Middle kingdoms of India
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Middle kingdoms of India refers to the political entities in India in the 6th century BC through the 6th century AD.
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Kingdoms and Empires
The Aryans had invaded India from the Northwest, according to the Aryan Invasion Theory, and settled originally in the Punjab region. From there, according to this theory, they gradually penetrated eastward, clearing dense forests and establishing 'tribal' settlements along the Ganga and Yamuna (Jamuna) plains between 1500 BC and 800 BC; they ruled over this area after forming the basis of the three upper castes.
In any case, by around 500 BC, most of northern India was inhabited and had been brought under cultivation, facilitating the increasing knowledge of the use of iron implements, including ox-drawn plows, and spurred by the growing population that provided voluntary and forced labor. As riverine and inland trade flourished, many towns along the Ganga became centers of trade, culture, and luxurious living. Increasing population and surplus production provided the bases for the emergence of independent states with fluid territorial boundaries over which disputes frequently arose.
The rudimentary administrative system headed by tribal chieftains was transformed by a number of regional republics or hereditary monarchies that devised ways to appropriate revenue and to conscript labor for expanding the areas of settlement and agriculture farther east and south, beyond the Narmada River. These emergent states collected revenue through officials, maintained armies, and built new cities and highways. By 600 BC, sixteen such territorial powers—including the Magadha, Kosala, Kuru, and Gandhara—stretched across the North India plains from modern-day Afghanistan to Bangladesh. The right of a king to his throne, no matter how it was gained, was usually legitimized through elaborate sacrifice rituals and genealogies concocted by priests who ascribed to the king divine or superhuman origins.
The spirit of the era prior to the formation of the sixteen powers described above is captured by the indian epics, the Ramayana and the Mahabharata.
The Mauryan Empire
By the end of the 6th century BC, India's northwest was integrated into the Persian Achaemenid Empire and became one of its satrapies. This integration marked the beginning of administrative contacts between Central Asia and India.
Although Indian accounts to a large extent ignored Alexander the Great's Indus campaign in 326 BC probably because it affected only the northwestern parts, Greek writers recorded their impressions of the general conditions prevailing in South Asia during this period. Thus, the year 326 BC provides the first clear and historically verifiable date in Indian history. A two-way cultural fusion between several Indo-Greek elements—especially in art, architecture, and coinage—occurred in the next several hundred years. North India's political landscape was transformed by the emergence of Magadha in the eastern Indo-Gangetic Plain. In 322 BC, Magadha, under the rule of Chandragupta Maurya, began to assert its hegemony over neighboring areas. Chandragupta, who ruled from 324 to 301 BC, was the architect of the first Indian imperial power—the Mauryan Empire (326–184 BC)—whose capital was Pataliputra, near modern-day Patna, in Bihar.
Situated on rich alluvial soil and near mineral deposits, especially iron, Magadha was at the center of bustling commerce and trade. The capital was a city of magnificent palaces, temples, a university, a library, gardens, and parks, as reported by Megasthenes, the third-century BC Greek historian and ambassador to the Mauryan court. Legend states that Chandragupta's success was due in large measure to his adviser Kautilya, the Brahman author of the Arthashastra (Science of Material Gain), a textbook that outlined governmental administration and political strategy. There was a highly centralized and hierarchical government with a large staff, which regulated tax collection, trade and commerce, industrial arts, mining, vital statistics, welfare of foreigners, maintenance of public places including markets and temples, and prostitutes. A large standing army and a well-developed espionage system were maintained. The empire was divided into provinces, districts, and villages governed by a host of centrally appointed local officials, who replicated the functions of the central administration.
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Ashoka, grandson of Chandragupta, ruled from 269 to 232 BC and was one of India's most illustrious rulers. Ashoka's inscriptions chiseled on rocks and stone pillars located at strategic locations throughout his empire—such as Lampaka (Laghman in modern Afghanistan), Mahastan (in modern Bangladesh), and Brahmagiri (in Karnataka)—constitute the second set of datable historical records. According to some of the inscriptions, in the aftermath of the carnage resulting from his campaign against the powerful kingdom of Kalinga (modern Orissa), Ashoka renounced bloodshed and pursued a policy of nonviolence or ahimsa, espousing a theory of rule by righteousness. His toleration for different religious beliefs and languages reflected the realities of India's regional pluralism although he personally seems to have followed Buddhism. Early Buddhist stories assert that he convened a Buddhist council at his capital, regularly undertook tours within his realm, and sent Buddhist missionary ambassadors to Sri Lanka.
Contacts established with the Hellenistic world during the reign of Ashoka's predecessors served him well. According to the Edicts of Ashoka, set in stone, he sent diplomatic-cum-religious missions to the rulers of Syria, Macedonia, and Epirus, who learned about India's religious traditions, especially Buddhism. India's northwest retained many Persian cultural elements, which might explain Ashoka's rock inscriptions—such inscriptions were commonly associated with Persian rulers. Ashoka's Greek and Aramaic inscriptions found in Kandahar in Afghanistan may also reveal his desire to maintain ties with people outside of India.
