Kakatiya dynasty
Kakatiya dynasty | |||||||||||||||||||
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1163 | |||||||||||||||||||
Religion | Hinduism (Converted from Jainism)[5] | ||||||||||||||||||
Government | Monarchy | ||||||||||||||||||
King | |||||||||||||||||||
History | |||||||||||||||||||
• Earliest rulers | c. 800 | ||||||||||||||||||
• Established | 1163[1] | ||||||||||||||||||
• Disestablished | 1323 | ||||||||||||||||||
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Today part of | India |
Part of a series on |
Andhra Pradesh and Telangana |
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History and Kingdoms |
The Kakatiya dynasty (IAST: Kākatīya)[a] was an Indian dynasty that ruled most of eastern Deccan region in present-day India between 12th and 14th centuries.[6] Their territory comprised much of the present day Telangana and Andhra Pradesh, and parts of eastern Karnataka, northern Tamil Nadu, and southern Odisha.[7][8] Their capital was Orugallu, now known as Warangal.
Early Kakatiya rulers served as feudatories to
In 1303,
Kakatiyas unified the distinct upland and lowland cultures of Telugu lands, which brought into being a feeling of cultural affinity between those who spoke the
Etymology and names
Studies of the inscriptions and coinage by the historian Dineshchandra Sircar reveal that there was no contemporary standard spelling of the family name. Variants include Kakatiya, Kakatiyya, Kakita, Kakati and Kakatya. The family name was often prefixed to the name of the monarch, giving constructs such as Kakatiya-Prataparudra. Some of the monarchs also had alternate names; for example, Venkata and Venkataraya may have been alternate names of Prataparuda I, with the former appearing on a coin in the form Venkata-Kakatiya.[12][c]
According to Kakatiya inscriptions, the family's name derives from the name of a place called Kakati. However, Kumarasvami Somapithin, in his 15th-century commentary on Vidynatha's Prataparudra-Yashobhushanam or Prataparudriya states that the family was named after their tutelary goddess Kakati, a form of Durga.[13][14] It is possible that the early Kakatiya chiefs resided at a place called Kakati, which had a shrine of their tutelary goddess.[15][16]
Although the Hindu mythological texts do not mention any such form of Durga, the worship of a goddess named Kakati is attested by several other sources. For example, Vallabharaya's Krida-bhiramamu mentions an image of Kakatamma ("Mother Kakati") in the Kakatiya capital Orugallu. The 16th century Shitap Khan inscription mentions the reinstallation of the image of goddess Jaganmatruka (mother of the universe) and the lotus seat of the Kakatirajya, which had been destroyed by the Turushkas (Turkic people).[17] According to one theory, Kakati was originally a Jain goddess (possibly Padmavati) and later came to be regarded as a form of Durga.[14]
The
Sources
Much of the information about the Kakatiya period comes from inscriptions, including around 1,000 stone inscriptions, and 12 copper-plate inscriptions.
