Mingling of Cultures (L): The Rāṣṭrakūṭas

Now we will discuss further the inscriptions issued from northern India by the kings of Rāṣṭrakūṭa dynasty, a premier family (generally known as south Indian dynasty) at that time. We may agree with the view of A.S. Altekar that the period of Rāṣṭrakūṭa ascendancy in the Deccan from about 753 CE to 975 CE constitutes perhaps the most brilliant chapter in its history. No other ruling dynasty of the Deccan had played such an influential role in the history of India until the rise of the Marathas as an imperial power in the eighteenth century. Although the Rāṣṭrakūṭa Empire was originally from southern India, it is relevant to facilitate negotiations.

According to Bisheshwar Nath Reu, “…it has to be observed here that earlier coins belonging to King Kṛṣṇa I’s period use the legend Parama-Māheśvara, which in turn indicates strong Śaivite leanings. This change in symbology has been used to theorize that the Rāṣṭrakūṭas may have originally been Śaivite s and embraced Vaiṣṇavism later.”^[1] The first ruler of Rāṣṭrakūṭa family appears to beNānnarāja, who ruled between 630-650 CE. Tiwarkheda Plates of Rāshṭrakūṭa Nānnarāja (c. 631 CE)^[2] issued by the King Nānnarāja records a grant of fifty nivarṭanas of land on the southern bank of the river Amveviāraka in the village Tīverekheta to Moṇḍibhaṭṭa of Mādhyandina branch of Yajurveda.

Jethwai Plates of the Rāṣṭrakūṭa Queen Śilamāhdevī (c. 786 CE)^[3] records a grant of a village Kolepadra to two Brāhmaṇas Mārachcha and Durgāditya. They were Adhvarjus (officiating priest of Yajurveda) but well-versed in the four Vedas (cāturvidyasāmānya) and student of the Kāṇva-śākhā and Māadhyandina-śākhā respectively of Yajurveda. The grant of this village Kolepadra was made to increase the religious merit and fame; and for conducting the five great rituals (pañca-mahāyajñas) bali, caru etc.

Hilol Plates of Year 470 (c. 788 CE)^[4] issued by the King Kakka records a grant of land by the Samadhigatapañchamahāśabda Mahāsāmantā Candrāditya, released from Harṣapura, in favor of Bhaṭṭa Mātṛgaṇa, a well versed in the Vedas and its six aṇgas of Mādhyandina-śākhā of Śukla-Yajurveda.

Rādhanpur Plates of Govinda III (c. 808 CE)^[5] records the royal grant of the village Rattajjuṇa for keeping up the rites of the five great sacrifices (pañcamahāyajñas). To increase the religious merit and glory of his parents and himself, he granted the village to Parameśvarabhaṭṭa of Taittirīya śākhā (branch of Black Yajurveda) (emigrated from Tigavi where he was a member of the community of Traīvidyas).

Again, Baroda Grant of Karka Suvarṇavarṣa (c. 812-813 CE)^[6] records a grant of a village Vaḍapadraka included in the Aṅkoṭṭaka of eighty-four villages to Brāhmaṇa Bhānu who belonged to the society of the Caturvedīs of the Mādhyandina-śākhā (Śukla Yajurveda). The grant was made again for the same reason. To increase the religious merit and fame, both in this world and the next, of his parents and himself. Besides, the purpose of the grant was to maintain the five great sacrificial rites of the bali, caru, vaiśvadeva, Agnihotra, and atithi. Another inscription by the same King Brāhmaṇapalli Grant of Karka Suvarṇavarsha (c. 824 CE)^[7] records a grant of a village Brāhmaṇapallikā to Nāgakumāra (emigrated from Kaḍḍibhara) of Vājasaneya branch. The object of the endowment is identical to his previous grant, which was issued in c. 812 -813 CE.

Rāṣṭrakūṭa Grant of Kṛṣṇa II (c. 827 CE)^[8] records that the King Kṛṣṇa II granted the village of Vyāghrāsa or Vallūrikā to the Brāhmaṇa Brahmabhaṭṭa, who was emigrated from Bhaṭṭa, of the Vājasaneyi-Mādhyandina-śākhā, for the same purpose of the performance of pañca-mahāyajñas. Another inscription titled as “the Mulgund inscription of the time of the Rāṣṭrakūṭa King, Kṛṣṇa II (c. 902-903 CE)^[9] informs us that the city of Mulgund, a merchant named Chīkārya founded a temple of Jina, with the help of brāhmaṇas. It is great to experience such a liberal-minded fashion at that time of Kṛṣṇa II.

Bagumrā Plates of Indra III (first set) (c. 912 CE)^[10] the King Indra III, who was a Parama-Māheśvara (a great devotee of Śiva) granted afresh four hundred villages resumed by previous rulers to Brāhmaṇas. Finally, they bestowed the village of Umvarā (or Umbarā) on Brāhmaṇa Prabhākarabhaṭṭa, Vājasaneya-Mādhyandina śākhā. The second set of the same inscription [Bagumrā Plates of Indra III (second set)] (c. 915 CE)^[11] the King Indra III granted the village named as Tenna to Siddhapabhaṭṭa of Vājasaneya-Mādhyandina-śākhā who was migrated from Pāṭaliputra.

