The Vijayanagara Empire also known as Karnatarajya, rose amidst the invasions that led to the fall of several longhouse Deccan dynasties. Its establishment became possible through the cooperation, and in many cases due to coercive/forceful inclusion via invasion or sumbission, of numerous older royal houses, feudatory families, and administrative elites into the new imperial structure.

I have already made a post, supported with sources, covering 7 of the 32 families that regrouped under the Vijayanagara Empire. Collecting and presenting sources for all 32 families in a single post would make it unnecessarily long, so here I am simply listing their names. Readers interested in the detailed evidence can refer to Part 1 below.

In the list that is listed in body of this post, the first half contains only the list of families, while the second half briefly describes each family, the kingdom or empire from which it originated, and how it later continued under the Vijayanagara Empire.

Part 1 (with sources): https://www.reddit.com/r/Imperial_Karnataka/comments/1ucc8oq/part_1_families_that_regrouped_under/

32 families who regrouped are

1. Yelahanka Nadaprabhus of Bengaluru (Ranas, feudatories of the Hoysalas)
2. Saluva (Chalukya)
3. Naga Families (Alupas and Aluva Kula figure)
4. Ummattur poligars
5. Bilikere Arasa family
6. Betadakote Arasa family
7. Kampiliraya
8. Recherla Nayakas
9. Reddy Dynasty
10. Telugu Cholas
11. Eastern Chalukyas
12. Western Chalukyas
13. Kadamba Royal Family.
14. Chitradurga Nayakas
15. Saluva Brahmins
16. (Western Chalukya epithet inscriptions) More Chalukya branches
17. Pandya
18. Hoysala royal family
19. Hande Nayakas
20. Musunuri Nayakas
21. Pemmasani Nayakas (Kakatiya feudatories)
22. Matla/Matli Chiefs
23. Cholas
24. Induluri family (probable continuation)
25. Sambuvaraya dynasty
26. Malayaman chiefs
27. Mazhavarayar chiefs
28. Nolamba chiefs
29. Velugoti family
30. Ravella Nayakas
31. Santara dynasty
32. Bana dynasty

Now short family about each information

1. Yelahanka Nadaprabhus of Bengaluru Hoysala → Vijayanagara Served the Hoysalas as Ranas and later became Vijayanagara feudatories. The family eventually founded Bengaluru. They were blood relatives of one Hoysala royal family member as well.
2. Saluva (Chalukya): Kalyana Chalukya → Vijayanagara Rose from military chiefs to establish the Saluva & 3rd dynasty of Vijayanagara. Few historians also link them to the Saluvas of Honnavar, whose one family branch ruled Goa as well.
3. Naga Kulas (Alupas and Aluva Kula figure): Naga lineages of coastal & northern(Sinda) Karnataka continued as regional chiefs and military officers. Various inscriptions of the Bengaluru region mention Aluva-kula figures, nobles and headmen.
4. Ummattur Palegars (Ganga lineage): Western Ganga → Vijayanagara Claimed Solar race descent and became influential feudatories ruling Ummattur. They married into the Sonde royal family of Goa.
5. Bilikere Arasa: Western Ganga → Vijayanagara Descendants of famous Ganga minister Chavundaraya who continued as local chiefs in the Mysore region and formed an important section of the Mysore nobility.
6. Betadakote Arasa family(Hoysala Nava Dandanayakas) Hoysala → Vijayanagara Former Hoysala Nava Dandanayakas who retained influence and later emerged as Mysore rulers. They held titles such as Slayers of Kongu Region.
7. Seuna Yadava: Kampiliraya → Vijayanagara The Kampili ruling elite entered the early Vijayanagara polity after Kampili's fall. Several Kampili nobles and military officers were absorbed into the Sangama administration and continued to serve the new empire.
8. Recherla Nayaka: Kakatiya → Vijayanagara Former Kakatiya military chiefs who remained influential during the Vijayanagara period. They continued to dominate parts of Telangana and maintained military as well as diplomatic relations with Vijayanagara.
9. Reddy Dynasty: Reddy→ Vijayanagara The Reddy ruling house emerged from former Kakatiya nobles and interacted politically with Vijayanagara. The Reddy kingdom preserved many Kakatiya administrative traditions while coexisting with Vijayanagara.
10. Telugu Cholas: Telugu Chola → Vijayanagara Continued as regional chiefs and feudatories under Vijayanagara. Multiple Telugu Chola branches are attested in Vijayanagara inscriptions while retaining their Chola identity.
11. Eastern Chalukyas Various inscriptions and manuscripts mentioning "Chalukya Narayan" which was used specifically by Eastern Chalukya were discovered in the Vijayanagara period's Noble.
12. Western Chalukyas All dynasties of Vijayanagara were Chalukyas who even used Kalyana Chalukya titles such as Satyashrayakulatilaka and Kalyanapuravaradhiswara. Few Chalukya branches also used Satyashraya to refer to Pulakeshin II.
13. Kadambas: Kadamba → Vijayanagara Surviving Kadamba branches continued as local feudatories. The main royal family also married into the Vijayanagara royal house, with Princess Vittalamba marrying Harihara II of the Sangama dynasty.
14. Chitradurga Nayakas: Hoysala → Vijayanagara Former Dandanayakas who later became governors and founded the Chitradurga Nayaka house. They eventually became one of the most prominent Nayaka houses in Karnataka.
15. Saluva Brahmins: Kalyana Chalukya → Vijayanagara Former Chalukya feudatories who continued in military and administrative service. Their records state that they served in Kalyani before moving to Vijayanagara.
16. More Chalukya branches: Western Chalukya → Vijayanagara Minor Chalukya branches survived as local chiefs while retaining Chalukya titles. Their inscriptions continued to preserve Chalukya birudas and genealogical traditions.
17. Pandya: Pandya → Vijayanagara Surviving Pandya princes ruled parts of Tamil Nadu as Vijayanagara feudatories. One Pandya princess even married Saluva Achyuta Raya of the third Vijayanagara dynasty.
18. Hoysala royal family: Hoysala → Vijayanagara Members of the Hoysala royal house were absorbed into the early Vijayanagara state. The queen mother, wife of the late Veera Ballala III, attended the coronation of Harihara I along with Hoysala Dandanayakas.
19. Hande Nayakas: Western Chalukya → Vijayanagara They served as Sarvadhikari under the Western Chalukyas, few members served under the Sangama dynasty. They saw their rise under Aliya Rama Raya.
20. Musunuri Nayakas Kakatiya → Vijayanagara Former Kakatiya chiefs who were very influential and later cooperated with the emerging Vijayanagara polity. Their resistance against the Delhi Sultanate helped create the political conditions that favoured Vijayanagara's rise.
21. Pemmasani Nayakas Kakatiya → Vijayanagara Rose to become one of Vijayanagara's foremost military families. They earlier served under the Kakatiyas, became Amaranayakas, and played a pivotal role in the civil war that elevated Aliya Rama Raya as the de facto ruler.
22. Matla Chiefs Telugu chieftaincies → Vijayanagara The family is recorded in inscriptions as claiming descent from the Deva-Choda (Chola) lineage of the Solar race. They served as provincial governors under the empire.
23. Cholas Chola → Vijayanagara Residual Chola branches survived as local chiefs in Tamil Nadu. Their last known records date to the reign of Krishnadevaraya.
24. Induluri family (probable continuation) Kakatiya → Vijayanagara An influential Kakatiya noble family that likely continued in regional administration. Later records suggest that members of the family remained influential local elites under Vijayanagara.
25. Sambuvaraya dynastyL Late Chola/Pandya → Vijayanagara Former Tamil rulers who became Vijayanagara feudatories after Kumara Kampana's conquest. They continued to govern portions of northern Tamil Nadu under imperial suzerainty.
26. Malayaman chiefsL Malayaman chieftaincy → Vijayanagara Ancient Tamil chiefs who continued as local feudatories. They retained their traditional authority while acknowledging Vijayanagara sovereignty.
27. Mazhavarayar chiefsL Pandya → Vijayanagara Continued as regional chiefs in the Tamil country. Members of the family also served the empire in military and administrative capacities.
28. Nolamba chiefsL Nolamba-Pallava → Vijayanagara Surviving Nolamba lineages remained local feudatories. Their descendants continued to rule parts of Nolambavadi under Vijayanagara administration.
29. Velugoti family: Kakatiya → Vijayanagara Became prominent Nayakas and military commanders. The family later emerged as one of the leading noble houses of southern Andhra.
30. Ravella Nayakas: Kakatiya → Vijayanagara Served as military commanders and provincial governors. They controlled important Amaram estates and participated in several imperial campaigns.
31. Santara dynasty: Santara → Vijayanagara Continued as subordinate chiefs in coastal Karnataka. They retained influence over parts of the Western Ghats while acknowledging Vijayanagara authority.
32. Bana chiefs: Bana → Vijayanagara Surviving Bana branches continued as local chiefs under Vijayanagara. Later inscriptions show The last date for the Vijayanagar Viceroys of Madurai claiming a Bana descent in 1546 AD.

