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Founding
Founding of Shunga Empire
Indian empire (184 BCE-75 BCE)
- 185 BCE
- Pataliputra
- South Asia
Founding
Indian empire (184 BCE-75 BCE)
Fetching the article from Wikipedia…
The Shunga Empire (IAST: Śuṅga) was a ruling entity centred around Magadha and controlled most of the northern Indian subcontinent from around 187 to 75 BCE. The dynasty was established by Pushyamitra, after taking the throne of Magadha from the Mauryas. The Shunga empire's capital was Pataliputra, but later emperors such as Bhagabhadra also held court at Besnagar (modern Vidisha) in eastern Malwa. This dynasty is also responsible for successfully fighting and resisting the Greeks in Shunga–Greek War.
Pushyamitra ruled for 36 years and was succeeded by his son Agnimitra. There were ten Shunga rulers. However, after the death of Agnimitra, the second king of the dynasty, the empire rapidly disintegrated: inscriptions and coins indicate that much of northern and central India consisted of small kingdoms and city-states that were independent of any Shunga hegemony. The dynasty is noted for its numerous wars with both foreign and indigenous powers. They fought the Kalinga, the Satavahana dynasty, the Indo-Greek kingdom and possibly the Panchalas and Mitras of Mathura.
Art, education, philosophy, and other forms of learning flowered during this period, including small terracotta images, larger stone sculptures, and architectural monuments such as the stupa at Bharhut, and the renowned Great Stupa at Sanchi. The Shunga rulers helped to establish the tradition of royal sponsorship of learning and art. The script used by the empire was a variant of Brahmi script and was used to write Sanskrit.
The Shungas were important patrons of culture at a time when some of the most important developments in Hindu thought were taking place. Patanjali's Mahābhāṣya was composed in this period. Artistry also progressed with the rise of the Mathura art style.
The last of the Shunga emperors was Devabhuti (83–73 BCE). He was assassinated by his minister Vasudeva Kanva and was said to have been overfond of the company of women. The Kanva dynasty succeeded the Shungas around 73 BCE.
The name "Shunga" has only been used for convenience to designate the historical polity now generally described as "Shunga empire", or the historical period known as the "Shunga period", which follows the fall of the Maurya Empire. The term appears in a single epigraphic inscription in Bharhut, in which a dedication to the Buddhist Bharhut stupa is said to have been made "at the time of the Suga kings" (Suganam raje), with no indication as to whom these "Suga kings" might be. Other broadly contemporary inscriptions, such as the Heliodorus pillar inscription, are only assumed to relate to Shunga rulers. The Ayodhya Inscription of Dhana mentions a ruler named Pushyamitra, but does not mention the name "Shunga".
The Bharut epigraph appears on a pillar of the gateway of the stupa, and mentions its erection "during the rule of the Sugas, by Vatsiputra Dhanabhuti". The expression used (Suganam raje, Brahmi script: 𑀲𑀼𑀕𑀦𑀁 𑀭𑀚𑁂), may mean "during the rule of the Sugas [Shungas]", although not without ambiguity as it could also be "during the rule of the Sughanas", a northern Buddhist kingdom. There is no other instance of the name "Shunga" in the epigraphical record of India. The unique inscription reads:
1. Suganam raje raño Gāgīputasa Visadevasa 2. pautena, Gotiputasa Āgarajusa putena 3. Vāchhīputena Dhanabhūtina kāritam toranām 4. silākammamto cha upamno.
During the reign of the Sugas (Sughanas, or Shungas) the gateway was caused to be made and the stone-work presented by Dhanabhūti, the son of Vāchhī, son of Agaraju, the son of a Goti and grandson of king Visadeva, the son of Gāgī.
— Gateway pillar inscription of Dhanabhūti.
Dhanabhuti was making a major dedication to a Buddhist monument, Bharhut, whereas the historical "Shungas" are known to have been Hindu monarchs, which would suggest that Dhanabhuti himself may not have been a member of the Shunga dynasty. Neither is he known from "Shunga" regnal lists. The mention "in the reign of the Shungas" also suggests that he was not himself a Shunga ruler, only that he may have been a tributary of the Shungas, or a ruler in a neighbouring territory, such as Kosala or Panchala.
