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Hindu Polity: A Constitutional History of India in Hindu Times c26: Chapter XVIII: Republics in S'unga Times and later

Hindu Polity: A Constitutional History of India in Hindu Times c26

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English

Chapter XVIII: Republics in S'unga Times and later

c26.2

§ 141. In the S'uṅga period we have some of the old republics that survived the Mauryan policy. These, as observed above, were mostly powerful leagues. There were, however, some individual republican states also in the S'uṅga period. Most of these, now known from their coins, appear to be new states. The majority of the older states do not come on the stage again; and the necessary conclusion is that they were obliterated during the Maurya imperialism. Their next destroyer was the foreign rule of the Northern Satraps who had their seat at Mathurā. The presence of these barbarians leads to a new phenomenon in the history of Hindu republics, namely, migration of the stronger republics to Rajputana.

c26.3

§ 142. The Yaudheyas were one of the older class. They not only survive the Mauryan empire but also the Satraps and the Kushāns. There is evidence of their long life both in the coins struck by them and the inscriptions making adverse references to them. The atmosphere of the Second Century A.C. is full of their military glory. Rudradāman in the second century A.C. describes them as *"rendered proud, as they were, by having manifested their title of heroes among all Kshatriyas"* and *"who cannot be subjugated"*.¹

c26.4

¹ सर्व्वक्षत्राविष्कृत-वीरशब्दजातोत्से काविधेयानां यौधेयानाम्—*Ep. Ind.*, VIII, p. 44.

c26.5

They appear in the inscription of Samudragupta² amongst the group setting limit to the Gupta Empire (fourth century A. C.) There is a unique inscription of theirs in an ornate script discovered in the State of Bharatpur¹ mentioning the elected president ('who has been made the leader,' Fleet) of the Yaudheya-gaṇa. This is taken to belong to the Gupta period.

c26.6

² *Fleet, Gupta Inscriptions*, p. 8: नेपाल-कर्त्तृपुरादिकप्रत्यन्तरपतिभिर्म्मालवार्जुनायन-यौधेयमाद्रक....

c26.7

¹ Fleet, *Gupta Inscriptions*, p. 251, he bore the title of *Mahārāja Mahā-Senāpati*.

c26.8

Their coins which extend from the Śuṅga period to the fourth century of the Christian era, are found in the Eastern Punjab and all over the country between the Sutlej and Jumna rivers. Two large finds have been discovered at Sonpat between Delhi and Karnāl.²

c26.9

² **भगवतो स्वामिन ब्रह्मण्यदेवस्य**; V. Smith, *Cat. of Coins, I. M.*, Vol. I, p. 181.

c26.10

It seems that before the second century A.C. they had already moved towards Western Rajputana as it is there that Rudradāman encountered them, his own dominions including *Maru*. Evidently the Yaudheya territory was very large. They seem to have left their original seat in early Kushān times.

c26.11

§ 143. On one type of their coins (Śuṅga period) they stamp the figure of a moving elephant and that of a bull. And the coin is struck in the name of the Yaudheyas '*Yaudheyānām*,' 'Of the Yaudheyas.' On the second type they give the representation of the God Kārttikeya, the presiding deity of Heroism and War, and name him on the coin. In fact the coin itself is significantly dedicated to the Deity of Heroism. In other words, the figure is their *La Liberté*. The third type is purely constitutional. It is struck in the name of the Yaudheya-gaṇa or Yaudheya Parliament [or Republic] (*Yaudheya-Gaṇasya jaya*: 'Victory of the Yaudheya Gaṇa'). The figure on it is a warrior with a spear in the pose of a dignified '*tri-bhaṅga*'—representing the type of their citizen-soldier. Some coins bear "dvi" (two) and some "tri" (three).³ These probably refer to their three sections, like Patañjali's trika Śālaṅkāyanas.⁴

c26.12

³ Cunningham, *C. A. I.*, pp. 75—79; Cunningham, *A.S.R.*, Vol. XIV, pp. 141—42.

c26.13

⁴ Patañjali on Pāṇini V. 1. 58.

