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Kulothunga II

Kulothunga II (died c. 1150 CE), also known as Tiruchirru Chola, was a monarch of the Chola dynasty in southern India who served as co-regent from 1133 CE and sole emperor from 1135 to 1150 CE, succeeding his father Vikrama Chola.^[1]^[2] His rule preserved the expansive Chola territories, including core regions south of the Tungabhadra River and influences in Sri Lanka, amid a period of relative internal stability following prior expansions.^[1] Kulothunga II prioritized administrative continuity and religious patronage over extensive military campaigns, capturing limited eastern territories such as Vengi from the Eastern Chalukyas to consolidate power.^[1] He resided primarily in Chidambaram rather than the traditional capital of Gangaikonda Cholapuram, reflecting his deep devotion to Shaivism, and commissioned significant works including the renovation of the Chidambaram Nataraja Temple, where he raised its iconic gopurams and financed repairs.^[2]^[3] Inscriptions from his era record endowments to temples, such as land grants, precious metals, and livestock, underscoring his support for Shaivite institutions and cultural projects like the Thiru Thondar Puranam by Sekkizhar.^[2]^[4] A devout Shaivite, Kulothunga II's policies have sparked debate; some inscriptions and accounts suggest he temporarily relocated a Vishnu idol from the Chidambaram temple during renovations, interpreted by critics as bias against Vaishnavism, though contemporaries dispute this as mere logistical necessity rather than persecution.^[2]^[5] He was succeeded by his son Rajaraja Chola II, maintaining dynastic continuity amid emerging pressures from neighboring powers.^[1]

Early Life and Ascension

Birth and Family Background

Kulothunga II was born in Gangaikonda Cholapuram, the Chola imperial capital in present-day Jayankondam, Tamil Nadu, though the precise date remains unrecorded in epigraphic or literary sources.^[1] He was the son and designated heir of Vikrama Chola (r. 1118–1135 CE), who appointed him co-regent in 1133 CE, as evidenced by contemporary inscriptions that reckon Kulothunga II's regnal years from that point.^[6] Vikrama Chola was himself the son of Kulothunga Chola I (r. 1070–1122 CE), placing Kulothunga II within the Chalukya Chola line that originated from the marriage alliances between the Chola dynasty and the Eastern Chalukyas of Vengi.^[6] Details on his mother and any siblings are sparse, with no direct references in known Chola inscriptions; however, Vikrama Chola's queens included figures like Thiagapadagai and Mukkokilanadigal, active in endowments around 1127 CE, though their maternity to Kulothunga II is unattested.^[7] This familial continuity reinforced the dynasty's claim to legitimacy amid the later Chola period's administrative stability.^[6]

Path to the Throne

Kulothunga II, the son of Vikrama Chola, followed the established line of succession within the Later Chola dynasty. In 1133 CE, Vikrama Chola appointed him as crown prince and co-regent, marking the formal start of his regnal years and integrating him into the governance structure.^[6]^[1] Vikrama Chola continued to rule for at least two additional years, providing Kulothunga II with administrative experience before his full ascension. Upon his father's death in 1135 CE, Kulothunga II succeeded to the throne without recorded opposition, maintaining the dynasty's continuity and territorial integrity.^[6]^[1] Inscriptions indicate a possible coronation ceremony at Chidambaram, underscoring the ritual significance of the transition, though primary administrative functions were centered at Gangaikondacholapuram.^[6] This untroubled path reflected the stability of the Chalukya-Chola branch, free from the internecine conflicts that had occasionally plagued earlier successions.

