Published in Proceedings of the Indian History Congress, 1939
The Maratha Empire, like the British Empire, was never a mere political entity. It was reared on the foundation of non-violent cultural basis laid down by Shivaji the Great. He was not only the defender of the Brahmans and laws but he never molested the followers of other religions. He extended his political protection tolerantly to all his subjects irrespective of their faiths. The Musalman Empire was spread by means of the sword. Therefore although it had its sway at one time from Spain to China, in Europe and Asia, and in Africa, yet here it could not, as in other places, destroy the national cultures. The Marathas alone not only checked its progress in India but made it innocuous under the later Mughals. It was after that that the Sikhs arose and rent the Mughal supremacy from top to bottom. But Sikhism being a militant faith, it was subdued by the British by their superior military equipment. But the Marathas, even when they wielded the Empire, were always mindful of the Hindu culture, so much so that their acts of violence were really non-violent. Their government never oppressed its subjects and certainly did nothing to interfere with their religious beliefs or culture.
Even when the sun of the Maratha Empire had turned towards the west, though at the same time it was brightly shining, the ideology of the Maratha culture was never lost sight of. True, some of the rulers or leader had become intoxicated with power and were rolling in luxury and indulging in vices; yet the foundation of the Empire continued to be the preservation and spread of the Maratha culture, which in fact was nothing else than the Hindu civilisation. Ramshastri Prabhune, the Chief Justice of the Peshwas at the time of the assassination of Peshwa Narayanrao, which was believed to have been done at the connivance, if not the instigation, of Raghunath Rao, did not hesitate to pronounce death sentence on Raghunath for his complicity. In matters of judicial decision, the Maratha rulers never interfered. It has to be admitted that after the employment of the mercenary troops by Sadashivrao Bhau violence found its place in the Maratha Empire, yet it is due to its inherent quality of non-violence that, unlike in other countries of states, the Ministers were not killed, after the assassination of Peshwa Narayanrao. Although, as already stated, the then Chief Justice pronounced the sentence of death on no less a person than the de facto ruler of the state, no one thought of harming the former. Even in the distant provinces of the Maratha Empire ruled by the Governors, who were practically independent, the decision of cases was in the hands of judges, who were guided in their judgment by the opinions of those learned in ancient law-books-a system which the British Government continued for some time when it stepped into the shoes of the Indian rulers. As the British King is still the Defender of the Faith, so the Hindu rulers had as their motto the title of the defender of the cows and Brahmana which epitomised the Hindu culture.
This characteristic of the Hindu culture mollified the violent spirit of the Musalmans. Even to the devotedly religious and learned Brahmans of the city of Kashi or Benares, their rule became tolerable. It is on record that they unanimously prayed to the Peshwa Nanasaheb not to oust the latter, for fear that the tolerance which they were enjoying will be interfered with during the transition period, thus causing them much annoyance, loss and interruption in their devotional practices. But the dominance of the Hindu culture, which was revised and maintained throughout India, has continued even after the passing away of the Maratha Empire.
The place of Devi Shri Ahilyabai in this respect is unique. She was the embodiment of non-violence and renunciation. Indeed it is these qualities of hers, which raised her, by unanimous consent of the follower of Hindu, Muhammadan and Christian religions, to the rank of a deity, an honour not shown to any other ruler in lndia. Whether as is alleged by some story-writers that the usurper Peshwa Raghunath Rao intended to lead his troops against her government, it is illustrative of the feelings of the people towards her that in order to meet the army of Raghunath Rao, she raised an army of women headed by herself and sent him a spirited reply. This is a tribute to her adherence to truth and non-violence. It is due to these principles to which she absolutely stuck throughout her life that she could bear with equanimity the grave domestic calamities, viz., the death of her husband, her son and her distinguished father-in-law, Subhedar Malhar Rao. Disgusted by the vicious vagaries of her son, she moved her residence from Indore, which is located on one of the most beautiful junctions of rivers, is noted for its salubrious climate all the year round and which was for the sporting facilities on water which it afforded liked by her son, to Maheshwar on the banks of the holy river Narmada. From the window of the Palace which she built herself on its banks, she calmly contemplated the magnificent view of the Narmada. She perhaps left these windows only when she sat in the hall of audience close by to discharge the duties of the state. Her subjects were not only contented but were well-protected. Foreign writers have borne their testimony and have sung her praises for her just and tolerant government. By way of contrast is Manucci's statement that once on a march the Mughal Army massacred the inhabitants of a village simply to revive its drooping spirit. The Maratha rulers never tolerated much brutalities.
But the Saintly Queen did not rest content with looking after the welfare of the people under her charge, as a part of the Maratha Empire. As soon as she assumed the government of her state and came into possession of the wealth accumulated by the previous ruler, none else than Subhedar Malhar Rao Holkar, she spread the Hindu culture throughout the length and breadth of India. She constructed the Grand Trunk Road between Calcutta and Gaya to facilitate pilgrimage to that holy place, which is reported to in large numbers by Bengalis than by others, although a pilgrimage to Gaya is enjoined on all Hindus. In every place- even the most remote in the Maratha Empire - she established charitable institutions. Not only this, but in places under the rule of Musalmans, whether those headed by the Mughals in Northern India or the Nizam in the South, she re-constructed temples destroyed by the Musalman conquerors. She re-constructed the temple of Somnath in Kathiawad, destroyed by Mahmud Gazanavi. She also rebuilt the temples at Ayodhya, Mathura, Kashi (Benares), Allahabad, Gaya and other places. She spotted out the ancient Naimisharanya, in the present Hardoi District of Oudh, then in the Kingdom of the Nawab Vazirs and started charities there. She constructed the road with bridges to Badrinath in the Himalayas to facilitatepilgrimagetothatplace so difficult to reach, and established food giving institutions. In a word she re-established the Hindu culture in the whole of India, irrespective of the political governments of the places. What Shivaji the Great had done as a token, Devi Shri Ahilyabai spread all over the country. Such was the catholicity of her piety, that her efforts were actively supported by rulers following other religions. It is impossible to over-estimate her contribution to Hindu culture.
Published in Proceedings of the Indian History Congress, 1939