Origins

The date and place of origin of the Satavahanas, as well as the meaning of the dynasty's name,
are a matter of debate among the historians. Some of these debates have happened in the
context of regionalism, with the present-day Andhra
Pradesh, Maharashtra, Karnataka and Telangana being variously claimed as the original
homeland of the Satavahanas.[6]

Etymology
According to one theory, the word "Satavahana" is a Prakrit form of the Sanskrit Sapta-
Vahana ("driven by seven"; in Hindu mythology, the chariot of the sun god is drawn by seven
horses). This would indicate that the Satavahanas originally claimed association with the
legendary solar dynasty, as was common in ancient India.[7]According to Inguva Kartikeya
Sarma, the dynasty's name is derived from the words sata ("sharpened", "nimble" or "swift")
and vahana ("vehicle"); the expression thus means "one who rides a nimble horse".[8]
Another theory connects their name to the earlier Satiyaputa dynasty. Yet another theory derives
their name from the Munda words Sadam ("horse") and Harpan ("son"), implying "son of the
performer of a horse sacrifice".[9]Several rulers of the dynasty bear the name or title "Satakarni".
Satavahana, Satakarni, Satakani and Shalivahana appear to be variations of the same
word. Damodar Dharmanand Kosambi theorized that the word "Satakarni" is derived from the
Munda words sada ("horse") and kon ("son").[10]
The Puranas use the name "Andhra" or "Andhra-Bhritya" for the Satavahanas. The term
"Andhra" may refer to ethnicity or territory of the dynasty (see Original homeland below). It does
not appear in the dynasty's own records.[11]

Original homeland

Cave No.19 of Satavahana king Kanha at the Nasik caves, 1st century BCE.

Krishna inscription of king Kanha in cave No.19, Nasik caves. This is the oldest known Satavahana
inscription, circa 100-70 BCE.[6]
The use of the name "Andhra" in the Puranas has led some scholars to believe that the dynasty
originated in the eastern Deccan region (the historic Andhra region, present-day Andhra
Pradesh and Telangana).[12] At Kotilingala in Telangana, coins bearing the legend "Rano Siri
Chimuka Satavahanasa" were found.[13] Epigraphist and numismastist P. V. P. Sastry initially
identified Chimuka with the dynasty's founder Simuka,[14] because of which Kotilingala came to be
known as the only place where coins attributed to Simuka were found.[15] Coins attributed to
Simuka's successors Kanha and Satakarni I were also discovered at Kotilingla.[16] Based on these
discoveries, historians such as D. R. Reddy, S. Reddy and Shankar R. Goyal theorized that
Kotlingala was the original home of the Satavahanas. However, the coin samples from Kotlingala
are small, and it is not certain if these coins were minted there or reached there from somewhere
else.[17] Moreover, the identification of Chimuka of Kotilingala with the dynasty's founder Simuka
has been contested by several scholars including P. L. Gupta and I. K. Sarma, who identified
Chimuka as a later ruler.[18][19] P.V.P. Sastry also later changed his view, and stated that the two
kings were different.[14] As for the Puranas, these texts were compiled much later, during
the Gupta period, and it is not certain if the Satavahanas were referred to as Andhras during their
time.[19]

Naneghat inscription. Dated to 70-60 BCE, in the reign of Satakarni I.[6]

Another section of scholars believe that the Satavahanas originated in western Deccan (present-
day Maharashtra).[12]All of the four extant inscriptions from the early Satavahana period (c. 1st
century BCE) have been found in and around this region. The oldest known Satavahana
inscription was found at Cave No.19 of the Pandavleni Caves in Nashik district, and was issued
during the reign of Kanha (100-70 BCE).[20] An inscription found at Naneghat was issued by
Nayanika (or Naganika), the widow of Satakarni I; another inscription found at Naneghat has
been dated to the same period on paleographic basis. A slightly later inscription dated to the
reign of Satakarni II has been found at Sanchi in Madhya Pradesh, located to the north of
Maharashtra.[6] The majority of the other Satavahana inscriptions have also been found in
western Deccan.[17] On the other hand, the epigraphic evidence from eastern Deccan does not
mention the Satavahanas before the 4th century CE.[19] At Nevasa, a seal and coins attributed to
Kanha have been discovered.[21] Coins attributed to Satakarni I have also been discovered at
Nashik, Nevasa and Pauni in Maharashtra (besides places in eastern Deccan and present-day
Madhya Pradesh).[13] Based on these evidences, some historians argue that the Satavahanas
initially came to power in the area around their capital Pratishthana (modern Paithan,
Maharashtra) and then expanded their territory to eastern Deccan.[22] Carla Sinopoli cautions that
the inference about the western Deccan origin of the Satavahanas is "tentative at best" given the
small sample of early inscriptions.[23]
Kanha's Pandavleni mentions the term maha-matra (officer-in-charge), which indicates that the
early Satavahanas followed the Mauryan administrative model.[24] C. Margabandhu theorized that
the Satavahanas were called Andhras because they were natives of eastern Deccan (the Andhra
region), although they first established their empire in western Deccan after having served as
Mauryan subordinates. Himanshu Prabha Ray (1986) opposes this theory, stating that the
Andhra was originally an ethnic term, and did not come to denote the geographical region of
eastern Deccan until well after the Satavahana period.[6] According to Vidya Dehejia, the writers
of the Puranas (which were compiled after the Satavahana period) mistook the Satavahana
presence in eastern Deccan as evidence for their origin in that region, and wrongly labeled them
as "Andhra".[25]
Some scholars also suggest that the dynasty originated in present-day Karnataka, and initially
owed allegiance to some Andhra rulers (because of which they were called Andhra-Bhrityas or
"servants of the Andhras".[26] V. S. Sukthankar theorized that the territorial division Satavahani-
Satahani (Satavahanihara or Satahani-rattha), in present-day Bellary district, was the homeland
of the Satavahana family.[27] A stupa in Kanaganahalli village of Karnataka, dated between first
century BCE and first century CE, features limestone panels depicting portraits of Chimuka
(Simuka), Satakani (Satakarni) and other Satavahana rulers.[28]

History
Information about the Satavahanas comes from the Puranas, some Buddhist and Jain texts, the
dynasty's inscriptions and coins, and foreign (Greek and Roman) accounts that focus on
trade.[29] The information provided by these sources is not sufficient to reconstruct the dynasty's
history with absolute certainty. As a result, there are multiple theories about the Satavahana
chronology.[30]

Foundation
Satavahana depiction of the city of Kushinagar in the War over the Buddha's Relics, South Gate, Stupa no.
1, Sanchi.

Simuka is mentioned as the first king in a list of royals in a Satavahana inscription at Naneghat.
The various Puranasstate that the first king of the dynasty ruled for 23 years, and mention his
name variously as Sishuka, Sindhuka, Chhismaka, Shipraka etc. These are believed to be
corrupted spellings of Simuka, resulting from copying and re-copying of manuscripts.[31] Simuka
cannot be dated with certainty based on available evidence. Based on the following theories, the
beginning of the Satavahana rule is dated variously from 271 BCE to 30 BCE.[32]

 According to the Puranas, the first Andhra king overthrew the Kanva rule. D. C. Sircar dated
this event to c. 30 BCE, a theory supported by many other scholars.[30]
 The Matsya Purana mentions that the Andhra dynasty ruled for around 450 years. As the
Satavahana rule ended in the early 3rd century, the beginning of their rule can be dated to
the 3rd century BCE. The Indica of Megasthenes (350 – 290 BCE) mentions a powerful tribe
named "Andarae", whose king maintained an army of 100,000 infantry, 2,000 cavalry and
1,000 elephants. If Andarae is identified with the Andhras, this can be considered additional
evidence of Satavahana rule starting in the 3rd century BCE. The Brahmanda Puranastates
that "the four Kanvas will rule the earth for 45 years; then (it) will again go to the Andhras".
Based on this statement, the proponents of this theory argue that the Satavahana rule began
immediately after the Maurya rule, followed by a Kanva interregnum, and then, a revival of
the Satavahana rule. According to one version of the theory Simuka succeeded the
Mauryans. A variation of the theory is that Simuka was the person who restored the
Satavahana rule by overthrewing the Kanvas; the compiler of the Puranas confused him with
the founder of the dynasty.[33]
Most modern scholars believe that the Satavahana ruler began in first century BCE and lasted
until the second century CE. This theory is based on Puranic records as well as archaeological
and numismatic evidence. The theory that dates their rule to an earlier period is now largely
discredited because the various Puranas contradict each other, and are not fully supported by
epigraphic or numismatic evidence.[11]

Early expansion
Simuka was succeeded by his brother Kanha (also known as Krishna), who extended the
kingdom up to Nashik in the west.[34][33] His successor Satakarni I conquered
western Malwa, Anupa (Narmada valley) and Vidarbha, taking advantage of the turmoil caused
by Greek invasions of northern India. He performed Vedic
sacrificesincluding Ashvamedha and Rajasuya. Instead of the Buddhists, he patronised
Brahmins and donated a substantial amount of wealth to them.[9] The Hathigumpha inscription of
the Kalinga king Kharavela mentions a king named "Satakani" or "Satakamini", who
some[35] identify with Satakarni I. The inscription describes dispatching of an army and
Kharavela's threat to a city. Since the inscription is only partially legible, different scholars
interpret the events described in the inscription differently. According to R. D. Banerji and
Sailendra Nath Sen, Kharavela sent out an army against Satakarni.[36] According to Bhagwal Lal,
Satakarni wanted to avoid an invasion of his kingdom by Kharavela. So, he sent horses,
elephants, chariots and men to Kharavela as a tribute.[37] According to Sudhakar
Chattopadhyaya, Kharavela's army diverted its course after failing to advance against
Satakarni.[38] According to Alain Daniélou, Kharavela was friendly with Satakarni, and only
crossed his kingdom without any clashes.[39]
Satakarni's successor Satakarni II ruled for 56 years, during which he captured eastern Malwa
from the Shungas. He was succeeded by Lambodara. The coins of Lambodara's son and
successor Apilaka have been found in eastern Madhya Pradesh.[9]
Art of Sanchi
In that period, the Satavahanas contributed greatly to the embellishment of the Buddhist stupa
of Sanchi. It was heavily repaired under King Satakarni II. The gateways and the balustrade were
built after 70 BCE, and appear to have been commissioned by the Satavahanas. An inscription
on the Southern Gateway records that it was the work of Satakarni II's royal architect
Ananda.[40] An inscription records the gift of one of the top architraves of the Southern Gateway
by the artisans of the Satavahana Emperor Satakarni:
Gift of Ananda, the son of Vasithi, the foreman of the artisans of rajan Siri Satakarni[41]

Sanchi under the Satavahanas

1st century BCE/CE.

Architrave


Architrave

Yakshini.

Pillar capital.

Lion pillar capital.

 

The Miracle of Walking in the air at Savrasti.

Pipal tree.

 Miracle of the Buddha walking on the River Nairanjana

Bimbisara with his royal cortege issuing from the city of Rajagrihato visit the Buddha.
 

Foreigners making a dedication to the Great Stupa at Sanchi.

Procession of king Suddhodana from Kapilavastu.

First Saka invasion

Little is known about Apilaka's successors, except cryptic references to one Kuntala Satakarni.
The next well-known ruler of the dynasty was Hāla, who composed Gaha Sattasai in Maharashtri
Prakrit. Like Hala, his four successors also ruled for very short periods (a total of 12 years),
indicating troubled times for the Satavahanas.[9]
Epigraphic and numismatic evidence suggests that the Satavahanas earlier controlled the
northern Deccanplateau, the northern Konkan coastal plains, and the mountain passes
connecting these two regions. During 15-40 CE, their northern neighbours - the Western
Kshatrapas - extended their influence into these regions.[42] The Western Kshatrapa
ruler Nahapana is known to have ruled the former Satavahana territory, as attested by the
inscriptions of his governor and son-in-law, Rishabhadatta.[43]

First revival
A coin of Nahapana restruck by the Satavahana king Gautamiputra Satakarni. Nahapana's profile and coin
legend are still clearly visible.

Satavahana architecture at Cave No.3 of the Pandavleni Caves in Nashik. This cave was probably started
during the reign of Gautamiputra Satakarni, and was finished and dedicated to the Buddhist Samghaduring
the reign of his son Vasishthiputra Pulumavi, crica 150 CE.

The Satavahana power was revived by Gautamiputra Satakarni, who is considered the greatest
of the Satavahana rulers.[34] Charles Higham dates his reign c. 103 – c. 127 CE.[34] S. Nagaraju
dates it 106–130 CE.[44] The king defeated by him appears to have been the Western Kshatrapa
ruler Nahapana, as suggested by Nahapana's coins overstuck with names and titles of
Gautamiputra.[43] The Nashik prashastiinscription of Gautamiputra's mother Gautami Balashri,
dated to the 20th year after his death, records his achievements. The most liberal interpretation
of the inscription suggests that his kingdom extended from the present-day Rajasthan in the
north to Krishna river in the south, and from Saurashtra in the west to Kalinga in the east. He
assumed the titles Raja-Raja (King of Kings) and Maharaja (Great King), and was described as
the Lord of Vindhya.[9]
During the last years of his reign, his administration was apparently handled by his mother, which
could have been a result of an illness or military preoccupation.[9] According to the Nasik
inscription made by his mother Gautami Balashri, he was the one …[45]
… who crushed down the pride and conceit of the Kshatriyas; who destroyed
the Sakas (Western Satraps), Yavanas (Indo-Greeks) and Pahlavas (Indo-Parthians),... who
rooted out the Khakharata family (the Kshaharata family of Nahapana); who restored the glory of
the Satavahana race.

— Inscription of Queen Mother Gautami Balashri at Cave No.3 of the Pandavleni

Caves in Nashik.
Gautamiputra was succeeded by his son Vasisthiputra Sri Pulamavi (or Pulumayi). According to
Sailendra Nath Sen, Pulumavi ruled from 96–119 CE.[9] According to Charles Higham, he
ascended the throne around 110 CE.[34] Pulumavi features in a large number of Satavahana
inscriptions and his coins have been found distributed over a wide area. This indicates that he
maintained Gautamiputra's territory, and ruled a prosperous kingdom. He is believed to have
added the Bellary region to Satakarni's kingdom. His coins featuring ships with double mast have
been found on the Coromandel Coast, indicating involvement in maritime trade and naval power.
The old stupa at Amaravati was renovated during his reign.[9]

Second Saka invasion

Coin of Vashishtiputra Satakarni.

Pulumavi's successor was his brother Vashishtiputra Satakarni. According to S. N. Sen he ruled
during 120–149 CE;[9] according to Charles Higham, his regnal years spanned 138–145 CE.[34] He
entered into a marriage alliance with the Western Satraps, marrying the daughter of Rudradaman
I.[9]
The Junagadh inscription of Rudradaman I states that he defeated Satakarni, the lord of
Dakshinapatha (Deccan), twice. It also states that he spared the life of the defeated ruler
because of close relations:[34]
"Rudradaman (...) who obtained good report because he, in spite of having twice in fair fight
completely defeated Satakarni, the lord of Dakshinapatha, on account of the nearness of their
connection did not destroy him."

— Junagadh rock inscription

According to D. R. Bhandarkar and Dineshchandra Sircar, the ruler defeated by Rudradaman
was Gautamiputra Satakarni. However, E. J. Rapson believed that the defeated ruler was his
son Vasishthiputra Pulumavi.[46]Shailendra Nath Sen and Charles Higham believe that the
defeated ruler was Vashishtiputra's successor Shivaskanda or Shiva Sri Pulumayi (or
Pulumavi).[34][9]
As a result of his victories, Rudradaman regained all the former territories previously held by
Nahapana, except for the extreme south territories of Pune and Nasik. Satavahana dominions
were limited to their original base in the Deccan and eastern central India around Amaravati.

