On the etymology of the Kayastha subcaste Srivastava:
Srivastavas are today counted among the Chitraguptavanshi Kayasthas of northern India, found across several Hindi speaking states and Nepal. There are several popular derivations of this surname. But in this thread we will try to understand the etymology of this name using epigraphical records.
The clan name of Srivastava is found in several inscriptions of early-medieaval north central India as writers, officials and ministers of various kingdoms. The original spelling of the name was श्री-वास्तव्य (Śrī-vāstavya) with श्री as a prefix- which is sometimes absent in old records of this clan. Three epigraphical records by different families of this clan give us a derivation of this name which we shall discuss here.
Two families of Srivastavas served as hereditary ministers to the Chandelas of Jejakabhukti. Both these families claimed descent from Rishi Kashyap, but they differ in the etymological derivation of their clan name. Both their records are known from the Ajaigarh fort in Panna.
One of the families was originally from a city named Kausamyapura where they served as ministers to a local dynasty. Some time later they Nana, a member thereof, who was a minister of Bhojavarman Chandela established a Vishnu mandir inside the fort, as mentioned in a large stone inscription dated to 1345 Vikrama Samvat (1288 CE) now housed at the Calcutta museum.
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The appellation of Srivastava first occurs in relation to an ancestor of this family who was a descendant of Kashyap. In the verse 15 of this record he is desribed thus:
श्रियो-निवासादभजत्स-वंशो-वास्तव्यताम-प्रतिरूप-कोटिम्
"Endowed with endless virtues (श्री) the whole family thus enjoyed the appellation of Śrī-vāstavya, or the abode of श्री"
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We briefly discussed this family earlier and tentatively identified one of its members as a minister of the Gahadavalas. Read more below:
The next record comes from the second family of Srivastavas who served the Chandelas not only as ministers but also warriors. Unlike the previous family, they were devout Shaivas. An undated inscription a member of this family named Subhata Deva furnishes a different derivation of the clan name. The inscription records the construction of Shiva temple at Ajaigarh by Subhata who was the Treasurer of Bhojavarman Chandela and also the keeper of the fort. Verses 2-4 of this record introduce a legendary ancestor named श्री-वास्तु, a descendant of Kashyap, from whom derives the name श्री-वास्तव्य. This family claims to have come from a village named Tarkarika which remains unidentified as of yet. However, scholars believe it to be situated in the vicinity of Sravasti in Uttar Pradesh. This identification is supported by the Srivastava record from Sravasti that we will discuss next.
Nevertheless, the first historic ancestor of this clan seem to be Thakkura Jajuka, who served as Prime Minister (सर्व्वाधिकारिन्) to the Chandelas for 33 years in the late 10th century CE.
The final record which helps us understand the etymology of the surname Srivastava comes from Sahet-Mahet at Sravasti. This record was commissioned by a Srivastava Kayastha named Vidyadhara who was a minister of a certain monarch named Madana, apparently a feudatory of the Gahadavalas. Vidyadhara was a Buddhist by faith and the object of this inscription was to record the renovation of the famous Jetavana vihar in the Vikrama year 1176 or 1119 CE. He has been likened to Bodhisattva here.
The record states that the legendary Suryavanshi king named Mandhata established the city of Javrisha which is perhaps identical with the modern town of Jais, in Awadh close to Sravasti. There lived many families desribed as:
श्री-पूर्व्व-वास्तव्य-कुल
Or
"Vastavyas" whose suffix was "Sri."
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Among Srivastavas, it is a long held belief that the clan originates from Sravasti and nearby areas. This is supported by the fact that not only Srivastavas historically had a sizable population in this region and surrounding districts, but also many of the Srivastava sub-clans are named after villages in Sravasti, Ayodhya, Lucknow, Hardoi etc. We have seen earlier in this thread that a Srivastava family in the Chandela realm was originally from a town named Takkarika which is believed to be in Sravasti. This record from Sahet-Mahet further adds weights to this claim.
It is believed that Sravasti is named after the legendary Suryavanshi king Sravasta. However, a more plausible derivation of Sravasti was offered by W. Hoey. According to him, Sravasti was originally named श्रय-वस्ति, or the prosperous place/place sacred to Sri. Sravasti was not just a Buddhist centre, but also that of Brahminical learning. Various families of Brahmins in many places of the subcontinent claim to have originated here.
If Sravasti is taken to be श्रय-वस्ति, then the derivation of श्री-वास्तव्य from this name becomes obvious as "resident of the place sacred to Śrī."
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We shall also briefly mention that in his book "Kayasther Varna Nirnaya" Bengali scholar named Nagendra Nath Basu argued that the Kulin Kayastha surname "Vasu" is perhaps connected to the northern Kayastha surname "Śrī-vāstavya." As we have seen above, one derivation of Srivastava comes from Vastu, and also the Vasus of Bengal (var. Basu, Bose) traditionally claim to have come from Kannauj, a connection between two groups is plausible. However, nothing can be said with certainty in absence of more evidence. Nevertheless, we have plenty of evidence to suggest bi-directional movement of Kayasthas between northern and eastern India historically. We previously also discussed migration of Gauda Kayasthas in northern India.
