Indian History

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NOTE ON PLACES AND AREAS IN ANCIENT INDIA 1. AIHOLE near Badami with rock cut and structural temples of Western Chalukya period, is favous for the temples of Vishnu, Ladkhan and Durga. It furnish examples of a well developed Deccan style of architecture. The other three styles of ancient India being Nagar Dravidian and Vesara. It is also famous for its inscription or Prasasti composed by Ravikirti, the court poet of Pulkesin II. This prasasti mentions the defeat of Harsha by the Chalukya king, Pulkesin II, a r rare event of a Northern emperor or ruler being defeated by a ruler south of Narmada. 2. ACHICHHATRA identified with modern Ramnagar in Bareily district of U.P. was the capital of North Panchala in the first half of first millennium B.C. Exacavation grove that it had moats and ramparts around it, it has revealed terracottas of the Kushan period, and also remarkable siries of coins of second century A.D. Its importance lies in the fact that it was on the important ancient Indian northern trade route linking Taxila and Inidraprastha with Kanyakubaj and Sravasti, Rajgriha and Pataliputra indicating that trae could be one of the reasons for its prominence. 3. AJANTA near Aurangabad (Maharashtra), is famous for wonderful Buddist caves, and also paintings probably executed only b the Buddhist monks. Paintings of exceptional skill belong to the period between 2nd century B.C. and 7th Century A.D. One of the cave well depicts the reception of a Persian mission in the Chalukya court of Pulkasin II indicating cultural and commercial contacts with the Persian empire. 4. ANUPA in Narmada valley mentioned in the Nasik inscription (dated 115 A.D.) of Gautami Balasri, mother of the Satvahana ruler Sri Satakarni (Circa 72-95 A.D.) was conqured bythe latter from the sakas, and was a bone of contention for long between the Sakas and the Satvahanas. The sakas were responsible for driving the Satavahanas. Into the south -eastern and western direction. In other words, Anupa signifies the earlier homeland of the Satvahanas. 5. APARNTAKA (Aparanta), identified withk Konkan, i.e. North western region of the Deccan, was a bone of contention between the sakas and the Satavahanas and is mentioned in Nasik Inscription

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(dated circle 155 A.D.) of Gautami Balasri. Gautamiputa stakarni conquered it from theSakas. According to the Mahavamsa, the third Buddhist council deputed Great elder Dharamarakshita to do missionary work in Aparantaka region. Literacy evience locates the Abhiras in this region, who probably were responsible for identifying Lord Krishna as the diety of cowherd and milk-maids. In matters relating to trade and commerce it was famous for the production of cotton textiles in ancient times and ated, as the hinterland for the ancient ports of Bharukachechha and Sopara. 6. ARIKAMEDU near Pondicherry, known to the periplus as podoka, wa port of call in Sangam Times (200 B.C.) on the route of Malaya and china. Recent excavation during which a veryrich treasure of Roman beads, glass and coins, and of Roman and south Indian Pottery were found have proved that it was once a prosperous settlement of Western trading people, including the Romans. The favourable balance of Payments position ejoyed by India in its trade with Rome is amply revealed by the rich haul of Roman gold coins. 7. AYODHYA also known as A-yu-te or Abhur of Saketa on the river Sarya (Modern Ghaghra) in Faizabad district of U.P. was the earliest capital of the Kosala Janapade and was the seat of the epic hero, Rama. It is also known for its short Sanskrit inscription of king Dhandeva of Kosal (belonging probably to the first century B.C.) which refers to the conducting of two Asvamedha sacrifices by king Pushyamitra. From the economic view-point it was located on the important trade of Tamralipti-Rajagriha-Sravasti which passed via Ayodhya. 8. AMRAVATI near modern Vijayawada (Andhra Pradesh), is famous for its stupa and as an art center flourishing under the Satavahanas and the pallavas. Second century works of art khow mastery of stone sculpture. Amravati bas-reliefs have the representation of ancient Indian vehicles - the boat or the ship or the cart, and of a foreign mission (like the Ajanta cave paintings) of marchants being received by a king. In ancient times is was an important center of trade, and ships from here sailed to Burma and Indonesia. It is maintained by some scholars that a human figure, for the first time, that a marble stone relief was executed.

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9. ASIKA (Probably on the left bankof the river Krishna), is mentioned in the Nasik inscription (dated circe 115 A.D.) of Gautami Balasri, it was conquered by the Satavahana rular Gautamiputra Satakarini (………) The latter fact reveals that Gautamiputra Satakarni gained a stronger hold of southern India which proved beneficial because of the continuing Saka pressure even after his victory against the Sakas. King Kharavela of Kalinga also made a claim of its conquest. 10. AVANTI (western Malva) one of the 16 Janapadas of 6th century B.C. with its capital at Ujjain; struggle dhard against Magadhan imperialism but in vain. According to Buddhist traditions, Asoka, the Mauryan ruler, served as the Viceroy of Avanti, while he was a prince. Since Malwa region is important politically, and economically it became a bone of contention between the Sakas. And the Satavahanas, Rashtrakutas and Pratiharas in ancient India. It is through this region that the importanttrade routes from eastern and western Indian passed Via Ujjain to the important Western ports Bharukachchha (Broach) and Soparaka (Sopara). 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. 13. BARYGAZA OR BHARUKACHCHA (Broach) was the oldest and largest northern most entrepot on the mouth of the Narmada river in modern Maharashtra. It handled the bulk of the trade with western Asia (Jataka stories and the Periplus mention it). It was also one of the district head quarters of the Saka rulers. According to Jain traditions, it was the capital of the Saka empire. It was international trade that mode Barygaza important in ancient India.

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14. BARBARICUM was an important port in the Indus delta, receiving Chinese furs and silks through Bacteria for export to the West. It added to the growing prosperity of India in the first century A.D. 15. BADAMI (MODERN NAME FOR VATAPI) in Bijapur district was founded by pulkesin I as an early capital of the Western Chalukyas. It as a hill-fort and an exquisite cave temple of lord Vishnu excavated during the rule of Manglesh, the Chalukya ruler. Huen-tsang visited it. 16. BODH-GAYA situated six miles south of Gaya in Bihar on the western bank of the Nilajan river, was the place where the Buddha attained enlightenement. It was part of the Magadha janapada. 17. BANAVASI (north kanara in Karnataka) also known as Vaijayanti, was the capital of the Kadambas who were defeated by the Chalukya king Kirtivarman during the last quarter of the 6th century A.D. According to the Ceylonese chronicles Ashoka sent a mission to Deccan with the Monk Rkshita who went as far as Banavasi. 18. BRAHMAGIRI in Chitaldurg district of Karnataka, is remarkable for its continuity of cultural heritage extending from Neolithic (stoneage culture) to megalithic (early historic culture-3rd century B.C. to Ist century B.C. with possible links with Mediter anean and Caucasian Megaliths) revealing ancestory worship and animism pointing to the practice of cist and pit burials. It is the site of one of the two minor rock edicts of Askoka. These edicts suggest the provability of Ashoka entering the Sangha as a full monk after two and a half years of his conversion to Buddhism. 19. BURZAHOM in Kashmir Valley near Srinagar, is associated with megalithic settlements (dating 2400 B.C.) where the people lived on a plateau in pits using tools and weapons of stone (axe) and bones. (The only other site which has yielded considerable bone implements is Chirand, 40 km. West of Patna on the northern bank of the Ganges and using coarse grey pottery. The information that we gather from the two places, recently discovered, throws light on the proto-histroy of India). 20. BAMIYAN an important Buddhist and Gandhara Art center in Afghanistan in the early Christian centuries, has tall rock-cut Buddha statues. The ancient trade route linking north western India with China passed through it. It was the capital of the Hunas in the 5th and the 6th centuries A.D.

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21. BELUR with a group of Hoysala monuments including the famous Chennakesava temple (built around 1117 A.D.) represents an art which applies to stone the technique of the ivory worker or the goldsmith. 22. CHIDAMBARAM a town in south Arcot district in Tamilnadu is famous for its great Hindu Siva Temple dedicated to Nataraja, i.e. Siva in his aspects of cosmic dance. The Nataraja sculptures are esteemed as tehgreatest specimens of sculpture in the world. Also, Chidambaram bears evidence to the birth as well as the development of Shaivism to begin with insouthern Indian and its consequential spread to the whole of India. 23. CHEDI OR CHETI one of the 16 Janapadas of 6th century B.C. roughly corresponds to modern Bundelkhand and adjacent tracts. It lay near the Kanuna, its metropolis was suktimati to Sottihivatinagar. 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. 25. DASAPURA modern Mandasor in western Malwa, was disputed between the Sakas and the Satavahanas. Its famous Siva temple of the guild of Silk weavers, was built during the reign of kumar Gupta I (414 A.D.-455 A.D.) the institution that is responsible for building the Siva temple indicates the climax of Indian trading and commercial activities in ancient Indian. It also reveals that manufacture of silk was no longer the secret monopoly of China and it had taken roots in India by the 5th century A.D. 26. DEVAKA modern Dokak in Nowgong district in Assam, a frontier country which paid tribute to Samudragupta claiming the payment of tribute by Kamarupa goes along with Devaka. However, it is to be borne in mind that Harisena's Prasasti is of doubtful historical validity. The one significant thing that is known is the fact that no ruler of the northern India could ever conquer the Assam region but instead

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Burma conquered it and it was wrenched from Burma by the British in 1829 by the Treaty of Yandavoo. 27. DEOGARH in Jhansi district of U.P. is famous for its Dasvatara Vishnu temple belonging to the Gupta period. The temple may be considered as most respresentative and well known example of the early sikhara style of temple architecture in example of the early sikhara style of temple architecture on the panels of its walls. Deogarh is one the temples with which began the temple architecture of India. In particular, the Shikhara is the unique feature of the northerntemples compared to those of southern Indian. 28. DWARAKA Legends associate this place toYadavas after the battle of Kurukshetra. According to mythology Dwaraka was destroyed by the huge tidal wave as per the forewarning of Lord Krishna. In very recent times Dr. S.R.Rao with the cooperation of the Department of Ocenography, did carry out under-sea explorations. Some artifacts including stone anchors have been found dating back to the Harappan period. The exploration is still continuing. 29. ELLORA With three distinct groups of rock-cut architecture associated with Buddhism, Jainism and Brahmanical Hinduism, is famous for its temple of Kailash (Siva) "an entire temple complex completely hewn-out of the live rock in imitation of a distinctive structural form". The temple ws built by the Rashtrakuta king Krishna I (758-773 A.D.) and is one of the most magnificent examples of Dravida architecture with its four principal characteristic components, viz. Vimana, Mandapa, nandi mandapa and gopuram. The Ellora sculptures are famous for their liveliness. 30. ERAN Besnagar district (Madhya Pradesh) is famous on account of Eran Inscriptions dated 510 A.D. This inscription mentions the practice of Sati, first of its kind. It is also famous for its colossal board, the zoomorphic incarnation of Lord Vishnu. 31. ELEPHANTA beautiful little island off Bombay, with latest cavetemples in Ellora style was famous for their sculpture, especially the great Trimutti figure of Siva, emblem of the Maharashtar Govt. representing the highest plastic expression of the Hindu concept of divinity. 32. GANDHARA with Taxila and peshwar as two capitals, in earlier and later ancient periods was one of the 16 Janapadas (6th century B.C.) onthenorth-western frontier of India. Under the Kushans it

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become a popular center of Mahayana Buddhism and Gandhara artIndian images both secular and religious (the Buddha and Lord Krishna) but in long floating garments, as is the tradition of early Greek sculpture. It was a meeting ground for several civilizations and mercantile communities belonging to different countries. 33. GORATHAGIRA A hill fortress on the modern Barabar hills in the Gaya district of Bihar, was attacked by King Kharavela of Kalinga in the 8th year of his reign. This fact is known from the Hathigumpha Inscription of king Kharavela. 34. GANGAIKOND-CHOLA-PURAM was capital city of the greatest Chola ruler Rajendra Chola I (1012-1044 A.D.) who built it after the successful Chola military camaign upto the bank of the river Ganges in 1021-22. Currently the city lies inruins and its enormous tankshas dried up. 35. GIRNAR hill near Janagarh in Gujarat, where a Mauryan governor is said to have built an artificial lake, known as Sudarsana lake which Rudradaman, the Saka ruler renovated. Rudradaman's Sanskrit Inscription was located here and it is the first Sanskrit inscription It had been a sacred place to the Jainas since remote times because Jain shrines are also located here. 36. HASTINAPURA aim district Meerut in U.P. (known as Asandivant) was the capital of the ancient tribe of the Kurus. Later the floods destroyed it. Recent excavations prove that the people of this region used iron by about 700 B.C. that is the Aryans had learnt the art of making iron which revolutionized the whole socio-economic pattern of Aryan communities. It was this fact that lay at the base of the Economic Revolution that India passed through between 1000 B.C. to 600 A.D. with far too many consequences like the emergence of an empire, various kinds of guilds, brisk trade both with in and with out the country and links with buth South-east Asia and the Roman empire. 37. HATHIGUPHA on Udaigir hill, three miles from Bhuvaneshwar in the puri district of Orissa, is famous for an inscription in post-ashokan character, engraved inside the elephant cave. It depicts the meteoric and dazzling carer of Jaina king Kharavela, the 3rd ruler of the Cate dynasty. It also refers to the building of an equeduct in Kalinga by one of the Nanda rulers of Pataliputra. The importance of this inscription lies in the fact that it is the first important sign-post in fixing the chronology of ancient India.

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38. HAILBID is famous for Hoysalesvara temple (Hoysala period) designed and built by Kedoroja, the master-building of Narasimha I. The infinite wealth of sculpture over the exterior of this temple makes it one of the most remarkable monuments of the world. Known as Dwaramudra it was the capital of the Hoysalas. 39. INDRAPRASTHA identified by Jain scholars with the site around the enclosure of the Purana Oila (Delhi) one of the sites of painted Grey Ware (10th century B.C.) finda, was the legendry capital of the Pandava brothers of the epic Mahabharata, which they lost to the Kauravas having been defeated in the gambling match. After the second battle of Tarain (1192) Moh. Gauri appointed Outbuddin Aibak as his deputy at Indraprastha which became a base for Aibak's successful operations against north Indian states. 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. 41. KAJANGALA in Raj mahal district in Eastern Bihar, where king Harsha (606-647 A.D.) held his court while campaigning in eastern India.The Chiense pilgrim Huen-Tsang first saw Harsha here. 42. KAPISA It is the region near Kabul, probably Kipin as referred to by Chineses writers. The presiding diety of the city according to Chiense writers was zeus. The Greek god. The gold and silver coins issued by the Greek kings have been discovered from this region in big numbers. The Greeks were the first to issue gold coins in India. These coins testify to the growing trade links between India and Central Asia and China and also with the Roman world. Far more important is the fact that these coins testify to the gowing worship of Vasudeva-krishna or the Bhagavata cult which later repened as Vaishnavism. 43. KIPIN is identified with Kapisa or Kafirstan in Kashmir. It indicated the wide region know in earlier times as the Mahajanapada of Kamboja. It was ruled by the Sakas, the Kushans and the Hunas in succession. The name Kamboja reappears as the name of kamboja, an important of the mainland of South-East Asia.

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44. KAMPILYA was the capital of southern Panchalas, one of the tribal communities of the Aryans. This fact proves that the Aryans, to begin with in India, lived as various tribes. The tribes were in constant war with eachother culminating in the emergence of the Magadha Empire. 45. KUSAMDHVALA (Patliputara) Gargi-Samhita alludes that in the 2nd century B.C. the Yavanas (Indo-Bacterians) having reduced Saketa, Panchala, and Mathura reached kusumdhvana. Demetrios, was, most probably, the Yavana leader. He was defeated or he retired withouth fighting. 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. 48. KUSINAGAR (Kusinara ?) moder Kasia, in Gorakhpur district in UP was a small town where the Buddha attained Mahaparinirvana. It was one of the two capitals of the Mall Janapada in pre-Buddhists times. It was visited by Ashoka and the Chinese pilgrim Fa-hien. 49. KANYAKUBJA (Kanauj) on the bank of river Gangas in UP rose to prominence during the time of Mukhar is, Harsha and GujaraPratiharas. Under the pratiharas, Kanauj successfully resisted the Arabs. In the 9th century A.D. It was disputed among the Palas of Bengal, Prathiharas, and the Rashtrakutas. It was situated on a very important trade-route linking north-Western regions of India with Prayaga, Kasi, Vaishali, Pataliputra, Rajagriha, Tamralipti. 50. KAUSAMBI identified with the villagesof Kosam near Allahabad was one of the earliest cities, so prominent that Anand, the Buddhist monk, though it important enough for a Buddha to die in. Recent excavation it here unearthed historically and culturally important terracotta figures. It was built in the shape of a trapezium and was the capital of the vastse Janapada. One of the Ashokan Pillars was located here. It was also an inscription of the Kushan monarch. 60. KARNA-SUVARNA : refers to the region of Bengal and some parts of Bihar and Orrisa, fuled by sasanka in the early 7th century A.D. Harsha conquered the region from him after 619 A.D.

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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. 62. KANCHI modern canjeevaram, south-west to Madras is reckoned among the seven sacred cities of the Hindus. It was an important center of Jaina culture in the first half of the first millennium A.D. It was one of the south Indian kingdoms conquered by Samudragupta. It was visited by Huen-Tsang. It rose to prominence in 7th century A.D. Under the Pallava king. It possesses the famous Kailashnath temple (built by Pallava King Narsimhavarman - II) and Vaikuntha perumalla (constructed sometime after the kailashnath). The Kailashnath temple is a landmark in the development of dravida temple style with its characteristic components-vimana, mandapa gopuram and an array of vimanas along the walls of the court, i.e. peristyle cells. 63. KAVERIPATTANAM known as Puhar, was the Chola capital and chief port in Sangam period (200 B.C.- 300 A.D.) with a large colongy of foreigners. It was an important trade center. Ships sailing from here to South-East Asia. A long poem on this Chola capital is the part of the famous Sangam work pattupattu (Ten Idylls). 64. KURUKSHETRA near Thaneswar, to the north of Delhi in Haryana, was the site of the great battle of Mahbharata. This battle fought between the Kauravas and the Pandavas, formed the basis of the story of the greatness of India epics the Mahabharata. It is in this great war that Krishna prached his gospel of the Gita, to the Pandava hero Arjuna who saw his own elders and kishmen arranged himself for the fith and then early decided to renounce and retire. Krishna gave him the message of disinterested perfomance of duty i.e. renunciation in action but no renunciation of action. That a great war ws fought between the cousin brothers - Kauravas and Pandavas is quite possible. 65. MANYAKHET (modern Malkhed in Hyderabad region) was the capital of Rashtrakuta Amoghavarsha I in the 9th century A.D. 66. MAHABALIPURAM is today a tiny coastal village 65 kms. south of Madras. This port-city was founded by Pallava king

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Narasimhavarman in the 7th century A.D. Pallava kings created an architecture of their own which was to be the basis of all the styles of the south. In fact Mahabilipuram, the Pallava art with its monolithic temples (rathas) and rocks sculptured in the shapes of animals with a wonderfully broad and powerful naturalism, with whole cliffs worked in stone frescoes, immenspictures unparalleled at the time in all Indian in their order movement and lyrical value. The Descent of the Ganges, the unique masterpiece of Pallava art was surely one of the most remarkable compositions of all time (in which is portrayed the Ganges coming down to earth, with gods, animals men and all creation in adoration). The shore temple built by Rajasimha represents one of the earliest examples of structural temples. the Pallvava monuments at Mahabalipuram symbolize not only the transition from rockarchitecture to structural stone temples but also significantly the completion of the "Aryanisation" of South India during the Pallava period. 67. MADHYAMIKA is identified with Nagari near Chitor in Rajasthan. Patanjali alludes toYavana (Indo-Bacterian) invasion of Madhyamika. 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. 69. MATIPUR modern Mandawar in district Bijnor of UP was a center of Hinayana Buddhist studies in the 6th and 7th centuries A.D. HuenTsang stayed here for some time. 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. 80. MACCHA or Matsaya, was one of the 16 janapads. The Matsyas ruled to the west of the Jamuna and south of the Kurus. Their capital was at Viratnagar (modern Bairrat near Jaipur). 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.

