✅Ancient India - Class 12: Themes in Indian History

Chapter 1 - Bricks, Beads and Bones

The Harappan Civilization

1. Harappan Civilization: Overview 1.1. Distinctive Artefacts: - Harappan seals are the most iconic artefacts, made of steatite with animal motifs and undeciphered script. 1.2. Sources of Information: - Knowledge about the Harappan civilization is primarily derived from archaeological evidence like houses, pots, ornaments, tools, and seals.

2. Archaeological Evidence: 2.1. Nature of Materials: - Varied artefacts left behind by the Harappans provide insights into their lifestyle and social practices. 2.2. Interpretation Challenges: - The script found on many artefacts remains undeciphered, posing challenges in understanding certain aspects of the civilization.

3. Changing Interpretations: 3.1. Dynamic Field of Study: - Interpretations of archaeological evidence can evolve based on new findings, advanced research methods, or fresh theoretical approaches. 3.2. Limitations: - Despite advancements, certain elements of the Harappan civilization remain unknown and might continue to be unresolved due to gaps in the archaeological record.

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Beginning

1. Pre-Harappan Phase: 1.1. Archaeological Cultures: - Before the Mature Harappan period, the region was inhabited by several cultures. - These cultures are identified through distinctive pottery, signs of agriculture and pastoralism, and various crafts. 1.2. Settlement Characteristics: - Settlements were predominantly small. - Large buildings were almost non-existent during this phase.

2. Transition to Harappan Civilization: 2.1. Evident Break: - There seems to have been a significant transition from the Early Harappan phase to the Harappan civilization. - This transition is indicated by large-scale burning observed at some sites. 2.2. Abandonment of Settlements: - Some settlements were completely abandoned during this period, marking a clear demarcation in the civilization's progression.

Subsistence Strategies

1. Harappan Subsistence: 1.1. Development and Continuity: - Mature Harappan culture evolved from Early Harappan cultures, maintaining some common elements, especially in subsistence strategies. 1.2. Diet Composition: - Harappans consumed a diverse array of plant and animal products, including fish. - Diet reconstructions are based on charred grains, seeds, and animal bones, analyzed by archaeo-botanists and zooarchaeologists.

2. Agricultural Practices: 2.1. Crops Cultivated: - Common grains: wheat, barley, lentil, chickpea, sesame. - Millets are prevalent in Gujarat; rice finds are scarce. 2.2. Animal Husbandry: - Domesticated animals: cattle, sheep, goat, buffalo, pig. - Wild species: boar, deer, gharial, fish, fowl.

3. Farming Techniques: 3.1. Ploughing and Sowing: - Evidence suggests oxen were used for ploughing; terracotta plough models discovered. The ploughed field at Kalibangan indicates potential mixed cropping. 3.2. Harvesting Tools: - Unclear if Harappans used stone blades in wooden handles or metal tools.

4. Irrigation Methods: 4.1. Geographical Context: - Most sites in semi-arid regions, likely require irrigation. 4.2. Irrigation Evidence: - Canals evidenced at Shortughai; absence in Punjab or Sind possibly due to silting. - Water wells and reservoirs (e.g., Dholavira) might indicate water storage for irrigation.

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Mohenjodaro A Planned Urban Culture

1. Mohenjodaro: An Urban Achievement 1.1. Unique Urbanization: - Harappan civilization known for urban centers, with Mohenjodaro being a prominent one. - Divided into two main areas: the Citadel (higher) and the Lower Town (larger). 1.2. Construction Insights: - Buildings on raised, mud-brick platforms, particularly in the Citadel. - Large-scale labor mobilization for construction, indicating advanced planning.

2. City Planning: 2.1. Standardization and Layout: - Uniform brick size across Harappan sites. - City layout suggests pre-planning before construction. 2.2. Drainage System: - Advanced and well-planned. - Roads and streets in a grid-like pattern, with systematic drainage.

3. Residential Structures: 3.1. House Design: - Centered around a courtyard for domestic activities. - Design indicates a preference for privacy. 3.2. Amenities: - Every house featured a bathroom with a connected drain system. - Presence of wells in many houses, accessible from the outside.

4. The Citadel: 4.1. Public Structures: - Area contains structures likely used for public purposes, including a warehouse and the Great Bath. 4.2. The Great Bath: - Large, watertight, rectangular structure surrounded by a corridor, with rooms and a well. - Believed to be used for special ritual baths due to its unique features and location.

Tracking Social Differences

4. Social Stratification in Harappan Society: 4.1. Understanding through Burials: - Archaeologists explore social differences through burial styles and grave goods. - Unlike the extravagant royal burials in Egypt, Harappan burials were more modest, with the dead generally laid in pits, occasionally lined with bricks. - Grave goods included everyday items like pottery and ornaments, possibly for use in the afterlife. - Wealthy items were relatively rare in burials, suggesting a limited practice of burying the dead with precious goods.

4.2. Artifacts as Social Indicators: - Artifacts are classified into utilitarian (everyday use) and luxuries (rare or made from precious materials). - Common items: querns, pottery, needles, flesh-rubbers, etc. - Luxuries: objects made from rare materials or through complex processes, like faience pots. - Complications in classification arise when everyday items are made from luxurious materials (e.g., spindle whorls from faience).

4.3. Distribution of Luxury Goods: - Concentration of luxury items in larger settlements (e.g., Mohenjodaro, Harappa), with sparse findings in smaller ones. - Indicative of social and economic disparities based on settlement size and possibly hierarchy. The rarity of gold and its presence in hoards suggests its high value and selective distribution/ownership.

Craft Production

5. Craft Production in Harappan Civilization: 5.1. Specialized Craft Centers: - Chanhudaro: a small settlement focused on various crafts (bead-making, shell-cutting, metal-working, seal-making, weight-making). - Craft materials included stones (carnelian, jasper, crystal, quartz, steatite), metals (copper, bronze, gold), and others (shell, faience, terracotta). - Beads: diverse in material, shape, and design; intricate production methods. - Steatite: soft stone, easy to work with, allowing for diverse shapes. - Carnelian: red color achieved through specific firing techniques. - Specialized tools: drills found at Chanhudaro, Lothal, and Dholavira.

5.2. Coastal Production Centers: - Nageshwar and Balakot: known for making shell objects, which were distributed to other settlements. - Finished products from specialized centers likely distributed to larger urban areas like Mohenjodaro and Harappa.

5.3. Identifying Craft Production Sites: - Indicators: presence of raw materials (stone nodules, shells, copper ore), tools, unfinished objects, rejects, and waste material. - Waste: a significant indicator of craft activity; discarded material from the production process. - Craft production is not limited to specialized centers; also prevalent in larger cities (Mohenjodaro, Harappa).

Strategies for Producing Materials

6. Procurement of Materials and Trade: 6.1. Transportation and Procurement Strategies: - Materials for crafts: mix of local (like clay) and external sources (stone, timber, metal). - Transport: likely via bullock carts (evidenced by terracotta models) and riverine/coastal routes. - Settling near resources: settlements like Nageshwar and Balakot near shell sources; Shortughai near lapis lazuli; Lothal near carnelian, steatite, and metal sources. - Expeditions for materials: possibly to areas like Khetri (for copper) and south India (for gold), establishing local contacts. - External contacts: Harappan objects found in distant areas indicate far-reaching trade/communication.

6.2. International Trade and Contacts: - Copper possibly imported from Oman (evidenced by nickel traces in Omani copper and Harappan artifacts). - Harappan jars found in Oman, possibly used for trade exchanges. - Mesopotamian texts: mention trade with regions like Dilmun (Bahrain), Magan (Oman?), and Meluhha (Harappan region?), trading carnelian, lapis lazuli, copper, gold, and wood. - Possible sea communication: depictions of ships on seals; Mesopotamian references to Meluhha as seafarers. - Cultural exchanges: Mesopotamian myth mentions the haja-bird, possibly the peacock, suggesting cultural or natural exchanges.

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Seals, Scripts and Weights

7.1. Seals and Sealings: - Purpose: Facilitated long-distance communication and trade. - Usage: Bags of goods sealed with clay impressions of seals to indicate the sender's identity and ensure security (intact seal meant no tampering).

