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11. ANGA one of the 16th Janapadas of 16th century B.C. Lay to the
east of Magadha with Champa, near Bhagalpur, as its capital. Some of
the Anga monarchas, like Brahmadatta, appear to have defeated their
Magadha contemporaries. Subsequently, however, Magadha emerged
supreme leading to the establishment of the first empire of ancient
India. In other words, the conquest of Anga by Magadha was one of
the stepping stones for the Magadhan Empire.
12. BARHUT in central Indian is famous for Buddhist Stupa and stone
railings which replaced the wooden ones in the Sunga period. Barhut
sculptures depict the visit of king Ajatasatru to the Buddha. Barhut
along with Sanchi and Bodh-Gaya represent the first organized art
activity of the Indian people as a whole. Furthermore, all these clearly
indicate the transition of sculpture from wood to stone.
24. CAAMPA the capital city of the Anga Janapada on the border of
Bengal was of great commercial importance in ancient times; for it was
a river port from which ships would sail down the Ganges and the
coast the south India, returning with jewels and spices which were
much in demand in the North. By Mauryan times, with the eastward
expansion of Aryan culture, Tamralipti replaced in in importance. An
interesting feature of this is the fact that a Hindu Kingdom with the
same name came into existence in the mainland of South east Asia.
Indeed it is difficult to say how exactly this name came to be
transplanted in South-east Asia.
40. KURA one of the 16 Janapadas of 6th century B.C., was in the
neighbourhood of Delhi. Among its towns may be mentioned
Indraprastha and Hastinapur. This place clearly brings home the truth
to us that Mahabharata was not purely fictional story but some amount
of historical evidence is embedded in the story. As a matter of fact,
Vasudeve Krishna is now known as a historical personality as borne
out by the writings of patanjali and other sources of evidence.
46. KASI one of the 16 Janapadas of the 6th century B.C. with its
capital of the same name. It was also called Varanasi (69). It greatly
prospered under the rule of Brahmadatta.
47. KOSAL one of the 16 janapadas of the 6th century B.C. had three
different capitals (Saketa, Ayodhya and Sravasti) in three different
periods. It region roughly corresponded to modern oudh.
61. KANHERI In Thana district near Bombay, has rock cut Chaitya
shrines with elaborately decorated railings belonging to the third
century A.D. One inscription of the last great ruler of the Satavahana
dynasty. Yajnasri Satakarni is found here. Kanheri Buddhist Tank
inscription makes mention of Matiemonial relationship between the
Sakas and the Satavahanas. It was the chief center of Buddhism in
Rashtrakuta times. Faint traces of the art of paintings may be traced in
the caves of Kanheri.
68. MUSHIKAS on the lower Indus with its capital at Alord. Was the
greatest principality at the time of Alexander's invasion. Its king
mousikanas submitted to Alexander after brave resistance.
70. MADURAI popularly known as the city of festivals, was the seat
of the 3rd Sangam and was till the 14th century the capital of the
Pandyan kingdom which had sea-borne brade with Rome and Greece.
It is famous for the Minakshi temple.
81. MALLA was one of the 16 Janapadas of the16th century B.C. The
territory of the Mallas was on the mountain slopes probably to the
north of the vijjain confederation. They had to branches with their
capitals at Kusinagar and Pawa. But in pre-Buddhist time the Mallas
were a monarchy.
Dinesh Rathod Page 12 of 17
86. PADMAVATI was Nag capital is Gwalior region. Its king Ganapati
Naga was defeated by Samudragupta.
90. PANCHALA was one of the 16 janapadas of the 6th century B.C.
Its area correspondent to modern Bundelkhand and the portion of the
Central Doab. It had two divisions northern and southern, the Ganges
forming the boundary line. Their capitals were Ahicchatra and
Kampilya respectively. One of the early Panchalas kings, Durmukha, is
credited with conquests in all directions.
92. RAJAGRIHA moder Rajgir, near Patna in Bihar was and ancient
capital of Magadha under Bimbisara and Ajatsatru. It was here that
first Buddhist council was held after the death of Buddha. The
cyclopean walls of the this old commercial town are among themost
remarkable finds in India.
94. SANCHI :near Bhopal famous for a Buddhist stupa and for one of
Ashoka's Minor Pillar Edicts. Sanchi sculptures along with Bharhut
Godh-Gaya represent the first organized art activity of the Indian
People. There are reliefs of the Jatkas on the stone walls around the
stupa. Sanchi revealed historically important inscription of the
Satavahanas and the Gupta kings. Kakanodbota probably was the
ancient name for Sanchi, which was inhabited by the tribal people
Kakar, and was conquered by the Samudragupta.
Dinesh Rathod Page 14 of 17
97. SARNATH near Varanasi, is the place where the Buddha delivered
his frist sermon in the Deer park, this event being known as the
"Turning of the Wheel of Law". It is the site of the famous Ashokan
Pillar of Polished sand-stone whose lion capital was adopted by the
people of Free India as the state emblem. It was also the famous seat
of Gupta sculpture. Gupta plastic art reached its perfection e.g. the
seated Buddha in preaching posture.
99. SOPARA port town known to the Periplus and ptolmey, carried
most of the ancient Indian trade with foreign countries; gradually it
began to lose its importance to Berygaza and Barharium- Ist century
A.D. onwards. It ahs survived as a village 40 miles north of Bombay.
101. TRIPURI now village near Jabalpur, was the capital of the
Kalachuri dynasty. The Kalachuri kings became independent in 10th
century A.D. In 1939, Tripuri had the distinction of being the venue of
the 54th session of Indian National congress.
106. URAIYUR also known as Aragaru,on the river Kavari, was for
some time the Sangam chola capital, was famous for its pearls and
muslin, the latter being as think as the slough of the snake.
as viceroy. The Vidisa guild of ivory worker was famous for these
workers carved the stone sculpture on the gateways and railings
surrounding the Sanchi Stupa. It indicates commercial prosperity. It
was also famous for the Garuda Pillar Inscription which testified its
erection by a Greak ambassabor named Heliodorus in honour of
Vasudeva Krishna, the god of the Bhagavatas.
111. VENGI (in Andhra Pradesh) one of the south Indian kingdoms
probably joined the Sangha conquered by Samudragupta. It was the
capital of the eastern Chalukyas, and was disputed between the
Chalukyas and the Pallavas.
You have two maps on ancient India, one with place names along with
rivers and the other with numbers (accompanied by an index).
In the map outline for both, you will see that the outlines of Nepal,
Bhutan, Bangaladesh, Punjab, China and Burma are left out. There are
reasons for it. At times the examiners will provide you the map with no
outlines of other countries or with the outlines of one a couple of
countries. To avoid this risk, we have deleted all the outlines. Far more
important is the reason that every place and apporoximate boundary
of any area or empire confruning to either the coastline or the river
systems. It is these two that you have to master when you attempt
practicing for the map questions.
Talking of how exactly you have to make use of the notes the following
are the hints:
(a) Every time do remember whether the place time is along the
coastline or along or close to a river, it is the only way that you can be
nearly accurate inplacing the places names required in the
examination.
Dinesh Rathod Page 17 of 17
(b) Do like this. Do prepare a number of outline maps along with rivers
- doing the latter by hand, while for the former relying on a tracer with
outlines of the Indian sub-continent and a carbon paper along with a
plain sheet of paper. This part of preparing the map you must master
and it should be done in not more than three of four minutes, that is
your practice must bring downthe time involved in preparing the brae
outlines.
First of all study the map with place names. After some time pick up
the map with numbers. You should be able to remember which
number refers to which place name. Whether your memory is correct
or not, you can test from the index for the numbers. At that time try
to remember where exactly a practice lar place name is located along
the river (at the mouth. Away from the mouth or in the mid or the tail
end, etc.) Accurately grasp the distance, which is a must because the
size of the map that you would be getting in the examination would be
the same as the one before your. And at thattime please remember
whether you can remember the tributaries of any river involved Ina
place name. In other words. You must know at that measurement any
particular place name can be marked on the map with only the
coastline and the river systems. If in the first one or two attempts you
have gone wrong, please do not get discourgaged. Do it again and
again till the time you in attempting the and question, which is a
compulsory question in the examination.
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Magadha
Between the sixth and the fourth centuries BC Magadha became the
most powerful Mahajanapda.Modern historians explain this
development in a variety of ways: Magadha was a region where
agriculture was especially productive. Besides iron mines were
accessible and provided resources for tools and weapons. Elephants an
important component of the army was found in forests in the region.
Also the Ganga and its tributaries provided a means of cheap and
convenient communication. However early Buddhist and Jaina writers
who wrote about Magdha attributed its power to the policies of
individual's ruthlessly ambitious kings of whom Bimbisara, Ajatshastru
and Mahapadma Nanda are the best known and their ministers who
helped implement their policies. Initially Rajagaha was the capital of
Magadha.
Mauryans
The Mauryan Empire was the first and one of the greatest empires that
were established on Indian soil. The vast Mauryan Empire stretching
from the valley of the Oxus to the delta of Kaveri was given a well knit
common administration.Chandragupta Maurya was the first ruler who
unified entire India under one political unit. About Mauryan rulers we
have epigraphically sources, literary sources, foreign accounts and
materials obtained from archaeological excavations. The Arthashastra
gives us detailed information about the administrative system of the
Mauryan Empire. The work was written by Kautilya who is also known
as Chanakya.Some scholars think that Kautilya was the real architect
of the Mauryan Empire and was also the prime minister of
Chandragupta Maurya.
However the most important and authentic source for the history of
Mauryan period is provided by the inscriptions of Ashoka.
2.Literary Sources
Of the religious sources the Buddhist and Jain traditions the early
Dharmashastra are of great importance. The Ashokavadana and
Divyavadana are two Buddhist texts containing information about
Bindusara,Ashoka's expeditions to Taxila to suppress a rebellion and
about his conversion to Buddhism.DipVamsa and Maha Vamsa describe
in detail the role played by Ashoka in the spreading of Buddhism in
SriLanka.Chaitra or Parisisthaparvan ( biography of Chanakya) of
Hemachandra provides very interesting information on Chandra Gupta
Maurya.
This book in original form has been lost. But most passages have been
preserved in form of epitomes and quotations which are found
scattered here and there in the later writings of various Greek and
Roman authors such as Strabo, Arrian and Plinius.Another important
source which gives valuable information on the Mauryan period is the
Arthashastra.It is believed to be the work of Vishnu Gupta Kautilya
also known as Chanakya.He was the chief advisor of Chandragupta
Maurya.His book Arthashastra is a standard work on politics and art of
government.
3.Foreign sources
As a sequence of Alexander's invasions of India a number of Greek
travellers visited India. They gave valuable information of India to the
outside world.Neachus was deputed by Alexander to explore the coast
between the Indus and the Persian Gulf.Onesicritus took part in the
voyage with Neachus and afterwards wrote a book about the voyage
and India.Megasthanese was sent as an ambassador to the court of
Chandragupta Maurya by Seleucus Nikator the Greek ruler of Persia.
His account about Mauryan India is compiled in Indika.
5.Numismatic Evidence
The Mauryan empire was based on the money economy.Kautilya refers
to suvarna,silver pana and copper mashaka as a token currency. A
horde of punch marked silver coins were found at Golakhpur at a site
of ancient Patliputra belonging to Pre-Mauryan times. Most of these
coins have only symbols like tree in railing, sun, moon, mountain, and
animals, birds etc punched or stamped on them. These symbols on the
coins had probably some connection with local commerce such as the
guilds, local or provincial administration, the royal and dynastic
symbols etc.The sites from where these coins have been found imply
that these places were inhabited during the Mauryan period.
