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History of Kanauj to the Moslem Conquest c24: Appendix D. Genealogy of Harṣavardhana

History of Kanauj to the Moslem Conquest c24

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English

Appendix D. Genealogy of Harṣavardhana

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(Note.—The predecessors of Harṣa had their capital in Thanesvar and not in Kanauj)

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| Serial No. | Name of king | Titles | Name of queen | Religion | Remarks |
| 1 | Puṣyabhūti or Puṣpabhūti | | | Śaiva | Remote ancestor of Harṣa according to Bāṇa's *Harṣacarita*. |
| 2 | Naravardhana | Mahārāja | Vajriṇīdevī | | Kings upto No. 6 ruled in Thanesvar only. |
| 3 | Rājyavardhana (son of 2) | ” | Apsarādevī | Paramādityabhakta | Called the first, as there was another king of the same name in the dynasty. |
| 4 | Ādityavardhana (son of 3) | ” | Mahāsenaguptādevī | ” | His wife was perhaps a sister of the Later Gupta monarch Mahāsenagupta. |

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| 5 | Prabhākaravardhana (son of 4) | Parama-bhaṭṭāraka, Mahārājādhirāja | Yaśovatī or Yaśomatī. | ” | He was the first to bring the family into prominence. |
| 6 | Rājyavardhana II (eldest son of 5) | ” | ” | Parama-Saugata | Sat on the throne for a very short time. |
| 7 | Harṣavardhana (son of 5 and younger brother of 6) | ” | Durgā (?) | Paramamāheśvara; subsequently he inclined towards Buddhism with a curious coating of eclecticism | Transferred his capital from Thanesvar to Kanauj after the murder of his sister Rājyaśrī’s Maukhari husband Grahavarman. Harṣa ruled from 606 to 647 A. D. |

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The first of these, the *Gospel of the Hebrews*, was used by the Jewish Christians of Palestine, and was probably a version of the Gospel of Matthew, though it contained some traditions not found in our canonical books. The *Gospel of the Egyptians* was used by the ascetic sects of Egypt, and was marked by a strong tendency towards mysticism and asceticism. The *Gospel of Peter* was used by the Docetists, and taught that Christ did not really suffer, but only appeared to do so.

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These gospels, and others like them, were not accepted by the Church as a whole, and were gradually lost or suppressed. The Church, however, felt the need for a standard collection of writings that would serve as a guide for faith and practice. This led to the formation of the New Testament canon, a process that took several centuries to complete.

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The first step in this process was the collection of the letters of Paul, which were widely circulated among the churches. Then came the four Gospels, which were accepted as the authoritative accounts of the life and teachings of Jesus. The Acts of the Apostles and the other epistles were gradually added, and finally the Book of Revelation.

c24.8

By the end of the second century, the core of the New Testament was generally accepted by the Church. The process of canonization was not a formal act of a council, but rather a gradual recognition by the churches of the writings that were most valuable for their life and worship. It was only in the fourth century that the canon was formally closed by the councils of the Church.

c24.9

The formation of the New Testament canon was a crucial event in the history of the Church. It provided a standard of faith and practice that helped to unify the Church and to protect it from the influence of heretical sects. It also ensured that the teachings of Jesus and the apostles would be preserved for future generations.

c24.10

The first of these, the *Gospel of the Hebrews*, was used by the Jewish Christians of Palestine, and was probably a version of the Gospel of Matthew, though it contained some traditions not found in our canonical books. The *Gospel of the Egyptians* was used by the ascetic sects of Egypt, and was marked by a strong tendency towards mysticism and asceticism. The *Gospel of Peter* was used by the Docetists, and taught that Christ did not really suffer, but only appeared to do so.

c24.11

These gospels, and others like them, were not accepted by the Church as a whole, and were gradually lost or suppressed. The Church, however, felt the need for a standard collection of writings that would serve as a guide for faith and practice. This led to the formation of the New Testament canon, a process that took several centuries to complete.

c24.12

The first step in this process was the collection of the letters of Paul, which were widely circulated among the churches. Then came the four Gospels, which were accepted as the authoritative accounts of the life and teachings of Jesus. The Acts of the Apostles and the other epistles were gradually added, and finally the Book of Revelation.

c24.13

By the end of the second century, the core of the New Testament was generally accepted by the Church. The process of canonization was not a formal act of a council, but rather a gradual recognition by the churches of the writings that were most valuable for their life and worship. It was only in the fourth century that the canon was formally closed by the councils of the Church.

c24.14

The formation of the New Testament canon was a crucial event in the history of the Church. It provided a standard of faith and practice that helped to unify the Church and to protect it from the influence of heretical sects. It also ensured that the teachings of Jesus and the apostles would be preserved for future generations.

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