c26.14

§ 144. The inscription of the Yaudheyas proves that they had an elected President. The order is issued by him describing himself as the 'President made by the gaṇa of the Yaudheyas'¹. It is not clear whether the records found in the district of Hoshyarpur are impressions of official seals or coins. Of course, the coin and the seal would bear the same lakshaṇas—the lakshaṇas of the Saṁgha. The constitutional significance of the records is of great value. They are in the name of the Yaudheyas and their cabinet or executive committee. The latter are called '*mantra-dharas*'—'those vested with the policy of state:' ('*Yodheyānaṁ Jaya Mantradharāṇaṁ.*')²

c26.15

¹ Bijayagadh stone inscr. [J. Fleet, *G. I.*, p. 252] सिद्धम् । यौधेय-गण-पुरस्कृतस्य महाराज-महासैनापतेः पु......ब्राह्मण-पुरोगं वाधिष्ठानं शरीरादिकुशलं पृष्टवा लिखत्यस्त्वेतत् . . . . . "Success! Of Mahārāja, mahā-senāpati....who has been made President [leader] by the "Yaudheya Parliament . . . . . "(He) after wishing health to the Brahmin head-man and to the "Settlement writes: "There is..........'

c26.16

² *Proceedings A. S. B.*, 1884, pp. 138—40

c26.17

§ 145. The Yaudheyas are lost to history some time before the seventh century. For Varāha-Mihira gives the traditional geography and has no living fact before him when he places them with the Gandhāras. The Johiyā Rajputs who are found on the banks of the Sutlej along the Bahawalpur Frontier have been identified as modern representatives of the ancient Yaudheyas.³ This identification appears to be sound both on philological and territorial grounds.

c26.18

³ Cunningham, *A. S. R.*, Vol. XIV, p. 140.

c26.19

§ 146. The Madras who originally had their capital at Sākala and who gave their name to the country around Sākala, also migrated downwards and became a neighbour of the Yaudheyas. They too fought Samudra Gupta. Their further history is lost and they disappear like their friends. The Madras seem to have been too conservative to take to the new system of issuing signed coins. They adhered to the old punch-marked : they have not left a single specimen of inscribed coins.

c26.20

§ 147. The Mālavas and the Kshudrakas re-appear in the Śuṅga times. Patañjali knows them and mentions some victory of the Kshudrakas which they by themselves had won.¹ But in subsequent centuries they are no longer traceable. They were probably fully amalgamated with the Mālavas during their migration from the Punjab to eastern Rajputana. The Mālavas were in their new homes about 150-100 B.C., as evidenced by the earliest type of their coins found at Karkota Nāgar (Jaipur State)². This was just the time of the inroad of the Parthian Śakas. The Mālavas seem to have migrated *via* Bhatinda (Patiala State) where they have left traces of their name (in 'Mālawāī' dialect extending from Ferozepore to Bhatinda, LSI., IX. i, p. 709.) Before 58 B.C. the Mālavas are found besieging the Uttamabhadras to the west of Ajmer which was relieved by the forces of Nahapāṇa.⁴

c26.21

¹ Patañjali on Pāṇini, V. 3. 52.

c26.22

² V. Smith, *Catalogue of Coins in the Indian Museum, Calcutta*, Vol. I, p. 161.

c26.23

§ 148. In 58 B.C.⁴ Nahapāṇa is defeated and killed by Gautamīputra who re-struck Nahapāṇa's coins, and the Gaṇa of the Mālavas counted the beginning of Kṛita from that date.⁵ Their Gaṇa adopted the date to measure future time (Kāla-jñānāya⁶). The era was 'made authoritative by their use'⁷. The authority of that Era of Prowess (*Vikrama*) still reigns : we use it to this day. The Mālavas subsequently covered the whole of the vast area to the south of Nāgar, which permanently bears their name. They are mentioned in the list of Samudra Gupta's opponents along with other republicans, the Yaudheyas, the Madras, the Ārjunāyanas, etc. In the Gupta period they retire into the Unknown. Their era was used by great sovereigns of Mālava from the fourth to the sixth centuries. This would not have been done if the Mālava-gaṇa had been still subsisting, for that would have denoted subordination of the sovereigns using the era. They certainly did not exist in the time of Varāha-Mihira (who drawing on older materials) places them near the Himalayas. Varāha-Mihira himself was living in Mālava, and to use so antiquated a datum shows that the real Mālavas had for some centuries ceased to exist. The Vishṇu Purāṇa¹ gives their later habitation (Mewar-Jaipur) and gives it correctly.

c26.24

³ Cunningham, *A. S. R.* Vol. XIV, p. 150.