Foreign kingdoms
After the disintegration of the Mauryan Empire in the second century BC, South Asia became a collage of regional powers with overlapping boundaries. India's unguarded northwestern border again attracted a series of invaders between 200 BC and AD 300. As the Aryans had done, the invaders became "Indianized" in the process of their conquest and settlement. Also, this period witnessed remarkable intellectual and artistic achievements inspired by cultural diffusion and syncretism.
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From 180 BC, the Indo-Greeks, from neighbouring Bactria, ruled the northwestern part of the subcontinent for about two centuries. They contributed to the development of visual arts, religion and numismatics. They were followed by another group, the Shakas (or Indo-Scythians), from the steppes of Central Asia, who settled in western India. After a brief rule of the Indo-Parthians, the Yuezhi, still another nomadic people who were forced out of the Inner Asian steppes of Mongolia, drove the Shakas out of northwestern India and established the Kushana Kingdom (first century BC–third century AD).
The Kushana Kingdom controlled parts of Afghanistan and Iran, and in India the realm stretched from Purushapura (modern Peshawar, Pakistan) in the northwest, to Varanasi (Uttar Pradesh) in the east, and to Sanchi (Madhya Pradesh) in the south. For a short period, the kingdom reached still farther east, to Pataliputra. The Kushana Kingdom was the crucible of trade among the Indian, Persian, Chinese, and Roman empires and controlled a critical part of the legendary Silk Road. Kanishka, who reigned for two decades starting around AD 78, was the most noteworthy Kushana ruler. He converted to Buddhism and convened a great Buddhist council in Kashmir. The Kushanas were patrons of Gandharan art, a synthesis between Greek and Indian styles, and Sanskrit literature. They initiated a new era called Shaka in AD 78, and their calendar, which was formally recognized by India for civil purposes starting on March 22, 1957, is still in use.
The Deccan and the south
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During the Kushana Dynasty, an indigenous power, the Satavahana Kingdom (first century BC–third century AD), rose in the Deccan in southern India. The Satavahana, or Andhra, Kingdom was considerably influenced by the Mauryan political model, although power was decentralized in the hands of local chieftains, who used the symbols of Vedic religion and upheld the varnashramadharma. The rulers, however, were eclectic and patronized Buddhist monuments, such as those in Ellora (Maharashtra) and Amaravati (Andhra Pradesh). Thus, the Deccan served as a bridge through which politics, trade, and religious ideas could spread from the north to the south.
Farther south were three ancient Tamil kingdoms—Chera (on the west), Chola (on the east), and Pandya (in the south)—frequently involved in internecine warfare to gain regional supremacy. They are mentioned in Greek and Ashokan sources as lying at the fringes of the Mauryan Empire. A corpus of ancient Tamil literature, known as Sangam (academy) works, including Tolkappiam, a manual of Tamil grammar by Tolkappiyar, provides much useful information about their social life from 300 BC to AD 200. There is clear evidence of encroachment by Aryan traditions from the north into a predominantly indigenous Dravidian culture in transition.
Dravidian social order was based on different ecoregions rather than on the Aryan varna paradigm, although the Brahmans had a high status at a very early stage. Segments of society were characterized by matriarchy and matrilineal succession—which survived well into the nineteenth century—cross-cousin marriage, and strong regional identity. Tribal chieftains emerged as "kings" just as people moved from pastoralism toward agriculture, sustained by irrigation based on rivers, small-scale tanks (as man-made ponds are called in India) and wells, and brisk maritime trade with Rome and Southeast Asia.
Discoveries of Roman gold coins in various sites attest to extensive South Indian links with the outside world. As with Pataliputra in the northeast and Taxila in the northwest (in modern Pakistan), the city of Madurai, the Pandyan capital (in modern Tamil Nadu), was the center of intellectual and literary activities. Poets and bards assembled there under royal patronage at successive concourses and composed anthologies of poems, most of which have been lost. By the end of the first century BC, South Asia was crisscrossed by overland trade routes, which facilitated the movements of Buddhist and Jain missionaries and other travelers and opened the area to a synthesis of many cultures.
Gupta and Harsha
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The Classical Age refers to the period when most of North India was reunited under the Gupta Empire (ca. AD 320–550). Because of the relative peace, law and order, and extensive cultural achievements during this period, it has been described as a "golden age" that crystallized the elements of what is generally known as Hindu culture with all its variety, and synthesis. The golden age was confined to the north, and the classical patterns began to spread south only after the Gupta Empire had vanished from the historical scene. The military exploits of the first three rulers—Chandragupta I (ca. 319–335), Samudragupta (ca. 335–376), and Chandragupta II (ca. 376–415)—brought all of North India under their leadership. From Pataliputra, their capital, they sought to retain political preeminence as much by pragmatism and judicious marriage alliances as by military strength.
