Rani Rudrama Devi

ISBN 978-81-237-7817-4
First Edition 2016 (Saka 1937)

© Alekhya Punjala 2016
Rani Rudrama Devi (English)
` 145.00
Published by the
Director
National Book Trust, India
Nehru Bhawan
5 Institutional Area, Phase-II
Vasant Kunj, New Delhi - 110070
Website: www.nbtindia.gov.in
CONTENTS
Prefacevii
1. History of the Kakatiyas 1
2. Reign of Rudrama Devi 15
3. Rani Rudrama Devi’s Persona 51
4. Patronage of Literature, Art,
Architecture and Culture 55
Annexures
Annexure I: Some Important
Inscriptions from the Kakatiya Period 101
Annexure II: Chronology of the
Kakatiya Dynasty 107
Bibliography109
PREFACE
Merely a couple of days ago, while going through the

nomination process for Presidency, Hillary Clinton made
a telling comment that she really didn’t know whether
America was ready for a woman President.
It is a matter of great pride that India has shown
itself to be a path-breaker on this count. In mythology
as well as since historical times we have worshipped
goddesses and attributed the most important portfolios
to them. Historically it was Rani Lakshmi Bai of Jhansi
who sowed the first seeds of rebellion towards almost a
century long battle for the freedom of India. Our history
is replete with stories of many such brave women who
have walked the untrodden path. Lives of Nagamma
the leader of Palanati Seema, Brahma Naidu’s
mother Seelamma, Tribal king Yerukalaraju’s mother
vii
Rani Rudrama Devi  Women Pioneers
Kuntala Devi, Erramma Kanasanamma, the lady who

contributed to resurrection of the Kakatiya clan, the
valorous Gond Queen Rani Durgavati 1524-1564 ad, the
Muslim woman warrior Chand Bibi 1550-1599 ad, great
ruler and Queen of the Malwa kingdom Devi Ahilyabai
Holker 1725-1795 ad and the first and only woman
ruler to sit on the throne of Delhi Sultanate Razia Sultan
1236 ad, are women who have excelled in every aspect
of their lives and inspired us.
Rani Rudrama Devi, destiny’s queen, was a
13th century Kakatiya warrior ruler. An able
administrator, the boldest of warriors, a compassionate
ruler, an indomitable conqueror, an adorable daughter
and a loving mother, she can be given any title and it
would perfectly fit Rudrama as if it was coined for her.
She was Queen mother to her people, compassionate
to their problems, and responded accordingly.
Furthermore, she was an understanding leader, and
her taxation as well as revenue to run her kingdom
depended upon the circumstances therein. Rani
Rudrama made herself answerable to her subjects. She
was a commander who rode a horse as well as wielded
a sword as no other person in her kingdom could. In
addition, she was valiant and led from the front in all
battles. Rudrama Devi had immense self confidence to
viii
Rani Rudrama Devi  Preface
allow chieftains to continue ruling the smaller kingdoms

conquered by her. She was shrewd enough to make the
right moves both as a ruler as well as during battle.
The Kakatiya Dynasty has to be credited with the
opportunity it surfaced for Rani Rudrama Devi. This
book provides the readers an insight into the Golden
Era of the Telugu people which rose under the Kakatiya
rule, comprising mainly of Ganapatideva, Rudrama
Devi and Prataparudra. The Author has aimed to
provide a comprehensive picture, taking you back in
history, from the inception of the Kakatiya Rule to the
Encompassing of a Region; the Growth of a Kingdom:
Socially, Economically and Culturally; the Rule of the
First Queen; and the progression of a small clan into
super powers of South of India.
This book is dedicated to this great woman ruler and all
other women who have etched their names permanently
in the history of India. Women like Rani Rudrama Devi,
Rani Lakshmi Bai of Jhansi, and others have shown
great strength and conviction in their own self as well as
immense love for their motherland. Furthermore, they
have reaffirmed that an Indian woman is no less, but an
equal to her male counterpart in every aspect.
Dr alekhya punjala
ix
1 HISTORY OF
THE KAKATIYAS
Introduction
The history of the Kakatiyas begins from the closing years
of the 10th Century. The Kakatiyas who were mainly
chieftains in the 10th and 11th Centuries rose to become
a major power in the Southern Peninsular of India in
the 12th and 13th Centuries. It was before 1163 ad that
they emerged as a sovereign power. Until then, they
were only subordinates of the Rastrakutas and later of
the Eastern and Western Chalukyas of Kalyana. During
this period the sphere of their activity was limited to
Madhira and Manukota around Warangal District in
present day Telangana, which is about 150 km from
the city of Hyderabad. Their activities and dealings
were primarily with other subordinate families, namely
the Chalukyas of Mudigonda in the East (present day
1
Khammam district), Polavasa Chiefs in the North West

(present day Karimnagar district) and Telugu Choda
Chiefs of Kanduru in the South. However, the relations
of the Kakatiyas with the above mentioned Chiefs were
not very friendly.
As subordinates the Kakatiya Chiefs showed their
valour and strength in battles they won over enemies for
their overlords time and again. In lieu they were granted
land to govern under the Kingdom, recognising them
as able Chiefs. For instance, a Rashtrakuta commander
Gunda III won battle against a Vengi Chalukya King.
As a result of this triumph, Erra Rashtrakuta the son of
Gunda III was made Governor of Kuravi in Warangal
district, thus starting Kakatiya control over Kuravi.
Erra was then succeeded by his grandson Kakatiya
Gunda IV.
In 973 ad, the Rashtrakutas succumbed to the
Chalukyas. Kakatiya Gunda IV was a Rashtrakuta
loyal, who refused to submit himself to the new
Chalukya Emperor taking over the Rashtrakutas. Since
the Chalukyas were still setting foot into the kingdom
and consolidating it, Kakatiya Gunda IV grabbed the
opportunity and established control over an independent
principality with Kuravi as its capital. Around 1000 ad,
Kakatiya Gunda IV met his demise, and his son Beta I
2
Rani Rudrama Devi  History of the Kakatiyas
was too young to control the threats faced by Kuravi.

Hence, his paternal aunt Kamayani, Erra’s Wife, took
him to the then Chalukyan King to enrol Beta I as a
Chalukyan subordinate. This started the journey of the
Kakatiyas as Chalukyan subordinates.
Beta I continued to rule a part of Telengana, under
the dominion of the Kalyana Chalukyas. He however,
rose to fame when he defeated the Cholas and helped
the Chalukyas with a conquest over Hanumakonda.
The Bayyaram Tank inscription attributes the conquest
of Hanumakonda to Beta I. It is said that Hanumakonda
was made his Capital. However, since all this was still
under the Chalukyas, it is presumed that Hanumakonda
was given to Beta I as a fief, a gift for his performance and
also as a loyal replacement to previous existing chiefs
Anoma and Konda of the Cholas. The Kazipet Dargah
inscription refers to the victory of Beta I over the Chola
army. Here it is gathered that Beta I could not have
independently attacked the Cholas as a subordinate
to the Chalukyas, but must have accompanied the
Chalukyan expedition led by Ahavamalla Someswara I.
Furthermore, the Chalukyan invasion over the entire
Chola kingdom and the capture of Kanchi is attributed
to Beta I and his able commanders, as mentioned in
the Palampet inscription and as a statement in the
3
Ekamranatha Temple inscription. Thus, it can be

concluded that as a Chalukyan loyal, Beta I spent his
rule, assisting and enabling expansion of the kingdom
and overthrowing the Cholas.
Beta I, had his capital named Kakatipuram. Since
they worshiped goddess Kakati as their Tutelary deity,
the dynasty came to be called Kakatiyas. There is a
temple with goddess Kakati as the presiding deity in
the city of Warangal which was their capital and was
called Orugallu at that time. There are several stories
as to how they got the name of Kakatiyas. The Kazipet
inscription has the line Sriman Kakati Puraadhinaadho,
which means rulers of the place called Kakati, on
account of which they came to be called Kakatiyas,
thus seems more plausible. It is said that they were
followers of Jainism and later converted to Shaivism
which was being very strongly advocated at that point
of time and was making a strong impact.
Prola I succeeded his father Beta I around 1055 ad.
Prola I was a King highly revered by his subjects. The
Bayyaram epigraph mentions that he was attributed
with the title Arigajakesari, meaning ‘Lion to the
Elephants’, that is, enemies. He was famous for political
successes as well as social reforms. Prola I constructed a
big tank and named it Kesaritataka, stemming from his
4
title Arigajakesari. As a mark of gratitude, his successors

adopted the symbol of a boar to signify the act of digging
up the earth for creating the tank. He was one of the first
Kakatiya rulers to have effectively initiated irrigation
and water supply in town planning.
Prola I played an active role in expeditions against the
Chakrakuta, Chola and Konkana territories. His success
in all ventures and conquest of Konkana, as mentioned in
the Kazipet Dargah inscription, brought him fame which
spread afar. He was feared by enemies and never returned
without triumph. The neighbouring chiefs also seemed
nervous around him. Prola I conquered the Kadaparti and
Purakuta regions and annexed Hanumakonda as well.
Impressed and gratified by his performance, Chalukyan
king Someswara I granted the extended Hanumakonda
region to him as a permanent fief. This was given to him
with a right to mint his own coins with the boar or Varaha
symbol. It was a big step for a Kakatiya ruler and a sign
of progress leading to eventual independence. Growth
and prosperity of the Kakatiya reign was felt most during
this era, which was just short of a formal declaration of
independence from the Chalukyan Empire. Prola I was
succeeded by his son Beta II.
Beta II, generally known as Tribhuvana Malla,
according to the Hanumakonda inscription, acquired
5
Sabbinadu 1000 with the help of his minister.

Like his father, Beta II participated in Chalukyan
expeditions against the Cholas and Malavas. Beta II
got Sabbinadu 1000 as a reward for his success, which
was immensely significant for the Kakatiyas. This
changed the geography as Sabbinadu was annexed to
the Hanumakonda region and resulted in promotion
of Beta II’s position within the Chalukyan Empire.
Beta II was succeeded by his first son Durgaraja who
was further succeeded by his younger brother Prola
II. Prola II came into power when the Kakatiya rule
was flourishing with the deeds of their forefathers. He
sensed expansion, and from 1117 ad onwards started
expanding the Kingdom to the south. With perceptible
success and increasing prominence, in strength and
region, Prola II declared the Kakatiyas independent of
the Chalukyan Empire.
Independent Rule of The Kakatiyas

In a nutshell, the first king of the Kakatiyas was Gundaya
Raj, 956-996 ad. Beta Raju I succeeded Gundaya and had
his capital at Kakatipuram. As we see, from 1000-1158 ad,
they conquered all the small princelets and subordinate
kingdoms which were under the Chalukyan Empire.
Over this long period of 150 years, four of the Kakatiya
6
kings brought the whole of the Telangana region under

one Sovereignty. Out of these above-mentioned four
kings, Prola I was very well known. Prola II who ruled
from 1110-1158 ad, extended the boundaries of the
Kingdom towards the south and declared the Kakatiyan
independence.
Rudra, 1158-1195 ad
Rudra, his successor who ruled from 1158-1195 ad,
pushed the boundaries to the north, right up to the
Godavari Delta. He built a fort at Warangal, to serve as
a second capital and withstood invasions from Devagiri.
His rule which falls in the second phase, namely the
period between 1159-1281 ad, saw Telangana as their
base and conquest of the whole of Andhra region. They
solidified their position here. As Rudra had no children
his younger brother Mahadeva succeeded him. According
to the Khandavalli copper plate grant of Prataparudra,
Rudra entrusted the kingdom to Mahadeva, his younger
brother, perhaps as regent of the young prince Ganapati.
The sundella in the Peddapalli Taluk in the Karimnagar
district, dated 1197 ad and a broken undated record in the
Warangal fort, are the only two inscriptions of this king.
Invasion of the Seuna kingdom was the sole significant
political event of his reign.
7
Mahadeva, 1196–1199 ad
As Rudra had no heirs his younger brother Mahadeva
succeeded him in 1195–1199 ad. Like his brother,
Mahadeva waged a war of aggression against their
enemies in 1199 ad and died at the hands of Jaitugi.
The Bayyaram Tank inscription indicates plunder of
Kalyana in the course of his march against their enemies.
Jaitugi imprisoned Mahadeva’s son Ganapatideva, later
released due to efforts of the Kakatiya minister Recherla
Rudra who made him ascend the Kakatiya throne in
1199 ad. Rudrama Devi’s copper-plate inscription
states that the Yadava king offered his daughter Somala
Devi’s hand in marriage to Ganapatideva.
Mahadeva had two daughters Mylaamba and
Kundaamba apart from his son Ganapatideva.
Ganapatideva, 1199–1262 ad
Ganapatideva succeeded Mahadeva. He was one of the
three major kings, who ruled for a long span of 60 years.
He was the greatest of the Kakatiya rulers and also
the first ruler, after the Satavahanas to bring the entire
Telugu region under one rule.
The Mantena inscription is the earliest record of
Ganapatideva, probably issued in the first year of his
reign. It is not known as to how and why he was set
8
free by the Yadava ruler Jaitugi and reinstated on the

throne.
The commander Recharla Rudra’s Palampeta
inscription, dated 1213 ad, tells us that neither the
nobles of the royal family nor the enemy kings, took
kindly to the succession of Mahadeva after the demise
of Rudra Deva. One of the enemies was Nagati Raja,
brother of Kusumaditya of the Mudigonda Chalukya
family who ruled Visurunadu. It is said that Kakati
Rudra drove out these Chalukya Chiefs from their
land and they had to seek refuge under other kings.
Probabaly due to this reason they tried to assert their
independence, after Rudra’s death. But later, according
to the Nattarameshwaram inscription, he was given
a crushing defeat by general Recharla Rudra around
1218 ad. This must have been at the time of Mahadeva’s
short reign or after his death. Other enemies were
probably the Mandalikas of coastal Andhra, who had
suffered defeat at the hands of Rudra, during his eastern
campaign in 1185 ad.
In addition to this Ganapatideva had other enemies.
They were probably his paternal uncles who had
joined hands with the Yadava king Jaitugi and were
responsible for his captivity, while he was still a prince.
The Mantena inscription dated 26th December, 1199 ad
9
attributes the title of Sakala-Desa-Pratishtapanacharya to

him, which meant the ‘Establisher of all Kingdoms.’ This
indicates that Ganapatideva had been released by then
and become the master of all the kingdoms acquired by
Rudra.
Just as the Seuna and Hoysala dynasties took control
of linguistically related areas during the 13th century, so
too did the Kakatiyas under the rule of Ganapatideva.
He significantly expanded the Kakatiya kingdom
and launched a series of attacks outside the dynasty’s
traditional Telangana region around the year 1230 ad,
thus bringing the Telugu-speaking lowland delta areas
around the Godavari and Krishna rivers under Kakatiya
control.
While Ganapati expanded his territory, the Kakatiya
capital at Orugallu, established in 1195, was not
forgotten. 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.
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.
10
Though a portion was lost to enemies during

Mahadeva’s time, it was due to the efforts and
planning of Recherla Rudra that the kingdom was
saved from further disintegration. This is evident
from his Palampeta inscription. It was because of his
effort that Ganapati was reinstated on the throne, as
is evident from the Ramakrishnapuram inscription.
According to Bayyaram tank inscription, it is said
that the marriages of Ganapatideva and his sister
Mylaamba were conducted by Mahadeva. This must
have taken place before his Devagiri campaign which
led to his death.
After strengthening his position in the capital,
Ganapatideva channelized his energies and focused
his attention on the coastal Andhra region. He
consolidated his position and in some of the areas, he
was helped by Jaya Senapathi, which is evident from
his Ganapeshwaram inscription, dated 1231 ad. The
Kondaparthi inscription of Malayala Chaumda dated
1203 ad, describes the conquest and capture of the island
fortress with all its occupants. It is said that, Jayappa
plundered the whole island and enriched the treasury
of Ganapatideva. Ganapatideva was impressed by
the qualities of young Jayappa, son of Pinna Choda.
Ganapathi enrolled him in his service, made him train
11
in state craft and the commanding of elephant forces.

