Social and Political Life in the Vijayanagara Empire (A.D. 1346 – A.D. 1646) v2.c22.s2: Section 2. Public Service under Vijayanagara

Social and Political Life in the Vijayanagara Empire (A.D. 1346 – A.D. 1646) v2.c22.s2

Language: English

Section 2. Public Service under Vijayanagara

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We have brief notices of rewards for public service in Kṛishṇa Dēva Rāya's *Amuktamālyada*. "It is good that a king should reward a worthy man having well tested him, before himself requesting him and before a third party recommends. The reward should come unawares like the fruits of the jack-tree and like a dream."³ But inscriptions contain more information on the subject. The rulers recognized the services of their subjects, and conferred on them rewards in the shape of grants of land and titles and honours together with privileges and rights.

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³ *Amuktamālyada*, J. I. H., IV, v. 274, p. 75.

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One of the earliest records which mentions what appears to be State service is that dated A. D. 1380 of the times of Harihara Rāya. His younger brother Vira Mallappa Oḍeyar's son Channappa "when the Turuhkas were swarming over Ādavāni *durga* and kingdom, conquered those Turuhkas, took possession of the *durga* (or hill-fort) and kingdom, and gave them to Harihara Rāya" receiving a kingdom of his own in return.⁴ An effaced inscription dated A. D. 1460 tells us that when the great minister Dēvarasa was ruling Gutti, the Maḷalagade *mahā-prabhu* Mācha Gauḍa's...Māda Nāyaka's son Bayire Nāyaka gave his life in his master's service (*tamma voḍeyana svāmi-kāryyakke tanna prāṇavakoḷ [ṭ] anu*).¹ During the reign of Sadāśiva Rāya, according to a copper-plate dated A. D. 1557, the *Mahāmaṇḍalēśvara* Rāma Rāju Tirumala Rājayya Dēva granted to Mahīpati Yerrama Nāyaka for faithful service done to the State and for guarding the country the villages of Gooty, Tāḍpatri, Vellaḷūru, Śiṅgaṇamla and Siyyaḍa, with the right of receiving ten *varāhā* for every 100 *varāhā* of tax collected from the villages, together with the produce from two *markāls* of seedlings out of every twenty, and one bundle of fodder from that got out of two-fifths of an acre of land.² The Emperor Veṅkaṭapati Dēva Rāya in A. D. 1589 granted to the Hiriyūr-sthaḷa *Śyānabhōga* Tipparasayya Kare Virayya a deed of gift (*dāna-paṭṭe*) as follows: "This Virayya being engaged in our service, and Kenchaṇṇa Nāyaka having made known to us his previous history (*i-Virayyanu namma sēve māḍalāgi Kenchaṇṇa-nāyakanu ivara pūrva-vartamāna binnahāṃ māḍalāgi*)—we, approving of the service that this Virayya has rendered, have granted unto him an estate" which comprised eleven *sthaḷas* and 185 villages under the *kaṭṭes* (or ponds) in which were many *mānya* rice-lands (specified).³

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⁴ *E. C.* XII, Kg. 43, pp. 39-40.

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¹ E. C., VIII, Sb. 488, p. 82.

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² S. R. Aiyangar, Cat. of C. P. in the Mad. Mus., No. 29, p. 53.

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³ E. C., XI, Hr. 88, p. 114.

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But this one example of a dutiful citizen who received a *dāna-paṭṭe* does not adequately convey the different modes by which the rulers of Vijayanagara recognized the merits of those who did valuable service to the State. Granting lands was one method of appreciating the service of the people. Under this heading may be included the granting of *umbaḷi* lands, of *mānya* and *koḍāgi* lands, and of *gauḍike* rights. There were six kinds of *umbaḷi* lands: that which for want of a different designation may be called personal *umbaḷi*, the *grāma umbaḷi*, *daṇḍige umbaḷi*, *pallaki umbaḷi*, cow *umbaḷi* and permanent *umbaḷi* lands. The first of these was called a bhaṭa grant. In A. D. 1535-6 the Viceroy Veṅkaṭādri Ayyavāru gave to Jivarakshaka Bhaṭṭu Naṅdi Rāju the village of Cheruvupalli situated in the sīma of Kanagiri as a bhaṭa agrahāra.¹

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¹ Butterworth-Chetty, Nellore Ins., II, p. 661. ² E. C., VII, Sk. 50, p. 51. ³ E. C., XII, Tm. 66, p.