c26.25

⁴ *Epigraphia Indica*, Vol VIII, p. 44; Jayaswal, *Historical Position of Kalki*, *etc.*, *IA*. 1917, p. 151–2.

c26.26

⁵ See references to Kṛita in *Gupta Inscriptions* having dates in Mālava years.

c26.27

⁶ Fleet, *Gupta Inscriptions*, p. 154.

c26.28

⁷ *Epigraphia Indica*, Vol. XIX p. 320 (श्री मालव-गणाम्नाते प्रशस्ते कृत-संज्ञके)

c26.29

¹ *Vishṇu Purāṇa*, W. & H., II. 133.

c26.30

§ 149. The coins of the Mālavas² bear legends in Brāhmī: *Mālavānāṁ Jaya* (‘Victory of the Mālavas’) or, ‘*Mālava-Jaya*’ (‘the Mālava Victory’), ‘*Mālavahna Jaya*’ (‘Victory of the Mālavas,’ in Prākṛita), and ‘*Mālava-gaṇasya*’ (Of-the ‘Mālava-gaṇa’).

c26.31

² CCIM., pp. 170-4.

c26.32

The story of the name still survives in the close community of the Brahmins called ‘Mālavīs’—now Sanskritised as *Mālavīya*—a fair and handsome people with marked intellectuality and sharpness of business intelligence. They do not marry outside their own community. They had a colony as far removed as the vicinity of Allahabad and are now found in towns near about.

c26.33

§ 150. In the later Mālava area the Śibis also appear. The Śibis were associates of the Mālavas in the time of Alexander as a very rude people, or at least, wearing very rude dress in war, on the authority of the Greek writers. They seem to have migrated with the Mālavas into Rajputana where at Nagarī near Chitor their coins are found. They are struck in the name of ‘the Country (or Nation) of the Śibis of Madhyamikā’ (‘*Majhimikāya Śibi Janapadasa*’.)³

c26.34

³ Cunningham, *ASR*., Vol. XIV, p. 146.. Madhyamikā (known to Patañjali) was their Capital.

c26.35

No record of theirs of a period subsequent to the first century B.C. has yet been discovered.

c26.36

§ 151. The Ārjunāyanas as a people do not appear in Pāṇini¹ or Patañjali, nor in the Mahā-Bhārata.² But they are added to the Rājanya group of the Gaṇapāṭha, palpably later as they come towards the end. The addition cannot be later than the time of Patañjali, for in 100 B.C. they are in Rajputana, away from the Rājanyas. There they figure with the Yaudheyas and others down to the time of Samudra Gupta. The Ārjunāyanas seem to be thus a younger political community founded about the Śuṅga times (200 B.C.), by, as the name implies, Ārjunāyana. Their coins are inscribed only in Brāhmī script, a fact excluding the idea of northern association about 100 B.C. They bear the legend ‘*Ārjunāyanānā*’ ‘Coin of the Ārjunāyanas’ or ‘*Arjunayanana Jaya*’, (‘Victory of the Ārjunāyana’).³ They are associates and friends of the valiant Yaudheyas, Madrakas, and Mālavas in Rajputana with whom they migrated there.

c26.37

¹ It is for the first time found in the Gaṇapāṭha on Pāṇini IV. 1. 112.

c26.38

² See discussion in § 153 on the Mahā-Bhārata republics of Rajputana.

c26.39

³ V. Smith, *Catalogue of the Coins in the Indian Museum*, I, p. 166; Rapson, *IC.*, Pl. III, 20.

c26.40

§ 152. This migration from the fertile lands of the Punjab to dreary Rajputana is the testimony to the love of liberty which these ‘unconquerable’ republicans bore ‘more than others,’ as one of them put it in the time of Alexander.⁴ They believed that the Yaudheya Country or the Mālava Country was wherever the Yaudheya or Mālava Gaṇa lived and lived as of yore in freedom. They would sacrifice paternal homes and lands to preserve their political self and soul. They would go to deserts but live in democratic glory and rule in parliament. It is a settled principle of Hindu politics that freedom is more important than home and is to be preserved at the cost of the latter.¹ The republics seem to have fully acted upon this principle.

c26.41

⁴ McCrindle, *Alexander*, p. 154. ‘For they were attached more than others to freedom and autonomy’, in the address of the Mālavas.

c26.42

¹ ŚNŚ.

