Religion under the Kakatiya Period
1163–1323 CE Prior to the rise of Kakatiya power in Telangana, the people had shown some liking towards Jainism and Buddhism.
Jainism
During the western Chalukyas period Jainism got special patronage of the people in Telangana. Nizamabad (Bodhan), Karimnagar (Vemulawada), Medak (Kolcharam, Patancheruuv), Nalgonda (Kollipaka/Kolanupaka), and Warangal (Anumakonda) are important Jaina centres. Among the Kakatiya rulers belonging to the first generation, followed and patronized Jainism. Eastern Chalukyas rulers being the patron of Vedic religion, Jainism got shelter in Anumakonda. The Orugallu Kaifyat informs that, Eastern Chalukyas king Rajaraja Narendra, indulged in violence against Rushbhanatha, the Jain ascetic went to Anumakonda and got shelter. Prolarja's Anumakonda inscription begins with the prayer to Jinendra. Slowly Jainism and Buddhism lost the patronage of the local people and the kings, Saivism and Vaisnavism became close to them.
Vemulawada Chalukyas patronized Jainism. Their court poets Jaina scholar Somadevasuri wrote 'Yashastilaka', Poet Pampa wrote 'Adipuranam'. Sanigaram inscription mentions the donation made to Yudhamalla Jinalaya by Betaraju I. Betaraju II made donations to Jaalna Jaina basadi. Prolaraju's A.D.1117 Padmakshi temple Warangal, inscription mentions that Prolaraja's wife Mailamma made donations for the construction of the Kadalaraya Jaina basadi. Jaina poet Appayyarya wrote Jinendra Kalyanabhyudayam during the Prataparudradeva's period.
Saivism
Saivism got the patronage of the Kakatiyas. During their period Kalamukha, Pashupata, Aradya, and Veersaiva were the sub-sects of saivism. Early Kakatiyas followed the Kalamukha and patronized them. Anumakonda inscription informs that Betaraju II was the disciple of Rameshwara pandita, head of Seelamatham in Srisailam. Betaraju donated Vaijanapalli village (sivapuram). Rameshwara pandita was a great scholar of 'Lakuleshwara Agama Mahasiddantam'. He gave Siva diksha to Betaraju's sons Durgaraju and Prolaraju II. The Kalamukha saivas of Karnataka consider Srisailam as their center and Rameshwara Pandita as their teacher (guru), shows the importance of Srisailam. Lakuleshwara or Sakuleshwara was the founder of Kalamukha saiva philosophy. Sources inform that Rameshwara Pandita was the Sthanapati of the Draksharamam temple. Kakatiya kings maintained friendly relations with Kalamukha teachers. Alampur which is on the banks of Tungabhadra River in the present Mahaboobnagar district is famous Saiva kshetra. In Alampur the Sthanapatis in the Brahmeshwara temple were very pious teachers, scholars. Agastheshwaram near Alampur is another center of Kalamukha Saiva ascetics. Among the Sthanapatis of the Brahmeshwara Matham, Lokabharanam pandita, Someshwara bhattaraku, Brahmarishi bhattaraka, and Dharindrasi pandita were great scholars. Vemulawada in present Karimnagar district was once a great Saiva kshetra in Telangana region. This place got patronage of kings from the period of Kalyana Chalukyas. Tailapa II gave donations to Maheshvara Shakti pandita of Kalamukha matham. Mahamandaleshvara Rajaditya gave donations to the main deity of Rajarajeshwara Swamy matham. Prolaraja II's teacher Rameshwara pandita settled in Kaleshwaram of Warangal district. In Kaleshwaram Rameshwara Pandita consecrated the Siva linga. During the Kakatiya period in Telangana, Dharmapuri(Karimnagar), Anumakonda(Warangal), Ainavolu(Warangal), Panagallu(Nalagonda), Nizamabad, Nandikandi(Medak), Sanigaram(Karimnagar), are the important Kalamukha Saiva kshetras.
