Maitraka

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Maitrakas (475-776) ruled western India (now Gujarat) from approximately 475 to approximately 776 CE from their capital at Vallabhi. They were followers of Shaivism. Their origin is uncertain but they were probably Suryavanshi Kshatriyas.

Variants

Origin

Genealogical Tree of Maitrakas

Early scholars like Fleet had misread copperplate grant and considered Maitrakas as some foreign tribe defeated by Bhatarka. Bhagwanlal Indraji believed that Maitrakas were foreign tribe while Bhatarka, who defeated them, belonged to the indigenous dynasty. Later readings corrected that Bhatarka was himself Maitraka who had succeeded in many battles. The earlier scholars had suggested the name Maitraka is derived from Mithra, the Sun or solar deity, and their supposed connection to Mihira and their sun-worshiping inclination.[1]

Though Mitra and Mihira are synonyms for the sun, the Sanskrit literature does not use it in sense of sun-worshipers. Dharapatta is the fifth and the only king of all Maitraka kings connected with sun-worship. All other kings were followers of Shaivism.[2]

The copperplate grants do not help in identifying their origin, they describe only that the dynasty was born from a war-like tribe whose capital was at Vallabhi and they were Shaivas. Chinese traveler Hieun-Tsang visited Vallabhi during the second quarter of the 7th century had described the ruler as a Kshatriya.[3] Later Mahayana Buddhist work Manju-Shri-Mula-Kalpa had described them as Varavatya Yadava. The late Jain traditional work Shatrunjaya-Mahatmaya of Dhaneshwara describes Shiladitya as the Yadavas of Lunar race.[4]

Virji concludes that Maitrakas were a Kshatriya of Lunar race and their origin was probably from Mitra dynasty which once ruled region around Mathura (now in Uttar Pradesh, India). Several scholars like Benerjee, D. Shastri, D. R. Bhandarkar agree with her conclusion.[5]

Vallabhi

The Maitrakas ruled from their capital at Vallabhi.[6] They came under the rule of Harsha in the mid-7th century, but retained local autonomy, and regained their independence after Harsha's death.[7]

When I-Tsing, another Chinese traveller, visited Vallabhi in the last quarter of the seventh century, he found Vallabhi as a great center of learning including Buddhism. Gunamati and Sthiramati were two famous Buddhist scholars of Vallabhi in the middle of the seventh century. Vallabhi was famous for its catholicity and the students from all over the country, including the Brahmana boys, visited it to have higher education in secular and religious subjects. We are told that the graduates of Valabhi were given higher executive posts.

History

Following the decline of the Gupta Empire, Maitraka dynasty was founded by Senapati (general) Bhatarka, who was a military governor of Saurashtra under Gupta Empire, who had established himself as the independent around 475 CE. The first two Maitraka rulers Bhatarka and Dharasena I used only the title of Senapati (general). The third ruler Dronasimha declared himself as the Maharaja.[8] During the reign Dhruvasena I, Jain council at Vallabhi was probably held. The next ruler Dharapatta is the only ruler considered as a sun-worshipper. King Guhasena stopped using the term Paramabhattaraka Padanudhyata along his name like his predecessors, which denotes the cessation of displaying of the nominal allegiance to the Gupta overlords. He was succeeded by his son Dharasena II, who used the title of Mahadhiraja. His son, the next ruler Siladitya I Dharmaditya was described by Hiuen Tsang, visited in 640 CE, as a "monarch of great administrative ability and of rare kindness and compassion". Siladitya I was succeeded by his younger brother Kharagraha I.[9] Virdi copperplate grant (616 CE) of Kharagraha I proves that his territories included Ujjain. During the reign of the next ruler, Dharasena III, north Gujarat was included in this kingdom. Dharasena II was succeeded by another son of Kharagraha I, Dhruvasena II, Baladitya. He married the daughter of Harshavardhana. His son Dharasena IV assumed the imperial titles of Paramabhattaraka Mahrajadhiraja Parameshvara Chakravartin. Sanskrit poet Bhatti was his court poet. The next powerful ruler of this dynasty was Siladitya II. During the reign of Siladitya V, Arabs probably invaded this kingdom. The last known ruler of this dynasty was Siladitya VI.[10][11]

Maitrakas set up a Vallabhi University which came to be known far and wide for its scholastic pursuits and was compared with the Nalanda University. They came under the rule of Harsha of Vardhana dynasty in the mid-seventh century, but retained local autonomy, and regained their independence after Harsha's death. After repeated attacks by Arabs from the sea, the kingdom had weakened considerably. The dynasty ended by 783 CE. Apart from legendary accounts which connect fall of Vallabi with the Tajjika (Arab) invasions, no historical source mention how the dynasty ended.[12]

More than hundred temples of this period are known, mostly located along the western coast of Saurashtra.[13]

List of Matraka Rulers

Bhatarka : The Senapati (general) Bhatarka, was a military governor of Saurashtra peninsula under Gupta Empire, who had established himself as the independent ruler of Gujarat approximately in the last quarter of 5th century when the Gupta empire weakened. He continued to use the title of Senapati (general). Apart from his military accomplishments, not much is known from the copper-plates. He was Shaiva according to the title Parama-Maheshwara used for him in grants by his descendants. It seems that he transferred the capital from Girinagar (Girnar) to Vallabhi.[14] The legends of all Valabhi coins are marked with Sri-Bhatarka. Almost all the Maitraka inscriptions start with his name. He is known only from the copperplate inscriptions of descendants.[15]

Dharasena I (493 - 499 CE): Bhatarka was succeeded by his eldest son Dharasena I who also used only the title of Senapati (general). He reigned approximately from 174 to 180 Valabhi Era (VE) (c. 493 - c. 499 CE). It seems that he further consolidated power in weakening Gupta Empire. the Maitrkas had a marriage alliance with Harisena, the Vakataka king of Avanti who had himself captured many regions formerly under Guptas. Chandralekha, who is described in Dharasanasara of Devasena as the daughter of the king of Ujjayani and the queen of Dhruvasena I.[16]

Dronasimha: Dronasimha (499 - 519 CE) was a younger brother of Dharasena I. He had declared himself as the Maharaja known from his copperplate dated 183 VE (502 CE). It is known that his coronation was attended by some higher authority, probably Vakataka as they had a marriage alliance.[17][18]

The Eran stone pillar inscription of Bhanugupta mentions a "very big and famous battle" between the Guptas and the Maitrakas.

According to the Eran inscription of Gupta Empire ruler Bhanugupta (new revised translation published in 1981),[19] Bhanugupta and his chieftain or noble Goparaja participated in a battle against the "Maittras" in 510 CE, thought to be the Maitrakas (the reading being without full certainty, but "as good as certain" according to the authors).[20] This would directly allude to the conflict between the Maitrakas and the Guptas during the reign of Dronasimha. The inscription reads:

(Verses 3-4) (There is) the glorious Bhanugupta, a distinguished hero on earth, a mighty ruler, brave being equal to Partha. And along with him Goparaja, following (him) without fear, having overtaken the Maittras and having fought a very big and famous battle, went to heaven, becoming equal to Indra, the best of the gods; and (his) devoted, attached, beloved, and beauteous wife, clinging (to him), entered into the mass of fire (funeral pyre). — Eran inscription of Bhanugupta, 510 CE.[21]

It is also around this time, or soon after, that the Alchon Huns king Toramana invaded Malwa, leading to his mention as "ruler of the earth" in the Eran boar inscription of Toramana.

Dhruvasena I (519 - 549 CE) : Dhruvasena I was the third son of Bhatarka and the younger brother of Dronasimha. He reigned c. 519 - c. 549 CE. During his rule, Yashodharman of Malwa had defeated Harisena of the Vakataka dynasty, as well as the Huna king Mihirakula (in 528 CE). Dhruvasena probably had to acknowledge to overlord-ship of Yashodharman. It is known that they had regained their glory as Yashodharman's rule was short lived and was supplanted by the Guptas.[22]

In these grants, Dhruvasena's father Bhaṭárka and his elder brothers are described as 'great Máheśvaras' that are followers of Śiva, while Dhruvasena himself is called 'Paramabhágavata', the great Vaishṇava. He must be liberal in religious beliefs. In the 535 CE grant, he had made an arrangement for a Buddhist monastery at Valabhi built by his Buddhist niece Duḍḍá (or Lulá?). He had made several grants to Brahmanas of Vadnagar. The Jain council at Vallabhi was probably held during his rule which was arranged by his wife Chandralekha. During these days, he had lost his son as the Vallabhi council has condoled on loss.[23] Kalpa Sutra, the Jain text, was compiled probably during the reign of Dhruvasena, 980 or 993 years after the death (Nirvana) of Mahavira. Kalpa Sutra mentions that the public reading of it started at Anandapura (Vadnagar) to relieve Dhruvasena from the grief of the death of his son.[24] Based on his grants, it known that his kingdom extended from Dwarika to Valabhi, whole Saurashtra peninsula and as far as Vadnagar in the north.[25]

