N AND S Also speak

"Vaisampayana said, 'Hearing these words of Arjuna, O chastiser of foes, Nakula of mighty arms and a broad chest, temperate in speech and possessed of great wisdom, with face whose colour then resembled that of copper, looked at the king, that foremost of all righteous persons, and spoke these words, besieging his brother's heart (with reason).'

"Nakula said, 'The very gods had established their fires in the region called Visakha-yupa. Know, therefore, O king, that the gods themselves depend upon the fruits of action.  The Pitris, that support (by rain) the lives of even all disbelievers, observing the ordinances (of the Creator as declared in the Vedas), are, O king, engaged in action.  Know them for downright atheists that reject the declaration of the Vedas (which inculcate action). The person that is learned in the Vedas, by following their declarations in all his acts, attains, O Bharata, to the highest region of heaven by the way of the deities. 

This (domestic mode of life again) has been said by all persons acquainted with Vedic truths to be superior to all the (other) modes of life. Knowing this, O king, that the person who in sacrifices gives away his righteously acquired wealth unto those Brahmanas that are well conversant with the Vedas, and restrains his soul, is, O monarch, regarded as the true renouncer. He, however, who, disregarding (a life of domesticity, that is) the source of much happiness, jumps to the next mode of life,--that renouncer of his own self,  O monarch, is a renouncer labouring under the quality of darkness. That man who is homeless, who roves over the world (in his mendicant rounds), who has the foot of a tree for his shelter, who observes the vow of taciturnity, never cooks for himself, and seeks to restrain all the functions of his senses, is, O Partha, a renouncer in the observance of the vow of mendicancy.  That Brahmana who, disregarding wrath and joy, and especially deceitfulness, always employs his time in the study of the Vedas, is a renouncer in the observance of the vow of mendicancy.  The four different modes of life were at one time weighed in the balance. The wise have said, O king, that when domesticity was placed on one scale, it required the three others to be placed on the other for balancing it. Beholding the result of this examination by scales, O Partha, and seeing further, O Bharata, that domesticity alone contained both heaven and pleasure, that became the way of the great Rishis and the refuge of all persons conversant with the ways of the world. He, therefore, O bull of Bharata's race, who betakes himself to this mode of life, thinking it to be his duty and abandoning all desire for fruit, is a real renouncer, and not that man of clouded understanding who goes to the woods, abandoning home and its surroundings. A person, again, who under the hypocritical garb of righteousness, fails to forget his desires (even while living in the woods), is bound by the grim King of death with his deadly fetters round the neck. Those acts that are done from vanity, are said to be unproductive of fruit. Those acts, on the other hand, O monarch I that are done from a spirit of renunciation, always bear abundant fruits.  Tranquillity, self-restraint, fortitude, truth, purity, simplicity, sacrifices, perseverance, and righteousness,--these are always regarded as virtues recommended by the Rishis. In domesticity, it is said, are acts intended for Pitris, gods, guests. In this mode of life alone, O monarch, are the threefold aims to be attained.  The renouncer that rigidly adheres to this mode of life, in which one is free to do all acts, has not to encounter ruin either here or hereafter. The sinless Lord of all creatures, of righteous soul, created creatures,

with the intention that they would adore him by sacrifices with profuse presents. Creepers and trees and deciduous herbs, and animals that are clean, and clarified butter, were created as ingredients of sacrifice. For one in the observance of domesticity the performance of sacrifice is fraught with impediments. For this, that mode of life has been said to be exceedingly difficult and unattainable. Those persons, therefore, in the observance of the domestic mode of life, who, possessed of wealth and corn and animals, do not perform sacrifices, earn, O monarch, eternal sin. Amongst Rishis, there are some that regard the study of the Vedas to be a sacrifice: and some that regard contemplation to be a great sacrifice which they perform in their minds. The very gods, O monarch, covet the companionship of a regenerate person like this, who in consequence of his treading along such a way which consists in the concentration of the mind, has become equal to Brahma. By refusing to spend in sacrifice the diverse kinds of wealth that thou hast taken from thy foes, thou art only displaying thy want of faith. I have never seen, O monarch, a king in the observance of a life of domesticity renouncing his wealth in any other way except in the Rajasuya, the Astwamedha, and other kinds of sacrifice. Like Sakra, the chief of the celestial, O sire, perform those other sacrifices that are praised by the Brahmanas. That king, through whose heedlessness the subjects are plunged by robbers, and who does not offer protection to those whom he is called upon to govern, is said to be the very embodiment of Kati. If, without giving away steeds, and kine, and female slaves, and elephants adorned with trappings, and villages, and populous regions, and fields, and houses, unto Brahmanas, we retire into the woods with hearts not harbouring friendly feeling towards kinsmen, even we shall be, O monarch, such Kalis of the kingly order. Those members of the kingly order that do not practise charity and give protection (to others), incur sin. Woe is their portion hereafter and not bliss. If, O lord, without performing great sacrifices and the rites in honour of thy deceased ancestors, and it, without bathing in sacred waters, thou betakest thyself to a wandering life, thou shalt then meet with destruction like a small cloud separated from a mass and dashed by the winds. Thou shalt then fall off from both worlds and have to take thy birth in the Pisacha order.  A person becomes a true renouncer by casting off every internal and external attachment, and not simply by abandoning home for dwelling in the woods. A Brahmana that lives in the observance of these ordinances in which there are no impediments, does not fall off from this or the other world. Observant of the duties of one's own order,--duties respected by the ancients and practised by the best of men, who is there, O Partha, that would grieve, O king, for having in a trice stain in battle his foes that swelled with prosperity, like Sakra slaying the forces of the Daityas? Having in the observance of Kshatriya duties subjugated the world by the aid of thy prowess, and having made presents unto persons conversant with the Vedas, thou canst, O monarch, go to regions higher than heaven. It behoves thee not, O Partha, to indulge in grief."

