Side‑Lights on the History of Medieval Mewar
Summary
This paper uses epigraphic evidence to illuminate the social and religious history of medieval Mewar, a Rajput state in western India. The author notes that modern research has focused mainly on dynastic politics and that our knowledge of other aspects of Mewar’s history is scant. Fortunately, several Sanskrit and Prakrit inscriptions published by the Bhavanagar Archaeological Department provide information about administration, economy and religion. An inscription of Allata dated V.S. 1010 (A.D. 953) from the temple of Sarnesvar (perhaps moved there from another temple) describes the ruler Allata with the grand title ‘Medinipati’—lord of the world—though he governed a small state. It lists officials such as the Sandhivigrahika (minister of peace and war), Amatya (minister), Aksapatala (judge), Vandipati (gaol superintendent), Gogtika (guardian) and Bhisagadhiraja (court physician). The inscription records weight and measure terms like tula (a weight of about 145 troy ounces) and adhaka (a measure of grain around seven pounds). It originally dedicated a temple to Murari (Vishnu) but the temple is now sacred to Śiva, indicating that Vaiṣṇavism existed alongside Śaivism in tenth‑century Mewar. Temple maintenance was funded by contributions from various social groups: owners of elephants, horses and horned animals, sellers of old clothes and ornaments, confectioners, gamblers, oil‑pressers and flower sellers. Another inscription of Naravahana dated V.S. 1028 (A.D. 971) from Natha temple invokes Ekaliṅga (Śiva) and praises the composer’s teacher as a destroyer of Jain and Buddhist doctrines; it shows sectarian rivalry and describes the ruler Bappa as ‘Kṣitipati’, lord of the earth. A later inscription found at Hastamata compares a king to Śiva; other records from Chittor (A.D. 1274) and Mt Abu (A.D. 1285) combine devotion to Śiva and Gaṇeśa with references to Viṣṇu and Hanuman, suggesting syncretic worship. The article concludes that Śaivism was the original religion of Mewar but that Vaiṣṇavism and Jainism were also present. Although Tod’s Annals speak of Mewar as a refuge for Jains and note that Jain laity dominated banking and revenue administration, the inscriptions studied here reveal occasional hostility towards Jain and Buddhist ideas. They also document how temples were financed and how rulers adopted exalted titles to enhance prestige.
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Conclusion
By analysing inscriptions rather than chronicles, the author sheds light on the administrative structure, economic practices and religious life of medieval Mewar. The records show that even small Rajput states adopted sophisticated titles and maintained a staff of ministers, judges, prison officials and physicians. They reveal syncretic patterns of worship where Śaiva shrines received Vaiṣṇava dedications and donations came from diverse professions. The inscriptions also document sectarian tensions: authors praised their gurus for attacking Jain and Buddhist doctrines. Overall, the study demonstrates that epigraphy can supplement narrative history and provide a more nuanced picture of regional societies in medieval India.