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The custom of granting umbaḷi lands was handed down from early times. In the reign of the Western Chāḷukya king Tribhuvanammalla Dēva, according to an effaced record dated A. D. 1076, the thirty-two thousand Brahmans of the great Gauḍa agrahāra gave lands as umbaḷi to the son of Lakkabbe of Gauḍa, for having fought and slain during the depredations committed by the forces of Kali Sāntara Dēva.² This custom passed on to the rulers of Vijayanagara as well as their officials, although we have to admit that in some instances, as in the following dated about A.D. 1598, the epigraphs do not enlighten us on the specific services which necessitated the granting of umbaḷi lands. The epigraph in question relates that the Mahā-nāḍ prabhu Biḍyavara Mummaḍi Chikkappa Gauḍaraiya gave to his son-in-law Kereya Gauḍa and his daughter K...mma, the village of Karikere a hamlet of Brahmasamudra belonging to Kōra-māgaṇi, as a grāma umbaḷi.³ Kṛishṇa Dēva Rāya in A. D. 1525 granted the new village of Lakumāpura, otherwise called Kṛishṇa Dēva Mahārāyasamudram, in the Būdihāḷ-sīme, to the learned Lakshmīdhara Bhaṭṭa, son of Kṛishṇa Bhaṭṭa, with all usual rights.⁴

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The third class of umbaḷi lands may be called daṇḍige umbaḷi. In A. D. 1532, Rāmpaya, son of Bācharasaya, Agent for the affairs of Achyuta Rāya, made a grant of Hēraḍighaṭṭa village as a daṇḍige umbaḷi to Liṅgaṇa Gauḍa of Siṅgaṭigere, with all the rice-lands, fields, and money rent (suvarṇādāya). The same epigraph relates that the donor approved "of the erection of the koḍagi boundary stones according to the śāsana forwarded by Lakkarāja Timmapaya, pārupatyagāra of our Būḍihāḷ Sime".¹ This may indicate that official enquiries were set on foot before a grant of umbaḷi lands was made.

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¹⁶ We could have taken this gift as dowry but for the silence about the question of marriage or marriage expenses in the epigraph. B. A. S. ⁴ Ibid., Ck. 10, p. 73.

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¹ E. C., VI., Kd. 126, p. 23.

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A daṇḍige umbaḷi also carried with it, like all kinds of umbaḷi gifts, the usual rights. In some instances it was granted for the gauḍike of a nāḍ. Bayirappa Nāyakayya's agents Kampaṇṇa Nāyaka and Nandyapa Nāyaka in A.D. 1543 granted to Śitakal Gaṅgappa Nāyaka for the nāḍ-gauḍike a daṇḍige umbaḷi village, inscribed on stone as follows: "Having given the nāḍ-gauḍike of the Kōḷāla-sime which was favoured as their māgaṇi by Achyuta Mahārāya, we grant you freedom from tax for dry and wet fields in all the villages of this sime, and as a daṇḍige-umbaḷi we grant you Vommachihalli belonging to the Kōḷāla-nāḍ-sime, together with all rights" (specified) as a permanent endowment.²

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² E. C., XII., Tm. 59, p. 15.

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Another kind of umbaḷi land was called pallakki umbaḷi. Chavara Chennaya Nāyakaya's Agent Rāmaparasaiya granted to Nallapa Nāyaka, in A. D. 1573, as a pallakki umbaḷi, the Aḷalugaṭa village in the Bidare-sime of the Ānabiddajare-Śivagaṅge-sthaḷa, in the kingdom of Penugoṇḍa.³

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³ E. C., XII., Gb. 59, p. 28. It may be conjectured that this kind of umbaḷi was granted for some service rendered by those who were in charge of the pallakki or palanquins of the provincial rulers. This is, however, only an assumption we are unable to prove. B. A. S.

