Ancient Indian Vijayanagara Kingdom and its impact it had on the Indus Valley region

The kingdom of Vijayanagara, located at modern day Hampi, is situated on the southern bank of the Tungabhadra River in Bellary district, Karnataka. This site served as the capital of the Vijayanagara Empire from the mid-fourteenth century CE to 1565 CE. The ruins of the city of Vijayanagara are spread over a broad area of about 25 square kilometres from the village of Hampi in the north to Kamalapuram in the south. The outer lines of its fortifications and the built-up areas, however, include a much larger area, from Anegondi in the north to modern Hospet in the south (Verghese, p.417). Archaeological evidence has revealed that this area was under the control of various dynasties that ruled Karnataka successively prior to the Vijayanagara Empire, including the early Western Chalukyas, the Later-Chalukyas, the Hoysalas and the Kampili chiefs. The foundation of Vijayanagara is generally attributed to Hukka and Bukka, known as the Sangama brothers. The Empire emerged at a time of significant disintegration in the south Indian political setting. Invasions from the north had destabilized many established power houses, and former important states and empires in the region had mainly collapsed, leaving a political situation subjugated by numerous small, chiefly centres and small kingdoms. At this time, Vijayanagara was an unimportant area with little political power. However, the Sangama brothers began a series of southward invasions and within a short time, the Vijayanagara Empire claimed authority over much of India south of the Tungabhadra. Hampi was selected as the seat of power by the founders of the Vijayanagara kingdom due to its strategic location as well as military considerations. To the north and west, the hillocks and rocky outcrops offered natural protection and these were later woven into the fortifications. It was not only this natural protection from enemies that this site was chosen to be the seat of their power; there was a mythic association that held great appeal. A variety of foundation myths propose that the site was alleged to have powerful divine or cosmic protection. The most popular is the story of the 'hare and the hounds'. According to this legend, Hukka (1336-56 CE) and Bukka (1356-77 CE) (the first king of the Sangama dynasty and his brother, who was probably the first ruler to establish his capital at Vijayanagara) were out hunting in the Hampi region when the hare that was being pursued by their hunting dogs suddenly turned on its adversaries and began to chase the fierce hounds. On being consulted by the two brothers, the great sage Vidyaranya, who was seated in meditation, explained the meaning of this omen: namely, that this was the auspicious spot to situate a capital for here the weak would become strong and would challenge the mighty (Verghese, p.421). The Sangama dynasty led from approximately 1340 CE until control was taken from them by a powerful warlord in 1486 CE. This ruler and his son were the two kings of the Saluva dynasty, themselves replaced by Vijayanagara's third, Tuluva, dynasty in 1503 CE. The Tuluva period marked the zenith of imperial degree and power. Two successful rulers, Krishnadevaraya and his brother Achyutadevaraya, recaptured regions taken by the rebels and toughened the centralized power over the kingdom. Following Achyutadevaraya's death, battles for succession insured and their improvements were not pursued by successive kings. Following the defeat of Ramraya and the Vijayanagara armies at the hands of the Deccan sultans in the battle of Talikota in January 1565, the city of Vijayanagara was conquered and plundered. Archaeological evidence shows that parts of the city were burnt; the quantities of charcoal, the heat-cracked basements and burnt architectural pieces found during the archaeological excavations prove this. No longer had the command centre of an imperial dynasty, the city soon fell into ruins. The founders of the Sangama, Saluva and Tuluva dynasties have been considered tyrants who seized the throne at the expense of their previous royal masters. Consequently, the need to find legitimation for their autonomy, won by force, was the primary concern for the rulers of all these lines. Legitimation was done through the use of religious patronage. The site of Vijayanagara was one of great importance to the religious beliefs. The original deity worshipped here was done so under the name of Pampa (Verghese, p.420). She was worshipped here since, at least, the 7th century CE. Before the Vijayanagara Empire took control, Pampa was Sanskritized' by marrying Virupaksha (a form of Shiva). Marriage with Shiva, or with one of his incarnations was the general and preferred method in south India of absorbing local goddesses into the brahmanical pantheon. As a result, Pampa came to be considered an incarnation of the goddess Parvati. In the capital city, the Virupaksha cult gained in importance during the empire period. Virupaksha was adopted as the patron deity of the kings, their capital and kingdom as long as Vijayanagara remained the capital, not only by the Shaiva Sangamas but also by the later dynasties which were Vaishnava in affiliation. The name of the guardian deity was adopted by these rulers as their insignia and often royal epigraphs end with 'Shri Virupaksha', which took the place of the signature of the king (Verghese, p.241). The patronage of religion, particularly the royal festivities of public rituals in the capital such as Mahanavami, emphasizes the reality that in the Vijayanagara organization the connection between the kings and the gods was one of corporation. The communication between kings, temple deities, priests and sectarian leaders point to an association of reciprocal interdependence. The priests made offerings to the gods, in return the deities preserved the king, his kingdom and his subjects; and the monarch protected and bestowed rewards to the temples, priests and sectarian leaders. At the height of its power, Vijayanagara's rulers laid claim to an enormous territory and population. The capital city was the centre of several international and internal exchange routes, and was a major consumer of subsistence and luxury goods.