Doctrine of Lapse - Indian Queens who Fought it

 Doctrine of Lapse

Indian Queens who Fought it

The East India Company

The British East India Company first came to India as a trader, to supply their home market England with spices, silks and other exotica. They were granted land by local rulers to build warehouses to store goods before trans shipment. This necessitated armed guards to keep the warehouses safe. 

Before long, short-sighted local rulers began to use the armed British to score points off their rivals, opening the door to immense opportunity for the foreign trader. The British played one ruler against the other, helping one of them to win in exchange for trading concessions. As the British influence increased so did their territorial avarice. 

The British East India Company amassed riches in India beyond their wildest dreams. The British government oversaw the company’s dealings and enacted several India Acts. In England, the company board managed its affairs, while their man in India was the Governor-General. Lord Dalhousie held this post from 1847 to 1856.

At the time, several parts of India were under the control of the East India Company, and others under individual rulers. In a series of wars, treaties and agreements Dalhousie was determined to bring more of the Indian mainland under British domination. 

What was the Doctrine of Lapse?

The Doctrine of Lapse was an ingenious policy of increasing revenue and annexation (or land grab, pure and simple) implemented by Dalhousie. Under this doctrine, the princely state would be abolished and annexed to British India if the ruler was incompetent or had died without male children to succeed him. What is more, the British would decide on the competency or otherwise of the ruler. This policy set in motion a series of annexations of princely India, much to the anguish of the rulers and their subjects. 

In all, the British annexed 30 states and added 4 million pounds sterling to their income with this policy.

The states annexed under the Doctrine of Lapse sometimes had queens as regents who did not have male children, and so were expected to acquiesce and hand over the kingdom to the British. A bit ironical considering that in approximately the same era England had Queen Victoria (reign 1837-1901) whose gender did not prevent her from ascending the throne, and retaining it! 

Events at Meerut, 1857

(commons.wikimedia.org)

Queens who fought the British for their right to rule

Here are profiles of some queens who fought the Doctrine of Lapse with all they had. This is a very small sample. The policy Doctrine of Lapse was unjust and these queens, in principle, saw no need to give up without a fight. Some won the immediate battle, some lost their lives. But all had their states annexed by the British in the end. 

Channamma of Kittur

Channamma was one of the earliest opponents of the Doctrine of Lapse. She was born near Belagavi in North Karnataka and was married to Raja Mallasarja, the Desai of Kittur. 

In 1824 Channamma lost her husband, followed soon by her son. In a bid to prevent annexation of Kittur by the British, Channamma adopted Sivalingappa and had him crowned. The British did not recognise the new ruler and asked Channamma to accept annexation.

Channamma did not give up but pleaded her case with the Lieutenant-Governor of the Bombay Presidency but was turned down. Channamma decided not to accept defeat, and war broke out. The British attacked with canons and a huge force, but were defeated. Two British officers were taken prisoner by the Kittur army.

Channamma released them after an understanding with the Collector of Dharwad that the fighting would stop. However, he went back on his word and instead returned with a greater force. The Kittur forces fought fiercely but Channamma was ultimately captured and imprisoned at Bailhongal fort. Her aides continued the fight but could not sustain. Chanamma died in prison in February 1829.  

Avantbai Lodhi of Ramgarh

Avantibai was a Rajput queen of Ramgarh in present-day Madhya Pradesh. When her husband died in 1851, she tried to be regent but was not allowed by the British. In 1857 she raised an army numbering 4000 and fought the British army in Mandla near Jabalpur, whom she defeated.

The British retaliated and Avantibai had to retreat to the hills of Devharigarh. Soon she launched guerilla attacks, but her position was quite hopeless. She killed herself with a sword rather than be taken prisoner. 

  

Draupadi of Dhar

Draupadi was the queen of Dhar, a small state in Malwa in present-day Madhya Pradesh. Draupadi’s husband adopted his younger brother Anandrao Bal Saheb a day before he died on 22nd May 1857. Draupadi took over the administration since Anandrao was still under-age. The British agreed to the adoption in the hope that they could placate Draupadi to remain loyal and not be influenced by the ideas of revolution in the area. 