Second revival
Coin of Yajna Sri Satakarni, British Museum.

Sri Yajna Sātakarni, the last person belonging to the main Satavahana dynastic line, briefly
revived the Satavahana rule. According to S. N. Sen, he ruled during 170–199 CE.[9] Charles
Higham dates the end of his reign to 181 CE. His coins feature images of ships, which suggest
naval and marine trade success.[34] Wide distribution of his coins, and inscriptions at Nashik,
Kanheri and Guntur indicate that his rule extended over both eastern and western parts of
Deccan. He recovered much of the territory lost the Western Kshatrapas, and issued silver
coinage, imitating them. During the last years of his reign, the Abhiras captured the northern
parts of the kingdom, around Nashik region.[9]

Decline
After Yajna Satakarni, the dynasty was soon extinguished following the rise of its feudatories,
perhaps on account of a decline in central power.[47] Yajna Sri was succeeded by Madhariputra
Swami Isvarasena. The next king Vijaya ruled for 6 years. His son Vasishthiputra Sri Chadha
Satakarni ruled for 10 years.[9] Pulumavi IV, the last king of the main line, ruled until c. 225 CE.
During his reign, several Buddhist monuments were constructed at Nagarjunakonda and
Amaravati.[34] Madhya Pradesh was also part of his kingdom.[9]
After the death of Pulumavi IV, the Satavahana empire fragmented into five smaller kingdoms:[9]

1. Northern part, ruled by a collateral branch of the Satavahanas (which ended in early 4th
century[34])
2. Western part around Nashik, ruled by the Abhiras
3. Eastern part (Krishna-Guntur region), ruled by the Andhra Ikshvakus
4. South-western parts (northern Karanataka), ruled by the Chutus of Banavasi
5. South-eastern part, ruled by the Pallavas

Territorial extent
The Satavahana territory included northern Deccan region, spanning the present-day Andhra
Pradesh, Maharashtra and Telangana states. At times, their rule also extended to present-
day Gujarat, Karnataka and Madhya Pradesh. The Nashik prashasti inscription issued by
Gautami Balashri, the mother of Gautamiputra Satakarni, claims that her son ruled an extensive
territory that stretched from Gujarat in the north to northern Karnataka in the south. It is not clear
if Gautamiputra had effective control over these claimed territories. In any case, historical
evidence suggests that his control over these territories did not last long.[48] Moreover, this realm
was not continuous: many areas in this region remained under the control of the hunter-gatherers
and other tribal communities.[49]
The Satavahana capital kept shifting with time. The Nashik inscription describes Gautamiputra as
the lord of Benakataka, suggest that this was the name of his capital. Ptolemy (2nd century CE)
mentioned Pratishthana(modern Paithan) as the capital of Pulumavi.[48] At other times, the
Satavahana capitals included Amaravati(Dharanikota) and Junnar.[50] M. K. Dhavalikar theorized
that the original Satavahana capital was located at Junnar, but had to be moved to Pratishthana
because of Saka-Kushana incursions from the north-west.[51]
Several Satavahana-era inscriptions record grants to religious monasteries. The settlements
most frequently mentioned as the residences of donors in these inscriptions include the sea ports
of Sopara, Kalyan, Bharucha, Kuda (unidentified), and Chaul. The most frequently mentioned
inland settlements include Dhenukakata (unidentified), Junnar, Nashik, Paithan, and Karadh.[48]
Other important Satavahana sites in western Deccan include Govardhana, Nevasa, Ter, and
Vadgaon-Madhavpur. The ones in eastern Deccan include Amaravati, Dhulikatta, Kotalingala
and Peddabankur.[52]

Administration
The Satavahanas followed the administration guidelines from the Shastras. Their government
was less top-heavy than that of the Mauryans, and featured several levels of feudatories:[9]

 Rajan, the hereditary rulers

 Rajas, petty princes who stuck coins in their own names
 Maharathis, hereditary lords who could grant villages in their own names and maintained
matrimonial relations with the ruling family
 Mahabhojas
 Mahasenapati (civil administrator under Pulumavi II; governor of a janapada under Pulumavi
IV)
 Mahatalavara ("great watchman")
The royal princes (kumaras) were appointed as viceroys of the provinces.[9]
The ahara appears to have been the largest geographical subdivision of the Satavahana polity.
Several inscriptions refer to aharas named after the governors appointed to rule them (e.g.
Govardhanahara, Mamalahara, Satavanihara and Kapurahara).[48] This suggests that the
Satavahanas attempted to build a formal administrative and revenue collection structure.[53]
The inscriptions of Gautamiputra Satakarni suggest the existence of a bureaucratic structure,
although it is not certain how stable and effective this structure was. For example, two
inscriptions from Nashik Cave 11 record donations of agricultural land to ascetic communities.
They state that the ascetics would enjoy tax exemption and non-interference from the royal
officials. The first inscription states that the grant was approved by Gautamiputra's minister
Sivagupta on the king's verbal orders, and preserved by the "great lords". The second inscription
records a grant by Gautamiputra and his mother, and mentions Syamaka as the minister of the
Govardhana ahara. It states that the charter was approved by a woman named Lota, who
according to archaeologist James Burgess' interpretation, was the chief lady-in-waiting of
Gautamiputra's mother.[54]
The Satavahana-era inscriptions mention three types of
settlements: nagara (city), nigama (market town) and gama (village).[48]

Economy

Indian ship on lead coin of Vasisthiputra Sri Pulamavi, testimony to the naval, seafaring and trading
capabilities of the Satavahanas during the 1st–2nd century CE.

The Satavahanas participated in (and benefited from) economic expansion through

intensification of agriculture, increased production of other commodities, and trade within and
beyond the Indian subcontinent.[55]
During the Satavahana period, several large settlements emerged in the fertile areas, especially
along the major rivers. The amount of land under agricultural use also expanded significantly, as
a result of forest clearance and construction of irrigation reservoirs.[53]
The expolitation of sites with mineral resources may have increased during Satavahana period,
leading to the emergence of new settlements in these areas. Such sites facilitated commerce
and crafts (such as ceramic ware). The increased craft production during Satavahana period is
evident from archaeological discoveries at sites such as Kotalingala, as well as epigraphic
references to artisans and guilds.[53]
The Satavahanas controlled the Indian sea coast, and as a result, they dominated the growing
Indian trade with the Roman Empire. The Periplus of the Erythraean Sea mentions two important
Satavahana trade centres: Pratishthana and Tagara. Other important urban centres included
Kondapur, Banavasi and Madhavpur. Nanaghatwas the site of an important pass that linked the
Satavahana capital Pratishthana to the sea.[34]

Religion

The Pompeii Lakshmi ivory statuette was found in the ruin of Pompeii (destroyed in an eruption of Mount
Vesuvius in 79 CE). It is thought to have come from Bhokardan in the Satavahana realm in the first half of
the 1st century CE. It testifies to Indo-Roman trade relations in the beginning of our era.

The Satavahanas were Hindus and claimed Brahmanical status,[56] although they also made
generous donations to Buddhist monasteries.[57] The lay people in the Satavahana period
generally did not exclusively support a particular religious group .[42]
The Naneghat inscription of Nayanika, recorded on the walls of a Buddhist monastic cave,
mentions that her husband Satakarni I performed several Vedic sacrifices,
including ashvamedha (horse sacrifice), rajasuya (royal consecration), and agnyadheya (fire
ceremony).[58] The inscription also records subsantial fees paid to Brahmin priests and attendees
for these sacrifices. For example, 10,001 cows were granted for the Bhagala-Dasaratra sacrifice;
and 24,400 coins were granted for another sacrifice, whose name is not clear.[59]
In the Nashik inscription of Gautami Balashri, her son Gautamiputra Satakarni is called
"ekabamhana", which is interpreted by some as "unrivaled Brahmana", thus indicating
a Brahmin origin. However, R. G. Bhandarkar interprets this word as "the only protector of the
Brahmins".[60]
A number of Buddhist monastic sites emerged in the Deccan region during the Satavahana
period. However, the exact relations between these monasteries and the Satavahana
government is not clear.[52] The Pandavleni Caves inscription issued during the reign of Kanha
states that the cave was excavated by maha-matra (officer-in-charge) of the shramanas(non-
Vedic ascetics). Based on this, Sudhakar Chattopadhyaya concludes that Kanha
favoured Buddhism, and had an administrative department dedicated to the welfare of Buddhist
monks.[24]
However, Carla M. Sinopoli notes that although there are some records of donations to the
Buddhist monasteries by the Satavahana royals, the vast majority of the donations were made by
the non-royals. The most common among these donors were merchants, and many of the
monasteries were located along the important trade routes.[52] The merchants probably donated
to the monasteries, because these sites facilitated trade by serving as rest houses, and possibly
by directly participating in the trade.[56] The monasteries appear to have been an important venue
for displaying charitable donations, including the donations made to non-Buddhists (especially
Brahmins).[57]

Inscriptions

The inscription on the Southern Gateway at Sanchi mentioning "Gift of Ananda, the son of Vasithi, the
foreman of the artisans of rajan Siri Satakarni" (the inscription is written in three lines over the dome of the
stupa in this relief).[61] Circa 50 BCE- 0 CE.

Several Brahmi script inscriptions are available from the Satavahana period, but most of these
record donations to Buddhist institutions by individuals, and do not provide much information
about the dynasty. The inscriptions issued by the Satavahana royals themselves also primarily
concern religious donations, although some of them provide some information about the rulers
and the imperial structure.[5]
The earliest extant Satavahana inscription is from the Nashik Cave 19, which states that the cave
was commissioned by Mahamatra Saman of Nashik during the reign of king Kanha.[6]
At Naneghat, an inscription issued by Nayanika, the widow of Satakarni I, has been found. It
records Nayanika's lineage and mentions the Vedic sacrifices performed by the royal
family.[6] Another inscription at Naneghat comprises names of Satavahana royals, appearing as
labels over their bas-relief portraits. The portraits are now completely eroded, but the inscription
is believed to be contemporary to Nayanika's inscription on paleographic basis.[17]
The next oldest Satavahana-era inscription appears on a sculpted gateway element of the Stupa
1 at Sanchi. It states that the element was donated by Ananda, who was the son of Siri
Satakarni's foreman of artisans. This inscription is probably from the reign of Satakarni II.[17]

Coinage
The Satavahanas are among the earliest Indian rulers to issue their own coins with portraits of
their rulers, starting with king Gautamiputra Satakarni, a practice derived from that of
the Western Kshatrapas he defeated, itself originating with the Indo-Greek kings to the
northwest.
Thousands of lead, copper and potin Satavahana coins have been discovered in the Deccan
region; a few gold and silver coins are also available. These coins do not feature uniform design
or size, and suggest that multiple minting locations existed within the Satavahana territory,
leading to regional differences in coinage.[5]
The coin legends of the Satavahanas, in all areas and all periods, used a Prakrit dialect without
exception. Some reverse coin legends are in Tamil,[62] and Telugu languages.[5][63]
Several coins carry titles or matronyms that were common to multiple rulers (e.g. Satavahana,
Satakarni, and Pulumavi), so the number of rulers attested by coinage cannot be determined with
certainty. The names of 16 to 20 rulers appear on the various coins. Some of these rulers appear
to be local elites rather than the Satavahana monarchs.[5]
The Satavahana coins give unique indications as to their chronology, language, and even facial
features (curly hair, long ears and strong lips). They issued mainly lead and copper coins; their
portrait-style silver coins were usually struck over coins of the Western Kshatrapa kings. The
Satavahana coins also display various traditional symbols, such as elephants, lions, horses and
chaityas (stupas), as well as the "Ujjain symbol", a cross with four circles at the end.

Early Satavahana coinage, Satakarni issue, Maharashtra – Vidarbha type, 1st century BCE.

Satavahana 1st century BCE coin inscribed in Brahmi: "(Sataka)Nisa". British Museum

Coin of Gautamiputra Yajna Satakarni(r. 167 – 196 CE).

Cultural achievements
The Satavahanas patronised Prakrit language instead of Sanskrit.[9] The Satavahana king Hāla is
famous for compiling the collection of Maharashtri poems known as the Gaha
Sattasai (Sanskrit: Gāthā Saptashatī), although from linguistic evidence it seems that the work
now extant must have been re-edited in the succeeding century or two. Through this book, it was
evident that agriculture was the main means of livelihood. Also many sorts of superstitions had
prevailed. Also, Gunadhya, the minister of Hala was the author of Brihatkatha.[64]

Sculptures
Madhukar Keshav Dhavalikar writes that "The Satavahana sculptures unfortunately has never
been recognized as an independent school in spite of the fact it has its own distinctive
characteristic features. The earliest in point of time is that in the Bhaja Vihara cave which marks
the beginning of sculptural art in the Satavahana dominion around 200BC. It is profusely
decorated with carvings, and even pillars have a lotus capital crowned with sphinx-like mythic
animals."[65] Dhavalikar also writes that in Chankama "the panel occurring on the west pillar of
Northern Gateway portrays a very important event in Buddha's life. It depicts votaries, two each
on either side of what looks like a ladder which actually is the promenade which Buddha is
supposed to have walked. It is said that Buddha, after attaining Enlightment, spent four weeks
near the Bodhi tree. Of these, the third week he spent walking along the promenade (chankama)
to and fro."[66]
Along with some of the above major Satavahana sculptures some more sculptures existed
namely Dvarapala, Gajalaksmi, Shalabhanjikas, Royal Procession, Decorative pillar etc.[67]

Bronze

Royal earrings, Andhra Pradesh, 1st Century BCE.

Several metal figurines are found that could be attributed to the Satavahanas. A hoard of unique
bronze objects were also found from Bramhapuri. Numerous articles obtained from there were
Indian but also had Roman and Italian tastes to it. A small statue of Poseidon, wine jugs, plaque
depicting Perseus and Andromeda were also obtained from the house from where the objects
were found.[68] The fine elephant in Ashmolean museum and Yaksi image in British
museum[69] the cornucopia found in Posheri, kept at Prince of Wales Museum[70] can also be
attributed to the Satavahana period.

Architectures
Sculptures of Amravati represents the architecture development of the Satavahana periods. They
built Buddhist stupas in Amravati (95 feet high).They also constructed a large number of stupas
at Goli, Jaggiahpeta, Gantasala and Amravati Bhattiprolu and, Shri Parvatam. Caves IX and X of
Ajanta paintings were patronized by Satavahana. Ashokan Stupas were enlarged the earlier
bricks and wood works were replaced with stone works. In the field of carving and paintings,
Satavahanas art was marked, in the caves of Ajanta the paintings was started with the
Satavahanas. The most famous of these monuments are the stupas. Among, them the Amravati
Stupa and the Nagarjunakonda Stupa are most famous.
Paintings
The Satavahana paintings are the only earliest surviving specimens-excluding prehistoric in
India, and they are to be found only at Ajanta. There were two phases of artistic activity of Ajanta,
first in 2nd-1st cent.BC when Hinayana caves were excavated during Satavahana rule, and later
in second half of fifth cent. Under the Vakatakas. Vagaries of nature and some vandalism have
taken a heavy toll with Ajanta Caves. Only few fragments related to Satavahanas have survived
in Cave No.9 and 10 both of which are chaitya-grihas with stupas.
The most important painting of Satavahana period that has survived at Ajanta is the Chhadanta
Jataka in Cave No.10, but that too is in a few fragments. It is a painting of an elephant named
Bodhisattva with six tusks. Also a mythological story is related with. The human figures both male
and female are typically Satavahanas, almost identical with their counterparts on Sanchi
Gateways so far as their physiognomy, the costume and jewellery are concerned. The only
difference is that the Sanchi figures have shed some their weight.[71]

Art of Amaravati
The Satavahana rulers are also remarkable for their contributions to Buddhist art and
architecture. They built great stupas in the Krishna River Valley, including the stupa
at Amaravati in Andhra Pradesh. The stupas were decorated in marble slabs and sculpted with
scenes from the life of the Buddha, portrayed in a characteristic slim and elegant style. The
Amaravati style of sculpture also influenced the sculpture of Southeast Asia.[citation needed]

Amaravati Marbles, fragments of Buddhist stupa

 Fragment of Amaravati stupa

Mara's assault on the Buddha, 2nd century, Amaravati

 

Ajanta Cave No. 9, possibly of Satavahana era

Scroll supported by Indian Yaksha, Amaravati, 2nd–3rd century CE.

