The Chalukyas of Badami (Badami Chalukyas) | History Optional for UPSC (Notes) PDF Download

Chalukya Dynasty

The Chalukya dynasty governed extensive regions of southern and central India from the 6th to the 12th centuries. During this era, they ruled as three related yet distinct dynasties.

The Chalukyas of Badami:

• The Chalukyas of Badami were the earliest dynasty, governing from Vatapi (modern-day Badami) from the mid-6th century.
• They began to assert independence as the Kadamba kingdom of Banavasi declined and gained prominence under Pulakeshin II.
• This dynasty ruled for nearly two hundred years, from the 6th to the 8th century.
• They were eventually eclipsed by the Rashtrakutas in the mid-8th century.

The Chalukyas of Vengi (Eastern Chalukyas):

• The Chalukyas of Vengi branched off from the Chalukyas of Badami.
• Pulakeshin II conquered the Vengi region in eastern Deccan, defeating the remnants of the Vishnukundina dynasty, and appointed his brother,Kubja Vishnuvardhana, as governor in 624 A.D.
• After Pulakeshin II's death, Vishnuvardhana’s viceroyalty became an independent kingdom, forming the Eastern Chalukyas.
• They ruled the Vengi region (present-day Andhra Pradesh) until around 1130 CE and continued as feudatories of the Cholas until 1189 CE.

The Chalukyas of Kalyani (Western Chalukyas):

• In the mid-8th century, the Rashtrakutas eclipsed the Chalukyas of Badami, controlling most of Deccan and Central India.
• In the late 10th century, amid confusion in the Rashtrakuta empire, the descendants of the Chalukyas of Badami rose to power under Someshvara I, who moved the capital to Kalyani.
• The Western Chalukyas ruled from Kalyani (modern Basavakalyan) until the end of the 12th century.
• This dynasty is called Western Chalukyas to distinguish it from the contemporary Eastern Chalukyas of Vengi, a separate dynasty.

Chalukyas of Badami

The Origin
There is considerable debate regarding the origins of the Chalukyas.

Different Views:

• Dr. V.A. Smith suggested that the Chalukyas were linked to the Chapas and, by extension, to the foreign Gurjara tribe.
• Dr. D.C. Sircar believed that the Chalukyas were an indigenous Kanarese family claiming Kshatriya status. This view seems more plausible, although evidence is lacking.

The Chalukyas of Badami claimed Brahmana origin as Haritiputras of the Manavya Gotra in their inscriptions, aligning them with their early overlords, the Kadambas of Banavasi. This suggests they were descendants of the Kadambas.

Some records of the Eastern Chalukyas mention a northern origin theory, claiming descent from a ruler of Ayodhya.

• The legendary history in records of the later Chalukyas of Kalyani traces their lineage to Manu or the Moon, associating it with Ayodhya, the capital of Uttara Kosala. It states that 59 kings of the Chalukya lineage ruled at Ayodhya, and 16 kings ruled in Dakshinapatha.
• However, it was common in the 11th century to link South Indian royal families to a Northern kingdom. The Badami Chalukya records do not mention the Ayodhya origin.
• One inscription states that the dynasty's progenitor was the god Brahmana. Other records suggest that the Chalukyas descended from Soma or the Moon, created from the eye of Arti, the son of the god Brahmana. Various similar stories about their origin exist.
• The 12th-century Kashmiri poet Bilhana suggested that the Chalukya family belonged to the Shudra caste, while other sources claimed they were Kshatriyas.
• Historian S.C. Nandinath proposed that the term “Chalukya” originated from Salki or Chalki, a Kannada word for an agricultural implement.

Historical Sources

Inscriptions in Sanskrit and Kannada are the primary sources of information about Badami Chalukya history.

• Badami Cave Inscriptions of Mangalesha
• Kappe Arabhatta(a Chalukyan warrior) record of c. 700.
• Peddavaduguru inscription of Pulakeshin II
• Kanchi Kailasanatha Temple inscription and Pattadakal Virupaksha Temple inscription of Vikramaditya II
• Mahakuta Pillar inscription of Mangalesha and Aihole inscription of Pulakeshin II

These inscriptions, often written in old Kannada script, indicate the flourishing of the Kannada language during this period.

Travelogues of contemporary foreign travelers also provide valuable information about the Chalukyan empire.

• The Chinese traveler Xuanzang visited the court of Pulakeshin II, noting the efficient administration of the empire, which was divided into three Maharashtrakas or great provinces, each comprising 99,000 villages.
• Persian emperor Khosrau II exchanged ambassadors with Pulakeshin II.