Other Families which show probable continuation. There are many but included the only one's whom i sure about.

• Malyala family
• Kadavaraya family
• Pallavarayar family
• Vanniyar chiefs (as a chiefly group, not a single dynasty)
• One Kerala chief who acknowledged Vijayanagara overlordship, but remained an independent ruling house.

I would appreciate it if you could identify more families and help expand this list. It clearly shows that the rise of the Vijayanagara Empire was unique, as it brought together numerous existing and fallen royal houses, feudatory families, and military elites under the banner of Karnata (represented by the Varaha emblem and the Chalukya legacy). These families accepted the authority of the Sangama dynasty, which is referred to as the Kannadi kings in Sri Lankan literature.[ref]

The Sonde Arasu dynasty, whose progenitor Arasappa Nayaka is traditionally regarded as a member of the Kadamba family, maintained matrimonial alliances with the Haleri kings of Kodagu. The Haleris belonged to a cadet branch of the Keladi Nayakas and, in their inscriptions, claimed descent from the Chandravamsha and the Bharadvaja gotra. As seen in the third picture, the Rani of Kodagu and the Sonde Raja, who was married to a Kodagu princess, acted as the legal regents of Kodagu when the king became mentally ill. Both the Sonde Arasus and the Haleri dynasty were Kannada-speaking Veerashaivas.

Local records from Goa state that after the fall of the Hangaḷ Kadamba kingdom in 1347, Queen adopted Jayakeshi, the son of Crown Prince Shankardeva, as her heir, and that his descendants continued to reside at Velim. Although the Velim Kadamba community eventually became extinct, local gazetteers note that their properties passed to the government and that the old Gaunkars associated with the community bore  common Kannada titles such as Prabhu, Naik, and Garo (Gadd/Gouda).

Sonde Arasu whose progenitor was a Kadamba family member used to marry family members of Haleri kings of Kodagu who belonged to cadet branch of Keladi nayaka who in inscriptions claimed to belong to Chandra vamsha & Bhardvaja gotra. As we can see in 3rd picture Rani of Kodagu and Sonde Raja who was husband of a Kodagu princess were acting as legal regents.

Alupas were an important dynasty of Coastal Karnataka who by origin are tamil pandya, their country was called Alvakheda, who married Chalukya family of North Karnataka and Hoysala family of South Karnataka, during rise of Vijayanagara empire also known as Karnata Rajya, Alupas were reduced to unimportant family and hence they disappeared from History, tough by origin they were Pandyas but later continued into local tuluva groups as various books menion it.

However, it seems few branches of Alupas continued in kannada families as inscriptional evidence suggests that not all branches disappeared. A Jain inscription dated 1379 CE (Śaka 1301) records Tavanidhi Bommana Gowda, a subordinate of Harihara II, bearing the title "Aluva Mahāprabhu" (ಅಳುವ ಮಹಾಪ್ರಭು). The inscription describes him as the "head jewel of the eighteen kampanas" (Aṣṭādaśa Kampanagaḷa Śiromaṇi) and the ruler of Tavanidhi, demonstrating that at least one branch of the Alupa lineage continued to enjoy high status under the Vijayanagara Empire. This inscription indicates that, although the Alupas disappeared as an independent kingdom, members of the dynasty survived as influential Kannada chiefs in Vijayanagara service.