7.2. Harappan Script: - Characteristics: Found on seals, typically alongside animal motifs; motifs likely conveyed meaning to the illiterate. - Content: Likely contained owner's name and title; remains undeciphered. - Nature: Not alphabetical; contains between 375 and 400 signs, too many for an alphabet. - Writing direction: Right to left, inferred from spacing on seals. - Surfaces with writing: Diverse, including seals, tools, jewelry, tablets, and signboards, suggesting possible widespread literacy.

7.3. Weights System: - Material and shape: Made of chert, generally cubical, unmarked. - Measurement system: Binary for lower denominations (1, 2, 4, 8, 16, etc.), decimal for higher ones. - Usage: Smaller weights for jewelry and beads; the presence of metal scale pans indicates weighing processes.

Ancient Authority

Observations: Notable uniformity in Harappan artifacts (pottery, seals, weights, bricks) across diverse geographic regions; strategic settlement locations; organized labor for construction projects.

Key Question: Who organized and controlled these societal activities?

8.1. Speculations on Leadership: - Palaces and Kings: - Archaeological Ambiguity: No clear evidence of a central power source or depictions of rulers; a large building in Mohenjodaro speculated as a "palace" but lacks grandeur or treasures; a stone statue termed "priest-king" due to parallels with Mesopotamian priest-kings, yet no substantial evidence to confirm political or religious authority. - Theories on Governance: - Egalitarian Society: Some scholars propose a society without rulers, where everyone has equal status. - Multiple Rulers: Theory suggesting separate rulers for each major city (e.g., Mohenjodaro, Harappa). - Single State Rule: Supported by artifact uniformity, planned settlements, standardized brick sizes, and strategic placement near raw materials; currently the most plausible theory due to the complexity of decision-making and implementation observed.

The End of Civilisation

Observations: By around 1800 BCE, the abandonment of many Mature Harappan sites, especially in regions like Cholistan, coupled with population expansion into areas in Gujarat, Haryana, and western Uttar Pradesh.

Changes in Remaining Harappan Sites Post-1900 BCE:

Disappearance of characteristic Harappan artifacts (weights, seals, special beads).
Decline of writing, long-distance trade, and craft specialization.
Simplification in material culture, with fewer materials used for fewer purposes.
Deterioration in house construction techniques; no more large public structures.
Transition to a more rural lifestyle, indicated by artifacts and settlements in "Late Harappan" or "successor cultures."

Theories on the Harappan Decline:

Proposed Causes: Climatic changes, deforestation, excessive floods, river shifts/drying, landscape overuse. However, these don't fully explain the collapse of the entire civilization.
Probable Central Cause: The disintegration of a unifying element, likely the Harappan state itself.
Evidence: Loss of seals, script, distinctive beads, and pottery; the shift from standardized to local weight systems; city decline and abandonment.
Aftermath: A millennium-long gap before the emergence of new cities in different regions of the subcontinent.

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Discovering the Harappan Civilisation

Background:

Post-civilization, Harappan cities were forgotten until rediscovery through various means (floods, erosion, plowing, digging).

10.1 Cunningham's Confusion:

Alexander Cunningham, the first Director-General of the ASI, primarily focused on Early Historical periods, guided by texts and inscriptions.
He overlooked Harappan artifacts due to their disconnect with known historical frameworks and his focus on sites mentioned by Chinese pilgrims.

10.2 A New Old Civilisation:

Recognition of the Harappan civilization's significance began in the early 20th century with discoveries by Daya Ram Sahni (Harappa) and Rakhal Das Banerji (Mohenjodaro).
John Marshall's 1924 announcement highlighted the civilization's contemporaneity with Mesopotamia, based on similar seals found at both sites.
Marshall, the first professional archaeologist in India, introduced systematic excavation but ignored stratigraphic distinctions, causing a loss of contextual information.

10.3 New Techniques and Questions:

R.E.M. Wheeler, succeeding Marshall, emphasized stratigraphy over uniform horizontal excavation units, bringing precision to archaeology.
Post-partition, Indian archaeologists focused on discovering Harappan sites within India (Kutch, Punjab, Haryana), leading to discoveries like Kalibangan, Lothal, Rakhi Garhi, and Dholavira.
Current Focus:
Establishing cultural sequences, understanding site locations, and analyzing artifact functions.
Since the 1980s, increased international collaboration, using advanced techniques for comprehensive evidence analysis, promising future insights.

Problems of Piecing Together the Past

Understanding through Material Evidence:

Material evidence, not Harappan script, is crucial for understanding the civilization.
Surviving materials: stone, burnt clay, metal; organic materials often decomposed.

11.1 Classifying Finds:

Recovering and Classifying:

Artifacts are classified by material (stone, clay, metal) or function (tool, ornament, ritual object).

Understanding Function:

Function inferred from resemblance to present-day objects or context of discovery.
Indirect evidence is sometimes used, e.g., for clothing from sculptures.

11.2 Problems of Interpretation:

Religious Practices:

Early interpretations based on unusual objects or structures, assumed religious significance (e.g., terracotta figurines, Great Bath).
Seals depicting ritual scenes or mythical creatures are interpreted as religious symbols.
Assumptions are often made based on parallels with later traditions (e.g., "proto-Shiva").

Speculative Reconstructions:

Many reconstructions, especially religious ones, remain speculative.
Differences between Harappan depictions and later religious texts (e.g., Rigveda).

Achievements and Questions:

A clearer understanding of the Harappan economy, social differences, and civilization functioning.
Unanswered questions: nature of Great Bath, extent of literacy, social differentiation in cemeteries, gender roles and representations.
Future work is needed, especially in exploring gender issues in the Harappan context.

Additional Concepts

1. Terminology and Timeframes:

Indus Valley Civilization (IVC) or Harappan Culture:

Dating: c. 2600 to 1900 BCE.
Identified by unique objects: seals, beads, weights, stone blades, baked bricks.
Spread across Afghanistan, Jammu, Baluchistan (Pakistan), and Gujarat.
Early (pre-Harappan) and Late (post-Harappan) cultures were also identified.

Abbreviations:

BP: Before Present.
BCE: Before Common Era.
CE: Common Era.
c.: Circa (approximately).

Site Distribution (Sind and Cholistan):

Total sites: Sind (106), Cholistan (239).
Early Harappan sites: Sind (52), Cholistan (37).
Mature Harappan sites: Sind (65), and Cholistan (136), with many on new sites.

2. Artefacts and Excavations:

Food Processing:

Tools: Saddle querns for grinding cereals, herbs, and spices.
Materials: stone, metal, terracotta.

Harappa's Plight:

Significant damage by brick robbers for railway construction.
Contrast with the better-preserved Mohenjodaro.

Citadels and Urban Planning:

The high western part, and lower eastern section in settlements.
Variations: Fortified settlements, walled sections (Dholavira, Lothal).

Drainage Systems:

Advanced, with street drains, sumps, and cleaning arrangements.
Found in both larger cities and smaller settlements.

3. Interpretations and Controversies:

Evidence of “Invasion”:

Debated findings: Skeletal remains at Mohenjodaro.
Contrasting interpretations: Massacre vs. irregular burials.

Archaeological Layers and Stratigraphy:

Sites are formed through the accumulation of materials, and structures.
The study of layers (stratigraphy) reveals cultural periods.

Early Archaeologists:

Driven by adventure, and exploration (e.g., R.E.M. Wheeler at Harappa).

Religious Artefacts:

Interpretations of seals, and stones (e.g., “proto-Shiva”, lingas).

4. Timelines:

Major Periods in Early Indian Archaeology:

From 2 million BP (Lower Palaeolithic) to 400 CE (Early Historic).

Developments in Harappan Archaeology:

Key excavations and explorations from 1875 to 1990s.

Chapter 2 - Kings, Farmers, and Towns

Early States and Economics (600 BCE - 600 CE)

1. Post-Harappan Developments (1500 years span):

Geographical Spread:

Agricultural settlements: North India, Deccan Plateau, and parts of Karnataka.
Pastoral populations: Deccan, further south.

Cultural Practices:

Megaliths: Elaborate stone structures from the first millennium BCE in central and south India.

Function: New modes of disposing of the dead.
Characteristics: The dead are often buried with a range of iron tools and weapons.

