-Brahmin communities to actively participated in the formation and

functioning of new democracy in Mysore state. Interestingly and incidentally, the first


Chapter.3

35

chief ministers of the states of Madras presidency in pre-independence period,

Karnataka, Andhra Pradesh Tamil Nadu and Pondicherry after independence period

were from the Reddy community. A.Subbarayalu Reddiar was the First Chief

Minister of Madras Presidency between 1920_1921CE, Kyasamballi Chengalaraya

Reddy was the first Chief Minister of Mysore state (Karnataka) between

1947_1952CE, Neelam Sanjiva Reddy was the first Chief Minister of Andhra Pradesh

between 1956–1960CE, O.P.Ramaswamy Reddiyar was the first Chief Minister of

Tamil Nadu between 1947_1949CE and V. Venkata Subha Reddiar was the First

Chief Minister of Pondicherry (present Puducherry), after the formation of the union

territory of India between 1962-63CE. Thus it states that Reddy community is the

one of the dominant community found in south India. The formation of the political

identity in Karnataka by the Reddy community can be studied under two stages, Pre-

Independence era: 1900-1947 CE and Independence era: 1947-2000 CE.

3.1 Political identity in freedom movement from1900-1947 C E

The 1900 period was intensity in freedom movement of India. The election of

Narayan Chandavarkar from Kannada region as the President of the Lahore Congress

session in 19005 and the initiatives of Bal Gangadhar Tilak in Bombay presidency

gave fresh impetus to freedom movement in Kannada region the concepts of swaraj

and swadeshi were all become the decisive factors of movement in early 1900. The

political activism of Reddy community within Reddy community within this

framework can be looked as that they were the part of the anti-colonial struggle, they

pressurised the Mysore state government for the establishment a responsible

government in Mysore and they had vary prominent role in the non-Brahman

movement.



36

The East India Company administration was confronted with several revolts in

the Kannada region from the very beginning. The Zamindars, Nayakas and local

chieftains in the south Kannada territory region who exercised almost independent

powers in the earlier period did not reconcile with the loss of power under the British.

Nayakas of Ikkeri, Vijayanagaram and several others rose in revolt. Kannda region

took active interest in the activities of the Congress in its early stage, it represented in

1885 first historic congress session,6 and resulted Narayan Chandavarkar from

Kannada region was elected President of the Lahore Congress session in 1900. All

these events infused and intensified the spirit of nationalism in them. South Karnataka

region is almost under the control of Mysore Wodeyar directly and British

government indirectly. The state achieved all round progress and development and the

region which was allowed to make any successful uprisings against mighty British

government under madras presidency, but the Pro-madras attitude of British in the

matter of sharing of Cauvery water after the construction of KRS dam across the river

Cauvery and British put hurdles for industrialization process done by Sir

M.Vishwesvaraiah.7

Naturally all these created in the minds of the Mysore people that

British treated them as slaves, they realized that it is because of the colonial rule of

British. After 1900 CE, Mysore people deprived from some civil privileges,8 which

they enjoyed in previous rule of Mysore. It created the anti -British feeling in the

minds of the people of the Mysore state.

The spirit of nationalism further intensified movement in south India by the

first visit of Mahatma Gandhi to Bangalore in 19159. The Plague and famine

havocked in Bombay, Poona and Karnataka. The epidemic spread to Dharwad, Hubli,

Gadag and including Bangalore and Mysore region.10

But British government failed

reliefs and acted inhumanly. Famine, which followed plague, took heavy toll of lives.

Tilak raised his voice against british govrnament in fail to take remedies and speeches

of Swamy Vivekananda greatly infused self-confidence among Indians and prepared


Chapter.3

37

them to fight the forces. The Swamijis especially during his short stay Mysore roused

the people of Karnataka to a pitch of national enthusiasm as nothing else did.

Swadeshi movement in 1905, Swamy Rao Deshpande called meeting in Mysore to

protest against the partition of Bengal and to encourage Swadeshi industries. To

spread the message of swadeshi and boycott, Jivan rao of Mysore and others

undertook extensive tours and delivered speeches on Swarajya, Swadeshi, Boycott

and National Education. Swadeshi industries arose in many places. In south

Karnataka Mysore became the centre of swadeshi movement which is led by Swamy

Rao Deshpande, Jivan rao and call for the boycott of British goods and encouraged

swadeshi goods, national school were established. National school in Bangalore,

Shravana Belgola, Maharani College in Bangalore in 1902. Institutions like Indian

institute of science in Bangalore by J N. Tata (1905). The government however saw

that these schools close down one by one. K Venkata Rao and Sabhapathi Mudaliar

were the leaders of the freedom movement in Bellary.11

The Kannadigas realized for separate political entity, In 1915 the Kannada

Sahithya Parishad had been established at Bangalore with the object of bringing

together all Kannada-speaking people in order to create a sense of political and

cultural community among them and mysore government established mysore

university by the efforts and recommendations of Cattamanchi Ramalingareddy. In

1916 Karnataka Ekikarana Sabha founded with the avowed object of achieving a

united Karnataka.12

It was felt that the fight for freedom would be strengthened and

sanctified if there were the consciousness of kinship among the people of Karnataka.

The Nagpur Congress session presided by C.Vijiaraghavachariar permitted Karnataka

to have a separate Pradesh Congress Committee (P.C.C.) in 1921 and The District

Congress Committee was formed in Mysore state and local committees were formed

in Tumkur, Bangalore, Mysore and other places in the state. 13



38

In non-cooparation movement constructive programs of the Congress were

taken up all over Karnataka. Nearly 50 national schools were established in Karnataka

and DR Bendre, R.R.Diwakar, C R Reddy and other leaders worked as teachers. 14

Propagation of Khadi, the abolition of untouchability, the anti-drink campaign, village

uplift, the encouragement to village industries were among the chief items of the

constructive programme. They helped to awaken the spirit on national service and

prepare the people for the bitter fight of the coming days. In historic 39th

Congress

session of 1924 at Belgaum presided by Gandhiji was a grand success and was greatly

responsible for public awakening in the State. In his presidential address Gandhiji

spoke on the necessity of Hindu-Muslim unity, boycott of foreign goods, encouraging

spinning and weaving of Khadi, working towards eradication of untouchability and

other issues. Karnataka responded positively to the call given by Gandhiji for

constructive programmes.

Many leaders from Mysore state become the members of I N C, Nagireddy 15

is one among them but they confined their activities to constructive works in urban

region only, because Gandhi feels that no such movement is necessary in Mysore

princely state as in other British provinces. It results slow progress in movement

activities in Mysore by congress. In 1927 Gandhi took rest in Nandhi hiil and

travelled south Karnataka in in the districts of Bangalore, Mysore, Mandya,

Chikkamagalur and Shimoga. Badanavala (Mysore) khadi centre established during

their camp in 1927.16

In all these day he delivered speeches and inspired on the lot of

people and converted them as the mass movement. Reddy community also reacted

positively. The eminent leader like Kyasmballi Changalaraya Reddy (K.C.Reddy),

Guruvareddy, N.C.Nagireddy, N.C.Thimmareddy from Kolar, M.Hanumanthareddy

and Govindareddy from Chitrdurga, Keshvareddy and Narasinhareddy from

Bangalore, Channappareddy and Hanumanthareddy from Shimoga, Sri Ramreddy and

Narasimhareddy from Tumkur were the few among the Reddy community jumped in


Chapter.3

39

freedom movement in southern Karnataka region. In 1934 Gandhi travelled in

Mysore. Veeranna Gowda, NagiReddy and K.C.Reddy were accompanied him,(See

Plate No.3.1) he visited Kengeri Gurukulashrama Hassan-Holenasaripura, Nadhi

hills.17

In 1930, the government was failed in accept the recommendations made in

the Mothilal Nehru report of Dominion Status as the basis for the new Constitution.

Congress in Lahore session in 1930 declared 26th of January as Independence or

Poorna Swaraj Day. Various towns of Karnataka region including Mysore,

Dodballapur, Thithahalli, Madhugiri Bangalore, Tumkur and other places observed

the Independence Day with appropriate solemnity and discipline. On january 26, in

presence of curfew18

Students boycotted schools, advocates workers boycotted and

burnt of foreign goods, they protested against British government and made

procession, Many people were imprisoned and some were shot dead by British. They

were released as per Gandhi-Irwin pact (1931) and Mysore satygrahis returned to

Mysore presidency, where they shared their experiences. It results the wild spread of

satyagraha throughout the Mysore state. They realized that freedom is their birth right,

which shall be having by the Satyagraha.Congress and Gandhi organized civil

disobedient movements in order to made failure of British government machinery.

From 1930-32 it was came out in form of salt satygraha, forest satygraha and no tax

campaign in Karnataka.

On breaking the salt laws on March 1930, Gandhi launched Dandi salt

styagraha, which also represented by Mylara Mahadevappa and others from

Karnataka. 20

Karnataka decided to start the Salt Sathyagraha on 13th April in Ankola

in the presence of about 40,000 people participated and broke the law. The police

promptly arrested the leaders but the Sathyagraha continued for 45 days with full

tempo. Salt Sathyagraha was offered in nearly 30 centers including Kolar, Bangalore



40

in Karnataka. Students came out in large numbers to prepare salt and sell it from

house to house. Forest Sathyagraha and agitation against the production and sale of

liquors followed the Salt Sathyagraha. People broke the regulation regarding reserved

forests and brought firewood or fodder and courted arrest. Picketing of liquor shops,

cutting down of toddy trees and picketing the auction of toddy depots were also

resorted too. It was common to see the picketers being beaten by police and also by

those who were prevented from drinking. In the boycott of foreign cloth, women took

a prominent part and went from house to house to gather foreign cloth and held

bonfires in every village and at the same time spread the message of Charka. No tax

campaign was started in Gujarat by Sardar Vallabhabai Patel and on the same model

of Bardoli (Gujarat) in Karnataka too, in four taluks of Karnataka namely Hirekerur

(Dharwad) and Ankola, Sirsi and Siddapura (North Canara) were selected for

organizing the no-tax campaign 21

led by Veeranna gowda patil. T R Nehvi, K S Patil

and Hallikeri. The people not only refused to pay the land tax but also allowed their

movable and immovable properties to be seized. When auctioned the goods, no

bidders come forward to take and the campaign was a huge success. More than 1500

activists were arrested in Karnataka for participating in the Civil-Disobedience

Movement during 1930-31.In 1934,

Gandhiji toured south Karnataka region during his visit to Kolar. K C Reddy

and others collected fund for the welfare of Harijan.22

In the movement news papers

like Karnataka Vaibhava (Bijapur), Tharuna Karnataka (Hubli), Prajamatha from

Bangalore edited by K C Reddy, Vishwa Karnataka from Bangalore23

and others

played vital role and created awareness in freedom fighters and commons. Though a

separate Congress committee had been established for Karnataka way back in 1920,

on a mistaken notion that it was a party of Brahmins, there was hesitation on the part

of many nationalist minded non-Brahmins to join the party. But leaders like

Veerannagowda Patil, Siddappa Hosamani and G.V.Hallikeri roused the youth to join


Chapter.3

41

the ranks of the Congress.24

they extorted non-Brahmins to join the Congress and said

that in independent India the interests and rights of all communities will be attended

to, far better than the British government. In princely Mysore, the Praja Samyukta

Paksha lead by K C Reddy,25

a party consisting mostly of non-Brahmins merged with

the Congress and called itself Mysore Congress. they formed regional committees in

Mysore, Bangalore, Tumkur, and Kadur.Some of the important leaders of this party

were K.C.Reddy, K.T.Bhashyam, H.C.Dasappa, H.K.VeerannaGowda,

K.Hanumanthaya, S.Nijalingappa, Sahukar Channayya, etc. The first session of the

Mysore Congress was held at Shivapura near Maddur in April 1938 under the

Presidentship of T.Siddalingayya.26

The Congress gave a call to launch Flag

Sathyagraha and hundreds of people courted arrest by unfurling the tri-colour all over

the state. Amidst all these, although there were no agitations in Princely State till

1937, the people of Mysore State founded Mysore Congress in that year and launched

the Flag Satyagraha in April 1938 by organizing the first session of the Mysore

Congress at Shivapura (Mandya District).

The Vidhurashwatha (Kolar District) tragedy27

followed soon (25th April

1938), in which 10 were killed by police fire. This was followed by the forest

satyagraha movement, also insisting for responsible government in the princely state

(1939). More than 1200 persons were imprisoned during the movement. T.

Siddalingaiah, H.C. Dasappa, S. Siddayya, K.C. Reddy, H.K. Veeranna Gowda, K.T.

Bhashyam, T.Subramanyam, K. Hanumanthaiah, S. Nijalingappa, M.N. Jois and Smt.

Yashodhara Dasappa were some of the important leaders of Mysore Congress.

Similarly the Hyderabad Congress was launched in 1938, and it made a strong

demand for responsible government. In KGF also this agitation was launched in 1939

and curfew was clamped in mian area. Likewise in other Princely States of Karnataka

also, a strong demand for responsible government was launched under the guidance of

the National Congress. In concern with KGF Satyagraha Mysore mines at the Kolar



42

gold fields area resulted another political movement against British. British owned

Talore Company worked with 27,000 workers in gold mines of K G F since 1905, but

they didn’t provide minimum infrastructure to their labours and were exploited much.