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Cow umbaḷi (called Hasa [Hasu?] umbaḷi) was granted in A.D. 1541, by Āchirāja Tirumala Rājayya to the Gauḍas of Chēlūr together with the tank of the Bēḍanakatte village, the dry fields, and the local rights of the village (grāma-sthāna-mānya).⁴

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⁴ Ibid., Gb. 49, p. 26, text, p. 80.

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Finally, we may note that there was the hereditary permanent estate granted as an umbaḷi. Rāja Oḍeyar, son of Chāmarasu Oḍeyar of Maisūr, during the reign of Veṅkaṭapati Dēva Mahārāya, in A. D. 1615, made for the god Rāmachandra of Vahnipura, a grant of village of Bēvinahaḷḷi, belonging to Bannūr, which he had received from Veṅkaṭapati Dēva Mahārāya as an hereditary permanent estate (*sthāyiyāgi vumb-aliyāgi banda Bannūra sthalakke etc.*)¹

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¹ E. C., III., TN. 116, p. 91, text, p. 306.

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Mānya lands were also granted to persons of conspicuous merit. According to Dr. Fleet *mānya* lands mean "lands either altogether exempt from taxation or liable to only a trifling quit-rent".² Allied to these were the *koḍage* or *koḍaṅge* or *koḍaṅgi* gifts. So early as about A. D. 767 we come across these *koḍaṅge* grants. A damaged stone record assigned to that year relates that "Vikramāditya coming to Jannaya's side", gave a *koḍaṅge* of twelve *kuḷa* (of land) to a person who was called Vāṇi...³ Another record of about A. D. 970 informs us the occasion when *koḍaṅge* gifts were made. In the times of Dilipayya, when the cows of Damme of Balla were being carried off, Basalva's son Keyye fought and died in the struggle. For him the *bhaṭar*, being pleased, granted a *koḍaṅge* of ten *koḷaga*.⁴

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² Fleet., *I. A.*, IV., p. 332 (n).

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³ E. C., X., Mb. 86, p, 99.

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⁴ Ibid., Mb. 93, p. 99.

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When we come to Vijayanagara times, we meet with a variety of *mānya* grants. *Koḍage mānya*, *puri mānya*, *kaṭṭu koḍage*, *prabhu koḍage*, *dayirya koḍage*, *satige koḍage*, and *nettaru koḍage*—those were the seven different kinds of *mānya* grants. There were the ordinary grants styled simply *koḍage* gifts. Thus in about A. D. 1490 Nañja Rāja Oḍeyar made a grant of a *koḍage* house to Bōḷa-Mallikārjuna Oḍeyar.⁵ We have some details about the different kinds of *koḍage* grants. In A. D. 1419 Aubhala Rāja Oḍeyar caused a *śāsana* of temple endowments and Brahman endowments to be written. These were given as gifts for the decorations and festivals of the god Harihara "at the meritorious time of Śivarātri". The record which contains the details relating to the above endowments also tells us about "the gauḍa's *koḍage mānya* granted to Singe Gauḍa's son Rāma Gauḍa,—Maddagirihalli, and under the Voḍina channel space for 2000 areca trees, with nāḍ-gauḍike in each village".¹ Koḍage mānyas were also granted to temples. Narasaṇṇa Nāyaka's......Hochi Nāyaka and Kōṭipa Nāyaka, according to an inscription dated A. D. 1497, granted a koḍage mānya for the Tippūr temple.² As regards the other kind of mānya lands, we have the following in a record dated A. D. 1525. In that year the Eḷavaṅka (Eḷahanka) nāḍ-prabhu Kempayya Gauḍa granted the Pura maṭha śāsana as follows:—"The Chennapura village (? built by) Haima Gauḍa, belonging to our Eleyūr-sime, have we granted to you as a puri mānya, together with all rights (specified)".³

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⁵ E. C., IV., Ch. 35, p. 4.

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¹ E. C., XII., Mi. 20, p. 106.

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² Ibid., Gb. 2, p. 17.

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³ Ibid., Kg. 23, p. 35.