The land of Magadha was also fertile which yielded rich harvests.
Heavy rainfall made the land more productive even without irrigation.
They produced varieties of paddy which are mentioned in the early
Buddhist texts. Land taxes could be kept high which proved to be
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It also tells that a revolt broke out at Taxila and when it could not be
suppressed by Susima Ashoka was sent to restore peace. Some
scholars give the credit of south India conquest to Bindusara but most
scholars believe that this was done by his father Chandragupta
Maurya.Bindusara continued the policy of friendly relations with
Hellenic world. Pling mentions that Ptolemy Philadelphus of Egypt sent
Dionysius as his ambassador to his court.
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Dhamma of Ashoka
There is no doubt that Ashoka's personal religion was Buddhism. In his
Bhabru edict he says he had full faith in Buddha,Dhamma and
Sangha.he showed respect to all sects and faiths and believed in using
among ethical and moral values of all sects. In Rock Edict VII he says
all seeks desire both self control and purity of mind. In Rock Edict XII
he pronounces his policy of equal respect to all religious sects more
clearly.
The rajjukas were officers responsible for land measurement and fixing
their boundaries. They were also given power to punish the guilty and
set free the innocents. Another officer of the Mauryan Administration
was pradeshikas.Some scholars think that he was responsible for the
collection of revenue while others think that he was the provincial
governor. The Mauryan Empire was divided into provinces. During the
reigns of Bindusara, Ashoka was posted at Ujjain as Governor of the
Avanti region while his Brother Susima was posted at Taxila as the
governor of the north-western provinces. Provinces were subdivided
into the district each of these was further divided into groups of the
villages and the final unit of administration was the village. The
important provinces were directly under kumara (princes).According to
the Junagarh rock inscription of Rudradaman,Saurashtra was governed
by vaisya Pushyagupta at the time of Chandragupta Maurya and by
Yavana-raja Tushaspa at the time of Ashoka both provincial governors.
City Administration
A number of cities such as Pataliputra, Taxila, Ujjain, Tosali,
Suvarnagiri, Samapa, Isila and Kausambi are mentioned in the edicts
of Ashoka.The Arthashastra has a full chapter on the administration of
cities.Megasthenese has described in detail the administration of
Pataliputra and it can be safely presumed that similar administration
system was followed in most of the Mauryan cities.Megasthenese
described that the city of Pataliputra was administered by a city
council comprising 30 members. These 30 members were divided into
a board of five members each. Each of these boards had specific
responsibilities towards the administration of city. The first board was
concerned with the industrial and artistic produce. Its duties included
fixing of wages, check the adulteration etc.The second board dealt with
the affairs of the visitors especially outsiders who came to
Pataliputra.The third board was concerned with the registration of birth
and death.
The fourth board regulated trade and commerce kept a vigil on the
manufactured goods and sales of commodities. The fifth board was
responsible for the supervision of manufacture of goods. The sixth
board collected taxes as per the value of sold goods. The tax was
normally 1/10th of the sold goods. The city council appointed officers
who looked after the public welfare such as maintenance and repairs of
roads,markets,hospitals,temples,educational
institutions,sanitation,water supplies etc.The officer in charge of the
city was known as Nagarka.The administrative machinery of the
Mauryan state was fairly developed and well organized. Numerous
depts regulated and controlled the activities of the state. Several
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Economic Activities
The Mauryan state concerned machinery which governed vast areas
directly and to enforce the rules and regulations in respect of
agriculture, industry, commerce, animal husbandry etc.The measures
taken by the Maurya state for the promotion of the economy gave
great impetus to economic development during the period. The
vastness of India's agricultural and mineral resources and the
extraordinary skill of her craftsmen have been mentioned by
Megasthenes and other Greek writers. The large part of the population
was agriculturists and lived in villages. New areas were brought under
cultivation after cleaning the forest. People were encouraged to settle
down in new areas.
chief of the guild was called jesthaka.The guilds settled the disputes of
their members. A few guilds issued their own coins.
The chief industries were textile, mining and metallurgy, ship building,
jewellery making, metal working etc.The trade was regulated by the
state. India supplied to other states indigo, cotton and silk and
medicinal items. Provisions of warehouses, godowns and transport
arrangements were also made. Foreign trade was carried on by land as
well as by sea. Special arrangements were made for the protection of
trade routes. The state controlled and regulated the weights and
measures. The artisans and craftsmen were specially protected by the
state and offences against them were severely punished. The guilds
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The Sanchi Stupa inscription mentions that one of the carved gateways
was donated by the guilds of ivory workers.Similary the Nasik cave
inscription mentions that two weaver's guilds gave permanent
endowments for the maintenance of a temple.Kautilya says a full
treasury is a guarantee of the prosperity of the state and it is the most
important duty of the king to keep the treasury full at all the times for
all works. During the Mauryan period taxes were levied both in cash
and in kind and were collected by local officers. The chief source of
revenue was land tax and tax levied on trade etc.The land tax was
1/4th to 1/6th of the produce. Toll tax was levied on all times which
were brought for sale in the market. Tax was also levied on the
manufactured goods. Those who could not pay the tax in cash or kind
were to contribute their dues in the form of labor.Strabo mentions that
craftsmen, herdsmen, traders, farmers all paid taxes. The
Arthashastra describes revenues at great length. This was further
augmented by income from mines, forests, pasture lands, trade and
forts etc.Brahmans, children and handicapped people were exempted
from paying taxes. Also no tax was levied in areas where new trade
routes or new irrigation projects or new agricultural land were being
developed. Tax evasion was considered a very serious crime and
offenders were severely punished.
married woman had her own properly in the form of bride gift and
jewels.
pillar consists of some finally executed animal figures such as the lion
or the elephant.
Most of the historians agree that after Ashoka his successors were
weak who could not control the unrest and revolt in various parts of
the empire. Some historians hold Ashoka responsible for this
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The eastern part of the empire with Pataliputra as the capital came to
be ruled by Dasaratha.Dasaratha is also known as from the caves in
the Nagarjuni hills which he dedicated to Ajivikas.Three inscriptions
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This would suggest that the capital of the western part of the empire
was moved from the north to Ujjain.The decade following was to see
the conflict between Antiochus III of Syria and Euthydemus of Bactria
with Bactria emerging as a strong power ready to threaten north-
western India.A number of Principalities in the trans-indus region
broke away from the empire while Samprati was occupied in
establishing himself at Pataliputra.Gradually the concentration of
attention moved to Magadha and the main line of the Mauryan dynasty
lived out its years at Pataliputra unable to control or prevent the
breaking up of the empire in the more distant regions.
After the reign of nine years Samprati was followed by Salisuka who
ruled for thirteen years. The successor of Salisuka mentioned as
Somavarman or Devavarman ruled for seven years. The last two kings
of the Mauryan dynasty were Satadhanvan who is said to have ruled
for 8 years and finally Brihadratha who ruled for seven years and was
assassinated by Pushyamitra Sunga.
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Things to remember
It is believed that before the coming of the Aryans in India the
greater part of northern and north-western India was inhabited by a
group of people known as Dravidians
The Dravidians could not meet challenge and hence gradually
moved southwards. The horse played a very important role in the lives
of the Aryans.
There is no trace of totemism and animal worship.
Rig Veda is collection of 1017 hymns supplemented by 11 others
called Valakhilyas. Purusukta theory developed in the later Vedic
period.
The first three Vedas -Rig,Sam and Yajur Veda are collectively
known as Trayi.
The word Arya comes from the root word meaning to cultivate and
Aryans as a whole were agriculturists who considered agriculture a
noble profession or occupation.
In the later Vedic period the purohita or priest was described as the
rashtragopa or the protector of the realm of the raja.
The king in later Vedic age performed Rajsuya sacrifice which was
supposed to confer supreme power on him. The king also performed
Vajpeya or the chariot race .The ritual lasted for 17 days and it was
supposed to elevate him from the position of Raja to that of Samrat.
Indra and Varuna lost their previous importance and prajapati
attained the supreme position in later Vedic age.
Pushan became the God of Sudras.
Rudra and Vishnu became more important than before.
Delhi Sultanate
The Slave Dynasty
1.Qutub-ud-din Aibek
2.Iltutmish
3.Raziya
4.Balban
5.Rulers of the Sultanate Period
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Khalji Dynasty
Jalaluddin Firuz Khalji
Jalaluddin Firuz Khalji was the founder of the Khalji dynasty. He came
to power after the overthrow of slave dynasty. Their ascendancy is
known as Khalji imperialism because with the accession of Jalaluddin
on the throne of Delhi, the supremacy of the Turks ended in India. He
expanded the boundaries of his empire besides his achievements
include suppression of the revolt of Malik Chhaju with the governor of
Oudh.He suppressed the thuggees a band of robbers and send them
off peacefully to Bengal. He adopted conciliatory policy towards the
Mongols. He allowed some of the Mongols to settle in India.
Alauddin Khalji
In 1296 Alauddin became the sultan after Malika Jan the widow of
Jalaluddin and her younger son Qadir Khan left Delhi. He also
exterminated the old Balbani and Jalali nobles.The reign of Alauddin
Khalji marks the zenith of the power of the Delhi Sultanate. In 1297 he
set off for conquering Gujarat. He sent an expedition under Ulugh
Khan and Nusrat Khan to Gujarat. On the way Ulugh Khan conquered
Jaisalmer.During the plunder of the rich port of Cambay Alauddin's
commander Nusrat Khan acquired a Hindu turned Muslim slave Kafur
who later on rose to become a great military general and the Malik
Naib of Alauddin.After the conquest of Gujarat Alauddin sent an
expedition under Ulugh Khan and Nusrat Khan to
Ranthambhore.However they were beaten by the Rajputs and Nusrat
Khan died.Alauddin went to Ranthambhor and annexed it in 1301.The
next expedition was sent to Mewar and after the siege of 8 months he
captured Chittor in 1303.The government of Chittor was put in the
hands of Khizr Khan, the eldest son of Alauddin.Chittor was renamed
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as Khizrabad after the name of Khizr Khan. In 1305 Alauddin sent Ain-
ul-Mulk Multani for the conquest of Malwa which was placed under the
governorship of the latter. By the end of 1305 the whole of Northern
India fell into the hands of Alauddin and he directed his attention to
the conquest of Deccan.
Tughlaq Dynasty
Ghiyasuddin Tughlaq
Ghiyasuddin Tughlaq laid the foundation of the Ttughlaq Dynasty.The
word Tughlaq was not the name of any tribe or clan but was the
personal name of Ghiyasuddin.He had to face enormous problems as a
Sultan. There were riots in various parts of the empire and the royal
treasury was empty. He pursued a policy of reconciliation with the
nobles and the people who were severely restricted under Alauddin.He
liberalized administration in certain respects. He gave up the practice
of physical torture in case of economic offences and recovery of debts.
He also discarded Alauddin's system of measurement of land for the
assessment of land revenue. He attempted to improve the finances of
the state and perused a policy to encourage agriculture. His twin
object was to increase land under cultivation and improve economic
condition of the cultivators. He took keen interest in the construction
of canal for irrigation and formulated famine policy to provide relief to
peasants in time of drought. The state demand of revenue was fixed
between 1/5th and 1/3rd of the produce. He further instructed that the
land revenue should not be enhanced more than 1/11th of the
estimated produce.
