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Culture of Aravidu Dynasty
The practice of Sati was common, though voluntary, and mostly practiced among the upper classes in Aravidu dynasty.

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The Hindu caste system was prevalent and rigidly followed, with each caste symbolized by a local body of elders who represented the community. They set the rules and regulations that were implemented with the help of imperial verdict. Untouchability was a fraction of the caste system and these communities were represented by leaders (Kaivadadavaru). Their own group in coastal Karnataka represented the Muslim communities.

Over fifty writings confirming this have been discovered the practice of Sati in the Vijayanagara principality alone. These inscriptions are termed Satikal (Sati stone) or Sati-virakal (Sati hero stone). Satikals commemorated the death of a woman by entering into fire after the death of her husband while Sati-virakals were made for a woman who performed Sati after her husband`s heroic death.

The socio-religious movements of the previous centuries, such as Lingayitism, offered impetus for lithe social customs to which women were expected to abide. By this time South Indian women had crossed most barriers and were actively involved in matters hitherto considered the monopoly of men, such as administration, business and trade and involvement in the fine arts. Tirumalamba Devi who wrote Varadambika Parinayam and Gangadevi who wrote Madhuravijayam were among the notable women poets of the era. Early Telugu women poets like Tallapaka Timmakka and Atukuri Molla became popular during this period. The court of the Nayaks of Tanjore is known to have patronised several women poets. The Devadasi system existed, as well as legalised prostitution relegated to a few streets in each city.

Physical exercises were popular with men and wrestling was an important male preoccupation for sport and entertainment. Even women wrestlers are mentioned in records. Gymnasiums have been discovered inside royal quarters and records speak of regular physical training for commanders and their armies during peace time. Royal palaces and market places had special arenas where royalty and common people alike amused themselves by watching matches such as cock fights, ram fights and wrestling between women. Excavations within the Vijayanagara city limits have revealed the existence of various types of community-based activities in the form of engravings on boulders, rock platforms and temple floors, implying these were places of casual social interaction. Some of these games are in use today and others are yet to be identified.

Although the empire was constructed to shelter Hindu dharma from the attack of the Mughal Empire and the Deccan sultanates, the Vijayanagara kings were forbearing of every religions and sects as writings by foreign visitors show. The kings used titles such as Gobrahamana Pratipalanacharya ("protector of cows") and Hindurayasuratrana ("upholder of Hindu faith") that testified to their intention of protecting Hinduism. The Empire`s founders Harihara I and Bukka Raya I were devout Shaivans (worshippers of Shiva), but made grants to the Vaishnava order of Sringeri with Vidyaranya as their patron saint, and designated Varaha (the boar, an avatar of Vishnu) as their emblem. The later Saluva and Tuluva kings were Vaishnava by faith, but worshipped at the feet of Lord Virupaksha (Shiva) at Hampi as well as Lord Venkateshwara (Vishnu) at Tirupati. A Sanskrit work, Jambavati Kalyanam by King Krishnadevaraya, called Lord Virupaksha Karnata Rajya Raksha Mani ("protective jewel of Karnata Empire"). The kings patronized the saints of the dvaita order (philosophy of dualism) of Madhvacharya at Udupi.

The Bhakti (devotional) movement was vigorous during this time, and implicated renowned Haridasas (devotee saints) of that time. Like the Virashaiva movement of the 12th century, this movement presented another strong current of devotion, pervading the lives of millions. The haridasas represented two groups, the Vyasakuta and Dasakuta, the former being required to be proficient in the Vedas, Upanishads and other Darshanas, while the Dasakuta merely conveyed the message of Madhvacharya through the Kannada language to the people in the form of devotional songs (Devaranamas and Kirthanas).

The philosophy of Madhvacharya was spread by eminent disciples such as Naraharitirtha, Jayatirtha, Vyasatirtha, Sripadaraya, Vadirajatirtha and others. Vyasatirtha was the guru (teacher) of Vadirajatirtha, Purandaradasa (Father of Carnatic music), Kanakadasa and King Krishnadevaraya who considered the saint his Kuladevata (family deity) and honoured him in many of his writings. During this time, another great composer of early carnatic music, Annamacharya composed hundreds of Kirthanas in Telugu at Tirupati in present day Andhra Pradesh.


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