Aiming at strengthening this alliance and loyalty, he
married Jayappa’s two sisters who were called Naramba
and Peramba.
Later, he killed Prithvishwara with the help of
the Choda king of Nellore and another named
Mahamandaleshwara Ballaya of Kammanadu and took
on the title of Prithvishwara – Siraha - Kanduka – Kreeda –
Vinoda.
Later, Ganapatideva undertook the southern
expedition according to the Chebrolu inscription of
Jayappa. According to this inscription Jayappa was
conferred, lordship of the region on Ganapatideva’s
return. Thereafter, he led an expedition to the east which
included the invasion of Kalinga. After Prithvishwara’s
death, it became necessary for Ganapatideva to capture
his entire kingdom, especially Kalinga. He led several
other expeditions like the attack and conquest of Kolanu,
the second southern expedition etc., fought many
battles, subjugated a whole lot of rulers, and brought
several parts of the Telugu region under one umbrella.
Though Ganapatideva ascended the throne, under
not so favourable circumstances, his reign was the most
significant and brilliant in the history of the Telugu
region. He took up the reins when the Telugu country
12
was in a state of strife and complete political disorder.

The Chalukya Cholas and the Chalukyas of Kalyana
had lost their power, giving rise to several small feudal
states which were always at war, fighting for supremacy.
He took upon himself the difficult task of uniting the
Telugu country either by using force or by diplomacy.
It can be said without doubt, that he succeeded in his
efforts to a large extent.
Ganapatideva was credited with the charge of
capital from Anumakonda to Orugallu. Ganapatideva
continued the work started by his uncle Rudra Deva in
his last years. He constructed two forts, one within the
other, using stone and mud respectively. The fort had
seventy-five bastions and each one was entrusted to a
Nayaka who was in service of the king.
Furthermore, Ganapatideva put an end to the rule
of Vellanati Chodas in 1201 ad. He later extended the
kingdom to the delta of the rivers Krishna and Godavari.
Furthermore, he extended his way up to Kanchi in the
south and Ganjam in the north east. But Ganapathideva
did not occupy the region of Nellore, as the ruler
requested him for protection. He established order in
his vast dominion and encouraged trade.
Ganapatideva had two daughters named, Rudrama
and Ganapamba from his queen Somaladevi. He
13
had Hariharadeva and Murarideva from his other

wives but there is no strong evidence. His daughter
Ganapamba was married to Beta Raju of the Kota clan.
It is said that later Ganapamba became the de-facto
ruler there.
14
2 REIGN OF
RUDRAMA DEVI
Rudrama Devi, 1262-1289 ad
The succession of Rudrama Devi to the throne in 1259 ad
became a historical event. It unfolded a new chapter in
the history of our country, the reason being that history
had barely and rarely witnessed a woman ascending
a throne. She was not only well-versed in the art of
warfare but could also withstand the attacks of enemies,
instilling a deep sense of awe and fear in the hearts of
enemies. Since Rudramadevi was the first woman ruler
to have ascended the throne in South India, she became
a country wide inspiration for centuries to come.
Her father Ganapatideva had himself been a
successful ruler for a long time, loved and worshipped
by his people. He had made a conscious decision to
enthrone his daughter as his successor, creating history
15
in the process. Such a decision was unheard of in those

times, but reflected his unstinting faith in Rudrama’s
strength and capabilities as a ruler. Rudrama was an
embodiment of the power of women, which was in
sharp contrast to the general belief that women were
the weaker sex. Ganapatideva’s decision, which was
entirely opposed to the then prevailing royal situations,
traditions and beliefs, to place Rudrama on the throne
proved his strong conviction and sense of judgment
which is praiseworthy. There were probably a few
reasons as to why Ganapatideva entrusted the throne
to his daughter; his wife, the Queen, had borne no
sons, which in turn caused other male members in
the immediate family to lust after the throne. These
members conspired and connived to join hands with
neighbouring foes. Amidst such unrest within the
family, Ganapatideva felt a deeper confidence in
Rudrama, sensing her ability, prudence and solidity to
control and withstand internal and external opposition.
Ganapatideva’s vision of Rudrama Devi’s success was
opposed at the most basic level, where polity and society
viewed women as subordinates and not the other way
round. This negativity was put to rest when Rudrama
Devi proved her essence and made a mark as one of the
greatest rulers of the Kakatiya kingdom.
16
Rani Rudrama Devi  Reign of Rudrama Devi
Early Life
Sensing her innate strength and focus, Ganapatideva
made Rudrama go through the rigours of training in horse
riding, sword fight, and other arts of warfare, under the
guidance and tutelage of her early Guru Sivadevayya. She
had a fine sense of politics, administration, statesmanship
and public governance. Even before she ascended the
throne Rudrama made herself familiar with people and
places, visiting several parts of her kingdom, pilgrimage
centres and gaining enough knowledge about them. The
Pottugallu inscription of Karimnagar dated 1235 ad and
the Yeleshwar inscription of 1246 ad, bear testimony to
this fact.
Under her Guru’s keen supervision and training
Rudrama mastered the art of leading the army, planning
and execution of facing as well as overpowering
opponents on the battleground, and penetrating
into the enemies’ planned war moves. He made her
understand the science of politics, administration and
the rules of battle. Jayappa, her maternal uncle, taught
her fine nuances of the art of dance and moulded her
into a fine artist. Konkanabhattu, her other teacher,
acquainted Rudrama with literature and music. By the
time Rudrama reached the age of 15, she had bloomed
and blossomed into a beautiful young lady, well-versed
17
in various subjects, necessary for a ruler. She grew up

to be strong, capable and grounded, ready for future
challenges. Her father Ganapatideva shared his vast
knowledge and experience of politics and public
governance with her. Making her a part of his daily
administration, he made Rudrama at ease with the battle
field at every given opportunity. He started giving her
responsibilities to make her familiar with the various
aspects of ruling by which she became quite adept and
soon exhibited a keen sense and mastery in ruling with
concern and welfare of the people in her heart.
Even Rudrama’s attire was more like a male and she
conducted herself like a man and a ruler. Gradually, she
transformed into an epitome of strength and valour,
ready and capable of taking over the reins of the kingdom
from Ganapatideva.
Marriage
By this time, as Rudrama had attained marriageable
age, Ganapatideva was looking for a right suitor for her,
one who would match up to his daughter in all aspects
of looks and valour. He found Prince Virabhadra, son
of King Indushekhara of Nidadavolu, to be the most
suitable. By then,Virabhadra was well known for his
innumerable deeds of valour and strength along with
18
qualities of a great soldier and fighter. Probably another

conscious reason for Ganapatideva might have been to
win over the enemy with this alliance and put an end to
a probable enemy attack from that quarter. It is said that
Rudrama had put forth this condition, that whoever she
would marry must win over her in battle. Virabhadra
readily agreed to this condition. The two prepared for
a fierce battle in the presence of excited and anxious
onlookers comprising ministers, subordinate kings,
commander in chiefs and an unprecedented crowd
of people who came to witness this extraordinary
event. Both of them were in top form. They fought
ferociously with different weapons, exhibiting the skills
of fight that they had honed over the years. Rudrama
and Virabhadra were completely focussed with only
victory over the other as their goal. It is believed that
they continuously fought for three days and nights at
a stretch with no result in sight. Finally, Ganapatideva
stepped in and declared them equally proficient, a true
match and suitable for each other. Rudrama agreed for
marriage as she had found an equal in Virabhadra.
Ganapatideva performed their wedding with great
pomp and grandeur, befitting the royal couple. Their
marriage has been told and re-told many times, over
the years by writers, story tellers and bards. Both of
19
them had a harmonious marriage but this did not

shift Rudrama’s focus from responsibility towards her
kingdom or its people. She gave full support and strength
to Ganapatideva who was at the fag end of his life, by
taking on more responsibilities in the kingly duties.
In the Juttiga inscription of 1259 ad, there is mention
that Rudrama Devi rose to the throne in 1259 ad. In
this inscription one also finds the first mention of
Rudrama’s marriage. Her marriage can be traced back
to approximately 1235 ad, as the Malkapur inscription of
1261 ad and the Palakeedu inscription of 1269 ad help us
in assessing these timelines. In these inscriptions one finds
mention of her grandson Prataparudra as a child. He was
the son of Mummadamba, Rudrama Devi’s daughter.
Unfortunately Rudrama Devi lost Virabhadra very
young. She was facing extremely tough times at that
juncture, taking care of her ailing father and moaning
the death of her dead husband. However, she did not
succumb to sorrow and despair nor did she neglect her
duties. Instead, Rudrama channelized all her strength
and energies in discharging her duties as a ruler.
Family
Some scholars say, Rudrama Devi had two children,
both daughters, named Mummadamba and Ruyamma.
20
According to the Prataparudra Yasobhushan written by

Vidyanatha, Mummadamba was married to Mahadeva,
who in all probability belonged to Kakatiya lineage.
To the couple was born a son, Prataparudra. On the
advice of Ganapatideva, Prataparudra was adopted and
named heir to the throne by Rudrama Devi. According
to scholar and historian Dr Mudigonda Sivaprasad,
Rudrama’s second daughter, Ruyamma was adopted. It
is mentioned that Ruyamma was married to Annaya, the
son of Mantri Gannaya of the Induluri family. Annaya
had been in the service of the queen as the Mahapradhana
and Senadhipati for years together. He was loyal and
extremely efficient in administration of the kingdom.
According to Dr. P. V. Parabrahmasastry, scholar and
writer, Rudrama Devi had a third daughter Rudrama,
who was married to Yellenadeva, a Yadava Prince. This
is mentioned in the Alapadu Grant inscription.
The Coronation
Ganaptideva’s decision to make Rudrama Devi his
successor was supported by his minister Sivadevayya,
Rudrama’s Guru, as there was no male heir apparent or
anyone more deserving.
Ganapatideva called for Rudrama and expressed his
desire. He made her aware of the responsibility and
21
duty of upholding the honour of the Telugu people,

protecting the Kakatiya kingdom from the onslaught
of enemy attacks and taking care of her subjects as her
father would, and last but not the least bringing name
and fame to the Kakatiya dynasty with her exemplary
rule. Rudrama was moved by her father’s love and
patriotism for his land, love for his people and the
confidence he reposed in her. She decided and vowed
never to betray this trust, to never let an enemy succeed
with attacks on the kingdom and to rule with happiness
of the people at heart.
Rudrama was coronated in the August presence of
all the dignitaries of the kingdom. The whole kingdom
wore a festive look and subjects cheered with cries almost
reaching the skies. People came in hordes from all over
to catch a glimpse of this extraordinary happening with
their own eyes. As part of the coronation celebrations,
there was singing, dancing, rituals were offered at
temples and food was served to all those visiting at
various places.
The place where the ceremony was to be held was
beautifully decorated, and holy water was brought from
the sacred rivers. Regally dressed Rudrama arrived in
the hall filled with people. Amongst Vedic chants, her
father Ganapatideva placed the crown on her head and
22
handed over the sacred family sword to his daughter.

He blessed Rudrama to carry forward the rich legacy
and to always keep the honour of the kingdom and its
people as top priority.
Rudrama adorned the royal court after the coronation
ceremony. She was flanked by her father Ganapatideva
on one side and her guru Sivadevayya on the other.
All the Samantha rulers of the kingdom like Gangaya
Sahini, Malyala Gundayya, Nagadeva Maharaja, Viriyala
Ganapathi, Oppili Siddhi, Cheraku Bolayya Reddy,
Saarangapani Deva Maharaja, Vishwanadha Devudu,
Allada Pemayya Devudu and Malli Deva Siddhayya
Chodudu were present at that time. Chief Minister
Sivadevayya, Prime Ministers Govindanayakudu,
Khayyanna Nayakudu and other ministers like Bhaskara,
Pothana Matyudu, Induluri Soma along with poet
Thikkanna, Yaadavakula Annamayya Maarana, Kethana
Saakalyamalla, Bhattu, the scholars, made the gathering
all the more resplendent. Those people present showered
Rudrama with money and gifts as a mark of their love
and respect. Soon after, she was taken in a procession
throughout the capital on a decorated elephant as was
the custom in those days.
Though she ascended the throne in 1259 ad,
Ganapatideva continued to hold the reins of his kingdom
23
for ten more years according to some inscriptions,

namely:
Tripurantaka Inscription dated 1261 ad

Malkhapuram Inscription, 1261 ad
Alapadu Inscription, 1264 ad
Pammi Inscription, 1265 ad
Panugallu Inscription, 1267 ad
Palakeedu Inscription, 1269 ad
Boodpuram Inscription 1271 ad
Irwin Inscription, 1271 ad
The Durgi Inscription of 1269 ad addresses Rudrama

Devi as a King Designate till 1269 ad, but some inscriptions
proclaimed her as the ruler, ruling independently even
when her father was alive. These include:
Bandaramehswar Palli Inscription of 1264 ad

Alugadapa Inscription, 1265 ad
Peddamunagala Inscription, 1267 ad
Bollepalli Inscription, 1267 ad
Burugadda Inscription, 1268 ad
Atluru Inscription, 1268 ad
Manukota Inscription, 1268 ad
In the first two to three years of conjoint rule with

her father, the kingdom was thrown into confusion
24
and disorder due to the invasion by Jatavarma Sundara