List of rulers
Multiple Puranas contain chronology of Satavahana kings. However, there are inconsistencies
among the various Puranas over the number of kings in the dynasty, the names of the kings, and
the length of their rule. In addition, some of the kings listed in the Puranas are not attested via
archaeological and numismatic evidence. Similarly, there are some kings known from coins and
inscriptions, whose names are not found in the Puranic lists.[32][33]
The reconstructions of the Satavahana kings by historians fall into two categories. According to
the first one, 30 Satavahana kings ruled for around 450 years, starting from Simuka's rule
immediately after the fall of the Mauryan empire. This view relies heavily on the Puranas, and is
now largely discredited. According to the second (and more widely accepted) category of
reconstructions, the Satavahana rule started in around first century BCE. The chronologies in this
category contain a smaller number of kings, and combine Puranic records with archaeological,
numismatic and textual evidence.[72]
Because of uncertainty regarding the establishment date of the Satavahana kingdom, it is difficult
to give absolute dates for the reigns of the Satavahana kings.[32] Because of insufficient evidence,
many modern scholars do not assign absolute dates to the reigns of the historically attested
Satavahana kings. Those who do assign absolute dates vary greatly with each other.[11]
Himanshu Prabha Ray provides the following chronology, based on archaeological and
numismatic evidence:[12]

 Simuka (before 100 BCE)

 Kanha (100–70 BCE)
 Satakarni I (70–60 BCE)
 Satakarni II (50–25 BCE)
 Kshatrapa interregnum with vassal Satavahana kings like Hāla
 Nahapana (54-100 CE)
 Gautamiputra Satakarni (86–110 CE)
 Pulumavi (110–138 CE)
 Vashishtiputra Satakarni (138–145 CE)
 Shiva Shri Pulumavi (145–152 CE)
 Shiva Skanda Satakarni (145–152 CE)
 Yajna Shri Satakarni (152–181 CE)
 Vijaya Satakarni
 Regional rulers of south-eastern Deccan:[55]
 Chandra Shri
 Pulumavi II
 Abhira Isvasena
 Madhariputra Sakasena
 Haritiputra Satakarni
Puranic lists
The various Puranas give different lists of the Satavahana rulers. The Matsya Purana states that
30 Andhra kings ruled for 460 years, but some of its manuscripts name only 19 kings whose
reigns add up to 448.5 years. The Vayu Purana also mentions that there were 30 Andhra kings,
but its various manuscripts name only 17, 18, and 19 kings respectively; the reigns add up to
272.5, 300, and 411 years respectively. Many of thse kings are not attested by historical
evidence. On the other hand, some Satavahana kings attested by numismatic evidence (such as
Rudra Satakarni) are not mentioned in the Puranas at all.[73]
Different scholars have explained these anamolies in different ways. Scholars such as R. G.
Bhandarkar, D. C. Sircar and H. C. Raychaudhuri theorized that the Vayu Purana mentions only
the main imperial branch of the dynasty, while the Matsya Purana puts together princes of all its
branches.[73]
The names of the Andhra kings (in IAST), as mentioned in the various Puranas, are given below.
These names vary across different manuscripts of the same Puranas, and some names are
missing in some of the manuscripts. The list given below for each Purana contains the most
exhaustive version. In the Puranas, Krishna (IAST: Kṛṣṇa) is described as brother of the first
king, who overthrew the Kanva king Susharman. All other kings are described as sons of their
predecessors. The first king of the Andhra-Bhrityas is also known as Shudraka or Suraka in
the Kumarika Khanda of Skanda Purana (not present in the table below).[74]

Reign Alternative names

# Ruler Bhagavata Brahmanda Matsya Vayu Vishnu
(years) and reigns[76][77]

Śiśuka (Matsya),
Sindhuka (Vayu),
1 Simuka ✓ ✓ ✓ ✓ ✓ 23 Śipraka (Vishnu),
Chhismaka
(Brahmanda)

2 Kṛṣṇa (Kanha) ✓ ✓ ✓ ✓ ✓ 18

Śantakarṇa
(Bhagavata), Mallakarni
3 Śatakarṇi I ✓ ✓ ✓ ✓ ✓ 10 - 10 or 18 years
(Matsya), Śri Śatakarṇi
(Vishnu)
 Reign Alternative names
# Ruler Bhagavata Brahmanda Matsya Vayu Vishnu
(years) and reigns[76][77]

Paurṇamāsa
4 Pūrṇotsanga ✓ ✓ ✓ ✓ 18
(Bhagavata)

5 Skandastambhi ✓ ✓ 18 Śrivasvani (Matsya)

6 Śatakarṇi II ✓ ✓ ✓ ✓ ✓ 56

7 Lambodara ✓ ✓ ✓ ✓ 18

Apītaka (Matsya), Ivīlaka

8 Āpīlaka ✓ ✓ ✓ ✓ ✓ 12 (Vishnu), Hivilaka
(Bhagavata)

9 Meghasvāti ✓ ✓ ✓ ✓ 18 Saudāsa (Brahmanda)

10 Svāti (Śatakarṇi) ✓ ✓ ✓ ✓ 12

Skandasvati - 28 years
11 Skandasvāti ✓ ✓ 7
(Brahmanda)

Mṛgendra- Mahendra Śatakarṇi

12 ✓ ✓ 3
Svātikarṇa (Brahmanda)

Kuntala-
13 ✓ ✓ 8
Svātikarṇa

14 Svātikarṇa ✓ ✓ 1

Pulomavi - 36 years
(Matsya), Aṭamāna
(Bhagavata), Paṭimavi
15 Pulomavi I ✓ ✓ ✓ ✓ 24
(Vayu), Paṭumat
(Vishnu), Ābhi
- Brahmanda

Gorakśāśvaśri (Matsya),
16 Gaurakṛṣṇa ✓ ✓ ✓ ✓ 25 Nemi Kṛṣṇa (Vayu),
Arishṭakarman (Vishnu)
 Reign Alternative names
# Ruler Bhagavata Brahmanda Matsya Vayu Vishnu
(years) and reigns[76][77]

Hāleya (Bhagavata); 1
17 Hāla ✓ ✓ ✓ ✓ 5
year in one manuscript

Talaka (Bhagavata),
Saptaka (Vayu),
18 Mandalaka ✓ ✓ ✓ ✓ ✓ 5
Pattalaka (Vishnu),
Bhavaka (Brahmanda)

Purīṣabhiru
(Bhagavata), Purikaṣena
- 21 years (Vayu),
19 Purindrasena ✓ ✓ ✓ ✓ ✓ 5
Pravillasena (Vishnu),
Pravillasena - 12 years
(Brahmanda)

Sundara Svatikarṇa
Sundara
20
Śatakarṇi ✓ ✓ ✓ ✓ ✓ 1 (Matsya), Sunandana
(Bhagavata)

Cakora
21 Śatakarṇi ✓ ✓ ✓ ✓ ✓ 0.5
(Chakora)

Svātisena - 1 year
22 Śivasvāti ✓ ✓ ✓ ✓ ✓ 28 (Brahmanda), Śivasvāmi
(Vayu)

Yantramati - 34 years
(Brahmanda),
Gotamīputra
23 Gautamīputra ✓ ✓ ✓ ✓ ✓ 21
(Bhagavata and Vishnu);
24 years according to
inscriptions

Purīmān (Bhagavata),
Pulomat (Matsya),
Pulomavi
24
II(Vashishtiputra) ✓ ✓ ✓ 28 Pulimat (Vishnu). See
also: Vashishtiputra
Satakarni.

25 Śivaśri ✓ ✓ ✓ ✓ 7 Madaśirā (Bhagavata)

Śivaskanda
26
Śatakarṇi ✓ ✓ ✓ ✓ 7

27 Yajñaśri ✓ ✓ ✓ ✓ ✓ 29 Yajñaśri Śatakarṇi - 19

years (Brahmanda),
 Reign Alternative names
# Ruler Bhagavata Brahmanda Matsya Vayu Vishnu
(years) and reigns[76][77]

Yajñaśri - 9, 20 or 29
years (Matsya)

28 Vijaya ✓ ✓ ✓ ✓ 6

Candravijaya
(Bhagavata), Daṇḍaśri
Candraśri (Brahmanda and Vayu),
29
(Chandrashri) ✓ ✓ ✓ ✓ ✓ 3
Vada-Śri or Candra-Śri-
Śatakarṇi - 10 years
(Matsya)

Sulomadhi (Bhagavata),
30 Pulomavi III ✓ ✓ ✓ ✓ ✓ 7 Pulomavit (Matsya),
Pulomarchis (Vishnu)

Purana-based lists
S. Nagaraju relies on the Puranic lists of 30 kings, and gives the following regnal dates:[44]

1. Simuka (r. 228 – 205 BCE)

2. Krishna (r. 205 – 187 BCE)
3. Satakarni I (r. 187 – 177 BCE)
4. Purnotsanga (r. 177 – 159 BCE)
5. Skandhastambhi (r. 159 – 141 BCE)
6. Satakarni II (r. 141 – 85 BCE)
7. Lambodara (r. 85 – 67 BCE)
8. Apilaka (r. 67 – 55 BCE)
9. Meghasvati (r. 55 – 37 BCE)
10. Svati (r. 37 – 19 BCE)
11. Skandasvati (r. 19 – 12 BCE)
12. Mrigendra Satakarni (r. 12 – 9 BCE)
13. Kunatala Satakarni (r. 9 – 1 BCE)
14. Satakarni III (r. 1 BCE-1 CE)
15. Pulumavi I (r. 1 – 36 CE)
16. Gaura Krishna (r. 36 – 61 CE)
17. Hāla (r. 61 – 66 CE)
18. Mandalaka aka Puttalaka or Pulumavi II (r. 69 – 71 CE)
19. Purindrasena (r. 71 – 76 CE)
20. Sundara Satakarni (r. 76 – 77 CE)
21. Chakora Satakarni (r. 77 – 78 CE)
22. Shivasvati (r. 78 – 106 CE)
23. Gautamiputra Satkarni (r. 106 – 130 CE)
24. Vasisthiputra aka Pulumavi III (r. 130 – 158 CE)
25. Shiva Sri Satakarni (r. 158 – 165 CE)
26. Shivaskanda Satakarni (r. 165–172)
27. Sri Yajna Satakarni (r. 172 – 201 CE)
28. Vijaya Satakarni (r. 201 – 207 CE)
29. Chandra Sri Satakarni (r. 207 – 214 CE)
 30. Pulumavi IV

Gautamiputra Satakarni
From Wikipedia, the free encyclopedia
For the 2017 Telugu film, see Gautamiputra Satakarni (film).

Gautamiputra Satakarni

A 19th century artist's imagination of Gautamiputra Satakarani

celebrating his victory over Nahapana

Satavahana Ruler

Reign 2nd century CE

Predecessor Sivasvati

Successor Vasisthiputra Sri Pulamavi

Issue Vasisthiputra Sri Pulamavi, Vashishtiputra Satakarni

Dynasty Satavahana

Mother Gautami Balashri

Satavahana Kings

Simuka (100-70 BCE)

 Kanha (70-60 BCE)

Satakarni (1st BCE)

Sivasvati (1st century CE)

Gautamiputra Satakarni (2nd century CE)

Vasishthiputra Pulumavi (2nd century CE)

Vashishtiputra Satakarni (2nd century CE)

Shivaskanda Satakarni (2nd century CE)

Yajna Sri Satakarni (2nd century CE)

Vijaya (2nd century CE)

Gautamiputra Satakarni (IAST: Gautamīputra Śatakarṇi) was a ruler of the Satavahana

Empire in present-day Deccan region of India. He ruled in the 2nd century CE, although his exact
period uncertain. His reign is dated variously: 86-110 CE,[1] c. 103-127 CE,[2] or 106-130 CE.[3]
The information available about Gautamiputra Satakarni comes from his coins, the Satavahana
inscriptions and the royal genealogies in the various Puranas. The best known of these is
the Nashik prashasti (eulogy) inscription of his mother Gautami Balashri, which credits him with
extensive military conquests. Historical evidence suggests that Gautamiputra revived the
Satavahana power after a decline caused by Shaka invasions.

Contents
[hide]

Ancestry[edit]
Except the Brahmanda Purana, all the Puranas that contain the genealogy of Satavahana kings
mention Gautamiputra. According to Bhagavata, Matsya and Vishnu Puranas, his predecessor
was Shivasvati (IAST: Śivasvāti). However, Shivasvati remains historically unattested: no coins
or inscriptions issued by him have been discovered.[4] The Vayu Purana names the predecessor
of Gautamiputra as Shivasvami (IAST: Śivasvāmi). The Brahmanada Purana does not mention
the name "Gautamiputra" at all; instead it names a king called "Yantramati", who ruled for 34
years, and was preceded by Svātisena.[5][6]
The mother of Gautamiputra Satakarni was Gautami Balashri (IAST: Gautami Bālaśri), as
attested by Nasik prashasti, an inscription found at Cave No.3 of the Pandavleni
Caves in Nashik. The inscription is dated to the 19th regnal year of his son Vasishthiputra
Pulumavi (or Pulumayi).[7][8] It records the grant of a village to the Buddhist monks of the
Bhadrayaniya sect.[9]
"Gautamiputra" literally means "son of Gautami", while Satakarni is a title common to several
Satavahana kings. Such matronymics also appear in the names of other Satavahana kings,
including Vasishthiputra Pulumavi ("Pulumavi, son of Vasishthi"). These do not indicate
a matriarchy or a matrilineal descent system.[8] The real explanation for matronymics seems to be
that since the rulers married a number of wives from different royal families, a prince was best
identified with reference to his mother.[10]

Military conquests[edit]
Historical evidence suggests that the Western Kshatrapas (known to the Satavahanas
as Shakas) expanded their empire at the expense of Satavahanas in the years preceding the
reign of Gautamiputra Satakarni. Based on the Nashik inscription of his mother, it appears that
Gautamiputra revived the Satavahana power. The inscription states that he defeated
the Shakas (Western Kshatrapas), the Pahlavas (Indo-Parthians), and the Yavanas (Indo-
Greeks).[8] It also states that he emerged victorious in several fights against a confederacy of
enemies.[11]
Imperial extent according to Nashik prashasti[edit]
The Nashik prashasti inscription of Gautamiputra's mother calls him the "king of kings", and
states that his orders were obeyed by the circle of all kings.[12] It indicates that his rule extended
from Malwa and Saurashtra in the north to Krishna river in the south; and from Konkan in the
west to Vidarbha (Berar) in the east.[8] It states that he ruled the following regions:[12][13]

Approximate extent of the Satavahana empire under Gautamiputra Satkarni, as suggested by the
Nashik prashasti inscription. (John Keay, 2008)

 Asika (area in Godavari valley)

 Aśmaka (Ashmaka in Godavari valley)
 Muḍhaka or Mulaka (area around Paithan)
 Surāśtra (Saurashtra)
  Kukura
 Aparanta (north Konkan)
 Anupa (area around Mahishmati in Narmada valley)
 Vidarbha (Berar)
 Akara-Avanti (eastern and western Malwa)
The identity of "Kukura" is uncertain. R G Bhandarkar identified it with a part of Rajputana,
while Alexander Cunninghamidentified it with Gurjara.[14] Sudhakar Chattopadhyaya identified it
with an area in Madhya Pradesh, possibly near the western part of the Vindhyas.[13]
The inscription also calls Gautamiputra the lord of following mountains:[12][15]

 Vindhyāvat (part of Vindhyas)

 Pāriyātra (part of Vindhyas)
 Sahya (Western Ghats)
 Krishnagiri (Kanhagiri)
 Malaya (southern portion of Western Ghats)
 Mahendra
 Sreshtha-giri or Setagiri
 Chakora
Sudhakar Chattopadhyaya identifies Mahendra, Sreshtha-giri and Chakora with portions
of Eastern Ghats. He, therefore, believes that Gautamiputra's empire included
the Telangana and Coastal Andhra regions. M. Rama Rao also supports this theory on the basis
of coins discovered in the eastern Deccan region. Although coins can travel via trade,
Chattopadhyaya believes that the Nashik inscription corroborates this theory.[16] However, there
are no other records of Satavahana presence in the eastern Deccan region before the period of
his son Vashishtiputra Pulumavi.[17]
The "Nashik prashasti", inscription of Queen Gotami Balasiri
Nasik Cave No.3, inscription No.2 (reign of Sri Pulumavi)

First part of the inscription of Queen Gotami Balasiri, Nasik caves, Cave No.3.