"Sahadeva said, 'By casting off all external objects only, O Bharata, one does not attain to success. By casting off even mental attachments, the attainment of success is doubtful.  Let that religious merit and that happiness which are his who has cast off external objects but whose mind still internally covets them, be the portion of our foes! On the other hand, let that religious merit and that happiness which are his who governs the earth, having cast off all internal attachments also, be the portion of our friends. The word mama (mine), consisting of two letters, is Death's self; white the opposite word na-mama (not mine), consisting of three letters, is eternal Brahma.  Brahma and death, O king, entering invisibly into every soul, without doubt, cause all creatures to act. If this being, O Bharata, that is called Soul, be not ever subject to destruction, then by destroying the bodies of creatures one cannot be guilty of slaughter. If, on the other hand, the soul and the body of a being are born or destroyed together, so that when the body is destroyed the soul also is destroyed, then the way (prescribed in the scriptures) of rites and acts would be futile. Therefore, driving away all doubts about the immortality of the soul, the man of intelligence should adopt that path which has been trodden by the righteous of old and older times. The life of that king is certainly fruitless who having acquired the entire earth with her mobile and immobile creatures, does not enjoy her. As regards the man again who lives in the forest upon wild fruits and roots, but whose attachment to things of the earth has not ceased, such a one, O king, lives within the jaws of Death. Behold, O Bharata, the hearts and the outward forms of all creatures to be but manifestations of thy own. They that look upon all creatures as their own selves escape from the great fear (of destruction).  Thou art my sire, thou art my protector, thou art my brother, and thou art my senior and preceptor. It behoveth thee, therefore, to forgive these incoherent utterances in sorrow of a woe-stricken person. True or false, this that has been uttered by are, O lord of earth, has been uttered from a due regard for thee, O best of Bharatas, that I entertain!"

sun names.

Janamejaya said, 'How did that bull among the Kurus, king Yudhishthira, for the sake of the Brahmanas adore the sun of wonderful appearance?"

"Vaisampayana said, 'Listen attentively, O king, purifying thyself and withdrawing thy mind from every other thing. And, O king of kings, appoint thou a time. I will tell thee everything in detail, And, O illustrious one, listen to the one hundred and eight names (of the sun) as they were disclosed of old by Dhaumya to the high-souled son of Pritha. Dhaumya said, 'Surya, Aryaman, Bhaga, Twastri, Pusha, Arka, Savitri. Ravi, Gabhastimat, Aja, Kala, Mrityu, Dhatri, Prabhakara, Prithibi, Apa, Teja, Kha, Vayu, the sole stay, Soma, Vrihaspati, Sukra, Budha, Angaraka, Indra, Vivaswat, Diptanshu, Suchi, Sauri, Sanaichara, Brahma, Vishnu, Rudra, Skanda, Vaisravana, Yama, Vaidyutagni, Jatharagni, Aindhna, Tejasampati, Dharmadhwaja, Veda-karttri, Vedanga, Vedavahana, Krita, Treta, Dwapara, Kali, full of every impurity, Kala, Kastha, Muhurtta, Kshapa, Yama, and Kshana; Samvatsara-kara, Aswattha, Kalachakra, Bibhavasu, Purusha, Saswata, Yogin, Vyaktavyakta, Sanatana, Kaladhyaksha, Prajadhyaksha, Viswakarma, Tamounda, Varuna, Sagara, Ansu, Jimuta, Jivana, Arihan, Bhutasraya, Bhutapati, Srastri, Samvartaka, Vanhi, Sarvadi, Alolupa, Ananta, Kapila, Bhanu, Kamada, Sarvatomukha, Jaya, Visala, Varada, Manas, Suparna, Bhutadi, Sighraga, Prandharana, Dhanwantari, Dhumaketu, Adideva, Aditisuta, Dwadasatman, Aravindaksha, Pitri, Matri, Pitamaha, Swarga-dwara, Prajadwara, Mokshadwara, Tripistapa, Dehakarti, Prasantatman, Viswatman, Viswatomukha, Characharatman, Sukhsmatman, the merciful Maitreya. These are the hundred and eight names of Surya of immeasurable energy, as told by the self-create (Brahma). For the acquisition of prosperity, I bow down to thee, O Bhaskara, blazing like unto gold or fire, who is worshipped of the gods and the Pitris and the Yakshas, and who is adored by Asuras, Nisacharas, and Siddhas. He that with fixed attention reciteth this hymn at sunrise, obtaineth wife and offspring and riches and the memory of his former existence, and by reciting this hymn a person attaineth patience and memory. Let a man concentrating his mind, recite this hymn. By doing so, he shall be proof against grief and forest-fire and ocean and every object of desire shall be his.'

Parva-sangraha.

jist of all chapters.
He who knows the four Vedas with all the Angas and Upanishads, but does not know this history (Bharata), cannot be regarded as wise. Vyasa of immeasurable intelligence, has spoken of the Mahabharata as a treatise on Artha, on Dharma, and on Kama. Those who have listened to his history can never bear to listen to others, as, indeed, they who have listened to the sweet voice of the male Kokila can never hear the dissonance of the crow's cawing. As the formation of the three worlds proceedeth from the five elements, so do the inspirations of all poets proceed from this excellent composition. O ye Brahman, as the four kinds of creatures (viviparous, oviparous, born of hot moisture and vegetables) are dependent on space for their existence, so the Puranas depend upon this history. As all the senses depend for their exercise upon the various modifications of the mind, so do all acts (ceremonials) and moral qualities depend upon this treatise. There is not a story current in the world but doth depend on this history, even as body upon the food it taketh. All poets cherish the Bharata even as servants desirous of preferment always attend upon masters of good lineage. Even as the blessed domestic Asrama can never be surpassed by the three other Asramas (modes of life) so no poets can surpass this poem.

"Ye ascetics, shake off all inaction. Let your hearts be fixed on virtue, for virtue is the one only friend of him that has gone to the other world. Even the most intelligent by cherishing wealth and wives can never make these their own, nor are these possessions lasting. The Bharata uttered by the lips of Dwaipayana is without a parallel; it is virtue itself and sacred. It destroyeth sin and produceth good. He that listeneth to it while it is being recited hath no need of a bath in the sacred waters of Pushkara. A Brahmana, whatever sins he may commit during the day through his senses, is freed from them all by reading the Bharata in the evening. Whatever sins he may commit also in the night by deeds, words, or mind, he is freed from them all by reading Bharata in the first twilight (morning). He that giveth a hundred kine with horns mounted with gold to a Brahmana well-posted up in the Vedas and all branches of learning, and he that daily listeneth to the sacred narrations of the Bharata, acquireth equal merit. As the wide ocean is easily passable by men having ships, so is this extensive history of great excellence and deep import with the help of this chapter called Parva sangraha."

