Chapter 4
JAINISM AND BUDDHISM
The sixth century B.C. is considered a wonderful century in history. Great thinkers like Buddha, Mahavira, Heraclitus, Zoroaster, Confucius and Lao Tse lived and preached their ideas in this century. In India, the republican institutions were strong in the 6th century B.C.
Causes for the Rise of Jainism and Buddhism
The primary cause for the rise of Jainism and Buddhism was the religious unrest in India in the 6th century B.C. The complex rituals and sacrifices advocated in the Later Vedic period were not acceptable to the common people. The sacrificial ceremonies were also found to be too expensive. The superstitious beliefs and mantras confused the people. The teachings of Upanishads, an alternative to the system of sacrifices, were highly philosophical in nature and therefore not easily understood by all.
Therefore, what was needed in the larger interests of the people was a simple, short and intelligible way to salvation for all people. Such religious teaching should also be in a language known to them. This need was fulfilled by the teachings of Buddha and Mahavira.
Other than the religious factor, social and economic factors also contributed to the rise of these two religions. The rigid caste system prevalent in India generated tensions in the society.
The growth of trade led to the improvement in the economic conditions of the Vaisyas. As a result, they wanted to enhance their social status but the orthodox Varna system did not allow this. Therefore, they began to extend support to Buddhism and Jainism. It was this merchant class that extended the chief support to these new religions.
Jainism
Life of Vardhamana Mahavira (539- 467 B.C.)
Vardhamana Mahavira was the 24th Tirthankara of the Jain tradition. He was born at Kundagrama near Vaisali to Kshatriya parents Siddhartha and Trisala. He married Yasoda and gave birth to a daughter. At the age of thirty he became an ascetic and wandered for twelve years. In the 13th year of his penance, he attained the highest spiritual knowledge called Kevala Gnana. Thereafter, he was called Mahavira and Jina. His followers were called Jains and his religion Jainism. He preached his doctrines for 30 years and died at the age of 72 at Pava near Rajagriha.
Teachings of Mahavira
The three principles of Jainism, also known as Triratnas (three gems), are:
- right faith
- right knowledge
- right conduct.
Right faith is the belief in the teachings and wisdom of Mahavira. Right Knowledge is the acceptance of the theory that there is no God and that the world has been existing without a creator and that all objects possess a soul. Right conduct refers to the observance of the five great vows:
not to injure life
not to lie
not to steal
not to acquire property
not to lead immoral life.
Mahavira rejected the authority of the Vedas and objected to the Vedic rituals.
Even the practice of agriculture was considered sinful as it causes injury to the earth, worms and animals. Similarly the doctrine of asceticism and renunciation was also carried to extreme lengths by
the practice of starvation, nudity and other forms of self-torture.
Spread of Jainism
Mahavira organised the Sangha to spread his teachings. He admitted both men and women in the Sangha, which consisted of both monks and lay followers. The rapid spread of Jainism was due to the dedicated work of the members of the Sangha. It spread rapidly in Western India and Karnataka. Chandragupta Maurya, Kharavela of Kalinga and the royal dynasties of south India such as the Gangas, the Kadambas, the Chalukyas and the Rashtrakutas patronized Jainism.
By the end of the fourth century B.C., there was a serious famine in the Ganges valley. Many Jain monks led by Bhadrabagu and Chandragupta Maurya came to Sravana Belgola in Karnataka. Those who stayed back in north India were led by a monk named Sthulabahu who changed the code of conduct for the monks. This led to the division of Jainism into two sects Svetambaras (white- clad) and Digambaras (Sky-clad or Naked).
The first Jain Council was convened at Pataliputra by Sthulabahu, the leader of the Digambaras, in the beginning of the 3rd century B.C. The second Jain Council was held at Valabhi in 5th century A.D. The final compilation of Jain literature called Twelve Angas was completed in this council.
Buddhism
Life of Gautama Buddha (567- 487 B.C.)
Gautama or Siddhartha, the founder of Buddhism, was born in 567 B.C. in Lumbini Garden near Kapilavastu.
The sight of an old man, a diseased man, a corpse and an ascetic turned him away from worldly life. He left home at the age of twenty nine in search of Truth.
He wandered for seven years and met several teachers but could not get enlightenment. At last, he sat under a bodhi tree at Bodh Gaya and did intense penance, after which he got Enlightenment (Nirvana) at the age of thirty five. Since then he became known as the Buddha or ‘the Enlightened One’. He delivered his first sermon at Sarnath near Benares and for the next forty five years he led the life of a preacher. He died at the age of eighty at Kusinagara.
The most important disciples of Buddha were Sariputta, Moggallanna, Ananda, Kassapa and Upali. Kings like Prasenajit of Kosala and Bimbisara and Ajatasatru of Magadha accepted his doctrines and became his disciples. Buddha in his lifetime spread his message far and wide in north India and visited places like Benares, Rajagriha, Sravasti, Vaisali, Nalanda and Pataligrama. It should be noted that he did not involve himself in fruitless controversies regarding metaphysical questions like god, soul, karma, rebirth, etc., and concerned himself with the practical problems confronting man.
Teachings of Buddha
The Four Noble Truths of Buddha are:
- The world is full of suffering.
- The cause of suffering is desire.
- If desires are get rid off, suffering can be removed.
- This can be done by following the Eightfold Path.