Reign and Empire Management

Territorial Extent and Boundaries

Kulothunga II, ruling from 1133 to 1150 CE, inherited and largely maintained the extensive Chola Empire established by his predecessors, encompassing core territories in modern-day Tamil Nadu including Chola Nadu, Tondai Nadu, and portions of Kongu Nadu.^[1] The empire's heartland centered on the fertile Kaveri River delta, supporting agricultural prosperity and administrative hubs like Gangaikonda Cholapuram and Thanjavur.^[1] Northern boundaries reached into the Vengi region of present-day Andhra Pradesh, where Kulothunga II exploited Eastern Chalukya instability to seize control temporarily around the mid-1140s, though these gains were short-lived due to subsequent Chalukya resurgence.^[1] Inscriptions from his reign record administrative oversight and land grants in these frontier areas, affirming nominal Chola authority up to the Krishna-Godavari basin at peak influence.^[1] To the west, the empire's frontiers abutted the rising Hoysala kingdom in southern Karnataka, with Kulothunga II compelling submission from Yadava chiefs in Banavasi and engaging defensive campaigns against Hoysala incursions, thereby securing tribute and border stability without significant expansion.^[1] Southern limits pressed against Pandya territories in southern Tamil Nadu, marked by recurrent conflicts that prevented deeper incursions but preserved Chola dominance over Trichy and Madurai peripheries.^[1] Eastern seaboard control extended along the Coromandel Coast, facilitating maritime trade, while western extensions into Kerala involved suzerainty over Chera polities, evidenced by tribute payments that reinforced Chola overlordship without direct annexation.^[1] Overall, Kulothunga II's reign emphasized defensive consolidation over conquest, with boundaries defined by vassal loyalties and military deterrence rather than permanent territorial reconfiguration.^[1]

Military Engagements and Defenses

Kulothunga II's reign from 1133 to 1150 CE was marked by relative stability and a notable absence of large-scale military campaigns, distinguishing it from the expansionist eras of earlier Chola rulers. Historical accounts emphasize that he prioritized administrative consolidation over aggressive conquests, allowing the empire to recover from prior conflicts without provoking major wars.^[1]^[2] Opportunistic territorial adjustments occurred amid the collapse of the Western Chalukya kingdom, which fell to the Yadavas of Devagiri and Hoysalas of Dwarasamudra around this period. Kulothunga II exploited the resulting power vacuum to annex the Vengi region and portions of the Eastern Chalukya territories, integrating them temporarily into Chola domains. These acquisitions, however, proved ephemeral, as Hoysala forces soon reclaimed Vengi, highlighting the limits of Chola influence in the Telugu country without sustained military commitment.^[1] Defensive strategies under Kulothunga II relied on the robust military infrastructure inherited from Vikrama Chola, including fortified frontiers and a standing army capable of deterring incursions from rivals like the Pandyas to the south and emerging Hoysala powers to the west. Inscriptions from his era, while abundant in administrative details, contain no references to defensive battles or invasions repelled, suggesting effective diplomacy and border vigilance prevented escalation. This era of quiescence preserved Chola resources for internal governance, though it foreshadowed vulnerabilities exploited by successors' adversaries.^[2]

Administration and Governance

Economic Policies and Infrastructure

Kulothunga II's economic policies emphasized the maintenance of agrarian productivity and temple-centered revenue systems, as recorded in contemporary inscriptions. Land revenue formed the core of the empire's economy, with taxes typically levied at one-sixth of the agricultural produce, collected in kind or cash to fund governance, infrastructure, and religious institutions.^[8] In 1146 CE, he donated 1.5 ma (a measure of land) to support offerings at the Udaya Pillaiyar sub-shrine of a temple, directing the income toward perpetual provisions.^[9] The following year, in 1147 CE, he granted 23.75 ma of wet land and 43.25 ma of dry land—totaling 67 ma—expected to yield 1,000 kalam of paddy annually for temple rituals, including daily rice preparations and festival foods.^[9] These grants included tax exemptions (varikuru) on the donated lands, reducing fiscal burdens on beneficiaries while channeling surplus to religious endowments that bolstered local economies.^[9] Infrastructure development under Kulothunga II focused on irrigation to sustain agriculture, with temples acting as hubs for water management. He renovated the Adavalleswarar temple, including its mahamandapa and sub-shrines, and established the Abhimana Meru Canal fitted with 5–6 shutters to regulate flow.^[9] This canal irrigated over 16 saduraam (approximately 16 hectares) of farmland, with oversight by temple authorities and local assemblies (sabhaiyars) ensuring maintenance and crop yields.^[9] Such initiatives reflected the Chola tradition of state-supported hydraulic engineering, where local committees like eri-variyam (tank committees) managed reservoirs and channels to mitigate drought risks and enhance productivity.^[10] Revenue from irrigated lands, alongside customs duties (sungam) on trade, supported these efforts, though inscriptions from his reign prioritize internal agrarian stability over expansive maritime commerce.^[8]

