THE KSHATRAPAS
(B.C. 70-A.D. 398.)
With the Kshatrapas (B.C. 70) begins a period of clearer light,
and, at the same time, of increased importance, since, for more than
three centuries, the Kshatrapas held sway over the greater part of
Western India. Till recently this dynasty was known to orientalists
as the Sáh dynasty a mistaken reading of the terminal of their names
which in some rulers is Simha Lion and in others, as in Rudra Sena
(A.D. 203-220) son of Rudra Simha, Sena Army. [56]
[Two Dynasties.] The sway of the rulers who affix the title Kshatrapa
to their names extended over two large parts of India, one in the
north including the territory from the Kábul valley to the confluence
of the Ganges and the Jamná; the other in the west stretching from
Ajmir in the north to the North Konkan in the south and from Málwa
in the east to the Arabian Sea in the west. The former may be called
the Northern the latter the Western Kshatrapas.
[The Name.] Besides as Kshatrapa, in the Prákrit legends of coins
and in inscriptions the title of these dynasties appears under
three forms Chhatrapa, [57] Chhatrava, [58] and Khatapa. [59] All
these forms have the same meaning namely Lord or Protector of the
warrior-race, the Sanskrit Kshatra-pa. [60] It is to be noted that
the title Kshatrapa appears nowhere as a title of any king or royal
officer within the whole range of Sanskrit literature, or indeed on any
inscription, coin, or other record of any Indian dynasty except the
Northern and the Western Kshatrapas. According to Prinsep Kshatrapa
is a Sanskritized form of Satrapa, a term familiar to the Grecian
history of ancient Persia and used for the prefect of a province
under the Persian system of government. As Prinsep further observes
Satrapa had probably the same meaning in Ariana that Kshatrapa had in
Sanskrit, the ruler feeder or patron of the kshatra or warrior class,
the chief of a warlike tribe or clan. [61] Prinsep further notes the
Persian kings were often in need of such chiefs and as they entrusted
the chiefs with the government of parts of their dominions the word
came to mean a governor. So during the anarchy which prevailed on
the Skythian overthrow of Greek rule in Baktria [62] (B.C. 160)
several chiefs of Malaya, Pallava, Ábhíra, Meda, and other predatory
tribes came from Baktria to Upper India, and each established for
himself a principality or kingdom. Subsequently these chiefs appear
to have assumed independent sovereignty. Still though they often call
themselves rájás or kings with the title Kshatrapa or Mahákshatrapa,
if any Baktrian king advanced towards their territories, they were
probably ready to acknowledge him as Overlord. Another reason for
believing these Kshatrapa chiefs to have been foreigners is that,
while the names of the founders of Kshatrapa sovereignty are foreign,
their inscriptions and coins show that soon after the establishment
of their rule they became converts to one or other form of the Hindu
religion and assumed Indian names. [63]
[Northern Kshatrapas, B.C. 70-A.D. 78.] According to inscriptions
and coins Northern Kshatrapa rule begins with king Maues about
B.C. 70 and ends with the accession of the Kushán king Kanishka about
A.D. 78. Maues probably belonged to the Saka tribe of Skythians. If
the Maues of the coins may be identified with the Moga of the Taxila
plate the date of king Patika in the Taxila plate shows that for
about seventy-five years after the death of Maues the date of his
accession continued to be the initial year of the dynasty. From their
connection with the Sakas, arriving in India during the reign of
the Saka Maues and for nearly three quarters of a century accepting
the Saka overlordship, the Kshatrapas, though as noted above their
followers were chiefly Malayas, Pallavas, Ábhíras, and Medas, appear
to have themselves come to be called Sakas and the mention of Saka
kings in Puránic and other records seems to refer to them. After
lasting for about 150 years the rule of the Northern Kshatrapas seems
to have merged in the empire of the great Kushán Kanishka (A.D. 78).
Though recently found inscriptions and coins show that the Kshatrapas
ruled over important parts of India including even a share of the
western seaboard, nothing is known regarding them from either Indian
or foreign literary sources. What little information can be gleaned
is from their own inscriptions and coins. Of the Northern Kshatrapas
this information is imperfect and disconnected. It shows that they
had probably three or four ruling branches, one in the Kábul valley,
a second at Taxila near Attak on the North-West Panjáb frontier, a
third at Behát near Saháranpur or Delhi, and a fourth at Mathurá. The
last two were perhaps subdivisions of one kingdom; but probably those
at Kábul and at Taxila were distinct dynasties. An inscription found
in Mathurá shows a connection either by marriage or by neighbourhood
between the Behát and Mathurá branches. This is a Baktro-Páli
inscription recording the gift of a stúpa by Nandasiriká daughter
of Kshatrapa Rájavula and mother of Kharaosti Yuvarája. Kharaosti is
the dynastic name of the prince, his personal name appears later in
the inscription as Talama (Ptolemy ?). From his dynastic name, whose
crude form Kharaosta or Kharaottha may be the origin of the Prakrit
Chhaharáta and the Sanskritised Kshaharáta, this Talama appears to be a
descendant of the Kshatrapa Kharaosti whose coins found at Taxila call
him Artaputa that is the son of Arta apparently the Parthian Ortus.
The same Baktro-Páli Mathurá inscription also mentions with special
respect a Kshatrapa named Patika, [64] who, with the title of Kusulaka
or Kozolon, ruled the Kábul valley with his capital first at Nagaraka
and later at Taxila.
The same inscription further mentions that the stúpa was given while
the Kshatrapa Sudása son of the Mahákshatrapa Rájavula was ruling
at Mathurá. The inference from the difference in the titles of the
father and the son seems to be that Sudása was ruling in Mathurá as
governor under his father who perhaps ruled in the neighbourhood of
Delhi where many of his coins have been found. While the coins of
Sudása have the legend in Nágarí only, Rájavula's coins are of two
varieties, one with the legend in Baktro-Páli and the other with the
legend in Nágarí, a fact tending to show that the father's territories
stretched to the far north.
Though Kharaosti is mentioned as a Yuvarája or prince heir-apparent
in the time of his maternal uncle Sudása, the inscription shows he
had four children. It is curious that while the inscription mentions
Nandasiriká as the mother of Kharaosti Yuvarája, nothing is said
about her husband. Perhaps he was dead or something had happened to
make Nandasiriká live at her father's home.
[Western Kshatrapas, A.D. 70-398.] Another inscription of Sudása found
by General Cunningham at Mathurá is in old Nágarí character. Except
that they have the distinctive and long continued Kshatrapa peculiarity
of joining ya with other letters the characters of this inscription
are of the same period as those of the inscriptions of the great
Indo-Skythian or Kushán king Kanishka. This would seem to show that
the conquest of Mathurá by Kanishka took place soon after the time
of Kshatrapa Sudása. It therefore appears probable that Nahapána,
the first Kshatrapa ruler of Gujarát and Káthiáváda, the letters of
whose inscriptions are of exactly the same Kshatrapa type as those of
Sudása, was a scion of the Kharaosti family, who, in this overthrow of
kingdoms, went westwards conquering either on his own account or as a
general sent by Kanishka. Nahapána's [65] advance seems to have lain
through East Rájputána by Mandasor [66] in West Málwa along the easy
route to Dohad as far as South Gujarát. From South Gujarát his power
spread in two directions, by sea to Káthiáváda and from near Balsár
by the Dáng passes to Násik and the Deccan, over almost the whole of
which, judging from coins and inscriptions, he supplanted as overlord
the great Ándhra kings of the Deccan. No evidence is available to show
either that East Málwa with its capital at Ujjain or that North Gujarát
formed part of his dominions. All the information we have regarding
Nahapána is from his own silver coins and from the inscriptions of
his son-in-law Ushavadáta at Násik and Kárle and of his minister Ayáma
(Sk. Áryaman) at Junnar. Nahapána's coins are comparatively rare. The
only published specimen is one obtained by Mr. Justice Newton. [67]
Four others were also obtained by Dr. Bhagvánlál from Káthiáváda
and Násik.
[Kshatrapa I. Nahapána, A.D. 78-120.] The coins of Nahapána are the
earliest specimens of Kshatrapa coins. Though the type seems to have
been adopted from the Baktrian-Greek, the design is original and is
not an imitation of any previous coinage. The type seems adopted in
idea from the drachma of Apollodotus (B.C. 110-100). On the obverse is
a bust with a Greek legend round it and on the reverse a thunderbolt
and an arrow probably as on the reverse of the coins of Apollodotus
[68] representing the distinctive weapons of Athene Promachos and
of Apollo. In addition to the Baktro-Páli legend on the Apollodotus
drachma, the reverse of Nahapána's coin has the same legend in Nágarí,
since Nágarí was the character of the country for which the coin was
struck. The dress of the bust is in the style of the over-dress of
Nahapána's time. The bust, facing the right, wears a flat grooved cap
and has the hair combed in ringlets falling half down the ear. The
neck shows the collar of the coat. The workmanship of the coins is
good. The die seems to have been renewed from time to time as the
face altered with age. Of Dr. Bhagvánlál's four coins one belongs
to Nahapána's youth, another to his old age, and the remaining two
to his intervening years. In all four specimens the Greek legend
is imperfect and unreadable. The letters of the Greek legend are of
the later period that is like the letters on the coins of the great
Skythian king Kadphises I. (B.C. 26). One of the coins shows in the
legend the six letters L L O D O-S. These may be the remains of the
name Apollodotus (B.C. 110-100). Still it is beyond doubt that the
letters are later Greek than those on the coins of Apollodotus. Until
the legend is found clear on some fresher specimen, it is not possible
to say anything further. In three of the coins the Baktro-Páli legend
on the reverse runs:
Raño Chhaharátasa Nahapánasa.
Of king Chhaharáta Nahapána.
The fourth has simply
Raño Chhaharátasa.
Of king Chhaharáta.
The old Nágarí legend is the same in all:
Raño Kshaharátasa Nahapánasa.
Of king Kshaharáta Nahapána.
