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ISSN : 2454-2415 Vol. 6, Issue 5, 2018 May, 2018 DOI 11.25835/IJIK-43 www.doie.org

Brahmanical Intellectual Tradition:

Making of Medieval Mithila

Pritam Kumar Gupta

PhD Research Scholar
Jawaharlal Nehru University, New Delhi, (India)

integral as the historicity of the society. A society

ABSTRACT: The objective of this paper is to study which has a fathomless historical past and whose
historical studies of a particular region of the medieval
present is based on cumulative historical traditions
period, which makes its identity based on its intellectual
characteristics. In addition, it is to study the prevailing cannot be adequately understood and analyzed
beliefs that how the Mithila Brahmins and scholars have through an approach which negates history.
established their distinctive identity among those social Moreover, the study of Indian classical texts and their
groups. In the process of creating this distinctive identity, writing traditions has been ignored due to being the
how social norms have been determined on contemporary dominance of western paradigms. According to
society and social beliefs on the basis of Dharmaśāstras. Sheldon Pollock ‘’such neglect has had academic
In the contemporary Mithila society, they tried to establish consequences at institutional level. Both in the realm
a balance between the many challenges at the political and of research and course-contents, the social sciences
cultural level for the validity of their identity and
hardly have anything about the classical texts which
dominance which are reflected in the works of
contemporary scholars and other intellectual sections. It is have dealt with society and polity in the classical
also important for the study that what was the approach of intellectual tradition of India.’’ In fact, the
state and administration in the process of creation of this inadequacy of several western conceptual schemata
identity under which contemporary Mathil scholars or and theoretical formulations necessitate a more
Brahmins controlled the social orders on the basis of their careful and deeper analysis to understand Indian
sacred texts. Through the study of these literatures, the social reality. Therefore, at first, we also must know
process of the legitimation of the Brahminical social the purpose behind the composition of the texts,
hierarchy and regulating the daily life in the contemporary which contemporary intellectuals had produced.
Maithil social system and the scientific analysis of the
ideal state and administration formulation is also Undoubtedly the Turko-Afghan intellectuals
necessary. and rulers were many familiar with the literary and
cultural tradition of the Indian subcontinent, even
KEYWORDS: Mithila, Intellectual, Literature,
before the establishment of Turkish rule in north
Brahmin, Hindu-law, Culture, Navya-Nyaya
India. Some Sanskrit literati accepted patronage from
philosophy.
Indo-Persian rulers, and particularly Jains, from very
The study of vernacular literary culture helps to early, established close contact in Islamic courts.
understand the history of the indigenous knowledge Although, compared to Jains, Brāhman intellectuals
system and contemporary socio-economic and did not receive considerable patronage by Turkish
political culture in larger historical setting. One of the rulers and political elite. Brāhman and Kayastha
most dramatic of the particularities that mark off the intellectuals of Mithila region were often given
history of Indian literature of the medieval period patronage by local Hindu rulers. For instance,
from all of its contemporaries is the pitiable Chandeshwara Thakur, the author of famed
impoverishment of its source material. Despite the Grihastratnakar, lived in the court of Hindu ruler,
paucity of sources, many scholars have tried to chart who was in turn a vassal of Delhi Sultan. Mithila had
out different trajectories of growth of indigenous a long literary tradition. Sanskrit was the main
literary cultures in different region of India. Often, as vehicle of expression and the chief source of
the case, most of these readings of literatures in learning. Even after the Turkish conquest, when
medieval and ancient period are more inclined to Sanskrit ceased to be a living language in a great part
western theories. The more immediate surroundings of India, Mithila also continued to cultivate it with all
- political context, social moorings and religious earnestness. The famous writers of Maithili in the
traditions in which these texts originated – are often early period were equally great in Sanskrit, now the
erased in an attempt to fit them in western scholarly language of a very small coterie. That is why Maithili