Pandya I and the disastrous defeat of the Kakatiyas
along with their allies on the battlefield of Muttukur
near Nellore. Though Ganapati was ultimately
successful in turning back the tide of invasion, yet, he
not only suffered loss of territory and prestige but his
hold over feudatories and nobles was shaken. Under
these circumstances, he retired from active politics.
Though Rudrama Devi assumed full sovereignty in
1262-63 ad, she was not the crowned queen till the year
1269 ad. Kayastha chief Jannigadeva’s Duggi (Palnad
Taluk) record speaks of Rudrama as Pattodhriti (queen-
designate) of Ganapatideva Maharaja. It was only after
the death of her father, around the year 1269 ad, that she
celebrated her coronation.
Internal Revolts
Rudrama Devi’s nomination and succession to the throne
was not generally approved. Some of the nobles, who
were unwilling to submit to a woman’s authority took
up arms against her. Ekambranatha‘s ‘Pratapacharitra’,
refers to her step-brothers, Hariharadeva and
Murarideva ousting Rudrama, and capturing Warangal.
It is said that Rudrama effectively tackled them with the
help of citizens and some of her powerful supporters.
25
These two brothers from the royal family plotted to

oust Rudrama from the throne, by joining hands with
enemies. When Rudrama was on a visit to a temple at
a place called Mogalicharla, along with her daughter,
they attacked the fort and tried to occupy it by force.
This was thwarted by her trusted lieutenants and people
who rose to give them a crushing defeat. Among them
were Recharla Prasaditya, Kannardevudu, Kayastha
Jannigadeva, Viriyala Suranna, Rudra Nayaka and
Nissankamalikarjun. They helped Rudrama in crushing
the revolt and unanimously strengthened Rudrama’s
reign, thus earning her the title of Kakati Rajya
Sampratishtanacharyulu, which means ‘Establishers of
the Great Kingdom of Kakatiya.’
However, no other evidence is available to prove the
existence of her step-brothers. Even if it is believed that
some intransigent nobles and near relations rebelled
against Rudrama’s authority, the Kayastha chief
Jannigedeva and his younger brothers, Tripurari and
Ambadeva, Recherla Prasaditya and Reddi chiefs such
as Gona Ganna Reddy and a host of others remained
firmly loyal to the queen, espoused her cause and helped
her defeat the rebels.
With regard to external dangers, Kalinga King
Narasimha I who had previously suffered a defeat at
26
the hands of Ganapatideva, took advantage of chaotic

conditions in the Kakatiya kingdom and marched with
his forces into the Godavari delta to recover his lost
possessions. His short and incomplete inscription at
Draksharama, dated 1262 ad, testifies the same. The
minor Chalukyan families and Haihaya chiefs who
were ruling the erstwhile Vengi territories during this
period, did not recognise any overlord. Whether they
were actually independent or nominally autonomous
princes (because of Virabhadra’s relationship), is not
certain. But it is a fact that we do not find any trace of
Kakatiya rule either in the Godavari valley or in Vengi
until 1278-79 ad. In the later part of the reign of Rudrama
Devi, the above provinces came back under her rule. Her
able commanders Poti Nayaka and Proli Nayaka fought
fiercely against Kalinga Vira Bhanudeva I, son and
successor of Narasimha I,and his accomplices Arjuna
Deva, the Matsya chief of Oddadi and others, inflicting
a crushing defeat on them. They even assumed the title
of Thangasimha, which means ‘A Lion to the Strutting
Elephant,’ and Oddiyarayamanamardana, meaning the
‘Destroyer of the Pride of Oddiyaraya.’ Kakatiya power
was thus re-established in the coastal Andhra country.
In the south, after the victory of Muttukur, a large
part of the Kakatiya territory, was under the sway of the
27
Pandyas. As a subordinate of the Pandyan monarch, the

last Chalukya-Chola ruler Rajendra III, ruled Nellore and
its dependencies. Even the eastern part of the Cuddapah
district and Chittore district were under the Pandyan
rule. Kalukada chiefs Kesavadeva and his brother
Somideva, encouraged by the Pandyas, proclaimed
their independence and even made successful inroads
(1267-69 ad) into the Kayastha territory which remained
under the formers at least for some time.
Battle with King Mahadeva

Rudrama Devi faced the most serious danger from the
west. It threatened to overthrow the Kakatiya monarch.
The Seuna ruler Mahadeva, who succeeded to the throne
of Devagin in 1260 ad., invaded the Kakatiya kingdom
in the early years of his rule.
When Rudrama ascended the throne, the northern
parts of Telangana were under control of the Yadava
kings. At a time when she had just consolidated her
position, the capital of Warangal was threatened by the
invasion of Mahadeva. His inscriptions state that he had
captured the Telinga ruler and also his elephants. The
work Vrata-Khanda by Hemadri, credited Mahadeva with
the title of Telingarayasirah-Kamala-Mulothpathana which
meant ‘One who had cut off the Head of the Telinga
28
Ruler.’ In fact this title was actually held by Jaitugi, who

had slain Rudra in 1196 ad and was probably taken on
by Mahadeva as hereditary. But it is a reality that the
Kakatiya kingdom was invaded by Mahadeva.
According to ‘Pratapacharitra’ of the seventeenth
century, written by Ekambranatha, Mahadeva invaded
the kingdom of the Kakatiyas and took control of
Warangal, its capital. It is said that Rani Rudrama put
up a very stiff resistance and fought with him for fifteen
long days, during which, she destroyed three lakhs of the
Seuna cavalry and chased him up to the walls of the fort
of Devagiri. The Bidar fort inscription bears testimony
of Rudrama’s victory over Mahadeva. It gives a lengthy
description of the Kakatiya kings, starting from Rudra
and includes Mahadeva, Ganapatideva and Rudrama.
Bhairava, the queen’s subordinate from the Sinda
family, who accompanied her in all the expeditions as
commander of the army, also finds mention in the end.
It is said that she handed over the above kingdom to be
ruled by Bhairava. This fragmentary inscription found
in the southern part of the Yadava kingdom, where no
other Kakatiya inscription or record has been found so
far, is ample proof of Rudrama’s successful attack on the
Yadava kingdom, culminating in the annexation of Bidar
fort along with its surrounding areas to the Kakatiya
29
kingdom. Rani Rudrama remains the only ruler from

the Kakatiya dynasty, to have taken control of parts of
the Yadava kingdom, establishing her supremacy in
the southern region. On the other hand, it is said that
Mahadeva begged for clemency and offered to pay a
large amount of money as well as horses as a sign of
truce.
The epigraphic evidence from Panugal (Nalgonda
district) and Hire-Kogilun bears testimony to this.
A hoard of Seuna coins discovered at Rachapatnam
(Kaikalur Taluk of the Krishna District) probably
‘represent a part of the money which Rudrama,
according to Pratapacharitam, received from Mahadeva
as war indemnity and distributed among the officers
of her army.’ Unwilling to put Mahadeva’s defeat on
record, court poet Hemadri disguised it by saying that
his king Mahadeva left Rudrama free because he was
reluctant to kill a woman.
Some chiefs like Sarangapani and others who
differed with Mahadeva, sought refuge in the Andhra
country and enjoyed privileges by the grace of queen
Rudrama. It is evident from the Alapadu grant of
Yellanadeva, a Yadava prince, that some members of
the royal family migrated from their own country, took
protection of the ruler of Telugu country and settled
30
here. Yellanadeva, states in his grant that he belonged

to the lineage of Bhillana and Jaitugi and was married
to a daughter of Rani Rudrama, the Kakatiya queen.
Rudrama’s Raya-Gaja-Kesari Title

After having proven herself to be a worthy daughter of
a worthy father, Rudrama took on the title of Raya-Gaja-
Kesari (Lion to the Elephant-like (enemy) Kings)which
had earlier adorned her father. As a mark of her victory,
a beautiful Rangamantapa was built in the Swayambhu
Deva temple, which can still be seen from the ruins in
the fort today.
After the victory, she also issued coins and measures,
bearing the same title. This was again immortalised
in sculpture, at various places by presenting her as
a warrior riding a lion and standing on an elephant.
The carved sculpture depicts the queen as a warrior
mounted on a lion, holding a dagger and a shield in two
hands. The elephant is represented by a trunk holding
a lotus facing upwards below the lion. This can be seen
on the brackets of the broken pillars of the Rangamantapa
of Swayambhu Deva Temple. Very significantly one
observes that this motif is absent in the temples at
Anumakonda, Paalampeta, Naagula Paadu, Pillala
Marri and several other constructions pertaining to the
31
reign of earlier Kakatiya rulers. Thus, scholars are of the

definite opinion that this represents Rudrama Devi with
the title Raya Gaja Kesari, which we find in the Bidar
inscription.
Situation in the south became still worse for the
Kakatiyas. As already seen, after the Muttukur conflict,
the Nellore kingdom came under sway of the Pandyas
and was placed under their vassals. As the Pandyan
inscriptions at Nandalur and Tirupati indicate, even
the Vallum Kayastha kingdom came into possession of
the Pandyas, where their subordinates, the Kalukada
Vaidumba chiefs were in charge. Though the Kakatiya
vassal Mahamandalesvara Nagadeva Maharaja
conquered Nellore and the surrounding territory, it
was a temporary phenomenon which lasted just for
five years (1271-75 ad). The area was reoccupied by the
Telugu Cholas who paid allegiance to the Pandyas.
Last Battle with the Kayastha ruler Ambadeva

The Kayastha clan had always been loyal subordinates
of the Kakatiya rulers. During the early part of the
reign of Rudrama, Janniga Deva who was the Kayastha
chief, put an end to the rule of Pandyas. This is evident
from the Nandaluru inscription of 1264 ad. His brother
Tripurantaka or Tripurari succeeded him and ruled for
32
three years from 1270 to 1272 ad. Like Janniga Deva, he

continued to be a subordinate of the Kakatiya queen.
Ambadeva, his brother who succeeded him, was a rebel
right from the outset. He visualised an independent
principality for himself. Besides, his extremely defiant
attitude is evident from his being always at war with
his neighbours and also in his reluctance and failure to
mention the queen as his overlord in all records.
Ambadeva’s Tripurantakam inscription of 1290 ad,
stands as an account of all his victories over many of
the Mandalikas who were subordinates of the Kakatiya
queen Rani Rudrama. The same record tells us about
the rulers of Pandyas and Yadavas with whom he had
not only fostered and established a friendly alliance
but also received rewards in the way of jewels, and
titles along with horses and elephants. Some of the
titles he received deserve special mention. Pandya
Rajanya Priyapeshitha Chanda Vethaanda Thuranga Sartha
Veerajamana Samposhitha Souhardha, which means,
‘He whose Friendship is Nourished by the Elephants
and Horses Sent by Pandya Kings,’ was one of them.
The other title was Devagiriraaja Prasthapitha Prabbritha
Mani Kanakabhushana, which means ‘He who is Adorned
with Ornaments of Gold and Precious Stones which
were Sent as Gifts by the Devagiri King.’
33
To establish his might and supremacy, Ambadeva

vanquished several subordinate kings. Among the
rulers who were defeated by him are Chief Sripathi
Ganapathi who bore the title Raja Sahasra Malla according
to the Tripurantakam inscription. Ambadeva’s ‘Neela
Gangavaram’ inscription identifies him as Gurindala
Ganapati who was defeated by Ambadeva. At that
time Ganapathi was ruling Gurindala of Gurijala in
the Guntur District as a subordinate of Rudradeva
Maharaja or Queen Rudrama. Ambadeva defeated
him in 1273 ad and seized all his possessions including
his title. In the course of this conflict, Ambadeva is
set to have been at war and fought with seventy- five
subordinate Nayakas whose heads he is supposed to
have cut off in battle.
He next vanquished chiefs Kesavadeva and Somideva
of Kalukada with their ally, Allu Ganga, the Telugu
Chola ruler of Gutti. He got back the whole of Kayastha
country along with its capital Valluru-pattana. This had
been in possession of the Pandyas since 1263 ad. Next
he killed Manumalli Deva of Eruva region. He not only
annexed his territory but also the neighbouring region
on account of the marriage between his daughter and
Pendekallu’s chief Bollaiah’s son Rajanna. Ambadeva
put down all the kings whom the queen might have sent
34
to check his advance. The Attirala inscription dated 1287

ad states that he ruled from his capital Valluru-pattana
over all the regions which extended as far as Jagatapi
Gutti in Anantapur district.
Ambadeva extended his sway up to Nellore with
the death of Ganda Gopala around 1279 ad. Ambadeva
continued to put down many others like Kopperunjinga,
an ally of the Kakatiya queen, who was guarding the
kingdom of Nellore and reinstated Manumaganda
Gopala on the throne of Nellore before 1282 ad, according
to the Kodavalur inscription, 1284 ad. Thus we see that
Rudrama Devi had lost authority in the south, beyond
the Krishna river, except for some parts temporarily.
Later the Pandyas who made a fresh effort to regain
their lost glory in the southern Andhra region in about
1282 or 1283 ad, marched into Pottapinadu under
the leadership of Jata Verma Sundara Pandya, Mara
Verma Sundara Pandya and Mara Verma Kulasekhara
Pandya accompanied by Somideva and Keshavadeva.
Ambadeva gathered all his forces and gave them a
crushing defeat.
It is beyond doubt that Ambadeva became all
powerful and an independent sovereign by 1290 ad.
One has to note at this point and take cognizance of the
hitherto unknown fact brought out by the Chandupatla
35
inscription. We find information about the demise of Rani

Rudrama Devi in the Chandupatla inscription found in
Nalgonda District of Telangana State, dating back to 27th
November, 1289 ad. Scholars have two opinions about
the information given in this inscription. One, that she
probably died on the same day. Second, she probably
must have died twelve days earlier since it is a donation
inscription. As according to Hindu customs donations
are usually given on the 12th day of the person’s demise.
Here the donor, Puvvula Mummadi who gave the
donation, must have been an officer of high rank and
also a favourite, though he addressed himself as “bantu
or servant” of Mallikarjuna, the commander-in-chief of
Rani Rudrama. He probably addressed Mallikarjuna
as father out of love and respect. This donation was an
indefinite gift in the form of land grant to Chandupatla
Somanatha Temple for the establishment of “Annadana
Satram”, a place where devotees were served food on all
days throughout the year.
Mallikarjuna Nayaka was Rudrama Devi’s military
general is evident from the Panagallu inscription set up
by his son Immadi Mallikarjuna Nayaka in 1290 ad, for
the merit of Kumara Rudradeva Maharaja.
The record states that both the queen and her general
died at the same time which may mean that they
36
might have been killed at the same time by an enemy

in their military camp, though not on the battlefield.
Rudrama Devi, must have been around eighty years of
age during that time. It does not seem possible that she
took part in a battle. But being a valiant lady she might
have led the forces to inspire the soldiers, guarded
by her army general Mallikarjuna. More details of
this event are unknown and also no invasions from
outside seem to have taken place during that period of
time. Ambadeva’s attack seems to be the only political
disturbance in the kingdom. Despite old age, Rudrama
must have led the armies against Ambadeva and met
her final end along with her general Mallikarjuna
Nayaka.
The Tripurantakam inscription indicates the probable
course of events. The boastful praise of Ambadeva in
the lines Sarvan Andhra – Mahatpatna rana – mukhe jetha
yasho labdhavan, indicates that he had conquered all
the kings in the Andhra region, including the queen.
He is also said to have deprived general Mallikarjuna
of his seven limbs which could even mean seven parts
of the kingdom that is king, minister, friend, treasury,
territory, force and forces. Ambadeva could not boast of
killing the queen as it would bring discredit to a warrior
like Ambadeva for killing an old woman. Thus we see
37
the great reign of Rudrama Devi ending with a rebellion

in her own kingdom.
Policy and Rule of Governance

On observing records of the Kakatiya dynasty, we find
an insight to the nature of relations maintained with
subordinate kings over the years. It is evident that a
decentralised type of administration was preferred,
with limited interference and enforcements from the
centre.
The Rulers were content being passive Maha
Mandaleshwaras and refrained from exercising
their imperial power. During the Kakatiya period,
administrative officers like the mandalikas and their
officers, village assemblies and subjects, all constituents
of the kingdom, seem to have no clash with each
other. Kakatiyas proved that this kind of rule, a novel
method, was a success and it is implemented as the
Federal system today. General administration was
taken care of by officers at different levels who had
their independence and powers to take decisions. At the
same time they did not overstep the line of authority
and remained answerable to those above them.
One of the most important points to be observed
is that all activities that were taken up for welfare of
38
the people, not only by members of the royal family

but also subordinate rulers, officers and people from
different rungs of society, reflected the ideas, interests,
perceptions and thrust of the Ruler. We observe this
aspect in various charities, construction of temples,
tanks, lakes, choultries and hospitals for health care
taken up during those times. Moreover, we can say that
they definitely revealed the agenda of the reigning ruler.
Unfortunately it was Ambadeva’s revolt during
the last days of Rudrama’s reign that went against
this policy. Though the Kakatiyas could sustain these
revolts, it was also the continued, uncontrolled attacks
of other rulers that weakened and brought down the
great empire.
The main source of income was revenue earned
through taxes levied. While inheriting this system
from the Chalukyas, Kakatiya rulers refined the same
by bringing in changes as needed and suited to their
kingdom. Taxation was systematised into five categories;
land taxes, industrial and property tax, professional
tax, commercial tax and miscellaneous tax. Inscriptions
like the Durgi inscription, 1269 ad, from the reign of
Rudrama Devi and the Kocherla Kota record, 1310 ad of
Devari Nayaka, the general of Prataparudra, discovered
later, give indications to these revenue systems.
39
Military System and Nayamkara Arrangement