Rigveda Composition:

Timeframe: Post-Harappan period.
Location: Along the Indus and its tributaries.

2. Significant Changes from c. 6th Century BCE:

Political Transformations:

Emergence of early states, empires, and kingdoms.

Agricultural Organization:

Changes in the systems of agricultural production.

Urbanization:

New towns sprouting up across the subcontinent.

3. Historical Sources and Interpretations:

Types of Sources:

Inscriptions, texts, coins, visual materials.

Challenges:

Complexity in understanding developments.
Incomplete stories from existing sources.

Prinsep and Piyadassi

1. Milestones in Indian Epigraphy:

1830s Developments:

Key Figure: James Prinsep, an officer in the mint of the East India Company.
Achievements: Deciphered two ancient scripts:

Brahmi
Kharosthi

Usage: Scripts found in the earliest inscriptions and coins.

Significant Discoveries:

Piyadassi: A name found in most inscriptions, means "pleasant to behold."
Asoka: Name found in a few inscriptions, identified as a famous ruler from Buddhist texts.

2. Impact on Historical Studies:

Political History:

Early Research Focus: Reconstructing lineages of major dynasties.

Methods: Using inscriptions and texts in various languages.

Result: Establishment of broad contours of political history by the early 20th century.

Shift in Scholarly Focus:

New Investigations: Connections between political changes and economic/social developments.
Findings: Existence of links, but often complex and indirect.

The Earliest States

1. Emergence of Early States:

Time Period: Sixth century BCE, a pivotal era in Indian history.

Characteristics:

Emergence of early states and cities.
Increased use of iron.
Development of coinage.
Rise of diverse philosophical thoughts, notably Buddhism and Jainism.

2. Mahajanapadas:

Definition: Sixteen large states mentioned in early Buddhist and Jaina texts.

Prominent Mahajanapadas: Vajji, Magadha, Koshala, Kuru, Panchala, Gandhara, Avanti.

Government Forms:

Monarchies: Ruled by kings.
Ganas or Sanghas: Oligarchies (ruled by a select group of individuals, termed rajas).

3. Economic and Political Structures:

Capital Cities: Each Mahajanapada had one, often fortified.

Resource Management: For maintaining cities, armies, and bureaucracies.

Imposition of taxes and tributes on cultivators, traders, and artisans.
Raiding neighboring states for wealth.

Military: Gradual shift from militia to standing armies.

4. Magadha's Ascendancy:

Timeframe: Between the sixth and fourth centuries BCE.

Geographical Advantage: Fertile lands, proximity to iron mines, availability of elephants, navigable rivers.

Notable Rulers: Bimbisara, Ajatasattu, Mahapadma Nanda.

Capitals:

Rajagaha (initial): Fortified settlement among hills.
Pataliputra (later): Strategic location along the Ganga.

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An Early Empire

1. Mauryan Empire:

Foundation: Founded by Chandragupta Maurya around 321 BCE, reaching its zenith under Asoka.

Territory: Extended to Afghanistan and Baluchistan in the northwest and conquered Kalinga in the east.

2. Sources for Mauryan History:

Archaeological: Sculptures, artifacts.

Textual: Accounts of Megasthenes, Arthashastra, Buddhist, Jaina, and Puranic literature, and Asoka's inscriptions.

Asoka's Inscriptions: Proclamations of dhamma, promoting moral and social norms.

3. Administration:

Political Centres: Pataliputra (capital), Taxila, Ujjayini, Tosali, and Suvarnagiri (provincial centers).

Uniformity in Administration: Unlikely due to regional diversity.

Control: Strongest around the capital and provincial centers.

Communication: Vital for maintaining the empire, facilitated through land and riverine routes.

Military Structure: Organized into committees overseeing various aspects (navy, provisions, infantry, cavalry, chariots, elephants).

4. Propagation of Dhamma:

Purpose: Unifying the empire, and ensuring the well-being of people.

Dhamma Mahamattas: Special officers appointed to spread dhamma.

5. Significance of the Mauryan Empire:

Historical Context: Seen as a major landmark during the colonial period.

Cultural Contribution: Rich stone sculptures, and unique inscriptions.

Asoka's Legacy: Revered for his moral governance, used as a national symbol in modern times.

Empire's Duration and Extent: Lasted about 150 years, did not encompass the entire subcontinent, and had non-uniform control.

Post-Mauryan Developments: Emergence of new chiefdoms and kingdoms by the second century BCE.

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New Notions of Kingship

1. Emergence of New Kingdoms:

Location: Deccan and southern India (Tamilakam - ancient Tamil country).

Kingdoms/Chiefdoms: Cholas, Cheras, Pandyas, Satavahanas, Shakas.

Revenue Sources: Long-distance trade.

Social Status Claims: New rulers claimed high status through various strategies once in power.

2. Concept of Divine Kingship:

Kushanas: Ruled from Central Asia to northwest India (1st century BCE-1st century CE).

Status Projection: Identified with deities; colossal statues in shrines; title "devaputra" (son of god).

Influence: Possibly inspired by Chinese rulers' concept of divine origin.

3. Gupta Empire and Notions of Kingship:

Time Period: Emergence by the 4th century.

Samantas System: Local chiefs or lords providing military support and homage to kings; potential to become kings themselves.

Historical Sources: Literature, coins, inscriptions, prashastis (laudatory inscriptions).

Noteworthy Inscription: Prayaga Prashasti by Harishena for Samudragupta.

4. Historical Interpretation:

Prashastis: Valued for poetic content; factual accuracy can be contentious.

Literature vs History: Historical compositions are treasured as literary works, not always literal historical accounts.

A Changing Countryside

1. Popular Perceptions of Kings:

Sources: Jatakas, Panchatantra (oral tales, later written down).

Subjects' Views: Often negative due to high taxes, and insecurity (e.g., Gandatindu Jataka).

Escape: Fleeing to forests to avoid oppression.

2. Agricultural Advancements:

Plough Agriculture: Adoption in fertile valleys from c. 6th century BCE; iron-tipped ploughshare for alluvial soils; transplantation in Ganga valley.

Limitations: Restricted use in semi-arid or hilly regions.

Irrigation: Wells, tanks, canals; community and individual (often royal) initiatives.

3. Rural Social Structure:

Differences: Landless laborers, small peasants, large landholders (gahapati in Pali texts); the emergence of powerful village headmen.

Tamil Society: Vellalar (landowners), uzhavar (ploughmen), adimai (slaves).

Access Inequality: Based on land, labor, and technology.

4. Land Grants and Inscriptions:

Documentation: Stone inscriptions, copper plates (mostly grants to religious institutions, Brahmanas).

Language: Sanskrit, sometimes combined with local languages (from the 7th century).

Notable Example: Prabhavati Gupta's grant despite legal restrictions on women owning land.

Rural Population: Varied; obligations to new landlords.

5. Debates on Land Grants' Impact:

Agricultural Expansion: Viewed as a strategy to promote agriculture.

Political Decline Indicator: Seen as a sign of weakening royal power, and control over samantas.

Supermen Projection: Kings' attempts to maintain an image of power.

6. Groups Beyond State Control:

Semi-independent Communities: Pastoralists, fisherfolk, hunter-gatherers, semi-sedentary artisans, and shifting cultivators.

Record-keeping: Generally, these groups didn't maintain detailed records.

Towns and Trades

1. Emergence of New Cities:

Origins: Began c. 6th century BCE, many as capitals of mahajanapadas.

Locations: Along communication routes, riverine routes (Pataliputra), land routes (Ujjayini), and coastal areas (Puhar).

Characteristics: Centers of commerce, culture, and political activity (e.g., Mathura).

2. Urban Populations:

Inhabitants: Kings, elites, craftspersons, and various professionals.

Artifacts: Luxury goods (Northern Black Polished Ware), tools, ornaments, weapons, and diverse materials.

Votive Inscriptions: Mention donors, occupations, and guilds (shrines).

3. Trade Dynamics:

Routes: Land, river, overland to Central Asia, overseas via the Arabian Sea and Bay of Bengal.

Traders: Peddlers, caravan merchants, seafarers.

Merchandise: Variety of goods including salt, grains, metals, spices (high demand for pepper in the Roman Empire), and textiles.

