MAURYAN AND GREEK RULE
(B.C. 319-100.)
After the destruction of the Yádavas a long blank occurs in the
traditional history of Gujarát. It is probable that from its seaboard
position, for trade and other purposes, many foreigners settled in
Káthiáváda and South Gujarát; and that it is because of the foreign
element that the Hindu Dharmasástras consider Gujarát a Mlechchha
country and forbid visits to it except on pilgrimage. [31] The fact
also that Asoka (B.C. 230) the great Mauryan king and propagator of
Buddhism chose, among the Buddhist Theras sent to various parts of his
kingdom, a Yavana Thera named Dhamma-rakhito as evangelist for the
western seaboard, [32] possibly indicates a preponderating foreign
element in these parts. It is further possible that these foreign
settlers may have been rulers. In spite of these possibilities we
have no traditions between the fall of the Yádavas and the rise of
the Mauryas in B.C. 319.
Gujarát history dates from the rule of the Mauryan dynasty, the only
early Indian dynasty the record of whose rule has been preserved
in the writings of the Bráhmans, the Buddhists, and the Jains. This
fulness of reference to the Mauryas admits of easy explanation. The
Mauryas were a very powerful dynasty whose territory extended over
the greater part of India. Again under Mauryan rule Buddhism was so
actively propagated that the rulers made it their state religion,
waging bloody wars, even revolutionizing many parts of the empire to
secure its spread. Further the Mauryas were beneficent rulers and
had also honourable alliances with foreign, especially with Greek
and Egyptian, kings. These causes combined to make the Mauryans a
most powerful and well remembered dynasty.
Inscriptions give reason to believe that the supremacy of Chandragupta,
the founder of the Mauryan dynasty (B.C. 319), extended over
Gujarát. According to Rudradáman's inscription (A.D. 150) on the
great edict rock at Girnár in Káthiáváda, a lake called Sudarsana
[33] near the edict rock was originally made by Pushyagupta of the
Vaisya caste, who is described as a brother-in-law of the Mauryan
king Chandragupta. [34] The language of this inscription leaves no
doubt that Chandragupta's sway extended over Girnár as Pushyagupta
is simply called a Vaisya and a brother-in-law of king Chandragupta
and has no royal attribute, particulars which tend to show that he
was a local governor subordinate to king Chandragupta. The same
inscription [35] states that in the time of Asoka (B.C. 250) his
officer Yavanarája Tusháspa adorned the same Sudarsana lake with
conduits. This would seem to prove the continuance of Mauryan rule
in Girnár for three generations from Chandragupta to Asoka. Tusháspa
is called Yavanarája. The use of the term rája would seem to show
that, unlike Chandragupta's Vaisya governor Pushyagupta, Tusháspa
was a dignitary of high rank and noble family. That he is called
Yavanarája does not prove Tusháspa was a Greek, though for Greeks
alone Yavana is the proper term. The name Tusháspa rather suggests
a Persian origin from its close likeness in formation to Kersháshp,
a name still current among Bombay Pársis. Evidence from other sources
proves that Asoka held complete sway over Málwa, Gujarát, and the
Konkan coast. All the rock edicts of Asoka hitherto traced have
been found on the confines of his great empire. On the north-west
at Kapurdigiri and at Shabazgarhi in the Baktro-Páli character; in
the north-north-west at Kálsi, in the east at Dhauli and Jangada;
in the west at Girnár and Sopára, and in the south in Maisur all in
Maurya characters. The Girnár and Sopára edicts leave no doubt that
the Gujarát, Káthiáváda, and North Konkan seaboard was in Asoka's
possession. The fact that an inland ruler holds the coast implies
his supremacy over the intervening country. Further it is known that
Asoka was viceroy of Málwa in the time of his father and that after
his father's death he was sovereign of Málwa. The easy route from
Mandasor (better known as Dasapur) to Dohad has always secured a close
connection between Málwa and Gujarát. South Gujarát lies at the mercy
of any invader entering by Dohad and the conquest of Káthiáváda on one
side and of Upper Gujarát on the other might follow in detail. As we
know that Káthiáváda and South Gujarát as far as Sopára were held by
Asoka it is not improbable that Upper Gujarát also owned his sway. The
Maurya capital of Gujarát seems to have been Girinagara or Junágadh
in Central Káthiáváda, whose strong hill fort dominating the rich
province of Sorath and whose lofty hills a centre of worship and a
defence and retreat from invaders, combined to secure for Junágadh
its continuance as capital under the Kshatrapas (A.D. 100-380) and
their successors the Guptas (A.D. 380-460). The southern capital of
the Mauryas seems to have been Sopára near Bassein in a rich country
with a good and safe harbour for small vessels, probably in those
times the chief centre of the Konkan and South Gujarát trade.
