Mauryan Empire

Heliodorus pillar
Heliodorus pillar in Vidisha, India.
Created	113 BCE
Period/culture	late 2nd Century BCE
Place	Vidisha, Madhya Pradesh, India.
Present location	Vidisha, India
INDO- GREEKS Heliodorus pillar Taxila SATAVAHANAS MAHAMEGHA- VAHANAS MALAVAS SHUNGA EMPIRE class=notpageimage\| The Heliodorus pillar was erected and dedicated by Heliodorus, an Indo-Greek ambassador to the Shunga Empire

The Heliodorus pillar is a stone column that was erected around 113 BCE in central India^[1] in Besnagar (Vidisha), Madhya Pradesh. The pillar is commonly named after Heliodorus (identified by him as a Garuda-standard), who was an ambassador of the Indo-Greek king Antialcidas from Taxila, and was sent to the Indian ruler Bhagabhadra.^[2] A dedication written in Brahmi script was inscribed on the pillar, venerating Vāsudeva (Krishna), the Deva deva the "God of Gods" and the Supreme Deity.^[3]^[4]^[5]^[6] The pillar also glorifies the Indian ruler as "Bhagabhadra the savior". The pillar is a stambha which symbolizes joining earth, space and heaven, and is thought to connote the "cosmic axis" and express the cosmic totality of the Deity.^[3]

The Heliodorus pillar site is located near the confluence of two rivers, about 60 kilometres (37 mi) northeast from Bhopal, 11 kilometres (6.8 mi) from the Buddhist stupa of Sanchi, and 4 kilometres (2.5 mi) from the Hindu Udayagiri site.^[7]

The pillar was discovered by Alexander Cunningham in 1877. Two major archaeological excavations in the 20th-century have revealed the pillar to be a part of an ancient Vāsudeva temple site.^[4]^[8]^[9] Aside from religious scriptures such as the Bhagavad Gita, the epigraphical inscriptions on the Heliodorus pillar and the Hathibada Ghosundi Inscriptions contain some of the earliest known writings of Vāsudeva-Krishna devotion and early Vaishnavism and are considered the first archeological evidence of its existence.^[10]^[11]^[12]^[13]^[14]^[6] The pillar has been called one of the earliest surviving records of a foreign convert into Vaishnavism.^[15]^[6] An alternative interpretation is that making dedications to foreign gods was only a logical practice for the Greeks, intended to appropriate their local power and cannot be regarded as a "conversion" to Hinduism.^[16]

Location and surveys

[edit]

Survey by Alexander Cunningham in 1874–1875

[edit]

The pillar was first discovered by Alexander Cunningham in 1877 near the ancient city of Besnagar in neighbourhood of Vidisha in central India. Besnagar was founded near the confluence of Betwa River and Halali River (formerly, Bais River and the basis for "Bes"-nagar).^[17] The fertile region was historically important because it was on the trade route between the northern Gangetic valley, the Deccan and the South Indian kingdoms of the subcontinent.^[17] The Besnagar site is at the northeastern periphery of the confluence, and close to Sanchi and Udayagiri, both ancient and of significance to Buddhism and Hinduism.^[7]^[18]

When Cunningham first saw it, the pillar was thickly encrusted with ritually applied red paste (vermillion). This encrusted pillar was the object of worship and ritual animal sacrifice.^[17] Next to the red-colored pillar was a high soil mound, and on top of the mound a priest had built his home and surrounded it with a compound wall.^[17] The locals at the time called the pillar the Khamba Baba or Kham Baba.^[17]^[19]

Cunningham, an avid British archaeologist credited with many discoveries of ancient sites on the subcontinent, saw no inscription due to the thick crust surrounding the pillar. He nevertheless sensed its historical significance from the shape and the visible features such as the crowning emblem, carved fan, rosettes, the faceted symmetry merging into a round section.^[17] He also guessed there may be an inscription below the crust, and reported the pillar as, "the most curious and novel" of all his discoveries.^[17] Near the standing Besnagar pillar, Cunningham found the remains of a fan-palm pinnacle, which he thought originally belonged to the pillar.^[20] Assuming that this broken part was part of the standing pillar, he sketched a composite version.^[20] The fan-palm design is otherwise known to be associated to the worship of Samkarsana-Balarama, another one of the Vrishni heroes.^[21]

A short distance away, Cunningham found a second pillar capital on the ground with an emblem in the form of a makara (mythical elephant-crocodile-fish composite).^[20] He assumed, based on the shape of the bell, which he considered "of true Ashokan proportions", that this broken part was part of a lost pillar of the Ashokan period.^[20]^[17] Further, about a kilometer away, Cunningham found a third pillar capital of similar style, with an emblem in the form of a kalpadruma (wishing tree). Cunningham assumed this discovery too was related to the Besnagar pillar in some way.^[22] The kalpa tree design is otherwise known to be associated to the goddess Sri Lakshmi.^[23]

Later research showed that the fan palm pinnacle could not fit, and the discovery of the inscription on the pillar suggested that a Garuda emblem was crowning the structure.^[24]

Second survey in 1909–1910

[edit]

Between 1909 and early 1910, nearly 30 years after the pillar's discovery, a small Indian and British archaeological team led by H H Lake revisited the site.^[25] After the thick red crust was cleaned out, they found Brahmi script inscriptions. John Marshall reported the discovered inscriptions, and to everyone's surprise, the longer inscription related to a Greek ambassador named Heliodorus of 2nd-century BCE and the deity Vāsudeva. An additional smaller inscription on the pillar listed human virtues, later identified to be from a verse of the Mahabharata.^[22]^[26]^[27]

The pillar and the unusual inscriptions attracted two larger archaeological excavations. The first was completed between 1913 and 1915, under Bhandarkar, but left incomplete because the priest blocked efforts citing rights to his home and compound walls his ancestors had built over the mound.^[22]^[28]^[29] The second excavation was completed between 1963 and 1965, under Khare, who had convinced the locals to move their religious practice to a location near a tree close by and relocating the priest's family. The archaeologists for the second excavation had full access to the Besnagar pillar site.^[22]^[28]^[9]

Third survey in 1913–1915

[edit]

The 1913–15 excavations, though partial, revealed that the modern era Besnagar site had experienced numerous floods that had deposited silt over the last 2,000 years.^[29] The partial dig uncovered an extensive rectangular, square and other substructure and many brick foundations aligned to the cardinal axes. More ruined parts, plates and capitals were also found. The relative alignments suggested that the Besnagar pillar was likely a part of a more extensive ancient site.^[29]^[30]^[4]