Inscriptions and Administrative Records

Numerous stone inscriptions attributed to Kulothunga II's reign (1133–1150 CE) have been documented in the South Indian Inscriptions series by the Archaeological Survey of India, primarily engraved on temple walls in Tamil Nadu regions such as Chidambaram, Srirangam, and Tiruvarur. These epigraphs, typically in Tamil with occasional Grantha script for Sanskrit portions, record administrative acts including land endowments to Brahmins, tax exemptions (parrukku), and provisions for temple rituals, reflecting a governance focused on religious patronage and revenue management. Dates are given in regnal years, aiding chronological precision; for example, records from his 7th year (1139–1140 CE) at Srirangam mention officials like Kōvaṇavar overseeing temple affairs, indicating structured bureaucratic oversight of sacred sites.^[11] Key administrative records detail fiscal policies, such as the assignment of village revenues (erivari) for perpetual lamps and festivals, as seen in an inscription from the 10th regnal year (1142–1143 CE) at Virarajendrapuram (modern Sanbai), which documents the donation of 64 cows to sustain two lamps in the Tantonri-Aludaiyar temple, funded through nadu-level assemblies (sabha). Such grants often involved surveys of wet (nanmai) and dry (punsei) lands, with inscriptions specifying shares for irrigation maintenance via eri (tanks), underscoring the Chola emphasis on agrarian infrastructure to ensure steady temple income amid feudal obligations. Copper-plate grants, rarer for Kulothunga II compared to earlier rulers, appear in isolated cases for larger territorial concessions, though stone prasastis dominate as verifiable primary evidence of royal orders (sasanam).^[12]^[13] Inscriptions also preserve records of judicial and revenue administration, including disputes resolved by royal officials (adhikaris) and remissions to mitigate famines or invasions, with Kulothunga II's titles like Tribhuvanachakravartin invoked to legitimize decrees. These epigraphs reveal a continuity in Chola administrative divisions—valanadu, nadu, and kurram—where local bodies managed devadana lands, with central oversight via periodic audits (kanikkadanam). Temple records (koil olugu) from Srirangam corroborate stone inscriptions, noting endowments that supported Shaivite institutions, though fewer survive intact due to later Vijayanagara overlays. Overall, these sources affirm efficient record-keeping, with over a dozen dated inscriptions from his era providing granular data on endowments totaling hundreds of kalam of paddy annually for priestly sustenance.^[14]^[15]

Religious Policies

Devotion to Shaivism and Temple Patronage

Kulothunga II exhibited profound devotion to Shaivism, manifested through his patronage of key religious texts and temple enhancements during his reign from 1133 to 1150 CE. He commissioned the Periyapuranam, a comprehensive hagiography of the 63 Nayanars (Shaiva saints) authored by his court poet Sekkizhar, which served as a foundational work promoting Shaiva bhakti and theological principles.^[1] This text, composed under royal auspices, emphasized ethical devotion to Shiva and influenced subsequent Tamil Shaiva literature. His temple patronage focused prominently on the Nataraja Temple in Chidambaram, a central Shaiva pilgrimage site dedicated to Shiva as Nataraja, the cosmic dancer. Kulothunga II oversaw the construction of the temple's four towering gopurams (gateway pyramids), significantly expanding its architectural scale and visibility.^[3] Additionally, he gilded the Perambalam—the sacred golden-roofed hall housing ritual processions—with gold plating, enhancing its sanctity and opulence for Shaiva liturgical practices.^[16] These endowments, documented in contemporary inscriptions and literary accounts like the Kulothunga Cholan Ula, reflect a deliberate investment in Shaiva institutional infrastructure amid the Chola Empire's cultural zenith.^[16] Such patronage aligned with broader Chola traditions of royal support for Shaivism, yet Kulothunga II's initiatives at Chidambaram stand out for their scale, reinforcing the temple's role as a pan-South Indian Shaiva center. Inscriptions from his era further record land grants and resources allocated to Shaiva establishments, sustaining priestly services and festivals.^[3]

