Coronation Ceremony of Hindu Princes who were to ascend to the throne as a ruler or king of state or kingdom was an essential ceremony since Vedic period. It was called or Rajyabhishek or Rajyatilak.
In Hindu Epics we find instance of the Rajyabhishek of Lord Rama and of Maharaj Yudhishter. King was seated on the throne with his principal queen. People led by the priest and the nobles participated in the ceremony and offered auspicious articles aspresents.[1]
Raghuvansh Canto XVII. verses 8 to 30 give a vivid and exact description of the Rajyabhishek ceremony as organised in the Gupta age. Even the Yuvraja (heir apparent) was also annointed practically in the same manner as the ruler.
Coronation Ceremony of Hindu Princes or the Rajyabhishek continued without much change till the independence of India, when the principalities of Indian princes were abolished.[2]
The Rajyabhishek ceremony or the consecration of the Rajput Princes of Rajasthan in seventeenth century is revealed through the details preserved in some of the few manuscripts composed or compiled by the learned Pandits – At the time of consecration of Maharana Raj Singh I of Mewar on 16th Oct. 1652 AD.
These manuscripts are preserved in the Manuscript Section of the Saraswati Bhandar Library at Udaipur, which is now under the control of the local branch of the Rajasthan Institute of Oriental Research. Some manuscripts regarding Coronation Ceremony of Hindu Princes are-
No. 1481 dated V.S. 1709, Jaggananth, Rajpattabhishek padhatti
No. 227 dated V.S. 1738, Vedvyas, Rajpattabhishek padhatti
No. 229 dated V.S. 1709, Chakrapanni Mishra, Rajyabhishek padhatti
No. 226 dated V.S. 1738, Chakrapanni Mishra, Rajyabhishek
No. 228 dated V.S. 1709, … … Rajyabhishek Padhatti
No. 231 dated …. Anantdeva, Rajdharma Kaustubha
The first, third, fourth and fifth manuscripts are unpublished. The second one is a part of the Brahma Purana and has been published under the Chowkhamba Series of Oriental Sanskrit Works. The last one has also been printed and published in the Gaekwar’s Oriental Series (No. LXXII).
Anantdeva, the writer of the Rajdharma Kaustubha was in the court of Raja Baz Bahadur (1638-1678AD) of Almora. This work includes the description of the coronation ceremonies besides Advices etc. to Raja about administration of the country. As regards consecration ceremony he mostly follows the Brahmpurana version.
The MSS No. 228 which does not bear the name of the composer, is a very important manuscript regarding Coronation Ceremony of Hindu Princes, with regard to the consecration ceremonies adopted in Mewar for the Rajyabhishek of Maharana Raj Singh Ist in V.S. 1709. This manuscript mainly follows the systems laid down in the Brahm purana and Agni Purana. The Rajyabhishek of the Maharana took place by Vedic rites on the dark fourth of Kartika in V.S. 1709 and by puranic rites ou the second dark of the month of Phalgun of V.S. 1709. Emperor Shahjehan also sent him the tika of coronation fromAgra.[3]
From these manuscripts, (copies of which have been found in the Anup Sanskrit Library and Pustak Prakash also), we come to know of the actual rituals of Coronation Ceremony of Hindu Princes in the Medieval Rajasthan.
Coronation Ceremony of Hindu Princes in Rajasthan took place twice. Once it was just after the death of the ruling king. It was not very ceremonious and no pomp and show was observed on this occasion. The Rajput throne after the death of the ruler could not be allowed to be left vacant hence the funeral rites and the consecration went on simultaneously. The second Rajyabhishek ceremony was a public function and was observed with all the pomp and show that could be created in the state concerned.
Coronation Ceremony of Hindu Princes of those days can be briefly described as follows-
On the first day of the ceremony after Yogyatra sanskar the Prince’s body was purified with the earth dust brought from various places viz. his waist was smeared with the dust brought from the door of a prostitute, his forehead with the dust brought from the Vishnu Temple etc.
After this his body was cleaned with water mixed with five cow produces (panch gao tatwa or पंचगव्य). The Prince then seated on bhadrasana (भद्रासन), after purification, was surrounded by his ministers, army officers and other principal counties.
Here sprinkling ceremony took place, in which all the four varnas took part. The brahmin sprinkles on the prince ghee trickling from the one hundred holes of the gold vessel, the kshatriya sprinkles milk from the silver vessel, the vaisya sprinkles curd from a copper vessel and the sudra throws ganges water from an earthen pot.