Prominent Traders: Wealthy merchants known as masattuvan in Tamil, setthis, and satthavahas in Prakrit.

4. Coinage and Economic Indicators:

Early Coinage: Punch-marked coins (silver, copper) from c. 6th century BCE; issued by kings, possibly merchants and townspeople.

Indo-Greeks: First to issue coins with names and images of rulers.

Kushanas: Issued large hoards of gold coins, matching contemporary Roman and Parthian standards.

Roman Coins: Found in south India, indicating extensive trade networks beyond political boundaries.

Tribal Republics: Issued their own coins (e.g., Yaudheyas).

Gupta Era: Notable for pure gold coins, facilitating long-distance transactions.

Post-6th Century CE: Decline in gold coins; possible indicators of economic shifts or changes in hoarding behavior.

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Back to Basics- How are Inscriptions Deciphered

1. Decipherment of Ancient Scripts:

Brahmi Script:

Origins: Basis for modern Indian scripts, used in Asokan inscriptions.
Decipherment Process: European scholars and Indian pandits compared Brahmi with contemporary scripts (e.g., Bengali, Devanagari).
Misconceptions: Early inscriptions were initially thought to be in Sanskrit; but actually in Prakrit.
Breakthrough: James Prinsep deciphered Asokan Brahmi in 1838.

Kharosthi Script:

Usage: Found in northwest inscriptions.
Decipherment Aid: Coins of Indo-Greek kings with names in Greek and Kharosthi.
Process: Comparison of scripts (e.g., symbol for "a" in names like Apollodotus).

2. Analyzing Historical Evidence from Inscriptions:

Asokan Inscriptions:

Ruler's Identification: The name "Asoka" is not directly mentioned; titles like "devanampiya" and "piyadassi" are used.
Verification: Cross-referencing content, style, language, and paleography across different inscriptions.
Claims Assessment: Historians evaluate the truthfulness of claims (e.g., Asoka's statement on the absence of prior reporting arrangements).

Interpretational Challenges:

Text Clarification: Words within brackets are added by epigraphists for clarity.
Linguistic and Cultural Variations: Consideration of literacy rates, language understanding across regions, and compliance with royal orders.
Contextual Complexities: Asokan inscription is interpreted as reflecting his post-war anguish not found in the conquered region (present-day Orissa); reasons unclear.

The Limitations of Inscriptional Evidence

1. Limitations of Epigraphical Evidence:

Technical Challenges:

Faint Engravings: Some inscriptions have letters that are barely visible, leading to uncertain reconstructions.
Damage and Loss: Inscriptions can be damaged or have missing letters, hindering complete interpretation.

Linguistic Ambiguities:

Contextual Meanings: Words in inscriptions may carry meanings specific to certain times or places, complicating interpretation.
Scholarly Debates: Continuous discussions and debates occur over alternative ways of reading and interpreting inscriptions.

Volume and Scope:

Undiscovered/Undeciphered Inscriptions: Many inscriptions likely haven't survived or haven't been found, deciphered, and studied.
Focused Content: Inscriptions often record grand events or achievements, overlooking routine or everyday activities.
Commissioners' Biases: Content reflects the perspective of the patron, usually someone of importance or power, leading to a potentially biased view of history.

2. Evolving Historical Inquiry:

Changing Focus Over Time:

Early Emphasis: The late 19th and early 20th centuries focused on kings and their histories.
Mid-20th Century: Shift towards understanding economic change and the emergence of different social groups.
Recent Trends: Increased attention to marginalized groups, leading to new investigations and analytical strategies.

Need for Comprehensive Analysis:

Beyond Epigraphy: Inscriptions alone cannot provide a complete understanding of political and economic history.
Continual Reassessment: Historians consistently revisit both old and new evidence, questioning and reinterpreting findings in light of current understanding.

Additional Concepts

1. Understanding Inscriptions and Epigraphy:

Definition:

Epigraphy: The study of inscriptions, or texts inscribed on hard surfaces like stone, metal, or pottery.

Characteristics of Inscriptions:

Often record achievements, activities, or ideas of those who commissioned them, such as kings' exploits or donations to religious institutions.
Regarded as permanent records; some are dated, and others are dated based on paleography.

Languages and Scripts:

Early inscriptions were in Prakrit, with others in Pali, Tamil, and Sanskrit.
Most Asokan inscriptions were in Prakrit, with scripts including Brahmi and Kharosthi; Aramaic and Greek were used in the northwest.

2. Historical Texts and Accounts:

Examples:

Megasthenes' account highlights the administrative organization, including overseeing rivers, land measurement, and tax collection.
The Arthashastra provides details on administrative and military organization, including elephant capture.
The Silappadikaram, a Tamil epic, describes the Pandya chief Senguttuvan's visit to the forest.
Prayaga Prashasti praises Samudragupta's qualities and achievements.
The Manusmrti, a legal text, advises on setting boundaries and resolving disputes.

3. Sociopolitical Structures and Historical Developments:

Chiefdoms:

Chiefs were powerful, with support from kinfolk, and often performed rituals, led warfare, and arbitrated disputes.

Gahapati:

A household head, controlling resources and people within the household; also used to denote status among the urban elite.

Agrahara:

Land granted to a Brahmana, often exempt from taxes and with rights to collect dues from locals.

4. Cities and Urbanization:

Example of Pataliputra:

Started as Pataligrama, became the capital of the Mauryan Empire, and was one of Asia's largest cities; later found in ruins.

5. Trade and Economy:

Malabar Coast Trade:

Active trade, with exports like pepper and imports like coins and precious stones.

Numismatics:

The study of coins examines aspects like scripts, images, and metallurgical composition.

6. Important Dates and Epigraphical Advances:

Timelines 1 & 2:

Provide chronological frameworks for political, economic, and epigraphical developments.

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Keywords:

Epigraphy: The study of inscriptions.

Paleography: The study of ancient writing systems and the dating of manuscripts.

Prakrit: A general term for languages used by ordinary people in ancient India, different from the scholarly language of Sanskrit.

Janapada: A term meaning the land where a tribe or people settle; used in both Prakrit and Sanskrit.

Oligarchy: A form of government where power is held by a small group of people.

Gahapati: The owner or head of a household, exercising control over the household and its resources.

Agrahara: Land granted to a Brahmana, exempt from certain taxes and charges.

Numismatics: The study of coins.

Periplus: A Greek term meaning "sailing around"; used for ancient navigation texts.

Chapter 3 - Kinship, Caste, and Class

Early Societies (600 BCE - 600 CE)

1. Social Changes in Historical Context (c. 600 BCE - 600 CE):

Economic and Political Influences:

Extension of agriculture affected forest dwellers.
The emergence of craft specialists as distinct social groups.
Unequal wealth distribution heightened social disparities.

2. Understanding Social Histories Through Texts:

Role of Textual Traditions:

Texts provide norms for social behavior and insights into various social practices and situations.
Inscriptions offer glimpses of social actors.

Considerations for Textual Analysis:

Authorship, intended audience, language, and circulation method are crucial for understanding the perspective and context.
Texts help reconstruct attitudes and practices shaping social histories.

3. The Mahabharata as a Social Text:

Overview:

A vast epic with over 100,000 verses, composed over approximately 1,000 years (from c. 500 BCE).
Contains a variety of social categories and norms, and depicts a wide range of social situations.

Central Theme:

Focuses on the conflict between two sets of cousins and includes sections dictating behavioral norms for different social groups.

Conformity and Deviation:

Characters occasionally conform to or deviate from established social norms, which is significant for understanding the social dynamics of the time.

The Critical Edition of the Mahabharata

Project Initiation and Leadership:

Began in 1919, led by V.S. Sukthankar.
Involved a team of dozens of scholars.

Process:

Collection of Sanskrit manuscripts from across India, written in various scripts.
Comparison of verses from each manuscript to identify common elements.
Publication of common verses in a critical edition spanning over 13,000 pages.
Completion took 47 years.

Findings:

Discovery of common elements in versions from different regions.
Identification of significant regional variations in the text's transmission.
Documentation of variations in footnotes and appendices, comprising more than half of the publication.

