Practice Questions on Ikshavakus for APPSC exams

The Puranas called the Ikshvakus ‘Sri Parvatiya Andhras’ and ‘Andhra Bhrityas’. From an inscription found at Nagarjunakonda, it has been made clear that in the beginnings of the Christian era, the mountain was called Sriparvata — hence the Puranic name ‘Sri Parvatiya Andhras’. Some scholars apply the term Sriparvata to the whole range of the Nallamala hills which stretch along the Krishna into Kurnool district.

The Ikshvaku Kingdom flourished in the Andhra country along the Krishna river. 

Often referred to as the Andhra Ikshvakus or the Ikshvakus of Vijayapuri, they ruled the eastern Krishna River valley during the 3rd and 4th centuries CE. Their capital, Vijayapuri, was situated on the banks of the river and its ruins are identified with modern-day Nagarjunakonda.

On the whole, the Puranas gave a hundred year rule to the Ikshvaku line, with seven rulers. However, from inscriptions, the names of only four rulers of the Ikshvaku race have been traced.

• Number of Rulers: 7 kings (mentioned in the Puranas).
• Total Duration: Approximately 100 years.
• Chronology: Roughly 225–340 CE or similar spans in the 3rd century, succeeding the Satavahanas.
• Known Kings (Inscriptions): Vasishtiputra Sri Santamula, Virapurushadatta, Ehuvula Santamula, and Rudrapurushadatta.
• Capital: Vijayapuri (modern Nagarjunakonda)

Vasishthiputra Chamtamula (or Vashishthiputra Sri Santamula I) was the founder of the Andhra Ikshvaku dynasty, which ruled the eastern Krishna River valley (Andhra region) in the 3rd and 4th centuries CE. He gained power following the decline of the Satavahana dynasty, establishing his capital at Vijayapuri (modern Nagarjunakonda).

Vijayapuri, the capital of the Ikshvaku dynasty, is identified with Nagarjunakonda (meaning ‘Nagarjuna’s hill’) located in the Nalgonda district of Andhra Pradesh (now Telangana). The site is on the right bank of the river Krishna. It was a renowned centre of Buddhist learning and pilgrimage during the Ikshvaku period.

Santamula I performed the Asvamedha sacrifice to proclaim his independent and imperial status. This had become a common practice among rulers of subsequent dynasties to perform the Asvamedha sacrifice in token of their declaration of independent status. Besides the Asvamedha, Santamula I is also said to have performed Agnistoma, Agnihotra and Vajapeya sacrifices. He was a follower of Brahmanism and a devotee of God Mahasena (Kartikeya).

The sporadic distribution of lead coins of Yajnasri Satakarni and the last Satavahana king Pulomavi IV in early Ikshvaku layers, the shared official designations like Mahatatavara used by both Satavahanas and Ikshvakus, and the matronymic practice (prevalent in the later Satavahana period and among Ikshvaku rulers) sufficiently testify that the Ikshvakus of Nagarjunakonda were the immediate successors of the Andhra-Satavahanas in the Krishna valley.

Epigraphic and Numismatic Evidence: Inscriptions from the founder of the Ikshvaku dynasty, Vashishthiputra Sri Santamula, dated to his 5th and 13th regnal years, were found at Rentala and Kesanapalli (located in the Guntur/Khammam region), establishing his sovereignty in the area immediately after the decline of the last Satavahana rulers

The Abhira dynasty is often credited with bringing an end to the Ikshvaku rule approximately around 278 A.D.

Archaeological evidence, specifically an inscription discovered at the Ashtabhuja-svamin temple in Nagarjunakonda, dated to the 30th regnal year of the Abhira king Vashishthi-putra Vasusena, suggests that the Abhiras invaded and occupied the Ikshvaku capital

The Prakrit inscriptions incised in Brahmi script found at Nagarjunakonda and at Jaggayyapeta are the important authorities for the history of the Ikshvaku Kingdom. This use of Prakrit in Brahmi script was a continuation of the practice of the Satavahanas and early post-Satavahana dynasties. The inscriptions record construction of Buddhist viharas and gifts made to them. Almost all the donors and builders of the Viharas were the female members of the Ikshvaku royal family.