The Brahmin stands in the east, kshatriya in the south, vaisya in the west and the sudra in the north. after this ceremony the principal courtiers and the citizens and other princes sprinkle on the raja 108 kinds of auspicious waters collected from various places of pilgrimage, rivers, tanks, wells, four seas, the holy rivers and water falls. These are kept in specially prepared golden jars.
Amidst the cheers the raja looks his face in the mirror and then in the golden pot full of purified butter. He then wears turban and white robes and worships the principal five gods and then worships himself. He then rewards the purohit, the astrologer and other brahmins. Raja with his bow and arrow and sword then goes round the sacrificial fire and makes obeisance to the superiors, worships horse and other royal insignia. The purohit incises him with tika and names him as Raja.
After the installation ceremony as described above the Raja accompanied by his ministers and courtiers and followed by the royal retinue goes in state procession along the highway to pay obeisance to the principal deities in the royal capital. On return he occupies his throne in the open durbar where the dwarpala (Kanchuki of the olden days) introduces to the Raja in due order the ministers, nobles principal citizens, merchants etc. all of whom bring presents according to their rank and honour.
These are received in this open court and favours are returned. Raja pays all of them the due respect viz. tezim, bah psava, beera etc. He then rewards the purohits, brahmins, dwar palas, courtiers and his servants at this occasion.
In the night the Raja has to sleep on grass on the floor and spend the night in total abstinence.[4]
All these ceremonies are very complicated and ritualistic. The political importance of the sprinkling ceremony by the representatives of the four varnas is the recognition of the new king by all the varnas in the state.
Besides these religious installation ceremonies there had developed some traditions due to some historical facts and incidents in the various states of Rajasthan.
Coronation Ceremony of Hindu Princes in Different Rajput States of Rajasthan
MEWAR
In Mewar there were some such traditions-
On learning about the death of the Maharana all state offices were closed and sealed, and all the gates of the places were also locked. The heir apparent or the successor was then installed on the gadi and keys were surrendered to him. On his commands the gates of the places were thrown open and the corpse of the late Maharana was let out of the main gate of the palace which was never closed except on the death of the ruling prince.
The funeral rites of the late Maharana were performed at the house of the Royal Purohit and not in the palaces. Heralds simultaneously announced the death of the Maharana and the installation of the new Maharana. The new Maharana did not attend the funeral rites of the late Maharana even if he be his father. The nobles and the courtiers on returning from the funeral rites at the cremation grounds paid their respects to the new Maharana in the durbar. He received them with the traditional honours and respects.[5]
In the Rajyabhishek ceremony of the Maharana, there was a tradition of incising the rajtilak by the Bhil noble of Oghna while the Bhil Chief of Undri held the plate of the scorched rice. The Chief of Oghna used to cut his thumb and incise the tika with his blood on the forehead of the Maharana. He, then, took the Rana by arm and seated him on the ancestral throne.
This honour was given to the Bhil Chiefs for their allegiance and faithfulness by Bappa Rawal when he became the King of Chittorgarh. This custom was however dropped after Maharana Jagat Singh II (1734-1751AD).[6]
In Dungarpur the Balwaia Bhil sept also enjoyed the same rights as the Oghna-Chief in Mewar.[7]
In Mewar since very old days there was the custum that at the time of Rajyabhishek the principal queen also occupied the throne with the Maharana. Though usually the queen in Mewar never appeared in the public without a veil except at this occasion. It cannot be said when and how this custom originated but it was in vogue till the coronation of Maharana Amar Singh II.[8]
There is a famous anecdote about the coronation of Mazi dharana Sangram Singh II (on 8th May, 1711AD). Maharana was occupying his throne with his queen at the Rajyabhishek ceremony. Raja Sawai Jai Singh of Jaipur, who was related to him, had also come to attend the coronation ceremony.
Maharana sent him words that he should abstain from coming to the court at this occasion as according to the custom the Maharana did not pay traditional respects to anyone, whosoever he may be, at that time. But Jai Singh came to the durbar and when the Rana was perplexed he said that the Maharana with his queen at that time was representing Lord Rama and his consort Sita, and it was his duty to pay respects to his deities.
