SHAHU’S FAVOURITES

Shahu caused many of his benefactors to rise to high positions including Bajirao and Parsoji Bhosale, Ambaji Trimbak and Lakshman Gomaji Purandare, Mahadaji Yamaji and Yashwant Gangadhar Bokil, Khargone’s Jagirdar Gulabrao, Gadadhar Prahlad, Bapuji Sonaji Dighe, Khando Ballal, Naro Ram, Sheikh Mira, Visaji Narayan Jakhi, Anandrao Sumant, Baramati’s Joshis, etc. Hundreds of similar examples exist like the above. Shahu also arranged for appropriate provisions for maintenance of the memorials of his varios ancestors and family members including Shahajiraje’s memorial in the Carnatic, Sambhajiraje’s memorial at Wadhu, and many other similar locations. He assigned various fixed income arrangements for Chinchwad’s Morayadev, Eknath Maharaj, Tukaram Maharaj, Kalyan Gosavi, Siddheshwar Baba, Thakurdas Baba, Brahmendra Swami, Nasik’s Poornanand Swami, Mansaram Udasi, memorials of various saints belonging to Nanak sect (Sikh) and Muslim saints too.

The typical matter contained within the grant-notifications for such income assignments is a good example. He wrote, “We were blessed with the kingdom only through your blessings,” to Kacheshwar Baba, brought him to Satara and kept him around.

The affectionate language used in letters like, “You have striven hard for us. You have taken care of us by giving loans in critical situations, have served loyally, and are continuing to do so. The Swami must continue your benefices,” for all his creditors like Vitthal Vishwanath Ghaisas, Purandare, Mahadaji Krishna Joshi, Bokil etc. could have only originated from his own mind. One can feel his own heart poured out in them.

Many such stories and legends are prevalent even now. Then they must have overflowed when he was alive or right after his death. Even though some of the legends are not actually true stories, there might be some grain of truth in them. And therefore, the legends about any of the historic personalities are considered to be useful in understanding their nature.

One does not hear any incidents of iniquity or carelessness with respect to Shahu. He is glorified everywhere. A grocer by caste, Baswantrao Kasurde, used to serve Birubai. Birubai also belonged to the same caste. These two were proud of their identity and used to call each other brother and sister. Since he did not pose any threat to the Zenana and lived there, he used to be called Baswantrao Khoje. He had taken Birubai to the ritual bath on the seas. Zenana would be called Daruni Mahal in Marathi. Baswantrao would ensure strict security within it. Due to many incidents of his alertness, Shahu had rewarded him with abundant money. He used to say, “The King is highly virtuous, holy, sacred, generous, has achieved fame all over this world by indulging all big and small with his donations. He has caused a restoration of everyone in the kingdom. He is an incarnation of Lord Shiva Himself.”

Baswantrao collected a huge amount of wealth this way, and wished to deposit it into the government treasury. But Maharaj refused and asked him to spend it in charitable donations. So, he decided to reconstruct the Shambhu-Mahadev temple, an erstwhile Hemadpanti construction from the time of Singhan kings, by bringing stone from Baramati and completed the renovation. Near the standard turtle ornamentation at the initial step, letters, “Promptly at the feet, ceaselessly here, Baswantrao,” have been inscribed as a dedication.

Places like Baswantpura, Basappa’s Peth, and Basappa’s Wadi in Satara have been named after him. Birubai got a garden and well constructed at Kasba Nimb. Basappa built a mansion near it. Birubai also constructed a memorial in her own name in front of the memorial of Samarth Ramdas Swami atop the Parali (Sajjangad) fort, and also built a Deepmal (pillar with niches for lamps) in the Shambhu-Mahadev temple premises. Shambhu-Mahadev’s priest Shivrambhat enjoyed special grace from Baswantrao. He built a house in the temple premises for the priest.

A lackey named Mayaji Fadtare was a clever and intelligent man, and grew up to great stature through Shahu’s grace. Similarly, Maharaj favoured Shrinivasrao Pratinidhi very much. He used to call him only ‘Rao’. He would regularly visit the royal mansion to meet Maharaj. One day, he was delayed somewhat while coming to meet Maharaj, so Maharaj himself went to his house to meet him. Maharaj was especially interested in hunting. Many times, he would roam around alone somewhere pursuing a prey. At such occasions, whoever helped him, Maharaj would take good care of them.

Like an imperial Mughal custom, one person named Mengoji Hukebardar, would always accompany Maharaj on his journeys. This Mengoji was a great favourite of Shahu. Khandya was Maharaj’s favourite dog. There was a watering hole built near the Mahuli confluence at a place called Poi’s Mal (watering hole plateau). Similarly, Maharaj had a pet rhinoceros who used to be tethered on a plateau named Genda’s Mal (rhino’s plateau). Later, Damaji Gaikwad’s forces were defeated by the Peshwa at this place.

To be continued…

SHAHU’S DEFECTS

One cannot say that Shahu did not have any defects at all. The Chhatrapati began a custom of sitting at one place, and taking care of the administrative responsibilities from there, which turned out to be harmful in the end. Since he was not even aware of the geographical condition of the external lands, there would be unnecessary disputes that arose, and unnecessary confusion would be created in administrative affairs. Due to his being distant, the internecine discord amongst the Sardars, which could have been easily resolved by a Commander-in-Chief on the ground, went on increasing for no reason. The campaign against Janjira and the mockery of it in the documents seems to have originated due to the above reason. It was not wrong for him to have taken the Peshwa family under his wings seeing their success, but many times, the arrogance of the Peshwas became taxing for many other Sardars, which could have only been resolved by the master. Shahu’s authority was primarily of the moral form. If it had been blessed with the foil of practical vision, then it would have been more useful. There is no doubt if one considers the capability of Chhatrapati Shivaji Maharaj, Shahu begins to show himself in poor light. But it is clear from Nanasaheb’s deposition the extent to which Shahu wielded his moral authority sitting at one place. Peshwa and other Sardars, immediately after returning from a campaign, would present a detailed account of their campaign to him in a face-to-face meeting at Satara. Shahu never thought twice before engaging in investigation himself and punishing someone. The people around him would find it difficult to act against Shahu’s wishes. Govindrao Chitnis had become a literal second persona of Shahu. He would ensure Maharaj’s wishes were taken care and tactfully accomplish many different objectives. Shahu too would heed Chitnis’ advice most of the time. Therefore, the Peshwa too, would take care of the wishes of Govindrao Chitnis. He too never took any disadvantage of the trust placed in him.