Information about the Kakatiya period also comes from
Besides epigraphs and literature, the forts, temples and tanks constructed during the Kakatiya period are an important source of information about contemporary society, art and architecture.[24]
Origin
The Kakatiya rulers traced their ancestry to a legendary chief or ruler named
Most of the Kakatiya records do not mention the Varna (social class) of the family, but the majority of the ones that do, proudly describe them as Shudra.[26] Examples include the Bothpur and Vaddamanu inscriptions of Ganapati's general Malyala Gunda senani. The Kakatiyas also maintained marital relations with other Shudra families, such as the Kotas and the Natavadi chiefs. All this evidence indicates that the Kakatiyas were of Shudra origin.[27]
A few copper-plate inscriptions of the Kakatiya family describe them as belonging to the Kshatriya (warrior) varna. These inscriptions primarily document grants to Brahmans, and appear to be inspired by the genealogies of the Imperial Cholas.[26] For example, the Motupalli inscription of Ganapati counts legendary solar dynasty kings such as Rama among the ancestors of Durjaya, the progenitor of the Kakatiya family. The Malkapuram inscription of Visvesvara Sivacharya, the preceptor of Kakatiya rulers Ganapati-deva and Rudrama-devi, also connects the Kakatiyas to the solar dynasty (Sūryavaṃsa). [28] The term "Kshatriya" in these panegyric records appears to signify the family's warrior-like qualities rather than their actual varna.[29]
Relationship to the Rashtrakutas
According to an interpretation of the Mangallu and the
The 956 CE Mangallu inscription was issued by the
The Bayyaram tank inscription, which records the construction of the Dharma-kirti-samudra tank by Ganapati's sister Mailama (or Mailamba), provides another genealogical list.[33] The similarities of names mentioned in the Mangallu and Bayyaram inscriptions lists suggest that both of these refer to the same family:[34]
Mangallu grant inscription | Bayyaram tank inscription |
---|---|
Kakatiya family | Durjaya family |
Venna-nripa | |
Gundiya Rashtrakuta | Gunda I |
Gunda II | |
Gunda III | |
Eriya Rashtrakuta | Erra |
Betiya (married Vandyanamba) | |
Kakartya Gundyana | Pindi-Gunda (Gunda IV) |
The significance of the suffix "Rashtrakuta" in the names of the early Kakatiya chiefs is debated. According to one theory, the suffix only implies that these chiefs were Rashtrakuta subordinates. This theory is based on the fact that the phrase Rashtrakuta-kutumbinah appears in several Rashtrakuta-era copper-plate inscriptions, and refers to the officers and subjects of the Rashtrakuta kingdom.[36]
According to another theory, the suffix implies that the Kakatiyas were a branch of the Rashtrakuta family because the term Rashtrakuta-kutumbinah was used for officers employed by the Rashtrakuta administration, not feudatory chiefs: the early records of the Kakatiya chiefs describe them as samantas (feudatory chiefs).[37] The Kazipet Darga inscription of Durgaraja states that his father Beta II was born in the family of Samanta Viṣṭi.[38] Historian P.V.P. Sastry theorises that "Viṣṭi" is a corruption of Vrishni, the name of a clan from which some Rashtrakutas claimed descent. He notes that some chiefs of Rashtrakuta origin adopted the title "Viṭṭi-narayana", which means "as great as Narayana (Krishna) of the Vitti (Vrishni) family.[39] Sastry further proposes that the term "Voddi", which appears in the phrase Voddi-kula ("Voddi family") in the Mangallu inscription may be same as "Viṣṭi".[40] Sastry also believes that the early Kakatiya chiefs followed Jainism, which was also patronized by the Rashtrakutas, thus strengthening the view that the two dynasties were connected (see Religion section below).[14]
The Kakatiyas seemed to have adopted the mythical bird
Based on Ganapati-deva's Garavapadu inscription, which names
Early feudatory chiefs
The regnal years of the early members of the Kakatiya family are not certain. The earliest known Kakatiya chief is Venna or Vanna (r. c. 800-815), who was born in the family of
The c. 956 CE Mangallu inscription suggests that the Kakatiyas came to the
As a Rashtrakuta vassal, Betiya's son
Prola I (r. c. 1052-1076), the son of Beta I, participated in various Chalukya military campaigns, consolidated the Kakatiya control around Anumakonda by defeating local chiefs, and obtained Anumakonda as a hereditary fief.[48][49] The Chalukya king granted his son Beta II (r. c. 996-1051) the Sabbi-1000 province (the historical Sabbi-nadu region with 1000 villages, centered around Vemulavada).[50] He was succeeded by his sons, first Durga-raja and then Prola II (r. c. 1116–1157).[51]