Which resulted the KGF Satyagraha in Aug 1939, K C Reddy and others lead the

movement for the justice of workers.28

It resulted in the arrest of the hundreds. They

were imprisoned and fined. Adi Reddy Narayana Reddy of Gouribidnur (Mazdoor),

Chandrashekar Reddy of Chintamani (School master), TK Gangi Reddy of

Chintamani (serior public worker), G V Krishna Reddy of Chintamani, B V

Muniswamy Reddy of Chintamani (Tailor and Agriculturist), N.C Nagaiah

Reddy(social worker), and his brother N C Thimma Reddy (social worker),

Annnapurnamma (house wife) wife of N C Thimma Reddy of Gouribidanur,

Narayana Reddy of Chintamani, Thimma Reddy R (agriculturist), Appaswamy Reddy

of Bagepalli Appu Reddy of Kollanpalli, Chikkkaiah of bagepalli,

Chikkamunivenkata Reddy of Arapalli, Gangi Reddy Y R of Srinivas pura, Govinda

Reddy of Gowribidnur, Hanumappa Reddy of Gowribidnur, Kyathappa Reddy of

Kotnur, Maddi Reddy of Bagepalli and others from the Reddy community were

participated in satygraha. They were all arrested put in rigorous imprisonment for one

month and 6 days in Bangalore central jail and fined Rs 75 each. 29

In September the Second World War broke out and in November 1939, the

Congress ministries resigned as a protest against the British Indian government

involving India in the war without the consent of its people. The failed of Stafford

Cripps mission to India in March 1942, to bring out a settlement. It convinced the

Congress leaders that the British government was in no case ready to part with power.

On 8th

August 1942, the All-India Congress Committee met at Bombay and passed a

resolution asking the British to quit India. Gandhiji and all other members of the

Congress Working Committee arrested. They banned all Congress Committees and

jailing of almost all Congressmen. It naturally provoked an immediate reaction.


Chapter.3

43

Demonstrations, processions, picketing and acts of disobedience and defiance

followed all over the country. While the masses turned their wrath against the

government by destructing public and government property, the government retaliated

severely with the aid of police and the army. Soon after the launching of the Quit

India movement by Gandhiji, an action committee with Channabasappa Ambali as

president and R.R.Diwakar as secretary was appointed by the Karnataka Pradesh

Congress Committee to carry out the agitation in Karnataka.30

In Belgaum and

Dharwad districts, a number of village offices were burnt including revenue records.

Telegraph wires were cut, railway lines removed and railway stations and government

offices were damaged. European military had to be deployed in Belgaum and

Dharwad districts to suppress the movement. In old Mysore, labourers at Bangalore,

Bhadhravathi, K.G.F., Davangere and other places went on strike in protest against

the arrest of Gandhiji and other leaders. Students too participated by boycotting their

classes. Government timber depots, sub-registrar’s office, railway station, post-office

and police station were set on fire at many places. At least 15,000 people were jailed

in Karnataka in 1942-43 and more than 30 died due to police firing.

The Reddy community people also responded positively to quite India

movement Bangalore, Mysore, Tumkur, Kolar, Chitrdurga, Shimoga, Mandya and

Hassan became their centre of activities.31

In Chitradurga K Sanjeevareddy,

graduate student in maharaja college of Mysore. Inspired by Gandhi, he quit college

and joined the satyagraha movement inin1942 at Mysore chouk he and his colleague

Avalakonda Reddy (Mysore) successfully hoisted the flag on shrine of

Hanumanthareddy but were imprisioned. Govindareddy of Hiriyur taluk, provoked

the students to join the movement in Chalkere and Madirahalli. He was involved in

destruction of government properties in Bellary, Chelkere and Hiriyur, but was

imprisoned and put in Bangalore jail for 7 months. Pullannareddy was from

Kuradihalli and was a village member in local congress committee in Chalkere. He,



44

Hanumanthareddy and others participated in movement and destroyed government

assets32

. Kuardihalli Hanumanthareddy resigned his ‘Patela’ post. He was imprisoned

for 1year and 2 months in Bangalore central jail and imposed a fine Rs 100.

Jayaramareddy school teacher, resigned his post, along with his students entered the

movement. But was later detained for one year in Chitradurga jail. P.Chennareddy of

Chitradurga was appointed as dictator for the group of 300 satyagahis, Holakere

Krishnareddy (agriculturist), Monaboll Bhumanchireddy, (an Ayurvedic pandith), M

Govindareddy33

advocate and public worker, whose enrollment was dishonored by the

high court, Bagur Narasimhareddy an agriculturist, Hiriyur Ramareddy and

Seetharamareddy, Zamindar Sanjeevareddy34

and many more actively participated in

quit India movement were engaged in destruction of government assets and they were

an inspiration to other section of the society to join the movement. Many were

detained and imprisoned for four to six months in the jail of Chitrdurga and Bangalore

central jail. Heavy fine was collected from them.

Kolar became a main centre of the movement in southern Karnataka, where

many people of the Reddy community including women and children left their home

entered into the movement. some of the well known freedom fighters from this

community were Adireddy Narayanareddy of Gouribidanur (mazdoor),

Chandrashekarreddy of Chintamani (school master), TK Gangireddy of Chintamani

(senior public worker), G V Krishnareddy of Chintamani, B.V Muniswamyreddy of

Chintamani (Tailor and Agriculturist),35

N.C Nagaiahreddy (social worker), and his

brother N C Thimmareddy (social worker), Annnapurnamma (house wife) wife of N

C Thimmareddy of Gouribidanur, Narayanareddy of Chintamani, Thimmareddy R

(agriculturist), Appaswamyreddy of Bagepalli Appu Reddy of Kollan palli,

Chikkkaiah of Bagepalli, Chikkamunivenkata Reddy of Arapalli, Gangi Reddy Y R of

Srinivas pura, Govinda Reddy of Gowribidnur, Hanumappa Reddy of Gowribidnur,

Kyathappa Reddy of Kotnur, Maddi Reddy of Bagepalli36

and others were


Chapter.3

45

participated in quit India and forest Satyagraha. They were all arrested in rigorous

imprisonment for one month to year in Bangalore central jail and fined Rs 50-500

each.

In Shimoga region, Kappanahalli (Shikaripura) Hanumanthareddy and

Bhadravathi T. Chinnappareddy (agriculturist) and others actively participated in

which movement and they were detained for six months. Similarliy in Tumkur region,

Chikka Hanumanthareddy Narasimhareddy (agriculturist), Narayanareddy Bylala

(agriculturist) were all fom Madhugiri, Sri Ramareddy of Koratagere 37

participated in

quit India movement and forest sayagraha simultaneously. They were all arrested and

put in rigorous imprisonment for one month in Bangalore central jail and fined Rs 50

each. In Banglore, K C Chowdareddy, and Hosatti –Munireddy, Krishnareddy

(mazdoor)38

, Ramaswamy reddy and muniswamyreddy from Anekal 47

participated in

the movement in 1942, were imprisoned for 9 months in central jails of Bangalore and

mysore, pay fine Rs 50. D P Krishnareddy (Dommalur), an agriculturist, participated

in non-cooperation movement, in 1947 he imprisoned for 3 months in Bangalore

central jail. Muniyappareddy T N (Jigani), an agriculture labour, participated in civil

disobedience movement in 1938 and quite India movement. He was imprisoned for

one month in Bangalore central jail and fined Rs 2039

.

Narasimhareddy he was proprietor of mahatma soap works in Yalahanka,

Participated in Vidhurashvatha in 1938, in Shivapura, Harihara and Jaipura, Bombay

Nandi satygraha and in forest Satyagraha at Sira. He arranged food for 3000 people at

the royats conference organized by R R Diwakar. Finally he was arrested sanctioned 6

months rigorous imprisonment and Rs 50 penalty. V N Reddy from Mandya and

Avala Kondareddy (central college student) from Mysore were some of the other

leaders participated in various Satyagraha movements between 1938-1947CE. Some

of the Reddys lost their lives in course of struggle. It was due to the combined efforts



46

of all sections of the peoples of Karnataka, being a part of India got freedom in

August 15, 1947. Reddy community become a part anti colonial movement and

responded actively and exhibited of its patriotism in southern Karnataka along with

others. For the cause of freedom, many coursed imprisonment a few thousand shed

blood and they marked their political identity in southern Karnataka.

3.2 Fight for responsible government in Mysore

Though India got freedom in 1947, but the struggle continued in Karnataka

mainly for the establishment of responsible government in Mysore state. Mysore

wodeyar signed the instrument of accession and become a part of Indian union. In the

centre interim government was formed but in Mysore the wodeyars did not come

forward to form the responsible government. Therefore in 1947 K C Reddy lead

congress party demanded for the setting a responsible government in Mysore state on

august 21 he called for ‘Aramane Satygraha’ (Palace Satyagraha).40

The movement

widened in and around Mysore state. The people from all sections actively

participated against Mysore government and prussurise for settingup the responsible

government in the state. The government took rigorous steps and police actions to

suppress the movement, but they failed.

Diwan Ramaswamy Modliyar met K C Reddy in the palace and had an

interview with Maharaja Jayachamaraja wodeyar. Ultimately on October 12, 1947 the

Mysore Diwan Ramaswamy Modliyar concluded an political agreement with K.C

Reddy.41

According to this all political prisoners were released and satygraha was

called off. As a result, on October 24, 1947 the first responsible government was

setup under the leadership of Kyasamballi Changalaraya Reddy in Mysore state. With


Chapter.3

47

the consent of Maharaja new cabinet was formed with 9 ministers headed by

K.C.Reddy as the Chief Minister, took charge of the administration in October 1947.42

The media played a significant role in different stages of the movement in the

state. Daily newspapers 43

like the Taruna Kamataka’ from Hubli, the ‘Samyuktha

Karnataka’, which first published from Belgaum, and later from Hubli, the

‘Janavani’, the Tayinadu, ‘Navajeevana’, ‘Veerakesari and Vishwa Karnataka’ were

all from Bangalore and ‘Kodagu’ was a weekly from Madikeri rendered yeoman

service to the movement. Women also came to the fore and participated in

processions and the picketing of liquor shops, pro-British establishments. Their

braved lathi blows and went to jail. Mention can be made of like Anusuyamma

Thimmareddy, Kamaladevi Chattopadhyaya, Umabai Kundapur, Krishnabai Panjekar,

Yashodhara Dasappa, Siddamma Bellary and Gauramma Venkataramaiah who were

in the forefront of the movement.

3.3 Non Brahmin and Backward Class Movement

Since 1900 CE there was internal cold war in Mysore between the government

and non-Brahmin leaders. This was because of the Brahmin domination in state

administration. Backward class was being in periphery. By the active politics the

majority numbers of Diwans were appointed in Mysore state was from the Brahman

community. This was alerted the leaders of the non-Brahmin community. According

to 1901 Census, 68% of the Mysore Brahmins were literate whereas only 14.1% of

the Lingayats and 4% of the Vokkaligas were literate.44

They demanded that the

government should provide equal opportunity to all in state administration. The

Lingayats and Vokkaligas of the Princely Mysore State became agitated over the

Brahmins preponderance in the government service and education. In the first decade



48

of the century, their castes' associations appeared such as Veerashaiva Maha Sabha,

Vakkaliga Sangha, Reddy Maha Sangha and others. In 1917 under the leadership of

Cattimanchi Ramalinga Reddy the Praja Mitra Mandali 45

was established to become

the voice of the non-Brahmins. On the basis of representations received from the

aggrieved communities, a Committee was appointed by the Maharaja in 1918 under

the chairmanship of L.C Miller (Chief Justice of Mysore) "to consider steps necessary

for the adequate representation of non-Brahmin communities in public service"46

The

Miller Committee, in its report submitted in July 1919, vindicated the complaint of

the non-Brahmins that the civil service in Mysore was dominated by Brahmins: "We

find that the results obtained have not shown any progressive reduction of the

inequality each year". After accepting the Miller report, the government passed orders

in May 1921. The order, inter alia, constituted a Central Recruitment Board and

reserved 75% of the vacancies for the backward classes.

Meanwhile, in the absence of a sharp focus, the Praja Mitra Mandali

disintegrated and its place was taken up in 1928 by yet another party of non-

Brahmins, Prajapaksha.47

The party consisted of younger elements belonging mainly

to the two dominant castes which had considerable exposure to the caste conflicts in

the neighboring States. The Indian National Congress also began organizing the

peoples in the Princely States on parallel lines to involve them in democratic

functionaries. Although many of the non-Brahmin stalwarts had been aloof from the

Congress Party, they were persuaded by the circumstances to join the Congress

movement. In this way the entry of the Lingayat and Vokkaliga communities into the

Movement considerably intensified the Congress Movement in the State. After the

merger of the Princely Mysore State into the Indian Union in 1947, the Vokkaligas,

which included Reddys were started controlling the State apparatus and the Congress

Party and the Lingayats constituted their succeeded partners. After the formation of

the unified Karnataka State in 1956, the state politics moved into divergent path with


Chapter.3

49

different ideological entities. The caste balance becomes active in considerably. The

Lingayats constituted 15% of the State's population and Vokkaligas about 11%. The

first Chief Minister of the unified Karnataka State belonged to the Lingayat caste and

dominated not only land but also other sources of political patronage. After the

Reorganization, the new leaders extended the communal reservation scheme to the

entire State which resulted of a number of Court cases culminating in the famous

Balaji judgment, the Government ordered in 1963, 30% reservation for the Other

Backward Classes and 18% for Scheduled Castes and Tribes.48

The beneficiaries of

this scheme were the politically dominant castes of Lingayats and Vokkaligas

including Reddys. This gave rise to considerable resentment among other minority

castes, who found themselves left high and dry. Devraj Urs, who rose as the leader of

the Congress (I), very carefully and sedulously cultivated the non-Lingayat and non-

Vokkaliga communities. It was primarily the consolidation of this base that enabled

him to rule the State from 1972 to 1980. In 1972, he set up Karnataka Backward

Classes Commission, headed by L G Havanur. The Commission did not include the

Brahmins, Bunts, Lingayats, Khyatriyas and Jains in the list of Backward Classes and

was not recognized Reddys as separate community, but identified under Vokkaligas49

After modifying the Commission's recommendations the Government divided the

underprivileged classes into six categories and made separate reservation for each

group. The special feature of this scheme was that some sub-castes of the Lingayats

had been classified as backward and majority of the sub-castes classified as forward.