They thought wrong. 

Draupadi set to work building an army with soldiers wherever she could find them. The revolutionaries also liked to meet inside the fortress of Dhar. 

Draupadi attacked the cantonment at Sardarpur and returned with much wealth.

When the British retaliated they surrounded the fort at Dhar and waited. Nobody exited the fort for four days. On the fifth day the British found a gap in the wall and entered the fort, but by then Draupadi had escapted from another part of the fort. We don’t know what happened to Draupadi after that but the minor ruler was crowned in 1860 after he attained majority. 

1857 and its aftermath

The days leading up to the events of 1857 and beyond are still being studied and debated by scholars in India. It is impossible to generalise the reasons for the revolt, notwithstanding the popular one of soldiers having to use cartridges coated with cow and pig fat. That may well have been true, but also is not the only, if simplistic, reason. 

Whatever be the reasons for the revolt, there is no denying the fact that women took active part in it. The Doctrine of Lapse was a major reason for many aristocrats joining the revolt and was considered a blot on Dalhousie’s career. The issue for the British was not that he chose to implement the Doctrine, but that he did not handle it with more finesse which resulted in the revolt and the Crown taking over the administration of British India.  

Reference:

The Sepoy Mutiny and the Revolt of 1857 - RC Majumdar

Nature of 1857 - Saurav Bhattacharya

British Raj - Stanley A. Wolpert (www.britannica.com)

#BlogchatterA2Z     https://www.theblogchatter.com/

A word about BlogchatterA2Z - This is an annual event during which I have taken up the challenge of blogging on Women in Indian History starting with A and ending in Z during the month of April, 2021. Here then is D - Doctrine of Lapse, against which many women fought. Drop in everyday to read my posts on other interesting women as I work my way down the alphabet to Z! 

Courtesans and Common Folk - They fought the British in 1857

 Courtesans and Common Folk

They fought the British in 1857

In our history books the First War of Indian Independence 1857 throws up names such as Tantia Tope, Rani Lakshmibai, Hazrat Mahal, Bahadur Shah Zafar - all leaders and some rulers from before the event.

However, the movement would not have picked up steam without the wholehearted support and participation of the common folk. Ordinary people sustained the struggle and donated funds, kept the spirit alive with songs and public performances, offered safe places for meetings and shelter, ensured that information flowed from one place to the other, and fought - sometimes to the death.

Folks who joined the ranks of the fighting force 

It comes as no surprise from extant records that the participants in the struggle include professions such as rubber stamp maker, water carrier, palki lifter, halwai, basket maker, drummer, oil maker among several others. The movement for freedom used all resources available. Puppeteers who travelled from place to place to hold performances of their puppets based on Indian stories and mythology adapted their repertoire to spread the idea of defying the British and fighting for independence. They may also have carried messages, made easy by their wandering profession. Also in the fray were the hundreds of poets, intellectuals and teachers who wrote, fought and were martyred.

British records of the time as well as songs and stories of legends passed down from generations give us a bare idea of the women involved in the struggle. Unfortunately very often we get no more information than a few lines about the person. Some profiles that make us pause are - Motibai who was a canon-feeder in the army of Lakshmibai of Jhansi. She was martyred on 4 June 1858 on the battlefield. Mundarbai was security-in-charge of the Rani. She fought alongside her in several battles with the British and their allies. 

And then there was the Courtesan who lived on the edge of society in northern India. She was an independent, self-employed and educated woman who survived and thrived by her artistry and wits, beholden to no man. She was a highly trained expert in dance, music and poetry.  Her ambience was the royal courts or her own salon, and did not fall within the constraints of the life of a married woman. She lived on the margins of society and was not bound by any of its rules. Her property and her time were her own, to use as she wished. 

Courtesans, 1800s

(Source: Wikimedia.org)

The courtesan - financially independent, in the know of things 

Records show that successful courtesans were among the highest tax payers of Kanpur and Lucknow. Their salons employed a variety of professionals -  dancing girls who had to be hired and trained, accompanying musicians, doormen, watchmen, errand boys, tailors, palanquin-carriers, specialty cooks. Several courtesans owned retail establishments and orchards, were gifted land and property from which they earned rent. Thus they were significant contributors to the local economy.