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82. MUZIRIS modern canganors in Kerala at the mouth of the river Periyar, an important port in Sangam period (20 B.C. - 300 A.D.) abounded in ships with cargoes from Arabia and Roman world. Later literature speaks of Roman settlements and a temple was built here ni honour of Augustus. 83. NAGARJUNAKONDA is Krishna Velley, harboured a Neolithic community with stone-axe-culture and primitive mode of agriculture. With a few classical accidental looking sculptures in proves trade and culture contacts with the Roman world. Survival of a Buddhist stupa proves it to be a Buddhist center in early Christian centuries. The beginning of Hindu temple architecture in south India are best traced in the remains of the early brick temples of the Ikshavakus excavated here anticipating the Nagara, Dravida and Vasars styles. 84. NASIK (also known as Naiskya and Govardhan) is famous for exquisite rock-cut Buddhist temple (of the period 2nd BC - 1st A.D.) with an engraved iscription of Gautami Balsari recording the achievement of the Satavahanas ruler Gautamiputra Satakarni). A large board of silver coins bearing the name, the titles of Nahapana were discovered at Jogalthambi very close to the Nasik suggesting the defeat of the Saka ruler bythe Satavahana knig. It is also famous for the Chaitya and Vihar as pan-du-lonea. 85. PITHUNDA on the Godavari, was the capital of the Avapeople or the Avamukta which was conquered as Samudragupta. 86. PADMAVATI was Nag capital is Gwalior region. Its king Ganapati Naga was defeated by Samudragupta. 87. PRATISHTHANA (Paithan) at the mouth of the river godavri in the Aurangabad district of Maharashtra, was the capital of Satavahana kings. It was an important commercial mart linked with Sravasti. 88. PURUSHPURA (modern Peshawar) was the capital of Kanishka's vast empire and the center of Gandhara art. It became the chief center of Buiddhist activity and studies with building of number of huge Chaityas and viharas and with one stupa. The Chiense pilgrims refer to a many storied relic-tower in which some relics of Buddha were enshrined. It is here that the icons of Buddha and other Hindu gods were first finely carved. In provided the meeting place of the marchants of India, China, central Asia, Persia, and the Roman world.

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89. PATTADAKAL near Aihole Badami is famous for magnificentrockcult and sculptures temples in Chalukya and Pallava style. The number of such temples is ten - four in the northern style and six in southern. Most famous of these temples is lokesvara temple (now called Virupaksha). 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. 91. PUSHKALAVATI i.e. the "city of lotuses' in Afganisthan to the north of the river Kabul (modern Charasadda) in the district of Peshawar was conquered by Alexandar. It was the old capital of western Gandhara. A gold coin (belonging to the 2nd century B.C.) with the city goddess (Lakshmi) holding a lotus in her right hand and an appropriate Kharoshthi legend "Pakhalavati devata" had been discovered here pointing to the popularity of Indian goddess. It remained under the rule of the Indo-Greeks, the sakas and the Kushana. It was an important link in India's trade relations with central Asia and China. 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. 93. SAKALA modern Sialkot, capital of Menander, was the refuge of Buddhist monks. It was here, according to Buddhist tradition, that Pushyamitra Sungha declared to give an award of 199 dinars for the head of a Buddhist monk. 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.

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95. SRAVASTI moder Saket-Mahet on the borders of the Gonda and the Bahraich districts of U.P. On the river Rapti - It was a famous center of trade in ancient times, from where three important trade routes emanated linking it with Rajagriha, Pratishthana, and Taxila. It was one of the early capitals of the Janapad of Kosal. Later, it served as the provincial headquarters of the Gupta kings. Fa-hien visited it. 96. SAKETA region around Ayodhya, was invaded by Yavanas (IndoBacterin) is attested to by Patanjali. 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. 98. SRAVANA-BELGOLA in Hasan district of Karnataka, is famous for the monolithic statue of Gometeswara- 85fit. High, erected in 980 A.D. by Chemundya Rai, the chief minister of the Ganga king Rachmal. 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. 100. TOSALI (Dhauli) near Bhuaneshwar in Puri district of Orissa, was the seat of one of the Mauryan viceroyalties as well as one of the fourteen major rock edicts of Ashoka. The Tosali rock edict refers only to the conquered province. 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. 102. TAMRALIPTI Tamluk in the Midnapur district of Western Bengal was one of the most important port-towns of ancient India. Outlet to south-east Asia when there was trade boom. 103. TANJORE is famous for Rajarajeswava or Brihadeswara temple of lord Shiva which is the largest and tallest of all India temples with its vimana towering to a height of nearly 200 feet over the

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Garbhagriha with Pyramidal body in thirteen tiers. It was the seat of Chola government in the 9th century A.D. and later of an independent kingdom after the fall of ther Vijayanagar Empire. Weight of the cap 80 tonnes. Conceived on a gigantic scale. Stone relief as minute as that of jewelers. 104. THANESWAR near Kurukshetra, to the north of Delhi in the province of Haryana, was the capital of the Pushyabhuti dynsty. The kingdom of thanesar emerged into a powerful state under Harsha's (606-647 A.D.) father, Prabhakarvardhan who was in constant warfare against the Huns on the frontier and with the rulers of Malwa. Harsha shifted his capital from Thaneswar to Kannauj. According to HeunTsang the people of this city were specially inclined to trade. Thus thanesar was a principal center of trade. It was attacked by Mahmud of Ghazni in 1014 A.D. it is here that ahmad Shah Abdali first defeated the Maratha army in 1759 boding to the Maratha collapse at Panipat in 1761. 105. UJJAIN in Madhya pradesh was the capital of Avanti (6th century B.C.) and Chandragupta II, and was one of the provincial capitals of the Mauryas. It was the modal point of two ancient trade routes, one from Kausambui and the other from Mathura, its chief exports being agate, jasper and carnelian. It has an observatory built by Maharaja Savai Jai Sing II (1686-1743). 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. 107. UTTARMERUR is a village of Tamil Nadu where nearly two hundred inscriptions belonging to Pallava and Chola periods indicating the nature and working of the village administration have been found. According to Uttarmerur inscriptions Pallava and Chola villages enjoyed maximum of autonomy inadministrative matters with popular village assemblies like the Ur, Sabha, Mahasabha or Nagaram looking after the village affains without any interference from royal officers. The village of Uttarmerur was divided in thirty wards. 108. VATSGULMA modern Basim in the Ahoka district in the South of Ajanta, was the capital of a Junior branch of the Vakatakas who are mentioned in the Ajanta cave inscriptiona No. XVI. 109. VIDISA modern Besnagar, near Bhilsa, in East Malwa, was a part of Sunga empire with Agnimitra, the sone of Pushyamitra Sunga

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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. 110. VAISHALI indentified with modern Basali in Muzaffarpur district of Bihar, was apulent and prosperous town in the Buddhist period. The second Buddhist Councial was held here. It served as the capital of lichchavis. Later, Ajatsatru annexed it to this kingdom. Ambapali, the famous charming courtesan, lived here and hosted to the Buddha at one time and later she became a convert to Buddhism. 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.

MAKING USE OF THE MAPS AND THE ACCOMPANYING NOTES 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.

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(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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The Mauryan Empire:

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. The old name means house of the king.Rajagaha was a fortified settlement located amongst hills later in the fourth century BC the capital was shifted to Patliputra commanding routes of communication along the Ganga.

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. Megasthenese the Greek ambassador from the court of Selectus to that of Chandragupta Maurya wrote accounts of India and Indian people. His book 'Indica' is lost but some fragments of it are known to us in the form of quotations in the works of the later Greek writers.

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However the most important and authentic source for the history of Mauryan period is provided by the inscriptions of Ashoka.

Sources of Mauryan History 1.Epigraphical Evidences The most authentic source of Mauryan history is the epigraphical evidence. The edicts of Ashoka are the oldest, the best preserved and the most precisely dated epigraphic records of India. The inscriptions are engraved on rocks, boulders, cave walls and pillars of stone. The inscriptions of Ashoka are of two kinds -the smaller group consists of declaration of the king as a lay Buddhist to his church. These describe his own acceptance of Buddhism and his relationship with the Samgha.The second group of important inscriptions consists of Major and Minor rock edicts and the pillar edicts. They describe his famous policy of Dhamma.These inscriptions were installed in prominent places either near towns or on important trade and travel routes or in the proximity of religious centres and places of religious importance.

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. Amongst the Brahmanical works the Puranas give information on the history of the Mauryas.Megasthenese 's Indica is another source in which he had described the physical features of the country-

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soil,climate,animals and plants, its government and religion, the manners of the people and their art. 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. It is considered to be the most valuable work in the field of secular literature.Mudra Rakshasa is another important work which throws some light on Chandragupta Maurya's career. It is a drama written by Vaisakha Dutta in the Gupta period. The author collected all the information available to him in the 5th century AD.This drama gives the detail of the revolution by which Chandragupta Maurya overthrew the Nandas.It also mentioned that Chandragupta belonged to a low caste

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.

4.Evidences from Art and Architecture The Mauryan Art remains include chaityas, viharas, stupas, animal capitals surmounting the pillars. On some pillars the Edicts were inscribed. These remains give us an information about the material used at that time about the craftsmanship, about the peaceful times, efficient administration ,religion of the king and people etc.From these stupas,pillars,caves we can see the progress of Mauryan art in

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different spheres like architecture,sculpture,art of polishing, engineering and art of ornamentation.

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.

Causes of Magadhan Supremacy The kingdom of Magadha rose to pre-eminence during the period of Bimbisara and became the first great empire in India by the time of Nanda.Magadha occupied a strategic position of geographical importance. It was bound on the north and west by the river Ganges and Son on the south by the spurs of the Vindhyas and on the east by the river Champa.In this way it was safe from all four sides. Even its two capitals Rajgriha and Patliputra were situated at a strategic position from a geographic viewpoint. Its first capital Rajagriha was surrounded by five hills forming a natural defence. While its second capital Pataliputra being at the junction of the Ganges and the Son had natural means of defence. Natural resources were also favourable to Magadha.The rich iron deposits were situated not far away from Rajgir.It was from this that its rulers could make effective and strong weapons. Its adversaries lacked reserves of iron ore and could not equip themselves with weapons of such high quality. Hence they were easily defeated by Magadhan rulers. Thus the local iron ore deposits made possible better implements and weapons and a profitable trade in iron. 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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regular and substantial source of income to the state without which the maintenance of a big army could not be possible and the empire could neither be built nor consolidated. Neighbouring forests provided timber for buildings and elephants for the army.

Chandragupta Maurya (324-300 BC) The Buddhist sources like Mahavamsa and Dipavamsa describe Chandragupta Maurya as a scion of the Kshatriya clan of the Moriyas branch of Sakyas who lived in Pipphalivana in eastern Uttar Pradesh. The Mudrarakshasa a play written by Vishakha Datta uses the terms like Vrishla and Kulahina for Chandragupta which mean a person of humble origin.Tuskin a Greek writer also says that Chandragupta was born in humble life. According to Buddhist sources Chandragupta's father was killed in a battle and he was brought up by his maternal uncle.Chanakya finding the signs of royalty in the child Chandragupta took him as his pupil and educated him at Taxila which was then a great centre of learning.Chandragupta's early life and education at Taxila is indirectly proved by the fact that the Greek sources says that he had seen Alexander in course of the latter's campaign of Punjab.

Bindusara (300-273 BC) Chandragupta Maurya was succeeded by his son Bindusara.The Jain scholar Hemachandra and Tibetan historian Taranath say that Chanakya outlived Chandragupta and continued as a minister of Bindusara.From Divyavadana it come to know that Bindusara appointed his eldest son Sumana as his viceroy at Taxila and Ashoka at Ujjain. 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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Ashoka (273- 232 BC) After the death of Bindusara in 273 BC Ashoka succeeded to the throne. According to the Buddhist sources his mother was Janapada Kalyani or Subhadrangi.As a prince he served as a victory first at Ujjain and then at Taxila.According to the Buddhist tradition Ashoka was very cruel in his early life and captured the throne after killing his 99 brothers.Ashoka is the first king in the Indian history who has left his records engraved on stones. The history of Ashoka and his reign can be reconstructed with the help of these inscriptions and some other literary sources. The inscriptions on rocks are called Rock edicts and those on pillars, Pillar edicts. The Ashokan inscriptions are found in India, Nepal, Pakistan and Afganistan.Altogether they appear at 47 places. However the name of Ashoka occurs only in copies of Minor Rock Edict I found at three places in Karnataka and one in MP.All other inscriptions refer to him as devanampiya (beloved of the gods) and piyadasi.The inscriptions of Ashoka were written in different scripts. In Afghanistan they were written in Greek and Aramaic languages and script and in Pakistan area in Prakrit language and Kharosthi script. Inscriptions from all other places are in Prakrit language written in Brahmi script.

Kalinga war and its impact The earliest event of Ashoka's reign recorded in his inscription is his conquest of Kalinga (modern Orissa) in the 8th year of his reign. This turned out to be first and also the last battle fought by him. The Rock Edict III describes vividly the horrors and miseries of this war and its impact on Ashoka.According to this edict one lakh people were killed in this war, several lakhs perished and lakh and a half were taken prisoners. He felt great remorse for the atrocities the war brought in its wake. He thus abandoned the policy of aggression and tired to conquer the hearts of the people. The drums declaring wars were replaced by the drums announcing ethical and moral principals with dhamma ghasa.He sent ambassadors of peace to the Greek Kingdoms in West Asia and several other countries. Within the empire he appointed a class of officers known as rejjukas who were vested with the authority of not only rewarding people but also punishing them if required.

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He thus abandoned the policy of aggression and tired to conquer the hearts of the people. The drums declaring wars were replaced by the drums announcing ethical and moral principals with dhamma ghasa.He sent ambassadors of peace to the Greek Kingdoms in West Asia and several other countries. Within the empire he appointed a class of officers known as rejjukas who were vested with the authority of not only rewarding people but also punishing them if required.

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 Dhamma as explained in Ashoka's edicts is not a religion or a religious system but a moral law, a common code of conduct or an ethical order. In Pillar Edict II Ashoka himself puts the question what is Dhamma? Then he enumerates two basic attributes or constituents of Dhamma: less evil and many good deeds. He says such evils as rage,cruelty,anger,pride and envy are to be avoided and many good deeds like kindness,liberty,truthfulness,gentleness,selfcontrol,purity of heart, attachment to morality ,inner and outer purity etc are to be pursued vigorously.Ashoka established hospitals for humans and animals and made liberal donations to the Brahmans and ascetics of different religious sects. He erected rest houses, caused wells to be dug and trees to be planted along the roads.Ashoka took for the propagation of Buddhism. He conducted Dharamyatras and instructed his officials to do the same. He appointed special class of officials called Dharamahamatras whose sole responsibility was to propagate Dhamma among the people.Ashoka sent missions to foreign countries also to propagate dhamma.His missionaries went to western Asia, Egypt and Eastern Europe. Of the Foreign kings whose kingdoms thus received the message of Buddhism five are mentioned in the inscriptions of Ashoka namely Antiochus, Syria and Western Asia, Ptolemy Philadelphus of Egypt, Antigonus Gonatas of Macedonia, Megas of Cyrene and Alexander of Epirus.Ashoka even sent his son Mahendra and daughter Sanghamitra to propagate Buddhism in Srilanka.

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Policy and Administration The Mauryan Empire was one of the largest in the whole of the ancient world. It ushered in a centralized form of government. From the Arthashastra Ashokan inscription and from the fragments available from Megasthense's account there have a good idea about the various aspects of administration, economy, society and religion of the people. The king was head of the state. He had judicial, legislative and executive powers. The king issued what was known as sasana or ordinances. The edicts of Ashoka are examples of the sansanas.The king was assisted in administration by a council of ministers (mantriparishad).Besides there were some referred as Adhyakshas (superintendents). Kautilya refers to a large number of superintendents like those of gold, store houses, commerce, agriculture, ships, cows, horses,chariots,infantry,the city etc.In the Maurya administration there was an officer called yukta who was perhaps the subordinate officer in charge of the revenues of the king. 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. A group of officials worked in each district. The pradeshika was the head of district administration who toured the entire district every five years to inspect the administration of areas five years to impact the administration of areas under his control. The rajjuka was responsible for surveying and assessing the land, fixing its rent and record keeping besides judicial functions. The duties of yukta largely comprised secretarial work collection and accounting of revenue etc.There were

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intermediate levels of administration between district and that of village. This unit comprised five to ten or more villages. The village was the smallest unit of administration. The head of the village was called gramika who was assisted in village administration by village elders. It is difficult to say whether the gramika was a paid servant or was elected by the village people. The villages enjoyed considerable autonomy. Most of the disputes of the village were settled by gramika with the help of village assembly. The Arthashastra mentions a wide range of scales in salary, the highest being 48000 panas and the lowest 60 panas.

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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important depts that Kautilya mentions are accounts, revenue, mines and minerals, chariots, customs and taxation.

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. Among the crops rice of different varieties, coarse grains, sesame, pepper, pulses, wheat, linseed, mustard, vegetable and fruits of various kinds and sugarcane were grown. The state also owned agricultural farms, cattle farms and dairy farms etc.Irrigation was given due importance. Water reservoirs and dams were built and water for irrigation was distributed. The famous inscription of Rudradaman found at Junagarh mention that one of Chandragupta's governors, Pushyagupta was responsible for building a dam on Sudarshana Lake near Girnar in Kathiawad.From an inscription of Skandagupta it has been known that this dam was repaired during his reign almost 800 years after it was built. Industry was organized in various guilds. 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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were powerful institutions. It gave craftsmen great economic, political and judicial powers and protection. The 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.

Society and Culture Megasthenese speaks of Mauryan society as comprising seven castesphilosophers, farmers, soldiers, herdsmen, artisans, magistrates and councillors. He could not properly comprehend the Indian society and failed to distinguish between jati, Varna and the occupation. The chaturvana system continued to govern the society. But the craftsmen irrespective of jati enjoyed a high place in the society. The material growth mellowed the jati restrictions and gave people prosperity and respectability. The urban way of life developed. The residential accommodation and its wealth etc were entered into official records and rules and regulation were well defined and strictly implemented. The education is fairly wide spread. Teaching continued to be the main job of the Brahmans. But Buddhist monasteries also acted as educational institutions.Taxila, Ujjayini and Varanasi were famous educational institutions. The technical education was generally provided through guilds, where pupils learnt the crafts from the early age. In the domestic life the joint family system was the norm. A

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married woman had her own properly in the form of bride gift and jewels. These were at her disposal in case of widowhood. The widows had a very honourable place in the society. There are frequent references to women enjoying freedom and engaged in many occupations. Offences against women were severely dealt with.Kautilya laid down penalties against officials in charge of workshops and prisons who misbehaved with women.Megasthenese have stated that slavery did not exist in India. However forced labour and bonded labour did exist on a limited scale but were not treated so harshly as the slaves in the western world. About one and half century of Mauryan rule witnessed the growth of economy, art and architecture, education.