The study of the Bharata is an act of piety. He that readeth even one foot, with belief, hath his sins entirely purged away. Herein Devas, Devarshis, and immaculate Brahmarshis of good deeds, have been spoken of; and likewise Yakshas and great Uragas (Nagas). Herein also hath been described the eternal Vasudeva possessing the six attributes. He is the true and just, the pure and holy, the eternal Brahma, the supreme soul, the true constant light, whose divine deeds wise and learned recount; from whom hath proceeded the non-existent and existent-non-existent universe with principles of generation and progression, and birth, death and re-birth. That also hath been treated of which is called Adhyatma (the superintending spirit of nature) that partaketh of the attributes of the five elements. That also hath been described who is purushabeing above such epithets as 'undisplayed' and the like; also that which the foremost yatis exempt from the common destiny and endued with the power of meditation and Tapas behold dwelling in their hearts as a reflected image in the mirror.

"The man of faith, devoted to piety, and constant in the exercise of virtue, on reading this section is freed from sin. The believer that constantly heareth recited this section of the Bharata, called the Introduction, from the beginning, falleth not into difficulties. The man repeating any part of the introduction in the two twilights is during such act freed from the sins contracted during the day or the night. This section, the body of the Bharata, is truth and nectar. As butter is in curd, Brahmana among bipeds, the Aranyaka among the Vedas, and nectar among medicines; as the sea is eminent among receptacles of water, and the cow among quadrupeds; as are these (among the things mentioned) so is the Bharata said to be among histories.

"He that causeth it, even a single foot thereof, to be recited to Brahmanas during a Sradha, his offerings of food and drink to the manes of his ancestors become inexhaustible.

"By the aid of history and the Puranas, the Veda may be expounded; but the Veda is afraid of one of little information lest he should it. The learned man who recites to other this Veda of Vyasa reapeth advantage. It may without doubt destroy even the sin of killing the embryo and the like. He that readeth this holy chapter of the moon, readeth the whole of the Bharata, I ween. The man who with reverence daily listeneth to this sacred work acquireth long life and renown and ascendeth to heaven.

"In former days, having placed the four Vedas on one side and the Bharata on the other, these were weighed in the balance by the celestials assembled for that purpose. And as the latter weighed heavier than the four Vedas with their mysteries, from that period it hath been called in the world Mahabharata (the great Bharata). Being esteemed superior both in substance and gravity of import it is denominated Mahabharata on account of such substance and gravity of import. He that knoweth its meaning is saved from all his sins.

'Tapa is innocent, study is harmless, the ordinance of the Vedas prescribed for all the tribes are harmless, the acquisition of wealth by exertion is harmless; but when they are abused in their practices it is then that they become sources of evil."

gallant women

Abbakka Rani or Abbakka Mahadevi was the queen of Tulunadu who fought the Portuguese in the latter half of the 16thcentury. She belonged to the Chowta dynasty who ruled over the area from the temple town of Moodabidri. The port town of Ullal served as their subsidiary capital.

Early Life

The Chowtas followed a matrilineal system by which Tirumala Raya, Abbakka’s uncle, crowned her the queen of Ullal. He also forged a matrimonial alliance for Abbakka with Lakshmappa Arasa, the powerful king of neighbouring Mangalore. This alliance was to later prove a source of worry for the Portuguese. Tirumala Raya also trained Abbakka in the different aspects of warfare and military strategy. The marriage, however was short lived and Abbakka returned to Ullal. Her husband thus longed for revenge against Abbakka and was to later join the Portuguese in their fight against Abbakka.

Though Abbakka was a Jain by faith, her administration was well represented by Hindus and Muslims. Her army too consisted of people of all sects and castes including the Mogaveeras, a fisher folk community. She even forged alliances with the Zamorin of Calicut and other Muslim rulers south of Tulunadu towards this end. Together, they kept the Portuguese at bay.

Ullal fort, the capital of Abbakka’s kingdom, is located just a few kilometers away from the city of Mangalore, on the shores of the Arabian Sea. It is a historical as well as a pilgrim spot because of the beautiful Shiva Temple built by the Queen and a unique natural rock, called the Rudra Rock. The rock appears to change colours every second, as the sweater splashes on it.

Portuguese colonial power was at its peak in the 1500’s. They destroyed Zamorins of Calicut. Defeated the Sultan of Bijapur. Took away Daman from the Sultan of Gujarat, Established a colony in Mylapore, Captured Bombay and made Goa as their headquarters. And while they were at it, pretty much unchallenged, they even ruined the ancient Kapaleeswarar Temple to build a Church over it. Their next target, the super profitable port of Mangalore.

War with Portuguese

The Portuguese first attacked the South Kanara coast and destroyed the Mangalore port, before advancing towards Ullal which was meant to be a strategically important port. Rani Abbakka was alerted by the incident and started preparing herself to protect her kingdom.

The Portuguese demanded that she pay them tribute but Abbakka refused to yield. In 1555, the Portuguese sent Admiral Dom Álvaro da Silveira to fight her after she refused to pay them tribute. In the battle that followed, Rani Abbakka repulsed the attack successfully.

Two years later, the Portuguese attacked with a larger force and were able to ransack the settlement at Ullal to some extent. However, Rani Abbakka’s masterful battle tactics and diplomatic strategy pushed them back once again.

During the next battle in 1568, the Portuguese army under General Joao Peixoto attacked Ullal and managed to capture the royal palace. However, Rani Abbakka escaped before they could capture her.

The same night, she gathered around 200 of her soldiers and mounted an attack on the Portuguese. In the battle that ensued, General Peixoto was killed,seventy Portuguese soldiers were taken prisoners and many of the Portuguese retreated. In further attacks, Abbakka Rani and her supporters killed Admiral Mascarenhas and the Portuguese were also forced to vacate the Mangalore fort.