While the Vokkaligas have been classified as a backward community, their erstwhile

senior partners in Karnataka politics, the Lingayats had been classified as mostly

forward. As a result, the Lingayats find themselves divided on the issue. Also, on this

issue an alliance of the Vokkaligas with the Lingayats cannot take place as they find

themselves in different camps of the backward and the forward. This is in total

contrast with the Bihar and Uttar Pradesh situation where all the major forward caste



50

groups, i.e., Brahmins, Kayasthas, Rajputs and Bhumihars have been classified as

forward and can find a platform to unite upon.

The Havanur Commission Report caused considerable controversy between

Lingayats and other backward classes such as Reddys and others. But owing to

effective mobilization of the smaller backward castes, protests and agitations

organized by Lingayats did not cut much ice. The coalition of minority backward

castes forged by Devraj Urs had been pretty powerful and durable. The Karnataka

non-Brahmin movement, in the decades following the twenties, failed to produce any

overarching revivalist Kannada ideology which might have prevented the cleavage

among the non-Brahmins from emerging to the surface. As discussed, the more recent

cleavage has displaced the older Brahmin-non-Brahmin cleavage. The Lingayats and

Vokkaligas(Reddys) of the upper backward castes fought against each other to be

included or excluded from backward caste lists in the 1970s. In Karnataka as long as

the Lingayats had been classified as backward, there was not much public agitation.50

When the dominant stratum realizes that it is not possible for it to get

reservation in the name of caste, they emphasize the economic criteria. Similarly,

Lingayat and Vokkaliga (Reddys) communities having realized that they would not

get backward status as caste, insisted that O.Chinnappa Reddy Commission (1990)

should adopt economic criteria to identify the Social and Economically Backward

Classes. 51

At present as per the government order No SWD 150 BCA 94, dated 17-9-

1994 the Reddy and its sub groups categorized under the annexure 4 and category 3A

with 4% reservation in educational and public institutions. Thus it witnessed that

Reddys played considerable role in bring out changes and proving space in polity and

administration to backward communities in the state.


Chapter.3

51

Plate No-3.1 K C Reddy, GangiReddy and others with Mahathma

Gandhji in Kolar in 1927.

Plate No-3.2 K C Reddy with Dr.Radha Krishnsn, Murarji Desai.



52

3.4 Post-independece era: 1947-2000 C E

During post independence period the Reddy community was active in

mainstream politics and public institutions of the state. It was a result of non Brahman

movement organized in the state. The political activism and mainstream politics can

be looked within the frame work of these elements such as the Majority of political

leaders were participated in freedom movement and followers of Gandhian principles,

naturally these reflected in state polity and administration till 1970’s. The community

leaders were active in the party of Indian Nation Congress, as it was the prime

instrument and institution in course of freedom movement. The community leaders

also attracted towards the socialism and communism ideologies and some were

associated and active in these associations such as Mulka Govinda Reddy from

Chitradurga in Praja Socialist Party (PSP)52

and T.K. Gangireddy from Kolar in

Communist Party (Marxian)53

Since independence the community never struggled for

getting political power on the basis of the caste. The election results states that the

community leaders keep of their political control over the districts of Kolar,

Chikkaballapura, Bangalore, Chitradurga. Tumkur and other districts

C.R.Reddy and K.C.Reddy the forefront leader of freedom movement in

Mysore region and who caused for the establishment of responsible government in

Mysore was naturally became the first chief minister of Karnataka (old Mysore state).

During of his period from 1947-52 Karnataka seems much constructive and

progressive development. He successfully overcomes from post independent

problems like releasing of political prisoners,(see Plate No.3.2) the Hindu-Muslim

communal clash, food problem and others. The CM urged for the formation of united

Karnataka region. For a resolution was passed in assembly with unanimously in

194854

and was supported by his colleagues. He mainly concentrated for the welfare

of labourers and farmers, focus his attention on industrial development in the state.


Chapter.3

53

For the promotion of industrialization in 1951 Mysore Industrial corporation limited

(MICL) later renamed as Karnataka State Finance Corporation-KSFC was

established. Mysore Public Sevice Commission in 1950, Merging of Mysore army

into Indian army in1949 were some of his achievements. (see appedice-3)

Since from 1952-2000 CE many Reddy community leaders were elected as as

Member of legislative assembly, Member of legislative council in the state and

Member of Parliament in the centre. (See appendix-4) . They mainly from Congress

party, however there were other Leaders were form non-congress Political parties like

Communist party of India (Marxist), Janatha party, Bharathiya Janatha party and

independent. In the Nehruvian era from 1947-64 However, the erosion of that

capacity since the late 1960s due to the crystallization of interest groups, (caste,

community, student and women) that became increasingly assertive of their rights

over resources, sharing power, claiming self-respect and articulating their political

concerns in more organized ways, has made it difficult for the Central government to

manage the demands on it. The resentment against the authoritarian and personalized

rule of the Congress leader, Indira Gandhi had serious implications for both the

political fate of the Congress party and the political process in Karnataka. In the

meantime in Karnataka, politics took a different turn when the janatha party led by

Ramakrishna hedge snatched the political authority from congress in july1983. Since

1990 afterwards on such state govt either completed its full or obtain complete

majority under single leadership. It resulted caste politics and horse trading among the

representatives.

Some of the eminent and ideological politicians from Reddy community and

who caused for state progress were Mulka Govindareddy has shown a noble path to

the present generation.55.

He was active politics for six decades and is one of the six

parliamentarians in the parliamentary history of the country who have participated in



54

100 sessions of Parliament. A close associate of Ram Manohar Lohia, Jayaprakash

Narayan, George Fernandes and Madhu Dandavathe, Mr. Reddy has served as a

member of the Rajya Sabha for 24years (1958-82)56

. He made healty and effective

recmendation in his reforms of educational reforms. N. Sri Rama Reddy was another

notable parliamentarian who had great attachment towads farmers of the state.

Aswahnarayana reddy who served to the state as home minister during Jsanatha dal

government (1994), some freedom fighters who served in political field and they

carried Gandhian principles to future generation. Chowdareddy one among them, who

was served as politician and home minister between his tenure (1972-1999CE) from

the constituency of Chintamani57

Other Influential leader is Ex-Social Welfare

Minister Krishna Reddy, Aanjaneyareddy sudhakar are all dominating and

representing the Chintamani constituency since independence. They play a major role

in for the Kolar and Chikkaballapur the famous Narasimha Swamy Temple (near

chintamani) was developed by K.M.Krishna Reddy. Another famous cave temple of

Kailasa Giri was developed by Chowda Reddy. Jagaluru seems all round development

and G.H.Aswatha Reddy from Davanagere, the former minister of energy and his

brother G H Thippareddy are good statemen and noble politicians since 1972 CE and

served to state. Ramalingareddy was unrivalled politician of Bangalore and serves as

MLA since 1989CE in Jayanagar and BTM constituencies. He served to state as he

minister of primary and secondary education, Thus the community leaders served in

state and formed their political identity as MP, MLA, MLC and CM and non political

leaders like scholars, educationist, entrepreneurs, artists, film industrialist and many

more. (see appendix-5)


Chapter.3

55


1. Chris Barker, The Sage Dictionary Of Cultural Studies Politics, Sage Pub Ltd,

London, 2004, p.95, print

2. Burton Stein, Vijayanagara, Cambridge University Press, New York, 1989, p.81.

Print

3. Karnataka Gazetteer –Tumkur Dsistrict, C.Ed. B. N. Sri Sathyan, Government

Press, Mysore, 1969, p.53. print

4. Rangareddy A, The State of Rayalseema, Mittal Publication, New Delhi, 2003,

p.362. print

5. Karnataka State Gazateer, Vol-16, C.Ed Suryanath U Kamath, Govt Press

Mysore, 1985, p.166. print

6. Suryanath U Kamath, A Consice History Of Karnataka, Archana

Prakashana,Bangalore, 1980, p.288, print

7. When Mysore princely government tried to start automobile factory in Bangalore,

British did not give the permission to start the factory.

8. Rice.B.L and Hayavadana Rao, Mysore Gazetteer, Govt Press, Mysore, 1921,

p.256, print

9. Karnataka Handbook, C,Ed. Jeelani, Rastrottana Mudranayalaya, Bangalore,

p.96, print

10. Rice.B.L and Hayavadana Rao, Mysore Gazetteer, Govt Press, Mysore, 1921,

p.445, print

11. Venkata Krishna Rao and G. S. Halappa, History of Freedom Movement in

Karnataka, Vol.2, Mysore Govt Press, Mysore, 1964, p.85-88. Print

12. Ibid, p,88, Print.

13. Karnataka Handbook, C,Ed. Jeelani, Rastrottana Mudranayalaya,

Bangalore,pp.96- 97, Print



56

14. Suryanat U Kamath Quit India Movement in Karnataka, Lipi Prakashana,1988,

Pp.3-5, Print.

15. Karnataka Gazetteer:Kolar, C.Ed Abhishankar.A, Govt Press, Mysore, 1968,

P.68, Print.

16. Karnataka Handbook, C,Ed. Jeelani, Rastrottana Mudranayalaya, Bangalore,

Pp.96-97, Print

17. Swathanrya Sangramada Smruthigalu(Kannada),Vol.2, Ed. Suryanath U Kamath,

Kannada and Culture Directorate, Bangalore, 1998, p. 239, Print

18. Ibid, p.240. Print

19. Sur yanat U Kamath, Quit India Movement in Karnataka, Lipi Prakashana,1988,

P.9, Print

20. Mysore Venkatakrishna Rao and G. S. Halappa, History of Freedom Movement in

Karnataka, Vol.2, Govt Press, Mysore, 1964, p.175. Print

21. Ibid, pp.182-183, Print

22. Gandhi Mattu Karnataka(Kannada), Ed. Siddanavalli Krishna Sharma, Gandhi

Smaraka Nidhi Press, Bangalore, 1970, p.436, Print.

23. Suryanat U Kamath, Quit India Movement in Karnataka, Lipi Prakashana,1988,

p.10, Print.

24. Mysore Venkatakrishna Rao and G. S. Halappa, History Of Freedom Movement in

Karnataka, Vol.2, Govt Press, Mysore, 1964, p.192, Print.

25. Ibid, P.11

26. Ibid, p.244

27. Ibid, p.245

28. Virathappa.K, Mysoru Samsthanada Swathantrya Chaluvali(Kannada), Vijaya

Ravi Prakashana, Bangalore,1977, P.74, Print.

29. Mysore Govt, Freedom Struggle in Karnataka: Who Is Who, Vol.1, Govt Press,

Mysore, 1969, pp.14-355. Print


Chapter.3

57

30. Suryanath U Kamath,Quit India Movement In Karnataka, Lipi Prakashana,1988,

p.72

31. Ibid, p.142, Print

32. Mysore Govt, Freedom Struggle in Karnataka: Who Is Who, Vol.1, Govt Press,

Mysore,1969, Pp.14-355. Print

33. Mysore Venkatakrishna Rao and G.S. Halappa, History of Freedom Movement In

Karnataka, Vol.2, Govt Press, Mysore, 1964, Pp.2267-80, Print

34. Swathantrya Sangramada Smruthigalu (Kannada), Vol.2, Ed. Suryanath U

Kamath, Kannada, Culture Directorate, Bangalore, 1998, Pp. 239-280, Print

35. Mysore Govt, Freedom Struggle In Karnataka:Who Is Who, Vol.1, Govt Press,

Mysore,1969, p.267, Print

36. Ibid, Pp.268-284, Print

37. Ibid, p.360-375, Print

38. Swathanrya Sangramada Smruthigalu (Kannada), Vol.2, Ed. Suryanath U

Kamath, Kannada, Culture Directorate, Bangalore, 1998, Pp. 237-242, Print

39. Karnataka Gazetteer –Bangalore Dsistrict, C.Ed. B. N. Sri Sathyan, Government

Press, Mysore, 1990, p.107. print,

40. Gayathri .M.B, Development Of Mysore State: 1940 – 1956, University Press,

Mysore,1997, p.21, Print



43. Mysore Venkatakrishna Rao and G. S. Halappa, History Of Freedom Movement in

Karnataka, Vol.2, Govt Press, Mysore, 1964, p.359, Print

44. Govt Of India, Backward Class Commission Report, Vol.2, Controller Of

Publications, New Delhi, 1981, p.151, Print

45. Bangalore Kuppuswamy, Backward Class Movement In Karnataka, University

Press, Bangalore, 1978, p.51, Print



58

46. It was the first non Brahmanical movement in south India even before justice

patry. which was established by K C Reddy and others

47. Bangalore Kuppuswamy, Backward Class Movement In Karnataka, University

Press, Bangalore, 1978, p.55, Print

48. Ibid, P.85, Print

49. Havanur.L.G. Karnataka Backward Classes Commission Report, Part-1,Govt

Press, Bangalore,1975, Print

50. Shankaragowda Hanamantagowda Patil, Community Dominance and Political

Modernisation: The Lingayats, Mittal Publications, 2002, p.114. Print

51. Economic and Political Weekly, Vol.25, September 1, 1990, Sumeeksha Trust,

Bombay, 1990, P. 2514. Print

52. Janatha, Annul edition, Vol.20, Ed.Socialist party, New Delhi, 1971, p11, print.

53. India reference manual, Govt of india, Publication division, New Delhi, 1969, p.

462, print

54. Hindu ed. Bangalore,8-11-1948, print

55. The Hindu,Com, Ed.Bangalore 26.09.2005, web

56. Rajyasabha who’s who, Rajyasabha Secretariat, New Delhi 1978, p.262, print.

57. Mysore legislative assembly debates official report, vol.3, part.1, Government

press, Mysore, 1974, p.2, print.


Chapter 4

Socio-Economic and cultural Identity

4.1 Society Identity

The Sociologists and Ethnographers identified Reddy community as Telugu

agriculturist and merchant community.1

Kammas, Velamas and Kapus are agricultural

speaking communities were originated from similar origin and legend.

