ABSTRACT. Mother The soul of Indian family structure: An Epigraphical. substantiation

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1 ABSTRACT Mother The soul of Indian family structure: An Epigraphical substantiation India is an ancient land with a living and unbroken traditions of diverse religions, cultures and faiths. Family has always been a very potent unit in India and women as mothers have shouldered the role of not only family makers but also contributed variously towards making the society richer in true sense. Living within the realm of the family constraints women as mothers in ancient India have left their mark in all walks of socio, economic religious and political life, a fact that was seldom brought to light. This paper will analyse the divers responsibilities assumed and contributions made by mothers as gleaned through inscriptions. 1

2 Mother The soul of Indian family structure: An Epigraphical Rupali Mokashi Associate Professor M. Phil, Ph.D. Department of History, R. K. Talreja College, (Permanently Affiliated to The University of Mumbai) Ulhasnagar - 3, Maharashtra, INDIA. substantiation India is an ancient land with a living and unbroken traditions of diverse religions, cultures and faiths. Family has always been a very potent unit in India and women as mothers have shouldered the role of not only family makers but also contributed variously towards making the society richer in true sense. Living within the realm of the family constraints women as mothers in ancient India have left their mark in all walks of socio, economic religious and political life, a fact that was seldom brought to light. Customarily the position of women in ancient India is judged by analyzing the famous female protagonists depicted in the literary works that are produced by stalwarts, thus overlooking the real women. Role of a woman assuming the role of mother was never delved upon. Inscriptions as a source of history were available in India only after 3 rd century B.C. But there after thousands of inscriptions scattered all over, issued by royalty as well as 2

3 engraved by laity cascade insight on various aspects of life of ancient Indians in general and mothers in specific. At this juncture it becomes essential to understand why inscriptions outweigh other conventional literary sources. As compared to lengthy descriptions and commentaries about the famous female protagonists in the literature, mother depicted in the inscriptions offered lesser content but greater validity. The genuineness of each of the woman depicted in the epigraphs rendered them invaluable as an individual as well as a source to reconstruct the history of India in a fresh perspective. Due to the huge geographical spectrum of India this survey has been restricted to a specific area called Dakṣiṇapatha or Deccan. Inscriptions help us to understand women in different relations. The most important role that a woman plays in her life is that of a mother. The moment a child is born, the mother is also born. While describing their familial relations, titles like jivasutā or whose sons are living have been fondly used. A one-line inscription engraved on a mutilated image at Nagarjunakonda states that a queen who is described as avidhava and jivaputa caused this female ornamental image. 1 This donor queen has been identified as Khanduvula who figures for the first time in this record as Mahadevi and as the wife of Maharaja Siri Ehavula 3

4 Chantaula. The expression jivaputa also occurs in an inscription on brick from Mathura assigned to 2 nd or 3 rd century B.C. 2 Women as mothers have always gained love and respect from their children. Various donative Hindu, Buddhist and Jain inscriptions record donations given by the children to earn punya or religious merit for their parents. First Mother recorded in the Indian Inscriptions: First woman appearing in the Indian inscriptions was queen Karuwaki wife of Mauryan Emperor Ashoka who popularized the art of engraving inscriptions in India. 3 An interesting aspect of this inscription is that Emperor Ashoka introduced her as his second queen and the mother of Prince Tivala. 4 He instructed his ministers to take note of various donations made by her. Queen Karuwaki donated mango groves and alms to the Buddhist. Mothers at Sanchi: The Stūpa of Sanchi is a world heritage site. It is essential to know that no less than eighty five women devotees have recorded their donations in the individual capacity at the famous stupa of Sanchi. Only one of them is a queen called Vakalaye devi. The only sign of her royal status is the suffix devi otherwise there are no other details about her. Her donation reads Vakalaye deviye Ahimita matu. 5 Vakalaye takes 4