Later Tughlaqs
Firoz Tughlaq was succeeded by his grandson who took up the title of
Ghiyasuddin Tughlaq Shah II.Within a year of his accession he fell
victim to intrigue and was beheaded in early 1389.For the next five
years Sultans- Abu Bakr, Muhammad Shah and Alauddin Sikandar
Shah ruled. In 1390 Nasiruddin entered Delhi and enthroned himself.
He was the last sultan of the dynasty and ruled from 1390-
1412.During his reign Timur the Mongol leader of Central Asia invaded
India. After plundering Delhi he returned to Samarkand.On his way
back he plundered Firozabad, Kangra, Meerut and Jammu.Khizr Khan
was appointed governor of Multan, Lahore and Dipalpur.Timur's
invasion dealt a fatal blow to the Tughlaq dynasty and the Sultanate of
Delhi. In 15th century the Sultanate completely disintegrated and
numerous provincial kingdoms emerged in various parts of the
country.
Lodhi Dynasty
Bahlol Lodhi was the founder of Lodhi dynasty. He ruled for 39 years.
His links were with a famous Afghan clan known as Shahurbel.He
established his suzerainty by defeating and capturing the jagirdar of
Mewat, Sambha, Koel, Khari, Bhogaon, Etawah and Gwalior.He
annexed the Jaunpur kingdom in his empire. In the last years of his
life he invaded Gwalior and obtained 80 lakh tankas from the ruler. He
was succeeded by his son Nizam Shah who ascended the throne with
the title of Sikandar Shah.
Lodhi.In 1526 Ibrahim Lodhi fought with Babur the battle of Panipat.In
this fierce battle Ibrahim Lodhi was defeated. The Sultanate came to
an end and a new power Mughals came to rule India.
After him Firoz also sought and secured it twice. According to Islamic
ideals essential attributes of a sovereign required that he should be a
male adult suffering from no physical disability, a freeborn Muslim
having faith in Islam and acquainted with its doctrines and he should
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Provincial Government
Judicial System
Military organization
13th centuries and its strength and stability depended primarily on its
strong and efficient army. The army organization of the sultans was
based on feudal principles which carried all the inherent defects of the
system with it.
Be great in act, as you have been in thought. Page 1 of 56
The Vedic hymns reveal the initial Aryan settlements in India : western
tributaries of the Indus, the Gomti (modern Gomal) the Krumu
(modern Kurram) and the Kubha (modern Kabul). The one river
mentioned in the North of Kabul is Suvastu (modern swat).
But the main focus of the Rig Vedic settlements was in the Punjab and
the Delhi region. When the Rig-Vedic hymns were compiled the focus
of Aryan settlement was the region between the Yamuna and the
Sutlaj, south of modern Ambala and laong the upper course of river
Saraswati. The most frequently mentioned rivers are the Sindhu
(Indus), the Sarasvati (modern Sarsuti), the Drishadvati (modern
Chitang), and the five streams of the Punjab.
Regarding the other geographical features, the Vedic poets knew the
Himalayas but not the land south of Yamuna, since they did not
mention the Vindhayas, In the east also the Aryans did not expand
beyond Yamuna; for the river Ganga is mentioned only once in one
late hymn.
And possibly, the Aryans had no knowledge of the oceans since the
word 'samudra' in the Vedic period meant a pool of water. But the
later Vedic knowledge shows that the Aryans knew the two seas, the
Himalayas and the Vindhyan mountainas and generally the entire
Indo-Gangetic plain.
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The Aryans used various kinds of pottery and the sites where the
painted grey were are found, confirm the Aryan settlements. The Vedic
texts show that the Aryans expanded from the Punjab over the whole
of western Uttar Pradesh covered by the Ganga-Yamuna Doab. The
Bharatas and Purus known as Kuru people first lived between
Sarasvati and Drishadvati just on the fringe of the Doab. Soon the
Kurus occupied Delhi and the Upper portion of the doab, that is the
area called Kurukshetra, After this event, the Kurus joined with the
people called Panchalas who occupied the middle portion of the Doab
or the moder districts of bareilly Dadaun and Farrukabad. It was the
Kuru-Panchalas who had set up their capital at Hastinapur situated in
the district of Meerut. Later the Kauravas and the Pandavas belonging
to the same Kuru clan fougth out a battle which led to the extinction of
the Kuru clan.
And by 600 B.C. the Aryans spread from the Doab further east to
Kosala in Eastern U.P. and Vedeha in north Bihar. The former town is
associated with the story of Ramchandra, but it is not mentioned in
Vedic literature.
The plasticity of the Aryan mind was shown in the language as well as
the way in which they adapted agricultural and settled life. The seals
of the Indus Valley show that the pictographs remained statis,
whereas, the Aryan language in the Rig Veda at places rises to musical
levels. The success with which the Aryan writings were composed
reveals the ability of the Aryan mind to grasp the mulitiple dimensions
of human life. And language which exhibits immense potentialities in
its vocabulary reveals that the community is full of potentialities. On
the other hand, out of nearly 400 characters known to the Harappans
only a few were repeated time and again.
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The Harrapa culture is located in the Indus Valley and western India
and its urbanization is based on a chalcolithic system with and absence
of iron. Later Vedic society centering on the Ganges Valley from which
the Harappan culture is largely absent owes its gradual urbanization to
iron technology, the widespread domestication of the horse and the
extension and intensification of plough agriculture. (Iron, horse and
plough being nearly absent - some evidence in later Harappan sites).
The expansion and budding off of the Harappan system in the east as
far as Alamgirpur (U.P.) and to the neighbouring areas was neither
'colonisation' nor was it 'political expansion' of any from, it was rather
the expansion in terms of the permeations of the socio-economic and
socio-cultural systems of Harappan society whereas, the Aryan
advance towards eastern region - the Doab of the Ganges and Jamuna
- was no doubt facilitated by their horse chariots and effective
weapons and can be viewed as 'colonisation' or 'political expansion'
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though not all the Aryan culture contacts and expansion need have
been of a violent kind.
The focal centers of the Harappan culture remained for a long time the
twin cities of Harappa and Mohenjo-daro and it is from these centers
that Harappan culture budded off, whereas the focus of attention of
the Rig Veda was the Punjab and in the later Vedic period it shifted to
the Doab of the Ganges and Jamuna rivers. The Punjab seems
gradually to fade into the background and was regarded even with
disapproval.
Vedic period that the Aryans had some familiarity with the sub-
continent.
The religion of the Harappan differed widely from that of the Vedic
people. The Harappan practiced the cults of Sakti (mother Goddess)
and Pasupati (Proto-Shiva) of animal-tree and stone worship and of
Phallus and Yoni, i.e. fertility cult. The early Aryans condemned many
of these cults. Harappans worshiped Mother Goddess but the Female
deities played a minor part in Vedic religion though the Aryans
provided spouses to their gods by later Vedic times. But the fear of the
Phallus worship was replaced in the Yajur veda by its recognition as an
official ritual. Siva also gained increased importance in the later Vedas.
The Aryans anthropomorphized most of the forces of nature and
prayed to them as Indra, Varuna, Agni, Mitra, Rudra, Soma, Surya,
and Asvins. The fire of sacrificial cult was common to both. Vedic
Aryans worshipped the cow while the Harappans reserved their
veneration for bulls. The Harappans were iconic and the Aryans
aniconic. Ascetic practices were known to both.
The food habits of the Harappans were almost identical with those of
the later Aryans if not early Aryans. The Harappans unlike the Aryans,
preferred indoor games of outdoor amusements (chariot racing and
hunting) though dice was popular past time with both. Playing music,
singing and dancing were common to both. But about the musical
instrument of the Harappan little is known or not known while the
Aryans had the drum, lute and flute with cymbals and the harp as later
additions. The Harappans buried their dead - the Aryans largely
created their dead. The Harappans used a script, which remains
undeciphered to date in spite of many claims for its deco din, where as
references to writing in Vedic society came at a much later stage.
daro and two sand stone statuettes from Harappa), though a very few
sculptures survive, in metal (bronze dancing girl) and ivory works, in
terracotta's (small images and figures of animals, birds or human or
animal and inscription a 9 Harappan script on them), and in their
pottery (painted red and black, at times glazed), the Harappan show
vigor, variety and ingenuity. On the other hand, Rig Vedic age is
devoid of any tangible proof of Aryan achievements in these directions.
In fact the Rig Veda says nothing of writing, art and architecture. The
art of ceramics made Harappan, the Vedic pottery was a simple one.
In the end we have to say that apart from the minor causative factors
causing difference like the close mindedness of the Harappans and
contrasted to the Plasticity of the Aryan mind, formalized and
ritualized religion of the Harappans as contrasted to the animals and
the metaphysical traits of the Aryans and the geographical locale were
entirely different. The differences in socio-economic matrices between
the two civilizations primarily account for the contrast between the
two.
After all, the distinction between Hinduism and Buddhism in India was
purely sectarian and never more than the difference between saivism
and vaishnavism. The exclusiveness of religious doctrines is a Semitic
conception, which was unknown to India for a long time. Buddha
himself was looked upon in his lifetime and afterwards as a Hindu saint
and avatar and his followers were but another sect in the great Aryan
tradition. Ashoka was a Buddhist in the same way as Harsha was a
Budhist, or Kumarapala was a Jain. But in the view of the people of the
day he was a Hindu monarch following one of the recognized sects. His
own inscriptions bear ample withness to the fact. While his doctrines
follow themiddle path, his gifts are to the brahmibns, sramansa
(Buddhist priests) and others equally. His own name of adoption is
Devanam Priya, the beloved of the gods. Which gods? Surely the gods
of the Aryan religion. Buddhism had no gods of its own. The idea that
Ashoka was a kind of Buddhist Constantine declearing himself against
paganism is a complete misreading of India conditions. Asoka was a
kind or Buddhist Constantine declearing himself against paganism is a
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Apart from these two major writers there is a third view as expressed
by kosambi. He based his arguments that unnccessary measures were
taken up to increase tax and the punch-marked coins of the period
show evidence of debasement. This contention too cannot be up held.
It is quite possible that debased coins began to circulate during the
period of the later Mauryas. On the other hand the debasement may
also indicate that there was an increased demand for silver in relation
to goods leading to the silver content of the coins being reduced. More
important point is the fact that the material remains of the post-
Asokan era do not suggest any pressure on the economy. Instead the
economy prospered as shown by archaeological evidence at
Hastinapura and Sisupalqarh. The reign of Asoka was an asset to the
economy. The unification of the country under single efficient
administration the organization and increase in communications meant
the development of trade as well as an opening of many new
commercial interest. In the post - Asokan period surplus wealth was
used by the rising commercial classes to decorate religious buildings.
The sculpture at Barhut and Sanchi and the Deccan caves was the
contribution of this new bourgeoisie.
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Still another view regarding of the decline of Mauryas was that the
coup of Pushyamitra was a peoples' revolt against Mauryans
oppression and a rejection of the Maurya adoption of foreign ideas, as
far interest in Mauryan Art.
Also, it should be borne in mind that all the officials owed their loyalty
to the king and not to the State. This meant that a change of king
could result in change of officials leading to the demoralization of the
officers. Mauryas had no system of ensuring the continuation of well-
planned bureaucracy.
The next important weakness of the Mauryan Empire was its extreme
centralization and the virtual monopoly of all powers by the king.
There was a total absence of any advisory institution representing
public opinion. That is why the Mauryas depended greatly on the
espionage system. Added to this lack of representative institutions
there was no distinction between the executive and the judiciary of the
government. An incapable king may use the officers either for
purposes of oppression or fail to use it for good purpose. And as the
successors of Asoka happened to be weak, the empire inevitably
declined.