c26.43

§ 153. In addition to the evidence of the coins and the inscriptions on the question of migration of these republics to Rajputana there is the evidence of the Mahā-Bhārata. In the Sabhā-Parvan (Ch. XXXII), the Mālavas, the Śibis, and the Trigartas are placed in Rajputana (*M a r u*), while in another place (Ch. LII) they are in the Punjab. Evidently Chapter LII (describing the Rājasūya) is based on earlier authorities. There the Śibis, Trigartas, Yaudheyas, Rājanyas, and Madras are mentioned along with the people of Kaśmīra and Kekaya; and the Ambaṣṭhas are placed in the same group as the Kshudrakas and Mālavas. In Chapter XXXII (in the Digvijaya) the Śibis, Trigartas and Mālavas are given along with the Daśārṇas and Mādhyamakeyas. The Mādhyamakeyas were the people of the town Madhyamikā near Nagari in the Udaipur state where Madhyamikā coins have been found in large numbers. Evidently Madhyamikā had not yet passed under the Śibis and was at the time the seat of a separate political community. In the route onwards the river Sarasvatī and the Matsya Country (Alwar) are mentioned. All these Gaṇas then were in Rajputana extending between Sind and the Vindhyas. It is noticeable that though the Śibis, Trigartas and Ambaṣṭhas do appear with the Mālavas in Rajputana, the Kshudrakas do not.

c26.44

§ 154. The Mālavas in Chapter XXX, verse 8, are again mentioned with the Matsyas. The later data of the Mahā-Bhārata evidently relate to the state of affairs about 150 B.C., while the earlier ones refer to the period of Kauṭilya or earlier, for like the Artha-Śāstra it places the Kukuras along with the Madrakas, Yaudheyas and others. The republics were still in the Punjab according to Ch. LII.

c26.45

In the data of 100 B. C. *i.e.*, in Chapter XXXII, some republics are mentioned in the Mahā-Bhārata which we have not met with in earlier literature. They are :—
(1) The Gaņas of *Utsavasanketas*.
(2) The republic of the *Sūdras* and that of the *Ābhīras* who are placed in the Indus valley.

c26.46

The Sūdra republic is evidently the same whom Alexander met in Lower Sind and whom we have identified¹ with the Brahminical Śaudras or *Śaudrāyaṇas* of the Gaṇapāṭha. According to grammar it was based on the proper-name (of a man) *Sūdra*, not the caste name. The Five *Karpaṭas* and neighbours of the Utsavasaṅketas may have been republican although they are not described as such in the Mahā-Bhārata. Samudra Gupta² places the Ābhīras next to the Mādrakas, and the Kharaparikas also in the same group, i.e., the group of non-monarchical communities. Probably these Kharaparikas or Kharaparas are identical with the Five Karpaṭas of the Mahā-Bhārata. The Utsava-Saṅketas were republican, probably founded by two men Utsava and Saṅketa. We may, however, point out that saṅketa is a technical term denoting an act or resolution passed by a republic (सङ्केतः समयक्रिया),³ and it is just possible that 'saṅketa' here originally denoted a state 'founded' by a resolution of the Utsavas. The Utsava-saṅketas are located in the Mahā-Bhārata near Pushkara or Ajmer. They do not seem to come down to the time of the Guptas. Not only they are not mentioned in the Gupta records, they are treated as a semi-mythological people of the Himalayas by the Gupta poet, Kālidāsa. This would show that Utsava-saṅketas had long ceased to exist. The Mahā-Bhārata in the same passage mentions 'very powerful town-rulers' on the banks of the Indus.¹ They evidently are the city republics on the Indus as they had existed in the time of Alexander.

c26.47

¹ Pt. I. p. 74. n. 3

c26.48

² The other non-monarchial communities in Samudra Gupta's inscription are (1) the *Prārjunas*, (2) the *Kākas*, (3) the Ābhīras, (4) the Kharaparikas and (5) the *Sanakānīkas*. Kautilya in laying down punishment for defaming a country (*janapadāpavādāḥ*, III 18) gives in illustration *Prājjūṇaka*, along with Gāndhāra. That is identical with (1) The (3) had been under monarchs according to inscriptions; having been broken down in power they seem to have copied the constitution of their neighbours. The name of the (4) has been traced in a later inscription by R. Br. Hira Lal, [EI., XII. 44]. Nothing more is known of (5). On 'Five' Kh., cf. § 162 below.