The Eightfold Path consists of right view, right resolve, right speech, right conduct, right livelihood, right effort, right mindfulness and right concentration.
Buddha neither accepts god nor rejects the existence of god. He laid great emphasis on the law of karma. He taught that the soul does not exist. However, he emphasised Ahimsa.
His religion was identical with morality and it emphasised purity of thought, word and deed. He was a rationalist who tried to explain things in the light of reason and not on the basis of blind faith. Though he did not make a direct attack on the caste system, he was against any social distinctions and threw open his order to all. Therefore, Buddhism was more a social than religious revolution. It taught the code of practical ethics and laid down the principle of social equality.
Spread of Buddhism
Buddha had two kinds of disciples – monks (bhikshus) and lay worshippers (upasikas). The monks were organized into the Sangha for the purpose of spreading his teachings. The membership was open to all persons, male or female and without any caste restrictions.
Magadha, Kosala, Kausambi and several republican states of North India embraced this religion. About two hundred years after the death of Buddha, the famous Mauryan Emperor Asoka embraced Buddhism. Through his missionary effort Asoka spread Buddhism into West Asia and Ceylon. Thus a local religious sect was transformed into a world religion.
Buddhist Councils
The first Buddhist Council was held at Rajagraha under the chairmanship of Mahakasapa immediately after the death of Buddha. Its purpose was to maintain the purity of the teachings of the Buddha.
The second Buddhist Council was convened at Vaishali around 383 B.C.
The third Buddhist Council was held at Pataliputra under the patronage of Asoka. Moggaliputta Tissa presided over it. The final version of Tripitaka was completed in this council.
The fourth Buddhist Council was convened in Kashmir by Kanishka under the chairmanship of Vasumitra. Asvagosha participated in this council. The new school of Buddhism called Mahayana Buddhism came into existence during this council. The Buddhism preached by the Buddha and propagated by Asoka was known as Hinayana.
The Buddhist texts were collected and compiled some five hundred years after the death of the Buddha. They are known as the Tripitakas, namely the Sutta, the Vinaya and the Abhidhamma Pitakas. They are written in the Pali language.
Causes for the Decline of Buddhism in India
The revival of Brahmanism and the rise of Bhagavatism led to the fall of popularity of Buddhism. The use of Pali, the language of the masses as the language of Buddhism was given up from the 1st century A.D. The Buddhists began to adopt Sanskrit, the language of the elite. After the birth of Mahayana Buddhism, the practice of idol worship and making offerings led to the deterioration of moral standards. Moreover, the attack of the Huns in 5th and 6th centuries and the Turkish invaders in 12th century destroyed the monasteries. All these factors contributed to the decline of Buddhism in India.
Contribution of Buddhism to Indian Culture
- The concept of ahimsa was its chief contribution. Later, it became one of the cherished values of our nation.
- Its contribution to the art and architecture of India was notable. The stupas at Sanchi, Bharhut and Gaya are wonderful pieces of architecture. Buddhism takes the credit for the chaityas and viharas in different parts of India.
- It promoted education through residential universities like those at Taxila, Nalanda and Vikramasila.
- The language of Pali and other local languages developed through the teachings of Buddhism.
- It had also promoted the spread of Indian culture to other parts of Asia.
Chapter 5
THE RISE OF MAGADHA AND ALEXANDER’S INVASION
In the beginning of the 6th century B.C., the northern India consisted of a large number of independent kingdoms. Some of them had monarchical forms of government, while some others were republics.
The Buddhist literature Anguttara Nikaya gives a list of sixteen great kingdoms called ‘Sixteen Mahajanapadas’. They were Anga, Magadha, Kasi, Kosala, Vajji, Malla, Chedi, Vatsa, Kuru, Panchala, Matsya, Surasena, Asmaka, Avanti, Gandhara and Kambhoja.
In course of time, the small and weak kingdoms either submitted to the stronger rulers or gradually got eliminated. Finally in the mid 6th century B.C., only four kingdoms – Vatsa, Avanti, Kosala and Magadha survived.
Vatsa
The Vatsa kingdom was situated on the banks of the river Yamuna. Its capital was Kausambi near modern Allahabad. Its most popular ruler was Udayana. After his death, Vatsa was annexed to the Avanti kingdom.
Avanti
The capital of Avanti was Ujjain. The most important ruler of this kingdom was Pradyota. He patronized Buddhism. The successors of Pradyota were weak and later this kingdom was taken over by the rulers of Magadha.
Kosala
Ayodhya was the capital of Kosala. King Prasenajit was its famous ruler. After the death of this powerful king, Kosala became part of the Magadha.
Magadha
Of all the kingdoms of north India, Magadha emerged powerful and prosperous.
Magadha was endowed by nature with certain geographical and strategic advantages. These made her to rise to imperial greatness. Her strategic position between the upper and lower part of the Gangetic valley was a great advantage. It had a fertile soil. The iron ores in the hills near Rajgir and copper and iron deposits near Gaya added to its natural assets. Her location at the centre of the highways of trade of those days contributed to her wealth. Rajagriha was the capital of Magadha. During the reign of Bimbisara and Ajatasatru, the prosperity of Magadha reached its zenith.
Bimbisara (546 - 494 B.C.)
Bimbisara belonged to the Haryanka dynasty. He consolidated his position by matrimonial alliances.
