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Saxena, Mamta. "Ashwamedha Yagya: Gupta Dynasty." Interdisciplinary Journal of Yagya Research 7, no. 1 (May 22, 2024): 09–16. http://dx.doi.org/10.36018/ijyr.v7i1.120.
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The Ashwamedh Yagya, an ancient Vedic ritual extensively documented in Indian epics and Vedic texts, holds significant historical importance. This ritual, detailed in texts such as the Rig Veda and Yajur Veda, is also elaborated upon in the Mahabharata’s Ashwamedha Parva. Despite its ancient prominence, the frequency and depth of the Ashwamedh Yagya declined over time after the Gupta dynasty. Archaeological evidence, including inscriptions and rock edicts, provides substantial insights into the practice of the Ashwamedh Yagya. The Gupta dynasty's inscriptions, particularly those issued by rulers like Samudragupta and Chandragupta II, provide critical genealogical and historical data regarding the Ashwamedh Yagya. These inscriptions mention the performance of the ritual and highlight its significance during their reigns. Samudragupta, in particular, revived the Ashwamedh Yagya and issued commemorative Ashwamedha coins, which serve as crucial historical artifacts. These coins depict the ritual’s elements and were used to honor the Ashwamedh Yagya, showcasing the advanced metallurgical technology of the Gupta period. Furthermore, archaeological discoveries, including inscriptions and rock edicts, illuminate the extensive practice of Ashwamedh Yagya among the Gupta rulers to build the nation and culture against foreign attackers of the time. Overall, the Ashwamedh Yagya's practice and its documentation through archaeological findings, inscriptions, and coins reveal its extensive significance in ancient Indian history, particularly within the Gupta dynasty, for reviving Vedic culture through Ashwamedh Yagya. \\
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Rao, Vibha. "Contribution of Science in Gupta dynasty." RESEARCH REVIEW International Journal of Multidisciplinary 6, no. 11 (November 12, 2021): 55–58. http://dx.doi.org/10.31305/rrijm.2021.v06.i11.009.
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The Gupta dynasty is considered the climax period of science and technology in ancient Indian history. During this period, there was unprecedented progress in various branches of science (physics, chemistry, medicine and biology and metallurgy etc.), which are proving useful in modern society as well. The Gupta dynasty has also made an important contribution in mathematics, astrology, in the field of astronomy, metallurgy and technology, the Gupta dynasty is maintaining its own identity. The invention of zero, the value of pi, the use of metal in medicine and surgery are the unforgettable gifts of the Gupta dynasty. The art of making various ornaments from metals and minting coins had developed during this period. The people of this period were well versed in sculpture making art and architecture. The caves of Ajanta and Ellora, Shiva temple of Bhumra, Dashavatar temple of Deogarh, Dhamekh Stupa of Sarnath are some of the best examples.
Abstract in Hindi Lanaguage:
प्राचीन भारतीय इतिहास में गुप्तकाल को विज्ञान और प्रौद्योगिकी का चरमोत्कर्ष काल माना जाता है । इस काल में विज्ञान के विभिन्न शाखाओ ( भौतिक विज्ञान , रसायन विज्ञान , चिकित्सा व जीव विज्ञान तथा धातु विज्ञान आदि ) में अभूतपूर्व उन्नति हुई जो आधुनिक समाज में भी उपयोगी सिद्ध हो रही है । गणित , ज्योतिष में भी गुप्तकाल का महत्वपूर्ण योगदान रहा है खगोल विज्ञान , धातु विज्ञान व प्रौद्योगिकी के क्षेत्र मे गुप्तकाल अपनी अलग पहचान बनाये हुए है । शून्य का आविष्कार , पाई का मान , चिकित्सा में धातू का प्रयोग तथा शल्य चिकित्सा गुप्तकाल की अविस्मरणीय देन है । धातुओ से विभिन्न आभूषणों का निर्माण व सिक्का ढालने की कला इस काल में विकसित हो चुकि थी । मूर्ति निर्माण कला तथा वास्तुकला में इस काल के लोग पारन्गत थे । अजन्ता व एलोरा की गुफाएं, भूमरा का शिव मन्दिर , देवगढ़ का दशावतार मंदिर , सारनाथ का धमेख स्तूप इसके कुछ उत्कृष्ठ उदाहरण है ।
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He, Liqun. "On the development of Buddhist sculpture in Ye City and the “Ye City Style” reflected by the Bei Wuzhuang hoard." Chinese Archaeology 16, no. 1 (November 27, 2016): 189–200. http://dx.doi.org/10.1515/char-2016-0018.