One other point was defective in Shahu’s administration. It reflects the contemporary public opinion. The principle, “Never disturb the old, never create the new,” was considered important in those days. Shahu adopted the same policy. There is nothing permanent in this world, and if the state’s administration is reformed as per the impending situation, only then a kingdom continues to run successfully. Chhatrapati Shivaji Maharaj had absolutely refused the above age-old adage. He had stopped awarding land-parcels to his colleagues as Inams. The moment renowned Sardars like the Mores stood in opposition on the basis of the prestige of their family’s position, Chhatrapati Shivaji Maharaj had punished them. He officiated penance ceremonies for those converted forcefully to Islam and brought them back to Hinduism. Seeing these policies, one can see that Chhatrapati Shivaji Maharaj never accepted sticking to the old methods. In this respect, Shahu did not venture on his own to adopt any new policy. Whatever general policy prevailed in the society. Such hereditary rights, protocols, fixed incomes etc. feudal arrangements were harmful for the kingdom if they continued uninterrupted. Shahu issued a general order at the time of his death, that the Peshwas should not intervene in the existing income-arrangements and revenue-rights of the people thereafter. The Peshwa had to face the result of this proclamation immediately. The Sardars began taking care of their income-arrangements. They forgot proving their valour by maintaining armed battalions. General human being tends towards continuing already existing policies as they were. But a circumspect ruler gives appropriate importance to this tendency. This would later reflect in the examples of Madhavrao Peshwa etc. Overall, this was a result of Shahu sitting at one place to run his administration.

Shahu’s overall life had become one with the whole of Maharashtra for around half a century. The stories about this, even though dispersed far and wide, and even though very interesting, they are not easily found by common readers.

There are many interesting legends available around people like Birubai, Jotyaji Kesarkar, Baswantrao Kasurde, Vithoba Khoje, Supe’s Indroji Kadam, Shetya Waghji Sankpal, Hujrya (lackey) Mayaji Fadtare, Mengoji Hukebardar (servant filling up the Hookah). Shahu would always recompense with extreme care and a generous heart any favour done to him. Keeping in mind the previous dutiful service rendered by Jotyaji Kesarkar, Shahu lifted him up to great heights. “He had served Shahu since childhood loyally, and even Shahu had enjoyed his service. Therefore, Maharaj Chhatrapati Swami displayed his grace, and appointed him as the Gumasta (representative agent) of the Chhatrapati’s own Sardeshmukhi Watan-rights. He also appointed him in a place of authority over the standard eighteen workshops within Swarajya. He was given the respectful protocol rights to hold the Zaripatka (saffron standard) in Maharaj’s campaign on the leading elephant, and perform the first ritual worship with the Puranpoli (sweet roti) in the official Holi festival in front of the royal mansion at Satara. When they had arrived in the Deccan at the first halt, Kesarkar had settled down Guruwar Peth there. Maharaj waived off the excise duties for this marketplace, and issued a grant-notification that Kesarkar’s writ would run there with complete authority. When he was ordered to get married, Kesarkar requested the Swami, ‘I am old, eighty years of age. I don’t want to marry now.’ But since Maharaj had blessed him to bear sons, he got married. In some days, he was blessed with two boys. Since he was a hereditary Watan-rights holder of the Kesari village near Sawantwadi, he had taken up the name Kesarkar.”

To be continued…

EQUANIMITY

It is easily understandable why Shahu’s nature turned out to be so soft. The scene of torturous slaughter of his father was right in front of his mind. His own life was under similar threat. He had only one weapon to fight with his situation, which he accepted. Through his sweet and polite nature, he won his friends as well as enemies over. Through his soft demeanour, he attracted the hearts of Aurangzeb’s Sardars, sons, daughter, servants etc. Even the Badshah used to say to him, “Your grandfather Shivaji was literally a demon. But you, his grandson, are not like that. You are Saav (Lord Shiva’s name, simple), true. I constantly think about doing good unto you.”

This was the way his name Saav or Shahu became famous. Thus, his difficult situation taught him the difficult skill of winning over the whole world with his magnanimity, generosity, altruistic nature, sweet tongue and affectionate behaviour. This was the only easy but invaluable way available to Shahu to create better days through the calamities facing him. He used the same equally in the Badshah’s captivity in the initial period of his life, as much as later in the period of authority on his throne. In a period of five months since his release from captivity, he acquired the post of the Chhatrapati. He subdued his powerful aunt (Tarabai). He transformed the Maratha people into a spiritual lot, turned them active, and got his people to work towards a unified cause. In his long reign of forty-two years, the huge cache of the grant-notifications he has left behind expresses in abundant detail his recompense of a past benefaction, encouragement, his sympathy towards all living organisms, and his generosity. His noble nature also influenced actual criminals. The weapons in the hands of his assassins fell down. Indroji Kadam’s arrogant behaviour died down. Sawai Jaisingh became his close friend. The Peshwa, a Brahmin himself, felt it to be fulfilment of his life to complete Shahu’s last rites as if he was his own father. One cannot but feel overwhelmed to read language like, “You are the Swami’s ancient servant. You have served loyally since the time of Raigad by toiling hard. You have helped the Swami during crisis. You have saved his life. It is necessary for the Swami to take care of your continuance.”

Satara still has a house belonging to Khateeb and a mosque. These Khateeb people were brought by Shahu from the imperial camp along with himself, and granted them the right of performing worship. This grant-notifaction has the following matter, “You are one of the topmost Sardars in our employ and adhere to the Muslim religion. Therefore, you are being granted the responsibility to maintain the throne at Satara, the authority of the fort of Satara, and the epithet of Sardeshmukh. Because you were like a son for Zeenat-unnisa Begum.”