Buddhist and Jain records agree that Asoka was succeeded, not by
his son Kunála who was blind, but by his grandsons Dasaratha and
Samprati. The Barábar hill near Gayá has caves made by Asoka and
bearing his inscriptions; and close to Barábar is the Nágárjuna hill
with caves made by Dasaratha also bearing his inscriptions. In one of
these inscriptions the remark occurs that one of the Barábar caves
was made by Dasaratha 'installed immediately after.' As the caves
in the neighbouring hill must have been well known to have been
made by Asoka this 'after' may mean after Asoka, or the 'after'
may refer solely to the sequence between Dasaratha's installation
and his excavation of the cave. In any case it is probable that
Dasaratha was Asoka's successor. Jaina records pass over Dasaratha
and say that Asoka was succeeded by his grandson Samprati the son
of Kunála. In the matter of the propagation of the Jain faith, Jain
records speak as highly of Samprati as Buddhist records speak of
Asoka. [36] Almost all old Jain temples or monuments, whose builders
are unknown, are ascribed to Samprati who is said to have built
thousands of temples as Asoka is said to have raised thousands of
stupas. In his Pátaliputra-kalpa Jinaprabhasuri the well known Jaina
Áchárya and writer gives a number of legendary and other stories
of Pátaliputra. Comparing Samprati with Asoka in respect of the
propagation of the faith in non-Áryan countries the Áchárya writes:
'In Pátaliputra flourished the great king Samprati son of Kunála lord
of Bharata with its three continents, the great Arhanta who established
viháras for Sramanas even in non-Áryan countries.' [37] It would appear
from this that after Asoka the Mauryan empire may have been divided
into two, Dasaratha ruling Eastern India, and Samprati, whom Jaina
records specially mention as king of Ujjain, ruling Western India,
where the Jain sect is specially strong. Though we have no specific
information on the point, it is probable, especially as he held Málwa,
that during the reign of Samprati Gujarát remained under Mauryan
sway. With Samprati Mauryan rule in Gujarát seems to end. In later
times (A.D. 500) traces of Mauryan chiefs appear in Málwa and in the
North Konkan. The available details will be given in another chapter.
After Samprati, whose reign ended about B.C. 197, a blank of seventeen
years occurs in Gujarát history. The next available information shows
traces of Baktrian-Greek sway over parts of Gujarát. In his description
of Surastrene or Suráshtra the author of the Periplus (A.D. 240) says:
'In this part there are preserved even to this day memorials of the
expedition of Alexander, old temples, foundations of camps, and large
wells.' [38] As Alexander did not come so far south as Káthiáváda
and as after Alexander's departure the Mauryas held Káthiáváda till
about B.C. 197, it may be suggested that the temples camps and wells
referred to by the author of the Periplus were not memorials of the
expedition of Alexander but remains of later Baktrian-Greek supremacy.