Political History of Chalukyas of Badami

The Chalukyas emerged as a sovereign power under Pulakesin I(533-566).

• He established his kingdom by fortifying the hill near Badami and performing a horse sacrifice in 543-44 A.D. He chose Vatapi (Badami) as his capital due to its strategic location.
• Pulakesin I adopted the title Vallabheshvara and performed the ashvamedha(horse sacrifice).

Kirtivarman I(566-597) succeeded Pulakesin I and expanded the kingdom by defeating the Mauryas of North-Konkana, the Nalas of Nalavadi (Bellari), and the Kadambas of Banavasi.

• Kirtivarman I was succeeded by his brother Mangalesa, who initially ruled as a regent because Kirtivarman I's son, Pulakesin II, was a minor.
• Mangalesa established Chalukyan power over the region between the two seas and defeated the Kalachuris of Chedi.

Pulakesin II(609-642 A.D.) faced a civil war against his uncle Mangalesa, who refused to relinquish power. Pulakesin II adopted the title Satyashraya.

• Under Pulakesin II, the Chalukyas became the paramount power in the Deccan. He defeated the Western Gangas and the Alupas in the south, while the Latas,Malavas, and Gurjaras in the north submitted to him.
• Pulakesin II's forces checked the advances of Harshavardhana on the banks of the Narmada and defeated the Vishnukundins of the Andhra delta. He annexed Vengi, between the mouths of the Krishna and Godavari rivers.
• In 621 A.D., he sent his younger brother Vishnuvardhana to consolidate the conquest. In 631 A.D., Vishnuvardhana was allowed to establish his own kingdom, marking the beginning of the Chalukyas of Vengi or Eastern Chalukyas, who ruled the area for over five hundred years.

Pulakesin II's first invasion of the Pallava kingdom, ruled by Mahendravarman I, was successful, but his second invasion ended in failure. He was defeated by Narasimhavarman I, who captured Badami and possibly killed Pulakesin II.

A painting in Ajanta depicts Pulakesin II receiving an ambassador from Iran. The Iranian king Khusrau II sent an ambassador to Badami in response to Pulakesin II's increasing power and trade relations with India.

• The Chinese pilgrim Hiuen Tsang visited Pulakesin II's kingdom around 641 A.D.
• Pulakesin II promoted art, architecture, religion, and learning. His court poet Ravi Kirti wrote his eulogy in the Aihole inscription.

Vikramaditya I(644-681 A.D.), son of Pulakesin II, restored Chalukyan power by regaining lost territories. He drove out the Pallavas, allied with the Pandyas, and raided Pallava territory, avenging his father's defeat.

• Vinayaditya(681-693 A.D.) had a peaceful and prosperous reign.
• Vijayaditya(693-733 A.D.) had the longest and most prosperous reign, marked by a significant increase in temple building.
• Vikramaditya II(733-745 A.D.) is said to have invaded Kanchi three times. In 740 A.D., he defeated the Pallavas, ending their supremacy in the far south.
• Kirtivarman II(744-745 A.D.), the last Chalukyan ruler, was defeated by Dantidurga, founder of the Rashtrakuta dynasty, marking the end of the Chalukya dynasty of Badami.

Contribution of the Chalukyas of Badami

• The Chalukyas established a vast empire in the Deccan region, bringing glory to their family first under the Chalukyas of Badami for nearly two hundred years and then under the Chalukyas of Kalyan for nearly the same period. This dynasty ruled over a large part of South India for a significant duration.
• They produced many capable rulers who were both strong military commanders and good administrators. These rulers often fought against powerful leaders from both South and North India, achieving success many times. They adopted high titles like Parmeswara and Paramabhattaraka and governed their empire effectively. Thus, the Chalukyas played a crucial role in the politics of South India for a long time.
• The Chalukyas also contributed to the advancement of South Indian culture. Their kingdom was economically prosperous, with several large cities and ports that served as centers for internal and external trade, even with countries outside India. The Chalukyas used this prosperity to foster the development of architecture, literature, and fine arts.
• The Chalukya era marked the beginning of the fusion of northern and southern Indian cultures, facilitating the exchange of ideas between the two regions. This fusion was particularly evident in architecture. The Chalukyas introduced the Vesara style of architecture, which combined elements of the northern nagara and southern dravida styles.
• During this time, the expanding Sanskritic culture blended with local Dravidian vernaculars, which were already popular.

