An Imperial Capital: Vijaynagara

The ruins of Hampi were studied through multiple methods over the last two centuries: Colin Mackenzie’s survey map of 1800, oral memories of priests of the Virupaksha temple and the shrine of Pampadevi, photographs from 1856 onwards, epigraphic study of inscriptions from 1836 onwards, and later travellers’ accounts and literature in Telugu, Kannada, Tamil and Sanskrit. Archaeologists also used extensive surveys, mapping, plans, elevations, and excavation to document structures, roads, bazaars and waterworks. These methods would have complemented the priests’ information by adding physical evidence, dated inscriptions, and outside descriptions, making it possible to reconstruct the city’s history more fully and check memories against material remains.

The water requirements of Vijayanagara were met by a well-planned system based on the Tungabhadra river, streams, tanks, canals and embankments. The city lay in a natural basin formed by the river. Embankments were built across streams to make reservoirs. The most important tank was the Kamalapuram tank, which irrigated nearby fields and sent water by channel to the royal centre. The Hiriya canal drew water from a dam across the Tungabhadra and irrigated the cultivated valley between the sacred centre and the urban core. Archaeologists also found evidence of many wells, rainwater tanks, temple tanks and channels. Since the region was arid, these arrangements were essential for both the city and its farmland.

Enclosing agricultural land within the fortified area had clear advantages. It helped protect fields, gardens and houses during sieges, when enemies tried to starve the defenders into surrender. It also ensured food supply and supported long resistance. Because the rulers of Vijayanagara used an elaborate canal system, the agricultural belt inside the fort could be watered and productive. The disadvantages were that building and maintaining such a large fortified area was costly and required much labour and resources. It also made the city’s defence more complex, since the fort had to protect not only buildings but also fields and forests. Still, the chapter suggests that the rulers preferred this expensive strategy instead of simply storing grain in large granaries.

The rituals associated with the mahanavami dibba were significant because they publicly displayed the prestige, power and suzerainty of the Vijayanagara kings. The ceremonies included worship of the image, worship of the state horse, and sacrifice of buffaloes and other animals. There were dances, wrestling matches, processions of horses, elephants, chariots and soldiers, and ritual presentations by chief nayakas and subordinate kings. On the last day, the king inspected his army and the armies of the nayakas and received tribute. These rituals therefore strengthened royal authority, expressed control over military power and loyalty, and linked kingship with religion and spectacle.

The pillar from the Virupaksha temple shows floral motifs, along with animals and human figures. The chapter indicates that such pillars often carry decorative carvings, and in Vijayanagara art these were used to show richness and artistic skill. The animals are likely horses and elephants, because the chapter repeatedly mentions their ceremonial importance in royal processions and temple sculpture. They are depicted to symbolise royal power, military strength and prestige. The human figures are shown in dynamic poses, probably including dancers, attendants or warriors, reflecting courtly life and ritual performance. The carving as a whole suggests a lively, celebratory style associated with temple decoration and imperial display.

Yes, the term “royal centre” is appropriate, but only partly. It is appropriate because this part of the city contained the main structures associated with royal authority: the audience hall, the mahanavami dibba, palaces, elite buildings and important temples. It was the place where the kings staged ceremonies, received tribute and displayed power. The royal centre also had high walls and a special layout, showing that it was set apart from ordinary urban spaces. However, the term is not fully exact because it was not only a residence for kings. The chapter says that many of these buildings do not give clear evidence of being royal residences, and the area also contained over 60 temples. So the royal centre was as much a ritual and ceremonial zone as a political one. It was a space where kingship, religion and state display came together.