Also the people of the sub-continent were not of uniform cultural level.
The sophisticated cities and the trade centers were a great contrast to
the isolated village communities. All these differences naturally led to
the economic and political structures being different from region to
region. It is also a fact that even the languages spoken were varied.
The history of a sub-continent and their casual relationships. The
causes of the decline of the Mauryan empire must, in large part, be
attributed to top heavy administration where authority was entirely in
the hands of a few persons while national consciousness was unknown.
was partly due to the fact that the foreign rulers of India found
Buddhism more accessible than orthodox Hinduism. The Vedic
Brahmins had been pushed into the background by the course of
historical development all though Hinduism as such did not experience
a decline. On the contrary new popular cults arose around gods like
Shiva, Krishna and Vishnu-Vasudeva who had played only a marginal
role in an earlier age. The competition between Buddhism which
dominated the royal courts and cities and orthodox Brahminism which
was still represented by numerous Brahmin families every where left
enough scope for these new cults to gain footholds of their own, of
great importance for the further development of Hinduism and
particularly for the Hindu idea of kingship was the Kushana rulers
identification with certain Hindu gods - they were actually believed to
attain a complete identity with the respective god after their death.
Hindu law books (dharmasastra), the foremost of them being the code
of Manu which probably originated in the second or third century AD.
After the breakdown of the Maurya and Shunga Empires, there must
have been a period of uncertainty, which led to renewed interest in
traditional social norms. These were then codified so as to remain
inviolate for all times to come. If we add to this the resurgence of
Sanskrit, as testified by Rudradaman's famous rock inscription of the
second century AD. We see that this 'dark-period' actually contained
all the element of the classical culture of the Gupta age, Thus the
many splendoured and much maligned 'dark-period' was actually the
harbinger of the classical age.
In the post-Mauryan era (200 BC. To 300 A.D.) the economy moved at
an accelerated tempo. Society witnessed structural reorientation as
significant groups of foreigners penetrated into India and chose to be
identified with the rest of the community.
caves, pillars, tablets, cisterns etc. Among the luxury items the
important ones were ivory and glass articles and beed cutting. At the
beginning of the coristian era the knowledge of glass-blowing reached
India and attained its peak. Coin minting also reached a high level of
excellence made out of gold, silver, copper, bronze, lead and potin. A
coint mould of the Satavahans period shows that through it half a
dozen coins could be turned out a time.
The guilds, coming from the days of the Mauryan period, became a
more important factor in the urban life both in being instrumental to
increase in production and moulding public opinion. The primary guilds
of the day were those of the potters, metal workers and carpenters.
Some guilds organized their own distribution system while owning a
large number of boats to transport goods from various ports on the
Ganges.
The guilds of the day fixed their own rules of work and the standards
of the finished products. They exercised care regarding price also to
safeguard the interest of both the artisan and the customer. They
controlled the price of the manufactured articles. He conduct of the
guild members was regulated through a guild court. The customary
uses of the guilds had the same force as those of laws.
The extensive activity of the guilds can be known from their seals and
emblems. The banners and insignia of each guild were carried in
procession of festive occasions. These prosperous guilds in addition,
donated large sums of money to religious institutions and charitable
causes.
Since the activity of the guilds was so buoyant, it appears that they
attracted the attention of kings too. It is said that kings had financial
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Interestingly, apart from the guilds, there were workers bodies also.
The workers co-operative included artisans and various crafts
associated with a particular enterprise. The classic example of this
activity was the co-operative of builders, which has its members drawn
from specialized workers such as architects. Engineers, bricklayers etc.
The trade between India and Rome mostly consisted of luxury goods.
To begin with Rome got her imports from the southern most portions
of the country. The Roman imports were Muslims, pearls, jewels and
precious stones from Central and South India. Iron articles formed an
important item of export to the Roman Empire. For certain articles
India became the clearing house, as for example, silk from China
because of impediments posed by the Parthian rule in Iran and the
neighboring areas.
most significant Roman export to India was the gold and silver coins -
nearly 85 finds of Roman coins have been found. There is nothing
surprising in the lamentation of the Roman writer Pliny in the 1st
century A.D. that Roman was being drained of gold on account of
trade with India.
Indian kingdoms sent embassies to Rome the best known being the
one sent about 25 B.C. Which included strange collection of men and
animals-tigers, snakes, tortoises a monk and an armless boy who
could shoot arrows with his toes. This mission reached Rome during
the days of Emperor Augustus in 21 B.C.
The growing number of strangers in the port towns and trade centers
led to their absorbing Indian habits as their numbers grew, social laws
of the day became rigid as to be seen from the law code of Manu.
Further as conversions to Hinduism was technically impossible the
non-Indian groups gradually grew into separate sub-castes. After all
the conversion of a single individual was a problem but the device of
caste made such absorption easier. Moreover the foreigners found it
easier to become Buddhists instead of Aryans. Faced one theoretical
knowledge confined to brahmins and the other practical and technical
knowledge which became the preserve of the professionals.
In the field of plastic art. Great were the achievement of this period
like the stupas at Sanchi and Bar hut the caves at Karlellora and
Ajanta. At Amravati the great age of painting began. Also the
sculptures at Amravati show a mastery of stone sculpture and with the
mathura school of sculpture the Indian tradition of sculpture began.
The booming trade and commerce of the period was at the base of the
urban settlements that came into existence. The important towns of
northern India were Vaishali, Pataliputra, Varanasi, Kausambi,
Sravasti, Hastinapur, Mathura and Indraprastha. Most of the towns
flourished in the Kushan period as revealed by excavations. The
excavations at Sonkh in Mathura show as many as seven levels of the
Kushan are but only one of the Gupta period. Again in Jalandhar,
Ludhiana and Ropar also several sites show good Kushan structures.
The Satayahans kingdown also witnessed thriving towns like Tagar,
Paithan, Dhanyakataka, Amravati, Nagarjunakonda, Broach, Sopara,
Arikamedu and Kaveripattanam.
Bactria situated between the Hindu Kush and the oxus, was a fertile
region and it controlled the trade routes from Gandhara to the West.
The greek settlement in Bactria began in the 5th century B.C. when
Persian emperors settled the Greek exiles in that area.
About the same time the seleukidan king defeated king subhagasena
after crossing the Hindu Kush in 206 B.C. This defeat reveals the
unguarded nature of northwestern India.
The most known Indo-Greek was Menander, whose claim rests on the
Buddhist treatise the Questions of king Milinda-discussion between
menander and the Buddhist philosopher, Nagasena and he ruled the
Punjab from C.160 to 140 B.C.
Menander not only stabilized his power but extended his frontiers. His
coins are to be found in the region extending from Kabul to Mathura
near Delhi. He attempted to conquer the Ganges valley but in vain.
Probabley he was defeated by the Sungas.
After menander one Strato ruled. At that time Bactaria was rule by a
different group of Bactrians. Probably Mitrhadates - I of Persia
annexed the region of Taxila during the third quarter of the second
century B.C.
The last known greek kings were hippostratos and Hermaeus, the
former defeated by moga and the latter by khadphisus.
Indo-Greek influence declined from the time Bactria itself was attacked
by the nomadic tribes from central Asia, the scythians.
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To speak point wise, the first influence of the Greeks was on the divine
right theory of kingship. The Indo-Greeks took high sounding title e
like divine kings, sons of gods, etc. and maintained the myth of
Empire. Even before Indo-Greek rulers established themselves in India
the services of the Greeks were utilized. Ashoka appointed a Greek as
very viceroy of his province. And after the Indo-Greek period, a Greek,
during the period of Kushans, was entrusted with engineering work.
In the field of art, first the Indo-Greeks did contribute to die cutters'
art. They showed a remarkable skill in making the portraits of rulers.
Also the Greek kings adopt some of the indigenous methods of minting
the coins. Although Indians did not fully learn the fine art of die-
cutting, the coins of Indian rulers were influenced by the Greeks.
Indian adopted the art of striking coins with two dies, the obverse and
the reverse. Secondly, the curious open air theatre that came into
being in this period was directly a Greek legacy. The term Yavanika for
curtain shows that Indian drama, at least on one point, was influenced
by the Greek model, Thridly, the Greek form of sculpture influenced
the Gandhara art of the Kushan period. The school began in the Kabul
valley where the Greek influence was the maximum. Accordingly tone
author, the terracottas of toys and plaques were all influenced by the
Greeks.
In the religious field too, the Greek influence was felt, as borne out by
Millinda-Panho and the Besnagar inscription. Legions of Greeks were
converted into Indian religions of the day. One Greek officer,
Theodorus, got the relics of the Buddha enshrined in the Swat valley.
Besides, Hindu iconography was greatly changed because of the Indo-
Greek influences. It is difficult to say how many Babylonian and
Iranian Gods were incorporated in Hindu religions. A few deities were
taken over by the Parthians and they were adopted by the Kushans.
But it is doubtful to say as to which of the Greek dieities were
incorporated in the Pantheon of Indian gods.
All told, the Greek influence was mostly felt in art (the Gangdhara
sculptures, which probably influenced the later day Mathura
sculptures) and in religion (gave a fillip to Mahayana Buddhism and
popularized the Bhakti aspect of religion as pioneered by the vasudeva
cult).
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SUNGAS
The Sunga rule, extending a little over a century, is in interlude in the
history of India. There is nothing extraordinary about the political
events associated with the Sungas. The significance of their history, on
the other hand, primarily consists in the place they occupy in the social
and cultural history of India.
during the time of Pushyamitra Sunga. Also the Bharhut stupa and the
sculpture relating to Jataka stories around it came into existence
during the same period. One of the donors of Bharhut stupa was
Champadevi wife of the Idisha King, who was a worshipper of Vishnu.
This fact bears testimony to the high degree of tolerance prevailing
during the period. (And some minor works of Sunga art are to be
found at Mathura, Kausambi and Sarnath).
In the field of art, there was immediate reaction against the Buddhist
era of the Mauryas. Nevertheless, there were certain differences. The
Sunga art reflects more of the mind, culture, tradition and ideology
than what the Mauryan art did. During the Sunga period, stone
replaced wood in the railings and the gateways of the Buddhist stupas
as noticed at Bharhut and Sanchi. Bharhut stupa is replete with
sculptures - apart from floral designs, animal, figures, Yakshas and
human figures. Even the stone railing around the Sanchi Stupa is in
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rich belief work. This age definitely witnessed the increasing use of
symbols and human figures in architecture. Besides, the Sungas art is
a manifestation of popular artistic genious - the artistic activity was
because of the initiative of individuals, corporation or villages. A part
of the gateway of Sanchi was constructed by the artisans of Vidisha.
Even temple building began in this period. A Vishnu temple was build
near Vidisha. There was an increase in the construction of rock-cut
temple as noticed in the Chaitya Hall. In the temples and household
worship we find the idols of Shiva and Vishnu.
All told the importance of the sunga dynasty lies in the restoration of
Real politik while abandoning the asokan approach. In the cultural field
the beginnings as well as accomplishments in sculpture and
architecture are of tremendous significance. In the field of religion too
they not only revived the earlier tradition but also gave an impetus to
new approaches combative towards the heterodox sects the cult of
katakana the god of war the resurgence of Bhagvata cult and the
supremacy of Vasudeva in the Hindu pantheon.