In Rayalaseema, Pushpagiri near Kadapa was a great Kalamukha kshetra. In the coastal region Amaravati, Samarlkota, Bheemavaram, Palkollu, Draksharama Bheemeshwara temple are the great Kalamukha Saiva kshetras, these are mentioned by M.Krishnakumari (Pancharamas in Medieval Andhradesha, p 69, 1989, Delhi). During the Kakatiya period second important Saiva sect was Pashupatas or Saiva sidhantas. Agamas are the main sources for them. They followed the Yoganisthas, and were attached to the Siva temples. Mattamayura, a branch of Golakhi matha, formed into an organization and tried for royal patronage along with Vedic Brahmins. The Kalachuri kingdom spread around Jabalpur in Madyapradesh became the prominent centre of Saiva sidhanta. Rannad, Kadwaha mathas are the early Saiva mathas. The Kalachuri kings Yashakarma, Gajagama, Narasimha, Jayasimha, Vijayasimha, etc.. Had close relations with Pashupata Siva yogis. Sadasivayogi, Purandhara yogi, Prabhasiva yogi, were acted as the teachers of Kalachuri kings. In 13th century when there was political disturbance and unstability in the Kalachuri kingdom, the Saiva teachers of the kingdom migrated to Andhradesh. Dharmasiva came to Draksharama earlier to A.D.1234 and settled there. He was the teacher of Ganapatideva. According to the opinion of the American historian 'Cynthia Talbot', during A.D.1243-1247, Dharmasiva developed relations with the Tripuranthakam, Warangal and Draksharamam kshetras and had large followers.
During the time of Ganapatideva, in the temples which were under the control of the Kakatiyas, like Tripuranthakam, Bhattiprolu, Eleshwaram(Nalagonda), Manthena, Mandadam, Kaleshvaram(Karimnagar), Malkapuram(Guntur), Somasila(Mahaboobnagar), Visveshwara Sivadeshika established Saiva Golaki mathas(S.I.I. Vol. X, no. 400). He was elevated to the position of Rajaguru. He was the Rajaguru to Ganapatideva and his daughter Rudramadevi. As per the Rudramadevi's Malkapuram inscription of A.D. 1261, on the wish of her father Rudramadevi, donated Mandam village to Visveshvara shambu, which is on the banks of Krishna River in the Velanati vishaya. In this village Visveshvara shambu constructed a Sudha Saiva matham, food feeding house and a Sivalaya. This became popular as the Golaki matham. In inscriptions these Sivacharyas of Golaki mathas, are refered as belonging to Golaki dynasty, children of biksha matham. In Mandama village they made arrangement for many Brahmins settlement. This was called as Visveshvara Golaki matham. In this there were three teachers to teach Vedas to students, five teachers to teach Logic, literature and Agamas. Free boarding and logding facility was provided to studednts, all mentioned in the inscriptions (S.I.I. Vol.No. 759,769,751,1036, S.I.I. vol. nos. 1193,1194, in medieval Andhra desh Religious Institutions(1300-16000 transl.- G Anjaia,p170). In this Golaki matham, there was Hospital with delivery room). Common people and the royal members were also influenced by the teaching of the heads of these Golaki mathas. In Srisailam there was Abhinava Golaki matham in this period. For its maintainence Kayastha Jannigadeva made some donations. Visveshvara shambhu established one Sivalaya and Upala matha, on the banks of Godavari River in Kaleshvaram (Karimnagar district). The branches of Golaki mathas were established in Pushpagiri, Sriparvatam, Tripuranthakam, Alampur, Draksharamam, Bhattiprolu, etc. The head or Sthanapatis of these mathas were all Sivacharyas only The Golaki mathas enjoyed lime light up to the period of Prataprudra deva and later got downfall. Srisailam and its entry kshetras Umamaheshvaram, Alampur, Tripuranthakam, Pushpagiri, got the royal and people's patronage. The temple Poojaris called Maheshvarlu became very powerful. The policy of religious tolerance of the Kakatiyas towards other religions helped in sowing the seeds of tolerance among all religious sects of the period. During that time in Karnataka, conflicts and disturbances between the Veersaiva and Saiva sects developed and the same we don't find in the Andhra desha because of the tolerance policy of the Kakatiyas. The Kakatiya rulers and their royal teachers preached religious harmony and peaceful living, which people followed and are the ideal path makers for the present generation.