Chalukya Utsava

In the present day, a celebration called Chalukya Utsava, a three-day festival of music and dance organized by the Government of Karnataka, is held annually at Pattadakal, Badami, and Aihole. This event honors the achievements of the Chalukyas in art, craft, music, and dance. The festival begins at Pattadakal and concludes in Aihole.

Religious Contributions

The Chalukyas were followers of the Brahmanical religion and performed numerous yajnas according to Vedic rites. Many religious texts were written and compiled during their rule, and sacrifices were of great importance. The king himself performed several sacrifices, including the Asvamedha and Vajapeya.

Despite their emphasis on orthodox Hindu practices, the Puranic version of Hinduism gained popularity, leading to the construction of temples in honor of gods like Vishnu,Shiva, and others. Impressive structures were built at Vatapi and Pattadakal in honor of deities such as Brahma, Vishnu, and Shiva.

The Chalukyas practiced a policy of religious tolerance. During their reign,Jainism thrived in the Deccan, with the famous Jaina scholar Ravikirti being honored in the court of Pulkesin II. Rulers like Vijayaditya and Vikramaditya donated many villages to Jaina scholars. While Buddhism was in decline, the Chalukyas treated it with tolerance. The Chinese traveler Hiuen Tsang observed many well-established Viharas and monasteries during his visit to the Chalukyan kingdom. Even Parsees were allowed to settle and practice their faith without interference in the Thana district of Bombay.

Architectural Contributions

Rock-Cut Shrines and Structural Shrines:

• The Chalukyas were renowned patrons of art and architecture, developing the Vesara style in structural temple construction. However, this style reached its peak under the Rashtrakutas and Hoysalas. Notable examples of early medieval rock-cut shrines and structural shrines can be found.
• The structural temples of the Chalukyas are primarily located at Aihole,Badami, and Pattadakal. Cave temple architecture was also prominent during their reign, with cave temples found in Aihole,Badami,Ajanta,Ellora, and Nasik.

Cave Architecture:

• Typically represents Brahmanical/Hindu temples.
• Exhibits various patterns and designs, lacking uniformity.
• Some cave temples feature a sanctum(Garbhagriha) and an Assembly hall (mandapa).
• Cave temples are characterized by pillars with bases and capitals, usually square in shape.
• Most caves have engravings, including beautiful art forms like the "Natraja."

Aihole Caves:

• Two notable cave shrines at Aihole, one dedicated to Shiva and the other to Jainism, both featuring heavily ornamented interiors.
• Ravanaphadi Cave: A Shaiva cave with a central hall, side shrine sections, and a garbhagriha with a linga. The cave's walls and part of the ceiling are adorned with sculptures, including representations of Shiva as Nataraja and the Sapta-Matrikas. The figures here are more slender and have tall crowns compared to those at Ellora and Badami. Outside the cave's entrance, carvings depict dwarfs and doorkeepers in Scythian-type attire.

Badami Caves:

• Carved into red sandstone hills, with three major caves, the largest being Vaishnava, while the others are Shaiva and Jaina.
• The caves have a simple layout, consisting of a verandah and a pillared hall leading to a small square sanctum in the back wall. The walls and ceilings are decorated with carvings.
• Cave 3 is the largest, most ornate, and impressive of the early Chalukya caves, featuring relief sculptures of various Vishnu incarnations, including Varaha (boar), Narasimha (lion), and Vamana (dwarf). The boar symbolized the Western Chalukyas. It also has unique mithuna figures (amorous couples) in terms of variety and finesse.

Temple Architecture:

• Structural temples from this period were primarily built using large stone blocks without mortar.
• The inner walls and ceilings are often adorned with sculptural ornamentation. The temples at Aihole,Pattadakal, and Badami provide names of guilds of architects and sculptors, as well as individual craftspeople who worked on these sites.
• The Chalukya temples can be categorized into two stages:
• First Stage: Represented by early architectural phase (6th–early 8th centuries) seen in temples at Aihole and Badami.
• Second Stage: Later and grander 8th-century temples, exemplified by those at Pattadakal.
• A unique aspect of temple construction at the same site is the incorporation of both northern and southern styles in different temples.
• The Chalukyas laid the foundation for the Vesara style in structural temple architecture, which blends northern and southern features but developed its own distinctive identity during these centuries.
• However, the Vesara style reached its peak under the Rashtrakutas and Hoysalas.

