Epigraphia Indica Vol 01

Author(s): Jas Burgess
Publisher: Archaeological Survey of India

Page 94

GRANT OF HARSHAVARDHANA.
mention it, there is no reason for wondering at his reticence. But it is certainly curious that the fact--for such it must be considered-escaped the notice of Hiuen Tsiang, who is so anxious to record every point in favour of his faith and who occasionally, it would seem, exaggerates its influence in India. Such an exaggeration of the Chinese pilgrim is laid bare by the only direct statement concerning Harsha which the grant contains. Harsha calls himself a most devout worshipper of Mahesvara or Siva," who like Maheśvara is compassionate towards all created beings." It agrees with this assertion that the emblem on the Sonpat seal is a reclining Nandi. Hiuen Tsiang, on the other hand, tries to make out that Harsha was a Buddhist or full of faith in Buddha from the beginning. He tells us an obviously fictitious story describing how Harsha was prevented from mounting the throne and induced to take the title kumára by a Bodhisattva, who miraculously appeared to him in return for his worship."
In the genealogical portion of the grant Harsha says nothing more about himself, and to our regret thereby sets an example which few Indian princes have imitated. But indirectly we learn something more about him from his edict. First, the wording of the verse in 11. 16-17, and the reverential manner in which the grant in l. 13 speaks of "the feet" of the elder brother, prove that Harsha really felt the strong attachment and great regard for Rajyavardhana of which Båņa speaks very frequently. Otherwise he would not treat him here with almost greater reverence than his parents. Secondly, we learn from the edict that Harsha really was a poet. The second admonitory verse, 11. 16.17, gives us a maxim proclaimed by Harsha. Its word. ing proves beyond a doubt that the king superintended the drafting of the grant, and that this verse at least is his own composition. The fact that the first admonitory verse contains the same sentiments which are usually given in such passages, but in its form differs from all the known parallel passages, makes it probable that it likewise belongs to him. Under these circumstances I feel inclined to ascribe to him also the verse on Rajyavardhana. Instances in which kings took a part in the composition of their inscriptions are not common. No. 15 of Dr. Bhagvanlal's Nepal series, where five verses are stated to be the clever king's own composition," proves, however, that such things did occur. In the case of Harsha it is not astonishing that he took an interest in such matters, as we still possess three plays which go under his name and probably, in part at least, proceeded from his pen. The third piece of information, a confirmation of Hiuen Tsiang's account of his military career, is furnished by the particulars regarding the donation. The object of the grant is to transfer the village of Somakundika situated in the vishaya of Kundadhâni, and in the bhukli of SrAvasti, to two learned Bråhmans, the Sámavedi Bhatta Vatasvamin of the Savarņi gotra and the Ķigvedi Bhatta Sivadevasvamin of the Vishnuvșiddha gotra. The village had formerly been enjoyed on the strength of a forged tásana by one Vámarathya, from whom it is now taken after destroying the old plate. The latter point is of some interest. as it shows that the rules of the Smritis which settle the punishment for forgers of royal edicts, were not unnecessary, and that ancient forgeries existed. As the village granted by Harsha was situated in the bhukti of Sråvasti, it is evident that he had conquered at the time a very considerable portion of Northern and Central India. The dútaka,
Beal. Si-vw-ki, vol. I. p. 219. Doubts about Hiuen Triang's yerncity have been emitted by Mr. Boyd, Ndg dnanda, pp. is-i, who correctly states that the eventa narrated by him do not bear out bio assertion that Harsha wus a thoroughgoing Buddhiat.