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Abstract The Ye City was the important Buddhist cultural center of the Central Plains and North China since the 6th century CE. Since the 1950s, rather large amounts of Buddhist sculptures have been unearthed within the scope of the Ye City Site, of which the hoard at Bei Wuzhuang found in January 2012 was the most noticeable. Through the analyses to the materials, motifs, assemblages and sculpturing characteristics of some typical samples from this hoard, the Buddhist sculptures during the Northern Dynasties in the Ye City area could be divided into four phases, which are the mid through late Northern Wei Dynasty, the end of the Northern Wei through the early Eastern Wei Dynasties, the late Eastern Wei through the early Northern Qi Dynasties and the mid through late Northern Qi Dynasty. Moreover, referring to the given historic background, the derivation of the Buddhist thoughts and the cultural communication between China and the West at that time, this paper points out that the so-called dragon-tree-shaped back screen statues popular in the mid through late Northern Qi Dynasty was a brand-new sculpture type integrated the technical tradition and composition characteristics of the white marble sculpture in the Wuding Era of the Eastern Wei Dynasty and the Gupta sculpture style newly introduced in; the creation and diffusion of this sculpture type were tightly related to the Xianbeization and Western Barbarianization policies applied by the imperial court after the founding of the Northern Qi Dynasty and the reform of monastic restrictions managed by Fashang, the Buddhist comptroller-in-chief of the empire from Zhaoxuan Monastery.
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R., L., and Hemchandra Raychaudhuri. "Political History of Ancient India: From the Accession of Parikshit to the Extinction of the Gupta Dynasty." Journal of the American Oriental Society 119, no. 3 (July 1999): 552. http://dx.doi.org/10.2307/605994.
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Dolvi, Dr Jayasree. "Administrative Stracture of Mughals an Explanatory Study." Journal of Legal Subjects, no. 11 (September 29, 2021): 18–24. http://dx.doi.org/10.55529/jls11.18.24.
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The management of operations is what we call administration. Even while entire empires can collapse and other rulers can take their place, the administration of a country will continue on indefinitely. It is neither susceptible to transformation by revolution, nor can it be uprooted by upheaval. There were many dynasties that ruled over India, but the Mughal dynasty is considered to be the most significant because it dominated the country on Indian soil for the greatest stretch of time and had its own unique administrative structure. Between the years 1526 and 1707, the Mughals left their imprint on Hindu culture as well as on Hindu history. The Mughals held sway over India for a total of 181 years, during which period the country underwent a number of significant transformations. The Mughal Empire was significant because it united practically the whole Indian subcontinent under its control and brought the various regions of the subcontinent closer together by enhancing both their overland and coastal commercial networks. In addition to this, it was famous for the cultural impact. It was thought to be the first major empire to arise in India after the fall of the Gupta Dynasty. The study provides an insight into the Mughal administrative hierarchy. In order to arrive at a conclusion, the research used a combination of descriptive, historical, and analytical method with qualitative approach.
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Ankita, Ankita. "Education and Empowerment of Women in Ancient India: Exploring a Glorious Past." Shodh Sari-An International Multidisciplinary Journal 03, no. 03 (July 1, 2024): 347–62. http://dx.doi.org/10.59231/sari7738.
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This comprehensive research article delves deep into the multifaceted history of women’s education and empowerment in ancient India. Spanning across various epochs, from the Indus Valley Civilization to the illustrious Gupta dynasty, it meticulously examines the progressive ideals and societal values that laid the foundation for gender equality and the pursuit of knowledge. Drawing from a rich tapestry of primary sources – the sacred Vedas, enlightening Upanishads, and captivating epics – as well as archaeological evidence, this study illuminates the educational opportunities that were availed to women, their active participation in intellectual discourse, and their indelible contributions across myriad spheres of life. Through a nuanced comparative analysis, the complexities and intricate nuances surrounding the status of women in ancient Indian society are brought to the fore. By curating a diverse array of case studies that spotlight notable female figures, delving into the intricacies of legal and social norms, and critically analyzing literary representations, this research endeavors to craft a holistic understanding of the multifarious factors that facilitated women’s empowerment, the formidable challenges they surmounted, and the enduring legacy of their remarkable achievements.