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Contextulising Kāyastha Nindā: How bureaucratic monopoly, professional rivalry and corruption shaped the image of a caste
In our previous thread, we saw how Kayasthas had a stronghold on the early mediaeval revenue system from the lowest to the highest rungs. But the genesis of this group can be traced to even earlier. Now, it is not exactly clear when Kayasthas coalesced into a Jati group, but as an official post, they became prominent since the Gupta era. We shall discuss Kayasthas in Gupta era bureaucracy separately. In this thread we will examine the origin, causes and development of Kayastha-Ninda based on epigraphical and literary sources.
One of the earliest mention of Kayasthas in a religious text comes from the Yajnavalkya smriti. Verse 336 of the Smriti states:
चाटतस्करदुर्वृत्तमहासाहसिकादिभिः ।
पीऽयमानाः प्रजारक्षेत्कायस्थैश्च विशेषतः ।।
"The King must protect his subjects from thieves, dacoits, men of bad conduct, rogues and especially Kayasthas."
Pictured: A folio of an 18th century manuscript of Mitakshara, a commentary on the Yajnavalkya Smriti.
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The exact date of compilation of this Smriti is unknown, but it can be estimated based on its dated commentaries. The early ones, by Vijnaneswar, Vishvarup and Aparaditya, are largely on the same text that is available today; Vijnaneswar, from the 8th century, being the oldest. Based on this assessment, Yajnavalkya can be dated to the middle of the first millenium CE.
Around this time, Kayasthas were rising in the Gupta bureaucracy. Mahamahopadhyaya Haraprasada Shastri remarks that between 500-600 CE in Bengal, "none could obtain even a very small piece of land in a village without the assent of the Kayasthas."
For instnace, in the Faridpur charter of Gopachandra, circa 6th century CE, a Jyeshtha Kayastha ascertained the land to be awarded as grant to a Brahmin.
Such a control over the system would have also resulted in corruption which is reflected in the above verse.
But the detailed account of the bureaucratic tyranny of Kayasthas comes from the Kashmiri writers Kshemendra and Kalhana.
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Kshemendra, alias Vyasadasa, was a satirist from 11th century Kashmir. He has chosen a myriad of characters to ridicule, but the chief of them are Kayastha bureaucrats of contemporary Kashmir. Two of his works are notable in this regard: Kalavilasa and Narmamala.
The former, literally Display of Arts, consists of 551 verses divided in 10 cantos. It is a satire on the trickery and deception practiced by various sections of the society.
The 5th canto is titled Kayastha-Charita where the author loathes Kayasthas as messengers of death and how they loot the masses. He narrates the story of the member of a "Kayastha-Kula" from Magadha who upon death became one a part of Lord Shiva's garland of skulls. The skull, being the cunning bureaucrat that he was in his life, stops Shiva from blessing a devotee.
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🧵 Kayasthas in the revenue department: An in depth survey of early mediaeval land grants
As a class of record-keepers, Kayasthas were primarily associated with revenue department of early-medieaval kingdoms in North-India. Both literary and epigraphical evidence, particularly copper plate grants, suggest that members of this group occupied all rungs of the revenue administration in those times and were also the benefactors thereof.
In this thread we will study, how not only Kayasthas shaped and managed the revenue administration, but also how their own social identity was shaped by the system.
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In early mediaeval records, an officer of the revenue department was generally known as the अक्षपटलिक (Akshapatalika). Copper plate land-grants suggest that there were different grades of this post. The highest being महा-अक्षपटलिक the general superintendent of revenue records of the state. In many medieval kingdoms, this post was monopolised by members of the Kayastha caste.
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This is best demonstrated best through the records of the Gahadavalas and their feudatories. Curiously enough, most Gahadavala records are land-grants to Brahmins and most of the seem to have been written by Kayasthas.
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🧵 Gauda Kayasthas: A bridge between Kayasthas of the north and east
According to the legend of Adisura, Kayasthas and Brahmins were brought to Bengal from Kanyakubja sometime after the fall of the Palas. The higher ranking members of the two were raised to the status of Kulins, while the rest were relegated to the status of Mauliks.
However, this legend doesn't find support in historical records for either castes.
Kayasthas are known from Bengal since atleast the Gupta era. The Damodarapura Copper plate of Kumaragupta I from Bengal, dated 444 CE, mentions a Prathama Kayastha named Shamba-Pala. Members of this group seemed to have played an important role in the administration of Gupta era Bengal, and continued to do so ever after.
We will discuss the genesis of Kayasthas of Bengal from an official post to a Jati a separate thread.
In this thread we shall document, how contrary to the popular belief, there is evidence of the migration of some Kayastha lineages from Bengal to parts of Northern India during early mediaeval period and how they merged with the local Kayasthas.