frames. Further, the larger gapes or dissonance in the is, to a great extent, indebted to Sanskrit even in
western paradigms and the indigenous writing modes, idea, figures and themes. Sanskrit provided a
cultures leads to distortion in the analysis. It is not great intellectual and spiritual background to
wrong, thus, to say that often Indian social reality has Maithili. Maithil Pandit, philosopher and
been studied in a way which is not adequate and Nibandhkara composed their works in Sanskrit and
they were given royal patronage. Writing in Sanskrit

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was considered a sign of merit and knowledge, and Shaktisimhadev (Makhan Jha, 1997, p.53) who
this was the reason that Maithil scholars put emphasis composed Grihsth-Ratnakara and Rajnitiratnakara
on the re-interpretation of the Dhramsutaras in the respectively on social and political rule and
medieval period regulations. In his Rajnitiratnakara, Chandeshvara
Thakur prescribes that the sovereign can be of any
The period also witnessed the development of
caste (Chandeshwara Thakur, 1936, p.3-4). Further,
Maithili drama and the expansion of Maithili outside
he also argued that the ceremony of coronation
the frontiers of Tirhut. The language of Mithila
ceremony is not necessary for the kingship. Probably,
became more refined in its own homeland and it
Chandeshvara contemplates like this in the context of
acquired a prominent position in his neighborhood
his own patron king. Chandreshvara Thakur tried to
regions. In Assam and Bengal, Maithili songs and
establish new necessary adjustments in
dramas influenced local thinking process. In Mithila
contemporary changing political conditions which
and Nepal, Maithili maintained its purity throughout
differ from the views of other theologians on many
the whole period. The period witnessed the
major issues. Even other contemporary Maithil
development of Brajboli literature while Maithili was
scholars and jurists like Jyotishvara Thakur and
predominant in both texture and form. Great Maithil
Vidyapati provided the ground for political
poet Vidyapati calls it “Desilabayana” or country
legitimacy to the rulers of Oinvara and Khandavala
language or Avahatta (synonym of Apabhramsha).
dynasties in odd situations. As we find, the famous
Apart from this, Vidyapati is considered to write
Maithil poet Vidyapati Mithila visits the court of
poetry about love and devotion. Contemporaries and
Sultan Ibrahim Shah Sharqi of Jaunpur seeking help
successors poets and scholars of Vidyapati, who
as the ambassador of the state. Vidyapati praises
followed Vidyapati’s trend and composed their
Ibrahim Shah Sharqi as the best after God and calls
poetry in common language or Avahatta rather than
him the intelligent, generous and conqueror of the
composing their poetry in Sanskrit. In the fourteenth
earth (Vidyapati Thakur, et.all., 1983, p.106-08). He
century AD, the language of Kirilatata composed by
further asserts that the Sultan is capable of bestowing
Vidyapati represents Maithili Avahatta. Among the
desired blessing on those who pay adulation and
famous poets of Mithila, who wrote early Maithili
pursuance to him. Beside of this, another example of
Apabhramasha, Jaydev, Vidyapati and Lochan were
the political legitimacy attempt by the medieval
prominent whose songs are found in the
Mathil Brahmin scholars with the Mughals is found
contemporary literature of Medieval Bengal, Assam
in the Virudhavali, in which the author praises
and Orissa (Trilokanatha Jha, 1998, p.79-83).
Mughal emperor Jahangir for his beauty, bravery,
Similarly, Harihara Jha's Suktimuktavali has
patience, generosity with the sense of pride. Thus,
historical significance too. This reflects the sixteenth
through these contemporary Mathil literatures, it can
and seventeenth century social life of Mithila through
be seen how the Brahmins poets and Nibandhakaras
poetry, which is still neglected by modern scholars.
are trying to legitimize the rule of their patron kings
However, for the establishment and existence of with Turk-Afghan and Mughal political powers. In
a Brahmin dynasty in Mithila, it was dependent on this context, it would be fair to say that in the Middle
the legitimacy of the Turk-Afghan Sultan's political Age, the meaning of the country was limited only to
power, which created new challenges in the social the extent of its territory, not in the modern sense of
and political spheres. Because after 1324 A.D., the today's geographical country of India. Therefore, the
Hindu King of Mithila relied on the Turkish Sultans local scholars and elites wanted the power of their
in the political domain, on the other hand Turk kingdom to be centered in the hands of their kings.