The art of warfare was inherent to the rule and
success of the Kakatiya Dynasty. History associates
and characterises Kaktiya rulers as skilful warriors
on the battlefield. Their successful journey from mere
subordinate chieftains, first of the Rashtrakutas and
then the Chalukyas, to super powers of the Telangana
region can be credited to these qualities. The dynasty
attracted more enemies and opponents with growing
success and power, which made it pertinent to build a
strong, organised and efficient army. Gifted as warriors,
the strength of cavalry and organisation made the
Kakatiya army a formidable force.
The reign of Ganapatideva witnessed geographical
expansion of the kingdom, which was done with the
help of a very well organised army. Furthermore, the
expansion meant placing army personnel to guard
expanded boundaries of the kingdom. Thus, the army
evolved into an organisation with aggressive as well as
passive roles as attackers and defenders, growing and
protecting the Kingdom. Rudrama Devi who had not
yet, become the ruler, participated and signigicantly
contributed in the organisation of the army. The father
and daughter duo did their best to increase the number
of cavalry soldiers, horses and elephants as well as foot
40
soldiers. Classified and headed by able commanders,the

troops were trained and guided by the King himself.
Able commander Jayappa who specialised in leading
the elephant cavalry and had rightfully earned the title
of Gaja-Sahini is one such shining example.
Once Rudrama Devi took over the reins of control,
she introduced the Nayamkara system of military
administration. The fort was provided with 75 bastions
which were properly organised, with the security of
each bastion being delegated to a Nayaka in the service
of the Ruler. The system enforced that the King assign
villages in lieu of salary to the Nayakas and also for
maintenance of the army, which the King ordered for, as
and when needed. A similar responsibility was assigned
to subordinate chieftains known as Samanthas. The
cavalry of the ones who were given this responsibility
depended upon their financial status as well as levels
of prosperity. In addition to supplying an army to the
king, they had to pay regular tributes. In this way the
King could keep a check on the strength and stability of
these forces, thereby assessing his own army’s collective
strength.
Besides the army maintained by Nayakas, the Ruler,
independent of the Nayakas, maintained large units of
different troops, which consisted of chariots, elephants,
41
cavalry and foot soldiers with the help of carefully

selected commanders. This army existed since before
the Nayamkara system came into existence and hence
continued, independent of this system of military
administration. Started from Ganapatideva’s reign,
record has it that the Kakatiyan Central Army consisted
of 100 elephants, 20,000 horses and 9 lakh foot soldiers
by the time it was Pratapa Rudra’s rule.Commanders of
these units were called Gaja Sahani, Ashwa Sahani and
Senadipathi respectively. Wherever necessary, the king
recruited skilled commanders from as far as the northern
parts of India, to maintain excellence of the army.
Officers under Rudrama’s Rule

There were several important officers who immensely
contributed to the greatness of Rudrama’s rule and
helped her in smooth governance of the kingdom in
addition to providing the right support and strength
during battles. Among them, there were some who were
valiant and stood like rocks by her side, well-versed in
politics, valour, law and justice, and some who were
scholars, poets and confidantes.
1. Mahamantri Shivadevayya: Shivadevayya was
instrumental in Rudrama ascending the throne. He
was the key person who convinced and encouraged
42
Rudrama’s father Ganapatideva to take the decision of

choosing her as his successor to the throne.Furthermore,
he was Rudrama’s teacher and guide and moulded her
into an accomplished warrior and an able administrator.
He guarded her like a hawk at every step, protecting
her from troubles coming from unexpected quarters.
Shivadevayya remained a minister for three decades,
serving the Kakatiya rulers, who in return gave him
the respect due to a Guru and guide.
2. Janniga Deva Sahini: He belonged to the Kayastha
family which had for years served and supported
the Kakatiya rulers. He was the commander-in-chief
of Rudrama Devi’s army and was one among the
inner circle of Rudrama’s officers. Janniga Deva Sahini
was the nephew of Gangaya Sahini, the founder of
the kayastha clan. He was the officer in-charge of
Gandikota. For enemies and for traitors he was like
Lord Yama - the god of death himself. Janniga Deva
fought for the welfare of the kingdom till his last
breath. He was a disciple of Shiva Devayya and
embraced the Veera Shaiva cult. Besides, he served
Rudrama Devi till 1270 ad.
3. Tripurantaka Devudu: He was the brother of
Janniga Deva and was the chief of commanders
in Rudrama’s army. In addition, he had control
43
over several places with Duvvuru and later Valluru

as his capital. He put down the revolt of Siddaiah
Deva Chodudu and Kulothunga Chodudu who
turned traitors in the early days after Rudrama’s
coronation. Besides, he was a Veera Shaiva who
made several land grants.
4. Amba Devudu: He was also a brother of Janniga
Deva Saahini. A great warrior and able administrator
who was adorned with the title of raya-sahasra-
malla.1 His capital was Gandikota Manoratha
Puram. He was a disciple of Aghora Sivacharya.
For some time he remained a loyal subordinate and
helped in defeating the enemy. But with growing
confidence in his own might and strength, Amba
Devudu declared himself independent. He became
the first kayastha ruler to reject the supremacy of
the Kakatiya ruler while attacking and defeating
many of the subordinate kings in the southern part
of the kingdom. Above all, he became the cause of
Rudrama’s death in 1289 ad.
5. Prasaditya Naidu: He was the right hand man of the
Kakatiyas, from the very beginning and belonged to
the Recherla clan. A trusted servant of Rudrama, he
1 Raya-sahasra-malla: Champion over a thousand kings
44
exhibited strength, valour and love for his motherland

in the early days of her reign itself. He saved the
fort from attacks and stood by Rudrama in times of
crisis and very rightly received the title Kakatiya-Rajya-
Prathistapan-Acharya. His son Rudra Senani followed
in his foot steps.
6. Induluri Annaya: He belonged to the Induluri clan.
They acted as ministers and officers in-charge of law
and justice during the reign of the Kakatiyas. As
their subordinate he ruled over the region between
Orugallu and Simhachalam. Besides, he was married
to Rudrama Devi’s daughter Ruyyamma.
7. Kumara Ganapathi Devudu: He was one of the chief
men amongst Rudrama Devi’s subordinate rulers.
He was one of the prominent warriors along with
Induluri Gangaiah and Janniga Deva as they went to
fight with the Pandyas. In addition, he was adorned
with the title “Raya-Sahasra-Mala”. Later he was
defeated by Ambadeva.
8. Malyala Gundaiah: Son of Baacha Senapatii, he was
one of Rudrama Devi’s trusted officers; well-versed
in elephant warfare and also an expert in the use of
various other weapons.Moreover, he was adorned
with several titles.
45
9. Saagi Nagadeva Maharaja: Son of Sagimalla Sainya

Vibhudu of the Durjaya clan, he took over Vikrama
Simha Puram and made it his capital from 1271 ad to
1275 ad, after forcing its ruler Veera Rajendra Chola
to flee. Moreover, he was married to Mechanayaka’s
daughter Mallamaamba.
10. Gona Ganna Reddy – Vittala Senadhipathi: Both of
them were responsible for victory over the Raichur
fort in the later phase of Rudrama Devi’s reign. This
happened to be Rudrama’s last triumph.
11. Padikam Bhashpa Devudu: He was a confidante
and trusted commander in chief of Rudrama Devi.
In addition, he belonged to the eastern Chalukyan
Family and was closely related to the Kakatiyas.
Apart from all these subordinate kings, commanders
in chief and other officers, there were others like Yekki
Naidu, Pina Rudri Naidu, Pothi Naidu, Vallaiah Naidu
and Parvata Naidu who served as Rudrama’s body
guards. They served the ruler and were ready to give
up their life for the protection of Rudrama. Thus we see
that Rudrama Devi was assisted by several such brave
and loyal officers who helped her rule the kingdom
efficiently and successfully.
46
Rudrama Devi’s Successor:

Pratapa Rudra, 1289–1323 ad
The last ruler of the Kakatiya dynasty was Prataparudra
who succeeded his grandmother. He was the son of
Mummadamma, Rani Rudrama’s daughter. Adopted
by his grandmother Rudrama Devi, he was moulded
and shaped into a ruler that she wanted him to be.
Prataparudra was known as Kumara Rudradeva even
after ascending the throne, which leads to the belief
that Rudrama was alive until 1295 ad. During his
growing up days, Prataparudra was closely associated
with all military endeavours and in the running of
the government. Hence, the subordinate officers and
enemies of the Kingdom did not question or rebel
against the succession of Prataprudra to the throne.
It is said that he was married to Visalakshi and had a
son by the name Veerabhadra. There is also mention
of a second queen by the name Lakshmadevi in an
inscription found in Yelgedu, Karimnagar District.
As a King, Prataparudra treaded the same path
as his grandmother Rudrama Devi, of keeping the
kingdom united as well as extending and consolidating
its boundaries. His immediate attention was to defeat
and subjugate Ambadeva, for which he concentrated on
strengthening and re-energising his army. The Nayakas
47
of the empire were given orders to proceed against

Ambadeva. Sensing this threat, Ambadeva tried to step up
his defences by joining hands with Yadavas in the North
and Pandayas in the South. Inspite of this, Prataparudra
gave a crushing defeat to the kayastha king Ambadeva
who was the main cause of the death of Rani Rudrama.
Thereafter, Ambadeva was forced to retire from the
Tripurantakam region. However, his son and successor
Tripurari II continued in the same vein, exercising
independent authority over Mulkinadu. This is evident
from the abscence of inscriptions and also omission of
the Kakatiya name as overlords in that area. Once again,
Prataparudra sent an army under the leadership of his
general Maharaya-patta Sahini, Somaya Nayaka and
Induluri Annaya, who thoroughly defeated the kayasthas
and reclaimed Mulkinadu, annexing it to the Kakatiya
Kingdom and entrusting it to Nayaka Somaya.
Prataparudra’s reign faced aggression from invaders
time and again. The Khiljis from Delhi were one such
example. Many a time, Prataparudra had to make peace
treaties, paying large sums of money, jewels, horses and
elephants in the process. This, weakened the kingdom
as a result of which outline provinces began to declare
their independence. The declaration of independence
by Pagidigiddaraju and his wife Sammakka, the tribal
48
subordinate rulers, took away a large portion of the

empire, further weakening it. In those days India was
under attack by several invaders in different parts of
the country. Events in Delhi moved quickly, fuelled
by greed and treason amongst invading parties. Once
Ghiyas-ud- din Tughlaq, ascended the throne in Delhi,
he declared himself the Sultan. Within three years of
rule, he sent his eldest son Ulugh Khan on an expedition
to conquer and annex Telangana. A probable cause
for such an expedition was Prataparudra’s infrequent
payment of tribute to the Sultan in Delhi. Stiff resistance
by Prataparudra’s army resulted in a six month long
siege at the Warangal Fort. However, due to rumours of
the Sultan’s death in Delhi, the enemy army retracted.
Prataparudra celebrated this victory by hosting a feast,
giving away stored grain and advising his subjects to
concentrate on agriculture instead of military activities.
He presumed that Ulugh Khan would never return.
However within four months, Ulugh Khan returned
with a stronger and more adamant army, when the fort
was without garrison and other provisions to withstand
the attack. Prataparudra put up a brave fight but was
taken captive, ultimately having to surrender. The
threat of keeping Prataparudra in the kingdom was
real, hence Ulugh Khan decided to take him prisoner
49
in Delhi. According to the Vilasa grant of Musunuri

Prolaya Nayaka dated 1330 ad, Prataparudra died on
the banks of river Narmada en route Delhi. Besides,
according to Kaluvacheru Grant of the Reddi Queen
Anitalli, dated 1423 ad, it is stated that Prataparudra
died of his own desire. This probably meant that he was
a proud monarch who preferred death to the dishonour
of captivity. With the defeat and death of Prataparudra
the Kakatiya rule came to an end.
50
RANI
RUDRAMA
3 DEVI’S
PERSONA
Rani Rudrama Devi was undoubtedly one of the
greatest rulers of southern India. She took an active part
in all aspects of governance and administration of the
kingdom. Her male attire in which she attended the royal
court and adorned the throne, inspired awe and respect
in all those who were present there. Furthermore, she
gave interviews to visitors and foreigners, and diligently
heard reports of the secret service to take corrective
measures. Rudrama Devi constantly held consultations
with her ministers, generals and other officers of state
to update them and advice them as to how they should
act to promote the best interests of the state. Besides, she
never stepped back or hesitated in leading her troops
and going to the battlefield. No doubt, Rudrama was
eulogised in the writings of many a poet and writer
51
as a valiant and courageous fighter endowed with the

incomparable abilities of a general leading her men
into battle.
She has been immortalised in a prayer song of the
Telugu region, ‘Mā telugu talliki mallepūdand. a’2’
composed by Sri Sankarambodhi Sundarachari for the
Telugu film ‘Deena Bandhu’ in 1942. This song is sung at
the beginning of every important occasion and function
to pay obeisance and homage to all those who have
contributed to the greatness of Telugu land. Moreover,
one takes great pride in saying that Rudrama, finds
a prominent place amongst such greats. During her
reign, one finds emergence of the Reddy chief of Gona
Family and the Velama chiefs. In addition, one notices
the appearance of Velama chief Prasaditya for the first
time during Rudrama’s reign.
Amongst her feudatories, the most powerful were the
kayastha rulers, holding sway over the south western
region of the Kakatiya kingdom. They were extremely
loyal, helped the ruler in suppressing the enemy and
greatly contributed in consolidating the position of
Rudrama on the throne. Ambadeva, who was adorned
2 Ma Telugu Talliki: ‘To my mother of Telugu,’ the official

song of the Indian state of Andhra Pradesh.
52
Rani Rudrama Devi  Rani Rudrama Devi’s Persona
with the title “Raya-Sthapanacharya”, as mentioned in

some of the inscriptions, probably refers to his loyalty
and allegiance to the crown till the time he asserted his
independence. The reasons behind this change of heart
remains unknown. One observes that Kshatriya families
of the Vengi region did not accept supremacy of the
Kakatiya queen, which is substantiated by the absence
of any records pertaining to Kakatiya rule between 1262
and 1278 ad in the Vengi region. It strengthens the belief
of Rudrama’s loss of control over this region during
that period. Among the vassals of Rudrama Devi,
Sarangapani Deva, son of king Singhana of Devagiri,
was the most important, along with Raanaka, Gopadeva
Raja as mentioned in the Gundlapadu inscription of
Palnad Taluk in the Guntur district, dated 1273 ad.
According to the Bidar inscription subordinate king
Bhairava who was the son of Maila of Sinca lineage,
is said to have assisted the queen by securing victories
in all her military enterprises over Vengi, Dravida and
other places. Several others continued to be hereditary
loyal samantas3 and rendered invaluable service by
taking on the posts of commanders or Senadhipatis in
Rudrama’s army.
3 Samantas: big landlords or warrior chiefs
53
We can say that Rudrama Devi was undoubtedly one