Along with the Khateebs, Shahu also brought to Satara, the impressions of the Badshah’s hands as a memory of the Begum who had been his chief benefactor. Shahu devotedly worshipped these impressions and treated the Khateebs as his family members. Of course, the divide between Hindus and Muslims never arose during Shahu’s reign. Shahu brought so many religious preceptors like Brahmendra Swami, Kacheshwarbaba, Thakurdasbowa, Gosavis, Ramdasis etc. with due respect to his own city, and sought their auspicious blessings. “Sayyed Aataavaalaa Pirzaade Shakarkoti is a great noble saint busy in good deeds. Therefore, the Swami through his grace has granted the Loni village Inam to him.”

This grant notification issued in the name of a Muslim Pir shows the extent to which Shahu’s beliefs were equanimous towards all. He also extended an equal support to the adherents to Christian religion. After capturing Vasai, Shahu did not annihilate the Christian priests in Konkan who themselves used to commit religion driven atrocities on the subjects. Instead, he took good care of them. Equality of all humans flowed in his veins with blood. His belief that all men were equal, there were no high men or low men, would get expressed at every step.

This equanimity, which would be rarely found even in many ascetics, began taking root in Shahu’s heart since the time he was in the Badshah’s captivity. Since the initial seventeen years of his life had been spent in the company of a bigoted Badshah, instead of his own, he kept witnessing the behaviour adhering to the Islamic religion day and night. It is possible, that the Hindus did not have anybody else except for Shahu who understood the real germ of Islam so well. Zeenat-unnisa Begum brought him up almost like her own son, so Shahu always felt attached to her like his mother.

To be continued…

THE POWER OF COURTESY

Ample correspondence involving the joys and sorrows in relation to various things is available. Shahu was very much interested in arranging marriages for his Sardars or servants and carrying them out himself. He was the one who proposed Nanasaheb Peshwa’s marriage with the daughter of the Raste family. “He arranged the marriage of his mansion resident Lingubai’s son with Kedarji Kesarkar’s daughter. He attended and celebrated the ceremony along with the usual imperial paraphernalia of horses and elephants.”

Many such incidents have been documented. He would acquire candles, incense, roses, knives, swords, tobacco, gunpowder etc. foreign goods through Kanhoji Angre. The ivory trade was flourishing. Shahu had a great interest in planting orange saplings and maintaining orchards of other fruits. There are many letters available containing matter like, “You take along twenty-thousand mango seeds every year for planting. Do submit an account of where all these seeds have been planted after preparing it through the local Patil. We have ordered mango orchards to be grown in the Pune province where they are lacking.”

Brahmendra Swami wrote about him, “That the Swami builds temples, wells, tanks, plants trees and bushes is indelibly famous. We are much satisfied about it.” This and other such reports make us aware about Shahu’s personal life.

The Shloka in Shahu’s seal expresses his general feeling about life and state.

वर्धिष्णुर्विक्रमो विष्णोः सामूर्तिरिव वामनी।

शंभुसूनोरसौ मुद्रा शिवराजस्य राजते॥

The deeper meaning of this sentence i.e. even the smallest human being, is a part of that Supreme Being (God), which was expressed in a large measure in his administration and behaviour. Whatever differences of opinion and misconceptions exist about his capability, but there is no doubt that Shahu was one of the greatest persons in the Maratha history. Again, there is no doubt, that the expansion of the Marathi kingdom occurred to a large extent because of his generous and selfless policy. However, amongst the general public as well as in students of history, many misunderstandings and misleading ideas abound in this respect. Some believe, that Shahu grew up in the Badshah’s luxurious lifestyle. Therefore, his nature became a bit sheepish and passive. Some others say, he did not understand politics at all, and he did not understand how to judge a man’s character. He gave unreasonable importance to the Konkanasth Brahmin family of the Peshwas and brought weakness over the kingdom. Instead of securing and perfectly managing the original Deccan stronghold, he accepted the huge program of the northern Hind and brought about destruction of the kingdom. Nizam continued to live in his neighbourhood, whom he could not finish-off. Thus, Shahu’s administration was disorderly. Countless such conjectures are prevalent about him. Such conjectures are mostly imaginary and they do not have any support in contemporary documents. Shahu and Sawai Jaisingh grew up together under Aurangzeb. Later, through letters and diplomats their communication continued until the end of their lives. During the period of decline of the Mughal Empire, these two rulers worked together and fulfilled their national responsibilities. They negotiated the path of the benefit of the nation by working together with the Badshah, his Umraos, other Rajput rulers, Bajirao and the Nizam. Considering this, it is evident, that they cultivated friendly relations between Hindus and Muslims, and founded their politics on the basis of a common ground between the two communities. Shahu spread his kingdom from Tanjore up to Delhi. This achievement was not possible for a sheepish or inactive person. Deep Singh had informed his opinion to the Nizam saying, “Shahu Raja is sound, wise, discerning, and acts with deliberation. Therefore, his kingdom runs smoothly.”

That assessment should be considered apt. One can see that because the Marathi kingdom was blessed with a magnanimous, strategic and sympathetic king like him after Aurangzeb’s death, the kingdom could flourish, expand, and the glorious history of today was created. It is necessary to bring in front of today’s readers, the nature and capability of such historical figures appropriately. Later in India, the path of non-violence was propounded much. Even from that perspective, one can say that Shahu followed the same path to an extent. A cruel assassination of his father, Aurangzeb’s captivity thereafter, the huge war he mounted, the terrible desolation the country fell into due to that war, and numerous calamities that had fallen upon Shahu himself, were experiences that very few have to face in their lives in this world. These experiences gave a completely new direction to his life afterwards. The moment he got the throne, mercy became the theme of his behaviour, and he was blessed with a deep sense of satisfaction at the end of his life.

