Indian Antiquary Vol 60

Author(s): Richard Carnac Temple, Charles E A W Oldham, S Krishnaswami Aiyangar, Devadatta Ramkrishna Bhandarka
Publisher: Swati Publications

Page 269

DECEMBER, 1931
PADIHARS
239
PADIHARS. BY JOGENDRA CHANDRA GHOSH, Purátattva-vichakshana. TWENTY years ago, Prof. D. R. Bhandarkar wrote his paper on Foreign Elements in the Hindu Population' in this Journal (Vol. XL, 1911, pp. 7-37). Mahamahopadhyay& Rai Bahadur Pandit Gaurisankar Hirachand Ojhå, in his Hindi history entitled Rajputane ka Itihas (Vol. I), and Mr. C. V. Vaidya, in his History of Mediæval Hindu India (Vol. I, pp. 83 f. ; Vol. II, pp. 27 f.), have tried to refute the arguments of the professor. We find, already published, some additional notes on the professor's paper in the Annals of the Bhandarkar Oriental Research Institute, Poona, Vol. XII, pp. 117-122 and 164-170. In the present article we will take up the case of the Padihars and try to examine how far the two scholars have been successful in their attempts.
Rai Bahadur G. H. Ojh& on page 147 of his book says: "The names of royal families such as Guhila, Chaulukya (Solanki), Chahamana (Chauhan) and others are derived from those of their founders, but Pratihâra is derived from the name, not of any founder of a royal family, but from the designation of a king's officer. For, the Pratihåra was one of the many officers of the state. His duty was to guard the door of the sitting place of the king or his palace gate. In the matter of this appointment there was no distinction of caste or creed; what was wanted was that the man should be worthy of confidence. References to pratihara or mahd-pratihara are found in old inscriptions. In the vernacular they are called Padihara. The term pratihára is similar to pañchakula (pañcholi). In Rajpâtâná, Brahman Pancholi, Kayastha Pancholi, Mahajan Pancholi and Südra Pancholi are to be found. Like Pancholi, Pratihåra does not indicate a caste. Both only indicate & post. For this reason in the inscriptions we find Brâhman Pratiháras, Kshatriya (Raghuvamsa) Pratiháras and Gurjara (Gujar) Platihâras. It is a mistake on the part of modern scholars to take all Pratibaras as Gojars."
Let us now see how far the above remarks are justifiable. Pratihára means an ordinary door keeper.' It has got no restrictive sense, as the Rai Bahadur would make us believe. that is to say, that it was applied only to those door-keepers who guarded the doors of the king's sitting place or of his palace. It is not, again, true that pratiharas were appointed irrespective of caste or creed, for the Sukra-niti distinctly tells us that only Sadras are to be appointed as pratihdras.
"Bhaga-gråhi Kshatriyas=tu adhas-adhipatis=cha sah || 19
Gramapo Brahmano yojyaḥ Kayastho lekhakasutatha Sulka-gráhí tu Vaidyo hi Pratiháras-cha Pådajah." || 20
(Sukera-niti, Chap. II. Sri Venkatesvar Press.*) It will thus be seen that according to the Sukra-niti the office of a pratihara could be held only by a Padaja or Sadra, and not by a Brahman, Vaisya Kayastha or Kshatriya, as the Rai Bahadur thinks. Mahd-pratiháras and pratiháras, again, should not be confounded one with the other, as has been done by him. Vast is the difference of position between the two, as betwoen an Inspector-General of Police and a police constable at present. The mahapratihára held a very respectable post, whicb used sometimes to be held by the king's own kinsmen. So we see that a pratihára was a menial servant. And it passes our comprehension why the Pratih&ras should perpetuate this as a clan name, especially when they became kings, as it would clearly indicate their low status and origin. I am afraid the Pandit has done them a distinct disservice by his explanation of the origin of the name Pratihara. We could have believed it, if the name had been Maha-pratihara, instead of Pratihära. Again, if the clan had derived its name from that of the post held by its founder, we should have found some other instances of it among the Rajpûts. Can the Mahamahopadhyâya cite any ? The powerful Peshwa has not become a clan, caste or class name.
• These verses are found on p. 202 of Jivånanda's edition.
Sandhyâkara Nandi's Ramacharita, II, 8 (Commentary): Gupin Tanr., p. 190.