2. Reflections on Social Histories:

Variations as Social Indicators:

The text's variations reflect the dialogues between dominant traditions and local ideas/practices.
These dialogues involved both conflict and consensus.

Sources and Interpretations:

Initial historical interpretations relied heavily on Sanskrit texts by and for Brahmanas.
Later studies incorporated Pali, Prakrit, and Tamil works, revealing both acceptance and questioning of Sanskrit text ideas.

3. Reconstructing Social Histories:

Historians' Approach:

Early historians took texts at face value, assuming direct practice of textual norms.
Subsequent scholars recognized the complexity of social practice, including questioning and rejection of normative ideas.

Kinship and Marriage - Rules and Varied Practices

1. Kinship and Marriage:

2.1 Understanding Families:

Families vary in size, relationships, and activities.
Larger networks of relatives or "kinfolk."
Kinship definitions vary across societies.
Historians find more information about elite families than ordinary ones.
Analysis of attitudes towards family and kinship essential for insight into historical social behaviors.

2.2 Patriliny in the Mahabharata:

Mahabharata reflects kinship changes; the feud between Kauravas and Pandavas highlights issues of land, power, and patrilineal succession.
Patriliny: sons inherit resources from fathers.
Common in ruling dynasties from c. sixth century BCE, with variations.
Also evident in mantras in texts like the Rigveda, likely shared by wealthy/high-status men.

2.3 Marriage Rules:

Importance of sons for patrilineage; different view of daughters.
Exogamy: marrying outside kin, regulating the lives of high-status women.
Kanyadana: the gift of a daughter in marriage as a religious duty.
Post-c. 500 BCE: Brahmanas lay down detailed social behavior codes, compiled in Dharmasutras and Dharmashastras (e.g., Manusmriti).
Eight forms of marriage are recognized, four "good" and four condemned.

2.4 Gotra System:

From c. 1000 BCE, classification by gotras (especially among Brahmanas).
Women were expected to adopt their husbands’ gotra upon marriage; the same gotra members couldn't marry.
Evidence of non-adherence: Satavahana rulers' wives retained their father’s gotras, some from the same gotra (endogamy).

2.5 Matronymics and the Role of Mothers:

Satavahana rulers used metronymic but generally followed patrilineal succession.
The importance of mothers is suggested, but conclusions must be drawn cautiously.

Map

Social Differences: Within and Beyond Framework of Caste

3.1 Caste System and Occupations:

Caste: hierarchical social categories; positions determined by birth.
Dharmasutras and Dharmashastras: prescribed ideal occupations for four varnas.
Enforcement strategies: divine origin, royal enforcement, birth-based status.
Realities often differed from prescriptions, as indicated in Mahabharata stories.

3.2 Non-Kshatriya Kings:

Shastras designated kingship for Kshatriyas, but many rulers were from other varnas or outside the caste system.
Examples: Mauryas (debated origin), Shungas and Kanvas (Brahmanas), and Shakas (mlechchhas from Central Asia).
Integration into caste framework complex; Satavahanas (claimed Brahmana status, practiced endogamy, allied with mlechchhas).

3.3 Jatis and Social Mobility:

Jatis: another term for social categories, more flexible than varna, often based on occupation.
Shrenis or guilds: groups with a common professional identity, sometimes transcending a single occupation.
Example: Mandasor inscription of silk weavers' guild; shared profession, collective decisions, social mobility.

3.4 Beyond the Four Varnas - Integration:

Many communities not influenced by Brahmanical ideas; are often labelled as uncivilised or animal-like in Sanskrit texts.
Challenges in accommodating diverse lifestyles (e.g., forest-dwellers, nomadic pastoralists).
Non-Sanskritic speakers are often labeled mlechchhas; complex interactions are depicted in Mahabharata stories.

3.5 Beyond the Four Varnas - Subordination and Conflict:

Development of "untouchability": based on notions of purity and pollution.
Chandalas: lowest category, handling tasks considered "polluting"; severe social restrictions and stigmatization.
Accounts from Fa Xian and Xuan Zang: untouchables' lives, forced segregation.
Non-Brahmanical texts: exploring if chandalas accepted their imposed status; occasional hints of different social realities.

Beyond Birth Resources and Status

4.1 Gendered Access to Property:

Social positions are often influenced by access to resources (e.g., land, wealth).
Mahabharata episode: Yudhisthira stakes and loses all, including wife Draupadi, highlighting issues of ownership.
Manusmriti: paternal estate divided among sons; women excluded but could retain stridhana (marriage gifts).
Generally, men controlled major resources; social gender differences were accentuated due to unequal resource access.

4.2 Varna and Access to Property:

Brahmanical texts: wealth access was also regulated by varna; Shudras were relegated to servitude, and upper varnas had diverse economic opportunities.
Reality: Kings and priests were often wealthy, but social critiques existed (e.g., early Buddhism rejected birth-based status).

4.3 Alternative Social Scenario: Sharing Wealth:

Contrary scenarios: generosity valued, hoarding wealth scorned.
Ancient Tamilakam: chiefs respected for sharing resources, and patronizing arts; Sangam literature reflects social-economic nuances.

Explaining Social Differences: A Social Contract

5.1 Buddhist Perspective on Social Inequalities:

Buddhism offered alternative views on social inequalities and necessary institutions for managing social conflict.
Myth from Sutta Pitaka: Originally, humans had simple forms, lived peacefully, and took only needed sustenance from nature.

5.2 Deterioration and the Emergence of Kingship:

Human behavior declined due to greed and deceit, disrupting the idyllic state.
Solution: Select an individual ("mahasammata" or "the great elect") to maintain order, rightfully express indignation, and banish deserving individuals. This individual was essentially the first king.
Kingship, thus, was a human choice, a social contract, with taxes as compensation for the king's services.

5.3 Human Agency in Social Systems:

This narrative underscores human agency in creating and institutionalizing social and economic relations.
Implies potential for change: Systems created by humans can be altered by them in the future.

Handling Texts: Historians and the Mahabharata

6.1 Language and Content:

Text in Sanskrit, simpler than that of Vedas, is likely widely understood.
Contents are classified into narratives (stories) and didactic (prescriptions about social norms) sections.
Described as "itihasa" (history) in Sanskrit tradition; actual historicity is uncertain.

6.2 Author(s) and Dates:

Original story possibly composed by sutas (charioteer-bards), circulated orally.
From the 5th century BCE, Brahmanas started writing it down.
Composition phases:

c. 200 BCE - 200 CE: Growth of Vishnu worship; Krishna's prominence.
c. 200 - 400 CE: Addition of didactic sections like Manusmriti; expansion to 100,000 verses.

Traditionally attributed to sage Vyasa.

6.3 The Search for Convergence:

Archaeological excavations at Hastinapura: Possible correlations with the epic.
Houses from c. 12th-7th centuries BCE: Mud and mud bricks; reed walls with mud plaster.
c. 6th-3rd centuries BCE: Mud-brick and burnt brick houses; advanced drainage systems.
Uncertainty over whether city description in the epic reflects actual urban centers post-6th century BCE or poetic imagination.

6.4 Controversies and Interpretations:

Draupadi’s polyandrous marriage: Central to the narrative; multiple explanations provided.
Indicative of the prevalence of polyandry among ruling elites at some time.
Gradual disfavor among Brahmanas, who reworked the text over centuries.
Existence in the Himalayan region; potential link to wartime women shortage.
Creative literature’s narrative requirements may not always reflect social realities.

A Dynamic text

7.1 Continuous Growth:

Mahabharata evolved over centuries; versions in various languages.
Growth through dialogue among communities, writers, and regional stories.
Central stories are often retold, and depicted in arts and performances.

7.2 Creative Retellings:

Contemporary adaptations draw on the main narrative, introducing new perspectives.
Example: Mahashweta Devi's story, "Kunti O Nishadi."

7.3 Devi's Transformation:

Focuses on an episode where the Pandavas escape a fire, sacrificing a Nishada woman and her sons.
The story is set post-war; Kunti reflects on her past in the forest.
Encounter with a nishadi who challenges Kunti's morality.
The nishadi reveals she is related to those sacrificed, highlighting Kunti's oversight of their lives.
Kunti's confrontation with forgotten casualties; ends with symbolic justice as Kunti remains in approaching flames.