of the greatest rulers of Andhradesa. Being a woman,
did not come in the way of her discharging the duties
of an exalted ruler. She was a committed ruler who
took an active part in governing the country and strove
very hard to promote the best interests of the state.
In spite of the wars which frequently disturbed the
country, people in her kingdom remained content and
happy under her rule. Rudrama strengthened the fort
of Warangal still further, making it highly deterring for
the enemy. She had a deep moat dug around the fort to
fortify it to a greater extent. It is said that Marco Polo,
the Venetian traveller who paid a visit to the kingdom
probably a little later, wrote very highly of her as a ruler
and administrator.
54
PATRONAGE OF
LITERATURE
ART
4 ARCHITECTURE
AND CULTURE
Kakatiya rule has been very rightly called the Golden
Age of the Telugu People. There was an abundance of
charitable activity, religious practice, music, dance, art,
architecture, sculpture, literature and so on. Kakatiya
Kings were very popular on account of their humane
approach towards subjects, harmonious administration
and benevolence. The rich ambience reflected during
their rule, can be discerned and understood from the
following inscriptions found in the famous Thousand
Pillar Temple or the Veyi Sthambhala Gudi at Warangal,
as it is called:
‘Tasy aste Numakonda naama nagari Sri rajadhan iva

yaatr odyat–sat
Akhamda-khamdaparasu-vyajirimbhan-ojjirimbhita|
55
Kamdarppayasa pru iva sa ratimati srimgara-bhava-

anvita Mahemdriva cha
Jishnu Vishnu sahita Rambha vilasa-or-jitta||’
This means that the city of Anumakonda which was

like the capital of the Goddess of Wealth, was raised to
a great state by the rising of the excellent and bountiful
divine grace of Lord Shiva who lived there. It was
enchantingly delightful like the city of Kamadeva, the
God of Love and looked as if Mahendri was possessed
of temples of Jishnu and Vishnu, beautifully decorated
with plantain trees, along with the amorous play of the
celestial dancer Rambha.
There was a lot of overlapping and addition in terms
of building and constructions of forts, temples and so
on and so forth. To understand these aspects taken
up during the Kakatiya period one has to collectively
look at everything that had been done during the reign
of every Kakatiya ruler, comprehensively. One must
understand that work taken up during the rule of one
King continued, enhanced and sometimes finished
during the reign of another ruler, like the case of
Ganapatideva and Rani Rudrama Devi.
Prataparudra himself who was moulded and trained
by Rudrama to be a great ruler, took all aspects of art,
56
Rani Rudrama Devi  Patronage of Literature Art Architecture and Culture
architecture and military administration to greater

heights of excellence.
Literature
Sanskrit occupied a very important place during the
Kakatiya period and rulers greatly contributed to the
advancement of Sanskrit literature in the Telugu country.
This is testified by numerous records maintained by
the Kings as well as their subordinates, which refer
to institutions imparting education and also men of
letters. Once again, the Malkapuram inscription dated
1261 ad, gives us information of, ‘Vidya Mandapa,’ an
educational institution of that period.
Vishweshwara Sivacharya, the Rajguru of
Ganapatideva and Rudrama Devi, received Mandara
Village where he established a new colony under the
name of ‘Vishweshwara Golaki’. He founded a Sanskrit
college and a Saiva Matha in this village where other
than prescribed courses, the Vedas were also taught.
Similar Vidya Mandapas are stated to have existed at
Srisailam and Pushpagiri. From this, we understand that
there were regular colleges and institutions imparting
Sanskrit education, which were patronised by the Kings
and their dependents.
57
We find several inscriptions composed in ornate

Sanskrit verse, for example, Rudradeva’s Thousand
Pillar Temple inscription, which is compared to a mini
kavya in Sanskrit. This was composed by Achintendra,
a disciple of Advayttmrita-yati. The Velpuru and
Amaravathi inscriptions also display very complicated
and difficult compositions of the Sanskrit language.
Poet Vidyanatha who wrote the well known work
on Alankara, called ‘Prataparudriya’ or ‘Prataparudra-
Yashobhushana’, deserves first mention amongst the
authors of books in Sanskrit langauge. He was the court
poet of King Prataparudra. Another poet and scholar
of the Kakatiya court was Sakalyamalla, who was
credited with two works, namely Udhatta-Raghava-
Kavya and the Niroshthya Ramayana. Vidyanatha’s
Prataparudriya is the most popular of the above-
mentioned works and is referred to as a standard work
on Alankara even today. Gandayya Bhatta was another
important poet of Prataparudra’s court, who was also
an officer looking after the Brahmanas. He authored
a commentary on ‘Khandana-khanda-khadya,’ an
important treatise on the Vedanta, composed by Sri
Harsha. Among other poets mentioned in the Kakatiya
inscriptions, Devanabhatta, Nandimitra, Balabharati
and Kavi Chakravarthy are worth mentioning.
58
Amongst other sciences, the grammatical work of

Kolani Rudradeva, the famous general of Rudrama
Devi and Prataparudra, is worth mentioning.
Along with Sanskrit we notice that several inscriptions
were written in Telugu. Chebrolu inscription of the
Guntur District, mentions Bheemayya Panda as a poet
capable of writing both in the marga (Sanskrit tradition)
as well as desi (Indigenous Telugu literary) styles. The
Upparapalli inscription by Kata Nayaka, the general of
Kakatiya Ganapati and son of Raja Nayaka, is in ornate
kavya style, comprising Telugu prose and poetry.
Among all works of Telugu literature during the
Kakatiya period, Tikkanna’s ‘Andhra Mahabharatham’
deserves a special and first mention. This particular
poet is adorned with the title of Kavi-Brahma, the Poet
Creator. Moreover, the work is generally believed to be
a translation of Vyasa’s Mahabharata. However, several
critics opine that it is a poem far superior, both in beauty
and artistic quality, than being a mere translation of the
Sanskrit epic. The work reflects usage of simple and
homely Telugu words, which is its distinctive feature,
avoiding frequent use of long and difficult Sanskrit
compounds.
More than one Ramayana was composed in Telugu,
during the Kakatiya period. Nirvachanothara Ramayana
59
and the Uttara-kanda of Ramayana by Tikkana Somayaji,

rank high on the list. Though succeeding centuries
have seen many a version of Ramayana being written,
it is Bhaskara Ramayana, initially written by Mantri
Bhaskara, which later received contributions from
multiple non-contemporary authors like Hujakki
Bhaskara, Mallikarjuna Bhatta, Kumara Rudradeva and
Ayyalarya, which is believed to be the best amongst all,
for its artistic excellence and literary perfection.
Amongst other classics written and composed
in Telugu during this period are ‘Ranganatha-
Ramayana‘ by Ranganatha or a certain Buddaraja, and
Markandeya Purana by Marana who was a disciple
of Tikkana Somayaji. Amongst the Kavyas we have
Kumarasambhava by Nannechoda, written in the early
Kakatiya period, Andhra Dasakumara Charitra by Ketana,
Keyurabahu Charitra written by Manchana, which is a
translation of Rajashekara’s drama into Telugu, and the
Vithasalabhanjika which had additions of several other
stories from Panchathantra and other works.
There were several books on Rajneethi or policy which
were authored in Telugu during the Kakatiya period.
Neeti sara is said to have been written by Kakati Rudra
while others opine it was written by Prataparudra.
Purusarthasara was written by Shiva Devaiah, the
60
Rajaguru of Prataparudra. Neethi Shastra Muktavali and

Sumati Satakam were written by Baddena, a Telugu
Choda chief.
Telugu literature based on Shaivism can be found
in abundance during the Kakatiya period. Palkurki
Somanatha’s Panditaradhya Charitra and Basava Purana
were two important works of Shaiva literature, which
dominated this period. The basic tenets of Veera
Shaivism preached by Basava are found in these two
books. These compositions also throw a flood of light
on the religious practices, as well as social conditions of
the Kakatiya reign.
Nritta Ratnavali
Nritta Ratnavalli was a text on dance authored by Jayappa,
the commander-in-chief of the elephant army. The tenets
laid down in the book found expression in performing
artists and devadasis associated with the temples. Author
Jayappa was the brother of Naramma and Peramma
who married Ganapatideva after he defeated their
father Pinna Choda. Ganapatideva was a father figure
and mentor to Jayappa who was trained and tutored
under Ganapatideva’s able guidance and supervision.
Ganapatideva was smitten by the multifaceted talents of
young Jayappa and he made him learn all the intricacies
61
of various art forms from one Gundannamatyaof the

Royal Court. Soon young Jayappa grew up into a young
man, well versed not only in the art of war fare but also
music and dance. In the year 1253-1254 ad, on the word
of the King, Jayappa began to work on his magnum opus,
Nritta Ratnavalli. It became a lakshana grantha, a treatise
for further researchers in the field of dance during later
times. He also authored books called Geeta Ratnavali
and Vadya Ratnavali which are unavailable today.
Unfortunately this reflects the lack of seriousness in
protecting and preserving our heritage and culture.
Nritta Ratnavalli, runs into eight chapters and explains
in detail, the science of body movements, hand gestures
and expressions. Furthermore, Jayappa describes at
length, the features and requirements of a dancer, singer,
the orchestra, the chief guest and also the audience. The
text is of immense value to all those interested in the
art of dance, as it throws light not only on the marga
form (pan-Indian classical dance) but also the desi or
folk dance forms, prevalent and popular during that
period. Perini, Penkhana, Rasakam, Dandalaasakam,
Charchari, Chindu, Kanduka Nritham, Bhandika
Nritham, Ghatti Saani Nritham, Charana Nritham,
Bhahuroopa Nritham and Kolaata Nritham are a few of
the desi forms. These dance forms included dancing with
62
sticks, hand knives, musical balls, acrobatic feats, with

the performer balancing on a rope etc. One need not be
surprised to see many of them prevalent and alive even
today, though probably in a different presentational
format.
Perini, was the most popular amongst the desi art
forms put forth in the Nritta Ratnavali; this vibrant
masculine art form was witnessed both in temples and
battle fields. With their vibrant performances, Perini
performers inspired and energised the soldiers before
going to battle, both physically and mentally, into
giving their best. Perini which had slowly disappeared
after the Kakatiyas was once again brought to life
by the renowned dance Guru, late Padmasree Dr
Nataraja Ramakrishna, who was deeply inspired by the
enchanting sculptures found in the famous Ramappa
Temple in Warangal. The reading of the text of Nritta
Ratnavali, reveals how cultured and trained people were
in those days. In addition, it helps us understand the
value and position enjoyed by these art forms.
The Chebrolu inscription of Jayappa, very clearly
mentions the gift of devadasis for temple services,
building of living quarters for their accommodation and
also the grant of land for the maintenance and upkeep
of the temple.
63
Architecture
Warangal Fort
It is said that Rudra who succeeded Prola II found it
necessary to have a strong fort built to defend Kakatiya
kingdom from enemy attacks. He started the process of
fortification around the Swayambhu Temple which was
later taken up and completed by Ganapatideva.
When Rudrama took over as the ruler, she undertook
several measures for the welfare of the people. Most
importantly, she further fortified the fort, by raising
the fort wall to deter the enemies from attacking it. The
defence of the walled city was very well augmented
during Rani Rudrama’s reign.
The fort was an architectural marvel with three circular
rampart walls. The first was an outer mud wall about ten
feet in height surrounding the villages. The second was
another huge mud wall, around twenty feet in height,
built outside Orugallu. This was surrounded by a deep
moat filled with water, which made it impossible for the
enemy to gain access to the fort. The third built of stone
was called the Kanchu Kota that is the bronze fort. This
had a similar moat, probably deeper than the outer one,
running around it. Unfortunately, only ruins remain as
a proof of this marvellous architectural structure today.
It is believed that as soon as Rudrama Devi ascended
64
the throne she took the decision of further fortifying and

strengthening the fort and issued orders to her officers
to the same effect.
Infrastructure was said to be highly evolved in those
days. The roads were very wide and neat, with trees
adorning both the sides. At every intersection one
found small gardens with water fountains, adding to
the aesthetic beauty of the town plan.
Swayambhu Shiva Temple

Rani Rudrama encouraged the construction of temples
and arches and built a Ranga Mandapam at the
Swayambhu Temple.
Like many other influences, the Kakatiyas inherited
the Chalukya style of architecture as well. However,
the Kakatiya style of architecture displays more of
indigenous art than keeping in line with tenets laid
down in the texts of Vastu and Shilpa. Granite and
sandstone, which were locally available, were largely
used for the construction of temples upto the Vimana.
Its super structure was built in brick and lime. The
Kondaparthy inscription of Ganapati’s reign describes
the architectural skill of the Kakatiya sculptor, ‘prakaro
jayati trikutam abhitas-tat tena nirma pitaaha ... samtakshya
eva mahaytasim iva seelam yatnat samutta ritah.’ This
65
meant that the prakara (bounding wall) around the

trikuta is all glorious, constructed by Kata, with black
stones, closely joined and levelled uniformly so that the
lines of the joints are not at all visible. It appears as if
it has been sculpted out of a single stone and raised by
stone masons with great effort.
Anumakonda or present day Hanumakonda
remained the capital of the Kakatiyas till the rule of
Mahadeva Maharaja. It was shifted to Orugallu, present
day Warangal, during the reign of King Ganapatideva.
An interesting legend is associated with laying of the
foundation stone in the process of developing Orugallu
or Eka Sila Nagara into a new city. Orugallu was also
known as Omti Konda on account of a huge boulder like
hill in the vicinity. On one of his cart journeys, Prola II
chanced upon a miracle stone or Parsavedi, which had
amazing properties of turning everything it came into
contact with into gold. He got the place excavated and a
Shivalinga with the same properties was discovered to
the wonder and amazement of all those who were present
there. In consultation with renowned priests, Prola II
built a temple at the site and installed the excavated
Shivalinga which came to be known as Swayambhu
Shiva Temple and Swayambhu Deva respectively. It is
said that he planned to develop the surrounding areas
66
into a city, with the temple in its centre. This became the
family deity of the Kakatiyas.
The excavations at Orugallu in the Fort area have
brought to light some structures of the Swayambhu Deva
Temple, supposed to have been built by Ganapatideva.
Large blocks of neatly chiselled masonry were used
for building the Temple. The four gateways or toranas
as they are called, which face four different directions,
are the most striking features of this temple. When one
carefully examines the entire construction, it gives rise
to the probability that the temple was built in several
stages. The eastern structure was the earliest, built by
Ganapatideva. Whereas the Western Mandapa and
gates seem to have been built later on, most likely by
Rudrama Devi during her reign. The representation of
the Gaja-kesari motif on pillar brackets is the main reason
for such an assumption. The motif represents a Queen
with the headdress of a lady warrior, holding a dagger
and a shield in each hand. She is shown fighting, seated
on a lion which is standing on the trunk of an elephant.
Such a sculpture is normally attributed to Goddess
Durga in Hindu Mythology. Here, this motif definitely
represents Rani Rudrama Devi who took on the title
of Raya-Gaja-Kesari as noticed in her Bidar inscription
and also found on coins pertaining to her reign. This
67
suggests that the Mandapa was constructed by the

queen to commemorate her victory over the Seunas in
the early part of her rule. The pillars in this Mandapa
represent her by the Raya-Gaja-Kesari motif. Lending
support to this view is the absence of such a motif in
earlier temples. Similarly, we find another frieze with
the same motif, where lions are shown mounted on
elephants. On alternate figures of the frieze we find a
boy lying on the back of a lion holding its uplifted tail
while one of his legs is placed in the mouth of the animal.
It probably represents the title Daya-Gaja-Kesari borne
by Pratapa Rudra, carved when he was a young prince.
From this it can be inferred that the Mandapa portion
of the temple was built by Rudrama Devi in the latter
half of the thirteenth century. Apart from these two Gaja-
Kesari motifs the Kirthi-Mukha, Alasa-Kanya, Nandi and
Hamsa were other popular ones. The motifs of a dancer
in a scene of Kolatam, among other decorative sculptures,
are worthy of mention. They represent the indigenous
styles of dance as described by Jayappa in his Nritta
Ratnavali, a book on dance. It is said that the workshop
of eminent sculptors employed by the Kings, flourished
in Orugallu in those days. Furthermore, it is mentioned
that builders from various places of the kingdom came
to this workshop to buy art pieces carved by them.
68
The Thousand Pillar Temple