The Chhaharáta of the former and the Kshaharáta of the latter are the
same, the difference in the initial letter being merely dialectical. As
mentioned above Kshaharáta is the family name of Nahapána's dynasty. It
is worthy of note that though Nahapána is not styled Kshatrapa in
any of his coins the inscriptions of Ushavadáta at Násik repeatedly
style him the Kshaharáta Kshatrapa Nahapána. [69]
[Ushavadáta, A.D. 100-120.] Ushavadáta was the son-in-law of Nahapána
being married to his daughter Dakhamitá or Dakshamitrá. Ushavadáta
bears no royal title. He simply calls himself son of Díníka and
son-in-law of Nahapána, which shows that he owed his power and rank
to his father-in-law, a position regarded as derogatory in India,
where no scion of any royal dynasty would accept or take pride in
greatness or influence obtained from a father-in-law. [70] Násik
Inscription XIV. shows that Ushavadáta was a Saka. His name, as was
first suggested by Dr. Bhau Dáji, is Prákrit for Rishabhadatta. From
the many charitable and publicly useful works mentioned in various
Násik and Kárle inscriptions, as made by him in places which apparently
formed part of Nahapána's dominions, Ushavadáta appears to have been
a high officer under Nahapána. As Nahapána seems to have had no son
Ushavadáta's position as son-in-law would be one of special power and
influence. Ushavadáta's charitable acts and works of public utility
are detailed in Násik Inscriptions X. XII. and XIV. The charitable acts
are the gift of three hundred thousand cows; of gold and of river-side
steps at the Bárnása or Banás river near Ábu in North Gujarát; of
sixteen villages to gods and Bráhmans; the feeding of hundreds of
thousands of Bráhmans every year; the giving in marriage of eight
wives to Bráhmans at Prabhás in South Káthiáváda; the bestowing of
thirty-two thousand cocoanut trees in Nanamgola or Nárgol village
on the Thána seaboard on the Charaka priesthoods of Pinditakávada,
Govardhana near Násik, Suvarnamukha, and Rámatírtha in Sorpáraga or
Sopára on the Thána coast; the giving of three hundred thousand cows
and a village at Pushkara or Pokhar near Ajmir in East Rájputána;
making gifts to Bráhmans at Chechina or Chichan near Kelva-Máhim on
the Thána coast; and the gift of trees and 70,000 kárshápanas or
2000 suvarnas to gods and Bráhmans at Dáhánu in Thána. The public
works executed by Ushavadáta include rest-houses and alms-houses
at Bharu Kachha or Broach, at Dasapura or Mandasor in North Málwa,
and gardens and wells at Govardhana and Sopára; free ferries across
the Ibá or Ambiká, the Páráda or Pár, the Damaná or Damanganga, the
Tápi or Tápti, the Karabená or Káveri, and the Dáhánuká or Dáhánu
river. Waiting-places and steps were also built on both banks of
each of these rivers. These charitable and public works of Ushavadáta
savour much of the Bráhmanic religion. The only Buddhist charities are
the gift of a cave at Násik; of 3000 kárshápanas and eight thousand
cocoanut trees for feeding and clothing monks living in the cave;
and of a village near Kárle in Poona for the support of the monks
of the main Kárle cave. Ushavadáta himself thus seems to have been
a follower of the Bráhmanical faith. The Buddhist charities were
probably made to meet the wishes of his wife whose father's religion
the Buddhist wheel and the Bodhi tree on his copper coins prove to
have been Buddhism. The large territory over which these charitable
and public works of Ushavadáta spread gives an idea of the extent of
Nahapána's rule. The gift of a village as far north as Pokhara near
Ajmir would have been proof of dominion in those parts were it not for
the fact that in the same inscription Ushavadáta mentions his success
in assisting some local Kshatriyas. It is doubtful if the northern
limits of Nahapána's dominions extended as far as Pokhar. The village
may have been given during a brief conquest, since according to Hindu
ideas no village given to Bráhmans can be resumed. The eastern boundary
would seem to have been part of Málwa and the plain lands of Khándesh
Násik and Poona; the southern boundary was somewhere about Bombay;
and the western Káthiáváda and the Arabian sea.
[Nahapána's Era.] Nahapána's exact date is hard to fix. Ushavadáta's
Násik cave Inscriptions X. and XII. give the years 41 and 42; and
an inscription of Nahapána's minister Ayáma at Junnar gives the year
46. The era is not mentioned. They are simply dated vase Sk. varshe
that is in the year. Ushavadáta's Násik Inscription XII. records in
the year 42 the gift of charities and the construction of public works
which must have taken years to complete. If at that time Ushavadáta's
age was 40 to 45, Nahapána who, as Inscription X. shows, was living at
that time, must have been some twenty years older than his son-in-law
or say about 65. The Junnar inscription of his minister Ayáma which
bears date 46 proves that Nahapána lived several years after the
making of Ushavadáta's cave. The bust on one of his coins also shows
that Nahapána attained a ripe old age.
Nahapána cannot have lived long after the year 46. His death may be
fixed about the year 50 of the era to which the three years 41, 42, and
46 belong. He was probably about 75 years old when he died. Deducting
50 from 75 we get about 25 as Nahapána's age at the beginning of the
era to which the years 41, 42, and 46 belong, a suitable age for an
able prince with good resources and good advisers to have established
a kingdom. It is therefore probable that the era marks Nahapána's
conquest of Gujarát. As said above, Nahapána was probably considered
to belong to the Saka tribe, and his son-in-law clearly calls himself
a Saka. It may therefore be supposed that the era started by Nahapána
on his conquest of Gujarát was at first simply called Varsha; that it
afterwards came to be called Sakavarsha or Sakasamvatsara; and that
finally, after various changes, to suit false current ideas, about
the eleventh or twelfth century the people of the Deccan styled it
Sáliváhana Saka mixing it with current traditions regarding the great
Sátaváhana or Saliváhana king of Paithan. If, as mentioned above,
Nahapána's conquest of Gujarát and the establishment of his era
be taken to come close after the conquest of Mathurá by Kanishka,
the Gujarát conquest and the era must come very shortly after the
beginning of Kanishka's reign, since Kanishka conquered Mathurá early
in his reign. As his Mathurá inscriptions [71] give 5 as Kanishka's
earliest date, he must have conquered Mathurá in the year 3 or 4 of his
reign. Nahapána's expedition to and conquest of Gujarát was probably
contemporary with or very closely subsequent to Kanishka's conquest of
Mathurá. So two important eras seem to begin about four years apart,
the one with Kanishka's reign in Upper India, the other with Nahapána's
reign in Western India. The difference being so small and both being
eras of foreign conquerors, a Kushán and a Saka respectively, the
two eras seem to have been subsequently confounded. Thus, according
to Dr. Burnell, the Javanese Saka era is A.D. 74, that is Kanishka's
era was introduced into Java, probably because Java has from early
times been connected with the eastern parts of India where Kanishka's
era was current. On the other hand the astrological works called
Karana use the era beginning with A.D. 78 which we have taken to
be the Western era started by Nahapána. The use of the Saka era in
Karana works dates from the time of the great Indian astronomer Varáha
Mihira (A.D. 587). As Varáha Mihira lived and wrote his great work in
Avanti or Málwa he naturally made use of the Saka era of Nahapána,
which was current in Málwa. Subsequent astronomers adopted the era
used by the master Varáha Mihira. Under their influence Nahapána's
A.D. 78 era passed into use over the whole of Northern and Central
India eclipsing Kanishka's A.D. 74 era. On these grounds it may be
accepted that the dates in the Násik inscriptions of Ushavadáta and in
Ayáma's inscription at Junnar are in the era founded by Nahapána on
his conquest of Gujarát and the West Deccan. This era was adopted by
the Western Kshatrapa successors of Nahapána and continued on their
coins for nearly three centuries. [72]
[The Málava Era, B.C. 56.] The question arises why should not the
dates on the Western Kshatrapa coins belong to the era which under
the incorrect title of the Vikrama era is now current in Gujarát and
Málwa. Several recently found Málwa inscriptions almost prove that
what is called the Vikrama era beginning with B.C. 56 was not started
by any Vikrama, but marks the institution of the tribal constitution
of the Málavas. [73] Later the era came to be called either the
era of the Málava lords [74] or Málava Kála that is the era of the
Málavas. About the ninth century just as the Saka era became connected
with the Saliváhana of Paithan, this old Málava era became connected
with the name of Vikramáditya, the great legendary king of Ujain.
It might be supposed that the Málavas who gave its name to the
Málava era were the kings of the country now called Málwa. But it
is to be noted that no reference to the present Málwa under the name
of Málavadesa occurs in any Sanskrit work or record earlier than the
second century after Christ. The original Sanskrit name of the country
was Avanti. It came to be called Málava from the time the Málava tribe
conquered it and settled in it, just as Káthiáváda and Meváda came to
be called after their Káthi and Meva or Meda conquerors. The Málavas,
also called Málayas, [75] seem like the Medas to be a foreign tribe,
which, passing through Upper India conquered and settled in Central
India during the first century before Christ. The mention in the
Mudrárákshasa [76] of a Málaya king among five Upper Indian kings
shows that in the time of the Mauryas (B.C. 300) a Málaya kingdom
existed in Upper India which after the decline of Maurya supremacy
spread to Central India. By Nahapána's time the Málavas seem to have
moved eastwards towards Jaipur, as Ushavadáta defeated them in the
neighbourhood of the Pushkar lake: but the fact that the country
round Ujain was still known to Rudradáman as Avanti, shows that the
Málavas had not yet (A.D. 150) entered the district now known as
Málava. This settlement and the change of name from Avanti to Málava
probably took place in the weakness of the Kshatrapas towards the
end of the third century A.D. When they established their sway in
Central India these Málavas or Málayas like the ancient Yaudheyas
(B.C. 100) and the Káthis till recent times (A.D. 1818) seem to have
had a democratic constitution. [77] Their political system seems to
have proved unsuited to the conditions of a settled community. To put
an end to dissensions the Málava tribe appears to have framed what the
Mandasor inscription terms a sthiti or constitution in honour of which
they began a new era. [78] It may be asked, Why may not Nahapána have
been the head of the Málavas who under the new constitution became the
first Málava sovereign and his reign-dates be those of the new Málava
era? Against this we know from a Násik inscription of Ushavadáta
[79] that Nahapána was not a Málava himself but an opponent of the
Málavas as he sent Ushavadáta to help a tribe of Kshatriyas called
Uttamabhadras whom the Málavas had attacked. Further a chronological
examination of the early ruling dynasties of Gujarát does not favour
the identification of the Kshatrapa era with the Málava era. The
available information regarding the three dynasties the Kshatrapas the
Guptas and the Valabhis, is universally admitted to prove that they
followed one another in chronological succession. The latest known
Kshatrapa date is 310. Even after this we find the name of a later
Kshatrapa king whose date is unknown but may be estimated at about
320. If we take this Kshatrapa 320 to be in the Vikrama Samvat, its
equivalent is A.D. 264. In consequence of several new discoveries the
epoch of the Gupta era has been finally settled to be A.D. 319. It is
further settled that the first Gupta conqueror of Málwa and Gujarát
was Chandragupta II. [80] the date of his conquest of Málwa being
Gupta 80 (A.D. 399). Counting the Kshatrapa dates in the Samvat era
this gives a blank of (399 - 264 = ) 135 years between the latest
Kshatrapa date and the date of Chandragupta's conquest of Gujarát to
fill which we have absolutely no historical information. On the other
hand in support of the view that the Kshatrapa era is the Saka era the
Káthiáváda coins of the Gupta king Kumáragupta son of Chandragupta
dated 100 Gupta closely resemble the coins of the latest Kshatrapa
kings, the workmanship proving that the two styles of coin are close
in point of time. Thus taking the Kshatrapa era to be the Saka era
the latest Kshatrapa date is 320 + 78 = A.D. 398, which is just the
date (A.D. 399) of Chandragupta's conquest of Málwa and Gujarát. For
these reasons, and in the absence of reasons to the contrary, it seems
proper to take the dates in Ushavadáta's and Ayáma's inscriptions as
in the era which began with Nahapána's conquest of Gujarát, namely
the Saka era whose initial date is A.D. 78.