Vaishnavism
Kakatiya rulers gave their people complete religious freedom. On the signs and coins the Varaha insignia (Boar symbol), erected Vaisnava idols in temples they constructed, shows their religious tolerance. Rudradeva built Trikuta (Rudreshwara temple) temple in Anumakonda, erected the Idol of Vasudeva. His minister Vellanki Gangadhara erected Prasann Keshava swamy and constructed a big temple in Anumakonda. Ganapatideva's Sister Rani Mylamba built the temple for Gopalakrishna in Inugurti and made several donations for its maintenance. Prataprudra II's army general Devari Nayaka, on the orders of his king donated Sakalveedu village to the Ranganatha Swamy temple on the banks of Kaveri River.
The last ruler of the Kakatiyas Prataprudra II, in A.D.1321, gave some donations to Chenna Keshava swamy, is mentioned in inscriptions. His queen Lakshmidevi donated some gifts to the Ramanatha temple in Elleda. During the Kakatiya period in the Telugu region at Simhachalam, Sarpavaram, Macherla, Ahobilam, Dharmapuri, Tirupati, Srikurmam, Mangalagiri, Ponnuru, Nelluru, Nandaluru, Kopparam, Karempudi, Kalvakulaku (Mahaboobnagar), Munigadapa, Godaliparti, Kondapaka(Medak), are the places many Visnumurthy temples were constructed. The battle of the Palanadu, known as, the Palanati Veera Charitra, belong to this period, in reality it's a war between the supporters of Veervaisnava sect Brahmanaidu and Saivite leader Nayakuralu Nagamma. Macherla Chenna Keshavaswamy temple was a great Vaisnava Kshetra in those days. Here in this temple Brahmanaidu preached the casteless and Jati less, universal Vaisnavism, and organized and encouraged the common dining, known as 'chapakudu'.
Like this Kakatiya kings respected all religious sects, understood the essence of all, and encouraged religious tolerance among their people. Their authority spread into Telangana, Andhra and Rayalaseema regions.
Kakatiyas Service to the Language
Kakatiya kings, ministers and the Officie put all efforts for the development of Sanskrit and Telugu languages. Reference to educational institutions and scholars are found in the inscriptions of the period. A.D.1261 Malakapuram inscription (S.I.I. vol. X, No.395) informs the conditions of the educational buildings and their activities. Visveshvara Sivacharya was the rajaguru to Ganapatideva and Rudramadevi. He received from Rudramadevi, Mandaram village as agrahara. In that he built a new village called Golaki. Established one Saiva math and constructed one Vidya mandapa (educational building). Here Rig Veda, Yajur Veda, Sama Veda, Grammar, Logic, and Literature were taught. Srisailam and Pushpagiri were the other Vidya mandapas. Teaching took place more in Sanskrit language. Prataprudra II's court poet Vidyanatha was a great Sanskrit poet. His famous writing was 'Prataparudriyam' or 'Prataparudra Yashobhushanam'. Shalakyamalla kavi was another great poet belongs to this period. His works are 'Udaatha raghavam' and 'Neeroshte Ramayanam'. Rudradeva's uttareshvara inscription mentions the name of Viddanacharya. His work was 'Prameyacharchamrutam' which is not available today.