These

communities traced their origin in Andhra region and accordingly they were sprung

out from common legend of the wife of Belthi Reddy. During the reign of Pratapa

Rudra, the wife of one Belthi Reddi secured by severe penance a brilliant ear

ornament (Kamma) from the sun. This was stolen by the King's minister, as the King

was very anxious to secure it for his wife. Belthi Reddi's wife told her sons to recover

it. The eldest and youngest sons of Belthi Reddi, recovered the Kamma in a fight with

the King, from them the Kammas are descended. The Velamas are descended from

the sons who ran away and the Kapus from those who would neither fight nor run

away.2 The Kapu caste trace their mythical origin back to the seven sons of Adi Reddi

and Ademma, a term which might be loosely translated as first farmer.3

It has been

said that ‘All Reddys are Kapus, but all Kapus are not Reddys’. The Pedda Kapu, a

division of Kapu communities is called as Reddy, were similar to the Vokkaligas of

Karnataka. They are the great social group of cultivators, farmers in Telugu speaking


Chapter.4

61

territories.4 In the Gazetteer of Ananthapur of Andhra paredsh stated that they were

described as being the great land-holding body in the Telugu districts, who are held in

much respect as substantial, steady-going yeomen and next to the Brahmans are the

leaders of Hindu Society.5

In Karnataka the Lingayata community still becomes the

dominant caste, which was followed by Vokkaliga and Reddy community.

4.1.1 Social Classification:

Reddy community belongs to Kshatriya varna in Hindu society. The Kapu

caste traces their mythical origin back to the seven sons of Adi Reddi and Ademma, a

term which might be loosely translated as first farmer. They are high class of social

rank as that of Vokkaligas. The Reddys of Karnataka are in two groups; Lingayat and

Non-Lingayat Reddys. Traditionally the community has been identified under Right

hand caste in south India as Balagai in Kannada region and Valangai in Tamil region.6

Renati or Nerati Reddys stated that they belong to the eighteen Phana division or

Right hand caste group. But Kamma reddys say that they do not belong to any of the

Phana division. The community has complex setup within itself because they are in

large number. In order to find social identity within the caste, Reddys formed

different sub-castes and surnames. It is a common saying among the Reddys that they

can easily enumerate all the varieties of rice, but it is impossible to give the names of

all the sections into which the caste is split up. Some say that there are only fourteen

and use the phrase “Panta padnalagu kulalu”7 means crop of fourteen sections. The

sub-divisions recorded by Mr. Stuart are Ayodhya, Balija, Bhumanchi, Desur, Gandi

kottai, Gazula, Kammapuri, Morasa, Nerati, Oraganti, Pakanati, Palle, Panta

Pedaganti, Pokanadu, Velanati and Yarlam Reddy. These are composed of Lingayata

and non-Lingayata sections8

According to the recent survey there are more than 52 sub-castes and 1000

surnames in the community. These are associated with Gods, Trees, Plants, Family,



62

Place, Profession, Animals etc. Among these Kapu Reddy, Hema Reddy, Pakanati

Reddy, Pedakanti Reddy, Peddapola Reddy, Nerati Reddy, Kodathi Reddy are the

prominent sub castes that found in southern Karnataka. Lingayt Reddys interdine with

Lingayats. Non lingayat Reddys eat in the houses of Brahmanas, Vaishyas and

Lingayats, but some Reddys says that they do not accept food from Lingayats.

Okkaliga Kuruba, Banajiga Ganigas and Bedas are said to eat in their house. They

were not impure caste and they freely mix with Brahmin and other high classes of

Hindus.9

4.1.2 Social practices:

The family is the first social unit of the society. Family system in Reddy

community is more or less same to that of traditional Hindu family system. Father is

the head of the family.10

There is the existence of joint families in some villages

especially in Kolar region. Some Zamindhars and Jodidhars of the community

become influential persons in the villages. The head of the village is called as

Reddy.11

In the districts of Kolar, Chamarajnagar, Bellary, Chitradurga and Tumkur

regions the village people identify the head of the village as ‘Reddy’. They are well

settled people. Their life in rural areas differs to a great extent from that of the urban

centre. The rural life is agro-oriented and all the rural crafts turned to the needs of the

main occupation. Agriculture and animal husbandry were the prime occupation of the

people.12

In the recent decades, there has been great change in the dress, food, and

drink habits of the people in rural areas due to the influence of the urban life, the

connectivity through roads and improved facilities like education, medical aid,

drinking water and power supply. There is an occupational change in them by

following of other professions along with agriculture and other than those of barbers

and oil-pressers. The houses in which they live are similar in construction. 13

Mechanization has affected many cultural practices such as oral narratives which was


Chapter.4

63

a part of their routine. Industrialization and urbanization in urban centers are which

caused to migration into towns in search of employment. Joint family system is on the

decline and found in rare cases in villages. A new awakening and changing outlook

have emerged with the dawn of independence, narrowing down the distance among

the castes through the social legislation, education and economic progress.

4.1.3 Customs and Traditions:

They followed the Hindu tradition and also observed some peculiar customs.

The notion of purity is centered to the articulation of a women’s position.

Physiological and biological identities are very strongly associated with Gender. Their

intern permeates into social hierarchies; hierarchies between gender and group thus

puberty, conception were articulated as the representing the notions of impurity,

which was an appreciation of Brahmanical ideas that rooted in the original Reddy

community belief. When girl attain her womanhood, she is impure from three to

eleven days and she is kept in a separate room in the house. Shoes and broom sticks

are place near the entrance of the room to ward off evil spirit,14

during this period she

is fed on fatty food. On expiry of the period she is admitted into house after bath. The

ceremony is performed and the room is purified by sprinkling of holly water.15

4.1.4 Marriage Ceremony

Reddys follows some customs and rituals in marriage ceremony, which can be

sanctified through the authorization of Brahma, Dasayya, and the use of Changala

vatta (sacred oil lamp), Jambolina (fig tree), Thala Puli (Platter of rice, turmeric and

flowers on which oil lamps made of coconut shells are placed),16

thanks giving by

new couple adhere to a strict caste hierarchy with Guru, Brahmana receiving it first

followed by Kattemane, Salumula (cultivator and trader), Gowda, Yajamana and caste

men17

. It is differ from one region to another region with their cultural customs,



64

exchange of garlands, tying the Mangalasutra, and going around the holy fire. Some

customs are common to all. These days wedding planners are there to take care of all

the arrangements.

The marriage is the strongest social bond that takes place between man and

women and a lifelong commitment. The wife as a ‘Ardhangini’, and no religious

rituals can be performed by a man without his wife. Marriage ceremony is elaborate,

consisting of many rites, and rituals and extended over the period of five to seven

days18

with preparatory period of more than one month in the past, but have been

reduced to a day or two keeping only the essential rites and rituals of marriage as a

sacrament. It is the customary in the earlier days to marry a girl before attaining

puberty, the practice which is totally absent now. A number of the individual

ceremonies have been abandoned or condensed. However, one can still see elements

of the older ceremonies in the new ones. Families may observe all or part of the

following ceremonies. The process of marriage ceremony is start with the ceremony

of Vivaha Nischayam.19

In this ceremony; The auspicious date for the marriage is

fixed after the consult of astrologer and perfect matching of horoscope of bride and

groom. After both families consent to the marriage, the couple visits the bride's home.

This meeting may be a simple affair or a large celebration. There may be a

Nisachitharthum (ring exchange) ceremony20

which takes place either in bride or

bridegroom house. If it is done at bride's house, it is usually done around a Litnila

vilakku (brass oil lamp).21

On the evening before the wedding the families of both the

bride and the groom, gather in their respective homes to bless them. If they are

Vaishanava faith Dasayya and the caste group fed in feast called Hirerahabbaba.22

On the day of the wedding, a booth of 12 pillars with Dias is raised in front of

the house where the marriage is takes place. The milk-post or AdiKanbha (the central

pillar) being of Jambolina (fig tree)23

. The Peddakanti Reddy place a pot with lighten


Chapter.4

65

lid near the post and call it Vajjebana.24

The bride and the groom will separately visit

a temple near their homes. The bride's parents carry the Mangalya Sutram or Taali, a

necklace that is a symbol of eternal union, to be blessed by the priests. The actual

wedding may take place in a temple or Kalyana Mandapam (a hall rented for the

occasion). The bride's family receives the groom's family at the entrance of the venue

to the tune of Nadaswaram (long wind-instruments) and the beats of the Thayli (large

drums beaten with curved sticks).25

The groom stands on a wooden plank while the

bride's younger brother washes his feet. The bride's aunts perform Aarti for the groom

with a Thaala (platter), on which are arranged wicks made of twisted cotton. The

groom is then escorted to the Mandapam (platform constructed to perform the

wedding rites) by two rows of young girls. One girl carries the Changala Vatta

(sacred oil lamp), while another carries the Ashtamangaliya.26

The girls following the

first two, carry the Taala phuli (platters of rice, turmeric, and flowers on which oil

lamps made of coconut shells are placed). With his parents on either side, the groom

follows the girls around the Mandapam and seats himself on the right side of the

canopy, which is decorated by flowers, fabric, palm fronds, and banana stalks. The

bride is then escorted by her aunt to the Mandapam to the sound of the Nadaswarams

and Thaylis.27.

All those who are present on the Mandapam stand when the bride

arrives. She stands facing to the east, with the groom facing her. At the auspicious

moment set by the astrologer for the Muhurtham (the most auspicious time), the

groom ties the Thaali around the bride's neck to the beating of drums. He is assisted

by the bride's uncle because on no account should the Thaali be allowed to fall. In

some Reddy communities, the traditional Thaali is a gold pendant strung on a yellow

thread. The bride has to wear this for three days after the wedding ceremony.

After the tying of the Thaali, the next ceremony is called Dhare. Bride and

bridegroom (see plate No.4.1) join their palms to form a cup-like cavity and into this

priest put a coconut. The priest and elders pour the milk over the coconut and



66

sprinkled turmeric rice over their head. Then the couple looks at Arundathi, the pole

star and performed homage to Airane pots.They given Tambula to God, Guru,

Brahmin, Kattemane, Salumula (cultivators and traders), Gauda, Yajamana, and the

Castemen28

in due order. The groom gifts the bride a sari and a blouse on a platter.

This signifies that he will now assume the responsibility of providing for her. The

groom's mother also gifts the bride with some jewelry at this time. The couple then

exchange garlands accepting each other as life partners. The bride's father then places

the bride's hand in the groom's, thus handing over his daughter to the groom in holy

matrimony. The couple is then escorted to a room by their older relatives, who bless

them. The next two day they are in enjoying of Nalugu and feast. On fourth and fifth

day the couple bath in Suragi. They worshiped Simhasana (throne symbolizing the

caste authority) and Ganga idol removed. On fifth day the mock-ploughing ceremony

performed.29

It is the peculiar ceremony to the community. There is a custom among

non Lingayat Pakanati Reddy that soon after the bath in Suragi at 3 am the couple

extinguish a lamp kept in the pendal and sit in the dark for some time without

speaking to each other. After the marriage ceremony, the bride gets a send-off from

her house. The couple leaves for the groom's house escorted by a few people from the

bride's family. The groom's mother and older female relatives perform aarti with an

oil lamp (which rests on a platter heaped with rice mixed with turmeric) and receive

them at the entrance. Both bride and groom enter the house, right foot forward. The

bride is then required to kick over a large pot containing rice, symbolizing prosperity.

After the wedding ceremony a wedding reception may be performed if the families so

wish.

There are some peculiar customs in marriage institution among Reddys. The

bride price is practice among community except Velanati Reddy which substitutes for

the articles of sugamanchi. The bride price varies from one group to another between

Rs 35 to 127.30

The Yallamma Reddy does not invite Brahmin priest to their marriage


Chapter.4

67

occasion. Pedakanti Reddy does not tie Thaalibattu in marriage occasion. Widow re-

marriages are allowed traditionally. Widow can marry widower and such marriages

are conducted in temples during nighttime in presence of caste chief. But such women

did not enjoy many privileges in the society. Registration of marriages is yet to

become popular in Reddy community. One of the social evil practiced among all

castes is practice of dowry.

4.1.5 Other Rituals:

The ritual of Seemantham or Pulikudi is performed when a woman is six

months pregnant. On an auspicious day, after applying home-made ayurvedic oil with

massage, a customary bath is carried out with the help of the elderly women in the

family and then the family deity is worshipped, by invoking all the gods and

goddesses.31

After that, a concoction of herbal medicines prepared in the traditional

way is given to the woman. The woman will be dressed up in new clothes and

ornaments used for such occasions. The family then offers a feast to all the relatives.

The woman continues with the prescribed medicines until the child birth. Jananam

accompanies the birth of a child. The newborn is bathed. Gold rubbed on a stone with

honey with 'vayampu' (aherbal medicine) is applied on the tongue of the newborn as

the first food. A pregnant woman is provided with all dishes of her choice or wish.

The 1st and 2

nd deliveries of the pregnant women will be at her parent house. Mother

and the child were bathed on the eleventh day and naming ceremony is called

Namakarana, which took place. Recently villagers seek the help of midwives during

the time of delivery or seek the help of nursing homes or hospitals. At the age of six

months and five years, the other Samskaras like Annaprasana and Aksharabyasa were

performed respectively. The first tonsure ceremony is performed in the temple of

family deity. The writing of horoscope is also found in some sub sects of this

community. Among the Hindus, a wife is younger to her husband and the wife did not



68

utter the name of her husband. Adoption is practice whenever the couples do not have

children, generally adopted from their relatives.

The rituals of the Reddy community be it marriage or baptism are a strong

evidence of the process of sankritisation, where from being cultivators livestock

keeping there is an explicit at elevating serial identity . this is articulated through

appreciation of several Vedic/Brahmanical pract ices such as Annaprasana and

Aksharabhyasa. The validation of tradition customs invariably is in the presence of

the Brahmana, though sometimes there are exeptions.

4.1.6 Food, Dress, Ornaments & Amusements:

Ragi is the staple food for Reddys,32

out of which prepare Mudde and Rotti.