[Kshatrapa II. Chashtana, A.D. 130.] After Nahapána's the earliest
coins found in Gujarát are those of Chashtana. Chashtana's coins are
an adaptation of Nahapána's coins. At the same time Chashtana's bust
differs from the bust in Nahapána's coins. He wears a mustache, the
cap is not grooved but plain, and the hair which reaches the neck
is longer than Nahapána's hair. In one of Chashtana's coins found
by Mr. Justice Newton, the hair seems dressed in ringlets as in the
coins of the Parthian king Phraates II. (B.C. 136-128). [81] On the
reverse instead of the thunderbolt and arrow as in Nahapána's coins,
Chashtana's coins have symbols of the sun and moon in style much like
the sun and moon symbols on the Parthian coins of Phraates II., the
moon being a crescent and the sun represented by eleven rays shooting
from a central beam. To the two on the reverse a third symbol seems to
have been added consisting of two arches resting on a straight line,
with a third arch over and between the two arches, and over the third
arch an inverted semicircle. Below these symbols stretches a waving
or serpentine line. [82]
[Chashtana's Coins, A.D. 130.] The same symbol appears on the obverse
of several very old medium-sized square copper coins found in Upper
India. These coins Dr. Bhagvánlál took to be coins of Asoka. They
have no legend on either side, and have a standing elephant on the
obverse and a rampant lion on the reverse. As these are the symbols
of Asoka, the elephant being found in his rock inscriptions and the
lion in his pillar inscriptions, Dr. Bhagvánlál held them to be coins
of Asoka. The arch symbol appears in these coins over the elephant
on the obverse and near the lion on the reverse but in neither case
with the underlying zigzag line. [83] So also a contemporary coin
bearing in the Asoka character the clear legend Vatasvaka shows the
same symbol, with in addition a robed male figure of good design
standing near the symbol saluting it with folded hands. The position
of the figure (Ariana Antiqua, Plate XV. Fig. 30) proves that the
symbol was an object of worship. In Chashtana's coins we find this
symbol between the sun and the moon, a position which suggests
that the symbol represents the mythical mountain Meru, the three
semicircular superimposed arches representing the peaks of the
mountain and the crescent a Siddha-silâ or Siddhas' seat, which
Jaina works describe as crescent-shaped and situated over Meru. The
collective idea of this symbol in the middle and the sun and moon on
either side recalls the following; sloka:
Yávadvícítarangánvahati suranadí jánhaví púrnatoyá.
Yávaccákáshamárge tapati dinakaro bháskaro lokapálah
Yávadvajrendunílasphatikamanishilá vartate merushrrimnge.
Távattvam pútrapautraih svajanaparivrito jíva shammoh prasádat.
Mayest thou by the favour of Sambhu live surrounded by sons grandsons
and relations so long as the heavenly Ganges full of water flows with
its waves, so long as the brilliant sun the protector of the universe
shines in the sky, and so long as the slab of diamond moonstone lapis
lazuli and sapphire remains on the top of Meru.
Dr. Bird's Kanheri copperplate has a verse with a similar meaning
regarding the continuance of the glory of the relic shrine of one
Pushya, so long as Meru remains and rivers and the sea flow. [84]
The meaning of showing Meru and the sun and moon is thus clear. The
underlying serpentine line apparently stands for the Jáhnaví river
or it may perhaps be a representation of the sea. [85] The object of
representing these symbols on coins may be that the coins may last as
long as the sun, the moon, mount Meru, and the Ganges or ocean. Against
this view it may be urged that the coins of the Buddhist kings of
Kuninda (A.D. 100), largely found near Saháranpur in the North-West
Provinces, show the arch symbol with the Buddhist trident over it,
the Bodhi tree with the railing by its side, and the serpentine line
under both the tree and the symbol, the apparent meaning being that the
symbol is a Buddhist shrine with the Bodhi tree and the river Niranjana
of Buddha Gaya near it. The same symbol appears as a Buddhist shrine
in Andhra coins [86] which make it larger with four rows of arches,
a tree by its side, and instead of the zigzag base line a railing. This
seems a different representation perhaps of the shrine of Mahábodhi at
Buddha Gaya. These details seem to show that popular notions regarding
the meaning of this symbol varied at different times. [87]
Such of the coins of Chashtana as have on the reverse only the sun
and the moon bear on the obverse in Baktro-Páli characters a legend
of which the four letters Raño jimo alone be made out. An illegible
Greek legend continues the Baktro-Páli legend. The legend on the
reverse is in old Nágarí character:
Rájño Kshatrapasa Ysamotikaputra(sa Cha)shtanasa.
Of the king Kshatrapa Chashtana son of Ysamotika.
The variety of Chashtana's coins which has the arch symbol on the
reverse, bears on the obverse only the Greek legend almost illegible
and on the reverse the Baktro-Páli legend ca.tanasa Chatanasa
meaning. Of Chashtana and in continuation the Nágarí legend:
Rájño Mahákshatrapasa Ysamotikaputrasa Chashtanasa.
Of the king the great Kshatrapa Chashtana son of Ysamotika.
[Chashtana's Father.] The name Zamotika is certainly not Indian but
foreign apparently a corruption of some such form as Psamotika or
Xamotika. Further the fact that Zamotika is not called Kshatrapa or by
any other title, would seem to show that he was an untitled man whose
son somehow came to authority and obtained victory over these parts
where (as his earlier coins with the sun and the moon show) he was
at first called a Kshatrapa and afterwards (as his later coins with
the third symbol show) a Mahákshatrapa or great Kshatrapa. We know
nothing of any connection between Nahapána and Chashtana. Still it
is clear that Chashtana obtained a great part of the territory over
which [Chashtana, A.D. 130.] Nahapána previously held sway. Though
Chashtana's coins and even the coins of his son and grandson bear no
date, we have reason to believe they used a nameless era, of which the
year 72 is given in the Junágadh inscription of Chashtana's grandson
Rudradáman. [89] Though we have no means of ascertaining how many
years Rudradáman had reigned before this 72 it seems probable that
the beginning of the reign was at least several years earlier. Taking
the previous period at seven years Rudradáman's succession may be
tentatively fixed at 65. Allowing twenty-five years for his father
Jayadáman and his grandfather Chashtana (as they were father and son
and the son it is supposed reigned for some years with his father [90])
Chashtana's conquest of Gujarát comes to about the year 40 which makes
Chashtana contemporary with the latter part of Nahapána's life. Now the
Tiastanes whom Ptolemy mentions as having Ozene for his capital [91]
is on all hands admitted to be Chashtana and from what Ptolemy says it
appears certain that his capital was Ujjain. Two of Chashtana's coins
occur as far north as Ajmir. As the Chashtana coins in Dr. Gerson
DaCunha's collection were found in Káthiáváda he must have ruled a
large stretch of country. The fact that in his earlier coins Chashtana
is simply called a Kshatrapa and in his latter coins a Mahákshatrapa
leads to the inference that his power was originally small. Chashtana
was probably not subordinate to Nahapána but a contemporary of Nahapána
originally when a simple Kshatrapa governing perhaps North Gujarát and
Málwa. Nor was Chashtana a member of Nahapána's family as he is nowhere
called Kshaharáta which is the name of Nahapána's family. During
the lifetime of Nahapána Chashtana's power would seem to have been
established first over Ajmir and Mewád. Perhaps Chashtana may have
been the chief of the Uttamabhadra Kshatriyas, whom, in the year 42,
Ushavadáta went to assist when they were besieged by the Málayas or
Málavas [92]; and it is possible that the Málavas being thus driven
away Chashtana may have consolidated his power, taken possession of
Málwa, and established his capital at Ujjain.
[Deccan Recovered by the Andhras, A.D. 138.] On Nahapána's death his
territory, which in the absence of a son had probably passed to his
son-in-law Ushavadáta, seems to have been wrested from him by his
Ándhra neighbours, as one of the attributes of Gautamíputra Sátakarni
is exterminator of the dynasty of Khakharáta (or Kshaharáta). That
North Konkan, South Gujarát, and Káthiáváda were taken and
incorporated with Ándhra territory appears from Gautamíputra's Násik
inscription (No. 26) where Suráshtra and Aparánta are mentioned as
parts of his dominions. These Ándhra conquests seem to have been
shortlived. Chashtana appears to have eventually taken Káthiáváda and
as much of South Gujarát as belonged to Nahapána probably as far south
as the Narbada. Mevád, Málwa, North and South Gujarát and Káthiáváda
would then be subject to him and justify the title Mahákshatrapa on
his later coins.
