The Nagarjunakonda Inscriptions of Ehuvala Chamtamula (Regnal Years 11, 16, and Vijaya Year)
By Cdr Alok Mohan.
I. Historical Context and Dynastic Overview
The Ikshvaku dynasty, which ruled the lower Krishna valley in the 3rd and early 4th centuries CE, played a crucial role in shaping the religious and cultural identity of Nagarjunakonda, a prominent Buddhist and Hindu center in ancient South India. Among the dynasty’s most prominent rulers was Vasishthiputra Ehuvala Chamtamula, who reigned for approximately 24 years and presided over the zenith of Ikshvaku political power and religious patronage.
Ehuvala Chamtamula was the son of Mathariputra Virapurushadatta and Mahadevi Bhattideva (also known as Kupanashri). His reign is notable for its simultaneous patronage of Buddhism and Shaivism, and for surviving foreign incursions. A prolific builder, he is associated with the construction and endowment of both Buddhist monasteries and Hindu temples, thus reflecting the religious pluralism of his court.
II. Nagarjunakonda Inscription of Regnal Year 11
Provenance: Nagarjunakonda, right bank of the Krishna River, Guntur District, Andhra Pradesh
Script: Brahmi (3rd–4th century CE)
Language: Sanskrit
Summary of the Inscription:
Dated to the 11th regnal year of King Ehuvala (here titled Ehavalasari), this inscription documents the construction of a Shaiva temple by Elisri, a devout Talavara (a military or administrative officer), and grandson of General Anikki. Elisri is described as a devotee of Kartikeya, the warrior son of Agni (Fire God), and attributes his success to the divine grace of Kartikeya.
Significance:
Marks Sanskrit’s increasing presence in royal and religious inscriptions, reflecting growing Brahmanical influence.
Demonstrates that Shaivism gained prominence alongside Buddhism, possibly as a political tool to consolidate power among Vedic elites.
III. Nagarjunakonda Inscription of Regnal Year 16
Provenance: Nagarjunakonda
Script: Brahmi (3rd–4th century CE)
Language: Sanskrit (metrical)
Summary of the Inscription:
This record commemorates the establishment of a temple dedicated to Pushpabhadrasvamin, a form of Shiva, by Prince Haritiputra Virapurushadatta, son of Ehuvala and Queen Kupanashri. The inscription details his royal lineage, generous charitable acts, including the donation of:
100,000 cows
100,000 ploughs
Crores of gold coins
Land grant of the village of Pudukeda for temple maintenance
Priests Kankapala and Kankachandra were appointed to oversee rituals and temple revenues.
Genealogical Details:
Vasishthiputra Chamtamula (founder of the Ikshvaku dynasty)
→ Mathariputra Virapurushadatta
→ Ehuvala Chamtamula (married Kupanashri)
→ Haritiputra Virapurushadatta (crown prince, predeceased his father)
Significance:
Reflects the royal family’s deep integration into Vedic ritualism, evidenced by the performance of sacrifices such as Agnishtoma, Vajapeya, and Ashvamedha.
Reveals a maternal lineage tracing back to powerful military families (e.g., Skandagopa, Khandahala), indicating political alliances through strategic matrimonial networks.
Shows structured endowments and formal priestly assignments, suggesting a mature temple economy.
IV. Nagarjunakonda Inscription of the Vijaya Year (c. 333–34 CE)
Provenance: Nagarjunakonda
Script: Middle Brahmi (Southern class)
Language: Prakrit
Reference: Epigraphia Indica, Vol. XXXV, pp. 4–7 (D.C. Sircar)
Summary:
This inscription, dated to the Vijaya year, documents royal and domestic donations toward Shaiva worship, mentioning haram women and royal consorts of Santamula I as benefactors. The inclusion of coinage references like dinari mashaka reflects economic interaction with the Roman world.
Significance:
Demonstrates the cosmopolitan nature of Ikshvaku court culture, blending foreign economic elements with local religious practices.
Indicates female participation in temple construction and ritual, affirming the active role of queens and consorts in public religious life.
V. 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
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
VI. Conclusion
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.
VII. The Nagarjunakonda Inscriptions of Ehuvala Chamtamula
(Regnal Years 11, 16, and Vijaya Year – 3rd to 4th Century CE)
I. Provenance and Historical Setting
Site: Nagarjunakonda, on the right bank of the Krishna River, Guntur district, Andhra Pradesh
Dynasty: Ikshvakus (3rd–4th century CE)
Scripts: Brahmi (Middle and Southern class), used for both Sanskrit and Prakrit inscriptions
Religious Context: Coexistence and royal patronage of Shaivism and Buddhism
The Ikshvakus emerged following the decline of the Satavahanas. Nagarjunakonda, their capital (then known as Vijayapuri), developed into a hub of Buddhist learning and ritualistic Vedic revival. Their inscriptions reflect both doctrinal diversity and imperial ideology.