  

When the British took over Lucknow from Wajid Ali Shah, they did not take into account the culture of the place. In their highhanded manner they imposed British law, a law which did not appreciate the subtle difference between courtesans and prostitutes. The women were equated by law for regular and periodic testing for disease to protect British soldiers. This was a loss of face that many courtesans could not accept. 

Apart from this change of governance that turned their lives upside down and caused a lot of anger and disturbance, the courtesans were women who were very aware of current happenings, knew important men in town from whom they got information. They were fully aware of the struggle for independence gaining momentum by the day, and so had to take difficult decisions about the uncertain future. 

No Half-measures

Many courtesans made the choice and donated funds to the cause of the struggle of 1857. They did not stop there. Many allowed the use of their homes as safe houses for meetings and to hide people on the run as the British searched for the rebels as the movement spread. 

Aziz un Nisa went one step further. She decided to join the fight. 

The motivations for taking part were naturally different for each group. The leaders were fighting against the arrogant way in which the British were displacing the rulers. The landed gentry was fighting to protect their properties. And the women who fought were most likely not even expected to be in the group. 

Yet something propelled Aziz un Nisa and several other women to bear arms and be present. We have no record of what sentiment drove her resolve. Whatever the reason, as a woman of the world with the varied experiences that a courtesan was privy to, Aziz un Nisa’s decision would have been a calculated, measured one.

She wore men's clothes, rode among the men fearlessly with her pistols ready. She helped organise food and medical aid when necessary.

The Aftermath

After the turmoil, the British were aware of the support courtesans had extended to the revolutionaries in several ways, and penalised the women heavily. Many lost previously gifted lands which were confiscated by the British just to reduce their elite status and influence in society. The British raided the salons, carted away precious objects and physically destroyed the place. The courtesans had already lost royal patronage by this time, so this was a double punishment. 

The events of 1857 saw a sea-change in the governance of British-held territory in India. It passed from the East India Company to the British crown. Victorian morality ensured the abolition of the courtesan and her milieu. 

Ref:

Indian First War of Independence 1857: Hindu, Muslim, Sikh Unity, Mass and Women Participation, Shamsul Islam

Visibilising the Other in History - Courtesans and the Revolt, Lata Singh

#BlogchatterA2Z     https://www.theblogchatter.com/

A word about BlogchatterA2Z - This is an annual event during which I have taken up the challenge of blogging on Women in Indian History starting with A and ending in Z during the month of April, 2021. Here then is C - Courtesans and Common Folk who fought the British in 1857. Drop in everyday to read my posts on other interesting women as I work my way down the alphabet to Z!

Bhaumakara Queens of Odisha

Bhaumakara Queens of Odisha

They ruled because it was their right

Who They Were

The origins of the Bhaumakaras is unclear. It is speculated that the Bhaumas were originally an aboriginal tribe occupying the hilly tracts in northern Odisha. The dates of their reign are still not known with certainty but it is believed they ruled between the 7th and 9th century CE. The long reign of the Bhaumakaras gave continuity of administration and relative peace to the realm. The first three rulers were Buddhist and the later rulers were Hindu. An interesting feature is that the Buddhist kings of this dynasty had Hindu wives. Both religions were well patronised in terms of grants for building temples and viharas. 

The Bhaumakaras are said to have retained elements of their tribal culture which allowed for female rulers. Over the two hundred years that the dynasty reigned, six queens sat on the throne and other powerful queens were influential consorts of kings.

As is obvious from the six queens we know of this dynasty, women had a high status in society. These queens acted independently in their own right, they were not acting as regents for male rulers unlike other dynasties. Of the six queens, five were dowagers (widows of previous kings) and one was a king’s daughter. All were highly educated and cultured. 

Each was known to have built temples and were patrons of the arts. 

The Bhaumakara dynasty patronised all religions and sects in their land. Among the rulers were Buddhists, Shiva bhaktas, Vaishnavas, Shakti upasakas. They gave grants and patronized other religions irrespective of their personal beliefs. This dynasty was very unusual in that many royal couples professed different religions from each other with no rancour.