In the very last attack, the Portuguese managed to imprison Rani Abbakka, but she revolted inside the prison and died fighting.

In 1569 however, the Portuguese not only regained the Mangalore fort but also captured Kundapur (Basrur). Despite these gains, Abbakka Rani continued to remain a source of threat. With the help of the queen’s estranged husband, they mounted attacks on Ullal. Furious battles followed but Abbakka Rani held her own. In 1570, she formed an alliance with the Bijapur Sultan of Ahmed Nagar and the Zamorine of Calicut, who where also opposing the Portuguese. Kutty Pokar Markar, the Zamorine’s general fought on behalf of Abbakka and destroyed the Portuguese fort at Mangalore but while returning he was killed by the Portuguese. Following these losses and her husband’s treachery, Abbakka lost the war, was arrested and jailed. However, even in prison she revolted and died fighting.

According to traditional accounts, she was an immensely popular queen and this is also attested by the fact that she is even today a part of folklore. The queen’s story has been retold from generation to generation through folk songs and Yakshagana, a popular folk theatre in Tulu Nadu.

The legendary queen of Ullal continues to live on in the folk culture of the Dakshin Kannada region (through Bhuta Kola and Yakshagana). In the recent years, her story has been gradually coming to public attention.

Dakshin Kannada has been holding an annual celebration in her memory (Veera Rani Abbakka Utsava) for the last few years.

In 2003, Indian Post issued a special stamp dedicated to Rani Abbakka while in 2015, the Indian Navy acknowledged her naval heroics by naming a patrol vessel after her.

Legends also claim that Abbakka was the last known person to have used the Agnivana (fire-arrow) in her fight against the Portuguese. Some accounts also claim that she had two equally valiant daughters who fought alongside her in her wars against the Portuguese. Tradition however treats all three - mother and two daughters as the same person.

She was the Queen of an ancient State. She had no husband. Still she fought with the many foes around and freed the kingdom from several dangers. But soon she had to face another danger.

Aurangzeb was the Moghul Emperor then. 'Alamgir' was his title. Alamgir means one who has conquered the whole world.
Aurangzeb had conquered many kingdoms in North India and had turned his eyes towards the South. His thirst for expansion was not yet quenched and his vast: powerful army attacked this small State. The reason given was that the Queen had given shelter to the son of Maharaja Shivaji.

But the Queen was not afraid. Nor did she feel sorry. She did not ask for pardon. She faced the attack like a heroic woman. When the enemies themselves withdrew their attack and begged for a treaty, she was quite generous.

This heroic Queen and noble lady was Queen Chennamma of Keladi.

Chennamma ruled the kingdom of Keladi for twenty-five years. She had the complexion of a pearl, with bright eyes and a broad forehead. A long nose and curly hair adorned a face of royal dignity. The beautiful Queen was full of good qualities too. And she had the ability to kill her enemies in the battles, like Durga (the goddess of power). Beauty, valour, piety and generosity all blended in this great Queen.

Keladi was a kingdom in the MaInad area of Karnataka. The first King of Keladi was Chowdappa Nayaka who came to the throne in 1500. He was a great hero.

In about 1645, the able King Shivappa Nayaka came to the throne. During his reign, many reforms were effected in Keladi. This King became famous as a great ruler because of his administrative reforms. Government and collection of taxes were so systematized that he came to be called 'Shistina Shivappa Nayaka' ('shistu' - meaning discipline and order and it is also known as a kind of Local Tax). His younger son Somashekhara Nayaka became the King in 1664. At that time the kingdom of Keladi stretched along the entire seacoast from Goa to Malabar.

Somashekhara Nayak was a very efficient king. With a good figure, power and wealth, he also had good qualities. He was
religious-minded, too.

Somashekhara Nayaka did not marry for several years. He was young and a king; and was also handsome, virtuous and famous. Naturally many a king tried to make him his son-in-law. The Nayaka saw many beautiful princesses. But he never thought of marriage.

His subjects, knowing his religious mind and devotion to God, wondered whether their king would become a monk.

The king once went to the Rameshwara fair. There he saw a very pretty maid. She was Chennamma, the daughter of Siddappa Shetty of Kotepura. She was beautiful like a carefully sculptured doll. With her friends she was going to the temple; she moved with striking dignity.

Somashekhara Nayaka saw her; he said to himself, 'if at all I marry, I should marry this girl.' Through his servants he learnt who
she was. Next day he sent for his Chief Minister and said to him, "You have been compelling me to marry. Yesterday when I went to the Rameshwara fair, I saw Kotepura Siddappa Shetty's daughter. If I marry at all, I will marry her. Please send for Siddappa Shetty and speak to him."

The Chief Minister replied, "My Lord, so far all kings of Keladi have married only princesses of royal blood."

"That may be. But I know only one way, - and that is, to do as I say. I have nothing to do with any other tradition. I will marry only
this girl."

"The King wants to marry your daughter Chennamma."

At these words of the Chief Minister, Siddappa Shetty was startled; he was amazed. He could not believe his own ears. Finally he agreed gladly.

"The King wants to marry you," he said to his daughter. And Chennamma could not contain her surprise and delight.

The wedding took place in the big palace in the capital city of Bidanur with royal splendour.

Chennamma became the Queen of Keladi State and of Somashekhara Nayaka's heart. The new couple offered worship at the temple of the family deity Lord Rameshwara at Keladi, and also at the temple of Aghoreshwara at Ikkeri and of Goddess Mookambike at Kollur. They also gave many gifts in charity to the poor and the needy.

The married life of Somashekhara Nayaka and Queen Chennamma was like milk and honey put together. They understood each other perfectly and loved each other deeply. The intelligent Queen became, in a short while, well versed in politics and statecraft. She learnt to use weapons, mastered music and developed an interest in literature.

Queen Chennamma looked after the subjects of her kingdom and the servants of the palace with great love as if they were her children. She was not merely a wife to Somashekhara Nayaka but also an adviser; she gave him advice on state masters, like a trusted minister. If the government did any injustice, those who suffered, being afraid to go to the King, would make their appeals to the Queen. The Queen would speak to her husband and get justice done.

She was an inspiration to her husband to punish the wicked and protect the virtuous. So the people of Keladi looked up to the Queen as if she was a Goddess, with great respect and devotion.

