Mewar as the Locus of Guhila State (Part-VII)

The Guhila state of Mewar attained military and political heights as well as a religious landmark, Nagda and Eklingji temple by the tenth century. — Prof. Nandini Kapur Sinha

The Atapura inscription of King Saktikumâra of AD 977, which lists the Guhila queens of the Rästrakütas (Rästrakûta of Hastikundi), Cähamânas, and Huna lineages indicates the presence of these Rajput chiefs in the Mewar hills. We have already stated the possibility of the presence of these Rajput chiefs at strategic points. Therefore, the most obvious support that the Guhilas received from these local, Rajput chiefs was military in nature. B.D. Chattopadhyaya notes the presence of similar military support from the Cähamânas, Caulukyas and minor Pratihâra lineages to the Gurjara-Pratihâra royal family in a much larger territorial context. The settlement of external Rajput elements not only indicates political integration of the local chiefs but also a system of checks against the local chiefs. Matrimonial alliances with Rajput royal families from Hastikundi and central India are likely to have drawn some affinal kin to Mewar, facilitating the organization of a network of Guhila power. However, kinsmen of the royal family evidently occupied higher posts in the military apparatus. The point is supported by two epigraphical records of AD 1000 and AD 1008. They speak of a Guhila mahâsâmant- Adhipari (chief of the big samantas) of Nagahrda (Nagda). If Guhilas occupied the posts of mahâsâmantadhipati, non-Guhila Rajput chiefs were the other samantas. 

Secondly, unlike the simple reference to the chief leader (apparently commander of troops) in the seventh century record Nagda-Aha a records refer to the formal title, mahâsâmant- adhipati for the first time in the late tenth and early eleventh century. The other significant facet of the military apparatus would be the chain of fortresses newly constructed, or captured to guard both the core-area of the state as well as the peripheral belt. Atapura, the newly constructed capital town at Aha a in tenth century,  must have necessitated a chain of fortresses particularly on its northern, north- eastern and southern sides (the western side was guarded by hills and forests). Unfortunately, the lack of direct evidence except for the presence of Kiºkindhapur in the Chhappan area, deters us from mapping out such centres. However, the presence of newly inducted Rajputs such as the Hünas (central India), Pratihâras or Rästrakütas (Hastikundi) may indicate the construction of new strongholds. The repeated fall of Ahada in the late tenth century to Cähamana and Paramâra incursions possibly suggest that the line of defence was still not strong. Yet, the state territorially expanded in the late eleventh century, and some of the local strongholds were definitely annexed in the Godwar region, to hold the strategically and commercially important Pali. 

Nadol (seat of Nadol Cahamanas) was captured by Jaitrasimha in the early thirteenth century which apparently extended the line of defence particularly for the Nagda-Ahada belt. Finally Jaitrasimha’s capture of Chittaurgarh evidently brought a number of neighbouring local fortresses under Guhila control. Atapura inscription of King Úaktikumâra claims Guhila ancestor Guhadatta as a son of a brahmana family which had emigrated from Anandapura (Anandapuravinirgatah Viprakulähnandanoh-mahideva jayati Sri Guhadattah prabhavah Œri Guhilavamœasya). The Kadmal Plates of King Vijayasimha of late eleventh century also repeated the tenth century claim to the brahmana status of the Guhila. Now the question is why it was necessary to invent a myth of migration from Gujarat to Mewar. We must remember that the Guhilas never associated themselves with Anandapura or Gujarat before 900. The answer lies in the desire to legitimize the hold of the Nagdä-Aha a Guhilas over their recent territorial acquisition.

The details of the answers are hidden in the popular annals of Mewar. The transition of power from the Bhils to Nagdä-Ahada Guhilas recorded in the traditions of Mewar have already been mentioned. It was imperative for the state to officially ignore the fact of subjugation of the Bhils as they had been made subordinates in their own land. 

Secondly, the Guhilas had also established their predominance over a number of non-Guhila Rajput chiefs of the locality through territorial integration by the tenth century. Hence, the introduction of a migration myth linking the Guhilas with the prestigious Anandapura brâhmaGas furnished the task of legitimization of Guhila power over the entire sub-region of the Mewar hills and parts of upper Banas plain. Legitimization was sought by association with a respectable brähmaGa family from Anandapura in Gujarat officially proclaimed for the first time in Atapura Inscription of AD 977. The popular annals of Mewar claim that Guhadatta, the founder of the ruling lineage, was the posthumous son of the last Maitraka King Siladitya of Valabhi. This not only lent respectability to the Nagda-Aha a Guhilas but also helped in tracing migration roots from outside Mewar hills. 

It is interesting that legends also claim that Guhadatta was brought up by a brâhmaGa of Birnagar (Kamlavati) of Nagar gotra. She was instructed to bring him up as a brâhmaGa, but to be married off to a Rajputani, just as it was necessary for the Nagda-Aha a state to take recourse to political symbols to legitimize power in Mewar hills in tenth century, it was equally expedient to associate itself with a religious landmark signifying beginnings of religious dimension of the process of state formation. The Guhilas sought affiliation with Nägahda, an emerging Pasupata centre in Mewar hills and through patronage of their cult, Ekalinga.

The construction of the royal and magnificient temple of Ekalinga is recorded in inscription of AD 971. It was constructed in the reign of Naravahana at the instruction of Pasupata acaryas such as Supujitarasi, Vimicitarási, etc., on the Trikûta hills at Nägahrda. This inscription mentions the famous Käyävarohana episode (the story of Siva’s incarnation at Karvana, Gujarat), the story of the origin of Lakulisa Pasupata sect. The episode is a description of Œiva incarnating himself on the earth at Käyävarohana in Bhrgukaccha (Broach district, Gujarat). This incarnation evidently refers to Lakulisa, the founder of Pasupata sect of Saivism. He was followed by disciples Kusika and others. The inscription records another very significant statement. It states that Sri Bappaka established himself at Nägahrda. For the first time, the Bappa Raval of the legends, figures in official records of the Guhila. He is mentioned in association with Nagahrda, a Pasupata centre in tenth century.

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