Sanskrit: A significant linguistic shift occurred during the reign of Ehuvala Chamtamula (late 3rd to early 4th century CE), when Sanskrit began to replace Prakrit in official records

It is uncertain whether the Ikshvakus of the Andhra country represented a branch of the ancient Ikshvaku family of Ayodhya that might have migrated to the Deccan and settled down on the lower Krishna. The oriental scholars Buhler and Rapson expressed the view that the former were the descendants of the latter. However, this is still debated and the inscriptional evidence does not explicitly confirm or deny a connection with the solar dynasty Ikshvakus of Ayodhya (to which Rama belonged in tradition).

The inscription of Rudrapurushadatta (or Rudra Purushadatta), who is identified as a later ruler of the Ikshvaku dynasty, was found at Gurajala (or Gurazala) in the Guntur district.

• Significance: It revealed the name of Rudrapurushadatta, who is considered the last important ruler of the Ikshvaku family, ruling after Ehuvala Chantamula.
• Content: The Gurajala inscription, dated to his 4th regnal year, records a land grant to the deity Halampura-svamin.

Virapurushadatta entered into matrimonial alliances with neighbouring kings to strengthen his position. One such alliance was made with the rulers of Ujjain. He married Ujjainee Maharajabalika, Mahadevi Rudradhara Bhattarika, who was probably a near relative of Saka Rudrasena I.

Virapurushadatta also married the daughters of his paternal aunts, proving the custom of cross-cousin marriages in the Andhra country. These marriages with Saka and local nobles indicate the diplomatic activity of the Ikshvaku rulers.

The sister of Ikshvaku king Santamula II (Ehuvala Chamtamula) who erected a Vihara at Nagarjunakonda in his 24th regnal year was named Kodabalisri (or Kodavalisri). She was the queen of the ruler of Vanavasi and dedicated this Buddhist monument in the 24th year of her brother’s reign

According to D.C. Sircar’s scheme of chronology, the Ikshvaku rulers are dated as follows:

(1) Santamula I — 225-250 A.D.;

(2) Virapurushadatta — 250-275 A.D.;

(3) Abhira interregnum — 275-285 A.D.;

(4) Santamula II — 285-333/34 A.D.;

(5) Rudrapurushadatta — 334-345 A.D.

Based on scholarly discussions of Ikshvaku chronology, Dr. O. Ramachandraiya is associated with the view that the Abhira conquest (specifically by Abhira Vasusena) took place, putting an end to the Ikshvaku rule in or about 278 A.D..

His chronological scheme is: (1) Santamula I — 180-193 A.D.; (2) Virapurushadatta — 193-213 A.D.; (3) Santamula II — 213-237 A.D.; (4) Rudrapurushadatta — 237-248 A.D.; (5) Three unknown rulers — 248-278 A.D. The basis includes accepting the Puranic evidence of seven kings ruling 100 years and placing the end of rule in 278 A.D.

In the inscriptions, the founder of the Ikshvaku dynasty, Santamula I (Chantamula I), was given the metronymic designation Vasishthiputra (or Vasistiputra), meaning “son of a mother belonging to the Vasishtha gotra”.

The metronymic designation was used to indicate the mother’s lineage, a common practice among the Ikshvaku and Satavahana dynasties

The Buddhist Mahachaitya at Nagarjunakonda was raised over a sacred relic believed to be a bone fragment of the Buddha.

This relic was discovered in the northwestern cell of the stupa, housed in a gold reliquary (box) which was placed within a small silver casket, and further enclosed within an earthenware pot. 

• Discovery: The relic was discovered during excavations in 1929 by A.H. Longhurst.

From the Ikshvaku inscriptions, the names of different families such as Pugiyas, Dhanakas, Hiranyakas and Kulahakas can be traced. The territories that were colonized by these people were named after their family names.

For example, the colony of the Pugiyas was called Pugiya rashtra; this in course of time came to be known as Pungi rashtra or Pakanadu. These families were feudatory nobility or colonising groups within the Ikshvaku kingdom, with some of them entering into matrimonial alliances with the royal family.

During the Ikshvaku period (roughly 3rd–4th century CE), Nagarjunakonda (ancient Vijayapuri) was a prominent center of Buddhist learning that hosted several sects, particularly those belonging to the Mahasanghika school. Inscriptions discovered at the site indicate that the following Buddhist sects had monks residing there: 

• Aparamahavinaseliya (or Apara-mahavina-seliya): This was one of the most prominent sects, with significant monastic presences in sites such as Site 1 and Site 9.
• Bahushrutiya (or Bhaushrutiya/Bhausrutiya): A monastery was specially commissioned for the teachers of this sect by Mahadevi Bhattideva, the mother of King Ehuvala Chamtamula.
• Mahishasaka (or Mahisasaka): A monastic complex was commissioned for this sect by Mahadevi Kodabalishri, the sister of King Ehuvala Chamtamula.
• Mahaviharavasin (or Mahaviharavasini): Inscriptions show that this sect also resided at the site

