Showing posts with label Ashoka. Show all posts
Showing posts with label Ashoka. Show all posts

Brahmagiri, Maski and other Ashokan Archeological Sites

Brahmagiri is located in the Chitradurga district. BRAHMAGIRI (Minor Rock Inscription 1 & 2). Excavations at the site have revealed considerable archaeological evidence pointing to Brahmagiri having been an important centre in south India even well before the Mauryan period. Continual habitation for many thousands of years resulted in its emerging as an influential town, particularly after it had become one of the southern outposts of the Mauryan empire. It may also have been the starting point of pilgrimages to the sources of the two rivers, Godavari and Kaveri.

Bricks built caityas have been excavated in Brahmagiri 1942 and again in 1947, There is no evidence to date the caitya, though the brick sizes are similar to those from Dharanikota. A comparison with similar structures from the north is revealing.

At that time the place was called Isila Patna. The kannda word – Sila was pronounced as Isila in Prakrit, the language used by Asoka in the edict. So the place name must have been Sila Patnam (sila – rock, patnam – town). Let us see more details.

Archeological  Excavations

The site was first explored by Benjamin L. Rice in 1891, who discovered rock edicts of Emperor Ashoka here. These rock edicts indicated that the locality was termed as Isila and denoted a part of the Mauryan empire. The Brahmagiri site is a granite outcrop elevated about 180 m. above the surrounding plains and measures around 500 m east-west and 100 m north-south. It is well known for the large amount of megalithic monuments that have been found here. The e settlements found here has been dated to at least the 2nd millennium BC.

After being explored by Rice in 1891, M. H. Krishna who belonged to the Archaeological Department of the Mysore state, excavated the area in 1940. In 1947, Mortimer Wheeler further excavated the site on behalf of the Archaeological Survey of India. The region was excavated again in 1956 by Seshadri and by Amalananda Ghosh in 1965 and 1978.

During his excavations, M. H. Krishna discovered medieval stone temples, pottery, terracota beads and figurines, semiprecious stones and megalithic structures. After digging 16 trenches he identified the following cultures: Microlithic, Neolithic, Iron Age, Maurya and Chalukya-Hoysala. He named the microlithic culture as Roppa culture after the Roppa village within which the microlithic trench was located. He also found out that the neoliths found in this region were evidence of the occupation of this region by farming-herding communities in the pre-megalithic period.

In 1947, Mortimer Wheeler did further excavations at Brahmagiri, found ten domestic structures and classified them as belonging to a sequence of three cultural periods: Period I - Neolithic or Neolithic-Chalcolithic, Period II - Megalithic and Period III - an early historical culture. Brahmagiri was identified to contain a mortuary of 300 tombs with burials made in rectangular cists, cist-circles (stones surrounding granite cists) and pit-circles. The cists also included artefacts like vessels with graffiti, stone beads and iron and copper tools

Period I (Neolithic)
Dated to 3rd Millennium to 2 Millennium BC. The objects found in this period included a large number of polished stone axes made of dolerite, microliths like crescents, gravers and blades made of jasper, agate carnelian and opal, and ornaments worn by humans like bronze rings and beads of magnesite, agate and shell. Handmade vessels made of coarse grey fabric and with shapes like globular vase, shallow bowl and spouted bowl were also found. The infants who died in this period, had their body folded and were buried in urns while the adults were buried in pits in an extended way.

Period II (Megalithic)
Dated to 2nd Millennium to 1st Millennium BC. It was found that the humans who inhabited Brahmagiri during this period used iron for agricultural tools like sickles and for weapons like spears, swords and arrowheads. Pottery of this period were made in shapes like hemi-spherical deep bowl, funnel shaped lid, shallow dish and three-legged pots among others. The vessels appear in three kinds of fabrics: polished black and red ware, all-black ware, and bright and coarse dull-red ware.The burials in this period were done in stone cists or excavated pits which were surrounded by boulders arranged in the shape of a circle or concentric circles. The cists also contained funeral pots and objects like iron implements and beads.

Period III
Dated to 1st Millennium BC. In this period, sophisticated pottery was made using fast wheels. The vessels were made in shapes like shallow dish, cups and vases, coated in a russet colour and painted with geometrical designs in white colour. Ornaments found included bangles of shell, clay, bones, glass and gold, and beads of magnesite, agate, carnelian and terracotta.

Period IV (Ashoka and Satavahana period)
The Ashokan and Satavahana period sites are well documented.

K A Nilakantha Sastri, said that the Brahmagiri site, near Ashoka Siddapura, "is remarkable for its culture continuity extending from the polished stone axe culture to early historic cultures.” He also said that there were two phases of the stone axe culture here (known from a study of the pottery found here)., and that the authors of this culture knew how to use Neolithic celts, microliths, and how to work copper and bronze. The French Institute of Pondicherry, has published a Historical atlas of South India. If we superimpose the maps of the Stone Age, the New Stone Age and the Iron (Megalithic Age), we can see that Bellary had a continuous human civilization from 5,000 years.

N Kameswara Rao of the Indian Institute of Astrophysics, Bangalore, has published a research paper in which he said that the megalithic stone circles at Brahmagiri, which have been dated at 900 BC show clear astronomical orientation.

The geometrical properties of the circle indicate the sunrise and the full moon rise at the time of solar and lunar solsitices and equinoxes. “The megalithic people were aware of the 18.61 period of the moon's solstice, in addition to keeping track of the sidereal day, the seasons and the year.”

Nearby Sites

GAVIMATH (Minor Rock Edict 1). Gavimath is situated in modem Mysore and is one among the group of places in the neighbourhood of Siddapur where this edict is found with great frequency. Its importance may have been largely due to its being a mining area or on an important route.

JATINGA-RAMESHWAR (Minor Rock Inscription 1 & 2) This site lies about three miles from Brahmagiri and the inscription belongs to the Mysore group. It might originally have been a place of religious interest since the inscription is within the precincts of the present Jatinga-Rameshwar temple.

MASKI (Minor Rock Edict 1). Maski is in the Raichur district. It lies on the bank of the Maski river which is a tributary of the Tungabhadra. The site came into prominence with the discovery of a minor rock edict of Emperor Ashoka by C. Beadon in 1915. It was the first edict of Emperor Ashoka that contained the name Asoka in it instead of the earlier edicts that referred him as Devanampiye piyadasi. This edict was important to conclude that many edicts found earlier in the Indian sub-continent in the name of Devanampiye piyadasi, all belonged to Emperor Ashoka. The edict is etched on a rock-face of Durgada-gudda, one of the gneissic outcrops that are present in the site.

An identification of Maski with Suvarinagiri has been suggested but it is unacceptable as will be clear in the consideration of the location of Suvarnagiri.

Maski was studied initially by Robert Bruce Foote in 1870 and 1888. In 1915, C. Beadon, a mining engineer, discovered Ashoka's rock edict here. In 1935-37, the archaeological department of Hyderabad state explored this region and in 1954, Amalananda Ghosh excavated this place on behalf of the Archaeological Survey of India.

The excavations indicated that the region was occupied across four different cultural periods; Period I: Neolithic-Chalcolithic, Period II: Megalithic, Period III: Early historical and Period IV: Medieval. In Period I, microliths and blades made of agate, chert, carnelian and opal are found. Ornamental beads of agate, coral, shell and other materials are also found. Dull-grey ware and painted-buff ware pottery are found, some of which were painted with linear patterns. Animal remains of cattle, buffalo, sheep and goat are also found. Period II saw the introduction of iron and five different forms of burials were discovered. Lances, ferrules, daggers and arrowheads were found, apart from beads of gold and terracotta objects. The pottery of Period II consisted of the megalithic red-and-black ware, all-black ware and red-slipped ware, some of which had graffiti on them. Coins were discovered in the Period III which also saw the use of Russet-coated painted ware. The earliest specimens of Indian glass were also discovered at Maski. A cylinder seal has also been found here.

Maski inscription is Important Inscription in three ways , first it was the first inscription to give both Priyadarshan and Ashoka , thus identifying Ashoka with Priyadarshin.

Second is Identification of Suvarnagiri with (karnataka). Before this inscription was discovered various places were identified as suvarnabhoomi and there was a wide speculation on where the ancient swarnabhoomi was. With this inscription we know swarnabhoomi is the golden land of karnataka

Third the Earliest specimen of Glass. Which shows karnataka was the pioneer of high technology in India not just now but also in ancient times as well.