The name "Sunga" or "Shunga" is also used in the Vishnu Purana, the date of which is contested, to designate the dynasty of kings starting with Pushyamitra c. 185 BCE, and ending with Devabhuti circa 75 BCE. According to the Vishnu Purana:
Ten Maurya kings will reign for one hundred and thirty-seven years. After them the Śuṅgas will rule the earth. The general Puṣpamitra will kill his sovereign and usurp the kingdom. His son will be Agnimitra. His son will be Sujyeṣṭha. His son will be Vasumitra. His son will be Ārdraka. His son will be Pulindaka. His son will be Ghoṣavasu. His son will be Vajramitra. His son will be Bhāgavata. His son will be Devabhūti. These ten Śuṅgas will rule the earth for one hundred and twelve years.
— Vishnu Purana, Book Four: The Royal Dynasties.
According to historical reconstructions, the Shunga dynasty was established in 184 BCE, about 50 years after Ashoka's death, when the emperor Brihadratha Maurya, the last ruler of the Maurya Empire, was assassinated by his Senānī or commander-in-chief, Pushyamitra, while he was reviewing the Guard of Honour of his forces. Pushyamitra then ascended the throne.
Pushyamitra became the ruler of Magadha and neighbouring territories. His realm essentially covered the central parts of the old Mauryan Empire. The Shunga definitely had control of the central city of Ayodhya in northern central India, as is proved by the Dhanadeva-Ayodhya inscription. However, the city of Mathura further west never seems to have been under the direct control of the Shungas, as no archaeological evidence of a Shunga presence has ever been found in Mathura. On the contrary, according to the Yavanarajya inscription, Mathura was probably under the control of Indo-Greeks from some time between 180 BCE and 100 BCE, and remained so as late as 70 BCE.
Some ancient sources however claim a greater extent for the Shunga empire: the Asokavadana account of the Divyavadana claims that the Shungas sent an army to persecute Buddhist monks as far as Sakala (Sialkot) in the Punjab region in the northwest:
... Pushyamitra equipped a fourfold army, and intending to destroy the Buddhist religion, he went to the Kukkutarama (in Pataliputra). ... Pushyamitra therefore destroyed the sangharama, killed the monks there, and departed. ... After some time, he arrived in Sakala, and proclaimed that he would give a ... reward to whoever brought him the head of a Buddhist monk.
Also, the Malavikagnimitra claims that the empire of Pushyamitra extended to the Narmada River in the south. They may also have controlled the city of Ujjain. Meanwhile, Kabul and much of the Punjab passed into the hands of the Indo-Greeks and the Deccan Plateau to the Satavahana dynasty.
Pushyamitra died after ruling for 36 years (187–151 BCE). He was succeeded by son Agnimitra. This prince is the hero of a famous drama by one of India's greatest playwrights, Kālidāsa. Agnimitra was viceroy of Vidisha when the story takes place.
The power of the Shungas gradually weakened. It is said that there were ten Shunga emperors. The Shungas were succeeded by the Kanva dynasty around 73 BCE.
Following the Mauryans, the first Sunga emperor, a Brahmin named Pushyamitra, is believed by some historians to have persecuted Buddhists and contributed to a resurgence of Brahmanism that forced Buddhism outwards to Kashmir, Gandhara and Bactria. Buddhist scripture such as the Ashokavadana account of the Divyavadana and ancient Tibetan historian Taranatha have written about persecution of Buddhists. Pushyamitra is said to have burned down Buddhist monasteries, destroyed stupas, massacred Buddhist monks and put rewards on their heads, but some consider these stories as probable exaggerations.
"... Pushyamitra equipped a fourfold army, and intending to destroy the Buddhist religion, he went to the Kukkutarama. ... Pushyamitra therefore destroyed the sangharama, killed the monks there, and departed. ... After some time, he arrived in Sakala, and proclaimed that he would give a ... reward to whoever brought him the head of a Buddhist monk."
Pushyamitra is known to have revived the supremacy of the Bramahnical religion and reestablished animal sacrifices (Yajnas) that had been prohibited by Ashoka. However, in the Harshacharita of Banabhatta, Pushyamitra is referred to as an Anarya (non-Aryan).