Rice used occasionally on festive days Pulses like Avare, Beans, Horse gram etc

consumed in appreciable extent. They are both vegetarians and non-vegetarians. They

abstain from eating of non-veg in the days of Monday and Saturday and in the months

of Shravana and Karthika33

, because on those days of week they worship of their

family deities. Lingayat Reddys are strict vegetarians34

. On some special days they

consumed the dishes like Payasa, Kajjaya, Dose, Vada, Holige, Kosambari etc among

the urban people rice is extensively used and varieties are also many. They were

drinking coffee or tea in morning. There are tea stalls in villages. The habit of

smoking Beedi is in villages and Cigarettes among the well-to-do class in towns.

Chewing betel leaves and betel nuts, tobacco, common among the rural workfolk. The

Reddy men dressed themselves like the rest of other agriculturist and wear a thick

cotton shirt or Baniyan. Aged persons used Kambali (Duppatti) as the upper garment

and loin cloth while going out to visit friends and relatives, to the offices in towns,

fairs and festivals, marriages etc.35

The dress of male adult consists of a

‘Dhothi’(Panche) and shirt with a towel on the shoulder (see plate no 4.2). The dress

of the adult female mainly consists of Sari and Blouse. Some Reddy allow the end of


Chapter.4

69

their saris hanging from the left shoulder and the rest from the right shoulder. The

dress code changed due to the westernization in rural and urban life today

Men and women use the all kinds gold and silver traditional ornaments, Some

wealthy people wore gold ornaments largely and Common uses generally special

occasions. Some of the notable ornaments are Nagaru, Jadebille, Rojadahoovu,

Avakkki Sara, Baabu, Padaka, Bale and Kappa, Kadaga of silver or gold for hands.36

Finger rings, Kaalungura (toe ring) for toes, Kalusarapali (Kalmuri) of the silver

ankle. Generally all women wear glass bangles, Tali of gold and Karimani Sara of

gold. Rich men wear gold neck less, wrist, orthodox wear Kalavar or Patlak for ear.37

Kamma Reddy women should wear nose which is made of by genuine pearl. Widow

may retain by ear ornaments.

From times immemorial, fairs and festivals were the means of recreation,

music, dance, gambling, hunting, and group games etc. were the general means of

entertainments. In villages some of the traditional sports like wrestling, horse riding,

yogic feats, and weight lifting are still continued and receives the support of the

general public. Some traditional games like Kabbaddi, Kho-Kho, Kolata, Pagade,

Dice, etc are played in both rural and urban areas. The traditional Garadi Mane

(Gymnastic) disappeared in recent days. The advents of modern games have no way

affected the traditional games. In addition to government effort, private clubs and

cultural organizations provide constant encouragement to the sports and games. As a

result of this some of the notable community people who emerged as good sports

persons and brought name and fame to the Karnataka were Dr P.V Narayana Reddy,

the Pathanjali award winner in 1985-86, Seema Reddy, the Ekalavyya award winner

in triathlon in 1999. In 1994, Raja Reddy won Ekalavya award in Hand ball. In

2001,Thrisha Reddy won Ekalvya award in swimming.38

These are a few examples of

community people who expressed their talent in national level sports and games.



70

4.1.7 Position of the women:

Traditionally women in Reddy community socially were as restricted as in

Vedic society. Until 1950’s, her role was confined with only domestic activities and

education was denied. However, women of elite family got higher education and had

social freedom and status and in 1970’s women actively participated and made strong

representations in the field of education, polity, literature, fine arts, industry and

entrepreneurship, sports and other fields.(see appendix-6)

The mass mobilization and extensive response to freedom struggle in

Karnataka also witnessed women from Reddy society became a part of it. The quit

india movement of 1942 saw the participation of Annapurnamma Thimmareddy from

KGF (Kolar) and was great scholar in Sanskrit and Hindi. Later she was elected as the

Member of Parliament and served noble service in polity between 1958-64 to Rajya

Sabha. Such frontrunners provide a space for articulation of women voices from the

community. In 1970’s witnessed socialist ideology influenced on some of the

forefront women of the Reddy community. It was witnessed by famous Kannada

actress Shehalatha Reddy, she acted in national awarded film ‘Samskara, and

‘Chandamarutha’ in Kannada and she advocated the socialist ideology of Lohia. She

rendered her service for the walfare of children and women. It resulted for her

imprisonment during emergency period of 197539

and even in jail she protested

against unhealthy treatment. Her experience in prison is recorded in her work ‘The

Prision Dairy’. They served in literary and folklore field as scholars, Sandya Reddy is

one among them. In 1980’s decade the community women stepped in industrial,

technological and political field. They successfully run the major industries in the

state; Uma Reddy is a Technocrat, first generation Entrepreneur and Chief Executive,

Hi-tech Magnetics. The social worker and Padmashree award winner Anita Reddy


Chapter.4

71

worked for the society. She fought for the rights of children and women. They

become the state political representative in centre and state example Sudha V Reddy

and Annapurnamma40

were the former MPs of the state. Nandana Reddy daughter of

Snehalatha Reddy actively participated in labour union and child labour movement.

The women like Seema Reddy the Ekalavya award winner brought name and fame in

international sports and games. Thus the community women create trend and set

example to others in thpe state.



72

Plate No-4.1 Traditional Reddy Bride & Bridegroom

Plate No-4.2 Traditional Reddy men in 1900 CE


Chapter.4

73

4.2 Economic Identity

The people of the Reddy community are economically strong as they commit

with land and agriculture. Some were the land lords and wealthy people engaged

themselves as Business Leaders & Entrepreneurs, Industrialist, Philanthropists, local

money lenders, builders and realtors and many more. Agriculture provides the main

economic support to the state and it is indicated by the statement of Sarvajna “Meti

Vidye (agriculture science) is superior to Koti Vidye (millions of other sciences). The

same poet further states that together with Meti (agriculture implement), Rati

(spinning wheel) must also turn without stop. Buchanan in his work referred the vast

engage in agriculture by the communities of Okkalu (agriculture), Reddy community

since from beginnings were attached to land and its agriculture.41

Even at present day

the community people are agriculturists and engaged in agro based occupations like

agriculture and animal husbandry with some extent. With industrial development

there is a shift in the priority from agriculture to industrial sector. The result of which

was a marginal shift in the communities engagement in agriculture.

The agriculturist people of the community are given priority to food crops

cultivation such as Ragi, Paddy Jowar, Maiz, Bajra and Wheat. 42

Travellers like

Domingo peas, Iban Batuta and Nuniz who visited Karnataka during Vijaynagar

period mentioned about the major crops grown in that period. After the advent of

British and other Europeans they introduced new crops like Maize, Tobacco,

Groundnut, Potato, Chilies and Tomato. Some Goa Christian formers migrated to

costal and Malnad regions of the state and brought the knowledge of these new crops.

The Mysore Odeyars and local chieftains encouraged and supported agriculture and

irrigation to a great extent. From 1900CE onwards in Mysore by the construction and

repair of water channels and dames, establishments of fest and fertilizers industries,

implement of modern agriculture techniques. There was a monumental shift in



74

agriculture. K C Reddy in his chief minister ship facilitated peasants with distribution

of Tractors, Tillers, water pump sets and distributed, thus he encouraged agriculture

and irrigation43

. Apart from agriculture the Reddys were engaged in animal husbandry

as allied occupation since ancient time. The accumulation of cattle was an indication

of the wealth of family.44

The urbanization caused migration into towns and resulted

gradual decrease in concentration on agriculture and animal husbandry.

Under the Economic plans and five year plans there was progress in

agriculture and industry, trade and commerce and bank and finance. Industries

expanded under industrial belts in taluk level and special economic zones (SEZ) in all

parts of Karnataka region. The special emphasis was given to industrial agriculture

during the period of K C Reddy. During 1961-63, K C Reddy as the union minister of

commerce and industries largely provided incentives and investment to Karnataka

region. He encourage the agriculturists to grown the commercial crops and arranged

agricultural loans. The green revolution and high yield variety program and regulated

markets witnessed the development of modern agriculture and agriculture industries

in the state. Thus the Reddy community people utilized the state infrastructures in best

way and contributed for the economic development of the state.

4.3 Cultural identity

‘Reddy’ as a title has been used by many castes for a gather levege in society.

Therefore it has been said that all Reddys are not always belonging to the community.

This will be known from analyzing of the community contributions in cultural field.


Chapter.4

75

4.3.1Religion

In religious sphere the Reddys basically practices Hindu tradition. They are

culturally rich and well organized community in Karnataka. In southern regions of the

state they are the followers of the Veerashaivism, Vaishnavism and Shakthism sects.

Lingyata Reddy and some other sub-castes followed Veerashaivism.45

Maha Yogi

Vemana (see plate no 4.3) is considered as their Kula Guru and was a great

philosopher of Telugu literature as to that of Sarvajna in Kannada and Tiruvallavar in

Tamil literature. By tradition they go an annual pilgrimage to the temple of Shrishaila

Mallikarjuna in Andhra pradesh, once in a year. They claim their relics from Hema

Reddy Mallamma (see plate no 4.4) family, a strong devotee of Mallikarjuna at

Shrisahilam. The temple of Hemareddy Mallamma is constructed in Chikmagalur by

the community of Lingayata Pakanati Reddys in 1920.46

who state that Hemareddy

Mallamma is their ancestor. Some other sub castes like Kamma Reddy and Velanati

Reddys followers of Vaishanavism. It is their tradition to visit Tirumala Tirupathi

Temple. The ceremonies such as marriage, baptism tic are sanctified by a visit to their

pilgrim centres,

Even some Reddys like Nerati Reddys are also the worshippers of Shakti and

her forms to a great extent. They worship deities like Mallamma, Yellamma,

Durgamma, Dyamawwa, Chowdamma47

and other deities. Later these deities became

the village deities (Grama devathe) and they performed animal sacrifices to these

deities. The sun, serpents, water, pipul and margosa trees are considered as sacred

one. Potalappa a saint is worshiped by Renati Reddys as the regenerator of the caste.48

People especially in rural areas believe in omens, witchcrafts, magic, sorcery and such

things. The oaths are taken in the names of one’s ancestors or family god. The sub

castes among the Reddys historically are the followers of both Shaivism and

Vaishnavism.



76

The Brahmanical idenitity is not observed and accepted by all denomination of

Reddys. For Yarlamma Reddy and Lingayath Reddy it is veerasaiva tradition that is

articulated as being net just rational. But also accepted as, being more egalitarian.

Hence their retuals and ceremonies set sanctify in the presence of the Jangama, head

of the Lingayath or Veerashaiva sect. The non-Lingayat Pakanathi Reddy also invite

the Jangama priest to help them in house warming ceremony.49

The ‘Guru

Paramapare’ also exists among the Reddy communities. Each sub caste has to pay

their homage to their respective Gurus, who presided the Matha. eg: Kodathi Reddy

pay their homage to Mopuri Matha, Pakanathi to Parvathamvandlu. The Kamma and

Velanathi Reddys pay their homage to to Thirumalvallu, Chakravarthulu,

Bhattaravaru and Kandalvaru, all of which are the titles of the gurus of shrivaishnava

trdition.50

The religious ceremonies of the Reddy community conducted by smartha

Barahmanas. The guru of Yallamma Reddy is called Bhattacharya and he resides at

Ramasamudram near Punganur.51

The festivals observed by the community are in great extent is similar of

Hindu religion. Some annual and some seasonal are observed, they are mostly

observed in the honor of God and Goddesses. There are Vratas observed by the

people along with other communities some of them are Mangala Gouri, Swarna

Gouri, Gaja Gouri, Bhimana (Bhimeswara) Amavasya Varamahalaxmi, Somavaara

Amavasya, Naga Panchami 53

The vratas are performed by men are Anantha

Padmanaabha Vrata, Ganesha52

etc. Some of the festivals which they are of the great

significance to the society are the following: Yugadhi, Sri Ramanavami, Akshaya

Tritiya, Parthama Ekadashi Nagra Panchami Krishna Janmastami, Gouri-Ganesha,

Mahalaya Amavasya Dassara Mahanavami,, Vijayadashami, Deepavali, Makara

sankranthi Kenda Hayuvudu. Shivaratriand and Holi, which are celebrated along

with other communities. Bandidevara Habba and Makkala Dyavaru are important

festivals specially observed by Reddy community.


Chapter.4

77

Bandi Devara habba and Makkala Dyavaru: The important festival specially

observed by the Morasu Reddys of Kolar region is Bandi Devara habba54

. It is

celebrated in connection with ear piercing ceremony of the children. The festival in

early days extended over a week but now is limited to two days generally on a

Sunday (now Tuesday also) in Chaitra (March-April). As a preliminary to the festival

the participants worship Patalamma and Puja devaru installesd in huts or chappara

outside the village. Durig the days of festival the mother of the child whose bore to be

pierced fast during a day. The goddesses’ Patalamma is worshipped first with

Tambittu Arathi carried on their heads, walking on washed cloths (Nademadi) and

over hot cinders (Kenda) near the temple. The Maramma and Gangamma are also

worshiped. A new house god is installed in the form of Kalasha over Rangoli and

worshipped. On the day of ear piercing the parents take bath, carry two new pots in

procession and offer Puja to the carts which are arranged in order, fully decorated,

with animal sacrifices. The carts are driven home exhibiting skill in driving. The

maternal uncle cuts a lock of hair of the child and marks the place on the ear by sandal

paste for piercing. Morasu reddys also called as Verala icche Kapulu55

means Kapus

who give the fingers, have a custom which requires that, when a grandchild is born in

a family, the wife of the eldest son of the grandfather must have the last two joints of

the third and fourth fingers of her right hand amputated at a temple of Bhairava. It

was practice in early day of 20th

century but it was banned by government later. Now

instead of this flowers are offer to the deity by cutting the flower-garland wound

round the fingers. The family members observe Vrata for three months without eating

cooked food in other houses.