VIII. Inscription of Regnal Year 11 – Elisri’s Shaiva Temple
Date: 11th regnal year of Ehuvala Chamtamula
Language: Sanskrit
Key Donor: Elisri, a senior Talavara (military or administrative officer)
Religious Dedication: Temple to Sarvadeva (Shiva), built through the grace of Kartikeya, the son of Agni
Lineage: Elisri was the grandson of General Anikki, a noted war hero
Significance:
Indicates upper administrative/military elites engaging in public religious endowments
Reveals Karttikeya worship (Skanda-Murugan tradition) integrated into Shaivism
Illustrates the use of Sanskrit, now firmly entrenched as the language of court and devotion
IX. Inscription of Regnal Year 16 – Pushpabhadrasvamin Temple
Date: 16th regnal year of Ehuvala Chamtamula
Language: Sanskrit (metrical)
Donor: Haritiputra Virapurushadatta, prince and general, son of Ehuvala and Queen Kupanashri
Deity: Pushpabhadrasvamin (a Shaiva deity)
Endowments:
100,000 cows
100,000 ploughs
Multiple crores of gold coins
The village of Pudukeda as a perpetual grant
Priests Kankapala and Kankachandra appointed as income sharers
Dynastic Lineage (Genealogy as given in inscription):
A. Paternal Line:
Vasishthiputra Chamtamula (founder)
Mathariputra Virapurushadatta
Vasishthiputra Ehuvala Chamtamula
Haritiputra Virapurushadatta (prince, deceased)
B. Maternal Line (Pushyakundin family):
Mahatalavara Skandagopa
Mahatalavara Khandahala
Mahadevi Kupanashri
Haritiputra Virapurushadatta
Significance:
Reinforces Vedic sacrificial legitimacy: Haritiputra is described as having performed Agnishtoma, Vajapeya, and Ashvamedha
Demonstrates land grants as economic foundations for temples
Reflects maternal ties to military aristocracy, confirming political alliances through marriage
Affirms that crown prince Haritiputra, despite his prominence, did not ascend the throne (likely predeceased his father)
X. Vijaya Year Inscription (333–334 CE)
Language: Prakrit
Script: Middle Brahmi (southern class)
Reference: Epigraphia Indica, Vol. XXXV, pp. 4–7 (D.C. Sircar)
Content Summary:
Mentions women of the royal household making religious offerings
Contains references to coinage, including dinari mashaka, a silver currency possibly linked to the Roman denarius
Highlights female agency in religious life, especially among haram women and queens
Significance:
Reveals cosmopolitan trade ties, notably with the Roman world
Demonstrates the practice of Prakrit for certain classes of inscriptions, even in a Sanskrit-dominated period
Women, especially consorts of Santamula I, played active roles in ritual and temple patronage
XI. Religious Pluralism and State Patronage under Ehuvala Chamtamula
Shaivism:
Temples built during Ehuvala’s reign:
Nodagishvara-svamin
Pushpabhadrasvamin
Sarvadeva
Donations included permanent endowments for temple upkeep
Buddhism:
Flourished under the Ikshvakus, despite being Vedic rulers
Major Donors:
Chamtashri (Ehuvala’s aunt): Constructed a Mahachaitya in her son-in-law’s 6th regnal year
Virapurushadatta: Established a monastery for Mahishasaka monks
A Buddha image with Sanskrit inscription appears from this period
VII. Historical Relevance
The Nagarjunakonda inscriptions from Ehuvala Chamtamula’s reign serve as a rich archive of dynastic, religious, and economic history of the early Deccan. They reflect:
Complex power-sharing between Vedic and Buddhist institutions
The rise of Sanskrit as a language of religious and royal authority
The emergence of temple-centered economies, sustained through grants and ritual duties
Elite women’s visibility in state religious life, as donors, wives, and queens
A high degree of cultural and economic interconnectivity, as seen through coinage and international links
Ehuvala Chamtamula stands as a key transitional figure, linking the old Satavahana religious tolerance with a growing Brahmanical resurgence, setting the tone for later dynasties like the Pallavas and early Chalukyas.