The objectives for the Maratha kingdom and the ways to accomplish them were decided by Shahu in his long reign. His influence was visible on Maharashtra until the very end. He zeroed in on these objectives through his inherent inspiration and nature, and taught a lesson of courtesy to this nation. This objective was not limited to selfish interests, but was about cleansing one’s heart. His feelings were not tied in specificities of religion and his nature inclined towards respecting all religions equally. He gave this specific direction to the whole nation and kept it detached from cruel tendencies. Whatever wars and battles did occur, never acquired the cruel and violent nature like the contemporary or modern European wars. The examples of this non-violent nature of Shahu are evident in numerous instances. Shahu’s behaviour has also expressed the way he suppressed the emotions of vengeance and resistance.

To be continued…

SHAHU’S SIGNIFICANCE

Even while in battle, there was absolutely no incident where he had given cruel punishment to anybody forcefully. Shahu treated everyone with affection, and reined everybody in. He used to know how to keep his men together. It was as if the so-called negative impacts that his father’s behaviour had on the kingdom, were etched onto his heart forever. He would completely forgive crimes committed by people, and would engage them in the cause of the kingdom. The moment they proved themselves by succeeding in their allocated tasks, he would reward them with huge gifts and Inams etc. and would always keep them happy. He would sometimes display his authority, sometimes request them humbly. He had excellent magnanimity. He would himself lived simply and would draw satisfaction from other people’s happiness and joy. Even when some assassins had attacked him, they themselves could not summon up the courage to raise their weapons against him. Shahu told them, “If the stewards see, they will punish you,” and sent them on their way. “This way Maharaj was Ajatshatru, to whom even an enemy would not feel like betraying.”

Shahu himself was not a renowned diplomat or a creative person, but he utilised people having such qualities. He was an excellent judge of people’s qualities. He used to always pay careful attention to the prosperity of his subjects. He mostly engaged in activities like settling down disused land, providing some concessions to the subjects in chaotic campaign times, reducing the revenue assessment demands, completing new revenue assessments. His sister’s husband Tarale’s Shankaraji Mahadik oppressed his subjects in the Inam villages under his control. There is a letter which warns him after protesting his actions which contains extremely harsh language to the effect, “Such behaviour by a Watandar is not seen from the Narmada to Rameshwar. The subjects are not to be subjected to thievery.”

“Even if he removed them from office, or granted them the office only upon payment of tributes, even after engaging in all kinds of affairs, nobody opposed or disobeyed him. This way, Maharaj enjoyed many days of unadulterated authority through high revenue assessments and huge plans.”

As the kingdom’s primary principal, Shahu would take care of everyone. He would participate in their joys and sorrows, would try to understand their hearts through activities like festivals, galas, celebratory feasts etc. and ensure that his influence remained permanently over them. Bajirao was blessed with boys, Shahu celebrated the festivals of their birth. Much donations were given away, Maharaj himself went and attended the ceremonial feast. All the big and small courtiers had attended these feasts. “Vishwasrao was born. Sugar was distributed. Brahmins were given donations. The feasts were arranged for everyone with Maharaj being given the first priority.”

Shahu would ensure similar care was taken in case of all his important colleagues. On such celebratory occasions as marriages, all the Sardars would treat Maharaj to celebratory feasts. Shahu would bring such occasions about on purpose sometimes.

Another aspect of Shahu’s capability comes to one’s mind. Like Bengal or Madras provinces, the end of Maharashtra’s glorious fortune did not occur in the middle of the eighteenth century, but the Maratha Confederacy displayed huge prowess in the battles at Panipat and Kharda, attained immortality for its name in the annals of history, and lasted around seventy-five years more than all other native powers. Most of the credit for this must be given to Shahu’s calm, quiet and encouraging politics. All the provinces and the kingdoms in Hindustan were in decline. In the past five hundred years a rare Chhatrapati Shivaji Maharaj had been born who stood up against the situation he faced. The westerners were slowly winning by overthrowing the huge Mughal Empire, one province at a time. In such a time of crisis, Shahu generated a new strength in the Maratha kingdom in the first half of the eighteenth century, and established a sound respect for the Marathas all over the Hindustan. This was not a small feat.

Shahu’s elder sister Bhawanibai was married into Tarale’s Mahadik family. Zulfiqar Khan had captured his two mothers, Sambhajiraje’s concubines, and Madan Singh at Raigad in 1689. Two mothers meant, his mother Yesubai and grandmother Chhatrapati Shivaji Maharaj’s wife Sakwarbai. Jotyaji Kesarkar, Moropant Sabnis, Uddhav Yogdeo Rajadnya and many other colleagues were accompanying Shahu in the Badshah’s captivity for eighteen years. When he was captured, Shahu was just seven years old. After he captured Shahu, Badshah employed a Marathi Pantoji (teacher) and facilitated some kind of education for Shahu. Similarly, he married Shahu two times with Ambikabai (Shinde), and Savitribai (Jadhav). Shahu also had a concubine named Birubai.

To be continued…

CONTEMPORARY PUBLIC OPINION

There are many general references to Shahu Maharaj’s qualities and virtues in erstwhile documents. Some of them are provided below, “(Maharaj) graced and called everybody his own. He made them his own and kept them attached to the cause. Everybody felt that he graced them more than everybody else. He used the usual tools available to him including various appointments, assignments, land-parcels, Inam grants etc. If a person was found to be useful in a particular activity, but had some demerit, Maharaj had the good grace to tactfully cover-up for that demerit, and wean the person away from it. He would encourage them to express their good qualities, and allow them to grow. He took good care of everybody. He realised that this way, he had to make his kingdom rise, grow, and expand. He was conscious of the common perception that his father was blamed for hurting our own people, killing them, allowing the workshops and industries to degenerate, through these allowing the kingdom to be lost, and finally having committed the sin of killing Brahmins. Because of all this, he had an unwavering faith in various deities and Brahmin preceptors. He would always keep wise people around, would always listen to their tactics, intellectual advice, and would always act after discussing with them.

“(Maharaj) continued various Inams, worship-rights, arrangements for daily worships and offerings etc. for various deities and Brahmins. Wherever such arrangements were not made before, he made new ones. His servants and assistants began working with utmost loyalty, without dishonouring his orders even slightly. Whatever task he assigned to someone, and they proceeded to carry it out, they always achieved success in it. Whoever wanted to participate in the expansion of the kingdom, began working towards it this way.