Sultans had to rely on the Brahmins of Mithila to
It is not like that the local scholars only tried to
maintain as before social order. Therefore, due to the
legitimize the power of their kings while he wrote the
Brahmin of Oinwara King, Maithil lawgivers
normative texts on governance and household
challenged those principles of Dharmaśāstra, in
matters. Such texts were written by the scholars
which it was written that a king should be of
because it is necessary for the state's formation and
Kshatriya origin. It seems that the established social
its permanency. Therefore, twelfth and thirteenth
order in Mithila has been challenged by local
centuries’s Nibandhakaras such as Chandeshwara
scholars not by the Turks rulers. Apart from this, after
and Jyotishwar have affirmed under the political and
the establishment of the newly established Turk
governance system that the state is like a god and the
political power in northern India, local scholars
prime religion and duty of the king is to protect it,
reinterpreted readjust social-political norms on the
which is called Rajdharma. Apart from this,
basis of Dharmaśāstra according to the
Chandreshwara believes that the king governs his
circumstances. For example, Chandeshvara, the most
people in the same manner as a father governing his
renowned jurists and politician of the thirteenth
children (Chandeshwara Thakur, 1970, p.4; R.K.
century A.D., were under the patronage of the king

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Chaudhary, 1976, p.43). Similarly, Vidyapati also provinces such as Bengal, Orissa and Nepal. Famous
believes that it is duty of King to follow In Vivad-Chintamani, medieval jurist Vachaspati
Varnāṡramadharma and the efficient ruler is more Mishra described the appropriate solution for
gradely than father (A.Grierson, 1935, p.17-18). In various crimes, penalties, property rights, rules of
Rajniti-Ratnākara, According to Chandreshwara, the partition of inherit property, rights of the woman's
prime-minister should be righteous, intelligent, property, etc.. on the basis of Dharmsastras.
practical and fully acquainted with all activities of the Vardhamana Upadhyaya was known as a famous
state (R.K. Chaudhary, p.54.). Jyotishwar Thakur has jurist, who, in his work Dandaviveka, gave details of
given a detailed explanation about the eighty four civil suits and criminal proceedings for which he has
types of king’s virtues and use of thirty six kinds of used the name pseudonym 'Vivadpada’, under
weapons in which a competent king must be skilled which eighteen types of crimes are counted
(Thakur Jyotishwar, pp.826). He has given a long list (Vardhamana et.all, 1931). In Dandaviveka,
of the then administrative officials and their duties Vardhmana also cites the Smritis of Manu,
and has also clearly described the life and courtesy of Yajnavalkya, Vasistha, Vayasa, Gautama, Narada,
the royal court (Thakur Jyotishwar, pp.826). They Katyana, Visnu, and others. Beside of this,
also insisted on indivisible governance, but Vardhamana has suggested to kings and state that
practically it was not possible when Mithila was how they should be fair in the matter of justice.
conquered by the Turks and Afghāns. However, such
The most important question is that after all,
a statement of that scholar is also meant to conflict of
why such a need arose, for which the Brahmin
succession, under which the division of power is
scholars of Mithila had to reconstruct the ancient
possible. Nevertheless, he has discussed the duties of
Brahminical social and judicial system while his
subordinate kings as ‘Karāda-raja’ or ‘Karāda’
biggest religious enemies Buddhist and Jainism had
(Thakur Chandeshwara, P.4). Although, the
fled from this region till the middle of the thirteenth
‘Vyavahāracintamani’ composed by Vidyapati is
century. If we study deeply, there was not a single
related to the ethical behavior of the rulers and
reason behind this situation, but we must understand
administrative officials with legal matters. (R.K.
the nature of the medieval state. Under the
Chaudhary, p.37) Thus, it would be wrong to see
centralized rule of the Turks, the advent of new
Vidyapati as a poet only because he was also a
technology was helpful in the expansion of farming,
medieval political thinker. His other two works
building construction, textile industry and trade.