[The Mevas or Medas.] The bulk of Chashtana's army seems to have
consisted of the Mevas or Medas from whose early conquests and
settlements in Central Rájputána the province seems to have received
its present name Meváda. If this supposition be correct an inference
may be drawn regarding the origin of Chashtana. The Mathurá inscription
of Nandasiriká, daughter of Kshatrapa Rájavula and mother of Kharaosti
Yuvarája, mentions with respect a Mahákshatrapa Kuzulko Patika who
is called in the inscription Mevaki that is of the Meva tribe. The
inscription shows a relation between the Kharaostis (to which tribe we
have taken Kshaharáta Nahapána to belong) and Mevaki Patika perhaps
in the nature of subordinate and overlord. It proves at least that
the Kharaostis held Patika in great honour and respect.
The Taxila plate shows that Patika was governor of Taxila during
his father's lifetime. After his father's death when he became
Mahákshatrapa, Patika's capital was Nagaraka in the Jallálábád
or Kábul valley. The conquest of those parts by the great Kushán
or Indo-Skythian king Kanishka (A.D. 78) seems to have driven
Patika's immediate successors southwards to Sindh where they may have
established a kingdom. The Skythian kingdom mentioned by the author
of the Periplus as stretching in his time as far south as the mouths
of the Indus may be a relic of this kingdom. Some time after their
establishment in Sindh Patika's successors may have sent Chashtana,
either a younger member of the reigning house or a military officer,
with an army of Mevas through Umarkot and the Great Ran to Central
Rájputána, an expedition which ended in the settlement of the Mevas
and the change of the country's name to Meváda. Probably it was on
account of their previous ancestral connection that Nahapána sent
Ushavadáta to help Chashtana in Meváda when besieged by his Málava
neighbours. That Ushavadáta went to bathe and make gifts [93] at
Pushkara proves that the scene of the Uttamabhadras' siege by the
Málayas was in Meváda not far from Pushkara.
Chashtana is followed by an unbroken chain of successors all of
the dynasty of which Chashtana was the founder. As the coins of
Chashtana's successors bear dates and as each coin gives the name of
the king and of his father they supply a complete chronological list
of the Kshatrapa dynasty.
[Kshatrapa III. Jayadáman, A.D. 140-143.] Of Chashtana's son and
successor Jayadáman the coins are rare. Of three specimens found
in Káthiáváda two are of silver and one of copper. Both the silver
coins were found in Junágadh [94] but they are doubtful specimens as
the legend is not complete. Like Chashtana's coins they have a bust
on the obverse and round the bust an incomplete and undecipherable
Greek legend. The reverse has the sun and the moon and between them
the arched symbol with the zigzag under-line. All round the symbols
on the margin within a dotted line is the legend in Baktro-Páli and
Devanágarí. Only three letters raño cha ña of the Baktro-Páli legend
can be made out. Of the Nágarí legend seven letters Rájno Kshatrapasa
Ja can be made out. The remaining four letters Dr. Bhagvánlál read
Yadámasa. [95] The copper coin which is very small and square has on
the obverse in a circle a standing humped bull looking to the right
and fronting an erect trident with an axe. In style the bull is much
like the bull on the square hemidrachmæ of Apollodotus (B.C. 110-100).
Round the bull within a dotted circle is the legend in Greek. It is
unfortunate the legend is incomplete as the remaining letters which
are in the Skythian-Greek style are clearer than the letters on any
Kshatrapa coin hitherto found. The letters that are preserved are
S T R X Y. The reverse has the usual moon and sun and between them
the arched symbol without the zigzag under-line. All round within a
dotted circle is the Nágarí legend:
Rájno Kshatra(pasa) Jayadámasa.
Of the king Kshatrapa Jayadáman.
Though the name is not given in any of these coins, the fact that
Chashtana was Jayadáman's father has been determined from the genealogy
in the Gunda inscription of Rudrasimha I. the seventh Kshatrapa,
[96] in the Jasdhan inscription of Rudrasena I. the eighth Kshatrapa,
[97] and in the Junágadh cave inscription [98] of Rudradáman's son
Rudrasimha. All these inscriptions and the coins of his son Rudradáman
call Jayadáman Kshatrapa not Mahákshatrapa. This would seem to show
either that he was a Kshatrapa or governor of Káthiáváda under his
father or that his father's territory and his rank as Mahákshatrapa
suffered some reduction. [99] The extreme rarity of his coins suggests
that Jayadáman's reign was very short. It is worthy of note that while
Zamotika and Chashtana are foreign names, the names of Jayadáman and
all his successors with one exception [100] are purely Indian.
[Kshatrapa IV. Rudradáman, A.D. 143-158.] Jayadáman was succeeded
by his son Rudradáman who was probably the greatest of the Western
Kshatrapas. His beautiful silver coins, in style much like those
of Chashtana, are frequently found in Káthiáváda. On the obverse
is his bust in the same style of dress as Chashtana's and round the
bust is the Greek legend incomplete and undecipherable. The reverse
has the usual sun and moon and the arched symbol with the zigzag
under-line. The old Nágarí legend fills the whole outer circle. None
of Rudradáman's coins shows a trace of the Baktro-Páli legend. The
Nágarí legend reads:
Rájno Kshatrapasa Jayadámaputrasa Rájno Mahákshatrapasa Rudradámasa.
Of the king the great Kshatrapa Rudradáman son of the king the
Kshatrapa Jayadáman.
None of Rudradáman's copper coins have been found. Except Jayadáman
none of the Kshatrapas seem to have stamped their names on any but
silver coins. [101]
An inscription on the Girnár rock gives us more information regarding
Rudradáman than is available for any of the other Kshatrapas. The
inscription records the construction of a new dam on the Sudarsana lake
close to the inscription rock in place of a dam built in the time of
the Maurya king Chandragupta (B.C. 300) and added to in the time of
his grandson the great Asoka (B.C. 240) which had suddenly burst in a
storm. The new dam is recorded to have been made under the orders of
Suvishákha son of Kulaipa a Pahlava by tribe, who was 'appointed by
the king to protect the whole of Ánarta and Suráshtra.' Pahlava seems
to be the name of the ancient Persians and Parthians [102] and the
name Suvishákha as Dr. Bhau Dáji suggests may be a Sanskritised form
of Syávaxa. [103] One of the Kárle inscriptions gives a similar name
Sovasaka apparently a corrupt Indian form of the original Persian from
which the Sanskritised Suvishákha must have been formed. Sovasaka it
will be noted is mentioned in the Kárle inscription as an inhabitant
of Abulámá, apparently the old trade mart of Obollah at the head of
the Persian Gulf. This trade connection between the Persian Gulf and
the Western Indian seaboard must have led to the settlement from very
early times of the Pahlavas who gradually became converted to Buddhism,
and, like the Pársis their modern enterprising representatives, seem
to have advanced in trade and political influence. Subsequently the
Pahlavas attained such influence that about the fifth century a dynasty
of Pallava kings reigned in the Dekhan, Hindu in religion and name,
even tracing their origin to the great ancient sage Bháradvája. [104]
[Sudarsana Lake, A.D. 150.] The statement in Rudradáman's Sudarsana
lake inscription, that Ánarta and Suráshtra were under his Pahlava
governor, seems to show that Rudradáman's capital was not in Gujarát
or Káthiáváda. Probably like his grandfather Chashtana Rudradáman held
his capital at Ujjain. The poetic eulogies of Rudradáman appear to
contain a certain share of fact. One of the epithets 'he who himself
has earned the title Mahákshatrapa' indicates that Rudradáman had
regained the title of Mahákshatrapa which belonged to his grandfather
Chashtana but not to his father Jayadáman. Another portion of the
inscription claims for him the overlordship of Ákarávanti, [105]
Anúpa, [106] Ánarta, Suráshtra, Svabhra, [107] Maru, [108] Kachchha,
[109] Sindhu-Sauvíra, [110] Kukura, [111] Aparánta, [112] and Nisháda;
[113] that is roughly the country from Bhilsa in the east to Sindh in
the west and from about Ábu in the north to the North Konkan in the
south including the peninsulas of Cutch and Káthiáváda. The inscription
also mentions two wars waged by Rudradáman, one with the Yaudheyas
the other with Sátakarni lord of Dakshinápatha. Of the Yaudheyas the
inscription says that they had become arrogant and untractable in
consequence of their having proclaimed their assumption of the title
of Heroes among all Kshatriyas. Rudradáman is described as having
exterminated them. These Yaudheyas were known as a warlike race from
the earliest times and are mentioned as warriors by Pánini. [114]
[The Yaudheyas.] Like the Málavas these Yaudheyas appear to have had a
democratic constitution. Several round copper coins of the Yaudheyas
of about the third century A.D. have been found in various parts of
the North-West Provinces from Mathurá to Saháranpur. These coins
which are adapted from the type of Kanishka's coins [115] have on
the obverse a standing robed male figure extending the protecting
right hand of mercy. On the reverse is the figure of a standing
Kártikasvámi and round the figure the legend in Gupta characters of
about the third century:
Yaudheya Ganasya.
Of the Yaudheya tribe. [116]
That the Girnár inscription describes Rudradáman as the exterminator
of 'the Yaudheyas' and not of any king of the Yaudheyas confirms the
view that their constitution was tribal or democratic. [117]
The style of the Yaudheya coins being an adaptation of the Kanishka
type and their being found from Mathurá to Saháranpur where Kanishka
ruled is a proof that the Yaudheyas wrested from the successors of
Kanishka the greater part of the North-West Provinces. This is not
to be understood to be the Yaudheyas' first conquest in India. They
are known to be a very old tribe who after a temporary suppression
by Kanishka must have again risen to power with the decline of
Kushán rule under Kanishka's successors Huvishka (A.D. 100-123) or
Vasudeva (A.D. 123-150 ?) the latter of whom was a contemporary of
Rudradáman. [118] It is probably to this increase of Yaudheya power
that Rudradáman's inscription refers as making them arrogant and
intractable. Their forcible extermination is not to be understood
literally but in the Indian hyperbolic fashion.
