Thanjavur Maratha Kingdom

levels. Three specific levels mentioned in the consulted sources. Towns and hamlets are inferred due to the presence of capital, city and villages. :1. Capital : “He was replaced in 1674 with a descendant of the nayaka of Thanjavur with the help of the Marathas under their leader Ekoji Bhonsle (around 1630-84), who, after initial conquests in South India, began to display an interest in developments there. A year later, Ekoji himself became the ruler of Thanjavur and established the Maratha dynasty of the Raja of Thanjavur. ^[1] ::2. City (Port City) :: “The Dutch had the same benefit, far from the 1660s, they had increasingly begun to concentrate their attention on the far south, from their headquarters at Nagapattinam. This port was also in Maratha territory, for it was in the Thanjavur kingdom.” ^[2] :::3. Town (inferred) ::::4. Village :::: “The king [Shahji] gifted a village to 46 pandits of his court and named it Shanjirajapuram.” ^[3] :::::5. Hamlet (inferred)

[1]: (Lieban 2018, 54) Lieban, Heike. 2018. Cultural Encounters in India: The Local Co-workers of Tranquebar Mission, 18th to 19th Centuries. London: Routledge. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/32CRNR7U/collection

[2]: (Seshan 2012, 37-38) Seshan, Radhika. 2012. Trade and Politics on the Coromandel Coast: Seventeenth and Early Eighteenth Centuries. Delhi: Primus Books. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/MF855FSF/collection

[3]: (Appasamy 1980, 10) Appasamy, Jaya. 1980. Thanjavur Painting of the Maratha Period. Vol. 1. New Delhi. Abhinav Publications. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/35BU75NG/collection

levels. “The early Maratha rulers were notable for their heroism in war and their firm administration at home. They did not introduce a new type of government but continued the prevailing administration of the Nayaks supplementing it with some institutions of their own.” ^[1] The levels below the Raja are the administration levels instituted during the Nayak of Thanjavur period that probably stayed the same during Maratha rule, judging from the quote. Likely that more levels were present perhaps central court or governors. :1. Raja : “He was replaced in 1674 with a descendant of the nayaka of Thanjavur with the help of the Marathas under their leader Ekoji Bhonsle (around 1630-84), who, after initial conquests in South India, began to display an interest in developments there. A year later, Ekoji himself became the ruler of Thanjavur and established the Maratha dynasty of the Raja of Thanjavur. ^[2] ::2. Karnam :: “The Nayaks rule in Thanjavur witnessed the introduction of Ayagar system in each village. The officials in this system, the Karnam, Vettiyan, Talayari along with the head of the village called Maniakkaran were entrusted with the prime business of lang collection along with village administration.” ^[3] :::3. Vettiyan ::::4. Talayari :::::5. Maniakkaran (village chief)

[1]: (Appasamy 1980, 18-19) Appasamy, Jaya. 1980. Thanjavur Painting of the Maratha Period. Vol. 1. New Delhi. Abhinav Publications. Seshat URL:https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/35BU75NG/collection

[2]: (Lieban 2018, 54) Lieban, Heike. 2018. Cultural Encounters in India: The Local Co-workers of Tranquebar Mission, 18th to 19th Centuries. London: Routledge. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/32CRNR7U/collection

[3]: (Chinnaiyan 2005-2006, 456) Chinnaiyan, S. 2005-2006. ‘Tax Structure in Tanjore Kingdom under the Nayaks and Marathas (A.D. 1532- 1799)’ Proceedings of the Indian History Congress. Vol. 66. Pp 456-459. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/8WJRSDG6/collection

Dharmasutras. The following quote refers to the Dharmasutras, which include social and legal codes for the Hindu community, especially Brahmin men. “The subject matter of the Dharmasutras, therefore, includes education of the young and their rites of passage; ritual procedures and religion ceremonies; marriage and marital rights and obligations; dietary restrictions and food transactions; the right profession for, and the proper interaction between, different social groups; sins and their expiations; institutions for the pursuit of holiness; king and the administration of justice; crimes and punishment; death and ancestral rights. In short, the unique documents give us a glimpse if not into how people actually lived their lives in ancient India, at least into how people, especially Brahmin males, were ideally expected to live their lives within an ordered and hierarchically arranged society.” ^[1]