The royal couple treated all religions with equal respect; they gave large gifts of lands to the Mutts and other religious institutions of Keladi.

During the days of the Vijayanagara Kings, the Dasara was observed as a national festival with great pomp. The Kings of Keladi kept up that tradition. During the days of this 'Nadahabba' great artists used to go to Keladi from all corners of the country. At the end of the programmes of dance and music, the King rewarded the artists with valuable gifts.

Once, during the Dasara festival, the famed dancer Kalavathi of Jambukhandi gave a performance before the royal couple. Dancing like a peacock and singing like a cuckoo, this beautiful woman won the love of Somashekhara Nayaka. The King who was pleased with her excellence in dancing, gave her much wealth. Kalavathi became the dancer of the royal court. Her mother and her foster-father, Bharame Mavuta, lived with her. The latter was a master of black magic and secret medicines Knowing that Queen Chennamma had no children, the wicked Bharame Mavuta developed an intimate friendship with Somashekhara Nayaka. Gradually the Nayaka began to live with Kalavathi herself. He became a puppet in the hands of Bharame Mavuta. He forgot his beloved darling Chennamma and stayed away from the palace. He swallowed all that Bharame Mavuta gave him as medicine and as a result became half-mad. Various diseases began to eat him up. Even the ministers and respected officers had to go to the dancer's house to discuss matters of the State.

Chennamma felt very sad that the husband who once loved her so deeply never came to the palace now. She was always in tears. Once all the subjects felt happy that it was their good fortune they had such an ideal King, but now he had to thought for the kingdom.

Because of the King's indifference there was chaos in the kingdom. The news of his ill-health spread all over the kingdom. The King had no children. What if he died suddenly?

In such a pass, naturally, many persons began to hatch conspiracies to usurp the throne. The Sultan of Bijapur who had often been defeated by the kings of Keladi, now attacked the kingdom.

The Queen was determined that the kingdom nursed and handed down by their elders should be saved from these dangers. If she remained passive, thinking she was only a woman, the kingdom wouid be lost. She put aside her pride and even stepped into the dancer's house to meet the King.

Worn out by diseases, the King was a mere shadow of his old robust self. The face had lost lustre and the eyes were dull. Chennamma was greatly grieved. But she checked her sorrow and said, "My Lord, please come back to the palace. The
physicians of the court will treat you. The kingdom of the great Shivappa Nayaka should not be ruined. You can adopt a worthy boy as son." She fell at his feet and begged him to return.

Bharame Mavuta, the source of all evil for the kingdom, was right there. Deceived by his words, the King refused to listen to
Chennamma. The Queen returned in misery. But she had no time even to weep, because the enemies had already besieged the kingdom.

There was only one way, thought Chennamma, for the kindgom to continue and the dynasty to survive; she herself should rule the land and also hold the sword. Trusting God, the young Queen took this crushing burden on her tender shoulders. The clever and heroic Queen also took the counsel of her father Siddappa Shetty. She enlisted the help of trustworthy commanders. Delicate hands adorned with bangles now brandished the sword.

Arrogant enemies thought that after all she was a woman and could be frightened. They began to threaten her.

One day the Chief Minister, Thimmanna Nayaka of Kasaragod, went to her with Subnis Krishnappa and said to her, "You must adopt as son Veerabhadra Nayaka, the son of the Commander-in Chief, Bhadrappa Nayaka. It is only then that we shall support you. Or else, we will unite the people against you and crown him." The same threat was held out by another minister, Narasappayya and a senior officer, Lakshmayya.

Queen Chennamma heard them all patiently. On one side, Bharame Mavuta had the King under his thumb and was eager to take over the kingdom. On another side, all the ministers and other important men were ready to bring some one whom they liked to the throne and perpetuate their own positions. The Queen could not approve of either of these developments. She had no child; so she decided that she should adopt a boy who was virtuous and would herald the welfare of the State. She choose a boy by name Basappa Nayaka. She decided to give him the proper type of training so that the kingdom survived and the people were made happy.

The Sultan of Bijapur was waiting to swallow up the kingdom of Keladi. Now he heard that the King was negligent and troubled by disease and that the State was in the hands of a woman. He was tempted. Opportunity seemed to be inviting him. He sent a representative by name Jannopant to the Queen for negotiations. Close on the heels of Jannopant the Sultan also sent a big army under the command of Muzaffar Khan. Jannopant met the Queen. Through her own spies Chennamma had already understood the trick of the Sultan. But she was not in a position to declare war on the Sultan just then. So she gave three lakh rupees to Jannopant and came to an agreement with the Sultan. Yet, the Sultan's army was marching towards Keladi.

So, the Queen summoned her subjects and said to them: "My beloved heroes of the Kannada Land, you are great warriors. Today the fate of the kingdom is in your hands. Remember, victory gives us this kingdom and death gives us Heaven. There is no third way. If you win, all of you will be rewarded with befitting honors." So she spoke to her people with affection. She gave them her jewels and, the gold in the royal treasury. Inspired by her heroic words, and moved by her generosity, the soldiers girded their Lions to fight.

After taking leave of the Queen, Jannopant went to Bharame Mavuta. Moved by the sweet words of Jannopant, Bharame Mavuta got the King murdered.

The Queen heard the news. Her husband was dead! It was a shock, and grief flooded the heart of the young Queen. But she was not the woman to weep in passive sorrow. Yes, her husband was dead. But he had not died a natural death. He had been murdered. Chennamma was now like the Goddess of War, determined to avenge her husband's death.

The Bijapur army besieged the fort of Bidanur. The henchmen of Bharame Mavuta gave all help to the Sultan's soldiers. The-enemy army was very big. Siddappa Shetty and the officers of the State told the Queen that, even if they fought with all valour, victory was doubtful. They advised her to leave Bidanur for the time being. The very thought of leaving Bidanur was like poison to her. But there was no other way. The throne of the kingdom, the wealth of the royal treasury and all other valuables were moved to Bhuvanagiri.

The enemies pulled down the gates of the fort and entered the palace. But they could not find the Queen there. The treasury was
also empty. They felt disappointed and were very angry. The fort at Bhuvanagiri, situated amidst a thick jungle, was quite secure. The chieftains of the Keladi Court and the soldiers were in Bhuvanagiri with the Queen.