The remark regarding the conquest of Sátakarni lord of Dakshinápatha
is as follows: 'He who has obtained glory because he did not destroy
Sátakarni, the lord of the Dekhan, on account of there being no
distance in relationship, though he twice really conquered him.' [119]
As Sátakarni is a dynastic name applied to several of the Ándhra
kings, the question arises Which of the Sátakarnis did Rudradáman
twice defeat? Of the two Western India kings mentioned by Ptolemy
one Tiastanes with his capital at Ozene or Ujjain [120] has been
identified with Chashtana; the other Siri Ptolemaios or Polemaios,
with his royal seat at Baithana or Paithan, [121] has been identified
with the Pulumáyi Vásishthíputra of the Násik cave inscriptions. These
statements of Ptolemy seem to imply that Chashtana and Pulumáyi
were contemporary kings reigning at Ujjain and Paithan. The evidence
of their coins also shows that if not contemporaries Chashtana and
Pulumáyi were not separated by any long interval. We know from the
Násik inscriptions and the Puránas that Pulumáyi was the successor
of Gautamíputra Sátakarni and as Gautamíputra Sátakarni is mentioned
as the exterminator of the Kshaharáta race (and the period of this
extermination has already been shown to be almost immediately after
Nahapána's death), there is no objection to the view that Chashtana,
who was the next Kshatrapa after Nahapána, and Pulumáyi, who was the
successor of Gautamíputra, were contemporaries. We have no positive
evidence to determine who was the immediate successor of Pulumáyi,
but the only king whose inscriptions are found in any number
after Pulumáyi is Gautamíputra Yajña Srí Sátakarni. His Kanheri
inscription recording gifts made in his reign and his coin found
among the relics of the Sopára stúpa built also in his reign prove
that he held the North Konkan. The Sopára coin gives the name of
the father of Yajñasrí. Unfortunately the coin is much worn. Still
the remains of the letters constituting the name are sufficient to
show they must be read caturapana Chaturapana. [122] A king named
Chaturapana is mentioned in one of the Nánághát inscriptions where
like Pulumáyi he is called Vásishthíputra and where the year 13
of his reign is referred to. [123] The letters of this inscription
are almost coeval with those in Pulumáyi's inscriptions. The facts
that he was called Vásishthíputra and that he reigned at least
thirteen years make it probable that Chaturapana was the brother and
successor of Pulumáyi. Yajñasrí would thus be the nephew and second
in succession to Pulumáyi and the contemporary of Rudradáman the
grandson of Chashtana, whom we have taken to be a contemporary of
Pulumáyi. A further proof of this is afforded by Yajñasrí's silver
coin found in the Sopára stúpa. All other Ándhra coins hitherto
found are adapted from contemporary coins of Ujjain and the Central
Provinces, the latter probably of the Sungas. But Gautamíputra Yajñasrí
Sátakarni's Sopára coin is the first silver coin struck on the type
of Kshatrapa coins; it is in fact a clear adaptation of the type of
the coins of Rudradáman himself which proves that the two kings were
contemporaries and rivals. An idea of the 'not distant relationship'
between Rudradáman and Yajñasrí Sátakarni mentioned in Rudradáman's
Girnár inscription, may be formed from a Kanheri inscription recording
a gift by a minister named Satoraka which mentions that the queen
of Vásishthíputra Sátakarni was born in the Kárdamaka dynasty and
was connected apparently on the maternal side with a Mahákshatrapa
whose name is lost. If the proper name of the lost Vásishthíputra
be Chaturapana, his son Yajñasrí Sátakarni would, through his mother
being a Mahákshatrapa's granddaughter, be a relative of Rudradáman.
Rudradáman's other epithets seem to belong to the usual stock of
Indian court epithets. He is said 'to have gained great fame by
studying to the end, by remembering understanding and applying the
great sciences such as grammar, polity, music, and logic'. Another
epithet describes him as having 'obtained numerous garlands at the
Svayamvaras of kings' daughters,' apparently meaning that he was chosen
as husband by princesses at several svayamvaras or choice-marriages
a practice which seems to have been still in vogue in Rudradáman's
time. As a test of the civilized character of his rule it may be
noted that he is described as 'he who took, and kept to the end of his
life, the vow to stop killing men except in battle.' Another epithet
tells us that the embankment was built and the lake reconstructed by
'expending a great amount of money from his own treasury, without
oppressing the people of the town and of the province by (exacting)
taxes, forced labour, acts of affection (benevolences) and the like.'
As the Kshatrapa year 60 (A.D. 138) has been taken to be the date
of close of Chashtana's reign, and as five years may be allowed
for the short reign [124] of Jayadáman, the beginning of the
reign of Rudradáman may be supposed to have been about the year 65
(A.D. 143). This Girnár inscription gives 72 as the year in which
Rudradáman was then reigning and it is fair to suppose that he
reigned probably up to 80. The conclusion is that Rudradáman ruled
from A.D. 143 to 158. [125]
[Kshatrapa V. Dámázada or Dámájadasrí, A.D. 158-168.] Rudradáman
was succeeded by his son Dámázada or Dámájadasrí regarding whom
all the information available is obtained from six coins obtained
by Dr. Bhagvánlál. [126] The workmanship of all six coins is good,
after the type of Rudradáman's coins. On the obverse is a bust in
the same style as Rudradáman's and round the bust is an illegible
Greek legend. Like Rudradáman's coins these have no dates, a proof of
their antiquity, as all later Kshatrapa coins have dates in Nágarí
numerals. The reverse has the usual sun and moon and between them
the arched symbol with the zigzag under-line. Around them in three
specimens is the following legend in old Nágarí:
Rájño Mahákshatrapasa Rudradámaputrasa [127] Rájñah Kshatrapasa
Dámáysadasa.
Of the king the Kshatrapa Dámázada [128] son of the king the Kshatrapa
Rudradáman.
The legend on the other three is:
Rájño Mahákshatrapasa Rudradámnahputrasa Rájñah Kshatrapasa
Dámájadasriyah.
Of the king the Kshatrapa Dámájadasrí son of the king the great
Kshatrapa Rudradáma.
Dámázada and Dámájadasrí seem to be two forms of the same name,
Dámázada with ysa for Z being the name first struck, and Dámájadasrí,
with the ordinary ja for Z, and with Srí added to adorn the name and
make it more euphonic, being the later form. It will be noted that,
except by his son Jivadáman, Dámázada or Dámájadasrí is not called a
Mahákshatrapa but simply a Kshatrapa. His coins are very rare. The six
mentioned are the only specimens known and are all from one find. He
may therefore be supposed to have reigned as heir-apparent during the
life-time of Rudradáman, or it is possible that he may have suffered
loss of territory and power. His reign seems to have been short and
may have terminated about 90 that is A.D. 168 or a little later.
[Kshatrapa VI. Jivadáman, A.D. 178.] Dámázada or Dámájadasrí was
succeeded by his son Jivadáman. All available information regarding
Jivadáman is from four rare coins obtained by Pandit Bhagvánlál,
which for purposes of description, he has named A, B, C, and D. [129]
Coin A bears date 100 in Nágarí numerals, the earliest date found on
Kshatrapa coins. On the obverse is a bust in the usual Kshatrapa style
with a plump young face of good workmanship. Round the bust is first
the date 100 in Nágarí numerals and after the date the Greek legend
in letters which though clear cannot be made out. In these and in all
later Kshatrapa coins merely the form of the Greek legend remains;
the letters are imitations of Greek by men who could not read the
original. On the reverse is the usual arched symbol between the sun
and the moon, the sun being twelve-rayed as in the older Kshatrapa
coins. Within the dotted circle in the margin is the following legend
in old Nágarí:
Rájño Mahákshatrapasa Dámasriyahputrasa Rájño Mahákshatrapasa
Jivadámnah.
Of the king the Kshatrapa Jivadáman son of the king the great
Kshatrapa Dámasrí.
Coin B has the bust on the obverse with a face apparently older than
the face in A. Unfortunately the die has slipped and the date has not
been struck. Most of the Greek legend is very clear but as in coin
A the result is meaningless. The letters are K I U I U Z K N S Y L
perhaps meant for Kuzulka. On the reverse are the usual three symbols,
except that the sun has seven instead of twelve rays. The legend is:
Rájño Mahákshatrapasa Dámajadasaputrasa Rájño Mahákshatrapasa
Jivadámasa.
Of the king the great Kshatrapa Jivadáman son of the king the great
Kshatrapa Dámajada.
Coin C though struck from a different die is closely like B both on
the obverse and the reverse. Neither the Greek legend nor the date
is clear, though enough remains of the lower parts of the numerals
to suggest the date 118. Coin D is in obverse closely like C. The
date 118 is clear. On the reverse the legend and the symbols have
been twice struck. The same legend occurs twice, the second striking
having obliterated the last letters of the legend which contained
the name of the king whose coin it is:
Rájño Mahákshatrapasa Dámajadasaputrasa.
Of the son of the king the great Kshatrapa Dámájada.
In these four specimens Dámasrí or Dámájada is styled Mahákshatrapa,
while in his own coins he is simply called Kshatrapa. The explanation
perhaps is that the known coins of Dámasrí or Dámajada belong to
the early part of his reign when he was subordinate to his father,
and that he afterwards gained the title of Mahákshatrapa. Some such
explanation is necessary as the distinction between the titles
Kshatrapa and Mahákshatrapa is always carefully preserved in the
earlier Kshatrapa coins. Except towards the close of the dynasty no
ruler called Kshatrapa on his own coins is ever styled Mahákshatrapa
on the coins of his son unless the father gained the more important
title during his lifetime.
The dates and the difference in the style of die used in coining
A and in coining B, C, and D are worth noting as the earliest coin
has the date 100 and C and D the third and fourth coins have 118. If
Jivadáman's reign lasted eighteen years his coins would be common
instead of very rare. But we find between 102 and 118 numerous coins
of Rudrasimha son of Rudradáman and paternal uncle of Jivadáman. These
facts and the difference between the style of A and the style of B,
C, and D which are apparently imitated from the coins of Rudrasimha
and have a face much older than the face in A, tend to show that soon
after his accession Jivadáman was deposed by his uncle Rudrasimha,
on whose death or defeat in 118, Jivadáman again rose to power.