Vidyanatha in his work praised his emperor Prataprudra II, in Alankara shastra. Kalinga, Pandya, Seuna (Yadava), conquests and the victories over them is mentioned. Another popular Sanskrit scholar in the court of Prataparudra II was Gundayabhattu. He wrote commentary to the Sri Harsha's 'Khandana khanda khadyam' an advaita work. Jayapa belonging to the ayyavamsha, was appointed by Ganapatideva as Gajasahini, wrote 'Nrityaratnavalli'. In this he described wonderfully all the dance and drama forms existing in Anadhradesha in that period. Nirtyaratnavalli has eight prakarnas. Today it is translated into many languages. It is a standard text book to the dance and drama teachers. On the walls of the Palampet Ramappa temple bit by bit, the poses mentioned in the book are carved. Some mention that Jayapa senani had written 'Geetaratnavalli' on music and 'Vaadyaratnavalli' on music instruments, but these works are not available today.
Ramappa Temple, Palampet, Warangal
Telugu Literature
In the evolution of Telugu language, made the beginning with some words in the 'Gaathasapta shati' of the Satavahana period, and by Eastern Chalukaya period evoleved completely. In the Kakatiya period the people of Telangana, Andhra and Rayalaseema were united, Telugu was popular as the peopl's language. In the local dialect (Jana Telugu), the Saiva and Vaisnava poets wrote their works. Telugu language was used in the inscriptions of that period. The popular Telugu poets of that period were, 'Tikkanna Somayaji', 'Palkuriki Somanatha', 'Baddena' 'Kolanu Ganapatideva', 'Rudradeva' 'Ekamaranatha' and Kase Sarvappa are important. The important Telugu works of the period are Andhra Mahabharatam, Nirvochanottara Ramayanam, Andhra Dashakumara Charitam, Purushartha saram, Jainendra Kalyanabhyudayam(Appayyarya was a Jaina poet), Panditaradya Charitam, Basavapuranam, Sivayoga saram, Neetisaram, Neetisarmuktavalli, Pratapa charitra, Siddeshwara charitra, Kreedhabhi ramam, are some important one.
Jaina Sculpture Earlier to Kakatiya Period
Earlier to the expansion of Kakatiya power, in Telangana during Rashtrakuta, Chalukya, periods Jainism became popular among the people. They built many Jaina basadis. Chiikuru, Kulcharam (Medak), Patancheruuv, Kolanupaka, Hanumakonda, Polavasa, had the sculpttures of the Jaina Thithankaras. The Parshavanatha sculpture found at Kulcharam (Medak district) is more beautiful, its height is Nine feet, was under the shadow of seven headed Nagaraju (serpent). The idol with serene face having hands upto the knees was carved very delicately. On the base of the sculpture, 'Sri Chalukya kula tilakam Tailavarasan' is inscribed. To this the historians dated as belonging to Tailapa II (A.D.973-995), period. The scuptures found at Chilkuru and Putancheruuv are in a dilapidated condition and preserved in the state Archaeology Museum Hyderabad.
Architecture and Monuments of the Kakatiya Period
As the successors of Rashtrakutas and Kalyana Chalukyas, Kakatiyas built wonderful temples forts and entrance doors (Toranas) in Telangana and Andhra regions. Their feudatories, ministers, army chiefs, regional rulers got inspiration from their overlords, and built many beautiful temples. The forts built during the Kakatiya period are Golkonda, Orugallu, Deverakonda, Rachakonda, Bhuvanagiri etc... For the protection of the Orugallu built a strong fort. Orugallu fort has three walls, it First wall is constructed with mud, its height is ten feet, surrounded the Kazipeta and Anumakonda. Second one is out side the Orugallu fort is also mud fort. Earlier this had four entrances on four sides it important places. At present in the mud fort has the old city. After passing through this fort in a furlong distance is the Masonery fort, and this is called as Kanchu Kota (Broze fort). Inside the fort the temple of Swayambhunatha is there. Infront of this four wonderful Toranas are constructed. The sculptural art of this temple was totally destroyed during the Muslim attacks.