[1]: (Olivelle 2000, 1) Olivelle, Patrick. 2000. Dharmasutras: The Law Codes of Apastamba, Gautama, Baudhayana, and Vasistha. Delhi: Motilal Banarsidass. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/RTJ2KC23/collection

The following quotes suggest that markets were likely present in the Thanjavur Maratha Kingdom “Parallel to, and frequently working with, the banjara caravans were specialist merchant castes, who used their own internal organizations to develop trade over long distances. Most prominent, down the south-east coast, were Telugu Komatis who specialized in chilli, turmeric, and tobacco, grown in Andhra, but were also involved in the cloth and rice trades. The spread across many of the casbahs in the Tamil and Kannada countries but kept their identity and cohesion through maintenance of their language and, also, worship at their own sectarian temples.” ^[1] “Temples were also important centers for economic investment and re-distribution- to support masses of annual pilgrims but also to create ‘fairs’ for the trans-regional exchange of specialist goods, and these were not always of a religious nature.” ^[1]

[1]: (Washbrook 2010, 276) Washbrook, David. 2010. ‘Merchants, Markets, and Commerce in Early Modern South India’. Journal of the Economic and Social History of the Orient. Vol. 53:1/2 Pp 266-289. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/7ZBUUSJN/collection

“After settling down at Thanjavur, Venkoji devoted his entire attention towards improvement of agriculture and the economic condition of his subjects by providing irrigation facilities, digging and widening of channels and constructing new tanks to obtain better yields.” ^[1]

[1]: (Bhosle, 2017) Bhosle, Prince Pratap Sinh Serfoji Raje. 2017. Contributions of Thanjavur Maratha Kings. Second edition. Chennai: Notion Press. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/A9ABDVKX/collection

Temples. “Five temples attached to the Devasthanam in Thanjavur palace are dedicated to Krsna. They are (1) Navanita Krsna (2) Bhuloga Krsna (3)Mannarswami (4) Madanagopalaswami (5)Venugopalaswami. All of them seem to have come up during the rule of the Nayaks of Thanjavur and the Mahrattas from the 16th century onwards.” ^[1]

[1]: (Padmaja 2002, 96) Padmaja, T. 2002. Temples of Krsna in South India: History, Art, and Traditions in Tamilnadu. New Delhi: Abhinav Publications. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/5MFKBQ9E/collection

Irrigation systems. “After settling down at Thanjavur, Venkoji devoted his entire attention towards improvement of agriculture and the economic condition of his subjects by providing irrigation facilities, digging and widening of channels and constructing new tanks to obtain better yields.” ^[1] The following quotes suggest that markets were also likely present in the Thanjavur Maratha Kingdom “Parallel to, and frequently working with, the banjara caravans were specialist merchant castes, who used their own internal organizations to develop trade over long distances. Most prominent, down the south-east coast, were Telugu Komatis who specialized in chilli, turmeric, and tobacco, grown in Andhra, but were also involved in the cloth and rice trades. The spread across many of the casbahs in the Tamil and Kannada countries but kept their identity and cohesion through maintenance of their language and, also, worship at their own sectarian temples.” ^[2] “Temples were also important centers for economic investment and re-distribution- to support masses of annual pilgrims but also to create ‘fairs’ for the trans-regional exchange of specialist goods, and these were not always of a religious nature.” ^[2]

[1]: (Bhosle, 2017) Bhosle, Prince Pratap Sinh Serfoji Raje. 2017. Contributions of Thanjavur Maratha Kings. Second edition. Chennai: Notion Press. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/A9ABDVKX/collection

