Garuda Shakti vs Snakes of Kali Yuga

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Concept of Garud shakti against the Kali bhujangas

By Dr Ganeshilal Varma

 

THE term Kali bhujangas (snakes of the Kali age) has been used in

early medieval India for the Muslim invaders. Skand Purana (I-14-14)

describes them as Mukta kachcha sikha-vihin i.e. those who do not

tuck the hem of their lower garments and those who have no lock of

hair on their head. By their terrorist activities they cause Naga

bhay or the fear of snakes of Kali. They attacked by surprise and at

odd times, generally in the night, they defeated yajnas and terthas.

They were iconoclasts. Moreover whenever they plundered cities and

villages, they carried away people including women and children to

slavery camps.

 

These Kali bhujangas or the forces of destruction had expanded by the

change of religion to Kamboj (Pamir-Badaksha region), Lampaks

(Lamghan region), Tushars (Tukhars) Dardas (Dardistan), Paradas,

Sogdians, etc. and had embraced Islam. Skand Purana (Part I P. 228)

Devi Bhagwat [v32, 7(ii)] mentions the increase in the strength of

these demons. In the 7th century a.d. their envoys were coming and

going into Aryavarta. Bana Bhatta in Harsha Charita informs us that

Mohammedans had settled in large numbers in coastal and border

regions.

 

Garud shakti

 

Since the Indians were aware about the menace of these people they

evolved a policy to end this menace and to safeguard the prosperity

of their country. This was known as Garud shakti. In a Parmar copper

plate we find `the flying figure of Garud holding a snake in its left

claw'. This was a representation of Garud shakti for the liberation

of the country from the clutches of Kali bhujangas (H.C. Roy,

Dynastic history of North India, Vol. II, pp. 844)

 

Valour is the first essential element of Garud shakti. Vira-charita

paddhati is the thread that runs through Bhavabhuti to Jayanak. `Cast

not a doleful look but live like a hero' was a message of Garud

Purana. Example of Princess Vidula's son is given, who was defeated

in Sindh, but his mother (Vidula) inspired him with Siniha-Vikram.

She advised him to wait in hill-regions, gather strength, secure

allies, till the ruler of Sindh was trapped in some calamity.

 

In fact, a literary renaissance is available in Kshatriyas and the

people of those times. An ordinary Kshatriya was given the title of

Prince (Rajputra). They were expected to act as Rajputs and were to

follow Veer vrata.

 

Valour is the first essential element of Garud shakti. Vira-charita

paddhati is the thread that runs through Bhavabhuti to Jayanak.

 

Pratiharan vidhi

 

The Pratiharan vidhi or giving battle to the enemy in his own state

has been associated with the Pratihar rulers, the earliest Rajputs.

This policy proved to be the panacea for exterminating the invaders.

If the Mandsor inscription of Yashodharman (6th century a.d.), is to

be believed, the country was at that time ruined by Pakshaniti

(factition politics). The earth was afflicted by the kings who

manifested pride, who were cruel, through want of proper training,

who from delusion transgressed path of good conduct and were

destitute of virtuous delight' (Corpus Inscriptionum Indicarun (Vol

III, pp. 146). During this adverse situation, Gurjar Pratihars

emerged as the door-keepers of the nation. Hailing from Ujjain at

first, they carried on ceaseless fight against Tajiks and Turuskas

and battled with them in the Pamir region. They established their

military camps in Kashmir, Gujrawala (Frontier Provinces). The

grateful generations acknowledged their great contribution. It was

accepted that Pratihars, especially Mihirbhoj converted the age of

vice into the age of virtue. These kings were endowed with 36

qualities. And the region (Kshetra), where the earlier Pratihars

ruled was sanctified in literature especially Puranas as the Punya

Avantika bhand (Sanctified Ujjain region)

 

When later Pratihars proved weak and Ghazanvies made repeated raids

in Antarvedi, Punjab and Gujarat, the newly emergent ruling dynasties—

Chandels, Solankis, Parmars and others who were trained under the

nationalist school of Pratihars—rose to the occasion. In the Purana

literature we find praise for Yashovarmand, and Pramati Dhang. They

were brave sagacious and patriotic. Chandellas understood the

importance of Sahujas who were a bulwark against the Kali bhujangas.

Consequently, they helped the Sahiyas in the struggle.

 

Vishnudharmottas Purana pleads for `Mandal' policy (confederation or

alliances) to uproot Mohammedans (Malechchah Sanchha dite Desh Sa tad

uchyate vrapah)—Vishnudharmottas II CXLV-7-13). The work urges the

growth of power (Pratapvridhi); for only then parachakrabhaya (the

terror caused by aliens) could be removed. The rulers had been

advised to use deceptive military tactics (mayajal and indrajal) i.e.

to pay back in the same coins to the Mohammedans.

 

Garudniti was evolved, as the necessity of times. The Chahmans

however added another point by following grahana-moksha (capturing

and releasing the enemy) policy with fateful consequences.

 

Grahan-Moksha Policy

 

Jayanika, the author of Prithviraj Vijay, says that Chauhans believed

in the concept of rajatvam, which meant the purification of Aryavarta

from Mohammedans or Kali bhujangas. Vigrah Ray performed this duty as

is evidenced by Delhi pillar inscription.

 

Prithviraj III also justified his titles by destroying Mohammedan

powers. But he followed a policy of grahna and moksha, even with

regard to Kali bhujangas. Skandpuran had warned the rulers `not to

dis-regard even a weak, insignificant enemy' and Garud had clearly

stated: `he who rests confident after having made a reconciliation

with the enemy is sure to fall one day like a man who reposes on a

top of tree' (G.P.I. 114-48.)

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