5 pride in identifying herself as mother of Ahimita here as name of her husband is not mentioned at all. Inscriptions give us an insight into the lives and contributions of mothers, who belonged to not only diverse social and economic groups but also different religious faiths such as Hinduism, Buddhism and Jainism. Inscriptions reveal that female devotees were free to donate a sum whatever they could afford for the cause of religion they upheld. Even the courtesans of the kings like Paliyakka 6 could freely exercise this right. Paliyakka was the daughter of a palace cook. She dedicated a temple for Arhat Parshava or Mahavira which exists in good condition even today. After her death her mother built Paliyakka Basadi or a temple in her memory. 7 Mother remains the center of attention and respect for a child for a long time to come. Inscriptions reveal that often donations have been given to earn spiritual interests of the mother. Often the recipient is a brahmana. Donations have been given in the form of mangroves, land donations, village donations, construction of temple etc. The Saṃgameśvara temple inscription dated AD records that a feudatory of Chalukya king Vikramaditya VI constructed a temple of Aditya for his mother Somabessani s merit 9. The Chanje stone inscription of Shilahara king 5

6 Aparaditya I 10 dated A.D., records that the king donated an orchard for the spiritual benefit of his mother Lilavati 11. Mothers who inspired: Mother can be a very strong inspiring force for their children. The Halsi plates of Ravivarmana ( A.D.) record the donation of four nivartanas 12 of land for the worship of Lord Mahavira by the king himself. The inscription further illustrates that his mother Damakirti, who is praised as the very incarnation of religion influenced him to donate. 13 In the memory of Mother : It is aptly said that all of life is a dream walking, all of death is a going home. Inscriptions suggest that sons have erected epitaphs in the memory of their mothers. An example here can be cited of Gangaraja, who in the year 1121 AD erected a stone in the memory of his mother Pochikabbe. 14 There were some ill-fated mothers who witnessed an untimely demise of their children, mostly due to the incessant warfare in the country. Such mothers have erected viragalas or Hero stones to commemorate the death of their sons who died in the warfare. A hero stone record refers to the victory, in the battle of Manneby Rajendra Kolakongalava. Jakava, the son of Kongala Chari of Pennalur died in this battle. Vendakabbe, the mother of the deceased erected this stone on AD. 15 6

7 The stepmother : Being a step mother is probably one of the most difficult, daunting responsibilities to assume. This inscription records the grief of a stepmother. The Nagarjunakonda pillar inscription dated thirteenth regnal year of Ikshvaku king Vasishthiputra Ehuvula Virapurushadatta records the erection of this memorial pillar by his stepmother Mahishri Mahavalabhika Yakhilinika who mourned her stepson, Kumara 16. Mother the Matriarch: Inscriptions have echoed the voices of mothers who played matriarchs and enjoyed a superior space in the family. There is a magnificent Chaitya at Nagarjunakonda in the state of Andhra Pradesh. 17 The key financier of this site was Mahatalavari Chamtisiri. Apart from Chamtisiri eight women have financed at Nagarjunakonda. One of them was Bodhisiri, a lay woman, and a grand matriarch, who not only financed for the construction of an Apsidal temple but also wished the merit to be shared among her family members, a solid group of twenty nine relatives. 18 Caring but dominant presence of Bodhishree as a mother in this close knit big joint family can be clearly felt. Its interesting to note that Bodhishree s husband Budhimnaka though tops the list of relatives, is not given any further importance. The long list of her family members is as follows, Apano bhatuno (own husband) Budhimnaka. 7

8 Pituno (her father) Govagama Vathavasa Revatagaha Patisa householder Revata residing at Govagama. Matuya (mother-in-law) Buddhiminika Bhatunam (brother in law) Candamukha, Karumbudhina, Haghamna Bhagini (sister in law) Revatimanika Bhatu putanam (nephews) Mahachanda mukha and Culachandamukha. Bhagineyanam (nephews) Mahamula, Culamula Apano Ca ayakasa (own paternal grandfather) Mulavaniya Ayikaya (grandmother) Budhavanikana. Matulakasa (maternal uncle) Kotharika (treasurer) Bhada, Bodhisamma, Canda, Bodhika and Mahamatukaya (maternal grandmother) Bodhi Apano pituno (own father) Buddhivaniya 19. Matuya (mother) Bhatuno (brother) Mula. 8