Relations with Vaishnavism and Associated Controversies

Kulothunga II, reigning from 1133 to 1150 CE, exhibited a pronounced devotion to Shaivism, commissioning the Periyapuranam by Sekkizhar, a hagiographic compilation glorifying Shaiva saints and emphasizing Shiva's supremacy over other deities.^[1] This textual emphasis on Shaiva orthodoxy, as reflected in court poetry like the Kulothunga Cholan Ula, contributed to perceptions of tension with Vaishnavism, though epigraphic records from his reign primarily document endowments to Shaiva temples such as Chidambaram's Thillai Nataraja.^[2] No inscriptions directly attest to systematic suppression of Vaishnava practices, and the Chola dynasty's broader history shows patronage of both sects, with earlier rulers like Rajaraja I funding Vaishnava shrines alongside Shaiva ones.^[17] A key controversy involves the removal of the Govindaraja Perumal idol—a Vishnu manifestation—from the Chidambaram temple complex during his rule. The Kulothunga Cholan Ula describes Vishnu being "sent back to his original abode" in the sea, interpreted by later Vaishnava traditions as an act of desecration or immersion to assert Shaiva dominance in a premier Shaiva site.^[18] Historical accounts, including temple lore, link this to efforts to "purify" the space, possibly amid sectarian disputes over the idol's installation there circa 1130 CE by Ramanuja's followers, but primary evidence remains literary rather than inscriptional, with no contemporary records confirming violence or forced expulsion.^[5] Sri Vaishnava hagiographies, such as those in the Guru Parampara traditions, amplify this as persecution, associating Kulothunga II with the epithet "Krimikantha Chola" (worm-necked Chola), allegedly due to a curse or disease afflicting a Vaishnava antagonist.^[19] This identification fuels debate, as timelines overlap with Ramanujacharya's later years (d. ca. 1137 CE), during which hagiographies claim he fled Chola domains to the Hoysala court to evade execution for refusing to affirm Shiva's supremacy.^[20] Scholarly consensus questions the equation, noting Krimikantha's attributes (e.g., neck affliction) do not align with known details of Kulothunga II's life or inscriptions, which portray him as a stable administrator without references to such personal maladies or overt sectarian violence.^[21] Vaishnava sources, rooted in devotional narratives, exhibit potential bias toward dramatizing threats to emphasize Ramanuja's sanctity, while Shaiva texts like the Ula celebrate doctrinal assertions without admitting persecution. Absent corroborative epigraphy—unlike abundant records of temple grants—the incident likely reflects localized temple politics or symbolic reassertion of Shaiva primacy rather than empire-wide intolerance, consistent with Chola precedents of coexisting sects under royal oversight.^[22]^[23]

Cultural and Literary Contributions

Patronage of Tamil Literature

Kulothunga II (r. 1133–1150 CE) supported Tamil literary endeavors, fostering works that blended royal panegyric with Shaivite devotion.^[1] His court hosted poets whose compositions praised the monarch while advancing bhakti traditions.^[24] Sekkizhar, a contemporary courtier and Shaivite devotee, composed the Periya Purāṇam during this period, a comprehensive hagiography in 4,236 Tamil verses recounting the lives and miracles of the 63 Nayanars.^[1] This text, finalized at the Chidambaram Nataraja Temple, synthesized earlier Shaivite lore into a unified narrative, emphasizing devotion over ritualism, and received implicit royal endorsement through its prominence in Chola Shaivism.^[24] Ottakoothar, the royal poet and minister, dedicated Kulothuṅgaṉ Piḷḷai Tamiḻ to the king, employing the piḷḷai tamiḻ genre—a structured poetic form likening the patron to a child—to extol Kulothunga II's virtues and achievements.^[25] Ottakoothar also authored Kulothunga Cholaṉ Uḷā, a processional poem (uḷā) celebrating the king's grandeur, which highlighted military prowess and administrative acumen in vivid Tamil verse.^[1] These literary outputs, produced amid political stability, underscore Kulothunga II's role in sustaining the Chola tradition of patronizing Tamil scholarship, though direct inscriptions specifying grants are scarce compared to temple endowments.^[26] The works' focus on Shaivism aligned with the king's religious policies, reinforcing cultural cohesion in the empire.^[24]

