Bundelkhand has its own mythological place. Creation of folk language in Bundelkhand started from 11th century and it is appropriate to consider the origin and development of Bundeli in 982 AD or the last phase of 10th century. The composition of “Alha” saga prevalent in oral tradition was done in the last phase of 12th century after 1182 AD and before 1203 AD. Creation of such folklore literature proves the greatness of folk poetry. It is appropriate to consider the origin and development of Bundeli from 982 AD or the last phase of 10th century.
Influential Circumstances
The origin and development of Bundeli in Bundelkhand was the main center of freedom, power and culture from Maharaj Yashovarman (about 930 AD) to Veer Varman (about 1286 AD). Chandela Kingdom was spread from Yamuna River in the north to Narmada River in the south and from Tons river in the east to Chambal river in the west, but its influence extended to almost the entire North India in the north i.e. from Bengal to the origin of Indus in Kashmir and from Chedi to the coastal areas of Narmada and Chambal rivers in the south.
Yashovarman (930-950 AD) was so powerful that Kaushal state, Krath state, Singhal state and Kuntal state followed his instructions, and he had influence over countries like Gaud, Khas, Kashmir, Mithila, Malwa, Chedi, Kuru, Gurjar etc. Maharaja Gand Dev (950-1002 AD) has been compared to the powerful Hammer in power. Ganddev (1002-1025 AD) has been considered the most powerful ruler of his time by the contemporary historians.
Vidyadhar had shown such bravery in the war with Muslims that Muslims did not dare to attack for two centuries. Kirtivarman (1060-1100 AD) defeated the Indian Napoleon Chedi King Karnadev, Madanvarman (1128-1164 AD) forced the famous Veer Jaisingh Siddhraj (1093-1143 AD) to sign a treaty and Parmardidev (1165-1203 AD) also conquered Dhara, Garha, Antarvedi, Malwa and some parts of Punjab. This proves that the Chandela kingdom was an important centre of power from the political point of view.
Political situation of Bundelkhand
The power of Chandelas was so good due to their political foresight. In their politics, the strength of governance and national unity in foreign policy had special importance. At that time, the power of Rajput state was based on monarchy. The power of the state was basically dependent on the feudal lords and the army appointed by them. But in the governance system of Chandelas, more attention was paid to the army and military policy of the state.
In big wars, the feudal lords had to come and fight with their army. This means that the opposition of the feudal lord could not pose any threat to the state. The second important thing was that in the Chandel army, there was more feeling of patriotism along with loyalty to the king.
The details of a well-organized governance under home rule are available in Chandel inscriptions, contemporary texts and references of historical importance. According to them, the entire state was divided into divisions, divisions into subjects, subjects into village groups and village groups into many villages. In this way, the unit of governance was the village which was managed by the Mahattar or Mukhiya. The administration of the city was in the hands of the Paur-Balaadhyaksh, who also kept army units for security.
It seems appropriate that the administration of the cities should be under the control of the Vishayapati. The villages were self-sufficient and had guards, messengers, physicians, astrologers, Medu Chandals, etc. The king himself appointed the Vishayapati and Mandaladhipati, while the appointment of others was in the hands of the rulers of the Vishaya and Mandala. Three Vishayas are also mentioned in the Semra inscription of Parmardidev.
The entire administration was in the hands of the king, who used to run the governmental work with the help of the council of ministers and officials. After the king, his consort or the crown prince used to handle the administration. The departments of the ministers were decided as per the wish of the king. Mentions of the departments of justice, goods, treaty-vigraha, religion, treasury are found in the Chandel inscriptions.
Each department was handed over to an Amatya, who was responsible to the king for it. Sometimes many departments were given to the Mahamatya or capable Amatya, in short, the king, Amatyas and officers and departmental coordination had made the system of governance strong. The governance of the Chandelas was ideal. They were as liberal as they were strong. There is no example of autocracy in their entire history. There was prosperity and peace everywhere.
