The main centres of Hindu learning were Nasik, Paitha, Gangapur and Salotgi. Besides, the houses of the scholars and learned pandits also attracted students where they studied under the direct supervision of their teachers. The curriculum included Amara kosh, Rupavati Samskara, Panchtantra, Hitopadesha, and the works of Kalidasa.

For those interested in advanced studies, logic, philosophy and grammar was recommended. Vedic learning formed the highest stage of learning. A number of scholars flourished during the Bahmani period. Among those the names to Trivikrama Bharat, Rameshwara Bhatt, Kamalkar Bhatt, Keshava, and Ganesh Daiwadnya deserve special mention.

The Muslim schools were usually attached to mosques. There were also madrasas for higher learning and the residences of the scholars were the rendezvous of those yearning for still higher studies. Arabic grammar and language followed by the Quran and the Hadis were taught in these schools.

Calligraphy also formed an important subject in schools. The main centres of Islamic learning in the Bahmani kingdom were at Gulbarga, Bidar, Kandhar, Elichpur, Daulatabad, Junnar, Chaul and Dabhol. Mahmud Gawan’s big madrasa at Bidar became a great centre of Islamic learning.

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Dar-ul-ulum at Ellichpur (Berar) was the biggest institute and received grant of 3000 dinars annually. Almost all the Bahmani sultans with the solitary exception of the founder of the dynasty were literates and encouraged learning. Muhammad Shah II took great interest in the promotion of learning.

He invited many scholars including the great Persian poet Hafiz Shiraz to his court. Firuz Shah kept up the tradition. Muhammad Shah III established a number of schools and he was ably assisted by his learned minister Mahmud Gawan.

There is ample evidence to show that Telugu literature also flourished during this period. ‘Srinagara Naishadha’ by Srinatha, ‘Bhagavatha Puran’ by Bammera Potana (1400-75), Vikra-Makra-Charitra by Perma Raja, Naicketopakhyana by Daggupalli Duggaya, and Panchtantra of Dubagunta Narayana are some of the important works.

There does not seem to have been any centres for technical training. The normal practice was that a son followed the vocation of his father and is passed on from generation to generation. Architecture, sculpture, medicine, arts and crafts, weaving and many others continued to flourish this way.