Our source for medieval Odisha is inscriptions which have been meticulously recorded by all the rulers.

Pattachitra painting

Source: Wikipedia

The Six Queens of the Bhumakaras

Tribhuvanamahadevi (r 846-850 CE) ascended the throne under rather unusual circumstances. After the death of her husband Shantikaradeva I, their son Shubhakaradeva III became the ruler. However he died soon after. The next in line was his young son Subhakaradeva II, considered too young to rule. Thus his grandmother Tribhuvanamahadevi took over the reigns of the kingdom. She ruled in her own right, not as a regent for her grandson. Much like other queens such as the Kakatiya Queen Rudramadevi of Warangal and the Nayaka Queen Mangammal of Madurai, Tribhuvanamahadevi stepped in to steady the kingdom, and rule instead of her minor grandson until he came of age.

She was a daughter of Rajamalla I of the Western Ganga dynasty that ruled the region around Mysuru. It is recorded that initially she was reluctant to rule but was persuaded by the courtiers. What is interesting is that she was deemed by the people to have an authentic claim to the throne with no other man contending for it. It is speculated that she would have been between thirty-six to forty years of age at her coronation, although she was considered to be ‘elderly’ by the standards of the time!

The Dhenkanal copper plate charter mentions the grants of land she made to a village and another mentions a grant she made on the occasion of a lunar eclipse.

She was an efficient administrator who managed to keep her kingdom safe from enemies and came down heavily on rebellion. She took up the title of Paramavaishnavi. As a powerful ruler she maintained an army of 30,000 soldiers. Hadul-al-alam, a Persian work by an unknown author and geographer, mentions Tribhuvanamadevi as ‘a queen who does not consider anyone superior to herself’.

She might have had some assistance from her father Rajamalla I since the administration, and perhaps the financial condition of the Bhaumakaras, was precarious after quelling earlier Rashtrakuta and Pala invasions into Bhaumakara territory.

Tribhuvanamahadevi gave up the throne when her grandson Subhakaradeva II came of age.

The next queen to ascend the Bhaumakara throne was Prithvimahadevi who assumed the title of Tribhuvanamahadevi II. Her reign must have been very short since it was disputed by her nephews. She ruled in her own right, although in most other dynasties the throne would have gone to her husband’s nephews. 

A somewhat singular occurrence recorded in copper plate in Baud says that she gave grants to a common woman who petitioned that she wanted to build two temples in her father’s memory. It is noteworthy that such instances are usually not given much prominence in history books but to me it shows the queen had agency to take decisions, and the one that she took here was to help another woman, a commoner at that. 

Temples were not just places of worship but also centres of commerce and art. They had a snowball effect of drawing people from kilometers around, and because of this they attracted prosperity and spread culture. They did not just establish religion. Thus when Tribhuvanamahadevi II acceeded to the woman’s request for a grant, she was also investing in the local area’s commerce and arts, boosting its economy.

Gaurimahadevi had an extremely short reign but was able to maintain peace and order. She was succeeded by her daughter Dandimahadevi.

Dandimahadevi was a good administrator and was able to be an effective and powerful ruler. She kept her kingdom free from invasions. The mention of precious gems and pearls in her grants shows the prosperity of her reign.

None of the inscriptions of this ruler discovered so far, including the Patlinga copper plate in April 2006, that eulogise her rule and administrative capability mention her marital status. The Bhaumakara dynasty appears to have a singular tradition that enabled an unmarried princess to ascend to the throne and prove to be a capable ruler.

When Dandimahadevi died a premature death, she was succeeded by her step-mother Vakulamahadevi. There is a record of a grant of a village by her. Not much else is known.

Dharmamahadevi was the last known ruler of the Bhaumakara dynasty. Her rule is not significant.

The queens of the Bhaumakara dynasty kept up the tradition of commissioning inscriptions on copper plates, a valuable source of information to us today on this important dynasty in Odisha. 

Education is almost always the common point among women rulers who successfully overcome petty court politics, quell rebellion, protect their realm against invasions and yet are excellent administrators whose subjects are content and have armies who are willing to die for them. An unusual dynasty like the Bhaumakaras had rulers who had the position as a matter of course and because the throne was legitimately theirs, irrespective of whether they were men or women. Quite exceptional, that.