KUSHANS
In the post-Mauryan era, central Asia and north-western India
witnessed hectic and shifting political scenes. The Great Yuehi-chi
driven out of fertile lend in Western china migrated towards the Aral
Sea. There they encountered the Sakas near Syr Darya river and
evicted them. The Great Yuehi-Chi tribes settled in the valley of Oxus
and with the occupation of the Bactrian lands the great hordes were
divided into five principalities. A century later the Kushan section or
sect of Yuehi-Chi attained predominance over the otheres. Their leader
was Kadphises. Thus began the history of Kushans.
The leader of the Kushans was kadphises and his rule probably began
in 40 A.D. He attacked the regions south of Hindu Kush, conquered
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By that time the Chinese reasserted their authority in the north and
this led to a collusion with the Kushans. The Chinese general pan-chao
conquered Chinese Turkistan and established the Chinese authority in
parthia that is on the territory south of the Caspian sea.
The Buddhism of this period was definitely a lax one. The Mahayana
sect was popular. But early Buddhism was an India product and was
based on the Indian ideas of rebirth, transmigration of souls and the
blessedness of escape from the pains of being. This Buddhism was
supported by a practical system of ethics inculcating a stoic devotion
to duty for its own sake. Such a teaching needed fundamental changes
to attract the sturdy mountaineer, the nomad horseman and the
Helloe rized Alexandrian. The veneration for a dead teacher passed
into a worship of living seviour.
Soon the Kushan power declined. Within the Kingdom, harm was done
to the Kushan Empire by the Nagas and Yaudheyas. A Naga ruler
probably performed ten ashvamedha sacrifices. Apart from these two
communities, a few other tribes also, like the Malavas and the
Kunindas, probably regained their importance at the expense of the
Kushan empire.
this period continued to serve the future also. Gold coins of great
complexity were issued by the Kushans.
The next thing to be noted about the Kushana is their religion. In all
likelihood, missionaries propagated Buddhism in central Asia and China
in this period. Possibly, it was during the time of Kanishka that
Mahayana Buddhism was sanctified. The fourth Buddhist council that
was summoned by Kanishka canonized the doctrines of Hinayana and
Mahayana. The deliberations of the conference were engraved on
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sheets of copper and were sealed and deposited in a stupa, but they
have not been found so far. But to regard Kanishka as the founder
patron of the Mahayana sect, which came into existence under the
Kushans, is a disputable point. Even though many scholars regard
Kanishka as the second Asoka some writers do not agree with this
view. In addition to these things, we must mention that the Kushana
kings patronized all kinds of religions, including Hinduism. Kanishka
was definitely and eclectic monarch as he honored a medley of gods
belonging to the Greek, Zoroastrian and Hindu faiths. Not only
Buddhism flourished under the Kushanas but there were definitely
stirrings of Hinduism. Many brahminical sects started merging. Along
with religion, Sanskrit language received an impetus. In a way the
Kushan age constituted the prelude to the Gupta age.
Andhra Satavahanas
ORIGIN :
(a) Aitrareya Brahmana puts the Adhras beyond the pale of Aryanism.
(d) Some call them Brahmins - some, mixed Brahmins of Naga origin,
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SOURCES :
(a) Puranas - mention 30 kings,.
CHORONOLOGY:
(a) The founder war one Simukha - probably the first century B.C. -
supplanted the lingering Sunga and Kanva rulers - rule of the dynasty
was for 300 years. Simuka was succeed by Krishna or Kanha.
(b) The next known king was Satakarni - the kingdom expanded -
probably defeated by Kharavela - performed Ashvamedha Pratishthana
was the capital - confusion after him. Kshaharatas or sakas occupied
parts of Maharashtra.
(c) Hala is the 17th in the list of Puranas - his book is saptasataka -
deals with both erortic and philosophical themes. Gundhaya's
Brihatkatha deals with the rivalry between Prikrit and Sanskrit.
(e) The greatest ruler was Gautamiputra Satakarni. He was the 23rd
according to Pupranas - around 72 A.D. the Nasik inscription of his
mother talks of his being the destroyer of Sakas, Yavanas and
Kshaharata - also says that he crushed the pride of Kshatrias - overran
konan, Saurashtra, Bihar and Malva. A Philanthropist, he maintained
Arya Dharma - put an end to Varna - Sankara - some regard him to be
Vikramaditya. Built the city of Benakataka and assumed the titles of
Raja Raja and Svamin.
(f) The next known ruler was Pulumayi II around 96 A.D. - first ruled
Andhra country - Vaijyanti and Amaravati famous cities - Satavahanas
a naval power - probably overseas colonisation - large number of
inscription.
(g) The next know ruler was Vasishtiputra Batakarni of sri Pulumayi -
married the daughter of Rudradaman, a Saka ruler -- however
Rudradaman twice defeated him. Also, Sri Pulumayi lost to Chastana,
son of Bhosmotika.
(h) Next known ruler was Yajna Sri Satakarni - around 160 A.D. -
Malva, Kathiawad and North Konkan - inscription found in Konkan and
Krishna - coints found in Gujarat and Kathiawad - defeated Kshatapas.
IMPORTANCE :
(1) The Very area over which they ruled was important connecting link
between link between northern and southern India - Andhras were
instrumental in spreading Aryan culture to the south.
(3) They did maintain contact between India and the Western world in
matters of trade.
SATAVAHANA ACHIEVEMENTS
The government if the Satavahana kingdom was organized on the
traditional lines. The kingdom was divided into Janapadas, which were
further sub-divided into aharas. Each ahara was under an Amataya.
The basic unit of the ahara was the grama with the village headman
called gamika. Central control was maintained over the provices.
Princes were generally made viceroys. And the kings did not assume
high-sounding titles. They were expected to maintain dharma.
Taxation was not burden some. The state derived its income from
crown lands, court fees, fines and ordinary taxes on lands. The
extraordinary taxes of the Mauryan period were not imposed. In
general, Central control was not high because feudal traits emerged in
the Satavahana period. The feudal chiefs like maharathas
mahasenapatis and mahabhojas issued their own coins.
Evidence also shows that a good number of people emigrated from the
Deccan to colonize the regions in South-East Asia
(2) The rise of the Satavahanas signified that the economic revolution
of the Gangetic region was repeated allover India. Added to this
because of the peculiar geographical terrain of the Deccan peninsula a
number of small kingdoms came into existence but not any big empire.
(3) Since the Satavahanas had controlled part of the Deccan and part
of northern India, they acted as the couriers of Aryanism to southern
India.
(6) The artistic excellence that was achieved under the aegis of the
Satavahanas had a tremendous significance. Buddhist mouments came
into existence at Nasik, Vidisha, Bhattiprolu, Goli, Ghantasala and
amaravati. Most probably human figure was first carved out at
Amaravati and Amaravati's sculptures influenced South-east Asian
sculptures.
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(7) Under the aegis of the Satavahanas trade was given a boost. The
important pores were Koddura and Chinnaganjam on the east and
Kalyan, Sopara, Goa and Pigeon islands on the West coast. And some
of the important commercial centers were Tagara, Pratishthana, Nasik,
Junnar and Dhanyakataka.
Saka-satavahana Conflict
1. There is controversy about the name 'Sakas'. Some hold the view
that they were probably. One branch of them was known as
kshabaratas. Some say Nahapana was a pahlava and Ghasmotika the
father of Chashtana was Scythian. It was from the Gupta period that
the name 'saka' came to be applied to this family of people.
2. The one reason that was responsible for the southward thrust of the
sakas was the Kushan pressure from the north.
8. The coflict was re-opened during the days of Pulumayi II, the king
after Gautamiputra Satakarni, as well as, Sri Pulumayi.
Significance:-
(1) The conflict between the Sakas and Satavahanas was inevitable as
such conflicts were natural in feudal times. Probably the Sakas were
perforce dieven to expand southward because of the establishment of
Kushan empire. The Saka-Satavahana conflict was because of the
basic factors working in the political dynamic of the day.
(3) Evidence shows that the Sakas introduced new ideas and
institutions in south-silver coins, free use of Sanskrit and Vigorour
patronage of Buddhists and brahmins. Kshaharatas used Khoreshthi -
alphabet of extreme north-west.
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Sanskrit
Sanskrit is a remote cousin of all the language of Europe ecepting the
Finnish, Hungarian, Turkish and basqe. Around 2000 B.C. an ancestral
group of dialects arose among the tribesmen of South Russia.
With Panini (probably 4th century B.C.) the Sanskrit language reached
its classical form. It developed a little thense forward except in its
vocabulary. The grammer of Panini, Asthadhyayi, pre-supposes the
work of may earlier grammarians. Latter grammars are mostly
commentaries on Panini, the chief being Mahabashya by Patanjali
(second century B.C.) and the Banaras-commentary of Jayaditya and
Vamana (seventh century A.D.).
It was from the time of Panini onwards that the language began to be
called Samskarta, perfected or refined, as opposed to Prakras
(natural), the popular dialects which had grown over time. In all
probability, Panini bsed his work on the languages as it was spoken in
the north west. Beginning as the lingua franca of the priestly class, it
gradually became that of the governing class also. The first important
dynasty to use Sanskrit was that of the Sakas of Ujjain and the
inscriptions of Rudraman at Girnar. Otherwise, the Maurya and the
other important dynasty till the Guptas used Prakrit for their official
pronouncements.
The Language of the Rig Veda was already archaic when the hymns
were composed and the ordinary Aryan spoke a sompler tongue, moer
closely akin to classical Sanskrit. By the time of the Buddha themasses
were speaking languages which were much simpler than Sanskrit.
These were the prakrits. The ordinary speech of Ancient India has
been preserved forus largely throughthe unorthodox religions. Most
inscriptions of pre-Gupta time are in Prakrit. The women and humbler
characters of the Sanskrit drama are made to speak in formalized
prakrit of various dialects. A few of secular literary works were
composed in Prakrit.
Sanksrit. It, too, was used in the same religions as Prakrit. The
Buddha, to reach more people, taught in Magadhi.
In the 1028 hymns of the Rig Veda there is a great variety of styled
and merit. The hymns contain many repetitions and the majority of
them have the sameness of outlook. A number of hymns show
deployment feeling for nature, as for example, the hymns to Ushas. A
few vedic hymns are primarily secular, as for example the Gamester's
Lament.
Very tittle of liverary quality is there in the later Vedic literature the
Atherva veda mostly a monotonous collection contains a few poems of
great merit. The prose Brahmanas, though written in simple and
straight forward language have little literary merit.
The other epic Ramayana also contains interpolations but they are
much briefer and are mostly didactic. The main body of the poem
gives the impression of being the work of one author whose style was
based on that of the other epic to show some kinship to that of
classical Sanskrit poetry. The style of the Ramayana is less rugged
than that of the Mahabharata. It is a work of greater art and it
contains many dramatic passages and beautiful descriptive writing.
The earliest surviving prose stories are a few narrative episodes in the
Brahmanas followed by the pali Jatakas. It was in the Gupta period
that ornate Sanskrit prose was developed. The chief writers in this
style were Dandin, Subandhu and Bana.
Prakrit
Chronologically pali is the first Sanskrit language and various Prakrits
oppeared later. Even the meaning of the word 'Pali' underwent
changes. In the final stages the word "Pali" meant language of the
texts of Theravada Buddhism. The Tripitaka meaning three baskets are
books which consist of the canons of the Theravada sect. One part of it
deals with the monastic discipline. The second part lays down
principles of Buddhism. And the last part deals with various subjects
like ethics psychology theories of knowledge and metaphysical
problems.