“Many good and renowned people had left for foreign kingdoms previously due to the problematic situations they had faced. They were brought back into the Swarajya and were provided permanent benefices. Whenever the poor brought to him any grievances, he would make the palanquin stop while on march, or listen carefully to them when at court, and immediately issue the relevant resolution orders. If he had to issue instructions for the judicial arm, he would do so, and be ready to listen to their response. If he had to send some instructions to the Tehsil or district officials, he would ensure they were sent. He would ensure that whatever the reasonable resolution, was implemented without harming anybody else. He would never order any harsh punishments. If anybody deserved capital punishment, due to proven injustice, after detailed investigation and judgment, he would send the convict to Kanhoji Angre and whatever the punishment would be implemented by Angre.” In those times, the capital punishment would be implemented at the Colaba fort by pushing the convict down a cliff.

Nizam-ul-Mulk’s grandson Muzaffar Jung had uttered the following words for Shahu, “Like Nizam-ul-Mulk in the Mughal Empire, Shahu was an equivalent in the Maratha kingdom. Such men would never be born again. Shahu entrusted the whole kingdom to the Peshwa. He administered the kingdom perfectly. He was Ajatshatru (one without enemies).”

These words were uttered after his death, which proves that even Muslim rulers have considered him to be a person who treated everybody equally being true to the epaulet Ajatshatru.

“Since the time he made Satara as the place of his throne, he carried out all the state’s administrative activities through his servants in many campaigns and battles using huge armies. He was very clever in his planning. All his kingdom had been subsumed by the Mughal Empire, which he freed through his plans. He kept his flock together with his authority and created new renowned and powerful men, allowed them to grow. Whichever older men aligned with him, he allowed them to continue to enjoy their erstwhile positions and benefices. He used to act as per the advice imparted by wise and mature people. He used to get his work accomplished through trusted lieutenants. He would never keep company of mean, inebriated, addicted, alcoholic people, and ran his administration through his diplomats. He engaged the Marathas in soldierly responsibilities. He freed the northern realms and fulfilled the objective of the senior Maharaj. The boundaries of the kingdom extended to the east and south, met the four seas, the kingdom on all four sides began getting driven through a unified command structure.

“He decided that in the month of Shravan every year, he would examine the Brahmins in their acumen in Vedic Shastras and rituals, and initially at Talegaon through the Dabhades, and later at Pune, he would engage in charitable donations amounting to four to five lakh rupees. His fame spread everywhere, and lakhs of intellectuals, ascetics, great men would converge upon these places from all directions. Satara and Pune attained a status of a university almost like Kashi. He gave a sovereignty to the kingdom so that nobody would dare to disobey a straight order. He took good care of his subjects through judicious policy. He remained sympathetic towards the poor and orphans, and allayed their miseries. The subjects faced absolutely no trouble. Monsoons favoured the land as usual, which produced ample food-grains and abundance prevailed everywhere.”

To be continued…

SAKWARBAI’S SATI

After due discussions, the preparations for the Sati ritual were completed. All the various standard charitable donation rituals like donating a cow etc. were carried out. The pair of ear-stubs having four big pearls and two rubies that Rajashree wore was given to the Peshwa as an heirloom by Sakwarbai, and one of the amulet pair was given to Mahadaji Ambaji. The procession to Mahuli was celebrated with many musical instruments, turmeric-vermilion rituals at every house, ceremonial receptions, through huge clamour of auspicious chants, and with two lakh people to witness the event. After the Sati ritual was completed, everybody took the sacred and purifying bath in the confluence, sought blessings of the deity in the light of the evening lamps, and went home purified. After serving food to Aaisaheb (Tarabai) Rao, Pant, and Yamaji Shivdeo too arrived. After this, they had their meal. Everybody was holding their fast for the whole day.

“After Chhatrapati Shahu Maharaj was laid to rest, his third wife, Ranubaisaheb (Sakwarbai was called this in her maternal home), Ramojiraje Shirke’s daughter, who was also childless, committed Sati at the Mahuli confluence. Two of his concubines also committed Sati. Out of them, Lakshmibai had two sons, Yesaji and Kusaji Bhosale. On the third day, another concubine, younger Sakhu committed Sati. After her cremation, Pratinidhi and the council of ministers, together got the memorial stone in her name made and installed it on the confluence of Venna and Krishna rivers. They also arranged for the daily worship, offering, people to take care of the memorial etc. Chhatrapati Shahu Maharaj is considered to be present there. Whoever respects the prestige of the place, would never face any scarcity. The Pantapradhan would initially get down from his ride before this Krishna confluence, tie his hands with handkerchief, would stop beating of his convoy drums, would seek blessings at the memorial of Chhatrapati Shahu Maharaj, and after that, he would proceed to Satara, to meet whoever was the master of the throne.”

For thirteen days, Nanasaheb himself toiled hard day and night, and completed the last rites with complete devotion and in all respects. There are very detailed arrangements documented in that respect. Later, through Govind Ballal (Kher-Bundele), Maharaj’s ashes were immersed in the Ganga at Kashi, for which ten thousand rupees were spent. The pot in which the ashes were kept was stolen from Mahuli. There is a document bearing Tarabai’s order to investigate this incident of theft.

Accordingly, it was done. The last rites were performed according to the Shastras. The rites were performed at the hands of Mungi’s Maloji Bhosale. The procession went to Mahuli at the confluence of three rivers. The expenses of the last rites have been documented as rupees 45,412.

There remains a dispute to this date whether Sakwarbai was forced to immolate herself by the group of ministers led by the Peshwa. There was certainly no love lost between them. This was even more so since she had purportedly sent assassins to kill them. In the Govindrao Chitnis authored Shahu-Charitra, he writes that it was Tarabai who said that Sakwar should go Sati with the king, or she will become a nuisance.