During his rule, the Garulakas or Garudakas had accepted the Maitrkas as their overlord. The Garulaka had captured Dwarika probably with help of the Maitrakas. They probably has an emblem of the Garuda and it his clear from their grants that they were Vaishnavas. They had made grants to Brahmanas and Buddhists alike.[26]

Dharapatta (549 - 553 CE): Dhruvasena I was succeeded by his younger brother Dharapatta who reigned for a very short period, c. 549 to c. 553. He must be old when he ascended to the throne as his elder brothers ruled before him and thus his reign may have been short. He is the only ruler described as Paramaditya-Bhakta, the devotee of the sun god. He is known by the copperplate grants of his grandson.[27]

Guhasena (553 - 569 CE) : Dharapatta was succeeded by Guhasena who reigned from c. 553 to c. 569 CE. He must be great king as the all later ruler from Shiladitya I to the last ruler records his name in grants.[28]

Guhasena stopped using the term Paramabhattaraka Padanudhyata along his name like his predecessors, which denotes the cessation of displaying of the nominal allegiance to the Gupta overlords. He had assumed the title of Maharajadhiraja. During his early rule, the Maitraka kingdom was invaded by Maukhara or Maukhari king Ishwaravarman. The Raivataka (Girnar) hill is mentioned in his Jaunpur stone inscription but who won the war is unclear as the inscription is fragmentary. It is assumed that Guhasena must have repelled the attack.[29]

All his copper-plates record donations to Buddhist monasteries. He was a devotee of Shiva as mentioned in his grants and the copperplate bore the symbol of the Nandi, the vehicle of Shiva. He was interested in Buddhism in his last years of reign which is known from his grants. Guhasena wrote poems in Sanskrit, Prakrit and Saurseni Apabhramsa.[30]

Early historians had considered Gahlots (Gohil) of Mewar (Guhilas of Medapata) as his descendants. James Tod had recorded one such legend but epigraph evidence does not support the assumption. Virji also makes the point that Gahlots were Brahmanas as per their inscriptions while the Maitrakas were Kshatriyas.[31]

Dharasena II (569-590 CE): Gahasena was succeeded by his son Dharasena II, who used the title of Samanta in his early grants and later readopts the title of Maharaja and later again as Mahasamanta. He reigned from 569 to 589–90 CE. It is considered that he had become subordinate to Maukhari ruler Ishanavarman for sometime between which reflect in the changes in titles. From Haraha inscription it known that Ishanavarman held sway over several rulers and Dharasena may have had to submit to him.[32]

He had made land grants to Brahmanas noted in his copperplate grants. One of his grants of 254 or 257 VE mentions solar eclipse which had helped in establish the dating of the Valabhi Era (VE). His one grant mentions Sthiramati, the Buddhist monk mentioned by Chinese traveler Hiuen Tsang. One independent grant dated 574 CE made by Garulaka king Simhaditya is also found at Palitana along with him.[33]

Śīlāditya I (590 - 615 CE): Copper plate grant issued by Śīlāditya I, dated year 290 [?] aśvayuja badi 10 recording a donation of villages and lands.

Dharasena II was succeeded by Śīlāditya I who is also called Dharmaditya, the "sun of Dharma". He reigned from c. 590 - 615 CE. Manju-Sri-Mula-Kalpa assigns him thirty years. The Śatruñjaya Máhátmya has a prophetic account of one Śíláditya who will be a propagator of religion in Vikrama Saṃvat 477 (420 CE). The work is comparatively modern and does not correspond to chronology and dating of Maitraka kingdom. Although no reliance can be placed on the date still his second name Dharmáditya gives support to his identification with the Śíláditya of the Máhátmya.[34] Based on Manju-Sri-Mula-Kalpa and his grants, it is known that his rule extended from Malwa to the oceans of Kutch in western India.[35]

He was Shaiva. The one of his grant, to a temple of Śiva, has for its Dútaka the illustrious Kharagraha apparently the brother and successor of the king. He had made grants to sun temple and Buddhist monks show that he tolerated and respected Buddhism also. The writer of one of the grants is mentioned as the minister of peace and war Chandrabhaṭṭi; the Dútaka or causer of the gift in two of the Buddhist grants is Bhaṭṭa Ádityayaśas apparently some military officer. The Jain work Śatruñjaya Máhátmya mentions that its author was his preceptor. His equal treatment to all religions justifies his title Dharmaditya. The Śatruñjaya Máhátmya, though exaggerated, mentions that he had expelled some Buddhists from his kingdom sympathetic to his rival Harsha. He is praised in accounts of Hiuen Tsang as a "monarch of great administrative ability and of rare kindness and compassion".[36]

He had a son named Derabhatta. He was succeeded by his younger brother Kharagraha I. It seems that there must have been a contest between his elder brother Upendra and him but finally Kharagraha I had succeeded. Derabhatta is mentioned to had helped Siladitya is conquering some region between Sahya and Vindhya. He probably had helped Pulakeshin in a war against Kalachuris and may be gained the region as a result. He may have ruled the region independently till his death. His son and successor Siladitya may have ruled the region as an arrangement with his brother Karagraha. A queen named Janjika is mentioned in one of copperplates which may be a wife of Siladitya I.[37]

Kharagraha I (615 - 621 CE): Siladitya I was succeeded by his younger brother Kharagraha I, also known as Ishwaragraha.[38] Virdi copperplate grant (616 CE) of Kharagraha I proves that his territories included Ujjain which is mentioned as "victorious camp". He was probably in a continued struggle with Harsha started during the reign of his brother. He was Shaiva and reigned c. 615 - 621 CE.[36]

Dharasena III (621 - 627 CE): Kharagraha was succeeded by his son Dharasena III. He reigned from c. 621 to 627 CE. His only grant is made from the military camp at Khetaka (Kheda). Chapala mentioned in Manju-Sri-Mula-Kalpa as a successor of Siladitya must be Dharasena III according to Virji while Jayaswal consider him as Kharagraha. He was Shaiva too. He had some gain in north Gujarat. He must have lost some power as his neighbouring kingdoms; Chalukya and Harshvardhan were in constant struggle.[39]

Dhruvasena II Baladitya (627-641 CE): After death of Dharasena III, he was succeeded by his younger brother Dhruvasena II also known as Baladitya, the "rising son". He reigned from c. 627-641 CE. He was well versed in grammar and the science of polity. Hiuen Tsang had written "a lively and hasty disposition and his wisdom and statecraft were shallow". He further adds that "he had attached himself to the precious three recently", viz. the Buddha, Dhamma, and Sangha of Buddhism. he had made grants to Buddhist Viharas and Hindu temples alike. He used the title of Paramamaheshwara, thus Shaiva. He had renewed the grant to the Kottammhikadevi, a Hindu temple, by his ancestor Dronasimha. Dadda II, the Gurjara king of Lata had mentioned that he had given refuge to the Maitraka ruler in a struggle with Harsha. But it is unclear that he was Dhruvasena II or Dharasena IV. Huien Tsang had mentioned that he had married the daughter of Harshavardhan of Kanauj, probably as the marriage allegiance.[40]

His rule extended to Ratlam, a town west of Ujjain so whole modern central and north Gujarat were under the Maitrakas.[41]

Dharasena IV (641 - 650 CE): Dharasena IV succeeded Dhruvasena II and reigned from c. 641 to 650 CE. He had subdued Gurjaras of Lata (south Gujarat) as he has issued copperplate grants from Bharuch. he had assumed the imperial titles of Paramabhattaraka Mahrajadhiraja Parameshvara Chakravartin. He had made grants to Buddhist Viharas and Brahmanas. He was a patron of scholars and the master archer. Probably during his reign, the Bhatti, the author of Bhattikavya or Ravanavadha, flourished. It is a grammatical poem.[42]

As Dharasena IV had no son, the succession transferred to the elder branch, Derabhatta lineage. He was succeeded by Dhruvasena III.[43]

Dhruvasena III (650 - 655 CE): Dhruvasena III was a son of Derabhatta. He reigned from c. 650 to 654-655 CE. He had dropped the title of Chakravartin and was Shaiva. He may have lost his sway on Lata region to Chalukyas.[44]

Kharagraha II (655 - 658): Kharagraha II Dharamaditya was a successor of his younger brother Dhruvasena II. He had made a grant from military camp at Pulindaka which suggest that he was in a continued struggle with Chalukyas. He reigned from c. 655 to 658. He had no son.[45]

Siladitya II (658 -685 CE) : Siladitya was a son of Siladitya, the elder brother of Kharagraha II. As Kharagraha II had no son, he assumed the throne. He reigned from c. 658 to 685 CE. He has mentioned his father Derabhatta in his grants. He had probably recovered the Lata region from the Sendraka governor under the Chalukyas. The Chalukyas recovered the region under Vikramaditya I and placed his son Dharashraya Jayasimha as its governor. The region was still ruled by Gurjaras of Lata and Dadda III was probably in the constant struggle with the Maitrakas.[46]