Demetrius, whom Justin calls the king of the Indians, is believed
to have reigned from B.C. 190 to B.C. 165. [39] On the authority
of Apollodorus of Artamita Strabo (B.C. 50-A.D. 20) names two
Baktrian-Greek rulers who seem to have advanced far into inland
India. He says: 'The Greeks who occasioned the revolt of Baktria (from
Syria B.C. 256) were so powerful by the fertility and advantages of the
country that they became masters of Ariana and India.... Their chiefs,
particularly Menander, conquered more nations than Alexander. Those
conquests were achieved partly by Menander and partly by Demetrius
son of Euthydemus king of the Baktrians. They got possession not only
of Pattalene but of the kingdoms of Saraostus and Sigerdis, which
constitute the remainder of the coast.' [40] Pattalene is generally
believed to be the old city of Pátál in Sindh (the modern Haidarábád),
while the subsequent mention of Saraostus and Sigerdis as kingdoms
which constitute the remainder of the coast, leaves almost no doubt
that Saraostus is Suráshtra and Sigerdis is Ságaradvípa or Cutch. The
joint mention of Menander (B.C. 126) and Demetrius (B.C. 190) may mean
that Demetrius advanced into inland India to a certain point and that
Menander passed further and took Sindh, Cutch, and Káthiáváda. The
discovery in Cutch and Káthiáváda of coins of Baktrian kings supports
the statements of Justin and Strabo. Dr. Bhagvánlál's collecting
of coins in Káthiáváda and Gujarát during nearly twenty-five years
brought to light among Baktrian-Greek coins an obolus of Eucratides
(B.C. 180-155), a few drachmæ of Menander (B.C. 126-110), many
drachmæ and copper coins of Apollodotus (B.C. 110-100), but none
of Demetrius. Eucratides was a contemporary of Demetrius. Still,
as Eucratides became king of Baktria after Demetrius, his conquests,
according to Strabo of a thousand cities to the east of the Indus,
must be later than those of Demetrius.
As his coins are found in Káthiáváda Eucratides may either have
advanced into Káthiáváda or the province may have come under his
sway as lord of the neighbouring country of Sindh. Whether or not
Eucratides conquered the province, he is the earliest Baktrian-Greek
king whose coins have been found in Káthiáváda and Gujarát. The fact
that the coins of Eucratides have been found in different parts of
Káthiáváda and at different times seems to show that they were the
currency of the province and were not merely imported either for trade
or for ornament. It is to be noticed that these coins are all of the
smallest value of the numerous coins issued by Eucratides. This may
be explained by the fact that these small coins were introduced by
Eucratides into Káthiáváda to be in keeping with the existing local
coinage. The local silver coins in use before the time of Eucratides
are very small, weighing five to seven grains, and bear the Buddhist
symbols of the Svastika, the Trident, and the Wheel. Another variety
has been found weighing about four grains with a misshapen elephant
on the obverse and something like a circle on the reverse. [41] It
was probably to replace this poor currency that Eucratides introduced
his smallest obolus of less weight but better workmanship.
The end of the reign of Eucratides is not fixed with certainty: it is
believed to be about B.C. 155. [42] For the two Baktrian-Greek kings
Menander and Apollodotus who ruled in Káthiáváda after Eucratides,
better sources of information are available. As already noticed Strabo
(A.D. 20) mentions that Menander's conquests (B.C. 120) included Cutch
and Suráshtra. [43] And the author of the Periplus (A.D. 240) writes:
'Up to the present day old drachmæ bearing the Greek inscriptions
of Apollodotus and Menander are current in Barugaza (Broach).' [44]
Menander's silver drachmæ have been found in Káthiáváda and Southern
Gujarát. [45] Though their number is small Menander's coins are
comparatively less scarce than those of the earliest Kshatrapas
Nahapána and Chashtana (A.D. 100-140). The distribution of Menander's
coins suggests he was the first Baktrian-Greek king who resided in
these parts and that the monuments of Alexander's times, camps temples
and wells, mentioned by the author of the Periplus [46] were camps of
Menander in Suráshtra. Wilson and Rochette have supposed Apollodotus
to be the son and successor of Menander, [47] while General Cunningham
believes Apollodotus to be the predecessor of Menander. [48] Inferences
from the coins of these two kings found in Gujarát and Káthiáváda
support the view that Apollodotus was the successor of Menander. The
coins of Apollodotus are found in much larger numbers than those
of Menander and the workmanship of Apollodotus' coins appears to
be of a gradually declining style. In the later coins the legend
is at times undecipherable. It appears from this that for some time
after Apollodotus until Nahapána's (A.D. 100) coins came into use,
the chief local currency was debased coins struck after the type of
the coins of Apollodotus. Their use as the type of coinage generally
happens to the coins of the last king of a dynasty. The statement by
the author of the Periplus that in his time (A.D. 240) the old drachmæ
of Apollodotus and Menander were current in Barugaza, seems to show
that these drachmæ continued to circulate in Gujarát along with the
coins of the Western Kshatrapas. The mention of Apollodotus before
Menander by the author of the Periplus may either be accidental,
or it may be due to the fact that when the author wrote fewer coins
of Menander than of Apollodotus were in circulation.