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Patra, Dipankar. "VERIES CITIES OF ANCIENT INDIA : AN ANALYTICAL SURVEY." International Journal of Advanced Research 9, no. 02 (February 28, 2021): 367–72. http://dx.doi.org/10.21474/ijar01/12457.
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Despite finding the scholars being divided in their opinions, the glorious antiquities of ancient India still continue to grow in stature since time immemorial. The rudimentary remnants of hoary tradition and a journey from the ancient, original and enriched nature of Indian culture to Gupta Dynasty with a passage through the epic age amply vouchsafes the very purpose of the article. With the subdivisions of historical ages, the cities in the Indus Valley Civilization with particular emphasis on the twin cities of Harappa and Mohenjo-Daro along with some cardinal Archaeological credentials as well as discoveries have also been amply highlighted. In addition to that, archeologists, anthologists and ancient historians to the calibre of Sir John Marshall, Hieun Tsang, Daya Ram Sahni,Rakhal Das Bandyopadhya, Nani Gopal Mazumdar, E.J.H. Macky together with excavation samples, carbon analysis, pictograph,inscriptions,numismatic testimonies, different chronological references documented the erstwhile town planning, metropolitan civilization, societal pattern, rituals till the approach of the Aryans. The age of Rgveda and Mahabharata with the historical evidences of Epic cities like (1) Hastinapur, (2) Indraparastha, (3)Girivraja,(4)Mathura, (5) Dwarka, (6) Mahismati (7) Pragjyotishpur, (8) Prabhas, (9) Ayodhya, (10) Mithila have been cited alongside. Henceforth the article aims to allude the noteworthy references from Cities in the Period of Sungas&Guptas in reference of the populaces like Puruspur, Sakala, and historically famous provinces like Uttarapatha (including kandharpart) - Taxila ,(2) Avantrirattha (westrn part)- Ujjayini, (3) Dakhahinapatha - Suvarnagiri ,(4) Kalinga - Tosali (orisya) (5) Prachya, Prachina, Pras- Pataliputra. Thus with a renewed mission of rediscovering ancient India in light of the scientific skill and neatly organised enterprise of the erstwhile civilization, the article tends to delineate contemporary town plans, granaries, ports, tradings and prosperous populaces.
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Vikas, Kumar. "BANARAS: A PARALLEL SPACE OF THE COSMIC UNIVERSE AND ITS CONTRIBUTION TO ARCHITECTURE." International Journal of Advanced Research 8, no. 10 (October 31, 2020): 936–43. http://dx.doi.org/10.21474/ijar01/11920.
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From its prominent position on the river Ganges , Banaras has borne testimony to a flourishing civilization and the many socio-political turmoil associated with a thriving territory from the ancient kingdoms of Aryans with its mention in Ramayana to the combats of medieval rulers of Mauryan and Gupta dynasty and the never ceasing instability during the dominance of Muslim and British regime.[1] The historical unrest has vanished and the city with its inhabitants of “grin-and-bear-it” attitude endured every phase of this turmoil and adapted to it and commemorated every such change in their stories and culture. Every paradigm shift gave Banaras its own unique Art and Culture which it (Banaras) has assimilated and made it its very own signature be it Food, Fabric, Jewellery, Lifestyle, Mode of communication, Weapons, Architecture, Mythology, Tales, Culture, Cult , Art and much more The citys divine image , its elaborate traditional rituals , its prodigious display of the hand-in-hand existence of art and the mundane activities of life. All give it a peculiar feel, though the city has tried to keep pace with time, it has modernized or commercialised but what has stayed with time is what satiates the quench of a mystic or an explorer of Art and Culture . This write up here is an attempt to bring to words the connection between what the oldest civilizations or cults have left to enrich the Art & culture or other-way-round , how by exploring the existing we are able to get a glimpse into the glorious past that has passed and enriched India .This manuscript is a study and construal of Varanasi from the perspective of one who is close enough to the hindu tradition to see its religious significance and also close enough to art , design and academics to know the understanding that Arts and Varanasi might pose. The journey towards the finalization of this script started with mapping the city and searching for the temples mentioned in various texts and my work is based on two primary sources : the city itself with its multitude of temples , its seasons of pilgrimage , the Akharas , voluminous literature on Banaras and its pandas and lay interpreters.