Bimbisara was a contemporary of both Vardhamana Mahavira and Gautama Buddha. However, both religions claim him as their supporter and devotee. He seems to have made numerous gifts to the Buddhist Sangha.
Ajatasatru (494 - 462 B.C.)
The reign of Ajatasatru was remarkable for his military conquests. He fought against Kosala and Vaisali.
Buddhists and Jains both claim that Ajatasatru was a follower of their religion. But it is generally believed that in the beginning he was a follower of Jainism and subsequently embraced Buddhism. He is said to have met Gautama Buddha. This scene is also depicted in the sculptures of Barhut. According to the Mahavamsa, he constructed several chaityas and viharas. He was also instrumental in convening the First Buddhist Council at Rajagriha soon after the death of the Buddha.
The immediate successor of Ajatasatru was Udayin. He laid the foundation of the new capital at Pataliputra situated at the confluence of the two rivers, the Ganges and the Son.
Saisunaga dynasty
After Saisunaga, the mighty empire began to collapse. His successor was Kakavarman or Kalasoka. During his reign the second Buddhist Council was held at Vaisali. Kalasoka was killed by the founder of the Nanda dynasty.
Nandas
The fame of Magadha scaled new heights under the Nanda dynasty. Their conquests went beyond the boundaries of the Gangetic basin and in North India they carved a well-knit and vast empire.
Mahapadma Nanda was a powerful ruler of the Nanda dynasty. He uprooted the kshatriya dynasties in north India and assumed the title ekarat. The Puranas speak of the extensive conquests made by Mahapadma. The Hathigumpha inscription of Kharavela of Kalinga refers to the conquest of Kalinga by the Nandas.
According to the Buddhist tradition, Mahapadma Nanda ruled about ten years. He was succeeded by his eight sons, who ruled successively. The last Nanda ruler was Dhana Nanda. He kept the Magadhan empire intact and possessed a powerful army and enormous wealth.
The enormous wealth of the Nandas is also referred to in the Tamil Sangam work Ahananuru by the poet Mamulanar.
The oppressive way of tax collection by Dhana Nanda was resented by the people. Taking advantage of this, Chandragupta Maurya and Kautilya initiated a popular movement against the Nanda rule. It was during this time that Alexander invaded India.
PERSIAN AND GREEK INVASIONS
Persian Invasions
Cyrus (558 – 530 B.C)
Cyrus the Great was the greatest conqueror of the Achaemenian Empire. He was the first conqueror who led an expedition and entered into India. He captured the Gandhara region.
Darius I (522 – 486 B.C.)
Darius I, the grandson of Cyrus, conquered the Indus valley in 518 B.C. and annexed the Punjab and Sindh.
Xerxes (465-456 B.C.)
Xerxes utilised his Indian province to strengthen his position. He deployed Indian infantry and cavalry to Greece to fight his opponents. But they retreated after Xerxes faced a defeat in Greece. After this failure, the Achaemenians could not follow a forward policy in India. It is evident that the control of Persians slackened on the eve of Alexander’s invasion of India.
Effects of the Persian Invasion
The Persian invasion provided an impetus to the growth of Indo-Iranian commerce. Also, it prepared the ground for Alexander’s invasion. The use of the Kharoshti script, a form of Iranian writing became popular in northwestern India and some of Asoka’s edicts were written in that script.
The very idea of issuing edicts by Asoka and the wording used in the edicts are traced to Iranian influence.
In short, the Iranian connection with India proved more fruitful than the short-lived Indo- Macedonian contact.
Alexander’s Invasion of India (327-325 B.C.)
Political Condition on the eve of Alexander’s Invasion
After two centuries of the Persian invasion, Alexander from Macedonia invaded India. On the eve of his invasion, there were a number of small kingdoms in northwestern India. The leading kings were Ambhi of Taxila, the ruler of Abhisara and Porus who ruled the region between the rivers of Jhelum and Chenab.
In short, the northwestern India remained the most disunited part of India and the rulers were fighting with one another. They never come together against common enemy.
Causes of the Invasion
Alexander ascended the throne of Macedonia after the death of his father Philip in 334 B.C. He conquered the whole of Persia by defeating Darius III in the battle of Arbela in 330 B.C. He also aimed at further conquest eastwards and wanted to recover the lost Persian Satrapy of India. The writings of Greek authors like Herodotus about the fabulous wealth of India attracted Alexander.
He believed that on the eastern side of India there was the continuation of the sea, according the geographical knowledge of his period. So, he thought that by conquering India, he would also conquer the eastern boundary of the world.
Battle of Hydaspes
In 327 B.C. Alexander crossed the Hindukush Mountains and spent nearly ten months in fighting with the tribes. He crossed the Indus in February 326 B.C. with the help of the bridge of boats. He was warmly received by Ambhi, the ruler of Taxila. From there Alexander sent a message to Porus to submit. But Porus refused and decided to fight against Alexander. Then Alexander marched from Taxila to the banks of the river Hydaspes (Jhelum). On the other side of the river he saw the vast army of Porus. As there were heavy floods in the river, Alexander was not able to cross it.
Although Porus had a strong army, he lost the battle. Alexander was impressed by the courage and heroism of this Indian prince, treated him generously and reinstated him on his throne.