XIII. The Nasik Cave Inscription of Vasishthiputra Pulumavi – Regnal Year 19 (c. 149 A.D.)
1. Provenance and Context
Location: The inscription is located in Nasik Cave No. 3, carved into the back wall of the verandah above the entrance, situated in the present-day Nasik district of Maharashtra.
Date: Regnal Year 19 of Vasishthiputra Pulumavi, circa 149 A.D.
Script & Language: Brahmi script in Prakrit language.
Donor: The inscription was commissioned by Gautami Balashri, the queen mother of the Satavahana dynasty.
2. Historical Background and Political Significance
The Nasik Cave Inscription stands as a monumental testament to the power and prestige of the Satavahana dynasty during its imperial zenith under the reign of Gautamiputra Satakarni and his successor Vasishthiputra Pulumavi. The inscription provides rare insight into the political history, territorial expansion, and socio-religious ethos of the time.
Conflict with the Sakas (Western Kshatrapas): The inscription and its historical background highlight the decisive victories of Gautamiputra Satakarni over the Kshaharata Saka rulers, particularly the annihilation of the Kshaharata lineage. This triumph temporarily ended Saka influence in western India and allowed the Satavahanas to assert dominance across key territories.
Posthumous Saka Recovery: The use of the title “Aparajita Vijayapataka” (Unvanquished Victorious Banner) for Satavahana territories implies that Rudradaman I of the Western Kshatrapas regained these areas only after the death of Gautamiputra. This aligns with historical records that Vasishthiputra Satakarni II, son of Pulumavi, married a daughter of Rudradaman—likely to secure a diplomatic alliance after continued hostilities.
Territorial Claims: The inscription details a vast empire extending from Rishika in the north to Avanti, Surashtra, and Aparanta, including strategic mountain ranges such as Vindhya, Sahya, and Malaya, showcasing the territorial extent and military success of the Satavahanas.
3. Religious and Social Dimensions
Pious Patronage: The cave inscription records the construction of a cave-dwelling (vihara) by Gautami Balashri as a religious donation to the Bhadrayaniya Buddhist order. This emphasizes the Satavahanas’ support for Buddhism and their practice of royal charity.
Moral and Social Ethos: The inscription extols the virtues of Gautamiputra Satakarni: commitment to non-violence, justice, equality, and care for all varnas (social orders). His governance is idealized as dharmic and impartial, with a focus on proper taxation, citizen welfare, and protection of the twice-born (Brahmanas).
4. Literary and Cultural Allusions
The text is rich in mythological similes and imagery: comparing the king to Himavat, Mandara, Rama, Krishna, Bhima, and other epic heroes, and describing his gait like that of a noble elephant, and his face as luminous as the full moon.
Divine Witnesses: A footnote connects the king’s valor to celestial assemblies from the Ramayana (II.24.19), stating that gods and higher beings observed his heroism in battle—suggesting divine approval and supernatural grandeur.
5. Administrative and Economic Insight
Pisachipadraka Village Grant: Queen Gautami grants a village (exempt from taxes) to the Bhikshu Sangha, reflecting the Satavahana land grant tradition as a pious and political act.
Capital City: The mention of the unassailable capital with an “unvanquished victorious banner” alludes to Pratishthan (Paithan), a center of administration, culture, and trade.
Trade Expansion: Vasishthiputra Pulumavi is credited with extending trade, particularly with Java and Sumatra, indicating maritime commercial links with Southeast Asia.
6. Satavahana Dynasty Overview (For Reference)
Notable Rulers:
1. Simuka: Founder of the Satavahana dynasty
2. Kanha: Extended empire southward
3. Satakarni I: Called “Lord of Dakshinapatha”; name inscribed at Sanchi
4. Sivasvati: Shifted capital from Junnar to Pratishthana
5. Gautamiputra SatakarniDefeated Sakas, Yavanas, Pahlavas; known as “King of Kings”
6. Vasishthiputra Pulumavi: Patron of trade, Buddhism; stabilized eastern Deccan
7. Vasishthiputra Satakarni II: Formed alliance with Rudradaman via marriage
8. Shivaskanda Satakarni: Defeated by Rudradaman I
9. Yajna Sri Satakarni: Encouraged trade and issued significant coinage
10. Vijaya: Last known ruler; dynasty declined under his reign
Conclusion
The Nasik Cave Inscription of Vasishthiputra Pulumavi is not only a vital historical record but also a political eulogy, religious testament, and literary monument. It encapsulates the ideological framework of the Satavahana state, reflecting a synthesis of political power, dharmic kingship, and Buddhist patronage. The inscription underlines the role of royal women like Gautami Balashri in shaping public memory and legitimizing dynastic rule through acts of piety and philanthropy.