‘Three Copper Plate Inscriptions from Gaoni’ (c. 930 CE)^[12] issued by the King Govinda IV records a grant of a vast village, Payalipattana. The object of the donation was to establish a sattra or charitable feeding house where a thousand brāhmaṇas belonging to different denominations were to be fed. And thus, 360 were the Karṇāṭaka brāhmaṇas of Mānyakheṭa (the capital city of Rāṣṭrakūṭa dynasty);300 belonged to the Kaṇva-śākhā (of Yajurveda);240 were brāhmaṇas from Karahāṭaka, 72 were brāhmaṇas of Catuś-caraṇa or all the four caraṇas and 28 brāhmaṇas are mentioned as Sahasrasāmānya or familiar to the thousand. The village granted was to be utilized for the feeding of a thousand brāhmaṇas every day.

In Cambay plates (c. 930 CE)^[13] issued by the King Go vinda IV, records another valuable grant to vedic brāhmaṇas. King Go vinda IV was a worshiper of both Viṣṇu and Śiva . He refers to an award of a village of Kevañja^[14] to Nāgamayya of VājasaneyaKāṇva-śākhā for the purpose of maintaining the bali, caru, vaiśvadeva and atithi-tarpaṇa and for the performance of the optional, indispensable and occasional rites (kāmya-nityanaimittika-karmas);and for the performance of the śrāddha and sacrificial ceremonies such as Darśapūrṇamāsa, Cāturmāsya, Ashṭakā and Āgrayaṇa rites and the fortnightly śrāddhas; for the purpose of preparing the caru, puroḍāśa, sthālīpāka and so forth;for the purpose of granting priestly fees and gifts (dāna-dakṣiṇā) in connection with homa, niyama, the study of one’s own Veda (svādhyāya) and religious service; for the purpose of providing accessory assistance for the rites concerning Rājasūya, and the seven forms of the Soma sacrifice (saptaso ma) such as the offering garments, ornaments, entertainment, gift, sacrificial fees and among others (vastrlaṃkārasatkāradānadakshiṇādi) to the various priests such as Maitrāvaruṇa, Adhvaryu, Ho tṛ, Brāhmaṇacchaṃsin, Grāvastut and Agnidhra; and for the purpose of providing the necessary materials for the preparation of sattra, prapā, pratiśraya, vṛsho tsarga, reservoirs, wells, tanks, orchards, temples and among others. There are plenty of vedic references that can be seen here in this inscription found in Cambay.

The worship of Śiva and Viṣṇu was popular in the Rāṣṭrakūṭa territory. Epigraphs issued by them refer to various Gods. They, too, constructed temples to promote the worship of śaiva and Vaiṣṇava deities. Besides purāṇic dharma, there prevailed the faith of Jainism. The Rāṣṭrakūṭa rulers Amoghavarṣa I , Indra III , Kṛṣṇa II, and Indra IV patronized Jainism.

The Rāṣṭrakūṭa kings supported the prevalent religions of the day in the traditional spirit of religious tolerance. Scholars have put forward various arguments as to which particular religion the Rāṣṭrakūṭas favored, basing their evidence on inscriptions and coins. Some claim the Rāṣṭrakūṭas were inclined towards Jainism as Rāṣṭrakūṭas built well-known Jain temples. However, the Rāṣṭrakūṭa kings also patronized Brahmanism (followers of the śaiva and vaiṣṇava faiths).

Almost all of their inscriptions we discussed above begin with an invocation to lord Śiva or God Viṣṇu. King Kṛṣṇa I (c. 768 CE); bear the legend Parama-Māheśvara. The kings’ titles, such as Veeranārāyana, showed their vaiṣṇava leanings. In short, the Rāṣṭrakūṭa rule was tolerant of multiple prevalent religions, Jainism, Vaiṣṇavism, and Śaivism. However, from the inscriptional records mentioned above, we may assume that vedic culture undoubtedly was there, along with the Purāṇic culture and other sects.

Again Cambay plates of King Govinda IV mention brāhmaṇas performing such rituals as Rājasuya, Vājapeya, and Agniṣṭoma, more than that almost each of the Rāṣṭrakūṭa rulers in northern India granted lands to the learned brāhmaṇas belonging to both Vājasaneyi and Mādhyandina śākhā of Yajurveda for the performance of the five great sacrifices (pañca-mahāyajñas), viz., bali, caru, vaiśvadeva, Agnihotra, and atithi, shows that the strong impact of the Vedas and vedic culture in the society at that time.

Footnotes and references:

[1]:

Bisheshwar Nath Reu, op. cit., p. 14.

[2]:

USVAE, vol. IV, part I, pp. 425-429.

[3]:

Ibid., vol. V, pp. 434-442.

[4]:

Ibid., pp. 443-446.

[5]:

Ibid., vol. VI, pp. 71-75.

[6]:

Ibid., pp. 110-121.

[7]:

Ibid., pp. 157-161.

[8]:

Ibid., vol. VII, pp. 6-14.

[9]:

EI, vol. XIII, pp. 190-193.

[10]:

USVAE, vol. VII, pp. 20-29.

[11]:

Ibid., pp. 29-32.

[12]:

, pp. 152-156.

[13]:

Ibid., pp. 156-166.

[14]:

This portion states how the king was protecting the grants to temples and agrahāras though they were resumed by previous rulers and was generously making hundreds of land grants daily. On that occasion he weighed himself against gold, when he ascended the scales, he bestowed on brāhmaṇas six hundred agrahāras and three lacs of suvarṇa (gold) coins, and temple eight hundred villages, four lacs of survarṇas and thirty-two lacs of dramas. Afterwards, he granted the village of Kevañja.