[Kshatrapa VII. Rudrasimha I. A.D. 181-196.] Rudrasimha the seventh
Kshatrapa was the brother of Dámajadasrí. Large numbers of his coins
have been found. Of thirty obtained by Dr. Bhagvánlál, twenty have
the following clearly cut dates: 103, 106, 108, 109, 110, 112, 113,
114, 115, 116, and 118. As the earliest year is 103 and the latest 118
it is probable that Rudrasimha deposed his nephew Jivadáman shortly
after Jivadáman's accession. Rudrasimha appears to have ruled fifteen
years when power again passed to his nephew Jivadáman.
The coins of Rudrasimha are of a beautiful type of good workmanship
and with clear legends. The legend in old Nágarí character reads:
Rájño Mahákshatrapasa Rudradámaputrasa Rájño Mahákshatrapasa
Rudrasimhasa.
Of the king the great Kshatrapa Rudrasimha son of the king the great
Kshatrapa Rudradáma.
Rudrasimha had also a copper coinage of which specimens are recorded
from Málwa but not from Káthiáváda. Pandit Bhagvánlál had one specimen
from Ujjain which has a bull on the obverse with the Greek legend round
it and the date 117. The reverse seems to have held the entire legend
of which only five letters rudrasi.mhasa (Rudrasimhasa) remain. This
coin has been spoilt in cleaning.
To Rudrasimha's reign belongs the Gunda inscription carved on a stone
found at the bottom of an unused well in the village of Gunda in
Hálár in North Káthiáváda. [130] It is in six well preserved lines
of old Nágarí letters of the Kshatrapa type. The writing records
the digging and building of a well for public use on the borders of
a village named Rasopadra by the commander-in-chief Rudrabhúti an
Ábhíra son of Senápati Bápaka. The date is given both in words and
in numerals as 103, 'in the year' of the king the Kshatrapa Svámi
Rudrasimha, apparently meaning in the year 103 during the reign of
Rudrasimha. The genealogy given in the inscription is: 1 Chashtana;
2 Jayadáman; 3 Rudradáman; 4 Rudrasimha, the order of succession being
clearly defined by the text, which says that the fourth was the great
grandson of the first, the grandson of the second, and the son of
the third. It will be noted that Dámájadasrí and Jivadáman the fifth
and sixth Kshatrapas have been passed over in this genealogy probably
because the inscription did not intend to give a complete genealogy
but only to show the descent of Rudrasimha in the direct line.
[Kshatrapa VIII. Rudrasena, A.D. 203-220.] The eighth Kshatrapa
was Rudrasena, son of Rudrasimha, as is clearly mentioned in the
legends on his coins. His coins like his father's are found in large
numbers. Of forty in Dr. Bhagvánlál's collection twenty-seven bear
the following eleven [131] dates, 125, 130, 131, 132, 133, 134, 135,
136, 138, 140, 142. The coins are of the usual Kshatrapa type closely
like Rudrasimha's coins. The Nágarí legend reads:
Rájño Mahákshatrapasa Rudrasimhasa putrasa Rájño Mahákshatrapasa
Rudrasenasa.
Of the king the great Kshatrapa Rudrasena son of the king the great
Kshatrapa Rudrasimha.
Two copper coins square and smaller than the copper coins of
Rudrasimha have been found in Ujjain [132] though none are recorded
from Káthiáváda. On their obverse these copper coins have a facing
bull and on the back the usual symbols and below them the year 140,
but no legend. Their date and their Kshatrapa style show that they
are coins of Rudrasena.
Besides coins two inscriptions one at Muliyásar the other at Jasdan
give information regarding Rudrasena. The Muliyásar inscription, now
in the library at Dwárka ten miles south-west of Muliyásar, records
the erection of an upright slab by the sons of one Vánijaka. This
inscription bears date 122, the fifth of the dark half of Vaishákha
in the year 122 during the reign of Rudrasimha. [133] The Jasdan
inscription, on a stone about five miles from Jasdan, belongs to the
reign of this Kshatrapa. It is in six lines of old Kshatrapa Nágarí
characters shallow and dim with occasional engraver's mistakes, but on
the whole well-preserved. The writing records the building of a pond
by several brothers (names not given) of the Mánasasa gotra sons of
Pranáthaka and grandsons of Khara. The date is the 5th of the dark
half of Bhádrapada 'in the year' 126. [134] The genealogy is in the
following order:
Mahákshatrapa Chashtana.
Kshatrapa Jayadáman.
Mahákshatrapa Rudradáman.
Mahákshatrapa Rudrasimha.
Mahákshatrapa Rudrasena.
Each of them is called Svámi Lord and Bhadramukha Luckyfaced. [135]
As Rudrasena's reign began at least as early as 122, the second reign
of Jivadáman is narrowed to four years or even less. As the latest
date is 142 Rudrasena's reign must have lasted about twenty years.
[Kshatrapa IX. Prithivísena A.D. 222.] After Rudrasena the next
evidence on record is a coin of his son Prithivísena found near
Amreli. Its workmanship is the same as that of Rudrasena's coins. It
is dated 144 that is two years later than the last date on Rudrasena's
coins. The legend runs:
Rájño Mahákshatrapasa Rudrasenasa putrasa Rájñah Kshatrapasa
Prithivísenasa.
Of the king the Kshatrapa Prithivísena son of the king the great
Kshatrapa Rudrasena.
As this is the only known specimen of Prithivísena's coinage;
as the earliest coin of Prithivísena's uncle the tenth Kshatrapa
Sanghadáman is dated 144; and also as Prithivísena is called only
Kshatrapa he seems to have reigned for a short time perhaps as
Kshatrapa of Suráshtra or Káthiáváda and to have been ousted by his
uncle Sanghadáman.
[Kshatrapa X. Sanghadáman, A.D. 222-226.] Rudrasena was succeeded
by his brother the Mahákshatrapa Sanghadáman. His coins are very
rare. Only two specimens have been obtained, of which one was in the
Pandit's collection the other in the collection of Mr. Vajeshankar
Gavrishankar. [136] They are dated 145 and 144. The legend in both
reads:
Rájño Mahákshatrapasa Rudrasimhasa putrasa Rájño Mahákshatrapasa
Sanghadámna.
Of the king the great Kshatrapa Sanghadáman son of the king the great
Kshatrapa Rudrasimha.
These two coins seem to belong to the beginning of Sanghadáman's
reign. As the earliest coins of his successor Dámasena are dated 148
Sanghadáman's reign seems not to have lasted over four years. [137]
[Kshatrapa XI. Dámasena, A.D. 226-236.] Sanghadáman was succeeded
by his brother Dámasena, whose coins are fairly common, of good
workmanship, and clear lettering. Of twenty-three specimens eleven
have the following dates: 148, 150, 153, 155, 156, 157, 158. The
legend runs:
Rájño Mahákshatrapasa Rudrasimhasa putrasa Rájño Mahákshatrapasa
Dámasenasa.
Of the king the great Kshatrapa Dámasena son of the king the great
Kshatrapa Rudrasimha.
Dámasena seems to have reigned ten years (148-158) as coins of his
son Víradáman are found dated 158.
[Kshatrapa XII. Dámájadasrí II. A.D. 236.] Dámájadasrí the
twelfth Kshatrapa is styled son of Rudrasena probably the eighth
Kshatrapa. Dámájadasrí's coins are rare. [138] The legend runs:
Rájño Mahákshatrapasa Rudrasenaputrasa Rajñah Kshatrapas
Dámájadasriyah.
Of the king the Kshatrapa Dámájadasrí son of the king the great
Kshatrapa Rudrasena.
Five specimens, the only specimens on record, are dated 154. [139]
As 154 falls in the reign of Dámasena it seems probable that
Dámájadasrí was either a minor or a viceroy or perhaps a ruler claiming
independence, as about this time the authority of the main dynasty
seems to have been much disputed.
After Dámasena we find coins of three of his sons Víradáman Yasadáman
and Vijayasena. Víradáman's coins are dated 158 and 163, Yasadáman's
160 and 161, and Vijayasena's earliest 160. Of the three brothers
Víradáman who is styled simply Kshatrapa probably held only a part
of his father's dominions. The second brother Yasadáman, who at first
was a simple Kshatrapa, in 161 claims to be Mahákshatrapa. The third
brother Vijayasena, who as early as 160, is styled Mahákshatrapa,
probably defeated Yasadáman and secured the supreme rule.
[Kshatrapa XIII. Víradáman, A.D. 236-238.] Víradáman's coins are
fairly common. Of twenty-six in Pandit Bhagvánlál's collection,
nineteen were found with a large number of his brother Vijayasena's
coins. The legend reads:
Rájño Mahákshatrapasa Dámasenasa putrasa Rájñah Kshatrapasa
Víradámnah.
Of the king the Kshatrapa Víradáman son of the king the great
Kshatrapa Dámasena.
Of the twenty-six ten are clearly dated, six with 158 and four
with 160.
[Kshatrapa XIV. Yasadáman, A.D. 239.] Yasadáman's coins are
rare. Pandit Bhagvánlál's collection contained seven. [140] The
bust on the obverse is a good imitation of the bust on his father's
coins. Still it is of inferior workmanship, and starts the practice
which later Kshatrapas continued of copying their predecessor's
image. On only two of the seven specimens are the dates clear, 160
and 161. The legend on the coin dated 160 is:
Rájño Mahákshatrapasa Dámasenasa putrasa Rájñah
Kshatrapasa Yasadámnah.
Of the king the great Kshatrapa Yasadáman son of the king the great
Kshatrapa Dámasena.
On the coin dated 161 the legend runs:
Rájño Mahákshatrapasa Dámasenasa putrasa Rájño Mahákshatrapasa
Yasadámnah.
Of the king the great Kshatrapa Yasadáman son of the king the great
Kshatrapa Dámasena.
[Kshatrapa XV. Vijayasena, A.D. 238-249.] Vijayasena's coins are
common. As many as 167 were in the Pandit's collection. Almost all
are of good workmanship, well preserved, and clearly lettered. On
fifty-four of them the following dates can be clearly read, 160,
161, 162, 163, 164, 165, 166, 167, 168, 170, and 171. This would
give Vijayasena a reign of at least eleven years from 160 to 171
(A.D. 238-249). The legend reads:
Rájño Mahákshatrapasa Dámasenaputrasa Rájño Mahákshatrapasa
Vijayasenasa.
Of the king the great Kshatrapa Vijayasena son of the king the great
Kshatrapa Dámasena.