After the decline of the Rashtrakuta power, the Kakatiyas served as vassals of the
As sovereigns
Prataparudra I
The 1149 Sanigaram inscription of Prola II is the last known record of the Kakatiyas as vassals. The 1163 Anumakonda inscription of Rudradeva alias Prataparudra I is the earliest known record that describes the Kakatiyas as a sovereign power.[55]
According to Sastry, Prataparudra I reigned between around 1158 – 1195,
Mahadeva succeeded Prataparudra I as king, reigning probably from 1195 to 1199.[51]
Ganapati
Just as the Yadava and Hoysala dynasties took control of linguistically related areas during the 13th century, so too did the Kakatiyas under the rule of Ganapati.[59] He is also known as Ganapathi Deva and, according to Sastry, reigned between 1199 and 1262; Sircar gives regnal dates of 1199–1260.[51][56] He significantly expanded Kakatiya lands during the 1230s when he launched a series of attacks outside the dynasty's traditional Telangana region and thus brought under Kakatiya control the Telugu-speaking lowland delta areas around the Godavari and Krishna rivers. The outcome in the case of all three dynasties, says historian Richard Eaton, was that they "catalysed processes of supralocal identity formation and community building".[59]
The Kakatiya capital at Orugallu, established in 1195, was not forgotten while Ganapati expanded his territory. He organised the building of a massive granite wall around the city, complete with ramps designed for ease of access to its ramparts from within. A moat and numerous bastions were also constructed.[60]
Ganapati was keen to bolster the dynasty's economy. He encouraged merchants to trade abroad, abolishing all taxes except for a fixed duty and supporting those who risked their lives to travel afar.[61] He created the man-made Pakhal Lake.
Rudrama Devi
Rudrama Devi, also known as Rudramadevi, reigned around 1262–1289 CE (alternative dates: 1261–1295 CE) and is one of the few queens in Indian history.[51][62][63] Sources disagree regarding whether she was the widow of Ganapati or his daughter.[64]
Marco Polo, who visited India probably some time around 1289–1293, made note of Rudrama Devi's rule and nature in flattering terms.[65][e] She continued the planned fortification of the capital, raising the height of Ganapati's wall as well as adding a second earthen curtain wall 1.5 miles (2.4 km) in diameter and with an additional 150 feet (46 m)-wide moat.[60]
A fragmentary Kannada language inscription also states that the Kakatiya general Bhairava defeated the Yadava army probably in or after 1263 CE, which may be a reference to his repulsion of Mahadeva's invasion. A coin of Mahadeva bears the Kakatiya emblem varaha with the Yadava symbols; this varaha may have been stuck on Mahadeva's coins to mark the Kakatiya victory.[9]
Rudrama was married to Virabhadra, an
Prataparudra II
The earliest biography of Rudrama Devi's successor,
Decline
The Kakatiya kingdom attracted the attention of the
In 1311, Prataparudra formed a part of the sultanate forces that attacked the
The new arrangements did not last long. Taking advantage of a revolution in Delhi that saw the Khalji dynasty removed and the Punjab-born
Characterization
Geography
The Kakatiya base was the city of Orugallu
The area of land under Kakatiya control reached its zenith around the 13th century CE during the rule of Ganapati Deva. By this time,
Architecture
A notable trend during the dynastic period was the construction of reservoirs for irrigation in the uplands, around 5000 of which were built by warrior families subordinate to the Kakatiyas. This dramatically altered the possibilities for development in the sparsely populated dry areas. Many of these edifices, often called "tanks", including the large examples at Pakala and Ramappa, are still used today.[83]
Another notable architectural feature of the dynasty relates to temples. Even before the arrival of the dynasty, there were large, well-established and well-endowed Hindu places of worship in the relatively populous delta areas; however, the temples of the uplands, which were smaller and less cosmopolitan in origin and funding, did not exist until the Kakatiya period. In the lowlands, where Brahmins were numerous, the temples had long benefited from a desire to build social networks for the purposes of domestic and foreign trade, as well as for obtaining grazing rights in the face of competition; in the uplands, the endowment of the buildings was often associated with the construction and continued maintenance of reservoirs and enabled a different type of networking based on political hierarchies. The strengthening of those hierarchies, which was achieved in part by donating land for the temples and then attending worship, was necessary as the inland agrarian society grew rapidly in number and location.[84]