[2]: (Washbrook 2010, 276) Washbrook, David. 2010. ‘Merchants, Markets, and Commerce in Early Modern South India’. Journal of the Economic and Social History of the Orient. Vol. 53:1/2 Pp 266-289. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/7ZBUUSJN/collection

“Schools and hospitals were located in temple precincts, and the temple also served as the town hall for meetings and performances.” ^[1]

[1]: (Appasamy 1980, 8) Appasamy, Jaya. 1980. Thanjavur Painting of the Maratha Period. Vol. 1. New Delhi. Abhinav Publications. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/35BU75NG/collection

The following quote suggests that roads were likely present in the Thanjavur Maratha Kingdom, as they would have fostered the existence of trading caravans. “Parallel to, and frequently working with, the banjara caravans were specialist merchant castes, who used their own internal organizations to develop trade over long distances. Most prominent, down the south-east coast, were Telugu Komatis who specialized in chilli, turmeric, and tobacco, grown in Andhra, but were also involved in the cloth and rice trades. The spread across many of the casbahs in the Tamil and Kannada countries but kept their identity and cohesion through maintenance of their language and, also, worship at their own sectarian temples.” ^[1]

[1]: (Washbrook 2010, 276) Washbrook, David. 2010. ‘Merchants, Markets, and Commerce in Early Modern South India’. Journal of the Economic and Social History of the Orient. Vol. 53:1/2 Pp 266-289. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/7ZBUUSJN/collection

“The Dutch had the same benefit, far from the 1660s, they had increasingly begun to concentrate their attention on the far south, from their headquarters at Nagapattinam. This port was also in Maratha territory, for it was in the Thanjavur kingdom.” ^[1] “In 1739 the new raja of Thanjavur, Pratap Singh (1739-63), had to hand over the port-town of Karaikal to the French in return for their help.” ^[2]

[1]: (Seshan 2012, 37-38) Seshan, Radhika. 2012. Trade and Politics on the Coromandel Coast: Seventeenth and Early Eighteenth Centuries. Delhi: Primus Books. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/MF855FSF/collection

[2]: (Lieban 2018, 56) Lieban, Heike. 2018. Cultural Encounters in India: The Local Co-workers of Tranquebar Mission, 18th to 19th Centuries. London: Routledge. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/32CRNR7U/collection

The following quotes suggest that trading emporia were likely present in the Thanjavur Maratha Kingdom. “Banjaras not only carried goods across the interior on their pack bullocks but bought and sold them in their own right. They were very far from the pedlars and ‘gypsies’ depicted in colonial times. Their caravans could stretch to thousands of bullocks and they articulated the interior economy with that of the coast.” ^[1] “Parallel to, and frequently working with, the banjara caravans were specialist merchant castes, who used their own internal organizations to develop trade over long distances. Most prominent, down the south-east coast, were Telugu Komatis who specialized in chilli, turmeric, and tobacco, grown in Andhra, but were also involved in the cloth and rice trades. The spread across many of the casbahs in the Tamil and Kannada countries but kept their identity and cohesion through maintenance of their language and, also, worship at their own sectarian temples.” ^[2]

[1]: (Washbrook 2010, 275) Washbrook, David. 2010. ‘Merchants, Markets, and Commerce in Early Modern South India’. Journal of the Economic and Social History of the Orient. Vol. 53:1/2 Pp 266-289. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/7ZBUUSJN/collection

[2]: (Washbrook 2010, 276) Washbrook, David. 2010. ‘Merchants, Markets, and Commerce in Early Modern South India’. Journal of the Economic and Social History of the Orient. Vol. 53:1/2 Pp 266-289. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/7ZBUUSJN/collection