Ref:

Bhauma Art and Architecture of Orissa by Dr. Krishna Ch Panigrahi

From Obscurity to Light by Devika Rangachari

History of Odisha (From earliest times to 1434 AD) by Dr. Manas Kumar Das

Orissa Review 2006 - The Patlinga Copper Plate Grant Inscription of Dandi Mahadevi by SN Girish

#BlogchatterA2Z     https://www.theblogchatter.com/

A word about BlogchatterA2Z - This is an annual event during which I have taken up the challenge of blogging on Women in Indian History starting with A and ending in Z during the month of April, 2021. Here then is B - The unusual Bhaumakara Queens of Orissa. Drop in everyday to read my posts on other interesting women as I work my way down the alphabet to Z!

Ahilyabai Holkar

The much-remembered beloved queen of Malwa

 

As Mughal rule receded after Aurangzeb’s death and its weaknesses became obvious, the Marathas stamped their power and influence all over India in the 18th century under Peshwa Balaji Bajirao. Several Maratha chiefs (Holkar, Scindia, Gaekwad and other sardars) were given charge of various parts of the kingdom due to their performance in military campaigns. Each of these provinces became centres of polity, art and governance. 

Maharani Ahilyabai Holkar

Ahilyabai (1725 - 1795 CE) is a rare female ruler in the 18th century remembered today for her excellent governance. Her state was considered the best governed state in India of her time. She ascended the Holkar throne in Malwa by sheer circumstance. Ahilyabai’s husband Khanderao Holkar was killed in the battle of Kumher, Rajasthan in 1754. Twelve years later her father-in-law Malhar Rao, the ruler, also died. Ahilyabai’s son Malerao was installed at the throne but he was mentally ill and died soon afterwards. The mantle of ruling now fell on Ahilyabai’s shoulders in 1767.

Early years

Ahilyabai’s father Mankoji Shinde was patil (headman) of the village of Chonde in Ahmednagar district of Maharashtra. He took the unusual step for the time of ensuring his daughter learnt to read and write, attributes that stood her in good stead later in life.

Malharrao Holkar stopped in Chonde on his way to Pune from Malwa. He was very taken in by the young Ahilyabai’s personality and demeanour and resolved to have his son marry her. In good time the births of her son and her daughter Muktabai completed the family. Ahilyabai’s forward thinking was apparent when in due time she took the unusual of step of having her daughter marry a poor but brave man Yashwantrao who put up a fight against dacoits.

On the demise of his son and grandson who were to rule after him, Malhar Rao resolved to educate Ahilyabai in statecraft. He was convinced of her merit and knew the state would be in safe hands with Ahilyabai on the throne. Malhar Rao trained her in diplomatic and military matters. Even while he ruled Malhar Rao ensured Ahilyabai had practical experience in these areas with her deep involvement in the affairs of the state.

Ahilyabai’s rule

All this experience made Ahilyabai a seasoned decision-maker when she ascended the throne. She ruled for 30 years and brought prosperity and peace to the Holkar territory. She set an example by her personal simple lifestyle, donating over Sixteen crore rupees of her personal wealth to the country's treasury.

One of her immediate tasks, not resolved fully by any previous ruler, was to settle the hill tribals who regularly made destructive forays into the kingdom. She did this by offering them avenues for livelihood and a settled life. 

Indore was developed into one of the foremost cities in India. Ahilyabai ranks very high as an administrator too. She was able to keep invasions away from her realm, provide good and clean administration and was seen to be just. She was very clear on governance and provided a mechanism that got the work done without fear or favour. Her genuine aim was the increased prosperity of her subjects which endeared her to them unlike several other rulers. 

Building anew, Rebuilding temples

As artisans and craftsperson flocked to Maheswar, it turned into a major textile weaving centre. Maheswari textiles were known for their finesse and vibrantly aesthetic weaves. This tradition continues even today.