"Success! In the nineteenth -19th- year of king Siri-Pulumayi Vasithiputra, in the second -2nd- fortnight of summer, on the thirteenth -13th- day, the
great queen Gotami Balasiri, delighting in truth, charity, patience and respect for life; bent on penance, self-control, restraint and abstinence; fully
working out the type of a royal Rishi's wife; the mother of the king of kings, Siri-Satakani Gotamiputa,

 who was in strength equal to mount Himavat, mount Meru, mount Mandara; king of Asika, Asaka, Mulaka, Suratha,
Kukura, Aparanta, Anupa, Vidabha, Akaravanti; lord of the mountains Vindhya, Chhavata, Parichata, Sahya, Kanhagiri, Macha,
Siritana, Malaya, Mahendra, Setagiri, Chakora; obeyed by the circle of all kings on earth;
 whose face was beautiful and pure like the lotas opened by the rays of the sun; whose chargers had drunk the water of three oceans;
whose face was lovely and radiant like the orb of the full moon; whose gait was beautiful like the gait of a choice elephant; whose
arms were as muscular and rounded, broad and long as the folds of the lord of serpents; whose fearless hand was wet by the water
poured out to impart fearlessness; of unchecked obedience towards his mother; who properly devised time and place for the pursuit of
the triple object (of human activity); who sympathised fully with the weal and woe of the citizens;
 who crushed down the pride and conceit of the Kshatriyas; who destroyed the Sakas, Yavanas and Palhavas; who never levied nor
employed taxes but in conformity to justice; alien to hurting life even towards an offending enemy; the furtherer of the homesteads of
the low as well as of the twice-born; who rooted out the Khakharata race; who restored the glory of the Satavahana family; whose feet
were saluted by all provinces; who stopped the contamination of the four varnas; who conquered multitudes of enemies in many
battles; whose victorious banner was unvanquished; whose capital was unassailable to his foes;
 who had inherited from a long line of ancestors the privilege of kingly music; the abode of traditional lore; the refuge of the virtuous;
the asylum of Fortune; the fountain of good manners; the unique controller; the unique archer; the unique hero; the unique Brahmana;
in prowess equal to Kama, Kesava, Arjuna and Bhimasena; liberal on festive days in unceasing festivities and assemblies; not inferior
 in lustre to Nabhaga, Nahusha, Janamejaya, Sagara, Yayati, Rama and Ambartsha; who, vanquishing his enemies in a way as constant
as inexhaustible, unthinkable and marvelous; in battles fought by the Wind, Garuda, the Siddbas, the Yakshas, the Rakshasas, the
Vidyadharas, the Bhutas, the Gandharvas, the Charanas, the Moon, the Son, the Asterisms and the Planets, (appeared to be himself)
plunging into the sky from the shoulder of his choice elephant; (and) who (thus) raised his family to high fortune,
caused, as a pious gift, on the top of the Tiranhu mountain similar to the top of the Kailasa, (this) cave to be made quite equal to the divine
mansions (there). And that cave the great queen, mother of a Maharaja and grandmother of a Maharaja, gives to the Sangha of monks in the
person of the fraternity of the Bhadavaniyas; and for the sake of the embellishment of that cave, with a view to honour and please the great queen
his grandmother, her grandson lord of [Dakshina]patha, making over the merit of the gift to his father, grants to this meritorious donation (vis.
the cave) the village Pisajipadaka on the south-west side of mount Tiranhu.
Renunciation to the enjoyments of every kind."

— Nasik caves inscription of Queen Gotami Balasiri, Cave No.3[18]

An inscription at Karle records the grant of Karajika village (identified with a village in Pune
district) by Gautamiputra, confirming that the Pune region was under his control.[8]

Inscription of "Satakarni, son of Gautami, establishing a tank garden, an auditorium, a devakula etc... -
Circa 2nd Century CE - Chaurasi - Mathura Museum.

The Nashik prashasti inscription further states that the horses of Gautamiputra drank waters of
the "three oceans"[8](the Arabian Sea, the Bay of Bengal and the Indian Ocean).[19] This implies
that Gautamiputra subdued the Cholas and the Pandyas in southern India. However, there is no
historical evidence of this. One view is that this is just a conventional literary device:
Gautamiputra's empire was not as extensive as the inscription claims.[17] Sudhakar
Chattopadhyaya speculates that Gautamiputra might have raided some territories in the South.[20]
According to American academic Carla M. Sinopoli, it is not clear if Gautamiputra actually had
effective control over all the territories claimed as a part of his empire in the inscription. In any
case, his military successes were short-lived.[21]
Gautamiputra and Nahapana[edit]
Caves excavated by Gautamiputra Satakarni as well as the Western Kshatrapa
king Nahapana are located at Nashik. The Nashik prashasti inscription states that Gautamiputra
uprooted the Kshaharata (or Khagarata) family, to which Nahapana belonged. The Nashik
inscription dated to the 18th year of Gautamiputra's reign states that he reaffirmed a grant of land
to Buddhist monks living at the Triraśmi peak. This land was earlier in the possession of
Nahapana's son-in-law Rishabhadatta (also known as Ushavadata), who had donated it to the
monks.[11]
A hoard of Nahapana's coins, discovered at Jogalthambi in Nashik district, includes coins re-
struck by Gautamiputra.[8] These coins feature an arched chaitya (Buddhist shrine) and the
"Ujjain symbol" (a cross with four circles at the end).[22]
Most historians now agree that Gautamiputra and Nahapana were contemporaries, and that
Gautamiputra defeated Nahapana.[23][11] M. K. Dhavalikar dates this event to c. 124 CE, which
according to him, was the 18th regnal year of Gautamiputra.[23] R.C.C. Fynes dates event to
sometime after 71 CE.[24]
Coinage of Gautamiputra Satakarni
 

A coin of Nahapana, re-struck by Gautamiputra Satakarni

A coin from Nashik

A silver coin, perhaps of Gautamiputra Satakarni (side 1)

A silver coin, perhaps of Gautamiputra Satakarni (side 2)

Last years[edit]
Cave No.3 at the Pandavleni Cavesin Nashik was probably started during the reign of Gautamiputra
Satakarni, and was finished and dedicated to the Buddhist Samgha during the reign of his
son Vasishthiputra Pulumavi.

According to the Matsya Purana and the Vayu Purana, Gautamiputra ruled for 21
years.[25] However, an inscription dated to his 24th regnal year has been found at the Nashik
cave. The inscription mentions his mother as jiva-suta ("having a living son"). D. C.
Sircar interpreted this to mean that the king was ill, and the term jiva-suta was intended to assure
the people that the king was alive, while his mother ran the administration.[26] Shailendra Nath
Sen also speculated that the king might have been assisted by his mother in administration
because of his illness or military preoccupation.[27] V. V. Mirashi dismissed Sircar's theory as
"ridiculous", arguing that jiva-suta is an expression used in several ancient sources and simply
emphasizes the good fortune of a woman.[26] Sudhakar Chattopadhyaya also criticizes Sircar's
interpretation, pointing out that the first line in the inscription refers to the king's order. He adds
that jiva-suta is simply an "affectionate expression of a mother", and should not be over-
analyzed.[28]
D. R. Bhandarkar and R. G. Bhandarkar believed that Gautamiputra and his son Vasishthiputra
Pulumavi ruled jointly during the last years of his reign.[29] This theory is based on their
interpretations of the various Satavahana inscriptions. In Nashik prashasti, Gautami Balashri
calls herself the mother of the great king as well as the grandmother of the great king, indicating
that both were kings at that time. There are also indications that Gautamiputra was alive, when
this inscription was issued in the 19th regnal year of his son. Despite this, the inscription
describes the achievements of Gautamiputra Satakarni, but remains silent about the exploits of
his son. Based on these arguments, Bhandarkar speculated that Gautamiputra ruled eastern
Deccan, while Vasishthiputra ruled western Deccan.[30] This theory has been dismissed by
several other scholars, including K. A. Nilakanta Sastri and H. C. Raychaudhuri. G.J. Dubreuil
theorizes that the excavation of the cave (where this inscription was found) began during the
reign of Gautamiputra. However, the work was finished only after his death, and the inscription
was placed on his behalf by his mother, during the reign of his son.[31] Bhandarkar's theory is
further weakened by the fact that there is clear historical evidence of Gautamiputra's rule over
western Deccan. Moreover, no inscriptions issued jointly by the father-son duo are available.[32]
It is possible that by the end of his reign, Gautamiputra lost some of his territory to
the Kardamakas, a Western Kshatrapa dynasty that succeeded Nahapana's Kshaharata
dynasty.[8] The Junagadh inscription of the Kardamaka ruler Rudradaman I states that he
defeated Satakarni, the lord of Dakshinapatha (Deccan), twice. It also states that he spared the
life of the defeated ruler because of close relations.[33][34] "Satakarni" is a title common to several
Satavahana kings. According to D. R. Bhandarkar and Dineshchandra Sircar, the ruler defeated
by Rudradaman was Gautamiputra Satakarni. However, E. J. Rapson believed that the defeated
ruler was his son and successor Vasishthiputra Pulumavi.[35] Shailendra Nath Sen and Charles
Higham believe that the defeated ruler was Vashishtiputra's successor Shivaskanda or Shiva Sri
Pulumayi (or Pulumavi).[2][36]

Administration[edit]
Gautami Putra Satkarni Statue in Amaravathi

The location of Gautamiputra's capital is uncertain.[37] In the Nashik inscription dated to his 18th
regnal year, he is described as the "Lord of Benakataka".[13] Carla M. Sinopoli identifies
Benakataka as a place in the Nashik region.[38] V. V. Mirashi identified it with Pauni in Bhandara
district.[39]
The inscriptions of Gautamiputra Satakarni indicate that his empire was divided into units known
as āhāras. Each āharā was governed by an amātya or amaca.[37] Three types of settlements are
named in the inscriptions: nagara (city), nigama (town) and gama (village).[21]
The Nashik prashasti inscription calls him ekabrahmana. One interpretation of this word is "a
peerless Brahmin"[8] or "a staunch Brahmin",[37] since the same inscription also states that he
destroyed the haughtiness of the Kshatriyas.[8]However, this term has also been interpreted
differently as "the only protector of the Brahmins"[27] or "a proud champion
of Brahmanism".[40] Nevertheless, the king also patronized Buddhist monks.[37] According to one of
his Nashik inscriptions, the monks were exempted from taxes and granted immunity from any
interference by the royal officers.[38]
The Nashik prashasti also states that the king's joys and sorrows were same as those of his
citizens. It claims that he did not like to destroy life, even that of the enemies who offended him.
The edict compares him to legendary heroes such
as Rama, Keshava, Arjuna, Bhimasena, Nabhaga, Nahusha, Janamejaya, Sagara, Yayati and A
mbarisha.[12]

In popular culture[edit]
Gautamiputra Satakarni, a Telugu language film directed by Krish and featuring Nandamuri
Balakrishna in the titular role was released on 12 January 2017.[41]

Nahapana
From Wikipedia, the free encyclopedia

Nahapana

Western Satrap
 Silver coin of Nahapana, with ruler profile and pseudo-Greek legend

"ΡΑΝΝΙΩ ΞΑΗΑΡΑΤΑϹ ΝΑΗΑΠΑΝΑϹ", transliteration of

the Prakrit "Raño Kshaharatasa Nahapanasa" (or "King Kshaharata

Nahapana"). British Museum.

Reign 1st or 2nd century CE

Predecessor Bhumaka

Nahapana (r. 1st or 2nd century CE) was an important ruler of the Western Kshatrapas,
descendant of the Indo-Scythians, in northwestern India. According to one of his coins, he was
the son of Bhumaka.

Contents
[hide]

 1Period
 2Reign
o 2.1Gautamiputra Satakarni
o 2.2Construction of Buddhist caves
 3References
o 3.1Bibliography
 4External links

Period[edit]
The exact period of Nahapana is not certain. A group of his inscriptions are dated to the years
41-46 of an unspecified era. Assuming that this era is the Shaka era (which starts in 78 CE),
some scholars have assigned his reign to 119-124 CE.[1] Others believe that the years 41-46 are
his regnal years, and assign his rule to a different period. For example, Krishna Chandra Sagar
assigns his reign to 24-70 CE,[2] while R.C.C. Fynes dates it to c. 66-71 CE.[3]

Reign[edit]
A coin of a silver drachma from Nahapana. Obv: Bust of the king crowned with a diadem on the right.
Legend in Greek: ΡΑΝΝΙ (ω ΙΑΗΑΡΑΤΑϹ) ΝΑΗΑΠΑ (ΝΑϹ) Rev: An arrow to the left and a lightning to the
right. Legend in kharoshthi on the left: Rano Chaharatasa Nahapanasa. Brahmi legend on the right: Rajna
Kshaha (ratasa Nahapanasa).

The Periplus of the Erythraean Sea mentions one Nambanus as the ruler of the area
around Barigaza. This person has been identified as Nahapana by modern scholars. The text
describes Nambanus as follows:[4]

“
Beyond the gulf of Baraca is that of Barygaza and the coast of the country of Ariaca,
which is the beginning of the Kingdom of Nambanus and of all India. That part of it
lying inland and adjoining Scythia is called Abiria, but the coast is called Syrastrene. It is
a fertile country, yielding wheat and rice and sesame oil and clarified butter, cotton and
the Indian cloths made therefrom, of the coarser sorts. Very many cattle are pastured
there, and the men are of great stature and black in color. The metropolis of this country
is Minnagara, from which much cotton cloth is brought down to Barygaza. ”
— Periplus 41[5]

A coin of Nahapana restruck by the Satavahana king Gautamiputra Satakarni. Nahapana's profile and coin
legend are still clearly visible.

Nahapana overstruck by Gautamiputra Satakarni.

He also established the Kshatrapa coinage, in a style derived from Indo-Greek coinage. The
obverse of the coins consists of the profile of the ruler, within a legend in Greek. The reverse
represents a thunderbolt and an arrow, within Brahmi and Kharoshthi legends.
Nahapana is mentioned as a donator in inscriptions of numerous Buddhist caves in northern
India. The Nasik and Karle inscriptions refer to Nahapana's dynastic name (Kshaharata, for
"Kshatrapa") but not to his ethnicity (Saka-Pahlava), which is known from other sources.[6]
Nahapana had a son-in-law named Ushavadata (Sanskrit: Rishabhadatta), whose inscriptions
were incised in the Pandavleni Cavesnear Nasik. Ushavadata was son of Dinika and had married
Dakshamitra, daughter of Nahapana. According to the inscriptions, Ushavadata accomplished
various charities and conquests on behalf of his father-in-law. He constructed rest-houses,
gardens and tanks at Bharukachchha (Bharuch), Dashapura
(Mandasor in Malva), Govardhana (near Nasik) and Shorparaga (Sopara in the Thana district).
He also campaigned in the north under the orders of Nahapana to rescue
the Uttamabhadraswho had been attacked by the Malayas (Malavas). He excavated a cave (one
of the Pandavleni Caves) in the Trirashmi hill near Nasik and offered it to the Buddhist monks.[7]
Gautamiputra Satakarni[edit]

Nahapana coin hoard.