Trading emporia. The following quotes suggest that trading emporia were likely present in the Thanjavur Maratha Kingdom. “Banjaras not only carried goods across the interior on their pack bullocks but bought and sold them in their own right. They were very far from the pedlars and ‘gypsies’ depicted in colonial times. Their caravans could stretch to thousands of bullocks and they articulated the interior economy with that of the coast.” ^[1] “Parallel to, and frequently working with, the banjara caravans were specialist merchant castes, who used their own internal organizations to develop trade over long distances. Most prominent, down the south-east coast, were Telugu Komatis who specialized in chilli, turmeric, and tobacco, grown in Andhra, but were also involved in the cloth and rice trades. The spread across many of the casbahs in the Tamil and Kannada countries but kept their identity and cohesion through maintenance of their language and, also, worship at their own sectarian temples.” ^[2]

[1]: (Washbrook 2010, 275) Washbrook, David. 2010. ‘Merchants, Markets, and Commerce in Early Modern South India’. Journal of the Economic and Social History of the Orient. Vol. 53:1/2 Pp 266-289. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/7ZBUUSJN/collection

[2]: (Washbrook 2010, 276) Washbrook, David. 2010. ‘Merchants, Markets, and Commerce in Early Modern South India’. Journal of the Economic and Social History of the Orient. Vol. 53:1/2 Pp 266-289. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/7ZBUUSJN/collection

“The Tamil silver-plate inscription of the Maratha Prince Ekoji (A.D. 1676) confirms the above lease to the Dutch.” ^[1]

[1]: (Menon 2001, 303) Menon. A.G. 2001. ‘Copper Plates to Silver Plates: Cholas, Dutch and Buddhism’ In Fruits of Inspiration: Studies in Honour of Prof. J.G. de Caparis. Leiden: Brill. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/FU8TFSTT/collection

“The Tamil silver-plate inscription of the Maratha Prince Ekoji (A.D. 1676) confirms the above lease to the Dutch.” ^[1]

[1]: (Menon 2001, 303) Menon. A.G. 2001. ‘Copper Plates to Silver Plates: Cholas, Dutch and Buddhism’ In Fruits of Inspiration: Studies in Honour of Prof. J.G. de Caparis. Leiden: Brill. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/FU8TFSTT/collection

“Telugu is one of the four literary languages of the Dravidian family […] Its phonemic system contains native as well as borrowed sounds (from Sanskrit, Perso-Arabic and English sources). All nasal, trills, approximants and laterals are voiced; all fricatives are voiceless; stops are differentiated both for voicing and aspiration.” ^[1]

[1]: (Bhaskararao 2010, 1055) Bhaskararao, P. 2010. ‘Telugu’ In Concise Encyclopedia of Languages of the World. Edited by Keith Brown and Sarah Ogilvie. Oxford: Elsevier Science. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/5I6DBU98/collection

“In his Maratha Rule in the Carnatic, C.K. Srinivasan lists the various famous writers who enriched literature and philosophy with their works. There was an enormous literary output in Sanskrit, Telugu and Tamil, and it embraced every form of composition: epics, drama, romantic pieces, burlesques, treatise on medicine, astrology and music. ^[1]

[1]: (Appasamy 1980, 11) Appasamy, Jaya. 1980. Thanjavur Painting of the Maratha Period. Vol. 1. New Delhi. Abhinav Publications. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/35BU75NG/collection

Hindu sacred texts.“It is no exaggeration to say that the temple gathered round itself all that was best in the arts of civilized existence and regulated with the humanness bom of the spirit of Dharma. The rulers of Thanjavur were orthodox Hindus and continued a tradition of liberality towards temples and mathas.” ^[1]

[1]: (Appasamy 1980, 9) Appasamy, Jaya. 1980. Thanjavur Painting of the Maratha Period. Vol. 1. New Delhi. Abhinav Publications. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/35BU75NG/collection

Hindu Religious literature. “It is no exaggeration to say that the temple gathered round itself all that was best in the arts of civilized existence and regulated with the humanness bom of the spirit of Dharma. The rulers of Thanjavur were orthodox Hindus and continued a tradition of liberality towards temples and mathas.” ^[1]