The Chief Minister, Thimmanna Nayaka, who had, gone away from Bidanur after his differences with the Queen in the matter of the adoption, now learnt of the fall of Bidanur. He was at heart a true patriot. He was enraged that enemies had taken Bidanur.

Thimmanna Nayaka came to the Bhuvanagiri palace and met the Queen. He said, "Your Highness, I am guilty of a great crime. I should not have left Bidanur after the death'of Somashekhara Nayaka. I have sinned terribly. It is very painful for me to see the Bidanur, where I was born and bred, is now in alien hands. Please accept my services again in this difficult hour."

The Queen was generous. She replied, "Thimmanna Nayaka, your conduct and your words amply bear out your deep loyalty to the kingdom. Keladi now needs the assistance of all and the blessings of the Almighty for its protection. You are experienced in statecraft. We do need your help; you have served the State from the days of the great Shivappa Nayaka. The Chief Minister's office is yours, if you will accept it."

Chennamma bestowed honors on him. People who had benefited from the kings of Keladi and from Chennamma in particular, arrived in thousands in Bhuvanagiri. They were ready to give up their all for Keladi and the Queen.

Thimmanna Nayaka got together the chieftains and brave soldiers from all parts of Keladi and raised an army. He marched towards Bidanur. The soldiers of Bijapur, who were proud of their seizure of Bidanur were marching towards Bhuvanagirii to capture it. In the midst of the thick forest and in a narrow pass, the Sultan's soldiers fell into the hands of the heroic Kannada warriors. The men of Keladli knew the terrain quite well; they destroyed the Bijapur army and went to Bidanur. The people there were overjoyed at the arrival of the Kannada soldiers. They opened the gates wide and welcomed them.

The people of Keladi, one and all, accepted Chennamma as their ruler. In 1671 Chennamma was crowned as the Queen in the fortress of Bhuvanagiri. The Queen now took over the entire administration into her hands. She honored the chiefs and soldiers, who had helped in the fight for Bidanur, suitably with money, gold, lands and high offices. The kingdom had become worn out with chaos and misrule. The Queen brought peace and happiness to it. She again enforced the system which had been formulated by Shivappa Nayaka. She arranged for special temple honors and worship with great pomp to the deities of Rameshwara, Aghoreshwara and Goddess Mookambike, whose grace, she felt, had warded off all dangers. She offered diamond-studded crowns and golden lamps to these deities.

The Queen also arrested both Bharame Mavuta and Jannopant who were responsible for the death of her husband, and put them to death. Those who had conspired against her and wanted to usurp the kingdom were also punished and banished from the kingdom. Queen Chennamma now ruled over the kingdom ably. She was like a Goddess to the virtuous and like destruction itself to the wicked. She had an 'Agrahara' - an entire street with houses on either side formed, and invited scholars to settle down there. It was named 'Somashekharapura'. Day and night Chennamma toiled for the welfare of the state.

With the consent of her people she adopted as her son, a good boy, Basappa Nayaka by name. She expanded the army and strengthened security at the borders. After her work for the kingdom, Chennamma spent whatever leisure she had, in meditation and in acts of charity and kindness. She gave gifts of lands to Mutts and religious institutions. The Queen respected all the religions and was herself respected by everybody.

Years before, there had been two or three wars between the kings of Mysore and the kings of Keladi. In these wars, the rulers of Mysore had been defeated. As the kings of Keladi had a long seacoast under them, they reaped considerable profits from the foreign traders, the Dutch and the English.

At the time Chennamma was ruling in Keladi, the ruler in Mysore was Chikkadevaraya Wodeyar. A person by name Andhaka Venkata Nayaka also belonged to the dynasty of Keladi kings. He wrote a letter to the Mysore ruler; he said, "I should have been the King of Keladi. But Chennamma came in the way. Therefore if you will fight with her and help me to get the kingdom, I shall give half of it to you and render other help also."

Chikkadevaraya was very pleased with the letter. He thought it would be quite easy to win the kingdom which was in the hands of a woman. If he did so, all the foreign trade now under Keladi would be in his hands. So he began preparations for a war.

Queen Chennamma was not at all afraid that the Mysore ruler had declared war on Keladi. She remained undaunted and sent a big army under her Commander Bhadrappa Nayaka to fight the enemy. The chieftains of Sode, Sirsi and Banavasi also declared war on Keladi. But the Queen very cleverly managed to defeat them all.

The Mysore army was the first to be defeated. But the next year that army defeated the Keladi force. Again when there was a war, the Queen was victorious. Several officers of the Mysore army were captured. But the Queen treated them with courtesy. She also set them free. Because of this, Chikkadevaraya developed a high regard for the Queen. The rulers of Mysore and Keladi signed a treaty of friendship.

Queen Chennamma had banished some leaders who had their eyes on the throne. Now all those men, obtaining the help of other rulers, began a war with the Queen. But the able Queen defeated them.

Chennamma had adopted Basappa Nayaka. He was to become the King later. So she gave personal attention to his training and education. Every morning after her bath, prayers and breakfast, she would go to the court hall. She would stay there till mid-day, and listen patiently to any of her subjects who had any difficulties. She would give them whatever help was necessary. She would discuss matters of statecraft and administration with Basappa Nayaka and her ministers and officers and give her decisions. After the midday prayers and worship, she would spend an hour giving alms. At that time monks, sanyasis, priests and the poor and the needy would all receive help.

One afternoon as usual the Queen was giving alms. Four 'Jangamars' (monks) appeared. They looked very radiant. The four waited till all the others had received their alms. Then they went up to the Queen. Seeing their bright faces, the intelligent Queen realized that they were not ordinary monks. Their leader saluted her. Chennamma said in a friendly voice, "Holy sir, you should bless me, and not Salute me. Where do you come from, and what can I do for you?"

He came a little closer and again saluting her, said, "Great Queen, I am not a monk."

"Not a monk? Then why have you come in this garb? Who are you?

"I am Rajaram, the son of Chatrapati Shivaji."