Fourth survey in 1963–1965

[edit]

The 1963–65 excavations revealed that the mound under the demolished later era priest home, contained the brick foundation for a sanctum (garbhagriha) and pillared halls (mandalas) of an elliptical temple. Further excavations below the foundation revealed a different foundation of likely a more ancient temple. These ancient temple foundation, layout and structures were similar to those discovered at Chittorgarh (Rajasthan).^[28]^[31] A more comprehensive excavation underneath the pillar and around the pillar led to the discovery that the pillar itself was much deeper, had a metal-stone interface, features Cunningham's early report had missed, and that secondary foundations were added over time to match the new ground level after major floods. Further, many more structures and items were discovered at the site.^[28]^[9] The archaeologists discovered that the Heliodorus pillar itself was one of eight pillars, all aligned along the north-south axis. These discoveries confirmed that the Besnagar Heliodorus pillar was a part of a more extensive ancient temple site.^[28]^[9]^[31]

The 1913 excavation revealed that a significant part of the Heliodorus pillar is below the platform. It sits on top of the remains of a more ancient pillar probably damaged by floods.^[32] Over time, silt from various floods have deposited and a raised platform was added at some point. The pillar shaft has a base support of two placement stones held with a layer of stone-metal.^[32]^[29] Above this was an untrimmed stone portion of the pillar. Above the untrimmed section is a trimmed octagonal cross-section. The original ground level was about 4.5 centimeter above the junction of the untrimmed and trimmed section.^[33] Above the length with octagonal facet is the section of the pillar with sixteen facets. Above the sixteenths section is the thirty-two faceted section, beyond which is the short round pillar section all the way to the top where sat the crowning emblem (now missing).^[34]^[28] The pillar is about 17.7 feet above a square platform (12 feet side), and the platform itself is about 3 feet high above the ground.^[25] The currently visible portion of the pillar's octagonal section is about 4 feet 10 inches high. The sixteenths section is fully visible and is 6 feet 2 inches high.^[25] The thirty-twos is also fully visible and is about 11.5 inches high, while the round section is 2 feet and 2 inches high. The bell capital is about 1 feet 6 inches deep and 1 feet 8 inches wide. The abacus is a 1 feet 7 inch sided ornate square.^[25]

The ornamental bands on the pillar are at the junctions of the octagon-sixteenths and sixteenths-thirty-seconds sections.^[34]^[28] The lower ornamental band consists of half-rosettes, while the upper ornamental band is a festoon with birds (swag with flowers, leaves and hanging vines). Early scholars mistook it as geese (or swan), but a closer examination revealed that they are regular pigeon-like birds, not geese (nor swan).^[36]^[28] The upper festoon is about 6.5 inches long.^[25] According to Donald Stadtner, the capitals found at the Heliodorus pillar site are similar, yet different in ways from the Sunga capitals found at Sanchi. The Sanchi discoveries lack the clockwise birds, the makara and the band found in Besnagar. They have elephants and lions, which are absent in Besnagar.^[37] According to Julia Shaw, the elephants and lions motif is typically found with Buddhist art of this period. The two styles have differences yet informed the other, states Shaw.^[38]

The Heliodorus pillar is neither tapered nor polished like the ancient Ashokan pillars found in India.^[29]^[39] It is also about half the diameter of Ashoka pillars.^[40] The Brahmi inscriptions are found on the octagonal surface just below the lower ornamental band of half-rosettes.^[41]

The 1963–65 excavations suggest that the site had an elliptical shrine – possibly 4th to 3rd-century BCE – with a brick foundation and likely a wooden superstructure.^[42]^[28]^[43] This was destroyed by a flood around 200 BCE. New soil was then added and the ground level raised to build a new second temple to Vāsudeva, with a wooden pillar (Garuda dhvaja) in front of the east-facing elliptical shrine.^[42]^[28] This too was destroyed by floods sometime in the 2nd-century BCE.^[42] In late 2nd-century BCE, after some ground preparation, yet another Vāsudeva temple was rebuilt, this time with eight stone pillars aligned in the north-south cardinal axis. Only one of these eight pillars have survived: the Heliodorus pillar.^[42]^[28]

There are two inscriptions on the pillar. The inscriptions have been analysed by several authors, such as E. J. Rapson,^[44] Sukthankar,^[27] Richard Salomon,^[5] and Shane Wallace.^[4]

The text of the inscriptions is in the Brahmi script of the Sunga period, the language is Central-western epigraphic Prakrit, with a few Sanskritized spellings.^[5] The first inscription describes the private religious dedication of Heliodorus (Translations: Richard Salomon):^[5]

Line 1. This Garuda-standard of Vāsudeva, the god of gods
Line 2. was constructed here by Heliodora (Heliodoros), the Bhagavata,
Line 3. son of Dion, a man of Takhkhasila (Taxila),
Line 4. the Greek ambassador who came from the Great King
Line 5. Amtalikita (Antialkidas) to King
Line 6. Kasiputra Bhagabhadra, the Savior,
Line 7. prospering in (his) fourteenth regnal year.^[45]

The second inscription on the pillar, in the same script, recites a verse from the Hindu epic Mahabharata:^[22]^[26]

Line 1. (These?) three steps to immortality, when correctly followed,
Line 2. lead to heaven: control, generosity, and attention.^[45]

The identity of the King Bhagabhadra in the longer inscription is contested. Early scholars proposed that he may have been the 5th ruler of the Sunga dynasty, as described in some Puranic lists.^[5] However, later excavations by German archaeologists near Mathura (Sonkh) have shown that the Sunga dynasty may have ended before the Heliodorus pillar was installed.^[22] Therefore, it is probable that the Bhagabhadra may have been a local ruler.^[22] The virtues in the shorter inscription has been variously translated by different scholars. John Irwin, for example, translates it as "Restraint, Renunciation and Rectitude".^[22]