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Ali, Daud. "Hemchandra Raychaudhuri: Political history of ancient India: from the accession of Parikshit to the extinction of the Gupta dynasty. Revised edition with commentary by B. N. Mukherjee. xxxv, 849 pp., 5 foldout maps. Delhi: Oxford University Press, 1996. £32.50." Bulletin of the School of Oriental and African Studies 62, no. 3 (October 1999): 619. http://dx.doi.org/10.1017/s0041977x00019212.
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Cecil, Elizabeth A., and Peter C. Bisschop. "Idiom and innovation in the ‘Gupta Period’: Revisiting Eran and Sondhni." Indian Economic & Social History Review 58, no. 1 (January 2021): 29–71. http://dx.doi.org/10.1177/0019464620982258.
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To show how kingship was enacted and materialised in specific contexts within the ‘Gupta Ecumene’, writ large, this article presents a detailed analysis of two sites that served as centres for political performance, devotional practice, and artistic production between the fourth and the sixth century CE: Eran and Sondhni in the Indian heartland of Madhya Pradesh. Eran is commonly held to be a key site for the study of Gupta art and architecture and holds several important inscriptions from the beginning to the end of the Gupta period, including one issued by Samudragupta. Sondhni is marked by two inscribed columns of Yaśodharman, a former Gupta subordinate who challenged the imperial rulers using metaphors borrowed from Samudragupta’s Allahabad Pillar Inscription. Examining these two sites in dialogue presents an opportunity to identify a shared cultural realm in which local polities participated and developed a transregional ‘Gupta’ political discourse. This study normalises a Gupta-centred imperial history and, in doing so, participates in a wider departure from dynastic history by emphasising the ways in which localised polities and rulers negotiated the political idioms of their day, challenged them, and created spaces for innovation.
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Sharma, Mata Bhagvati Devi (Editor). "An Unprecedented Effort After Two Thousand Years." Interdisciplinary Journal of Yagya Research 7, no. 1 (May 21, 2024): 28–32. http://dx.doi.org/10.36018/ijyr.v7i1.123.
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From November 7-10, 1992, the first Ashwamedh Yagya under the Dev Sanskriti Digvijay Campaign of the All World Gayatri Pariwar was held in Jaipur, Rajasthan. During that period, the entire November 1992 issue of Akhand Jyoti magazine was dedicated to the 'Ashwamedh Yagya.' This special edition is a book in itself, which clarifies misconceptions from the medieval period based on scriptures and reveals the true purpose and objectives of the Ashwamedh Yagya. An article from this special edition, "An Unprecedented Effort After Two Thousand Years," is being reprinted here. The rise of divinity in humans and the reconstruction of the nation is the core objective of Vedic culture, Indian culture, and Dev culture. This process is accomplished through a successful Ashwamedh. To realize the dream of Pt. Shriram Sharma Acharya, the founder of the All World Gayatri Pariwar, of the rise of divinity in humans, the founder of the Gayatri Pariwar, Mata Bhagwati Devi Sharma, under her guidance, initiated the Dev Sanskriti Digvijay Ashwamedhik Campaign and resolved to conduct 108 Ashwamedh Mahayagyas. Under this campaign, 47 Ashwamedhs have been completed so far. According to historian Bronske, the Ashwamedh ritual was not a political conquest campaign but a cultural conquest campaign. The purpose of these great Yagyas was to awaken faith in national deities and life values, to teach ways of living. These efforts for cultural unity made the nation strong, capable, and steadfast at the political, geographical, and emotional levels. The Shatapatha Brahmana considers the nation and Ashwamedh to be inseparable. In Indian history, many kings conducted Ashwamedh Yagyas to fulfill the above objectives. Along with the accounts of legendary kings like Rajarshi and the famous devotee Ambarish, Prithu, and others, Lord Rama, Lord Krishna, King Yudhishthira, and Janamejaya also conducted Ashwamedh Yagyas. After Janamejaya conducted the Ashwamedh, the tradition of Ashwamedh became disorganized. The consequences of this disorganization appeared as political disintegration, decline in prosperity, and deterioration of life values in the nation. Understanding the seriousness of the situation, General Pushyamitra conducted the Ashwamedh ritual in 185 BC to reorganize the nation's strength. After Pushyamitra, India's strong position continued until Agnimitra and Vasumitra. Later, in the course of time, the links were scattered, which were reorganized through the Ashwamedh effort by Emperor Chandragupta I's son and the second emperor of the Gupta dynasty, Samudragupta. The subsequent Ashwamedhs conducted by later kings were mere symbolic acts. They lacked cultural splendor, emotional breadth, and the ability to impart life wisdom to the masses. The current series of Ashwamedh Mahayagyas by the Gayatri Pariwar can be considered the first real and successful effort since Emperor Samudragupta. Through these Mahayagyas, not only will the historical events of ancient India be repeated, but their positive results will also manifest as the rise of Satyug (Golden Age), prosperity, expansion of knowledge and science, the emergence of a world nation, and the widespread realization of the idea of Vasudhaiva Kutumbakam (the world is one family).