The same record also notes Bommana Gowda's participation in an assembly of the eighteen kampanas of Gutti (Gooty), a Vijayanagara administrative division. Although the inscription does not explicitly trace his genealogy to the medieval Alupa royal house, the hereditary title "Aluva Mahāprabhu" strongly suggests an association with the Alupa lineage or the Aluva country. It therefore indicates that, although the Alupas disappeared as an independent kingdom, at least one branch or descendant bearing the Aluva title survived as an influential Kannada chief in the service of the Vijayanagara Empire.

Khande Raya (Khandoba), also known as Mailara, Mallanna, Mailaralinga, and Mallari Martanda Bhairava, is one of the most important folk deities of the Deccan and is regarded as a form of Shiva. His worship is widespread across Karnataka, Maharashtra, and parts of Andhra Pradesh, where he is venerated by communities ranging from pastoralists and farmers to warriors, merchants, and Brahmins. Scholarly works describe Mailara as the chief deity of an old and important folk religious tradition in Karnataka, noting that medieval Kannada literature (12th century) refers to him as a Śūdra deity whose cult later gained wider acceptance across social groups. The principal centres of his worship include Mylara in Ballari district of Karnataka, Devaragudda in Haveri district, Jejuri in Maharashtra, and Alampur (formerly Alinoi) in Andhra Pradesh. In Karnataka, he is widely known as Mailara or Mailaralinga, and traditions connect his worship with legendary saints such as Kapila Muni and the Gorava devotees. Significantly, medieval Marathi literature frequently refers to him as 'Kānada Khaṇḍerāya' (Kannada Khande Raya), an epithet that has attracted considerable historical interest because it denotes his association with Karnataka rather than an abstract philosophical meaning.

The adjective "Kānada/Kānaḍa" applied to deities in medieval Marathi literature did not originally mean "incomprehensible," as some later scholars claimed. As Jan Nešpor points out, that interpretation is secondary and rests upon the literal meaning "from Karnataka."

This becomes even clearer in the case of Kānada Khaṇḍerāya (Khande Raya/Khandoba). The epithet "Kānada" is used for Khaṇḍobā in the same way it is used for "Kānada Rāmarāja" (King Rāmarāja of Vijayanagara): to denote an origin or association with Karnataka, not a mysterious or unknowable nature.

Attempts to reinterpret Kānada as merely "incomprehensible" or karanāṭaku ("playfully clever") emerged largely to disconnect deities such as Vithoba from their Karnataka associations. Yet historical evidence points the other way:

• Khaṇḍobā's very epithet is Kānada Khaṇḍerāya.
• Vithoba is likewise called Kānada, with Pandharpur itself preserving deep historical links to Karnataka.
• Medieval usage consistently employs Kānada as an ethnogeographic designation rather than an abstract philosophical adjective.

Even Wikipedia notes that Khandoba (Mallari Martanda Bhairava) is worshipped across both Maharashtra and Karnataka, where he is widely known as Mailara or Mailaralinga. Several scholars have connected his cult to earlier Shaiva traditions of Karnataka that later spread northward into Maharashtra.

So when medieval sources call the deity "Kānada Khaṇḍerāya," the simplest reading is also the historical one: Kānada = from Karnataka. Reinterpreting the word as "incomprehensible" ignores how the same adjective was used for historical rulers and other figures to indicate regional origin rather than metaphysical qualities.

"The adjective 'Kānada' is used for Vitthal in the same way as it is used in 'Kānada Khaṇḍerāya' to refer to the god Khandoba and in 'Kānada Rāmarāja' to refer to King Rāmarāja of Vijayanagara: it indicates an origin in Karnataka." — Jan Nešpor, Invisible Religion in Contemporary Society (p. 37)

Recently, I came across this beautiful Bhojpuri song by Coke Studio India:

https://www.youtube.com/watch?v=UQ3sp9aAmjs&list=RDUQ3sp9aAmjs&index=1

The song expresses the sorrow of a woman separated from her husband, who is being sent to Rangoon (Myanmar).

The reason I ask this question is that there are similar traditions of folk songs across South India, where new historical events and social experiences are incorporated into the lyrics. Since large numbers of South Indians fought in wars that were not their own, serving in regiments such as the Lingayat Battalion, the Madras Regiment, and others, I was curious whether similar songs emerged in South India. Some even served in the Mysore Regiment, although it did not recruit locals extensively and relied heavily on North Indian Hindus and Muslims.

Are there any South Indian folk songs that deal with themes such as war, migration, or separation in a similar manner?

Few south Indian folk music traditions of South India.

1. Karnataka : https://www.reddit.com/r/Dravidiology/comments/1s7u7fs/g%C4%ABg%C4%AB_songs_also_known_as_janapadha_a_fading_folk/
2. Tamil Nadu: https://www.reddit.com/r/Dravidiology/comments/1j6lc6a/tamil_muslim_bardic_music_at_a_bards_paanan_baava/

The 17th-century grammarian Bhattākalaṅka Deva, in his Karnāṭaka Śabdānuśāsanam, explicitly mentions Kannada (under Sūtra 160) and Kannadiga as the designation for a native of that country (under Sūtra 65). He also refers to the language as Kannada Bhāṣe.

Scholar R. Narasimhachar further points out that the European term "Canara," used to describe Karavali Karnataka (Coastal Karnataka), is simply a corruption of the word Kannada. The Portuguese referred to the kingdom of Bednore Nayakas as the Kingdom of Canara, with Canara being a European corruption of Kannada. This is why the coastal districts of Karnataka are today known as Dakshina Kannada and Uttara Kannada.

Although this post primarily discusses more recent history, these terms have a much older history. A copper-plate inscription dated to around 450 CE refers to Karnata-desa under the rule of the Kadamba dynasty. The Rashtrakuta Kannada literary work Kavirājamārga (9th century CE) defines the extent of the Kannada desa and uses the term "Kannada". Hoysala inscriptions recorded in Epigraphia Carnatica mention that the legendary founder of the dynasty, King Sala, conversed with his guru in Karnataka Bhāṣe or Sva-deśa Bhāṣā before slaying the tiger. Together, these references demonstrate both the plder and more recent history of these terms.