After accession the Maharana performed an expedition known as ‘tika dour’. He accompanied by his nobles raided the enemy’s territory. It was thought to be a good omen for the future of the state. If Mewar at that time had no enemies the Maharana attacked the Bhils, Mers etc. who often defied his authority.[9]
MARWAR
Like Mewar, Marwar also had some traditions related with the consecration ceremony of the Maharajas of Jodhpur.
It is customary that no Rathore ruler of Marwar is considered worthy of and the legal occupant of the ancestral throne unless his regular installation ceremony takes place in the Royal Palaces in the Jodhpur Fort.
Then Maharaja Bakhat Singh builtA marble platform with railings in the fort palaces which is known as Srinagar Chowki for his coronation since then the ceremony of Rajyabhishek takes palace on this platform.[10]
The right of incising the Rajtilak on the forehead of the Mahraja goes by tradition to the Thakur of Bagri a principal noble of Jodhpur Durbar. It is a hereditary privilege of the Bagri House. The Bagri Chief applied the tilak with roli and then untied his own sword girded round the waist of the Maharaja who in return for this service gave him the jagir of Bagri Thikana.[11]
BIKANER
The right of applying the tilak at the time of Rajyabhishek of the successor to the throne of Rao Bika in Bikaner was that of the Godara Jat Chief of Sekhasar who got it by a contract of submission settled with Rao Bika on behalf of the Godara Jat Community.
When Rao Bika established his fortress at Kodamdesar, the Godara Jats who were oppressed by Johiyas and the Bhattis of Jaisalmer, requested the Rao to extend his protection to them. The Godara community decided about submission to Rao Bika and sent two of its leaders, Chiefs of Sekhasar and Roonia villages to settle conditions with the Rao.
The conditions were settled and Rao Bika while accepting the proposal of extending protection to Godaras laid down that his successors will not be regarded as lawful rulers of Bikaner they are incised with a tika at the time of accession by the Chief of Sekhasar helped by the Chief of Roonia. Since then this tradition is abided by in Bikaner.
Even on Holi Diwali and Jubilee celebrations of the Bikaner rulers the tilak is first incised by the Sekhasar Godara Jat Chief.[12]
The rajtilak by Sekhasar Jats was followed by the tilak of the Maharaja by the four principal chiefs of Bikaner Thakurs of Mahajan, Bidasar, Rawatsar and Bhukarko.[13]
After this tika ceremony present (nazars) were brought in order of precedence and the new ruler received his courtiers with due honours.
Though the basis of Rajyabhishek ceremony is the same allover the Hindu States but practically in every or most of the Rajput States some or the other traditions have been adopted. Such traditions have no religious value but are politically very prominent They remind the rulers of the services rendered by a particular Chief and his house to the cause of the Durbar (synonymous with crown) or of the bond of friendship which stood behind the origin of such a tradition.
THAKUR’S TILAK CEREMONY
After the death of any Jagirdar or Thakur, the Jagir or Thikana was taken back by the ruler. The heir apparent had to take his ancestral Jagir or Thikana from the ruler of state. Before the Tika ceremony in thikana or Jagir, permission was duly granted from the ruler of state. Jagirdar or Thakur had to pay many taxes in cash to the ruler for obtaining this permission. The ruler usually girded a sword round Jagirdar’s waist.
The Tilak ceremony in Hindu Jagirs or Thikanas was held in the same manners as they were held in the capital of princely states for the king or ruler. The masters of Jagirs or Thikanas were called as Jagirdar and Thakur. The Jagirdar and Thakur were synonyms. In some states they were called Jagirdars and in other states were called as Thakurs.
RAJYABHISHEK IN MUGHHAL ERA
In mediaeval period, besides regular Rajyabhishek ceremonies being held in own states, Hindu princes had to be consecrated by the Mughal Emperors. The Emperor applied a “Tika” with his own hand on the forehead of the Raja to be consecrated and girded a sword round his waist.
In Aurangzeb’s reign the Mughal prime minister did this job for his royal master. In 1679 A.D. this ceremony was altogether abolished as a savouring of Hinduism. It was replaced by making of a taslim by the newly consecrated prince to the Emperor who returned that salute.[14]
Thus Hindu princes who recognised Mughal supermacy had to be consecrated twice or even more than that.
CHHATRAPATI SHIVAJI’S RAJYABHISHEK
From Maratha records, we find a detailed account of Rajyabhishek of Chhatrapati Shivaji. It gives a beautiful description of Coronation Ceremony of Hindu Princes in Aurangzebs time. Chhatrapati Shivaji was enemy of muslim rulers of south India as well as Mughal emperors of Delhi. So there was no impact of muhammadan culture seen in Chhatrapati Shivaji’s Coronation.