Heliodorus pillar inscriptions
Translation (English)	Transliteration (original Brahmi script)	Inscription (Prakrit in the Brahmi script)^[4]
This Garuda-standard of Vāsudeva, the God of Gods was erected here by the devotee Heliodoros, the son of Dion, a man of Taxila, sent by the Great Yona King Antialkidas, as ambassador to King Kasiputra Bhagabhadra, the Savior son of the princess from Varanasi, in the fourteenth year of his reign. ^[46] Three immortal precepts (footsteps)... when practiced lead to heaven: self-restraint, charity, consciousness	𑀤𑁂𑀯𑀤𑁂𑀯𑀲 𑀯𑀸(𑀲𑀼𑀤𑁂)𑀯𑀲 𑀕𑀭𑀼𑀟𑀥𑁆𑀯𑀚𑁄 𑀅𑀬𑀁 Devadevasa Vā[sude]vasa Garuḍadhvaje ayaṃ 𑀓𑀭𑀺𑀢𑁄 𑀇(𑀅) 𑀳𑁂𑀮𑀺𑀉𑁄𑀤𑁄𑀭𑁂𑀡 𑀪𑀸𑀕 karito i[a] Heliodoreṇa bhāga- 𑀯𑀢𑁂𑀦 𑀤𑀺𑀬𑀲 𑀧𑀼𑀢𑁆𑀭𑁂𑀡 𑀢𑀔𑁆𑀔𑀲𑀺𑀮𑀸𑀓𑁂𑀦 vatena Diyasa putreṇa Takhkhasilākena 𑀬𑁄𑀦𑀤𑀢𑁂𑀦 𑀅𑀕𑀢𑁂𑀦 𑀫𑀳𑀸𑀭𑀸𑀚𑀲 Yonadatena agatena mahārājasa 𑀅𑀁𑀢𑀮𑀺𑀓𑀺𑀢𑀲 𑀉𑀧𑀁𑀢𑀸 𑀲𑀁𑀓𑀸𑀲𑀁𑀭𑀜𑁄 Aṃtalikitasa upa[ṃ]tā samkāsam-raño 𑀓𑀸𑀲𑀻𑀧𑀼𑀢𑁆𑀭𑀲 𑀪𑀸𑀕𑀪𑀤𑁆𑀭𑀲 𑀢𑁆𑀭𑀸𑀢𑀸𑀭𑀲 Kāsīput[r]asa [Bh]āgabhadrasa trātārasa 𑀯𑀲𑁂𑀦 (𑀘𑀢𑀼)𑀤𑀲𑁂𑀁𑀦 𑀭𑀸𑀚𑁂𑀦 𑀯𑀥𑀫𑀸𑀦𑀲 vasena [chatu]daseṃna rājena vadhamānasa 𑀢𑁆𑀭𑀺𑀦𑀺 𑀅𑀫𑀼𑀢𑁋𑀧𑀸𑀤𑀸𑀦𑀺 (𑀇𑀫𑁂) (𑀲𑀼)𑀅𑀦𑀼𑀣𑀺𑀢𑀸𑀦𑀺 Trini amuta𑁋pādāni (i me) (su)anuthitāni 𑀦𑁂𑀬𑀁𑀢𑀺 𑀲𑁆𑀯(𑀕𑀁) 𑀤𑀫 𑀘𑀸𑀕 𑀅𑀧𑁆𑀭𑀫𑀸𑀤 neyamti sva(gam) dama cāga apramāda — Adapted from transliterations by E. J. Rapson,^[44] Sukthankar,^[27] Richard Salomon,^[5] and Shane Wallace.^[4]	Heliodorus pillar rubbing (inverted colors). The text is in the Brahmi script of the Sunga period.^[5] For a recent photograph.

The Garuda capital of the Heliodorus pillar has not been found in the surveys, but it has been suggested that it had already been excavated by Cunningham, who was unaware of the Garuda attribution of the pillar, and that the remains of this Garuda capital were transferred to the Gwalior Museum together with the other artefacts initially discovered at the site.^[50] In particular, a statue fragment in the Gwalior Museum, composed of bird's feet holding a Naga, with the tail end resting on a portion of a vedika, may correspond to the lost Garuda capital of the Heliodorus pillar.^[51]^[50]^[52]

According to Susan L. Huntington, the Garuda capital on the Heliodorus pillar was probably similar to a portable Garuda standard illustrated on one of the nearly contemporary reliefs at Bharhut.^[47] In Bharhut, a man riding a horse is seen holding a portable pillar-standard, crowned by a bird-man creature similar to a Kinnara.^[47] The same concept of Garuda pillar may have been adopted for the Heliodorus pillar.^[47] Further, the Bharhut relief was dedicated by an individual from Vidisha, the town where the Heliodorus pillar is located, as explained in the attached dedicatory inscription, which suggests that the Garuda capital in the Bharhut relief may just be an imitation of the one on the Heliodorus pillar.^[47] The inscription in Brahmi script next to the relief of the Garuda pillar at Bharhut reads:^[47]^[53]

𑀯𑁂𑀤𑀺𑀲𑀸 𑀘𑀸𑀧𑀤𑁂𑀯𑀸𑀬𑀸 𑀭𑁂𑀯𑀢𑀺𑀫𑀺𑀢𑀪𑀸𑀭𑀺𑀬𑀸𑀬 𑀧𑀣𑀫𑀣𑀪𑁄 𑀤𑀸𑀦𑀁
Vedisā Chāpadevāyā Revatimitabhāriyāya pathamathabho dānam
"The first pillar (is) the gift of Chāpadevāyā, the wife of Revatimita, from Vedisa"

— Bharhut inscription A34, on the corner pillar of the railing of the Southeastern quadrant^[53]

Association with other Vrishni heroes

[edit]

Other sculptures and pillar capitals were found near the Heliodorus pillar, and it is thought they were dedicated to Vāsudeva's kinsmen, otherwise known as the Vrishni heroes and objects of the Bhagavata worship.^[55] These are a tala (fan-palm capital), a makara (crocodile) capital, a banyan-tree capital, and a possible statue of the goddess Lakshmi, also associated with the Bhagavat worship.^[56] Just as Garuda is associated with Vāsudesa, the fan-palm capital is generally associated with Saṃkarṣaṇa, and the makara is associated with Pradyumna.^[57]^[58] The banyan-tree capital with ashtanidhis is associated with Lakshmi.^[56]

The presence of these pillar capitals, found near the Heliodorus pillar, suggests that the Bhagavata worship, although centered around the figures of Vāsudeva and Saṃkarṣaṇa, may also have involved the worship of other Vrishni deities, such as Pradyumna, son of Vāsudeva.^[58] For example, there may have been a Pradyumna temple at Besnagar, or at least the Pradyumna pillar with its Makara emblem may have been incorporated into the Vāsudeva shrine.^[58] In effect, the findings surrounding the Heliodorus pillar suggest the worship of a trio of the Vrishni heroes in this time and area, composed of the three deities Vāsudesa, Saṃkarṣaṇa and Pradyumna.^[59]