Makkala Dyavaru56

is also an important peculiar tradition is practiced among

the Reddy community. The tradition is among the Morasu Reddy community of Kolar

region. It is tradition of offering prayers to the family deity, which is also known as

Perla Devaru, Ear boring, family members of same kinship observed this for their



78

children. it is held once in 7-10 years. Reddys had a tradition that they go an annual

pilgrimage or Yatra to the temple of Shrishaila Mallikarjuna and Venkateshwara of

Tirupathi in Andhra pradesh and some of the other pilgrim centers are Ghati

Subramanya (Dodd Ballapuar), Shivagange (Nelamangala taluk), Adhichunchanagiri

(Mandya district), Nanjangud (Mysore) and Chikka Tirupathi (Bangalore). Jatras

conducted annually are the socio-religious institutions generally centered on the

deities or religious saint. They also provide recreation and merriment to the

participants and fulfill religious aspiration. They provide a cultural atmosphere and

have economic importance when they get associated with cattle fairs.(see appendix-7)

The funeral ceremony is one among Samskaras of Hindu tradition observed by

Reddy community. The practice of cremating and burying are common among

them.57

The Dead’s are cremated for old and respected people among the community.

The people who suffered chronic diseases like leprosy, children, pregnant women and

sadhu (monastery people) are disposed of by burring. While burying in a laying

posture are extensively practiced among Reddys58.

Other funeral ceremonies are

similar to that of other Hindu communities.

One of the most remarkable features in the cultural identity of the Reddys is

the development of monastic traditions. While this could be argued as against the

established notion of caste hierarchy among the Hindus, yet it has to be accepted as

liberation from some hierarchical control and assertion of a community attempting to

carve a certain niche status. Reddy community has monastic tradition or Gurupeeta

tradition since the last two decade in Karnataka. Monastic tradition means it is a

spiritual and cultural institution, with a quest to attain the spiritual goal of life. Shri

Mahyogi Vemana Mahasamstana Matha59

also called as the ‘Reddy Guru Peetha’ was

established in Erehosahalli, Harihara taluk of Davanagere district. it is the centre of

both spirituality in Hinduism and cultural identity of the Reddys in the state. The


Chapter.4

79

Mahasamsathna is is presided over by Shri Vemanandapuri Swamiji, who has been

for the last thirteen years thirteen years. The Guru Peetha has followers’ world

over.The main objectives of the guru peeta is to bring unity amongst the various sub

sectors & organize the community for Social, Religious, Cultural, Political upliftment

& to propagate the principals & preaching of Sri Maha Yogi Vemana & Sadhvi Sri

Hema Reddy Mallamma, the don legendary sages of the Reddy community. For the

social welfare of the society, constructive charity initiatives such as old age homes

and orphanage free education are the goals set out by Swamiji in addition to create

awareness about the ancient glories Cultural heritage of Reddy dynasty, achievements

of Reddys, to bring out social harmony among various communities & religious are

the priorities of the Matha. Thus Guru Peeta is being socially committed and

culturally organized educational activities in Karnataka. It established Vema - Hema

Sadbhodana Vidyapeeta(R) and runs educational centres and aimed at inculcating the

spirit of competitiveness & placements to build up high international standards to

cater to the needs of the next generation.

4.3.2 Education

Reddys promoted education; the beginning of modern education could be

traced to the establishment of the Free English School at Mysore in 1833 by the

palace of Mysore. During freedom movement a large number of national schools

started in all parts of Karnataka. In 1910 Vokkaligara Sangha opened a school in

Bangalore, for providing education to the students of Telugu speaking Reddys. Some

liberal community leaders of Bangalore like B LingaReddy from Dommalur,

ChannaReddy from Madivala, S L Reddy, Muninanjappa JangamaiahReddy and

others collected a sum of 600 rupees and started Reddy hostel in 1920. It was the first

educational contribution made by community. Later it was shifted to its own building

in 1963 in J C road of Bangalore.60

Since 1950 onwards boy and girls from the



80

community got education with many of them are in seed positions in the state

administration. The Education Integration Advisory Committee constituted by the

State Government in 1956 evolved a uniform system of education for the entire state.

The community being committed to education started number of education

institutions, hostels in all parts of the Karnataka. Some of the famous institutions are

schools and colleges run by then in southern Karnataka are Reddy Jana Sangha in

Bangalore, C M R institute of management and science and Acharya group of

institutions, Dr. Syamala Reddy Dental College Hospital and Research, Janatha

Education Society and others. These are all in Bangalore.61

5. Media

5.1 Press

The history of Kannada newspaper started its work with first newspaper

appeared in Mangalore in July 1843 called ‘Mangaloora Samachara’ by Moegling.

Soon others followed him and many more newspapers came into being. The city of

Mysore was the centre of all literary and political activities in the erstwhile Mysore

State and naturally, newspapers and periodicals were born and were published from

Belgaum, Bijapur, Dharwad, Mysore, Shimoga, Karwar and Bangalore.

M.Venkatakrishnaiah was pioneered journalism in Mysore through the ‘Hita

Bodhini’, in 1883. In the beginning of the Twentieth Century political movements


Chapter.4

81

Plate No-4.3 Mahayogi Vemanna Reddy Staue at Katamarnapalli

Plate No-4.4 Hema Reddy Mallamma Statue at Srishailam



82

changed the surface of Kannada journalism. Many young enthusiasts,

newspapers became the potent medium to preach, the idea of national freedom. D.V.

Gundappa, a noted Kannada author, was also a journalist par excellence. His

journalistic ventures include the ‘Bharati’ a Kannada Daily published from Bangalore,

in 1907. The ‘Mysore Times’ a bi-weekly published from Bangalore in 1909, which

spearheaded the movement for the backward classes. When the nationalist movement

was at its peak, several literary journals managed to increase their leadership.

‘Rathnagiri’ was the daily news paper, edited by Kannelli Muni Reddy from

Bangalore, ‘Reddy Mahasabha’ from Bangalore by Reddy association and ‘Janavani’

also a daily news paper published from Bangalore by K C Reddy are the some

examples witnessed the Reddys participation in press industry and by this they

infused the spirit of nationalism in course of freedom movement.62

After independence the period from 1960-80 and the period witnessed the

friction between Democracy-Socialism and Communism. National emergency and

period of censorship caused a suffocating atmosphere for Journalism. Journalism in

particular had to live down its ignominy of buckling under pressure during the

Emergency. Another important circumstance that determined the role of the press was

the need for effective opposition due to the one-party rule for a long time in the state.

Perhaps one of the most an important magazine that caught the spirit of this prevailing

mood and was successful in expressing of it sharply without any adornment was

‘Lankesh Patrike’ (1978). Some of the Reddys worked in press industry and

advocated Gandhian principles, Socialist ideology, Panchayatraj system and Gram

swaraj. They were ‘Panchayath’ and ‘Jayaberi’ weekly edited by K C Chowdareddy,

spread the ideas of Gram swaraj, Grama panchayat, Gandhian principles and others.

‘Khadhi and Gramodyoga’ another fortnight published from Bangalore in 1968-70


Chapter.4

83

edited by Raghunatha Reddy. B S Shetty edited weekly news paper called ‘Bhandana’

in 1976 and ‘Gandhi Bayake’ edited by Marula Reddy in 198063

these two spread and

highlighted the Gandhian ideology and socialist principles. All these newspapers have

played their own role in the political, social and literary life of Karnataka. Their part

in the freedom movement is notable. Newspapers supported the Unification

movement of Karnataka whole-heartedly and also fostered emotional integration. The

encouragement they gave to the cultural activities like drama, music, cinema, art,

literature and sports are commendable. They have played a very prominent part in the

propagation of new and progressive thoughts and popularizing the spirit of

democracy.

5.2 Cenema

The Film industry in Karnataka has a history of over six decades. In their early

phase, films produced in Karnataka were only based on themes from the Kannada

Theatre. But film field get connect with Reddy elements and its persons is only from

1940’s onwards. In 1945 the prominent movie ‘Hemareddy Mallamma’ was released.

It was directed by S. Soundarya Rajan.64

Which had the elements of the strong

devotedness of Hemareddy Mallamma on Mallikarjuna of Shrishailam, some Reddy

customs and traditions, position of women in the society are depicted. As a result

many Reddy peoples become the adherent worshippers of Hema Reddy Mallamma

and constructed temple in her name in Karnataka.During the phase of notable

personalities in the silver screen in 1950’s such as T.P. Kailasam, Gubbi Veeranna,

M.V. Rajamma, B.R. Pantulu, Rajkumar and others, the trend of social films began

and the notable films of that decade were ‘Premadaputri,’ ‘School Master,’

‘Kanyadana.’ ‘Adarshasati,’ ‘Bhakta Markandeya,’ ‘Renuka Mahatme’ ‘Nala

Damayanti,’ ‘Bhookailasa,’ ‘Jagajyothi Basaveshwara.’ ‘Ranadheera Kantheerava’



84

and ‘Bhakta Kanakadasa.’ Renuka Mahathme’ is produced by H M Reddy in 1956. In

1960 decade was significant in the history of Kannada films for the production of the

first entirely colour movie ‘Amarashilpi Jakanachari’ and films based on social

themes. ‘Naandi,’ ‘Bellimoda’, ‘Gejje Pooje’,‘Sharapanjara’ and others. This decade

witnessed the active entry of reddys into film industries as various professionals. T N

Reddy was the famous producer and produced the movie called Mahatma Kabeer and

Vijay Reddy produced ‘Mullina Gulabi’ in 1962. K V Reddy produced “Satya

Harischandra’ in 1965, B V Reddy produced ‘Mahasathi Arundhathi’ in 1968.65

This

period also witnessed the entry of Telugu film professional into Kannada silver screen

namely B Nagireddy. He was also a Dada Saheb Award winner by producing of

“Madhuve Madi Nodu’ in 1965 stepped into Kannada film industry.66

In the 1970’s film makers started adopting Kannada novels famous authors to

the screen and this phenomenon became immensely popular. The novels of eminent

novelists like Aa Na Kru, Ta Raa Su, Triveni, M.K. Indira, S.L. Byrappa and others

were made into movies. Poems of great poet like Bendre, Kuvempu, K.S.

Narasimhaswamy etc, were converted into film lyrics and they gained acclaim. This

age of the new-wave or the experimental films seen through movies like ‘Samskara’

in 1970, ‘Vamsa Vriksha’ in 1972, Hamsageethe’ in 1975, ‘Ghatashraddha’ (1977)

and others. Pattabhi Rama Reddy67

was ever great director and producer of this

decade. He was directed and produced the movie called ‘Samskara’, the novel of U R

Ananth Murthy and which won the national film award for best film. It was the first

Kannada film to win the National Film Award in 1971. Interestingly his wife

Snehalatha Reddy made splendid performance in the role of Chandri. Their

combination was repeated in ‘Chanda Marutha’ released in 1978, Pattabhi as the

director here the music director of this movie is Konark Reddy, the son of these

couples. H N Reddy produced and directed the movie ‘ Kaveri in 1975 and Bharani

Reddy produced commercial movie ‘ Urvashi Nee Nanna preyasi’.68


Chapter.4

85

he 1980s considerd as the age of commercial films such as ‘Yedakallu

Goodada Mele’ ’Manasa Sarovara’ and others. This decade witnessed number of

directors and producers came from Reddy and served in Kannada films. They are

Pattabhi Rama reddy directed ‘Shrungara Masa’ in 1984, Srinivas Reddy as directed

‘Anthintha Gandu Nanalla’ in 1989, B. Nagi Reddy produced this film, along with

other three movies in this decade. Others producers like J Devadas Reddy, M R

Reddy, H R Prabhakar Reddy as film producers and Gopla Reddy as film editor are

from Reddy community served in Kannada film industry.69

The 1990’s approached

that there was a need for fresh talent. The Kannada film industry became segregated,

business-oriented and which faced a surge of fresh talent from younger generations.

Sunil, Shashikumar, Ramesh Aravind, Ramkumar, along with Malashri entered film

actively. The Reddys also witnessed in this field such as producers namely Bucchi

Reddy, J Narayan Reddy, R Nagaraj Reddy, K Suresh Reddy and Editors namely

Surendra Reddy and others70

. Thus the Reddys are active in film industry as different

professional and worked as the directors, producers, actors and film technicians and

marked their identity in Karnataka region and Kannada film industry.



86


1. Chetnis K.N, Socio Economic History of Medieval India, Atlantic Publication

and Distributors, New Delhi, p.283, print


Government Press, Madras, 1909, p .231. print

3. Syed Siraj Ul Hassan, The Castes and Tribes of H.E.H. The Nizam's Dominions,

Vol.1, Asian Educational Services,New Delhi, 1989, p.306. print

4. Ibid, p. print


Government Press, Madras, 1909, pp.222-23. print

6. Burton Stein, Peasant State and Society in Medieval South India, OUP, New

Delhi, 1980, p.474. print


Government Press, Madras, 1909, p .226 print

8. Ibid, p.495. print

9. Ibid, p.524. print

10. Ibid, p.523 print

11. The Head of The Village in prominent Telugu speaking regions called As Reddy

and Gowda, which is not the name Of social group but it is the name of the

position.

12. Nanjundayya. H.V and Ananthakrisha Ayyar L.K, Mysore Tribes And Castes,

Vol.4, Mysore University Press, Mysore, 1931, p. 522 print



15. Edgar Thruston and K. Rangachari, Castes And Tribes Of Southern India, Vol.3,

Government Press, Madras, 1909, p .234 print


Chapter.4

87

16. Sudhakar Rao.K and Ragavendra Reddy.V, Encyclopedia of South India, Vol.2,

Mittal Publication, New Delhi. 2009, p.169 print

17. Nanjundayya. H.V and Ananthakrisha Ayyar L.K, Mysore Tribes and Castes,

Vol.4, Mysore University Press, Mysore,1931, p.508 print




20. Ibid p.168 print


22. It is the feast conducted during the time of marriage ceremony in the name of god

and deceased ancestors.