Nahapana coin.

Overstrikes of Nahapana's coins by the powerful Satavahanaking Gautamiputra Satakarni have

been found in a Southern Gujarat hoard at Jogalthambi. This suggests that Gautamiputra
defeated Nahapana.[3]
Earlier scholars such as James Burgess have pointed out that Gautamiputra Satakarni and
Nahapana were not necessarily contemporaries, since Satakarni mentions that the areas
conquered by him were ruled by Ushavadata, rather than Nahapana. According to Burgess,
there might have been an interval of as much as a century between the reigns of these two
kings.[8][9] However, most historians now agree that Gautamiputra and Nahapana were
contemporaries, and that Gautamiputra defeated Nahapana.[10] M. K. Dhavalikar dates this event
to c. 124 CE, which according to him, was the 18th regnal year of Gautamiputra.[10] R.C.C. Fynes
dates event to sometime after 71 CE.[3]
Nahapana was founder of one of the two major Saka Satrap dynasties in north-western India,
the Kshaharatas("Satraps"); the other dynasty included the one founded by Chashtana.[11]
Construction of Buddhist caves[edit]
 The Chaitya cave complex at Karla Caves was built and dedicated by Nahapana in 120 CE.[12]

Karla Caves, inscription 13 of Nahapana.

The Western Satraps are known for the construction and dedication of numerous Buddhist caves
in Central India, particularly in the areas of Maharashtra and Gujarat.[12][13]
In particular, the chaitya cave complex of the Karla Caves, the largest in South Asia, was
constructed and dedicated in 120 CE by Nahapana, according to several inscriptions in the
cave.[12][14][15]
An important inscription relates to Nahapana in the Great Chaitya at Karla Caves (Valukura is
thought to be an ancient name for Karla Caves):
Success!! By Usabhadata, the son of Dinaka and the son-in-law of the king, the Khaharata, the
Kshatrapa Nahapana, who gave three hundred thousand cows, who made gifts of gold and
a tirtha on the river Banasa, who gave to the Devas and Bramhanas sixteen villages, who at the
pure tirtha Prabhasa gave eight wives to the Brahmanas, and who also fed annually a hundred
thousand Brahmanas- there has been given the village of Karajika for the support of the ascetics
living in the caves at Valuraka without any distinction of sect or origin, for all who would keep the
varsha.

— Inscription of Nahapana, Karla Caves.[16]

Parts of the Nasik caves also were carved during the time of Nahapana,[13] and the Junnar caves
also have inscriptions of Nahapana,[17] as well as the Manmodi caves.
Cave No.10 "Nahapana Vihara" at the Nasik caves
"Success ! Ushavadata, son of Dinika, son-in- law of king Nahapana, the Kshaharata Kshatrapa, (...) inspired by (true) religion, in the Trirasmi hills
at Govardhana, has caused this cave to be made and these cisterns."

— Part of inscription No.10 of Nahapana, Cave No.10, Nasik [18]

 

Front

Veranda

Interior

Chaitya and Umbrellas

Caves No. 1-2[edit]

Cave No.1
Cave No.1: except the ornamental frieze over the front, no part of this cave is finished; it has been planned for a Vihara, with four
columns between pilasters in front of a narrow verandah, but they are all left square masses. A cell has been begun at each end of the
verandah. The front wall has been more recently partly blasted away. There are no inscriptions in this cave. [13]
 

Cave 1, exterior

Cave 1, front

Interior

Interior

Cave No.2
Cave No.2 is a small excavation that may have been originally a verandah, 11.5 feet by 4.25 feet, with two cells at the back; but the front
wall and dividing partition have been cut away, and the walls nearly covered with sculpture, consisting of sitting and standing Buddhas
with attendant chauri-bearers, in some cases unfinished. These are the additions of Mahayana Buddhists of the sixth or seventh
century.[13]
The verandah has apparently had two wooden pillars, and the projecting frieze is carved with the "rail pattern", much weather worn, and
apparently very old. On the remaining fragment of the back wall of the verandah, close under the roof, is a fragment of an inscription
of Satavahana king Sri Pulumavi (2nd century CE):
"Success! On the ..... day of the fifth -5th- fortnight of summer
in the sixth -6th- year of king Siri-Pulumayi, son of Vasithi...."

— Cave No.2, inscription No.1[14]

Between this and the next cave are a tank with two openings above it, a large scarped out place, and two decayed recesses, one of
them a tank, and all along this space are blocks of rock blasted out, or fallen down from above. [13]

Cave 2, exterior

Cave 2, front

Interior
 

Interior

Cave No.3, "Gautamiputra vihara" (circa 150 CE)[edit]

Cave No.3 "Gautamiputra vihara" (circa 150 CE).

Cave No.3 at Nasik is one of the most important caves, and the largest, of the Pandavleni caves
complex. It was built and dedicated to the Samgha in the 2nd century CE by Queen Gotami
Balasiri, mother of deceased Satavahana king Gautamiputra Satakarni, and contains numerous
important inscriptions.
The cave[edit]
The cave is a vihara type of cave, meant to provide shelter to Buddhist monks. It is, with cave
No10, the largest Vihara cave in the Pandavleni caves complex. The hall is 41 feet wide and 46
deep, with a bench round three sides. The cave has six pillars on the front porch, roughly similar
to those of the early cave No10 built by the viceroy of Nahapana circa 120 CE. Inside, 18 monk
cells are laid out according to a square plan, seven on the right side, six in the back, and five in
the left.[13]
Entrance
The central door into this is rudely sculptured in a style that reminds the Sanchi gateways; the
side pilasters are divided into six compartments, each filled mostly with two men and a woman, in
different stages of some story which seems to end in the woman being carried off by one of the
men.[13]
Over the door are the three symbols, the Bodhi tree, the dagoba, and the chakra, with
worshipers, and at each side is a dvarapala, or doorkeeper, holding up a bunch of flowers. If the
carving on this door be compared with any of those at Ajanta, it will be found very much ruder
and less bold, but the style of headdress agrees with that on the screen walls
at Karle and Kanheri, and in the paintings in Cave X at Ajanta, which probably belong to about
the same age.[13]
Cave No.3, Entrance gate details
 

General layout, reminding of a Sanchi gateway.[13]

Side view

Door frame

Left Dvarapala
 

Right Dvarapala

Pillars
Pillars of cave No.3
The veranda has six octagonal columns without
bases between highly sculptured pilasters. The 
capitals of these pillars are distinguished from
those in the Nahapana Cave No.10 by the shorter
and less elegant form of the bell-shaped portion of
them, and by the corners of the frame that
encloses the torus having small figures attached;
both alike have a series of five thin members,
overlapping one another and supporting four
animals on each capital, bullocks, elephants,
horses, sphinxes, etc..., between the front and
back pairs of which runs the architrave, supporting
a projecting frieze, with all the details of a wooden
framing copied in it. The upper part of the frieze in
this case is richly carved with a string course of Comparison of the pillar capitals of Nahapana's Cave
animals under a richly carved rail, resembling in 10 (left) and Gautamiputra's Cave 3 (right). The
its design and elaborateness the rails at Amravati, capitals of Cave No.3 are "much poorer in proportion",
with a "shorter and less elegant form of the bell-shaped
with which this vihara must be nearly, if not quite portion, and the corners of the frame that encloses the
contemporary. The pillars stand on a bench in the torus having small figures attached", pointing to a later
veranda, and in front of them is a carved screen, period imitation.[13]
supported by three dwarfs on each side the steps
to the entrance.[13]
The details of this cave and No.10 are so alike 
that the one must be regarded as a copy of the
other, but the capitals in No.10 are so like those of
the Karla caves Chaitya, while those in the
veranda of this cave are so much poorer in
proportion, that one is tempted to suppose this
belongs to a later period, when art had begun to
decay.[13]
Comparison with other sites
The architecture of the Nahapana cave (Cave
No.10) is very similar to that of the Karla
caves Great Chaitya. Conversely, the architecture
of Cave No.3 is very similar to that of Cave No.3 pillars (back view). They have no base, and
the KanheriChaitya. This suggest that the two "stand on a bench in the veranda, and in front of them
is a carved screen".[13]
viharas cannot be very distant in date from the
two Chaityas.[13]
Cave No.3, "Gautamiputra Vihara" (reign of Sri Pulumavi)
 

Cave 3, exterior

Cave 3, pillars

Interior

Dvarapala
 

Chaitya relief

Decoration

Interior panorama

Plan of the vihara

Inscriptions[edit]
 Cave No.3 was completed and dedicated to the Samgha during the reign of Satavahana
king Vasishthiputra Pulumavi (130–159 CE).

One long inscription (inscription No.2) in the 19th year of Satavahanaking Sri Pulumavi (2nd
century CE), explaining that Queen Gotami Balasiri, mother of glorious king Gotamiputra, caused
this cave to be built and gave it to the Samgha.[15] There is also another long inscription
(inscription No.3) by Sri Pulumavi himself, also in the 22nd year of his reign.[15] There are also
inscriptions (inscriptions No.4 and No.5) at the entrance of the cave by Gautamiputra
Satakarni (2nd century), in the 18th year of his reign, who claims a great victory.[16]
One of the most important Nasik caves inscription was made by Gautamiputra's mother the great
queen Gotami Balasiri, during the reign of her grandson Vasishthiputra Pulumavi, in order to
record the gift of Cave No3. The full inscription consists in a long eulogy of Gautamiputra
Satakarni, mentioning his valour, his military victories, and then her gift of a cave in the Nasik
caves complex.
The most important passages on this inscription related to the military victories of Gautamiputra
Satakarni, in particular:

 the claim that Gautamiputra Satakarni "destroyed the Sakas, Yavanas and Palhavas",
alluding respectively to the Western Satraps, the Indo-Greeks and the Indo-Parthians
 the claim that Gautamitra Satakarni "rooted out the Khakharata race" and "restored the glory
of the Satavahana family". The Khakharata refers to the Kshaharata dynasty, the family
branch of Nahapana, the important Western Satraps ruler.
The full inscription, located on the back wall of the veranda above the entrance, reads:
Inscription of Queen Gotami Balasiri
Nasik Cave No.3, inscription No.2, 19th year of the reign of Sri Pulumavi
(back wall of the veranda, above the left window of the entrance)

First part of the inscription of Queen Gotami Balasiri.

Full inscription of Queen Gotami Balasiri (rubbing).

"Success! In the nineteenth -19th- year of king Siri-Pulumayi Vasithiputra, in the second -2nd- fortnight of summer, on the thirteenth -
13th- day, the great queen Gotami Balasiri, delighting in truth, charity, patience and respect for life; bent on penance, self-control,
restraint and abstinence; fully working out the type of a royal Rishi's wife; the mother of the king of kings, Siri-Satakani Gotamiputa,

 who was in strength equal to mount Himavat, mount Meru, mount Mandara; king of Asika, Asaka, Mulaka, Suratha,
Kukura, Aparanta, Anupa, Vidabha, Akaravanti; lord of the mountains Vindhya, Chhavata, Parichata, Sahya, Kanhagiri,
Macha, Siritana, Malaya, Mahendra, Setagiri, Chakora; obeyed by the circle of all kings on earth;
 whose face was beautiful and pure like the lotas opened by the rays of the sun; whose chargers had drunk the water of
three oceans; whose face was lovely and radiant like the orb of the full moon; whose gait was beautiful like the gait of a
choice elephant; whose arms were as muscular and rounded, broad and long as the folds of the lord of serpents; whose
fearless hand was wet by the water poured out to impart fearlessness; of unchecked obedience towards his mother; who
properly devised time and place for the pursuit of the triple object (of human activity); who sympathised fully with the weal
and woe of the citizens;
 who crushed down the pride and conceit of the Kshatriyas; who destroyed the Sakas, Yavanas and Palhavas; who never
levied nor employed taxes but in conformity to justice; alien to hurting life even towards an offending enemy; the furtherer
of the homesteads of the low as well as of the twice-born; who rooted out the Khakharata race; who restored the glory of
the Satavahana family; whose feet were saluted by all provinces; who stopped the contamination of the four varnas; who
conquered multitudes of enemies in many battles; whose victorious banner was unvanquished; whose capital was
unassailable to his foes;
 who had inherited from a long line of ancestors the privilege of kingly music; the abode of traditional lore; the refuge of the
virtuous; the asylum of Fortune; the fountain of good manners; the unique controller; the unique archer; the unique hero;
the unique Brahmana; in prowess equal to Kama, Kesava, Arjuna and Bhimasena; liberal on festive days in unceasing
festivities and assemblies; not inferior in lustre to Nabhaga, Nahusha, Janamejaya, Sagara, Yayati, Rama and Ambartsha;
who, vanquishing his enemies in a way as constant as inexhaustible, unthinkable and marvelous; in battles fought by the
Wind, Garuda, the Siddbas, the Yakshas, the Rakshasas, the Vidyadharas, the Bhutas, the Gandharvas, the Charanas,
the Moon, the Son, the Asterisms and the Planets, (appeared to be himself) plunging into the sky from the shoulder of his
choice elephant; (and) who (thus) raised his family to high fortune,
caused, as a pious gift, on the top of the Tiranhu mountain similar to the top of the Kailasa, (this) cave to be made quite equal to the
divine mansions (there). And that cave the great queen, mother of a Maharaja and grandmother of a Maharaja, gives to the Sangha
of monks in the person of the fraternity of the Bhadavaniyas; and for the sake of the embellishment of that cave, with a view to
honour and please the great queen his grandmother, her grandson lord of [Dakshina]patha, making over the merit of the gift to his
father, grants to this meritorious donation (vis. the cave) the village Pisajipadaka on the south-west side of mount Tiranhu.
Renunciation to the enjoyments of every kind."

— Nasik caves inscription of Queen Gotami Balasiri, Cave No.3[17]

The next inscription is located right under the inscription of the Queen, only separated by
a swastika and another symbol. The inscription (inscription No.3) was made by Sri
Pulumavi himself, in the 22nd year of his reign, and records the gift of a village for the welfare of
the monks dwelling in the cave built by his grandmother.[15]
Inscription of Sri-Pulumavi
Nasik Cave No.3, inscription No.3 (reign of Sri Pulumavi)
Inscription of Sri-Pulumavi, Nasik cave No.3.

" Success ! The lord of Navanara, Siri-Pulumavi Vasithiputa, commands Sivakhandila, the officer at Govadhana: The village of Sudisana
here in the Govadhana district on the Southern road, which by us, in the 19th year, on the 13th day of the 2nd fortnight of summer, , . . . .
by the Samanas of Dhanamkata who [dwell] here on mount Tiranhu ......, has been given to be owned by the Bhikshus of that fraternity,
the Bhadayaniyas dwelling in the Queen's Cave, to produce a perpetual rent for the care of the cave meritoriously excavated, - in
exchange for this gift, -the village of Sudasana,- we give the village of Samalipada, here in the Govadhana district on the Eastern road;
and this village of Samalipada, .......by the Maha-Aryaka, you must deliver to be owned by the Bhikshus of the school of the
Bhadayaniyas dwelling in the Queen's Cave, to produce a perpetual rent for the care of the cave meritoriously excavated; and to this
village of Samalipada we grant the immunity belonging to monk's land, (making it) not to be entered (by royal officers), not to be touched
(by any of them), not to be dug for salt, not to be interfered with by the district police, (in short) to enjoy all kinds of immunities. With all
these immunities you must invest it; and this donation of the village of Samalipada and the immunities take care to have registered here
at Sudasana. And by the (officers) entrusted with the abrogation of the (previous) donation of the Sudasana village it has been ordered.
Written by the Mahdsendpati Medhnna ....., kept (?) by the ....... of deeds (?). The deed was delivered in the year 22, the 7th day of the . .
fortnight of summer; executed by .... . (?). With a view for the well-being of the inhabitants of Govadhana, Vinhupala proclaims the praise
of the Lord: Obeisance to the Being exalted in perfection and majesty, the excellent Jina, the Buddha."