Art and Architecture During the Mauryan period there was a great development in the field of art and architecture. The main examples of the Mauryan art and architecture that survived are Ashokan pillars and capitals. Remains of the royal palace and the city of Pataliputra Rock-cut Chaitya caves in the Barabar and Nagarjuni hills Individual Mauryan sculptures and terracotta figurines

Pillar and Sculpture The pillars set up by Ashoka furnish the finest remains of the Mauryan art. The pillars with Ashoka edicts inscribed on them were placed either in sacred enclosures or in the vicinity of towns. The pillars are made of two types of stone-the spotted red and white sandstone from the region of Mathura and the buff coloured fine grained hard sandstone usually with small black spots quarried in Chunar near Banaras.The stone was transported from Mathura and Chunar to the various sites where the pillars have been found and here the stone was cut and carried by craftsmen. Each pillar has three parts: the prop under the foundation, the shaft of the column and the capital. The prop is buried in the ground. The shaft made of a single piece of sand stone supports the capital made of another single piece of sandstone. Thin round and slightly tapering shaft is highly polished and very graceful in its proportions. The capital which is the third part of the

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pillar consists of some finally executed animal figures such as the lion or the elephant. The sacred dharmachakra with 24 spokes symbol engraved with animal seulpures in relief and the inverted or bell shaped lotus. The capital of the Sarnath Pillar is the magnificent and best piece of the series. The wonderful life like figures of four lions standing back to back and the smaller graceful and stately figures of four animals in relief on the abacus and the inverted lotus- all indicate a highly advanced form of art. The Indian government adopted this capital with some modifications as its state emblem. The sculpture of the Mauryan period is represented by the figures such as • • • •

The The The The

Yakshi of Besnagar in MP. Yaksha of Parkham near Mathura Chauri bearer from Didarganj in Bihar stone elephant from Dhauli in Orissa

Artistically these figures do not appear to belong to the same tradition as the animal capitals. They were probably carved by local craftsmen and not by the special craftsmen who were responsible for the animal capitals

Decline of Mauryan Empire Ashok ruled over 40 years and met with his death in 232 BC.The decline set in and soon after the empire decline set in and soon after the empire broke up. Seven kings followed Ashoka in succession in a period of 50 years. The empire was divided into an eastern and western part. The western part was governed by Kunala, Samprati and others and the eastern part with southern India with its capital at Pataliputra by six later Mauryan Kings from Dasarath to Brihadratha.The revolt of the Andhras in the south and victorious raids of Greek king in the west gave a blow to the power and prestige of the Mauryan Empire. Due to the concern for the empire and total disillusionment on kings unworthiness Pushyamitra the commander-inchief killed the King Brihadratha while he was reviewing the army. This is the only recorded and undisputed incident in the history of India till the 12th century AD where the king was murdered and replaced. 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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decline.Ashoka's pacifist policies weakened the empire in terms of wars and military strength. The centralised empire needed very strong willed rulers which were not the case with Ashoka's successors. Some historians think that Ashoka's welfare measures must have eaten away a large chunk of income and overall income must have been very inadequate to maintain the army and the administrative machinery.

Moral Codes of Ashoka Ashoka in Rock Edict XII and many other edicts prescribes the following codes: Obedience to mother and father, elders, teachers and other respectable persons. Respect towards teachers Proper treatment towards ascetics,relations,slaves,servants and dependents, the poor and miserable,friends,acquaintances and companions Abstention from killing of living beings Non-injury to all living creatures Spending little and accumulating little wealth Truthfulness Purity of heart

Later Mauryas (232-184 BC) The evidence for the later Maurya is very little and whatever is there is in an uncertain form rendering the re construction of their history very difficult. The Puranas besides Buddhist and Jaina literature do provide us with some information on the later Maurya but there is no agreement among them. Even among the Puranas there is lot of variance between one Purana and another. But on one point which all Puranas are in agreement is that the Mauryan dynasty lasted 137 years.Ashoka's death was followed by the division of the Mauryan Empire into two parts-western and eastern. The western part was ruled by Kunala (son of Ashoka) and then for a short time by Samprati.It was later threatened by the Bactrian Greeks in the northwest and by the Satvahanas and others in the Deccan. 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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ordered by Dasartha Devanampriya state that the caves were dedicated immediately on his accession.Samprati also mentioned in the Matsya Purana is referred to in both the Buddhist and Jaina literature as the son of Kunala.

According to Jaina tradition he was a grandson of Ashoka and a patron of Jainism. He is said to have been converted to Jainism by Suhastin after which he gave the religion both his active support as a ruler and encouragement in other ways. The western part including the northwestern province ,Gandhara and Kashmir was governed by Kunala.It is possible that Kunala gradually extended his territory to include the western province of the empire.According to the Puranas Dasaratha reigned for eight years.Jaina sources mention that Samprati ruled from Ujjain and Pataliputra. 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 northwestern 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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Vedic CITyS truths

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. It was during the conquest of Bhilsa that Alauddin the nephew of Jalaluddin started realising the dream of being sultan. In 1292 AD Alauddin led an expedition to Devagiri hearing of its wealth.Devagiri was forced to pay a huge war indemnity. This helped Alauddin in buying the nobles and pleasing the soldiers who were dissatisfied by the rule of Jalaluddin.Alauddin than hatched a conspiracy and got Sultan Jalaludin killed and proclaimed himself as the sultan.

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 Ainul-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. Between 1307 and 1312 he began the southward expansion of his empire. He invaded Devagiri in 1306-07 AD. The immediate cause for this was unduly long delay in sending the annual tribute. In 1309 the Kakatiya kingdom was attacked and its ruler Pratap Rudra Deva accepted the suzerainty of Delhi and surrendered vast treasures. The next expedition was against Vir Ballala III the Hoysala ruler in 1311.His capital Dwarsamudra was captured. The whole of Deccan was forced to acknowledge the supremacy of Alauddin.His motives were to secure the immense wealth and to force the southern states to accept the suzerainty of the Sultanate. He had to face more than dozen invasions. These invasions started from the end of 1296 and continued upto 1308.The Mongols threatened not only Punjab,Multan and Sindh but even Delhi and the Ganga-Yamuna Doab.This grave crisis compelled him to take strong measures for the protection of the northwest frontier. The 20 years of his rule came to an end with his death on 2nd January 1316 AD.

Qutubuddin Mubarak Shah Khalji A young son of the Sultan was placed on the throne and Malik Kafur acted as the regent. Malik Kafur killed other members of the Allauddin's family but he was murdered and Mubarak Khan the third son became the regent. He imprisoned Sahibuddin and ascended the throne as Qutub uddin Mubarak in the year 1316.He tried to win the good will of the people.He liberalized Alauddin's rigorous administrative policies and repealed economic regulations.All prisoners were released and harsh regulations were cancelled. The lands which were confiscated were given back to their legitimate owners. Taxes were lowered. He was under the influence of youth called Hassan who later was called Khusru Khan who conspired to kill him. Thus Khalji dynasty came to an end.Khusro tried to strike a reign of terror to control the nobles. This was resented by the nobles particularly Ghazi Malik who captured and beheaded the sultan. He ascended the throne under the title of Ghiyasuddin Tughlaq Shah.

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Ruler of the Khalji Dynasty Ruler of the Khalji Dynasty AD 1. Jalaluddin Firuz Khalji 1290-1296 2. Alauddin Khalji 1296-1316 3. Qutubuddin Mubarak 1316-1320

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. He continued the system of Dagh and Chehra instituted by Alauddin.He built the fortified city of Tughlaqabad and gave a new touch to the architecture of the Sultanate period. In 1321 he dispatched the crown prince Jauna Khan to re-establish Sultan's authority in the south. He annexed Warangal.Madurai and Bengal.

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Mohammad Bin Tughlaq Jauna Khan ascended the throne in 1325 AD with the title of Mohammad Bin Tughlaq.He ruled up to 1351.He was a profound scholar of Persian, a penetrating critic,a litterateur of repute. He was a great scholar of Persian and Arabic. He faced many revolts and rebellions. The first of these revolts included his attempt to consolidate his empire by curbing the rebellions of 1327 by his cousin Bahauddin Garsharp in the Deccan and other of Kishulu Khan the governor of Multan and Sind in 1328.One of the much condemned experiments of the Sultan was the transfer of capital from Delhi to Devagiri (1327).The transfer was attempted primarily due to two reasons -for its central location and secondly its close proximity to the south which was a newly conquered region. The transfer of capital involved the shifting of the army, officials, servants, tradesmen, court and shift of population. There was a widespread resentment against the Sultan who decided to retransfer the capital to Delhi. The order of going back to the old capital caused much distress to the people. Another of his novel and daring experiments was the introduction of the token currency of bronze coins in place of silver tanka in 1329-30.The value of the token coins was deemed to be equal to a silver coin. The main reason for this measure was the scarcity of silver. This measure proved useful in the beginning but later on it caused serious problems. People soon began to manufacture counterfeits of bronze in large numbers. There was a surfeit of coins in circulation. This naturally led to its depreciation and most people began to prefer copper tankas for payments and silver or gold issues for receipts. The Sultan was compelled to withdraw the token currency. He offered to exchange all the token coins for the silver coins resulting in huge losses to the treasury. He planned an expedition for the conquest of Khurasan and Iraq. He raised an army of 3, 70,000 soldiers and gave it a whole year's salary in advance. But the army did not leave for the expedition and was disbanded. The scheme was abandoned when the Sultan learnt that the conditions in Iraq had improved and was not conducive to an expedition. Towards the end of his reign the sultan increased the land revenue in the doab. He decided to enhance the land tax in the doab because of richness of its soil.Doab was facing total famine which was followed by plague. The Sultan raised the tax from 5 to 10%. Therefore the peasants instead of paying the taxes abandoned their lands and adopted highway robbery. The tax collectors continued to collect taxes by oppression. It resulted in

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extensive revolts. Mohammad Bin Tughlaq died in 1351.The whole of south India became independent during his life time and three major independent states- the empire of Vijaynagar,the Brahmani kingdom and the Sultanate of Madura were founded in the territories of the sultanate of the south.

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 13901412.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.

Rulers of the Tughlaq Dynasty Rulers of the Tughlaq Dynasty AD 1. Ghiyasuddin Tughlaq Shah 1320-1325 2. Mohammad Bin Tughlaq 1325-1351 3. Firuz Tughlaq 1351-1388 4. Later Tughlaq 1388-1414

The Saiyyid Dynasty Khizr Khan was not only the founder of the Saiyyid Dynasty but also its ablest ruler. Khizr Khan did not rule as a sovereign ruler but professed to rule as the deputy of Timur's son and successor. He assumed the title of Shah and got the Khutba read in his name. In

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1412 he conquered Gujarat,Gwalior and Jaunpur.In 1416 he defeated Bayana and in 1421 he attacked Mewat.Due to the illness he died in the year 1421.He was succeeded by his son Mubarak Shah in 1421 who ruled till 1434.He was succeeded by his son Muhammad Shah in 1434 who ruled till 1445 AD. He remained in his capital sunk in indolence and pleasure. He was succeeded by his son Alauddin Alam Shah 1445-51.He was the weakest ruler of the Saiyyid Dynasty. He was deposed by Bahlol Lodhi, the powerful governor of Lahore and Sirhind who founded the Lodhi dynasty.

Rulers of the Saiyyid Dynasty Rulers of the Saiyyid Dynasty AD 1. Khizr Khan 1414-1421 2. Mubarak Shah 1421-1434 3. Muhammad Shah 1434-1445 4. Alauddin Alam Shah 1445-1450

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. He was ablest of three Lodhi rulers. In 1504 he established the city of Agra. He conquered south Bihar in 1494-95 and concluded a treaty of friendship with Alauddin Husain Shah the ruler of Bengal. He introduced the measurement of land and started a measurement known as Sikandar Gaz.He tried to propagate Islam and crush Hinduism. He died at Agra in 1517.The last Lodhi ruler was Ibrahim

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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.

Rulers of the Lodhi Dynasty Rulers of the Lodhi Dynasty AD 1. Bahlol Lodhi 1451-1489 2. Sikander Lodhi 1489-1517 3. Ibrahim Lodhi 1517-1526

Administration of the Sultanate The government established by the Turks was a compromise between Islamic political ideas and institutions on the one hand and the existing Rajput system of government on the other. Consequently many elements of the Rajput political system with or without changes became part and parcel of the Turkish administration in India. Most of the Sultans kept up the pretence of regarding the caliph as the legal sovereign while they themselves were the caliph's representatives. Most of them included the name of the caliph in the Khutba and the Sikka and adopted titles indicative of their subordination to the caliph. Three rulers emphasised their own importance.Balban used to say that after the Prophet the most important office was that of the sovereign and called himself the Shadow of God.Muhmmad bin Tughlaq assumed this style during the early years of his reign and although Balban had retained the name of the caliph in the Khutba and Sikka, he made no mention of caliph anywhere. Despite all this neither of them had the power to call himself the caliph. The only person who had done this was Qutubuddin Mubarak Khalji.Only three Sultans sought and secured a mansur or letter of investiture from the caliph.The first among them was Iltutmish.Next Muhmmad bin Tughlaq tried to pacify the ulema by securing an investiture from the Abbasid Caliph in Egypt. 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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be elected by the people. There were several violations of the prescribed criteria as Raziya was raised to throne despite her being a woman. Minority proved no bar in the case of Mohammad bin Tughluq.Alauddin Khalji admitted his ignorance of the Sharia but nobody questioned him.In the framing of new rules and regulations the authority of the Sultan was circumscribed and every ruler could not govern the kingdom in complete disregard of the advice of the ulema or theologians as Alauddin Khalji and Muhammad Tughluq had been able to do. The power of the nobility also blunted their authority to some extent. When there was a weak ruler on the throne the nobles and the ulema particularly dominated him but during the reign of Balban, Alauddin Khalji and Muhammad Tughluq these checks proved ineffective. The sultans were not powerful enough to rule the land in complete disregard of the sentiments of the Hindus. The Sultan dominated the central government as he was the legal head of the state and acted as the chief executive and the highest court of appeal. The Sultan was assisted by number of ministers. The slave dynasty sultans constituted four ministers at the top level these were held by Wazir,Ariz I mamalik,the diwan -i-insha and the diwan-irisalat.After sometime an extraordinary officer of the state styled as naib-ul-mulk or malik naib the regent came into existence. When the sultanate was well established two more departmental heads were raised to the status of central ministers sadr-us-sadur and the diwan-iqaza.The commander of the royal army next after the sultan, the crown prince and above mentioned ministers constituted the nucleus of the council of advisers called majilis-i-am or majilis-i-khawat which comprised the most trusted and the highest officers of the state. The wazir also styled as vakil was the prime minister and his department was called the diwan-i-wizarat.He was head of the finance dept and usually held overall charge of the entire administrative set up. The head of the army establishment or the ministry of defence was the diwan -i-arz.He was responsible for the organization and maintenance of the royal army and exercised disciplinary control over it. The department of correspondence and records of the royal court was called diwan-i-insha; it was held under the charge of central minister known as dabir-i-mamlik, dabir-i-khas or amir munshi.The diwan-irisalat constituted the fourth pillar of the imperial administration of the sultanate. Under slave dynasty the head of the dept was sadr-us-sadur who was primarily a minister for ecclesiastical affairs. During the time of Alauddin Khalji diwan-i-risalat dept was taken out of the hand of the sadr and renamed diwan-i-riyasat.Its primary function was to implement the economic regulations issued by the sultan and control the markets and prices.Barid-i-mamalik ;vakil -i-dar,amir-i-

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barbak,amir-i-hajib,amir-i-majlis,amir-i-shikar,kotwal etc were other important officials of the time.

Provincial Government The provincial government of the sultanate was not well developed. The provincial governors of the region were usually called walis or muqtas.The provincial government was an exact replica of the central government. In some provinces the sultan appointed an imperial officer called sahib-i-diwan for controlling the provincial revenues and he exercised a sort of check on the powers and activities of the governor. The provinces were further divided into shiqs or districts which were governed by shiqdars.Each shiq comprised a few parganas which was an aggregate of villages. At the lowest ladder were the villages which were governed by their local panchayats.

Judicial System The sultans implemented shariat or the Islamic law of crime and punishment the main sources of which were the Quran, the Hadis and Ijma.The ecclesiastical cases were separated from the criminal and civil suits. The durbar of the sultan constituted the highest civil and criminal court of justice which took original as well as appellate cases. Below the sultan there was the court of qazi-i-quzat or the chief justice of the empire.Muhtasib the censor of public morals acted as police cum judge in the observance of the canon law by the Muslims. The village panchayats enjoyed the sanction of the state to administer justice according to the local tradition, customs and the personal law of the populace. The penal code was severe, physical torture and capital punishment constituted an essential part of it.

Military organization The sultanate was military dictatorship; it owed its genesis to the military victory of the Turks over the Indian rulers in the 12th and

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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.

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Geographical knowledge of the vedic period. The geographical evidence as to be found in the hymns of Vedas thros some light on the course of Indo-Aryan migration and the origin of Hinduism. Whether the Indo-Aryans came from Central Asia or not depends largely on the interpretation of the geographical allusions in the Rig and Yajur Vedas. The hymns in praise of rivers in the 10th blcok are interesting. The author while singing the greatness of the Sindhu enumerates at least 19 rivers including the Ganges. The fifth Stanza gives a list of 10 streams, small and great-Ganges, Yamuna, Saraswati, Satluj, Ravi, Chenab, Jhelum, Maruwardwan (in J&K), Sushoma (Rowalpindi District) and probably Kanshi in the same district. This system of rivers did not remain the Saraswati. The existing delta of the Indus has been formed since the time of Alexander the Great. 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.

Indus And Vedic Civilisation There is muc to be contrasted between the cultures of the Harappans and the Aryans. There are indeed a few points of similarities, but they are not of any significance. Why the points of contrast are more is primarily because of geographic location, economic activity and the religious practices followed by both the cultures. Far more important is the fact that the Aryans, with a plasticity of mind, made life vibrant; whereas, the Indus life looks more like stylized puppet show. 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 other manifestation of Aryan civilization, that is, its capacity to change and adapt itself, has given a continuity to Indian Civilization despite the absence of mighty empires. On the other hand, the Indus Valley people reached a blind alley and the never learnt anything from other civilizations like the Sumerian. Adaptability or ability to respond to challenges is the hallmark of any youthful civilization. The Indus civilization reached its senilithy by 2000 B.C. whereas the Aryan Civilization was full with creative dynamism. Archaeology is the only source of our knowledge of the Harappan civilization, but information concerning the Vedic Aryans depends almost entirely on literary texts, which were handed down by the oral tradition. It is clear from the material remains that the Harappan civilization was in certain respects superior to that of the Aryans. In Particular it was a city civilization of a highly developed type, while by contrast city life was unfamiliar to the Aryans. The superiority of the Aryans lay in the military field. In which their use of the light horse chariot played a prominent part, or in literary exuberation. Harappans were peace loving city-dwellers and good planners as is evident by grid pattern towns, elaborate drainage system, street lights, kelp-burnt brick houses, fortifications, granaries, baths and wells. The early Aryans were not city builders. Their way of life, nomad-pastoralists as theywere, was dominated by war like stockbreeding (they practiced a little agriculture) and migrations. City buildings etc. as a large-scale socio-economic activities is only much later mentioned in the later Vedic texts, epics and the Puranas. 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. The Harappan society had a very complex social stratification, division of labour and multiplicity of crafts and industries, urbanism was its marked feature with Harappans enjoying a settled and sedentary life, and in this society the priest and the merchant played dominant roles perhaps constituting a 'ruling' elite. On the other hand, in the early period the Aryans were organized into a social organization which may be described as 'tribal' or rural' one with a minimal of division of labour and sedentariness. It was sed fully with more pronounced and increased division of labour when specialized trades and crafts appeared. But in this society it was not the priests and the merchants (Vaishyas) but the Priests and the Kshtriya who constituted the rule in elite (though with a tendency to rivalry). In the Harappan society the Priestly class was of great importance as the central authority. Though there is little evidence in the Rig Veda of any special importance of the priests, however in later Vedic society, the priests as a class assumed a form of institutional authority. The institutions of slavery and prostitution were common to both the societies. The entire Harappan civilization was the product of an available food surplus (wheat and barley), a fairly high level of craft industry, a script and most important of active commercial intercourse by which it was able to obtain its different and varied material from places far and near both in India (the sub-continent outside the Harappan sphere was not terra-incognita) and outside (i.e. Sumerian towns, Baluchistan and Central Asia). Both northern and southern India was connected in Harappan period by ties of brisk trade. But the early Aryans did not fully emerged out from the food-gathering and nomadic pastoral stage. They hated the panis, i.e. those who indulged in trade. Though by the end of the Vedic age trade contracts and commercial intercourse did not reach the Harappan level. It was only by the end of the

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Vedic period that the Aryans had some familiarity with the subcontinent. 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. That the Harappan had a ruling authority or elite and / or an administrative organization cannot be doubted. Almost uniform planning of the cities and presence of sanitary system, standard weights and measures, assembly halls, huge granaries and citadels point to the existence of an authority, but what it was like as the later Vedic period the Aryan tribes had consolidated in little kingdoms with capitals and a sedimentary administrative system with important functionaries the Purohit and the twelve ratrins playing dominant role in support of the monarchy, the prevalent form of government. 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. In art the Harappans made considerable progress. Their works of art add tour comprehension of their culture. In fact, the earliest artistic traditions belong to them. In sculpture (beareded man from Mohenjo-

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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. The Harappans lacked that plasticity and dynamism of mind which is very essential for further growth and survival and they refused to learn from others, on the other hand, the Aryans possessing what the Harappans lacked, were youthful enough to be receptive, adaptive and assimilative, transforming themselves into a comprehensive civilization which in due course of time became essentially composite in character. 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.