The silver coins both of Menander and Apollodotus found in Gujarát
and Káthiáváda are of only one variety, round drachmæ. The reason
that of their numerous large coins, tetradrachmæ didrachmæ and
others, drachmæ alone have been found in Gujarát is probably the
reason suggested for the introduction of the obolus of Eucratides,
namely that the existing local currency was so poor that coins of
small value could alone circulate. Still the fact that drachmæ
came into use implies some improvement in the currency, chiefly
in size. The drachmæ of both the kings are alike. The obverse of
Menander's coins has in the middle a helmeted bust of the king and
round it the Greek legend BASILEÔS SÔTÊROS MENANDROY Of the king the
Saviour Menander. On the reverse is the figure of Athene Promachos
surrounded by the Baktro-Páli legend Mahárájasa Trádátasa Menandrasa
that is Of the Great king the Saviour Menander, and a monogram. [49]
The drachmæ of Apollodotus have on the obverse a bust with bare
filleted head surrounded by the legend BASILEÔS SÔTÊROS APOLLODOTOY
Of the king the Saviour Apollodotus. Except in the legend the reverse
with two varieties of monogram [50] is the same as the reverse of the
drachmæ of Menander. The legend in Baktro-Páli character is Mahárájasa
Rájátirájasa Apaladatasa that is Of the Great king the over-king
of kings Apaladata. During his twenty-five years of coin-collecting
Dr. Bhagvánlál failed to secure a single copper coin of Menander either
in Gujarát or in Káthiáváda. Of the copper coins of Apollodotus a
deposit was found in Junágadh, many of them well preserved. [51] These
coins are of two varieties, one square the other round and large. Of
the square coin the obverse has a standing Apollo with an arrow in the
right hand and on the top and the two sides the Greek legend BASILEÔS
SÔTÊROS KAI PhILOPATOROS APOLLODOTOY that is Of the King Saviour and
Fatherlover Apollodotus. On the reverse is the tripod of Apollo with
a monogram [52] and the letter drí in Baktro-Páli on the left and the
legend in Baktro-Páli characters Mahárájasa Trádátasa Apaladatasa. The
round coin has also, on the obverse, a standing Apollo with an arrow
in the right hand; behind is the same monogram as in the square coin
and all round runs the Greek legend BASILEÔS SÔTÊROS APOLLODOTOY. On
the reverse is the tripod of Apollo with on its right and left
the letters di and u in Baktro-Páli and all round the Baktro-Páli
legend Mahárájasa Trádátasa Apaladatasa. The reason why so few copper
coins of Apollodotus have been found in Gujarát perhaps is that these
copper coins were current only in the time of Apollodotus and did not,
like his silver drachmæ, continue as the currency of the country with
the same or an imitated die. The date of the reign of Apollodotus is
not fixed. General Cunningham believes it to be B.C. 165-150, [53]
Wilson and Gardner take it to be B.C. 110-100. [54] Though no Indian
materials enable us to arrive at any final conclusion regarding this
date the fact that Apollodotus' coins continued to be issued long
after his time shows that Apollodotus was the last Baktrian-Greek
ruler of Gujarát and Káthiáváda. After Apollodotus we find no trace
of Baktrian-Greek rule, and no other certain information until the
establishment of the Kshatrapas about A.D. 100. The only fact that
breaks this blank in Gujarát history is the discovery of copper coins
of a king whose name is not known, but who calls himself Basileus
Basileon Soter Megas that is King of Kings the Great Saviour. These
coins are found in Káthiáváda and Cutch as well as in Rájputána the
North-West Provinces and the Kábul valley, a distribution which points
to a widespread Indian rule. The suggestion may be offered that this
king is one of the leaders of the Yaudheyas whose constitution is said
to have been tribal, that is the tribe was ruled by a number of small
chiefs who would not be likely to give their names on their coins. [55]