Excavations suggests that these various pillars with their symbolic capitals were standing in line at the site, and that the Heliodorus pillar was just one of them, standing at the northern end of the line.^[60]^[61] Although the pillars are aniconic, it is probable that now lost sculptures representing the deities, broadly similar to the depictions on Vāsudeva and Samkarshana on the coins of Agathocles of Bactria (190–180 BCE), were located in adjoining shrines.^[54] An inscription on an octagonal pillar found in nearby Besnagar does mention a "Garudadvaja" installed in a Temple of Vasudeva (Vasudeva prasadauttama) by a Gautamiputra Bhagavata, suggesting that there may have been two Garuda pillars, just as there were two fan-palm pillars, in front the Vāsudeva Temple.^[60]

The fan-palm capital, found next to the Heliodorus pillar, is associated with Saṃkarṣaṇa.^[57]^[58]
The Makara capital, found at the site of the Heliodorus pillar, is associated with Pradyumna.^[55]^[62]^[57]^[58] 2nd century BCE.^[63] Gwalior Museum.^[64]^[62]
A pillar capital shaped as a Kalpadruma tree, also found nearby at Besnagar, probably associated with Lakshmi.^[55]^[57] Indian Museum, Kolkata.^[62]
Possible statue of the goddess Lakshmi, also associated with the Bhagavat worship.^[56]^{[failed verification]}

Association with Garuda

[edit]

The sun bird Garuda is the traditional vehicle of Vāsudeva.^[65] In the Mahabharata (probably compiled between the 3rd century BCE and the 3rd century CE),^[66] Garuda appears as the vehicle of Vishnu.^[67]

However, the understanding of Vāsudeva as an emanation of Vishnu probably appeared much later, as there is nothing to suggest it in the early evidence: the worship of Vāsudeva between the 4th century BCE and the 2nd century BCE was a warrior-hero worship, after which the progressive amalgamation with Vishnu and Narayana would follow, developing during the Kushan period and culminating during the Gupta period.^[68]

Slightly later, the Nagari inscription also shows the association of the Hindu deity Narayana with Bhagavatism.^[56] Vishnu would much later become prominent in this construct, so that by the middle of the 5th century CE, during the Gupta period, the term Vaishnava would replace the term Bhagavata to describe the followers of this worship, and Vishnu would now be more popular than Vāsudeva.^[56]

In 1910, an archaeological team led by H H Lake revisited the Heliodorus pillar site and nearby mounds. They found the Brahmi inscriptions on the pillar, and noticed several mistakes in the early Cunningham report.^[25] They also found many other broken wall pieces, pillar sections and broken statues in different mounds along the river, within a kilometer from the pillar. Lake speculated these to be variously related to Buddhism, Hinduism and Jainism.^[69] Near the Heliodorus pillar site, his team discovered Sapta-Matrikas (seven mothers of the Shaktism tradition of Hinduism), dating to the 5th–6th century CE.^[70]^[71]^[72] These discoveries suggest that Besnagar was probably an important ancient temples and pilgrimage site.^[73]^[74]

Initial excavations

Elliptic plan of the Temple

Excavation of the huge Temple of Vāsudeva next to the Heliodorus pillar.^[75] The Temple measured 30x30 meters, and the walls were 2.4 meters thick. Pottery remains assigns the site to the 2nd century BCE.^[76] Further excavations also revealed the outline of a smaller elliptic temple structure, which was probably destroyed by the end of the 3rd century BCE.^[77] The platform and the base of the Heliodorus pillar are visible in the immediate background.

The 1963–65 excavations revealed that the Heliodorus pillar was a part of an ancient temple site. The archaeologists found an ancient elliptical foundation, extensive floor and plinth produced from burnt bricks. Further, the foundations for all the major components of a Hindu temple – garbhagriha (sanctum), pradakshinapatha (circumambulation passage), antarala (antechamber next to sanctum) and mandapa (gathering hall) – were found.^[78] These sections had a thick support base for their walls. These core temple remains cover an area of 30 x 30 m with 2.40 m.^[79] The sections had post-holes, which likely contained the wooden pillars for the temple superstructure above. In the soil were iron nails that likely held together the wooden pillars.^[78] According to Khare, the superstructure of the temple was likely made of wood, mud and other perishable materials.^[78]

The sub-surface structure discovered was nearly identical to the ancient temple complex discovered in Nagari (Chittorgarh, Rajasthan) – about 500 kilometers to the west of Vidisha, and the Nagari temple too has been dated to the second half of the 1st-millennium BCE. The archaeological discoveries about Vāsudeva Krishna at the Mathura site – about 500 kilometers to the north, states Khare, confirm that Garuda, Makara found at this site, palm-leaf motifs were related to early Vaishnavism. The Heliodorus pillar was a part of an ancient Vaishnava temple.^[80] According to Susan Mishra and Himanshu Ray, the Heliodorus pillar Besnagar site (2nd century BCE) and the Nagari site (1st century BCE) are perhaps the "earliest Hindu temples" that archaeologists have discovered.^[81]

Archaeological characteristics and significance

[edit]

The Heliodorus pillar, being dated rather precisely to the period of the reign of Antialkidas (approximately 115–80 BCE), is an essential marker of the evolution of Indian art during the Sunga period. It is, following the Pillars of Ashoka, the next pillar to be associated clearly with a datable inscription.^[40] The motifs on the pillar are key in dating some of the architectural elements of the nearby Buddhist complex of Sanchi. For example, the reliefs of Stupa No.2 in Sanchi are dated to the last quarter of the 2nd century BCE due to their similarity with architectural motifs on the Heliodorus pillar as well as similarities of the paleography of the inscriptions.^[40] A remaining fragment of the Garuda capital is located at the Gujari Mahal Museum in Gwalior.^[35]

Nature and evolution of Vāsudeva

[edit]

Vāsudeva refers to "Krishna, son of Vasudeva", "Vāsudeva" in the lengthened form being a vṛddhi-derivative of the short form Vasudeva, a type of formation very common in Sanskrit signifying "of, belonging to, descended from".^[84] The worship of Vāsudeva may have evolved from the worship of a historical figure belonging to the Vrishni clan in the region of Mathura.^[85] He is also known as a member of the five "Vrishni heroes".^[85] According to Upinder Singh "Vāsudeva-Krishna was the Indian God bearing the closest resemblance to the Greek God Herakles".^[85] He was also depicted on the coinage of Agathocles of Bactria c. 190-180 BCE, which shows that he was already widely considered as a deity by that time, and probably as early as the 4th century according to literary evidence.^[85] In the Heliodorus pillar, Vāsudeva-Krishna was worshipped as the "God of Gods", the Supreme Deity.^[86] At one point Vāsudeva-Krishna came to be associated to the God Narayana-Vishnu.^[87] Epigraphically, this association is confirmed by the Hathibada Ghosundi Inscriptions of the 1st century BCE.^[88] It is thought that "by the beginning of the Christian era, the worship of Vasudeva, Vishnu and Narayana amalgamated".^{[citation needed]} As a third step, Vāsudeva-Krishna was incorporated into the Chatur-vyūha concept of successive emanations of the God Vishnu.^[87] By the 2nd century CE, the "avatara concept was in its infancy", and the depiction of Vishnu with his four emanations (the Chatur-vyūha) starts to become visible in art at the end of the Kushan period.^[89]

