Pratihar Kal Me Pujit Rajasthan Ke Kuch Apradhan Devi Devta

Here's a comprehensive summary of the Jain text "Pratihar Kal me Pujit Rajasthan ke Kuch Apradhan Devi Devta" (Some Minor Deities Worshipped in Rajasthan during the Pratihara Period) by Dashrath Sharma, based on the provided pages:

The article by Dashrath Sharma delves into the worship of less prominent deities in Rajasthan during the Pratihara period (roughly 8th to 10th centuries CE), offering insights gleaned from historical texts, inscriptions, and archaeological findings.

Core Themes and Arguments:

• Theistic Unity in Hinduism: Sharma begins by highlighting the inherent nature of Hinduism to perceive divinity in all worshipped figures. Regardless of the name or form, the ultimate object of worship is considered to be the divine essence. This concept explains why individuals and royal families could worship different principal deities (Vishnu, Shiva, Surya, Shakti) while maintaining an underlying belief in the unity of God, as evidenced by the varied devotional practices within the Pratihara royal lineage.

• Decline of Brahma Worship: While acknowledging the presence of Brahma worship, Sharma asserts, based on Jain texts like Harisheniya Brihatkatha Kosh, Kuvalayamala, and archaeological evidence, that Brahma worshippers were a negligible minority during the Pratihara era. This decline is attributed to the gradual shift in religious focus from Vedic scriptures to Puranas and Smritis, which diminished Brahma's central role as the seer of Vedas.

• Rise of Puranic Deities: The period witnessed a significant increase in the worship of various deities described in the Puranas.

  • Ganesha (Ganapati/Vinayak): Ganesha is identified as a prominent deity within the Shiva cult. Sharma notes that by the 5th century CE, Ganesha's iconography and associated Puranic stories were well-established. Jain literature, like Haribhadra Suri's Dhurtakhyana and Kuvalayamala, mentions Ganesha. Inscriptions from the Pratihara period, such as the Dhariala pillar inscription of Kakuka (VS 918), commence with salutations to Vinayaka. The presence of beautiful idols of Chaturmukha Vinayaka and dancing Ganesha figures found in various locations like Harsa and Abaneri indicate his widespread popularity. The discovery of Ganesha idols alongside Shiva and Matrikas further underscores his importance.

  • Skanda (Kartikeya/Kumara): Skanda, another deity within the Shiva sect, had significant popularity during the Gupta period, even lending his name to emperors. However, Sharma observes that Skanda's popularity waned considerably during the Pratihara era. No Pratihara emperor adopted Skanda as their primary deity, and his mention in later Jain works is minimal. While historically significant locations like Rohitaka (modern Rajasthan) were associated with Skanda, the text suggests that his worship might have shifted primarily to the southern regions by Haribhadra Suri's time. Despite the decline, Gupta-era Skanda sculptures are found in Rajasthan.

  • Revanta: Mentioned in Kuvalayamala, Revanta, a deity from the Surya lineage, is described in texts like Brihat Samhita and Vishnudharmottara Purana with specific iconographic prescriptions. Believed to protect people from sudden calamities, Revanta's worship involved placing a full water pot near the entrance, symbolizing his presence. His inclusion in the Amarakosa is absent, and he is understood to have initially been a folk deity (like Manibhadra) before being incorporated into the Surya cult, possibly as the son of Surya and Samjna and king of the Guhyakas.

• Minor Deities and Folk Worship:

  • Madana (Kamadeva): While not worshipped widely today, Kamadeva had considerable popularity until the Pratihara period. Chaitra Shukla Trayodashi was known as Madana Trayodashi. Worship involved decorating the shrine with mango branches, offering sugarcane juice, rice, and sweets. Unmarried women prayed for a good husband, and married women for the continuation of their marital bliss. Literary works are replete with descriptions of Kamadeva worship, and archaeological evidence like a Kamadeva and Rati idol from Karkotanagar supports this.

  • Yakshas (Vyantara): Yakshas, a significant group of Vyantara (intermediate deities), have been worshipped in India since ancient times. Jain narratives frequently describe Yaksha worship, with specific mention of Manibhadra's worship in Mathura. Samaraiccaha and other Jain texts depict Kshetrapala (guardians of fields) with diverse characteristics, sometimes as mischievous or indulging in minor misdeeds. While still worshipped in Rajasthan, their forms have evolved.

  • Kubera: Among the Yakshas, Kubera was the most important. An exquisite Kubera idol from the Chittor region, now in the Udaipur Museum, showcases remarkable craftsmanship. Its crown and head, adorned with a Jinamurti, recall descriptions from Kuvalayamala. The text suggests the possibility of similar idols featuring Arhat images on their crowns existing in 8th-century Rajasthan. Numerous Kubera sculptures have been found across Rajasthan, with variations in posture and attributes (e.g., holding a citron and a money bag, standing on a lotus).

  • Other Vyantara: Kuvalayamala also references other Vyantara like Rakshasas, Bhutas, Pishachas, Kinnaras, Gandharvas, Mahoragas, Nagas, Apsaras, etc., who were worshipped by the general populace for personal gain.

  • Naga Worship: Based on place names like Nagpur and Ahichhatra, the prevalence of Naga worship in ancient Rajasthan is inferred.

  • Navagrahas (Nine Planets): The worship of Navagrahas is documented in religious literature of the period. Variations in the representation of Ketu in Navagraha panels from different sites (Bharatpur and Baghera) are noted. A unique panel from the Adhai Din Ka Jhopra depicts seven constellations in seated postures.

  • Dikpalas (Guardians of Directions): Dikpalas are also counted among the minor deities. Engraved images of Vayu and Varuna from Narhad are highlighted for their iconographic significance.

Conclusion:

Dashrath Sharma concludes by emphasizing that ongoing archaeological research and the discovery of new literature are continuously expanding our understanding of deities and divine beings. This article, however, focuses specifically on the less prominent deities worshipped during the Pratihara period in Rajasthan, acknowledging that a complete treatise on the subject would require further scholarly contributions. The text concludes with references to specific sites and scholarly works that provide further details on the worship of Kubera and other deities.