PALKIGUNDU (Minor Rock Edict 1). Palkigundu lies at a distance of four miles from Gavimath. This site again belongs to the group around Brahmagiri.

To the west of Palkigundu, there is a hillock called the Malimallappa hill, on the top of which are a number of dolmens. Some of these dolmens, which are locally called Moriyara-angadi or Moriyas shops, are intact, while others are disturbed. The fields between this hill and the Palkigundu hill are called Pandavara vathara

SIDDAPUR (Minor Rock Inscription 1 & 2). Siddapur lies one mile to the west of Brahmagiri, and three miles south of the location of the Jatinga-Rameshwar inscription. This group of inscriptions may have marked the southern boundary of the empire, in addition to their importance from other points of view which we have already considered. one at Siddapura is found on ‘Emmetammana Gundu’

SUVARNAGIRI (Minor Rock Edict). Suvarnagiri is the modern town of Kanakagiri south of Maski in Hyderabad. The word means 'golden mountain' and this has been connected with the ancient gold-mining area in Raichur which to this day shows traces of ancient gold workings. Suvarnagiri was the capital of the southern province of the empire.

Source
ASI
Brahmagiri Revisited: A Re-Analysis of the South Indian Sequence  by KATHLEEN D. MORRISON

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Karnataka 's Persian Affair

Persia (Iran) and karnataka  had intensive relations since ancient times. Each influenced each other to a great extend in all fields , let us explore the unique relationship.

King Darius I and Parashurama
The unfavorable condition of Northwestern part of India(Pakistan, Afghanistan),  under Darius I is aptly described in Behistan Inscription. He describes how he captured the Magu king and killed. The Samkiccha Jataka describes the same story - 'Yo cha Raja Adhammattho Mago tapayitva Janpadam, Tapne pecca paccati'.
What is the relevance of this King Darius  of  Achaemenid Dynasty who ruled Iran(Persia) to Karnataka. Many people unable to bear harshrule migrated from these regions and settled in several colonies under parashuram leadership from Gujarat to Kerala. Thus was started the migration of Paisachi Prakrit speaking people into Karnataka radically altering the demographic and geo- political landscape. In fact satavahana inscriptions show many paisachi words. Many of them settled in Maharastra especially Aparanta(konkan) region and vidarba region. One Group went south through karnataka and one group through Andhra and another through  western coast to kerala and Tamilnadu and eventually Lanka.

Ashoka Parthavi edict
In The Nittur Edict(Bellary) Ashoka Calls Himself The Ruler Of Parthia, "Mahalake hi vijitam" ('Vast is my empire'), proclaims Ashoka, but how extensive really was his dominion in the West? In the Nittur Edict he explicitly calls himself the king of Pathavi - an unmistakable allusion to Parthia or Parthava of the Achaemenian records of Darius. Writers like Romila Thapar attempt to explain this away by suggesting that Pathavi corresponds to Prithvi, or the Earth, and that the statement only demonstrates royal vainglory. A world emperor like Ashoka who sent missionaries to kings of many other parts of the Earth surely was not so foolish as to call himself the ruler of the Earth. The Edict shows he is also ruler of parthia (Persia – Modern Iran). This explains the wide contact between Karnataka and Persia since earliest times.Significance of Nittur Inscription reveals persia(Iran) was under Ashoka Rule.

Pulikesin II exchanges envoys with Sassanaid Khusro II
Around 625-26 AD , Chalukya King Pulakesin II (AD 610-42) exchanged envoys with Sassanian King Khusrau II (AD 596- 626). The same has been depicted in Ajantha Cave I. This information is also mentioned by persian historian Tabari, who says in the 35th year of Khusrau perviz reign an Indian King Pharmeish or paramesa(parmeswara - title of pulakesin) sent to an ambassador carrying letters and presents to monarch and sons.The return embassy by Khusrau is depicted in Ajanta.

Vinayaditya gives protection to Persia
With the defeat of Harsha by pulikesin II and his successor Yasovarman by Vinayaditya the whole of India was under the chalukyas. Great ruler Vinayaditya realised the value of strong persia against the Arabs which was under Islamic Invasion. So he sent a battalion to protect the persia. The chalukya records show that the tribute was paid for protection by Kamera (Khamer or Combodia), Parasika (persia) and Simhala (Lanka). Visionary Vinayaditya sent a ambassdor to chinese Kao-Tsung as well. This is confirmed by Ma-Twan- Lin, who says Indian Emperor Tche-Leou-k'I-Pa-Lo(chi-lu-khi-pa-lo) or Chalukya Vallabha sent an ambassador (date 692AD). With the decline of persia, During Vikramaaditya II (733-745 AD) reign an Arab attempt to penetrate into the Deccan was thwarted by Avanijanashraya Pulakesi, the Chalukya general of Lata.

Rastrakuta , persia and Zorastrians
Persian travelers who visited Malkhed at the time of Rastrakuta's spoke of the monarchs of Rastrakutas Dynasty as 'the Emperors of Hindustan'- among the most powerful rulers of the period. The Rastrakuta's provided protection to Zorastrians fleeing persia in India. Records show large trade between persia and Rastrakuta Empire. The persian account Hudud al alam(982AD) mentions rastrakuta and chalukyas as the Bhallaraj(Srivallabha – Chalukyas and Rastrakutas) of kamkar (karnata). The persian account also claims that Rastrakuta and pratihara's were enemies of Pala. Kannauj was under poessision of Rastrakuta for a considerable time. And aptly it adds Rastrakutas as the Emperors of Hind.  
Karnata vamsavali kings near Persia
Masudi calls even Khandahar as the country of Rahbut(Rajputs are of karnataka origin) , which puts karnata rulers in the neibhourhood of Persia. Masud calls them Chach (seems to be Rajputs of Chalukya origin). Curiously Rajputs of that area (Sindh and Baluchistan and Punjab of pakistan) call themselves Bhatti Rajputs, Janjuas have always claim descendancy from Pandavas. Name Bhatti(Bhatt) and pandavas(Matrilineal society) can be only be a community that is from Coastal Karnataka around Mangalore. May be the community developed out of chalukyan expedition against Arabs and settled there. Janjuas rajputs gave rise to famous Janjuas shahi dynasty (though they did not call themselves shahis, they are named shahis because they immediately succeeded shahi dynasty and resisted Ghaznavids invasions.

Western Chalukya trade with Persia
Aihole inscription gives vivid account of flourishing trade between karnata and persia. Travelling both land and sea routes, these merchants traded mostly in precious stones, spices and perfumes, and other specialty items such as camphor. Business flourished in precious stones such as diamonds, lapis lazuli, onyx, topaz, carbuncles and emeralds. Commonly traded spices were cardamom, saffron, and cloves, while perfumes included the by-products of sandalwood, bdellium, musk, civet and rose. These items were sold either in bulk or hawked on streets by local merchants in towns. While eastern Chalukyas controlled the eastern seaboard, The Western Chalukyas controlled most of South India's west coast and by the 10th century they had established extensive trade ties with the Tang Empire of China, the empires of Southeast Asia and the Abbasid Caliphate in Bhagdad, and by the 12th century Chinese fleets were frequenting Indian ports. Exports included textiles, spices, medicinal plants, jewels, ivory, rhino horn, ebony and camphor to Dhofar, Aden and also Song dynasty in China. The final destinations for those trading with the west were Persia, Arabia and Egypt. The thriving trade center of Siraf, a port on the eastern coast of the Persian Gulf, served an international clientele of merchants including those from the Chalukya empire who were feasted by wealthy local merchants during business visits. An indicator of the Chalukyan merchants' importance in Siraf comes from records describing dining plates reserved for them. In addition to this, Siraf received aloe wood, perfumes, sandalwood and condiments. The most expensive import to karnataka were Arabian horse shipments, this trade being monopolised by Arabs and local merchants. The Western coast was the responsibility of Gujarat Chalukyas, Silharas and later Kadambas. All the three took great care to cultivate good relations with persia and Middle east.