DECLINE OF THE MAURYAS The decline of the Maurya Dynasty was rather rapid after the death of Ashoka/Asoka. One obvious reason for it was the succession of weak kings. Another immediate cause was the partition of the Empire into two. Had not the partition taken place, the Greek invasions could have been held back giving a chance to the Mauryas to re-establish some degree of their previous power. Regarding the decline much has been written. Haraprasad Sastri contends that the revolt by Pushyamitra was the result of brahminical reaction against the pro-Buddhist policies of Ashoka and pro-Jaina policies of his successors. Basing themselves on this thesis, some maintain the view that brahminical reaction was responsible for the decline because of the following reasons.

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(a) Prohibitino of the slaughter of animals displeased the Brahmins as animal sacrifices were esteemed by them. (b) The book Divyavadana refers to the persecution of Buddhists by Pushyamitra Sunga. (c) Asoka's claim that he exposed the Budheveas (brahmins) as false gods shows that Ashoka was not well disposed towards Brahmins. (d) The capture of power by Pushyamitra Sunga shows the triumph of Brahmins.

All these four points can be easily refuted. Asoka's compassion towards animals was not an overnight decision. Repulsion of animal sacrifices grew over a long period of time. Even Brahmins gave it up by the book Divyavadana, cannot be relied upon since it was during the time of Pushyamitra Sunga that the Sanchi and Barhut stupas were completed. Probably the impression of the persecution of Buddhism was created by Menander's invasion who was a Budhhist. Thridly, the word 'budheva' is misinterpreted because this word is to be taken in the context of some other phrase. Viewed like this, this word has nothing to do with brahminism. Fourthly, the victory of Pushyamitra Sunga clearly shows that the last of the Mauryas was an incompetent ruler since he was overthrown in the very presence of his army, and this had nothing to do with brahminical reaction against Asoka's patronage of Budhism. Moreover, the very fact that a Brahmin was the commander in chief of the Mauryan ruler proves that the Mauryas and the Brahmins were on good terms. 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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complete misreading of India conditions. Asoka was essentially a Hindu, as indeed was the founder of the sect to which he belonged. Raychaudhury too rebuts the arguments of Sastri. The empire had shrunk considerably and there was no revolution. Killing the Mauryan King while he was reviewing the army points to a palace coup detat not a revolution. The organization were ready to accept any one who could promise a more efficient organisation. Also if Pushyamitra was really a representative of brahminical reaction he neighbouting kings would have definitely given him assistance. The argument that the empire became effete because of Asokan policies is also very thin. All the evidence suggests that Asoka was a stern monarch although his reign witnessed only a single campaign. He was shrewd enough in retaining Kalinga although he expressed his remorse. Well he was wordly-wise to enslave and-and-half lakh sudras of Kalinga and bring them to the Magadha region to cut forests and cultivate land. More than this his tours of the empire were not only meant for the sake of piety but also for keeping an eye on the centrifugal tendencies of the empire. Which addressing the tribal people Asoka expressed his willingness to for given. More draconian was Ashoka's message to the forest tribes who were warned of the power which he possessed. This view of Raychoudhury on the pacifism of the State cannot be substantiated. 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 postAsokan 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. This argument is based on the view that Sunga art (Sculpture at Barhut and Sanchi) is more earthy and in the folk tradition that Maruyan art. This is more stretching the argument too far. The character of Sunga art changed because it served a different purpose and its donors belonged to different social classes. Also, Sunga art conformed more to the folk traditions because Buddhism itself had incorporated large elements of popular cults and because the donors of this art, many of whom may have been artisans, were culturally more in the mainstream of folk tradition. One more reasoning to support the popular revolt theory is based on Asoka's ban on the samajas. Asoka did ban festive meetings and discouraged eating of meat. These too might have entagonised the population but it is doubtful whether these prohibitions were strictly enforced. The above argument (people's revolt) also means that Asoka's policy was continued by his successors also, an assumption not confirmed by historical data. Further more, it is unlikely that there was sufficient national consciousness among the varied people of the Mauryan empire. It is also argued by these theorists that Asokan policy in all its details was continued by the later Mauryas, which is not a historical fact. Still another argument that is advanced in favour of the idea of revolt against the Mauryas is that the land tax under the Mauryas was onequarter, which was very burden some to the cultivator. But historical evidence shows something else. The land tax varied from region to region according to the fertility of the soil and the availability of water. The figure of one quarter stated by Magasthenes probably referred only to the fertile and well-watered regions around Pataliputra. Thus the decline of the Mauryan empire cannot be satisfactorily explained by referring to Military inactivity, Brahmin resentment, popular uprising or economic pressure. The causes of the decline were more fundamental. The organization of administration and the concept of the State were such that they could be sustained by only by kings of considerably personal ability. After the death of Asoka there was definitely a weakening at the center particularly after the division of the empire, which inevitably led to the breaking of provinces from the Mauryan rule.

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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 wellplanned 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. Added to these two factors, there is no conception of national unity of political consciousness. It is clear from the fact that even the resistance against the greeks as the hated miecchas was not an organized one. The only resistance was that of the local rulers who were afraid of losing their newly acquired territory. It is significant that when Porus was fighting Alexander, or when Subhagasena was paying tribute to Antiochus, they were doing so as isolated rulers in the northwest of India. They had no support from Pataliputra, nor are they even mentioned in any Indian sources as offering resistance to the hated Yavanas. Even the heroic Porus, who, enemy though he was, won the admiration of the Greeks, is left unrecorded in Indian sources. Another associated point of great importance is the fact that the Mauryan Empire which was highly centralized and autocratic was the first and last one of its kind. If the Mauryan Empire did not survive for long, it could be because of the failure of the successors of Asoka to hold on to the principles that could make success of such an empire. Further, the Mauryan empire and the philosophy of the empire was not in tune with the spirit of the time because Aryanism and brahminism was very much there. According to the Brahmin or Aryan philosophy, the king was only an upholder of dharma, but never the crucial or architecture factor influencing the whole of life. In other words, the sentiment of the people towards the political factor, that is the State was never established in India. Such being the reality, when the successors of Asoka failed to make use of the institution and the thinking that was needed to make a success of a centralized political authority. The Mauryan Empire declined without anyone's regret.

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Other factors of importance that contributed to the decline and lack of national unity were the ownership of land and inequality of economic levels. Land could frequently change hands. Fertility wise the region of the Ganges was more prosperous than northern Deccan. Mauryan administration was not fully tuned to meet the existing disparities in economic activity. Had the southern region been more developed, the empire could have witnessed economic homogeneity. 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.

The splendour of the 'Dark Centuries' The five centuries which passed between the decline of the first great Indian empire of the Mauryas and the emergence of the great classical empire of the Guptas has often been described as a dark period in Indian history when foreign dynasties fought each other for short-lived and ephemeral supremacy over Northern India. Apart from Kanishka's Indo-Central Asian empire which could claim to be similar in size and importance to has china, the parthians of Persia and to the contemporary Roman empire this period did lack the glamour of large empires. But this 'dark period' particularly the first two centuries AD was a period of intensive economic and cultural contact among the various parts of the Eurasian continent. Indian played a very active role in stimulating these contacts. Buddhism which has been fostered by Indian rulers since the days of Ashoka was greatly aided by the international connections of the Indo-Greeks and the Kushanas and thus rose to prominence in Central Asia. South India was establishing its important links with the West and with Southeast Asia in this period. These links especially those with southeast Asia, proved to be very important for the future course of Asian history. But India it self experienced important social and cultural changes in this period. For centuries Buddhism had enjoyed royal patronage. This

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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. Religious legitimation was of greater importance to these foreign rulers than to other Indian kings. Menander's ashes had been distributed according to the Buddhist fashion and Kanishka was identified with Mithras but wima kadphises and Huvishka were closer to shiva as shown by the images on their coins. Huvishka's coins provide a regular almanac of the iconography of the early Shiva cult. The deification of the ruler which was so prevalent in the Roman and Hellenistic world as well as among the Iranians was thus introduced into India and left a mark on the future development of Hindu Kingship. Another future of crucial importance for the future political development of India was the organization of the Shaka and Kushana Empires had been, but were based on the large-scale incorporation of local rulers. In subsequent centuries many regional Empires of India were organized on this pattern. The most well-known contribution of the 'dark-period' was a course, to Indian art. After the early sculptures of the Mauryas which were greatly influenced by the Iranian style, a new Indian style, a new Indian style has fist emerged under Shungas and their successors in the Buddhist monuments of Bharhut and Sanchi which particularly showed a new style of relief sculpture. The merger of the Gandhara school of art, with its Graeco-Roman style and the Mathura school of art which included 'archaic' Indian elements and became the center of Indo-Kushana art, finally led to the rise of the Sarnath school of art. This school then set the pattern of the classical Gupta style. Less-well-known, but much more important for the future development of Hindu society, was the compilation of the authoritative

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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.

POST-MAURYAN PERIOD (20BC 300AD) ECONOMY AND SOCIETY 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. The occupation of craftsmen was an important segement of the day's socio-economic milieu. The craftsment were not only associated with the towns but also villages like Karimnagar in the Telengana region of Andhra Pradesh. The categories of craftsmen who were known in this period bear out the truth that there was considerable specialization in mining and metallurgy. A large number of iron artifacts have been discovered at various excavated sites relating to the Kushan and Satavahans Periods. It is surprising to notice that the Telengana region appears to have made special progress in iron artifacts - not only weapons but also balance rods, sickles, ploughshares, razors and ladels have been found in the Karimnagar and Nalgonda districts. Also, cutlery made out of iron and steel was exported to the Abyssinian ports. Equally significant was the progress made in cloth-making and silkweaving. Dyeing was a craft of repute in some south Indian towns like Uraiyur, a shurb of Tiruchirapalli, and Arikamedu. The use of oil was also high because of the invention of oil wheel. The inscriptions of the day mention weavers, goldsmiths, dyers, workers in metal and ivory, jewelers, sculptors, fishermen, perfumers and smiths as the donors of

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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. In urban handicrafts the pride of place goes to the beautiful pieces of terracotta produced in profuse quantities. They have been found in most of the sites belonging to the Kushan and Satavahans periods. In particular, terracotta figures of great beauty have been found in the Nalgonda district of Telengana. The terracotta figures were mostly meant for the use of upper classes in towns. This immense manufacturing activity was maintained by guilds. At least to dozen kinds of guilds were there. Most of the artisans known from inscriptions hailed from the Mathura region and the western Deccan which lay on the trade routes leading to the ports on the western coast. 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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interests in guilds. Royalty invested its money in commercial activities. This naturally led to protection being provided by State to the guilds. Regarding the activities of guilds, it appears from inscriptions that they acted asbankers, financiers and trustees although these activities were carried out by a separate class of people known as sresthins. Usury was a part of banking and the general rate of interest was around 15% loans extended to sea-trade carried higher interest rate. An authority of the day states that the rate of interest should vary according to the caste of the man to whom money is lent. 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 immense commercial activity was bolstered by the thriving trade between India and the Easter Roman Empire. With the movement of Central Asian people like Sakas, Parthians and Kushans, trade came to be carried across the sea. Among the ports, the important ones were Broach and Sopara on the western coast, and Arikamedu and Tamralipti on the eastern coast. Out of these ports Broach was the most important as not only goods were exported from here but a also goods were received. Across land, the converging point of trade routes was Taxila, which was connected with the Silk Route passing through Central Asia. Ujjain was the meeting point of good number of trade routes. 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. The Romans, in return, exported to India various types of potters found in excavations at places like Tamluk in West Bengal, Arikamedu nevar Pondicherry and a few other places. Probably lead was important from Rome. It is also presumed that the Kushans had brisk trade with the Romans as they conquered Mesopotamia in 115 A.D. At a place close to Kabul, glass jars made in Italy, Egypt and Syria have come to light, apart from small bronze statues of Greko-Roman style, And the

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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. In the southern kingdoms maritime trade occupied the pride of place. The literature of the day refers to harbours, docks, light houses and custom offices. Large variety of ships were built, both for short distance as well as long distance voyages. According to pliny the largest Indian ship was 75 tons. Other sources mention higher figures. In the self-same period there was a boom in trade with south-East Asia. This was first occasioned by the Roman demand for spices. Gradually this trade grew in dimensions. 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. It was during this period Dharmashastras came to be written. These Shastras made the social structure to be rigid. Apart from these writings poetry and drama were also popular. The outstanding poem in Tamil was Shilappadigaram. Another poem in Tamil was Manimegalai. In Sanskrit, Asvaghosa and Bhasa were the two great dramatists. The manuscripts of Asvaghosa were found in a monastry in Turdan in Central Asia. Both of his plays deal with Buddhist themes. Bhasa appeared a couple of centuries later. His plays are based on the incident from the spics or historical romances around the exploits of king udayan in Avanti.

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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.

HISTORY AND IMPACT OF Indo-Greeks After Alexander the Great, the greed seleukidan dynasty of Persia held on to the trans-Indus region. After seleukos Nikator was defeated by Chanragupta Maurya in 303 B.C. the trans-Indus region was transferred to the Mauryas. In mid third century B.C. the seleukidan rule was ended by two peoples. In Iran the parthiar became independent and their sassanians in 226 A.D. In like manner the greeks of Bactria rose in revolt under the leadership of Diodotus. These Greeks were later known as Indo-Greeks when they gained a foot-hold in the Indian sub-continent. 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. Bactria figured in history with the revolt of diodotus against Antiochus the seleukidan king. This breakaway of Bactria was recnised by the

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seleukidans when the grandson of Diodotus, Enthymemes. Was given a seleukidan bride in about 200 B.C. 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. Thus begins the history of Indo-Greeks. The history of the Indo-Greeks is mainly gathered from their coins. This evidence is very often confusion because many kings had identical names. The son of Euthydemos, Demetrios, Conquered modern southern afghanistion and the Makran area he also occupied some parts of Punjab. Then around 175 B.C. the homeland of Bactrians came to be ruled by Eukratides, another branch of the Bactrians. His son Demetrios-II penetrated deep into the Punjab proceeding along the Indus, he penetrated till kutch. 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. A little later, Antialkidas ruled from Taxila as known from the inscription from besnagar near Bhilsa. This inscription was incised on the order of Heliodoros, who was the envoy of antialkidas in the court of Besnagar. Heliodoros got a monolithic column built in honour of vasudeva. Thus began the Bhakti cult of Vasudeva. 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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The penetration of Indo-Greeks, as well as of sakas pahlavas and Kushana influenced the government, society, religion literature and art of ancient India. The very fact that India absorbed influences of these foreigners speaks for the then youthful nature of Indian civilization. The extent of Greek influence of Indian Civilisation is a most point. Whatever the Greek influence that was felt by India came in the wake of Alexander's invasion of the cast and the settlement of Greeks in the Bactrian region. Alexander himself cannot be regarded as the standard bearer of the heritage of ancient Greece. By the time Alexander and his soldiers marched towards the east the culture of Greece was on the decline hence at the most Alexander and his men could have spread a debased version of the great Geek civilization represented by Socrates, Plato, Phidia, Aristotle, Sophocles, Pythagoras and others. Despite the fact that Alexander and his men could not be the true torch bearers of Greek culture to the east, the traces of Greek influence could be definitely found on India civilization. To begin with, the invasion of Alexander left very little imprint on Indian civilization. Indian rulers did not adopt the military tactics of Alexander, but continued to rely on their forefold organization. Although the region that was beyond the Hindu Kush in the Mauryan period was definitely in close contact with whatever the Greek influence that was there, the Greek influence was not felt in the interior of India. Probably the use of stone in buildings and sculptures by the Mauryas was inspired by the Greek practice of working in stone. Columns of the Ionic order were definitely used in the buildings of Taxila. 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. Talking of social life, a number of Greeks figure as donors in the inscription of the Karle caves. The Greek mode of wearing hair and the habit of eating in a lying posture came into vogue. Also when some of the Indo-Greeks settled in India, they took to trade and they became affluent merchants. Even Tamil literature refers to Greek ships bringing cargoes, and the Greek section of Kaveripatnam was very prosperous. And some of the Tamil kings kept Greek body-guards.