Arab historians mention that the Arab commander Ismail had attacked the Ghogha in 677 CE (AH 57) but give no details. He must have been defeated by Siladitya II.[47]

Siladitya III (690 - 710 CE): Siladitya was a son and the successor of Siladitya II. He reigned from c. 690 - 710 CE. Probably during this period, Panchasar held by Jayasekhara of Chavda dynasty was attacked.[48]

Siladitya IV (710 - 740 CE) : Siladitya IV was a son of Siladitya III who probably had Dharasena as his personal name. He ruled from c. 710 to 740 CE. Chalukya king Vikramaditya II had captured the Khetaka region from the Maitrakas with the presumed help of Jayabhatta IV, the Gurjara king of Lata. Sanjan plate of 733 CE informs that Rashtrakuta Indra I had forcefully married Chalukya princess Bhvanaga at Kaira (Kheda) so the region must be under them then.[49]

Biladuri, the Arab historian informs that the Maitraka kingdom was invaded by the Arabs under Junaid during the Caliphate of Hisham (724-743 CE). The invasion was carried out in 735-736 CE mentioned by the Gurjaras of Lata. They had invaded all of the Gurjara region of north and south. The Navsari plate of Avanijanashraya Pulakeshin mentions that the Tajjika (Arabs) had destroyed the Kachchelas (of Kutch), Saindhavas, Surastra, Chavotkata (Chavdas), Mauryas and Gurjaras (of Lata) and proceeded towards the Deccan. Jayabhatta had helped the Maitrakas in battle at Valabhi at which they had defeated the Arabs but eventually lost. Finally at Navsari, the confederate army led by Chalukya troops routed the Arabs. Pulakeshin was awarded the titles of Dakshinapatha Svadharna, the solid pillar of the Deccan, Amvarta Kanivartayitr, the Repeller of the Unrepellable and Avanijanashraya, the refuge of the people.[50]

Siladitya V

After the Arab invasion, the fragmented western states were organised under Siladitya V. Malwa was lost to Gurjara-Pratiharas before the invasion. He probably had tried to recover Malwa as one of his grant (760 CE) is made from military camp at Godraka (Godhra). He must have failed to recover Malwa but nonetheless recovered the Khetaka (Kheda) region. He had to face another invasion of the Tajjika (Arabs) from the sea in 759 CE fighting for Umayyad Caliphate. The naval fleet under Amarubin Jamal was sent by Hasham, the governor of Sindh to the coast of Barda (the Barda hills near Porbandar). The invasion was defeated by the naval fleet of the Saindhava dynasty which was in allegiance with the Maitrakas. He reigned from c. 740 -762 CE.[48]

Siladitya VI (762 - 776 CE) : Siladitya VI, also known as Dhrubhata, reigned c. 762 to c. 776 CE. As he had issued a grant from Anandpura (Vadnagar), it is assumed that he was on expansion again taking advantage of the prevailing situation in Rastrakutas and was in a struggle with the Gurjara-Pratiharas. Saurashtra was again invaded by the Tajjikas (Arabs) in 776 CE (AH 159). They captured the township of Barada but the epidemic broke out. The Arabs had to return and the Caliph had decided to stop further attempt to enter India. Agguka I of the Saindhava dynasty had claimed in his inscription a victory thus they had to withdraw. The Maitraka dynasty ended by c. 783 CE.[51][52] Apart from legendary accounts which connects fall of Vallabi with the Tajjika (Arab) invasions, no historical source mention how the dynasty ended.[53]

The governors of Girinagar (Girnar) and Vamanasthali (Vanthli) became independent and established their own dynasty on the fall of Vallabhi.[54]

Religion

The Maitrakas were follower of the Shiva except Dhruvasena I who was Vaishnava and Dharapatta who was sun-worshiper. They all used title of parama-maheshwara before the names of king except those two. It is evident from the use of symbols like Nandi, the Bull and Trishula, the trident in their coins and inscriptions. There were presence of Vaishnavism and Goddess worship under their rule. There were large number of Buddhist Viharas in the Maitraka kingdom. Jains held their important Valabhi council here. The Maitrakas were tolerant to all religions and made donations and grants to all of them without partiality.[55]

Maliya Copper-Plate Inscription of the Maharaja Dharasena II (571-572 CE)

  • Ôm! Hail! From (the city of) Valabhi:-(There was) the illustrious Senapâti Bhatarka, a most devout worshipper of (the god) Mahêshvara,-who was possessed of glory acquired in a hundred battles fought with the large armies, possessed of unequalled strength, of the Maitrakas, who had by force bowed down (their) enemies; (and) who acquired the goddess of royalty through the strength of the array of (his) hereditary servants and friends, who had been brought under subjection by (his) splendour, and had been acquired by gifts and honourable treatment and straightforwardness, and were attached (to him) by affection.
  • (Line 3.)-His son, whose head was purified by being bowed down in the red dust his feet, (was) the illustrious Sênâpati Dharasêna (I.), a most devout worshipper of (the god) Mahêshvara,-the rays of the lines of the nails of whose feet diffused themselves among the lustre of the jewels in the locks of hair (Jata) on the tops of the heads of (his) enemies when they bowed down with (their) heads (before him); (and) whose wealth was the sustenance of the poor, the helpless, and the feeble.
  • (L. 4.)-His younger brother, whose spotless jewel [in the lock of hair on the top (his) head] was made more lustrous (than before) by the performance of obeisance to (his) feet, (was) the Mahârâja Drônasimha, like unto a lion, a most devout worshipper of (the god) Mahêshvara,-who had as (his) law the rules and ordinances instituted by Manu an other (sages); who, like (Yudhishthira) the king of justice, adhered to the path of the maintenance of good behaviour; whose installation in the royalty by besprinkling was performed by the paramount master in person, the sole lord of the circumference of the territory of the whole earth; (and) the glory of whose royalty was purified by (his) great liberality.
  • (L. 6.)-His younger brother (was) the illustrious Mahârâja Dhruvasêna (I.), a most devout worshipper of the Divine One,-who was victorious, by himself alone, through the prowess of his own arm, over the troops of the array of the elephants of (his) enemies; who was the asylum of those who sought for protection; who was the teacher of the real meaning of the sacred writings; (and) who, like the kalpa-tree, granted the enjoyment of fruits which were the desires, in accordance with (their) wishes, of (his) friends and favourites.
  • (L. 8.)-His younger brother, whose sins were all washed away by doing obeisance the waterlilies that were his feet, (was) the illustrious Mahârâja Dharapatta, a most devout worshipper of the Sun,-by the water of whose very pure actions all the stains of the Kali age were washed away; (and) who forcibly conquered the renowned greatness the ranks of (his) enemies.
  • (L. 10.)-His son, who acquired an increase of religious merit by doing service to his feet, was the illustrious Mahârâja Guhasêna, a most devout worshipper of (the god) Mahêshvara,-whose sword was verily a second arm (to him) from childhood; the test of whose strength was manifested by clapping (his) hands on the temples of the rutting elephants of (his) foes; who had the collection of the rays of the nails of (his) left foot interspersed with the lustre of the jewels in the locks of hair on the tops of the heads of (his) enemies who were made to bow down by his prowess; whose title of ‘king’ was obvious and suitable, because he pleased the hearts of (his) subjects by properly preserving the path prescribed by all the traditionary laws; who in beauty, lustre, stability, profundity, wisdom,, and wealth, surpassed (respectively) (the god) Smara, the moon, (Himâlaya) the king of mountains, the ocean, (Brihaspati) the preceptor of the gods, and (the god) Dhanêsha; who, through being intent upon giving freedom from fear [to those who came for protection], was indifferent to all the (other) results of his actions, as if they were (of as little value as) straw; (and) who was, as it were, the personified happiness of the circumference of the whole earth.
  • (L. 15.)-His son, whose sins have been all washed away by the torrent of the waters of (the river) Jâhnavî that was constituted by the diffusion of the rays of the nails of his feet,-whose wealth and riches are the sustenance of a hundred thousand favourites; who is with appreciation, as if from a desire for (his) beauty, resorted to by (all) the virtuous qualities of an inviting kind; who astonishes all archers by the speciality of (his) innate strength and (skill acquired by) practice; who is the preserver of religious grants bestowed by former kings; who averts calamities that would afflict (his) subjects; who is the exponent of (the condition of being) the one (joint) habitation of wealth and learning; whose prowess is skilful in causing annoyance to the goddess of the fortunes of the compact ranks of (his) enemies; (and) who possesses a spotless princely glory, acquired by inheritance,-(is) the Mahârâja, the illustrious Dharasêna (II.), a most devout worshipper of (the god) Mahêshvara, who, being, in good health, issues a command to all the Âyuktakas, Viniyuktakas, Drângikas, Mahattaras, irregular and regular troops, Dhruvâdhikaranikas, Dândapâshikas, Râjasthânîyas, Kumârâmâtyas, and others, according as they are concerned;-
  • (L. 21.)-"Be it known to you, that, for the purpose of increasing the religious merit of (my) parents, and in order that I myself may obtain the reward that is wished for both in this world and in the next, there is given by me, with libations of water, in accordance with the rule of bhûmichchhidra, to the Brâhman Rudrabhûti, an inhabitant of Unnata, (a student) of the Vâjasanêyi-Kanva (shâkhâ), and a member of the Vatsa gôtra,-for the maintenance of the five great sacrificial rites of the bali, charu, vaishvadêva, agnihôtra, and atithi; to endure for the same time with the moon, the sun, the ocean, the rivers, and the earth; (and) to be enjoyed by the succession of (his) sons and sons’ sons,-at (the village of) Antaratrâ, in the common-land called Shivakapadraka, one hundred pâdâvartas (of land), (known as) the holding of Vîrasênadantika; (and) fifteen pâdâvartas on the west of this; also, in the western boundary, one hundred pâdâvartas, increased by the twentieth, (known as) the holding of Skambhasêna, (and) ten pâdâvartas in the eastern boundary;-in the village of Dombhigrâma, in the eastern boundary, ninety pâdâvartas, (known as) the holding of Vardhaki;-in the village of Vajragrâma, in the western boundary, one hundred pâdâvartas in the highest part of the village, (and) an irrigation-well with an area of twenty-eight pâdâvartas, (known as) the holding of the Mahattara Vîkidinna; (and) in the common-land called Bhumbhusapadraka, one hundred pâdâvartas, (known as) the holding of the cultivator Bôtaka, and an irrigation-well;-(the whole of) this (being given) together with the udranga and the uparikara; with the vâta, bhûta, grain, gold, and âdêya; with (the right to) forced labour as the occasion for it occurs; (and with the privilege that it is) not to be (even) pointed at with the hand (of undue appropriation) by any of the king’s people.
  • (L. 29.)-" Wherefore, no one should behave so as to cause obstruction to this person in enjoying (it) in accordance with the proper conditions of a grant to a Brâhman, (and) cultivating (it), (or) causing (it) to be cultivated, or assigning (it to another).
  • (L. 30.)-" And this Our gift should be assented to and preserved by future pious kings, born of Our lineage, bearing in mind that riches do not endure for ever, that the life of man is uncertain, and that the reward of a gift of land belongs in common (both to him who makes it and to him who continues it). And he shall become invested with (the guilt of) the five great sins, together with the minor sins, who may confiscate this (grant), or assent to its confiscation."
  • (L. 32.)-And it has been said by the venerable Vyâsa, the arranger of the Vêdas :-The giver of land abides in heaven for sixty thousand years; (but) the confiscator (of a grant), and he who assents (to an act of confiscation), shall dwell for the same number of years in hell! O Yudhishthira, best of kings, carefully preserve land that has previously been given to the twice-born; (verily) the preservation (of a grant) is more meritorious than making a grant! The earth has been enjoyed by many kings, commencing with Sagara; whosoever at any time possesses the earth, to him belongs, at that time, the reward (of this grant that is now made, if he continue it)!
  • (L. 35.)-(This charter) has been written by the Sâmdhivigrahika Skandabhata. (This is) the sign-manual of me, the Mahârâja, the illustrious Dharasêna. The Dûtaka (is) Chirbira. The year 200 (and) 50 (and) 2; (the month) Vaishâkha; the dark fortnight; (the lunar day) 10 (and) 5.
  • From: Fleet, John F. Corpus Inscriptionum Indicarum: Inscriptions of the Early Guptas. Vol. III. Calcutta: Government of India, Central Publications Branch, 1888, 167-171.