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TANDON, PANKAJ. "The Succession after Kumāragupta I." Journal of the Royal Asiatic Society 24, no. 4 (March 21, 2014): 557–72. http://dx.doi.org/10.1017/s1356186313000837.
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AbstractMost dynastic lists of the Gupta kings state that Kumāragupta I was succeeded by Skandagupta. However, it is widely accepted that Skandagupta did not accede to the throne peacefully. Nor is it certain that the succession was immediate, since there is a gap between the known dates of Kumāragupta's and Skandagupta's reigns. This paper is concerned with the events following the death of Kumāragupta, using numismatic evidence as the primary source, and inscriptional and other epigraphic evidence as further support. Some of the numismatic evidence is new, and even the evidence that is not new has so far received little attention in the literature on the succession after Kumāragupta. Questions are raised about one particular theory that is presently enjoying some currency, that Skandagupta was challenged primarily by his uncle Ghaṭotkacagupta. Some other possible scenarios for the political events in the period after the death of Kumāragupta I will then be proposed and analyzed.
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Willis, Michael D. "Some Notes on the Palaces of the Imperial Gurjara Pratīhāras." Journal of the Royal Asiatic Society 5, no. 3 (November 1995): 351–60. http://dx.doi.org/10.1017/s1356186300006611.
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The Gurjara Pratīhāras have long been recognised as the leading royal house of northern India during the ninth and tenth centuries. A considerable number of copper plate and stone inscriptions have survived from Pratīhāra times and these have provided the requisite data for a reconstruction of the dynasty's political and social history. Following conventions established in the Gupta period if not before, the copper-plates of the Pratīhāras record grants of villages or land, while stone inscriptions typically recount the building of temples and the provision of gifts to enshrined divinities. A large number of temples from the Pratīhāra age have been preserved; some of these buildings have enjoyed the recent scholarly attention of the team working on the Encyclopaedia of Indian Temple Architecture as well as the Temple Survey of the Archaeological Survey of India. In contrast, palatial architecture is virtually unknown. This is neither surprising nor unusual, there being little left of such buildings in any part of India from before the fourteenth century. This is due to the wide use of perishable building materials, notably wood, brick and stucco. In the case of the Pratīhāra rulers there is also the fact that their capital city of Kannauj (anc. Kānyakubja) has been completely destroyed. That the Pratīhāras were responsible for some building at Kannauj is indicated by the inscription, dated Harṣa year 276 (A.D. 882–3), from the shrine of Garībnāth at Pehowa. This inscription records, among many other things, that a temple of Viṣṇu Garuḍāsana was built by the Brāhmaṇa Bhūvaka on the banks of the river Gaṅgā in Bhojapura near Kānyakubja.
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Sangroula, Yubaraj. "Seven Decades of Indo-Nepal Relations: A Critical Review of Nehruvian-Colonial Legacy, Trilateralism as a Way Forward." Asian Journal of International Affairs 1, no. 1 (December 31, 2021): 5–54. http://dx.doi.org/10.3126/ajia.v1i1.44750.
