THE SHUDRAS : THE DEGRADATION OF THE SHUDRAS 177
Shivaji’s case is important for several reasons. It is important because it proves that nobody except a Brahmin has the right to perform the Upanayana and that nobody can compel a Brahmin to perform it if he is not prepared to do so. Shivaji was the ruler of an independent kingdom and had already started styling himself Maharaja and Chhatrapati. There were many Brahmins who were his subjects. Yet, Shivaji could not compel anyone of them to perform his coronation.
It is important because it proves that the ceremony to be valid must be performed by a Brahmin. A ceremony performed by a non-Brahmin would be infructuous. It was open to Shivaji to have his coronation performed by a non-Brahmin. But he did not dare [1] to do it. For he knew it would be without any social or spiritual efficacy.
In the third place, it is important because it proves that the power of determining the status of a Hindu depends entirely upon the will of the Brahmins. The decision in favour of Shivaji is sought to be justified by the genealogy which was brought from Mewar by Shivaji’s friend, Balaji Avaji, and which connected Shivaji with the Sisodiyas of Mewar who were reckoned as Kshatriyas. It has been alleged that the genealogy was a fabrication got up for the occasion.
“Obstructive and dissatisfied Brahmins there were even then as always. They did not deem the ceremony satisfactory, though it was acclaimed by the whole of Maharashtra. A poem named Rajyabhisheka Kalpataru, a copy of which is in the Library of the Bengal Royal Asiatic Society and which has been published from it by Itihas S. Mandal of Poona (Quarterly, Vol. X-I), embodies some objections raised against the coronation ceremony gone through. This poem is not quite contemporary, as it mentions the later idea that Shivaji was an incarnation of Siva (not of Vishnu as represented by the earlier Shivabharata) though it is of the time of Rajaram. It gives an imaginary conversation between Nischalpuri, a learned Brahmin ascetic of Benares who was an opponent of Gagabhat, and Govindbhat Barve as taking place in Konkan. It recounts the ill omens which preceded and followed the coronation, such as the death of Prataprao Gujar, the death of Kashibai, wife of Shivaji, etc., and the wound caused to Gagabhat himself on the nose by the falling of a rafter. The poem expressly says that Gagabhat engaged for the ceremony those Brahmins only who were his followers and refused to employ those recommended by Nischalpuri. Many defects in the ceremony itself, are next mentioned. Thus when Shivaji was getting into the chariot after the ceremony of ascending the throne Gagabhat himself first sat in the chariot and then Shivaji. After seeing the whole ceremony through Nischalpuri left the fort but told Shivaji that bad events would happen on the 13th, 22nd and 55th days. On the 13th day accordingly, Shivaji’s mother died. Next a horse-shed was burnt at Pratapgad with good many horses in it and an elephant died on Sinhgad. These incidents induced Shivaji to call Nischalpuri back and through him and his Brahmins Shivaji performed afresh the ceremony of ascending the throne, not with Vedic rites, but Tantrik or magical. This ceremony is also described in detail. There are mentioned some Vedic mantras from Sama Veda as recited; but the ceremony was not Vedic. It was performed on Ashvin Suddha 5 (Lalita Panchami day S, 1596), as is stated at the end of the peom. This ceremony is also mentioned by J and Nischapuri is also spoken of in a Mahomedan record.’— .Shivaji the Founder of Maratha Swaraj, pp. 252-253.”
1 The Kayasthas had at one time resolved to perform their own ceremonies as a priest against the constant challenge by the Brahmins to their status. But they did not put their resolve into action. The reason must be the same.