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The remaining four kinds of koḍage gifts are now to be enumerated. The most common grant under this heading is that related to the kaṭṭu koḍage. This was generally given to those who made agricultural improvements. They were usually called kaṭṭu koḍage or kere koḍage, although instances are not wanting to show that similar gifts were made for the same purpose in a dharma-śāsana. In A.D. 1428 Lakkaṇṇa Oḍeyar granted to Singarasa's son Annadāta a dharma-śāsana embodying the gift of rice-lands and dry fields below the tank built by Danakani Dēvi, who was evidently the wife of Annadāta, in the Bēlūr-sime belonging to the Muḷuvāyi kingdom, with all rights, free of all imposts.⁴ In this grant the name kaṭṭu koḍage is not mentioned. Kaṭṭu koḍage was also granted by private individuals. Hiriyaṇṇa Gauḍa granted to Golamayya......a kaṭṭu koḍage in Māradehaḷḷi in about A. D. 1577.⁵ From a record dated about A. D. 1698, we may infer that kaṭṭu koḍage was also known as kere koḍage. In that year Rāuta Rāya caused to be written and gave to the Holeyas of Kaltuṭanahaḷḷi a kere koḍage śāsana for having restored the Doḍḍagāvanahaḷḷi tank.⁶

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⁴ E. C., X., Kl, 104, p. 31.

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⁵ E. C., IX., Dv, 65, p. 82.

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⁶ Ibid., Ht., 41, p. 92.

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*Prabhu koḍage* was the name given to the *koḍage* referring to the chiefship of a village. In the reign of Achyuta Rāya in A. D. 1532, the village of Mallayyanapura in Arakoṭāra-sthala was given to Virabhadra Nāyaka, son of "the favourite for the affairs of that Mahārāya (the Emperor), the Perumāḷa-adhikāri Kāmyappa Nāyaka of Arakoṭāra," as a *koḍage* for his chiefship (*prabhu-koḍagey āgi*), together with all the lands and taxes pertaining thereto.¹

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¹ E. C., IV., Ch. 93, p. 12, text, pp. 35-6.

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From a stone inscription assigned to the year A. D. 1406, or thereabouts, we know that there was another kind of *koḍage* grants called the *dayirya koḍage*. The record, the date of which "is altogether wrong," informs us that "by order of Harihara Rāya II, the minister Yaḷarasa Oḍeyar granted to Virappa of Haṭṭiyūr in Hulliyūr-nāḍ, the Toṛavasamudra village in Hullūr-nāḍ as a *dayirya koḍage*, free of all imposts.² In all likelihood this kind of grant may have been made for some kind of gallant service rendered on the battlefield or in the course of a cow-raid, although we have definite evidence of the method by which they recognized the merits of brave persons in war or in a cow-fight. We are also uncertain about the nature of *satige koḍage*. In A. D. 1522 Elapa Nāyaka, son of Kṛṣṇa Dēva Rāya's servant Ellappaṇṇa, granted Kagere in the Bidure-sīme as a *satige koḍage* to Annaṇa Gauḍa.³

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² E. C., X., Mr. 87, p. 175. The date is given thus: *Jayābhyudaya-Saka-varuṣaṅgaḷu nālku-sāvirada-nānūru-nāl-vattu-nālkaneyalu naḍataramāna vyavahārika-Vyaya-samvatsarada Kārttika—Śu. 1 ārabhyavāgi*. P. II, p. 171.

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³ E. C., XII., Gb. 51, p. 27.

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There was one kind of *koḍage* grant which was given to those who showed their courage in a fight to rescue the cows of a village or against thieves and highwaymen. This was known as *neṭṭaru-goḍage*. On the cows of the Nelavatti *agrahāra* being carried off by Dēse of Beḷagavatti, the tailor Padma's son Chikka recovered them, although he died in the attempt. All the Brahmans of the *agrahāra*, therefore, in A. D. 1125, made a grant of land (specified) to Padma as a *nettaru-goḍage*.¹ Sometimes a *nettaru-goḍage* was granted by the ruler of the province in the presence of the farmers and subjects of the locality. Thus in A. D. 1223 when Leṅkaṇa Nāyaka of Karimale captured the cows of Maḷavaḷḷi, Māva-bōva of that place opposed him, recovered the cows but lost his life in the encounter. The *Mahamaṇḍalēśvara* Nigalūr Bommi Dēvarasa, with the approval of the farmers and subjects of Maḷavaḷḷi, granted land (specified) to Chikka-bōva, younger brother of Māva-bōva.² On other occasions the king himself ordered the grant of a *nettaru-goḍage*. The inscription which gives this information is unfortunately very much defaced. Nevertheless we are told that in A. D. 1283, in the times of the Yādava ruler Rāmachandra Dēva, a certain Rāya with his servants "entered upon the battle," and evidently he or someone lost his life in the struggle. "Pleased at his heroism, his king granted land as a *nettaru-goḍage* to Maduve Nāyakitti".³