Additional Concepts

1. Key Terms and Concepts:

1.1 Family and Kin:

Kula: Families.
Jnati: A larger network of kinfolk.
Vamsha: Lineage.
Patriliny: Descent through the father's line.
Matriliny: Descent through the mother's line.

1.2 Social Practices:

Endogamy: Marriage within a certain group.
Exogamy: Marriage outside the group.
Polygyny: A man having several wives.
Polyandry: A woman having several husbands.

1.3 Forms of Marriage (Manusmriti):

The first, Fourth, Fifth, and Sixth forms are described, differing by who decides the marriage terms: bride, groom, parents, or mutual desire.

2. Key Historical Insights:

2.1 Satavahana Dynasty:

Inscriptions reveal names of kings, often ending with "puta" (meaning son).
Usage of matronymics (naming based on mother's name) evident.

2.2 Social Norms and Conflicts:

Stories from Mahabharata, Rigveda, and Buddhist texts reflect societal structures, norms, conflicts, and perspectives on caste and gender.

2.3 Wealth Acquisition:

Different means for men and women to acquire wealth, as per Manusmriti.

2.4 Varied Social Roles:

Merchants (vaniks) could be from different varnas, challenging strict occupational categorizations.
Stories from texts suggest non-Brahmanical communities and individuals often resisted or renegotiated societal norms.

3. Art and Literature:

3.1 Depictions:

Various sculptures and paintings depict scenes from epics like Mahabharata.

3.2 Textual Traditions:

Significant texts over centuries include Ashtadhyayi, Dharmasutras, Tripitaka, Ramayana, Mahabharata, Manusmriti, Puranas, etc.

3.3 Mahabharata Studies:

Twentieth-century efforts include the Critical Edition and English translations.

4. Stories and Parables:

Narratives from various texts (Mahabharata, Jataka tales, etc.) are used to convey moral, ethical, and spiritual lessons, and reflect societal attitudes.

5. Important Dates:

1. Timeline of Textual Traditions and Historical Developments:

1.1 c. 500 BCE:

Ashtadhyayi by Panini, a foundational work on Sanskrit grammar.

1.2 c. 500-200 BCE:

Composition of Major Dharmasutras in Sanskrit, outlining moral laws and duties.

1.3 c. 500-100 BCE:

Compilation of Early Buddhist texts, including the Tripitaka in Pali, encompassing the Buddha's teachings.

1.4 c. 500 BCE-400 CE:

Composition period of the epic texts Ramayana and Mahabharata in Sanskrit.

1.5 c. 200 BCE-200 CE:

Composition and compilation of Manusmriti in Sanskrit, a significant Dharma text, and Tamil Sangam literature, a collection of classical Tamil poetry and prose.

1.6 c. 100 CE:

Compilation of Charaka and Sushruta Samhitas, foundational texts on Ayurvedic medicine, in Sanskrit.

1.7 c. 200 CE onwards:

Compilation of the Puranas begins in Sanskrit, a genre of ancient Indian literature encompassing mythological stories, traditions, and legends.

1.8 c. 300 CE:

Composition of Natyashastra by Bharata, an ancient Sanskrit treatise on the performing arts, encompassing theatre, dance, and music.

1.9 c. 300-600 CE:

Compilation of Other Dharmashastras in Sanskrit, texts that expound on dharma (moral and ethical conduct).

1.10 c. 400-500 CE:

Emergence of Sanskrit plays including works by Kalidasa, a celebrated classical Sanskrit writer, and scientific works on astronomy and mathematics by Aryabhata and Varahamihira. Also, the period saw the compilation of Jaina works in Prakrit.

2. Twentieth Century: Key Developments in Mahabharata Studies:

2.1 1919-1966:

Preparation and publication of the Critical Edition of the Mahabharata, a project to establish a single, unified text from numerous manuscripts.

2.2 1973:

J.A.B. van Buitenen begins the English translation of the Critical Edition of the Mahabharata, a task left incomplete due to his death in 1978.

Chapter 4 - Thinkers, Beliefs and Buildings

Cultural Developments (600 BCE - 600 CE)

Philosophers, Traditions, and Historical Sources

1. Introduction:

This chapter explores a millennium of philosophical thought, examining how philosophers attempted to understand their world.

Ideas from this period were preserved in oral and written texts, architecture, and sculpture, reflecting the significant impact these philosophies had on society.

The focus is on Buddhism, but it's crucial to recognize that it was one of many coexisting traditions, often in dialogue and debate with one another.

2. Contextual Framework:

2.1 Timeframe:

The journey spans a thousand years, highlighting the evolution and endurance of philosophical ideas and their manifestations.

2.2 Interconnected Traditions:

Buddhism didn't develop in isolation. It was part of a vibrant philosophical milieu, engaging with multiple other traditions.

3. Historical Sources:

3.1 Textual Records:

Sources for historical reconstruction include Buddhist, Jaina, and Brahmanical texts, each offering perspectives on the ideas and beliefs of the time.

3.2 Material Remains:

Beyond texts, historians also study monuments and inscriptions to understand the period.
Among these, the stupa at Sanchi stands out for its excellent preservation and is a significant focus of this chapter.

4. Importance of Philosophical Traditions:

These traditions were influential in shaping societal values, beliefs, and cultural practices, leaving a legacy that endured through oral and written literature, and monumental architecture.

A Glimpse of Sanchi

The Stupa at Sanchi and Early Buddhist Tradition

1. Nineteenth-Century Interest in Sanchi Stupa:

1.1 European Fascination:

The stupa at Sanchi attracted significant attention from Europeans in the 19th century.
The French wanted to relocate the best-preserved eastern gateway to a museum in France, a sentiment shared for a time by the English.

1.2 Preservation Efforts:

Ultimately, both the French and English settled for plaster-cast copies, leaving the original stupa intact.
Significant financial contributions for the site's preservation came from the rulers of Bhopal, Shahjehan Begum, and her successor, Sultan Jehan Begum.

1.3 Contributions by Bhopal Rulers:

These rulers funded the museum at the site, the guesthouse (which served as John Marshall's residence and workspace), and the publication of volumes on Sanchi.
John Marshall dedicated his works on Sanchi to Sultan Jehan in recognition of her support.

2. Sanchi's Significance in Buddhist History:

2.1 Historical Importance:

Sanchi's survival is credited to wise decisions and good fortune, avoiding the fate of being carried off to European museums.
Recognized as one of the most important Buddhist centers, its discovery has greatly enriched our understanding of early Buddhism.

2.2 Present-Day Status:

Today, the stupa is a testament to successful restoration and preservation efforts by the Archaeological Survey of India.

3. Questions Surrounding the Stupa:

3.1 Construction and Purpose:

Several intriguing questions persist about the stupa, such as its original purpose, the reasons for its specific architectural features (like the stone railing), and the identities of its patrons.

3.2 Discovery and Historical Context:

The "discovery" of the stupa and its historical context remain topics of scholarly interest.

3.3 Combining Historical Sources:

Unraveling Sanchi's mysteries requires a multifaceted approach, combining information from texts, sculptures, architecture, and inscriptions.

4. Exploration of Early Buddhist Tradition:

To fully appreciate Sanchi's significance, an exploration into the background of the early Buddhist tradition is essential.

The Backgrounds: Sacrifices and Debates

Turning Points in Thought and Tradition

1. Historical Turning Point (mid-first millennium BCE):

1.1 Emergence of Thinkers:

This period witnessed the rise of influential thinkers worldwide, including Zarathustra, Kong Zi, Socrates, Plato, Aristotle, Mahavira, and Gautama Buddha.

1.2 Focus of Thought:

These thinkers explored existential mysteries and the human-cosmic relationship.
Contextual backdrop: development of new kingdoms, cities, and socio-economic changes, especially in the Ganga Valley.

2. Existing Traditions and New Philosophical Movements:

2.1 Vedic Tradition:

Early Vedic tradition from the Rigveda (compiled c.1500-1000 BCE) included hymns for various deities and sacrificial rituals.
Initially collective, sacrifices became more domestic or elaborate (rajasuya, ashvamedha) over time, often led by Brahmana priests.