26. Ashta Mangalyam denotes eight auspicious things essentials for the bride. They

Consist gold, rice, sandalwood, small casket containing vermilion, Vaal

Kannadi (a special kind of handled mirror), small lamp, Kindi (metal water pot

with a spout) and Kasavu mundu (dhoti with a gold brocade border).





29. Edgar Thruston and K. Rangachari, Castes And Tribes of Southern India, Vol.3,

Government Press, Madras, 1909, p.239 print


Vol.4, Mysore University Press, Mysore, 1931, p.511 print



88





33. Karnataka State Gazetteer, C Ed.Suryanaatha Kamath, Vol.20, Govt Press,

Bangalore, 1990, p. 177. print




Bangalore, 1990, p. 175. print

36. Nanjundayya. H.V And Ananthakrisha Ayyar L.K, Mysore Tribes and Castes,

Vol.4, Mysore University Press, Mysore, 1931, p.525. print

37. Ibid print

38. Bangaloru Darshana (Kannada), C Ed-L S Sheshagiri Rao, Vol.2, 2005,

Uadyabanu Kalasangha, Bangalore, p. 431. print

39. Kannada Vishaya Vishwa Kosha, C Ed. Ha.Ma. Nayak. Ed.1 University Press.

Mysore, 1978, p.1551. print

40. Lok Sabha Debates, 5th

Session, Lok Sabha Secretariat Press. Govt Of Inida,

1970. p.102 print

41. Nanjundayya. H.V And Ananthakrisha Ayyar L.K, Mysore Tribes And Castes,

Vol.4, Mysore University Press, Mysore, 1931, p.525.

42. Ibid, p 522 print

43. Ravindranath, Deemantha Rajatrantrajna; K C Reddy, Ravi Prakashana, Kolar,

p.81 print

44. In some Reddy families people exhibits of their richness by obtaining the number

of cattle.


Chapter.4

89

45. Karnataka Gazetteer:Chikkamagalur, C.Ed. Suryanath Kamath, Govt Press,

Bangalore, 1981, p.584. print


Vol.4, Mysore University Press, Mysore, 1931, p.518. print

47. Ibid print

48. Ibid print


50. Ibid , p. 519 print

51. Ibid print


Bangalore,, 1990, p. 180. print

53. Ibid, p. 181. print

54. Ibid, p. 182. print

55. Edgar Thruston and K. Rangachari, Castes And Tribes of Southern India, Vol.3,

Government Press, Madras, 1909, p.227 print


Bangalore,, 1990, p. 182. print


Vol.4, Mysore University Press, Mysore,1931, p. 521, print


59. Groups.Yahoo.Com/Group/Reddysociety/Message/19668, 11,Sept, 2009, Web

60. Bangaloru Darshana (Kannada), C Ed-L S Sheshagiri Rao, Vol.2, Uadyabanu

Kalasangha, Bangalore, 2005 ,p. 79. print


62. Ibid, Vol.1, pp.702-717 print

63. Ibid, pp.7015-717 print

64. In 1974, one more movie released with same title which is directed by T V Singh

Tagore.



90

65. Encyclopedia of Indian Cinema, Ed. Ashish Rajyadyaksha, British Film Institute,

Bombay,1994, p. 109, print

66. Cinema Yaana (Kannada), Ed. Puttaswamy.K.S, Hasiru Prakashana, Bangalore,

2010, p. 245. print

67. Encyclopedia of Indian Cinema, Ed. Ashish Rajyadyaksha, British Film

Institute, Bombay,1994, p. 173, print

68. Ibid, p.173, print

69. Cinema Yaana (Kannada), Ed. Puttaswamy.K.S, Hasiru Prakashana, Bangalore,

2010, 255p. print

70. Encyclopedia of Indian Cinema, Ed. Ashish Rajyadyaksha, British Film Institute,

Bombay,1994, p. 184,print


Chapter- 5

Conclusion

After all considerations discussed in the previous chapters regarding the

formation of Reddy identity in southern Karnataka in the fields of the political, socio-

economic and culture one can come to a conclusion that the community in southern

Karnataka region is socially advanced, economically developed, politically

organized and culturally established. They are socio-economically and politically

well dominant and one of the largest single grouping communities found in Southern

India. They migrated from Andhra region settled in southern Karnataka due to

physical and natural reasons. They are found mainly in the districts of Kolar,

Chikballapur, Tumkur, Bangalore Urban and Rural, Chitradurga.

Mysore, Mandya,

Chamarajnagar, Ramnagar, Coorg, Chikkamagalur, Shimogga and Davanegere. Even

though the community regarded Telugu as their mother tongue, they have assimilated

with Kannada regional culture. They are active in different fields in the state. From

being very Famous Kings, Local chieftains, wealthy Landowners and Businessmen,

civil and military officers, Freedom Fighters, to being famous Politicians, Awardees,

Academic as Poets Writers, Scientists, Business Leaders, Entrepreneurs, Film

Professionals, Activists & Philanthropists.


Chapter.5

92

Reddys had glorious history in southern Karnataka region. Their origin can be

traced from the period of Satavahanas by literary and inscriptional evidences. They

served as Mahararthis, and Rathikas. They are linked to Rattas and Rastrakutas in

later period. Historians and official reports states that Rattas were Reddys and

Rastrakutas were descendent from Rattas. They also ruled as ‘Local chieftains,

officers, military generals, Military and civil officials’ up to 1900 CE such as

Madigeshi, Gummareddy Since 1900 their Political identity was expressed through

political associations, Freedom movement, backward class movement and

pressurizing for establishment responsible government.

Socially the community has been identified as an important caste in south

India. The marriage ceremony is sanctified through the authorization of Brahmana,

Dasayya. The community has the complex setup within itself because they are in large

number. In order to find social identity within the caste, Reddys formed different sub-

castes and surnames which are more than 52 sub-castes and 1000 surnames in the

community. In southern Karnataka Kapu Reddy, Hema Reddy, Pakanati Reddy,

Pedakanti Reddy, Peddapola Reddy, Nerati Reddy, Kodathi Reddy are main sub

castes are found. They followed the Hindu tradition and also observed some peculiar

customs. The appreciation of Brahmanical ideas and process of sankritization is

rooted in the original beliefs of Reddy community. The Practice of bride price, widow

remarriage, the Brahmin priest not invite to their marriage occasion by some sub

castes and many more. The community extended its liberal attitude towards

improving the status of women has resulted in arising of many women as

industrialists, artists, scientists, physicians, realtors, sports persons and scholars.

Economically they are committed to land and agriculture. It is fact that only Reddy

can cultivate the land, even though he was to drink for every clod turned over. The

new economic policies up to 2000 CE has strengthened community initiative and

helped in their mobilization. Thus the Reddy community has marked position in state.



93

Culturally the community has predominant followers of the Hinduism with

Veerashaiva, Vaishnava and Shaktha sects as the most important faiths. Their annual

pilgrimage is to the temple of Shrishaila Mallikarjuna. Yogi Vemana Reddy and

Hema Reddy Mallama were as the legends. The Brahmanical idenitity is not observed

and accepted by all denomination of Reddys. The ‘Guru Paramapare’ also exists

among the Reddy communities. Each sub caste has to pay their homage to their

respective Gurus, who preside over the Matha. The festivals celebrated by the

community are to a great extent similar to Hindu festivals but Bandi Devara Habba

and Makkala Dyavaru are the most specific ones. It has to be accepted as liberation

from some hierarchical control and assertion of a community attempting to carve a

certain niche status which resulted in a form of monastic tradition or Gurupeeta

tradition since the last two decade in Karnataka. Being the promoters of education and

literature they established schools, colleges, training centers, hostels and study

centers.

The community development is facilitated through caste associations,

federation of caste associations, political parties and non-political grass root

organizations. The caste associations mobilize people for the caste consolidation, co-

operative societies, construction of hostels, scholarships and trusts etc. Therefore, it is

the castes associations, which have contributed to the rise of the leaders through

training to participate in political movements and pressure groups for the formulation

of social welfare policies in the post-independent State. The basic motive behind the

establishment of the federation of caste associations is to train and make the backward

castes to take an active part in independent democratic political system.

With of all these, this dissertation have limitations such as timeline and area

of study. Historically Reddy community has background since 2nd

century BCE in

southern India. The community appears in Karnataka history from 8th

century CE. In


Chapter.5

94

the area of the study, the Reddys of Karnataka are spread over all parts of the state.

They are in two groups, Kannada speaking Reddys residing mainly in north

Karnataka districts of Bidar, Gulbarga,Yadgir, Raichur, Bijapur, Bhagalkot, Belgaum,

Uttara Kannada (Karwar), Dharwad, Gadag, Haveri and Koppal. Telugu speaking

Reddys mainly residing in southern Karnataka districts of Kolar, Bangalore Urban,

Bangalore Rural, Chamarajnagar, Mysore, Kodagu, Hassan, Mandya, Tumkur,

Chikkamgalur, Shimoga, Davanagere, and Chitradurga. The focal point of the present

study is the community’s history, its role and identity in 20th

century and I have

chosen only the major Telugu speaking Reddy community in southern Karnataka and

traced their history and contribution from 1900 to 2000 C E.


95

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104

Appendix-I

Medak Inscription of Kalyani Chalukyas Dated 1065 AD (Un-Published)

Title: Kadireddi Miniraddi inscription Mulug dated 8th september 1065.

Summary and Background: This inscription details the appointment of a Reddi

as in charge of a place in the western chalukya area of Mulug, now in Medak district

Andhra Pradesh.The Later Chalukyas were earlier associated as feudatories under the

powerful Rashtrakutas. As this inscription illustrates, the Later Chalukyas often

appointed Raddis (Rashtrakuta soldiers) as headmen of strategic villages in their

dominions. The inscription mentions the name of the appointee, the authorized

appointer, the important personages of the areas and surrounding villages. A land

grant was made at the time too. Interestingly enough, this took place almost a

thousand years ago. Every village mentioned in the inscription is stpill around and

Medak inscription of Kalyani chalukyas mentioning Reddis dated 1065 AD

Raviyaparaju rajam chandanapura-da sayida-muvattura baliya Molanga gauda

agrahaaramam padadure Remmanna gouda prabhugadu mahajanada munde

KADIRADDIGAM MINIRADDIGAM magale dhaarayettida intapaddake saakshi

maam.

(village name) ( commitee of important persons)

Molaga prabhugalam mahajanam

Pidicheda prabhugalam mahajanam

Pange prabhugalam mahajanam

Gajavalliya prabhugalam mahajanam

Pamala padi prabhugalam mahajanam

Kukkunda valle prajananam (..in the presence of..)

Pidi Kommiraddi, Ravampalli Raddiyu, Mulongodaperi Vaidu raddi, Kondapaka

Ketiraddiyu, Varagale Prabhugalam, ivaru ubhaya mata Dandimayya KADIRADDI

vida komman amge Tanna kereyalom 2 mattar nalem kotta mamagade teragilla

KADIRADDI kotta vithagalu baliyo ….



105

flourishing. The Reddis, the Gouds, the Mahajans (i.e. important persons) Agraharam

residents etc are still prominent here. Text is in Kannada language bulk of the

translation was done by late N M Rao. Local residents who were quite tickled to find

their village names hadn’t changed for the last 1000 years. On inspection this also

dealt with reddis, a descendant of Miniraddi.


Appendices

106

Appendix-II

Composition of Reddy community in British India in

Composition of Reddy community in British India in 1881

Indian Territory Male Female Total

Caste-Raddi; Bombay-; British Territory 29253 29129 58382

Caste-Raddi; Bombay-; Feudatory States 5807 5605 11412

Caste-Raddi; Coorg 26 13 39

Caste-Raddi; Madras 244381 253879 498260

Caste-Raddi; Hyderabad (Reddy Lingayet And Reddy) 16593 15421 32014

Caste-Raddi; Mysore 26941 27652 54593

Caste-Raddi; Total 323001 331699 654700

Distribution of population in Mysore state in 1869-70

As per the madras census report of 1869-70

Content Population Percentage

Total population in Mysore state 49,43,604

Hindu population in Mysore state 46,39,104 93.84

Vokkaliga population in Mysore state 1,63,502 3.3

Reddy population in Mysore state 84,563 1.7



107

Source: W.Chichele Plowden, The Indian Empire Census of 1881 Statistics of

Population Vol. II, Calcutta, Superintendent of Government Printing India, (1883),

p.30

Distribution of Reddy population in Mysore state in 1869-70

As per the madras census report of 1869-70

Mysore Districts Reddy Population Percentage

1 Bangalore 24,466 29

2 Kolar 40,267 47.5

3 Thumkur 1,640 2

4 Mysore 8,503 10

5 Hassan 352 0.5

6 Shimogga 1,014 1

7 Kadur 355 0.5

8 Chitradurga 8,056 9.5

Total in Mysore state 84,563


Appendices

108

Appendix-III

KYASAMBALLI CHANGALARAYAREDDY (1902-1976)

Kyasamballi Changalarayareddy was popularly known as K.C Reddy in the

History of Modern Karnataka and the first chief minister of Mysore state (1947-

1952). He was born in May 2, 1902 in the village of Rajapet (Andra Pradesh). His

parents were Venkata Reddy and Gangojamma. His wife’s were Kousalyamma and

Sarojamma. They were land lords. He spends his early in Kyasamballi village,

Bangarpet Taluk, Kolar District. He got Primary education in K.G.F and High school

in London Mission School at Bangalore and passed matriculation with first rank

finished B A and B L in 1920 and 1926 respectively. He was closely observed and

very much influenced by the political developments in Madras province. He entered

in active politics in 1927 when Gandhi came to Nandi hill and visited Kolar. In

achieve of his objectives joined Praja Mitra Mandali, the first political party of

Mysore princely state. Very soon he became the dominant leader in party. Later he

quit the Praja Mitra Mandali and established Praja Party in 1930 along with his

colleagues. They set it as Non Brahmanical party and demand for the privileges and

powers to backward classes. In 1930 K C Reddy was elected as the member of both

Representative assembly and legislative councils of Mysore state from Bangarpet

constituency and continued up to 1937.