Grant Duff has blamed Nanasaheb Peshwa mentioning that he forced Sakwarbai to commit Sati, and instead of that, if she had been openly hanged unto her death, it would have been befitting his stature. Many people still believe it to be true. One cannot judge the events of the past by wearing lenses of the future. Actually, if one wishes to judge past affairs, then one needs to acquire the perspective of the past, which considers the prevailing situation at that time, and should not be polluted by pre-conceived notions of their own times. Due to Bai committing Sati, Nanasaheb’s later path became easier. This does not mean that he forced her to commit Sati through his selfish intentions. Imagining the contemporary situation, one can cite the below points.

1. From the evidences provided above, only Peshwa was not the chief advisor who sent the message about committing Sati to Sakwarbai. All the chiefs who had gathered at the time had played a part in it. In fact, Tarabai was the leader in these people. Sakwarbai too could have accepted the control of the stewards. But she was not ready to accept Tarabai’s control.
2. Howsoever foolhardy and cruel this tradition seems today it was prevalent at the time. In fact, committing Sati was the norm while not doing so was considered an exception. It was a different matter if there were worldly reasons supporting the decision to not commit Sati. Otherwise, whoever did not have such reason, would normally on her own tend towards committing it.
3. While writing description of the wealth and virtues of various Rajas, how many wives and maids committed Sati after their death, would also be conveyed on purpose. Kanhoji Angre, Pratinidhi etc. examples have been related previously. This was considered the proof of the king’s wealth and fame. This statement especially and fully applied to Rajputana. Shahu had always been desirous of being considered an equal of, or sometimes even better than, the kings at Udaipur, Jaipur etc. He had even debated with Jaisingh once about what they both had done for the Hindu religion.
4. It seems Sakwarbai was beyond fifty years of age at this time. She did not have any familial bonds like a child etc. She had lived her family life. Shahu did not have any other queen who could commit Sati. So, it was somewhat befitting and necessary for Shahu’s prestige for this queen to commit Sati after him.
5. Nanasaheb was utterly devoted to Shahu. Not only Nanasaheb, but any of Shahu’s other servants would not have appreciated any behaviour on part of the master’s wife, which would besmirch his name or would bring ignominy to it. Nobody of the time would have liked her initial advertisement made one or two months before the actual event declared all over the kingdom, and then rescinding on that at the last moment; especially when Shahu’s widow, without any child, already well past her prime, had enjoyed the glory of being his wife, leaving the husband alone in the journey after his death, just to fulfil her wish to raise problems in this world, would not have been much appreciated by anybody at that time. Making an announcement in advance to commit Sati was not like raising an unnecessary hue and cry to get your task accomplished. Such acts would harm the usual reverence people hold in their hearts for the dead. It feels like a mockery of the dead. There is no reason to believe that if Sakwarbai had not committed Sati, the future course of history would have turned out any different.

To be continued…

LAST RITES

“On the third day of the waning moon fortnight of the month of Margashirsha, on the Pushya constellation, Shaka 1671, Thursday, 15 December 1749, four hours into the morning, Chhatrapati Shahu proceeded to Vishnu-Lok (Vishnu’s world). It was truly the end of an epoch. People turned extremely miserable. All big and small people, servants, a father-figure for them, their protector and provider, had gone away. They all remembered him and became miserable. I am rendered incapable to write about the pangs of misery felt. Because such a sympathetic Lord had never been before. At his death, he was the longest serving ruler in India, and in the forty-one years of his rule had faced many vicissitudes. The energy in his early years was not seen later, however, by his even-handed approach, he reached a stage where he had no enemies. Even when a criminal was caught alive in the master’s reign, he never uttered the word, ‘Kill’ and instead used, ‘Ready up your weapons.’ He was a true Ajatshatru (one who never had any enemy). His sons (people like his sons), friends and competitors would treat him with complete unanimity. He never spoke wrongly with anybody. Such virtuous king died. At that time, Raos (warriors) and Pants (diplomats), all big and small dignitaries went and sat beside his body. A huge cloud of misery fell upon everyone. How much should one console people. In such a commotion, Tarabai, Rajaramsaheb’s wife, Shahu Maharaj’s aunt, who had been held captive, came to seek his last sight. But Raya (Govindrao Chitnis) approached her quietly and requested her, ‘Maharaj, you are the master, and everybody wishes that you do not witness this event. So, I request you to come with me to your place. Give me any order there. Whatever you order, it will be fulfilled appropriately.’”

Saying this, he brought her to her place, arranged for security, and asked her what he should do further. She replied, “If Sakwar stays back, she will split and destroy the kingdom. She would not allow anybody to stay firm on their positions. So, if she commits Sati then it will be good. She should begin thinking about that first, and then think about anything else. Bringing Sambhaji II from Karweer, would not be acceptable to everybody, and I too won’t advice that. My daughter-in-law’s son is living at Pangaon, who should be brought here and installed on the throne. What else!”

Taking these orders, Govindrao Chitnis relayed the overall directive to Nanasaheb. After that, everybody including the Pratinidhi, Dabhade, Akkalkot’s principal, Rajadnya etc. big and small Sardars and officials unanimously decided, “Sakwar Baisaheb should be told to commit Sati. If she does not go willingly, she should be forced to. She would raise unnecessary disputes against everyone after Maharaj. Then it won’t be good to keep searching for a resolution. It is better, to end this now.”

After this, Bai’s brother Kunwarji Shirke was a noble and wise gentleman. The Peshwa and the Chitnis asked Kunwarji to inquire what the queen wished. The options before her were to live her life as a widow – an arduous undertaking in those times – or to immolate herself with her husband, an act that was at that time, considered meritorious to the queen as well as the departed king. The opposing party, comprising Yamaji and Dadoba Pratinidhi were already placed in custody.

Upon that, he went to Bai, and relayed the suggestion in his own words, “Hereafter, I don’t see any other Sardar except for this Brahmin who can control the whole kingdom. If you think of remaining behind by listening to someone else’s advice, you might have to follow their orders. In that no greatness would accrue to you. Whatever is written in our destiny, we will face it. But you should try and achieve whatever fame you have attained. Everybody will really appreciate it.”