c26.49

³ V. M., p. 424.

c26.50

¹ See above: सिन्धुकूलाश्रिता ये च ग्रामणीया महाबलाः।

c26.51

§ 155. Considering the power and long career in their new homes, the period 150 B.C. to 350 A.C., may be still considered a living period of Hindu republican polity. It was the period of rise of the Rajputana republics.

c26.52

At the same time that period was one of decay and decline of republican states in the Punjab and Western India. Parthian Śakas and the Śakas of Seistan who overran those parts, destroyed their independence and dissolved their states.

c26.53

§ 156. The Kukuras whom the Artha-Śāstra mentions were lost in the dominions of Rudradāman. After 150 B.C. they live only in the place-name which they bequeathed to the country they had lived in. The Pitinikas vanished probably in the Mauryan times without leaving behind a single trace.

c26.54

The Surāshṭras also were merged into common humanity about the 2nd Century A.C.

c26.55

§ 157. The Vrishṇis of classical glory fell under the Śaka barbarian leaving behind a couple of coins to tell the story. The orthodox Brāhmī and the republican legend, Vṛishṇi-rājaññyā-gaṇasya trātasya ['of the Vṛishṇi Rājanya (and) Gaṇa—the Protector of the country'] yet remain. But at the same time the coin is obliged to bear the script of the invader, Kharoshṭhī, as well. The coin is marked with the state symbol the weapon *chakra* (discus), which was their symbol according to tradition as early as the time of Rājanya Kṛishṇa. The legend is in scripts of 100 B.C.∗

c26.56

∗ See above § 37, p. 40. Cunningham, *Coins of Ancient India*, p. 70, pl. IV. 15, has mistaken the disc for a wheel, but the cutting edges and the projecting points on the rim are clear.

c26.57

§ 158. It was the weakened condition of the country consequent on the Maurya policy of breaking up the republics that made the way easy for the foreign barbarians of the first century B.C. in Western India. From Sind up to the Maratha country they could easily settle down. There had been left no strong power to oppose them. But the case in other directions was not exactly the same. The barbarians proceed up to Mathurā, but beyond there they are checked, both to the West and the South by the old republicans. The foreigners could not join hands across their two seats at Mathurā and Ujjain.

c26.58

§ 159. The older republics in the Punjab, however, paid the price which nature decrees from freedom to force. The smaller Punjab republics under the Mauryas had become mere constitutions; they had lost their biological constitution and retained the one of political phraseology: they were no more Saṅghas, but mere Gaṇas: self-governments without states, states without power.

c26.59

§ 160. Such had become the ancient Rājanyas who come on the scene a second time 200-100 B.C. to appear no more.

c26.60

They struck their coins (200-100 B.C.) in the name of their country: "*Rājanya-Janapadasa*."¹

c26.61

¹ Cunningham, *C. A. I.*, p. 69.

c26.62

Numismatic scholars have taken this ‘rājanya’ as the ‘well-known equivalent for Kshatriya’ (See V. Smith, *Catalogue of the Coins in the Indian Museum*, vol. I, p. 164). But this is a mistake. Rājanya is the proper name of a political people. It is clearly given as such by Pāṇini, Kātyāyana and Patañjali and also by the Mahā-Bhārata. Their coins are still of the old class called *kāṁsika* (bronze) by Pāṇini, (V. 1. 25) *i.e.*, cast. Their coin which is die-struck bears legend in Kharoshṭhī and is closely allied to the North Satrap coins, bearing the same figure as the latter. This tells the final tale—the tale of their absorption in the Mathurā Satrapy. Their coins are found in the Hoshyarpur District and Mathurā. The former region seems to have been their home.

c26.63

Their constitution emphasised the 'Janapada', according to which the whole Janapada was consecrated to rulership. It should be noticed that Pāṇini's rule about the Rājanyas deals with '*Rājanya Janapada*'. The Rājanyas were, therefore, a democracy.

c26.64

§ 161. Another old state which shared the fate of the Rājanya-janapada was the '*Mahārājajanapada*'. Their coins originally bore legend in Brāhmī '*Mahārāja-Janapadasa*' ('Of the Mahārāja-Janapada') but latterly when they passed under the influence of the foreign rulers it was changed into Kharoshṭhī.¹

c26.65

¹ See Cunningham, *C. A. I.*, p. 69 where he classes them erroneously under the Audumbara coins. Princep's plate referred to by Cunningham should also be consulted.