Temples in Aihole:

• Aihole is home to 70 temples, earning it the titles of "city of temples" and "the cradle of Indian temple architecture."
• Most temples in Aihole are Hindu shrines and display significant variation in design.
• Among the 70 temples, four stand out:
• Ladh Khan Temple: A low, flat-roofed structure with a pillared hall, resembling a village assembly structure rather than a traditional temple. It features a pillared porch, a large square hall with pillars arranged in two concentric squares, leading to a small shrine area.
• Durga Temple: Resembling a Buddha Chaitya, this temple has a northern style with a Garbhagriha and Mandapa.
• Huchimalligudi Temple: This temple is also significant, though specific details are not provided.
• Jain Temple at Meguti: This temple is in southern style and features the famous Aihole inscription of Pulakeshin II.

Temples in Badami:

• The Muktheeswara temple and the Melagutti Sivalaya are noted for their architectural beauty.
• Melagutti Sivalaya: Details about this temple are not provided.

Temples in Pattadakal:

• Pattadakal features ten temples, with four in northern style and six in Dravidian style.
• The Sangamesvara temple and the Virupaksha temple are renowned for their Dravidian style.
• Sangamesvara Temple: Details about this temple are not provided.
• Virupaksha Temple: This temple is the most significant one in Pattadakal. It was built based on the model of the Kailasanatha temple at Kanchipuram and was commissioned by one of the queens of Vikramaditya II. Sculptors from Kanchi were employed for its construction.
• The Virupaksha temple represents the climax of early Chalukya temple architecture and is the largest and most profusely sculpted shrine at Pattadakal. It is dedicated to Shiva and is the first temple in the Deccan to have a Gopuram.
• Similar to Dravida-style temples, it consists of a complex of shrines, including a Nandi shrine, within a rectangular walled enclosure.
• The main temple features a pillared hall, and the sanctum has an enclosed passage for circumambulation (known as the sandhara style). The shikhara is in the Dravida style.
• The temple's outer walls have niches with fine, deep carvings, mostly depicting Shiva. The interior is also decorated with sculptures, and one exceptional carving is of Durga in one of the niche shrines. The doorway leading into the sanctum, which enshrines a linga, is elaborately carved with dvarapalas and other figures.
• Papanath Temple: This temple is in northern style and is also located in Pattadakal.

Temples in Mahakuta:

• At Mahakuta, near Badami, there are about 20 temples from the early Western Chalukya period.
• Most of these temples feature northern style curvilinear shikharas.

Painting:

• Among the fine arts, painting particularly thrived under the patronage of the Chalukyas.
• Some frescoes at Ajanta were created during the Chalukya period.
• One notable painting depicts the scene of welcoming the ambassador of Persia at the court of Pulakesin II.

Literature during the Chalukyan Period

The Chalukyan period saw significant developments in literature, particularly in Sanskrit and Kannada, with notable contributions from poets, scholars, and court poets.

The Aihole Inscription of Pulakeshin II:

• The Aihole inscription, created during the reign of Pulakeshin II, is a prasasti or eulogy composed by his court poet Ravikirti.
• This inscription is written in Sanskrit but uses the Kannada script. It is regarded as a classical example of poetry from this era.

Poet Vijayanaka:

• Verses from a poet named Vijayanaka, who refers to herself as the "dark Sarasvati," have been preserved.
• There is a possibility that she was a queen married to Prince Chandraditya, the son of Pulakeshin II.

Notable Writers in Sanskrit:

• During the Western Chalukya period, prominent writers in Sanskrit included Vijnaneshwara and King Someshvara III.
• Vijnaneshwara gained recognition for his work "Mitakshara," a book on Hindu law.
• King Someshvara III was a distinguished scholar who compiled an encyclopedia of arts and sciences called "Manasollasa."

Kannada Literature in the Badami Chalukyas Period:

• References from the Badami Chalukyas period indicate the existence of Kannada literature, although not much of it has survived.
• Inscriptions from this time refer to Kannada as the "natural language," highlighting its significance.

Karnateshwara Katha:

• The "Karnateshwara Katha," quoted later by Jayakirti, is believed to be a eulogy of Pulakeshin II and is thought to have originated during the Badami Chalukyas period.

Kannada as a Predominant Language:

• During the reign of the Chalukyas, Kannada emerged as the predominant language for inscriptions, alongside Sanskrit.
• Numerous coins from the Badami Chalukyas era bearing Kannada legends have been discovered, indicating the flourishing of the Kannada language during this period.