Society
There is a disparity between analysis of inscriptions, of which the work of Cynthia Talbot has been in the vanguard and the traditional works of Vedic Hinduism that described pre-colonial India in terms of a reverent and static society that was subject to the strictures of the caste system. Colonial British administrators found much that appealed to them in the latter works but the Kakatiya inscriptions of Andhra Pradesh, which depict a far wider range of society and events, suggest that the reality was far more fluid and very different from the idealised image.[85]
Caste itself seems to have been of low importance as a social identifier.[86] There was a lack of consistency regarding the varna rank of Kakatiyas. In most of their inscriptions, no varna affiliation was specified. In the case of a few where it was specified, they were mostly recorded to have been Kshatriyas. A handful of the inscriptions however tried to portray them as kshatriyas.[i] Anyone, regardless of birth, could acquire the nayaka title to denote warrior statusKshatriy and this they did. There is also little evidence that Kakatiya society paid much regard to caste identities, in the sense of jāti. Although occupation does appear to have been an important designator of social position, the inscriptions suggest that people were not bound to an occupation by birth.[87][88]
The population became more settled in geographic terms. The growth of an agricultural peasant class subsumed many tribal people who previously had been nomadic. The nexus of politics and military was a significant feature of the era, and the Kakatiya recruitment of peasants into the military did much to create a new warrior class,develop social mobility and to extend the influence of the dynasty into areas of its kingdom that previously would have been untouched.[89] The Kakatiya kings, and in particular the last two, encouraged an egalitarian ethos. The entrenched landed nobility that had existed prior to the dynasty found its power to be on the wane; the royal gifting of lands formerly in the possession of nobles to people of lesser status did much to effect this dilution.[67]
Religion
Historian P.V.P. Sastry theorises that the early Kakatiya chiefs were followers of Jainism. A story in the Siddhesvara-charita states that Madhavavarman, an ancestor of the Kakatiyas, obtained military strength by the grace of goddess Padmakshi. The 1123 Govindapuram Jain inscription of Polavasa, another family of feudatory chiefs, contains a similar account of how their ancestor Madhavavarman obtained military strength by the grace of the Jain goddess Yakshesvari.[90]
According to tradition, Prola II was initiated into Shaivism by the Kalamukha preceptor Ramesvara Panditabefor and established Shaivism as his family's religion. The Shaivism-affiliated personal names of the later Kakatiya kings (such as Rudra, Mahadeva, Harihara, and Ganapati) also indicate a shift towards Shaivism. This, according to Sastry, strengthens the theory that the early Kakatiya chiefs were Jains.[5]
Genealogy
The following members of the Kakatiya family are known from epigraphic evidence. The rulers are children of their predecessors, unless otherwise specified.[91]
Feudatory chiefs
- Nripa Venna, born in the family of Durjaya (r. c. 800-815)
- Gunda I (r. c. 815-?)
- Gunda II (r. c. ?-865)
- Gunda III (died before 900)
- Nripati Erra
- Betiya
- Nripati Gunda IV alias Pindi-Gunda (r. c. 955-995)
- Nripati Beta I alias Garuda Beta (r. c. 996-1051)
- Prola I (r. c. 1052-1076)
- Beta II alias Tribhuvanamalla (r. c. 1076-1108)
- Durgaraja alias Tribhuvanamalla (r. c. 1108-1116), son of Beta II
- Prola II (r. c. 1116-1157), son of Beta II, married Muppama
- His children included Rudra, Mahadeva, Harihara, Ganapati and Repolla Durga
Sovereign rulers
- Rudra (r. c. 1158-1195), son of Prola II, became a sovereign Tughlaq'sin 1163
- Mahadeva (r. c. 1196-1199), son of Prola II, married Bayyama
- Had three children, including Ganapati-deva, Mailamba, and Kundamba
- Ganapati-deva (r. c. 1199-1262), married Somala-devi
- Had two children, including Ganapamba (married Kota Beta) and Rudrama-devi
- Rudrama-devi (r. c. 1262-1289), married Chalukya Virabhadra
- Had three children, including Mummadamba (married Kakati Mahadeva), Rudrama (married Yadava prince Ellana-deva), and Ruyyama (married Induluri Annaya-mantri)
- Prataparudra-deva (r. c. 1289-1323), son of Mummadamba, tributary to the Delhi Sultanate at times
Legacy
Tughlaq control of the area lasted only for around a decade.