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Regarding science, contemporary writers admit the greatness of the Greek scientists. The Gargi Samhita admits that the Greeks were like gods in science and they penetrated into India as far as Pataliputra. Varahmihira, during the Gupta age was in the know of Greek science and used a number of Greek technical terms in his works, It is also argued that Charaka was influenced by the works of Hippocrates, the father of Medicine, but there is not evidence to confirm this view. Thus it is difficult to conjecture the extent to which ancient scientists of India were influenced by the scientific knowledge of Greeks. 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 diecutting, 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 IndoGreek 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. The founder of the dynasty, Pushyamitra Sunga, overthrew the Mauryas; either in 187 B.C. or 184 B.C. After him there were nine other rulers. Among them, Agnimitra, Vasumitra, Bhagvata and Devabhumi were the prominent ones. The names of the first two were associated with some events in political history, whereas the latter two were known for their long rule, they being 32 and 10 years respectively. There is some controversy about the identity of Pushyamitra Sunga. It was stated in a Sutra that he belonged to a family of teachers. Patanjali claims that he was a brahminor the Bhardwaja gotra. Ivyavadana stated that the Sungas were related to the Mauryas. A Malavikagnimitram refers to them as brahmins belonging to Kashyap gotra. After the overthrow of Brihadrata, Pushyamitra Sunga waged a few wars to consolidate his position. Evidence shows that Pushyamitra Sunga defeated the Yavanas. This is confirmed by Patanjali's Mahabashva. And the claim made in the Hathigumpha inscription that Kharavela of Kalinga defeated Pushyamitra Sunga cannot be sustained because Kharavela ruled in the second half of the first century B.C. Later, Vasumitra, the grandson of Pushyamitra Sunga, defeated the Yavanas. This is confirmed by the Malavikaganimtiram and gargi Samhita. Both Agnimmitra and Veerasena fought against Vidarbha rule of the Sungas ended C. 75 B.C. Some scholars regard that the establishment of Sunga dynasty ws symbolic of the brahminical reaction to the Mauryan bias towards Buddhism. Pushyamitra Sunga performed the vedic sacrifices of asvamedha, and the others like aginstoma, Rajasuya and vajpeiya. But some facts of his region clearly show that he did not persecute Buddhists. The claim of Divyavandana, that Pushyamitra Sunga destroyed 84,000 Buddhist stupas and slaughtered srameans, has no corroborative evidence. Interestingly, the sculptured stone gateway and the massive stone railing aroused Sanchi stupa were executed

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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). It at all there was anyting like persecution of Buddhists during the days of Pushyamitra Sunga, it could be in the context of Menander's invasion. May be, the Buddhists of India welcomed the invasion of Menander' and this might have resulted in Pushyamitra Sunga wrath falling on the Buddhists. Or, may be withdrawal of royal patronage with the coming of the Sungas apparently enraged the Buddhists and thus the Buddhists writers present an exaggerated account of their troubles. The importance of the Sungas, therefore, was primarily in the context of cultural and social development. In the social field, the emergence of Hinduism had a wide impact. The Sungas attempted to revive the caste system with the social supremacy of the brahmins. This is more than evident in the work of Manu (Manusmriti) wherein he reassures the position of the brahmins in the fourfold society. Even then, the most significant development of the Sunga era was marked by various adjustment and adaptations leading to the emergence of mixed castes and the assimilation of the foreigners in India society. Thus we notice that Brahminism gradually transformed itself in a direction towards Hinduism. In the field of literature Sanskrit gradually gained ascendancy and became the language of the court. Patanjali was patronized by Pushyamitra Sunga and he was the second great grammarian of Sanskrit. Patanjali refers to a Sanskrit poet, Varauchi, who wrote in the Kavya style and which was later perfected by Kalidasa. Some Buddhist works of this age were written in Sanskrit. 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 unique geographical position of the Kushans empire made it a colossus astride on the spine of Asia uniting the Greco-Roman civilization in the west the Chinese civilization in the east and Indian civilisation in the south-east. 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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Kabul and annexed Gandhara including the kingdom of Taxila. Kadphises died in 77 A.D. or 78 A.D. By then the Kushans had supplanted the princes belonging to the Indo-Greek saka and IndoParthian communities along the frontiers of India. The successor of kadphises was Vima-Kadphses. He conquered large parts of norther India. His coins show that his authority extended as far as Banaras and as well as the Indus basin. In all likelihood his power extended as far as Narbada and the Saka satraps in Malwa and Western India acknowledged his sovereignty. 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. These advances frightened the Kushans. In 87 AD Kadphises II, claimed the hand of a Chiese princes, an acknowledgement of his equality with the son of Heaven. The proposal was rejected and Kadphises, dispatched a large army, But the army was decimated because of the difficult terrain. And it was easily defeated by the Chinese. The Kushan ruler was compelled to pay tribute the China and the Chinese records so that the Kushans continued to send missions to Cnina till the close of the century. Rossibly the reign of Kadphises II ended C. 110 A.D. The next ruler, Kanishka probably belonged to the little Yuehi-chi section of the horde. His capital was Purushapura and here he erected a large number of Buddhist buildings. In his early years he annexed Kashmir and consolidated his rule in the Indus and the Gangetic basin. His army crossed the Pamirs and inflicted a defeat on the Chinese. The chief of Khotan, Yarkand and the Ksshgar were made to pay tribute. Tradition states that while Kanishka was on his return from the Chinese Turkistan, he was sothered to death by his officers who had got weary of his campaigns. Most of his time was spent on waging wars. A large number of inscriptions were incised during the times of Kanishka and his successor. According to evidence, Kanishka became an active partron of the Buddhist Church during the later part of his reign. Althouth the Buddhist records gloat over this fact and regard him as the second Asoka, his coins prove that he honoured a medley of gods - zoroastrain, Greek, Mitraic, and Indian. The prominent Indian duty on the coins was Shiva. The peculiar assembly of deities by the Kushans offers a great deal of speculation. May be Kansihka follwed a

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loose from of Zorostrianism and freely venerated the deities of other greeds. Also, Kanishka covened a council of Buddhist theologians to settle disputes relating to Buddhist faith and practices. The conclusions of this council were engraved on copper sheets and preserved in the stupa of the capital. The delgates to the council primarily belonged to the Hinayana sect. 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. Apart from the weaknesses to the successors of Kanishka, developments in the Persia influenced the history of North western India. The Parthians were overthrown byArdashir in 226 A.D. who established theSassanian dynasty. His successors annxed Peshawar and Taxila during the middle of the 3rd century. And Kushan kings in the north-west became the vassals of the Sasssanians. The successors of Kanishka, as established today, are the following : Vashiska (102106), Hyvishka (106-138), and Vasudeva (c. 152-176). The history after this period is extremely vague. Over the ruins of the empire, in Central Asia and the west, rose the Sassanian empire of Persia and in India. The Gupta empire. Speaking in general about the achievement of the Kushans, the first is the economic prosperity. As the Kushan empire was situated in a crucial geographical region. There was brisk trade. Moreover, the very area covered by the Kushan empire helped the flow of trade between the east and the west. Some trade routes which came into existence in

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this period continued to serve the future also. Gold coins of great complexity were issued by the Kushans. These coins speak of the prosperity of the people. The coins of Kanishka usually show the figure of Kanishka standing and sacrificing at altar, and on the obverse, deities belonging to various religions. The coins of the Kushans also show that the Kushans were in contact with the Romans - the weight of the Kushan coins has certain similarities with the Roman coins. According to the author of the Periplus god and silver species were imported at Barygaza (Broach). As regards art and literature, we have to state that their greatest contribution was the Gandhara art. It was in this period that the stone images of the Buddha and the Bodhisattavas were craved out. The chief of quality of this art is the blending of Buddhist subjects with Greek forms. Images of the Buddha appear in the likeness of Apollo, and theYakshakubera is posed in the fasino of Zeus. The imprint of this school of art is still to be found in Mathura and Amarvati. Indeed, the carving of images and the building of temples was not neglected in earlier days, but under the Kushans they attained a refinement. The Chaitya built at Peshawar was as high as four storeys. Fa-Hien, passing through Gandhara, during the fifth century, praised the images of the Buddha, Bodhisattavas and numerous other deities. The early rulers fostered the Hellenistic art of Gandhara and also the Bhikshu Bela, and from this place artistic products were sent to Sarasvati and Sarnath. Kanishka was a great builder - tower at Peshawar, a new city in Taxila, a town in Kashmir and fine buildings and sculptures at Mathura. It was at the last place a portrait stature of Kanishka has been found but its head is not there. Further, the dieengravers employed by the Kushans were far from negligible. A special note is to be taken of coinage. The Kushan coins became the prototypes for many varieities of coins of Yadheyas, the imperial Guptas, some kings of Nepa and several Kings of Chedi. Eminent Buddhist writers - Nagajuna, Asvaghosha and Vasumitra were the names associated with Kanishka. The first was a poet, musician, scholar and a zealous Buddhist monk. Charaka was the court physician of Kanishka. 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. In this ammner, the services rendered by the Kushanas are commendable. A mere evaluation of the personality of Kanishka alone would not help us to estimate the importance of the Kushanas as the empire lasted for three centuries. To a certain extent, the prosperious time of peace during the Gupta period was directly due to the Kushans undertaking the unconscious role of the shield and buckler of Indian civiliszation and culture. The Kushan state was a buffer between the Aryan civilization and the nomadic hordes in central Asia who from time to time, had overrun the civilized worlds with the sweep of avalanches. It was also responsible for the exchange of ideas and goods between different civilization because of the peculiar geographical position occupied by the Kushanas a clearing house for the ideas and goods of different civilization.

Andhra Satavahanas ORIGIN : (a) Aitrareya Brahmana puts the Adhras beyond the pale of Aryanism. (b) Nasik Prasasti lays claim to Gautmi as a brahamana. (c) Puranas called them their services to Aryanism they were admitted to the Aryan folk after their services to Arynanism - there is a reference to them in the Asoka inscriptions as well as by Megasthenes. (d) Some call them Brahmins - some, mixed Brahmins of Naga origin,

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aqnd some, protectors of Brahmins, (e) Numismatic evidence points to the origin in Western Deccan and Madhya Pradesh. Epigraphic and literary evidence points to their western origin - the figure of the founder of the dynasty is found in paition in western Deccan. (f) Epigraphic evidence refers to them as Satavahanas, not as Andhras. (g) Possibly, Andhra is the Tribal name : Satavahana, the dynastic name, and satakarni, the Surname.

SOURCES : (a) Puranas - mention 30 kings,. (b) Aitrareya Brahmina. (c) Literary sources -- Gunadhya's Brihatkatha. And Leelavati, which deals with the military exploits of Hala. (d) Nasik inscription of Gautami Balsari. (e) Hathigumpha inscription of Kharavela for inferring the date of the first ruler. (f) Sanchi inscription extent of the Satavahanas kingdom till Malwa.

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. (d) Beginning from 25 A.D. to 75 A.D. there was confusion - saka eruption.

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(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. (i) After the declined Salankeyanas ruled over the Satavahana territory.

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. (2) Their colonizing activities spread to South-East Asia - influence of Amaravati sculptures on South-East Asian sculptures. (3) They did maintain contact between India and the Western world in matters of trade. (4) They were instrumental in curbing the penetration of Sakas further into south. (5) Some of the later southern dynastic like Ikshvakus, Kadambas,

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Tarikutakas and Abhiras continued the Satavahan tradition and the Pallsvas and the Chalukya claimed the tradition of Satavahanas.

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. The area under the satavahanas in general witnessed considerable prosperity. There was brisk trade. Broach was the most important port and it had a vast and rich hinterland. Pratishthana produced cotton cloth. Tagara and Ujjain produced muslin. The chief imports were wines, copper, tin, lead and gold and silver coins. Another important port was kalyan mentioned in the Perilus. The other ports were Sopara, Goa and pigeon islands. Within the kingdom there were important cities like Tagara, Prathishthana, Nasik, Junnar and Dhanyakataka. Koddura and Chinnaganjam were the important ports on the east. The general life led by the people was similar to the one portrayed in Vatsayana's Kama-Sutra. Evidence also shows that a good number of people emigrated from the Deccan to colonize the regions in South-East Asia The Satavahanas and Shiva were worshiped. Saptasataka reveals the worship of many Hindu deities. Vaishnavasim and Shavism grew popular. Gautamiputra-Satakarni claimed himself to be the protector of brahmins. The Naisk prasasthi states that Varnashrama Dharmawas maintained.

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Buddhism too was popular. Both the sakas and Satavahanas encouraged Buddhism. Ushavadata mare several grants to Buddhist monks. Some of these grants were renewed by Guatamiputra Satakarni. Buddhist momuments and stupas came into existence at Nasik, Vidisa, Bhattiprolu, Goli, Ghantasala and Amaravati. It was at the last plece that most probably human figures were carved out for the first time. And the stupa at this place had a marble railing with relief sculptures. A vaijayanti merchant was responsible for enriching Karle and Kanheri Buddhist caves. Merchants from Nasik contributed to the caves at Vidisa and Bharhut. In brief cave architecture and building of stupas witnessed certain development under the auspices of the satavahanas; and the donations or the merchants belonging to the guilds prove the commercial prosperity of the area. Emcouraged by wealth the kings patronized literature and architecture. Hala was an authority on the Puranas. He was the author of SaptaSataka. It is said that Hala paid as much as 40 million pieces of gold for four kavyas. Leelavati deals with the military campaigns of Hala. The kings encouraged architecture. The five gateways at Sanchi the rock-cut Chaity-halls of Bhaja, Karle, Nasik and Kanheri and the stupas at Amaravati, Bhattiprolu, Goli and Ghantasala were built in this period. The capitals of the pillars in Karle caves are elaborately sculptured. The dome and the base of the Amaravati stupa is elaborately sculptured. Jataka stories were incised on marble slabs. The upper part of the dome is a beautiful floral design. It is generally said that its construction began during the t8ime of Gautamiputra Satakarni and was completed during the time of Yajna Sri Satakarni. Most probably two Ajanta Frescoes (9th and 10th) came into existence during this period. The satavahanas weregreat excavators of cave temples and the magnificent temples of Ellora and Ajanta were the continuation of the Satavahana tradition to which all Middle Indian dynasties in succeeding ages claimed historic relationship. The basic tradition in Middle India is of the Satavahana empire. As in the north it is of the Mauryan. From the point of view of historic continuity it is important to remember this primary fact as up to quite recent times the traditions flowing from the satavahanas were living factors in Indian history.

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Significance Of The Satavahanas (1) It was the emergence of Vakataka power in the Vindhya area some where about the middle of the third century that brought about the downfall of the Satavahanas. But an empire so firely established in its home domains does not break down with the fall of a dynasty. The Rastrakutas and the Chalukyas in the Godavari valley and the Pallavas in the south originally the viceroys of the Satavahanas, claimed successtion to the empire with in their own territorial limits as the Vakatakas claimed it to the north of the Vindhyas. The Gangas and the Kadambas were also the inheritors of the tradition and as the Vijayanagar emperors claimed in time to be Chalukya Chudamanis, or the crest jewels of the Chalukya dynasty and as the great kings of Gujarat equally claimed succession from the Chalukyas, the imperial tradition of the Satavahanas may be said to have been carried forward at least to the beginning of the seventeenth century. (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. (4) It is intriguing to note that the Satavahana inscriptions were primarily in pali but not in Sanskrit indicating it look long time to establish Sanskrit language as the language of the elite although people professed Aryanism much earlier. (5) The administrative structure of the Satavahana is a revealing one because it was not a highly centralized administration and it conceded the emergence of feudalism. Feudal chiefs like Mahara this mahasenapatis and mahabhojas issued their own coins. (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. 3. To begin with they established themselves in western Rajputana, Gujarat and Kathiawad. Then they took malva and even northern Maharashtra from the Satavahanas. At one time they even got southern Maharashtra as far as Vijayanti from the Satavahanas. 4. The earliest known king of the Kshaharatas, a branch of the Sakas, was Bhumaka. He ruled over Gujarat, Kathiawad and north Konkancoins belonging to him are found. 5. His successor was Nahapana-title Raja-numerous coins-advanced at the expense of Satavahanas-this advance began five years before the end of Nahapana's rule. After Nahapana defeated the Satavahana he assumed the title of Maha Kshatrapa. A Jaina work mentions Broach as the capital of Nahapana. 6. Ushavadata was the general and son-in-law of Nahapana and he succeeded him as the Saka ruler. He took western deccan including Malva. It is not known whether Paithan, the capital of Satavahanas was lost or not. He defeated Satavahana rulers were Sundara Satakarni, Chakora Satakarni and Siva sati. It is interesting to note that Ushavadata following Puranic Hinduism gve cows to brahmins - visited Pushiar - gave religious benefactions -

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also gave viallages to Buddhists - Saka country was divided into districts. 7. It was Gautamiputra Satakarni who revived the glories of Satavahanas. He defeated the successor of Nahapana, Ushavadata was killed. Some say that he defeated Nahapana. Also a Jaina work speaks of Nahapana's defeat and death at the hands of Satavahanas. The coins of Nahapana were re-issued by Gautamiputra Satakarni. Some land grants also confirm this victory. It is said that the Satavahana king made preparations for 16 years to defeat the Sakas. 8. The coflict was re-opened during the days of Pulumayi II, the king after Gautamiputra Satakarni, as well as, Sri Pulumayi. 9. After this Ghamotika appeared on the stage who ruled over Kathiwad. His successor, Ghashtana also infliceted defeats on the Satavahanas. Rudraman too defeated the Satavahanas. The victory of Rudraman and Ghastana around 150 A.D. (cofirmed by Junagarh inscription) mad the Patavahanas lose all their northern conquests.

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. (2) The Sakas issued coins of great artistic value. Gatuamiputra Satakarni re-issued the coins of Nahapana. In other words, the Sakas had a better artistic sense. (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. Classical Sanksrit increasing became thelanguage of brahmins and the learned few. Its use was restricted to certainoccasions such as issuing of proclamations and during the performance of Vedic ceremonies. In the towns and villages a popular form of Sanksrit, known as Prakrit, came into the existence. There were a breat number of local variations. The chief western variety was called Shuraseni and the eastern variety, Magadhi, Pali was another popular language based on

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Sanksrit. It, too, was used in the same religions as Prakrit. The Buddha, to reach more people, taught in Magadhi. Speaking of literature, the four Vedas and the Brahmins and Upnishadas have some literary qualities. Some hymns of the Rig Veda and some parts of the early Upnishadas have some merit. Otherwise, they are mostly dry and monotonous. 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. Thus the earliest Indian literature is to be found in the Mahabharata and the Ramayana. The Mahabharata consisting of 90,00 stanzas, is probably the longest single poem in the world's literature. Ignoring the interpolations, the style of the Mahabharata is direct and vivid though consisting of repeated clinches and stock epithets, typical of epic literature every where. The chief characters are delineated in a very simple outline but with an individuality which makes them real persons. 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 earliect surviving Sanskrit poetry is that of the Buddhist writer Ashvaghosa who probably lived in the Ist century A.D. He composed the Buddha-Charitra in a comparatively simple classical style. The Girnar inscription of Rudradaman, dated 150 A.D. is the earliest surviving example of Sanskrit prose.

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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. Besides the canonical literature, there was also non-canomical literature in pali. In pali liberature the earlieat works relate to the Jataka stories. The early poetry consisted of a few verses from the songs of the older monks and Nuns, a collection of poems ascribed wrongly to the great disciples of the Buddha in the early days of the order. The style of these is simpler then Sanskrit literature and suggests influence of popular song. The book milinda panda is the most important one. Its subject matter is the dialogue between Milinda and monk Nagasena over some problems of the Buddhist faith. This particular kind of canonical literature in pali was practised in Ceylon also. The classical works Depavamsa and Mahavamsa, the two great chronicles of Ceylon and also some grammatical metrical and lexicographical texts were written in pali. 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

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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. Continuting the secular aspect of Prakrit language a number of stanzas were written both on love and maxims. The most remarkable amongst such texts is the Gatha Saptasati of Hala one of the Satavahana rulers. This book consists of 700 stanzas about love depicting the varied phases of South Indian rural life. The king probably ruled in the Ist century A.D. The poems are notable for their consciseness and for their great economy of words and masterly use of suggestions. Some poems contain simple and natural descriptions and references to the lives of peasants and the lower class. More important is the fact that narrative literature and epic poems are fairly extensive in Prakrit. The most noteworthy among themare the Brihatkatha of Gunadhya composed in Paisachi dialect and Setubandha of Pravarasena. 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. Furthermore it is to be stated here that scholars treated Apabhramas as a kind of Prakrit. It boasts of extensive literature particularly narrative stories. The first writer to make use of it was Asvaghosa. The others who followed the example were Bhasa (3rd century A.D.) and later Visakhadatta and kalidasa. In the Apabhramsa the meter doha was adopted as powerful form of expression of religious and philosophical thoughts. Both Jaina monks and contemporary writers of Tantrik Bhddhism utilized this meter. Incidentally stray poems dealing with morals maxims ethics religious discourses and legenos were commonly written in Apabhramsa. Among the Jains the columinous texts on the life and activities of Jaina heroes were written in Apabhramsa. It may be noted here in the end that Apabhramsa, Sanskrit and Prakrit had a great influence both on Gujarati and Hindi as late as the 16th century.

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Futhermore Prakrit is of linguistic importance since it is illustrative of the linguistic evolution from Prakrit to Apabhramsa and finally to a new regional language. Apabhramsa meaning falling down was a corrupt form of Prakrit dialect. It is believed to have originated in the northwest and traveled from that region along with the migrant people who scattered and settled incentral and western India after the Huna invasions. The Prakrit as used by Jains was greatly influenced by Apabhramsa. It is here that the link between the older and the new languages of Maharashtri and Gujarati is evident.