Alexander continued his march as far as the river Beas encountering opposition from the local tribes. He wanted to proceed still further eastwards towards the Gangetic valley. But he could not do so because his soldiers refused to fight. Hardships of prolonged warfare made them tired and they wanted to return home. Alexander could not persuade them and therefore decided to return.
His retreat began in October 326 B.C. and the return journey was not free from ordeals. On his way he reached Babylon where he fell seriously ill and died in 323 B.C.
Effects of Alexander’s invasion
The immediate effect of Alexander’s invasion was that it encouraged political unification of north India under the Mauryas.
The system of small independent states came to an end. Alexander’s invasion had also paved the way for direct contact between India and Greece. The routes opened by him and his naval explorations increased the existing facilities for trade between India and West Asia.
Chapter 6
THE MAURYAN EMPIRE
For the first time, the political unity was achieved in India.
Literary Sources
Kautilya’s Arthashastra
This book in Sanskrit was written by Kautilya, a contemporary of Chandragupta Maurya. Kautilya was also called ‘Indian Machiavelli’. The manuscript of Arthasastra was first discovered by R. Shama Sastri in 1904. The Arthasastra contains 15 books and 180 chapters but it can be divided into three parts:
the first deals with the king and his council and the departments of government;
the second with civil and criminal law; and
the third with diplomacy and war. It is the most important literary source for the history of the Mauryas.
Visakadatta’s Mudrarakshasa
The Mudrarakshasa written by Visakadatta is a drama in Sanskrit. Although written during the Gupta period, it describes how Chandragupta with the assistance of Kautilya overthrew the Nandas. It also gives a picture on the socio-economic condition under the Mauryas.
Megasthenes’ Indica
Megasthenes was the Greek ambassador in the court of Chandragupta Maurya. His book Indica has survived only in fragments. Yet, his account gives details about the Mauryan administration, particularly the administration of the capital city of Pataliputra and also the military organization. His picture on contemporary social life is notable.
Other Literature
Apart from these three important works, the Puranas and the Buddhist literature such as Jatakas provide information on the Mauryas. The Ceylonese Chronicles Dipavamsa and Mahavamsa throw light on the role Asoka in spreading Buddhism in Sri Lanka.
Archaeological Sources
Edicts of Asoka
The inscriptions of Asoka were first deciphered by James Princep in 1837. They are written in Pali language and in some places Prakrit was used. The Brahmi script was employed for writing. In the northwestern India Asokan inscriptions were found in Karoshti script. There are fourteen Major Rock Edicts.
These Edicts of Asoka deal with Asoka’s Dhamma and also instructions given to his officials.
POLITICAL HISTORY OF THE MAURYAS
Chandragupta Maurya (322 – 298 B.C.)
Chandragupta Maurya was the founder of the Mauryan Empire. He, at the young age of 25, captured Pataliputra from the last ruler of the Nanda dynasty, Dhanananda. In this task he was assisted by Kautilya, who was also known as Chanakya or Vishnugupta. After firmly establishing his power in the Gangetic valley, he marched to the northwest and subdued the territories up to the Indus. Then he moved to central India and occupied the region north of Narmada river.
In 305 B.C., he marched against Selukas Niketar, who was Alexander’s General controlling the northwestern India.
Megasthenes was sent to the Mauryan court as Greek ambassador.
Bindusara (298 – 273 B.C.)
Bindusara was called by the Greeks as “Amitragatha” meaning slayer of enemies. He is said to have conquered the Deccan up to Mysore.
Bindusara supported the Ajivikas, a religious sect. Bindusara appointed his son Asoka as the governor of Ujjain.
Asoka the Great (273 – 232 B.C.)
The Ceylonese Chronicles, Dipavamsa and Mahavamsa state that Asoka captured power after killing his ninety nine brothers including the his elder brother Susima. The youngest brother Tissa was spared. But according to Taranatha of Tibet, Asoka killed only six of his brothers. Asoka’s Edict also refers to his brothers acting as officers in his administration. However, it is clear that the succession of Asoka was a disputed one.
Another most important effect of the Kalinga war(261 BC) was that Asoka embraced Buddhism under the influence of Buddhist monk, Upagupta.
Asoka and Buddhism
About 261 B.C. Asoka became a Sakya Upasaka (lay dsicple) and two and a half years later, a Bikshu (monk). Then he gave up hunting, visited Bodh-Gaya, and organized missions. He appointed special officers called Dharma Mahamatras to speed up the progress of Dhamma.
He sent a mission to Sri Lanka under his son Mahendra and daughter Sangamitra who planted there the branch of the original Bodhi tree. Asoka convened the Third Buddhist Council at Pataliputra in 240 B.C. in order to strengthen the Sangha. It was presided over by Moggaliputta Tissa.
Extent of Asoka’s Empire
Asoka’s inscriptions mention the southernmost kingdoms – Cholas, Pandyas, Satyaputras and Keralaputras – as border-states. Therefore these states remained outside the Mauryan Empire. According to Rajatarangini, Kashmir was a part of the Mauryan Empire. Nepal was also within the Mauryan empire.
Asoka’s Dhamma
Although Asoka embraced Buddhism and took efforts to spread Buddhism, his policy of Dhamma was a still broad concept. It was a way of life, a code of conduct and a set of principles to be adopted and practiced by the people at large. His principles of Dhamma were clearly stated in his Edicts.
Buddhism remained his personal belief. His Dhamma signifies a general code of conduct. Asoka wished that his Dhamma should spread through all social levels.
