History of Kanauj to the Moslem Conquest c13.s2.t1.9

c13.s2.t1.9

The religious services were of the curiously eclectic kind so characteristic of Hindu society and worship. On the first day the image of the Buddha was set up in one of the temporary shrines built upon the sands; flowers were offered, and vast quantities of precious articles and clothing of the finest quality were lavishly distributed. On the second day the image of Ādityadeva (Sun) was worshipped with similar rites; and on the third day the image of Īśvara-deva (Śiva) received adoration, but in each case the gifts bestowed were of only half the value of those consecrated to the Buddha on the opening day. On the fourth day began the distribution of the stupendous treasures thus dedicated to the service of the divinity. To each of the selected ten thousand of the “religious community” (Buddhist monks probably) were given one hundred pieces of gold, one pearl, one cotton garment, various drinks and meats; flowers and perfumes. During the next twenty days the Brahmans were the recipients of generous gifts. The next ten days were reserved for the bestowal of largess on those described in the *Life* as “heretics,” i.e., probably Jains and members of other sects.¹ The same number of days were spent on bestowing alms upon those mendicants who had come from distant countries, whilst it took a month to distribute charity to the poor, the orphans, and the destitute. By this time nothing was left of all the surplus of the imperial coffers that had accumulated in the previous five years. There now remained only the horses, elephants, and military accoutrements of the imperial forces, “which were necessary for maintaining order and protecting the royal estate.”² Then in imitation of the Prince Siddhārtha Gautama at the hour of his great Renunciation, Harṣa freely and without stint gave away his gems and goods, his clothing and necklaces, earrings and bracelets, chaplets, neck-jewel, and bright head-jewel.³ The Chinese author, Hwui-li, informs us in conclusion that “all being given away, he (Harṣa) begged from his sister (Rājyaśrī) an ordinary second-hand garment, and having put it on he paid worship to the Buddhas of the ten regions,” and rejoiced that his treasure had thus been exhausted in the “field of religious merit.”⁴ At the close of the “magnificent convocations” the assembled kings redeemed by their money Harṣa’s regalia, court vestments, and other costly presents from the persons on whom they had been bestowed, and restored them to the king. Harṣa, however, after the lapse of a few days again distributed them, and thus established a record in individual charity and liberality hardly equalled in history.¹