Efforts for national consciousness
The specialty of the Chandelas was their national consciousness. Maharaja Ghang formed the first Hindu confederation against Subuktagin around 990 AD, in which the kings of Delhi, Ajmer, Kalinjar and Kannauj joined. Gand organized and led the second Hindu confederation in 1008 AD. Ganddev’s nationalism was so strong that when the emperor of Kannauj surrendered before the Turkish invader Mahmud, he hurt the country’s honour.
To punish the emperor of Kannauj, he sent his son Vidyadhar with a huge confederation army. Not only this, the people of the state also represented national consciousness. Hindu heroines sold their jewels to conduct this religious war. They also sent their help from distant regions. It is clear that there was no lack of nationalism in the Chandela state, and it was the first to do the sacred work of national defense.
Social condition of Bundelkhand
All the castes in the society had started getting divided into sub-castes, yet Brahmins were considered to be higher in social status. According to Chandel inscriptions, many ministers were Brahmins. In the beginning of the reign of Chandels, the ancient norms of society remained, but in the later period, disintegration started. Due to the attacks of the Turks, conservatism started coming in the society. In this period, the importance of Kshatriyas was more. Administration, war and defense were their responsibilities.
Vatsaraj, the minister of Parmardidev, has said that an ideal Kshatriya should be generous, brave and romantic. But most of the Kshatriyas had the tendency of taking revenge, looting wealth, kidnapping girls and fighting wars. The Chandel kings believed that marriage should be with a Kshatriya of equal stature.
Kings and Kshatriyas felt insulted in marrying their daughters to someone. Due to contact with the Mughals, this attitude spread even more. There were fights and wars over marriages. In this situation, a girl child was considered a curse. In ‘Prabodh Chandrodaya’, a woman has been called wicked, voluptuous, jealous and suspicious, but perhaps the playwright has indicated the weaknesses of a woman as a means of turning away from religion.
There were different customs in the society for social celebrations, religious functions, festivals and various rites and everyone followed them. Hindus were at the forefront in hospitality. Acting, dancing etc. were prominent in social celebrations. In this era, women had a respected position.
The hair of the Ramanis (beauties/those who provide physical pleasure) were touched only in lovemaking. That is, the state management was so good that women felt freedom without any fear. They participated in social work. Historian Alberuni says that in every family system and extraordinary situations, the advice of women was taken with great sincerity. Their opinion was important. They were educated.
The famous historian Tad has written in praise of Alha-Udal’s mother Devalde that in the history of the world, there is no example of a woman comparable to Devalde’s great and generous patriotism. Along with this, the woman was a companion of her husband in his happiness and sorrow. Not only this.
Women did not get a respectable place during the reign of Chandel King Parmardidev (1165-1203 AD). The condition of women of that time is depicted in the metaphors composed by minister Vatsaraja. According to his descriptions, women were a means of sexual lust. Girls were often abducted forcefully, and wars were the reason for this. This was considered a symbol of bravery. For this reason, the birth of a girl was not pleasant. She remained dependent like a slave from birth till her entire life. It is clear that Vatsaraja’s metaphor ‘Rukmini Haran’ was a symbol of the system of abduction of women.
Religious status of Bundelkhand
The status of the Chandel kingdom was prosperous from the religious point of view as well. The Chandel kings had given royal patronage to both Vaishnav and Shaiv sects. The mighty Yashovarman was a very religious man, he had the Vaikunth temple built in Khajuraho. Vishnu temples were built in Khajuraho, Mahoba and other places, in which various incarnations also got importance.
The Chandel kings were Shaivites and they established many Shiva temples, among which Khajuraho’s Kandariya, Vishwanath, Mrityunjay, Mahadev, Neelkanth etc. are especially noteworthy. Despite being Shaivites, they paid attention to the unity of staunch Shaivites and staunch Vaishnavas. The development of Shakti worship and prayer is evident from the temples of Durga, Kali, Sharda Devi and the temples of Chaishat Yogini, Maniya Devi. Surya worship was also popular.
The excellent Buddhist statues obtained from Mahoba prove that initially Buddhism was flourishing, but it could not flourish due to the spread of Hinduism. Jain temples of Khajuraho, Doni, Chandpur, Kundanpur etc. are witnesses of the progress of Jainism in the Chandela period. It is clear from these examples that there was religious tolerance among the Chandela kings and there was no problem of religious discord or conflict. All sects were given equal respect.