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¹ E. C., VII, Hk. 65, p. 172. Cf. this method with that of the early times when a *kalnāṭu* was given to those who fought in a cow-raid. E. C., X, Mb. 228 of about A.D. 890, p. 126; Mb. 203 of A. D. 934, p. 122. *Kalnāṭu* means a grant for the purpose of setting up (*naḍu*) a memorial stone (*kal*) *My. Arch. Report* for 1912-3, p. 31.

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² E. C., VII., Sk. 268, p. 144; see also Sk. 217 of A. D. 1248, p. 130.

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³ E. C., VIII., Sa. 63, p. 104. See also Sb. 502 dated A. D. 1294 p. 84; E. C., VII., Sk. 211 of about A. D. 1294, p. 129, Cf. *Mrityuka-vritti* or death allowance mentioned in the Chandel grants, Ghoshal, *Ag. Syst.*, p. 63.

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Allowances granted to the relatives of those who died in a cow-raid, siege, or riot were called merely *umbaḷi* grants or *nettaru-goḍage* in Vijayanagara times. In A. D. 1387 "some one fell in fight at Chandragutti " and an *umbaḷi* was granted to his son.⁴ Another incomplete record dated A. D. 1436 informs us that "the servant of Bomma-gavuḍa of...of Eḍe-nāḍ...Chandragutti of Banavāsi Twelve Thousand...Hiriya Tammaya Nāyaka, besieging Kaṇagoṭa in the service of his master, fell. For his children was granted an *umbaḷi*".⁵ In the reign of the same monarch, Dēva Rāya II, according to another effaced record, his minister Irugappa Oḍeyar ruled over Gōve and Chandragutti. "From Eḍe-nāḍ, especially from Kuppeyahaḷḷi, Malalagade Bomma Gauḍa, in the service of his *guru* Nāgi Dēva, besieged Banavāsi,...thinking that if they gave...they would be beaten...Bayichana of the school (*sāle-yana Bayichanu*)...and gained the world of gods. For his children, the forty-two, being pleased, granted land (specified) as a *nettaru-gōdāna*".¹ We are to imagine that when marauders drove off the cows of Koṇḍagaṇaḷe, in A. D. 1448, and Mādi Gauḍa and Sūrappa Gauḍa, father and son, both fought with the army, stabbed the men, seized the horse, and distinguished themselves with the highest devotion, provision must also have been made for their children by the people of Koṇḍagaṇaḷe. The record merely ends with the fact that on this occasion "Madi-Gauḍa's wife and mother both went to *svarga*".²

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⁴ E. C., VIII., Sb. 512, p. 85.

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⁵ Ibid., Sb. 490, p. 82.

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¹ *E. C.*, VIII., Sb. 489, p. 82.

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² *Ibid.*, Sb. 559, p. 89.

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That war relief was granted to the children of those who fell in a fight or riot is clear from an epigraph dated A.D. 1462 which mentions that in the riot at Hedḍase, Kesalūr Tippa Gauḍa having laid about him and died, a grant of land (specified) was made for his wife and children.³ But there can be no doubt that on some occasions, the services of brave men were merely commemorated by inscribing their deeds on a *viragal*. When the cows of Puleya Haraūr in Hiriya Jiḍḍa-ḷige-nāḍ were being impounded, in A. D. 1454, when Liṅgappa Oḍeyar was the governor of Chandragutti, certain Gauḍas of Kuḷavāḍi (named) fought and died in the struggle. A combined *viragal* (*sāṅgaṭyada virakallu*) was set up for those who died. The inscription does not mention any *umbali* gift granted to their children.⁴

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³ *Ibid.*, Sb. 506, p. 84.