Persian envoy Abdul Razak visited during Krishnadeva raya regime
Awe-struck by the splendor and prosperity prevailing in the Vijayanagar Empire, Abdur Razaak said,- “The pupil of the eye has never seen a place like it and the ear of intelligence has never been informed that there existed anything to equal it in the world”. Abdur Razaak was the Persian ambassador who had visited Vijayanagara in 1446.

Trade during VijayNagar regime
Persian Ambassador Abdul Razak graphic discription of Mangalore, Bhatkal, Honavar is significant.
Mangalore, Bhatkal and Honavar were international ports in Vijayanagar times trading with Arabia and Persia. During the reign of Vijaynagar dynasty’s ‘Pepper Queen’ Ambakka, an ascription given by the Portuguese whom she had defeated. Indian spices including black pepper, cloth, rice, medicines, jaggery, sugar etc. were in great demand in Middle East, Europe and Mediterranean countries. These were produced in abundance in all the coastal belt. More than a dozen chiefs ruled in this region whose area at times, did not exceed more than 100 – 200 villages. Prominent among them were Santras (Bairaras) of Karkal, Bangas of Bangadi (Nandavar), Sawants of Mulki, Choutas of Mudbidri & Ullal, Ajilas of Venur, and Tolahas of Sura. These chiefs fought among themselves and with local administrators of Vijayanagar, most of the time, to become independent or for reduction fee in tributes and subsidies. But the strong Central Government of Vijayanagar had kept them under control, with overall supervision of Nayakas of Keladi. Over time, Some Persian-Arab traders decided to settle Bhatkal and that sect got the name ‘Navayaths’, or newcomers. Food – has an intricate relationship with the Navayath people and their culture, the cuisine from Bhatkal is just that. Rich in cultural history with strands of cuisine from the Arab and persian world which eventually have blended with the local dishes of the land.

Bahmani Kingdom and Persia
The sultanate was founded on 3rd of August 1347 by governor Ala-ud-Din Hassan Bahman Shah, possibly of Tajik-Persian descent, who revolted against the Sultan of Delhi, Muhammad bin Tughluq. Nazir uddin Ismail Shah who had revolted against the Delhi sultanate stepped down on that day in favour of Zafar Khan who ascended the throne with the title of Alauddin Bahman Shah with first Gulabarga and then Bidar as capital. His revolt was successful, and he established an independent state on the Deccan. But soon the kingdom split into five sultanates. The Bahmani dynasty believed that they descended from Bahman, the legendary king of Iran. They were patrons of the Persian language, culture and literature. Some of the Bahmanid kings and princes took a personal interest in Persian, as well, and became well-versed in Persian language and literature. Hazrat Khwaja Syed Muhammad Gesu Draz, scholar of both kannada and persian, greatly encouraged the interaction between the two. Bahmani kings brought artisans from persia, Arabia and Turkey blending with local styles they built great many architectural wonders like Gol Gumbaz. The Bahamani army had soldiers from Turkey, Arabia and Persia.

Mahmud Gawan
Mahmud Gawan arrived in Bidarfrom Persia in 1453. A great scholar of Islamic lore, he founded the Madarassa (college) from his own funds on the line of Universities of Samarkhand and Khorasan. A selefless worker, he became a prime-minister of Bahamani king Mahmud III (1462- 82) whom he tutored in earlier days. But Gawan became a victim of the palace intrigue and was beheaded by the drunkern king. The later kings of the Bahamani dynasty were too weak to keep the kingdom in tact, and this led to the breakup. Bahmani kingdom survived until babur took over.

Adil Shah Origin
According to the historian Mir Rafi-uddin Ibrahim-i Shirazi, or Rafi', Yusuf's full name was Sultan Yusuf 'Adil Shah Sawa or Sawa-i, the son of Mahmud Beg of Sawa in Iran. Rafi's history of the 'Adil Shahi dynasty was written a the request of Ibrahim Adil Shah II, and was completed and presented to the patron in AH 1017. T.N. Devare mentioned that while Rafi's account of the Bahmani dynasty is filled with anachronisms, his account of the Adilshahi is "fairly accurate .

Rafi's account is less well known than that of the popular historian Firishta, the author of the Nawras- nama, also known as the Gulshan-i Ibrahim. Rafi's account of the life of Yusuf 'Adil Shah directly contradicts a fanciful legend related by Firishta on the origins of the Adil Shahi dynasty. According to him, Yusuf Adil Shah is said to have been the son of Murad II, Ottoman sultan and caliph of Islam, who was succeeded by one of his sons, Mehmed II. After his accession, the new sultan is said to have ordered the execution by strangling of all his brothers, including Yusuf. Yusuf's mother contrived to save him by replacing him with a slave boy; she then arranged to have Yusuf conveyed to Persia. Yusuf eventually came to India, where he took service under the Bahmani ruler of the Deccan, ultimately becoming a personage of importance at the court of Mahmud II.

kannada and persian as court languages in karnataka
Kannada, Persian and Arabic were court languages in Bahmani kingdom. Many of scholars in Bahmani court were well versed in both. During Mughal rule kannada elements were taken into persian by the local scholars when they went to Mughal Imperial court. Tipu sultan also made persian and kannada as court languges.  The direct interaction between Kannada (and Telugu, Marathi) and Persian along with Arabic has given a unique blend of Urdu called Deccani and it has large number of Kannada, Telugu and Marathi words.
 
Persia accounts
Persian historian Tabari gives vivid accounts of Chalukyas under pulikesin.

In 1017 A.D., at the behest of Sultan Mahmud of Persia, Alberuni (a.k.a. Al-Biruni) traveled to India to learn about the Hindus, "and to discuss with them questions of religion, science, and literature, and the very basis of their civilization". He remained in India for thirteen years, studying, and exploring. Al beruni gives a vivid accounts of Rastrakutas and karnataka.

Persian historians give account of the glory of seunas of Devagiri. Persian accounts such Burhan-i-Ma'asi , Janjira Nawab , Riyazul Insha have greatly helped in the stitching together the history in south India and karnataka in particular.

Writings of Nuniz confirms that the kings of Burma paid tributes to Vijayanagara.

Famous historian Muhammad Qasim Firishta (1560 – 1620) lived in court of Adilshah and wrote Khulasatu-t Tawarikh. Firishta not only gives vivid account of extend of Gazni raids but also the ruthlessness with which local people, temples and property destroyed by muslim rulers. It gives the vivid accounts of Bahmani rulers.

Timurid Abdur Razzaq persian Ambassador to VijayNagar Empire court during the Great Krishna Deva Raya gives vivid account of the Empire and the Emperor.

Afanasy Nikitin Russian traveler of 15th century who visited Bahmani and VijayNagar kingdoms says, There were many people coming from Khorassan (north east of Iran) Bahmani kings kept close link with the region and scholars were invited to settle in Bidar by Muhammad Gawan.

Other Accounts
Cosmas Indicopleustes of the 6th century talks about Churches Persian bishop at Kalliana (Kalyan) then under Kadambas.
Ahbar as-Sin wa'l-Hind the Arab accounts of 9th century speak of flourishing trade between Karnataka and persia (and Middle east). Al beruni pays glowing tributes to Rastrakuta regime saying that the only country where muslims were allowed to practice the religion unhindered. He also talks about the trade ties between persia and then Rastrakuta empire.

Inscriptions in Arabic and Persian
The Bahmani kings first started giving inscriptions in persian and Arabic along with local languages Kannada, Telugu and Marathi. Large number of Inscription have found of Bahmani rule, subsequent Mughal dynasty, also Hyder Ali and Tipu Sultan regimes.

Music and Persian influence.
Some scholars say , Hindustani music is a rich combination of Carnatic music and traditional persian music in Bahmani rulers courts. While carnatic music flourished south of Krishna(VijayNagar Empire), Hindustani flurished in north of Krishna(Bahmani sultanates). Bijapur ruler Ibrahim II composed Kitabe Navras to introduce Hindu music to the Muslims and the book begins with an invocation to Saraswati and Ganapati. Thus started the Sufi tradition. When Mughals took over Bahmani kingdom, music went to North to Delhi Courts as well. Meanwhile Carnatic music was not insular to persian influences, Persian modes came to be grafted and the new ragas like Darbara and kalyana were evolved by saints like Purandara.