During his political career he also actively participated in freedom struggle

and organized anti British movements in Mysore state. He edited journal ‘Janavani’

propagated his and his party ideas among the people. On April 12th

, 1938 in

“Shivapura Dwaja Satyagraha’ movement T Siddalingaiah and K.C Reddy others

were arrested and imprisoned for three and half months. K.C Reddy after released

from jail, he organized labours started K G F satyagraha against British company.



109

Workers boycotted company call for complete noncooperation movement.

Government arrested many leaders including K C Reddy and put them in jail for three

months. Kengal Hanumanthaiah, who guided and influenced by K.C Reddy left the

advocacy jumped in freedom movement. As the result Hanumanthaiah emerged as the

great political leader of the state.

K.C Reddy with his foresight succeeded in merge Praja party and Prja

Mitramandali into Mysore Pradesh Congress in 1937. When Gandhi call for forest

satygraha Karnataka leaders including K C Reddy (in Kolar) intensified the

movement in 1938-39, they started picketing in front of arrack shops and imprisoned

by government. In 1941 K C Reddy was elected as the congress leader in

representative assembly of Mysore state. In 1947 K C Reddy lead congress party

demanded for setup of the responsible government in Mysore state and on august 21

he called for ‘Aramane Satygraha’(Palace Satyagraha). The movement widened in

and around of Mysore state. People from all sections actively participated against

Mysore government and demand for responsible government in the state government

took rigorous steps and police actions in suppress the movement. But when they failed

in their attempt ultimately on October 12, 1947 Mysore Diwan Ramaswamy

Modaliyar made political agreement with K.C Reddy. As the result on October 24,

1947 the first responsible government was setup under the leadership of K C Reddy in

Mysore state.

During the period of K.C Reddy from 1947-52, in such crucial condition and

post independence problems and challenges, he strongly faced and overcome from

this. He took several welfare steps and scientific measures for the all-round

development state, thus made Mysore as the model state. With his diplomacy he

balanced both Monarchical and Democratic systems in the state. From the period of

1952-57 as the MP of Rajya Sabha and from 1957-64 as the MP of Loka Sabha, he


Appendices

110

went to central politics where he served as the minister of industry and production,

caused for industrialization in India. BHEL, HMT and other major industries were

established in Karnataka only in his period. He also served as the minister of House

Construction and Supply and as the minister of Commerce and Industry caused for the

rapid development of the country. Between 1963-64, he served as the Deputy leader

of Congress party in Lok Sabha and from 1964-71 served as the governor of Madhya

Pradesh. The man who was great political organizer, caused for the political

awakening in people, restoration popular government and all round development of

the Mysore state, caused industrialization in India, known for selfless and ideal

politics was stopped his last breath in February 27, 1976. Mysore University honored

him with Honorary Doctorate Award. And Indian government honored with Padma

Shree for his public service in 2005. There is no doubt KC Reddy was the great son of

Karnataka.



111

Appendix-IV

Legislative Members from Southern Karnataka Since 1952

Members of Parliament –Lok Sabha

Candidate Constituency Period Party

Kysanbally Chengalaraya Reddy Kolar 1952-62 INC

----------------- “------------------ Chikkballapur 1962-64 INC

Sudha V Reddy Mdhugiri 1967-70 INC

H C Lingareddy Chikkballapur 1964-67 INC

Members of Parliament –Rajya Sabha

C. G. Reddy Mysore 1952-54 IND

M. Govinda Reddy Mysore 1952-68 INC

Kysanbally Chengalaraya Reddy Mysore 1952-60 INC

Mulka Govinda Reddy Mysore 1958-82 IND-PSP

N. Sri Rama Reddy Mysore 1960-72 INC

Annapurna Devi ThimmaReddy Mysore 1958-64 INC

Members of Legislative Assembly of Karnataka

Alava Reddy S. Sidlaghatta 1962 INC

Anjaneya Reddy M.C. Chinthamani 1962 INC

Appaswamy Reddy A.V. Bagepalli 1983 CPI(M)

Ashwath Narayan Reddy

(Ex Home Minister)

Varthur 1994 JD

Aswatha Reddy G.H.

( Ex minister of Enregy)

Jagalu 1972,1978,1983,

1985,1989,1999

INC

Bachi Reddy S. Srinivas Pura 1972 IND


Appendices

112

Banapur Shivarama Reddy Kurugodu 1985 JP

Basavanthappa Basappa

Hirereddy

Ramdurga 1985, 1994 JP

Basavanthareddy Mothakapalli- Sedam 1989, 1999 INC

Chowda Reddy

(Ex Home Minister)

Chintamani- 1972,1978,1983,

1989,1999

INC

Gangi Reddy T.K. Chintamani 1957, 1968 CPI(M)

Govinda Reddy G.T. Madhugiri (Sc) 1968 INC

J.M. Reddy- Mulbagal 1978 INC

Jyothi Reddy N Gowribidanur 1994 JD

Krishna Reddy K.M

(Ex Minister of social walfare)

Chintamani- 1985,1994 JP

Linga Reddy H. Kurugodu 1972 INC

Linga Reddy H.C. Malur 1952, 1957,

1968

INC

Narasimha Reddy A.V Bangalore South 1952, 1957, INC

P.N. Reddy Malur 1972 INC

Ramalingareddy

(Ex Minister of Education)

Jayanagar- 1989,1994,1999, INC

Ramaswami Reddy J.C. Anekal (Sc) 1952, 1957, INC

Shankar Reddy M.

(Chairman Of KSSID)

Siruguppa- 1983,1989, 1999 INC

Shivashankara Reddy N.H. Gauribidanur 1999, IND

Sreeramareddy G V Bagepalli 1994, CPI(M)

Srinivasa Reddy, J. Uttarahalli 1962 IND

Subbha Reddy K.N. Basavanagudi 1999 BJP

Thimma Reddy V.S. Parasgad 1962 INC



113

Source: official web sites of Karnataka Legislative Assembly (kla.kar.nic.in),

Parliament of Indian Union (paliamentofindia.nic.in)

Thippa Reddy.G.H Chitradurga 1994(IND),

1999 (Congress

)

IND &

INC

Venkata Reddy K.H. Gowribidanur 1952, 1957, IND

Venkatashivareddy G.K. Srinivasapura- 1983,

1989,1999,

INC

Note: BJP-Bharthiya Janatha Party, CPI(M)- Communist Party of India- Marxist,

INC-Indian National Congress, IND-Independent, JD-Janatha Dal, JP-Janatha Party,

PSP-Praja Socialist Party


Appendices

114

Appendix-V

Non-Political Reddy leaders from southern

Karnataka

Name Designation Post

Anu Reddy I F S

B.N.S. Reddy I P S

Bala Veera Reddy Educationist Vice Chancellor of Vishweshwaraiah

Technological Uinversity

C G K Reddy journalist, founder of kannada patrika academy in

1984

Cattamanci Ramalinga Reddy Educationalist Founder of Mysore university

Devara Konda Reddy Historian Curator in Hampi university

Yellapa Reddy IFS Environmentalist

K C Ramamaurthy IPS DCP

K. Vishwanath Reddy I A S

K.V.K. Reddy Non I P S SP

M. Muni Reddy IFS

M. N. Reddi IPS ADGP KSPHC.

Justice Anand Byra Reddy Judge High Court

Justice N. Srinivas Reddy Judge High Court

Justice O Chinnappa Reddy Judge Supreame court judge and chairman of

the 3rd

backward class commission of

Karnataka

Mr. Justice P. V. Reddi Judge Chief Justice Karnataka High Court and



115

Chief Justice Supreme Court

Justice Ram Mohan Reddy. Judge High Court

R. Nagaraja Reddy I F S

S.G.V. Reddy I.A.S Chief Secretary – Karnataka

Vasanthareddy I F S

Source: Hand book of Karnataka,C 2004, Ed Suryanatha U Kamath


Appendices

116

Appendix-VI

Reddy Women Trend Setters

The community socially and educationally entertained for the progress of

women. This is mainly seen in the upper class. Some of the notable women set trend

in society as industrialist, politicians, social workers, film actress, educationist,

literary scholars, public servants, sports persons, freedom fighters and many more.

Snehalatha Reddy: she was born in British traditional family. Later became a

great artist in dance, music and cinema. She was married with Pattabhi Rama Reddy,

the famous Kannada film director and producer. She did excellent acting in the films

of SAMSKARA (1970), CHANDAMARUTHA (1978). The ‘Samskara’ film beg

national award. She also wrote on her biographical experience in prison in 1977 in the

name of ‘The Prison dairy’

Sandyareddy K. R: The scholar, native of Chitradurga, she is the great Scholar

and Researcher in folklore study. Her research work ‘Kannada Janapada Kathegalu’.

She worked as the Co-editor in the project of ‘Kannada Janapada Vishwa Kosha’ it is

an encyclopedic work upon the folk culture of Karnataka. she did great contribution to

folklore and it s literature.

Uma Reddy is a Technocrat, first generation Entrepreneur and Chief

Executive, Hi-tech Magnetics. She is the chairperson of training and a past president

of Association of Women Entrepreneurs of Karnataka (AWAKE). She has over 20

years of experience as an entrepreneur. She holds a bachelor’s degree in Electrical

Engineering from University of Visveswaraya College of Engineering.



117

Anita Reddy, The Social worker. The Padma Shri awardee for social work,

termed the fete as 'the victory of the people who have established their rights'. "I hope

with the award, roads will come quicker to the villages, solutions to the disadvantaged

arrive easier. It should become a plus for the people," she said. Reddy has been

working for over 33 years in the area of housing, education, livelihoods for the poor,

rights of people living in slums. She works in villages within a six-hour travelling

distance from the city including in Andhra Pradesh and Tamil Nadu. She is part of the

organizations Association for Voluntary Action and Services and Dwarkanath Reddy

Ramanarpanam Trust.

Dr. Syamala Reddy: managing director, Dr. Syamala Reddy Dental College

Hospital and Research, Bangalore. Keerthi Reddy: Actress. She get schooling in

Bangalore and acted in Kannada movies. Anu Reddy: I F S officer. Smt.Sudha

Venkatasiva Reddy: former M P in 1967-70 elected from Madhugiri constituency

(Tumkur) and got Padmashri award in 1968 for her noble service in society and

Public field. Savitha Reddy- she is famous business women and entrepreneur, she

become the Managing Director in Inlingua, Bangalore. Seema Reddy she is the

famous sports women in triathlon. She was honored with Ekalavyya award in 1999.

Thrisha Reddy (Swimming) Ekalavyya award winner in 2001. Anusuya Redd literary

scholar in y Kannada literature.Annapurna Devi Thimmareddy: freedom fighter,

participated in K G F Satyagraha 1939 and Quit India movement in 1942, she was

elected as MP of Rajya Sabha in 1958-64 from K G F(Kolar). Nanadana Reddy :

Daughter of Pattabhi ramareddy and Snehalatha reddy and is active in lobour

organization and child lobour movement.


Appendices

118

Appedix-VII

Famous Jatras, in which Reddys participated

Place Month Deity Name Da

ys

App.

attend

Bangalore city Apr. Dharmaraya (Karaga) 1 5 lakhs

Basavanagudi Nov. Basavanna(Groundnut

fair)

1 50,000

Hanumanthanagar Aug. Kumaraswamy 3 3 lakhs

Huskur, Anekal taluk Feb/Mar. Madduramma 5 40,000

Magadi Apr. Ranganatha 1 1 lakh

Melinajuganahalli,Doddab

allapur tq

Dec. Ghati Subrahmanya 1 1 lakh

Shivagange, Nelamangala

Taluk

Jan

(Sankranti)

Gangadhare-shwara 7 50,000

Mahadeshwara Hills,

Kollegal taluk

Oct/Nov. Malai Mahadeshwara 7 1 lakh

Antarghatta, Tarikere

taluk

Feb. Antarghattamma 10 1 lakh

Nayakanahatti, Challakere

taluk

Mar. Thippe Rudra 15 45,000

Dharmasthala Nov. Manjunathe-shwara 3 1,00,000

Yalebethur Davanagere

taluk

March-

once

in 3 yrs

Duggamma

Marikamba

1

1

80,000

80,000

Thoranahalli, Malur taluk Jan. Sappalamma 10 30,000



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Source; Gazzatter:A Handbook of Karnataka-2010. P.138

Avani, Mulbagal taluk Feb. Ramalige-shawara 10 30,000

Sidlaghatta taluk Feb. Venkataramana 10 25,000

Nandi,

Chikkaballapur Tq.

Feb. Bhoga and Yoga

Nandeeshwara

7 40,000

Doddakurudipalli,

Gouribidnur Tq.

Apr. Vidhuranarayana 8 40,000

Bagepalli taluk May. Venkataramana 16 30,000

Kukanur May Gudneshwara 1 50,000

Melcote, Pandavapur taluk Mar/Apr. Chaluva Narayana 6 1 lakh

Adichunchanagiri,Nagama

ngala tq

Jan/Feb Bhairava 10 30,000

Chamundi Hills, Mysore Oct. Chamundeshwara 3 50,000

Talakadu, T.Narasipur

taluk

Dec.(once

in 12

years)

Panchalingeswara 7 2 lakhs

Nanjangud Mar/Apr. Srikanteshwara 15 75,000

Mudukuthore, T.Narasipur

taluk

Feb/Mar. Mallikarjuna 3 25,000

Sagar Jan(3years

Once)

Marikamba 9 40,000

Siddaganga, Tumkur Feb. siddhalingeshwara 10 50,000

Yadiyur, Kunigal taluk Apr. siddhalingeshwara 7 50,000

Devarayanadurga Apr/Mar Narasimha 1 50,000


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