Source:

1. R. Narasimhachar, History of Kannada Language and Literature.
2. Bhattākalaṅka Deva, Karnāṭaka Śabdānuśāsanam (1604 CE)
3. Epigraphia Carnatica, Hoysala inscritpions.

If there is one thing that separates mediaeval Karnatka from the rest of the subcontinent, it is the sheer number of hero-stones, the Vīra-gal. Karnataka has the highest number and density of hero stones in India. These were memorials raised for men, and sometimes even women, who died defending village, honour, or their country. Garuda Lenka pillars of Karnataka which you see in this meme were erected by the Hoysala emperor. These were structures were dedicated to a special warrior order whose members were sworn to protect their king unto death, and if they failed in that duty, they performed ritual self-killing.

The pan-Indian military footprint of karnata/Kannada warriors from Himalayas to Srilanka and From Afghanistan to Bengal.

NORTH: Kannada warriors in Himalayas: we encounter another lesser-known but fully recorded chapter: the presence of Karnata warriors in the Himalayas. Copper plate inscriptions, including the Nalanda plates, mention groups like the Hunas, Karnatas, and Sabkadins. According to the research of Dr. Shiva Prasad Dabral, Karnata mercenaries were brought to the Uttaranchal–Garhwal–Himachal region to fight Tibetan forces during the campaigns of Dharma Pala or Deva Pala. The influence of these groups lasted so long that people calling themselves “Karnatakis” were still found in Garhwal even in the 20th century.

SOUTH: Kannada warriors in Lanka & Tamil-Nadu: the Tamilakam region provides even more evidence. Chola inscriptions explicitly mention Kannadiya horsemen. The Cholas maintained specialised regiments recruited from Kannada regions, including units like the Kannadaka-kaduttutalai, meaning “the strong heads of Karnata.” Further south, in Sri Lanka during the reign of Mahinda V (1001–1017), both Kannatas served in Lankan armies. They were involved in civil wars, rebellions, and palace coups. Some Kannada groups even settled there across generations. Lankan sources mention them clearly, including the fact that mercenary rebellions erupted whenever kings failed to pay them on time, showing how powerful these groups were.

EAST: Kannada warriors in Bengal: Under the Pala Empire, multiple inscriptions, including the Manahali plates, state that Kannadiga soldiers served in the Pala army continuously for more than three centuries. They were valued because they were disciplined, loyal, and skilled in cavalry and swordsmanship. Their reputation was so high that a Kannada warrior eventually rose to become a king in Bengal and founded the Sena dynasty. His descendants ruled Bengal for generations. In Karnataka itself we can find their counterparts, inscriptions refer to Sena-Gavundas/Goudas, linking this lineage back to their Kannada origins. Historian Nitish Sengupta summarises it clearly: “They were Karnataka Kshatriyas, mercenaries under the imperial Palas who settled in Bengal and gradually rose to power.” This is direct and explicit textual confirmation.

WEST: Kannada warriors in Afghanistan: It is often forgotten today, but Al-Biruni records that “Kannara soldiers in Sultan Mahmud’s army were recruited from Karnatadesa.” This single line tells us two important things: Kannada mercenaries were already in Afghanistan by 1000–1030 CE, and they were distinct enough to be recognised as a separate group.

NORTH-EAST: Kannada warriors in Bihar & Nepal: we find the Karnata Dynasty of Mithila. This dynasty began when a group of Karnata mercenaries established themselves in the Mithila region and expanded influence into Nepal. Their inscriptions, genealogies, and titles consistently trace their origins back to Karnata-desha. Their rise follows a classical pattern of the era: mercenary warriors becoming feudal lords, and eventually rulers. It mirrors the rise of the Sena dynasty in Bengal, demonstrating that Kannada martial migrations created more than one ruling house in the eastern subcontinent.

The Martial Foundation: Karnata-Bala, first swords to clash with Caliphate.

To understand why karnata warriors spread across the entire subcontinent, one must return to the source: the Early and Western Chalukyas. Their inscriptions describe a massive imperial fighting force—crucially, not as the “army of a king,” but explicitly as “the army of karnata-desha.” “Karnata” at this time included the three Mahārāṣṭrakas, the three great divisions of the original Kannada country—completely different from what we call modern Maharashtra today.

Even before the Caliphate reached the north-west frontiers, the karnata sword was already clashing with early Arab raiders along the western coast. Some of the earliest documented Indo-Arab military confrontations in Indian history.

Chalukya emperor Pulakeshin II defeating Harshavardhana on the banks of the Narmada. It was the stopping of a northern emperor’s ambition to conquer the south. It is one of the earliest recorded pan-Indian power checks, and it came from karnata.

The Rashtrakutas pushed the martial ecosystem even further. Under them, Canarese(kannada) villages were not peaceful agrarian units—they were militarized societies. Inscriptions reveal something astonishing: every village had its own standing militia. This was not volunteerism; it was compulsory martial culture.

The gavunda (village head) acted as commander, and every able-bodied man was trained in weapons. Even itinerant traders and bangle sellers were expected to fight if raiders attacked. Tested their courage in duels, and defended local honour with professional discipline. Those who died were immortalized with hero stones—precisely the tradition that later produced the Garuda Lenkas themselves.

Across generations, this created a culture where every farmer could become a warior, every warrior could become a commander, and some commanders could rise to become kings in foreign lands. This is the pipeline that powered karnata’s military footprint from Afghanistan to Bengal and from Sri Lanka to Nepal for nearly 1200 years.

The last great embodiment of this civilizational martial heritage was the Karnata/Vijayanagara Empire. Vijayanagara fielded one of the largest and most sophisticated armies of its era, sustained global military alliances, and represented the final zenith of karnata political-military power. After its fall in 1565, the martial flame dimmed. Mysore rose as a successor and was admired by European travellers as more disciplined than the Ottoman forces—refined, efficient, and extraordinarily well-mannered. Yet even this admired kingdom could not fully match the scale, ethos, or military expectation set by the ancestors of karnata—the Chalukyas, Rashtrakutas, Hoysalas, and the vast tradition of warrior communities, militias, and mercenary legacies that once defined the entire region.