‘Puruşaparikşā’ and ‘Bibhāgasāra’ are also focused
Migration from the region like Mithila was also
on political ideas in which he regarded king as the
possible because it was surrounded by three major
source of all law, (R.K. Chaudhary, p.37) Also in
rivers and due to which the region was heavily
‘Bibhāgasāra’, he has described various departments
influenced by the disaster like flood, hence there was
for the legal distribution of assets (Bibhagasara,
no farming in about five to six months. Because of
pp.531-554).
these reasons the landless farmers and unemployed
In addition, during the pre-medieval and workers started migrating from one area to another
medieval period, Mithila region was considered to for employment and income. Another important
be the Vedic educational center of the north India, reason was that after the fall of the Pala dynasty of
where digests and commentaries were written Bengal, who were great patrons of Buddhism, the
extensively on Dhramsutras and Smriti. The newly established local Karnata and Sen rulers, who
purpose of writing these digests and commentaries came with Chalukya during their Northern
on the Dhramsutras and Smriti of the Mithila expedition as their feudal, gave more patronage to
Brahmins was to reinterpret the customs related to Brahman religion in these provinces and started the
the social practices of the Varnas, different types of rule declaration of being a Kshatriya himself. Thus,
Hindu rituals, purificatory rites, types of marriage, such an incident proves that both Karnatas and Sens
acceptable food items, dress and worship etc. In needed the legitimacy of the local Brahmins for the
Varn-Ratnakara, Maithil Nibandhakara Jyotishwar power and Brahmins needed a great patron. Though,
also has a detailed discussion on the social norms Maithil lawgivers and Smritikara gave some
and regulations of various castes and sub castes relaxation to Vysya and Shudra so that their
based on their occupations (Thakur Jyotishwar, migration could be stopped from Mithila. We find
pp.84-85). Other famous Mathil Nibandhakaras, such evidences in contemporary texts Grhasta-
Vacaspati Mishra and Vardhmaan Upadhyaya have Ratnakara and Varnaratnakara in which the sub-
given guidance in respect to the moral duties and castes and their professions were described due to
welfare related practices of the King and his economic change in the medieval period. During
administrative officers, which gradually spreads this period, numerous sub-castes existed and the
through literatures and Dramas in other northeastern Maithil Nībandhakaras tried to fit these numerous

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castes within the framework of the traditional four Anumāna (inference), Upamāna (comparision),
Varnas. Chandeshwar Thakur, Jyotishwara Thakur Ṡabda (verbal testimony) (Jha A.K., 2005, p.30).
and Vachaspati Mishra were great Smrītikāras and After Gangesh, his son Vardhmana carried forward
Nībandhkaras of Mithila during the twelfth century the Navya-Nyaya branch of philosophy, who was a
to fifteenth century who wrote many texts on ideal great Smritikara (Smriti writer) having composed
kingship, nobility, trade, royal property and private many notable digests on the basis of the
property. While Vidyapati Thakur and Jagaddhara Dharmaśāstras and Smritis (Banerjee S.C.; 1973).
were great poets who have described contemporary
It would not be logical to say that there was
society and politics through their poems.
no fundamental change in the social structure of
Chandeshwara’s ‘Grhasta-Ratnākāra’ throws
Mithila during the medieval period. While the
detailed light on the contemporary castes and their
prevalent hierarchical division of the caste in the
professions along with domestic laws (Thakur
society has remained as usual with the full stretch in
Chandeshwara, P. 1908, pp.113-167) .
