[Pramāṇa](https://indike.org/pramana/) › [Studies](https://indike.org/pramana/ins) › [General history and culture](https://indike.org/pramana/ins.general) › [History of Kanauj to the Moslem Conquest](https://indike.org/pramana/ins.general.tripathi-1937) › c3 # History of Kanauj to the Moslem Conquest c3: Preface History of Kanauj to the Moslem Conquest c3 - **Language:** English ### Preface ### [c3.1](https://indike.org/pramana/ins.general.tripathi-1937.c3.1) Kanauj is of high antiquity and renown. Founded long before the dawn of the Christian Era, it first rose to importance in the sixth century A. D., when it became the capital of the Maukharis. Under Iśānavarman and Sarvavarman this dynasty rapidly grew in authority and influence, which brought them into conflict with the Later Guptas. The struggle between the two powers had far-reaching effects, for it ended in transferring the centre of political gravity from Magadha to Kanauj. ### [c3.2](https://indike.org/pramana/ins.general.tripathi-1937.c3.2) In the beginning of the seventh century, however, the fortunes of the Maukharis took such a sudden and catastrophic turn that Harṣa of Thanesvar had to assume control of affairs in Kanauj. It is usually asserted that he extended his suzerainty throughout Northern India, but in my opinion his dominions comprised only parts of Eastern Panjab, almost the whole of modern United Provinces, Magadha, Orissa and Bengal. I have devoted a disproportionately large space to this subject mainly because it bristles with knotty points, and is a frequent source of controversy. An attempt has also been made here to give a critical account of Harṣa’s administration and achievements of peace. His death plunged Kanauj into anarchy and darkness that lasted for about half-a-century. When the curtain rises again, a striking figure flits across the political stage. Yaśovarman gained some successes at the start of his career, but was ultimately reduced to subservience by Lalitāditya of Kashmir. ### [c3.3](https://indike.org/pramana/ins.general.tripathi-1937.c3.3) The next rulers of note were the Pratīhāras, whose power reached its zenith during the time of Bhoja I and Mahendrapāla I. As a result of their protracted campaigns the empire of Kanauj grew to enormous dimensions comprising territories as widely apart as Saurāṣṭra and North Bengal, Magadha and Rajputana, Gorakhpur district and Ujjain, Karnal and Bundelkhand. The most interesting feature of this epoch is the tripartite struggle that continued intermittently between the Pratīhāras, the Pālas, and the Rāṣṭrakūṭas. Later on, the prosperity of Kanauj received a rude shock from the ever-victorious arms of Mahmūd, but it partially revived its glories under the Gāhaḍavālas, who after Govindacandra’s conquest of Magadha once more regained control of the lower course of the Ganges, which was so vital to its trade and political ascendancy. Eventually Sihābuddin Ghori involved the contemporary Hindu states in one common ruin, and thus Kanauj fell from its high position. Such in short is the fascinating story of this ancient realm, full of political vicissitudes and ephemeral grandeur. Today Kanauj is an insignificant town, but from the downfall of the Guptas until the avalanche of the Moslem invasions it was the centre of culture and crafts, religion and riches, power and politics, and was the \*ultima thule\* of each aspirant to supreme dignity in Northern India. ### [c3.4](https://indike.org/pramana/ins.general.tripathi-1937.c3.4) The Volume substantially represents my Thesis, which was approved by the University of London in 1929 for the Degree of Ph. D. It could not be sent to the press so long on account of pressure of University duties and other unavoidable circumstances. The delay has, however, in a way been to my advantage, for it has enabled me to bring the work up-to-date, and to improve and revise it carefully in the light of the guidance given by the distinguished Board of Examiners. I take this opportunity of offering my respectful thanks to Dr. L. D. Barnett, M.A., D.LITT., Mr. J. Allan, M.A., and Professor H. H. Dodwell, M.A., for their valuable suggestions. To Dr. L. D. Barnett, I am particularly indebted for writing a Foreword to this book. Further, I owe special acknowledgments to such scholars as have illumined my path by their contributions on any topic dealt with here. My thanks are also due to my wife, Hemavati Devi, for occasional help in preparing the Index. ### [c3.5](https://indike.org/pramana/ins.general.tripathi-1937.c3.5) The system of transliteration adopted in the text will be apparent from the following examples: Candra, Viṣṇu, Īśvara, Kṛta, Rāṣṭrakūṭa. But I have followed the ordinary spelling of proper names, and diacritical marks have been omitted in case of well-known place-names. I have also retained the usual forms of Chinese words and names, as given in the translations of Watters and Beal. ### [c3.6](https://indike.org/pramana/ins.general.tripathi-1937.c3.6) In conclusion, may I crave the indulgence of the reader for any lapses and blemishes, typographical or other, that may still be found in the book, in spite of my best efforts to weed them out. A monograph on the history of Kanauj has been a desideratum, and if the present work usefully supplies this long-felt want, I shall consider my labours amply rewarded. ### [c3.7](https://indike.org/pramana/ins.general.tripathi-1937.c3.7) January 1, 1937 ### [c3.8](https://indike.org/pramana/ins.general.tripathi-1937.c3.8) RAMA SHANKAR TRIPATHI ### [c3.9](https://indike.org/pramana/ins.general.tripathi-1937.c3.9) 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. ### [c3.10](https://indike.org/pramana/ins.general.tripathi-1937.c3.10) 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. ### [c3.11](https://indike.org/pramana/ins.general.tripathi-1937.c3.11) 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. ### [c3.12](https://indike.org/pramana/ins.general.tripathi-1937.c3.12) 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. ### [c3.13](https://indike.org/pramana/ins.general.tripathi-1937.c3.13) 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. --- Source: [https://indike.org/pramana/ins.general.tripathi-1937.c3](https://indike.org/pramana/ins.general.tripathi-1937.c3) · Pramāṇa