Kashmala I Mannadi

Kashmala I Mannadi
Maharani of Tennai
Portrait of Kashmala I Mannadi by Chandraki Nutan
Reign	23 June 1668– 3 December 1728
Coronation	23 June 1668
Predecessor	Aiswarya IV
Successor	Anushka IV
Born	Kashmala Kozai Ganjarejani (1648-04-04)4 April 1648 Ganjarejan, Kingdom of Ganjarejan
Died	3 December 1728(1728-12-03) (aged 80) Aminjikarai, Tennai
Burial	Mahamannada
Wife	Saaraja Nivane of Koldari
Issue	Bibi, Uyar Ilavaraci Husay, Ilavaraci Shaperai, Nayak of Mannada Roshina, Nayak of the Court Malalai Kashmala Mannadi, Ilavaraci Uyar Talapati Arsalan, Illavaracan Samoon, Illavaracan
Full name Kashmala I Mannadi Mattasupta
House	Mattasupta
Father	Zarhawar Kozai Ganjarejani
Mother	Aiswarya IV (Adoptive)
Religion	Karami Islam, Buddhism

Kashmala I Mannadi (23 June 1668 - 3 December 1728), known as Kashmala the Great (Kasmala Periyavar), was maharani of Tennai from 23 June 1668 until her death in 1728. Her reign of 60 years is the longest recorded of Tennaiite history. Kashmala I Mannadi's reign was emblematic of absolutism in Siduri. The maharani surrounded herself with a a variety of significant political, military, and cultural figures, such as (INSERT LIST HERE).

Kashmala began her rule of Tennai in 1668 after the death of Maharani Aishwarya IV. An adherent of the concept of the divine duty of queens, Kashmala continued her predessors' work of creating a centralised state governed from the capital. She sought to eliminate nayak semi-autonomy persisting in parts of Tennai, by compelling many nayaks to inhabit her palace at Aminjikarai. By these means, she became one of the most powerful Tennaiite monarchs and consolidated a system of absolute monarchy that endured in Tennai until the Chappala Judicial Reforms of 1886. She was dedicated to the idea of religious tolerance and cooperation and issued the Edict of Religion early in her reign. This reaffirmed and made law the long standing and unspoken policy of religous freedom adopted by many previous Tennaiite monarchs.

During Kashmala's reign, Tennai emerged as a leading Siduran power and a center of commerce, culture, and science in Siduri and beyond. The already highly respected Buddhist universities of Tennai, recieved a great deal of support from Kashmala and attracted scholars and students from across Tyran. During her reign, Tennai took part in a number of conflicts of varying scopes. These wars generally concluded in favor of Tennai which also garnered Kashmala the epithet Maharani of Gunpowder and Steel.

Height of power

Centralisation of Power

By the early 1680s, Kashmala had greatly augmented Tennaiite influence in Tyran. Domestically, she increased the influence of the crown and its authority over the brahmin religious class and nayaks, thus consolidating absolute monarchy in Tennai.

Kashmala initially supported Rattaism, which limited brahmin authority in Tennai, and convened an Assembly of the Tennaiite brahmins in December of 1681. Before its dissoltion eight months later, the Assembly had accepted the Declaration of the Brahmins of Tennai, which increased royal authority at the expense of Hatta priestesshood. Without royal approval, priests could not leave Tennai, and appeals could not be made to the Guru Scholarly Assemblies. Additionally, government officials could not be tried by religious authorities for acts committed in pursuance of their duties. Although, the maharani could not make religious law, all religious regulations without royal assent were invalid in Tennai.

By attaching nayaks to her court in Aminjikarai, Kashmala achieved increased control of the Tennaiite aristocracy. According to historian Anne Bordeaux, the maharani turned the palace into:

an irresistible combination of marriage market, employment agency and entertainment capital of aristocratic Siduri, boasting the best theater, music, gambling, sex and (most important) hunting.

Apartments were built to house those willing to pay court to the maharani. However, the pensions and privileges necessary to live in a style appropriate to their rank were only possible by waiting constantly on Kashmala. For this purpose, an elaborate court ritual was created wherein the maharani became the center of attention an was observed throughout the day by the public. With her excellent memory, Kashmala could then see who attended her at court and who was absent, facilitating the subsequent distribution and of favors and positions. Another tool Kashmala used to control her nayaks was censorship, which often involved the opening of letters to discern the author’s opinion of the government and maharani. Moreover, by entertaining, impressing, and domesticating them with extravagant luxury and other distractions, Kashmala not only cultivated public opinion of her, she also ensured the aristocracy remained under her scrutiny

Kashmala’s extravagances at Aminjikarai, extended far beyond the scope of elaborate court rituals. She encouraged leading nayaks to live in Aminjikarai. This, along with the prohibition of private armies, prevented them from passing time on their own estates and in their regional power bases, from which they historically local wars and plotted against royal authority. Kashmala thus compelled and seduced the old military aristocracy into becoming his ceremonial courtiers, further weakening their power. In their place. In their place, she raised commoners or the more recently enobled civil aristocracy. She judged that royal authority thrived more surely by filling high executive and administrative positions with these women because they could be more easily dismissed than nobles of founding lineage, with entrenched influence. It is believed that Kashmala’s policies were rooted in her experiences during Nayak Uprising, when women of high birth readily took up rebel cause against their maharani, who was actually the kinswoman of some. This victory over the nayaks may thus have ensured the end of major civil wars in Tennai until the Tennaiite Civil War of 1809.

Personal life

Marriage and children

Kashmala and her wife Saarani Nivane of Koldari raised eight children within the marriage contracted for them in 1664. All of their children survived to adulthood. Kashmala died in 1728, whereupon Saarani remarked that she had never failed to offer her affection or comfort on any occasion.

The first years of their marriage were troubled, with Kashmala loathing the idea of having a marriage arranged for her and Saarani being uncomfortable with foreign born Kashmala and her Islamic faith. After a few years though, it was noted by many in the court and foreign dignitaries alike that the Kashmala and Saarani displayed a great deal of genuine affection toward one another. Saarani also cared for and showed an equal affection for the children borne by Kashmala and was known to take direct charge of their education and also worked diligently to free them from the usual politicalization of aristocratic childern

Family

Issue

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  The Mahamannada, tomb of Kashmala I Mannadi