After he conveyed this thought in various ways, whatever candidature she had held in her mind, she lost confidence. She agreed. So, he came back to Raya (Chitnis) and Pant (Peshwa) and told them, “Get the preparations done. If she goes along, then good, if not, we will take her away.”

The Chitnisi Bakhar of Shahu Maharaj has some additional detail. “Forty-two years into the Rajyabhishek Shaka (era of Shivaji Maharaj’s coronation), Shahu Maharaj returned from the captivity of the Mughals, established his unopposed authority over this land, achieved the utmost virtuous status, and went to his heavenly abode. It was an extremely sad event. Pradhanpant, Govindrao steward, and other Sardars secured the city on all sides, and installed their security guards around the mansions and workshops. After this, Pradhanpant etc. Sardars went and sat inside Govindrao’s house. They called the queen’s father (brother by the previous account) Kunwarji Shirke, and told him, ‘What is Baisaheb’s desire? As per Maharaj’s orders, does she want to carry forward the kingdom’s administration together with us, installing an authoritative person as the master on the throne? We all are followers of orders, whether of Maharaj or from Baisaheb, but does she intend to commit Sati? Please do ask her this.’ They also told him to reassure her, ‘Whoever stewards raise dispute against you, we will subdue them as per Maharaj’s orders.’ They also dispatched their own security detail to surround Dadoba Pratinidhi and Yamajipant and his contingents to temporarily restrict their movements. Shirke relayed the message to Baisaheb. That time, Baisaheb thought, ‘All-powerful Pradhanpant, Govindrao, and all other stewards have come together, and their plan of installing Tarabai’s grandson on the throne is turning out to be successful. I relied on Dadoba and Yamaji, who did not prove effective in pursuing my plan. If I adopt him as my own son, and decide to stay back, then it will not behoove to my dignity to act as per his orders, indirectly Tarabai’s orders. So, it will be a waste to remain behind.’ So, she decided to commit Sati, and sent an order that the preparations should be done quickly. The moment this message arrived, the Pratinidhi and Yamajipant were immediately clapped in irons and imprisoned, and were dispatched to Purandar and Kavnai forts. All the workshops were locked to secure them, and both went to the site of the ritual in palanquins, along with the usual imperial paraphernalia.”

To be continued…

SHAHU MAHARAJ’S DEATH

At his end, the queen Sakwarbai took Maharaj from the Vanwaswadi to his royal mansion. She installed her own security on the palace and outside. She made various Brahmins sit in ritual worship at various places. She began toying with the ideas like nobody should be allowed to enter the royal mansion to meet Maharaj without her permission, Pradhan and Chitnis should be quickly dispensed with. The Peshwa took precaution regarding this, and decided to bring the child of Pangaon as per Maharaj’s orders. When the queen began insisting with the Maharaj trying to force his hand, Maharaj said to her, that her plans would not succeed without a strong army. Both parties began amassing their forces. Govindrao alone personally visited the houses of the Pratinidhi, Senapati, Sarlashkar, Akkalkot’s principal, Bimbaji Bhosale, Raghuji and Mudhoji Bhosale, etc.; sat with each of them for quartiles upon quartiles, days on end, and informed them the orders of Maharaj, checking whether anybody was desirous of taking the responsibility of running the kingdom. But none of them accepted the responsibility. Bai tried very hard to entice Govindrao to her party. She issued grant-notification conferring upon him various Inams. But he would not listen. So then, she planned to eliminate him. In that, due to a mistake, one of his assistants Tulaji was killed. Bai invited Sambhajiraje along with his armies from Kolhapur. But Maharaj sent Bapuji Khanderao to him, and informed him that he should not intervene in this matter, due to which he returned.

Shahu communicated his decision that Tarabai’s grandson Ramraja should be brought and crowned as the next king. On 1 October 1749, the king made two lists addressed to the Peshwa. These lists seem to be written around the occasion of Vijayadashmi, in the Navaratri festival. In these two lists, the king wrote,

“List 1 – Rajashree Balaji Pandit Pradhan is hereby ordered. You must take command of the entire force. I ordered everyone else to do this, but it is not their destiny. Maharaj is ill and does not appear will get better. The Government must carry on. Our dynasty should be placed on the throne. Do not place the one from Kolhapur. We have informed Chitnis everything, act according to that. The successor from my dynasty should be obeyed and the Confederacy properly run. Chitnis is the Swami’s trusted confidante. With mutual consultations, preserve the kingdom. My successor will not interfere with you. Rest, you are wise enough.

“List 2 – Rajashree Balaji Pandit Pradhan is hereby ordered. The Swami is confident that you will run the state’s administration. I had already thought so, but the Chitnis made my faith unshakeable. I have placed my hand on your head. My successor will continue your appointment as Pradhan. We bind them in pledge if they ever waver from this path. Run the kingdom by his orders. Preserve the kingdom. What more to write! You are wise enough.”

These two lists were like the grant notifications issued by Shahu to the Peshwa detailing the authority of the executive office of the Maratha Confederacy. Although the original letters do not have the royal seal, they are entirely in Shahu’s own handwriting, and the king’s intention is quite clear. The Peshwa was given the responsibility of looking after the kingdom with Ramraja as the king, who would not remove him from his post.

The orders within these lists for the Peshwa are clear enough. He should bring his army and secure the region. As informed to the Chitnis, the Peshwa should bring in a new master, and he himself should manage the whole administration. He should not bring in Kolhapur’s Sambhaji II. Whatever were doubts in Maharaj’s mind about the Peshwa, was driven away by the Chitnis. So, Shahu blessed him and ordered him to honestly run the administration. He followed it. At the end, Shahu warned the Peshwa, “’We have issued various charitable endowments for different deities, Brahmins, have assigned them the authority of first worship, have set up various charities, have awarded many benefices, Jagirs, villages, and land-parcels for their service, to various people like our own brethren, those born in the same Gotra, various other Kunbi Marathas etc., and even people from other castes, which you should respect after us. You should not block anybody. If you disturb the awards committed to by us, and oppress people who had been respected by us, then the office of the Peshwa would not remain with you permanently.’ Informing everybody thus, Chhatrapati Shahu Maharaj applied ritual ash on his arms and sides, wore the garland of Rudraksh beads, lay down a white blanket over a bed of straw, chanted Lord Shriram’s name and the words ‘Shiva Har Har’ eleven times, stopped his breath, and went to his heavenly abode, on the above-mentioned date, in the royal mansion, at Satara.”