Persian influence in Architecture
The Bahamanis introduced the large scale use of paper in administration and began the Indo-Sarasenic architectural style, designed and constructed by Persian architects and artisans, (also known as Deccani architecture) with its local influences from Karnataka.The Sultanate monuments of Bidar and Gulbarga are testimony to their interest in architecture. The Bande Nawaz tombs and a Jama Masjid in Gulbarga which exhibits a persian influence are well known. In Bidar, their buildings have Persian, Turkish, Arabic and Roman influences (the Solah Khamba mosque being an example).Rangin Mahal, Gangan Mahal, Tarkash Mahal, Chini Mahal, Nagina Mahal and the Taqk Mahal are some of the palaces built by them that have retained their beauty. The Ahmad Shah Wali tombs are noted for their decor, and the school of learning (madrasa) built by Gavan in Bidar (1472), with its lecture halls, library, mosque and residential houses are also famous. The contributions of the Bijapur Sultanate in the Indo-Saracenic idiom to the architectural landscape of Karnataka is noteworthy. Their most famous monuments are the mausoleums called Ibrahim Rauza and the Gol Gumbaz apart from many other palaces and mosques. The elegance, finish and beauty of Mehtar Mahal is claimed by a historian to be equal to anything in Cairo. Their Kali Masjid at Lakshmeshwar is a synthesis of Hindu and Muslim styles. The Ibrahim Rauza built by Ibrahim II is a combination of a mausoleum and a mosque and is called the "Taj Mahal of the Deccan".The Gol Gumbaz built by Muhammad is the largest dome in India and the second largest pre-modern dome in the world after the Byzantine Hagia Sophia with an impressive "whispering gallery". Some historians consider this one of the architectural marvels of the world.

Kashida (Kasuti) 
The word kashida is derived from the Persian word meaning embroidery. This shows that there were contacts between Persia and Karnataka since the reign of Chalukyas in the 6th century A.D. Traditionally designs are worked out on the web of black Irkal handloom saris-the warp and weft of the fabrics regulated stitches. It was worked by counting threads and without knots, hence is identical on both sides. This type of embellishment is usually done by four varieties of stitches namely Ganthi- line or backstitch, vertical, horizontal and diagonal. Murgi- zig zag, it runs up and down like steps of a ladder. Negi, weaving stitch and Menthe-forked branch or cluster stitch resembling fenugreek seeds.

Bidriware
According to one version, Abdullah-bin-Khaiser, an expert in bidriware, migrated to Bidar in the 11th century and joined hands with an equally proficient goldsmith familiar with the secrets of the trade. Together they gave impetus to the craft.
Another popular tale recounts that one of the Hindu kings of Bidar innovated the crafts of bidriware, using the articles thus decorated to hold flowers and other offerings in honor of his household Gods. Later, under the patronage of the Mughals, indigenous manufacturers were extended both co-operation and encouragement and in course of time, bidriwork reached its zenith in perfection, design and finesse.
The traditional art of damascening in silver or Koftgari work, as Bidri is popularly known, entails encrusting one metal into another in the form of a wire. It is akin to the ancient art of inlaying gold and silver in copper and steel, which was practiced in Persia and Arabia at one time. It is believed that the know-how was brought to India from these countries but took an altogether different form, which became the specialty of Bidar from where it derives its name

Process of Making Bidriware The origin of the technical aspect of bidriware is not definitely known. It appears that like other Persian articles of metal, this particular type of work was probably developed by experimenting with various alloys to guarantee brilliance by contrast. The resultant ingredient was an alloy of zinc and copper combined with other non-ferrous metals.

The new alloy, thus produced, is brittle but does not rust or corrode and has the additional advantage of allowing a better polish. Each bidri utensil has to pass through a long complicated process of casting, polishing, engraving, inlaying and blackening of the alloy before the final product is ready for the market.

Persian wheel in Karnataka
The Persian wheel is a mechanical water lifting device operated usually by draught animals like bullocks, buffaloes or camels. It is used to lift water from water sources typically open wells. In Sanskrit the word Araghatta has been used in the ancient texts to describe the Persian Wheel. The ‘ara-ghatta’ comes from the combination of the words ‘ara’ meaning spoke and ‘ghatta’ meaning pot. There is evidence to argue that this system of lifting water from open wells was probably invented in the India of the past. With its use also in Iran, the then Persia, and perhaps its discovery there, it came to be called the Persian wheel. The celebrated writer philosopher Ananda K Coomaraswamy in his monograph ‘The Persian Wheel’ argues that it is not justified to draw its origins to Persia as it finds mention in the Panchatantra (3rd Century BCE) and the Rajatarangini (12 th century CE) as the ‘cakka-vattakka’ or the ‘ghati yantra’.

Persian wheel represents a water culture and water heritage of India. It therefore seems imperative to document and preserve the knowledge base around this instrument which was both a function and an indicator of the ecological availability of water at shallow levels. The great water heritage still practiced in Karnataka should be preserved.

The Rastrakuta empire records while decribing Agriculture ,explains about Persian wheel technology. The Vijaynagar empire promoted both persian wheel and Ghanat system (originated in persia) for irrigation.

As you can see the relations is very vast and we need  a chair either at Gulbarga, Bijapur or Bidar Universities  with a counterpart in Iran to study each aspect in this long interaction between karnataka and Persia on the one hand and Kannada and Persian on the other.

Sources
The Persian Wheel in India by Srikantaiah VISHWANATH
Political History of the Chalukyas of Badami By D. P. Dikshit
Chronicles of Early Janjuas By Hussain Khan
Goa Through the Ages: An economic history By Teotonio R. De Souza
Bahamani Kings of Gulbarga and Bidar by Dr. (Mrs) Jyotsna Kamat
Indo-Persian Travels in the Age of Discoveries, 1400–1800 by Muzaffar Alam, Sanjay Subrahmanyam

Related Posts 
Karnata and Anatolia  
Ashoka's Swarnabhoomi 
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Karnataka - Ashoka 's Swarnabhoomi

With the dawn of historic period, Karnataka which was conquered by Nandas was included in the empire of Ashoka. It is significant that Ashoka appointed a governor to look after the Karnataka administration. It is more significant that Ashoka issued more than twenty inscriptions in Karnataka itself. This large number of inscriptions concentrated on Karnataka has baffled the scholars. It shows the fascination of Ashoka towards the golden land of Karnataka

Buddhist emisaries sent to Kannada Speaking Regions
Sona and Uttara to Suvannabhumi ( Modern Raichur Gulbarga), Mahadeva to Mahisamandala (modern Mysore), Maha Dharaiarukkhita to Maharattha (Lata area of Maharastra from where Rastrakuta originate), Itakkhita to Vanavasi (Banvasi, Karnataka) and Dhammarakkhita to Aparanta (Konkan area of Maharastra).

Stupas
Apart from the famous Sannati Stupa, excavations near Banavasi in 1971 revealed stupas and bricks that have been dated to the 2nd and 3rd century BC. A Intact Buddhist deepasthambha (lamp post) of those times was found at the village Togarsi near Banavasi.

Ashokan Imprints in Karnataka

Major Edicts
Sannati(Gulbarga District) (Major Rock edicts 13 & 14 and separate rock edicts 1 & 2)
Sannati stands as a significant cluster of dozens of Buddhist relics, which include two stupas, three mounds, one fortification, four major rock edicts and more than 75 contemporary inscriptions, all scattered across a compact area of about ten square kilometres. Sannati is also physically closer to the known Buddhist sites at Ter in Maharashtra and Nagarjuna Konda in Andhra Pradesh.


Portions of Major Rock edicts 13 and 14 were found and separate rock edicts 1 & 2 were found in Sannati.

Excavation
“Four great Ashokan Rock edicts were found on the floor of the Kali temple in Chandralamba Temple complex at Sannati,” the report said. A stone depicting Ashokan edicts in Brahmi on both sides was used in the foundation of the pedestal for Kali idol in the sanctum sanctorum of the temple. The recovery of the Ashokan Edict on the stone slab was a chance recovery for the archaeologist in 1986 when the temple collapsed in 1986. During the recovery of debris to rebuild a new temple in 1989 a rough pink sandstone broken into three pieces with strange writings was found in the foundation of the Kali temple. “Luckily they summoned the experts from ASI Hyderabad who deciphered the inscriptions.”