Based on Helliodorus pillar evidence it has been suggested that Heliodorus is one of the earliest Westerners on record to convert to Vaishnavism whose evidence has survived.^[90] But some scholars, most notably A. L. Basham^[91] and Thomas Hopkins, are of the opinion that Heliodorus was not the earliest Greek to convert to Bhagavata Krishnaism. Hopkins, chairman of the department of religious studies at Franklin and Marshall College, has said, "Heliodorus was presumably not the earliest Greek who was converted to Vaishnava devotional practices although he might have been the one to erect a column that is still extant. Certainly there were numerous others including the king who sent him as an ambassador."^[92] Professor Kunja Govinda Goswami of Calcutta University concludes that Heliodorus "was well acquainted with the texts dealing with the Bhagavata religion."^[14]

According to Indologist Edwin F. Bryant, Heliodorus converted to the Krishna religion during this period. This is evident from the column dedicated to Garuda, Vishnu's eagle carrier, which features an inscription where Heliodorus identifies himself as a devotee of Vasudeva Krishna. The fact that a prominent foreign envoy embraced the Krishna tradition in the first century BCE suggests that the tradition had established firm roots by then. Moreover, there are several other inscriptions prior to the Common Era, created by Indian sponsors of the Vasudeva Krishna tradition.^[6]

Alternatively, the dedication made by Heliodorus to Vāsudeva as supreme deity may simply have been a diplomatic gesture.^[93]^[94] This may also have been an instance of a typically Greek religious practice: according to Harry Falk, it was a logical and normal practice for Greeks to make dedications to foreign gods, as they were just interested in appropriating their power, and this natural Greek behaviour cannot be construed as a "conversion to Hinduism".^[95]

Alternative interpretation

[edit]

According to Allan Dahlquist, an alternative interpretation of the inscription is possible. Shakyamuni Buddha too was called a Bhagavan, and Heliodorus originated from Taxila where Buddhism was strong.^[96] At the time of Dahlquist's 1962 publication, he stated there was no proof that a sect of Vishnu-Krishna devotees existed at that time in Taxila.^[96] Lastly, according to Dahlquist, there is no definite evidence that Vāsudeva should necessarily refer to Vishnu-Krishna.^[96] As god-of-the-god, Vāsudeva can well be associated with Indra, who had a key role in Buddhism, stated Dahlquist.^[96]

Later scholars have questioned Dahlquist's analysis and assumptions.^[97] Kuiper criticizes him for interpreting the dubious source of Megasthenes, ignoring all the "indications to the contrary", and dispute Dahlquist's treatment of the evidence.^[98] The Greek texts that describe ancient India, have numerous references that suggest the existence of Vishnu-Krishna before the time of Heliodorus. For example, there is little doubt that Methora in ancient Greek texts is same as Mathura, Sourasenoi as Shurasenas, Herakles of India is Hari-Krishna, Kleisobora is Krishna-pura.^[99]^[100] Similarly, early Buddhist sources provide evidence of Krishna worship, such as the Niddesa which somewhat derogatorily mentions both Vāsudeva and Baladeva^{[note 1]} The Jataka tales too include a story about Krishna.^[99] Heliodorus converted to the Krishna religion when he was serving as an envoy. The Heliodorus pillar's inscription is generally dated to the late 2nd century BCE or about 100 BCE, is attributed to Heliodorus, as recording his devotion to the Vaishnava Vāsudeva sect.^[99]^[102]

During the Besnagar site excavations by archaeologists Lake and Bhandarkar, a number of additional inscriptions were found such as one in Vidisha. These also mention Vaishnava-related terms. In one of those inscriptions, is the mention of another Bhagavata installing a pillar of Garuda (vahana of Vishnu) at the "best temple of Bhagavat" after the king had ruled for twelve years.^[29]

A pillar from nearby Buddhist Sanchi, Pillar 25, is thought to be contemporary with the Heliodorus pillar, and is also dated to the 2nd century BCE.^[103]

Location of the Heliodorus pillar in relation to Besnagar, Vidisha, Sanchi and the Udayagiri Caves.
Heliodorus was the ambassador of king Antialcidas (here depicted on one of his coins).
The contemporary pillar in nearby Sanchi.^[103]

साहित्यिक साक्ष्य	अभिलेखीय साक्ष्य
पुराण – विष्णु पुराण, वायु पुराण एवं ब्राह्मण पुराण	समुद्रगुप्त की प्रयाग प्रशस्ति
देवी चन्द्रगुप्तम (विशाखदत्त कृत)	कमारगुप्त का विलसड अभिलेख
कालीदास की रचनाएं	स्कन्दन गुप्त का भितरी अभिलेख
विदेशी यात्री: फाह्यान, ह्नेनसाग आदि	प्रभावती गुप्त का पूना ताम्रपत्र