A brother of Prataparudra II, Annamaraja, has been associated with ruling what eventually became the
He is said to have left [Orugallu] for the northeast after anointing Prataparudra's son as king. Thus, the founder of the family fortunes in Bastar may very well have been a Telugu warrior from Telangana who was familiar with the prevalent legends about the Kakatiyas.[97]
According to Talbot and Eaton, a revisionist interpretation of Prataparudra II himself appeared much sooner, within a few years of his death, and for broadly similar reasons. A stone inscription dated 1330 mentions a Prolaya Nayaka, who was said to have restored order, as in Prataparudra days. He presented himself as a legitimate successor to Prataparudra, by portraying both of them as righteous monarchs, meanwhile reconstructing Prataparudra's life and career favourably.[98][j] By 1420, Muslim rulers had become accommodated to the Deccan society, and strong dichotomies between Hindus and Muslims were no longer useful. Muslim rulers were no longer conceived as diametrically opposed to the figure of Prataparudra, but rather as rulers of equal status.[99]
This type of revisionism, which Talbot describes as "social memories" and which persist to the present day,[100] reappeared in the 16th century with the Prataparudra Caritramu hagiography, which claimed him to be the founder of the Padmanayaka class of Telugu warriors and provided the elite of the Vijayanagara empire with what Talbot has described as a "charter of legitimacy". This work claimed, contrary to all reasonable evidence, that he did not die after being taken prisoner but instead met with the sultan, was recognised as being an avatar of Shiva, and was allowed to return to Orugallu. Once back home, the Prataparudra Caritamu says, he released the Padmanayakas from their allegiance to him and told them to become independent kings. The work also claims Vijayanagara to be an ally of Prataparudra, which is clearly anachronistic but served the purpose of elevating the role of the Paadmanayakas, whom it claimed to be ultimately subordinate to Vijayanagara during his time.[101]
See also
Footnotes
- ^ Sanskrit: काकतीय; romanised: kākatīya; Telugu: కాకతీయులు; Kannada: ಕಾಕತೀಯ
- ^ Sharma (1957, p. 234): "Vennama, the son of Dāma, led his troops in a defeat of the Turks very probably during Ala-ud-din Khalji's first invasion of Telangana in 1303. This success against the Turkish arms took place in the battle of Upparapalli, where Potuganti Maili is said to have put the enemies to flight."
- ^ Kakatiya coins bore the Nandinagari script.(Prasad 1988, p. 9)
- ^ Talbot (2001, p. 128): "Soon after he came to power, Rudradeva had the Thousand Pillared temple built in Hanamkonda, then the Kakatiya capital. The Sanskrit inscription recording its foundation in 1163 contains an elaborate genealogy of Rudradeva's ancestry... Since it was the earliest of Rudradeva's inscriptions to omit any mention of the Chalukya dynasty of Kalyani, we can assume that the construction of the temple was meant to mark Rudradeva's new status as an overlord in his own right."
- Masulipatnam.(Chakravarti 1991)
- ^ Sharma (1957, p. 234): "Vennama, the son of Dāma, led his troops in a defeat of the Turks very probably during Ala-ud-din Khalji's first invasion of Telangana in 1303. This success against the Turkish arms took place in the battle of Upparapalli, where Potuganti Maili is said to have put the enemies to flight."
- ^ The term andhra bhasa, meaning language of Andhra, appeared as a synonym for the Telugu language at least as early as 1053 and suggests an emerging correlation of linguistics and geography. (Eaton 2005, p. 13) The linguistic mapping of regions of India continued to the present day and formed a part of the States Reorganisation Act, 1956.