2.2 Philosophical Curiosity:

The Upanishads (from c. sixth century BCE) reflect growing curiosity about life, death, rebirth, and karma.
Debates emerged about the ultimate reality, and questions were raised about the sacrificial tradition's significance.

2.3 Intellectual Debates:

Numerous sects or schools of thought participated in vigorous debates, as depicted in Buddhist texts.
Philosophers, including those outside the Vedic tradition, traveled and engaged in discussions, often leading to shifts in followership.

3. Challenges to Established Norms:

3.1 Questioning Authority:

Figures like Mahavira and Buddha challenged the Vedas' authority.

3.2 Emphasis on Individual Agency:

Contrary to Brahmanical norms tied to caste or gender, new philosophies emphasized personal effort toward liberation.

Beyond Worldly Pleasures: The Message of Mahavira

Jainism - Philosophy, Expansion, and Cultural Influence

1. Foundations of Jainism:

1.1 Pre-existing Philosophy:

Jainism's basic tenets were present in north India before the emergence of Vardhamana Mahavira in the 6th century BCE.

1.2 Tirthankaras:

Mahavira was the last in a line of 24 Tirthankaras, spiritual teachers guiding souls across existence's river.

2. Core Principles of Jainism:

2.1 Animism:

The fundamental belief that the world is animated; even inanimate objects like stones and water possess life.

2.2 Ahimsa (Non-violence):

Central to Jain philosophy, extending to all living beings. Its influence permeated broader Indian thought.

2.3 Karma and Asceticism:

The cycle of birth and rebirth is influenced by karma. Liberation requires asceticism, penance, and renunciation of the worldly life.

2.4 Monastic Vows:

Jaina monks and nuns adhered to five vows: non-violence, truth, non-stealing, chastity, and non-possession.

3. Spread and Cultural Influence of Jainism:

3.1 Geographic Expansion:

Jainism gradually expanded across India.

3.2 Literary Contributions:

Jaina scholars enriched literature, writing in Prakrit, Sanskrit, and Tamil. Texts were preserved in temple libraries.

3.3 Artistic Expressions:

Early stone sculptures related to religious traditions, especially those of Jaina Tirthankaras, were found across the subcontinent.

The Buddha and the Quest of Enlightenment

Buddhism - The Buddha's Life and Teachings

1. Introduction:

1.1 Global Influence:

Buddhism, founded by the Buddha, spread throughout the Indian subcontinent and beyond, influencing East Asia and Southeast Asia.

2. Sources of Knowledge:

2.1 Buddhist Texts:

The Buddha's teachings were compiled from texts edited, translated, and analyzed over the centuries.

2.2 Hagiographies:

Details of the Buddha's life were reconstructed from hagiographies written at least a century after his lifetime.

3. The Buddha's Early Life:

3.1 Birth and Upbringing:

Born Siddhartha, he was the son of a chief of the Sakya clan and had a protected upbringing.

3.2 Encounter with Suffering:

His first exposure to life's harsh realities — old age, sickness, and death — deeply distressed him and triggered his spiritual quest.

4. The Quest for Enlightenment:

4.1 Renunciation:

Siddhartha renounced palace life to seek truth, initially exploring severe asceticism.

4.2 Enlightenment:

After rejecting extreme practices and meditating intensely, Siddhartha attained enlightenment, becoming the Buddha, or "Enlightened One."

5. The Buddha's Teachings:

5.1 Dhamma (Righteous Living):

The Buddha spent the rest of his life teaching Dhamma, the path of righteous living.

The Teachings of the Buddha

Buddhism - Core Teachings of the Buddha

1. Source of Teachings:

1.1 Sutta Pitaka:

The Buddha's teachings are mainly found in the Sutta Pitaka, part of the Buddhist scriptures.

2. Nature of Teachings:

2.1 Reason and Persuasion:

The Buddha used reason and persuasion, not supernatural powers, to impart wisdom.

2.2 Language:

Teachings were conveyed in the common language for easy understanding.

3. Core Philosophical Concepts:

3.1 Transience (Anicca):

The world is constantly changing and nothing is permanent.

3.2 Sorrow (Dukkha):

Suffering is inherent to human existence.

3.3 Soullessness (Anatta):

There is no eternal, unchanging soul.

3.4 Path of Moderation:

Liberation is found through a middle way between severe penance and self-indulgence.

4. Social and Ethical Teachings:

4.1 Human-Centric World:

Social structures are human creations, not divinely ordained.

4.2 Ethical Governance:

Advised rulers and gahapatis to act ethically and humanely.

5. Path to Liberation:

5.1 Individual Agency:

Emphasized personal effort and righteous action to overcome suffering and achieve liberation.

5.2 Nibbana:

The ultimate goal is Nibbana, the end of the ego and desire, thereby ending the cycle of suffering.

5.3 Self-Reliance:

Encouraged followers to seek enlightenment through self-reliance: "Be lamps unto yourselves"

Followers of the Buddha

Buddhism - The Sangha and the Followers of the Buddha

1. Formation of the Sangha:

1.1 Founding:

The Buddha established a sangha, a community of monks, who became teachers of dhamma.

1.2 Lifestyle:

Monks, known as bhikkhus, lived simply, relying on alms for sustenance.

2. Inclusion in the Sangha:

2.1 Expansion to Women:

Initially male-only, the sangha later included women, with the Buddha's foster mother, Mahapajapati Gotami, being the first female monk, or bhikkhuni.

2.2 Emergence of Theris:

Many women became respected teachers, known as theirs, after achieving liberation.

3. Diversity of Followers:

3.1 Social Spectrum:

Followers included individuals from all social strata—kings, gahapatis, workers, slaves, and craftspeople.

3.2 Equality in the Sangha:

Once admitted, all members were considered equal, shedding their previous social identities.

4. Governance of the Sangha:

4.1 Consensus-Based Decisions:

The sangha operated on principles similar to ganas and sanghas, prioritizing consensus and resorting to voting if necessary.

5. Appeal of Buddhism:

5.1 Rapid Growth:

Buddhism expanded quickly during and after the Buddha's life, resonating with those disenchanted with prevailing religious practices and societal upheavals.

5.2 Emphasis on Ethics:

Conduct and values were prioritized over birth-based superiority.

5.3 Core Values:

The teachings highlighted metta (fellow feeling) and karuna (compassion), attracting a diverse follower base.

Stupas

Buddhism - Sacred Spaces and the Emergence of Stupas

1. Emergence from Dialogues:

1.1 Interactions with Other Traditions:

Buddhist practices and ideas evolved through dialogues with other traditions, including those of Brahmanas, Jainas, and others.

2. Sacred Places:

2.1 Identification of Sacred Sites:

Sites often marked by unique natural features or with small shrines (chaityas) were considered sacred.

2.2 Places Linked to Buddha's Life:

Locations like Lumbini (birth), Bodh Gaya (enlightenment), Sarnath (first sermon), and Kusinagara (nibbana) became revered.

3. Stupas - Origins and Significance:

3.1 Reasons for Construction:

Stupas, mounds containing Buddha's relics, were constructed as sacred emblems of Buddha and Buddhism.

3.2 Association with Asoka:

As per the Ashokavadana, Asoka distributed Buddha's relics and ordered stupas built over them, marking the spread of Buddhism.

4. Construction and Financing of Stupas:

4.1 Donations and Contributions:

Inscriptions reveal donations for stupas by various groups, including kings, guilds, individuals, and monastic members.

5. Structure and Architecture of Stupas:

5.1 Basic Design:

Originating as simple semi-circular mounds (anda), stupas evolved into complex structures.

5.2 Elements of a Stupa:

Featured the anda, harmika (balcony-like structure), yashti (mast), and chhatri (umbrella), with a railing marking the sacred area.

5.3 Evolution of Design:

Early stupas were plain, with decorative railings and gateways; later versions featured elaborate carvings and sculptures.

6. Worship and Stupas:

6.1 Rituals:

Devotees entered stupas from the east and circumambulated clockwise, emulating the sun's path.

Map

Discovering Stupas: The Fate of Amravati and Sanchi

Discovery and Preservation of Stupas - Amaravati and Sanchi

1. Histories of Stupas:

1.1 Construction Histories:

Individual stupas have unique histories, including how they were built and discovered.