— Nasik caves inscription of Sri-Pulumavi, Cave No.3[18]

The next inscription of the cave is very important in that it seems to record the appropriation by
king Gautamiputra Satakarni of a land previously owned by Nahapana's viceroy Usubhadata,
builder of Cave No.10, thereby confirming the capture of territory by the Satavahanas over the
Western Satraps.[19][20] Since his mother made the final dedication of the cave during the reign of
his son (inscription No.2 above), Gautamiputra Satakarni may have started the cave, but not
finished it.[21] The inscription is on the east wall of the veranda in Cave No. 3, under the ceiling.
Inscription of Gautamiputra Satakarni, year 18
Nasik Cave No.3, inscription No.4

Inscription of Gautamiputra Satakarni, Cave No.3, Inscription No.4.

" Success! From the camp of victory of the Vejayanti army, Siri-Sadakani Gotamiputa, lord of Benakataka of Govadhana, commands
Vinhupalita, the officer at Govadhana: The Ajakalakiya field in the village of Western Kakhadi, previously enjoyed by Usabhadata, - two
hundred - 200 - nivartanas, - that our field - two hundred - 200 - nivartanas - we confer on those Tekirasi ascetics; and to that field we
grant immunity, (making it) not to be entered (by royal officers), not to be touched (by any of them), not to be dag for salt, not to be
interfered with by the district police, and (in short) to enjoy all kinds of immunities; with those immunities invest it; and this field and these
immunities take care to have registered here. Verbally ordered; written down by the officer Sivaguta; kept by the Mahasamiyas. The
deed was delivered in the 18th year, on the 1st day of the 2nd fortnight of the rainy season; executed by Tapasa."

— Nasik caves inscription of Gautamiputra Satakarni, Cave No.3[22]

A final inscription, written as a continuation of the previous one, and only separated by
a swastika, describes a correction to the previous inscription, as the donated lands and villages
turned to be inappropriate. The inscription reads:
Inscription of Gautamiputra Satakarni, year 24
Nasik Cave No.3, inscription No.5
Inscription of Gautamiputra Satakarni, Cave No.3, Inscription No.5.

" Success ! Order of the king, to be made over to Samaka, the officer at Govadhana, In the name of the king Satakani Gotamiputa and of
the king's queen mother whose son is living, Samaka, the officer at Govadhana, shall be addressed with the usual civility and then shall
be told thus: " We have here on mount Tiranhu formerly given to the mendicant ascetics dwelling in the cave which is a pious gift of ours,
a field in the village of Kakhadi; but this field is not tilled, nor is the village inhabited. Matters being so, that royal village of ours, which is
now here on the limit of the town, from that field we give to the mendicant ascetics of Tiranhu one hundred -100 - nivartanas of land, and
to that field we grant immunity, (making it) not to be entered (by royal officers), not to be touched (by any of them), not to be dug for salt,
not to be interfered with by the district police, and (in short) to enjoy ail kinds of immunities; invest it with those immunities, and take care
that the donation of the field and the immunities are duly registered." Verbally ordered ; the deed written down by Lota, the door-keeper;
(the charter) executed by Sujivin in the year 24, in the 4th fortnight of the rainy season, on the fifth -5th- day. The donation had been
made in the year 24, in the 2nd fortnight of summer, on the 10th day."

— Nasik caves inscription of Gautamiputra Satakarni, Cave No.3[23]

Cave No.10 "Nahapana Vihara" (circa 120 CE)[edit]

Cave No.10 "Nahapana Vihara" (circa 120 CE). 3D tour.

The Indo-Scythian Western Satrapsruler Nahapana built Cave No.10 circa 120 CE.

The cave[edit]
Cave No10 is the second largest Vihara, and contains six inscriptions of the family of Nahapana.
The six pillars (two of them attached) have more elegant bell-shaped capitals than those in Cave
No.3, and their bases are in the style of those in the Karla caves Chaitya, and in that next to the
Granesa Lena at Junnar; the frieze also, like those that remain on the other small caves between
Nos.4 and 9, is carved with the simple rail pattern. At each end of the verandah is a cell, donated
by "Dakhamitra, the daughter of King Kshaharata Kshatrapa Nahapana, and wife of Ushavadata,
son of Dinika."[13]
Inside hall
 The inside hall is about 43 feet wide by 45 feet deep, and is entered by three plain doors, and
lighted by two windows. It has five benched cells on each side and six in the back; it wants,
however, the bench round the inner sides that can be found in Cave No.3; but, as shown by the
capital and ornaments still left, it has had a precisely similar dagoba in low relief on the back wall,
which has been long afterwards hewn into a figure of Bhairava. Outside the veranda, too, on the
left-hand side, have been two reliefs of this same god, evidently the later insertions of some
Hindu devotee.[13]
Comparisons
Since Nahapana was a contemporary of Gautamiputra Satakarni, by whom he was finally
vanquished, this cave predates by one generation Cave No.3, completed in the 18th year of the
reign of Gautamiputra's son Sri Pulumavi. Cave No.10 is probably contemporary with Cave
No.17, built by an Indo-Greek "Yavana".
Nahapana is also known for having built the Great Chaitya in Karla caves, the
largest Chaitya building of Southern Asia.[25][26][27] Cave No.10 and the Karla Caves Chaitya are
extremely similar in style, and thought to be essentially contemporary.[13]
Cave No.10 "Nahapana Vihara", circa 120 CE
Several inscriptions from the reign of Western Satraps ruler Nahapana, explaining his viceroy built and donated the cave (see above in
the article). This cave, from the reign of Nahapana is thus dated circa 120 CE. It is earlier than the other viharas of the reign of
the Satavahanaruler Sri Pulumavi, who is posterior to him by a generation.

Front

Veranda
 

Interior

Chaitya and Umbrellas

Plan of the vihara

Inscriptions[edit]
Inscription No.11 by Dakhamitra, wife of Ushavadata, in Cave No.10

Karla caves Chaitya pillars (left) compared to Pandavleni Caves Cave No10 pillars (right), all built
by Ushavadata, son-in-law of Nahapana, circa 120 CE.

The inscriptions of cave no.10 reveal that in 105-106 CE, Western Satraps defeated the
Satavahanas after which Kshatrapa Nahapana’s son-in-law and Dinika’s
son- Ushavadata donated 3000 gold coins for this cave as well as for the food and clothing of the
monks. Usabhdatta’s wife (Nahapana’s daughter), Dakshmitra also donated one cave for the
Buddhist monks. Cave 10 - 'Nahapana Vihara' is spacious with 16 rooms.
Over the doorway of the left cell appears the following inscription:
" Success ! This cell, the gift of Dakhamitra, wife of Ushavadata, son of Dinika, and daughter of
king Nahapana, the Khshaharata Kshatrapa."

— Inscription No.11, Cave 10, Nasik[28]

Two inscriptions in Cave 10 mentions the building and the gift of the whole cave to
the Samgha by Ushavadata, the son-in-law and viceroy of Nahapana:
"Success ! Ushavadata, son of Dinika, son-in- law of king Nahapana, the Kshaharata Kshatrapa,
(...) inspired by (true) religion, in the Trirasmi hills at Govardhana, has caused this cave to be
made and these cisterns."

— Part of inscription No.10 of Ushavadata, Cave No.10, Nasik[29]

"Success ! In the year 42, in the month Vesakha, Ushavadata, son of Dinika, son-in- law of king
Nahapana, the Kshaharata Kshatrapa, has bestowed this cave on the Samgha generally...."

— Part of inscription No.12 of Ushavadata, Cave No.10, Nasik[30]

Inscription of Ushavadata, son-in-law of Nahapana

Nasik Cave No.10, inscription No.10
o.10. of Ushavadata runs the length of the entrance wall, over the doors, and is here visible in parts between the pillars. The imprint was cut in 3 portions for convenience.
caves.

scription No.10:
shavadata, Dinika's son, son-in-law of king Nahapana, the Kshaharata Kshatrapa,

s given three-hundred-thousand cows, who has made .gifts of money and tirthas on the river Barnasa, who has given sixteen villages to the gods and Brahmana
one-hundred-thousand Brahmanas to be fed the (whole) year round, who has given eight wives to Brahmanas at the religious tirtha of Prabhasa, who at Bharuk
ra, Govardhana and Sorparaga has given the shelter of quadrangular rest-houses, who has made wells, tanks, and gardens, who has out of charity established
by boats on the Iba, Parada, Damana, Tapi, Karabena and Dahanuka, and erected on both banks of these rivers shelters for meeting and such for gratuitous dis
who has given thirty-two-thousand stems of coconut trees at the village Nanamgola to the congregation of Charakas at Pimditakvada, Govardhana, Suvarnamuk
tha in Sorparaga,
by (true) religion, in the Trirasmi hills at Govardhana, has caused this cave to be made and these cisterns.
order of the lord I went to release the chief of the Uttamabhadras, who had been besieged for the rainy season by the Malayas, and those Malayas fled at the m
approaching) as it were, and were all made prisoners of the Uttamabhadra warriors.
I went to the Pokshara tanks, and there I bathed and gave three-thousand cows and a village. A field has also been given by him, bought at the hands of the Br
ti, son of Varahi, for the price of four-thousand - 4,000 - karshapanas, which (field) belonged to his father, on the boundary of the town towards the north-wester
food will be procured for all monks, without distinction, dwelling in my cave."

of Ushavadata, Nasik Cave No.10, inscription No.10. [31]

Nahapana
From Wikipedia, the free encyclopedia
Nahapana
Western Satrap
Silver coin of Nahapana British Museum.jpg
Silver coin of Nahapana, with ruler profile and pseudo-Greek
legend "ΡΑΝΝΙΩ ΞΑΗΑΡΑΤΑϹ ΝΑΗΑΠΑΝΑϹ", transliteration of
the Prakrit "Raño Kshaharatasa Nahapanasa" (or "King
Kshaharata Nahapana"). British Museum.
Reign 1st or 2nd century CE
Predecessor Bhumaka
Nahapana (r. 1st or 2nd century CE) was an important ruler of
the Western Kshatrapas, descendant of the Indo-Scythians, in
northwestern India. According to one of his coins, he was the
son of Bhumaka.
Contents [hide]
1 Period
2 Reign
2.1 Gautamiputra Satakarni
2.2 Construction of Buddhist caves
3 References
3.1 Bibliography
4 External links
Period[edit]
The exact period of Nahapana is not certain. A group of his
inscriptions are dated to the years 41-46 of an unspecified era.
Assuming that this era is the Shaka era (which starts in 78 CE),
some scholars have assigned his reign to 119-124 CE.[1] Others
believe that the years 41-46 are his regnal years, and assign his
rule to a different period. For example, Krishna Chandra Sagar
assigns his reign to 24-70 CE,[2] while R.C.C. Fynes dates it to c.
66-71 CE.[3]
Reign[edit]

A coin of a silver drachma from Nahapana. Obv: Bust of the

king crowned with a diadem on the right. Legend in Greek:
ΡΑΝΝΙ (ω ΙΑΗΑΡΑΤΑϹ) ΝΑΗΑΠΑ (ΝΑϹ) Rev: An arrow to the left
and a lightning to the right. Legend in kharoshthi on the left:
Rano Chaharatasa Nahapanasa. Brahmi legend on the right:
Rajna Kshaha (ratasa Nahapanasa).
The Periplus of the Erythraean Sea mentions one Nambanus as
the ruler of the area around Barigaza. This person has been
identified as Nahapana by modern scholars. The text describes
Nambanus as follows:[4]
“ Beyond the gulf of Baraca is that of Barygaza and the
coast of the country of Ariaca, which is the beginning of the
Kingdom of Nambanus and of all India. That part of it lying
inland and adjoining Scythia is called Abiria, but the coast is
called Syrastrene. It is a fertile country, yielding wheat and rice
and sesame oil and clarified butter, cotton and the Indian cloths
made therefrom, of the coarser sorts. Very many cattle are
pastured there, and the men are of great stature and black in
color. The metropolis of this country is Minnagara, from which
much cotton cloth is brought down to Barygaza. ”
— Periplus 41[5]

A coin of Nahapana restruck by the Satavahana king

Gautamiputra Satakarni. Nahapana's profile and coin legend are
still clearly visible.

Nahapana overstruck by Gautamiputra Satakarni.

He also established the Kshatrapa coinage, in a style derived
from Indo-Greek coinage. The obverse of the coins consists of
the profile of the ruler, within a legend in Greek. The reverse
represents a thunderbolt and an arrow, within Brahmi and
Kharoshthi legends.
Nahapana is mentioned as a donator in inscriptions of
numerous Buddhist caves in northern India. The Nasik and Karle
inscriptions refer to Nahapana's dynastic name (Kshaharata, for
"Kshatrapa") but not to his ethnicity (Saka-Pahlava), which is
known from other sources.[6]
Nahapana had a son-in-law named Ushavadata (Sanskrit:
Rishabhadatta), whose inscriptions were incised in the
Pandavleni Caves near Nasik. Ushavadata was son of Dinika and
had married Dakshamitra, daughter of Nahapana. According to
the inscriptions, Ushavadata accomplished various charities and
conquests on behalf of his father-in-law. He constructed rest-
houses, gardens and tanks at Bharukachchha (Bharuch),
Dashapura (Mandasor in Malva), Govardhana (near Nasik) and
Shorparaga (Sopara in the Thana district). He also campaigned
in the north under the orders of Nahapana to rescue the
Uttamabhadras who had been attacked by the Malayas
(Malavas). He excavated a cave (one of the Pandavleni Caves) in
the Trirashmi hill near Nasik and offered it to the Buddhist
monks.[7]
Gautamiputra Satakarni[edit]

Nahapana coin hoard.

Nahapana coin.
Overstrikes of Nahapana's coins by the powerful Satavahana
king Gautamiputra Satakarni have been found in a Southern
Gujarat hoard at Jogalthambi. This suggests that Gautamiputra
defeated Nahapana.[3]
Earlier scholars such as James Burgess have pointed out that
Gautamiputra Satakarni and Nahapana were not necessarily
contemporaries, since Satakarni mentions that the areas
conquered by him were ruled by Ushavadata, rather than
Nahapana. According to Burgess, there might have been an
interval of as much as a century between the reigns of these
two kings.[8][9] However, most historians now agree that
Gautamiputra and Nahapana were contemporaries, and that
Gautamiputra defeated Nahapana.[10] M. K. Dhavalikar dates
this event to c. 124 CE, which according to him, was the 18th
regnal year of Gautamiputra.[10] R.C.C. Fynes dates event to
sometime after 71 CE.[3]
Nahapana was founder of one of the two major Saka Satrap
dynasties in north-western India, the Kshaharatas ("Satraps");
the other dynasty included the one founded by Chashtana.[11]
Construction of Buddhist caves[edit]

The Chaitya cave complex at Karla Caves was built and

dedicated by Nahapana in 120 CE.[12]

Karla Caves, inscription 13 of Nahapana.