Artistic and Architectural Endeavors

Kulothunga II (r. 1133–1150 CE) contributed significantly to Chola architectural heritage through his patronage of temple renovations, most notably at the Nataraja Temple in Chidambaram. He financed an extensive overhaul of the shrine, which included elevating the four towering gopurams (gateway towers) that define the temple's silhouette.^[3] ^[24] This work aligned with his Shaivite devotion, enhancing the temple's status as a premier center for Shiva worship.^[24] Inscriptions from his reign document specific endowments supporting temple maintenance and expansion, such as a grant of ¾ veli of land at Nallaraisur to the Urudaiya-Paramesvarar temple by a subordinate officer under royal auspices.^[27] These records, preserved in epigraphic collections, reflect a pattern of fiscal support for religious infrastructure, ensuring ritual continuity and architectural preservation amid the dynasty's later phases.^[27] While direct attributions of bronze sculptures to Kulothunga II's era are scarce compared to earlier Chola rulers, his temple initiatives likely facilitated the integration of such metal icons into renovated spaces, continuing the tradition of lost-wax casting for deities like Nataraja.^[28] The Kulothunga Cholan Ula, a contemporary poetic eulogy, chronicles these endeavors, underscoring the king's role in blending piety with monumental construction.^[24]

Death, Succession, and Legacy

Final Years and Demise

Kulothunga II's later reign emphasized consolidation of administrative control and religious endowments rather than military expansion, with inscriptions recording the restoration of Chola suzerainty over the Vengi region through grants documented in the Chelluru plates.^[6] He devoted significant attention to the Nataraja temple at Chidambaram, gilding its Perambalam structure and facilitating donations from local chiefs such as Mohan Alkolli during the closing years of his rule, reflecting his personal Shaivite piety.^[6] Contemporary records indicate he spent much of his time in Chidambaram, away from the capital at Gangaikondacholapuram.^[29] Kulothunga II died in 1150 CE in Chidambaram, concluding a reign of about 17 years that succeeded his father Vikrama Chola's tenure.^[1] ^[6] No inscriptions or accounts specify the cause of death, but his era is characterized by internal stability without noted upheavals.^[1] He was promptly succeeded by his son, Rajaraja Chola II, whom he had earlier appointed as co-regent, ensuring a smooth dynastic transition.^[1] ^[30]

Historical Assessment and Depictions

Kulothunga II's reign from 1133 to 1150 CE is historically assessed as a phase of consolidation and stability for the Chola Empire, succeeding the more expansionist policies of his predecessors. Historians note that he effectively maintained the territorial extent inherited from his father, Vikrama Chola, without pursuing significant military conquests, instead prioritizing administrative efficiency and internal security. This included suppressing localized rebellions, such as those among Sinhalese forces in Sri Lanka during his early years, and securing loyalty from feudatories like the Yadava chiefs of Banavasi through diplomatic and occasional coercive measures.^[1]^[31] In terms of religious policy, contemporary Chola inscriptions portray Kulothunga II as a devout Shaivite who lavishly patronized temples, particularly the Nataraja shrine at Chidambaram, where he resided preferentially over the capital Gangaikonda Cholapuram and contributed to gilding the inner sanctum (perambalam) with gold plates. Epigraphic records from sites like Tirumanikuli document his coronation celebrations tied to temple rituals, emphasizing his role as a protector of Shaiva institutions. However, later sectarian narratives, especially in Sri Vaishnava hagiographies of Ramanujacharya, depict him as a persecutor of Vaishnavites, associating him with the derogatory title "Krimikanta Chola" (worm-necked king) and alleging actions like the removal of a Vishnu idol from Chidambaram. These accounts lack direct support from neutral epigraphic evidence or Chola administrative records, which instead highlight balanced patronage without indications of systematic intolerance.^[18]^[32]^[20] Depictions of Kulothunga II in material culture include stone sculptures at patronized temples, such as potential portraits in Shaiva iconography emphasizing royal piety and martial poise, though specific attributions remain tentative without unambiguous inscriptions. Literary references in Tamil works from his era, including poetic tributes using his favored title "Anapaya" (the incomparable one), reinforce his self-image as a benevolent sovereign aligned with Shaiva orthodoxy. Modern scholarly evaluations, drawing from sources like Epigraphia Indica compilations, tend to view the fanaticism charges as amplified by post-Chola sectarian rivalries rather than reflective of his governance, which sustained inter-sect harmony through institutional support evidenced in diverse temple grants. Some historians propose the Ramanuja persecution narrative may conflate Kulothunga II with his namesake predecessor, Kulothunga I, based on chronological discrepancies in hagiographic timelines.^[2]^[33]

References

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SOUTH-INDIAN INSCRIPTIONS. 42984. GENERAL EDITOR. Dr. D. C. SIRCAR, M.A., PH. D ... Delete 445 and 449 against Kulottunga II. 446-47. Delete Kulottungachōla ...
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