Calling the Chalukyas "Marathas" or the "Sword of the Marathas" is anachronistic, since the term Maratha itself is of later origin. Even the term Maharashtra in early inscriptions often referred to Karunadu or Karnataka. The Tri-Maharashtra mentioned in inscriptions was simply the territory under the jurisdiction of the Karnata court. Moreover, the Chalukyas referred to themselves as Karnata Bala (the strength/army of Karnataka).

As a page from the book Founders of Vijayanagara notes, the manner in which Vijayanagara's first dynasty usurped power from the Hoysalas was similar to how the Hoysalas had earlier usurped power from the Chalukyas. This led me to realize that from the time of the Kadambas to the Mysore Kingdom, nearly all these polities referred to their country by a common name: Karnataka, Karnata Rajya, or Karnata Desa.

The only major political split occurred after the fall of the Western Chalukyas, when the Seunas and Hoysalas emerged as separate powers. However, the Seunas were not entirely distinct. Contrary to popular belief, they patronized Kannada for nearly three centuries and also referred to themselves as "Karnata Raya" (King of Karnataka), just as the Hoysalas called themselves "Karnata Arasa" (Lord of Karnataka).

What I observe is that from the Kadambas to the Mysore Kingdom, the same administrative system largely continued, evolving naturally over time. Although parts of the polity were at times conquered by Islamic powers, smaller kingdoms simultaneously continued to represent the Karnataka state tradition. adminstrative saw a big change upon the arrival of the British and the establishment of the Republic of India, Karnataka can be viewed as a single continuous administrative ethnic state tradition rather than a succession of entirely unrelated empires or kingdoms.

Seuna as kannada state but not a distinct entity, source:

1. Marathi Was Not the Official Language of the Seuna Yadavas — Kannada Was: An Analysis of Inscriptional and Literary Evidence https://www.reddit.com/r/Dravidiology/s/kMYz2TQAhy
2. "Karnata-Raya-Vamsabhirama" Title of the Seuna Yadava Kings who called themselves Kings of Karnataka https://www.reddit.com/r/Imperial_Karnataka/s/5E6wk6ceZV
3. https://archive.org/details/seuna_ritti/page/n32/mode/1up
4. Peak of Seuna Yadavas under Singhana II - Kannada Imperialism in 13 th century https://www.reddit.com/r/Imperial_Karnataka/s/ODLSeYuigU
5. The Seuna Yadavas Used Kannada Titles and Names Throughout Their Rule and never in Marathi https://www.reddit.com/r/Imperial_Karnataka/s/V8bFat4o5p
6. Donkey curse: https://archive.org/details/the-quotidian-revolution-vernacularization-religion-and-novetzke/page/85/mode/1up
7. The Hemadri Myth: Did the Yadava Minister Really Formalize Marathi Administration? https://www.reddit.com/r/Imperial_Karnataka/s/OlY6l2OC5K
8. No Evidence for the Use or Development of Modi Script in the Seuna Yadava Period, Often Cited to Project Marathi as a Court Language https://www.reddit.com/r/Imperial_Karnataka/s/ChsSsfm4vO
9. )Seuna Yadava Court Language Reality The Roles of Kannada, Sanskrit and Marathi https://www.reddit.com/r/Imperial_Karnataka/s/G2TqmNVEF4
10. Marathi Literature Confirms Amoghavarsha’s Statement: Kannada Land from Godavari to Kaveri https://www.reddit.com/r/Imperial_Karnataka/s/zBfESq7iXu

Sources of Karnataka as a continuous civilisational state:

1. Karnataka & Karnata-desa means same thing: https://www.reddit.com/r/Imperial_Karnataka/s/30Hc9VcCSc
2. A brief analysis: The long civilizational memory of Karnataka: https://www.reddit.com/r/Imperial_Karnataka/comments/1roeb09/a_brief_analysis_the_long_civilizational_memory/

As these 2 inscription of Uttar-Kannada district states, Vijayanagara the great capital of Karnata-desa or Karnataka.

The Virūpākṣa-vasantotsava-campū, composed by Brahmin Ahobala Suri, is a contemporary Sanskrit literary work generally dated to the 15th-16th century CE. It describes the nine-night-long Vasantotsava (Spring Festival) celebrated at the capital of the Vijayanagara Empire in honour of Lord Virupaksha. Although the work is primarily a campū (a mixture of prose and verse) with literary embellishments, it preserves valuable contemporary details on religious ceremonies, royal processions, public celebrations, and the participation of regional rulers. Beyond its religious significance, the text provides important insights into the ceremonial and cultural life of Vijayanagara.

Fireworks and Deepavali celebrations:

According to the work, the festival grounds were illuminated with countless lamps while people gathered around the temple to witness elaborate festivities. One of the most striking features mentioned is the use of agni-yantras (fireworks/firecrackers). Fireworks producing loud explosive sounds. Rockets and other pyrotechnic displays lighting up the night sky. Spectators gathering in large numbers to witness the celebrations. Processions, music, dance, and ceremonial performances accompanying the festivities.

Lords and chiefs who participated in the Rathotsava

Another remarkable section records the rulers/lords/nobles, who are said to have participated in the Rathotsava (Chariot Festival) of Sri Virupaksha along with Emperor of Vijayanagara empire.

The list includes Nobles & lords of Following places:

1. Vidyaranya Yatindra, described as the emperor of Nirmitapura.
2. Mahesura-pureshvara, identified with lord Mahesha Dore(Mysuru?)
3. Chandrashaila: identified as lord of Chandragutti or Chandragiri.
4. Rashvadeshadhipati: identified with lord of Sirsi.
5. Mokshapura Devaraja: Devraja who was lord of present-day Mokshagundam in Kurnool district.
6. Ballari Nagaradhishvara: the ruler of Ballari, who had the grace of Sri Solapur Siddharamaeshwar.
7. Senāpatitva Ishabhupa: lord of Rajadurga (Rayadurg Nagarādhipati).
8. The ruler of Chitradurga(Chitrakalē Nagara)
9. The ruler of Harapanahalli(Harapurādhipa)
10. The ruler of Bhujanganagara, identified with Havanur.
11. The ruler of Lakshmeshwar(Lakṣmaṇeśvarapurī)
12. The ruler of Dambalapura (Dambal).
13. The lord of Vamshanagara, identified by editors as either Balligavi or Belagavi.