The Western Satraps are known for the construction and
dedication of numerous Buddhist caves in Central India,
particularly in the areas of Maharashtra and Gujarat.[12][13]
In particular, the chaitya cave complex of the Karla Caves, the
largest in South Asia, was constructed and dedicated in 120 CE
by Nahapana, according to several inscriptions in the
cave.[12][14][15]
An important inscription relates to Nahapana in the Great
Chaitya at Karla Caves (Valukura is thought to be an ancient
name for Karla Caves):
Success!! By Usabhadata, the son of Dinaka and the son-in-law
of the king, the Khaharata, the Kshatrapa Nahapana, who gave
three hundred thousand cows, who made gifts of gold and a
tirtha on the river Banasa, who gave to the Devas and
Bramhanas sixteen villages, who at the pure tirtha Prabhasa
gave eight wives to the Brahmanas, and who also fed annually a
hundred thousand Brahmanas- there has been given the village
of Karajika for the support of the ascetics living in the caves at
Valuraka without any distinction of sect or origin, for all who
would keep the varsha.
— Inscription of Nahapana, Karla Caves.[16]
Parts of the Nasik caves also were carved during the time of
Nahapana,[13] and the Junnar caves also have inscriptions of
Nahapana,[17] as well as the Manmodi caves.

Ancient Nashik[edit]
Legend states that the name "Nashik" is derived from the Hindu epic Ramayana. During the exile
of Lord Ram, Shoorpanakha the sister of the demon king Raavan tried to seduce Ram. Angered,
Raam ordered Lakshman to cut off Shoorpanakha's the ravana's sister's nose (nashika/naak).
According to the Raamayan, Sita was abducted by Raavan from the area called Panchavati in
the Western Ghats. It is a popular religious destination within the city limits, today.
Raam, Lakshman, Seeta at a Nashik Temple.

The city got its present name in 1818 when the Peshwas got control of the city.[2] The Peshwa
rule however, did not last long and the British captured Nashik in the very same year. In 1840,
one of the first modern libraries of Maharashtra (then, the Presidency of Bombay) was founded at
Nashik.
Mauryan Dynasty: Nashik region was included in Mauryan Kingdom, As per inscription issued
by Dharma Maha Matra of Ashoka found at Devtek in Chandrapur district .The inscription states
capturing and killing of animals . Also rock-edicts of Ashoka mention the Rashtrika ( Rashtrakuta
dynasty ) -Petenikas and the Bhoja-Petenikas. According to many scholars, Petenikas were
inhabitants of Pratishthana, the Rashtrikas ruled as Maharathis, while the Bhojas held
Vidarbha.[3] This region was ruled by vassals of mauryan kingdom (Satvahan ancestors- regional
chieftain of Mauryan Empire )
Satavahana Dynasty (207 BC - 199 AD): Just 50 years after king Ashoka death Satavahana
came into prominence in Western Maharashtra. its founder was Simuka. Just after Simuka
ended his rule, his brother Krishna took control of the throne.[4] It was during reign of Krishna,
Nashik region was included in the Satavahana Empire. Krishna left an inscription in the cave
which he excavated for Buddhist monks near nashik. Next Ruler for Dynasty was Satakarni I .
After his death his wife, Nayanika/naganika Satakarni took control of throne on Behalf his
sons,Vedishri and Shaktishri,Naneghat inscription describes Vedishri as a very brave king, who
was a unique warrior on the earth and was the lord of Dakshinapatha (Deccan). Many years after
vedishree reign,most of Satavahana territories like Malwa, Nashik, Kathiawar of maharashtra
were conquered by Shaka Kshatrapas . Nahapana a Shaka Kshatrapa probably appointed by the
contemporary Kushana Emperor, was ruling over Konkan, Poona, Nasik and some other districts
of Maharashtra as well as some portion of Central India as far north as Ajmer .
It was Nahapana who excavated pandav-leni . Several inscriptions of his son-in-law Ushavadata
(Sanskrit, Rishabhadatta) have been incised in the Pandu-lena caves near Nasik. Ushavadata
was the son of Dinika and had married Dakshamitra, the daughter of Nahapana. These records
in the Nasik caves describe the charities and conquests of Ushavadata, who was evidently
governing Northern Maharashtra and Konkan on behalf of his father-in-law. He got a cave
excavated in the Trirashmi hill near Nasik and assigned it to the Buddhist monks.Later
Gautamiputra Satakarni defeated Nahapana of shaka dynasty and regained the satavahana
honour.[5] He made a daring dash into Vidarbha and occupied Benakata (or the Wainganga
district). Thereafter, he invaded Western Maharashtra and defeated Nahapana somewhere in the
Nasik district. the Shaka king accepts satavahna vassalage. This is shown by his inscription in
one of the Nasik caves, wherein he is called Benakatakasvami or the lord of Benakata
(Wainganga district). According to inscription, the king's mother, Gautami Balsari, writes about
her son as follows: '...who crushed the pride and conceit of the Kshatriyas [the native Indian
princes / Rajputs of Rajputana, Gujarat and central India]; who destroyed the Shakas [Western
Kshatrapas], Yavanas [Indo-Greeks] and Pahlavas [Indo-Parthians]... who rooted out the
Khakharata family [the Kshatrapas of Nahapana]...'. After defeating Nahapana, Gautamiputra
called back his silver coins and restruck them. The hoard discovered at Jogal Tembhi in the
Nasik district contained more than 10,000 silver coins so restruck.
After Gautamiputra Satakarni most noteworthy successor was Yajnashri Satakari. He conquered
all Maharashtra. this can be seen in inscriptions and coins that have been found over a large
area. They show that he ruled over a large kingdom extending from Konkan in the west to
Andhra desha in the east. He issued among other types the ship-type lead coins indicative of his
rule on the maritime province of the Coromandel coast. Within fifty years after Yajnashri
Satakarni the rule of the Satavahanas came to an end. By the mid-3rd century the Satvahan King
dom fragamented into various parts, each having ruler who claims to be Satvahan descendent .
The Satavahanas were liberal patrons of learning and religion.The early kings of the family
performed Vedic sacrifices and lavished gifts on the Brahmanas. Krishna, Gautamiputra,
Pulumavi and Yajnashri excavated caves and donated villages to provide for the maintenance,
clothing and medicines of the Buddhist monks. During this period Nashik was very prosperous . It
laid on trade route from Tagara and Pratishthana to Broach and was an important trading centre.
The Nashik silk was so famous that so many European historian believe that the stylo of silk and
gold brocade that Marco Polo (1290) found being woven at Baghdad and called as nasich and
nac originally came from Nashik. These silks were known in Europe in the 14th century as nac,
nacquts, nachis, naciz, and nasis

Kanheri Caves
From Wikipedia, the free encyclopedia

Kanheri Caves

Kānherī-guhāḥ

Chaitya hall with stupa, Cave 3

 Location Sanjay Gandhi National Park

19°12′30″N 72°54′23″ECoordinates:
Coordinates
19°12′30″N 72°54′23″E

Geology Basalt

Entrances 109

The Kanheri Caves (Kānherī-guhāḥ) are a group of caves and rock-cut monuments cut into a
massive basalt outcrop in the forests of the Sanjay Gandhi National Park, on the island
of Salsette in the western outskirts of Mumbai, India. They contain Buddhistsculptures and relief
carvings, paintings and inscriptions, dating from the 1st century BCE to the 10th century
CE. Kanheri comes from the Sanskrit Krishnagiri, which means black mountain.[1][2]
The site is on a hillside, and is accessed via rock-cut steps. The cave complex comprises one
hundred and nine caves, carved from the basalt rock and dating from the 1st century BCE to the
10th century CE. The oldest are relatively plain and unadorned, in contrast to later caves on the
site, and the highly embellished Elephanta Caves of Mumbai. Each cave has a stone plinth that
functioned as a bed. A congregation hall with huge stone pillars contains a stupa (a Buddhist
shrine). Rock-cut channels above the caves fed rainwater into cisterns, which provided the
complex with water.[3] Once the caves were converted to permanent monasteries, their walls
were carved with intricate reliefs of Buddha and the Bodhisattvas. Kanheri had become an
important Buddhist settlement on the Konkan coast by the 3rd century CE.[4]
 Map (1881)

Most of the caves were Buddhist viharas, meant for living, studying, and meditating. The larger
caves, which functioned as chaityas, or halls for congregational worship, are lined with intricately
carved Buddhist sculptures, reliefs, pillars and rock-cut stupas. Avalokiteshwara is the most
distinctive figure. The large number of viharas demonstrates there was a well organized
establishment of Buddhist monks. This establishment was also connected with many trade
centers, such as the ports of Sopara, Kalyan, Nasik, Paithan and Ujjain. Kanheri was a University
center by the time the area was under the rule of the Maurayan and Kushanempires.[1] In the late
10th century, the Buddhist teacher Atisha (980–1054) came to the Krishnagiri Vihara to study
Buddhist meditation under Rahulagupta.[5]

Contents
[hide]

 1Inscriptions at Kanheri
 2Description of the caves
o 2.1Cave No.1
o 2.2Cave No.2
o 2.3Great Chaitya (Cave No.3)
 2.3.1Cave No.4
o 2.4Cave No.5 and cave No.6
o 2.5Darbar Cave (Cave No.11)
o 2.6Other caves
 2.6.1Cave 41
 2.6.2More caves
 2.6.3Cave No.90
 3Paintings in the caves
 4References
 5Further reading
 6External links

Inscriptions at Kanheri[edit]
A Brāhmī stone inscription at Kanheri, veranda of the Great Chaitya.

Nearly 51 legible inscriptions and 26 epigraphs are found at Kanheri, which include inscriptions
in Brahmi, Devanagari and 3 Pahlavi[6]epigraphs found in Cave 90.[1][7] One of the significant
inscriptions mentions the marriage of Satavahana ruler Vashishtiputra Satakarni with the
daughter of Rudradaman I:[8]
"0f the queen ... of the illustrious Satakarni Vasishthiputra, descended from the race of
Karddamaka kings, (and) daughter of the Mahakshatrapa Ru(dra)....... .........of the confidential
minister Sateraka, a water-cistern, the meritorious gift.

— Kanheri inscription of Rudradaman I's daughter".[9]

There are also two inscriptions of Yajna Sri Satakarni (170-199 CE), in cave No.81,[10] and in the
Chaitya cave No.3.[11]
A 494-495 CE inscription found at Kanheri mentions the Traikutaka dynasty.[12]

Description of the caves[edit]

The caves as viewed from the base of the hill.

Rock cut stair leading to Kanheri.

The Island of Salsette, or Shatshashthi, at the head of Bombay harbour, is peculiarly rich in rock-
Temples, there being works of this kind at Kanheri, Marol, Mahakali
Caves, Magathana, Mandapeshwar Caves, and Jogeshwari Caves. The most extensive series is
the group of Buddhist caves at Kanheri, a few miles from Thana, in which are about 109 separate
caves, mostly small, however, and architecturally unimportant.[13]
From their position, within easy access from Bombay and Bassein, they early attracted attention,
and were described by Portuguese visitors in the 16th century, and by European voyagers and
travellers like Linschoten, Fryer, Gemelli Careri, Anquetil Du Perron, Salt and others.[13]
They are about six miles from Thana, and two miles north of the Tulsi lake, recently formed to
increase the water supply of Bombay, and are excavated in one large bubble of a hill, situated in
the midst of an immense tract of forest country. Most of the hills in the neighbourhood are
covered with the jungle, but this one is nearly bare, its summit being formed by one large
rounded mass of compact rock, under which a softer stratum has in many places been washed
out by the rains, forming natural caves; it is in the stratum again below this that most of the
excavations are situated. The rock in which the caves are is a volcanic breccia, which forms the
whole of the hilly district of the island, culminating to the north of the caves in a point about 1,550
feet above the sea level.[13]
In so large a group there must be considerable differences in the ages of some of the
excavations. These, however, may generally be at least approximatively ascertained from the
characters of the numerous inscriptions that exist upon them. Architectural features are
necessarily indefinite where the great majority of the excavations consist of a single small room,
usually with a little veranda in front, supported by two plain square or octagonal shafts, and
stone-beds in the cells. In the larger and more ornate caves they are, of course, as important
here as elsewhere. Their style is certainly primitive, and some of these monks' abodes may date
from before the Christian era.[13]
One small cave of this type (No. 81) in the ravine, consisting of a very narrow porch, without
pillars, a room with a stone bench along the walls, and a cell to the left, has an inscription
of Yajna Sri Satakarni of the Satavahanas of the 2nd century CE, and it is probable that numbers
of others in the same plain style may range from the second to the fourth century. Others,
however, are covered inside with sculpture of a late Mahayana type, and some have inscriptions
which must date as late as the middle of the ninth century.[13]
The existence of so many monastic dwellings in this locality is partly accounted for by the
neighbourhood of so many thriving towns. Among the places mentioned as the residences of
donors to them, occur the names of Surparaka, the Supara of Greek and the Subara of Arab
writers, the ancient capital of the northern Konkan; Kalyan, long a thriving port; Chemula, the
Samylla of Greek geographers, on the island of Trombay; and Vasya perhaps Vasai or Bassein.
Sri Staanaka or Thana itself, and Ghodabandar were also doubtless thriving towns.[13]

Panoramic view of Cave No.1 (right), Cave No.2 (center), Cave No,3 (left).

Cave No.1[edit]
Cave No.1 is a vihara, a Buddhist monastery. The entrance is framed by two large pillars. The
caves has two levels, but its construction has never been completed.
Cave No.1


 

Interior

Interior

Cave No.2[edit]
On the right of the court of the Great Chaitya is Cave No.2, pressing very closely upon it. It is a
long cave, now open in front, and which contained three dagobas, one of them now broken off
near the base. This cave are cave No.4 on both sides of the Great Chaitya are probably older
than the Chaitya cave, which seems to have been thrust in between these two caves at a later
date; but this long room has been so much altered at different times that it is not easy to make
out its original arrangements. On the rock surrounding the dagoba are sculptures of Buddha, a
litany, etc...., but all these are probably of later date.[13]
 Cave No.2

Cave No.2 (exterior)

Cave No.2 (inside)

Cave No.2 (inside)

Stupa in Cave 2.
 

Stupa in Cave 2.

Stupa in Cave 2.

Sculptures in Cave 2.

Sculptures in Cave 2.
 

Great Chaitya (Cave No.3)[edit]

Great Chaitya cave (cave No.3).

Plan of Kanheri Great Chaitya cave.

The cave first met on the way up the hill, and the most important one in the whole series, is the
great Chaitya cave. On the jamb of the entrance to the veranda is an inscription of Yajna Sri
Satakarni (circa 170 CE), the same whose name appears in cave No. 81; the inscription here
being much mutilated, it is only by help of the other that it can be deciphered. It seems, however,
to be integral, and it is consequently not improbable that the cave was excavated during his
reign.[13]
From the style of the architecture it can be stated with certainty that the Cave 17[14] at Nasik
caves is contemporary, or nearly so, with the Great Chaitya at Karle, and that
the Nahapana Cave there (No.10)[15] is more modern than No.17, but at no great interval of time.
The Gautamiputra Cave No.3 succeeded to these after a considerable lapse of time, while
anything that Yajna Sri Satakarni may have done there must, of course, have been executed
within a short interval of time after that. On the other hand, whatever its date may be, it is certain
that the plan of this Chaitya Cave is a literal copy of that at Karle, but the architectural details
show exactly the same difference in style as is found between Cave 17 and Cave 3 at Nasik.[13]
If, for instance, we compare the capitals in this cave, with those of Karle, we find the same
degradation of style as is seen between Nasik cave No.10 and the later Nasik cave No.3. The
screen too, in front of this cave, though very much weatherworn and consequently difficult to
draw, is of very nearly the same design that is in the Gautamiputra Cave at Nasik, and in its
complication of discs and animal forms seems almost as modern as what can be found
at Amravati.[13]

Kanheri Great Chaitya cave pillar capital.

Detail of a capital.