Significance of Sannati Edict.
The Sannati Edict puts back the question that Mauryan Empire is a single state. Until sannati was found Mauryan empire was considered a single state with Kalinga accorded special status , but Sannati has the same content as kalinga edict that puts two special states – which is not special. This puts the clarity on ashokan administration. Country is centralised with high degree of autonomy to states. The local kannada dynasty Satakarni's (satavahana), which immediately followed Ashoka rule followed similar administration. Highly decentralised administration with each area under a governer or military commander, many areas enjoying autonomy at the same time protection of the big empire.

Minor Rock Edicts
BRAHMAGIRI (Minor Rock Inscription 1 & 2).
Excavations at the site have revealed considerable archaeological evidence pointing to Brahmagiri having been an important centre in south India well before the Mauryan period. Continual habitation for many thousands of years resulted in its emerging as an influential town, particularly after it had become one of the southern outposts of the Mauryan empire.


Excavation
Brahmagiri is located in the Chitradurga district. The site was first explored by Benjamin L. Rice in 1891, who discovered rock edicts of Emperor Ashoka here. These rock edicts indicated that the locality was termed as Isila and denoted a part of the Mauryan empire. The Brahmagiri site is a granite outcrop elevated about 180 m. above the surrounding plains and measures around 500 m east-west and 100 m north-south. It is well known for the large amount of megalithic monuments that have been found here. The earliest settlement found here has been dated to before 2000 BC.

M. H. Krishna who belonged to the Archaeological Department of the Mysore state, excavated the area in 1940. In 1947, Mortimer Wheeler further excavated the site on behalf of the Archaeological Survey of India. The region was excavated again in 1956 by Seshadri and by Amalananda Ghosh in 1965 and 1978.


During his excavations, M. H. Krishna discovered medieval stone temples, pottery, terracota beads and figurines, semiprecious stones and megalithic structures. After digging 16 trenches he identified the following cultures: Microlithic, Neolithic, Iron Age, Maurya and Chalukya, Hoysala. He named the microlithic culture as Roppa culture after the Roppa village within which the microlithic trench was located. He also found out that the neoliths found in this region were evidence of the occupation of this region by farming-herding communities in the pre-megalithic period.
In 1947, Mortimer Wheeler did further excavations at Brahmagiri, found ten domestic structures and classified them as belonging to a sequence of three cultural periods: Period I - Neolithic , Neolithic-Chalcolithic, Period II - Megalithic and Period III - an early historical culture. Brahmagiri was identified to contain a mortuary of 300 tombs with burials made in rectangular cists, cist-circles (stones surrounding granite cists) and pit-circles. The cists also included artefacts like vessels with graffiti, stone beads and iron and copper tools. We need further studies on graffiti etched on them.
Significance
Brahmagiri is the ancient site of Ishila, one of emperor Ashoka's provincial capitals. His earliest rock edicts in Brahmi script and Prakrit language (3rd c. BC) containing Kannada word. This is the earliest known word of kannada (and also first word in a language other than prakrit, Aramic and Greek) in an inscription in India.

K A Nilakantha Sastri, said that the Brahmagiri site, near Ashoka Siddapura, “is remarkable for its culture continuity extending from the polished stone axe culture to early historic cultures.” He also said that there were two phases of the stone axe culture here (known from a study of the pottery found here)., and that the authors of this culture knew how to use Neolithic celts, microliths, and how to work copper and bronze. The French Institute of Pondicherry, has published a Historical atlas of South India. If we superimpose the maps of the Stone Age, the New Stone Age and the Iron (Megalithic Age), we can see that Brahmagiri region had a continuous human civilization for more than 5,000 years.

N Kameswara Rao of the Indian Institute of Astrophysics, Bangalore, has published a research paper in which he said that the megalithic stone circles at Brahmagiri, which have been dated at 900 BC show clear astronomical orientation. The geometrical properties of the circle indicate the sunrise and the full moon rise at the time of solar and lunar solsitices and equinoxes. “The megalithic people were aware of the 18.61 period of the moon's solstice, in addition to keeping track of the sidereal day, the seasons and the year.

Bricks built caityas have been excavated in Brahmagiri 1942 and again in 1947, There is no evidence to date the caitya, thogh the brick sizes are similar to those from Dharanikota. A comparison with similar structures from the north is revealing. Which shows a strong scientific link between north India and Karnataka since ancient times.

SIDDAPUR (Minor Rock Inscription 1 & 2).
Siddapur lies one mile to the west of Brahmagiri, and three miles south of the location of the Jatinga-Rameshwar inscription, in addition to their importance from other points of view which we have already considered. One Inscription is at Siddapura is found on ‘Emmetammana Gundu’

GAVIMATH (Minor Rock Edict 1).
GaviMath is near Koppal ,about 60 miles from Siddapura ,between Hospet and Gadag Railway Junctions. The Inscription was discoved by N.B. Sastri in 1931. He discovered both Gavimath and Palkigundu Inscriptions. Both Inscriptions are identical and represent another version of inscription found in slightly different form at Rupanath, Sashasram, Bairat(Closest to Gavimath version), Brahmagiri, Siddapura, Jatinga- Ramesvara, maski and Yerragudi.

Significance
The Gavimath version is the most legible version of the all the inscriptions mentioned above. Which gives a very clear details and rests all the other confusions in reading the above inscriptions.

JATINGA-RAMESHWAR (Minor Rock Inscription 1 & 2)
This site lies about three miles from Brahmagiri and the inscription belongs to the Mysore group. It might originally have been a place of religious interest since the inscription is within the precincts of the present Jatinga-Rameshwar temple.

MASKI (Minor Rock Edict 1)
Maski is in the Raichur district. It lies on the bank of the Maski river which is a tributary of the Tungabhadra.

SUVARNAGIRI (Minor Rock Edict I). Suvarnagiri is the modern town of Kanakagiri south of Maski The word suvarnagiri means 'golden mountain' and this has been connected with the ancient gold-mining area in Raichur which to this day shows traces of ancient gold workings. The Identification of Swarnabhoomi with karnataka is confirmed by this edict.

PALKIGUNDU (Minor Rock Edict 1). Palkigundu lies at a distance of four miles from Gavimath. This site again belongs to the group around Brahmagiri.

To the west of Palkigundu, there is a hillock called the Malimallappa hill, on the top of which are a number of dolmens. Some of these dolmens, which are locally called Moriyara-angadi or Moriyas shops, are intact, while others are disturbed. The fields between this hill and the Palkigundu hill are called Pandavara vathara


Excavation
Maski was studied initially by Robert Bruce Foote in 1870 and 1888. In 1915, C. Beadon, a mining engineer, discovered Ashoka's rock edict here. In 1935-37, the archaeological department of Hyderabad explored this region and in 1954, Amalananda Ghosh excavated this place on behalf of the Archaeological Survey of India.

The excavations indicated that the region was occupied across four different cultural periods; Period I: Neolithic-Chalcolithic, Period II: Megalithic, Period III: Early historical and Period IV: Medieval. In Period I, microliths and blades made of agate, chert, carnelian and opal are found. Ornamental beads of agate, coral, shell and other materials are also found. Dull-grey ware and painted-buff ware pottery are found, some of which were painted with linear patterns. Animal remains of cattle, buffalo, sheep and goat are also found. Period II saw the introduction of iron and five different forms of burials were discovered. Lances, ferrules, daggers and arrowheads were found, apart from beads of gold and terracotta objects. The pottery of Period II consisted of the megalithic red-and-black ware, all-black ware and red-slipped ware, some of which had graffiti on them. Coins were discovered in the Period III which also saw the use of Russet-coated painted ware. The earliest specimens of Indian glass were also discovered at Maski. A cylinder seal has also been found here.


Significance
Maski inscription is Important Inscription in three ways , first it was the first inscription to give both Priyadarshan and Ashoka , thus identifying Ashoka with Priyadarshin found in other edicts.

Second is Identification of Suvarnagiri with (karnataka). Before this inscription was discovered various places were identified as suvarnabhoomi and there was a wide speculation on where the ancient swarnabhoomi was. With this inscription we know swarnabhoomi is the golden land of karnataka

Third the Earliest specimen of Glass. Which shows karnataka was the pioneer of high technology in India not just now but also in ancient times as well.