The earliest monument of the Kakatiya structures of
importance is the Trikuta at Anumakonda, which is
popularly called Veyyi Stambhala-Gudi or The Thousand
Pillar Temple. The monument was built in 1162 ad by
Rudra to commemorate the proclamation of Sovereign
power. The temple had two main parts: the Trikuta with
the shrines of Rudreshwara, Vasudeva and Suryadeva
deities, which form the main structure; and the Mandapa
on its opposite side. We do not know whether the temple
was left unfinished or was targeted by the vandalism of
later invaders. It was probably destroyed by the Khilji
or Tughlaq rulers during their invasion of south India.
If the first reason is true, there is every possibility that
the temple was originally built by Rudra Deva in 1163 ad
and underwent some changes and modifications during
the reign of Ganapatideva. The old rough structure was
replaced by the present polished one during this time. An
elaborate decoration of the pillars and doorways, near the
main shrines, suggest that they were added on at a later
date. Though there are thousand pillars in the complex of
the temple, yet no pillar obstructs the vision of a person
standing at any point of the temple from viewing the
deity in the other temple. Unlike pillars that we see in
temples constructed in other parts of India, the pillars of
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the main temple are very tightly knit and form a wall,
giving an impression of space and uniformity. The base
of the temple is star shaped with shrines dedicated to
Rudra (Shiva), Vasudeva (Vishnu) and Surya (Sun God).
It is interesting to note that Brahma who is a member of
the trinity of Gods is not the third deity. We find Nandi
bull, the vehicle of Lord Shiva on the fourth side. Unlike
many of the temples in India that face the East this
temple faces the South, probably because the Kakatiyas
were worshippers of Lord Shiva and wanted the early
morning sunrays to fall directly on the idol.
Unlike the Ramappa Temple which we get to see in
Warangal, adorned with a Vimana over the sanctum
sanctorum, the roof of this temple is semi-flat. Behind
Nandi, there existed a splendid structure, a hall of
columns numbering three hundred, which was called
the Kalyana Mandapam.
Legend has it that Rudra Deva born to Prola Raju
II, was predicted to kill his very own father to rise as
the next most powerful king. This prediction led to the
abandonment of baby Rudra who was taken care of
by the chief priest of the Swayambhu Temple. He was
trained to be a warrior and was well taught. In one of his
visits to the temple, Prola II was overcome with paternal
love and approached Rudra with a hug. However,
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mistaking him to be an enemy, Rudra stabbed him,

causing severe injury. Prola called for his ministers and
asked for Rudra to be crowned as his successor. Grieved
by the sin of killing his own father, it is said that Rudra
constructed this Thousand Pillar Temple in 1163 ad. It
is believed that there is a tunnel between the fort and
Rudreshwara Temple, which exists even today but is
closed for the public.
Found on the slope of a hillock, this temple showcases
not only the rich architectural legacy of the Kakatiyas
but also the skill of stone sculpting in that period.
The Ramappa Temple at Palampet

The Ramappa Temple at Palampet, in the Mulug Taluk
of Warangal district is situated 65 kilometers from
Hanumakonda, by the side of the sprawling lake known
as Ramappa Cheruvu. It was constructed by Recharla
Durga, the famous General of Ganapatideva, in about
1213 ad. This information is provided in the inscription
on the four faces of a polished column, within the
mandapa in the north-eastern corner of the temple. The
Ramappa Temple is considered to be the most beautiful
amongst the multitude of medieval temples. Lord Shiva
is the presiding deity in this temple. The Temple is
not a Trikuta shrine but is known for its sculpture and
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bracket figures that seem to spring from the outer pillars

and appear to be supporting the roof projections. These
twelve figures represent Alasa-Kanyas, the indolent
damsels, including a Nagini and some lions standing on
the head of an elephant. The temple is a pyramid type
super structure consisting of four stories. It is said to
have been built by a special kind of light weight bricks,
specially manufactured for this purpose. The sculptures
at all places in the temple are so richly carved that
they appear almost alive. These stand as testimony to
the masterly skills and agility of Kakatiyan sculptors.
The ceiling of the Mandapa has panels with figures
which depict Natya-Siva, Gajantaka and Tripurantaka,
examples of great lapidary skill. The temple pillars
depict folk tales, dances and musical instruments. Scenes
from the Bhagavata, like Gopika Vastrapaharanam and
Rasa Kreeda can be seen on pillars of the Ranga Mandapa
where musicians and singers used to perform.
Apart from showcasing the skill and know-how by
creating such an intricate masterpiece, sculptors and
architects of the temple display immense love as well
as patronage of art, music and dance by the Kakatiya
rulers.
The Nandi at the Ramappa temple, deserves special
mention. Installed on a high platform, the bull faces
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Lord Siva with his majestic poise, so realistically carved

that even the veins under his skin are visible. This is an
impressive architectural gesture respecting Nandi, the
vehicle of Lord Shiva.
Bhongir Fort
This fort was built by the Western Chalukya ruler
Tribhuvana Malla Vikramaditya VI on an isolated
monolithic rock, named after him and called
Tribhuvanagiri. With the passage of time, it began to be
called Bhuvanagiri and is subsequently called Bhongir.
The town is about 39 kilometres from Hyderabad.
Besides, the hill on which the fort is built is about
500 feet high and 40 acres wide. This fort is associated
with the rule of queen Rudrama Devi and her grandson
Prataparudra. One finds a moat encircling the fort, a vast
underground chamber, wells, ponds, stables, armoury,
trapdoors and other similar features. The fort provides
an impressive view of the surrounding country side
from the top. Bala Hisar, the citadel on top of the hill,
gives a bird’s view of the entire neighbouring area.
Golkonda Fort
The 400 year old majestic and imposing Golkonda
Fort, situated on the western outskirts of the city of
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Hyderabad, dates back to the reign of the Kakatiya

rulers of Warangal. Some historians attribute the initial
construction of the Golkonda mud fort to Rani Rudrama
Devi. Rumour has it that there was once an underground
corridor connecting Bhongir Fort to Golkonda Fort. This
seems quite probable as in those days the ruler saw to it
that there were escape routes in place to enable the royal
women and children to flee during times of battle and
also to provide a way out for the ruler in times of defeat.
The Golkonda Fort was ceded to the Bahamani Sultante
and later became the capital of the Qutub Shahi rulers
during the period of 1518 ad to 1687 ad.
Legend has it that Golkonda got its name from the words
Golla Konda or Shepherd’s Hill, as it was popularly known
in Telugu. The story goes that a shepherd boy discovered
an idol on the rocky hill, which was called Mangalavaram.
The news was conveyed to Rani Rudrama, ruling at that
time. She got a mud fort constructed around the site where
the idol was found. Her descendants continued to follow
in her footsteps and progressively built the Golkonda Fort
as we know it today. Subsequent generations witnessed
further fortification of the fort and a beautiful city within.
By the 17th century Golkonda was a famous diamond
market which gave Kohinoor, once the largest known
diamond, to the world.
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After the fall of the Kakatiyas, the kingdom was

subjected to uncontrolled plunder in which many
buildings and temples were raised to the ground. The fort
was renamed Sultanpur and changes were made, where
fortification of the fort was done to suit requirements
of the Bahamani rulers. Islamic architecture came into
place and the bastions were reshaped. A huge water
body source was created. The earth excavated for this
exercise was used to bury ruined structures of the
Kakatiyas. Probably, the four toranas remained as they
were, as they did not have any symbols pertaining to the
religion. Later Sitapati Raju, a Bahamani Hindu Sardar
titled Shitab Khan, became the Kiladaar, commandent
of the fort, in 1504 ad. He tried to revive the glory of the
temple within the fort by repairing and installing the
deities. A stone structure, Kush Mehal was built from
demolished stones of the temples of Warangal fort. Later,
Sultan Quli Qutub Shah, the Governor of Golkonda,
invaded and defeated Shitab Khan, on account of which
Warangal permanently came under the Qutub Shahis
and Qutub Shah declared himself the ruler of Golkonda.
Sculpture
Kakatiya rulers had the unique distinction of being great
patrons and practitioners of temple construction. This
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was very much a common practice witnessed among

the royals. Thus, we see several temples dedicated to
various gods and goddesses standing as silent proofs of
excellence in sculpture and architecture.
Sculpture reached great heights of craftsmanship
during the reign of the Kakatiya dynasty. Furthermore,
the art of sculpture was not only a singular art form
laid in stone, but stood as evidence of the glorious
art of dance in those days. Every temple architecture
depicts the dancing style of those times in its sculptures.
Besides, we can see intricate postures of contemporary
dance displayed in these sculpted forms.
The technique of sculpture depicted in Kakatiya
architecture is a fine example of a well developed and rich
art form. Each temple in the Telugu region showcases
the same degree of artistic excellence. Sometimes, on
viewing these sculptures, one wonders whether it is
the work of a single sculptor or the labour of a group
of artists. Though they resemble each other in many
ways, one does not perceive them as mere copies of a
single idea. Paying attention to the finest of nuances, the
sculptures catch the eye of the spectator with ease. Like
discussed in architecture, these sculptures were carved
out from black stone, which is predominantly seen in
the Telangana region. The stone is known for its soft
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look and toughness in strength. Temple architecture

of the Kakatiyas is not merely looked upon as an art
form but has been elevated to the realm of spirituality.
Above all, the sculptors themselves considered this
gift of sculpting as divine and connected it to the soul.
It was not a mere craft as the sculptor had to be well
equipped with the knowledge of inter-related subjects
like anatomy, psychology and also the art of dance to
bring the stones to life.
The temples are not merely a testimony to the past glory
of the Kakatiya dynasty but also a silent historical record
of its cultural heritage from generation to generation.
Apart from being fine examples of the art of sculpture,
the sculptures in these temples stand as evidence of the
prevalence of the art of music and dance. Each sculpture
depicts a female dancer in a distinct pose and we find
musicians along with their instruments taking positions
below. These figures display the physical beauty of a
female form and also the highly intricate stylisation of
a particular posture. Amongst the innumerable temples
which adorn this region, a few of them are very fine
examples. The famous Thousand Pillar Temple of
Warangal, built during the rule of Kakatiya Rudra Deva
in the year 1162 ad, is a shining example of the art forms
which prevailed during those times. Another temple
77
worth mentioning is the Ramappa Temple of Mulugu

village near Warangal, which became more popular by
the name of the sculptor Ramappa. The entire temple is
breathtakingly beautiful with rich sculptures engraved
on its pillars.
Another fine example is the temple on the banks
of Palampet Ramappa Tank, showcasing exquisite
sculptures of female dancers, along with female
musicians, holding musical instruments in their hands.
One finds sculpted female musicians along with their
musical instruments even on the entrance to the fort of
queen Rudrama Devi.
This gives ample proof of the popularity enjoyed and
patronage received by artists and their troupes, who
served the artistic needs of people in those times.
Inscriptions
One finds several kinds of inscriptions during the
Kakatiya period. Every inscription gives details and
information regarding different subjects. There are
inscriptions related to temple constructions, land grants,
donations, celebrations, offerings of different kinds and so
on and so forth. Many inscriptions of the Kakatiya period
found in temples proclaim that the rulers were great
patrons of art forms such as music and dance. During
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their reign, one observes that it was not only the rulers,
but also the commander in chief, the Samantas (vassals)
and their immediate family members who built temples
to commemorate special and auspicious occasions.
On the day of installation of the presiding deity, rock
inscriptions with details of temple properties, staff and
art forms to be showcased during temple rituals and
festivities, were laid. Few of the inscriptions which
mention such details are given below:
Jalalpuram Inscription
This inscription was laid by Cheraku Bollaiah Reddy
during the installation of the deities of Sri Ketheshwara,
Katheshwara and Mareshwarasurya Devara in the
Jalalpuram village, Thungathurthi, of Nalgonda District.
Consisting of four sides, the inscription mentions all the
traditional actors, especially the Sutradhara.
Dharmasagara Inscription
This inscription mentions the donations made, in the
form of land to the devadasis and musicians engaged in
service of the temple.
Namireddy Pillalamarri Inscription

This inscription was laid by Recherla chief Namireddy.
Information regarding donations made to the temple
79
staff, musicians and dancers is mentioned in detail in

this inscription.
Gangaiah Sahini Tripurantaka Inscription

Some warriors belonging to the kayastha caste served
as subordinates under Kakatiya Ganapatideva. They
built many temples in and around their area of control.
Large areas of land and gold, were gifted to the staff
and artists of the village. Among these, was the famous
kayastha king Gangaiah Sahini. In one of his rock
inscriptions of 1250 ad there is mention of the temple of
Moolasthaneshwara which was gifted with the villages
of Boyapalli and Reddipalli.
Namadeva Durgi Inscription

Namadeva was a minister in the court of the kayastha
king Gangaiah Sahini. He laid an inscription in the
Venkateshwara temple of Durgi village, Palnadu, Guntur
District in the year 1251 ad. Once again, this inscription
mentions donations made to the percussionists, actors
and the orchestra.
Vaddemaanu Rock Inscription

Vaddemaanu, a village by the same name, is located four
miles from Nagarkurnool, Mahbubnagar District. One
finds the temple of Nageshwara in a dilapidated condition
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even today. This temple was built by Malyala Gundaraju,

who was a subordinate ruler of Vardhamanapuram,
during the time of King Ganapatideva. The Vaddemaanu
Rock inscription stands in front of the temple like a
silent and mute witness of those times. The inscription
describes the donation given by Gundaraju in the form of
land to the Pinnalatti Palli Temple. We also find mention
of dancers, singers, actors and musical instruments in
the service of the temple.
Chebrolu Inscription
The inscription mentions that Ganapatideva himself
donated houses to Jayapa Senani, the author of Nritta
Ratnavali, and sixteen other dancers.
Malkapur Inscription
Situated in the Guntur District, dated 1261 ad, this
inscription speaks of donations made by Kakatiya
Rudrama Devi to ten dancers, eight percussionists, a
Kashmiri singer, fourteen female singers and six other
members of the orchestra. In addition, these inscriptions
certainly give us, a fairly good idea of the performing
arts and its patronage.
Durgi Inscription
This inscription found on a slab in the Gopalaswamy
Temple, Durgi of Palnad Taluk in Guntur District
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dated 1269 AD, states that Rudrama Mahadevi, the

Queen Designate of Ganapatideva, was reigning over
Orugallu. Her servant Gandapendara Jannigadevaraja
was ruling the country from Panugallu to Marjawada.
Karanam Namayya consecrated the deity of Gopinatha
at Dugya in Pallinadu and made grants of land and
assigned certain taxes for its worship.
Another inscription was found in the same
Guntur district, on a mutilated stone, lying in front
of the Virabhadraswami Temple at Rayapudi, dated
1269 ad. This inscription refers to a land grant made
to the temple by Parvata-Nayaka, the angarakhshak or
bodyguard of Kakitya Rudradeva Maharaja. In the
same village, another inscription dated 1269 ad found
on the Nandi Pillar in front of the Somesvara Temple,
mentions another grant made by Parvata-Nayaka to
God Somesvara.
Mulpuru Inscription
This inscription dated 1270 ad, was found on a stone
built into the north wall of Chennakesava Temple,
at Mulpuru in Tenali Taluk of Guntur Distict. The
inscription refers to a land grant made to the temple of
Nilakesava by Vallaya-Nayaka, the palace guardian of
Kakatiya Rudradeva.
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Tripurantakam Inscription
The inscription dated 1270 ad, was found on
the base of a north wall, in the dark room of the
Tripurantakeshwara Temple, Tripurantakam in
Kurnool District. The inscription states, a certain
servant (lenka) of Kakatiya Rudrayyadeva Maharaja,
gave money for the upkeep of a perpetual lamp in the
temple of Tripurantaka-Mahadeva.
Ravipadu Inscription
This inscription was found on a broken Nandi pillar
set up in front of the temple of Ramalingasvami in
the Ravipadu village, Narasaraopeta Taluk of the
same district, dated 1277 ad. It states that Samanta
Poti Nayaka, who was very well known as a loyalist
of Rudrama Devi, consecrated the image of Suresvara
in Ravuru in the name of his father and for the merit
of Kakatiya Rudradeva Maharaja. This donation was
made by Poti Nayaka’s sons Potaya and Maraya in
the memory of their father. They built a three peaked
temple and a mandapa for it, endowing it with land and
gardens along with a perpetual lamp to the temple.
Ambadeva Tripurantaka Inscription
Ambadeva Raju was a subordinate kayastha king who
later rebelled against Rani Rudrama Devi. He laid this
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inscription in the pilgrimage centre of Tripurantaka