Important Kalamukha Saiva Kshetras in Telangana
| S.No. | Kshetra | Present District | Importance |
|---|---|---|---|
| 1 | Dharmapuri | Karimnagar | Important Kalamukha Saiva kshetra |
| 2 | Anumakonda | Warangal | Important Kalamukha Saiva kshetra |
| 3 | Ainavolu | Warangal | Important Kalamukha Saiva kshetra |
| 4 | Panagallu | Nalgonda | Important Kalamukha Saiva kshetra |
| 5 | Nizamabad | Nizamabad | Important Kalamukha Saiva kshetra |
| 6 | Nandikandi | Medak | Important Kalamukha Saiva kshetra |
| 7 | Sanigaram | Karimnagar | Important Kalamukha Saiva kshetra |
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Kakatiya Forts
| S.No. | Fort | Region | Details |
|---|---|---|---|
| 1 | Golkonda | Telangana | Built during Kakatiya period |
| 2 | Orugallu | Warangal | Three walls; first mud wall 10 ft high; masonry fort = Kanchu Kota (Bronze fort) |
| 3 | Deverakonda | Nalgonda | Built during Kakatiya period |
| 4 | Rachakonda | Nalgonda | Built during Kakatiya period |
| 5 | Bhuvanagiri | Nalgonda | Built during Kakatiya period |
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Quick Review
- Religion: Kakatiyas followed a policy of religious tolerance; respected Jainism, Saivism and Vaishnavism.
- Jainism: Centres – Nizamabad (Bodhan), Karimnagar (Vemulawada), Medak (Kolcharam, Patancheruuv), Nalgonda (Kolanupaka), Warangal (Anumakonda); Jaina poet Appayyarya wrote Jinendra Kalyanabhyudayam.
- Saivism sub-sects: Kalamukha, Pashupata, Aradya, Veerasaiva.
- Kalamukha: Founder Lakuleshwara or Sakuleshwara; Rameshwara Pandita was teacher of Betaraju II and Prolaraju II; centre Srisailam.
- Pashupata / Saiva sidhanta: Kalachuri kings patrons; Dharmasiva came to Draksharama (A.D. 1234) and was teacher of Ganapatideva.
- Golaki mathas: Established by Visveshwara Sivadeshika, Rajaguru to Ganapatideva and Rudramadevi; branches at Pushpagiri, Sriparvatam, Tripuranthakam, Alampur, Draksharamam, Bhattiprolu.
- Vaishnavism: Varaha insignia on coins; Rudradeva built Rudreshwara temple (Anumakonda) with Vasudeva idol; Palanati Veera Charitra war between Brahmanaidu (Veeravaishnava) and Nayakuralu Nagamma (Saivite).
- Sanskrit scholars: Vidyanatha (Prataparudriyam / Prataparudra Yashobhushanam), Shalakyamalla kavi (Udaatha raghavam, Neeroshte Ramayanam), Gundayabhattu, Jayapa (Nrityaratnavalli).
- Telugu poets: Tikkanna Somayaji, Palkuriki Somanatha, Baddena, Kolanu Ganapatideva, Rudradeva, Ekamaranatha, Kase Sarvappa.
- Telugu works: Andhra Mahabharatam, Nirvochanottara Ramayanam, Andhra Dashakumara Charitam, Purushartha saram, Basavapuranam, Neetisaram, Pratapa charitra, Kreedhabhi ramam.
- Jaina sculpture: Parshavanatha sculpture at Kulcharam (Medak) – 9 ft high, under seven-headed Nagaraju; dated to Tailapa II (A.D. 973–995).
- Architecture: Forts – Golkonda, Orugallu, Deverakonda, Rachakonda, Bhuvanagiri; Orugallu fort had three walls, Kanchu Kota (Bronze fort) and four Toranas.
Note: Kakatiya rulers and their royal teachers preached religious harmony and peaceful living, making them ideal path makers for the present generation.
Kakatiya Dynasty, Religion, Language and Architecture | Telangana Culture