India's Impact on Southeast Asia Causes and Consequences The transmission of Indian culture of distant parts of Central Asia, China, Japan, and especially Southeast Asia is certainly one of the greatest achievements of Indian history or even of the history of mankind. None of the other great civilizations - not even the Hellenic had been able to achieve a similar success without military conquest. In this brief survey of India's history, there is no room for an adequate discussion of the development of the 'Indianised' states of Southeast Asia which can boast of such magnificent temple cities as Pagan (Burma; constructed from 1044 to 1287 AD,) Angkor (Combodia; constructed from 889 to c. 1300 AD), and the Borobudur (Java, early ninth century AD). Though they were influenced by Indian culture, they are nevertheless part and parcel of the history of those respective countries. Here we will limit our observations to some fundamental problems oncerning the transmission of Indian culture to the vast region of Sotheast Asia. Who Spread Indian Culture in Southeast Asia ? Historians have formulated several theories regarding the transmission of Indian culture of Southeast Asia : (1) the 'Kshatriya' theory; (2) the 'Vaishya' theory; (3) the 'Brahmin' theory. The Kshatriya theory states that Indian warriors colonized Southeast Asia; this proposition has now been rejected by most scholars although it was very prominent some time ago.

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The Vaishya theory attributes the spread of Indian cultura to traders; it is certainly much more plausible than the Kshatriya theory, but does not seem to explain the large number of Sanskrit loan words in Southeast Asian languages. The Brahmin hypothesis credits Brahmins with the transmission of Indian culture; this would account for the prevalence of these loanawards; but may have to be amplified by some reference to the Buddhists as well as to be amplified by some reference to the Buddhsits as well as to the traders. We shall return to these theories, but first we shall try to understand the rise and fall of the Kshatriya theory. It owed its origin to the Indian freedom movement. Indian historians, smarting under the stigma of their own colonical sujection, tried to compensate for this by showing that al leat in ancient times Indians had been strong enough to establish colonise of their own. In 1926 the Greater India society was established in Calcutta and in subsequent years the renewed Indian historia R.C. Majumdar published his series of studies, Ancient Indian colonise in the Far East. This school held that Indian kings and warriors had established such colonise and the Sanksrit names of South east Asian rulers seemed to provide ample supporting evidence. At least this hypothesis stimulated further research, though it also alienated those intellectuals of Southeast Asia who rejected the idea of having once been colonized by a 'Greater India'. As research progressed it was found that there was vary little proof of any direct Indian political influence in those states of Southeast Asia. Furthermore, it was demonstrated that Southeast Asian rulers had adopted Sanskrit names the mselves - thus such names could not be adduced as evidence for the presence of Indian kings. The Vaishya theory, in contrast, emphasized a much more important element of the Indian connection with Southeast Asia. Trade had indeed been the driving force behind all these early contacts. Inscriptions also showed that guids of Indian merchants had established outposts in many parts of Southeast Asia. Some of their inscriptions were written in languages such as Tamil. However, if such merchants had been the chief agents of the transmission of Indian culture, then all their languages should have made an impact on those of Southeast Asia. But this was not so : Sanskrit and, to some extent, languages. The traders certainly provided an important transmission belt for all kinds of cultural influences. Nevertheless, they did not play

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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 Brahmin theory is in keeping with what we have shown with regard to the almost contemporary spread of Hindu culture in Southern and Central India. There Brahmins and Buddhist and Jain monks played the major role in transmitting cultural values and symbols, and in disseminating the style of Hundu kingship. In addition to being religious specialists, the Brahmins also knew the Sanskrit codes regarding law (dharmasastra), the art of government (arthasastra), and art and architecture (silpasastra). They could taus serve as development planners' in many different fields and were accordingly welcome to Southeast Asian rulers who may have just emerged from what we earlier described as first-and second phase state formation.

THE LINK BETWEEN SOUTHEAST ASIA AND SOUTH INDIA Indian historians have conducted a heated debate for many decades about the relative marits of different regions with regard to the spread of Indian influenced in southeast Asia. Now a days there seems to be a consensus that, at least as far as the early centuries AD are concerned, South India and specially Tamil Nadu-deserves the gerates credit for this achievement. In subsequent periods, however, several regional shifts as well as parallel influences emanaging from various centers can be noticed. The influence of Tamil Nadu was very strong as far as the earliest inscriptions in Southeast Asia are concerned, showing as they do the influence ofteh script prevalent in the Pallava kingdom. The oldest Buddhist sculputure in Southeast Asia- the famous Buddha of Celebes - shows the marks of the Buddhist sculptures of Amarvati (Coastal Andhra) of the third to the fifth centuries AD. Early Hindu sculptures of Western Java and of the Isthmus of Siam seem to have been guided by the Pallava style of the seventh and eighth centuries AD. Early southeast Asian temple architecture similarly shows the influence of the Pallavas and Chola styles, especially on Java and in Kampuchea.

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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

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words- but Tamil words-proves that the figures were not imported from India but were produced locally. Nevertheless, Chola relations with southeast Asia were by no means a one-way street. It is presumed that the imperial cult of the Choals, centred on their enormous temples, was directly influenced by the grantd style of Angkor. The great tank at Gangaikondacholapuram was perhaps conceived by the Chola ruerl in the same spirit as that which moved the Combodian rulers who ordered the construction of the famous Barays (tanks) of Angkor, which are considered to be a special Indication of royal merit. In the late thirteenth century Ad Pagan (Burma) was once more exposed to a strong current of difect Indian influence emanating from Bengal at that time conquered by Islamic rulers Nalanda had been destroyed by the end of the twelth century and large groups of monks in search of a new hoem flocked to Pagan and also to the Buddhist centers of Tibet. The beautiful paintings in the temples of Minnanthu in the eastern part of the city of Pagan may have due to them. Islamic conquest cut off the holy places of Buddhism. A millennium of intensive contacts between India and southeast Asia have come to an end. But there was anther factor which must be mentioned in this contact. In 1190 AD Chapata, a Buddhist monk from Pagan, returned to that city after having spent ten years in Sri Lanka. In Burma he founded a branch of the Theravada school of Buddhism, established on the strict rules of the mahavihara monastery of the Sri Lanka. This led to a schism in the Burmese Buddhist order which had been established at Pagan by Shin Arahan about 150 years earlier. Shin Arahan was a follower of the South Indian school of Buddhism, which had its center at Kanchipuram. Chapata's reform prevailed and by the thirteenth and fourteenth centuries AD. Burma, Thailand and Combodia had adopted Theravada Buddhism of the Sri Lanka school. In Combodia this shift from Mahayana to Theravada Buddhism seesm to have been part of a socio-cultural revolution. Under the last great Knig of Angkor, Jayavarman VII (1181-1218) royan Mahayana Buddhism had become associated in the eyes of the people with the enormous buden which the king imposed upon them in order to build the enormous Buddhist temples of Angkor Thom (e.g. the gigantic Beyon). Even in Indonesia, however, where Tantrist Buddhism with an admixture of Shaivism prevailed at the courts of rulers all the way from Sumatra down to Bali, direct Indian influence rapidly receded in the thirteenth century. This was only partly due to the intervantion of

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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.

LEARNING AND EDUCATION The highly esteemed Vedas have come to down to us. They existed for nearly 2000 years before they were known in India. It was the knowledge of acustics that enabled ancient Indians to orally transmit the Vedas from generation to generation. Institutional form of imparting learning came into existence in the early centuries of the Christian era. The approach to learning was to study logic and epistemology. 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. It is probably while studying the process of inference that the schools of true logic arose. Ancient Indian postulated syllogism though not as accurate as that of Aristotle. Yet, they recognize some of the major fallacies of logic like reduction and absurdom, circular argument, infinite regression, dilemma, and ignoratio elenchi. 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

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concede that the world is more complex and subtle than we think it to be. Regarding institutional form of education the first was the guru-sishya system. According to sacred texts, the training of the Brahmin pupil took place at the home of a Brahmin teacher. In some texts the guru is depicted as the poor ascetic and it is the duty of the student to beg for his teacher. The first lesson that was taught to the student was the performance of sandhya and also reciting of gayatri. The family functioned as a domestic school, an asrama or a hermitage where the mental faculties of the pupils were developed by the teacher's constant attention and personal instruction. Education, treatant as a matter of individual concern, did not admit of the method of mass production applicable in industry. The making of man was fegarded as an artistic and not a mechanical process. Indeed, the aim of education was the developing of the pupil's personality, his innate and latent capacities. This view of education as a process of one's inner growth and self-fulfilment evolved its own technique, its rules, methods and practices. 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. The admission was made bythe formal ceremony upanayana or initiation by which the pupil left the home of his natural parents for

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that of the preceptor. In this new home he had a second birth and was called Dvijya. Twice-born. Besides these regular schools of instructions, there were special institutions for the promotion of advance study and research. These are called in the Rig Veda as Brahmana-Sangha, Academies of learned most its discussions hammered into shape the very languageofthe country, the refined language of Sanksrit (Samkrata) as the Vehicle of highest thought. These Academics were called prisads, there is a reference to the Pancala parisad in the Upnishads, in whose proceedings even kings participated, learning was also prompted by discussions at public meetings which were a regular of rural life, and were addressed by wandering scholars known as Carakas, These scholars toured the country to deliver public discourses and invite discussion. 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. The writers of smititis maintain that young women of upper class updrewent this kind of training. This is a dboutful contention. Princes and other leading Kshatriyas were tained in all the manifold sciences to make them fit for government. Most boys of the lower orders learnt their trades from their fathers.

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Some cities became renewned because of their teachers. Chief among them were - Varanasi, Taxila from the day of Buddha and Kanchi in the beginning of the Christian era. Varanasi was famous for its religious teachers. Taxila was known for its secular studies. Among the famous men connected with Taxila were Panini, the grammarian of the fifth or fourth century B.C. : Kautilya, the Brahmin minister of Chandragupta Maurya and Charaka one of the two leading authorities of Indian medical sciences. The institutions imparting vedic knowledge that exists even today. There were also universities like Taxila and Ujjain for medicine and learning incuding mathematics and astronomy respectively. In the south Kanchi became an important center of learning. Hiuen remarks that vallabhi was as great as Nalanda and Vikramashila. Although the smirits maintained that a small number of students study under a single teacher, university turned towns came into existence like Varanasi, Taxila etc. At Varanasi there were 500 students and a number of teachers. The whole estalisment was maintained by charitable people Ideally, the teacher asked no fee, but the students repaid his debt by their service to the teacher. A Jataka story tells of how a teacher of Taxila treated well the students who paid him money while keeping other waiting. It is also interesting to note that in Taxila even married people were admitted as students. Out of all the Universities, Nalanda and imposed structures. Eight Colleges were built by different patterns including one by the king of Sri Vijaya (Sumatra). One of the colleges was four storeyed high as stated by Hiuen-Tsang. Every facility existed for studying various kinds of subjects in the University. There were three great libraries as per Tibetan records. 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. Nalanda was one of the earliest examples ofa residential cum-teaching institutions which housed thousands of monks devoted to learning, philoshophy and meditation. Over 10,000 students including teachers lived and studied at the university. The came from various parts of the world apart from India-Cental Asia, China and Korea.

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Though Nalanda was primarily a Buddhist university its curricula included Hindu scriptures, Philoshophy and medicine as recorded by Hiuen-Tsang. Logic and exagetics wre pre-emenent because thes students were expected to enter into dialogue with visiting doctors of all schools. This compulsion of public debate made both teachers and students become familiar with all systems of thought in accurate summary. The university had also succession of brilliant teachers. Dharmapala was a Tamil noble from Kanchi in the south. Janamitra come from another country. Silabhadra, the saintly guru of Hiuen-Tsang, came from Assam and he was a converted Brahmin. A great achievements of the University was that it was able to continuously rejuvenate Buddhism in far off countries. Tibetan records mention a succession of learned monks who visited their country. It is also said that Sudhakara Simha went to China and worked there on the translation of Buddhist texts.

REASONS FOR COLLAPSE (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 spearheaded 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. (c) The early Hindu influence succumbed to the Buddhist influence partly coming from India and partly from China. (d) The thais coming from Yunnan maountains in China established themselves at the expense of Hindu kingdoms in Indo-China. (e) The local influences over which Hinduism was super imposed reasserted themselves. Somehow the Buddhist influence remained partly because of the cultural patronage of China to Buddism.

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(f) The final disappeaance of Hinduism must definitely be because of Hinduism going to seed in its own home land by 1000 A.D.

CONTACTS WITH CENTRAL ASIA 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. It is however the Kushan empire of Kanishka, Huviska and Vassudeva which became the carriers of Indian thought into Central Asia. Kanishka was the patron of Mahayana Buddhism, and his empire outside Indian became a scene of Indian missionary activity. The great Kasyapa Matanga and Dharmaratna were actually employed in missionary work in Indo-Scycthian counries when the Chinese ambassadors met them (68 A.D.) From that time there was a countinous and uninterrupted flow of Scholars, Monks and missionaries to china of whom the most famous was Kumarajuna and Vasubandhu. The Indianisation of Khotan, Kucha, and others areas in Central Asia is still evidenced by the great mass of Buddhist literatures that has been discovered there by various expeditions. With the archaeological discoveries of Sir Aurel Stein began our knowledge of India and central Asia. Manuscripts belonging to second century A.D. were found at Khotan-written in Prakrit. Another script was found at Kucha belonging to the 4th century A.D. quotations from Charaka and Susruta. And Russian archaeologists discovered 182 frescos in Tun-Hunang known as the cave of the thousend poets. 2. Chinese Turkestan, called by sir Aurel Stein as the innermost heart of Asia and forming a vast basin was at one time a prosperous country of flourishing cities with their rich sanctuaries and monasteries. The remains in Turkestan and the finds that and monasteries. The remains in Turkestan and the finds that different sites explored or excavated by archaeologists have established beyond boubt that a large number of Indians had migrated from the Punjab and Kashmir and settled in the Tarim basin where thet when stein was exploring that region he felt as if he was in some Punjab village, although he was nearly 3,00 km. Away from the land of the five rivers.

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3. There was an Indian Kingdom in Khotan. It is alleged that it was founded by son of emperor Asoka. The names of the early kings all begin with Vijeta. Buddhism was introduced in that kingdom more than a century after its establishment. Later many Buddhist monasteries were set up in the region; two famous ones, Gosrnga and Gomati Viharas, were great centers of learning. Many other Indian monks visited khotan and many Buddhist monasteries flourished there. 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. Besides religion, Indian influence can also be traced in art and architecture. Probably some Indian artists from Khotan had migrated to China. Various remnants of frescos leave no doubt that not only the whole oconography but the technique of drawing, conventions and mannerism were derived from the Buddhist paintings in India. Stucco figures were modeled on the existing ones at Gandhara. The Indian influence is even more distinctly confirmed by the finds from khotan, Tumshuq and Schorshuq. 4. BUDDHIST missionaries went first to Central Asia. Fahien and Biuen-Tsang spoke of thousands of Buddhists living in the area. From this area, Buddhism spread to China. Kashyapa Matanga a and Dharmaratha visited the Chinese empire in the 2nd century B.C. and converted the people to Buddhism. And historical evidence shows that it was kumarjiva of the fourth century B.C. who converted the people of Kucha to Buddhism. 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. 7. This Indian cultural expansion into Central Asia was no attempt at political expansion. Instead the assimilation of all the foreigners who came to Indian- Greeks, Parthians, Sakas, Kusanas and Hunas-in the socio-religious structure of India was the triumph of Indian culture. 8. During the long course of history, India's attitude towards political and cultural expansion has never been imperialistic. Armies were never sent to conquer andy region. The conquest was mainly intellectual, and incidentally the superior culture triumphed over the native one. Individual men or groups set up kingdoms which in course of time shaped into empires. The contact with the motherland was maintained but India never exploited the colonies for her own benefit. The kingdoms were, however, repositories of Indian culture-replicas of the ones in India.

INDEX : ANCIENT PLACE NAMES AND HISTORIC SITES Bamiyan

Kapsa

Pushkalavati

Purushpura (Peshawar)

Massage

Sahabazgarhi

Manshere

Taxila

Burzahom

Srinagar

Sakala

Mehrgarh

Marappa (Hariyupa?)

Yaudheya

Jalandhara

Rupar

Kalibangan

Banavali

Thanesvara

Kalsi

Topra

Kurukshetra

Alamgirpur

Hastinapur

Indraprastha

Ahicchatra

Mathura

Kampilya

Kanyakubja

Sravasti

Niglava

Ayodhya

Rummindei

Kapilvastu

Pavapuri

Kusinagar

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Rampurva

Lauriya-Nandangarh Lauriya - Araraj

Vaisali

Chirand

Purnia

Barbar and Gorthagiri Gaya

Rajagriha

Nalanda

Champa

Devaka

Navadvipa

Tamralipti

Kandhar

Mohenjodro

Kot Diji

Amri

Chanho-daro

Barbaricum

Pushkar (Ajmer)

Sakambhari

Nindowari (near 53)

Bairat (Bhabra)

Jaipur

Padmavati

Deogarh

Bharhut

Kausambi

Prayaga

Sarnath

Kasi

Arbuda

Madhyamika

Daspura

Eran

Ujjayani

Besnagar

Sanchi

Vidisa

Rupanath

Tripuri

Surkotada

Evarka

Lothal

Rangapur

Girhar (Girinagar or Junagarh)

Valabhi

Somnath

Bharukacche (Broach, Barygaza)

Bagh

Mahismati

Harda

Bhagtrav

Surat

Anupad

Ajanta

Ellora

Devagiri

Pratisthana (Paithan)

Nasik

Aparanta

Kanheri

Surparaka (Sopara)

Elechanta

Karle

Bhaja

Vatagulma

Maha Kosal

Mahakantar

Sisupalgarh

Dhauli (Tosali)

Puri-Hathigumpha

Jauguda

Gangam

Kottura

Mahendragiri

Devaragiri

Devarasthra

Visakhapatnam

Pishtapura

Kalyana

Manyakheta

Vengi

Kaurala

Ghantasala

Amravati

Vatapi

Aihole

Maski

Yarragudi

Vanavasi (Banavasi or Vaijayanti)

Brahmagiri

Pallaka

Dwarsmudra

Belur

Sravana Belgola

Kanchi

Uttarmerur

Mamlalpuram

Sopatma

Arikamdeu

Chidambaram

Puhar (Kaveripatnam)

Pataliputara

Be great in act, as you have been in thought. Gangaikonda -Choleapuram Nagapattanam

Naura

Tyndis

Kongu

Uraiyar

Srirangam

Tiruchirapali

Tanjor (Tanjavur)

Madurai

Muziris

Nelcynda

Balita

Korkai

Kanyakumari

Tondi

Anurudhapur

Sriengri (near 133)

Kajangala (near 43)

Pattakakal (near 125) Iskkeri (near 132)

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ADDITIONAL NOTE The post-Mauryan era is known for meaningdul contacts between central Asia and India. North-western India came under the rule of a number of dynasties hailing from Central Asia. 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.) The Indo-Greeks were followed by the Sakas. One of their branches settled in India with Taxila as their capital. Another branch ruled over western India. The latter came into conflict with the Satavahanas. There is nothing conspicuous regarding this contact. The only famous ruler was Rudradaman (130 to 150 A.D.) who undertook repairs to improve Sudarshana lake in Kathiawar, this lake was used for a very long time. Also, he was a patron of Sanskrit. It was the who first issued a long inscription in chaste Sanskrit. 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). In general the central Asia contactsled to certain developments. Building activity was very brisk. Burnt brick was used for flooring and tiles were used forboth flooring and roofing. Also, brick wells wre constructed. The typical pottery of the Saka-Kushan period was the red ware, both plain and polished. Some pots have spouted channels. Such like objects have been found in Soviet Central Asia also. More important is the fact that the Sakas and the Kushans settled in India for good. They adopted the scripts, languages and religious of

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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. Furthermore, the rule of central Asian conquerors strengthened the feudal tendencies of society. The very fact that the Kushans called themselves 'King of kings' shows that they exercised suzerainty over small princes. Along with this new dimension in polity, the Sakas and Kushans introduced the concept of Divieright of kingship. The Kushan kings called themselves sons of god. Possibly this has made manu state that the king should be obeyed because he is a great god ruling in the form of human beings. In matters relating to society, the Greeks, the Sakas, the parthians and the Kushans came to be absorbed as the Kshatriya community. These were known as the falled kshatriyas. In matters of religion, a good number of foreign rulers believed in Vaishanavism. The greek ambassador Heliodorus got a pillar constructed in honour of Vishnu near Vidisa in Madhya Pradesh. A few took to Buddhism like the Greek ruler. Menander. The exchange of views between the Buddhist teacher Nagasena of nagarjuna and Menander constitutes a good source for the cultural history of this period. Finaly, some Kushan rulers took to worship of Shiva and the Buddha. These contects with foreigners led to some changes in Indian religions. The old form of Buddhism was too puritanical and too abstract for foreigners. They were in no position to apprecie the philosophy of Buddhism as emphasized by the existing Buddhist schools. To satisfy

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these foreigners, the Mahayana or the Great Vehicle came into existence in which the Buddha is worshipped in the form of images. Those who followed the older version of Buddhism or lesser Vehicle were known as Hinayanists. Kanishaka was a great patron of Mahayana. He convened a council in Kashmir and he had set up many stupas in memory of the Buddha. 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. It was this impetus that activated the artistic impulse of India. In several places south of the Vindhyas beautiful Buddhist caves were carved out of rocks, the famous ones in Maharashtra. In Andhra Pradesh, nagarjunkunda and Amravati were the centers of Buddhist art. The stories related to the Buddha have been portrayed in numerous panels. The foreign rulers were also instrumental for providing a stimulus to literature and learning. The inscription of Rudradaman in Kathawar reveals the Kavya style in Sanskrit. More and more inscriptions came to be composed in chaste Sanskrit. It is also held that Asvaghosa was probably patronized by the Kushans. He wrote Buddha Charita, a biography of the Buddha. He also wrote Saundarananda which is a fine example of Sanskrit Kavya. In matters relating to theeatre also, the contact with central Asian rulers led to some changes. The feature of curtain in dramatic performances was borrowed from the Greeks. Finally, in the field of science and technology contacts with central Asian foreigners led to certain developments. The presence of a great number of Greek terms in Sanskrit shows that Indian astronomy and astrology benefited from their contact with the Greeks. It is said that the term Horasastra' meaning astrology in Sanskrit was adapted from the Greek term horoscope. In technology, Indian gained from its contacts with the Central Asians. Kanishaka is represented as wearing trousers and long boots. It is conjectured that the practice of making leather shoes began in this period. Also, the copper and gold coins of the Kushans were imitations of the Roman coins. There was exchange

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of embassises between India and the Roman experors. These contactw might have led to new practices in technology. For certain, working in glass during this period was influenced by foreign ideas and practices.