Kshetram in the year 1290 ad. This inscription has three
sides, similar to the trend of other temple inscriptions.
The second side has mention of the donations made to
artists like dancers, singers, musicians and actors.
All the above mentioned inscriptions are just some of
the many inscriptions found. These inscriptions talk of
donations given to temples not only for its maintenance
but also for the staff and people engaged in its service.
Furthermore, these inscriptions mention in great detail
the donations made to artists of the temple, thereby
throwing ample light on the prevalence, popularity
and patronage of art forms during the Kakatiyan
period. A point that needs to be observed, is that, all
charitable activities taken up by subordinate officers
of the kingdom, during the lives and times of Kakatiya
Rulers, reflect the Rulers’ intentions, focus and drive for
the welfare of their people.
Many of the inscriptions have been found in ruins,
as they were plundered and destroyed by invading
rulers who brought down the structures, causing loss
of invaluable properties and information. Appreciation
must be given to all archaeologists, historians and
scholars who have conscientiously managed to assemble
the information we share today.
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Temples
The temple has always played a significant role as an
institution of myriad activities. Professor K. A. Nilakanta
Sastry defines the role of the temple in medieval India in
the following words:
“As land holder, employer, and consumer of goods
and services, as bank, school and museum, as hospital
and theatre, in short as a nucleus which gathered round
itself all that was best in the arts of civilized existence
and regulated them with the humaneness and born of
the spirit of Dharma, the medieval Indian temple has
few parallels in the annals of mankind.”
Several inscriptions found in the various temples of
Draksharamam, Tripurantakam, Alampur, Bapatla,
Simhachalam and many more reveal the truth of the
above given statement. We observe that temples became
a symbolic representation of various social activities in
medieval Indian history.
As we see from the Malkapur Inscription of 1261 ad,
it is very clear that activity was not restricted to religion
alone. This inscription throws light on the multifaceted
activity that took place during the reign of Ganapatideva,
which was promoted and continued during Rudrama
Devi’s rule. It tells us about the establishment of a
Sanskrit college to provide education, a shaiva mutt
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for the propagation of religion and a choultry for free

feeding without any distinction of caste and creed. There
is also mention of construction of a general hospital and
a maternity hospital at the same time. This gives us a
fairly good idea about the importance of health care
and concern for expecting mothers, during Rudrama
Devi’s reign. Keeping in view the period, it is definitely
a point which is highly commendable. This inscription
elaborates on donation of land for upkeep of the temple
and other institutions. It also draws the lineage of the
family of the Kakatiyas from the solar race.
Several inscriptions laid by officers working in
various ranks during Rani Rudrama’s reign, speak
of grants given in the form of money, land and cattle
etc. They also mention several measures taken up for
the welfare of devadasis who were dedicated to these
temples. This stands as ample proof of the patronage
received by fine arts and the honour and respect that
these devadasis enjoyed in the then prevailing society.
We can hardly find any village without a temple. The
temple became the nucleus around which villages and
towns grew and where trade and commerce flourished.
Architects always made the provision for a temple
when new villages were constructed. The Manthena
inscription of 1299 AD records Manchi Bhattopadhyaya,
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the priest of King Ganapati, who founded a village,

excavated a tank and built two temples. One temple
was for Lord Mahadeva and the other for Lord
Keshava Deva. In those days construction of temples
was regarded as one of the seven pious deeds known
as Saptha Sanaatanas.
As mentioned, the capital of Orugallu had many
exquisite temples like the Thousand Pillar Temple,
Swayambhu Deva Temple, Panchalaraya Temple,
temples for goddesses Kakati and Ekaveera. The
Padmakshi Temple and the Prasanna Keshava Temple
were among other important shrines in Anumakonda.
The temples at Palampet, Pillalamarri, Ghanpur,
Naagunuru and Nagulapadu were some of the well
known temples built during this period. The Kakatiya
period witnessed construction of several temples in the
Telugu region with each one dedicated to different gods
and goddesses. A point worth noting is that, all these
temples were self sufficient, endowed with lands and
villages for their maintenance.
Temples provided employment for various ranks
of people. Apart from the priests and Maanyas or the
respectable people who looked after the stores, the
treasury, the accounts and so on, we have a third variety
of employee called Saanis who were women donated to
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the temples by devotees for the purpose of giving dance

performances during temple rituals. This was called
rangabhoga, performed in the ranga-mandapa. One can
find several inscriptions which tell us very clearly about
the donation of such women to several temples during
that period. From this we understand that they were
respectable married women but attached to the temples
for a specific purpose on behalf of the donor. This
becomes clear when we understand Shodashopacharaas,
the sixteen kinds of service offered to gods in the
temples.
A temple in those days was second only to the Royal
Palace with the right to employ a large number of people
for various activities on regular salaries and other kinds
of payment. In those days temples also acted as banks,
as institutions for the purpose of maintaining teachers
and pupils and as museums showcasing art. This is
indeed true as we see temples showcasing scriptures,
art, architecture, sculpture and paintings. We also
know that a rangamandapa is an integral part of temple
construction. For example, we have already heard
of Rudrama herself building a rangamandapa in the
Swayambhu Deva Temple. Hence,the temples became
platforms for a variety of performances on a regular
basis and even more on festive occasions when special
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programs were presented. The temple became a sought

after venue for various performances like music, dance,
drama, Harikatha and Burrakatha.
Furthermore, the temple became a meeting ground
for all people. It was a meeting place for all village
committees, marriages and also for kings and officers
to meet the common man and record minutes on the
walls. It has been recorded that important events like
coronations and celebrations of victories took place
at the temple. Common people executed deeds of
noble importance in the temple premises under divine
presence.
Thus, we observe that the temple was not only a
place of worship in medieval times but also a hub of
various activities reflecting the social life of people.
Even today we see that this holds good when we look
at the administrative set up of temples and pilgrimage
centres in the South of India.
The construction of temples, forts, archways, water
tanks and architectural marvels during the rule of the
Kakatiyas stand as proof enough for their interest,
knowledge and patronage of art and culture. Not only
during her own reign but also during the active rule
of Ganapatideva, Rudrama Devi must have played an
active role in decision making towards encouragement
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of such activities. This must have continued during her

rule and also the successive rule of Prataparudra who
succeeded her.
Kakatiya Coins
Regarding coinage during the Kakatiya period,
conclusive evidence was not available for a long time.
However, scholars such as P.V. Parabrahma Sastry have
contributed in great detail by throwing light on Kakatiya
history and coinage, thus rendering that the existence
of coins was a reality during the Kakatiya period. It is
evident today that there were gold coins and perhaps
even copper coins of smaller denominations at that
time. There is however no evidence of silver coins. It is
primarily with the help of inscriptions that historians
have solved the ambiguity about coins issued during
the period of Kakatiyas. This ambiguity is caused by the
sheer number of coins found, common in style, symbols
and weight to ones issued by neighbouring regions and
even transcending into different phases of time. For
instance, Kakatiya coins closely resemble the Yadava
coins. Apart from letters of the legend, the symbols
found on the Kakatiya coins are the sun, moon and the
Varaha or boar. In addition,there are coins with lion
symbols that are ascribed to the Kakatiyas.
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The first recorded instance of coins under the

Kakatiyas was during the time of Prola I, 1052-1076 ad.
Though, still under the Chalukyas, Prola I greatly helped
with the Chalukya expeditions. At a specific instance,
when Prola I conquered the regions of Kadaparti
and Purakuta and annexed them to Hanumakonda,
Chalukya King Someswara I was immensely impressed
by his performance and granted him the extended
Hanumakonda region as a permanent fief. Thus began
Kakatiya control over the Hanumakonda region. In
addition, the region was given to him with a right to
mint his own coins. These coins featured the boar or
Varaaha symbol.
The story learnt is, that Prola I, an excellent warrior,
was given the title Arigajakesari, as mentioned in the
Bayyaram Tank Inscription. Arigajakesari, literally
means lion to the elephants, which meant that
Prola I was as formidable to his enemies as a lion
is to elephants. A compassionate ruler, Prola I was
known for his welfare and social reforms. Indeed,
he was one of the first to construct a huge tank for
serving as a water source for his people. The tank
came to be known as Kesaritataka, inspired by his title
Arigajakesari. Besides, the act of digging up the earth
to build a tank was received with such great reverence
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that it was symbolised by Varaah the boar. This

symbol then featured on coins minted during Prola
I’s reign and even his successors as a mark of respect
and gratitude,thus starting a trend. Origin of the boar
symbol, however belonged to the senior Chalukya
reign, which was borrowed by Prola I.
Scholars have helped establish that the Kakatiyas
possessed titles suffixed with gaja-kesari or similar
suffixes. One such example is seen in the Bekkallu
Inscription, dated 1176 ad by Vrekkamti Malli Reddi,
which mentions that the title Daya-Gaja-Kesari was
ascribed to Rudradeva. Another example the Pakala
Inscription, refers to a similar title Raja-Gaja-Kesari
with reference to Ganipatideva. We witness in the Bidar
Inscription laid by Bhairava, the mention of Raya-Gaja-
Kesari, a title credited to Rudrama Devi. Further, an
inscription dated 1292 ad at the Siddheshwar Temple,
Terala, Guntur District, by Rudrayya Peddi who was
the brother in law of the then commander in chief
Somayajula Rudradeva during Prataprudra’s reign,
ascribes the Daya- Gaja-Kesari title to Prataparudra.
Even the Gaja Kesari sculptures and motifs found
in excavations of the Warangal Fort are proof enough,
attributing the gaja-kesari title to the Kaktiya Rulers.
Thus, it is concluded that coins bearing titles credited to
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each ruler along with the symbols described earlier can

be ascribed to the Kakatiyas.
Inscriptions further help us in ascertaining
denominations of the coins. Out of the many
denominations traced some include, varaah, mada,
gadyana, niska, ruka, adduga, padika, paraka, visa
and chinnam. It is observed that similar currency,
denominations and names have been found in
neighbouring regions, probably to enable the purpose
of trade.
Kakatiya coins, when mentioned in the inscriptions,
featured the prefix of kesari, example kesari gadya, kesari
mada and so on. Each coin is said to weigh a common
56.25 grains. It is opined by scholar N. Ramesan that
light weight, which is, smaller currency may not have
been popular or necessary because the barter system
was very much prevalent in those days. Currency was
just one of the means of exchange.Weights and measures
were introduced by the Kakatiyas for the first time.
These were also suffixed with kesari on the inscriptions.
Irrigation and Agriculture

Agriculture was given top priority by the Kakatiyas.
It is an accepted fact that the Kakatiyas adopted
innumerable measures for improving irrigation and
93
agriculture in this region. It was during their rule

that this area received proper attention. They took up
the initiative to create more irrigational facilities like
streams, and built dams, tanks and also canals. Some
of the reservoirs which were built during their time are
still in use and functional.
Almost all reservoirs are silt free despite their life
span that has spread over hundreds of years. Pakhal,
Ramappa, Lakhnavaram and Ghanpur lakes, classified
as major reservoirs, were constructed during the 13th
century. They look fresh and clean even today, serving
water to thousands of villages, both for drinking and
agricultural purposes. Kakatiya rulers ensured a very
democratic and equitable distribution of the stored water
resources. One observes, that the villagers and users
were responsible not only for the normal operations but
also maintenance of the tanks for their local use.
Building of the public water resources like tanks,
ponds and community wells, called the Thataka, Koopa
and Vaapi respectively fall into the first three of sapta-
sanaatanas, the seven noble deeds. It can be said here
that the concept of sapta-sanaatana, expected of the kings
and nobility, was sincerely incorporated in the basic
humanistic philosophy of the Kakatiya Rulers. Hundreds
of tanks and lakes built during their rule are sufficient
94
proof and bear testimony to this belief. Driven by this,

not only members of the royal families, but even the
noble men and other officers competed with each other
in building tanks and ponds in their respective areas.
At a time when the concept of a welfare state was
unheard of, it is very heartening to find a medieval
kingdom which set up a political philosophy of
governance, aimed at reaching out to the needs and
aspirations of its people.
Most of these irrigational works were looked after by
ministers or subordinate chiefs. Right from the time of
Prola I, innumerable tanks were built by the Kakatiya
rulers. Prola I constructed a big tank and named it Kesari-
tataka. As a mark of gratitude, his successors adopted
the symbol of a boar to signify the act of digging up the
earth for creating the tank. However, this symbol of a
boar was not original to the Kakatiyas and was borrowed
from their overlords, the Chalukyas of Kalyana. Garuda
was the original symbol of the Kakatiyas and it lasted on
their banner till the last King Prataparudra. According
to Pratap Charitra, King Ganapatideva himself built
several tanks, an activity which continued during the
reign of his daughter Rudrama and later her grandson
Prataparudra. Inscriptions found at several places
provide ample proof to substantiate this fact.
95
Position of Women
A striking feature of many inscriptions found in the
Kakatiya region is the relatively large number of
women represented within it. It can be seen that women
comprised eleven percent of individual donors. In
practice, many women made land grants to temples
during the rule of the Kakatiyas. Some of this property
seems to have been given to them in dowry. This is
suggested by two inscriptions found, pertaining to the
period. In addition to land grants, female donors made
gifts of objects commonly found in the Kakatiya region,
such as cattle, temple buildings, metal items used in
temple ritual worships and also irrigational facilities and
money. Many of these women appearing in inscriptions
of the Kakatiya realm were members of the ruling class
like the queens and princesses whose male members
bore titles of Maharaja or Raju. Such women added the
term Devi to their names.
Above all, inscriptions reveal that the impact of
marriage on a woman’s social identity was less than
what was given in law books of that time. In the
orthodox system, a marriage severed a woman’s ties
with her maternal family and led to incorporation into
her husband’s family. This is seen in some inscriptions
where women described themselves as the wife of
96
such and such person. But it is extremely interesting

to note that one third of the women cited the names
of their fathers or mothers on the inscriptions found.
Here it cannot be assumed that all these women were
unmarried. By this, one can understand that the social
identity of women in those times did not just depend
on her status as someone’s wife but also as someone’s
daughter. This gives a clear indication that the ties of a
woman with her maternal home remained very strong
after marriage. It was the choice of a woman on whether
she wanted to highlight her maternal family or the
family of her husband.
We find that women in the Kakatiya society were
not only confined to domestic affairs. They were taking
active part in activities of the temples, holding honoured
positions as officials in charge of treasuries, were
engaged in service of the temples as temple dancers -
called Saanis etc. Most of these women or Gudisaanis
as they were called were daughters of respectable men.
It is important to note the vast difference between these
temple women of medieval times and devadasis of the
19th century who were commonly known as temple
prostitutes.
There are some rare cases of women wielding political
authority during this period. Kakatiya Rudrama
97
Devi who succeeded her father as a ruler, is one such

