Religious Conditon In SE Rajasthan From Early Inscriptions

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The book examines the religious landscape of Southeast Rajasthan (ancient Mewar) from approximately 400 BCE to 300 AD, primarily through the analysis of early inscriptions. Banerji begins by positing that early human religion stemmed from the need for morality, discipline, and an explanation for the unexplained forces of nature, leading to a desire for supernatural power and tangible forms for intangible concepts. He emphasizes the importance of archaeology and graphic arts in tracing the evolution of religious beliefs through material culture.

Key Findings and Arguments:

• Scantiness of Data and Focus on Epigraphy: The author notes that knowledge of ancient religious life in SE Rajasthan is vague and limited. While some scholars have studied the region's past, their focus was often on an all-India perspective rather than Rajasthan specifically. Epigraphy, however, provides crucial data.

• The Ghosundi Inscription: This inscription, dated around the 3rd century BCE, is a significant early record. It details the erection of a stone railing (Pujà-Sila pràkàra) in a compound (Vata) dedicated to Narayana, specifically to the gods Samkarshana and Vasudeva. Banerji connects these twin deities to the Vrishni clan and deified heroes known from other texts, suggesting the inscription marks an early stage of Vaishnavism or Bhagavatism. He highlights that this inscription indicates Vasudevism had not yet merged with Bhagavatism under the influence of the Vyuha doctrine. He also notes Panini's mention of bhakti in relation to Vasudeva and Arjuna, suggesting these cults predated the 5th century BCE.

• The Rise of Srauta Sacrifices (Yupas): A significant portion of the book focuses on the yupa inscriptions, which are commemorative posts for Srauta sacrifices (rituals performed according to the Vedic Srauta Sutras).

  • Nandsa Yupa: Dated to 225-26 CE, set up by Soma of the Sogi clan.
  • Barnala Yupa (First): Dated to 227-228 CE, from ancient Matsya country, commemorating the performance of seven sacrifices.
  • Badva Yupas: Dating to the 3rd century CE, commemorating the performance of Tri-ràtra sacrifices by three brothers. Another yupa from the same village records an Aptoryama sacrifice.
  • Bijayagarh Yupa: Dated to 371-372 CE, commemorating a Pundarika sacrifice.
  • Isapur Yupas: Commemorating a dvadasaha sacrifice.
  • Kosas (Allahabad Museum) Yupa: Commemorates a sapta-soma-samsthā sacrifice.

• Nature of Yupas and Sacrifices:

  • Material: While ritualistically yupas were made of wood, all surviving specimens are lithic. Banerji suggests these stone yupas were commemorative, erected after the perishable wooden ones were used to mark the performance of sacrifices.
  • Type of Sacrifices: The evidence points to these being Srauta sacrifices, as opposed to Grihya (domestic) sacrifices.
  • Specific Sacrifices: The inscriptions mention various sacrifices like Vajapeya, Tri-ràtra, Aptoryama, Pundarika, Dvadasaha, and Saptasoma-samstha. The Vajapeya sacrifice is discussed in detail, noting its association with temporal power and the requirement for Brahmins and Kshatriyas to perform it. The significance of the numeral 17 in Vajapeya is also highlighted.
  • Sattra vs. Ahina: The text delves into the distinction between sattra (long duration, specific rules for priests) and ahina (shorter duration, generally ending with an atiratra) sacrifices, noting their presence in the inscriptions.

• Geographical Context: The find spots of these yupas (Bijayagarh, Isapur, Badva, Nagarī, Nandsa) indicate a closely connected region where these sacrifices were prevalent, even during periods of foreign invasions in Northern India.

• Evolution of Indian Religion: Banerji argues that the yupa inscriptions demonstrate the continuation of Vedic thought and Srauta sacrifices in SE Rajasthan during a time when Northern India was experiencing foreign incursions. He contrasts this with the Puranic notion of societal and spiritual deterioration. He discusses the gradual transformation of Vedic thought, influenced by geographical, historical, and evolutionary factors, leading to the compilation of the Brahmanas, Aranyakas, and Upanishads, and the rise of Yoga. This evolution ultimately contributed to the development of major deities like Shiva, Brahma, and Vishnu.

• Bhagavatism and its Antiquity: The book reasserts the antiquity of the Bhagavata cult, citing Panini and the Ghosundi inscription. It also mentions the Besnagar pillar inscription, which provides evidence of Greek influence on the cult (Heliodorus). The text emphasizes that Mewar and Central India played a crucial role in the formative period of the Bhagavata cult and the Vyuha doctrine.

• Vyuha Doctrine: The Vyuha doctrine, as explained by Grierson, posits Vasudeva producing Prakriti and then conditioned spirits like Samkarshana, Pradyumna, and Aniruddha. The influence of this doctrine is seen in later Rajput period finds of Vaikuntha-Narayana images.

Conclusion:

Adris Banerji concludes that the yupa inscriptions provide invaluable insights into the religious practices of SE Rajasthan during the centuries preceding the Common Era. They demonstrate that Srauta sacrifices were actively performed even as various cultural and religious influences were converging. The worship of Vasudeva and Samkarshana, initially human heroes, evolved into divine figures and eventually merged with Vishnu-Narayana and Krishna cults, forming crucial streams in the development of what later became known as Brahmanism. The region of SE Rajasthan played a significant role in this formative period.