the medieval period, as well as the proliferation of
Since ancient times, Mithila has been sub-castes due to seamless trade-commerce from
considered as a great center of Sanskrit learning, western front countries and the establishment of new
literature and Vedic philosophy in both religious and centralized government. In fact, during the medieval
secular sense and this tradition has alive till period, the institution of castes and sub-castes came
medieval period. There has been an enduring to be more and more crystallized and the only
tradition of scholarship in matters related to guarantee of social stability. During the period,
philosophy and religion in Mithila thus different numerous castes and sub-castes also existed in
branches of learning in Mithila were developed as a Mithila and many writers of digest tried to fit them
result of the liberal protection of Sanskrit education within the framework of traditional four varnas.
by various dynasties like Karnata, Oinvara and Jyotishwara Thakur and Vidyapati Thakur have
Khandwala. In spite of this, Buddhists and Jain mentioned various sub-castes of Vaisyas and Sudras
scholars also made a big contribution indirectly in of medieval Mithila in his work respectively Varṇa-
making Mithila a philosophical center like Maithil Ratnākara and Likhnavali. Although the rules for
Brahmins. Because, during the early medieval castes were strictly followed in Mithila, but at the
period, the struggle of social and ideological same time we also see some relaxation in the
domination between Brahmin, Jain and Buddhist traditional theories relating to professions for
religions developed the convergent attitude in the example, Chandeshvara showed his liberal mindset
realm of the philosophy and literature. In short, the and prescribes in his work Grihsth-Ratnakara that
way in which there was a philosophical dispute Brahmin can take uncooked or cooked food from
between Brahmin religion, Jainism and Buddhism, Sudras in addition to this and Brahmin can also do
which was originally quite intense and bitter agriculture works if they pay taxes to the state
between Brahman religion and Buddhism, not (Thakur Chandeshwara, p.336-338). Further, many
between Brahmin and Jainism. For the purpose of Nibandhakars and Smiritikars of medieval Mithila
opposing Buddhism and Jain philosophy, approved that Sudras can study other theologies
Brāhmanical philosophers of Mithila, in the early along with the Vedas and the Purans. Perhaps the
medieval period, established three different sects establishment new political setup in the form of
under the most defensive way by Mīmāmsā School Turk-Afghan and the expansion of trade-commerce
were Prabhakra Mishra’s Guru-mata, Kumaril in Mithila and its neighboring areas, such changes
Bhatt’s Bhatt-mata and Murari Mishra’s Mishra- will be needed as workers and the possibility of
mata (Jha G.N., 1964). This conflict and eminence creating new employments in newly developed
of the region as an intellectual center didn’t go industrial factories, which the modern historians
unnoticed. Many contemporaries often noted the Mohammad Habib calls the Urban-revolution
intellectual achievement of region and praised them. (Habib M, 1974). Besides, the other noted
Even Abul Fazal has observed this peculiarity of the Smritikara of the fifteenth century is Misaru Mishra,
land. In his words “Tirhut has, from immemorial dealing with social laws in his Vivadachandra,
time, been a seat of Hindu learning.” (Abul Fazl which has been recognized as an authority on Hindu
et.al, 1939, p149-156) The land of Mithila is famous laws in medieval Mithila.
for the cultivation of Navya-Nyaya philosophy.
It is an interesting subject to study that how
Udayanacharya is considered as a founder of this
these intellectuals, who were associated with
school, but in real sense Gangesh Upadhyay gave
different indigenous philosophies and knowledge,
this branch a new height. The famous composition
provided a spiritual and social platform for people
of Gangesh is ‘Tattva-Chintāmani’ which deals four
of Mithila. In the twelfth century, Islam came as a
means of valid knowledge- Pratyaksha (perception),
political power in north India and changed more or

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less pre-established social and political aspects of regions Bengal and Orissa from Mithila till fifteenth
this region. It was the period when Islamic traditions century C.E.. (Chaudhary R.K.; P.133-134) On the
came closer to common people of India through other hand, such kind of system created a caste
Sufism and folktales of Persian scholars. It is worth discrimination among people. Six languages were
noting that the intellectuals of Mithila, who were prohibited to be used by the untouchables.