c26.66

The state was old as it is mentioned by Pāṇini in a rule which contemplates a man owing loyalty to it. It is not certain as to what form of government they followed in the time of Pāṇini, but their system is clearly republican of the democratic type in the Śuṅga period as evidenced by their coins. Their coins have been found in the Punjab. The bull with the crescent on the reverse of their coin shows that they were Śaiva.

c26.67

§ 162. Like the Ārjunāyanas some new republican states were founded in the closing and weak period of the Mauryas. To this class belong the *Vāmarathas* of Kātyāyana and Patañjali,² and the *Sālaṅkāyanas* of Patañjali.³

c26.68

² On P., IV. 1. 151.

c26.69

³ Patañjali on Pāṇini V. 1.58. विषया: सालाङ्कायनाः ; Kāśikā, p. 456.

c26.70

They are traced no further, nor are they found earlier. About the Sālaṅkāyanas we are told by the Kāśikā that they were in the Vāhīka country, a statement which is supported by the Gaṇapāṭha which places them along with the Rājanyas and Audumbaras.

c26.71

They had the *Śastropajīvin* constitution. Patañjali furnishes the important detail that the Sālaṅkāyanas were composed of three sections. This datum helps us in understanding the coins of the Yaudheyas. It would not be correct to say that they were composed of three tribes. The state was founded, as the name signifies, by one Sālaṅkāyana, a descendant of Salaṅka which is not even an ancient family name. The three members of the Sālaṅkāyana Saṃgha very likely represent an amalgamation of three small state-units.

c26.72

§ 163. No history of the Vāmarathas is yet available. According to Patañjali the republic was noted for the scholarship of their learned men. They in this respect resemble the Kaṭhas. They did not however seem to have any military glory like that of the Kaṭhas. Nothing is known about their seat. To this class of new growth and early death must be referred the unnamed states of the Rājanya constitution whose coins are struck only in the name of their Rājanyas (Presidents) *e.g.*, *Rajanya-Mahamitasa* ('Of the Rājanya Mahā-mitra'). They bear legends both in Kharoshṭhī and Brāhmī and they are found in the hills.¹

c26.73

¹ Cunningham, *C. A. I.*, p. 69.

c26.74

§ 164. The Audumbaras are not known to the early Pāṇinian literature; but they are mentioned in the Gaṇapāṭha in the Rājanya group of republics.² They are placed at the head of the Punjab republics in the earlier list of the Sabhā-Parvan of the Mahā-Bhārata (Chapter LII). Probably they also were republican. Their coins of the first century B.C. are found in Northern Punjab and they bear legend in Kharoshṭhī as well as in Brāhmī. Varāha-Mihira places them in the company of the Kapisthalas who are a twin associate of the Kaṭhas in Patañjali. They were somewhere between Kangra and Ambala. A branch of theirs seems to have migrated to Cutch, as Pliny locates the *Odomboeres* there. Their coinage resembles that of the Ārjunāyanas in style. Their coins show that the Audumbaras (if a republic) had an elective king. They are struck in the name of the community and king, styled 'His Exalted Majesty' (*e.g.* *Mahadevasa raña Dharagho-shasa* | *Odumbarisa*). The coins bear the 'lakshaṇa' of a tree, the representation of a building with tall columns and a slanting roof which may be their mote-hall or some other public building, and the figure of their standard which Cunningham mistook to be a Dharmachakra. Across the field *Viśvamitra* is written and a picture of the Ṛishi given. Probably Viśvāmitra was their national sage.¹

c26.75

² On Pāṇini, IV. 2.53

c26.76

¹ Rapson, *IC*, pl. III, 8; Cunningham, *C. A. I.*, pp. 66-68 ; many of the coins grouped by him under Audumbara coins are not connected with the Audumbaras. Consult also the valuable note by him in *A. S. R.*, Vol. XIV, pp. 135-6.

c26.77

The Kharoshṭhī script indicates that about 100 B.C. they came under the influence of the Satraps like their neighbours of the Punjab, and were finally absorbed. No later records of theirs is found. Their branch in Cutch appears to have lived longer. They have left their descendants in the enjoyment of their name—the modern community of Gujarati Brahmins of the Audumbara caste.

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