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In the current times, a subcaste of Chitragupta Kayasthas of northern India is named Gauda. There are several legends regarding the origins of this subcaste and their provenance remains a matter of debate. There have been a multitude of places named Gauda. Although generally associated with Bengal, other parts of Northern India were also called Gauda. Regarding, Kayasthas of this name, epigraphical records might offer some clue.
One of the earliest records of a Gauda Kayastha outside Bengal comes from the Khajuraho inscription of Yasovarman Chandel of 1011 Vikrama Samvat (954 CE). The writer of this record is a "Gauda" Karanika named Jaddha. Interestingly enough, this record also describes the victory of Chandelas over the Palas- the rulers of Gauda country which is undoubtedly Bengal.
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Moreover, the father of the Gauda writer is named Jaya- "Guna." This name ending is to be found among Kayasthas of Bengal. In fact, it is also a variant of the Kulin Kayastha surname Guha. This proves beyond doubt many Kayasthas from Bengal migrated to parts of northern India in early times.
🧵 Kayasthas in the Gahadavala realm: An epigraphical survey
Roughly 100 epigraphical records are known from the times of the Gahadavalas, from 11th to 12th centuries CE. Most of these are copper plate land grants to Brahmins. Unfortunately, there is a paucity of large stone inscriptions the likes of which were issued by other dynasties of the times, viz Chandelas, Kalachuris, Paramaras etc. Thus, it is hard to deduce the exact social conditions and the administrative setup of this dynasty. However, the majority of the grants were written by Kayasthas who seem to have monopolised the record keeping in this kingdom. In this thread we will analyse what these records tell us about the contemporary Kayasthas.
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x.com/historiakayast…
All in all, 29 writers of Gahadavalas are known by name who authored about 100 extant records. Of these, 12 have been mentioned as Karanika and Kayastha. The fact that Kayastha has been used synonymously with Karanika is attested from two records authored by a certain Thakkura Jalhana during the reign of Govindachandra.
In the first record from Bhadaini of Samvat 1171 (1114 CE), Thakkura Jalhana is mentioned as:
करणिकोद्गतो विद्वांशचित्रगुप्तोपमो गुणैः
"Born in the Karanika lineage, like Chitragupta in qualities"
We posted about this earlier in the thread below:
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While in the Dhusa village record of Samvat 1172 (1115 CE) Thakkura Jalhana is mentioned as
"श्रीवास्तव्य कुलोद्भूत कायस्थ ठक्कुर श्री जल्हण"
"Thakkura Sri Jalhana, born in the Srivastava Kayastha linegae"
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Some notable Sanskrit lexicons authored by Kayasthas-
We have seen earlier how Kayasthas have produced Sanskrit litereteurs of note. In this thread we will document some prominent Sanskrit lexicons authored by members of this community.
1. Paramandiyanamamala (परमानन्दीयनाममाला)
This lexicon was jointly authored by Makarandadasa and his father Thakkura Paramananda who were Mathur Kayasthas. They seem to belong to a family of landlords from Yavanapura.
The book seemingly consists of three independent sections, viz
i) Namamala (नाममाला): It is further divided into 4 sections, first dealing with synonyms and the rest with homonyms.
ii) Anekarthasangraha (अनेकार्थसंग्रह): It lists a number of homonyms for a given word in alphabetical order.
iii) Linganushasan (लिंगानुशासन): The last section deals with the substantive of masculine, feminine, neuter, epicene, masculine and neuter, feminine and
neuter, and triple gender.
The Mathur Kayasthas have historically been great scholars of Sanskrit language. The eminent epigraphist D.C. Sircar has remarked that 'the Kayasthas of the Mathur community' were 'assiduous students of Sanskrit' and composed Prashastis of 'no mean order.' You can read more about some notable Sanskrit poets of this community in the thread quoted below.
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2. Sabdakalpadruma (शब्दकल्पद्रुम)
This work was composed by Raja Radhakanta Deva Bahadur in the 19th century who belonged to the Kayastha zamindar family of Shobhabazar, now in Bangladesh. It is perhaps the most notable Sanskrit lexicon of the recent times, and the last of its kind to be produced in the long tradition of Indian lexicography beginning with Amarasimha in the ancient times.
~Some Kayastha records from Garhwa fort temple complex~
The Vishnu shrine at Garhwa fort in Prayagraj can be dated back to the Gupta era. Records of several Gupta emperors are known from this site. But the current temple was erected by a Srivastava Kayastha named Thakkura Ranapala. 1/n
A temple pillar inscription here records the establishment of Nava-grama, a branch of Bhatta-Grama by Kayastha Thakkura Rana Pala Srivastavya, the son of Kunda Pala in 1199 Vikrama Samvat. The record is inscribed below the image of the Thakkura. As per the local traditions, the founder of the temple was a minister of the local Baghel Raja in the 12th century. The temple is located close to the boundary of theBaghel state of Rewa. 2/n
The temple pillars record salutations by other Kayastha dignitaries of the times, for instance a Sri Sakasena (Saxena) Kayastha Sri Mahidhara. 3/n