Their overlordship was threatened and by 500 CE, ultimately ruined by the Hunas (a branch of the White Huns emanating from Central Asia), who were yet another group in the long succession of ethnically and culturally different outsiders drawn into India.
Under Harsha Vardhana (or Harsha, r. 606–47), North India was reunited briefly, but neither the Guptas nor Harsha controlled a centralized state, and their administrative styles rested on the collaboration of regional and local officials for administering their rule rather than on centrally appointed personnel. The Gupta period marked a watershed of Indian culture: the Guptas performed Vedic sacrifices to legitimize their rule, but they also patronized Buddhism, which continued to provide an alternative to Brahmanical orthodoxy.
The most significant achievements of this period, however, were in religion, education, mathematics, art, and Sanskrit literature and drama. Hinduism witnessed a crystallization of its components: major sectarian deities, image worship, devotionalism, and the importance of the temple. Education included grammar, composition, logic, metaphysics, mathematics, medicine, and astronomy. These subjects became highly specialized and reached an advanced level. The Indian numeral system—sometimes erroneously attributed to the Arabs, who took it from India to Europe where it replaced the Roman system—and the decimal system are Indian inventions of this period. Aryabhatta's expositions on astronomy in 499, moreover, gave calculations of the solar year and the shape and movement of astral bodies with remarkable accuracy. In medicine, Charaka and Sushruta wrote about a fully evolved system, resembling those of Hippocrates and Galen in Greece. Although progress in physiology and biology was hindered by religious injunctions against contact with dead bodies, which discouraged dissection and anatomy, Indian physicians excelled in pharmacopoeia, caesarean section, bone setting, and skin grafting.
The southern rivals
When Gupta disintegration was complete, the classical patterns of civilization continued to thrive not only in the middle Ganga Valley and the kingdoms that emerged on the heels of Gupta demise but also in the Deccan and in South India, which acquired a more prominent place in history. In fact, from the mid-seventh to the mid-thirteenth centuries, regionalism was the dominant theme of political or dynastic history of South Asia. Three features, as political scientist Radha Champakalakshmi has noted, commonly characterize the sociopolitical realities of this period. First, the spread of Brahmanical religions was a two-way process of Sanskritization of local cults and localization of Brahmanical social order. Second was the ascendancy of the Brahman priestly and landowning groups that later dominated regional institutions and political developments. Third, because of the seesawing of numerous dynasties that had a remarkable ability to survive perennial military attacks, regional kingdoms faced frequent defeats but seldom total annihilation.
Peninsular India was involved in an eighth-century tripartite power struggle among the Chalukyas (556–757) of Vatapi, the Pallavas (300–888) of Kanchipuram, and the Pandyas (seventh through the tenth centuries) of Madurai. The Chalukya rulers were overthrown by their subordinates, the Rashtrakutas, who ruled from 753 to 973. Although both the Pallava and Pandya kingdoms were enemies, the real struggle for political domination was between the Pallava and Chalukya realms.
Despite interregional conflicts, local autonomy was preserved to a far greater degree in the south where it had prevailed for centuries. The absence of a highly centralized government was associated with a corresponding local autonomy in the administration of villages and districts. Extensive and well-documented overland and maritime trade flourished with the Arabs on the west coast and with Southeast Asia. Trade facilitated cultural diffusion in Southeast Asia, where local elites selectively but willingly adopted Indian art, architecture, literature, and social customs.
The interdynastic rivalry and seasonal raids into each other's territory notwithstanding, the rulers in the Deccan and South India patronized all three religions—Buddhism, Hinduism, and Jainism. The religions vied with each other for royal favor, expressed in land grants but more importantly in the creation of monumental temples, which remain architectural wonders. The cave temples of Elephanta Island (near Mumbai or Bombay, as it was known formerly), Ajanta, and Ellora (in Maharashtra), and structural temples of Kanchipuram (in Tamil Nadu) are enduring legacies of otherwise warring regional rulers. By the mid-seventh century, Buddhism and Jainism began to decline as sectarian Hindu devotional cults of Shiva and Vishnu vigorously competed for popular support.
Although Sanskrit was the language of learning and theology in South India, as it was in the north, the growth of the bhakti (devotional) movements enhanced the crystallization of vernacular literature in all four major Dravidian languages: Tamil, Telugu, Malayalam, and Kannada; they often borrowed themes and vocabulary from Sanskrit but preserved much local cultural lore. Examples of Tamil literature include two major poems, Cilappatikaram (The Jewelled Anklet) and Manimekalai (The Jewelled Belt); the body of devotional literature of Shaivism and Vaishnavism—Hindu devotional movements; and the reworking of the Ramayana by Kamban in the twelfth century. A nationwide cultural synthesis had taken place with a minimum of common characteristics in the various regions of South Asia, but the process of cultural infusion and assimilation would continue to shape and influence India's history through the centuries.
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References
- Template:Loc - India (http://lcweb2.loc.gov/frd/cs/intoc.html), Pakistan (http://lcweb2.loc.gov/frd/cs/pktoc.html)