Alina Copper-plate Inscription of Shiladitya VII (766-767 CE)

  • Ôm! Hail! From the victorious camp located at the famous town of Anandapura:-In unbroken descent from the most devout worshipper of (the god) Mahêshvara, the illustrious Bhatârka,-who was possessed of glory acquired in a hundred battles fought with the large armies, possessed of unequalled strength, of the Maitrakas, who had by force bowed down (their) enemies; (and) who acquired the goddess of royalty through the strength of the array of (his) hereditary servants, who had been brought under subjection by (his) splendour, and had been acquired by gifts and honourable treatment and straightforwardness, and were attached (to hint) by affection,-(there was) the most devout worshipper of (the god) Mahêshvara, the illustrious Guhasêna,-whose sins were all removed by doing obeisance to the waterlilies that were the feet of (his) parents; whose sword was verily a second arm (to him) from childhood; the test of whose strength was manifested by clapping (his) hands on the temples of the rutting elephants of (his) foes; who had the collection of the rays of the nails of (his) feet interspersed with the lustre of the jewels in the locks of hair on the tops of the heads of (his) enemies who were made to bow down by his prowess; whose title of ‘ king’ was obvious and suitable, because he pleased the hearts of (his) subjects by preserving the proper rites of the path prescribed by all the traditionary laws; who in beauty, lustre, stability, profundity, wisdom, and wealth, surpassed (respectively) (the god) Smara, the moon, (Himâlaya) the king of mountains, the ocean, (Brihaspati) the preceptor of the gods, and (the god) Dhanêsha; who, through being intent upon giving freedom from fear to those who came for protection, was indifferent to all the (other) results of his vigour, as if they were (of as little value as) straw; who delighted the hearts of learned people and (his) friends and favourites, by giving (them) wealth greater (even) than their requests; (and) who was, as it were, the personified happiness of the circumference of the whole earth.
  • (Line 7.)-His son, whose sins were all washed away by the torrent of the waters of (the river) Jâhnavî spread out by the diffusion [of the rays*] of the nails of his feet, (was) the most devout worshipper of (the god) Mahêshvara, the illustrious Dharasêna (II.), whose riches were the sustenance of a hundred thousand favourites; who was with eagerness, as if from a desire for (his) beauty, resorted to by (all) the virtuous qualities of an inviting kind; who astonished all archers by the speciality of (his) innate strength and (skill acquired by) practice; who was the preserver of religious grants bestowed by former kings; who averted calamities that would have afflicted (his) subjects; who was the exponent of (the condition of being) the one (joint) habitation of wealth and learning; whose prowess was skilful in enjoying the goddess of the fortunes of the compact ranks of (his) enemies; (and) who possessed a spotless princely glory, acquired by (his) prowess.
  • (L. 10.)-His son, who meditated on his feet, (was) the most devout worshipper of (the god) Mahêshvara, the illustrious Shilâditya (I.), who acquired the second name of Dharmâditya by the pursuit of wealth, happiness, and riches, illumined by conformity with religion,-who pervaded all the regions with the excess of (his) wonderful good qualities that gladdened all mankind; who supported the great burden of weighty desires on a cushion that was (his) shoulder, radiant with the lustre of (his) scimetar that was possessed of the brilliance of victory in a hundred battles; who, though (his) intellect was pure through mastering the endmost divisions of the limits of all the sciences, was easily to be gratified with even a small amount of good conversation; who, though (his) heart possessed a profundity that could be fathomed by no people, yet had a most agreeable disposition that was displayed by the excess of (his) good actions; (and) who acquired an eminent reputation by clearing out the blocked-up path (of the good behaviour) of the kings of the Krita age.
  • (L. 14.)-His younger brother, who meditated on his feet, (was) the most devout worshipper of (the god) Mahêshvara, the illustrious Kharagraha (I.),-who possessed a wealth [of vigour] that was not worn out, either with fatigue or with pleasurable enjoyment, when, bearing the yoke as if he were a most choice bullock, he was carrying on (his) shoulders, with the sole object of fulfilling his commands, the goddess of sovereignty, even while she was still an object to be longed for by (his) elder (brother) who, excessively full of respect (for him), (behaved) as if he were (the god Indra) the elder (brother) of Upêndra; who, though (his) footstool was covered over with the lustre of the jewels on the heads of a hundred kings subdued by (his) wealth of power, had a disposition that was not embued with the sentiment of haughtiness (induced) by contempt for other people; by (whose) enemies, even though renowned for manliness and pride, no remedy, except the performance of obeisance alone, could be successfully employed; the collection of whose pure virtues effected the happiness of the whole world; who forcibly destroyed all the specious procedure of (this wicked) Kali age; whose very noble heart was not tainted by any of the faults that assert an ascendancy over inferior people; who was renowned for manliness; who excelled in knowledge of the sacred writings; (and) who manifested (his) attainment of being accounted the first among heroes, by being spontaneously chosen (as her lord and husband) by the goddess of the fortunes of the assembled hostile kings.
  • (L. 19.)-His son, who meditated on his feet, (was) the most devout worshipper of (the god) Mahêshvara, the illustrious Dharasêna (III.),--who, by mastering all the sciences, produced an excess of joy in the minds of all learned people; who, with (his) goodness and wealth and liberality, and with (his) heroism, broke the chariot-axles that were the thoughts of (his) enemies who, occupied in intense reflection (upon his might), lost the power of acting in concert (against him); who, though thoroughly well conversant with the devious divisions of the many sacred writings and the arts and sciences and the proceedings of mankind, still had a nature that was of the most gracious kind; who, though possessed of innate affability, was (still further) decorated with the grace of modesty; who destroyed the display of pride of (his) opponents by the staff of (his) arm that was uplifted in the act of capturing banners of victory in a hundred battles; (and) whose commands were hailed with joy by the whole array of kings whose pride, induced by (their) skill in the use of weapons, was subdued by the power of his own bow.
  • (L. 22.)-His younger brother, who meditated on his feet, (was) the most devout worshipper of (the god) Mahêshvara, the illustrious Dhruvasêna (II.), whose famous second name of Bâlâditya was established as one of appropriate meaning, through the (whole) world being pervaded by the affection of mankind that was produced by (his) rising,-who surpassed all previous kings in excellent achievements; who was the accomplisher of objects, even such as were hard to be attained; who was, as it were, the very personification of manhood; who, as if he were Manu, was spontaneously resorted to by (his) subjects, the action of whose thoughts excelled in affection for (his) great good qualities; who mastered all the arts and sciences; who, in beauty, put to shame the moon, which (lustrous as it is, still) is marked with spots; who pervaded with (his) great brilliance all the intermediate spaces between the points of the compass; who destroyed the mass of darkness; who, being a sun that was always risen, was (ever) conferring upon (his) subjects confidence of the highest kind, that was fully justified, (and) was the result of the very various objects with which he busied himself (for their welfare), (and) was filled out with (constant) augmentation; who, being clever (on the one side) in determining peace and war and reconciliation (and on the other) in settling the euphonic joining of letters and the analysis of words and composition, was thoroughly well versed even in both the rituals of sovereignty and of Shâlâturîya, (the text-books on the one side) of those who give commands suitable to the rank (of their subordinates) (and on the other side) of those who apply substituted grammatical forms suitable to the places (that they are to fill), (and on the one side) of those who are eminent in refinement effected by the employment of an increase of virtue, (and on the other side) of those who excel in the perfection of language effected by the employment of the guna and vriddhi changes of vowels; who, though naturally valorous, possessed a heart that was tender through compassion; who, though well acquainted with sacred learning, was free from pride; who, though beautiful, was full of tranquillity; (and) who, though firm in friendship, repudiated people pervaded with faults.
  • (L. 28.)-His son, whose forehead, resembling a portion of the moon, had on it a spot that was the mark caused by rubbing against the earth in performing obeisance to the waterlilies that were his feet, (was) the most devout worshipper of (the god) Mahêshvara, the Paramabhattâraka, Mahârâjâdhirâja, Paramêshvara, and Chakravartin, the glorious Dharasêna (IV.),-who, in very childhood, had a speciality of sacred learning that was as pure as the beauty of the pearl-ornaments worn in (his) ears; who had the waterlilies that were (his) fingers besprinkled with the stream of (constant) liberality; who intensified the happiness of the earth by the lenient levying of taxes, as if he were intensifying the happiness of a maiden by tenderly taking (her) hand (in marriage); who, as if he were (the very personification of) the science of archery of bowmen, perceived at once all objects that should be aimed at; (and) whose commands were like the jewels in the locks of hair worn on the heads of all the chieftains who bowed down before (him).
  • (L. 32.)-Of the son of the illustrious Shîlâditya (I.), who was the (elder) brother of his father’s father (Kharagraha I.), (and) who was, as it were, (the god) Śârngapâni,-(viz.) of the illustrious Dêrabhata, who performed obeisance with (his) limbs bowed down through attachment; whose head was always rendered pure, as if by (the river) Mandâkinî, by the very dazzling lustre, proceeding from the waterlilies that were his feet, of the jewels that were the nails of (his) feet; who, as if he were Agastya, was a royal saint, displaying courtesy on all sides; who with the exceedingly white circle of (his) fame, that adorned the points of the compass, formed a entire halo round the moon in the sky; (and) who was the lord of the earth which has (the mountains) Sahya and Vindhya for (its) lovely breasts, the nipples of which are (their) summits that are made of a dark-blue colour by the clouds (resting upon them),-the son (was) the most devout worshipper of (the god) Mahêshvara, the illustrious Dhruvasêna (III.),-who accepted in marriage the goddess of royalty, just as if she were longing to choose (him) of her own accord, from the assemblage of kings, full of affection (for him) (and) wearing fine garments that were (their) resplendent reputations, which offered (her to him); who relied upon (his) heroism, which was never exerted in vain, as if upon a scimetar which bowed down the array of (his) fierce enemies; who in the autumn season, according to proper custom levied taxes from (his) enemies’ lands the quiet state of which was upset by (his) bow, the arrows of which were forcibly drawn out to the full; who, having (his) ears already decorated with an excess of sacred learnings, radiant with a variety of topics, had them (still further) adorned with the embellishment of jewels, as if it were (with that sacred learning) repeated again and again; (and); who,-holding up a fore-arm which, (covered) with gleaming bracelets and wings of beautiful insects and rays of jewels, was as it were a fresh sprout of a shaivala-plant looking charming in the waters that were (his) ceaseless gifts,-embraced the (whole) earth with (his) arms which, wearing great jewelled bands, behaved as if they were the banks of the shores of the ocean.