Kodabalishri  the daughter of the Andhra Ikshvaku king Mathariputra Virapurushadatta (c. 253–278 CE), entered into a matrimonial alliance with the ruler of Vanavasi (Banavasi) in Karnataka. This marriage strengthened the Ikshvakus’ position in the Deccan and helped check the rising power of the Abhiras and Western Kshatrapas

After the fall of the Ikshvakus, the only known king of the Brihatphalayana dynasty was Jayavarma. He was known from his Kondamudi copper plate inscription. The Kondamudi grant was in Prakrit and palaeographically it is nearer in time to Pallava Sivaskandavarma’s Mayidavolu inscription.

Key details regarding this association include:

• Succession: The Brihatpalayanas emerged as immediate successors to the Andhra Ikshvakus in the northern Krishna delta region (centered around modern Krishna and Guntur districts) during the late 3rd century AD (circa A.D. 270–285).
• The Inscription: Discovered near Tenali, the Kondamudi plates are the primary source of information for this dynasty, issued in the 10th regnal year of Jayavarma.
• Context: The inscription is in Prakrit and records a land grant (the village of Patur) to Brahmins, highlighting a revival of Brahmanism and a decline in Buddhist patronage in the region following the Ikshvaku period.
• Capital: Jayavarma ruled from his capital at Kudura (modern Guduru near Machilipatnam)

According to inscriptional and historical evidence, Vashishthiputra Santamula I (also known as Chantamula I), the founder of the Ikshvaku dynasty, was a staunch devotee of Mahasena (also known as Kartikeya, Skanda, or Kumaraswamy)

Chantisri, one of the two sisters of Santamula I, was the wife of Vasishtiputra Skandasri of the Pugiya family. Chantisri had also borne the titles Mahatalavari and Mahasenapatni of her husband.

Though Santamula I performed Vedic sacrifices and was a follower of Brahmanism, nothing is stated about his son Virapurushadatta regarding his religious leanings. Neither Virapurushadatta nor his son Santamula II is said to have donated to Buddhist establishments. From this it is inferred that Virapurushadatta and his successors were not Buddhists. However, this was the period when Andhra became a flourishing centre of Buddhism — the patrons were mainly the ladies of the royal family, merchants, artisans, and the general public.

The marriages of Virapurushadatta with his paternal aunts’ daughters prove that there was the custom of cross-cousin marriage in the Andhra country. Among the queens of Virapurushadatta, three were daughters of his paternal aunts. Chantisri (sister of Santamula I) had a daughter who was given in marriage to Virapurushadatta. Hammashri (another sister) had two daughters — Bapisri and Chatisri — both also given in marriage to Virapurushadatta. Cross-cousin marriage is a traditional custom still prevalent among many Telugu communities.

The major point of difference between D.C. Sircar and Dr. M. Rama Rao regarding the chronology of the Ikshvakus concerns the duration of the dynasty’s rule and the interpretation of the Puranic versus epigraphic evidence.

• Puranic Evidence (Dr. Rama Rao’s view): M. Rama Rao, relying on Puranic traditions, suggested a longer duration for the Ikshvaku dynasty. He argued that the Puranas mention seven kings who ruled for a total of 100 years.
• Epigraphic Evidence (D.C. Sircar’s view): D.C. Sircar contested this by prioritizing archaeological and epigraphic findings from sites like Nagarjunakonda. He identified only four kings from inscriptions—Chamtamula, Virapurushadatta, Ehuvala Chamtamula, and Rudrapurushadatta—and assigned them a shorter total reign of approximately 52 to 75 years

The Jaggayyapeta inscriptions, which are of high importance for Ikshvaku history, are located in the NTR district (formerly part of the Krishna district) of Andhra Pradesh. These inscriptions, along with others found at Nagarjunakonda, Bhattiprolu, and Amaravati, detail the activities of the Andhra Ikshvaku dynasty (circa 3rd-4th century CE), including their religious donations and construction projects.

The site is famous for uncovering the relief of a Chakravartin Mandhata (a character in Buddhist mythology) and several other inscriptions in Prakrit language and Brahmi script that date back to the reign of the Ikshvakus. 