1.2 Discovery Histories:

The discovery of stupas has its own narrative, often intertwined with local and colonial histories.

2. Amaravati Stupa:

2.1 Initial Discovery:

Uncovered by a local raja in 1796, who intended to use the stones for building a temple.

2.2 Colin Mackenzie's Exploration:

Visited Amaravati later, and documented sculptures, but reports remained unpublished.

2.3 Walter Elliot's Collection:

Elliot collected several sculptures in 1854, taking them to Madras; and recognized the stupa's historical significance.

2.4 Dispersal of Sculptures:

Slabs from Amaravati were distributed globally and even used as garden decorations by British officials.

2.5 H.H. Cole's Advocacy:

Cole opposed the removal of original artworks from their discovery sites, advocating for in situ preservation.

3. Sanchi Stupa:

3.1 Condition at Discovery:

Found in 1818, mostly intact with three standing gateways and one fallen.

3.2 Preservation Debate:

Proposals were made to relocate the gateway to Paris or London, but various factors led to its in situ preservation.

3.3 Contrast with Amaravati:

Sanchi remained preserved in its original location, unlike Amaravati, which was left as an insignificant mound.

4. Reflection on Preservation Practices:

4.1 Evolution of Attitudes:

The different fates of Amaravati and Sanchi highlight changing attitudes towards archaeological discoveries and the importance of preserving artifacts in their original context.

Sculpture

Understanding Ancient Sculptures and Symbolism

1. The Value of Sculptures:

1.1 Removal from Stupas:

Sculptures were often taken from their original locations due to their perceived beauty and value.

2. Interpretation of Sculptures:

2.1 Stories in Stone:

Sculptures often depict narratives, like the Vessantara Jataka, requiring comparison with textual evidence for interpretation.

2.2 Symbols of Worship:

Early Buddhist sculptures used symbols (empty seats, stupa, wheel) instead of human figures to represent events from the Buddha's life.

3. Influence of Popular Traditions:

3.1 Integration of Cultural Motifs:

Elements not directly linked to Buddhism, like the shalabhanjika motif, were incorporated due to their auspicious nature.

3.2 Animal Depictions:

Animals, real and mythical, were common, symbolizing various qualities or simply adding liveliness to the narratives.

4. Varied Interpretations:

4.1 Multiple Meanings:

Some sculptures could be interpreted in multiple ways, like the figure potentially representing both Maya and Gajalakshmi.

4.2 Influence of Non-Textual Traditions:

Motifs like serpents, derived from popular traditions not recorded in texts, indicate the diverse influences on Buddhist art.

5. Challenges in Art History:

5.1 Limitations of Early Interpretations:

Early art historians, like James Fergusson, made assumptions based on sculptures alone, lacking access to relevant Buddhist texts.

New Religious Traditions

Evolution of Religious Traditions and Temple Architecture

1. Shifts in Buddhist Ideology:

1.1 Emergence of Mahayana Buddhism:

Focused on the concept of a savior and Bodhisattas, compassionate beings aiding others' salvation.
Introduced image worship of the Buddha and Bodhisattvas.
Termed previous Buddhist practices as "Hinayana" (lesser vehicle).

2. Rise of Puranic Hinduism:

2.1 Development of Vaishnavism and Shaivism:

Emphasized bhakti (devotion) and the worship of chosen deities (Vishnu and Shiva).
Vaishnavism celebrated avatars, incarnations of Vishnu, to restore cosmic order.

2.2 Symbolism in Sculptures:

Deities are depicted with specific symbols, ornaments, and postures, conveying complex religious ideas.

2.3 Role of Puranas:

Compiled by Brahmanas, these texts narrated stories of gods and goddesses, facilitating the understanding of sculptures.

3. Evolution of Temples:

3.1 Early Structures:

Initiated with a simple garbhagriha (sanctum) for the deity and evolved to include shikhara (towers) and elaborate halls and gateways.

3.2 Cave Temples:

The tradition of carving temples from rocks, culminated with the Kailashnatha temple at Ellora.

4. Cultural Interactions and Spread:

4.1 Deity Worship Across Regions:

Worship of specific deities, like Vasudeva-Krishna, spread from one region to another, indicating cultural interactions.

Can We “see” Everything?

Interpretation and Understanding of Ancient Art

1. Limitations in Interpreting Historical Art:

1.1 Perception of Ancient Art:

Early European scholars struggled to understand the symbolism in Indian sculptures, often comparing them unfavorably to Greek art.
Certain Buddha and Bodhisattva images, influenced by Greek art, were valued more due to their familiarity with these scholars.

1.2 Challenges in Art Interpretation:

Using textual references to interpret art has limitations, exemplified by the diverse interpretations of the Mahabalipuram sculpture.
Debate persists on whether it depicts the descent of the Ganga or Arjuna's penance from the Mahabharata.

2. Unrecorded Religious Practices:

2.1 Transience of Rituals:

Not all religious practices were immortalized in art; many daily rituals and beliefs went unrecorded but were integral to cultural heritage.

2.2 Recognition of Unseen Traditions:

The absence of physical records doesn't diminish the value or richness of these traditions; known artifacts represent only a fraction of historical cultural richness.

Additional Concepts

Ancient Artifacts, Teachings, and Archaeological Discoveries

1. Historical Artifacts and Their Interpretations:

1.1 Sanchi Stupas:

Discovered in the 19th century, Sanchi hosts ancient Buddhist monuments.
Major Cunningham played a significant role in their study.

1.2 Ancient Texts and Teachings:

Religious texts, like the Rigveda and Upanishads, offer insights into ancient beliefs.
Buddhist teachings were compiled posthumously into the Tipitaka.
Jaina texts and the Therigatha provide perspectives on non-Buddhist traditions.

1.3 Artistic Representations:

Sculptures, like the tirthankara from Mathura, represent religious figures.
Buddhist practices depicted in art include the worship of the Bodhi tree and stupa.
Ajanta paintings illustrate Jataka stories and social scenes.

2. Archaeological Discoveries and Preservation:

2.1 Discovery Timeline:

19th century: Major explorations and establishment of museums.
20th century: Publications on Sanchi and conservation efforts.
Sanchi was declared a World Heritage Site in 1989.

2.2 Preservation Efforts:

Various acts and appointments aimed at preserving ancient monuments.
The Conservation Manual by John Marshall highlights preservation methods.

3. Important Dates and Context:

c. 1500-1000 BCE: Early Vedic traditions.

c. 1000-500 BCE: Later Vedic traditions.

c. sixth century BCE: Early Upanishads; Emergence of Jainism and Buddhism.

c. third century BCE: Construction of the first stupas.

c. second century BCE onwards: Development of Mahayana Buddhism, Vaishnavism, Shaivism, and goddess cults.

c. third century CE: Construction of the earliest temples.

2. Landmarks in Archaeological Discoveries and Preservation:

2.1 Nineteenth Century:

1814: Founding of the Indian Museum, Calcutta.
1834: Ram Raja's publication on Hindu architecture; Cunningham's exploration of Sarnath.
1835-1842: James Fergusson's surveys of archaeological sites.
1851: Establishment of the Government Museum, Madras.
1854: Cunningham's publication on Sanchi.
1878: Rajendra Lala Mitra's work on Buddha Gaya.
1880: H.H. Cole's curator appointment.
1888: Enactment of the Treasure Trove Act.

2.2 Twentieth Century:

1914: Publication of "The Monuments of Sanchi."
1923: John Marshall's "Conservation Manual."
1955: Foundation of the National Museum, New Delhi.
1989: Sanchi recognized as a World Heritage Site.

Keywords:

Stupa: A dome-shaped structure erected as a Buddhist shrine.

Tipitaka: The Buddhist scriptures, consist of three "baskets" or sections: the Vinaya Pitaka (rules for monastic discipline), Sutta Pitaka (discourses), and Abhidhamma Pitaka (philosophical and doctrinal analysis).

Therigatha: A Buddhist scripture, part of the Sutta Pitaka, consisting of verses attributed to the first Buddhist women.

Tirthankara: In Jainism, a spiritual teacher who has attained enlightenment.

✅Ancient India - Class 12: Themes in Indian History - Part 1