Now for the word "Prakrit". It stands for all the middle Indo-Aryan
speeches which belong to an era between Sanskrit on the one hand
and Aryan languages it has sectarian value since it was exclusively
used as the speech of the Hinayana Buddhism.
From the earliest times to the first century A.D. inscriptions were
composed exclusively in Prakrit. Asoka left behind 30 inscriptions in
Prakrit. Even in literature prakrit came to be used particularly in plays.
And prakrit itself consists of different dialects. There were several
other prakrits of lesser importance. By the time of the Guptas the
prakrits were standardized and had lost their local character. The
vernaculars had already developed beyond them. What panini did for
Be great in act, as you have been in thought. Page 38 of 56
Sanskrit others did dor the Prakrits and they began to resemble more
the languages actually were based on the conventions of dramatic
theory and they never represented popular life. Now did they reflect in
any way the linguistic conditions of society. Some plays are composed
exclusively in Prakrit and they are technically called sttakas. The
Karpuramanjari (about 900 A.D.) Rajasekhara depicting love between
man and woman is the most important work of this type.
Apart from secular literature prakrit was used for religious literature
also like the Jaina canonical works. It was during the 5th century A.D.
that most of the Jaina canons were written down. In prakrit literature
the Jaina writings have very little literary the poetry of the Jainas is
better than prose. Its poetry is written in lively vernacular style.
the crucial role which some scholars have attributed to them. One of
the most important arguments against the Vaishya theory is that some
of the earliest traces of Indianised states in Southeast Asia are not
found in the coastalareas usually frequented by the traders, but in
mountainous, interior areas.
The influence of the North Indian Gupta style also made itself felt from
the fifth century AD onwards. The center of this school was Sarnath,
near Baranasi (Banaras), where Buddha preached his first sermon.
Sarnath produced the classical Buddha image which influenced the art
of Burma and Thailand, as well as that of Funan at the mouth of the
Mekong. The art of the Shailendra dynastry of Java in the eighth and
ninth centuries AD - of which the Borobudur is the most famous
monument - was obviously influenced by what is termed the Late
Gupta style of western central Java of about (c.800 AD) explicitly
refers to the canstant flow of the people from Gurjardesha (Gujarat
and adjacent regions) due to which this temple had been built. Indeed,
the temple's sculptures show a striking similarity with those of the late
Buddhist caves of Ajanta and Ellora.
In later centuries Southeast Asia was more and more influenced by the
scholars of the University of Nalanda and the style of the Pala dynasty,
the last of the great Indian dynasties which bestowed royal patronage
on Buddhism. The influence of Mahayana Buddhism prevailing in Bihar
and Bengal under the Palas was so strong at the court of the
Shailendras of Java that a Buddhist monk from 'Gaudi' (Bengal) with
the typical Bengali name of Kumara Ghose, became rajguru of the
Shailendra king and in this capacity consecrated a statue of Manjushri
in the royal temple of the Shailenras in 782 AD. Bengal eastern Bihar
and Orissa were at that time centers of cultural influence. These
regions were in constant contact with Southeast Asia, whose painters
and sculptors reflected the style of Eastern Indian in their works.
Typical of this aesthetic was the special arrangement of figures
surrounding the central figure. This types of arrangement can be found
both in Indonasia sculptures and in the temple paintanings of Pagan
(Burma) during this period.
In the same era south Indian influence emerged once more under the
chola dynasty. Maritime trade was of major importance to the choals,
who thereby also increased their cultural influences. The occasional
military interventions of the Cholas did not detract from the peaceful
cultural intercourse. At the northern coast of Sumatra the old port of
Dilli, near Medan, had great Buddha sculptures evincing a local
variation of the Chola style, indeed a magnificent status of the Hindu
God Ganesha, in the pure Chola style, have recently been found at the
same place, Close to the famous temple of Padang Lawas, central
Sumatra, small but very impressive chola-style bronze sculptures of a
four armed Lokanath and of Tara have been found. These sculptures
are now in the museum of Jakarta. They are dated at 1039 AD, and a
brief inscription containing Old Malay words in addition to Sanskrit
Be great in act, as you have been in thought. Page 43 of 56
words- but Tamil words-proves that the figures were not imported
from India but were produced locally.
Islam in India, its other cause being an upsurge of Javanese art which
confined the influence of Indian art to the statues of defied. Kings
erected after the death of the ruler. The outer walls of the temples
were covered with Javanese reliefs which evince a great similarity to
the Javanese shadowplay (Wayang kulit). The chandi Jago (thirteenth
century AD) and the temples of Panantaran (fourthenth century AD)
show this new Jvanese style very well. It has remained the dominant
style of Bali art upto the present time. A similar trend towards the
assertion of indigenous styles can also be found in the Theravads
Buddhist countries. The content of the scence depicted is still derived
from Hindnu mythology of Buddhist legends but the presentation
clearly incorporates the respective national style.
The study of logci was followed by Hindus, Buddhists and Jains, one of
the most important topics of Indian thoughts was pramana or means
of reliable knowledge. The nyaya schools upheld four pramanas -
perceptions of areliable by anology or comparison, word (Sabda), and
pronounciation of a reliable authority such as the Vedas. The Vedanta
school added one more to it i.e. intution.
In the field epistemology, Jains contriubuted the most for the Jains
there was not only two possibilities of existence and non-existence but
seven more. Although the modern logicians might laugh at this
pedantic system of ontological and epistemological reality they
Be great in act, as you have been in thought. Page 45 of 56
concede that the world is more complex and subtle than we think it to
be.
The thinking principle, manana sakti was reckoned higher than the
subject of thinking. So the primary subject of education was the mind
itself. According to the ancient Indian theory of education, the training
of the mind and the process of thinking, are essential for the
acquisition of knowledge. The chase counts more than the game. So
the pupil had mainly to educed himself and achieve his own mental
growth. Education ws reduced to the three simple processes of
Sravana, Manana and Niddhyaasana. Sravana was listening to the
truths as they fell from the lips of the teacher. Knowledge was
technically called sruti or what was heard by the ear and not what was
seen in writing.
The second process of knowledge called Manana implies that the pupil
has to think out for himself the meaning of the leassons imparted to
him orally by his teacher so that they may be assimilate fully. The
third step known as Nidhyasana means complete comprehension by
the pupil of the truth that is taught so that he may live the truth and
not merely explain it by word. Knowledge must cultimate in
realization.
that of the preceptor. In this new home he had a second birth and was
called Dvijya. Twice-born.
What might count as earliest literary congress of the world was the
congress of philoshophers which was codification of Brahmanical
philoshophy by discussing the subject under the direction of the
master philosopher, Yajnavalkya. In these deliberations at the highest
level, a lady- philoshopher named Gargi was a prominent participant
beside men like Uddalaka Arni. Obviously, in those days women were
admitted to the highest knowledge and did not suffer from any
education disabilities. There was equality between the sexes in the
filed of knowledge. The Rig Veda mentions women Rais called
Brahmanavadinis.
To begin with, in ancient India, the main subject was the Veda. The
teacher would instruct handful of students seated on ground. For many
hours daily they would repeat verses after verses of the Vedas till they
attainmastery of at least one of them. To ensure correctness of
memory, the hymns were taught inmore than one way.
Soon the curricula was expanded. The limbs of the Veda or the six
Vedangas were taught - the performance of sacrifice, correct
pronounciation, knowledge of prosody, etymology, grammer, and
jyotisha or the science of calender. Also in the post-Vedic era, teachers
often instructed their students in the six schools of Philoshophy.
Nalanda attracted students not only from different parts of India but
also from Tibet and China. The standards of examination were stiff,
and only those who could pass the test prescribed by the dvarapandita
or the scholar at the gate were admitted to this university. Also, for
being admitted to the university, candidates were required to be
familiar with old and new books.
(a) Neither the Hindu nor the Budhist emigration was supported by
any kingdom or empire in India, clearly provingthat the expansion was
not colonial in nature.
(b) Since no home support was there for these kingdoms, they later
easily succumbed to local influences.The Chinese influence as spear-
headed by the Annamites caused the destruction of the Khmer rule.
The arab capture of trade and their subsequent penetration into this
region led to the spread of Islam in Indonesia and to some extent in
Malaysia.
(e) The local influences over which Hinduism was super imposed re-
asserted themselves. Somehow the Buddhist influence remained partly
because of the cultural patronage of China to Buddism.
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The expansion of Indian culture and influence both in Central Asia and
in the south-east towards the countries and islands of the pacific is
one of the momentous developments in the period immediately
preceeding the Christian era. Asoka's missionaries traveled for to the
west but the result of their work in Antioch and Alexandria and other
distant countries must remain a matter of speculation.
Both Prakrit and Sanskrit were studied in Khotan. The whole of Central
Asia was a meeting place of different cultures since it contained the
famous silk trade route between China and Roma. The northern route
touched Kucha (Kuchi) Oarashara (ancient Agnidesa) and Turfan, while
the Southern route passed through Kashgar, Yarkand, Khotan, Niya,
Miran and other important centers. The two routes fimally converged
at Tung-huang on the western border of China, a strong Buddhist
center noted for its famous grottos. Buddhism flourished in all these
regions but traces of Brahmanical religion are also found in khotan and
other places.
5. Tibet was brought under the orbit of Buddhist in the 7th Century
A.D. Later, Tibetans borrowed the Kashmiri script which was later
transformed into the Tibetan script of today. Later, the Tibetan
Buddhists came in large numbers to India during the pala period and
there was a lively exchange between Tibet and Pala kingdom. Tibetan
monks studied at the monasteries of nalalnda and Vikramasila.
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6. Political and cultural ties between India and central Asia continued
till about the 8th century A.D. the gradual advance of Islam and the
suspension of the silk trade on account of insecureties between India
and the innermost heart of Asia.
ADDITIONAL NOTE
The first were the Indo-Greeks who earlier ruled over Bactria situated
to the South of Oxus river in the area covered by north of Afghanistan.
(For details see Indo-Greeks.)
After the Sakas, the Central Asians who influenced India were the
Kushans. They originally came from the steppes of north Central Asia
and lived in the neighbourhood of China. (Refer to the topic on the
Kushans for further details).
More important is the fact that the Sakas and the Kushans settled in
India for good. They adopted the scripts, languages and religious of
Be great in act, as you have been in thought. Page 54 of 56
India. Thus they became integral parts of Indian society and this
fusion of the Sakas and the Kushans with Indian society left its own
imprint. They introduced better cavalry and use of riding hourses on a
large scale. Use of reins and Saddles became common as shown in the
Buddhist sculptures of the second and the third centuries A.D.
Numerous equestian terracotta figures of the Kushan period have been
found. Horsemen were heavily armed and fought with spears and
lances. More important are the changes introduced by them in the
ordinary pattern of life - turbans, tunics, truousers and heavy long
coat. The first one is worn by the Afghans and Punjabis till today and
probably the Sherwani of today is the successor of the long coat.
The close contacts between Central Asia and India also led to the
import of gold from the Altai mountains in Central Asia. Also, as the
Kushans controlled the silk Route they derived large revenues. This
made the Kushans issue gold coins for the first time on a wide scale in
India.
Also, these foreign rulers became patrons of Indian ort and literature.
Masons and artisans trained in different schools of thought were
employed by the Kushans particularly in north-western India Indian
artisans came into contact with their Greek and roman counterparts.
Such was the beginning of the Gandhara art in which images of the
Buddha were made in Graeco-Roman style. This from of art gradually
spread to Mathura is borne out by the famous headless statue of
Kanishaka. This particular school of art was also instrumental for a
good number of stone images of Mahavir.