Ahilyabai is also remembered for the architecture she constructed and maintained through the length and breadth of India. The four jyotirlingas (Kashi Vishwanath in Varanasi, Trimbakeswar in Nashik, Kedarnath in Rudraprayag, Grishneswar in Aurangabad), the sapta puris (Ayodhya, Mathura, Haridwar, Varanasi, Kanchi, Ujjain, Dwaraka), four dhams (Badrinath, Puri, Dwaraka and Rameswaram), several other temples, numerous resthouses, water tanks all over India are ancient structures that she renovated or built anew. They are testament to her piety and that she viewed India, in spite of all political divisions, as one whole. 

The famous temple of Somnath had been repeatedly destroyed by invaders for centuries. Ahilyabai repaired the temple. Her’s was the sixth attempt after several rulers and rich merchants rebuild the temple every time it was destroyed.

In Varanasi also she rebuilt several important destroyed temples. The ghats we see there today descending to the Ganga are built by Ahilyabai Holkar. 

Ahilyabai may have taken up this extensive temple building activity, much of it with her personal finances, to solidify her position in the Maratha confederacy. But there is no denying the fact that her personal interest and piety also played a major role in reconstructing and building new structures. She took care to not encroach upon other religious structures and left them well alone. 

India Post, Government of India, 

GODL-India, via Wikimedia Commons

Her legacy

Ahilyabai’s various acts of charity to the underprivileged, constantly watching for the welfare of her citizens were hallmarks of a good ruler. They extended her influence, as also that of the Maratha rule, all over India. It is no wonder that her 30 year rule is considered a golden era in the Malwa region.  

Ahilyabai overcame the prevalent 18th century bias against females by demonstrating how good governance and exemplary conduct is not decided by gender. She was a strong administrator who ruled by dharma and was ahead of her times by taking a keen interest in industrialisation, to the extent possible for the times. 13 August 2022 marked her 227th death anniversary.

Ref:

Women, Gender and Art in Asia c.1500-1900. Edited by Melia Belli Bose

Image attribution:

Unknown author, Public domain, via Wikimedia Commons

 #BlogchatterA2Z     https://www.theblogchatter.com/

A word about BlogchatterA2Z - This is an annual event during which I have taken up the challenge of blogging on Women in Indian History starting with A and ending in Z during the month of April, 2021. Here then is A - Ahilyabai Holkar. Drop in everyday to read my posts on other interesting women as I work my way down the alphabet to Z!

Aatukuri Molla - People's Favourite Ramayana in Telugu

Molla is considered among the greatest poets in Telugu literature although only one work of hers, Ramayanam, is known to us. Until a few decades back it was studied as a text book by school children who learnt it by heart. 

Regional versions of the Ramayana

The enduring appeal of the Ramayana through the centuries shows the common thread that runs through the cultural life of India. Scholars opine there are about 300 regional variations and iterations of the epic. Women have written many of these which are very popular and are referenced in everyday language and the arts. While Chandravati’s version of the Ramayana in Bangla is justly renowned, Molla’s Telugu Ramayanam is equally an element of daily life in Telugu speaking areas even today.

Molla’s childhood

Aatukuri Molla (1440 - 1530 CE) was born during the Vijayanagara rule in Kadapa, now in the Rayalaseema district of Andhra Pradesh. She was the daughter of a potter Keshava Setti whose wife died soon after childbirth.  

Keshava Setti and his wife were devotees of Srikantha Malleswara of Srisailam and named their daughter after the deity’s favoured flower Molla, the Jasmine. In their village they were loved and respected for their generosity and the help they extended to all. Due to this goodwill they had earned, when Keshava Setti found it difficult to bring up his daughter all alone the village got together to help him with the child. 

Molla grew up to be studious and quiet. She was educated in the village school. Even as a youngster Molla showed precocious interest in prayer and spent unusual stretches of time in the temple. When she was fourteen Keshava Setti took her to his guru at Srisailam to be initiated into the religious way of life. The guru counselled him to give Molla all the freedom to choose her own path and that she would be well-respected for her devotion. When they returned home Keshava Setti allowed her to pursue her passion for learning and prayer. 