[1]: (Appasamy 1980, 9) Appasamy, Jaya. 1980. Thanjavur Painting of the Maratha Period. Vol. 1. New Delhi. Abhinav Publications. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/35BU75NG/collection

“In his Maratha Rule in the Carnatic, C.K. Srinivasan lists the various famous writers who enriched literature and philosophy with their works. There was an enormous literary output in Sanskrit, Telugu and Tamil, and it embraced every form of composition: epics, drama, romantic pieces, burlesques, treatise on medicine, astrology and music. ^[1]

[1]: (Appasamy 1980, 11) Appasamy, Jaya. 1980. Thanjavur Painting of the Maratha Period. Vol. 1. New Delhi. Abhinav Publications. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/35BU75NG/collection

“In his Maratha Rule in the Carnatic, C.K. Srinivasan lists the various famous writers who enriched literature and philosophy with their works. There was an enormous literary output in Sanskrit, Telugu and Tamil, and it embraced every form of composition: epics, drama, romantic pieces, burlesques, treatise on medicine, astrology and music. ^[1]

[1]: (Appasamy 1980, 11) Appasamy, Jaya. 1980. Thanjavur Painting of the Maratha Period. Vol. 1. New Delhi. Abhinav Publications. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/35BU75NG/collection

“In his Maratha Rule in the Carnatic, C.K. Srinivasan lists the various famous writers who enriched literature and philosophy with their works. There was an enormous literary output in Sanskrit, Telugu and Tamil, and it embraced every form of composition: epics, drama, romantic pieces, burlesques, treatise on medicine, astrology and music. ^[1]

[1]: (Appasamy 1980, 11) Appasamy, Jaya. 1980. Thanjavur Painting of the Maratha Period. Vol. 1. New Delhi. Abhinav Publications. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/35BU75NG/collection

“Essentially, the Tamil calendar is a solar calendar, with aspects of the lunar cycle incorporated for fixing certain religious and temple festivals. The Tamil month begins when the sun enters a particular iraci (rasi-zodiac). Therefore, the number of days in a particular month does not remain constant or equal, although on the average the length of the year is 365 days.” ^[1]

[1]: (Venkateswaran 2018, 274) Venkateswaran, T.V. 2018. ‘Ragoonatha Charry and his ‘Scientific’ Pancanga. In The Growth and Development of Astronomy and Astrophysics in India and the Asia-Pacific Region. London: Springer. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/7AH4P2I9/collection

“With a payment of 700,000 rupees Pratap Singh was able to make the Nawab lift the siege.” ^[1]

[1]: (Lieban 2018, 57) Lieban, Heike. 2018. Cultural Encounters in India: The Local Co-workers of Tranquebar Mission, 18th to 19th Centuries. London: Routledge. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/32CRNR7U/collection

The following quote refers to weight systems from the 16th- 18th centuries CE in southern India, and specifically mentions “the Thanjavur veli”. “Also, measurements were largely matters of local custom. Not only did they vary across regions (for example, the Chingleput veli was six times larger than the Thanjavur veli) but, in the same place, the same standard of measurement could be applied differently to different commodities and even people.” ^[1]

[1]: (Washbrook 2010, 272) Washbrook, David. 2010. ‘Merchants, Markets, and Commerce in Early Modern South India’. Journal of the Economic and Social History of the Orient. Vol. 53:1/2 Pp 266-289. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/7ZBUUSJN/collection

“Essentially, the Tamil calendar is a solar calendar, with aspects of the lunar cycle incorporated for fixing certain religious and temple festivals. The Tamil month begins when the sun enters a particular iraci (rasi-zodiac). Therefore, the number of days in a particular month does not remain constant or equal, although on the average the length of the year is 365 days.” ^[1]

[1]: (Venkateswaran 2018, 274) Venkateswaran, T.V. 2018. ‘Ragoonatha Charry and his ‘Scientific’ Pancanga. In The Growth and Development of Astronomy and Astrophysics in India and the Asia-Pacific Region. London: Springer. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/7AH4P2I9/collection