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Nepal is one of few long-surviving nations in Asia. According to Pandit Bhagvanlal Indraji, a noted Indian historian, Nepal’s origin as a nation dates 12 years before the end of Dwapaayuga (approximately 1700 BC). The linguistic historian Bal Krishna Pokharel and Italian writer Guiseppe Tucci have narrated the historic succession of an empire with Sinja as its capital city including regions of Garwal, Kumaon, present Uttarakhand of India, and current Nepal’s capital city, the Kathmandu Valley. It is said that the powerful Nepal of that time had assisted Chandra Gupt Maurya to oust Dhana Nanda and establish the Mauryan Dynasty. These accounts plainly show Nepal’s antiquity as a nation with a history of glorious past, shaped by pearls of wisdom, serenity, and peace. Alongside, there are histories of mighty nations and civilizations both in the North and South where Nepal’s landscape and civilization always stand as a bridge between two mighty Empires ruled by several powerful dynasties and the world’s faveolus civilizations. However, from the beginning of the 19th century, Nepal lives in a turbulent time and series of turmoil. The genesis of chaos belongs to the British colonial occupation of India—as a fateful time in history. Nepal suffered from a British imperialist invasion beginning from 1814, ending at the loss of its larger part of the geography, namely Garwal and Kumaon, which now form the territory of independent India. Against this backdrop, this paper focuses on analyzing Indo-Nepal relations from a historical perspective. It assesses a winding history of Indo-Nepal relations followed by examining the 1950 Peace and Friendship Treaty, critically analyzing Indian claims and blames about China factor in Indo-Nepal relations, and explaining the role of geography and geopolitics in Indo-Nepal relations along with International Law and rules of International Relations incorporating the perspective of conspiracy theory. The paper claims that Indian foreign policy to Nepal has some faultiness and fault lines, therefore, she needs to correct her foreign policy towards Nepal based on equality in sovereignty and status. It adopts a qualitative method with descriptive, interpretative, and critical approaches. Lastly, it concludes that the trilateralism is the necessity of the economic boom of the region as a whole for the common gains and prosperity of all mankind of the South Asian region.
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-, ARADHANA CHATURVEDI. "Inscription Proving Snake Worship Found in Bijapur District of the Bastar Division." International Journal For Multidisciplinary Research 5, no. 6 (December 9, 2023). http://dx.doi.org/10.36948/ijfmr.2023.v05i06.10175.
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In ancient times, small kingdoms of Nagas were established all over Northern India. Different branches of Nagas existed in different areas all over India. After the fall of Nala dynasty, the rule of Naga dynasty was established in Bastar region. Chhindak dynasty of Nagas was in power in Bastar. There were about 6 branches of the Chhindak clan of Nagas in India, out of which two branches were ruling in Chakrakot and Bhramarkot of today's Bastar. The same 4 branches of Chhindak clan were ruling in Bagalkot, Yelaburga, Belgutti and Bijapur of Karnataka. From around 760 A.D. to 1324 A.D., Chhindak rulers ruled Bastar for 700 years. In the 10th-11th century, the Chhindak rulers of Chakrakot established their independent kingdom. The Nagas ruled the Godavari region from about the first century to the fourth century, but there is no history of the Nagas between the fifth and seventh centuries. At the same time, there is information about the appearance of Guptas in Madhya Pradesh and Nagas in Karnataka under the name Chhindak.1 At the time when South Kosala was being ruled by the Kalchuris, at about the same time Bastar was under the rule of the Chhindak Naga kings. This Nagvanshi ruler held the title of “Bhogwati Purveshwar.”2 He was known as the Nagvanshi king of Chakrakot. In the Narayanapal inscription3, Dharavarsha has been given the title of “Maharaj Parambhattarak – Parmeshwar”. A Telugu inscription has been found from here, in which the names of Someshwara Dev and his queen are found. Who was probably a snake ruler. Two branches of the Naga rulers of Bastar are known, in which the symbol of the first branch was “Shavak Samyukta Vyaghra” and that of the second branch was “Kamal-Kadali.”4 On the basis of these symbols, it can probably be said that the first branch The rulers were Shaivites and the rulers of the other branch followed Vaishnav religion. Naga ruler Someshwar Dev had patronized Jainism, many statues of Jain Tirthankaras of his reign are found in every corner of Bastar.