UDEOGOLAM (Minor Rock Edict 1 and 2)
Udeogolam is in Shiraguppa Taluk Bellary District.

NITTUR (Minor Rock Edict 1 and 2)
Nittur is in Shiraguppa Taluk Bellary District.
In The Nittur Edict Ashoka Calls Himself The Ruler Of Parthia
"Mahalake hi vijitam" ('Vast is my empire'), proclaims Ashoka, but how extensive really was his dominion in the West? In the Nittur Edict he explicitly calls himself the king of Pathavi - an unmistakable allusion to Parthia or Parthava of the Achaemenian records. Writers like Romila Thapar attempt to explain this away by suggesting that Pathavi corresponds to Prithvi, or the Earth, and that the statement only demonstrates royal vainglory. A world emperor like Ashoka who sent missionaries to kings of many other parts of the Earth surely was not so foolish as to call himself the ruler of the Earth. The Edict shows he is also ruler of parthia (Persia – Modern Iran). This explains the wide contact between Karnataka and Persia since arliest times.
 Significance
Nittur Inscription reveals persia(Iran) was under Ashoka Rule

Kanaganahalli
If you are amazed by significance of karnata with Ashoka , then you will lose your breadth if you hear about this one. Kanaganahalli is about 3km from Sannati. An important Buddhist site, the place where an ancient Buddhist Mahastupa site was found. It is on the left bank of the Bhima river in Chitapur taluk, Gulbarga District in North Karnataka. Nalwar is the nearest Railway station about 19 km from Kanaganahalli. The Buddhist site about 2.5 km from Chandrala Parameshwari temple of Sannati.


The Stone Portrait of Ashoka at Kanaganahalli
In the autumn of 1993, a team of acheologists was surveying the area around sannati in the chitapur taluk of Gulbarga district. A dam was to be built across the river Bhima near this place, and the survey was necessary for the mandatory environment clearance, several sites were discovered in the course of the survey, but the most dramatic evidence came from kanaganahalli. This site is situated on the left bank of the Bhima river , 2km east of chandralamba temple at sannati, Here some irregular stones arranged in arc in the midst of agricultural fields attracted the attention of the archeologists. Trial excavations in 1994-95 under the direction of K.P. Poonacha revealed one eighth of a large brick stupa encased with sculpted limestone slabs , carved limestone slabs, pillars, railings, capitals, and sculptures were unearthed. Over 60 lead coins bearing the names of satavahana kings, and 200 donative and label inscriptions were identified. The remains of the kanaganahalli stupa is also known as mahachaitya.


The discoveries a the site included a broken relief sculpture showing a king and queen flanked by female attendents two of whom held up a parasol and fly whisk – symbols of sovereignty – in their hands. An Inscription in Brahmi read “Ranyo Ashoka”(King Ashoka) leaving no doubt who the central figure was supposed to represent.

Many years earlier a relief panel at the central indian site of sanchi has been identified as representation of the same king, but there no inscription to confirm the identification. Later after kanaganahalli was found same sculpture with same inscription was found in orissa also, confirming the identity of the person in sculpure to be Ashoka. Kanaganahalli provided an image that could definitely be connected to one of the most famous kings of ancient India.

Trial excavations at kanaganahalli were followed by more systematic ones in 1996-97. The report of these excavations contains a wealth of important material illustrating the history of Buddhism in Karnataka especially upper krishna valley.

Significance of Ashokan sites in Karnataka
  1. The Sannati Edict puts back the question that Mauryan Empire is a single state. Until sannati was found Mauryan empire was considered a single state with Kalinga accorded special status , but Sannati has the same content as kalinga edict that puts two special states – which is not special. This puts the clarity on ashokan administration. Country is centralised with high degree of autonomy to states.

  2. Brahmagiri is the ancient site of Ishila, one of emperor Ashoka's provincial capitals. His earliest rock edicts in Brahmi script and Prakrit language (3rd c. BC) containing Kannada word. This is the earliest known word of kannada (and also first word in a language other than prakrit, Aramic and Greek in India) in an inscription in India.

  3. Maski inscription was the first inscription to give both Priyadarshan and Ashoka , thus identifying Ashoka with Priyadarshin found in other edicts.

  4. Identification of Suvarnagiri with (karnataka). Before this inscription was discovered various places were identified as suvarnabhoomi and there was a wide speculation on where the ancient swarnabhoomi was. With this inscription we know swarnabhoomi is the golden land of karnataka

  5. Maski site reveals , Earliest specimens of Glass. Which shows karnataka was the pioneer of high technology in India not just now but also in ancient times as well.

  6. The Gavimath version is the most legible version of the all the inscriptions mentioned above. Which gives a very clear details and rests all the other confusions in reading the inscriptions elsewhere in India.

  7. Nittur Inscription reveals persia (Iran) was under Ashoka Rule. Which significantly increases the extend of Indian Empire.

  8. Kanaganahalli provides the stone Images of Ashoka.

  9. Megalithic stone circles at Brahmagiri with astronomical orientation, which have been dated at 900 BC, show Aryabhatta , Bhaskara ,Mahavira ,virasena, and line of mathematicians are carriers of legacy since ancient times.
  10. The Inscriptions also prove that Karnataka was a major business destination since ancient times.


Major Rock Edict 13
Janam dhamma – yu[ta] m
[Dev] anampiye piyadasi hevam aha
etameva me anuve-khamane dhamma- thambhani katani
dhamma- mahamata kata dham[ma]. a...e kate
Devanampiye piyadasi laja hevam aha
magesu pi me nigohani lopapitani chhayopagani hosamti
pasu -munisanam amba – vadikya lopapita
adha-[kos]ikyani pi me udupanani

Major Rock Edict 14
khanapapitani nimsi[dha]ya cha kalpita
apanani me ba[h]ukani tata tata k[a]lapitani pathibho-gaye
p[a]su-munisanam
[la]..........esa patibhoge nama
vividhaya hi sukhayanaya pulimehi pi ljihi mamaya cha
sukhayite loke
imam chu dhammanupatipati anupatipajamtu ti
etadatha me

Minor Rock Edict I
[Brahmagiri version]
Line1:
[s]uv[a]mnagirite ayaputasa mahamatanam cha vachan[e]
na Isilasi mahamata arogiyam vataviya hevam cha vataviya Devanampiye anapayati
Line 2:
Adhikani adhatyani v[a]sani ya hakam.... sake
no tu kho badham prakamte husam ekam savachharam satireke
tu kho samvachharem
Line 3:
Yam maya samghe upayite badham cha me pakamte
imina chu kalena amisa samana
munisa jambudipasi

Line 4:
mi[s]a devehi
pakamasa hi iyam phale
no hiyam sakye mahatpeneva papotave
kamam tu kho khudakena pi
Line 5:
Paka[m]i ...nena vipule svage sakye aradhetave
e[t]ayathaya iyam savane savapite
Line 6:
…........mahat[p]a cha imam pakame[yu t]i amta
cha mai janeyu chirathitike cha iyam
Line 7:
[paka]............
Iyam cha athe vadhisiti vipulam cha vadhisti avaradhiya
diyadhiyam
Line 8:
[vadh]isiti
iyam cha savan[e] sav[a]p[[i]te vyuthena

Rock Edict II
se hevam devanampiye
Line 9:
aha
mata-pitisu susus[i]taviye hemeva garu[su] pranesu drahyi-
tavyam sacham
Line 10
vataviyam se ime dhamma-guna pavatitaviya
hemeva amtevasina
Line 11:
achariye apachayitaviye natikesu cha [ka]m ya … raham
pavatitaviye
Line 12:
esa pora[n]a pa[k]iti d[igh]avuse cha esa
hevam esa kativiye
line 13:
Chapadena likhite li[pi] karena
Variations

Source
Asoka by Mookerji Radhakumud

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Inscriptions and Artifacts List

Buddhist Legacy of Karnataka

Under the patronage of the Mauryas and Satvahanas, Buddhism flourished in Karnataka, there are still numerous places of Buddhist interest spread across the State.