This overall event proves that Shahu finalised whatever he felt was the best possible arrangement in relation to the future system, and then laid down his life. He suspected that Sakwarbai etc. people would begin a dispute at the end. Therefore, he decided that Ramraja should be brought to the throne after him. Otherwise, at the time of his death, the capital would have been torn between two warring factions. The Peshwa desired to remove the dissension between the two halves of the kingdom by bringing Sambhaji II to the throne. It did not succeed due to the above arrangement. In all this, Tarabai tactfully succeeded in her plan. It turned out to be harmful for the kingdom later. Sambhaji II’s capability was also not much to write home about. So, one cannot say that his prowess would have shined brighter than that of Ramraja. The Peshwa did not think twice before satisfying Tarabai as well. It was not as if the Peshwa intentionally brought an incapable person on the throne and captured all the power for himself. It was clear that the benefit of the kingdom and the Peshwa himself lay in having a capable person as the master. Chitnis and the Peshwa worked together and protected the kingdom. Sakwarbai had begun troubling Chitnis, but the Peshwa supported him through that. Shahu had thought about adopting Raghuji’s son Mudhoji. He was Queen Sagunabai’s cousin’s son. His character was revealed later in the history of Nagpur. It shows clearly that he too did not have the capability to take care of the Marathi kingdom. This way, Shahu’s reign came to an end and a new revolution was brought in the Maratha Empire.

To be continued…

SUCCESSOR IDENTIFIED

“Sambhajiraje does not have the capability to control the kingdom, and is not blessed with abundance of intellect. So, it is necessary to adopt an heir. Therefore, the child that Tarabai has brought up secretly needs to be investigated. If we adopt an heir from outside, there will be disputes later. Maharaj dispatched his trusted ministers and cavalrymen to Pangaon. Therefore, Govindrao was sent to Aaisaheb and everything was documented. Upon that, some additional notes were added in his (Maharaj’s) own handwriting. He called Bawda’s Bhagwantrao Amatya. He dispatched Yashwantrao Potnis and Govindrao Chitnis to take good care of Bhagwantrao. He was asked to confirm on oath near Shri Krishna. It was confirmed that the child was true-born. Upon this, Maharaj said, ‘Make this child the master after me, and act as per his orders to protect the kingdom.’ This news was relayed to Sakwarbai. Thinking that she would have to act as per Tarabai’s orders, Sakwarbai became very angry with Pradhan, Chitnis, Devrao and Yashwantrao. Numerous schemes began getting hatched at various places to capture, imprison or finish-off the chief stewards. Sakwarbai began stating that Tarabai’s grandson was fake, and Tarabai had erected a falsehood. She colluded with Yamajipant and amassed some forces, and engaged into the political move to install Sambhajiraje. She also ensnared the castellan and the fort soldiery to subdue Tarabai. She began thinking that Maharaj was extremely distressed due to all this, and of not allowing access to him for the stewards. Maharaj recognised the difficulty of the situation, called Pradhanpant for a one-to-one meeting in solitude, gave him the list of activities in his own handwriting, and with Govindrao as witness, gave him the written approval.” This description occurs in the Bakhar documents, which is also corroborated with the help of available documents.

Shahu had Tarabai record her statement before the Chitnis and he called Bhagwantrao, the son of Ramchandrapant Amatya of Kolhapur, to confirm the claim. Once Bhagwantrao had on oath repeated what Tarabai had said, Shahu believed him. However, the news leaked and Sakwarbai heard of it. This prompted Shahu and Tarabai to write to Bhagwantrao Amatya to take Ramraja to a village Lakhanpur and not to leave him with the caretaker Rajput family. For five years, the boy was looked after by the Amatya. Later, he was taken to Pangaon and left with the Rajput’s family. His elder daughter Daryabai Nimbalkar looked after him.

The prospect of Tarabai’s grandson as a successor was not easily accepted by Sakwarbai, and she claimed the boy was a fake. She felt it would mean being subservient to Tarabai in the days to come and began mobilising men to her cause. She called Yamaji Shivdeo, who was the Mutalik (representative) to the Pratinidhi, who concurred with her that the boy was not the real heir. According to the Bakhar, Sakwarbai authorised Yamaji to arrange for the Peshwa’s assassination, as she saw him as the main obstacle in her scheme of things. Yamaji hired an assassin but felt Govindrao Chitnis should be the victim, owing to his proximity to the king. The attempt on Govindrao failed. In fact, Govindrao, who heard of the plot, plunged his own sword into his would-be assassin.

The growing antagonism between Sakwarbai and the Chitnis as well as the Peshwa was, however, to prove fatal to her future plans. Shahu had sent out his trusted men to search for the boy. However, Sakwarbai would not allow the boy to be brought before Shahu, and during the king’s lifetime, he was not. Sakwarbai also urged Sambhaji II of Kolhapur to come to Satara with a large army to force the issue. However, Shahu stopped him saying that it would not be prudent to do so.

By August 1749, Shahu was ready to make his final arrangements. He summoned Raghuji Bhosale, however, he could not come. Babuji Naik tried to meet Shahu but Maharaj prohibited him from coming to his presence. Fatehsingh expressed his inability to undertake the responsibility of managing such a large kingdom. Shahu then commanded the Peshwa to arrive at Satara with a large army to maintain order. Nanasaheb was alert. Upon Maharaj’s orders, he gathered a huge army and leaving Pune he went to Satara along with Shinde, Holkar, Janardanbaba etc. Sardars on 21 August 1749 (mentioned as September 1749 at some places). He returned to Pune only after Shahu’s death, his last rites, and Ramraja’s installation to the throne in the month of April 1750.

To be continued…