गिरनार शिलालेख [पश्चिम भारतातले प्राकृत]	धौली शिलालेख [पूर्व भारतातले प्राकृत]	संस्कृत छाया	मराठी
अतिकांतं अंतरं बहूनि वाससतानि वढितो एव प्राणारंभो विहिंसा च भूतानं ञातिसु असंप्रतिपत् ब्राह्मणस्रमणानं असंप्रतिपति ।	अतिकंतं अंतलं बहूनि वस सतानि वढिते व पानालंभे विहिसा च भूतानं नातिसु असंप्रतिपति समनबाभनेसु संपटिपति ।	अतिक्रान्तम् अन्तरंबहूनि वर्षशतानि वर्धितो एव प्राणारम्भो विहिंसा च भूतानां ज्ञातिषु असम्प्रतिपति ब्राह्मणश्रमणानां असंप्रतिपति: ।	गेल्या काळात शेकडो वर्षे प्राणहत्या, भूतमात्रांची हिंसा, ज्ञातींचा तसेच साधु(श्रमण)-ब्राह्मणांचा अ-सन्मान वाढतच चालला होता.
त अज देवानं प्रियस प्रियदसिनो राञो धंमचरणेन भेरीघोसो अहो धंमघोसो विमानदसणा च हस्तिदसणा अगिखंधानि च अञानि च दिव्यानि रूपानि च दसयित्पा जनं ।	से अज देवानं पियस पियदसिने लाजिने धंमचलनेन भेलिघोसं अहो धंमघोसं विमानदसनं हथीनि अगिकंधानि अंनानि च दिवियानि लूपानि दसयितु मुनिसानं ।	तद् अद्य देवानां प्रियस्य प्रियदर्शिनो राज्ञो धर्माचरणेन भेरीघोषो अभवत् धर्मघोषः, विमानदर्शनात् च हस्तिदर्शनात्, अग्निस्कंधानि च अन्यानि दिव्यानि रूपाणि च दर्शयित्वा जनम् ।	तेव्हा आज देवांच्या आवडत्या प्रियदर्शी राजाच्या धर्माचरणाने धर्माचा घोष नगार्‍याच्या घोषासारखा झाला. विमानदर्शन [विमान म्हणजे देवळाचे उत्तुंग शिखर असावे], हत्तीदर्शन, अग्नि-स्कंध आणि अन्य दिव्य रूपे लोकांना दाखवून (घोष झाला).
यारिसे बहूहि वाससतेहि न भूतपूवे तारिसे अज वढिते देवानं प्रियस प्रियदसिनो राञो धंमानुसस्टिया अनारंभो प्राणानं अविहिसा भूतानं ञातीनं संपटिपति (?संप्रतिपति) ब्राह्मणसमणानं संपटिपति (?संप्रतिपति) मातरि पितरि सुस्रुसा थैरसुस्रुसा ।	आदिसे बहूहि वससतेहि नो हूतपुलुवे तादिसे अज वढिते देवानं पियस पियदसिने लाजिने धंमानुसस्थिया अनालंभे पानानं अविहिसा भूतानं नातिसु संपटिपति समनबंभनेसु संपटिपति मातिपितुसुसूसा वुढसुसूसा ।	यादृशं बहूभि: वर्षशतै: न, तादृशं अद्य वर्धिता: देवानां प्रियस्य प्रियदर्शिनः राज्ञः धर्मानुशासनेन अनारम्भः प्राणानाम्, अविहिंसा भूतानां, ज्ञातीनां सम्प्रतिपति, ब्राह्मणश्रमणानां सम्प्रतिपति, मातरि-पितरि शुश्रूषा, स्थविर/वृद्धशुश्रूषा ।	जसे अनेक शेकडो वर्षांसाठी नव्हते, असे आज देवांना प्रिय प्रियदर्शी राजाच्या धर्मानुशासनामुळे वाढलेले आहे - प्राणांची हत्या नाही, भूतमात्राबाबत अहिंसा, ज्ञातींचा आदर, श्रमण-ब्राह्मणांचा आदर, मातापित्यांची शुश्रूषा, वृद्धांची शुश्रूषा.
एस अञे च बहुविधे धंमचरणे वढिते वढयिसति चेव देवानं प्रियो प्रियदसी राजा धंमचरणं इदं ।	एस अंने च बहुविधे धंमचलने वढिते वढयिसति चेव देवानं पिये पियदसी लाजा धंमचलनं इदं ।	एतानि अन्यानि च बहुविधानि धर्माचरणानि वर्धितानि, वर्धयिष्यति चैव देवानां प्रियः प्रियदर्शी राजा धर्माचरणम् इदम् ।	ही आणि बहुविध अन्य धर्माचरणे वाढलेली आहेत, आणि तसेच देवांना प्रिय प्रियदर्शी राजा हे धर्माचरण भविष्यातही वाढवेल.
पुत्रा च पोत्रा च प्रपोत्रा च देवानं प्रियस प्रियदसिनो राञो वढयिसंति इदं धंमचरणं आव संवटकपा ।	पुता पि च नतिपनति च देवानं पियस पियदसिने लाजिने पवढयिसंति येव धंमचलनं इमं आकपं ।	पुत्रा च पौत्रा च प्रपौत्रा च (नप्तृ-प्रनप्तारः च) देवानां प्रियस्य प्रियदर्शिनः [प्र]वर्धयिष्यन्ति [एव] इमं धर्माचरणं यावत् संवर्तकल्पात् [आ कल्पात्] ।	देवांना प्रिय प्रियदर्शी राजाचे पुत्र, नातू आणि पणतू कल्पांतापर्यंत हे धर्माचरण वाढवतील.
धंमम्हि सीलम्हि तिस्टंतो धंमं अनुसासिसंति ।	धंमसि सीलसि च चिठितु धंमं अनुसासिसंति ।	धर्मे शीले च तिष्ठन्तो धर्मम् अनुशासयिष्यन्ति ।	धर्मात आणि शीलात राहून धर्माचे अनुशासन करतील.
एस हि सेस्टे कंमे य धंमानुसासनं ।	एस हि सेठे कंमे या धंमानुसासना	एतद् हि श्रेष्ठे कर्मणि यद् धर्मानुशासनम् ।	हे धर्मानुशासनच श्रेष्ठ कर्म होय.
धंमचरणे पि न भवति असीलस । त इमम्हि अथम्हि वधी (?वढी) अहीनी च साधु ।	धंमचलने पि च नो होति असीलस । से इमस अथस वढी अहीनी च साधु ।	धर्माचरणम् अपि न भवति अशीलस्य । तद् अस्य अर्थस्य वृद्धि: अहीना च साधु [च] ।	शील नसलेल्याकडून धर्माचरणसुद्धा होऊ शकत नाही. म्हणून या हेतूची वृद्धी हीन नाही, सुयोग्य आहे.
एताय अथाय इदं लेखापितं इमस अथस वढि युजंतु हीनि च मा लोचेतव्या । द्वादसवासाभिसितेन देवानं प्रियेन प्रियदशिना राञा इदं लेखापितं ।	एताये अठाये इयं लिखिते इमस अठस वढी युजंतू हीनि च मा लोचयिसू । दुवादसवसानि अभिसितस देवानं पियस पियदसिने लाजिने यं इध लिखिते ।	एतस्मै अर्थाय इदं लिखितम् [लेखयितम् - ?संस्कृत रूप चुकले असावे?] अस्य अर्थस्य वृध्यै युजन्तु हीना च मा द्रष्टव्या । द्वादशवर्षाभिषिक्तेन देवानां प्रियेण प्रियदर्सिना राज्ञा इदं लिखितम् ।	या कारणासाठी हे लिहविले आहे. या अर्थाच्या वृद्धीस जुटावे, हीन मानू नये. अभिषिक्त होऊन बारा वर्षे झालेल्या देवांना प्रिय प्रियदर्शी राजाने हे लिहविले आहे.