Aihole
Aihole, is today an insignificant village in Bijapur district of north Karnataka and reaching it involves an obstacle course: an excruciatingly slow passenger train to Badami, an hour’s wait for a bus and jostling to get on. The vehicle rattles across the interminable hot plains and flat scrub of north Karnataka. To do just 46 kilometers from Badami to Aihole, the bus needs four tedious hours. But alight at Aihole and the travails are forgotten! For Aihole is one of the most remarkable temple sites in the country with one hundred and twenty temples, big nad small, in different styles, all in a small village.

Art historians say Aihole was a workshop for temple architects and sculptors patronized by early Chalukyan monarchs. Here are some of the earliest structural temples in stone in the country, dating from 450 AD and, among them, is one of the four Buddhist shrines in Karnataka. So we make our way to Aihole’s hillock, Meguti, to the rock cut Buddhist shrine. It is of special interest to us because it is the most important surviving Buddhist temple in Karnataka.

The Chaitya, a double stories structure, is half structural and half excavated in rock. The sanctum sanctorum is in the upper storey. It has a rectangular verandah of 8.78 m x 2.15 m. In the centre of the Verandah’s ceiling is a relief of Buddha in preaching posture. Of the three Buddha sculptures at Aihole, this is the best preserved and is 61cm in Height. He is seated on the padmapitha in the satvaparyankasana, that is, his right hand is placed against his chest in the vyakhyan mudra while the left is placed on the right foot with the palm facing upwards. His right shoulder and right breast are uncovered. There is a triple umbrella above him and his attendants are nearby.

Ashoka and Buddhism
Buddhism was founded in north India in about 500 BC when Siddharth Gautama, born a prince, achieved enlightenment. It is widely held that the religion first emerged during Mauryan times when there was a missionary zeal. Parts of Karnataka were subject to the rule of the Mauryas. Chandragupta Maurya’s son Bindusara (298-273 BC) and Bindusara’s son Asoka (269-232 BC) caused some of his edicts to be put up here. Asoka’s grandson Samprati Chandragupta is believed to have come to Karnataka where he spent his last years. Eleven Asokan edicts, four in Bellary district, three in Raichur district and three others in Chitradurga district bear witness to the Mauryan presence in Karnataka.

Some hold the view, however, that such rock edicts merely prove that Karnataka was within the jurisdiction of Mauryan kings, but not necessarily the advent of Buddhism here. The Sinhalese chronicles, Mahavamsa and Dipavamsa, mention Mangaliputtatissa, a contemporary of Asoka and reputed to be the emperor’s teacher and mentor. He had sent missionaries to Mahishaka (Today Mysore region) under Mahadeva, and to Banavasi under Rakkhita, to preach the gospel. That would firmly indicate Buddhist prevalence in Karnataka.

In point of fact, Buddhist doctrine held sway in Karnataka even before Asoka’s time. Mahisasana, a form of Hinayana Buddhism, spread after the first convention of Buddhism in Rajgraha (477 BC) to Avanti, and to areas south of it to what are today’s Karnataka. Thus, while Asoka accepted Buddhism only in 268 BC, Buddhism was prevalent in Karnataka two centuries prior to the Mauryan monarch.

Early on, Buddhism separated into Sthavarvad (Hinayana) and Mahasanghikvad (Mahayana) which developed into Mahisasana. This branch stretched upto Banavasi from 5th century BC to 3rd century BC, that is, after the very first Buddhist convention in 477 BC and certainly long before Asoka.

Why then, are there are no Buddhist relics found from those centuries before Asoka?
The answer is quite simple. There was no idol worship in Buddhism. There had been no sculptures, carvings nor erection of stupas and inscriptions before the Asokan stupas at Sanchi and Sarnath. Prior to them, there were only earthern stupas which could not survive the ravages of time. There is one exception, however, excavations near Banavasi in 1971 revealed stupas and bricks that have been dated to the 2nd and 3rd century BC. A Buddhist deepasthambha (lamp post) of those times was found at the village Togarsi near Banavasi. By and large, in Karnataka, the Hnayana Buddhism that prevailed did not deify Buddha but looked upon him at human level, as perfect man. Paucity of actual remnants before Asoka’s time is thus explained.

The Mauryan inscriptions do not merely indicate the empire’s boundary. They also assert that Buddhism flourished there because the very purpose of Asoka’s edicts was to spread universal message to the masses. Buddhism duly spread and flourished. In sum, the Mauryan was undoubtedly the golden age of Buddhism.

Satavahanas
The Satavahanas were successors to the Mauryas and ruled in Banavasi, as is evident from the Nasik inscription of Gautamiputra Satakarni and the copper plates from Hirehadagali. There is a Prakrit inscription belonging to the second century on the stone Naga effigy fund at the Madhukesvara temple, which refers to the fact that Siva-skandanagar-sri, daughter of Satakarni of Chutukula, the king of Vaijayantipura (i.e. Banavasi) was responsible for the installation of that Naga effigy, and the Vihara. A copper plate inscription of 338 AD likens a Banavasi king to a bodhisattva (reincarnation) in his great compassion towards all living beings (praninam parama karnikataya bodhisattvo pamanasya).

From 30 BC to the second century AD, the Satavahanas ruled from Pratisthana (modern day Paithan) on the bank of Godavari river at Aurangabad. Their support to Buddhism is evident from Pliny (1st century AD) whose account mentions Prakrit inscription of Gvinaya Pitaka, referring to Setakannika, which shows that Buddhism was flourishing in Karnataka. Mahavagga, a composer after Asoka’s time endorses this.

The Satvahanas a Karnataka dynasty, as Dharwad and Bellary districts are called Shantavahani Hara (or Shantavahana region). Satavahanas kings were called Kunthala kings, the old name for Karnataka. At Sannati (Gulbarga district), as well as Vadgoan Madhavpur (near Belgaum) and Brahmagiri (Chitradurga district), there are remains of monuments of their period. The Uttara Kannada area of Banavasi has their inscription at Vasan in Dharwad district, and there are remains of a brick temple. The Chandravalli inscriptions that were unearthed in 1888, strongly suggest that worshipers of Buddha were here during the early centuries of the Christian era. The leader coins of the Satvahana kings bear the figure of a humped bull and on the other side of the coins are the unmistakable emblems of the bodhi tree and the chaitya (cairn). Small sculptures of Gandharva, a Buddhist yaksha, are also found.

The earliest epigraphic evidence in this regard (latter half of second century AD) is the stone memorial inscribed in Prakrit. It is that of Vasistapura Sivasiri Pulamari Rajana Mahadevi Sirijantamula, wife of a king of Banavasi who constructed a stambha and a Vihara for the Mahisasanas at Nagarjunakonnda.

Lanka Source
Another chronicler, Mahavamso, cites an important event. In the first century, Dattagamini, King of Ceylon, built a vihara and 80000 bhikus of Vanavasi had attended! Bhutpala, a merchant of Banavasi, was responsible for carving the famed Buddhist cave at Karla where an inscription says it was the best in the whole country.

Sannati
It is at Sannati, (Chitapur, taluk, Gulbarga district), on both banks of the river Bhima, that many Buddhist stupas of the Satvahana times have been found. It resembles Amravati and was the Buddhist centre of the Satvahana period of pre-Christian era and is spread over a three kilometer area. Fine sculptures can be seen all along and the Buddhist ruins found there are in large numbers. They include remnants of stupas, stone pottery for holy bones and ayaka stambha which has symbolic representation of birth, parinishnishkramana, enlightenment, preaching and nirvana (salvation) of Buddha. Inscriptions in the Brahmi script contain names of those who gave grants to sangharama, stupas and viharas. The words – visiriputa sirisata Mahasataraha – show the beginning of the Christian era and reference to Banavasi is found. There are stupas carved in stone, and another stupa (1st to 3rd century AD) has Buddha’s feet. The Sannatis (feudatories) of Satvahanas, known as Mahabhojas, had then ruled the Banavasi area. An inscriptions of that period says: “Nagamulida, wife of Maharathi, daughter of the Mahabhoja, King of Banavasi, mother of Khanda Nagashtak, constructed a cave residence at Kanheri (near today’s Bombay) of Buddhist bhikus.”

After Satavahanas
After the Satavahanas, Karnataka fell into the hands of the Pallavas of Kanchi and the Chuttu Shatkarnis (who were feudatories of the Satavahanas) ruling from Banavasi after the fall of the Satavahanas. Pallava domination ended when two dynasties, the Kadambas of Banavasi and the Gangas of Kolar (345 AD) held sway.