Indians were the first to use the decimal system. The famous
mathematics Aryabhata. (A.D. 476-500) was acquinated with it. The
Chinese learnt this system from the Buddhist missionaries, and the
You can't build a reputation on what you are going to do. Page 2
western world borrowed it from the Arabas when they came incontact
with India. Zero was discovered by Indians inabout the second century
B.C. From the very beginning Indian mathematicians considered zero
as a separate numeral, and it was used in this sense in arithmatics. In
Arabia the earliest use of zero appears in A.D. 873. The Arabs learnt
and adopted it from India and spread it in Europe. So far as Algebra is
concerned both Indians and Greeks contributed to it, but in Western
Europe its knowledge was borrowed not from Greece but from the
Arabs who had acquired it from India.
Surgery of some kind was even during the Vedic period. It was only
from the time of Susruta that surgery came to occupy an important
place in medicine. Surgical operations were performed like taking the
You can't build a reputation on what you are going to do. Page 5
Regarding physics, it was closely linked with religion and theology and
it even differed from sect to sect. Almost all religions believed that the
universe consisted of elements like earth, air, water, and akasa
(ether). Most schools maintained that there were as many types of
atoms as there were elements. Some Buddhists conceived atom as the
minutes object capable of occupying space but also as occupying the
minutest possible duration of time coming into being and vanishing
almost in an instant only to be succeeded by another atom caused by
the first. This somewhat resembles the quantum theory of planck. The
Vaisesika school believed a single atom to be a point in space
completely without magnitude. Fruther, most of the schools believed
that atoms constitute moleculues. However, the Indian atomic theories
were not based on experiment but intuitive logic. The great theolgian
Sankara strongly argued against their existence.
tones far closer than those of other ancient musical systems much
earlier than other civilization.
To begin with, Asoka in his foreign relations was a realist defeat and
annexation of Kalinga. Also his realism is to be seen in Asoka not
annexing the southern kingdoms (Cholas, Pandvas, Satyaputras and
Keralaputras) while being satisfied with theirac knowledgement of his
suzerainty. He probably felt that it was not worth the trouble to annex
the small territories too.
Apart from contacts with Iran, Asoka Empire was close to various
Greek kingdoms. There are references to the Greeks in the rock edicts
of Asoka. On certain occasions the word used refers to the Greek
settlements in the north-west and on others to the Hellenic Kingdoms.
Antiochus II these of Syria is more frequently mentioned. He other
Hellenic Kings where missions were sent were Ptolemy-II Philadephus
of Egypt, Magas of Cyrene, Antigonus gonatas of Messedonia, and
Alexander of Eorius.
On the East, the Mauryan empire included the provice of Vanga, Since
Tamralipti was the principal port of the area, Indian missions to and
from Ceylon are said to have traveled via Tamaralipti.
Asoka's Dhamma
NEED OF DHARMA
1. There was considered intellectual ferment around 600 B.C. healthy
rivalry was apparent among the number of sects such as the
Charvaks, Jains and Ajivikas, whose doctrines ranged from bare
materialism to determinism. This intellectual liveliness was reflected in
the elected interests of the Mauryan rulers. It was claimed by the
Jainas that Chandragupta was supporter and there is evidence that
Bindusara favoured the Ajivikas.
5. Asoka felt that the aforesaid forces of contrary pulls would threaten
the peace of the realm not in the general interest of his Empire.
Asoka's dhamma therefore, was intended to serve a practical purpose.
The dhamma was not meant to be a religion but what behooves a man
of right feeling to do, or what man of sense would do. Such being the
nature of his dhamma, it is primarily an ethic of social conduct.
Besides, it was meant for all - Buddhists, brahmins, Jains and Ajivikas,
In the way, it was the sara or the essence of the good principles of all
religions. Also, while pleading on behalf of his dhamma, Asoka
passionately appealed for toleration towards all religions and a
reverence for each other.
Since Asoka's dhamma was not intended for the cause of Buddhims
during his dharama-yatras, he not only visited various places of
Buddhist importance, but also gave gifts to sramanas and Brahmins.
Most of all, even after entrusting the propagation of dhamma to the
Dharma Mahamatras, Asoka continued to style himself as the beloved
of the devas, a Hindu concept, since there were no Gods in Buddhism
at that time.
Answering A Question
There are a few ways of setting question on this topic:
(b) History of the foreigners who came in the wake of the fall of
the Roman empire and their impact on Indian civilization.
(d) Out of the southern kingdoms, the likely thins is the history
of Satavahanas and their impact.
The candidates must be able to correct the first failing. Regarding the
second, the following are the principal heads.
(i) his capital was located almost on the outer fringes of the
Indian sub-continent, i.e.- Peshawar,
(ii) his primary interest was to conquer areas in central Asia and
compete with the Chinese for suzerainty over that area -
historical evidence shows that the was smothered to death by
his soldiers who were tired of his exploits in Central Asia and his
battles with the Chinese;
Wherever you go, go with all your heart. 7/26
(iii) Kanishka did not identify himself with India since he vaguely
patronized Buddhism and Buddhism did not stay in India as a
religion of any significance;
(iv) The Gandhara School of art that came into existence during
his period remained an exotic tradition but not an Indian one,
since it was the tradition of Mathura school that finally became
the tradition of India, It is interesting to observe that a statue of
Kanishka has been found in Mathura, but its head is missing.
GANDHARA-MATHURA SCHOOL
Architecture in association with sculpture enjoyed the liberal patronage
of Kanishka. The style of this age is known as the Gnadhara. The
forms of Greek art were applied to Buddhist subjects with reasonable
amount of success. Images of the Buddha appeared in the likeness of
Apollo and Yaksha Kubera in the fashion of Zeus of the Greeks figures.
The drapery follows the Hellenistic models. This particulars style was
later transmitted to the Far-East through Chinese Turkista. The figure
of the Buddha in Chiana and Japan reveal distinct traces of the
Hellenistic modes of vogue at the court of Kanishka. Excavatations in
the Kotan (Chinese Turkestan) prove that it was the meeting place of
four civilization - Greek, Indian Iranian and Chinese.
The Gandhara sculptures have been found in the ruins of Taxila and in
various ancient sites in Afganishtan and in West Pakistan. They consist
mostly of the images of the Buddha and relief sculptures presenting
scenes from Buddhist texts. A number of Bodhisatava figures were
carved out. A figure of Gandhara shows the first sermon in the deer
park and the death of the Buddha. In all these figures there is a
realistic treatment of the body although it is draped. In these
sculptures there is a tendency to mould the human body in a realistic
manner paying great attention to accuracy and physical details
particularly in the presentation of muscles, moustaches, etc. Also the
representation of the thick bold fold lines forms a distinct
characteristic. Thus the Gandhara sculptures offer a striking contrast
to what has been discovered elsewhere in India.
The Gandhara art primarily depicted the Buddhist themes. The mother
of the Buddha resembles an Anthenian matron. Apollo-like face went
into the making of a Buddhist scene. Perhaps one of the loveliest
Gandhara sculptures reflecting a western subject is the figure of
Athena of Rome at Lahore. This sculpture is made out of blue-grave
Wherever you go, go with all your heart. 9/26
This particular kind of Gandhara style continued at least till the 8th
century. It was along with Caravan route joning Taxila with Bactria
that one of the greatest monastic centers of Buddhism flourished. It is
the Bamiyan valley. The paintings in the valley reveal the motives
adopted from Sassanian fabric designs. The most spectacular creation
carved from the cliffs at Bamiyan are two colossal standing figures of
the Buddha, the largest of them began as high as 175 ft. in its stone
niche. It was finished with lime plaster. The image reflects the Gupta
style of early fifth century. Above the figure's head are fragments of
painting resembling those created by Gupta Buddhists at Ajanta.
Apart from creating the Buddha figures in the form of Bodhisattva the
Mathura school did produce the master-piece of Buddha in the mid 2nd
century. It is carved from the local sand-stone and it is a sitting figure.
Unlike the majority of statis Buddhas of Gandhara wropped in the
toga-like sanghatis this Buddha of a warmer clime is dressed as a true
Indian wearing transparent muslim garments. Such like transparent
textile being shown in a distinctive Mathura feature.
Some hold the view that the Buddha image was evolved independently
both at Mathura and Gandhara since there is a striking difference
between the two. The Gandhara school laid stress on accuracy of an
actomical details and physical beatury while that of Mathura strove to
impart sublime and spiritual impression to the figures. The first was
realistic and the other idealistic.
Others hold the view that the Hellenistic artists of Gandhara are the
earliest iconographers while others attributed to the sculptures of
Mathura. However, it is generally held that sculptures made by the
former have been reckoned as those belonging to the gandhara
school, while those made by the latter have bee ascribed to the
Wherever you go, go with all your heart. 11/26
The nature art of Amaravati region is one of India's major and district
styles. A great number of graceful and elongated figures on the reliefs
imbue a sense of life and action that is unique in Indian art, not only
that each figures is animated by an internal vitality, the quality of the
surface further enhances the action of having a gluid quality reminding
one of water-worn pebbles.
One of the great stupa railing (probably of the 3rd century A.D.) show
the Buddha in Human form subduing a maddened elephant which had
been sent by his jealous cousin, Devadatta, to attack him.
All the railings of the Amaravati stupa are made out of marble while
the dome itself is covered with slabs of the same material.
Unfortunately, the entire stupa is in ruins. Fragments of its railings
have been partly taken to the British Museum. The sculptures of the
stupa are quite different in style from those of northern India. The
figures of Amaravati have slim blithe features and they are
represented in most difficult poses and curves. However, as the scenes
are mostly over-crowded, the general effect is not very pleasing,
Indeed one characteristic and Amaravati is not disputed. The technical
excellence of sculptures in caving plants and flowers, particularly the
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Although the period under review is not known for architecture, there
came into existence beautiful temples and monasteries. The famous
tower of Kanishka of Peshawar was one of the wonders of Asia.
Unfortunately, no trace has been left behind.
There is only one class of buildings which merit some attention and
they are the caves hewn out of solid rocks. The caves of the Ashokan
period were plan chambers. But the caves of this period are adorned
with pillars and sculptures. Some were used as Chaityas or halls of
worship. There are many such chaitya caves at Nashik, Bhoja, Bedsa,
and Karle. The last one if regarded as the finest specimen because of
the beauty of the sculptures on the front wall. The chaitya of Karle is
the most impressive specimen of massive rock architecture.
Monasteries or Viaharas were excavated near the chaityas. We have
three viharas of this kind at Nasik.
Apart from these caves we know of several free standing pillars as the
Garuda-dhavaja of Heliedorus. This period of times is really famous for
independent for Buddhis structures. The most important of days
monuments are the stupas distributed over an area of 125 kilometers
all around Ellora. The most famous of them are at Amaravati and
Nagarjunakonda.
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Very little is known of the early rulers of the Gupta dynasty. The
founder of the dynasty was Sri Gupta who bore the titles raja and
maharaja. Historically, as can be gleaned from a few Gupta
inscriptions, the history of dynasty really starts with king Ghatokacha,
the son of Sri Gupta. Unfortunately, the original borders of the Gupta
possession are not known. A number of historians feels that these
must have coincided with the borders of Magadha, while others include
parts of present day west Bengal as well. The vagueness of the
answers of this question is because of lack of precise epigraphic data.
One of the main written sources available is the writing of the Chinese
Pilgrim, T-Tsing.