During the Ikshvaku period (c. 3rd–4th century CE), Nagarjunakonda, known as Vijayapuri, was primarily attracted by its development into a premier center of Mahayana Buddhism, academic learning, and its role as a key connecting node along trade routes.

• Mahayana Scholarship: It was a renowned center for Mahayana Buddhist studies, particularly for sects like the Bahusrutiya and Aparamahavinaseliya.
• Royal and Elite Patronage: The Ikshvaku kings, while following Vedic rituals, allowed their queens and royal women to lavishly patronize Buddhist monasteries

The designation ‘Mahatatavara’ (also spelled Mahatalavara) was used by officials under both the Satavahanas and the Ikshvakus, serving as evidence of administrative and institutional continuity between the two dynasties.  Along with shared matronymic practices and the distribution of late Satavahana coins in early Ikshvaku layers, this shared official designation confirms the Ikshvakus as the direct successors of the Satavahana tradition.

Dr. O. Ramachandraiya argued that the Cyclic years ‘Vijaya’ mentioned in the two inscriptions of Virapurushadatta and Santamula II need not be different but could refer to one cyclic year. It must have witnessed the end of Virapurushadatta’s rule and the accession of Santamula II, corresponding to 213 A.D. Since 278 A.D. is accepted as the last date of Ikshvaku power, this cyclic year calculation allows four known rulers between 180 and 248 A.D., with three unknown rulers from 248 to 278 A.D. (when the Abhiras conquered the territory).

The Abhira inscription discovered at Nagarjunakonda, dated to the 30th regnal year (approximately 278 CE), mentions the Abhira ruler Vashisthiputra Vasusena This inscription, found at the site of the Ashtabhuja-svamin temple, confirms the presence of the Abhiras in the region after the decline of the Ikshvaku dynasty. 

Ramireddipalle, along with Nagarjunakonda and Jaggayyapeta, is one of the key sites whose inscriptions serve as important sources for the Ikshvaku period. Ramireddipalle Ayaka stone pillar inscriptions are mentioned as constituting the sole source of information for the political, religious and social conditions of the Ikshvaku times. Ramireddipalle is located in the Guntur district of Andhra Pradesh.

Ayaka pillars are five stone pillars erected on small rectangular platforms at the four cardinal directions of a Buddhist stupa, commonly found in Andhra Pradesh. These pillars symbolize five key events in Buddha’s life: Birth, Renunciation, Enlightenment, First Sermon, and Mahaparinirvana.

Virapurushadatta had a sister named Adavi Santisri. She was the wife of Mahasenapati (Commander-in-Chief) and Mahadandanayaka (Chief Justice/Chief of Punishments) Skandavisakha of the Dhanaka family. This marriage linked the Ikshvaku royal family with the Dhanaka family — one of the feudatory/noble families mentioned in the inscriptions (along with Pugiyas, Hiranyakas, and Kulahakas).

The titles Mahasenapati and Mahadandanayaka indicate military and judicial administration in the Ikshvaku kingdom.

Ashtabhuja Swamy refers to the eight-armed form of Vishnu. The Abhira Vasusena inscription at Nagarjunakonda mentions the installation of the image of Ashtabhuja Swamy (eight-armed Vishnu). This inscription is significant because it records the Abhira presence at Nagarjunakonda during or after the Ikshvaku period.

The mention of Ashtabhuja Swamy alongside Buddhist establishments at Nagarjunakonda reflects the religious plurality of the region — with Buddhism dominant but Brahmanical (Vaishnavism) also represented in the religious landscape of the Ikshvaku period.

The territorial colony referred to as Pugiya rashtra (or Pungi rashtra), which later became known as Pakanadu, was named after the Pugiya (or Pukiya) group/clan, which was a prominent noble family or clan holding high administrative positions under the Ikshvaku kingdom in the Andhra region.

• The Pugiyas/Pukiyas: The inscriptions of the Ikshvaku king Virapurushadatta (specifically at Nagarjunakonda) mention members of the Pukiya clan, notably Mahatalavari Chula Chatisiri (or Chamtisiri), who was a sister of Mahatalavara Vashisthiputra Skanda-Chamtamula and daughter of the Pukiya clan.
• Territorial Significance: The Pukiyas were a powerful family holding high offices like Mahatalavara, and they commanded a territory called Pugiya-rashtra (later Pungi or Pakanadu), which was part of the Ikshvaku dominion in the Andhra region (modern Andhra Pradesh/Telangana).

