Kadamba and Western Ganga

 

he Kadamba kings, like their predecessors the Shatavanahas, called themselves Dharmamaharajas (lit, "Virtuous kings") and followed them closely in their administrative procedures. The kings were well read and some were even scholars and men of letters. Inscriptions describe the founding king Mayurasharma as "Vedangavaidya Sharada" ("master of the Vedas"), Vishnuvarma was known for his proficiency in grammar and logic, and Simhavarma was called "skilled in the art of learning".^[38][39]

This wisdom and knowledge from the ancient Hindu texts called (the Smritis) provided guidance in governance. Mores identified several important positions in the government: the prime minister (Pradhana), steward of household (Manevergade), secretary of council (Tantrapala or Sabhakarya Sachiva), scholarly elders (Vidyavriddhas), physician (Deshamatya), private secretary (Rahasyadhikritha), chief secretary (Sarvakaryakarta), chief justice (Dharmadhyaksha) above whom was the king himself, other officials (Bhojaka and Ayukta), revenue officers (Rajjukas) and the writers and scribes (Lekhakas). The Gavundas formed the elite land owners who were the intermediaries between the king and the farmers collecting taxes, maintaining revenue records and providing military support to the royal family. The army consisted of officers such as Jagadala, Dandanayaka and Senapathi. The organization was based on the strategy called "Chaurangabala". Guerrilla warfare was not unknown and may have been used often to gain tactical advanta

the existence of large cattle herds and the gifting of a thousand cows as a mark of the donors affluence (gosahasram pradarum) indicate cow herding was an important part of the economy.There are records that mention the shepherd settlements (kuripatti), cowherd settlements (turpatti) and numerous references to small hamlets (palli).

The end of the Shatavahana rule in the third century coincided with the advent of two religious phenomena in the Deccan and South India: the spread of Brahminical Hinduism, and Jainism and Buddhism. This was a direct result of the Gupta dynasties ardent patronage to

 However, from the seventh century onward, the growing popularity of Jainism and Buddhism became a cause for concern to the Hindu saints who saw the growth of these new faiths as heretic to mainstream Hinduism. This new found Hindu resurgence, especially in Tamil country, was characterized by public debates and enthusiastic rebuttals by itinerant saints. Their main purpose was to energize and revive Hindu Bhakti among the masses and bring back followers of sects considered primitive, such as the Kalamukhas, Kapalikas and Pasupatas, into mainstream Hinduism

The Kadambas were followers of Vedic Hinduism as evidenced by their inscriptions. The situation was the same with their immediate neighbors, the Gangas and the Pallavas.

Western Ganga was an important ruling dynasty of ancient Karnataka in India which lasted from about 350 to 1000 CE. They are known as 'Western Gangas' to distinguish them from the Eastern Gangas who in later centuries ruled over Kalinga (modern Odisha).

 , north of Tungabhadra river, the Rashtrakutas were replaced by the emerging Western Chalukya Empire and the Chola Dynasty saw renewed power south of the Kaveri river. The defeat of the Western Gangas by Cholas around 1000 resulted in the end of the Ganga influence over the region.

Though territorially a small kingdom, the Western Ganga contribution to polity, culture and literature of the modern south Karnataka region is considered important. The Western Ganga kings showed benevolent tolerance to all faiths but are most famous for their patronage toward Jainism resulting in the construction of monuments in places such as Shravanabelagola and Kambadahalli. The kings of this dynasty encouraged the fine arts due to which literature in Kannada and Sanskrit flourished. Chavundaraya's writing, Chavundaraya Purana of 978 CE, is an important work in Kannada prose. Many classics were written on various subjects ranging from religion to elephant management.

in that division or the number of villages included in that territory. The Western Ganga administration was influenced by principles stated in the ancient text arthashastra. The praje gavundas mentioned in the Ganga records held responsibilities similar to those of the village elders (gramavriddhas) mentioned by Kautilya. Succession to the throne was hereditary but there were instances when this was overlooked. The kingdom was divided into Rashtra (district) and further into Visaya (consisting of possibly 1000 villages) and Desa. From the 8th century, the Sanskrit term Visaya was replaced by the Kannada term Nadu. Examples of this change are Sindanadu-8000 and Punnadu-600^[ with scholars differing about the significance of the numerical suffix. They opine that it was either the revenue yield of the division computed in cash terms or the number of fighting men in that division or the number of revenue paying hamlets

Inscriptions have revealed several important administrative designations such as prime minister (sarvadhikari), treasurer (shribhandari), foreign minister (sandhivirgrahi) and chief minister (mahapradhana). All of these positions came with an additional title of commander (dandanayaka). Other designations were royal steward (manevergade), master of robes (mahapasayita), commander of elephant corps (gajasahani), commander of cavalry (thuragasahani) etc.^[47] In the royal house, Niyogis oversaw palace administration, royal clothing and jewellery etc. and the Padiyara were responsible for court ceremonies including door keeping and protocol.^[48]

Officials at the local level were the pergade, nadabova, nalagamiga, prabhu and gavunda.^[49] The pergades were superintendents from all social classes such as artisans, gold smiths, black smiths etc. The pergades dealing with the royal household were called manepergade (house superintendent) and those who collected tolls were called Sunka vergades.^[50] The nadabovas were accountants and tax collectors at the Nadu level and sometimes functioned as scribes.

Inscriptions that specify land grants, rights and ownership were descriptive of the boundaries of demarcation using natural features such as rivers, streams, water channels, hillocks, large boulders, layout of the village, location of forts (kote) if any in the proximity, irrigation canals, temples, tanks and even shrubs and large trees. Also included was the type of soil, the crops meant to be grown and tanks or wells to be excavated for irrigation.^[55][56] Inscriptions mention wet land, cultivable land, forest and waste land.^[57] There are numerous references to hamlets (palli) belonging to the hunter communities who resided in them (bedapalli).^[58] From the 6th century onwards, the inscriptions refer to feudal lords by the title arasa. The arasas were either brahmins or from tribal background who controlled hereditary territories paying periodic tribute to the king.^[59] The velavali who were loyal bodyguards of the royalty were fierce warriors under oath (vele). They moved with the royal family and were expected to fight for the master and be willing to lay down their lives in the process. If the king died, the velavali were required to self immolate on the funeral pyre of the master.^[60]

The Western Gangas gave patronage to all the major religions of the time; Jainism and the Hindu sects of Shaivism, Vedic Brahmanism and Vaishnavism. However scholars have argued that not all Gangas kings may have given equal priority to all the faiths. Some historians believe that the Gangas were ardent Jains.