ANOTHER CAUSE :
After the reign of Skanda Gupta (467 AD) any Gupta coin or inscription
has been found in western Malwa and Saurashtra. The migration of
guild of Silk weavers from Gujarata to Malwa in AD 473 and their
adoption of non-productive professions show that there was not much
demand for cloth produced by them. The advantages from Gujarat
trade gradually disappeared. After the middle of the fifth century the
Gupta kings made desperate attempts to maintain their gold currency
by reducing the content of pure gold in it. The loss of western India
complete by the end of the fifth century, must have deprived the
Gutpas of the rich revenues from trade and commerce and crippled
them economically, and the princes of Thaneswar established their
power in Haryana and then gradually moved on to Kanauj.
ADDITIONAL NOTE :
The causes of the downfall of disappearence of the Guptas were
basically not different from those that brought the end many ancient
and medieval dynasties. Over and above the usual causes of
administrative inefficiency, weak successors and stagnant the fall of
the Guptas: dynastic dissensions, foreign inassions and some internal
rebellions.
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FOREIGN INVASIONS:
Foreign invasions was the second major factor in the decline and
disappearance of the Gutpas. The invasion of barbaric tribe
Pushyamitra was not the decisive. A far more important invasion was
that of the White Huns, who, after settling in the Oxus vally, invaded
India. First appeared during the reign of Budhagupta. Again they
reappeared under the command of Toramana who annexed a large
portion of the north-western region including parts of Moder U.P. He
followed by hisson, Mihirakula, who became the overlord of north
India. Indeed he was defeated by Yashodharman of Malwa but the
repercussions of these invasions were disastrous for the Gupta Empire.
INTERNAL REBELLIONS :
As a result of the weakning of Central Authoriy a number of feudal
chieftans, principally those of the north-western region, assumed the
status of independent rulers might more some names in this regard
such as Maitrakas (of Kathiawar), Panivarajaks (of Budndhelkhand),
Unchkalpas, Laxman in Allahabad. Etc.
Last but not the lest, we might note that the change in the Gupta
polity from one of militancy to that of pacifism greatly affected the
composition of the empire. We do have instance some of the later
Gupta kings who changed from Hinduism to Buddhism and this was
reflected inmate total military inefficiency of the later Guptas.
Apart from these three major groups of causes, that led to the final
disappearance of the Gupta empire, it is to be borne mind that no
empire after the Mauryas was a reality. Ver often they were total
fictions. With the disappearance of the Mauryan empire no empire in
its full connotation came into existence in India since we had no
tradition like that of the Greeks where it is held that the State comes
into existence for the necessities of life but continues to exist for the
good of life, and man, by nature, is a political animal. Somehow, after
the Mauryan era the thinking of India became apolitical. The first
factor that contributed for this outlook of Indians was the emergence
of feudalism about which evidence is there from the days of the
Satavahanas. This tendency grew in the Christian ara and was firmly
established by the seventh century AD.
PALLAVAS
Introduction to Pallavas Chalukyas etc. The history of the region south
of the Vindhyas between 300 and 750 A.D. constitutes a water-shed.
After the collapse of the Satavahanas, Ikshvakus rose to power in the
Krishna-Guntur region. They were supplanted by the pallavas. In
northern Maharashtra and Vidharba the Satavahanas were succeeded
by the Vakatakas. They in turn, were followed by the Chalukyas of
Badami. After two centuries they were overthrown by their
feudatories, the Rashtrakutas in 757 A.D.
During the period review, the region south of the Vindhyas witnessed
the march of Brahmanism. In early stages, extensive Buddhist
monuments came into existence. A little later Jainism came to prevail
in Karnataka. And the peninsula, as a whole saw the emergence of a
stone temple for Shiva and Vishnu in Tamilnadu under the Pallavas,
and in Karnataka under the chalukyas of Badami. In a way, south
India ceased to be the land of megaliths inearly 4th century A.D.
Along with religion, the language of the rulers and the literate class
witnessed a transformation. From about 400 A.D. Sanskrit became the
official language of the peninsula.
ORIGIN
Very little reliable information on the origin of the Pallavas is available.
They appear to have intruded into the south. Katyayana (fourth
century B.C.) mentions the Pandyas and the Cholas, but not the
Pallavas, Ashoka (third century B.C.) refers to the Cholas, the Pandyas
and Keralas, but not the Pallavas.
The third is that the Pallava dynasty emerged and owed its origin to a
Chola prince and the Naga princess of Manipallavam an is land near
Ceylon. According to this theory, the son born out of the wedlock was
made the king of Tondaimandalam by his father, and the dynasty was
so named after his mother's home land. Dr. Krishnaswamy Aiyangar
argues that the Pallavas are mentioned as Tondaiyar in the literature
of the Sangam era and that they were descended from the Naga
chieftains but owed allegiance to the Satavahana kings. But this
theory, too, is doubtful because of their continual fight with the cholas
and their striking northern character as compared to the Cholas.
Yet, as we know, the Chalukyas once again swept through the Pallava
dominions under the captainship of Vikramaditya II in the 8th century,
A.D. Nandivarman was defeated and Kanchi was captured. By then,
the Pallavas faced a serious challenge from the rising dynasties of the
south. The Pandyas advanced along the banks of Kanchi. The last nail
in the coffin was driven by Aditya Chola who defeated Aparajita Pallava
and took possession of his kingdom towards the end of the 9th century
A.D.
The Chalukya victory over the Pallavas in 740 A.D. was the beginning
of the end of the Pallavas supremacy. The Cholas, in alliance with the
Pandyas, defeated the Pallavas by the close of the 9th century. Very
soon even the Chalukyas collapses but the Pallavas: chiefs continued
to exist till the end of the 13th century. After the 17th century. All
traces of the Pallavas as a distinct community of clan disappeared; but
the Kallar, Palli and Vellala castes trace their origir origin from them.
thereafter, the Rushtrakutas and the cholas, continued the same sort
of struggle. This was because the Chalukya-Pallava struggled was to a
great extent determined by the geographical loation of the Chalukya
and Pallava kingdoms.
After the first bout was over, the Pallavas agenged their defeat during
the days of Narasimhavarman I. He captured the lost territories. In
thie he was assisted by the king of Ceylon. He entered the capital of
Bademi in 642 A.D. and assumed the title of Vatapikonda, that is, the
conqueror or Vatapi.
After that, for the next tweleve years there was a respite; the Pallavas
were involved in naval wars while supporting the Ceylonese kings, and
the Chalukyas were troubledby their feudatories, Afther the Chalukyan
house was set in order in 655, they re-occupied the terrirtories lost to
the Pallavas. This was the third phase. Soon thej tables were reversed.
There was a rift in the Chalukyan royal family. Taking advantage of
this, the Pallavas once again entered Badami. Details of relating to this
compaign are to be found in the Pallava grant found near Kanchi. This
was th fourth phase.
The fifth phase started when the Chalukyas and the Gangas united in
731 to attack the Pallavas. The reigning Pallava king was killed and
Kanchi was occupied. Later, the council of ministers chose
Nandivarman II.
In the last phase the ball was in the the court of Pallavas. At this time,
the neighbours of the Pallavas in the south, that is, the Pandays,
Joined the conflict. The Pandyas of Madura were not well disposed
towards the Pallavas. In the meantime the Chalukyas wre threatened
by the Arabs, the latter already being in occupation of Sing. While the
Chalukyas were engrossed in the threat from the north, one of their
feudatories Dantidurga, broke away from the but they, too, within a
century ment their end, the last of the Pallavas was assassinated by
the son of a feudatory.
PALLAVA SOCIETY
The Pallavas political history covering four centuries is tortous and
complex but their contribution to society is singnificant in two ways -
comletion of Aryanisation of southern India, and consmation of
traditional or indigenous art.
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Even then, Tamil saints of the 6th and 7th centuries, who were the
progenitors of the bhakti movement, mostly belonged to the lower
castes. The hymns and sermonsof the nayanaras (Shaivism) and the
slvars (vaishnavism) continued the tradition. Amongst the Shaiva
saints the important were Appar (supposed to have converted
Mahendravarman) Sambandar, Manikkawasagar, and Sundarar. The
most ………………………….. about them was the presence of women,
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Saints, such as Andal. This Bhakti cult was derived from the ideas in
the Upanishads and also from the heterodox doctrines. Dr. Thapar
opines that the concepts of comapassonate God was a resultant of the
impact of Buddhist ideas particularly the bodhisttava concept, although
the chirstians in malabar might have provided a new perception of
religion. What the bhakti movement contributed was great. The
religious hymns and music as popularized by Tamil saints were sung
during temple rituals. Dancing was also included. From the Pallavi
period onwards dancers were maintained by all the prosperous
temples.
PALLAVA ADMINISTRATION
Kingship was attributed to define origin. The kings claimed their
descent from the God Brahma. It has hereditary. Yet, on one occasion
a king was elected. Most of the kings were accomplished scholars.
Mahendravarman I wrote the famous burlesque, Masttavilasa
Prahsana. Many of the vaishnava alvars and saiva nayanars flourished
during their rule.
Apart from these major points relating to land there was a special
category of land, the sripatti or tank land. The revenue from such a
land was sent apart for the maintenance of the village tank. The tank
itself was built by the efforts of the entire village. All shared the water
stored in the tank. Very many inscriptions of the Pallavas refer to the
up-keep of tanks.
There are two Points about taxes. The land revenue varied from one-
sixth to one tenth of the produce of the land. This was paid to the
State. The local taxes that were collected in a village were spent for
the needs of the village. As land revenue was necessarily small, the
State revenue was supplemented by additional taxes on draught
cattle, marriage-parties, potters, makers of clarified butter, textile
manufacturers, washermen and weavers. The major source of revenue
was from land, since the revenue from mercantile activity was not fully
exploited.
PALLAVA ART
Four distinct stages of architecture can be gleaned from the Pallava
temples. The first is the Mahendra style. The influence of the cave
style of architecture is to be seen in an ancient pillar engraved in the
Ekambaranatha (Kanchipuram) temple. The second is the Mamalla
style. The seven Pagodas are small temples, each of which is hewn out
of a single rock boulder. They lie near Mahabalipura Mahabalipuram,
founded by Narasimhavarman. These monolithic temples are complete
with all the details of an ordinary temples and stand as an undying
testimony to the superb quality of the Pallava art. The third is the
Rajasimha style. The most famous temple of this style is the kailasha
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style. The most famous temple of this style is the Kailasha temple of
kanchi. It has a pyramidal tower, a flat-roofed mandapam and a series
of cells surround it resembling rathas. This style is a very elaborate
one foreshadowing the ornate Chola architecuture. The fourth is the
Aparajita style. This is more ornate resembling the Chola architecture.
A few temples built in the style are found at Dalavanur. The note
worthy feature of some shrines is that they are aborned by beautiful
life-like images of Pallava kings and their queens. All told they are
unique in the history of temple architecture.
Now for literature it has been recently proved that Bharavi and
Dandinlived in the Pallava court. Bharavi's Kiratarjuniyam and Dandin's
Dashakumaracharita were the two masterpieces. One of Dandin's
poems was written with such skill that when read normally it gives the
story of the Ramayana; and whe read in reverse, the study of
Mahabharata. Dandin was the author of a standard work on poetics.
Till the eight century Pallava influence was predominant in Cambodia.
Saivism was the of ficial form of worship. And the Pallava type of
sikhara is to be found in the temples of Java, Cambodia and Annam.
This dissemination of Hindu culture proves that it was dynamic till
1,000 A.D. in southern India.
ADDITIONAL POINT
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