  • (L. 39.)-His elder brother (was) the most devout worshipper of (the god) Mahêshvara, the illustrious Kharagraha (II.), who, in a very clear and suitable manner, had the second name of Dharmâditya-whose slender body was embraced in a very public fashion by the goddess of fortune herself, who was minded, as it were, to destroy the pollution of the touches of other kings; who surpassed all (other) kings by the greatness of (his) exceedingly brilliant achievements, who had the waterlilies that were (his) feet studded with the rays of the jewels in the locks of hair on the tops of (their) heads of the whole assemblage of chieftains who bowed down when they had been subdued by the violence of (their) excessive affection (for him); who broke the pride of the multitude of (his) enemies with the large and lofty staff of (his) arm; who scorched the whole race of (his) foes with (his) very hot brilliance that spread itself abroad; who delivered over (all his) wealth to the ranks of (his) favourites; who had a mace that he hurled, and a nice-looking discus that he threw; who discarded childish sports; who never treated the twice-born with contempt; who acquired the (whole) surface of the earth by (his) prowess alone; who approved not of making his couch among stupid people; who was one of the best of men of a kind that was unprecedented; who, as if he were the personification of religion, properly regulated the practices of the different castes and stages of life; whose lofty and excellent white banner of religion was hailed by the three worlds that were gladdened by (his) collecting together, in the joy of (his) very upright disposition, and then assenting to (the continuance of the enjoyment of), even those grants to gods and Brâhmans that had been confiscated by previous kings, who were made avaricious by a little greed; who glorified his own lineage; (and) who, having done worship to the gods and Brâhmans and spiritual preceptors, filled all the circuit of the regions with the continuity of (his) excellent reputation acquired by (their) satisfaction produced by (his) settlement of liberal grants of the udranga and other (rights) which were ceaselessly made (by him) according to the merits (of the recipients.)
  • (L. 47.)-Of his elder brother, the illustrious Shîlâditya (II.),-who made all the regions white with (his) fame, as if with the light of the full-moon that makes the beauty of the waterlilies to develop itself; (and) who was the lord of the earth, the bulky breasts of which are the Vindhya mountains of a dark-blue colour like cakes of ointment made of pounded aloe-bark,-the son (was) the Paramabhattâraka, Mahârâjâdhirâja, and Paramêshvara, the glorious Shîlâdityadêva (III.),-who by day by day increased (his) circle of accomplishments, like the new cold-rayed (moon) day by day increasing (its) digits; who adorned the goddess of sovereignty, like a young lordly lion adorning a forest on a mountain; who, like (the god Kârttikêya) who has the banner of a peacock, was adorned with a beautiful lock of hair on the top of the head, and was possessed of excessively great energy and majesty; who was [full of glory (and) possessed ample treasures], like the approach of autumn, [which is full of warmth (and) causes the waterlilies to bloom]; who used to part asunder in battle the elephants of (his) enemies, just as the young sun, hot (even) in (its) rising, parts asunder the clouds]; [who used to steal in war the lives] of (his) enemies; who was a most devout worshipper of (the god) Mahêshvara; (and) who meditated on the feet of the Paramabhattâraka, Mahârâjâdhirâja, and Paramêshvara, (his) glorious uncle.
  • (L. 51.)-His son (was) the Paramabhattâraka, Mahârâjâdhirâja, and Paramêshvara, the glorious Shîlâdityadêva (IV.),-[who achieved] supreme lordship [by engaging in the creation of another world]; the diffused fire of whose great prowess played about on the temples of (his) enemies’ elephants, which were split open by the blows of (his) sword that was drawn in anger; who acquired a firm position on the earth by encircling it about with a rampart; whose umbrella was constituted by the canopy of (his) fame, white as the clusters of foam of the ocean of milk when it was stirred about by the shaking of the churning-stick, which hung out from a mighty staff that was his own arm, (and) which enveloped the whole circumference of the earth; who was a most devout worshipper of (the god) Mahêshvara; (and) who meditated on the feet of the Paramabhattâraka, Mahârâjâdhirâja, and Paramêshvara, (his) glorious father.
  • (L. 53.)-[His son] (was) the Paramabhattâraka, Mahârâjâdhirâja, and Paramêshvara, the glorious Shîlâdityadêva (V.),-the waterlilies of whose feet were tinted by being covered over with the rays of the jewels in the locks of hair on the tops of the heads of all the chieftains, who did obeisance through the affection (produced) by (his) splendour; who was a most devout worshipper of (the god) Mahêshvara; (and) who meditated on the feet of the Paramabhattâraka, Mahârâjâdhirâja, and Paramêshvara, (his) glorious father.
  • (L. 55.)-[His son] (was) the Paramabhattâraka, Mahârâjâdhirâja, and Paramêshvara, the glorious Shîlâdityadêva (VI.),-who allayed the pride of the strength of (his) enemies; who was the auspicious asylum of great victory; whose breast dallied with the embraces of the goddess of fortune; whose unrestrained energy exceeded (even) that of (the god Vishnu) who assumed the form of the man-lion; who effected the protection of the whole earth by eradicating the hostile kings; who was the best of men; who tinted the faces of all the women that are the distant regions with the rays of the nails of (his) feet shining with the rubies in the tiaras of the powerful princes who bowed down before (him); who was a most devout worshipper of (the god) Mahêshvara; (and) who meditated on the feet of the Paramabhattâraka, Mahârâjâdhirâja, and Paramêshvara, (his) glorious father.
  • (L. 58.)-Victorious is his son, the glorious Dhrûbhata, born in a lineage of supreme kings of kings and supreme lords, (and) possessed of great happiness,-who is renowned for an abundance of heroism that is hard to be resisted; who is the abode of the goddess of fortune; who has striven to destroy hell; who has made it (his) sole resolve to save the earth; whose fame is as pure as the rays of the full-moon;-who is full of virtue through his knowledge of the three (Vêdas); who has conquered the ranks of (his) enemies; who is possessed of happiness . . . . . . . . . . . .; who always confers happiness; who is the abode of knowledge; who is a protector of the world whom all people applaud; who is attended by learned men; who is praised far and wide on the earth;-who is resplendent with jewels; who has a beautiful person; who is a very pile of jewels that are virtuous qualities; who is endowed with the choicest virtues of lordship and prowess; who is always employed in conferring benefits on living creatures; who, as if he were (the god) Janârdana incarnate, humbles the pride of wicked people;-who is always most skilful in disposing the array of elephants in war; who is the abode of religious merit; (and) whose great prowess is sung over the (whole) earth.
  • (L. 63.)-[And he], the most devout worshipper of (the god) Mahêshvara the Paramabhattâraka, Mahârâjâdhirâja, and Paramêshvara, the glorious Shîlâdityadêva (VII.), who meditates on the feet of the Paramabhattâraka, Mahârâjâdhirâja, and Paramêshvara, (his) glorious father, issues a command to all people:-
  • (L. 64.)-‘Be it known to you that, for the purpose of increasing the religious merit of (my) parents and of myself, (and) in order to obtain a reward both in this world and in the next, the village named Mahilabalî, in the Uppalahêta pathaka in the famous Khêtaka âhâra,-with the udranga (and) the uparikara; with (the right to) forced labour as the occasion arises; with the revenue of the bhûta and vâta; with (the fines for) the ten offences; with (its) enjoyments and shares; with the grain, and gold, and âdeya; (with the privilege that it is) not to be (even) pointed at with the hand (of undue appropriation) by any of the king’s people; (and) with the exception of previously-given grants to gods and Brâhmans,-is given by me, with copious libations of water, on the terms of a grant to a Brâhman, in accordance with the rule of bhûmichchidra,-to endure for the same time with the moon, the sun, the ocean, the earth, and the mountains; (and) to be enjoyed by the succession of sons and sons’ sons,-to the Bhatta Âkhandalamitra, the son of the Bhatta Vishnu, an inhabitant of the famous town of Ânandapura, belonging to the community of Chaturvêdins of that (place), a member of the Shârkarâkshi gôtra, and a student of the Bahvricha (shâkhâ),-for the maintenance of the rites of the bali, charu, vaishvadêva, agnihôtra, and atithi sacrifices, and other (ceremonies).
  • (L. 69.)-"Wherefore, no one should behave so as to cause obstruction to this person in enjoying (it) in accordance with the proper conditions of a grant to a Brâhman (and) cultivating (it), (or) causing it to be cultivated, or assigning (it to another).
  • (L. 70.)-"(And) this Our gift should be assented to and preserved by future pious kings, whether born of Our lineage or others, bearing in mind that riches do not endure for ever, that the life of man is uncertain, and that the reward of a gift of land belongs in common (both to him who makes it and to him who continues it)."
  • (L. 72.)-And it has been said by Vyâsa, the arranger of the Vêdas:-The earth has been enjoyed by many kings, commencing with Sagara; whosoever at any time possesses the earth, to him belongs, at that time, the reward (of this grant that is now made, if he continue it)! These chattels, made into altars of religion, which have been formerly given here (on earth) by (previous) kings, (are) like the remains of offerings to gods, and like food that is vomited up; verily, what good man would take them back again? The giver of land abides in heaven for sixty thousand years; (but) the confiscator (of a grant), and he who assents (to an act of confiscation), shall dwell for the same number of years in hell! Those who confiscate a grant of land, are born as black serpents, dwelling in the hollows of dried-up trees in the Vindhya mountains, destitute of water!
  • (L. 75.)--The Dûtaka in this matter (is) the Mahâpratîhâra, . . . . . . the Mahâkshapatalika, a member of the king’s household, the illustrious Siddhasêna, the son of the illustrious Sharvata; and (this charter) has been written by his deputy, the Pratinartaka, the high-born Amâtya Guha, the son of Hembata, who was deputed by him (to write it).
  • (L.77.)-In four centuries of years, increased by forty-seven; on the fifth lunar day of the bright fortnight of (the month) Jyêshtha; (or) in figures, the year 400 (and) 40(and) 7; (the month) Jyêshtha; the bright fortnight; (the lunar day) 5. (This is) my sign-manual.
  • From: Fleet, John F. Corpus Inscriptionum Indicarum: Inscriptions of the Early Guptas. Vol. III. Calcutta: Government of India, Central Publications Branch, 1888, 180-191.