exceptional example. In other instances we find that
women who wielded political authority were the wives
of dead kings or chiefs. It is interesting to note that they
had this option and conformist norms followed in such
situations could be overruled by sensible and practical
considerations. What one learns from the inscriptions
found, though limited, is that women did not confirm
to orthodox constraints. Women during these times
may have fitted into the roles of dutiful wives, as was
ordinarily expected, but we see that not all of them
did. This erases the common notion and thought of the
traditional Indian women, that one finds projected in
our inexhaustive epic literature, time and again.
A story related to the family of tribal King Pagadi
Gidde Raju who was a subordinate at the time of King
Pratapa Rudra, is worthy of mention at this juncture. The
Kakatiya region witnessed extreme famine and drought
at this time in history. Compelled by circumstances,
tribal king Pagadi Gidde Raju had requested for a
waiver of taxes but was blatantly refused. Soon after,
he declared his independence. Therefore a batlle ensued
between the ruling officers and tribals, in which the
chieftain, his daughter, Saralamma and son-in-law
Govinda Raju died after a courageous fight.
98
Samakka, the wife of Pagadi Gidde Raju, rose to the

occasion, took up arms and fought bravely. It is said,
she sustained grievous injuries during the fight but
somehow managed to stay alive by disappearing into
the forest. The mother and daughter duo of tribal Queen
Samakka and Saralamma, who fought valiantly have
been immortalised as goddesses. Centuries later, they
are remembered, worshipped and eulogised for their
bravery and sacrifice even today. Legend has it that
even as a child Samakka was worshipped as Vanadurga
known for her extraordinary healing powers. Celebrated
as Medaram Jatara, the tribal festival of honouring the
goddesses, takes place every alternate year at Warangal.
After Kumbha Mela, it is the second biggest congregation
in our country that attracts millions of people.
Conclusion
Rudrama was the first woman to be coronated, because
of which she became a matter of pride not only for the
Kakatiya dynasty or India but for the entire woman race.
She was not just a ruler but one who fought valiantly
and defeated hardcore and more experienced enemies.
Despite ascending the throne in difficult times, she rose
above hurdles, internal objection and revolts, and enemy
rebellion, to give a reign of love, peace and concern for
99
her people. Furthermore, her achievements have come

to be forever etched in the history of women of India.
She personified all that stood for confidence, bravery,
commitement, and proved that every woman endowed
with such qualities could rise to be another Rudrama.
The well celebrated Queen Laxmi Bai, known as Jhansi
Ki Rani drew her inspiration from Rani Rudrama Devi,
who was compared to Goddess Kali in the battle field.
Rani Laxmi Bai was addressed and commemorated by
her ministers, chiefs, and subjects as the great Rudrama
of the Kakatiya Dynasty. Indian history has thus, time
and again witnessed the strength and power of women
embodied in these fine examples of Historical Queens.
Renowned world historian and traveller, Marco
Polo who landed at Motupalli near Chirala and visited
Mutfili Fort, saw a state of flourishing sea trade, land
trade, agriculture and economy of people in the Kakatiya
Kingdom. The prosperity witnessed by him, was
attributed to the highly competent rule of the then Queen
Rani Rudrama reigning from her capital Warangal.
Not merely yesterday or today but for generations to
come, Rudrama Devi will remain an inspiration to one
and all, transgressing narrow gender equations. Rani
Rudrama lived, fought and sacrificed her very life for
her motherland, defining patriotism for India.
100
ANNEXURE I
Some Important Inscriptions
from the Kakatiya Period
The Chebrolu Inscription of Jayapa Senani

Jayapa participated in the Kalinga conquest of
Ganapatideva and was honoured with the title
Vairigodhuma Gharatta. He built a temple (Ganapeswara)
in honour of Ganapatideva and made a grant of many
villages to the temple (1231 ad).
Jayapa built another temple (Chodeswara) in the name
of his father Pinna Choda in Chebrolu (Guntur district)
and made a grant of Modukuru village to meet the
temple expenses. According to the Chebrolu inscription
(1235 ad, April 21) he also built two-storied quarters in
two rows for Devadasis (Temple dancers) in front of the
temple. Jayapa must have been an accomplished master
of dance because his Sanskrit treatise Nritya Ratnavali is
an authoritative text on Indian dance.
101
1. Malkapuram Inscription
A. R. No. 94 of 1917
(On the huge Nandi pillar lying near the ruined temple
in Malkapuram, Guntur Taluk, Gunture District.
Published in the journal of the Andhra Historical
Research Society, Vol. IV. pp. 147-64, S.1183, Durmati,
1261 ad)
Gives a detailed account of the Kakatiya family
and of the foundation and pontifical succession of
the Golaki-matha of the Saivas and states that king
Ganapatideva promised the village of Mandara
in the Velandu-Kandravati country to his guru
Visvesvara Sivacharya and that Ganapatideva’s
daughter Rudramadevi made a formal gift of that
village along with the village of Velangapundi, that
Visvesvara Siva established a new village with the
name of Visavesvara-Golaki and brought people in
it persons of different castes from various parts of
the country, that he also established the temple of
Visvesvara, a Sanskrit college, a matha for Saivas, a
choultry for feeding people without distinction of
caste and creed, a general land, a maternity hospital,
besides some other things and that he made grants
of land for the maintenance of all these institutions.
Gives a detailed description of the administration
102
Rani Rudrama Devi  Some Important Inscriptions from the Kakatiya Period
of the Trust and of the village affairs. Incidentally,

it mentions a large number of other religious and
charitable institutions established by Visvesvara Siva
in several other places. Kakatiyas are described as
belonging to the Solar race of Kshatriyas.
2. Juttiga Inscription
A. R. No. 740 of 1920
(On a pillar in the temple of Someswara, Juttiga,
Tanuku Taluk, West Godavari District, S.1181,
1259 ad)
States that Vishnu the minister of Virabhadresvara
of the Chalukya-vamsa who married Kakatiya
Ganapatideva’s daughter Rudrama-Mahadevi
presented a perpetual lamp to the temple of Somesvara
of Duttika. The inscription is incomplete.
A. R. No. 564 of 1925
(On a pillar in the outer mandapa of the temple of
Ramalingesvara, Velpuru, Sattenepalli Taluk, Guntur
District S.1176, 1254 ad)
States that Ganapatidevaraja, son of Kota Bayyaladevi,
gave away Bhandaramu Akkama as a Sani (dancing
girl) to the temple of Ramesvara at Velpunuru and
also land, house-site and a garden.
103
3. Information on Officers Working Under Rudramadevi

(a) A. R. No. 660 of 1920
(On a stone built into the north wall of the temple
of Chennakesava, at Mulpuru, Tenali Taluk, Guntur
District, S.1192, 1270 ad)
Incomplete and damaged. Refers to the grant of
land made to the temple of Nila-kesa[va] by Vallaya
=Nayaka, the guardian of the palace of Kakatiya
Rudradeva.
(b) A. R. No. 532 of 1913
(On a slab in the temple of Gopalasvami, in the same
village, S.1200, Bahudhanya, 1278 ad)
States that the sons of Boluayudu , the body-guard of
Kakatiya Rudradeva-Maharaja, made gifts of land.
The name of the donor is not given.
(c) A. R. No. 318 of 1924
(On a pillar lying near a dilapidated mosque among
the ruins of the fort at Gudimetta, Nandigama Taluk,
Krishna District, S.1213, 1291 ad)
States that Dadi Somaya-Sahini and Peddaya-Sahini
gave lands to the temple of Visvanatha-Mahadeva
who were the officers of Rudraraja.
(d) A. R. No. 548 of 1909
(On a slab in the temple of Bhimalingesvara, Julakallu,
Palnad Taluk, Guntur District, S.1213, Khara, 1291 ad)
104
Rani Rudrama Devi  Some Important Inscriptions from the Kakatiya Period
States that Somayadula Rudradeva, general of all

the forces of the king, gave 2 puttis of land to god
Mulasthana – Bhimanatha of Juvulakallu, for the merit
of Kumara Rudradeva-Maharaja.
(e) A. R. No. 711 of 1926.
(On a slab planted in front of the temple of
Gopalasvami, Pinnali, Palnad Taluk, Guntur District,
S.1214, Nandana, 1292 ad, )
States that Bollaya-Nayaka chief of Madapalli on the
southern bank of the Godavari rebuilt the temple
of Bhimanantha of Pingali and endowed it with
land. This was done during the reign of Kakatiya
Rudradeva-Maharaja.
Bidar Inscription
Rudrama Devi fought the armies of the enemy and
chased them till they took refuge in their capital
Devagiri. Thus deafeating the Seuna forces, she is said
to have collected from king Mahadeva some crores of
gold coins as war indemnity, which she distributed
amongst her generals.This narration of the literary
work is supported by the find of the hoard of several
Yadava gold coins in Rachapatnam, Kaikaluru Taluk,
Krishna District in the heart of the Andhra country.
105
The recent discovery of this Kakatiya inscription in

the fort area of Bidar puts the final seal of authenticity
on the said literary narration. According to this record,
Ganapatideva was still alive.
Rudramadevi holding reins of the administration in
her hands repelled the enemy and chased him till he
entered the gates of Devagiri. She not only exacted from
the enemy a large quantity of gold coins towards war
indemnity but also annexed his territory under the fort
of Bidar to the Kakatiya kingdom and posted there her
general Bhairava of the Sinda family.
The inscription thus signifies this remarkable military
adventure of Rudrama Devi. Having thus proved
herself to be a worthy daughter of a worthy father,
Rudramadevi appropriated for herself Ganapatideva’s
title Raya – Gaja – Kesari. (Source: Journal of Asiatic Society
of Bengal Vol. XXI, Numismatic Supplement)
106
ANNEXURE II
Chronology of the Kakatiya Dynasty
Venna
Founder of the Kakatiya Family
Gunda I
Gunda II
Gunda III
Died before 900 ad
Erra
Gunda IV
955-995 ad
Beta I
996-1051 ad
107
Prola I
1052-1076 ad
Beta II
1076-1108 ad
Tribhuvanamalla Durgaraja Prola II 1116-1157 ad

1108-1116 ad Declared his Independence
Rudra 1158-1195 ad Mahadeva Harihara Ganapati

Established 1196-1199 ad
Sovereign Power Married
Bayyama
Ganapatideva Mailamba Kundamba

1199-1262 ad
Married
Somaladevi
Ganapamba Rudrama 1262-1289 ad

Married Chalukya Virabhadra
Mummadamma Rudrama Ruyamma

Married Kakati Married Yadava Married
Mahadeva Prince Induluri
Ellenadeva Annaya
Prataparudra 1289-1323 ad
108
BIBLIOGRAPHY
Anantakrishna Sharma Rallapalli, Nrittaratnavali (Telugu),
P.S. Telugu University, 2007.
Birad Rajaram Yajnik, Kakatiya Dynasty - The Golden Age of
Telugu Civilisation, Srinivasa C. Raju, 2013.
Cynthia Talbot, Pre-colonial India in Practice, Oxford University
Press, 2001.
Dr Alekhya Punjala, The Splendour of Telugu Performing Arts:
A Historical Perspective, 1st Edition, Trishna Kuchipudi
Dance Academy - Centre for Performance, Research and
Publications, Hyderabad, 2012.
Dr Nannapaneni Manga Devi, Rani Rudrama Devi, P. S. Telugu
University, Hyderabad, 2006.
Dr Maramanda Ramarao, Kakatiya Sanchika (Telugu), Special
Edition, 1991.
Dr Parabrahma Sastry P. V., The Kakatiyas of Warangal, The
Government of A.P. Hyderabad, 1978.
109
Dr Satyanarayana Sarma, Kakatiya Charitramu (Telugu), Vijaya

Bharati Publication, 2001.
Parabrahma Sastry G., Telugu Shasanalu, P. S. Telugu
University, 2012.
Somasundara Rao C., Comprehensive History and Culture of
Andhra Pradesh (Vol IV), Medieval Andhradesa 1000-1324 ad,
Tulika Books, New Delhi, 2011.
Vijnana Sarvaswam (Vol IX), Andhra Pradesh Charitra, P. S.
Telugu University, Hyderabad.
Satyanarayana V., Rudrama Devi (Burrakatha), Veerra
Venkaiah & Sons, Rajhamundry, 1962.
Krishna Kumara G., Rani Rudrama Devi, Navabharathi – 1985.
The South Indian Inscriptions – Volume X, Delhi, 1948.
Lasertypeset at Ideal Publishing Solutions, New Delhi and

printed at J J Offset Printers, NOIDA

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ISBN 978-81-237-7817-4

First Edition 2016 (Saka 1937)

Merely a couple of days ago, while going through the

Kuntala Devi, Erramma Kanasanamma, the lady who

allow chieftains to continue ruling the smaller kingdoms

Khammam district), Polavasa Chiefs in the North West

was too young to control the threats faced by Kuravi.

Ekamranatha Temple inscription. Thus, it can be

title Arigajakesari. As a mark of gratitude, his successors

Sabbinadu 1000 with the help of his minister.

Independent Rule of The Kakatiyas

kings brought the whole of the Telangana region under

free by the Yadava ruler Jaitugi and reinstated on the

attributes the title of Sakala-Desa-Pratishtapanacharya to

Though a portion was lost to enemies during

in state craft and the commanding of elephant forces.

was in a state of strife and complete political disorder.

had Hariharadeva and Murarideva from his other

in the process. Such a decision was unheard of in those

in various subjects, necessary for a ruler. She grew up

qualities of a great soldier and fighter. Probably another

them had a harmonious marriage but this did not

According to the Prataparudra Yasobhushan written by

duty of upholding the honour of the Telugu people,

handed over the sacred family sword to his daughter.

for ten more years according to some inscriptions,

Tripurantaka Inscription dated 1261 ad

The Durgi Inscription of 1269 ad addresses Rudrama

Bandaramehswar Palli Inscription of 1264 ad

In the first two to three years of conjoint rule with

and disorder due to the invasion by Jatavarma Sundara

These two brothers from the royal family plotted to

the hands of Ganapatideva, took advantage of chaotic

Pandyas. As a subordinate of the Pandyan monarch, the

Battle with King Mahadeva

Ruler.’ In fact this title was actually held by Jaitugi, who

kingdom. Rani Rudrama remains the only ruler from

here. Yellanadeva, states in his grant that he belonged

Rudrama’s Raya-Gaja-Kesari Title

reign of earlier Kakatiya rulers. Thus, scholars are of the

Last Battle with the Kayastha ruler Ambadeva

three years from 1270 to 1272 ad. Like Janniga Deva, he

To establish his might and supremacy, Ambadeva

to check his advance. The Attirala inscription dated 1287

inscription. We find information about the demise of Rani

might have been killed at the same time by an enemy

the great reign of Rudrama Devi ending with a rebellion

Policy and Rule of Governance

the people, not only by members of the royal family

Military System and Nayamkara Arrangement

soldiers. Classified and headed by able commanders,the

cavalry and foot soldiers with the help of carefully

Officers under Rudrama’s Rule

Rudrama’s father Ganapatideva to take the decision of

over several places with Duvvuru and later Valluru

1 Raya-sahasra-malla: Champion over a thousand kings

exhibited strength, valour and love for his motherland

9. Saagi Nagadeva Maharaja: Son of Sagimalla Sainya

Rudrama Devi’s Successor:

of the empire were given orders to proceed against

of various art forms from one Gundannamatyaof the