Estimate of Asoka
Asoka was true to his ideals. He was not a dreamer but a man of practical genius. His Dhamma is so universal that it appeals to humanity even today. He was an example in history for his benevolent administration and also for following the policy of non-aggression even after his victory in the war. His central ideal was to promote the welfare of humanity.
Later Mauryas
Due to the Bactrian invasions, the western part of the empire collapsed. The eastern part was intact under Samprati successor of Dasaratha. The last Mauryan king was Brihatratha, who was assassinated by Pushyamitra Sunga.
Mauryan Administration
Central Government
The ascendancy of the Mauryas had resulted in the triumph of monarchy in India. Other systems like republics and oligarchies that were prevalent in the pre-Mauryan India had collapsed. Although Kautilya the foremost political theorist of ancient India supported the monarchial form of government, he did not stand for royal absolutism. He advocated that the king should take the advice of his ministry in running the administration. Therefore, a council of ministers called Mantriparishad assisted the king in administrative matters. It consisted of Purohita, Mahamantri, Senapati and Yuvaraja. There were civil servants called Amatyas to look after the day-to-day administration. These officers were similar to the IAS officers of independent India.
Revenue Department
Samharta, the chief of the Revenue Department, was in charge of the collection of all revenues of the empire. The revenues came from land, irrigation, customs, shop tax, ferry tax, forests, mines and pastures, license fee from craftsmen, and fines collected in the law courts. The land revenue was normally fixed as one sixth of the produce.
Army
The Mauryan army was well organized and it was under the control of Senapati. The salaries were paid in cash.
In addition to these four wings(Infantry,Cavalry,Elephant,Chariot), there were the Navy and Transport and Supply wings.
Megasthenes mentions six boards of five members each to control the six wings of the military.
Department of Commerce and Industry
This department had controlled the retail and wholesale prices of goods and tried to ensure their steady supply through its officers called Adyakshas. It also controlled weights and measures, levied custom duties and regulated foreign trade.
Judicial and Police Departments
Kautilya mentions the existence of both civil and criminal courts. The chief justice of the Supreme Court at the capital was called Dharmathikarin.
Census
The taking of Census was regular during the Mauryan period. The village officials were to number the people along with other details like their caste and occupation. They were also to count the animals in each house. The census in the towns was taken by municipal officials to track the movement of population both foreign and indigenous. The data collected were cross checked by the spies. The Census appears to be a permanent institution in the Mauryan administration.
Provincial and Local Administration
The Mauryan Empire was divided into four provinces with their capitals at Taxila, Ujjain, Suvarnagiri and Kalinga. The provincial governors were mostly appointed from the members of royal family.
The district administration was under the charge of Rajukas, whose position and functions are similar to modern collectors. He was assisted by Yuktas or subordinate officials. Village administration was in the hands of Gramani and his official superior was called Gopa who was in charge of ten or fifteen villages.
Both Kautilya and Megasthanes provided the system of Municipal administration.
Mauryan Art and Architecture
The monuments before the period of Asoka were mostly made of wood and therefore perished. The use of stone started from the time of Asoka.
The artistic remains of the Mauryan period can be seen in the following heads:
Pillars
The pillars erected by Asoka furnish the finest specimen of the Mauryan art. Asokan pillars with inscriptions were found in places like Delhi, Allahabad, Rummindai, Sanchi and Saranath. Their tops were crowned with figures of animals like lion, elephant and bull. The Saranath pillar with four lions standing back to back is the most magnificent. The Indian government adopted this capital with some modifications as its state emblem.
Stupas
Asoka built a number of stupas throughout his empire but majority of them were destroyed during foreign invasions. Only a few have survived. The best example is the famous Sanchi stupa with massive dimensions. It was originally built with bricks but later enlarged after the time of Asoka.
Caves
The caves presented to the Ajivikas by Asoka and his son Dasaratha remain important heritage of the Mauryas. Their interior walls are polished like mirror. These were meant to be residences of monks. The caves at Barabar hills near Bodh Gaya are wonderful pieces of Mauryan architecture.
Causes for the Decline of the Mauryas
The traditional approach attributes the decline to Asoka’s policies and his weak successors. Another approach holds the inadequate political and economic institutions to sustain such a vast empire.
It was said that Asoka’s pro-Buddhist policies antagonized the Brahmins who brought about a revolution led by Pushyamitra Sunga. But Asoka was never acted against Brahmins. That Asoka’s policy of non-violence reduced the fighting spirit of his army was another charge against him.
But Asoka had never slackened his control over his empire despite following a pacifist policy. Therefore solely blaming Asoka for the decline of the Mauryan empire may not be correct because Asoka was more a pragmatist than an idealist.
So weak successors, partition of empire and administrative abuses after Asoka’s reign were combination of these factors speeded up the breakup of the Mauryan empire and facilitated Pushyamitra Sunga to drive away the Mauryan power and establish the Sunga dynasty.
Chapter 7
POST-MAURYAN INDIA
The northwest India slipped out of the control of the Mauryas and a series of foreign invasions affected this region. Kalinga declared its independence and in the further south the Satavahanas established their independent rule. As a result, the Mauryan rule was confined to the Gangetic valley and it was soon replaced by the Sunga dynasty.