busy sharpening their Brahmanical philosophy and
However, in the minds of the common people,
traditions, did not directly counter Islamic political
Buddhist and Jain ideologies were already making a
authority and traditions as they had done with
space against harsh rituals, but practically these
Buddhism earlier. It might be a reason behind this
ideologies could not acquire more success among
that the Turk rulers did not overthrow the local rulers
masses, the main reason behind which was that the
who gave patronage to local Brahamin intellectuals.
harsh Brāhminical rituals continued somehow in the
It does not mean that the intellectuals of Mithila
followers of various spiritual sects of contemporary
gave generous space to such a new acquaintance
Maithil society. In medieval Mithila, in addition to
tradition at social level. They continued to
Saivism, Saktīsm, Vaishnavism and other minor
reconstruct contemporary Maithil society on the
religious cults, different Sufi orders such as Chishti,
basis of Vedic characteristic to frame their ideas of
Qadiriyyah, Firdausi, Shattari (Askari S.H., 1951)
the ideal society and politics.
and Madariya were prevalent which gradually came
Beside of these, in the fourteenth century, the closer to pre-established Vedic and Buddhism
intellectuals and rulers of Mithila imposed and Philosophy and religious elements. However, Islam
modified some new social laws of purity of blood was not strong enough in this region rather Sufi
(Rakt Shuddi- Prakarna), i.e., ‘Kulīnīkarna’ and saints were limited to spreading their spiritual
‘Panjī-Prābandha Vyvasthā’ (Panji-Prabandha speech. There was a reason behind it that whether
Vyvastha). Brāhmins and Kāyasthas were divided Sufi saints or Turks rulers never questioned the
into two classes- the Kulīnas (high birth) and the Brahmanical rituals and social arrangements for
Grhāsthas (ordinary birth). Sense of the Kulinism their political stability. Nevertheless, it cannot be
spread in the eastern provinces, particularly in denied that the philosophical debates of all these
Bengal and Assam through the Brahmins of Mithila, religions created an atmosphere in the field of
who had settled in Mithila in the form of Kolāñca spirituality, due to which all the prevalent religious
Brahmins after sixth century century A.D. sects partially adopted each other's religious activity
(Majumdar, N.G., 1935-36) Kulīnikarana was and values in Medieval Mithila. On the other hand,
required to follow mainly for upper castes like due to lack of patronage of the local rulers,
Brāhmin and Kāyastha. However, Kshtriya had also Buddhism was gradually escaped from this region,
been included in this system later on. To follow the but due to the development of Tantric education, a
Panji-Prabandha Vyvastha, it was very important to Tantric sect of Buddhism like Sahajiya sect came
know ‘Utedh’ which was a kind of lore. In this close to Shakta sect in Mithila. The followers of
system Brahmin was divided into four categories Shakta sect adopted Bhuddisht Goddesses of Tantra
which were known as Shotriyā, Yogya, i.e. Tāra, Ugra Tāra, Chinn Mashtīka, Aprajita,
Panjībanddha and Jaibāras (Jha, 1977). Similarly, Gandhāri, Ekeshwāra and others (Chaudhary R.K.,
Karan-Kāyastha and Radhi-Kāyastha were 1956). Further, Buddha’s statues were given place in
considered as the most qualified and respected the temple of the Goddess Shakti. Even Gautam
among Kāyastha (Thakur Jyotishwar, 1980). Gotras Buddha was considered as the tenth incarnation of
and Mulas were strictly followed among Brāhmins Lord Vishnu by Maithil Brahmans. Regardless,
and Kāyasthas. They also got the “Certificate of these sects opened the door of spirituality for all
marriage” (Vivāh-Panjī-Prāmana) by the castes, but they could not fully control the
Panjīkaras. Through such agencies it was instructed Brāhmanical rituals. It is interesting that the
that members of all castes should get married within followers of these sects adopted each other’s
their caste groups and marriage with other sub-group customs. For example, there is considerable
was discouraged. It was a measure to ensure that importance of Tulsi plant in the Vaishnava sect
people contract marriages according to sastric because Vaishnava saints used to receive initiation
injunctions in order to maintain the ‘purity of blood’. after wearing Basil garland. (Vidyapati,
The errant members were either ostracized from the Varshkritya, p.8. ) Chandrasekhar has given details
community or it resulted in lowering of their social about the worship of Vāsūdev with barley and