Source of Images: https://www.researchgate.net/publication/333795923_Virupaksa-vasantotsava-campu_of_Ahobala_or_What_Can_Happen_During_the_Hunting_Festival

The term Davala-ara appears in multiple inscriptions across different regions. When these inscriptions are examined together, they suggest that Davalara/Davala was not merely a personal title in every instance, but could also function as an important title associated with Rastrakutas Family.

One particularly interesting inscription belongs to a Seuna Yadava Mahamandaleshwara (Governor). It identifies him as belonging to the Hattgara (Hatkar) lineage while also tracing his maternal ancestry to the Kalsena family. Mentions a certain Davalara Gavunda. Considering Kalsena family here indicates Rastrakuta Family of Savandatti, This becomes significant when compared with inscriptions from other regions.

The Dhavala lineage in the far north

An inscription from northern India praises a royal lineage beginning with Harivarman and his queen Ruchi.

The genealogy proceeds as follows:

Harivarman>Vidagdha, explicitly described as a Rashtrakuta ruler >Manmata>Dhavala

Among these rulers, Dhavala receives particularly elaborate praise throughout the inscription, suggesting that he was one of the most distinguished members of the dynasty.

This demonstrates that Dhavala was an important royal name within a Rashtrakuta lineage extending far beyond Karnataka.

Davala in Telangana:

Two Kannada inscriptions of the Rashtrakutas from present day Telangana provide further evidence.

First inscription refers to:

Ratta Sankaragandarasa

who bore the title: Abhimanu Dhalva

The appearance of Dhalva as an honorific rather than simply a personal name is noteworthy.

Second inscription refers to:

The same region also preserves references to other nobles carrying the designation Dhalava Mahasamanta, indicating that the title was not unique to a single individual.

This suggests that Dhalava/Dhalva functioned as an aristocratic designation among Rashtrakuta elites in parts of the Deccan.

Davalara Gauda/Gavunda in the Seuna inscription

Returning to the Seuna Yadava inscription, the mention of Davalara Gowda becomes particularly interesting.

The Seuna Yadava person is described as:

• belonging to the Hattgara (Hatkar) lineage
• connected through his maternal ancestry to the Kalsena family

The reference to the Kalsena family is significant because Sena was the name of a well known Ratta ruler of Savandatti.

Rather than representing contradictory genealogies, this reflects a common practice in South India where rulers proudly acknowledged ancestry from both paternal and maternal sides.

Maternal ancestry in South Indian inscriptions

Epigraphic evidence shows that South Indian dynasties frequently emphasized maternal descent when it enhanced royal prestige.

Examples include:

1. Achyuta Raya of the Tuluva dynasty, whose 1 inscriptions says he beloned the Solar dynasty through his mother.
2. Hoysala Ballala kings, who likewise claimed solar ancestory.
3. Few Rashtrakuta rulers claimed Solar dynasty descent despite the dynasty traditionally identifying with the Lunar lineage.

These examples demonstrate that medieval royal genealogies were often inclusive rather than exclusive.

Accordingly, the mention of the Kalsena family alongside the paternal Hattgara lineage should not be viewed as unusual. Instead, it reflects a broader South Indian epigraphic tradition of celebrating both sides of royal ancestry.

SUMMARY:

The geographical spread of the term is striking.

• Dhavala as a celebrated Rashtrakuta ruler in northern India.
• Dhalva as a title borne by Rashtrakuta chiefs in Telangana.
• Dhalava Mahasamantas in the eastern Deccan.
• Davalara Gavunda in a Seuna Yadava inscription.

In eastern India, Dhavala also appears as an aristocratic designation among ruling elites, suggesting that the prestige attached to the term extended well beyond Karnataka.

Gavunda is modern days Gowda or Gouda or Gauda. There exists inscriptions of Rastrakuta Gavundas or Ratta Gavundas as well, as few historian believe North Karnataka's Agrarian heads in olden times were related to Rastrkautas. Source: Shetty, Sadanand Ramakrishna (1994). Banavasi Through the Ages. Banavasi (India): Printwell. p. 121.:"The community of the land tillers or agriculturists was known as Vokkaligas. The importance given to the cultivation of land is amply demonstrated by the fact that numerous tanks were dug and irrigation facilities were provided at various places. Some of the Rashtrakuta inscriptions found in the Banavasi province have the depiction of a plow. It is viewed that the Rashtrakutas were originally prosperous cultivators who later dominated the political scene. Some of the inscriptions refer to them as "Kutumbinah" which is interpreted as cultivators."

One more interesting Inscription:

1. रट्टराजान्वयः सत्र राष्ट्रकूटक्रमागत

https://www.reddit.com/r/Dravidiology/comments/1uegr1l/linguists_check_an_interesting_rastrakutas/

I recently found this inscription on a subreddit. It was supposedly published in the 1929 book Queens of Ancient Karnataka, which cites a work called Turukuri Panchamara Itihasa as the source of the inscription. Here, Turukuri is said to mean "enemy of the Turks," while Panchama refers to a Jain community of North Karnataka.

This 17th-century inscription contains the phrase:

"Ratta Raja Anvaya, Rashtrakuta Krama Agataḥ"

which translates as:

>"Belonging to the lineage of the Ratta kings, descended through the succession of the Rashtrakutas."

The phrase is used while describing Queen Mallamamba of Belwadi.

My question concerns the relationship between Ratta and Rashtrakuta. Scholars seem to hold contrasting views on this matter. Some argue that Ratta is simply the Prakrit form of Rashtrakuta, while others maintain that Ratta is an original Kannada term that was later Sanskritized as Rashtrakuta, perhaps from a form such as Ratta-kuta.

However, according to an Eastern Chalukya inscription, Rashtrakuta appears to have originally been an administrative office and the term was also used for its office holders.