9 Bhagininam (sisters) Budhamnika, Mulamnika and Nagabodhinika. Dhutiya (daughter) Viramnika. Putanam (sons) Nagamna and Viramna. Sunhanam (daughters in law) Bhadashri and Mishi3 20 Mother as powerful entity is seen not only in household or religious matters but also very much evident in political life. Women have left their mark in the political arena too. Inscriptions have recorded instances of many dowager queens who acted as regents for their minor sons and guided their political careers wisely. Mothers in the Political Realm: Satavahan queen Gautami Balashree 21 stands out tall among them all. Gautami Balashree, wife of King Shivaswati who was almost eclipsed by the Saka intruder Kshaharata Kshatrapa Nahapana. The family had to move their capital from Junnar to Pratishthan or Paithan. It was her son Guatamiputra Satakarni 22 who twice resolutely defeated Nahapana, first at Nasik and after a fortnight in the vicinity of Karla where a majestic Chaitya was excavated. To commemorate his victory Guatamiputra Satakarni donated a village called Kakhadi for the expenses of the Buddhist monks staying at Karle. This grant becomes more 9

10 interesting when we know that Guatamiputra Satakarni took much pride in asserting himself as one and only one Brahmana or Ekabamma. As queen mother she was alert enough to notice even after six years that Kakhadi was destroyed. Gautami Balashree gave orders to replace it by another village called Ajakalakiya. It s interesting that this order was taken down verbally by Lota 23, the woman doorkeeper of inner chamber or Antahpura of Gautami Balashree, more so when her son was still reigning. The manifold achievements and accomplishments of Gautamiputra Satakarni are recorded in glowing terms by his mother, Gautami Balasri in an inscription in a large cave no. 3 excavated at Nasik which is commonly known as Devi lene or the queen s cave. 24 Gautami Balashree chose a Buddhist Cave complex to engrave this eulogy. This grand matriarch lived a long life. After her son s death, her grandson Vasihthiputra Pulamavi became the next king. In his 19 th regnal year Gautami Balashree noticed that the work of the cave was completed except for the decorative carvings, she asked Vasithiputra Pulumavi to donate the village called Pishachipadrak for the same purpose. It was donated to the Bhadavaniya community of Buddhist monks. 25 It s a rare instance where one comes across a widowed mother, sailing through difficult times, ably guided her son and had a vision to excavate such a magnificent cave to immortalize 10

11 the victories, personal achievements and even physical features of her son. Without her vision we would not have known so much about her and her son. This instance was repeated in the times to come. An inscription dated c. 974 A.D. records that Ganga king Butuga s mother supervised the village Pattu Pebbala. 26 An inscription from Hassan taluq having twelfth century characters records the excavation of a tank named Mahasamudra by Heggaditi 27 Manakavve. She is mentioned as the mother of four sons. 28 Madimayya is mentioned as Manakavve s husband. Maddimayya is the only person in this inscription who bore no high sounding administrative title. As Maddimayya alone did not possess any such title, there are reasons to believe the heggaditi was the post personally held by Makavve. 29 When Governor or the Nal Gavunda Sattarasa Nagarjunayya died, Rashtrakuta King Krishna II entrusted the responsibilities with his wife, Jakkiabbe. After seven years she became incapacitated due some ailment. King Krishna made Jakkiabbe s daughter the next governor, a befitting ode to a capable mother. 30 Akkadevi influenced the political scene of Karnataka for no less than half a century. She was a perfect ruler who defended her principality in the face of an attack, set the house in order, looked after the religious establishments and 11