Later Shunga emperors were seen as amenable to Buddhism and as having contributed to the building of the stupa at Bharhut. During his reign the Buddhist monuments of Bharhut and Sanchi were renovated and further improved. There is enough evidence to show that Pushyamitra patronised Buddhist art. However, given the rather decentralised and fragmentary nature of the Shunga state, with many cities actually issuing their own coinage, as well as the relative dislike of the Shungas for the Buddhist religion, some authors argue that the constructions of that period in Sanchi for example cannot really be called "Shunga". They were not the result of royal sponsorship, in contrast with what happened during the Mauryas, and most of the dedications at Sanchi were private or collective, rather than the result of royal patronage.
Some writers believe that Brahmanism competed in political and spiritual realm with Buddhism in the Gangetic plains. Buddhism flourished in the realms of the Bactrian kings.
Some Indian scholars are of the opinion that the orthodox Shunga emperors were not intolerant towards Buddhism and that Buddhism prospered during the time of the Shunga emperors. The existence of Buddhism in Bengal in the Shunga period can also be inferred from a terracotta tablet that was found at Tamralipti and is on exhibit at the Asutosh Museum in Kolkata.
Two dedications by a king named Brahmamitra as well as the monarch Indragnimitra are recorded at the Mahabodhi Temple in Bodh Gaya. Some may claim these show Shunga support for Buddhism. These kings, however, are essentially unknown, and do not form a part of the Shunga recorded genealogy. They are thought to be post-Ashokan and to belong to the period of Shunga rule. A Brahmamitra is known otherwise as a local ruler of Mathura, but Indragnimitra is unknown, and according to some authors, Indragnimitra is in fact not even mentioned as a king in the actual inscription.
Cunningham has regretted the loss of the latter part of these important records. As regards the first coping inscription, he has found traces of eleven Brahmi letters after "Kuramgiye danam", the first nine of which read "rajapasada-cetika sa". Bloch reads these nine letters as "raja-pasada-cetikasa" and translates this expression in relation to the preceding words:
"(the gift of Kurangi, the wife of Indragnimitra and the mother of living sons), "to the caitya (cetika) of the noble temple", taking the word raja before pasada as an epithet on ornans, distinguishing the temple as a particularly large and stately building similar to such expressions as rajahastin 'a noble elephant', rajahamsa 'a goose' (as distinguished from hamsa 'a duck'), etc."
Cunningham has translated the expression "the royal palace, the caitya", suggesting that "the mention of the raja-pasada would seem to connect the donor with the king's family." Luders doubtfully suggests "to the king's temple" as a rendering of "raja-pasada-cetikasa."
On the basis of Ashokavadana, it is presumed that the stupa may have been vandalised at one point sometime in the 2nd century BCE, an event some have related to the rise of the Shunga emperor Pushyamitra who overtook the Mauryan empire as an army general. It has been suggested that Pushyamitra may have destroyed the original stupa, and his son Agnimitra rebuilt it. The original brick stupa was covered with stone during the Shunga period.
According to historian Julia Shaw, the post-Mauryan constructions at Sanchi cannot be described as "Sunga" as sponsorship for the construction of the stupas, as attested by the numerous donative inscriptions, was not royal but collective, and the Sungas were known for their opposition to Buddhism.
During the later rule of the Shunga, the stupa was expanded with stone slabs to almost twice its original size. The dome was flattened near the top and crowned by three superimposed parasols within a square railing. With its many tiers it was a symbol of the dharma, the Wheel of the Law. The dome was set on a high circular drum meant for circumambulation, which could be accessed via a double staircase. A second stone pathway at ground level was enclosed by a stone balustrade. The railing around Stupa 1 do not have artistic reliefs. These are only slabs, with some dedicatory inscriptions. These elements are dated to c. 150 BCE.
The buildings which seem to have been commissioned during the rule of the Shungas are the Second and Third stupas (but not the highly decorated gateways, which are from the following Satavahana period, as known from inscriptions), and the ground balustrade and stone casing of the Great Stupa (Stupa No 1). The Relics of Sariputra and Mahamoggallana are said to have been placed in Stupa No 3. These are dated to c. 115 BCE for the medallions, 80 BCE for the gateway carvings, slightly after the reliefs of Bharhut, with some reworks down to the 1st century CE.
The style of the Shunga period decorations at Sanchi bear a close similarity to those of Bharhut, as well as the peripheral balustrades at Bodh Gaya, which are thought to be the oldest of the three.
Text from the Wikipedia article “Shunga Empire”, available under CC BY-SA 4.0.