The State in Ancient India: A Study in the Structure and Practical Working of Political Institutions in North India in Ancient Times c13.59

c13.59

Perhaps the most remarkable of all foreign dynasties which established themselves in India during this period was that of the Kuṣâns, which belonged to the Yüe-chi. The rise of the Yüe-chi to power in the north of India led to the fall of the Indo-Parthian principalities. The Yüe-chi king Kadphises I (c. 40 A.D.—c. 78 A.D.) ruled a large area from the borders of Persia to the banks of the Indus or the Jhelam. His son who has been called Kadphises II reigned from about 78 A.D. to about 110 A.D., probably conquered the Puñjâb and part of the Gangetic plains up to Benâres and probably annexed the whole of the lower Indus valley. "The conquered Indian provinces were administered by military viceroys, to whom should be attributed the large issues of coins known to numismatics as those of the Nameless king." He maintained diplomatic relations with China and was probably responsible for the Indian embassy which offered its congratulations to Trajan in 99 A.D. He was succeeded by Kaniṣka, one of the great figures of Buddhist history. The date of his accession has long been a matter of acute controversy. Most probably it falls in the first half of the second century A.D.¹ The kings of this dynasty adopted the title of Mahârâja which occurs in some inscriptions of Kaniṣka, Huviṣka and Vâsudeva,² and sometimes styled themselves Mahârâja Râjâtirâja as in their inscriptions of the years 11, 47, and 87.³ Some early Brâhmî Inscriptions apply the title Mahârâja Devaputra to Kaniṣka.⁴ After the additions made by Kaniṣka, the empire included a large part of North-western regions of India as well as parts of Central Asia. The complex interaction of Hindu, Zoroastrian, Gnostic and Hellenic elements was responsible for some new developments in Mahâyâna Buddhism and Gandhâra sculpture. Under Kaniṣka the foreign state caught up with the Aśokan tradition and stood forth as a culture state. During his latter days Kaniṣka adorned his capital Puruṣapur, modern Peśâwar, with a " great relic tower which seems to have deserved to rank among the wonders of the world. The superstructure of carved wood rose in thirteen storeys to a height of at least 400 feet, surmounted by a mighty iron-pinnacle . . . A monastery of exceptional magnificence which stood by its side was still flourishing as a place of Buddhist education in the ninth century.”¹ According to the Buddhist traditions of Tibet, China and Mongolia, Kaniṣka held a great Buddhist council in Kuṇḍalavana near the capital of Kashmir. He is said to have renewed Aśoka’s donation of the kingdom of Kashmir to the Buddhist Church.² Though a patron of Buddhism, Kaniṣka was somewhat of an eclectic. In any case, he recognised and favoured other sects as well. On some of his coins appears the figure of Śiva.³ Similar electicism is apparent from the coins of Wema Kadphises, Huviṣka and Vāsudeva.⁴ The Hindu name of the last king is significant. The Māṇikiāla Inscription which designates Kaniṣka as a Mahārāja brings a few government officials into view. The Daḍanayago may be a general but is more probably a judicial officer. The Navakarmiga is the superintendent of buildings. The Vihāra-karavhaena is the architect of Vihāras.⁵