KHARITA SYSTEM IN BRITISH ERA
In East India Company’s reign, princely states of India entered in subsidiary alliance treaties with the company in 1817-18. The Company’s Governor General used to send Kharita and robe to the new king. This Kharita was an acceptance of the rights of the new ruler over his territory.
This tradition was continued by Government of British Crown also, from 1858 to1947. Viceroy and Governor General of India used to send Kharitas on behalf of British Crown.
This practice was prevailed till early months of 1947 but some rulers like Hanuwantsingh of Jodhpur were not sent Kharitas from Viceroy and Governor General, as the British Hukumat was winding up its supremacy over India.
REFERENCES
[1] Altekar, Dr. A. S., State and Govt. in Ancient India (1958), p. 78; Sharma, R. G., Political Thought and Institutions as revealed in Mahabharata (Ph. D. Thesis, RU) p. 241.
[2] R. P. Kathuria, Rajyabhishek Ceremony In Medieval Rajasthan, Proceedings of Rajasthan History Congress, 1968, pp. 101-107.
[3] Yashveer., Maharana Raj Singh I (M.A, Thesis-1963-RU); Shyamaldas., Vir Vinod, Vol II, p. 402; Ojha, G. H., Rajputane ka Itihasa, Vol. II, p. 533.
[4] Anantdeva., Rajdharma Kaustubha; MSS-SBLU ; on GOS No. LXXII; Jagganath., Rajpattabhishek Padhatti; MSS No. 1481, SBLU; Rajyabhishek Padhatti; Mss No. 228; SBLU; Chakrapani Mishra., Rajyabhishek Padhatti; Mss No. 226/229 SBLU; Rao Kisore, Raj Prakash, Mss No. 335-SBLU: folio 41-52.
[5] Arya R. G., Tiwari., Politicai, Social, Economic and Cultural Institutions in Mewada in 16th Century A.D. – A. B. O. R. 1. Vol. XLII (1961), p. 45; Sharma, S. R., Maharana Pratap; p. 116; Duggar, Ramnarain., Virbhoomi Chittor, p. 110.
[6] Tod, Col. J., Annals And Antiquities of Rajasthan, Vol. I, p. 262; Shyamaldas., Vir Vinod, Vol. I, p. 291 and Vol. II, p. 937-938; Ojha, G. H., Rajputane ka Itihasa. Vol II, pp. 595-596; Erskine, K. D., Rajputana Gazetteer, Vol. IIA, p. 288; Amarsingh Abhishek Kavya : Mss. SBLU: verse 135.
[7] Erskine, K. D., Rajputana Gazetteer; Vol. IIA, p. 228.
[8] Vyas, N. L. B., Mewada Ke Nareshon men Rajyabhishek ki Prachin Vidhi, Shodh Patrika, Pt. 9, V. I, (Sept. 1957) p. 35; Purohit, Deonath., Mewar History, p. 8; Purohit, Deonath., Ibid; Shyamaldas., Vir Vinod, Vol II., p. 937-38.
[9] Sharma, S. R., Maharana Pratap, p. 19; Vyas, B. L., Raj Prakash Praneta Kishore DasKa Parichya; VARDA, Year 7, No. 2 (April, 64); Mss. Raj Vilas., Vilas-VI, Couplet, 18.
[10] Kaviya Karnidan., Suraj Prakash, Mss, Pustak Prakash, v. 99; (also published by R. O. R. I. in 3 Vols.; Vol. II, p. 149).
[11] Adams., Ibid; Tod., Op cit.
[12] Munshi Sohanlal., Twarikh Raj Sri Bikaner (1870), p. 91; Bhandari, S. S. R., Bhar at men Deshi Rajya (1927), p. 4-6; Report Murdumshumari Raj Marwar (1811AD), p. 49; Barton, W., Princes in India, pp. 105-106; Dayaldas, Khyat, Vol. I (Mss in A. S. L. B.); Tessitori, Dr., Progress of Bardic and Historical Survey (RASB)-1917, p. 63-67.
[13] Tessitori., Op cit., p. 63-67; Maharaja Sirdar Singh ji Raj Talak Biraija Tairi Yaddhasht – Mss No. 189/20, ASL, B.
[14] Sarkar, J. N., History of Aurangzeb, Vol. III, pp. 88.