Sunga dynasty
The founder of the Sunga dynasty was Pushyamitra Sunga, who was the commander-in-chief under the Mauryas. The most important challenge to the Sunga rule was to protect north India against the invasions of the Bactrian Greeks from the northwest. The Greeks advanced up to Pataliputra and occupied it for sometime. However, Pushyamitra succeeded in regaining the lost territory. He also fought a campaign against Kharavela of Kalinga who invaded north India.
Pushyamitra was a staunch follower of Brahmanism.
During his reign the Buddhist monuments at Bharhut and Sanchi were renovated and further improved.
After the death of Pushyamitra, his son Agnimitra became the ruler. The last Sunga ruler was Devabhuti, who was murdered by his minister Vasudeva Kanva, the founder of the Kanva dynasty. The Kanva dynasty ruled for 45 years. After the fall of the Kanvas, the history of Magatha was a blank until the establishment of the Gupta dynasty.
The rule of the Sungas was important because they defended the Gangetic valley from foreign invasions. In the cultural sphere, the Sungas revived Brahmanism and horse sacrifice. They also promoted the growth of Vaishnavism and the Sanskrit language. In short, the Sunga rule was a brilliant anticipation of the golden age of the Guptas.
Satavahanas
In the Deccan, the Satavahanas
established their independent rule after the
decline of the Mauryas. Their rule lasted
for about 450 years. They were also known
as the Andhras. The Puranas and
inscriptions remain important sources for
the history of Satavahanas. Among the inscriptions, the Nasik and Nanaghad inscriptions throw much light on the reign of Gautamiputra Satakarni. The coins issued by the Satavahanas are also helpful in knowing the economic conditions of that period.
The founder of the Satavahana dynasty was Simuka. He was succeeded by Krishna, who extended the kingdom up to Nasik in the west. The third king was Sri Satakarni. He conquered western Malwa and Berar. He also performed asvamedha sacrifices. The seventeenth king of the Satavahana dynasty was Hala. He reigned for a period of five years. Hala became famous for his book Gathasaptasati, also called Sattasai. It contains 700 verses in Prakrit language.
The greatest ruler of the Satavahana dynasty was Gautamiputra Satakarni.
He patronized Brahmanism. Yet, he also gave donations to Buddhists.
Gautamiputra Satakarni was succeeded by his son Vashishtaputra Pulamayi. He extended the Satavahana power up to the mouth of the Krishna river. He issued coins on which the image of ships was inscribed. They reveal the naval power and maritime trade of the Satavahanas. The last great ruler of Satavahanas was Yajna Sri Satakarni.
Economic Condition
There was a remarkable progress in the fields of trade and industry during the Satavahana rule. Merchants organized guilds to increase their activities. The craft guilds organized by different craftsmen such as potters, weavers and oil pressers also came into existence. Silver coins called Karshapanas were used for trade. The Satavahana period also witnessed overseas commercial activity. Ptolemy mentions many ports in the Deccan.
Cultural Contributions
The Satavahanas patronized Buddhism and Brahmanism. They built chaityas and viharas. They also made grants of villages and lands to Buddhist monks. Vashishtaputra Pulamayi repaired the old Amaravathi stupa. Hala’s Sattasai is an excellent piece of Prakrit literature.
Foreign Invasions of Northwest India
Bactrians
Bactria and Parthia became independent from the Syrian empire in the middle of the third century B.C. Demetrius, the Greek ruler of Bactria invaded Afghanistan and Punjab and occupied them. From Taxila, he sent two of his commanders, Appolodotus and Menander for further conquests. Appolodotus conquered the Sindh and marched up to Ujjain. Menander extended his rule up to Mathura and from there he made attempts to capture Pataliputra. But he was stopped by the army of Vasumitra, the grandson of Pushyamitra Sunga.
Menander was also known as Milinda and the capital of his kingdom was Sakala (Sialcot). He evinced much interest in Buddhism and his dialogues with the Buddhist monk Nagasena was compiled in the Pali work, Milindapanho (Questions of Milinda). The Greek influence in India lasted for more than a century after the death Menander. A Greek ambassador Heliodorus became a Vaishnavite and erected the Garuda Pillar at Besnagar.
Sakas
The Sakas or the Scythians attacked Bactria and Parthia and captured them from the Greek rulers. Following the footsteps of the Greeks, the Sakas gradually extended their rule over northwestern India. There were two different groups of Sakas – the Northern Satraps ruling from Taxila and the Western satraps ruling over Maharashtra.
The founder the Saka rule in India in the first century B.C. was Maues. His son and successor was Azes I, who was considered to be the founder of the Vikrama era.
Sakas rulers of Taxila were overthrown by the Parthians.
Kushanas
The Kushanas were a branch of Yuchi tribe, whose original home was central Asia. They first came to Bactria displacing the Sakas. Then they gradually moved to
the Kabul valley and seized the Gandhara region. The founder of the Kushana dynasty was Kujula
Kadphises or Kadphises I.
His son Wima Kushanas Kadphises or Kadphises II conquered the whole of northwestern India as far as Mathura. He issued gold coins with high-sounding titles like the ‘Lord of the Whole World’. He was a devotee of Lord Siva.
Kanishka (78 – 120 A.D.)
Kanishka was the most important ruler of the Kushana dynasty. He was the founder of the Saka era which starts from 78 A.D. He was not only a great conqueror but also a patron of religion and art.