How Molla wrote her Ramayana

At her village temple one day Molla stated that as she meditating, Sri Rama appeared to her and asked her to write the Ramayana. When she told the priest about this he immediately procured palm leaves, stylus and other equipment for her.  

She set to work and completed the Ramayana in six cantos or kanda, from the Bala Kanda to the Yuddha Kanda. Bala Kanda is the first canto or book of the Ramayana which narrates the birth and childhood of Sri Rama. Yuddha Kanda is the sixth canto which deals with the war that Rama and his compatriots waged against Ravana, and rescued Sita. This is naturally the longest section of Molla's Ramayana since the epic battle is the core of every heroic epic. Scholars consider Molla’s narration of the Sundara Kanda to be unsurpassed in the whole gamut of Telugu literature. Sundara Kanda is known for its poetic description of objects, places and people. 

What is unique about Molla’s version

Literary scholars consider Molla’s Ramayanam to be a poem of considerable excellence and literary merit.

Molla drew upon her years of study and knowledge to write her version of the Ramayana. She undertook the task so that common people would get to know not just the story but also the important values in the epic. With this audience in mind she used language that is simple and easy to understand. She commented in the text that works in regional languages should stand on their own merit and not lean on Sanskrit. Not surprisingly, Molla’s Ramayana has elegant Telugu and not high-sounding Sanskrit.

From her work it is obvious that she knew of other poets who had also written on the Ramayana. She was very aware of her limitation of not being a classical scholar, but her advantage was her years of study and her devotion. However, she credits all her work to the grace of the lord of Gopavaram, her home town.

Molla did not faithfully follow the Valmiki Ramayana but added and deleted portions to make it her own. She began by 'paying her respects to Sri Ramachandra, the Trinity, several other deities and finally Saraswati, for Her power over words and meanings' as Nabaneeta Dev Sen notes. Molla mentioned her gurus with respect and thankfulness at the beginning of her work. She departed from tradition by not dedicating it to the king Krishnadeva Raya which was contrary to the usual practice. Instead her dedication was to her chosen deity Srikantha Malleswara.

Molla described Ayodhya's commerce, its armed forces and goings-on at the battlefield in great detail, adhering to the classic epic narration.

Her belief in the efficacy of chanting Rama’s name was her reason for writing the Ramayana. It’s her clear and simple style imbued with a native flavour which attracts readers to her work to this day.

She used colloquial language. Her aim was for her version of the Ramayana to be read and to bring solace to ordinary people. Her trust was well placed, Molla Ramayanam is among the most read and quoted versions of Ramayana in Telugu.

India Post, Government of India

Molla’s well-earned fame

Not just in the present, even at the time she wrote it Molla Ramayanam became so popular for being easily relatable that Molla’s fame reached the emperor Krishnadeva Raya. Being a writer himself, he was able to appreciate her craft and asked her to appear in court.

At court she was received with all due honour but also had to face the questions of the famed ashtha diggajas, the eight literary luminaries of the Vijayanagara court. The one questioning her was Tenali Ramakrishna, an author of several literary works.

Her answers showed her presence of mind and depth of knowledge. Her poetic talent was tested in court when she was asked to compose on a theme within a few minutes. Her poem floored everybody. She was given the title ‘Kavi Ratna’ and presented gold.

Later life

Molla returned to her village, entrusted her Ramayanam and the gold to the village temple and left for Srisailam where she remained until the end of her life. She lived the life of an ascetic, performing austerities. She was always available for seekers who wanted advice. Molla died in 1530 at the age of ninety. 

Molla channelled all her learning and devotion into her one literary work Ramayanam. Such was the superior tenor and spiritual quality of her poetry that it has bridged the gap between being a classical literary work and well-loved poetry that is intricately woven into people’s daily lives. Not often do writers and poets encompass both high literature and popular adoration so completely.

References - 

1. The Ramayana in Telugu and Tamil - A Comparative Study by CR Sarma

2. http://english.kadapa.info/molla-the-saint-poetess-of-kadapa-district/

3. Great Women of India - Edited by Swami Madhavananda and Ramesh Chandra Majumdar

4. https://archive.org/details/MollaRamayanamu/mode/2up

5. Rewriting the Ramayana - Nabaneeta Dev Sen