This temple is 86.5 feet long by 39 feet 10 inches wide from wall to wall, and has thirty-four pillars
round the nave and the dagoba, only 6 on one side and eleven on the other having bases and
capitals of the Karle Chaitya-cave patterns, but not so well proportioned nor so spiritedly cut,
while fifteen pillars round the apse are plain octagonal shafts. The dagoba is a very plain one,
nearly 16 feet in diameter, but its capital is destroyed; so also is all the woodwork of the arched
 roof. The aisle across the front is covered by a gallery under the great arched window, and
probably the central portion of the veranda in front was also covered, but in wood. At the ends of
this veranda are two colossal figures of Buddha, about 23 feet high, but these appear to be
considerably later than the cave itself.[13]

Screen in front of the cave.

Great Chaitya hall and dagoba.

The sculpture on the front screen wall is apparently a copy of that in the same position at Karle,
but rather better executed, indeed, they are the best carved figures in these caves; the rock in
this place happens to be peculiarly close grained, and the style of dress of the figures is that of
the age of the great Satakarnis. The earrings are heavy and some of them oblong, while the
anklets of the women are very heavy, and the turbans wrought with great care. This style of
dress never occurs in any of the later caves or frescoes. They may with confidence be regarded
as of the age of the cave. Not so with the images above them, among which are several of
Buddha and two standing figures of the Bodhisattva Avalokiteswara, which all may belong to a
later period. So also does the figure of Buddha in the front wall at the left end of the veranda,
under which is an inscription containing the name of Buddhaghosha, in letters of about the sixth
century.[13]
The verandah has two pillars in front, and the screen above them is carried up with five openings
above. In the left side of the court are two rooms, one entered through the other, but evidently of
later date than the cave. The outer one has a good deal of sculpture in it. On each side of the
court is an attached pillar; on the top of that on the west side are four lions, as at Karle; on the
other are three fat squat figures similar to those on the pillar in the court of the Jaina Cave,
known as Indra Sabha, at Ellora; these probably supported a wheel. In front of the verandah
there has been a wooden porch.[13]
Great Chaitya (Cave No.3)

the Great Chaitya.

 

the right pillar before the veranda.

atue at the entrance.

in the Great Chaitya (veranda).

he Great Chaitya.
 [13]
tya hall panorama. A slightly late imitation of the Great Chaitya at Karla caves.

Cave No.4[edit]
On the left of the court of the Great Chaitya is a small circular cell containing a solid Dagoba,
from its position almost certainly of more ancient date than this cave. On the right of the court of
the Great Chaitya is Cave No.2. Both these caves are probably older than the Chaitya cave,
which seems to have been thrust in between these two caves at a later date. On the rock
surrounding the dagoba are sculptures of Buddha, a litany, etc...., but all these are probably of
later date.[13]
Cave No.4

Stupa of cave n°4

 

South of the last is another Chaitya cave, but quite unfinished and of a much later style of
architecture, the columns of the veranda having square bases and compressed cushion-shaped
capitals of the type found in the Elephanta Caves. The interior can scarcely be said to be begun.
It is probably the latest excavation of any importance attempted in the hill, and may date about
the ninth or tenth century after Christ.[13]
Cave No.5 and cave No.6[edit]
These are not really caves but acutally water cisterns. There is an important inscription over
these (No 16 of Gokhale) mentioning that these were donated by a minister named Sateraka.
The inscription also mentions the queen of Vashishtiputra Satakarni (130-160 CE), as
descending from the race of the Karddamaka dynasty of the Western Satraps , and being the
daughter to the Western Satrap ruler Rudradaman.[8]
"0f the queen ... of the illustrious Satakarni Vasishthiputra, descended from the race of
Karddamaka kings, (and) daughter of the Mahakshatrapa Ru(dra)....... .........of the confidential
minister Sateraka, a water-cistern, the meritorious gift."
— Kanheri inscription of Rudradaman I's daughter.[16]

Darbar Cave (Cave No.11)[edit]

Darbar cave exterior.

Darbar cave plan.

The dinning hall.

To the north-east of the great Chaitya cave, in a glen or gully formed by a torrent, is a cave
bearing the name of the Maharaja or Darbar Cave, which is the largest of the class in the group,
and, after the Chaitya Caves, certainly the most interesting. It is not a Vihara in the ordinary
sense of the term, though it has some cells, but a Dharmasala or place of assembly, and is the
only cave now known to exist that enables us to realise the arrangements of the great hall
erected by Ajatasatru in front of the Sattapanni Cave at Rajagriha, to accommodate the first
convocation held immediately after the death of Buddha. According to the Mahawanso " Having
in all respects perfected this hall, he had invaluable carpets spread there, corresponding to the
number of priests (500), in order that being seated on the north side the south might be faced;
the inestimable pre-eminent throne of the high priest was placed there. In the centre of the hall,
facing the east, the exalted preaching pulpit, fit for the deity himself, was erected."[13]
The plan of the cave, shows that the projecting shrine occupies precisely the position of the
throne of the President in the above description. In the cave it is occupied by a figure of Buddha
on a simhasana, with Padmapani and another attendant or chauri-bearers. This, however, is
exactly what might be expected more than 1,000 years after the first convocation was held, and
when the worship of images of Buddha had taken the place of the purer forms that originally
prevailed. It is easy to understand that in the sixth century, when this cave probably was
excavated, the "present deity" would be considered the sanctifying President of any assembly,
and his human representative would take his seat in front of the image.[13]
In the lower part of the hall, where there are no cells, is a plain space, admirably suited for the
pulpit of the priest who read Bana to the assembly. The centre of the hall, 73 feet by 32, would,
according to modern calculation accommodate from 450 to 500 persons, but evidently was
intended for a much smaller congregation. Only two stone benches are provided, and they would
hardly hold 100, but be this as it may, it seems quite evident that this cave is not a Vihara in the
ordinary sense of the term, but a Dharmasala or place of assembly like the Nagarjuni Cave.[13]
There is some confusion here between the north and south sides of the hall, but not in the least
affecting the position of the President relatively to the preacher. From what we know, it seems,
as might be expected, the Mahawanso is correct. The entrance to the hall would be from the
north, and the President's throne would naturally face it.[13]
There are two inscriptions in this cave, but neither seems to be integral, if any reliance can be
placed on the architectural features, though the whole cave is so plain and unornamented that
this testimony is not very distinct. The pillars of the veranda are plain octagons without base or
capital, and may be of any age. Internally the pillars are square above and below, with incised
circular mouldings, changing in the centre into a belt with 16 sides or flutes, and with plain
bracket capitals. Their style is that of the Viswakarma temple at Ellora, and even more distinctly
that of the Chaori in the Mokundra pass. A Gupta Empire inscription has lately been found in this
last, limiting its date to the fifth century, which is probably that of the Yiswakarma Cave, so that
this cave can hardly be much more modern. The age, however, of this cave is not so important
as its use. It seems to throw a new light on the arrangements in many Buddhist Caves, whose
appropriation has hitherto been difficult to understand.[13]
Other caves[edit]

Cave 67, a vihara.

Cave 78. This cave has an inscription of the time of Gautamiputra Satakarni.

Directly opposite to it is a small cave with two pillars and two half ones in the veranda, having an
inscription of about the 9th or 10th century on the frieze. Inside is a small hall with a rough cell at
the back, containing only an image of Buddha on the back wall.[13]
The next, on the south side of the ravine, is also probably a comparatively late cave. It has two
massive square pillars in the verandah, with necks cut into sixteen flutes as in the Darbar cave
and some of the Elura Buddhist caves, it consequently is probably of the same age. The hall is
small and has a room to the right of it, and in the large shrine at the back is a well cut dagoba.[13]
The next consists of a small hall, lighted by the door and a small latticed window, with a bench
running along the left side and back and a cell on the right with a stone bed in it. The veranda
has had a low screen wall connecting its two octagon pillars with the ends. Outside, on the left, is
a large recess and over it two long inscriptions. Close to this is another cave with four benched
chambers; possibly it originally consisted of three small caves, of which the dividing partitions
have been destroyed; but till 1853 the middle one contained the ruins of four small dagobas, built
of unbumt bricks. These were excavated by Mr. E. W. West, and led to the discovery of a very
large number of seal impressions in dried clay, many of them enclosed in clay receptacles, the
upper halves of which were neatly moulded somewhat in the form of dagobas, and with them
were found other pieces of moulded clay which probably formed chhatris for the tops of them,
making the resemblance complete.[13]
Close to the dagobas two small stone pots were also found containing ashes and five copper
coins apparently of the Bahmani dynasty, and if so, of the 14th or 15th century. The characters
on the seal impressions are of a much earlier age, but probably not before the 10th century, and
most of them contain merely the Buddha creed.[13]
The next cave on the same side has a pretty large hall with a bench at each side, two slender
square columns and pilasters in front of the antechamber, the inner walls of which are sculptured
with four tall standing images of Buddha. The shrine is now empty, and whether it contained a
structural simhasana or a dagoba is difficult to say.[13]
Upon the opposite side of the gulley is an immense excavation so ruined by the decay of the rock
as to look much like a natural cavern; it has had a very long hall, of which the entire front is gone,
a square antechamber with two cells to the left and three to the right of it. The inner shrine is
empty. In front has been a brick dagoba rifled long ago, and at the west end are several
fragments of caves; the fronts and dividing walls of all are gone.[13]
Cave 41[edit]
Cave 41.

Sculptures of Cave 41.

Kanheri Avalokitesvara with 10 heads, cave 41.

Some way farther up is a vihara with a large advanced porch supported by pillars of the
Elephanta type in front and by square ones behind of the pattern occurring in Cave 15 at Ajanta.
The hall door is surrounded by mouldings, and on the back wall are the remains of painting,
consisting of Buddhas. In the shrine is an image, and small ones are cut in the side walls, in
which are also two cells. In a large recess to the right of the porch is a seated figure of Buddha,
and on his left is Padmapani or Sahasrabahu-lokeswara, with ten additional heads piled up over
his own; and on the other side of the chamber is the litany with four compartments on each side.
This is evidently a late cave.[13]
More caves[edit]
Altogether there are upwards of 30 excavations on both sides of this ravine, and nearly opposite
the last-mentioned is a broken dam, which has confined the water above, forming a lake. On the
hill to the north, just above this, is a ruined temple, and near it the remains of several stupas and
dagobas. Just above the ravine, on the south side, is a range of about nineteen caves, the
largest of which is a fine vihara cave, with cells in the side walls. It has four octagonal pillars in
the veranda connected by a low screen wall and seat, and the walls of the veranda, and sides
 and back of the hall, are covered with sculptured figures of Buddha in different attitudes and
variously accompanied, but with so many female figures introduced as to show that it was the
work of the Mahayana school. There is reason, however, to suppose that the sculpture is later
than the excavation of the cave.[13]

Kanheri caves sculpted Buddhist litany.

Behind and above these is another range, in some parts double, three near the east end being
remarkable for the profusion of their sculptures, consisting chiefly of Buddhas with attendants,
dagobas, etc... But in one is a fine sculptured litany, in which the central figure
of Avalokiteswarahas a tall female on each side, and beyond each are five compartments, those
on the right representing danger from the elephant, lion, snake, fire, and shipwreck; those on the
left from imprisonment (?) Garuda, Shitala or disease, sword, and some enemy not now
recognizable from the abrasion of the stone.[13]
Cave No.90[edit]
In Cave No.90 is a similar litany representing Buddha seated on the Padmasana, or lotus throne,
supported by two figures with snake hoods, and surrounded by attendants in the manner so
usual in the Mahayana sculptures of a later age in these caves. There are more figures in this
one than are generally found on these compositions, but they are all very like one another in their
general characteristics.[13]
Over the cistern and on the pilasters of the veranda are inscriptions which at first sight appear to
be in a tabular form and in characters met with nowhere else; they are in Pahlavi.[13]
Cave No.90

Cave 90, sculptures of the left wall.

 

Cave 90, sculptures of the back and right walls.

The Buddha in Padmasana with attendants, Cave 90.

Lastly, from a point near the west end of this last range, a series of nine excavations trend to the
south, but are no way remarkable.[13]
What strikes every visitor to these Kanheri caves is the number of water cisterns, most of the
caves being furnished with its own cistern at the side of the front court, and these being filled all
the year round with pure water. In front of many of the caves too there are holes in the floor of
the court, and over their facades are mortices cut in the rock as footings for posts, and holdings
for wooden rafters to support a covering to shelter the front of the caves during the monsoon.[13]
All over the hill from one set of caves to another steps are cut on the surface of the rock, and
these stairs in many cases have had handrails along the sides of them.[13]

Cave 34.
Unfinished painting on ceiling of cave 34.

Passing the last-mentioned group and advancing southwards by an ancient path cut with steps
wherever there is a descent, we reach the edge of the cliff and descend it by a ruined stair about
330 yards south of the great Chaitya cave. This lands in a long gallery extending over 200 yards
south-south-east, and sheltered by the overhanging rock above. The floor of this gallery is found
to consist of the foundations of small brick dagobas buried in dust and debris, and probably
sixteen to twenty in number, seven of which were opened out by Mr. Ed. W. West in 1853.'
Beyond these is the ruin of a large stone stupa, on which has been a good deal of sculpture, and
which was explored and examined by Mr. West. In the rock behind it are three small cells also
containing decayed sculptures, with traces of plaster covered with painting. Beyond this the floor
suddenly rises about 14 feet, where are the remains of eleven small brick stupas; then another
slight ascent lands on a level, on which are thirty-three similar ruined stupas buried in debris.
Overhead the rock has been cut out in some places to make room for them. On the back wall are
some dagobas in relief and three benched recesses. The brick stupas vary from 4 to 6 feet in
diameter at the base, but all are destroyed down to near that level, and seem to have been all
rifled, for in none of those examined have any relics been found.[13]
There were other large stupas in front of the great Chaitya cave, but these were opened in 1839
by Dr. James Bird, who thus described his operations "The largest of the topes selected for
examination appeared to have been one time between 12 or 16 feet in height. It was much
dilapidated, and was penetrated from above to the base, which was built of cut stone. After
digging to the level of the ground and clearing away the materials, the workmen came to a
circular stone, hollow in the centre, and covered at the top by a piece of gypsum. This contained
two small copper urns, in one of which were some ashes mixed with a ruby, a pearl, small pieces
of gold, and a small gold box, containing a piece of cloth; in the other a silver box and some
ashes were found. Two copper plates containing legible inscriptions, in the Lat or cave character,
accompanied the urns, and these, as far as I have yet been able to decipher them, inform us that
the persons buried here were of the Buddhist faith. The smaller of the copper plates bears an
inscription in two lines, the last part of which contains the Buddhist creed."[13]
On the east side of the hill are many squared stones, foundations, tanks, etc..., all betokening the
existence at some period of a large colony of monks.[13]

Paintings in the caves[edit]

Cave number 34 has unfinished paintings of Buddha on the ceiling of the cave.

Pilgrimage to

Buddha's
Holy Sites
 The Four Main Sites

 Bodh Gaya
 Kushinagar
 Lumbini
 Sarnath

Four Additional Sites

 Rajgir
 Sankassa
 Shravasti
 Vaishali

Other Sites

 Amaravathi
 Chandavaram
 Devadaha
 Gaya
 Kapilavastu
 Kesaria
 Kosambi
 Nalanda
 Pataliputra
 Pava
 Varanasi

Later Sites

 Ajanta Caves
 Barabar Caves
 Bharhut
 Ellora Caves
 Lalitgiri
 Mathura
 Pandavleni Caves
 Piprahwa
 Ratnagiri
 Sanchi
  Udayagiri
 Vikramashila

 v
 t
 e

Main entrance to the caves

Cave 1

Cave 3

Spartan plinth beds


Vihara - prayer hall

Kanheri Caves served as a center of Buddhism in Western India during ancient times

Sculpture of Buddha in a temple at Kanheri Caves

Cave sculpture of Buddha

Cave 41

References[edit]
1. ^ Jump up to:a b c