There was freedom to build temples of Jainnath and Parshvanath next to the temples of Shiva and Vishnu. This proves that in the whole of India, Chandela-Pradesh was the only region in which all religions were given freedom and respect and which understood the reality of religion and protected religious unity. It was due to the power of religious unity that Bundelkhand could not be influenced by Islam. Temples were destroyed, but there was no problem of religious conversion.
In the allegories of Vatsaraja composed during the time of Parmardidev, the Shiva-oriented hymns prove the supremacy of Shaivism, because the hymns of Vishnu and Lakshmi in ‘Samudramanthan’ and Murarikrishna in ‘Rukmini Haran’ indicate the establishment of a relationship between Shaivites and Vaishnavites. Religious tolerance was the ornament of the Chandelas.
The importance of charity has been accepted in the allegories of Vatsaraja. In his opinion, the king should be charitable. Charity mitigates the faults. Religious rituals were also very popular and people gave them more importance. Women were the leaders in following and observing religious rituals, it was because of them that the country was protected from foreign attacks.
Progress of Fine Arts in Bundelkhand
The progress of fine arts reached its peak during the Chandel period. The specimens of architecture and sculpture and their specific expression method discovered a new direction in the history of fine arts. While the various forms of life and nature are depicted in the Khajuraho sculptures, their body posture, build, posture and ornamentation present new tools of craftsmanship. Sensual postures in the sculptures are a symbol of immersion in the joy of life.
Worldly joy, which is the first step of spiritual joy like the Sufis. After these sculptures, the immersion of a sadhu in self-satisfaction is depicted, which indicates the state of development. In fact, the artist has also created various sculptures for the purpose of lust, which depict a weak human being and somewhere a strong human being.
Even inside the temple, the single idol of God is a symbol of spiritual feeling. The psychological structure of the mind-temple becomes absolutely clear on it. These symbols and intentions have their own characteristics in sculpture. Architecture is also influenced by religion, the architecture of the Chandela palaces, meeting rooms, pillars, ponds and forts is proof of their skill.
There is some evidence of the development of acting. A theatre was built in the middle of Madan Sagar in Mahoba, the remains of which still tell the story of its grandeur. The play ‘Prabodh Chandrodaya’ was staged to celebrate Kirti Varman’s victory over Kalchuri Karna. Acting, dance and music events were held in the Maha mandapams of temples. The scenes of music and dance in the Khajuraho sculptures give an idea of the progress of that time.
It is clear that all the arts developed parallelly in the Chandela era. There is a wonderful coordination of the subtlety of imagination, the sweetness of emotions and the maturity of thoughts in them and this coordination tendency is also visible in the physical, philosophical and religious views, which is the originality of the Chandela era.
The search for the development of education and literature is important in this era. Temples and Agraharas were the centers of village education and learned Brahmins were striving for the advancement of education. Scholars were patronised by the state and were appointed to high positions due to their scholarship. There was a system of higher education in subjects like Vedas, Vedangas, literature, philosophy etc. In the inscriptions, there is mention of Brahmin Abhimanyu, the knower of Vedangas, Ram Sahitya-Ratnakar, the creator of maxims and Balbhadra, the poet of Shrutiparadarshan, Kavichakravartin Nandan etc. The development of Sanskrit literature is known from the eulogies of the inscriptions.
Reference-
बुंदेलखंड दर्शन- मोतीलाल त्रिपाठी ‘अशांत’
बुंदेली लोक काव्य – डॉ. बलभद्र तिवारी
बुंदेलखंड की संस्कृति और साहित्य- रामचरण हरण ‘मित्र’
बुंदेली लोक साहित्य परंपरा और इतिहास- नर्मदा प्रसाद गुप्त
बुंदेली संस्कृति और साहित्य- नर्मदा प्रसाद गुप्त
जय जय बुंदेलखंड की जय माई महाराज की
जय श्री प्रतापेश्वर धाम सरकार की🙏🚩