The Gangas, ruling from Talakadu, followed the vedic religion but were tolerant towards Buddhism. A Sanskrit copperplate (400 AD) issued by Padangala Madhava (440-470 AD), a Ganga ruler, indicated land grants to a Buddhist vihara (gangarajya madhava-sarmanah sasana Buddha-sattvaya dattam). There were Buddhist viharas alive and active and Buddhism was still powerful in the Ganga territory.

Like the Gangas, the Kadambas were also tolerant towards Buddhism as epigraphic evidence shows. The Kadamba capital was also Banavasi, (known as Vaijayanti,) and their century was a prominent one for Buddhism in Karnataka. Chinese traveller, Hieun Tsang, visited Banavasi in the 7th century AD and saw 1000 sangharamas and three stupas. He says: “By the side of the royal palace is a great sangharama with 300 priests, all men of distinction. This convent has a great vihara 100 in height.”

Recent excavations of the site of Banavasi have given the remains of a Buddhist stupa. The large apsidal structure is what remains and it was planned like a dharma-chakra.

The Buddhist Chaitya in front of which we stood at Aihole, is pre western Chalukyan and indicates the influence of Mahayana. It was built around the 5th century and is 25 feet high. We now make our way to Badami in another rickety bus headed toward the erstwhile capital city of the western Chalukyas in the 6th century. These rulers were also associated with Buddhism and relics here have survived in the shape of a Buddhist cave datable to the 6th century. There is also a figure, identifiable as Padmapani, the Bodhisattva of the same period. Hieun Tsang has stated that during the time of Pulakesin II (642 AD) in Banavasi (or Konkanpura), there were 400 Sangharamas and 10000 followers of Buddhism.

Rajaghatta
Situated about 8km northeast of Doddballapur near Bengaluru (Bangalore), the Buddhist Mahayana group built the Rajaghatta Chaitya (Shrine). According to M S Krishna Murthy, former professor and chairman, Dos in Ancient History and Archaeology, University of Mysore, the remains found at Rajaghatta is expected to open up a new chapter in the history of Buddhism in Karnataka, who lead the excavation work. In his report Rajaghatta, A unique Buddhist settlement in Karnataka.
Villagers, who found that some stupa at the site had a shaking object inside, broke them open to find its contents. Stupa yielded Impressed clay tablets. Unfortunately the villagers out of curiosity destroyed hundreds of stupas. Still 300 stupas were unearthed under various stages of preservation.
Though the Buddhist settlement did not yeild any inscriptions, explorations indicate that settlement was destroyed in 6th century AD. The structure was ransacked for building materials. The deserted religious place of the Nirgranthas(heterodox people) became burial ground of the Hindus. Thus ended the glorious period of centuries of Buddhism in Rajaghatta.
The Chaitya and Vihara complex has special type of layout at Rajaghatta. Construction of the chaitya and Viahara was not an unknown tradition. The present town nof Kallya, Magadi Taluk,near Rajaghatta is known to have been a Buddhist settlement.

Peruvaje
Buddhist antiques of Satavahana period were unearthed at Peruvaje in Dakshina Kannada. The Buddhist relics were found on the slopes of a small hill near Jaladurga temple.According to a press release issued by M S R S College, Shirva, Department of Ancient History and Archeology Professor T Murugeshi,the antiques consist of a Buddha’s head which is of 12 cms in height and a flake of Bodisatva face which is of 9 cms in width and 9 cms in height. It is made out of soft soap stone (balapa).The face of the Buddha’s head is totally damaged. It has long ears and a small “ushnisha” over the head. These features indicate that the image is of Buddha’s head which dates back to the 7th century AD.The flake of Bodisatva face having lower portion of an ear on right side, right eye is in intact and opened, eye ball shown very prominently within the deep and broad eye cup, a small part of left eye can be visible. It has two cm long nose with broad nostrils and thick smiling lips. From nose to chin it is two cms in length. This clearly indicates the image is proportionately prepared. The release said facial expression, eyes and nose resembles with that of Yaksha image of Igunda and Naga image of Banavasi in North Kanara and human heads of Sannati in Gulbarga, which belongs to Satavahana period. Two bull heads, two headless torsos of the bulls and one bull with the head and another human leg was also found at the site. Anatomical details of the bulls are really marvelous. The bull heads are very beautiful and having projected eye balls as in the case of Bodisatva face and they have striking similarities with that of animal figures found at Sannati of Satavahana period, the release said. The original source of these antiquities is not known. In Jaladurga temple the presiding deity is now worshipped in “linga” form. The temple is renovated. At Tellaru in Karkala taluk, there is a Jaladurga temple wh re the presiding deity is sitting in “Pralambasana” and holding a child on her left lap. This is a dominant feature of the Buddhist goddess Hariti, who is known as a fertility goddess, the release added. Murugeshi says “I got an old record in Peruvaje Guttu house. In that Kannada record different types of gold and silver ornaments are described. Among them ‘Kirita’ is about one and half ‘Seru’ in weight. Two bangles are also mentioned along with other ornaments. This record dates back to 1930. During that period the presiding deity might have been in human form and not in linga form as it is now. The ‘bali devata’ is very small and unable to bare ornaments of that weight and size.

Tara
In Gadag Taluk, Dharwad district, at Dambal, there was a Buddhist centre as late as 12th century. According to an inscription of 1095 AD, a temple of the Buddhist deity Tara and a Buddhist vihara were built by 16 merchants during the reign of Lakshmidevi, queen of Vikramaditya VI. Another temple of Tara, built at Dambal was by Sethi Sangarmaya of Lokkigundi. Karnataka was indeed the place where the worship of Tara gained ground. Tara became celebrated in Mahayana Buddhism (especially Mantrayana) and acquired popularity as the mother of the Buddhas and bodhisattvas, as the power of enlightenment and as the consort of the bodhisattva Avalokitesvara, the patron divinity of the Mantrayana sect in Nepal, Tibet, Mongolia and China.

Tara’s consort Avalokitaesvara-bodhisattva is the Siva of the Saiva cult and there is the correspondence of Tara with Durga. The association between Tara and Avalokita (Lokesvara) is emphasized in Karnataka. In Balligame, on the banks of the river Varada, a Buddhist Vihara known as Jayanti Prabuddha Vihara was built in 1065 by Rupa Byhattaya, the minister of the Chalukyan king Ahavamalla, and the deities that were worshipped there were Tara Bhagavati, Kesava, Lokesvara and Buddha. A Dambala inscription of 1095 AD begins with the customary invocation namo buddhyana and goes go to describe at length the greatness of Tara-bhagavati.

In Kolivada, Hubbali taluk, Dharwad district, an icon of Tara has been discovered belonging to about the thirteenth century and inscribed on the pedestal of this icon are the words siddham om namo bhagavatayai Aryatarayai, followed by the usual statement of the Buddha’s teaching in brief.

The Vihara on Kadari Hill in Mangalore (Dakshina Kannada) was an important site for Mahayana Buddhism. There are three exquisite bronze statues, now in the Manjunatha temple, one of which is of the Mahayana deity Avalokitesvara bodhisattva (consort of Tara) called Lokesvara. The other two bronzes are those of seated Buddha in contemplation.

Buddhism, which never became prevalent in Tulu-nadu, continued to survive till the thirteenth century. It gradually got fused with Saivite ideology. Thereafter, it became difficult for Buddhism to survive, especially as it lost its specific identity and got merged with Saivism. There are estimated to be 75000 Buddhists in Karnataka of which Tibetans form a substantial portion. Since the year 1900, the South India Buddhist Association saw Buddhism taking roots and in Kolar Gold Fields near Bangalore there is a Buddhist Vihara at Champion Reef. The Mahabodhi Society of India founded a Buddhist Vihara in Bangalore in 1940 and since 1956, Buddhism has got a fillip under Acharya Buddha Rakkkhita who has published over 50 books and founded an institute, a vidyapeeth and a hospital. Very much in evidence are the four Tibetan settlements of Karnataka, at Bailkuppe (near Mysore), Mundgod (in north Kanara district), Cauvery Valley, and at Kollegal. The most important Tibetan Buddhist monasteries are Thegchay Ling and Namgoling, both at Bailkuppe.