Kanishka’s Conquests
At the time of his accession his empire included Afghanistan, Gandhara, Sind and Punjab. Subsequently he conquered Magadha and extended his power as far as Pataliputra and Bodh Gaya. According to Kalhana, Kanishka invaded Kashmir and occupied it. His coins are found in many places like Mathura, Sravasti, Kausambi and Benares and therefore, he must have con- quered the greater part of the Gangetic plain.
He also fought against the Chinese and acquired some territories from them.
The empire of Kanishka was a vast one extending from Gandhara in the west to Benares in the east, and from Kashmir in the north to Malwa in the south. His capital was Purushapura or modern day Peshawar. Mathura was another important city in his empire.
Kanishka and Buddhism
Kanishka embraced Buddhism in the early part of his reign. However, his coins exhibit the images of not only Buddha but also Greek and Hindu gods. It reflects the Kanishka’s toleration towards other religions. In the age of Kanishka the Mahayana Buddhism came into vogue.
Kanishka also sent missionaries to Central Asia and China for the propagation of the new faith. Buddhist chaityas and viharas were built in different places. He patronised Buddhist scholars like Vasumitra, Asvagosha and Nagarjuna. He also convened the Fourth Buddhist Council to discuss matters relating to Buddhist theology and doctrine.
Asvagosha was a great philosopher, poet and dramatist. He was the author of Buddhacharita. Nagarjuna from south India adorned the court of Kanishka. The famous physician of ancient India Charaka was also patronized by him.
Gandhara Art
The home of the Gandhara school of art is the territory in and around Peshawar in northwestern India. The best of the Gandhara sculpture was produced during the first and
second centuries A.D. It originated during the reign of Indo-Greek rulers but the real patrons
of this school of art were the Sakas and the Kushanas, particularly Kanishka. Gandhara art
was a blend of Indian and Graeco-Roman elements. Specimens of Gandhara sculpture have
been found in Taxila, Peshawar and in several places of northwest India.
The main theme was the new form of Buddhism – Mahayanism – and the evolution of an image of Buddha.
The height of the stupa was raised and ornamentation was added to the structure of the stupa. These changes made the stupa more attractive.
Mathura School of Art
The school of art that developed at Mathura in modern Uttar Pradesh is called the Mathura art. It flourished in the first century A.D. In its early phase, the Mathura school of art developed on indigenous lines. The Buddha images exhibit the spiritual feeling in his face which was largely absent in the Gandhara school. The Mathura school also carved out the images of Siva and Vishnu along with their consorts Parvathi and Lakshmi. The female figures of yakshinis and apsaras of the Mathura school were beautifully carved.
Successors of Kanishka and end of Kushana Rule
The last important Kushana ruler was Vasudeva. The Kushana empire was very much reduced in his rule.
Chapter 8
SANGAM AGE
According to Tamil legends, there existed three Sangams (Academy of Tamil poets) in ancient Tamil Nadu popularly called Muchchangam. These Sangams flourished under the royal patronage of the Pandyas. The first Sangam, held at Then Madurai, was attended by gods and legendary sages but no literary work of this Sangam was available. The second Sangam was held at Kapadapuram but the all the literary works had perished except Tolkappiyam. The third Sangam at Madurai was founded by Mudathirumaran. It was attended by a large number of poets who produced voluminous literature but only a few had survived. These Tamil literary works remain useful sources to reconstruct the history of the Sangam Age.
Sangam Literature
The corpus of Sangam literature includes Tolkappiyam, Ettutogai, Pattuppattu, Pathinenkilkanakku, and the two epics
– Silappathigaram and Manimegalai. Tolkappiyam authored by Tolkappiyar is the earliest of the Tamil literature. It is a work on Tamil grammar but it provides information on the political and socio- economic conditions of the Sangam period. The Ettutogai or Eight Anthologies consist of eight works
Both Ettutogai and Pattuppattu were divided into two main groups – Aham (love) and Puram (valour). Pathinenkilkanakku contains eighteen works mostly dealing with ethics and morals. The most important among them is Tirukkural authored by Thiruvalluvar. Silappathigaram written by Elango Adigal and Manimegalai by Sittalai Sattanar also provides valuable information on the Sangam polity and society.
Other Sources
In addition to the Sangam literature, the Greek authors like Megasthenes, Strabo, Pliny and Ptolemy mention the commercial contacts between the West and South India. The Asokan inscriptions mention the Chera, Chola and Pandya rulers on the south of the Mauryan empire. The Hathikumbha inscription of Kharavela of Kalinga also mentions about Tamil kingdoms. The excavations at Arikkamedu, Poompuhar, Kodumanal and other places reveal the overseas commercial activities of the Tamils.
Period of Sangam Literature
Most probable date of the Sangam literature has been fixed between the third century B.C. to third century A.D. on the basis of literary, archaeological and numismatic evidences.
Political History
The Tamil country was ruled by three dynasties namely the Chera, Chola and Pandyas during the Sangam Age. The political history of these dynasties can be traced from the literary references.
Cheras
The Cheras ruled over parts of modern Kerala. Their capital was Vanji and their important seaports were Tondi and Musiri. They had the palmyra flowers as their garland. The Pugalur inscription of the first century A.D refers to three generations of Chera rulers.
Senguttuvan introduced the Pattini cult or the worship of Kannagi as the ideal wife in Tamil Nadu. The stone for making the idol of Kannagi was brought by him after his Himalayan expedition.
