Kodavali Rock Inscription of Chandasati and Related Buddhist Inscriptions in Andhra Pradesh
By
Cdr Alok Mohan
1. Introduction
The Kodavali Rock Inscription of King Chandasati—carved in his second regnal year around the early 3rd century CE—offers a rare glimpse into religious patronage in coastal Andhra. Discovered at Kodavali, near Pithapuram in East Godavari, this inscription is engraved in Southern Brahmi script and documented in Prakrit. It stands as compelling evidence of Hindu‑Buddhist syncretism during the transition from Satavahana dominance to emerging powers such as the Ikshvakus.
The Kodavali Rock Inscription of Chandasati, dated to his 2nd regnal year, is a significant record of religious patronage from the early 3rd century CE, situated in Kodavali, a prominent Buddhist archaeological site in East Godavari District, Andhra Pradesh. This inscription, etched in Prakrit language using Brahmi script, serves as valuable evidence of Hindu-Buddhist syncretism during the declining phase of the Satavahana dynasty and the emergence of regional powers like the Ikshvakus.
2. Epigraphic and Linguistic Features
2.1 Epigraphic Key Data
Name: Kodavali Rock Inscription of Chandasati
Date: Regnal Year 2 of King Sri Chandasati (~early 3rd century CE)
Language: Prakrit
Script: Southern Brahmi, akin to inscriptions at Nagarjunakonda and Ghantasala
2.2 Language & Script Significance
The reliance on Prakrit aligns with Satavahana-era traditions, later gradually replaced by Sanskrit under the Pallavas and Guptas. The script shows continuity with earlier forms such as Bhattiprolu Brahmi, suggesting the enduring influence of Prakrit‑Brahmi epigraphy in Andhra during this period.
3. Content of the Inscription (English Translation)
“Success! In the year 2 of the king, the Lord Sri Chandasvati, son of Vasishthi, in the second fortnight of autumn, on the second day, this underground cellar was established in the stupa premises of the minister (Amatya).”
This text records a royal foundation of a cellar—presumably a relic-chamber—within a Buddhist stupa complex, underlining the king’s religious patronage.
4. Archaeological & Cultural Context
4.1 Kodavali Buddhist Site
The Kodavali site reveals:
A main stupa (~12 m diameter) with a circumambulatory path
At least nine votive stupas, stone caskets, chhatris, and vihara structures
These features suggest a vibrant pilgrimage and monastic center supported by local royalty and elite administrators.
4.2 Regional Buddhist Landscape
This site echoes other Buddhist hubs in Andhra, such as Chandavaram (2nd century BCE–2nd century CE), built by Satavahana patrons in Amaravati style, revealing continuity in Buddhist monastic architecture across the region.
5. Historical Profile of Chandasati
King Chandasati, likely a minor post‑Satavahana ruler, is known through this inscription and possibly some coin finds.
His matronymic naming (“son of Vasishthi”) echoes Satavahana and Ikshvaku traditions.
His donation reflects continuity in Buddhist endowment practices during the dynastic shift in Andhra coastal zones.
6. Pattern of Religious Patronage & Syncretism
The inscription typifies the multi-faith patronage culture where Hindu kings endowed Buddhist institutions, nurturing legitimacy and dharmic reputation.
The establishment of relic chambers inside Buddhist precincts by a Hindu ruler demonstrates interfaith respect and collaboration—common in the early 3rd century sociopolitical milieu.
7. Comparative Insight: Ghantasala and Nagarjunakonda
7.1 Ghantasala
A major port-city in Krishna District, Ghantasala inscriptions (2nd–4th century CE) were in Prakrit/Brahmi, commissioned by merchant families (e.g. Buddhisri, Sivaka), who built Gandhakutis and ayaka-pillars—reflecting patronage by wealthy traders.
7.2 Nagarjunakonda & Ikshvaku Inscriptions
Especially prominent are inscriptions from King Virapurushadatta’s 6th regnal year and later.
These texts record generous donations from royal women such as Mahatalavari Santisri, emphasizing universal welfare—a key Mahayana Buddhist concern.
The inscriptions name monks from Kashmir, Gandhara, Yavana, Tambapanni (Sri Lanka), Vanavasa and other regions, demonstrating Nagarjunakonda’s international Buddhist networks.
8. Dynastic and Cultural Continuity: Satavahana → Ikshvaku
Chandasati’s donations reflect a continuity of governance styles with the Ikshvakus—supporting Buddhist institutions while maintaining Brahmanical forms. Terms like Amatya (minister) and administrative structures suggest persistent bureaucratic and religious practices across dynasties.
9. Scholarly Challenges & Interpretative Variations
The worn state of Kodavali’s rock surface has led to varied readings by scholars (Konow, Krishna Sastri), especially concerning terms like “Khaduvu”—interpreted either as a cave or water-well feature. Despite fragmentary readings, the inscription remains critical for reconstructing early 3rd-century Buddhist-Approach in Andhra.
10. Religious Landscape under Ehuvala Chamtamula
The inscriptions reveal a sacred geography enriched by both Buddhist and Hindu monuments:
Hindu Shrines (Built under Ehuvala):
Temple of Pushpabhadrasvamin (by Haritiputra)
Shrine of Nodagishvara-svamin
Sarvadeva temple (by Elisri)
Permanent endowments ensured sustainability and priestly service
Buddhist Contributions:
Mahachaitya funded by Chamtashri (sister of Chamtamula I)
Monastery commissioned by Virapurushadatta for Mahisasaka monks
Image of the Buddha with Sanskrit inscription, indicating high cultural prestige
11. Conclusion
The Kodavali Rock Inscription richly enhances our understanding of:
Religious plurality and royal patronage patterns in early South India
The role of minor regional rulers in sustaining Buddhist institutions post-Satavahana
A cultural ecosystem shaped by elite, merchant, and administrative support for Buddhism, which flourished alongside Brahmanical practices
When juxtaposed with contemporaneous inscriptions from Ghantasala and Nagarjunakonda, it helps reveal a regional Buddhist network—promoted by interconnected elites amid political transitions.
The Nagarjunakonda inscriptions of Ehuvala Chamtamula illuminate a vibrant socio-religious environment in early historic South India. Through royal and aristocratic patronage:
Shaivism and Buddhism coexisted, supported by state and private donors.
Genealogical claims and ritual performance served as tools for political legitimacy.
The use of Sanskrit in metrical forms reflects a linguistic shift in epigraphy, anticipating the classical Gupta age.
The inscriptions stand as testament to interregional cultural exchange, temple economy development, and the central role of women and military elites in statecraft and spirituality.
These records are not only epigraphic sources but also mirrors of a civilization at its intellectual and artistic peak, preserved in stone before the island of Nagarjunakonda was submerged by the modern dam.