सूर्यवंशी बल-बालान-बालियान जाटवंश

दलीप सिंह अहलावत[56] ने लिखा है....कुछ इतिहासकार इस वंश का आदिप्रवर्तक चन्द्रवंशी सम्राट् ययाति के पुत्र अनु की परम्परा में बलि को मानते हैं। महाभारत आदिपर्व, 66वें अध्याय में लिखा है कि ब्रह्मा जी के पुत्र दक्ष प्रजापति की 13 कन्याओं का विवाह सूर्यवंशी कश्यप महर्षि के साथ हुआ। उनमें से एक का नाम दिति था जिससे एक पुत्र हिरण्यकशिपु हुआ जिसका पुत्र प्रह्लाद था। प्रह्लाद का पुत्र विरोचन था जिसका पुत्र बलि हुआ1। बहुत से इतिहासकारों के लेख अनुसार यह माना गया है कि इस बल वंश के आदिप्रवर्तक सूर्यवंशी विरोचनपुत्रशिरोमणि प्रतापी राजा बलि ही थे। कर्नल टॉड ने इस वंश को भी 36 राजवंशों में गिना है। यह बलवंश जाटवंश है। इस बलवंश के सम्राटों की प्राचीन राजधानी के विषय में ठीक निर्णय नहीं हुआ है। अयोध्या, प्रयाग और मुलतान में से कोई एक इनकी राजधानी थी।

527 से 814 संवत् (सन् 470 से 757 ई०) तक इस बलवंश का शासन गुजरात में माही नदी और नर्मदा तक, मालवा का पश्चिमी भाग, भड़ौच कच्छ सौराष्ट्र, काठियावाड़ पर रहा। वहां पर राज्य की स्थापना करने वाला भटार्क नामक वीर महापुरुष था। यह संवत् 512 से 524 (सन् 455 से 467 ई०) तक सम्राट् स्कन्दगुप्त का मुख्या सेनापति था। किन्तु संवत् 526 (सन् 469 ई०) में