Cholas
The Chola kingdom of the Sangam period extended from modern Tiruchi district to southern Andhra Pradesh. Their capital was first located at Uraiyur and then shifted to Puhar. Karikala was a famous king of the Sangam Cholas. Pattinappalai portrays his early life and his military conquests. In the Battle of Venni he defeated the mighty confederacy consisting of the Cheras, Pandyas and eleven minor chieftains. This event is mentioned in many Sangam poems.
Karikala’s military achievements made him the overlord of the whole Tamil country. Trade and commerce flourished during his reign period. He was responsible for the reclamation of forest lands and brought them under cultivation thus adding prosperity to the people. He also built Kallanai across the river Kaveri and also constructed many irrigation tanks.
Pandyas
The Pandyas ruled over the present day southern Tamil Nadu. Their capital was Madurai.
Nediyon was responsible for the execution of Kovalan for which Kannagi burnt Madurai.
Maduraikkanji written by Mangudi Maruthanar describes the socio-economic condition of the Pandya country including the flourishing seaport of Korkai.
The Pandyan rule during the Sangam Age began to decline due to the invasion of the Kalabhras.
Sangam Polity
Hereditary monarchy was the form of government during the Sangam period. The king had also taken the advice of his minister, court-poet and the imperial court or avai
Each of the Sangam dynasties had a royal emblem – carp for the Pandyas, tiger for the Cholas and bow for the Cheras.
Each ruler had a regular army and their respective Kodimaram (tutelary tree).
Land revenue was the chief source of state’s income while custom duty was also imposed on foreign trade. Booty captured in wars was also a major income to the royal treasury.
Roads and highways were well maintained and guarded night and day to prevent robbery and smuggling.
Sangam Society
Tolkappiyam refers to the five-fold division of lands - Kurinji (hilly tracks), Mullai (pastoral), Marudam (agricultural), Neydal (coastal) and Palai (desert). The people living in these five divisions had their respective chief occupations as well as gods for worship.
· Kurinji – chief deity was Murugan – chief occupation, hunting and honey collection.
·Mullai–chiefdeityMayon(Vishnu)– chiefoccupation, cattle-rearing and dealing with dairy products.
· Marudam – chief deity Indira – chief occupation, agriculture.
· Neydal – chief deity Varunan – chief occupation fishing and
salt manufacturing.
· Palai – chief deity Korravai – chief occupation robbery.
Tolkappiyam also refers to four castes namely arasar, anthanar, vanigar and vellalar. The ruling class was called arasar. Anthanars played a significant role in the Sangam polity and religion. Vanigars carried on trade and commerce. The vellalas were agriculturists.
Ancient primitive tribes like Thodas, Irulas, Nagas and Vedars lived in this period.
Religion
The primary deity of the Sangam period was Seyon or Murugan, who is hailed as Tamil God.
The Hero Stone was erected in memory of the bravery shown by the warrior in battle. Many hero stones with legends inscribed on them were found in different parts of Tamil Nadu. This kind of worshipping the deceased has a great antiquity.
Position of Women
Women poets like Avvaiyar, Nachchellaiyar, and Kakkaipadiniyar flourished in this period and contributed to Tamil literature. The courage of women was also appreciated in many poems. Karpu or Chaste life was considered the highest virtue of women. Love marriage was a common practice. Women were allowed to choose their life partners. However, the life of widows was miserable. The practice of Sati was also prevalent in the higher strata of society. The class of dancers was patronized by the kings and nobles.
Fine Arts
Poetry, music and dancing were popular among the people of the Sangam age.
The arts of music and dancing were highly developed. A variety of Yazhs and drums are referred to in the Sangam literature. Dancing was performed by Kanigaiyar. Koothu was the most popular entertainment of the people.
Economy of the Sangam Age
Agriculture was the chief occupation. Rice was the common crop. Ragi, sugarcane, cotton, pepper, ginger, turmeric, cinnamon and a variety of fruits were the other crops. Jack fruit and pepper
were famous in the Chera country. Paddy was the chief crop in the Chola and Pandya country.
The handicrafts of the Sangam period were popular. They include weaving, metal works and carpentry, ship building and making of ornaments using beads, stones and ivory. There was a great demand for these products, as the internal and external trade was at its peak during the Sangam period. Spinning and weaving of cotton and silk clothes attained a high quality.
External trade was carried between South India and the Greek kingdoms.
The port city of Puhar became an emporium of foreign trade, as big ships entered this port with precious goods.
Plenty of gold and silver coins issued by the Roman Emperors like Augustus, Tiberius and Nero were found in all parts of Tamil Nadu. They reveal the extent of the trade and the presence of Roman traders in the Tamil country. The main exports of the Sangam age were cotton fabrics, spices like pepper, ginger, cardamom, cinnamon and turmeric, ivory products, pearls and precious stones. Gold, horses and sweet wine were the chief imports.
End of the Sangam Age
Towards the end of the third century A.D., the Sangam period slowly witnessed its decline. The Kalabhras occupied the Tamil country for about two and a half centuries. We have little information about the Kalabhra rule. Jainism and Buddhism became prominent during this period. The Pallavas in the northern Tamil Nadu and Pandyas in southern Tamil Nadu drove the Kalabhras out of the Tamil country and established their rule.
