(FREE) UPSC Current Affairs 2024 PDF

(Study Material) Indian History: Significance Of The Satavahanas

Indian History: Significance Of The Satavahanas

(1) It was the emergence of Vakataka power in the Vindhya area some where about the middle of the third century that brought about the downfall of the Satavahanas. But an empire so firely established in its home domains does not break down with the fall of a dynasty. The Rastrakutas and the Chalukyas in the Godavari valley and the Pallavas in the south originally the viceroys of the Satavahanas, claimed successtion to the empire with in their own territorial limits as the Vakatakas claimed it to the north of the Vindhyas. The Gangas and the Kadambas were also the inheritors of the tradition and as the Vijayanagar emperors claimed in time to be Chalukya Chudamanis, or the crest jewels of the Chalukya dynasty and as the great kings of Gujarat equally claimed succession from the Chalukyas, the imperial tradition of the Satavahanas may be said to have been carried forward at least to the beginning of the seventeenth century.

(2) The rise of the Satavahanas signified that the economic revolution of the Gangetic region was repeated allover India. Added to this because of the peculiar geographical terrain of the Deccan peninsula a number of small kingdoms came into existence but not any big empire.

(3) Since the Satavahanas had controlled part of the Deccan and part of northern India, they acted as the couriers of Aryanism to southern India.

(4) It is intriguing to note that the Satavahana inscriptions were primarily in pali but not in Sanskrit indicating it look long time to establish Sanskrit language as the language of the elite although people professed Aryanism much earlier.

(5) The administrative structure of the Satavahana is a revealing one because it was not a highly centralized administration and it conceded the emergence of feudalism. Feudal chiefs like Mahara this mahasenapatis and mahabhojas issued their own coins.

(6) The artistic excellence that was achieved under the aegis of the Satavahanas had a tremendous significance. Buddhist mouments came into existence at Nasik, Vidisha, Bhattiprolu, Goli, Ghantasala and amaravati. Most probably human figure was first carved out at Amaravati and Amaravati's sculptures influenced South-east Asian sculptures.

(7) Under the aegis of the Satavahanas trade was given a boost. The important pores were Koddura and Chinnaganjam on the east and Kalyan, Sopara, Goa and Pigeon islands on the West coast. And some of the important commercial centers were Tagara, Pratishthana, Nasik, Junnar and Dhanyakataka.

Saka-satavahana Conflict

1. There is controversy about the name 'Sakas'. Some hold the view that they were probably. One branch of them was known as kshabaratas. Some say Nahapana was a pahlava and Ghasmotika the father of Chashtana was Scythian. It was from the Gupta period that the name 'saka' came to be applied to this family of people.

2. The one reason that was responsible for the southward thrust of the sakas was the Kushan pressure from the north.

3. To begin with they established themselves in western Rajputana, Gujarat and Kathiawad. Then they took malva and even northern Maharashtra from the Satavahanas. At one time they even got southern Maharashtra as far as Vijayanti from the Satavahanas.

4. The earliest known king of the Kshaharatas, a branch of the Sakas, was Bhumaka. He ruled over Gujarat, Kathiawad and north Konkancoins belonging to him are found.

5. His successor was Nahapana-title Raja-numerous coins-advanced at the expense of Satavahanas-this advance began five years before the end of Nahapana's rule. After Nahapana defeated the Satavahana he assumed the title of Maha Kshatrapa. A Jaina work mentions Broach as the capital of Nahapana.

6. Ushavadata was the general and son-in-law of Nahapana and he succeeded him as the Saka ruler. He took western deccan including Malva. It is not known whether Paithan, the capital of Satavahanas was lost or not. He defeated Satavahana rulers were Sundara Satakarni, Chakora Satakarni and Siva sati.
It is interesting to note that Ushavadata following Puranic Hinduism gve cows to brahmins - visited Pushiar - gave religious benefactions - also gave viallages to Buddhists - Saka country was divided into districts.