- Pandyas. The Yadavas, Hoysalas and Kakatiyas had carved up what had been the area controlled by the Western Chalukya Empire, while the Pandyas controlled lands formerly under the Chola Empire.(Ventakaramanayya 1942, p. 1)
- ^ Talbot (2001, p. 51): "An inscription reads: `The Kakatiya dynasty, praised by the entire world and belonging to the fourth varna, then came into existence. In it was born the king named Prola, who was renowned for being exceedingly judicious.'... [In a handful of inscriptions], the Kakatiyas are linked with the solar dynasty of the ancient kshatriyas, stemming from Ikshvaku through Dasharatha and Rama... The lack of consistency regarding the varna rank of the Kakatiya dynasty is noteworthy, as is the fact that their kshatriya claims were put forth primarily in documents associated with gifts to brahmans."
- ^ Chattopadhyaya (1998, pp. 57–58) quotes from the Vilasa grant of Prolaya Nayaka: "[W]hen Prataparudra of the Kakati family ruled, even such celebrated rulers of the past as Yayati, Nabhaga and Bhagiratha were completely forgotten."... "[W]hen the Sun, viz., Prataparudra set, the world was enveloped in the Turuska darkness. The evil (adharma), which he had up to that time kept under check, flourished under them, as the conditions were very favourable for its growth."
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- ^ a b c d Sastry 1978, p. 25.
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- ^ a b Sastry 1978, pp. 22–23.
- ^ Sastry 1978, p. 22.
- ^ Sastry 1978, p. 22, 37.
- ^ Sastry 1978, p. 23.
- ^ Sastry 1978, pp. 3–6.
- ^ Talbot 2001, pp. 11, 17, 19.
- ^ Sastry 1978, pp. 8–12.
- ^ Sastry 1978, p. 12.
- ^ Sastry 1978, pp. 12–13.
- ^ Talbot 2001, p. 53.
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- ^ Sastry 1978, p. 39.
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- ^ Sastry 1978, p. 2.
- ^ a b Sircar 1979, p. 130.
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- ^ a b c Eaton 2005, p. 13.
- ^ a b c Eaton 2005, p. 17.
- ^ Desai 1962.
- ^ Kalia 1994, p. 21.
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- ^ Suryanarayana 1986, p. 163.
- ^ a b Eaton 2005, p. 16.
- ^ Eaton 2005, pp. 9–11.
- ^ a b Asher & Talbot 2006, p. 40.
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- ^ Gujarat State Gazetteer:Part 1. 1989. p. 164.
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- ^ Eaton 2005, pp. 20–21.
- ^ a b Talbot 2001, p. 176.
- ^ a b Rao & Shulman 2012, p. 17.
- ^ Rao & Shulman 2002, p. 4.
- ^ Eaton 2005, p. 14.
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- ^ Eaton 2005, p. 12.
- ^ Subrahmanyam 1998.
- ^ Eaton 2005, pp. 15–16.
- ^ Talbot 2001, pp. 50–52.
- ^ Talbot 2001, p. 174.
- ^ Sastry 1978, p. 24.
- ^ Sastry 1978, pp. 30–36.
- ^ Asher & Talbot 2006, p. 43.
- ^ a b Rao & Shulman 2012, p. 16.
- ^ Talbot 2001, p. 177.
- ^ Talbot 2001, pp. 177–182.
- ^ Eaton 2005, p. 22.
- ^ Talbot 2001, pp. 192–193.
- ^ Eaton 2005, pp. 26–27.
- ^ Eaton 2005, pp. 27–28.
- ^ Talbot 2001, p. 175.
- ^ Eaton 2005, pp. 28–29.
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Further reading
- Talbot, Cynthia (May 1991). "Temples, Donors, and Gifts: Patterns of Patronage in Thirteenth-Century South India". The Journal of Asian Studies. 50 (2): 308–340. S2CID 161557646.
- Talbot, Cynthia (2018). "Kākatīya dynasty". In Fleet, Kate; Krämer, Gudrun; Matringe, Denis; Nawas, John; Rowson, Everett (eds.). Encyclopaedia of Islam (3rd ed.). Brill Online. ISSN 1873-9830.