In two good specimens of Vijayasena's coins with traces of the date
166 he is styled Kshatrapa. This the Pandit could not explain. [141]
[Kshatrapa XVI. Dámájadasrí, A.D. 250-255.] Vijayasena was succeeded
by his brother Dámájadasrí III. called Mahákshatrapa on his coins. His
coins which are comparatively uncommon are inferior in workmanship
to the coins of Vijayasena. Of seven in the Pandit's collection three
are dated 174, 175, and 176.
After Dámájadasrí come coins of Rudrasena II. son of Víradáman, the
earliest of them bearing date 178. As the latest coins of Vijayasena
are dated 171, 173 may be taken as the year of Dámájadasrí's
succession. The end of his reign falls between 176 and 178, its
probable length is about five years. The legend on his coins reads:
Rájño Mahákshatrapasa Dámasenaputrasa Rájño Mahákshatrapasa
Dádmájadasriyah.
Of the king the great Kshatrapa Dámájadasrí son of the king the great
Kshatrapa Dámasena.
[Kshatrapa XVII. Rudrasena II. A.D. 256-272.] Dámájadasrí III. was
succeeded by Rudrasena II. son of Dámájadasrí's brother Víradáman
the thirteenth Kshatrapa. Rudrasena II.'s coins like Vijayasena's
are found in great abundance. They are of inferior workmanship
and inferior silver. Of eighty-four in Dr. Bhagvánlál's collection
eleven bore the following clear dates: 178, 180, 183, 185, 186, 188,
and 190. The earliest of 178 probably belongs to the beginning of
Rudrasena's reign as the date 176 occurs on the latest coins of his
predecessor. The earliest coins of his son and successor Visvasimha
are dated 198. As Visvasimha's coins are of bad workmanship with
doubtful legend and date we may take the end of Rudrasena II.'s reign
to be somewhere between 190 and 198 or about 194. This date would give
Rudrasena a reign of about sixteen years, a length of rule supported
by the large number of his coins. The legend reads:
Rájño Kshatrapasa Víradámaputrasa Rájño Mahákshatrapasa
Rudrasenasa.
Of the king the great Kshatrapa Rudrasena son of the king the
Kshatrapa Víradáma.
[Kshatrapa XVIII. Visvasimha, A.D. 272-278.] Rudrasena was succeeded
by his son Visvasimha. In style and abundance Visvasimha's coins
are on a par with his father's. They are carelessly struck with a
bad die and in most the legend is faulty often omitting the date. Of
fifty-six in the Pandit's collection only four bear legible dates,
one with 198, two with 200, and one with 201. The date 201 must be of
the end of Visvasimha's reign as a coin of his brother Bharttridáman
is dated 200. It may therefore be held that Visvasimha reigned for
the six years ending 200 (A.D. 272-278). The legend reads:
Rájño Mahákshatrapasa Rudrasenaputrasa Rájñah Kshatrapasa
Visvasimhasa.
Of the king the Kshatrapa Visvasimha son of the king the great
Kshatrapa Rudrasena.
It is not known whether Visvasimha's loss of title was due to his
being subordinate to some overlord, or whether during his reign
the Kshatrapas suffered defeat and loss of territory. The probable
explanation seems to be that he began his reign in a subordinate
position and afterwards rose to supreme rule.
[Kshatrapa XIX. Bharttridáman, A.D. 278-294.] Visvasimha was succeeded
by his brother Bharttridáman. [142] His coins which are found in large
numbers are in style and workmanship inferior even to Visvasimha's
coins. Of forty-five in the Pandit's collection seven bear the dates
202, 207, 210, 211, and 214. As the earliest coin of his successor is
dated 218, Bharttridáman's reign seems to have lasted about fourteen
years from 202 to 216 (A.D. 278-294). Most of the coin legends style
Bharttridáman Mahákshatrapa though in a few he is simply styled
Kshatrapa. This would seem to show that like his brother Visvasimha
he began as a Kshatrapa and afterwards gained the rank and power
of Mahákshatrapa.
In Bharttridáman's earlier coins the legend reads:
Rajño Mahákshatrapasa Rudrasenaputrasa Rajñah Kshatrapasa
Bhartridámnah.
Of the king the Kshatrapa Bharttridáman son of the king the great
Kshatrapa Rudrasena.
In the later coins the legend is the same except that mahákshatrapasa
the great Kshatrapa takes the place of kshatrapasa the Kshatrapa.
[Kshatrapa XX. Visvasena, A.D. 294-300.] Bharttridáman was succeeded by
his son Visvasena the twentieth Kshatrapa. His coins are fairly common,
and of bad workmanship, the legend imperfect and carelessly struck, the
obverse rarely dated. Of twenty-five in Dr. Bhagvánlál's collection,
only three bear doubtful dates one 218 and two 222. The legend reads:
Rájño Mahákshatrapasa Bhartridáma putrasa Rájñah Kshatrapasa
Visvasenasa.
Of the king the Kshatrapa Visvasena son of the king the Mahákshatrapa
Bharttridáman.
It would seem from the lower title of Kshatrapa which we find given
to Visvasena and to most of the later Kshatrapas that from about 220
(A.D. 298) the Kshatrapa dominion lost its importance.
A hoard of coins found in 1861 near Karád on the Krishna, thirty-one
miles south of Sátára, suggests [143] that the Kshatrapas retained
the North Konkan and held a considerable share of the West Dakhan
down to the time of Visvasena (A.D. 300). The hoard includes coins
of the six following rulers: Vijayasena (A.D. 238-249), his brother
Dámájadasrí III. (A.D. 251-255), Rudrasena II. (A.D. 256-272) son of
Víradáman, Visvasimha (A.D. 272-278) son of Rudrasena, Bharttridáman
(A.D. 278-294) son of Rudrasena II., and Visvasena (A.D. 296-300)
son of Bharttridáman. It may be argued that this Karád hoard is of no
historical value being the chance importation of some Gujarát pilgrim
to the Krishna. The following considerations favour the view that
the contents of the hoard furnish evidence of the local rule of the
kings whose coins have been found at Karád. The date (A.D. 238-249)
of Vijayasena, the earliest king of the hoard, agrees well with the
spread of Gujarát power in the Dakhan as it follows the overthrow
both of the west (A.D. 180-200) and of the east (A.D. 220) Sátakarnis,
while it precedes the establishment of any later west Dakhan dynasty:
(2) All the kings whose coins occur in the hoard were Mahákshatrapas
and from the details in the Periplus (A.D. 247), the earliest,
Vijayasena, must have been a ruler of special wealth and power: (3)
That the coins cease with Visvasena (A.D. 296-300) is in accord with
the fact that Visvasena was the last of the direct line of Chashtana,
and that with or before the close of Visvasena's reign the power of
the Gujarát Kshatrapas declined. The presumption that Kshatrapa power
was at its height during the reigns of the kings whose coins have
been found at Karád is strengthened by the discovery at Amrávati
in the Berárs of a hoard of coins of the Mahákshatrapa Rudrasena
(II. ?) (A.D. 256-272) son of the Mahákshatrapa Dámájadasrí. [144]
[Kshatrapa XXI. Rudrasimha, A.D. 308-311.] Whether the end of
Chashtana's direct line was due to their conquest by some other
dynasty or to the failure of heirs is doubtful. Whatever may have been
the cause, after an interval of about seven years (A.D. 300-308)
an entirely new king appears, Rudrasimha son of Jívadáman. As
Rudrasimha's father Jívadáman is simply called Svámi he may have
been some high officer under the Kshatrapa dynasty. That Rudrasimha
is called a Kshatrapa may show that part of the Kshatrapa dominion
which had been lost during the reign of Visvasena was given to some
distant member or scion of the Kshatrapa dynasty of the name of
Rudrasimha. The occurrence of political changes is further shown by
the fact that the coins of Rudrasimha are of a better type than those
of the preceding Kshatrapas. Rudrasimha's coins are fairly common. Of
twelve in Dr. Bhagvánlál's collection five are clearly dated, three
230, one 231, and one 240. This leaves a blank of seven years between
the last date of Visvasena and the earliest date of Rudrasimha. The
legend reads:
Svámi Jívadáma putrasa Rajñah Kshatrapasa Rudrasimhasa.
Of the king the Kshatrapa Rudrasimha son of Svámi Jívadáman.
[Kshatrapa XXII. Yasadáman, A.D. 320.] Rudrasimha was succeeded by his
son Yasadáman whose coins are rather rare. Of three in Dr. Bhagvánlál's
collection two are dated 239, apparently the first year of Yasadáman's
reign as his father's latest coins are dated 240. Like his father
Yasadáman is simply called Kshatrapa. The legend reads:
Rájñah Kshatrapasa Rudrasimhaputrasa Rájñah Kshatrapasa Yasadámnah.
Of the king the Kshatrapa Yasadáman son of the king the Kshatrapa
Rudrasimha.
[Kshatrapa XXIII. Dámasiri, A.D. 320.] The coins found next after
Yasadáman's are those of Dámasiri who was probably the brother of
Yasadáman as he is mentioned as the son of Rudrasimha. The date
though not very clear is apparently 242. Only one coin of Dámasiri's
is recorded. In the style of face and in the form of letters it
differs from the coins of Yasadáman, with which except for the date
and the identity of the father's name any close connection would seem
doubtful. The legend on the coin of Dámasiri reads:
Rájño Mahákshatrapasa Rudrasimhasaputrasa Rájño Mahákshatrapasa
Dámasirisa.
Of the king the great Kshatrapa Dámasiri son of the king the great
Kshatrapa Rudrasimha.
It will be noted that in this coin both Rudrasimha and Dámasiri
are called great Kshatrapas, while in his own coin and in the coins
of his son Yasadáman, Rudrasimha is simply styled Kshatrapa. It is
possible that Dámasiri may have been more powerful than Yasadáman
and consequently taken to himself the title of Mahákshatrapa. The
application of the more important title to a father who in life had
not enjoyed the title is not an uncommon practice among the later
Kshatrapas. The rarity of Dámasiri's coins shows that his reign
was short.
After Dámasiri comes a blank of about thirty years. The next coin is
dated 270. The fact that, contrary to what might have been expected,
the coins of the later Kshatrapas are less common than those of the
earlier Kshatrapas, seems to point to some great political change
during the twenty-seven years ending 270 (A.D. 321-348).