1. जाट वीरों का इतिहास प्रथम अध्याय, दक्ष की पुत्री दिति की वंशावली देखो।

जाट वीरों का इतिहास: दलीप सिंह अहलावत, पृष्ठान्त-234

गुप्त राज्य के अस्त होने पर भटार्क ने अपने वंश के नाम पर कच्छ काठियावाड़ में बलभीपुर राज्य की स्थापना की। इस नगर का दूसरा नाम बला भी था। “कार्पस इन्स्कृशन्स इन्डिकेर” 3/169 के उल्लेखानुसार विक्रमी 559 के लिखे हुए ‘मालिया’ से मिले एक शिलालेख द्वारा यह प्रमाणित हुआ है कि भटार्क के चार पुत्रों धरसेन, ध्रुवसेन, द्रोणसिंह और धरपट में से प्रत्येक ने बला नगर की स्थिति को क्रमशः राज्यसत्ता पाने पर अधिकाधिक सुदृढ़ किया। इन चारों ने महासामन्त - महाप्रतिहार - महादण्डनायक - महाकार्ताकृतिक महाराज की उपाधि धारण की थी। ह्युनसांग ने लिखा है कि -

“भटार्क के चारों पुत्रों के शासनकाल के पश्चात् क्रमशः गुहसेन, धरसेन द्वितीय, शिलादित्य, खरग्रह, धरसेन तृतीय, ध्रुवसेन द्वितीय राजा हुए। कन्नौज के वैस1 सम्राट् हर्षवर्द्धन ने अपनी पुत्री का विवाह ध्रुवसेन द्वितीय से किया था। इस ध्रुवसेन द्वितीय के पुत्र धरसेन चतुर्थ ने भड़ोंच को बला राज्य में मिलाया। इस सम्राट् ने परमेश्वर चक्रवर्ती उपाधि भी धारण की। इसके ही आश्रित महाकवि भट्टी ने भट्टीमहाकाव्य की रचना की। इस बला राज्य को बल्लभी अथवा गुजरात राज्य कहा गया है जिसका शासक ध्रुवसेन द्वितीय था।”

इसके बाद ध्रुवसेन तृतीय, खरग्रह द्वितीय, शिलादित्य तृतीय, चतुर्थ, पंचम, षष्ठ, सप्तम शिलादित्य क्रमशः राज्याधिकारी हुए। इन अन्तिम राजाओं के अनेक उल्लेख निम्न प्रकार से मिलते हैं - शिलालेखों, ताम्रपत्रों की प्रतिलिपियां एपिग्राफिका इण्डिका जिल्द 4 पृ० 76, इण्डियन एन्टिक्वेरी जिल्द 7-11-5-17, वीनर जीट्स काफ्ट जिल्द 1 पृ० 253, लिस्ट आफ इन्सक्रिपशन्स आफ नार्दन इण्डिया नं० 492-493, गुप्त इन्सक्रिपशन्स पृ० 173 आदि में उल्लिखित है। इनके आधार पर यह निश्चयात्मक रूप से कहा जा सकता है कि ये सम्राट् शैवधर्मानुयायी थे क्योंकि इनके ताम्रपत्रों और सिक्कों पर बैल की मुहर, नन्दी और शिवलिंग की मूर्तियां अंकित हैं। कुछ राजाओं की विशेष रुचि बौद्धधर्म की ओर भी हुई थी। इस वंश ने कला-कौशल और विद्या में विशेष उन्नति की थी। चीनी यात्री इत्सिंग ने लिखा है कि “इस समय भारत में नालन्दा और बल्लभी दो ही विद्या के घर समझे जाते हैं।” दूसरे चीनी यात्री ह्यूनसांग ने बलवंश की इस राजधानी को 6000 बौद्ध भिक्षुओं का आश्रय स्थान तथा धन और विद्या का घर लिखा है।

विक्रमी संवत् 814, हिजरी सं० 175 (सन् 757 ई०) में सिन्ध के अरब शासक हशाब-इब्न-अलतधलवी के सेनापति अवरुबिन जमाल मे गुजरात काठियावाड़ पर चढ़ाई करके बला (बल्लभी) के इस बलवंश के राज्य को समाप्त कर दिया।

मुहणोंत नैणसी भाट के लेखानुसार यहां से निकलकर इस वंश से ही गुहिलवंश प्रवर्तक गुहदत्त उत्पन्न हुए। टॉड ने भी इसी मत की पुष्टि करते हुए ‘शत्रुञ्जय महात्म्य’ नामक जैन ग्रन्थ के आधार पर विजोल्या नामक स्थान के एक चट्टान पर खुदे हुए एक लेख को उद्धृत किया है। प्रतोल्यां बलभ्यां च येन विश्रामितं यशः - अर्थात् मेवाड़ के गुहिल वंशियों ने बल्लभी पर भी यश स्थापित किया।

उदयपुराधीश राजा राजसिंह के ‘चरित्र राजविलास’ ग्रन्थ के प्रारम्भ में ही लिखा है कि “पश्चिम

1. यह वैस जाट गोत्र है। सम्राट् हर्षवर्द्धन वैस या वसाति गोत्र का जाट था। वैश्य दूसरा शब्द है जो एक वर्ण का नाम है तथा वैश्य बनिया (महाजन) को भी कहते हैं।

जाट वीरों का इतिहास: दलीप सिंह अहलावत, पृष्ठान्त-235

दिशा प्रसिद्ध देश सोरठधरदीपत नगर बाल्लिका नाथ जंग करि आसुर जीपत।”

सोरठ से पराजित बल्ल लोगों के नाथ के लिए गौरीशंकर हीराचंद ओझा मेवाड़ इतिहास पृ० 18 पर इसी राजविलास का उल्लेख करते हैं कि बल्लभी क्षेत्र के राजा का रघुवंशी पुत्र गुहादित्य बाप्पा रावल मेवाड़ में आया। उसने अपने नाना राजा मान मौर्य जो कि चित्तौड़ का शासक था, को मारके चित्तौड़ का राज्य हस्तगत कर लिया। नैणसी भाट के लेख अनुसार - “मौरी दल मारेव राजरायांकुर लीधौ।” ‘राजप्रशस्ति महाकाव्य’ सर्ग 3 में भी लिखा है -

ततः स निर्जित्य नृपं तु मौरी, जातीयभूपं मनुराजसंज्ञम् ।
गृहीतवांश्चित्रितचित्रकूटं, चक्रेऽत्र राज्यं नृपचक्रवर्ती ॥

इस प्रकार बल वंश की ही शाखा गुहिल सिसौदिया सिद्ध होती है - स्थान-परिवर्तन से इस प्रकार नाम भी परिवर्तित हुआ।

बलवंश का मूलस्थान पंजाब ही था। यहीं से धारणवंशी (जाट गोत्र) गुप्त सम्राटों का सेनापति भटार्क पहले बिहार मगध और बाद में वल्लभी पर अपनी सत्ता स्थिर कर सका। किन्तु वह पद्धति एकतन्त्री थी। पंजाब में इस बलवंश के शेष वंशधर प्रजातन्त्री रूप से अपनी आदि भूमि पंजाब में ही भूमि के अधिपति रहे। इनका पंजाब में यह बल जनपद मुगलकाल में बहावलपुर के अन्तर्गत देवागढ़ उपनाम देवरावर किले के अधिपति देवराज भट्टी यादव द्वारा समाप्त कर दिया गया। किन्तु ‘जनरल रायल एशियाटिक सोसायटी’ सन् 1894 पृ० 6 के अनुसार -

येन सीमाकृता नित्यास्त्रवलीबल्लदेशयो: ।
भट्टिकं देवराजं यो बल्लमण्डलपालकम् ॥

काकराणवंशी राजा शिलुक ने बल्लमण्डल के पालक देवराज भट्टी को मारकर त्रवणी और बल्ल देश तक अपनी सीमा स्थिर की1। तदनन्तर कुछ बलवंशी सीमाप्रान्त की ओर सिंध में और कुछ ऊंचे स्थान पर आबाद हो गये। जहां वे बलोच नाम से प्रसिद्ध होकर इस्लाम धर्म के अनुयायी हो गये। वैदिक सम्पत्ति पृ० 416, लेखक स० पं० रघुनंदन शर्मा साहित्यभूषण ने लिखा है कि “बलोचिस्तान भी बलोच्च्स्तान शब्द का अपभ्रंश है। इसमे कलात नामक नगर अब तक विद्यमान है। यह कलात तब का है, जब किरातनामी पतित आर्यक्षत्रिय यहां आकर बसे थे। ये क्षत्रिय होने से ही बल में उच्च स्थान प्राप्त कर सके थे2।”

इस बलवंश (गोत्र) के जाट सिक्ख अमृतसर, जालन्धर, गुरदासपुर, कपूरथला, लुधियाना जिलों में बड़ी संख्या में बसे हुए हैं। बल गोत्र के हिन्दू जाट अम्बाला, करनाल, हिसार और मुरादाबाद जिलों में अच्छी संख्या में हैं। उत्तरप्रदेश में मुजफ्फरनगर एक ऐसा जिला है जहां आज भी बलवंशी हिन्दू जाट बालियान नाम से एक विशाल जनपद के रूप में बसे हुए हैं। इन लोगों के 50 वर्गमील उपजाऊ भूमि पर 84 विशाल गांव हैं जिनमें इनकी बहुत सम्पन्न स्थिति है। काली नदी के दाएं-बाएं 20 मील तक यात्रा करने पर विशाल अट्टालिकाएँ नजर आती हैं जो इनके वैभव का परिचय देती हुई इनके गांव का बोध कराती हैं।