During Rudrapurushadatta’s 4th regnal year, one Nudukasiri donated a piece of land to God Halampura Swamy.  Halampura Swamy identified none other than the Buddha himself. The identification of Halampura: some scholars identify it with Alampur in Kurnool district.

Halampura may be identified with the present Nagalapuram. This donation record comes from the inscription found at Gurajala in Guntur district, which also confirmed that Rudrapurushadatta was a son of Santamula II.

The Nagarjunakonda inscription of Abhira Vasusena is dated in the 30th year of the Chedi era, which might have begun in 248-49 A.D. Therefore, the 30th year of this era corresponds to approximately 278-279 A.D. This calculation is crucial for establishing the chronology of the end of Ikshvaku rule.

Dr. Ramachandraiya places the Abhira conquest of the Ikshvaku territory at 278 A.D. — directly using this dating. The Chedi era is also sometimes called the Kalachuri era or Traikutaka era in scholarly literature.

The capital Kudura (or Kuduru) mentioned in the Kodamudi (Kondamudi) grant of Jayavarma of the Brihatphalayana dynasty is identified with modern Guduru (or Gudur) near Machilipatnam (Masulipatnam) in the Krishna district of Andhra Pradesh. 

The Abhira Vasusena inscription records the installation of the image of Ashtabhuja Swamy in the presence of Saka Rudradaman of Avanti, the Yavana princess of Sanjayapuri, and Vishnurudrasivalananda Satakami of Vanavasi. This extraordinary gathering of representatives from Avanti (western India), a Yavana (Greek/Western) princess from Sanjayapuri, and a ruler from Vanavasi (Karnataka) demonstrates the cosmopolitan and international character of Nagarjunakonda as a Buddhist centre. It also confirms that even after the Ikshvaku period proper, Nagarjunakonda continued to attract figures from across the subcontinent and beyond.

Dr. K.R. Subrahmanyam’s view that dated the Brihatphalayana ruler Jayavarma to the 3rd century A.D. was based on his proposed contemporaneity with the Ikshvaku dynasty (specifically the later Ikshvakus of Vijayapuri).

Dr. Subrahmanyam placed Jayavarma, who issued the Kondamudi copper plates, in the early 3rd century A.D. by linking his period to the decline of the Ikshvakus in the Krishna river valley, after which the Brihatphalayanas gained prominence

The Chantisri (or Chamtisri) inscription, discovered at Nagarjunakonda and dating to the 6th regnal year of Virapurushadatta (mid-3rd century CE), is a foundational document for understanding the social and matrimonial customs of the Ikshvaku period.

The absence of any personal inscription of Santamula I, despite him being the founder of the Ikshvaku dynasty, creates a significant historical challenge regarding the certainty of his reign’s exact dates and his formal status as an independent king at the time of the dynasty’s inception. The primary records of his accomplishments—such as his performance of Vedic sacrifices like the Ashvamedha—come from the later, “posthumous” records of his family.

The metronymic practice — naming rulers after their mothers (e.g., Vasistiputra Santamula) — is described as indicating ‘the high social status accorded to women in those days.’ This practice was prevalent in the later Satavahana period and was continued by the Ikshvakus, providing another link between the two dynasties. The prominent role of women as Buddhist patrons (building viharas, making donations) further confirms women’s high social status in Ikshvaku Andhra.

‘During these days Nagarjunakonda was a renowned centre of higher education. What Dhanakataka was during the days of Satavahanas, Nagarjunakonda was the same during the days of the Ikshvakus. Students from different parts of Asia flocked around this great centre of higher learning to prosecute their higher studies in the Buddhist lore.’ This is supported by: (1) The presence of monks from multiple Buddhist sects (Aparamahavinasailiyas, Bahusutiyas, Mahisasakas); (2) The sea trade connections that facilitated travel from Ceylon and other Buddhist countries; (3) The great stupas and viharas that were built, repaired, and extended during the Ikshvaku period.

The correct succession order from inscriptional evidence is:

(a) Santamula I (13th regnal year known) — founder;

(b) Virapurushadatta (20th regnal year known) — son of Santamula I through his wife Madhari;

(c) Santamula II / Ehuval Santamula (24th regnal year known) — son of Virapurushadatta;

(d) Rudrapurushadatta (11th regnal year known) — son of Santamula II. Additionally, an inscription found at Nagarjunakonda mentions Virapurushadatta also as a prince (brother of Rudrapurushadatta).

The Puranas mention seven rulers with a total reign of 100 years, but only these four are epigraphically confirmed.