Aspect	Details
Founding	322 BCE by Chandragupta Maurya
Duration	322 BCE – 185 BCE
Capital	Pataliputra (modern-day Patna)
Notable Rulers	Chandragupta Maurya, Bindusara, Ashoka
Geographic Extent	Vast areas of the Indian subcontinent
Political Unity	First major empire to consolidate much of India
Governance	Shift from republican and oligarchic systems to monarchy
Cultural Achievements	Literature, art, architecture, inscriptions
Iconic Symbol	Lion Capital of Ashoka (India’s national emblem)
End of Dynasty	185 BCE with the last ruler, Brihadratha

Rulers of the Mauryan Dynasty	Rеign (B. C.)
Chandragupta Maurya	(324/321 – 297 B.C.)
Bindusara	(297 – 272 B.C.)
Ashoka	(268 – 232 B.C.)

King	Rеign (B. C.)
Chandragupta Maurya	(324/321 – 297 B.C.)
Bindusara	(297 – 272 B.C.)
Ashoka	(268 – 232 B.C.)
Dasharatha Maurya	(232 – 224 B.C)
Samprati	(224 – 215 B.C)
Shalishuka	(215 – 202 B.C)
Devavarman	(202 – 195 B.C)
Shatadhanvan	(195 – 187 B.C)
Brihadratha	(187 – 184 B.C)

Name	Relationship	Reign	Notable Achievements
Chandragupta Maurya	Founder	322 BCE – 298 BCE	Established the Maurya Dynasty, centralized administration
Bindusara	Son of Chandragupta	298 BCE – 272 BCE	Expanded the empire, maintained stability
Ashoka the Great	Son of Bindusara	268 BCE – 232 BCE	Promoted Buddhism, non-violence, built stupas and pillars
Dasaratha Maurya	Grandson of Ashoka	232 BCE – 224 BCE	Continued Buddhist policies, maintained infrastructure
Samprati	Successor of Dasaratha	224 BCE – 215 BCE	Propagated Jainism, religious tolerance
Shalishuka Maurya	Successor of Samprati	215 BCE – 202 BCE	Faced internal strife, decline of central power
Devavarman Maurya	Successor of Shalishuka	202 BCE – 195 BCE	Struggled with regional challenges, weakening authority
Shatadhanvan Maurya	Successor of Devavarman	195 BCE – 187 BCE	Period of decline, internal rebellions
Brihadratha Maurya	Last ruler	187 BCE – 180 BCE	Assassinated by his general, end of the Mauryan Dynasty

चंद्रगुप्त: इ.स.पू. ३२४/२१–३००		राज्यकाल – चोवीस वर्षे
बिंदुसार: इ.स.पू. ३००–२७३		राज्यकाल – पंचवीस वर्षे
अशोक: इ.स.पू. २७३–२३६		राज्यकाल –सदतीस वर्षे
कुणाल: अनिश्चित		अनिश्चित
दशरथ: ,,		,,
संप्रती: ,,		,,
शालिशूक: ,,		,,
बृहद्रथ: अनिश्चित–इ.स.पू. १८५		,,

Renowned Scholars Authoritative Crafted Maps
Mauryan empire maps created by Historians/Other Scholars	Map Link
ASI (Archeological Survey Of India)	Rough Map by ASI
NCERT	Their designed map
British Historian Geoffrey Parker	His designed map
British historian Patrick Karl O'Brien	His designed map
Australian historian Craig Benjamin	His designed map
American historian Gerald Danzer	His designed map
British Historian Charles Allen	His designed map
Historian Robert W. Strayer and Eric Nelson	Their designed map
Irish Historian and Indologist Vincent Arthur Smith	His designed map
Anthropologist and Bioarcheologist Professor Ian Barnes	His designed map
Group of Historian, Archeologist and Historical Geographer, published by Millennium House	Their designed map
American Historian Albert M. Craig	His designed map
Indian Historian Kashi Prasad Jayaswal	His designed map
Historical Geographer C. Collin Davies	His designed map
Indologist Prof. N.A. Nikam and American Philosopher Prof. Richard McKeon	Their designed map
Group of historian namely Jeremy Adelman, Peter Brown, Benjamin A. Elman, Stephen Kotkin, Xinru Liu, Gyan Prakash, Brent Shaw and Archeologist Holly Pittman	Their designed world map for 250 BCE
Professor of East Asian Studies, William J. Duiker	His designed map
Italian historian Gianni Sofri	His designed map
History Professor of Oxford University Harold Arthur Harris	His designed map
Pakistani popular known historian Muhammad Hussain Panhwar	His designed map
Indian Historian Dwijendra Narayan Jha	His designed map
Linguist Dr. Aaron Ralby and University of Oklahoma professor Amanda Lomazoff	Their designed map
History professor of Southern Methodist University, Johan Elverskog	Their designed map
Group of Historian, Archeologist and Historical Geographer, published by Berkshire	Their designed map
National Geographic Maps	Their designed map Other

Present day countries	Mauryan Empire Extent
Bangladesh	(Whole)
Pakistan	(Whole)
Bhutan	(Whole)
Afghanistan	(Whole)
India	(Whole except southernmost tip)
Iran	(Eastern Gedrosia part only within Jaz Murian Lake)
Myanmar	(Western tip closer to Rangakuta Stupa)

Conflict	Mauryan Emperor	Opponent	Outcome
Conquest of Magadha (322 BCE - 320 BCE)	Chandragupta Maurya	Dhana Nanda of Nanda Empire	Mauryan Victory Chandragupta establishes the Mauryan Empire replacing Nandas. He married the princes of the Nanda's Durdhara
Seleucid-Maurya War (305 BCE - 303 BCE)	Chandragupta Maurya	Seleucid Empire	Mauryan Victory Treaty of the Indus.^[115] Seleucid Empire's eastern satrapies ceded to Mauryan Empire Seleucus gives the hand of his daughter to Chandragupta, founding a dynastic alliance Chandragupta gives 500 war elephants to Seleucus Establishment of diplomatic relations Conquest of the Persian territories such as Aria (region) Arachosia, Gedrosia and Paropamisadae by the Mauryans ^[116] ^[115]^[28]
Conquest of Kalinga (265 BCE - 261 BCE)	Ashoka the Great	Kalinga Kingdom	Mauryan Victory Kalinga conquered by the Emperor Ashoka. 150,000 people died on the Kalinga side and an almost equal number of Ashoka's army. Total death count approx 3 lakh. Ashoka elder brother son inspire Ashoka to became Buddhist, to devote the rest of his life to ahimsa (non-violence). Ashoka changes hispolicy of Diga-Vijaya (conquest of all four direction) to Dhamma-Vijaya (victory through Dharma).