[Kshatrapa XXIV. Rudrasena, A.D. 348-376.] The coin dated 270
belongs to Svámi Rudrasena son of Svámi Rudradáman both of whom
the legend styles Mahákshatrapas. The type of the coin dated 270 is
clearly adapted from the type of the coins of Yasadáman. Only two
of Rudrasena's coins dated 270 are recorded. But later coins of the
same Kshatrapa of a different style are found in large numbers. Of
fifty-four in the Pandit's collection, twelve have the following
dates 288, 290, 292, 293, 294, 296, and 298. The difference in the
style of the two sets of coins and the blank between 270 and 288
leave no doubt that during those years some political change took
place. Probably Rudrasena was for a time overthrown but again came to
power in 288 and maintained his position till 298. Besides calling
both himself and his father Mahákshatrapas Rudrasena adds to both
the attribute Svámi. As no coin of Rudrasena's father is recorded it
seems probable the father was not an independent ruler and that the
legend on Rudrasena's coins is a further instance of a son ennobling
his father. The legend is the same both in the earlier coins of 270
and in the later coins ranging from 288 to 298. It reads:
Rájño Mahákshatrapasa Svámi Rudradámaputrasa Rájño Mahákshatrapasa
Svámi Rudrasenasa.
Of the king the great Kshatrapa Svámi Rudrasena son of the king the
great Kshatrapa Svámi Rudradáman.
[Kshatrapa XXV. Rudrasena, A.D. 378-388.] After Rudrasena come
coins of Kshatrapa Rudrasena son of Satyasena. These coins are fairly
common. Of five in the Pandit's collection through faulty minting none
are dated. General Cunningham mentions coins of Kshatrapa Rudrasena
dated 300, 304, and 310. [145] This would seem to show that he was the
successor of Rudrasena son of Rudradáman and that his reign extended
to over 310. The legend on these coins runs:
Rájño Mahákshatrapasa Svámi Satyasenaputrasa Rájño Mahákshatrapasa
Svámi Rudrasenasa.
Of the king the great Kshatrapa Svámi Rudrasena son of the king the
great Kshatrapa Svámi Satyasena.
Of Rudrasena's father Satyasena no coin is recorded and as this
Rudrasena immediately succeeds Rudrasena IV. son of Rudradáman,
there is little doubt that Satyasena was not an actual ruler with
the great title Mahákshatrapa, but that this was an honorific title
given to the father when his son attained to sovereignty. General
Cunningham records that a coin of this Rudrasena IV. was found along
with a coin of Chandragupta II. in a stúpa at Sultánganj on the Ganges
about fifteen miles south-east of Mongir. [146]
[Kshatrapa XXVI. Simhasena.] With Rudrasena IV. the evidence from coins
comes almost to a close. Only one coin in Dr. Bhagvánlál's collection
is clearly later than Rudrasena IV. In the form of the bust and the
style of the legend on the reverse this specimen closely resembles
the coins of Rudrasena IV. Unfortunately owing to imperfect stamping
it bears no date. The legend reads:
Rájño Mahákshatrapasa Svámi Rudrasenasa Rájño Mahákshatrapasa
svasríyasya Svámi Simhasenasa.
Of the king the great Kshatrapa Svámi Simhasena, sister's son of the
king the great Kshatrapa Svámi Rudrasena.
This legend would seem to show that Rudrasena IV. left no issue and was
succeeded by his nephew Simhasena. The extreme rarity of Simhasena's
coins proves that his reign was very short.
[Kshatrapa XXVII. Skanda.] The bust and the characters in one other
coin show it to be of later date than Simhasena. Unfortunately the
legend is not clear. Something like the letters rájño kshatrapasa Rájño
Kshatrapasa may be traced in one place and something like putrasa
skanda Putrasa Skanda in another place. Dr. Bhagvánlál took this to
be a Gujarát Kshatrapa of unknown lineage from whom the Kshatrapa
dominion passed to the Guptas.
[Ísvaradatta, A.D. 230-250.] Along with the coins of the regular
Kshatrapas coins of a Kshatrapa of unknown lineage named Ísvaradatta
have been found in Káthiáváda. In general style, in the bust and
the corrupt Greek legend on the obverse, and in the form of the old
Nágarí legend on the reverse, Ísvaradatta's coins closely resemble
those of the fifteenth Kshatrapa Vijayasena (A.D. 238-249). At the
same time the text of the Nágarí legend differs from that on the
reverse of the Kshatrapa coins by omitting the name of the ruler's
father and by showing in words Ísvaradatta's date in the year of his
own reign. The legend is:
Rájño Mahákshatrapasa Ísvaradattasa varshe prathame.
In the first year of the king the great Kshatrapa Ísvaradatta.
Most of the recorded coins of Ísvaradatta have this legend. In one
specimen the legend is
Varshe dvitíye.
In the second year.
It is clear from this that Ísvaradatta's reign did not last
long. His peculiar name and his separate date leave little doubt
that he belonged to some distinct family of Kshatrapas. The general
style of his coins shows that he cannot have been a late Kshatrapa
while the fact that he is called Mahákshatrapa seems to show he was
an independent ruler. No good evidence is available for fixing his
date. As already mentioned the workmanship of his coins brings him
near to Vijayasena (A.D. 238-249). In Násik Cave X. the letters of
Inscription XV. closely correspond with the letters of the legends
on Kshatrapa coins, and probably belong to almost the same date as
the inscription of Rudradáman on the Girnár rock that is to about
A.D. 150. The absence of any record of the Ándhras except the name
of the king Madharíputa Sirisena or Sakasena (A.D. 180), makes it
probable that after Yajñasrí Gautamíputra (A.D. 150) Ándhra power
waned along the Konkan and South Gujarát seaboard. According to the
Puránas the Ábhíras succeeded to the dominion of the Ándhras. It
is therefore possible that the Ábhíra king Ísvarasena of Násik
Inscription XV. was one of the Ábhíra conquerors of the Ándhras who
took from them the West Dakhan. A migration of Ábhíras from Ptolemy's
Abiria in Upper Sindh through Sindh by sea to the Konkan and thence
to Násik is within the range of possibility. About fifty years later
king Ísvaradatta [147] who was perhaps of the same family as the
Ábhíra king of the Násik inscription seems to have conquered the
kingdom of Kshatrapa Vijayasena, adding Gujarát, Káthiáváda, and
part of the Dakhan to his other territory. In honour of this great
conquest he may have taken the title Mahákshatrapa and struck coins
in the Gujarát Kshatrapa style but in an era reckoned from the date
of his own conquest. Ísvaradatta's success was shortlived. Only two
years later (that is about A.D. 252) the Mahákshatrapa Dámájadasrí
won back the lost Kshatrapa territory. The fact that Ísvaradatta's
recorded coins belong to only two years and that the break between
the regular Kshatrapas Vijayasena and Dámájadasrí did not last more
than two or three years gives support to this explanation. [148]
The following table gives the genealogy of the Western Kshatrapas:
[The Kshatrapa Family Tree.] THE WESTERN KSHATRAPAS.
I.
Nahapána,
King, Kshaharáta, Kshatrapa
(A.D. 100-120 ?).
--------------------------------------
II.
Chashtana, son of Zamotika,
King, Mahákshatrapa
(A.D. 100-130).
|
III.
Jayadáman, King, Kshatrapa
(A.D. 130-140).
|
IV.
Rudradáman,
King, Mahákshatrapa
(A.D. 143-158 circa).
|
-----------------------------------------------+-----------------------------
| |
V. VII.
Dámázada or Dámájadasrí, Rudrasimha,
King, Kshatrapa King, Mahákshatrapa
(A.D. 168 circa). (A.D. 180-196 circa).
| |
| ------------------------------------------+-----------------
| | | |
VI. VIII. X. XI.
Jivadáman, Rudrasena, Sanghadáman, Dámasena,
King, Mahákshatrapa King, Mahákshatrapa King, Mahákshatrapa King, Mahákshatrapa
(A.D. 178, A.D. 196 circa). (A.D. 200-220 circa). (A.D. 222-226 circa). (A.D. 226-236 circa).
----------------------+------------------------- |
| | |
IX. XII. |
Prithivísena, King, Kshatrapa Dámájadasrí II. King, Kshatrapa |
(A.D. 222 circa). (A.D. 232 circa). |
|
-----------------------------------------------------------------------------|-------
| | | |
XIII. XIV. XV. XVI.
Víradáman, Yasadáman II. Vijayasena, Dámájadasrí III.
King, Kshatrapa King, Kshatrapa King, Kshatrapa and King, Mahákshatrapa
(A.D. 236, 238 circa). (A.D. 238, 239 circa). Mahákshatrapa (A.D. 251-255 circa).
| (A.D. 238-249 circa).
XVII.
Rudrasena II.
King, Mahákshatrapa
(A.D. 256-272 circa).
|
------------+----------------------
| |
XVIII. XIX.
Visvasimha, Bharttridáman,
King, Kshatrapa King, Kshatrapa and
(A.D. 272-278 circa). Mahákshatrapa
(A.D. 278-294 circa).
|
XX.
Visvasena,
King, Kshatrapa
(A.D. 296-300 circa).
|
XXI.
Rudrasimha son of
Svámi Jívadáman,
King, Kshatrapa
(A.D. 308, 309, 318 circa).
|
-------------------------+-------------------------
| |
XXII. XXIII.
Yasadáman II. King, Kshatrapa Dámasiri, King, Mahákshatrapa
(A.D. 318 circa). (A.D. 320 circa).
---------------------------------------------------------
XXIV.
Svámi Rudrasena III.
King, Mahákshatrapa
son of king Mahákshatrapa, Svámi Rudradáma,
(A.D. 348, 366-376 circa).
---------------------------------------------------------
XXV.
Svámi Rudrasena IV.
King, Mahákshatrapa,
son of king Mahákshatrapa, Svámi Satyasena,
(A.D. 378-388 circa).
---------------------------------------------------------
XXVI.
Svámi Simhasena
King, Mahákshatrapa,
sister's son of king Mahákshatrapa
Svámi Rudrasena (XXV).
---------------------------------------------------------
XXVII.
Skanda ----?