rank. For this purpose, state appointed Panjīkaras sesame in Shūkla Paksha. (Chandeshwara,
(genealogist) who were responsible to oversee Krityratnakara, p.163-164) Vidyapati, Based on
marriage ceremonies among the Maithila Brahmins Vaishnava love poetry, wrote a lot of poetry on love
community. Very soon, this system spread in the story of Radha and Krīshna which was very popular

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in Eastern India. The influence of Vidyapati's love indistinctly enmeshed with this place-specific and
poems was in such a way that a famous Vaishnava caste identities. It is in the context that, I hope to lay
saint of Bengal Chaitanya used to dance with a different perspective on the medieval period and
pleasure. Mithili words were also circulated in indigenous writing and literary culture, by analyzing
Bengal through such love poems of Vidyapati. Mithila as a composite region. As we know from
Later, many of Mithila's many poets or storytellers literary sources Mithila has always been the centre
got respect in Bengal, Assam and Orissa. Being a of the intellectual attainments and spiritual
follower of Shakti, Maithil Brahmanas generally advancement which formed the foundation of its
accepted non-vegetarian foods as well. Apart from distinct culture. For long the region of Milthila has
this, mainly in Tantrism method, Saktism, remained a seat of Vedic and Upanisadic studies.
Buddhism and Sufism adopted each other’s Tantra The history of Mithila though rarely studied in
activities and goddess in Mithila during this period. modern times, but the history of this region is well
Besides, we find spiritual harmony between documented in detailed description in the scriptures
different religions in contemporary literary sources. of ancient and medieval period. Mithila had made
For example, when Vidyapati compares Mithila notable contributions to different branches of
with Jaunpur in his text ‘Kirtipataka’. The religious education, science and literature. If we study ancient
condition of Mithila presents a vivid picture of the texts, then, we find the tradition of scholarship has
contemporary society which was beset with a continued unabated since the days of Janaka. It is
multitude of religious creeds and sects. believed that Mithila was the place where
philosophical gathering used to be convened by
Some conclusions may be briefly suggested
Janaka and latter day kings. Mithila made significant
that, in the medieval period, undoubtedly the Turko-
contributions in the field of philosophy and justice
Afghan and Mughals intellectuals and rulers were
on which its cultural edifice is standing. After the
many familiar with the literary and cultural tradition
spread of Buddhism and Jainism, the complex
of the Indian subcontinent, even before the
texture of philosophy in Mithila was made by
establishment of Turkish rule in north India. Some
diverse faiths and concepts which attracted many
Sanskrit literati accepted patronage from Indo-
intellectuals from outside of Mithila. This was
Persian rulers, particularly Jains and Buddhist, from
possible only in the medieval period when the local
very early, established close contact in Islamic
rulers and elites adopted the policy of legitimacy of
courts. Although, initially Brahmin intellectuals did
the political power with the Turk-Afghan-Mughal
not get much considerable patronage from the
authorities. This process continued on both sides,
Turkish rulers and political elites in India compared
even the Turk-Afghan-Mughal rulers did not
to Jain. Brāhman and Kayastha intellectuals of
interfere directly in matters of Brahminical rituals
Mithila region were often given patronage by local
and customs. It was a great virtue that due to these
Hindu rulers. For instance, Chandeshwara Thakur,
facts, during the medieval period, regional states got
the author of famed Grihasth-Ratnakar, lived in the
so much independence that they could follow and
court of the Hindu ruler of Mithila, which was a
share the ideologies of all religion, faiths and social
vassal of Delhi Sultan. Such processes, contributed
beliefs. This is the reason that the regional level
to a large extent to formation of newer identities,
intellectual characteristics got the full opportunity to
both at community and regional level. Besides, other
emerge which was essential for the stability of both
identities - linguistic, cultural, and culinary – were
political forces.

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