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⁴ *Ibid.*, Sb. 168, p. 24.

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This was certainly not the usual manner in which the people of Vijayanagara appreciated the services of those who gave up their lives for public good. Even in later Vijayanagara history we have evidence of *nettaru-goḍage* having been granted by the rulers or their subordinates. An inscription dated A. D. 1569 relates that Tirumala Rāya Dēva Mahārāya was pleased to order the grant of the *māgaṇi* of Golahaḷḷi in the Doḍḍēri-sīme of the Rāya-durga-sthaḷa, to Aubhalaiya, son of Doḍḍēri Malapa Gauḍa, "for sacrificing his life", as a *nettaru-goḍage*; and that the *Mahānāyakāchārya* Harati Lakshmīpati Nāyaka forthwith executed the royal order by assigning it as a permanent gift, with all rights, to the donee.¹ Keḷadi Rāmarāja Nāyaka-ayya granted to Hiriya Kaliyūr Timma's (son) Malarasa a *nettaru-goḍage* (specified) in the Hennagēri village, in A. D. 1571, for some service not stated in the epigraph.² In about A. D. 1598 Keḷadi Malle Gauḍa gave to the Yalagaṇale torch-bearer (*divaru*) Bommayya's son Kāma a *nettaru-goḍage* as follows : "Your Bommi having died in our service, we have given for him land (as specified) in Beḷala-matti."³ Suguṭūr Immaḍi Tammaya-Gauḍayya granted land (specified), in A. D. 1602, for the children of the cowherd Hiriya Chennaiya for "having exerted himself at the time of need and died".⁴ This could only have been a *nettaru-goḍage*, since the Suguṭūr rulers, as is evident from a grant dated A. D. 1630, were aware of the traditional method of recompensing the services of dutiful subjects. In this year, when "Rāma Dēva Rāya was ruling the empire of the world", Suguṭūr Chikka Rāya Tammaya Gavuḍa granted to the *Daḷavāyi* Soṇṇaya Gauḍa a *nettaru-goḍage śāsana* as follows : "You having taken great trouble and carried out for our government the list of orders written out for our affairs, we grant to you...in the Suguṭūr village."⁵

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¹ E. C., XII., Mi. 10, p. 105. The interpretation given here is questionable.

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² E. C., VIII., Sa. 21, p. 95.

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³ Ibid., Sa. 26, p. 95.

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⁴ E. C., X., Si. 14, p. 181.

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⁵ Ibid., Kl. 164, 165, p. 55.

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Umbaḷi gifts were also called gauḍike-daṇḍige-umbaḷi, or merely gauḍike rights. According to a copper-plate dated A. D. 1486, "by order of the king" Narasiṅga Rāya, Gaṅge Gauḍa was granted the gauḍike of Hejāji, which he had built, and of other villages (named) for some service not mentioned in the record.¹ In A. D. 1528 Rāma Bhaṭṭa's... granted Kāmana-haḷḷi belonging to Aramala-sthaḷa (boundaries specified) to Akkimaṅgala Tammappa Gauḍa as a gauḍike-daṇḍige-umbaḷi, free of all imposts.² A stone inscription dated A. D. 1554 informs us that Niḍugal Kōmāra Timmaṇṇa Nāyaka granted to Tumukuṇṭe... Dharmagōḍu Gauḍa a gauḍike for having built a fort for the village, excavated channels, and restored the village of Tumukuṇṭe, together with the āya dammas, horse, umbrella, and lands (specified) as satige mānya.³ Similar improvements must have been made by Arasiyakere Seṭigoṇḍa Gauḍa, who received from Niḍugal Timmaṇṇa Nāyaka, in A. D. 1560, the gauḍike of Arasiyakere together with land (specified) as a mānya to be enjoyed as a kāṇāchi.⁴

Linked texts (2)

Āmuktamālyada — Kṛṣṇadevarāya 1515, Telugu
Epigraphia Carnatica