12 catered to the educational development of the society. 31 Women might have assumed political power but no one was duly crowned as a de jure ruler. Thus, a very large number of inscriptions scattered all over Deccan reveal different facets of lives and achievements of mothers in India. It becomes indispensable to rewrite the history of women in India in general and Deccan in specific based on the factual content provided in the inscriptions. 1 Ed. Sircar D C, Epigraphia Indica, XXIX,Narasimhaswami H K, Nagarjunakonda Image Inscription, pp., Arachaeological Report of South Indian Epigraphy., For , p., The Allahabad pillar inscription of 3rd century BC otherwise known as the Queen s pillar edict was in form as well as content a command from the king Ashoka (273 BC-232 BC) to his Mahamantras or the royal officers on religious duty. His other queens such as Asandhimitra, Tissarakha and Padmavati do not find a place for themselves in his inscriptions. 4 The inscription reads as follows, At the word of Devanam priya, the Mahamatras,everywhere have to be told (this) what gift (have been made) hereby the second queen either mango Groves or gardener alms however or whatever else. They shall be registered (in the name) of that Queen. This is the request of the second queen the Mother of Tivala, the Karuwaki. 5 Ed. Burgess Jas, Epigraphia Indica, II, Bühler George, Further Inscriptions from Sanchi, no. 127, p Hampa Nagarajaiah, A History of the Rashtrakutas of Malkhed and Jainism, Ankita Pustaka, Bangalore, 2000, pp

13 7 This temple still exists in good conditions today. 8 From Nandikottur taluq, Kurnool district. This inscription belonged to the reign of Chalukya King Vikramaditya VI. 9 South Indian Inscriptions, IX I n. 147, pp This inscription was recovered from Uran in the Raigad district from Maharashtra. 11 Ed. Mirashi V V, Corpus Inscriptinum Indicarum, VI, pp Nivartana is a unit of land measurement 13 Gai G. S., Inscriptions of Early Kadambas, Delhi, 1996.p Epigraphia Carnatica, VII, p Epigraphia Carnatica, VIII, p Epigraphia Indica, XXXV P.83, rano Madhriputasa Ikshkvaku Siri- Virapurasadatasa mahishya Mahavalabhikaya Yakhilinikaya putasa Mahasenapatisa Kumarasa eli Ehavula dasamnakasa Chaya-khambho thapito 17 After the downfall of the Mauryan dynasty, various local dynasties sprang all over Deccan. Most of the rulers upheld Hindu traditions. Today religious fanaticism is a major threat to world peace and harmony. But inscriptions indicate the prevalence of a beautiful religious harmony. It s remarkable to know that more than two thousand years ago, women in ancient Deccan were torch bearers of this harmony. 18 Ed. Sastri Hirananda, Epigraphia Indica, XX, Vogel J, Prakrit Inscriptions from Nagarjunakonda, p Ibid. 20 Ibid. 21 She lived in c. 2 nd Century AD. 13

14 22 Gautamiputra Satakarni, the twenty-third ruler of this family, is acknowledged as the greatest of the Satavahana sovereigns. He won great fame as the retriever of the fallen fortunes of the dynasty. 23 Ed. Konow & Venkayya, Epigraphia Indica, X, Lüders H, A List of Brahmi Inscriptions from the earliest times to about AD 400 with the exception of those of Ashoka, n. 1126, p The inscription states He was an unequalled military leader, a benevolent and diligent ruler. Handsome in appearance with a radiant face and a wellbuilt body, he possessed an impressive personality. He evinced keen interest in the welfare of his subjects and helped them in their sorrows and difficulties. He is also described as The unique Brahmana who crushed the pride and conceit of the Kshatriyas". 25 Ibid, pp Altekar A.S., Rashtrakuta and their times, p Head of a village, the male version would be Heggade 28 Kshetrapalaka Goindamayya, Sarvadhikari Nagarudramayya, Heggade Kalamayya and Sarvadhikari Is Buchiraja. 29 Epigraphia Carnatica, VIII, p Kadamba Kula. (Original thesis.) University of Bombay, 1929, p South Indian Inscriptions, XI-I p 84, n. 88 and Epigraphia Indica, XIII p

Art and Culture 1.6 Post Mauryan Art(Rock-cut caves & Stupas Sculpture- Gandhara Mathura & Amaravati School BY CIVIL JOINT.

Art and Culture 1.6 Post Mauryan Art(Rock-cut caves & Stupas Sculpture- Gandhara Mathura & Amaravati School BY CIVIL JOINT Post Mauryan Art After the decline of the Mauryan Empire in 2 nd century BC, small