The Queen was startled. "Are you the son of Chatrapati Shivaji, the great man who fought to save Hinduism in South India?
Heavens, what difficult days are you passing through! Please be seated, Prince; what can I do for you?"

"Mother, my brother Sambhaji has been cruelly murdered by Aurangzeb. He has sent a huge army to kill me also and destroy my kingdom. His army has already captured a few forts. Aurangzeb thinks that if I am captured then he can swallow the whole of Maharashtra. I have managed to hoodwink the enemies in various garbs and have come so far. I have approached several chief and kings to give me shelter."

"Did not the Hindu kings agree to protect you?"

"They all refused, afraid of Aurangzeb's anger."

"Really ! It is unbelievable. Giving shelter to the son of Shivaji Maharaj who fought for saving Hinduism is the duty of every one of us."

"Mother, it is no ordinary thing to face the enmity of Aurangzeb."

"Prince Rajaram, no one who has come to the Keladi palace asking for shelter or other gifts has gone back disappointed. What does it matter if a woman is on the throne now? I am not a helpless woman, but belong to the heroic Kannada Land. It is my religion to give protection to those who need it from me. Please take rest in our Guest House."

"Great Queen, before you give me shelter, please consult your ministers. This is not a mere matter of feeding a person. It is a
question of the kingdom's survival or otherwise."

"Prince Rajaram, the Kannada people never go back on their words. They are not such cowards that they will not help those who come to them for shelter."

"I know that, Queen. I have made bold to come here only after hearing of your valor and generosity. If your ministers agree,
please give me shelter here for a short while and then help me to reach the fort of Jinji. I will never forget your kindness. If that is not possible, I shall leave this place tomorrow morning."

"Prince, I shall summon the royal court this evening and discuss the matter. Whatever might happen, I will give shelter to those
who ask me for it. To act according to the royal code, and to see that you reach Jinji safely, is my responsibility."

"Noble Queen, the royal house of Keladi is very generous. I am astonished that, when powerful kings of big realms have refused to give me shelter, a lady should muster courage to face such a danger. I am greatful to you."

So saying, Rajaram saluted her with great devotion and went to the Guest House.

That evening Queen Chennamma summoned the royal court. She narrated all that had happened and asked her advisers for their opinion.

Prime Minister Thimmanna Nayaka sounded a note of warning - "Your Highness, Aurangzeb's army is chasing Rajaram. It has already captured Raigadh, Panhalgadh and other forts. If Aurangzeb comes to know that Rajaram is in Keladi, it would surely mean our total ruin."

Siddappa Shetty was very clear in his words to his daughter - "What the Prime Minister says is quite true. So far we have fought with the enemies around. Just now peace and order are returning to the kingdom. Fighting with Aurangzeb now is beyond our capacity."

Commander Bhadrappa and Minister Narasappayya also were of the same opinion.

"Gentlemen, what you say is true," said Chennamma. "I have thought about this very deeply. Until this day the kings of Keladi have always given shelter to anyone who sought it. It is my duty to keep up that tradition. Shivaji Maharaj wore himself out to save Hinduism. When his son asks for help can it cannot be denied? The safety of the kingdom is a matter in God's hands."

"I agree, mother," said Basappa Nayaka. "What you say is true. You have always taught me it is nobler to save than to kill. What can Aurangzeb do against God's blessings and the valour of our heroes?"

All the younger persons in the Court were for giving shelter to Rajaram. Inevitably all the ministers also agreed.

The Queen put her trust in God and gave shelter to Rajaram. Preparations for a war began in Keladi.

Aurangzeb sent his son Azamath Ara with a huge army to invade the kingdom. But by then Rajaram had safely reached the Jinji fort.

The cunning Moghul Emperor on the one hand sent a big army to Keladi; and, on the other, before it could reach the kingdom, he sent a messenger to Queen Chennamma with a letter and also costly presents including diamonds and other precious stones.

His letter ran thus:

"To Queen Chennamma of Keladi.

Between us there is no enmity. But I have heard that my great enemy Rajaram is under your protection. He must at once be given up to me. When that is done, there can be a treaty of friendship between the two kingdoms. Otherwise you will have to face the Moghul army."

The shrewd Queen consulted her ministers and sent a reply as follows:

"To the Moghul Emperor Aurangzeb,

Your letter has reached us. The people of this kingdom are ever ready to extend the hand of friendship to the Moghuls. But you have asked for something in return for your friendship. But that is impossible. Rajaram is not in this kingdom. It is of course known that he went through Keladi."

By the time the Queen's letter reached Aurangzeb, the big Moghul force was near Keladi. The Queen was fully prepared for the war. The brave soldiers of Keladi were readily waiting in the path of the Moghul army. The way lay through a thick jungle. And the rainy season had set in. The Moghul soldiers who were accustomed to the dry climate of the North, found it extremely difficult to pass through the forest in the heavy downpour of the MaInad area. But obeying Aurangzeb's orders they were marching ahead under great strain. The Karnataka heroes took positions in the thick jungle and began butchering the Moghul soldiers. Prince Azamath Ara was shocked. He who had defeated many chief tains and kings had now to suffer defeat from a woman; and when he went back after that defeat, he would be beheaded. The very idea made him perspire. But his soldiers did not have the grit now to advance further, fight fiercely and raze the Keladi fort. The major part of the army had been destroyed. The forces of Keladi had captured several of the Moghul captains, a large number of horses and considerable war material. So the fight went on at a slow and uncertain pace. Prince Azamath Ara was very much troubled.

By then he received a letter from Aurangzeb which said, "Rajaram is now ruling the Jinji fort. So leave Keladi at once and proceed to Jinji."

This was just what Azamath Ara wanted. So the Moghuls came to an agreement with Queen Chennamma. The Queen also was glad to have this treaty. She treated the Moghul captains very generously and according to the pact released them all. Aurangzeb recognized her as an independent ruler.

The Queen rewarded the soldiers and officers of her army suitably. The great honor of a decisive victory in a war with Aurangzeb thus belongs to the brave Chennamma, a heroine of Karnataka.

Rajaram who had reached Jinji, wrote. A letter of gratitude to the Queen: "When kings and rulers of bigger kingdoms refused to help me, you bravely gave me shelter and helped to protect Hinduism. I can never forget this bravery and generosity of yours. May Goddess Bhavani give you all happiness! I pray God that your land may be a home of happiness."