7. It was Gautamiputra Satakarni who revived the glories of Satavahanas. He defeated the successor of Nahapana, Ushavadata was killed. Some say that he defeated Nahapana. Also a Jaina work speaks of Nahapana's defeat and death at the hands of Satavahanas. The coins of Nahapana were re-issued by Gautamiputra Satakarni. Some land grants also confirm this victory. It is said that the Satavahana king made preparations for 16 years to defeat the Sakas.

8. The coflict was re-opened during the days of Pulumayi II, the king after Gautamiputra Satakarni, as well as, Sri Pulumayi.
9. After this Ghamotika appeared on the stage who ruled over Kathiwad. His successor, Ghashtana also infliceted defeats on the Satavahanas. Rudraman too defeated the Satavahanas. The victory of Rudraman and Ghastana around 150 A.D. (cofirmed by Junagarh inscription) mad the Patavahanas lose all their northern conquests.

Significance:-

(1) The conflict between the Sakas and Satavahanas was inevitable as such conflicts were natural in feudal times. Probably the Sakas were perforce dieven to expand southward because of the establishment of Kushan empire. The Saka-Satavahana conflict was because of the basic factors working in the political dynamic of the day.

(2) The Sakas issued coins of great artistic value. Gatuamiputra Satakarni re-issued the coins of Nahapana. In other words, the Sakas had a better artistic sense.

(3) Evidence shows that the Sakas introduced new ideas and institutions in south-silver coins, free use of Sanskrit and Vigorour patronage of Buddhists and brahmins. Kshaharatas used Khoreshthi - alphabet of extreme north-west.

Sanskrit

Sanskrit is a remote cousin of all the language of Europe ecepting the Finnish, Hungarian, Turkish and basqe. Around 2000 B.C. an ancestral group of dialects arose among the tribesmen of South Russia. With Panini (probably 4th century B.C.) the Sanskrit language reached its classical form. It developed a little thense forward except in its vocabulary. The grammer of Panini, Asthadhyayi, pre-supposes the work of may earlier grammarians. Latter grammars are mostly commentaries on Panini, the chief being Mahabashya by Patanjali (second century B.C.) and the Banaras-commentary of Jayaditya and Vamana (seventh century A.D.).
It was from the time of Panini onwards that the language began to be called Samskarta, perfected or refined, as opposed to Prakras (natural), the popular dialects which had grown over time. In all probability, Panini bsed his work on the languages as it was spoken in the north west. Beginning as the lingua franca of the priestly class, it gradually became that of the governing class also. The first important dynasty to use Sanskrit was that of the Sakas of Ujjain and the inscriptions of Rudraman at Girnar. Otherwise, the Maurya and the other important dynasty till the Guptas used Prakrit for their official pronouncements.

The Language of the Rig Veda was already archaic when the hymns were composed and the ordinary Aryan spoke a sompler tongue, moer closely akin to classical Sanskrit. By the time of the Buddha themasses were speaking languages which were much simpler than Sanskrit. These were the prakrits. The ordinary speech of Ancient India has been preserved forus largely throughthe unorthodox religions. Most inscriptions of pre-Gupta time are in Prakrit. The women and humbler characters of the Sanskrit drama are made to speak in formalized prakrit of various dialects. A few of secular literary works were composed in Prakrit.
Classical Sanksrit increasing became thelanguage of brahmins and the learned few. Its use was restricted to certainoccasions such as issuing of proclamations and during the performance of Vedic ceremonies. In the towns and villages a popular form of Sanksrit, known as Prakrit, came into the existence. There were a breat number of local variations. The chief western variety was called Shuraseni and the eastern variety, Magadhi, Pali was another popular language based on Sanksrit. It, too, was used in the same religions as Prakrit. The Buddha, to reach more people, taught in Magadhi.

Speaking of literature, the four Vedas and the Brahmins and Upnishadas have some literary qualities. Some hymns of the Rig Veda and some parts of the early Upnishadas have some merit. Otherwise, they are mostly dry and monotonous.