The same Eastern Chalukya inscription refers "great Rattas" who were Kutumbinah Pramukhas (refering to agrarian heads, explains multiple plough symbol of Rastrakuta inscrtipions?). The Imperial Rashtrakutas of Manyakheta are likewise described as Kutumbina Pramukhas of North Karnataka and it also happens that Panchama Jains are also agrarian heads, who  Under Chalukyas as one family of chiefs of such Rashtras in North Karnataka became Rashtrakutas of manyakheta.

This is where my confusion arises. If Rashtrakuta was originally an administrative designation, how did the idea emerge that Ratta evolved into Rashtrakuta, or vice versa? Furthermore, even the northern branches associated with the Rashtrakutas, such as the Rathod rulers of Rajasthan, claim that their name derives from Ratta (Rattodi → Rathore). But unfortunately they didnt preserve original form like Ratta so late unlike southern branches of Rastrkautas demonstrably continued to preserve the form Ratta, as shown by this 17th-century inscription.

How do historians reconcile these different strands of evidence regarding the terms Ratta and Rashtrakuta?

My opinion? Im not a linguist but i have a gut feeling Ratta is not a necessarily a word with any meaning to put it under wheter its Prakrit or kannada.

Transliteration of Inscription in Latin and devnagri script

अनुबन्धः मल्लमाम्बानां दानशासनम्

श्रीगणेशाय नमः ।

श्रीसिद्धनञ्जेश्वराय नमः ॥

नमः शिवाय सोमाय सर्वसिद्धिप्रदायिने ।

सच्चिदानन्दरूपाय शङ्कराय परमात्मने ॥

अस्ति कर्नाटके रम्यं बेलवाडिपुरं वरम् ।

सर्वैश्वर्यसमोपेतं सर्वदेशेषु विश्रुतम् ॥

रट्टराजान्वयः सत्र राष्ट्रकूटक्रमागतः ।

पूवल्लि सिद्धनञ्जेश कृपाछत्रप्रवर्धितः ॥

तस्मिन् राजान्वये काचित् मल्लमाम्बेति विश्रुता ।

वीरपत्नी वीरमाता महाराष्ट्री विराजते ॥

यस्यां कृपाविशेषेण पोली सिंहासनेश्वरः ।

सिद्धवीरशिवाचार्यो दत्तशापविमोचनम् कृत्वा

सर्वतुरुष्कारि पञ्चमानां गृहे गृहे ॥

अन्योन्यनिरपेक्षेण सम्पत्सन्तानयोः स्थितिः ।

प्राबल्यं च तथा स्त्रीणामस्तु सर्वत्र सर्वदा ॥

इति प्रसादवाक्यं नरराक्षसजगद्गुरुः ।

तामाहुर्विबुधाः सर्वे पातिव्रत्यैः सतीं पराम् ॥

कोपे कालीं रणे दुर्गां राजतन्त्रे प्रमीलकाम् ।

सौन्दर्ये च रतिं साक्षाद्विद्यायां च सरस्वतीम् ॥

विज्ञाने च तथा गार्गीं दाने कल्पलतामिति ॥

सेयं महाराज्ञा स्वस्ति श्रीशक १६०२ तम

रौद्रनामसंवत्सरे कार्तिकशुक्लपक्षद्वादश्यां तिथौ

श्रीविश्वाराध्यचित्कलारूप पूवल्लि पञ्चवण्णिगि

सिद्धनञ्जेशपरम्परागत निजगुरु सिद्धबसव

सिद्धवीरमहास्वामिनां सन्निधाने स्वपुत्रस्य

नागभूषणराजस्य चोलकर्मनिमित्तेन गुरुं

समभ्यर्च्य यथाविधानं गवां शतं निष्कसहस्रकं च

समर्प्य पट्याळपुरं तथैव विरुजतेऽस्मिन् भुवि मल्लमाम्बा ॥

स्वदत्ताद् द्विगुणं पुण्यं परदत्तानुपालनम् ।

परदत्तापहारेण स्वदत्तं निष्फलं भवेत् ॥

स्वदत्तां परदत्तां वा यो हरति वसुन्धराम् ।

षष्टिवर्षसहस्राणि विष्ठायां जायते कृमिः ॥

इति श्रीमङ्गलमहाशुभं भद्रं भूयात् ॥

Anubandhaḥ Mallamāmbānāṁ Dānaśāsanam
Śrīgaṇeśāya namaḥ ।

Śrīsiddhananañjeśvarāya namaḥ ॥

Namaḥ śivāya somāya sarvasiddhipradāyine ।

Saccidānandarūpāya śaṅkarāya paramātmane ॥

Asti Karṇāṭake ramyaṁ Belavāḍipuraṁ varam ।

Sarvaiśvaryasamopetaṁ sarvadeśeṣu viśrutam ॥

Raṭṭarājānvayaḥ satra Rāṣṭrakūṭakramāgataḥ ।

Pūvalli Siddhananañjeśa kṛpāchatrapravardhitaḥ ॥

Tasmin rājānvaye kācit Mallamāmbeti viśrutā ।

Vīrapatnī vīramātā Mahārāṣṭrī virājate ॥

Yasyāṁ kṛpāviśeṣeṇa Polī siṁhāsaneśvaraḥ ।

Siddhavīraśivācāryo dattaśāpavimocanam kṛtvā

Sarvaturuṣkāri pañcamānāṁ gṛhe gṛhe ॥

Anyonyanirapekṣeṇa sampatsantānayoḥ sthitiḥ ।

Prābalyaṁ ca tathā strīṇām astu sarvatra sarvadā ॥

Iti prasādavākyaṁ nararākṣasajagadguruḥ ।

Tām āhur vibudhāḥ sarve pātivratyaiḥ satīṁ parām ॥

Kope Kālīṁ raṇe Durgāṁ rājatantrē Pramīlakām ।

Saundarye ca Ratiṁ sākṣād vidyāyāṁ ca Sarasvatīm ॥

Vijñāne ca tathā Gārgīṁ dāne kalpalatām iti ॥

Seyaṁ mahārājñā svasti Śrīśaka 1602 tama

Raudranāmasaṁvatsare Kārtikaśuklapakṣadvādaśyāṁ tithau

Śrīviśvārādhyacitkalārūpa Pūvalli Pañcavaṇṇigi

Siddhananañjeśaparāmparāgata nijaguru Siddhabasava

Siddhavīramahāsvāmināṁ sannidhāne svaputrasya

Nāgabhūṣaṇarājasya colakarmanimittena guruṁ

Samabhyarcya yathāvidhānaṁ gavāṁ śataṁ niṣkasahasrakaṁ ca

Samarpya Paṭyāḷapuraṁ tathaiva virujate'smin bhuvi Mallamāmbā ॥

Svadattād dviguṇaṁ puṇyaṁ paradattānupālanam ।

Paradattāpahāreṇa svadattaṁ niṣphalaṁ bhavet ॥

Svadattāṁ paradattāṁ vā yo harati vasundharām ।

Ṣaṣṭivarṣasahasrāṇi viṣṭhāyāṁ jāyate kṛmiḥ ॥

Iti Śrīmaṅgalamahāśubhaṁ bhadraṁ bhūyāt ॥

Till now, I have identified nearly 31 families, including royal houses, feudatories, and high-ranking officials of fallen kingdoms, who regrouped under the Karnata Empire, better known as the Vijayanagara Empire, indicating a relatively smooth transfer of political authority to the new Kannada rulers of the Sangama dynasty.