The Queen thought that a difficulty which had come upon her like a mountain had melted like the fog.

Chennamma tactfully negotiated trade treaties with the Arabs and the Portuguese to carry on trade along the seacoast under her rule. It was very convenient - and also profitable - to import the various commodities her kingdom needed. She traded with the Arabs for horses so necessary for the protection of Keladi. The Arabs and the Portuguese bought the rice and the pepper grown in the MaInad areas. This enriched the kingdom.

Meanwhile Basappa Nayaka, the adopted son, had come of age. Trained by Chennamma, he was now learned in statecraft. He was courteous, virtuous and valiant. The Queen had the confidence that he could rule the kingdom well. She made over to him the major share in the administration.

She then spent most of her time in the service of others. She also went on a pilgrimage and visited the Aghoreshwara. Temple at Ikkeri, the Mookambike Temple at Kollur and the Sharadamba Temple at Shringeri. She gifted lands to the temples she visited to that worship could go on in these temples round the year.

Meanwhile she also captured Hulikere near Basavapattana. The fort there was in ruins. She got it rebuilt. After Basappa Nayaka came to the throne, he renamed it as Chennagiri in honour of his mother.

Queen Chennamma got a beautiful chariot made and dedicated it to the temple of Lord Neelakanteshwara of Venipura near Bidanur. She made arrangements for the Neelakanteshwara, fair to be held every year. She gave liberal gifts of land and gold to the temple of her family deity Rameshwara and Veerabhadreshwara of Keladi and also to the temple of Goddess Mookambike of Kollur, so that the worship in those temples might go on without any difficulty. The tower of the Veerabhadreshwara Temple at Keladi was rebuilt by her and a flagpillar was erected. She offered gifts to the temples at Kashi, Rameshwara, Shrishaila and Tirupati. She also built monasteries for the Veershaiva monks and Agraharas for Shaivas and Vaishnavas.

She ruled over Keladi very ably and nobly from 1671 to 1696. Her life was a life of fame and grandeur. She was always pious and God-fearing.

When she was on her death-bed, the righteous Queen called her son and said, "Basappa Nayaka, the task of protecting and developing the kingdom of Keladi founded by Chowdappa Nayaka, is now yours. Conduct yourself according to the words of our saints. Let your speech be a string of pearls. Never should you sin, and you must live to uphold truth, kindness and righteousness. Do not waste time in bad habits. Devote your time to good deeds. Look after the people of Keladi as your children. You must share their joys and sorrows. Earn a good name, and bring fame to the royal house and to the kingdom.

"Let Keladi State be the home of happiness. Let the people be satisfied and joyful. And may God bless you."

The pious and virtuous woman, the brave and intelligent Queen, breathed her last in Shravana, a holy month of Hindus. Basappa Nayaka and the people of Keladi were in deep grief. Chennamma was laid to rest in the Koppalu monastery in Bidanur.

When, because of the foolishness of the king Somashekhara Nayaka, Keladi was in chaos and was encircled by enemies,
Chennamma acted boldly and -wisely and in the interests of the State and the subjects. She crushed all the enemies. Other kings were all afraid of Aurangzeb and denied shelter to the great Shivaji's son. But this lady of the Kannada land helped him. As a queen she was wise and able as she was brave.So she established a peaceful era in Keladi. She ruled the kingdom in such a way that the people could live without fear of the enemies, and without trouble from thieves or oppression from officers. She gave succor to the poor and respected all religions.

The name of Keladi's brave Queen is written in Golden letters in the history of Karnataka and the history of India. Chennamma's life is a source of inspiration to all who love freedom and admire courage and nobility.
Queen Belawadi Mallamma 
Karnataka, India, first woman to have her own women army
In the conservative Indian subcontinent, centuries ago, women were denied positions  of  power  and of managing  kingdom by men for the simple reason they were  weak, emotional and could not function under pressure. To many rulers, raising their family  and management of internalaffairs of the palace are more important than anything else. However, several Indian women from the royal families, out of necessity, assumed the role of men to fight against injustice and denial of liberty or freedomagainst foreign as well as Indian rulers. The 17th and 18th centuries were the periods that produced numerous valiant Indian women freedom fighters, whose records of exploits in the battle fields or elsewhere are well etched in the Indian history books.

Belawadi Mallamma, also known as Savitribai, queen of Belawadi from Bailhongal, Belgaum District, North Karnataka, S. India was altogether a different woman. Daughter of Sode King Madhulinga Nayaka, Belawadi Mallamma was the first woman to have a specially trained  women's army in the 17th century to wage wars against the the British forces and also mighty powerful Maratha army whom even the British rulers and Moguls hated very much. 
In the 1770s once Chatrapathi Sivaji (c.1627/1630 – 1680) of Bhonsle clan, was camping near Balwadi  on his return from some official work. The soldiers were denied enough milk  by the villagers. So, at night soldiers went to the village and came back with the cows to gather milk. When the matter was taken up before the queen Mallamma, who had a plan to give grand reception to Shivaji, she was angry. She, along with her women army, made a surprise attack on the Maratha army camp and killed many soldiers.

While fiercely fighting on horse back, she fell down because somebody had cut her horse's leg. Upon taken before Shivaji Maharaj, magnanimousas he was, the great Maratha ruler found a valiant and brave woman warrior in Belawadi Mallamma and felt ashamed of his folly. He set her at liberty immediately and told her, ''I made a mistake Ma..! Kindly forgive me...I don't want your kingdom.''

Shivaji, was  brought up by his mother Jijabai and she had tremendous influence on him. So, since childhood he had  deep respect for women. The incident mentioned above brings out two things - being a courageous warrior Belawadi Mallamma  earned the respect of a worthy Maharajah of high caliber and character like Chatrapathi  Shivaji. As for Shivaji, his spirit of appreciation, humility and  abiding respect for talented warrior women like Mallamma all were well expressed. Both of them in their respective ways stuck to their individuality and their just fight for upholding justice.

which greater.

Arjuna's lament before the war or Yudishtira's after winning the war.