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GENERAL PREVIEW OF SCIENCE & TECHNOLOGY AND LEARNING & EDUCATION SCINECE & TECHNOLOGY Knowledge of science and technology, however, got linked with religionand social relations. Relying primarily on pragmatism some intellectuals in India acquired intuitive awarness of scientific temper. In view of absence of experiment, some insights became ridiculous. Knowledge of science was known from very ancient times, although science, as we know today, was not known in India till modern times. The archaeological remains of the Indus Valley reveal knowledge of applied sciences. Scientific techniques were used in irrigation, Metallurgy, making of fired bricks and pottery, and simple recknowing and measurement of areas and volumes. It contrast more is know about Aryan achievements in the field of astronomy, mathamatcis and medicine. Chinese records indicate knowledge of a dozen books of Indian origin. Brahmagupta's Sidhanta as well as Charaka's and Susrata's Samhitas were translated int Arabic in the 9th or 10th centuries A.D. In ancient Indian mathematics was known by the general name of ganita, which included arthimatcs, geometry, algebra, astronomy and astrology. It was Aryabhata, who gave a new direction to trigonometry. The decimal system too was an innovation of India. By the third century B.C. mathematics, astronomy and medicine began to develop separately. In the fielf of mathematics ancient Indians made three distinct contributions, the notation system, the decimal system and the use of zero. The earliest epigraphic evidence of the use of decimal system belongs to the fifth century A.D. Before these numerals appeared in the West they had been used in India for centuries. They are found in the inscriptions of Ashoka in the third century B.C. 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

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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. In the second century B.C. Apastemba contributed to practical geometry for the construction of altars on which the kings could offer sacrifices. It describes acute angle, obtuse angle, right angle etc. Aryabhata formulated the rule for finding the area of a trinangle, which led to the origin of trigonometry. The most famous work of his time is the Suryasiddanta the like of which was not found in Contemporary ancient east. During the Gupta period mathematics was developed to such an extent and more advanced than any other nation of antiquity. Quite early India devised a rudimentary algebra which led to more calculations than were possible for the Greeks and led to the study of number for its own sake. The earliest inscription regarding the data by a system of nine digits and a zero is dated as 595 A.D. Evidently the system was known tomathematicians some centuries before it was employed in inscriptions. Indian mathematicians such as Brahmagupta (7th century), Mahavira (9th century) and Bhaskara (12th century) made several discoveries which were known to Europe only after Renaissance. The understood the importance of positive and negative quantities, evolved sound system of estracting squares and cube roots and could solve quadratic and certaint types of indeterminate equations. Aryabhata gave approximate value of pie. It was more accurate than that of the Greeks. Also some strides were made in trigonometry, ephrical geometry and calculus. Chiefly in astronomy the mathematical implications of zero and infnity were fully realized unlike anywhere in the world. Amont the various branches of mathematics, Hindus gave astronomy the highest place of honour. Suryasidhanta is the best know book on Hindu astronomy. The text was later modeified two or three times between 500 A.D. and 1500 A.D. The system laid down in the book can even now be used to predict eclipse within an error of two or three hours.

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The most renowed scholars of astronomy were Aryabhata and Varhamihira. Aryabhata belonged to the fifth century, and Varahamihira to the sixth. Aryabhata calculated the position of the planets according to the Babylonian method. He discovered the cause of lunar and solar eclipses. The circumstances of the earth which he measured on the basis of the speculation is considered to be correct even now. He pointed out that the sun is stationary and the earth rotates around it. The book of Aryabhata is the Aryabhatiya. Varhimihira's well-known work is called Brihatsamhita which belongs to the sixth century A.D. Varhaihira stated that the moon rotates around the earth and the earth rotates around the earth rotates around the sun. He utilized several Greek works to explain the movement of the plantes and some other astronomical problems. Although Greek knowledge influenced Indian astronomy, there is no doubt that Indian pursued the subject further and made use of it in their ovservations of the planets. Aryabhata wrote a book when he was barely 23 years. Varhmihira of the sixth century wrote a summary of five asronomical books current wrote a summary of five astronomical books current in his time. Brahamagupta of the seventh century A.D. appreciated the value of observation and astronomy and his book was translated into Arabic. One last great scientist was Bhaskara II. One of the chapters in the book Sidhanta Shiromani, dealing with mathematics, is the well-known work of Lilavait. Nevertheless, Indian viws on the origina and evolution of the universe was matter of religion rather than of science. The cosmic schemes of Hindus and Jains in fundamentals were the same. All postulated a flat earth although Indian astronomers came to know that this was incorrect early in the Christian era. The idea of flat such remained for religious pruposes. Regarding astronomy proper it was studied as a Vedanta. Its name was Jyotisa. A rimitive kind of astronomy was developed mainly for the purpose of settling the dates and times at which periodical sacrifices were to be performed. Serverall Greek words gained momentum in sankrit through knowledge of Greek astronomy. The sixth century astronomer Varahamihira called one of his five astronomical systems as Romaka Sidhanta. It is only western astronomy that introduced in Indian the sign of the Zodaic. The seven-day week, the hour, and several other ideas. Later, Indian astronomers made some advances on the knowledge of the Greeks and passed on their knowledge with that of mathematics via the Arabs to Europe. As early as seventh

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century, a Syrian astronomer knew of the greatness of Indian astronomy and mathematics. In the field of medicine, Aurveda was the contribution of India. Seven hundred hymns in the Vedas, particularly Atharva Veda, refer to topics of Ayurveda. Indeed, the whole approach was not scientific. He earliest mention of medicines is in the Atharva Veda. As in order ancient societies, the remedies recommended in it the are replete with magical charms and spells. Medicine could not develop along scientific lines. In post-Maurya time India witnessed two famous scholars of the Aurveda, Susrtua and Charaka. In the Susrutasmhita Susruta describes methods of operating contract, stone disease and several other ailments. He mentions as many as 121 implements to be used for operations. For the treatment of disease he lays special emphasis on diet. And cleanliness. Charaka wrote the Charakasamhita in the second century A.D. It is like encylopedia of Indian medicines. It describes various types of fever. Leprosy, hysteria and tuberculosis. Possibly Charaka did not know that some of these are infections. His book contains the names of a large number of plants and herbs which were to be used as medicine. The book is thus useful not only for study of ancient Indian medicine but also for ancient Indian flora and chemistry. In subsequent centuries Indian medincines developed on the lines laid down by Charaka. The Vedic hymns attribute various diseases to demons and spirits and the remedies for hymns prescribing correctly the symptoms of pulmonary tuberculosis, and connecting dropsy with heart diseases. However, national medicine began to 800 B.C. Medicine became a regular subject of study at centers like Taxila and Varanasi. The latter specialized in surgery. Susrutasmhita was compiled in the fourth century A.D. Charaka compiled the teachings of two of his predecssors who served at Taxila. Charaka and Susruta's Samhits reached as far as Manhcuria through translations in Tibetan and other Asian languages. In the eighth century A.D. these books influenced European medicine as carried over by two Arabs. Charaka Samhita was published as late as 1550 in Arabic. Despite these achievements, medicine did not make any remarkable strides, for absence of dissection led to ignorance of anatomy and physiology. Indians were equally ……………….. of the functions of internal organs such as lungs and brain. 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

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foetus out of the womb. Including caesarin, section, treatment of fistula removal of stone from bloder and plastic surgery for the nose. Despite the developments as the above in medicine, ancient Indian doctors, ingeneral had no knowledge of the functions of brain, although they knew the importance of the spinal cord and the existence of nervous system. Once again social taboos stood in the way of the growth of medical knowledge. It was a tabo to too touch dead bodies. Despite the fact that the physicological knowledge of ancient Indians was very poor, Indians evolved empirical surgery. They knew bonesetting, plastic surgery and surgeons in ancient India were experts is repairing noses, ears and lips lost, or injured by mutilation. The physician was a respectable member of society as the Vaidyas were ranked higher in the hierarchy. Even to this day the rules of professional behaviour laid down in medical tests are almost the same as those of Hippocrates. Of course, some statements at one place states that the Physcians should not betray the patients and shouldbe always of pleasant speech. In this context, he pleads that every day they must pray on rising and going to bed, since the work of the welfare of the all beings specially cows. 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. Beyond this knowledge of atoms, physics in India did not develop much. However, in the science of acustics, India made real discovers. Based on experience for this correct recitation on Vedas, the human era was highly trained for the phonetic study - distinguished musical

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tones far closer than those of other ancient musical systems much earlier than other civilization. Regarding chemistry and metallurgy too, some progress was made in ancient times. The Harappans developed metallurgy of copper and bronze about 2500 B.C. The Vedic Aryans tanned leather, fermented grains and fruits, and dyed scale production of copper, iron and steel, brass, silver and gold and their alloys. Indian steel was highly esteemed in the ancient world and it was exported in large quantities. Tin and mercury were imported and worked. And from the senventh century, alchemy was referred to in literature. The medical chemistry of ancient India did succeed in producing many important alkalies, acids and metallic salts. It is claimed by Bashama that ancient Indians ever discovered a form of gun powder. The coming of middle ages, Indian chemists, like their counterparts in the rest of the world, became increasingly interested in a specific remedy for all diseases, the source of perpetual youth, and even the surest means to salvation. Although the could not make precious metals, they could understand the chemistry of metallic sats. The heights attained by Indians in metallurgy and engineering are brone out by the almost pure copper stature of Buddha found at Sultanganj and the famous iorn Pillar at Mehrauli (Delhi which has been able to withstand rain and weather for centuries without rusting).

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FOREIGN RELATIONS OF ASOKA Diplomacy and geographical proximity primarily determined the foreign relations maintained by Asoka. Particularly, the century in which, Asoka lived was one of continued interactions between the Eastern Mediterranean and South Asia. That is why most of Asoka's contacts were with South Asia and the West. It appears that this interest was not one sided. A fair number of foreigners lived in Pataliputra to necessitate a special committee under the municipal management to look after the needs of welfare of the visitors. Apart from these major factors determining the foreign relations of Asoka, one more parameter was the desire of Asoka to spread his policy of dhamma to distant lands. 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. In other foreign relations Asoka reveals as an idealist or a monarch who wore the robes of a monk. He sent various missions, though not embassies, to various countries. Their main purpose was to acquaint the countries they visited with his policies, particularly that of dhamma. They may be compared to modern goodwill missions helping to create an interest in the ideas and peoples of the country from which they came. Also, the fact that they are quite unheard of in contemporary literature or in later sources would suggest that they made only a short-lived impression. In spite of the above reservations, the missions must have opened a number of channels for the flow of Indian ideas and goods. It is unlikely that Asoka expected all the kings who had received missions to put the policy of dhamma into practice, although he claims that his did happen. It is curious to observe that there is no reference to these missions in the last important public declaration of Asoka, the seventh pillar edict. In this edict Asoka mentions the success he had with his welfare services and the widespread propagation of dhamma but all within the empire. The territory immediately adjoining the empire of Asoka on the West and that Antiochus. There is ample evidence of contacts of similarity in cultures. The use of Kharoshti in the Shahbazgarhi and Mansehra

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edicts in the north is evidence of strong contact with Iran. The fragmentary Aramaic inscription at Taxila and another of the same kind from Kashmir point to continue inter communication between the two areas. 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. Apart from these western contacts, tradition maintains that Asoka visited Khotan. This cannot be substantiated. On the other hand, Asoka maintained close relations with modern Nepal. Tradition states that his daughter, Charumati was married to Devapala of Nepal. 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. The extent of the influence of Asoka's power in South India is better documented than in north India. The edicts of Asoka are found at Gavimathi, Palkignuda, Brahmagiri, Maski, yerragudi and Siddapur, Tamil poets also make references to the Mauryas. More Important were the contacts with Ceylon. Information is available in the Ceylonese Chronicles on contacts between India and Ceylon. Coming of Mahindra to Ceylon was not the first official contact. Earlier, Dhamma missions were sent. A Ceylonese king was so captivated by Asoka that the top called himself as Devanampiya. Asoka maintained close relations with Tissa, the ruler of Ceylon. Relationship between Asoka and Tissa was based on mutual admiration for each other. What interests of the country or the aims of Asoka were served through his missions? Asoka primarily tried to propagate his dhamma and may be incidentally Buddhims. He claimed that he made a spiritual conquest of all the territories specified by him as well as a few more territories beyond them. This claim definitely appears to bean exaggeration. There is no historical evidence to show that Asoka missions did succeed in achieving their aim particularly when the dhamma happened to be highly humanistic and ethical in nature. After

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all, Asoka was neither a Buddha nor a Christ to appeal to various people. Neither a St. Peter nor an Ananda to successful spread the message of their Masters. Not did he possess fighting men to spread his message just as the followers of prophet Mohammed. Thus, when there is no follow up action after the missions visited the various parts of the world, it is understandable that no one paid any heed to his message. Evertheless, there is one intriguing point about the success of his foreign missions. In likelihood, the history of the Buddha and his message must have spread to the various parts. What did they need to? Although it is difficult to answer this question, it is of importance to observe that there are certain similarities between Christianity and Buddhism - suffering of man, Mara & Satan, Sangha Monasteries with Bikshus and Monks, and the use of rosary by Buddhist and Christian's monks.

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. Thus, the Empire of Asoka was inhabited by peoples of many cultures who were at many levels of development. The range of customs, beliefs, affinities, antagonisms, tensions and harmonies were galore. True, Magadha and the fringes of these areas. The north was in close contact with the Hellenized culture of Afganisthan and Iran. The far south was on the threshold of a creative efflorescence of Tamil culture. The ruler of such as Empire required the perceptions were addressed to the public at large. It is in these inscriptions that the king expounds his ideas on dhamma. It appears, Asoka aimed at creating an attitude of mind among his subjects in which social behavior was accorded the highest place. The

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ideology of dhamma can be viewed as a focus of loyalty and as a point of convergence for the then bewildering diversities of the Empire. In a way, Asoka's dhamma was akin to the preamble in the constitution of India. 2. A centralized monarchy demands oneness of feeling on the part of its people. The ethics of the dhamma was intended to generate such a feeling, comparable to the preamble of the Indian Constitution. 3. The Mauryan Society with its heterogeneous elements and with economic, social and religious forces working against each other posed the threat of disruption. Asoka, therefore, needed some binding factor to allow the economic activity to proceed on an even keel and thereby ensure the security of his state. 4. Also as the commercial classes gained economic importance and resented the inferior social status as per the sanctions of the Brahmins, they want over to Buddhism, which preached social equality. Their support to the Mauryan king was very vital for the peace and prosperity of the Empire. Asoka thought that he could attract them by the propagation of this dhamma by weaning them away from too closely identifying themselves with Buddhism. 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. Asoka's Moral code is most concisely formulated in the second Minor Rock Edict. Thus saith His Majesty: 'Father and mother must be obeyed; similarly respect for living creatures must be enforced, truth must be spoken. These are the virtues of the law of Duty (or "Peity". Dhamma) which must be practisd. Similarly, the teacher must be reverenced by the pupil, and proper courtesy must be shown to relations. This is the ancient standard of duty (or "Piety") - leads to length of days and according to this men must act.

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The three obligations - of showing reverence, respecting animal life, and telling the truth - are inculcated over and over again in the edicts. 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. Had this dhamma got anything to do with Buddhist principles, Asoka would have openly stated so in his edicts since he never southt to hid/his support for Buddhism. For that matter, Asoka did not incorporate any of the fundamental tenets of Buddhist faith such as the Four Noble Truths, the chain of casualty the sacred eight-fold path, and the Nirvana. The omissions, also with repeated reference to the concept of svarga or heaven (a Hindu belief) show that his dhamma cannot be identified with Buddhism. 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.

SUCCESS OF HIS DHARMA Asoka specifically states that his missions were sent to various places (Ceylon and various Western countries) and maintains that they were all successful. It is difficult to accept this claim because historical evidence shows that his officials overshot the mark. Definitely, there was resentment against their way of doing things. It is known from evidence that Asoka presumed that not only he was a seeker of truth but also he did reach the truth. Such convictions are always harmful. Most of all, it is important to note that there is no authentic proof that his missions were a success. Significantly, none of Asoka's successors continued the propagation of dhamma. Far worse is the fact that in the later ages, his pillar inscriptions came to be misunderstood as symbols of phallus.