1. देखो तृतीय अध्याय, काकुस्थ या काकवंश प्रकरण।
2. सूर्यवंशी बल-बालान-बालियान जाटवंश, जाटों का उत्कर्ष पृ० 313-316, लेखक योगेन्द्रपाल शास्त्री।

जाट वीरों का इतिहास: दलीप सिंह अहलावत, पृष्ठान्त-236

उत्तरप्रदेश में बालियान खाप के छोटे-बड़े लगभग 100 गांव हैं। इस खाप का सबसे बड़ा गांव सिसौली है। दूसरा प्रसिद्ध गांव शोरम है जहां सर्वखाप पंचायत का मुख्य कार्यालय पुराने समय से चला आ रहा है। इसी सर्वखाप पंचायत के सम्बन्ध में पुराने हस्तलिखित ऐतिहासिक कागजात चौ० कबूलसिंह मन्त्री (वजीर) सर्वखाप पंचायत के घर में आज भी सुरक्षित रक्खे हुए हैं। मैंने (लेखक) भी चौ० कबूलसिंह मन्त्री के घर कई दिन तक ठहर कर इनकी सहायता से इन कागजात के जाटों के विषय में आवश्यक ऐतिहासिक घटनायें लिखी हैं जिनका उल्लेख उचित स्थान पर किया जायेगा। इस बलवंश के अति प्रसिद्ध वीर योद्धा ढलैत की हरयाणा में कहावत “वह कौन सा ढलैत है”, “जैसा तू ढलैत है, सब जानते हैं”, “देख लेंगे तेरे ढलैत ने” सैंकड़ों वर्षों से प्रचलित है। उसी वीर योद्धा का संक्षिप्त वर्णन निम्न प्रकार से है -

बलवंश के शाखा गोत्र - 1. गुहिल-गहलोत गुहिलोत-गोहिल-गेलोत (सब एक हैं) 2. मुण्डतोड़ गहलावत 3. सिसौदिया 4. राणा 5. रावल ।[57]

External links

References

  1. ↑ Journal of the Asiatic Society of Bombay, p 245, Bhau Daji (by Asiatic Society of Bombay, Royal Asiatic Society of Great Britain and Ireland, Bombay Branch).; Gazetteer of the Bombay Presidency, 1904, p 142, 476, by Bombay (India : State); A Concise History of the Indian People, 1950, p 106, H. G. (Hugh George) Rawlinson.; Advanced History of India, 1971, p 198, G. Srinivasachari; History of India, 1952, p 140.; Views of Dr Fleet, Dr V. A. Smith, H. A. Rose, Peter N. Stearns and other scholars; See: The Oxford History of India: From the Earliest Times to the End of 1911, p 164, Dr Vincent Arthur Smith; History of India, 1907, 284 A. V. Williams Jackson, Romesh Chunder Dutt, Vincent Arthur Smith, Stanley Lane-Poole, H. M. (Henry Miers) Elliot, William Wilson Hunter, Alfred Comyn Lyall.; Also: Journal of the United Service Institution of India, United Service Institution of India, p331.
  2. ↑ Virji, Krishnakumari Jethabhai (1955). Ancient history of Saurashtra: being a study of the Maitrakas of Valabhi V to VIII centuries A. D. Indian History and Culture Series. Konkan Institute of Arts and Sciences. p. 17–18.
  3. ↑ James Macnabb Campbell, ed. (1896). "I. THE CHÁVAḌÁS (A. D. 720–956.)". History of Gujarát. Gazetteer of the Bombay Presidency. Volume I. Part I. The Government Central Press. pp. 85–86
  4. ↑ Virji 1955, p. 19.
  5. ↑ Virji 1955, p. 19.
  6. ↑ Nanavati, J. M.; Dhaky, M. A. (1969-01-01). "The Maitraka and the Saindhava Temples of Gujarat". Artibus Asiae. Supplementum. 26: 3–83. doi:10.2307/1522666. JSTOR 1522666.
  7. ↑ History and Culture of Indian People, Classical age, p 150, (Ed) Dr A. D. Pusalkar, Dr R. C. Majumdar.
  8. ↑ Hemchandra Raychaudhuri (2006). Political History of Ancient India: From the Accession of Parikshit to the Extinction of the Gupta Dynasty. Cosmo Publications. pp. 534–535. ISBN 978-81-307-0291-9.
  9. ↑ Mahajan V.D. (1960, reprint 2007). Ancient India, S.Chand & Company, New Delhi, ISBN 81-219-0887-6, pp.594-6
  10. ↑ Hemchandra Raychaudhuri (2006). Political History of Ancient India: From the Accession of Parikshit to the Extinction of the Gupta Dynasty. Cosmo Publications. pp. 534–535. ISBN 978-81-307-0291-9.
  11. ↑ Mahajan, Vidya Dhar (2011). Ancient India. S Chand & Co Ltd. pp. 594–596. ISBN 978-8121908870. OCLC 941063107.
  12. ↑ Pusalkar, A. D.; Majumdar, Ramesh Chandra, eds. (1954). The History and Culture of the Indian People: The Classical age. III. G. Allen & Unwin. p. 150.
  13. ↑ Nanavati, J. M.; Dhaky, M. A. (1969-01-01). "The Maitraka and the Saindhava Temples of Gujarat". Artibus Asiae. Supplementum. 26: 3–83. doi:10.2307/1522666. JSTOR 1522666.
  14. ↑ Sinha, Nandini (2016-08-11). "Early Maitrakas, Landgrant Charters and Regional State Formation in Early Medieval Gujarat". Studies in History. 17 (2): 151–163. doi:10.1177/025764300101700201.
  15. ↑ Virji 1955, p. 21–25.
  16. ↑ Virji 1955, p. 26–27.
  17. ↑ Roychaudhuri, H.C. (1972). Political History of Ancient India, University of Calcutta, Calcutta, pp.553-4
  18. ↑ Virji 1955, p. 28–30.
  19. ↑ Corpus Inscriptionum Indicarum Vol.3 (inscriptions Of The Early Gupta Kings) Main text p.352sq
  20. ↑ Corpus Inscriptionum Indicarum Vol.3 (inscriptions Of The Early Gupta Kings) Main text p.352sq
  21. ↑ Corpus Inscriptionum Indicarum Vol.3 (inscriptions Of The Early Gupta Kings) Main text p.352sq
  22. ↑ Virji 1955, p. 31–33.
  23. ↑ Virji 1955, p. 33–34.
  24. ↑ Kailash Chand Jain 1991, p. 75.
  25. ↑ Virji 1955, p. 34.
  26. ↑ Virji 1955, p. 33–34.
  27. ↑ Virji 1955, p. 35–37.
  28. ↑ Virji 1955, p. 38.
  29. ↑ Virji 1955, p. 38–42.
  30. ↑ Virji 1955, p. 38–42.
  31. ↑ Virji 1955, p. 38–42.
  32. ↑ Virji 1955, p. 42–45.
  33. ↑ Virji 1955, p. 42–45.
  34. ↑ Virji 1955, p. 46–47
  35. ↑ Virji 1955, p. 47.
  36. ↑ Virji 1955, p. 58–59.
  37. ↑ Virji 1955, p. 59–61.
  38. ↑ Virji 1955, p. 63–64.
  39. ↑ Virji 1955, p. 65–69.
  40. ↑ Virji 1955, p. 71–75
  41. ↑ Virji 1955, p. 71–75
  42. ↑ Virji 1955, p. 71–80.
  43. ↑ Virji 1955, p. 80.
  44. ↑ Virji 1955, p. 81–82.
  45. ↑ Virji 1955, p. 83–84.
  46. ↑ Virji 1955, p. 85–88.
  47. ↑ Virji 1955, p. 88.
  48. ↑ Virji 1955, p. 90–93.
  49. ↑ Virji 1955, p. 94.
  50. ↑ Virji 1955, p. 94–96.
  51. ↑ Virji 1955, p. 101–102.
  52. ↑ Richards, J.F. (1974). "The Islamic frontier in the east: Expansion into South Asia". Journal of South Asian Studies. 4 (1): 91–109. doi:10.1080/00856407408730690.
  53. ↑ Virji 1955, p. 102–105.
  54. ↑ Virji 1955, p. 105.
  55. ↑ Virji 1955, p. 165–186.
  56. ↑ Jat History Dalip Singh Ahlawat/Chapter III,pp.234-238
  57. ↑ Jat History Dalip Singh Ahlawat/Chapter III,pp.238
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