Mauryan History Sources	Authentic Names
Jain Scriptures	1 - Brihatkalpa Sutra 2 - Brihatkathakosha 3 - Aradhana Satkathaprabandh 4 - Shri Chandravirachita Kathakosha 5 - Nemichandrakrita Kathakosha 6 - Parishishtaparvana 7 - Vividhtirthakalpa 8 - Punyashravakathakosha 9 - Nisitha Sutra
Buddhist Scriptures	1 - Mahavansha 2‌‌ - Dipavansha 3‌‌ - Mahabodhivansha 4 - Tripitaka 5 - Divyavadana 6 - Ashokavadana 7 ‌- Vinayapitaka 8 - Mahavansatika (Vansatthappakasini) 9 - Uttara Vihara Attakatha
Vedic Scriptures	1 - Matsya Purana 2 - Vishnu Purana 3‌ - Bhagavata Purana 4 - Bhavishya Purana 5 - Brahmanda Purana 6 - Vayu Purana 7 - Kamandaka Neetisara
Inscriptions / Rock Edicts Evidence	1 - Ashoka's Rock Edicts, Cave Inscriptions, Pillar Edicts 2 - Kharavela's Hathigumpha Rock Edicts 3 - Rudradaman Inscription of Junagarh
Ancient Historical Books	1 - Arthashastra, Kautilya 2 - Mudrarakshasa, Vishakhadatta 3 - Mahabhashya, Patanjali 4 - Malavikagnimitram, Kalidasa 5 - Harshacharita, Banabhatta 6 - Rajatarangini, Kalhana 7 - Indica, Megasthenese 8 - Naturalis Historia, Pliny 9 - Epitome of Trogus, Justin 10 - Geographica, Strabo 11 - Anabasis Alexandri, Arrian 12 - The travels of Fa-Hian, Fa Hian

Ruler	Reign	Notes
Chandragupta Maurya	322–297 BCE	Founder of first Indian united empire.
Bindusara	297–273 BCE	Known for his foreign diplomacy and crushed of Vidarbha revolt.
Ashoka	268–232 BCE	Greatest emperor of dynasty. His son Kunala was blinded and died before his father. Ashoka was succeeded by his grandson. Also known for Kalinga War victory.
Dasharatha Maurya	232–224 BCE	Grandson of Ashoka.
Samprati	224–215 BCE	Brother of Dasharatha.
Shalishuka	215–202 BCE
Devavarman	202–195 BCE
Shatadhanvan	195–187 BCE	The Mauryan Empire had shrunk by the time of his reign
Brihadratha	187–184 BCE	Assassinated by his Commander-in-chief Pushyamitra Shunga in 185 BCE.

Thursday, October 30, 2025

गुप्त राजवंश-इतिहास

गुप्त काल के साक्ष्य

गुप्त कौन थे ? वैश्य या ब्राह्मण ?

गुप्तवंशीय शासक

श्रीगुप्त (240 – 280 ई)

घटोत्कच्च गुप्त (280-319)

चन्द्रगुप्त प्रथम (319ई. – 334ई.)

समुद्रगुप्त (335ई. – 380ई.)

समुद्रगुप्त का विजय अभियान (5 चरण)

चन्द्रगुप्त द्वितीय/चन्द्रगुप्त विक्रमादित्य/देवगुप्त

नो रत्न –

कुमारगुप्त

स्कन्दगुप्त (455 – 467)

स्कंदगुप्त के उत्तराधिकारी

भानुगुप्त (510 ई. )

विष्णुगुप्त -3 (540 – 550)

रामगुप्त प्रकरण

गुप्त साम्राज्य के पतन के कारण

गुप्तकालीन प्रशासन

केन्द्रीय प्रशासन एवं प्रांतीय प्रशासन

राजा

देश/राष्ट्र

भुक्ति/प्रांत

विषय/जिला

विधि/तहसील

पेठ

ग्राम/गांव

गुप्त साम्राज्य के प्रशासनिक अधिकारी

गुप्तकालीन अर्थव्यवस्था

कृषि

विभिन्न प्रकार के कर

गुप्तकालीन व्यापार

गुप्तकालीन समाज

गुप्तकालीन समाज की विशेषताएं

दास प्रथा

स्त्रियों की दशा

कुछ सकारात्मक परिवर्तन

गुप्तकाल में धार्मिक स्थिति

भगवान हरिहर की मूर्ति

गुप्तकालीन स्थापत्य

गुप्तकालीन शिक्षा एवं साहित्य

गुप्तकालीन साहित्य की विशेषताएं

गुप्तकालीन रचनाएं

अन्य रचनाएं

पुष्यभूति/वर्धन वंश

प्रभाकरवर्धन

राज्यवर्धन

हर्षवर्धन

मौखिरी वंश (कन्नौज)

कन्नोज के लिए त्रिदलीय संघर्ष

तथ्य

हर्ष का शासन प्रबंध

हर्षवर्धन की जानकारी के स्रोत

Tuesday, September 23, 2025

नंद आणि मौर्य घराणे ( अंतिम )

मगध : प्राचीन भारतीय पहिले प्रबळ व बलाढ्य साम्राज्य :-

१) ब्रहद्रथ वंश :

२) हर्षक वंश:

सम्राट अजातशत्रू : मगधच्या विशाल साम्राज्याचा सर्वश्रेष्ठ संस्थापक सम्राट (इ. स. पू. ४९३ ते ४६२) :-

शिशुनाग वंश:

महापद्मानंद आणि धनानंद ( इ. स. पू. ४२३ ते ३२३)

महापद्यानंद:

धनानंद:

चंद्रगुप्त मौर्य :

बिंदूसार मौर्य :-

चक्रवर्ती सम्राट अशोक :-

मौर्यकाळात विदेशी व्यापारात प्रगती :-

अशोकाचा कलिंग विजय आणि युद्धानंतरची परिस्थिती :-

१. अशोकाचा बौद्धधर्माचा स्वीकार.

अशोकाचा परिवार आणि मृत्यू

मौर्य-कला

अशोककालीन मौर्यकालीन कला :-

अशोकाचे लेख

सम्राट अशोकांचा ९ वा शिलालेख

गरुडध्वज शिलालेख, विष्णू आणि वासुदेव

Heliodorus pillar

Location and surveys

Survey by Alexander Cunningham in 1874–1875

Second survey in 1909–1910