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Answering A Question There are a few ways of setting question on this topic: (a) a brief history of Indo-Greeks and their impact on Indian civilization. (b) History of the foreigners who came in the wake of the fall of the Roman empire and their impact on Indian civilization. (c) A question on Kushans or Kanishka. (d) Out of the southern kingdoms, the likely thins is the history of Satavahanas and their impact. (e) History of the significance of the Sungas and Kanvas. While attempting questions on the aforesaid topics, candidates have been facing two difficulties - (i) inadequate information because of not memorizing the points, and (ii) and lack of information on special aspects. The candidates must be able to correct the first failing. Regarding the second, the following are the principal heads. "Kanishka - hardly belongs to the history of India". The questions requires that first of all, you should show how Kanishka cannot be regarded as a true Indian ruler. In the second part of the answer, you should show that it is unfair to estimate him like that. And in the conclusion, you should maintain that there is a considerable, amount of truth in the given statement when you view history from a particular standpoint. Regarding the first part of answer, the following are the points :(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;

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(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. In the second part, mention the following points:-Kanishka was an electic ruler just as Harhsa. Even Akbar's Din-I-Illahi had electic traits. Aslo, it is interesting to note that some of his flowers were adherents of Vaishnavism, (i) to say that Buddhism has no place in the history of India is too narrow a view. The influence of Buddhism was very wide and very varied - the Buddhist monks created Ajanta frecos, the Buddhist stupas and rock-cut chaityas influenced the later-day Hindu architecture, the Sangha and the Bhikkus of Buddhism later appeared as mutts and Sanyasis of Sankaracharya; Buddhist writers enriched Sanskrit literature, and it was Buddhism that compelled Hinduism to set its house in order. (ii) It is unfair to treat him as a foreign ruler because of Kanishka's capital being located in Peshawar. During the time of Kanishka, new trade routes were opened towards West Asia and Central Asia. Moreover, you should remember that the happenings in Central Asia very often influenced the history of India as remarked by a writer, a good understanding of Indian history required, an understanding of the history of Central Asia. (iii) Kanishka's patronage of learning was in tune with the Patronage of learning by rulers of India like Samudragupta, Chandragupta II, Amoghsvarsha and many others. Even the very establishment of Kanishka's rule forced the Sakas to go south ward which checkmated the amibitions of the Satavahanas.

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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 Kushan dynasty reached its apex-during the days of Kanishka, who ruled over a flourishing nation strategically located to control to gates to the rice network of trade crossing Asia. He even sent to an envoy to the Emperor Trajan in Rome. Kanishka coins also reveal his desire to live harmoniously with various people and religions within his domain and beyond it. The elaborate parathion struck on the face of his coins illustrates particularly the various religions, practised beyond Gandhara-deities of Persia and Gods of Rome, Alaxandria and the Hellanised orient and finally Shiva and Skand Kumar representing brahminical India. The most remarkable image appeared on a gold coin of Kanishka with standing figure of the Buddha. 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

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schist, which is found only in Gandhara. Although the technique of Gandhara was essentially borrowed from Greece this particular art is essentially Indian in spirit. It was employed to give expression to the beliefs and practices of Bhddhists. Except for a few exceptions no Greek art motif ahs been detected in the extanct specimens. The Gandhara artist had the hand of a Greek, but the heart of an India. There are large Gandhara stupas and monasteries survived as ruins at Guldara in Afganishta. Later a votive stupa from loriyaan Tangai in Gandhara has been found. If this is treated as the model of stupa in Gandhara, the stupa has undergone great changes form great stupa at Sanchi with its dome structure. It Gandhara the dome grew taller while the square railing at its summit was enlarged and elaborated. The greatest of all gandhara stupas as the one erected by Kanishka outside the gates of modern Peshawar. Here also the stupa had not survived but a reliquary (receptacle for relics) of Kanishka have been found. One more such beliquary has been found at Bimaran in Afganishtan. 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. Stucco was a popular technique in Gandhara art. A large number of monasteries of Afganishtan are decorated with stucco images. Also terracotta was used particularly among those who could not afford stone sculpture. Terracotta figures were also used as decorations in homes and as toys. All these provide interesting glimpses of the dresses and fashions of the time. Another revealing features is the presence of the images of Mother Goddess as the worship of this goddess remain an essential religious expression of the ordinary people. Buddhism, too came to be associated with fertility cult and other popular religious cults. This association in evident from the symbolic importance of the stupa and the brackets with female figures as to be seen at Sanchi. As a matter

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of fact, these figures are sophisticated version of Mother Goddess images. Apart from Gandhara sculpture appeared at Sarnath near Benaras. Mathura on the Yamuna and 'Amravati' and in Andhara Pradesh. They all offer many examples of excellent sculpture. Each of them has a distinct style. The most well-known are the elaborate base relief from Amravati. Over many years this form was pursued. Most of it was probably execute in Huvishka reign. Simultaneously with the appearance of Buddha icon in Gandhara Buddha portrait based upon Yaksha model began to be created in the southern worship or Mathura. This place was a religious center even before the arrival of the Kushans. Under standably the Jains continued their activities along with those of the Buddhists in the Kushan and Gupta periods. Some scholars believe that the Mathura worship created a Buddha icon at least as early as Gandhara. Close to Mathura is a sanctuary consisting of stone figures of Kushan rulers and deities. Only mutilated aculptures are recovered. They are carved from sikri sand-stone which is red mottle with cream spots. Two great fragmentary protrains are of king Vima Kadphises and standing king Kanishka. The garments worn by the Kushans can be know from these two pieces. 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

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Mathura school. It is probably that images came to the made and almost simultaneously by both the schools. For the sculpturala and iconographic features of their products differ in essential details.

Other Schools of Mauryan Period Talking of other schools, Amravati school is the foremost. Its sculptures shows a mastery of stone sculpture. The monuments at Jaggayyapeta, Nagarjuna-konds and Amaravati are a classes by themselves. The Andhra sculpture is generally known as Amaravati schools. The stupas at Amaravati were made of a distinctive while green marble probably it was began about the time of Christ, and received its final carved faces and railings from about 150 A.D. to 200 A.D. 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. In the field of sculpture a round figure appears belonging to the 3rd century of A.D. It has a sure certain modulation of the flowing sculptural volume and illusion of life, both hallmarks of the late Amaravati school. 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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lotuses at Amaravati are most admirably represented in this school. The Buddha is mostly represented by symbols. It is only recently excavations have revealed art works at Nagarjunakonda. Slabs of limestone illustate scenes from the Buddha's life. 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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THE GUPTA AGE

RISE AND FALL OF THE GUPTA EMPIRE With the coming of the Buddha in early 4th century A.D. historical data becomes more reliable. Starting from 4th century A.D. till the latter half of the 6th century AD the facts of the day enable us to come to firm conclusions. How exactly the Guptas rose to power is difficult to be portrayed. With the collapse of the Indo-Scythian or Kushan empire some tie during the 3rd century A.D. the political pictures for northern Indian began to transformed. In all likelihood, a large number of independent states must have been formed. The lichachhavis of Vaisali of the days of Buddha re-emerged again. It appears that they obtained possession of Pataliputara and probably ruled as tributaries of the Kushans who had their headquarters at Peshawar. 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.

DECLINE OF THE GUPTA EMPIRE The last great king of the Gupta was Skanda Gupta was ascended the throne about 455 A.D. Even during the later years of Kumar Gupta's reign, the empire was attacked by a tribe called Pushyamitra but it was repulsed, And immediately after the accession of Skanda Gupta, Hunas made inroads, but they too were repelled. However, fresh waves of Invaders arrived and shattered the fabric of the Gupta Empire. Although in the beginning the Gupta king Skanda Gupta tried effectively to stem the march of the Hunas into India, his successors proved to be weak and could not cope with the Huna invaders, who excelled in horsemanship and who possibly used

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stirrups made of metal, Although the Huna power was soon overthrown by Yasodharman of Malwa, the Malwa prince successfully challenged the authority of the Guptas and set up Pillars of victory commorating his conquest (AD 532) of almost the whole of northern India. Indeed Yasodharman's rule was short lived, but he dealt a severe blow to the Gupta empire. The Gupta empire was further undermined by the rise of the feudatories. The governors appointed by the Gupta kings in north Bengal and their feudatories in Samatata or south-east Bengal broke away from the Gupta control. The later Gutpas of Magadha established their power in Bihar. Besides, the Maukharis rose to power in Bihar and Uttar Pradeshand had their capital at Kanauj. Proabably by AD 550 Bihar and Uttar Pradesh and passed out of gupta hands. And the rulers of Valabhi established their authority in Guajarat and Western Malw

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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DYNSTIC DISSENSIONS AND WEAKK RULERS : There is evidence to show that following the death of Kumaragupta and Skandagupta, there were civil wars and struggles for the throne. For instance, wehave the successors of Buddhagupta, highlighting the rule of more than just one king. Those were Vinayagupta in Bengal and Bhanugupta in Iran. Absence of law of primogeniture along with strong centralized authority in ancient and medieval periods led to chaos. Thus we see that the resources of the empire were frittered away in petty squabbles and wars for the throne. Besides circumstances weakening the Gupta monarchy, the very personalities of the later Gupta Kings contributed to the ultimate fall of this dynasty. They were not only men of weak character but also some of them followed pacifies that affected other spheres of administration, particularly that of military efficiency.

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. After the reign of Buddhagupta, the status of certain, governors of North Bengal and Yamuna - Narmada area around Magadh too assumed independence and became to be known as the later Guptas.

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By fat one of the most important rebellions was that of Yashodharman of western Malwa who became independentand established his kingdom. He defeated Mihirakula and sesms to have made extensive conquests from the Himalayas to Brahamputra. However, his empire did not last very long. Nevertheless, it set a pattern for other feudal cheiftans, who in due course, broke away from Central authority. 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. Along with this development one more saboteur of political consciousness was the religious perception of ancient Indians. Beginning before the Christian are it came to be gradually established that the kingship has its own dharma known as rajya-dhrma while the people had a handul of dharmas like varnashrama dharma and the grihadharma. All these dharmas led the individual loyalty or perception towards a non-political entity. This thinking is given religious sanction by the priestly order. This thinking is given religious sanction by the priestly order of the day. Thus the State never was the architectonic factor in the life of ancient Indian except during the Mauryan era. It is this perception of ancient India that made the emergence and disappearance of hundreds of States mere non-events.

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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. The history of the pallavas illustrate three characteristics the L.C.Ms. of Indian history till the 17th century: wars with neighbouring States, controversial neature of historical material, and royal patronage of literature and arts.

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 Pallavas were a branch of the Pahleves of Parthians is the opinion of some scholars, like father Heras; but there is no positive evidence for the Phalava migration into the south. That Pallavas were an indigenous dynasty which rose to power after the dismemberment of the Andhra empire, is another thesis. Probably their leaders gathered around them selves the Kurumbas, the Moravars, the killers and other predatory tribes in order to form one

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great community. According to srinivas Aiyangar, the Pallavas belonged to the anciert Naga people who them selves were composed of a primitive Negri, an element of Australisian and the later mixed race. To start with they lived in the Tondaimandalam districts around Madras. Later, they conquered Tanjore and Trichinopoly districts. The Pallavas recruited their troops from the martial tribute of pallis of Kurumbas. The Pallavas were the hereditary enemies of Tamil Kings. Even now the term palava means a rogue in Tamil language; and a section of the Pallavas who settled in the Chola and pandya countries came to be known as kallar or thieves. All these people doubtless belong to a Naga race. 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. Dr. K.P.Jayaswal argues that the pallavas were a branch of the Brahmin dynasty of the Vekatakas. Except for their early copperplate charters which are in Prakrit. All the other epigraphich records are in Sanskrit. Hiuen-Tsang says that their language and literature differed very slightly from that of northern India. The Talagunda inscription, however. States that the Pallavas were Kshatriyas.

POLITICAL HISTORY of PALLAVAS The first important ruler was Siva Skandavarman who performed an Aswamedha and other Vedic sacrifices. His capital was kanchi. Samudragupta forced the pallava king, Vishnugopa, to acknowledge the Gupta suzerainty. And the story of the Pallavas in the 5th and 6th centuries is very sketchy. By end of the sixth century the Pallavas re-emerged on the scene. Simhavishnu (575 to 600 A.D.) captured the territory of the Cholas and humbled the pride of his neighbours including Ceylon. He was ovavaishnava faith as borne out by the magnificent reliefs representing Simhavishnu and two of his consorts in the Varsha cave at Mamallpuram.

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With Mahendravarman I, the son and successor of Simhavishnu, began thetitanic tripartite struggle with the Chalukyas of Vatapi and the Cholas. The Chalukya king, Pulakesin II, captured Kanchi. Pulakesin II won the pitched battle fought at Pullalur, fifteen miles north of Kanchi. However, Narsimhavaram I, the son and successor of Mahendravarman I, defeated pulskesin II in many battles and probably killed pulakesin himself. He also defeated the Cholas, the Cheras and the pandyas. He even sent two naval expeditions to Ceylon and placed his protégé on the throne of Ceylon. Narasimhavarman I was a great builder too. Mamallapuram was embellished during his time. HiuenTsand visited his kingdom. He states that the soil was fertile and produced abundance of grain; flowers and fruits were many precious gems and other luxury articles were known; and the people were courageous and greatly attached to learning, honestry and truth. Narasimhavarman II. He too, fought with the chalukyas. He was succeeded by Paramesvaravarman I in whose reign Vikramadhitya I of the Chalukyas, in alliance with the Pandyas, renewed the hostilities. He probably captured the city of Kanchi. Later, Paramesvarvarman I defeated Vikramadhity II. The Pallava records claim that the Chalukya pattack was hurled back. 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.

NOTE ON CHALUKYA-PALLAVA CONFLICT The Chalukya-Pallava war began with Pulkasin II and ended with the collapse of both the dynasties singnificantly, the power that rose

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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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The Aryanisation of south India as completed during the period of the Pallavas. Their grants show that the Aryan structure of society has gained frim hold on the south by the sixth century. Grants to brahmins are specifically mentioned which show that the north Indian Dharma Sastras had acquired authority in the Pallava kingdom. Sanskrit had established its sway. The university of Kanchi played to doubt a great part in India, and we know from Hiuen-Tsang that it was the greatest center of education in the south. Vatsyayana, the logician, the author of Nyaya Bhashya who lived in the fourth century. A.D, seems tohave been Pandit of Kanchi. Denage the famous Buddhist dialectian is also said to have had his training in the souther capital. In the fifth century we have epigraphic record of Nayurrasarman of the Kadamba family going for higher studies to Kanchi. In fact it can ligtimately be calimed that Kanchi of the Paalvas was the great center from which the Sanksritisation of the south as well as the Indian colonies in the fareast proceeded. Pallavas were orthdox Hindus and they patronized the great reformation of the medival ages. Most of the kings ere brahminical Hindus devoted to the worship of Shiva. Mahendravarman was the first, who about the middle of his reign, adopted the worship of Siva and he was influenced by the famous saints of the age. He showed reverence to other Hindu gods also. But, he was intolerant of Jainism and destroyed some Jain monastries. Some Vaishnava and Saiva saints lived during his time. In general, the Pallavas were tolerant to other sects. Buddhism and Jainism lost their appeal. Indeed HiuenTsang saw at Kanchi one hundred Buddhist monastries and 10,000 priests belonging to the Mahayana school but this has to be taken with a pinch of salt. In general, the vedic tradition was super imposed on the local traditions, As brahmins were custodians of Vedic tradition, they automaticalldy enjoyed privillages. The Vedic tradition, a little later, received stimulus because of Sankarcharya. The Temples were the focal points. The out-castes were not permitted to enter the precincts of the temple. 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. Regarding education, in the early days, education was imparted by Jains and Buddhists. The Jaina institutions were located at Madurai and Kanchi. Soon brahminical institutions superseded them. Ghatkias or Hindu colleges were attached to the temples. They were primarily Brahmin institutions are mostly confined themselves to advanced studies. And in the 8th century the maths also became popular, which was an ominous institutions because of its being a rest-house, a feeding center and an education center. In all these colleges Sanskrit was the medium of instruction which was also the official language. Kanchi, the capital, was a great cencentre of Sanskrit learning. The scientific works of Varahmihira and the poetry of Kalidasa and Bhairvi were-known in the Pallava country. And Parameshvaravarman I granted the Kurran copper-plate that was made for the recitation of the Mahabharata in a mandapa at the village of Kurram, near Conjeevaram. By the beginning of the 7th century the Pallavas of Kanchi, the Chalukyas of Badami and the Pandyas of Madurai emerged as the three major states. By the time the political rule of these dynasties came to an end, an event known as the revolt of the Kalabharas took place. The Pallavas, the Kadambas (North Canara in Karnataka) and the Chalukyas of Badami along with along with a large number of their contemporaries were the protage of vedic sacrifices. Logically, the brahmins emerged as an important segment of society but at the expense of the peasantry. Possibly, this predominance was oppressive leading to the revoltof the kalabhars in the 6th century. A.D. It is also said that they overthrew in numberable kings and established their old inTamilnadu. They ended the Brahmadeva rights earlier granted to brahmins in numerous villages. It is also said that the Kalabhras patronized Buddhism. In the end, the revolt of the kalabhras could be ended only by the Joint efforts of the Pandays, the Pallavas and the Chalukays.

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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. The kings adopted high-sounding titles like maharajadhiraja, dharmamaharjadhiraja (great king of kings rulling in accordance with the dharma), agnistomavajpeya, asvamedha-yaji (he who has performed the agnithtoma-vajapeya and asvamedha sacrifices) They were assisted by ministers. History shows that the ministerial council played a great part in the state policy in the later period. A hierarchy of officials in provincial administration, the governor ofa province was assisted by district officers, who in turn worked in collaboration with automous local bodies. In local administration the meeting of assembles were frequent, and the administration the meeting of assemblies were frequent, and the assemblies were of many varieities and of many levels. Often special meetings were held. As the village levelthe assembly was the sabha which looked after almost all the matters of the village, along with endowments, irrigation, crime, maintaining census and other necessary records, Courts at villages level dealt with minor criminal cases. The judicial courts of the town and districts were presided over by government officials, climaxing with the king as the supreme arbiter of justice. The sabha worked in close association with the urar, and informal gathering of the entire village. Above this unit was a district administration. Finally, the head man of the villages was the link between the village assembly and the official administration. Theoretically the king owned the land. The status of a village depended on the prevalent land tenure. The fist variety was the village with inter-caste population where in the people paid taxes to the king. The second was the brahmadeya village in which the entire land was donated to a single Brahmin or a group of brahmins. A variation of this village was the agrahars grant which, was an entire village settlement of brahmins. Both these forms were exempt from royal taxes. In the devadana village the revenue was donated to a temple, and the temple authorities in turn provided employment for the villagers in the

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temple whenever possible. In the Pallava period the first two categories of villages were in vogue. 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 onesixth 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. Regarding expenditure, most to the revenue want for the maintenance of army. The king preferred a standing army instead of feudal levie. The army primarily consisting of food soldiers and cavalry along with a sprinkling of elephants. Indeed the Pallavas developed a navy although the mercantile activity was not great. Two dockyards were built at Mahablipuram and Nagabatnam. This pioneeringh effort of the Pallavas reached its climax during the days of cholas. The navy served a double purpose. It was meant for defence and also assisted the maritime trade with sout-east Asia, particularly with the three kingdoms of Kambuja (Cambodia) Champa (Annam) and Shrivijaya (Malayan peninsula and Sumatra).

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. Pallava sculpture owed more to the Buddhist tradition. On the whole it is more monumental and linear in form, thus avoiding the typical ornamentation of the Deccan sculpture. The free standing temples at Aithole and Badami in the Deccan and the Kanchipuram and Mahabalipuram in the Tamil country, provided a better background for sculpture than the rock-cut temples. And the Pallava sculpture was monumental and linear in form resembling the Gupta sculpture. Although the basic form was derived from the older tradition, the end result clearly reflected its local genius. 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. Thus, the Pallavas rendered invaluable service to the country both within and without as they were one of the torch bearers of Hindu civilization to south-east Asia. Far more singular is their contribution to architecture-transforming the architecture and suculpture from wood to stone. Smith opines that this grat disparimmense length of the course of Indian history, and the extreme slowness with which changes have been effeated.

ADDITIONAL POINT

Wherever you go, go with all your heart. The temples of the Pallavas bear resemblance to the Buddhsit cave shrines. The temples of Mahabalipuram reveal traces of barrel-vaults and archways associated with Buddhist cave shrines.

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