In the 1028 hymns of the Rig Veda there is a great variety of styled and merit. The hymns contain many repetitions and the majority of them have the sameness of outlook. A number of hymns show deployment feeling for nature, as for example, the hymns to Ushas. A few vedic hymns are primarily secular, as for example the Gamester's Lament.

Very tittle of liverary quality is there in the later Vedic literature the Atherva veda mostly a monotonous collection contains a few poems of great merit. The prose Brahmanas, though written in simple and straight forward language have little literary merit.

Thus the earliest Indian literature is to be found in the Mahabharata and the Ramayana. The Mahabharata consisting of 90,00 stanzas, is probably the longest single poem in the world's literature. Ignoring the interpolations, the style of the Mahabharata is direct and vivid though consisting of repeated clinches and stock epithets, typical of epic literature every where. The chief characters are delineated in a very simple outline but with an individuality which makes them real persons.
The other epic Ramayana also contains interpolations but they are much briefer and are mostly didactic. The main body of the poem gives the impression of being the work of one author whose style was based on that of the other epic to show some kinship to that of classical Sanskrit poetry. The style of the Ramayana is less rugged than that of the Mahabharata. It is a work of greater art and it contains many dramatic passages and beautiful descriptive writing.

The earliect surviving Sanskrit poetry is that of the Buddhist writer Ashvaghosa who probably lived in the Ist century A.D. He composed the Buddha-Charitra in a comparatively simple classical style. The Girnar inscription of Rudradaman, dated 150 A.D. is the earliest surviving example of Sanskrit prose.
The earliest surviving prose stories are a few narrative episodes in the Brahmanas followed by the pali Jatakas. It was in the Gupta period that ornate Sanskrit prose was developed. The chief writers in this style were Dandin, Subandhu and Bana.

Prakrit

Chronologically pali is the first Sanskrit language and various Prakrits oppeared later. Even the meaning of the word 'Pali' underwent changes. In the final stages the word "Pali" meant language of the texts of Theravada Buddhism. The Tripitaka meaning three baskets are books which consist of the canons of the Theravada sect. One part of it deals with the monastic discipline. The second part lays down principles of Buddhism. And the last part deals with various subjects like ethics psychology theories of knowledge and metaphysical problems.

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

Now for the word "Prakrit". It stands for all the middle Indo-Aryan speeches which belong to an era between Sanskrit on the one hand and Aryan languages it has sectarian value since it was exclusively used as the speech of the Hinayana Buddhism.

From the earliest times to the first century A.D. inscriptions were composed exclusively in Prakrit. Asoka left behind 30 inscriptions in Prakrit. Even in literature prakrit came to be used particularly in plays. And prakrit itself consists of different dialects. There were several other prakrits of lesser importance. By the time of the Guptas the prakrits were standardized and had lost their local character. The vernaculars had already developed beyond them. What panini did for Sanskrit others did dor the Prakrits and they began to resemble more the languages actually were based on the conventions of dramatic theory and they never represented popular life. Now did they reflect in any way the linguistic conditions of society. Some plays are composed exclusively in Prakrit and they are technically called sttakas. The Karpuramanjari (about 900 A.D.) Rajasekhara depicting love between man and woman is the most important work of this type.
Continuting the secular aspect of Prakrit language a number of stanzas were written both on love and maxims. The most remarkable amongst such texts is the Gatha Saptasati of Hala one of the Satavahana rulers. This book consists of 700 stanzas about love depicting the varied phases of South Indian rural life. The king probably ruled in the Ist century A.D. The poems are notable for their consciseness and for their great economy of words and masterly use of suggestions. Some poems contain simple and natural descriptions and references to the lives of peasants and the lower class. More important is the fact that narrative literature and epic poems are fairly extensive in Prakrit. The most noteworthy among themare the Brihatkatha of Gunadhya composed in Paisachi dialect and Setubandha of Pravarasena.

Apart from secular literature prakrit was used for religious literature also like the Jaina canonical works. It was during the 5th century A.D. that most of the Jaina canons were written down. In prakrit literature the Jaina writings have very little literary the poetry of the Jainas is better than prose. Its poetry is written in lively vernacular style.