In this post, I am sharing 7 of these 31 families that regrouped under the Vijayanagara Empire after the fall of various South Indian dynasties.

1. Nadaprabhus of Bengaluru: They served the Hoysalas as Ranas and later shifted their loyalty to the Vijayanagara Empire as Hoysala power was absorbed into the new state.
2. Bettadakote Arasas of Mysore: They were famous Nava Dandanayakas of the Hoysalas and later rose again as the ruling class of Mysore.
3. Saluvas of Uttara Kannada and Vijayanagara: Originally from North Karnataka, they descended from the Chalukyas and later established the second & third dynasty of the Vijayanagara Empire.
4. Palegars of Ummattur: Scions of the Gangas, they maintained a martial relationship with the emperors of Vijayanagara.
5. Bilikere Arasas: Descendants of the famous Ganga minister Chavundaraya, they continued their service under the Vijayanagara Empire.
6. Vasireddis of Amaravati: They initially served under the Eastern Chalukyas, later under the Reddys, and subsequently under Vijayanagara. They bore the title Chalukya Narayana, an epithet associated with the Eastern Chalukyas.
7. Pemmasani Nayakas: They first served under the Kakatiyas and later under Vijayanagara, rising to prominence under Aravidu Rama Raya.

The families mentioned above are only a few examples. I will continue this series and post the remaining 24 families at regular intervals that regrouped under the Vijayanagara Empire.

This indicates that many members of earlier imperial dynasties and aristocratic families remained in the region and helped resurrect an indigenous state amidst the invasions of the Turks and other Muslim powers. This contrasts with the widespread narrative that portrays earlier empires as having completely vanished, with their only surviving representatives being peoples spread from North to South India, while the Vijayanagara Empire is depicted as having appeared out of thin air.

According to historian B. A. Saletore, the "Male" mentioned by Kosmas Indikopleustes in his Christian Topography was not Malabar, as earlier scholars such as J. W. McCrindle suggested, but rather the Malerajya of Karnataka. Saletore identifies the stronghold of the Malerajas with Bettadakote on the Gopalasvami hill and argues that their territory extended from the northern limits of Goa to the southern limits of Coorg, and from the northwestern parts of Coorg to the northeastern reaches of the Nilgiri hills. He further notes that the inhabitants of this region were known as Malepas or Malevar. This interpretation presents the early Male region as a distinct political and geographical entity in western Karnataka that continued to retain its identity well into the Vijayanagara period.

According to Rayavacakam(pg 64 & 65), The Krishnadevaraya had summoned most important Nobility of Vijayanagra empire in his court, their name are given below.

Important Commanders and Nobles.

1. Ayyana Malaka (Ain-ul-Mulk)
2. Ankusa Khan
3. Rana Jagadev
4. Timmappa Nayaka
5. Racuri Rami Nayadu
6. Pemmasani Ramalinga Nayadu
7. Hande Malla Rao
8. Boya Ramappa
9. Appara Pilla
10. Kuppara Pilla
11. Saluva Nayadu
12. Kumara Timmappa
13. Sangaraju
14. Pradhani Cerva
15. Tipparasu
16. Ayyappa Nayadu
17. Ko(a)tikam Visvanatha Nayadu
18. Cevvappa Nayadu
19. Akkappa Nayadu
20. Krishnappa Nayadu
21. Velugoti Yacama Nayadu
22. Kannada Basavappa Nayadu
23. Saluva Mekaraju
24. Matla Anantaraju
25. Timmaraju
26. Viramaraju
27. Bommi Reddi
28. Nagama Reddi
29. Vithalappa Nayadu.

During freedom struggles dozens of poem, literature and ballads were published to invoke idea of freedom among other kannadigas by Nationalist kannadigas. Most of these were constructed in center of Kannada literature ie Mangaluru and Dharwad.

Here is the list:

1 . Karnataka veerareli Ranabheri kombu keli.

2. Gandhi sandeshada moolavu Mantra Vande Mataram.

3. Gandhi sandesh charjda Mandamaruta chanda Kandana nudi chanda.

4. Rati noola tangi rati noola .

5. Khadi kalpa kujavo khadi bhagyadadi Nijavo adhara moolavo ?

6. Podeya Lalaji Deva Podeya Panjaba Simha, Saptarushigalu agamisalu nee Satyagrachavanu hoodideya

7. Dharaniyolu Bharatakhanda siriya Sariganadendu maramara maraguta Paranadugalu vanachararante tiruguta guddagadinolu.

8. Dumadummi takkadi hidakondu Besaya maduta.

9. Matrubhumi janani ninna charana seve maduva.

10. Ka'sturi bayiyavare Kamaladeviyavare Navu chalavali maduvavare.

11. Kannambadi kattidavarar ? Navallave ?

12. Dhatu nama samvatsarada matu Vandu helateni

13. Satyasamarada hatyava peluvenu Chittadali lalisi satya.

14. Entha shanya Mahatma Gandhi Hindusthanakavane tandi.

15. Deshabhaktiyadu rajadrohavendu sari ....