Furthermore it is to be stated here that scholars treated Apabhramas as a kind of Prakrit. It boasts of extensive literature particularly narrative stories. The first writer to make use of it was Asvaghosa. The others who followed the example were Bhasa (3rd century A.D.) and later Visakhadatta and kalidasa.
In the Apabhramsa the meter doha was adopted as powerful form of expression of religious and philosophical thoughts. Both Jaina monks and contemporary writers of Tantrik Bhddhism utilized this meter. Incidentally stray poems dealing with morals maxims ethics religious discourses and legenos were commonly written in Apabhramsa. Among the Jains the columinous texts on the life and activities of Jaina heroes were written in Apabhramsa. It may be noted here in the end that Apabhramsa, Sanskrit and Prakrit had a great influence both on Gujarati and Hindi as late as the 16th century.

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

Tamil

Tamil was the oldest spoken literary language of south India that is South of Nilgiris. Evidence as it is shows that there was a body of literature in Tamil which has had unbroken development over 20 centuries the first period of that literature is associated with the sangam ara. Tamil tradition refers of three literary Academic (Sangams) which met at Madurai. The first was attended by gods and legendary sages but all its works have perished. Of the second only one survives-Tolkappiyam the earliest surviving Tamil grammar. Munch of the literary writings of this period have perished. Legendry and traditional accounts mention the loss of many texts on the occasion of a deluge. Today's extant body of sangam literature is but a fraction of a vast literature.

The book Agattiyam presumed to be written by St. Agattiyar is present in small shreds of sutras here and there as quoted by medieval commentators.
The second well-known work was Tolkappiyam. It was written by Tolkappiyar who was supposed to be a disciple of Agattiyar along with eleven other scholars. It is a work on Tamil grammar literature tradition and sociology. Tolkapiyam lays down grammatical rules governing the literary compositions. This book is the fountain of all literary conventions in Tamil literature. All later changes and innovations occurred only under the sanction of permissive clauses incorporated indue places in that work.

The poets of the third Sangam worte Ettutogai (eight anthologies). These anthologies contain well over 2,00 poems ascribed to more than 200 authors.
The other major collection of the Sangam works is the pattuppattu of Ten dyle. They are long poems.
After the period of the eight anthologies Tamil literature reveals the influence of Sanskrit. It also reveals Jaina influence. The classical work revealing these features is Tiru Kurral sometimes called the Bible of Tamil land. It consists of series of metrical proverbs and many aspects of life and religion.
And by the 6th century A.D. Aryan influence had penetrated the whole of Tamil land. Her kings and chiefs worshipped and supported the gods of Hinduism Jainism and Buddhism. Tamil poets book to writing long poems which they called by the Silappadikaram (the Jewelled anklet). A little later oppeared Manimekali attributed to the poet sattanar of Madurai. This book reveals Buddhist influence.

And the books Silappadikaram and Manimekalai belong to the early centuries of the Christian ere. They were attributed to Ilango adigal and Sat anar. The former book has been referred to by king Gajabahu of Ceylon who ruled in the second half of the second century A.D.
Manimekalai abounds in fine poetry and its dramatic element is handled with mastery. Also this book gives us glimpses of the development of fine art in the angam age.

Probably sattanar the author of Manimekalai was a Buddhist. A good deal of social and historical information is found in this work just as in silappadikaram. Added to this book has a peculiar grace which makes it unique in the books of Tamil literature.

And it is alsoheld by scholars that in the age prior to the imperial pallavas many Tamil works were written like kural. The chief quality of the Sangam works is their adherence to standards and literary conventions. Kural by thirulluvar has been translated into many languages both Indian and foreign.

The end of the Sangam era may be said to herald the birth of a new Tamil literature. This new age witnessed devotional poetry on Shiva and Vishnu. The age of the Sangam literature was religious but stranger to the Bhakti cult. The writings of the Alvars and Nayan are in the later period were quite distinct. Both of them began some where in the 5th or the 6th century A.D.